Foure
godly
and
profitatable
Sermons
.
Mathew
.
16.
18.
And
I
say
also
to
thee
that
thou
art
Peter
:
and
vpon
this
rocke
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
euercome
it
.
19
And
I
will
giue
vnto
thee
the
keyes
of
the
kingdome
of
heauen
,
and
whatsoeuer
thou
shalt
binde
vpon
earth
shal
be
bound
in
heauen
,
and
whatsoeuer
thou
shalt
loose
on
earth
shal
be
losed
in
heauen
.
OVR
sauiour
Christ
hath
in
the
15.
verse
asked
this
question
of
his
disciples
,
whom
they
did
say
he
was
,
which
question
Peter
answered
,
as
it
is
in
the
16.
verse
,
saying
,
thou
art
the
Christ
the
sonn
of
the
lyuing
God
.
Whereto
our
Sauiour
Christ
hath
begun
to
reply
in
the
17.
verse
telling
Peter
he
was
the
sonne
of
Iona
,
not
the
naturall
sonne
of
the
liuing
GOD
,
as
Christ
was
,
but
the
sonne
of
Iona
a
mortall
man
:
yet
that
he
was
the
adopted
sonne
of
god
,
for
that
he
had
not
this
knowledge
of
Christ
from
man
but
from
God
,
not
from
his
naturall
birth
but
from
his
spirituall
birth
.
Now
these
wordes
are
a
contynuance
of
our
sauiour
Christes
speech
to
Peter
.
From
hence
the
papists
,
would
proue
that
Peter
was
Prince
of
thapostles
,
that
he
was
head
of
the
Church
,
that
he
had
absolute
aucthority
giuen
him
to
remit
and
retaine
synnes
&
that
the
rest
of
thapostles
had
this
authoritie
but
by
Peters
graunt
and
appointmnt
:
all
which
they
would
deriue
to
the
Pope
of
Rome
by
succession
,
for
they
say
he
is
vniuersall
and
chiefe
Bishop
,
he
is
head
of
the
catholicke
Church
,
h●
hath
the
keyes
to
binde
and
loose
&
those
only
that
he
will
appoint
,
they
say
the
Pope
hath
the
holy
ghost
and
cannot
err
,
&
consequently
may
doe
what
he
list
in
the
Church
.
Vpon
this
place
they
●ound
al
the
building
of
Poperie
,
therefore
if
this
scripture
be
taken
from
them
,
all
their
religion
falles
to
the
ground
.
For
if
Peter
were
not
prince
or
chiefe
of
thapostles
,
the
Pope
who
they
say
is
his
successor
cannot
be
vniuersall
Bishop
;
if
Peter
were
not
head
of
the
Church
,
the
Pope
that
claimes
from
him
cannot
be
head
of
the
Catholick
Church
;
if
peter
had
not
absolute
aucthority
to
remit
&
retaine
synnes
,
the
Pope
cannot
haue
it
,
and
then
it
will
follow
that
the
pope
professeth
himselfe
to
be
that
he
is
not
,
and
to
be
able
to
doe
that
he
cannot
and
so
that
scar
the
Pope
is
Antichrist
,
and
that
pealet
colored
beast
which
saint
Iohn
fullkes
of
in
the
Reuelation
,
that
is
●
of
names
of
blasphemy
.
First
the
Papists
say
Peter
was
cheefe
of
the
Apostles
but
why
doe
they
say
so
?
he
was
not
the
first
that
was
called
to
be
an
apostle
:
Andrew
was
he
.
Peter
was
not
the
best
beloued
disciple
.
Iohn
was
he
.
Peter
was
not
the
learnedest
nor
most
laborious
disciple
,
Paull
was
he
,
as
the
Iesuites
them selues
confesse
that
paull
brought
moe
into
the
Church
,
then
Peter
did
,
but
the
papists
draw
two
reasons
from
the
former
wordes
to
proue
Peter
cheife
of
the
Apostles
.
1
Their
first
reason
is
,
because
the
other
disciples
gaue
place
to
Peter
to
speake
first
in
answering
our
Saviour
Christes
question
which
is
a
slender
reason
,
for
it
followes
not
,
because
he
spake
first
,
that
they
gaue
place
to
him
to
speake
first
,
but
rather
that
he
put
forth
himselfe
to
speake
first
,
by
a
kinde
of
audacity
and
bouldnes
of
speech
&
dexterity
of
wit
that
was
in
him
,
which
yet
was
as
often
vsed
to
euill
as
to
good
.
2
There
second
reason
is
,
because
they
say
,
Peter
was
the
first
that
confessed
Iohn
.
1.
Christ
to
be
the
sonne
of
God
,
but
that
is
not
so
:
for
it
appeares
in
Iohn
.
1.
that
Iohn
Baptist
,
and
Nathaniell
and
in
Mathew
.
14.
33.
that
many
other
had
made
the
same
confession
of
Christ
,
before
this
time
,
and
it
appeareth
in
Iohn
.
6.
69.
that
the
rest
of
the
Apostles
themselues
had
also
made
this
confession
of
Christ
before
this
time
,
&
the
confession
that
Peter
made
,
was
not
his
confession
only
but
of
the
rest
of
the
Apostles
also
,
who
spake
by
his
mouth
for
the
avoyding
of
confusion
,
as
among
twelue
Iurors
one
foreman
speakes
for
them
all
,
for
order
sake
.
Now
as
their
reasons
are
feble
&
false
,
so
is
the
thing
that
they
would
proue
by
those
reasons
▪
for
though
all
thapostles
are
cheife
among
other
ministers
,
yet
there
was
no
cheife
among
them
as
appeares
in
Marke
the
9.
34.
where
they
dreaming
of
an
earthly
Kingdome
of
Christ
,
did
dispute
Mark
.
9.
●4
.
among
themselues
who
should
be
cheife
,
which
our
Sauiour
Christ
reproues
in
them
as
the
text
shewes
and
that
Peter
was
not
cheife
of
thapostles
,
appeares
by
this
that
thapostles
Acts.
8.
14.
sent
him
on
their
message
to
Samaria
:
if
he
had
bin
cheife
he
should
rather
haue
sent
some
of
them
.
Also
that
Peter
was
not
cheife
,
appeares
by
this
that
he
gaue
to
Paul
the
Gal.
2.
9.
1
,
Pet
.
5.
4.
right
hand
of
fellowship
:
neither
doth
Peter
call
himselfe
the
cheife
shepheard
but
calls
Christ
so
in
his
first
epistle
and
last
chapter
.
But
that
we
may
the
better
vndermine
&
throw
downe
the
cheife
ground
and
foundation
of
the
popish
religion
let
vs
5
come
to
the
wordes
that
I
haue
red
.
Verse
.
16.
thou
art
Peter
.
&c.
OVr
Sauiour
Christes
purpose
is
in
theis
wordes
to
teach
that
though
the
church
were
now
small
and
there
were
but
few
did
make
a
right
confession
of
fayth
:
yet
their
should
be
a
great
many
gathered
into
the
church
,
and
brought
to
the
same
profession
of
Christ
that
Peter
had
made
by
the
preaching
of
the
Gospell
,
which
was
committed
to
him
and
the
rest
of
the
apostles
,
as
the
keyes
to
open
the
kingdome
of
heauen
.
Yet
the
papist
gather
from
these
words
because
our
Sauiour
Christe
spake
so
particulerly
to
Peter
,
therfore
Peter
was
the
head
and
foundation
of
the
Church
;
but
the
scripture
saith
Christ
himselfe
is
the
head
of
the
church
who
doth
geue
life
&
mouing
to
it
being
his
body
,
which
Col.
1.
18
no
other
man
can
doe
:
and
is
alwaies
present
with
the
same
and
euery
member
thereof
which
no
other
man
can
be
;
and
therefore
Peter
or
any
other
man
can
no
more
be
head
of
the
Church
then
a
mans
head
can
be
cut
from
his
shoulders
,
and
set
on
another
bodie
.
Paull
would
not
giue
that
honor
to
the
angells
to
be
head
of
the
church
,
much
lesse
to
a
mortal
man
,
as
ye
may
se
in
his
letter
,
to
the
●
.
collo
.
18.
Colossians
.
But
the
cause
of
the
papists
error
in
this
point
is
for
that
they
do
not
mark
the
reason
of
our
sauiour
christ
his
speaking
thus
to
Peter
:
he
had
mooued
this
question
to
all
his
disciples
,
whoe
doe
you
say
that
I
am
?
Peter
in
the
name
of
the
rest
answered
verse
.
15.
the
question
,
therefore
as
he
had
spoken
to
our
sauiour
Christ
he
speakes
to
him
againe
.
Peter
had
said
to
him
.
Thou
art
christ
the
sonne
of
the
liuing
God
,
and
christ
saith
to
him
thou
art
peter
if
any
of
the
rest
of
the
Apostles
had
answered
the
question
,
our
sauiour
would
haue
replied
to
them
,
and
said
Thou
art
Iames
,
or
thou
art
Iohn
,
as
he
doth
to
Peter
.
But
here
is
the
force
of
the
point
,
and
speech
that
our
sauiour
christ
saith
.
Vpon
this
rocke
I
will
build
my
church
.
Io
.
1.
〈◇〉
.
Peter
is
called
a
stone
,
or
as
the
papists
will
haue
it
,
a
rock
which
we
will
not
much
striue
with
them
about
,
for
as
a
rocke
is
a
great
stone
so
a
stone
may
be
said
to
be
a
little
rocke
,
but
as
Peter
is
called
a
stone
,
Esai
.
8.
●4
.
1.
Cor
.
1
▪
4.
so
our
sauiour
christ
is
called
a
stone
,
and
as
the
papists
will
haue
it
,
as
Peter
is
called
a
rock
,
so
our
Sauiour
christ
is
called
a
rock
,
now
the
question
is
vpon
which
of
these
two
christ
said
he
wou●d
build
his
church
for
they
were
both
spoken
of
in
this
conference
,
for
Peter
had
said
of
him
,
Thou
art
christ
the
sonn
of
the
liuing
God
and
christ
had
said
of
him
;
thou
art
Peter
,
and
the
sonne
of
Ionas
.
The
papists
refer
these
wordes
to
Peter
,
and
say
Christ
built
his
church
vpon
Peter
,
but
if
christ
built
his
church
vpon
Peter
,
then
he
must
eyther
build
it
vpon
the
person
of
Peter
or
vpon
his
particuler
fayth
.
And
if
Christ
built
his
church
vpon
peters
person
,
he
built
it
vpon
a
man
,
yea
vpon
a
weake
man
,
as
he
presently
shewed
himselfe
verse
.
22.
and
if
the
church
were
built
vpon
Peter
,
It
was
built
●●on
a
mortall
man
,
and
therefore
while
he
liued
,
he
was
not
able
to
vphould
the
church
,
that
could
not
vphould
himselfe
,
&
then
when
he
died
,
the
church
should
haue
fallen
with
him
.
And
if
the
church
were
built
vpon
Peters
particuler
faith
,
it
should
be
built
vpon
a
weake
faith
,
as
our
Sauiour
christ
saith
to
him
,
o
thou
of
little
faith
.
And
his
faith
being
a
proper
adiunct
to
his
person
,
when
he
died
,
his
faith
ceased
,
and
so
the
Church
Mat
.
24.
31
●
.
Cor
.
13.
13
should
haue
fallen
to
the
ground●
,
therefore
these
wordes
,
vpon
this
rocke
will
I
build
my
church
,
must
be
vnderstood
of
that
rock
,
which
Peter
had
confessed
,
that
is
vpon
Christ
himselfe
,
who
is
not
only
man
,
but
God
:
who
is
not
weake
but
strong
,
who
is
not
mortall
but
immortall
:
for
though
he
died
,
yet
he
had
not
a
mortall
body
;
but
dyed
willingly
for
our
sinns
,
and
rose
againe
the
third
day
for
our
iustification
,
it
being
impossible
,
Acts.
13.
that
death
should
hold
him
as
it
did
Peter
.
Therefore
Christ
was
the
foundation
of
the
church
,
as
before
his
coming
in
the
flesh
being
eternall
God
,
so
at
this
time
also
;
and
the
church
was
in
no
daunger
of
falling
,
when
he
dyed
according
to
flesh
,
because
then
he
liued
in
his
devine
nature
,
and
now
he
liues
in
both
his
natures
,
&
is
able
to
support
the
church
and
all
the
members
of
his
mysticall
body
and
stones
of
this
spirituall
building
who
are
ioyned
vnto
him
by
that
faith
that
Peter
had
made
profession
of
:
as
appeareth
both
by
the
text
where
Christ
saith
on
this
rocke
I
will
build
my
church
,
not
Ephes
.
4.
12.
thy
church
,
and
also
by
the
words
of
the
Apostle
Paule
,
who
saith
the
church
must
be
edified
and
built
on
Christ
,
and
also
that
this
building
is
by
faith
,
and
therefore
it
cannot
be
vpon
Peter
in
whom
we
must
not
beleeue
,
but
on
christ
in
whom
all
the
church
professeth
,
to
beleeue
in
the
articles
of
the
creede
.
But
why
should
the
papists
thinke
Christ
built
his
church
vpon
Peter
?
Was
the
church
built
vpon
any
one
of
the
patriarchs
or
prophets
before
Christes
comming
in
the
flesh
?
whie
then
should
it
be
built
vpon
any
one
of
the
Apostles
after
?
Was
not
Christ
aswel
able
to
susstaine
his
church
himselfe
afterward
as
he
had
done
before
?
and
were
any
of
the
Apostles
any
more
able
to
doe
it
,
towards
the
end
of
the
world
,
when
the
church
was
greater
,
then
the
patriarchs
,
and
prophets
were
in
the
beginning
when
it
was
lesser
?
The
papistes
inforce
the
wordes
of
the
text
,
and
affirme
boldly
Christ
saith
so
.
To
which
I
answere
no
,
he
doth
not
say
so
:
he
saith
vpon
this
rocke
I
will
build
my
church
,
but
is
not
Christ
himselfe
,
whom
Peter
confessed
,
a
rock
aswell
as
Peter
?
is
not
Christ
another
manner
of
rock
then
Peter
?
they
are
much
like
those
that
heard
Christ
say
,
Iohn
.
2.
destroy
this
temple
&
in
three
dayes
I
wil
build
it
againe
:
they
vnderstood
it
of
the
temple
of
Ierusalem
,
but
Christ
ment
it
of
the
temple
of
his
body
.
Therefore
as
one
saith
when
▪
Christ
said
to
Peter
:
vpon
this
rock
I
▪
will
build
my
church
;
he
ment
I
wil
build
thee
vpon
me
,
and
not
me
vpon
thee
.
Indeed
some
auncyent
deuines
haue
said
the
church
was
built
vpon
Peter
,
and
in
their
sence
they
say
trew
,
that
is
,
as
it
was
built
vpon
the
rest
of
the
Apostles
:
saint
Iohn
saith
the
walles
of
the
Cittie
new
Ierusalen
that
is
the
trew
church
had
12.
Foundations
,
which
were
the
names
of
the
lambes
12.
Apostles
:
and
in
that
sence
Ephes
.
2.
20.
the
church
was
not
built
vpon
the
Apostles
only
but
vpon
the
prophets
also
:
as
Paul
speakes
to
the
Ephesians
and
all
Christians
:
ye
are
saith
he
built
vpon
the
foundation
of
the
prophets
and
Apostles
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
:
Therefore
the
church
was
not
built
vpon
their
persons
,
but
vpon
their
doctrine
that
setteth
forth
christ
Iesus
to
the
world
to
be
beleeued
on
,
as
Peter
himselfe
saith
of
Christ
;
to
whom
ye
come
as
vnto
a
liuing
stone
or
rocke
,
and
ye
as
liuely
stones
be
made
a
spirituall
house
.
The
papists
obiect
that
our
sauiour
Christ
called
〈◇〉
.
2.
3.
Peter
a
stone
,
which
he
did
not
any
of
the
rest
of
the
Apostles
:
so
he
called
Iames
and
Iohn
Bonarges
,
and
none
but
they
;
yet
it
follows
not
that
only
they
two
were
the
sonnes
of
thunder
,
but
that
other
of
the
Apostles
did
preach
zealously
aswell
as
they
;
as
Peter
himselfe
did
thunder
against
Simon
Acts.
8.
Magus
&
others
.
So
though
Christ
called
Peter
a
stone
it
folowes
not
that
he
was
so
alone
,
for
Peter
himselfe
calls
all
the
true
members
of
the
church
liuing
stones
.
And
were
1
Peter
.
2.
3.
not
diuers
other
of
the
Apostles
as
stable
and
vnmoueable
as
Peter
?
nay
was
not
he
more
weake
&
wauering
then
many
of
the
rest
?
therefore
it
1.
cor
.
3.
11.
followes
that
not
Peter
no
more
then
any
of
the
rest
of
the
Apostles
,
but
Christ
is
the
rock
whereon
the
church
is
builded
:
as
Paul
saith
,
other
foundation
can
no
man
lay
thē
that
which
is
laid
which
is
Iesus
Christ
:
and
all
1.
cor
.
1.
12.
that
build
must
build
on
this
foundation
:
and
all
that
are
built
must
be
built
on
him
.
This
Peter
knew
well
and
therefore
he
did
not
baptise
into
his
owne
name
,
but
into
the
name
of
Acts.
2.
Christ
:
he
did
not
preach
himselfe
but
christ
.
Therefore
Paul
reproues
the
Corinthians
,
because
some
did
hould
of
Paul
,
and
some
of
Cephas
,
&
some
of
Christ
:
why
saith
he
is
Christ
deuided
?
shewing
that
he
is
the
only
foundacion
and
head
of
his
church
,
vnto
whom
all
the
members
must
cleaue
in
one
body
.
Therefore
the
church
is
not
called
by
Peters
name
,
but
by
Io
.
21.
Christes
name
,
that
is
Chrystians
:
&
Christ
doth
not
say
to
Peter
,
feed
thy
sheepe
,
but
feed
my
sheepe
.
Therefore
as
other
comparisons
and
similitudes
of
the
Scripture
,
doe
●phes
.
5.
Col.
1
10.
15.
set
forth
the
communion
,
betweene
Christ
and
his
church
,
as
he
is
called
the
husband
,
and
the
church
his
spouse
:
he
is
called
the
head
,
and
the
church
his
members
:
he
is
called
the
vine
,
and
the
church
his
braunches
:
because
of
the
mysticall
vnion
,
and
neerenesse
that
is
betweene
them
,
&
spirituall
vertue
,
that
he
conveyes
vnto
them
,
and
they
receiue
from
him
.
So
by
this
that
he
is
called
the
rocke
or
foundation
,
and
the
church
the
building
:
and
it
may
as
truly
be
said
that
Peter
was
the
spouse
,
to
whome
the
Church
is
to
be
maried
,
that
Peter
was
the
vine
,
into
whome
the
church
is
to
be
ingrafted
:
as
it
can
be
said
,
he
is
the
rock
whereon
the
church
is
builded
.
Therefore
when
it
is
said
,
on
this
rocke
I
will
build
my
church
:
our
sauiour
meanes
as
I
said
before
,
on
that
rocke
that
Peter
had
confessed
,
he
would
build
the
rest
of
his
church
,
Acts.
13.
that
was
to
be
gathered
by
the
preaching
of
the
Gospel
,
that
was
committed
to
Peter
,
and
the
rest
of
the
Apostles
,
as
the
keyes
of
the
kingdome
of
heauen
.
And
the
gates
of
hell
shall
not
ouercome
it
.
our
Sauiour
saith
,
the
gates
of
hell
shall
not
preuaile
against
or
ouercome
the
church
that
is
built
vpon
this
rocke
:
he
vses
this
similitude
because
in
those
times
before
gunnes
were
inuented
the
strength
of
cities
was
in
their
gates
,
&
because
they
vsed
to
exercise
their
gouerment
,
in
the
gates
:
so
that
he
meanes
the
power
and
aucthority
of
hell
,
shall
not
preuaile
against
those
that
are
built
on
this
rocke
,
that
is
those
that
professe
and
beleeue
in
Christ
,
so
that
this
must
be
vnderstood
of
the
inuisible
church
,
and
such
as
be
true
members
of
Christ
,
&
not
of
the
visible
church
,
or
those
that
be
members
in
shew
only
,
for
the
deuill
hath
preuailed
against
diuers
visible
churches
:
as
the
7.
churches
of
Asia
,
that
are
now
Idolaters
vnder
the
Turke
,
and
against
diuers
perticular
persons
,
that
were
members
of
the
church
in
shew
onely
as
Iudas
,
Magus
and
others
▪
but
the
inuisible
and
true
members
of
the
church
,
that
beleeue
in
Christ
,
shall
not
be
ouercome
,
but
shall
ouercome
.
This
is
the
victorie
saith
1.
Iohn
.
5.
saint
Iohn
whereby
we
ouercome
the
world
,
euen
our
faith
.
The
deuill
by
temptations
and
his
instruments
by
persecutions
,
will
seeke
to
ouercome
them
,
but
our
sauiour
hath
said
,
none
shal
be
able
to
take
them
out
of
his
Iohn
.
10
exod
.
2.
handes
.
The
deuill
and
his
instruments
did
seek
to
destroy
the
Iewes
in
Egypt
,
&
Babylon
:
but
they
could
not
as
for
other
causes
,
so
because
Christ
was
in
their
loines
:
so
now
he
seeks
to
destroy
the
people
of
God
,
but
he
cannot
be
cause
they
are
in
Christs
loyns
,
that
is
vnited
Ro
.
8
vnto
him
by
faith
,
&
made
members
of
his
body
.
Therfore
Paul
meaning
to
comfort
the
Christians
against
all
tryalls
both
inward
&
outward
,
saith
who
shal
seperate
vs
from
the
loue
of
God
in
Christ
Iesus
our
lord
?
shall
persecution
?
anguish
?
height
?
deepth
?
&c.
&
at
●egth
concludes
,
nothing
shal
be
able
to
seperate
vs
,
as
our
sauiour
Christ
saith
here
,
the
gates
of
hell
shall
not
preuaile
against
the
church
:
which
doth
seeme
to
put
that
out
of
question
that
some
haue
made
questionable
,
that
the
children
of
God
cannot
fall
from
grace
,
for
those
that
are
regenerate
in
Christ
Iesus
are
borne
1.
Peter
.
1.
not
of
mortall
seede
that
may
dy
,
but
of
mortall
that
cannot
dy
,
those
that
haue
obteyned
the
sanctifying
giftes
Iohn
.
7.
of
God
,
the
spirit
is
in
them
a
well
of
water
springing
vp
vnto
eternall
life
.
For
although
the
first
Adam
might
and
did
lose
his
original
goodnes
,
both
to
himselfe
and
his
posteritie
;
yet
the
second
Adam
cannot
ne●ther
to
him
nor
to
his
.
Therfore
as
our
Sauiour
Christ
,
when
he
was
in
the
flesh
did
ouercome
the
deuill
&
the
power
of
hell
,
in
his
owne
person
:
so
he
doth
continually
ouercome
in
his
members
,
and
his
members
do
ouercome
in
and
by
him
:
therefore
Paul
saith
,
we
are
more
then
conquerers
in
Christ
Iesus
,
&
if
the
gates
of
hell
should
preuaile
against
the
church
,
Christ
should
be
a
head
without
a
body
;
and
if
it
should
preuaile
against
any
true
member
of
the
church
,
Christ
should
haue
a
maymed
body
which
cannot
be
:
therefore
as
Christ
the
rocke
it
selfe
is
firme
and
stable
,
so
is
euery
stone
and
true
christian
that
is
built
thereupon
.
But
seeing
we
se
,
that
by
the
church
here
against
whom
the
gates
of
hell
shall
not
preuaile
,
is
meant
not
the
visible
but
the
inuisible
church
,
and
Verse
.
19
▪
.
the
papists
say
,
Peters
successor
is
head
of
the
visible
Church
,
this
place
serues
nothing
for
them
and
I
will
giue
thee
the
keyes
of
&c.
Now
our
sauiour
shewes
by
what
meanes
the
church
should
be
built
vpon
that
rocke
that
Peter
had
confessed
,
namely
by
the
ministery
of
the
Gospel
whereby
the
elect
people
1.
Peter
.
2.
4
of
God
who
are
called
lyuing
stones
,
should
be
gathered
and
ioyned
to
Christ
the
corner
stone
,
that
they
might
be
made
one
spirituall
house
as
Peter
speakes
.
The
church
was
built
vppon
the
rocke
Christ
Iesus
from
the
beginning
:
but
Christ
speakes
of
thincrease
of
the
church
,
among
the
gentiles
,
who
should
be
called
and
gathered
by
the
word
,
that
he
committed
to
Peter
,
and
the
rest
of
the
Apostles
,
as
the
keyes
of
the
Kingdome
of
heauen
.
Here
the
ministers
are
compared
to
porters
,
the
preaching
of
the
worde
to
keyes
,
the
kingdome
of
heauen
to
a
house
,
wherinto
men
are
let
in
,
and
shut
out
.
Keeping
the
keyes
we
know
doth
signifie
aucthoritie
:
therefore
in
this
speech
our
sauiour
Christ
giues
Peter
aucthoritie
to
receiue
in
,
and
shut
out
of
the
church
,
which
is
often
called
the
kingdome
of
heauen
.
By
the
keyes
we
must
vnderst
and
the
worde
and
mynisterie
thereof
,
as
it
is
said
the
Pharisees
kept
backe
the
key
of
knowledg
from
the
people
▪
now
because
by
the
ministery
of
the
Mathew
.
3.
worde
they
were
to
pronounce
aswel
gods
mercie
to
some
,
called
loosing
,
&
to
open
the
dore
of
the
church
,
as
also
to
pronounce
gods
Iudgments
called
binding
,
&
to
shut
the
dore
to
others
:
●herfore
our
sauiour
speaks
in
the
plural
number
.
In
the
20
chapter
of
the
Gospell
Iohn
.
20.
23
of
Saint
Iohn
,
our
sauiour
Christ
expoundes
this
,
when
he
saith
to
al
the
Apostles
;
whose
sinnes
ye
remit
they
are
remitted
;
and
whose
sinnes
ye
retaine
they
are
retayned
.
Because
all
are
sinners
they
were
by
the
preaching
of
the
Gospel
to
call
all
men
to
repent
of
their
sins
,
and
to
beleue
in
Christ
the
sauiour
of
the
world
;
and
those
that
d●d
so
they
had
aucthority
to
loose
them
;
that
is
to
pronounce
pardon
to
thē
▪
&
freedome
&
deliuerance
from
death
and
damnation
by
Christ
Iesus
,
and
to
open
vnto
them
the
dore
of
the
church
,
&
baptise
thē
&
to
open
thedore
of
heauen
to
thē
by
seting
before
thē
the
promise
of
eternall
life
.
And
on
the
contrary
,
those
that
should
continue
in
their
sinnes
,
and
would
not
repent
&
beleeue
in
Christ
▪
they
were
to
binde
them
,
that
is
to
pronounce
that
they
bee
the
bondslaues
of
satan
,
and
to
shut
Luk
.
3.
the
dore
of
the
church
vnto
them
,
and
refuse
to
baptise
them
,
as
Iohn
Baptist
did
to
the
Pharisees
:
and
to
shut
the
dore
of
heauen
against
thē
,
that
is
to
pronounce
that
they
haue
noe
parte
in
the
kingdome
of
heauen
and
saluation
,
but
doe
belonge
to
death
and
damnation
:
yea
to
binde
them
more
strongly
then
the
Mathew
.
11
men
of
Sodome
who
had
not
so
many
meanes
to
bring
them
to
repentance
;
but
marke
,
this
opening
and
shutting
,
binding
and
loosing
,
remitting
and
reteyning
sinnes
must
be
by
the
word
.
For
noe
prophet
Apostle
or
minister
euer
had
,
hath
,
or
shall
haue
power
and
aucthority
to
open
heauen
to
him
,
against
whom
the
Lord
will
shutt
it
:
nor
to
shut
heauen
against
him
to
whome
the
Lord
will
open
it
.
Christ
himselfe
onely
hath
the
keyes
of
Dauid
,
he
openeth
&
noe
Reue
.
3
〈◇〉
shutteth
,
he
shutteth
and
noe
man
openeth
;
and
hath
tould
vs
in
his
word
to
whome
he
will
haue
the
kingdome
of
heauen
opened
or
shut
.
Noe
man
can
open
the
kingdome
of
heauen
to
Caine
,
to
Iudas
,
to
Iulian
Luke
.
13.
thapostata
,
or
to
any
other
impenitent
person
:
because
Christ
hath
shut
it
against
them
,
as
it
is
said
,
except
ye
repent
and
beleeue
yee
shall
all
perish
.
Nor
noe
man
could
or
can
shut
the
kingdome
of
heauen
against
Zacchaeus
,
Marie
Magdalen
,
or
any
other
that
doth
trulie
repent
and
beleeue
:
for
the
Lorde
hath
said
,
at
what
time
soeuer
a
sinner
doth
repente
him
of
his
sinnes
from
Ezek
.
18
:
Mark
▪
16.
the
bottome
of
his
heart
.
I
will
put
all
his
wickednesse
out
of
my
remembrance
.
It
is
said
he
that
beleeueth
shal
be
saued
;
those
that
in
the
law
were
clensed
from
their
leprosie
must
shew
themse
〈…〉
to
the
priest
,
now
the
priest
must
not
pronounce
him
cleane
that
was
a
leper
;
nor
pronounce
him
a
leper
that
was
cleane
:
so
the
Apostles
and
ministers
of
the
Gospell
,
might
not
nor
may
not
pronounce
them
,
cursed
that
were
penitent
;
nor
them
happie
that
were
impenitent
.
He
that
turnes
the
key
the
wrong
way
,
we
know
cannot
open
the
dore
,
as
ye
se
in
the
example
of
the
pharises
who
excommunicated
the
blinde
man
:
yet
our
Sauiour
Christ
for
all
that
did
not
reiect
him
but
receiue
him
.
The
papistes
would
tye
these
keyes
to
Peters
girdle
,
because
our
Sauiour
Iohn
.
9.
Christ
said
to
Peter
;
to
thee
I
giue
the
keyes
of
the
kingdome
of
heauen
:
they
confesse
the
rest
of
the
Apostles
had
also
aucthoritie
to
bind
&
loose
,
but
they
say
it
was
by
Peters
graunt
.
But
our
Sauiour
Christ
himselfe
in
the
xx
.
chapter
of
Iohn
,
gaue
the
same
Iohn
.
20.
23
power
and
aucthority
to
the
rest
of
the
Apostles
that
he
gaue
here
to
Peter
,
yea
as
the
prophets
had
the
same
power
of
binding
and
loosing
before
Christes
comming
:
as
apeares
by
the
Ier
.
1.
speeches
that
are
vsed
to
them
of
planting
and
rooting
vp
,
of
building
and
pulling
downe
.
So
Christ
ordeyned
not
onely
Apostles
and
Euangelistes
but
pastors
and
teachers
for
the
worke
of
the
ministery
,
therfore
to
them
also
that
the
preaching
of
the
gospell
is
committed
vnto
,
power
and
aucthority
is
committed
to
binde
and
to
loose
,
to
remit
and
retaine
synnes
,
aswell
as
to
Peter
.
Paul
saith
the
same
of
himselfe
and
Apollo
,
we
are
,
that
is
our
ministery
is
the
sweete
sauour
of
God
both
to
them
that
are
saued
and
to
them
that
perish
:
to
the
one
we
are
the
sauour
of
life
vnto
life
,
and
to
the
other
we
are
the
sauour
of
death
vnto
death
.
Therefore
our
Sauiour
Christ
speakes
here
,
to
Peter
in
the
name
of
all
the
rest
,
because
he
tooke
vpon
him
to
answere
this
questio●
for
all
the
rest
of
the
apostles
.
All
this
power
and
aucthority
,
not
onely
that
was
indeede
giuen
to
Peter
,
but
that
the
papists
doe
Imagine
was
giuen
to
Peter
,
they
would
deriue
to
the
Pope
of
Rome
:
they
say
the
Pope
is
vniuersall
Bishop
,
they
say
he
is
head
of
the
church
,
and
that
to
him
belongeth
the
keyes
of
the
kingdome
of
heauen
:
they
say
the
Pope
hath
power
to
binde
and
loose
,
to
remit
and
retaine
sinnes
,
to
excommunicate
&
absolue
whome
it
pleases
him
,
and
those
onely
to
whome
hee
will
giue
this
power
,
and
they
say
he
cannot
erre
&c.
But
if
all
that
were
trew
which
the
papists
affirme
of
peter
,
as
we
haue
seene
it
is
not
,
let
vs
see
by
what
right
they
can
conuey
it
to
the
Pope
they
say
the
Pope
is
Peters
successor
at
Rome
,
they
say
Peter
conueyed
his
aucthority
to
his
successor
Lynus
,
and
Lynus
to
Anacletus
,
and
Anacletus
to
●●●●●t
,
&
so
from
one
to
another
▪
But
there
is
no
testimony
nor
probability
of
scripture
,
that
Peter
euer
was
at
Rome
,
but
diuers
probabilities
to
the
contrary
.
When
our
Sauiour
Christ
was
risen
and
ascended
,
Peter
was
at
Ierusalem
with
the
rest
of
the
disciples
,
as
it
is
reported
Acts.
1.
in
the
first
of
the
Acts
,
and
their
tarried
:
sometime
he
conuerted
three
Thousand
at
one
sermon
as
it
is
in
the
second
of
the
Acts
:
he
was
brought
before
the
Gouerners
there
and
imprisoned
&
threatned
for
preaching
Christ
as
it
is
in
4.
of
the
acts
.
He
detected
Ananias
and
Sapphira
Acts.
5
of
hipocrisie
,
as
it
is
in
the
fi●●
of
the
Acts.
He
was
by
the
rest
of
the
APostles
sent
to
Samaria
,
to
assist
assist
Philip
,
their
he
discouered
the
iniquity
of
Simon
Magus
as
it
is
in
the
8.
of
the
acts
:
he
was
at
Lydda
&
Acts.
9.
33.
their
he
healed
Aneas
of
the
palsie
as
it
is
in
the
9.
of
the
Actes
.
He
was
at
Ioppa
and
their
raised
Tabitha
or
Dorcas
from
the
dead
,
as
it
is
in
the
same
chapter
,
from
thence
he
Acts.
9.
4●
.
went
to
Caesar●a
,
and
there
he
conuerted
Cornelius
a
captaine
,
as
it
is
in
Acts.
10
the
tenth
of
the
acts
:
from
thence
he
went
to
Ierusalem
againe
,
when
the
Iewes
contended
with
him
for
going
in
to
Cornelius
being
a
gentile
,
as
it
is
in
the
11.
of
the
acts
:
when
Acts.
11.
Iames
was
slaine
by
Herod
,
Peter
was
put
in
prison
there
,
and
was
deliue-by
an
angell
,
and
came
to
the
house
of
Mary
,
where
they
were
praying
,
▪
as
it
is
in
the
12.
of
Acts.
Acts.
12.
He
was
at
Ierusalem
at
the
counsell
that
was
houlden
their
about
the
question
of
indifferent
things
,
as
it
is
in
the
15.
of
the
acts
,
Three
yeares
at
least
,
after
Paules
conuersion
,
Peter
was
at
Ierusalem
,
whether
Paul
went
to
visit
him
,
and
abode
with
him
3.
dayes
as
it
is
in
Gal.
1.
8.
the.
the
1.
to
the
Galatheans
:
fourteene
yeares
after
that
,
Paul
went
againe
to
Ierusalem
,
where
Peter
gaue
him
the
right
hand
of
fellowship
,
as
it
is
in
the.
the
2.
of
the
Galathians
.
Peter
Gal.
2.
was
after
this
at
Antiochia
,
as
it
is
in
the.
the
2.
to
the
Galathians
,
&
their
Gal.
2.
1●
Paul
withstood
him
to
his
face
.
He
was
also
at
Babilon
when
he
wrote
his
first
epistle
,
which
is
a
great
way
1
Peter
.
●
13.
from
Rome
;
still
bending
his
course
to
those
places
,
where
the
Iewes
that
were
the
circumcision
,
might
be
his
auditorie
.
When
then
shoule
Peter
be
at
Rome
?
when
Paul
writes
his
epistle
Rom.
16
to
the
Romans
,
it
is
probable
he
was
not
there
:
for
if
so
sufficient
a
teacher
had
beene
their
what
needed
Paul
haue
written
to
them
?
and
yet
this
makes
it
more
probable
that
then
he
was
not
their
;
for
in
the
last
chapter
of
that
epistle
Paul
salutes
a
▪
great
many
other
;
and
makes
noe
mention
of
Peter
.
In
the
latter
parte
of
Paules
life
,
when
he
had
trauailed
so
many
countries
▪
planted
so
many
churches
,
wrought
so
many
miracles
and
suffered
●cts
.
2●
so
many
afflictions
▪
being
inforced
by
the
iniury
of
the
Iewes
,
he
appealed
to
Caesar
,
&
was
brought
to
Rome
,
and
was
there
prisoner
full
2
▪
yeares
,
in
a
house
by
himselfe
,
as
it
is
in
the
8.
of
the
Acts.
All
which
Phi
.
●
.
20
time
Peter
was
not
at
Rome
,
for
in
Paules
epistle
to
the
Philippians
,
which
he
writes
from
Rome
,
as
the
conclusion
thereof
doth
shew
,
in
the
second
chapter
he
speakes
of
Timothie
,
&
saith
I
haue
non
like
minded
who
wil
faithfully
care
for
your
matters
▪
if
Peter
had
beene
there
he
would
not
haue
preferred
Timothie
before
him
.
In
Paules
epistle
to
the
Colosians
,
which
also
was
written
from
Rome
,
he
saith
of
Tith●cus
,
Onesemus
,
Marcus
,
Aristarcus
,
and
Iustus
,
that
they
onely
were
his
workefellowes
vnto
the
kingdome
of
God
:
which
2.
Tim
.
4.
16
could
not
haue
beene
said
,
if
Peter
had
beene
there
.
In
Pauls
second
Epistle
that
he
writes
to
Timothy
from
Rome
,
he
saith
at
my
first
answering
all
men
forsooke
me
:
if
Peter
had
Philem
9.
beene
there
would
he
not
haue
assisted
Paul
but
forsaken
him
?
You
se
i●
all
the
story
of
the
scripture
vnto
this
time
of
Paules
death
,
who
in
his
epistle
to
Philemon
written
also
from
Rome
saith
,
he
was
Paul
aged
:
there
is
noe
proofe
nor
probabilitie
but
great
vnlikelyhood
that
Peter
was
at
Rome
.
Now
seeing
all
the
religion
of
popery
hanges
vpon
Peters
being
at
Rome
,
this
at
least
had
neede
bee
cleerely
and
euidently
proued
by
the
Scripture
,
or
else
he
is
a
foole
that
wil
be
a
papist
.
But
if
Peter
had
beene
●t
Rome
,
what
is
that
to
the
Pope
?
he
was
at
many
places
.
The
papists
say
the
Pope
is
Peters
successor
at
Rome
;
but
the
Apostles
had
noe
successors
,
but
Iudas
onely
,
who
fell
before
he
entred
into
the
full
possession
of
that
office
,
for
betraying
his
Maister
,
in
whose
roome
Mathias
was
chosen
,
as
Dauid
had
prophesied
:
let
another
take
his
charge
.
But
after
Christes
resurrection
,
when
〈◇〉
.
2.
they
were
fuly
inuested
in
their
ofice
when
Iames
was
slaine
with
the
word
,
there
was
non
chosen
to
suc●ede
him
.
But
the
papists
doe
not
say
the
Pope
succeedes
Peter
in
his
apostolicall
office
(
but
by
the
way
)
why
then
doe
they
call
Rome
the
sea
Apostolike
?
&
whie
doth
the
Pope
challenge
a
general
authority
ouer
the
whole
church
?
from
Peter
he
had
no
general
authority
ouer
the
whol
church
but
as
he
was
Apostle
:
but
the
papists
say
that
Peter
was
Bishop
of
Rome
25.
years
&
the
Pope
succeeds
him
in
his
Bishoprick
:
but
first
mark
the
folly
of
this
saying
,
and
then
the
vntruth
of
it
;
for
the
folly
of
it
,
ye
haue
hearde
before
the
papistes
say
,
Peter
was
prince
of
the
Apostles
,
now
if
he
should
become
a
Bishop
,
he
should
make
himselfe
inferior
to
all
the
Apostles
,
and
so
leaue
the
greater
office
and
take
the
lesse
,
which
were
to
be
exalted
out
of
the
hall
into
the
kitchin
,
as
we
say
.
Now
see
the
vntruth
of
it
,
if
he
had
beene
Bishop
of
Rome
,
he
shoulde
haue
left
the
calling
of
an
Apostle
that
Christ
apointed
him
vnto
;
and
taken
to
him selfe
a
calling
,
that
he
Gal.
2.
was
not
apointed
vnto
.
Againe
if
he
had
beene
Bishop
of
Rome
,
he
should
haue
left
the
circumcision
▪
which
Paul
said
was
committed
to
Peter
,
and
chosen
to
himselfe
the
Gentiles
2.
Pet
.
1.
who
were
specially
comitted
to
Paul
.
Now
when
they
say
Peter
was
Bishop
of
Rome
fiue
and
twenty
yeares
,
it
must
needs
be
vntrew
,
as
apeares
by
these
two
reasons
,
drawne
from
the
age
of
his
life
.
When
he
wr●ot
his
second
epistle
,
he
saith
in
the
first
chapter
,
the
time
is
at
hand
when
I
must
lay
▪
downe
this
my
tabernacle
:
if
they
say
he
might
write
that
epistle
when
he
was
Bishop
of
Rome
,
I
answere
,
in
that
epistle
●e
cal●s
himselfe
an
apostle
,
and
not
Bishop
of
Rome
which
he
would
haue
done
,
if
hee
had
taken
vpon
him
an
office
of
such
high
excellencie
and
great
consequence
,
as
the
papist
speake
of
.
The
●
.
reason
to
proue
Peter
could
not
be
Bishop
of
Rome
▪
fiue
and
twenty
yeares
,
as
the
papists
say
,
is
for
that
the
former
▪
times
and
circumstances
considered
▪
he
must
haue
liued
rather
the
length
o●
two
mens
liues
then
one
:
whereas
he
liued
not
the
time
that
nature
affords
to
one
man
,
for
he
died
not
a
naturall
death
,
but
a
violent
death
by
persecution
,
as
the
papistes
themselues
confesse
.
And
if
they
would
deny
it
,
yet
the
Scripture
confirmes
it
,
our
Sauiour
Christ
saith
to
him
when
thou
werte
Iohn
.
21.
younge
thou
▪
girdedst
thy selfe
,
and
went
whether
thou
wouldest
,
but
when
thou
art
old
another
shall
g●●de
the
and
lead
thee
whether
thou
wouldest
〈◇〉
〈…〉
this
he
spake
signif●●g
by
●h●●
death
he
should
glori●y
〈◇〉
But
●●
Peter
had
beene
Bishop
of
Rome
,
what
makes
that
for
the
papists
that
cla●me
so
great
thinges
from
thence
▪
They
say
the
Pope
is
Peters
successor
,
&
doth
succeede
him
not
onely
in
p●ace
but
in
dignity
,
to
be
vniuersall
Bishop
and
head
of
the
Church
:
&
in
aucthority
to
binde
&
loose
,
and
in
vertue
not
to
er●e
&c.
But
Peter
nor
the
rest
of
the
apostles
could
not
conuey
the
prerogatiues
they
had
bestowed
vpon
the
,
to
others
;
much
lesse
those
that
they
had
not
.
Peter
&
the
Apostles
had
power
&
aucthority
to
binde
&
loose
thorough
all
the
world
:
as
their
office
extended
generally
to
all
nations
,
which
other
haue
not
but
in
their
owne
dioces
,
&
charge
only
.
And
if
the
Pope
had
the
keyes
of
the
word
of
God
(
which
yet
he
castes
from
him
)
&
did
vse
thē
aright
;
yet
he
could
binde
and
loose
but
in
the
cittie
and
sea
of
Rome
only
:
but
in
taking
vpon
him
to
send
out
his
bulls
,
curses
,
pardons
,
and
indulgences
to
all
countries
,
as
(
they
write
)
in
the
name
and
behalfe
of
God
and
by
the
aucthority
of
saint
Peter
:
he
challenges
that
kindnes
from
Peter
,
that
he
neither
did
not
could
afforde
him
.
Yea
he
challenges
from
Peter
that
which
Peter
himselfe
neuer
had
;
power
to
forgeue
sinnes
of
his
owne
absolute
aucthority
,
to
canonize
&
make
saintes
,
and
set
their
names
in
red
letters
,
which
power
none
euer
had
or
hath
but
God
:
as
the
grosse
Mathew
.
9.
Iewes
could
say
who
can
forgeue
sinnes
but
god
onely
?
Peter
also
&
the
rest
of
the
Apostles
,
could
not
erre
in
preaching
&
writing
the
scripture
;
because
the
holy
ghost
was
promised
them
,
to
bring
all
thinges
to
their
remembrance
:
&
was
geuen
vnto
them
in
clouen
tongues
,
and
by
our
sauiour
Christes
acts
.
1.
Iohn
.
20.
breathing
vpon
them
:
but
this
prerogatiue
and
impossibility
of
erring
,
they
could
not
conuey
to
any
other
,
for
all
other
since
their
time
do
build
1.
Cor
.
3
some
hay
,
and
stubble
,
with
gold
&
precious
stones
.
Yet
the
papists
or
popistes
are
bould
to
say
the
pope
cannot
erre
.
Why
they
confesse
he
may
sinne
,
for
as
Paul
saith
he
is
the
man
of
sinne
:
if
they
should
deny
2.
Th●●
.
that
,
Pope
Ione
would
confute
them
who
plaid
the
whore
and
trauailed
with
childe
when
she
went
a
procession
.
They
confesse
also
that
the
pope
may
be
damned
,
for
if
say
they
hee
should
leade
thousandes
to
●ell
it
were
not
lawfull
for
men
to
say
why
doth
he
so
?
&c
▪
It
is
true
he
may
be
damned
,
&
as
some
thinke
must
be
,
for
the
Apostle
2.
thess.
2
,
Paul
calles
him
the
childe
of
perdition
.
Why
then
he
may
erre
;
if
they
had
said
,
the
Pope
cannot
but
erre
,
they
should
haue
said
trew
:
for
the
2.
thess.
2
Apostle
saith
,
he
shall
deceiue
the
people
with
strong
delusions
,
and
cause
them
to
beleeue
lies
.
As
for
the
title
and
dignity
of
vniuersall
Bishop
,
Peter
had
no
graunt
of
it
from
Christ
,
nor
made
any
graunt
of
it
to
any
other
:
he
had
indeede
aucthority
to
ordaine
Bishops
,
1
Tim
.
3.
as
the
rest
of
the
Apostles
had
:
but
to
ordaine
an
vniuersall
Bishop
was
not
in
his
power
.
Neither
did
Lynus
,
Anacletus
,
Clement
,
nor
the
antientest
Bishop
of
Rome
,
that
the
papists
speake
of
,
receiue
this
title
from
Peter
:
but
Boneface
the
eight
a
late
Bishop
of
Rome
,
in
comparison
,
receiued
it
from
Phocas
the
Emperour
of
Rome
,
who
slew
his
Maister
Mauritius
.
Then
began
the
vsurped
supremasie
of
the
Pope
,
not
onely
ouer
the
whole
clergie
,
but
ouer
Kinges
and
Emperours
themselues
;
which
swelling
title
of
vniuersall
B.
other
bishops
condemned
as
Antichristian
.
But
if
Peter
could
,
and
would
conuey
his
preuiledges
to
his
successors
;
why
should
the
Bishop
of
Rome
haue
them
more
then
the
Bishop
of
Ierusalem
,
Antioch
?
&c.
where
it
is
more
certaine
Peter
was
thē
at
Rome
.
The
papists
say
,
because
Peter
was
martired
at
Rome
;
that
is
a
straunge
parado●
that
the
sheading
of
innocent
bloud
,
that
pollutes
other
places
,
should
sanctify
Rome
:
that
Ierusalem
,
for
sheading
the
bloud
of
the
prophets
,
should
be
destroyed
,
and
Rome
for
sheading
the
bloude
of
the
Apostles
should
be
exalted
.
God
respects
noe
persons
,
and
will
he
respect
places
?
Therfore
to
conclude
,
the
Pope
is
not
the
head
of
the
church
;
he
is
not
Christs
vicar
,
Peters
successor
,
nor
vniuersall
Bishop
:
but
he
is
Antichrist
,
that
beast
,
that
S.
Iohn
speaks
of
,
that
is
full
of
names
of
blasphemy
.
The
second
Sermon
.
Psalm
.
53.
1.
The
F●●le
hath
said
in
his
heart
there
it
n●e
God
,
they
haue
corrupted
and
done
abhominable
wickednes
,
there
is
none
that
doth
good
.
IN
this
psalme
the
prophet
Dauid
complains
of
the
corrupt
estate
of
the
people
at
that
time
,
wherin
some
were
growne
to
such
an
height
of
wickednesse
,
that
they
were
come
to
an
vtter
contempt
and
deniall
of
God
in
minde
and
manners
.
The
prophets
purpose
is
to
speake
against
atheisme
,
a
sinne
in
the
highest
degree
forbidden
in
the
first
table
and
first
commaundement
of
the
lawe
:
and
against
atheists
the
greatest
sinners
,
whome
first
he
detes●eth
in
the
first
parte
of
the
verse
,
saying
,
the
foole
hath
said
in
his
harte
there
is
noe
god
:
&
then
discribeth
in
the
wordes
followinge
,
they
haue
corrupted
&
done
abhomynable
wickednes
.
&c.
As
he
that
is
a
good
subiect
doth
detest
treason
,
&
those
that
be
traytors
against
the
prince
:
soe
Dauid
being
a
good
man
doth
abhor
atheistes
that
be
traitors
against
god
,
&
discribes
their
myndes
&
maners
in
writinge
,
that
others
may
detest
them
also
.
The
foole
sayth
Dauid
,
hath
said
in
his
hart
ther
is
no
god
:
or
he
is
a
foole
that
saith
thus
,
for
no
wise
man
would
say
so
.
But
some
may
aske
how
Dauid
Mat
.
5.
doth
call
any
man
foole
,
seing
our
sauiour
Christ
sayth
;
he
that
calls
his
brother
foole
,
is
in
danger
of
Hell
fire
:
the
answere
is
easy
,
our
sauiour
Christ
speakes
of
calling
our
brother
foole
;
but
atheistes
are
no
brethren
.
Againe
our
sauiour
Christ
speakes
of
him
that
in
his
owne
quarrelles
and
i●●uries
and
to
vtter
his
corrupt
affections
of
anger
and
choler
,
shall
doe
it
:
but
he
that
shall
in
zeale
of
god
and
goodnesse
,
and
detestation
of
wickednes
call
a
man
foole
;
especially
if
he
haue
a
calling
to
reproue
sinne
and
wickednes
,
it
is
not
vnlawfull
;
when
it
is
done
in
iust
reprehencion
.
For
Mat
.
23
our
●auiour
Christ
himselfe
,
called
the
pharises
fooles
and
blind
;
and
the
apostle
Paul
called
the
Galathians
foolish
Galathians
:
a
maiestrate
may
vse
the
ciuill
sworde
in
iust
execution
when
a
priuate
man
may
not
doe
it
,
in
froward
disposicion
:
so
the
spiritual
sword
may
be
vsed
in
iust
reprehencion
,
but
not
in
vniust
exclamation
.
Dauid
sayth
the
foole
,
speaking
in
the
singular
number
,
not
as
if
there
were
thē
or
now
but
one
atheist
;
for
in
the
next
words
when
he
comes
to
the
description
of
atheistes
,
he
speakes
in
the
plural
number
:
they
are
corrupt
and
become
abhomynable
,
but
hee
speakes
so
,
as
if
he
should
point
out
euery
such
atheist
with
his
finger
,
whatsoeuer
his
name
be
▪
whatsoeuer
his
calling
be
,
whatsoeuer
his
bringing
vp
hath
beene
,
whatsoeuer
conceit
he
hath
of
himselfe
,
yet
he
is
a
foole
that
saith
in
his
hart
there
is
noe
God
.
By
a
foole
he
doth
not
meane
a
naturall
foole
,
but
an
artificiall
foole
,
one
that
the
diuell
hath
made
a
foole
by
his
craft
.
There
be
twoe
kindes
of
fooles
,
one
that
wantes
naturall
witt
,
another
that
wantes
true
wisdome
,
that
haue
naturall
witt
and
abuse
it
:
of
the
first
sorte
Dauid
doth
not
speake
here
,
for
such
as
want
naturall
witt
,
whome
we
call
Idiots
are
not
to
be
detested
,
but
to
be
pitied
.
And
Macheuell
the
arch
foole
&
atheist
of
these
last
times
,
whome
I
name
in
my
Sermon
,
as
Pilate
is
named
in
the
creede
,
had
much
naturall
witt
,
and
was
one
of
the
greatest
politicians
in
the
world
▪
therefore
it
seemes
not
to
be
the
want
,
but
the
abundance
of
naturall
witt
that
makes
an
atheist
:
for
the
presumption
of
his
owne
witt
,
makes
him
reiect
all
that
he
cannot
comprehend
within
the
reach
of
reason
.
But
Dauid
here
speakes
of
the
second
sorte
of
fooles
who
want
trew
wisedome
,
and
not
onely
of
an
ordinary
foole
or
wicked
man
,
but
Dauid
speakes
of
an
extraordinary
foole
,
that
is
growne
to
the
highest
degree
of
wickednesse
and
folly
to
say
,
their
is
no
God
:
&
therefore
sets
him
forth
as
a
foole
inprimis
.
We
account
them
fooles
that
deny
principles
,
and
the
more
manifest
that
any
thing
is
,
the
more
foolish
we
reckon
him
that
impugnes
it
.
The
Lord
saith
by
the
prophet
Ieremie
,
the
people
were
foolish
because
they
had
Ier
▪
4.
42.
not
knowne
him
;
then
they
must
needes
be
fooles
that
deny
him
:
the
Apostle
Paul
speakes
of
some
whoe
did
forsake
the
creator
,
&
saith
when
Romans
▪
1
they
professed
them selues
wise
they
became
fooles
:
of
such
witty
fooles
Dauid
speakes
here
who
say
in
their
hartes
there
is
no
god
.
It
may
be
asked
how
there
should
be
some
who
say
there
is
no
god
,
seing
the
apostle
Paul
sayth
it
is
ingrauen
in
the
nature
of
all
men
that
their
is
a
god
?
I
answere
these
two
may
▪
both
be
found
in
the
same
man
,
t●
thinke
there
is
a
god
,
&
to
thinke
the●
is
no
god
:
for
by
the
light
of
nature
al
men
know
there
is
a
god
,
and
by
the
corruption
of
nature
,
wherby
they
seke
to
put
out
that
light
some
men
thinke
there
is
none
.
As
the
apostle
Peter
speakes
of
such
men
who
say
where
is
the
promise
of
his
coming
?
this
sayth
thapostle
they
willingly
know
not
and
they
know
it
and
will
not
know
it
.
And
marke
that
these
atheists
do
not
deny
any
of
the
person
of
the
godhead
onely
as
heretiks
doe
,
as
the
Arrians
denied
the
godhead
of
the
sonne
:
the
Macedoneans
denied
the
godhead
of
the
holy
ghost
but
these
Atheists
deny
the
nature
of
Rom.
1
God
,
and
they
doe
not
change
the
nature
of
god
,
like
Idolaters
as
the
apostle
sayth
.
The
Gentels
t●rned
the
glorie
of
the
incorruptible
god
,
into
a
corruptible
man
and
beast
,
and
that
is
,
did
make
choise
of
a
false
god
in
stead
of
the
trew
god
:
but
these
deny
the
godhead
it selfe
,
and
say
there
is
no
god
at
all
,
no
creator
no
gouernor
of
the
world
,
no
rewarder
no
punisher
of
men
▪
Therefore
though
heretickes
,
that
thorow
pride
deny
any
one
of
the
persons
of
the
godhead
be
fooles
:
though
Idolaters
that
thorow
ignorance
doe
forsake
the
trew
god
,
and
worship
a
false
god
be
fooles
:
yet
atheists
that
vtterly
deny
god
&
say
there
is
no
deuine
power
be
fooles
of
all
fooles
.
Now
although
Dauids
detestation
might
be
a
sufficient
confutation
of
Atheists
yet
not
to
the
end
to
reclaime
a
setled
atheist
,
who
is
such
a
foole
as
Solomon
saith
,
though
he
be
brayed
in
a
morter
will
not
be
made
wise
:
yet
to
preserue
other
from
the
extreamity
of
that
folly
,
I
will
set
downe
certaine
reasons
to
proue
thereis
a
God
,
not
as
if
there
were
any
doubt
of
it
;
but
because
the
corupt
nature
of
man
doth
raise
vp
doubts
where
none
are
.
1
The
first
reason
is
drawne
from
the
creation
of
the
whole
and
great
world
,
the
heauens
,
who
hath
drawne
them
out
as
curtens
,
the
starres
whoe
hath
placed
them
therein
as
candels
to
giue
sight
to
the
world
,
the
sun
among
the
rest
who
hath
put
vpon
it
such
glory
as
doth
dasle
the
eyes
of
men
:
is
it
not
God
whoe
is
infinit
in
greatnes
and
glorie
?
Come
we
a
little
lower
,
to
the
elements
of
fire
and
water
,
whoe
hath
set
betweene
them
the
ayre
to
deuide
and
keepe
them
a
sunder
,
being
two
fierce
creatures
by
nature
and
ready
to
deuoure
one
another
,
that
when
they
meete
together
the
conflict
is
so
great
,
that
thereof
arises
the
thunder
;
is
it
not
God
?
Come
we
downe
to
the
earth
,
whoe
hath
hanged
it
in
the
middest
betweene
the
firmament
as
it
were
by
a
threed
,
that
it
mooues
not
any
way
though
it
be
great
,
massy
,
and
pressed
with
innumerable
creatures
beside
;
Is
it
not
God
,
whose
power
supportes
all
thinges
?
who
hath
bounded
the
sea
that
is
many
miles
higher
then
the
land
,
and
lifteth
vp
his
waues
,
and
threteneth
the
earth
but
ouerflowes
it
not
:
is
it
not
God
,
as
he
saith
by
the
prophet
Esai
,
all
these
Esai
.
40.
thinges
haue
my
hand
made
?
These
fooles
doe
fancy
that
the
world
is
eternall
,
but
the
iudgment
of
the
philosophers
and
all
wise
men
doth
confute
that
folly
:
if
the
world
were
eternall
it
must
be
God
,
for
eternity
&
deuinity
dwells
together
.
But
we
come
to
the
second
reason
to
proue
there
is
a
God
which
is
the
creation
of
man
whom
the
philosophers
call
a
litle
world
,
he
must
be
eternall
if
the
world
be
eternall
:
for
who
will
Imagin
that
so
goodly
a
house
was
at
anie
time
without
a
dweler
?
But
man
was
not
eternall
:
for
seing
he
is
mortall
and
hath
an
end
,
he
must
nedes
haue
a
beginning
;
who
then
made
him
?
the
rest
of
the
〈◇〉
5
creatures
could
not
doe
it
,
for
all
the
creatures
in
the
world
are
inferior
to
man
,
and
therefore
none
of
thē
could
make
him
that
is
superior
&
more
excellent
then
they
.
And
man
did
not
make
himselfe
;
for
then
he
did
and
could
also
make
other
thinges
inferior
to
him selfe
:
but
as
our
sauiour
Christ
saith
he
cannot
make
a
haire
white
nor
black
.
And
if
man
did
make
himselfe
thē
we
can
do
it
still
,
why
then
haue
not
men
children
when
they
would
?
and
why
haue
they
children
when
they
would
not
;
and
why
haue
they
daughters
when
they
would
haue
sonnes
?
and
why
haue
some
sonnes
when
they
would
haue
daughters
,
therfore
it
was
God
?
in
whom
we
liue
,
moue
,
and
haue
our
acts
.
17.
Gen
4
being
that
made
man
as
Moses
saith
of
the
dust
of
the
earth
But
leaue
we
mans
earthie
and
dusty
body
and
come
to
the
spirituall
soule
,
that
by
the
consideration
of
this
reasonable
creature
we
may
amplify
this
second
reason
to
proue
the
deity
.
And
not
to
stand
vpon
the
faculties
of
vnderstanding
and
memorie
,
wherby
man
thinkes
of
thinges
past
,
considers
things
present
and
foresees
things
to
come
,
(
which
yet
doth
effectually
perswade
,
that
it
must
be
one
of
incomprehensible
wisdome
and
vnderstanding
that
did
put
these
properties
into
him
)
but
onely
to
speake
of
the
conscience
of
man
which
since
the
fall
may
be
called
the
remaynder
of
natures
light
,
which
without
any
other
teather
doth
instruct
a
man
.
what
is
good
,
and
what
is
euill
,
and
perswades
a
man
to
that
which
is
good
,
and
disswades
him
from
that
which
is
euill
,
examines
that
which
is
done
,
and
if
it
be
good
approues
it
&
rewardeth
it
with
ioy
and
gladnes
,
&
if
it
be
euill
,
accuseth
it
,
condemneth
it
,
and
rewardeth
it
with
sorrow
and
terror
.
Who
hath
set
vp
this
court
in
a
mans
harte
,
is
it
not
God
the
iudge
of
all
?
and
whence
comes
this
terror
after
euil
committed
,
from
the
feare
of
mans
law
?
noe
it
was
in
Caine
,
in
Baltazer
,
Caligula
and
others
,
who
stoode
in
awe
of
noe
earthly
power
:
&
those
that
doe
stand
in
awe
of
men
,
giue
them
security
from
them
,
&
yet
they
tremble
:
from
whence
comes
this
but
from
this
knowledge
that
there
is
a
God
,
who
will
iudge
and
punish
euill
men
and
euill
thinges
?
And
therefore
as
one
saith
,
it
is
much
more
easie
to
pull
mens
hartes
out
of
there
bellies
,
then
to
pull
God
out
of
their
harte●
.
3.
But
come
we
to
the
third
reason
which
is
taken
from
the
opinion
,
practise
,
and
consent
of
all
nations
,
not
only
christian
but
heathen
:
noe
nation
is
so
sauage
,
or
people
so
barbarous
,
but
haue
alwaies
acknowledged
there
is
a
god
.
Obserue
this
thorow
all
the
histories
of
the
Bible
,
what
people
shall
you
read
of
,
that
did
not
professe
some
religion
?
Those
that
haue
traueled
the
new
found
landes
,
India
,
China
,
Cataya
and
the
rest
,
doe
confirme
the
truth
of
this
point
:
that
though
there
be
some
of
them
that
haue
noe
houses
to
dwell
in
,
&
some
of
them
that
goe
naked
,
yet
there
be
none
but
doe
confesse
some
god
,
shewing
it
is
not
so
naturall
to
cloath
or
harbour
themselues
,
as
it
is
to
acknowledge
God
.
Protagoras
the
Athenian
who
yet
did
not
in
flatt
termes
deny
the
god
head
,
but
by
consequence
:
notwithstanding
the
Athenians
had
such
a
detestation
of
him
,
that
they
burnt
his
books
and
banished
him
the
Cittie
.
In
consideration
whereof
some
haue
affirmed
that
it
is
not
so
much
reason
as
religion
that
puts
the
specyall
difference
betweene
a
man
and
a
beast
.
4
Let
the
fourth
and
last
reason
be
taken
from
atheists
themselues
who
oftentimes
in
their
life
doe
acknowledge
their
is
a
God
,
by
swearing
by
him
and
saying
Lord
haue
mercy
vpon
me
;
and
some
of
them
at
their
death
,
as
Maister
Greenham
makes
report
of
a
man
who
from
other
extremities
fell
to
be
an
atheist
,
and
being
in
want
did
steale
and
was
condemned
to
be
hanged
and
at
the
place
of
execution
did
professe
atheisme
,
and
when
he
was
ready
to
be
turned
of
the
ladder
,
said
for
Christs
sake
stay
:
and
pause
being
made
he
said
whatsoeuer
I
haue
said
,
and
whatsoeuer
others
haue
said
that
there
is
no
god
,
yet
I
know
there
is
a
god
that
will
iudge
and
punish
euil
men
;
and
reward
good
men
,
and
now
said
he
turne
me
of
the
ladder
.
Then
must
not
he
nedes
be
a
foole
that
against
the
testimony
of
heauen
,
of
earth
,
of
all
nations
,
and
his
owne
conscience
shall
say
there
is
no
God
?
But
be
these
all
the
reasons
that
might
be
brought
to
proue
there
is
a
god
?
no
not
by
a
thousand
,
for
as
god
is
infinite
so
there
be
infinite
reasons
to
proue
the
godhead
.
Dauid
saith
the
heauens
declare
the
glory
of
God
:
Iob
saith
aske
the
beastes
&
they
will
tell
thee
,
the
foules
&
they
will
declare
him
vnto
thee
,
yea
the
least
flower
is
a
sufficient
preacher
of
God
vnto
vs.
What
Arris
or
Tapistry
may
be
compared
to
some
of
them
?
what
is
so
red
as
the
rose
?
what
is
so
white
as
the
lillie
?
doth
not
the
violet
exceede
all
colours
that
are
dyed
in
grain
He
that
doubteth
,
saith
a
philosopher
whether
the
fire
be
hot
,
let
him
put
in
his
finger
and
feele
:
so
he
that
doubteth
whether
there
be
a
God
,
let
him
open
his
eyes
and
see
;
for
the
whole
world
is
nothing
else
but
as
a
booke
,
and
all
the
creatures
in
the
world
as
great
&
small
leters
,
wherein
a
man
may
read
and
as
it
were
spell
god
.
Whoe
that
feeles
the
earth
quake
,
will
not
say
oh
god
?
whoe
that
heares
the
Thunder
and
great
windes
will
not
say
oh
mighty
god
?
who
that
lookes
vpon
the
lightning
,
and
bewtie
and
brightnesse
of
the
firmament
,
especially
at
some
time
,
will
not
say
oh
glorious
god
?
who
that
sees
the
rough
seas
,
&
foaming
waters
when
they
are
troubled
with
the
windes
,
will
not
say
oh
mightie
god
?
who
that
considers
the
multitude
,
variety
,
qualities
,
and
vses
of
the
creatures
,
will
not
say
oh
wise
and
bountefull
god
?
Therefore
it
is
needles
to
stand
any
longer
to
proue
that
which
is
the
plainest
thing
in
the
world
;
especially
seeing
Dauid
doth
not
seeke
to
satisfie
with
reason
,
but
to
shame
with
detestation
the
foole
that
sayth
in
his
hart
,
that
there
is
no
God
.
There
be
two
sortes
of
these
fooles
or
Atheists
,
one
sort
that
deny
God
directly
,
the
other
sorte
that
deny
him
indirectly
:
the
first
deny
the
essence
of
God
,
the
second
denie
his
essentiall
properties
,
without
the
which
he
cannot
be
God
,
&
say
there
is
no
regarding
or
rewarding
God
.
Of
the
first
sorte
there
were
neuer
many
;
histories
do
make
report
of
Epicurus
&
of
Diagoras
,
who
said
ther
was
no
God
:
and
of
Protagoras
,
who
yet
was
either
lesse
wicked
or
more
wilie
:
who
said
I
say
not
that
there
is
a
God
,
nor
I
say
not
that
there
is
no
God
:
match
Macheuel
with
which
of
these
monsters
ye
thinke
beste
▪
But
of
the
second
sorte
of
Atheistes
that
deny
Godes
essenciall
properties
,
namely
his
knowledge
,
his
truth
his
Iustice
,
his
prouidence
,
there
alwayes
haue
bene
and
are
manie
in
the
world
:
these
are
Athists
as
well
as
the
other
as
those
are
traytors
that
deny
the
,
royall
prerogatiues
of
the
prince
,
as
well
as
they
that
deny
the
prince
.
As
for
example
,
take
away
vnderstanding
memory
,
conscience
,
and
will
from
the
soule
;
and
ye
destroy
the
soule
:
so
take
away
the
essentiall
properties
of
god
and
ye
leaue
him
a
name
without
a
nature
▪
therefore
although
the
Ephesians
professed
Diana
to
be
a
goddes
;
yet
because
she
had
not
the
properties
of
the
diuinity
,
but
●phi
.
2.
was
an
Idol
of
their
owne
Imagination
,
Paul
faith
they
were
without
god
in
the
world
.
Now
that
there
be
some
fooles
that
do
denie
the
diuine
properties
of
god
,
it
is
evident
by
the
scripture
;
Dauid
speakes
of
some
that
deny
his
knowledge
;
they
thinke
he
sees
not
their
hartes
,
and
their
actions
their
whordomes
,
drunkennesse
,
robberies
Psa
.
73.
&
they
say
how
doth
God
see
,
is
their
knowledge
in
the
almighty
?
as
Cain
thought
,
god
did
not
see
what
he
had
done
with
his
brother
Abell
.
Iob
speakes
Gen.
4.
of
some
that
said
the
clouds
did
hide
him
that
he
could
not
see
;
they
Iob
.
22.
13.
thought
of
god
as
of
a
man
,
that
distance
of
place
and
interposition
of
thinges
could
hinder
his
sight
:
but
the
prophet
Dauid
derides
that
folly
saying
,
he
that
made
the
eye
shall
not
he
see
?
for
as
one
sayth
,
he
is
within
al
things
without
all
things
he
is
included
in
nothing
nor
excluded
from
any
thing
Psal
94.
therfore
he
sayth
to
the
Church
of
Ephesus
&
the
rest
of
the
Churches
,
Reu
.
2
▪
I
know
thy
workes
.
As
such
atheistes
make
god
blind
that
he
cannot
see
their
workes
,
so
they
make
him
deafe
that
he
cannot
heare
their
wordes
,
their
railing
swearing
Psa
.
12
,
filthie
talking
&c.
Therfore
as
it
is
in
the
psalme
,
they
boast
their
tounges
are
their
owne
,
they
ought
to
speake
what
Lord
shal
Psa
.
94
controll
them
?
but
as
Dauid
saith
he
that
made
the
eare
shall
not
he
heare
?
he
that
gaue
the
languages
doth
vnderstand
all
tounges
as
well
Iudea
as
English
;
therfore
our
sauiour
saith
men
shall
giue
account
of
their
idle
Mat
.
11
wordes
at
the
day
of
Iudgment
.
And
as
these
fooles
make
god
blind
&
deafe
,
that
he
cannot
see
nor
hear
so
they
make
him
lame
that
he
can
doe
nothing
.
zeph
.
●
.
12.
the
prophet
speakes
of
some
that
say
the
Lord
wil
neither
do
good
nor
evill
.
They
deny
gods
prouidence
,
although
they
will
confesse
he
doth
some
thing
in
heauen
,
yet
they
shut
him
out
of
the
world
especially
out
of
their
owne
chambers
and
studies
:
Aristotle
thought
gods
p●ouidence
reached
no
lower
then
the
moone
,
but
the
prophet
Dauid
that
was
wiser
,
saith
whatsoeuer
pleased
the
Lord
that
did
he
in
heauen
,
in
earth
in
the
sea
,
and
in
al
deepe
places
.
The
Epicure
philosopher
attributes
all
to
fortune
and
chance
,
wordes
inuented
of
thos●
that
were
ignorant
of
the
causes
of
things
▪
and
retained
of
those
that
are
ignorant
of
god
the
cause
of
causes
.
The
wordes
indede
are
sometime
vsed
in
the
scripture
,
it
fortuned
and
it
chanced
according
to
the
comon
phrases
that
were
in
vse
among
the
people
:
but
yet
the
most
chanceable
thinges
are
gouerned
by
the
prouidence
of
God
,
and
ascribed
therevnto
.
When
Ionas
Ion
.
1
was
cast
out
of
the
ship
into
the
sea
a
whale
came
instantly
and
receiued
him
:
the
text
saith
God
,
prouided
a
great
fish
to
swallow
vp
Ionas
.
When
Abraham
was
readie
to
sacrifice
his
Gen.
22.
sonne
,
he
lift
vp
his
eyes
and
sawe
a
Ram
●yed
in
a
bush
:
was
it
fortune
?
no
he
said
to
his
sonne
;
god
would
prouide
.
The
stoicke
philosophers
ascribe
all
thinges
that
fall
out
in
the
world
to
fate
and
destinie
;
and
will
haue
thinges
not
to
depend
vpon
the
prouidence
of
god
,
but
vpon
a
certen
coniunction
of
causes
:
but
if
that
were
so
the
effect
must
alwaies
necessarily
follow
the
cause
,
but
it
hath
diuers
times
bene
otherwise
.
Fire
hath
this
propertie
to
burne
fitt
matter
that
is
put
vnto
it
:
but
the
three
children
mentioned
in
Daniell
were
Da●
.
3
put
into
the
exceeding
hot
furnace
,
and
yet
burned
not
.
If
that
were
so
,
Sara
,
Elizabeth
and
others
that
where
old
,
must
haue
died
barren
:
but
the
promisse
and
prouidence
of
god
made
them
fruitfull
.
And
not
onely
the
greatest
thinges
are
ruled
by
gods
prouidence
,
but
the
least
thinges
;
as
our
sauiour
Ma●
.
1●
Christ
sayth
,
a
sparrow
salles
not
to
the
ground
without
our
fathers
prouidence
:
now
because
some
men
will
not
acknowledge
gods
prouidence
in
his
ordynarie
workes
as
in
the
succeeding
of
somer
water
,
cold
,
heate
,
rayne
drought
&c.
●en
.
7●
Gen.
19
Therfore
god
hath
somtime
shewed
the
same
in
his
extraordinary
workes
,
as
in
drowning
the
whole
world
with
water
;
burning
the
citty
of
Sodome
with
fire
;
causing
the
sunne
to
stand
still
,
yea
to
goe
backward
.
Now
seing
that
god
doth
al
thinges
great
&
and
small
,
ordinary
and
extraordianry
,
is
he
not
a
foole
that
saith
he
doth
nothing
?
As
such
atheists
deny
his
prouidence
,
so
they
deny
his
truth
,
some
deny
the
authority
of
the
scripture
generally
&
care
for
Exod
,
14
Exod
,
17
no
other
testament
but
Macheueis
policyes
:
some
deny
the
promises
of
the
scripture
perticularly
&
say
wher
is
the
promise
of
his
comming
?
they
deny
the
threatninges
of
the
scripture
and
put
far
of
the
evill
day
.
Some
deny
miracles
of
the
scripture
and
say
the
passing
of
the
children
of
Israell
throw
the
red
sea
was
when
the
tyde
was
gone
:
they
say
Moses
his
geuing
them
water
out
of
the
rocke
was
by
obseruing
the
wild
asses
going
thither
to
drinke
:
they
say
the
speach
of
the
floud
was
but
some
flegmatick
or
watrish
conceit
:
and
the
fire
that
Peter
speakes
of
where
with
the
world
shal
be
consumed
,
is
but
a
fancy
of
some
colericke
braine
:
as
what
falsehood
will
not
the
father
of
lies
teach
men
to
affirme
?
but
for
all
that
God
is
the
God
of
truth
and
cannot
lye
,
yea
it
is
vnpossible
that
he
should
lye
,
and
therfore
Dauid
●itu●
.
1
●sa
.
19.
●●h
.
●
saith
his
truth
endures
for
euer
.
Finally
these
fooles
deny
the
Iustice
of
god
,
they
say
as
zephanie
declareth
the
Lord
will
neither
doe
good
nor
evil
,
that
he
will
neither
reward
nor
punish
.
And
this
is
on
chiefe
reason
Z●ph
.
1
wherby
the
diuell
confirmes
them
in
their
atheisme
,
because
good
men
are
not
rewarded
,
and
euil
men
are
not
punished
:
for
they
reason
thus
,
if
there
be
a
deuine
prouidence
,
it
must
be
for
the
good
of
the
good
▪
and
for
the
evill
of
the
bad
:
but
say
▪
they
it
is
cleane
contrary
in
the
world
,
good
men
are
set
in
the
stockes
and
evill
men
constables
,
But
one
cause
why
euil
men
are
not
punished
,
is
because
many
maiestrates
doe
not
execute
gods
Iustic●
vpon
murderers
,
theeues
,
adulterers
,
drunkards
as
god
hath
commanded
.
If
they
aske
why
Gen.
4.
then
god
doth
not
execute
Iustice
himselfe
?
I
answere
was
not
Caine
a
2.
King
.
9.
vacabond
for
killing
his
brother
Abell
?
were
not
Ahab
and
Iesabell
for
murdering
of
Naboth
deuoured
and
Act.
12
their
bloud
licked
with
dogs
?
Was
not
Herode
for
priding
himselfe
in
his
oration
eaten
with
wormes
?
was
not
L●cyan
the
atheist
who
said
he
got
nothing
by
his
christendome
but
a
sillable
to
his
name
deuoured
of
his
owne
dogges
?
did
not
Macheuell
also
rott
to
death
in
Florence
prison
?
But
god
doth
not
punish
all
sinners
in
this
world
,
for
then
men
would
think
there
were
no
other
punishment
besides
that
which
is
temporal
,
and
sone
that
he
doth
punish
he
doth
it
not
by
and
by
,
but
let
them
contynue
long
in
their
synnes
that
he
might
shew
the
pacience
of
his
owne
nature
,
which
is
long
suffering
,
and
that
his
bountifulnesse
migh●
drawe
such
men
to
repentance
as
the
Apostle
sayth
;
and
as
god
hath
somtime
respect
to
them
so
somtime
he
hath
respect
to
posterity
.
For
if
king
Ahab
who
was
a
wicked
man
had
bene
taken
away
to
soone
:
we
had
lost
good
King
Hezechias
if
Solomon
and
Paul
had
bene
taken
away
in
their
euill
times
,
we
had
lost
their
good
bookes
.
But
those
wicked
men
that
are
spared
,
if
they
doe
not
repent
,
they
shal
be
punished
soone
enough
and
too
soone
for
them
;
and
when
their
punishment
beginnes
there
wil
be
no
end
,
we
must
remember
the
last
day
is
the
day
of
Iudgment
&
let
vs
neuer
think
wicked
men
shall
escape
as
long
as
that
day
is
to
come
:
as
Solomon
faith
though
a
sinner
doe
euill
a
hundred
times
and
God
prolong
his
dayes
,
yet
I
know
it
shall
goe
well
with
those
that
feare
the
Lord
;
but
it
shall
not
goe
well
●
Ecl●
.
●
with
the
wicked
man
.
Forbearance
is
no
quittance
,
in
the
meane
season
are
they
altogether
free
,
from
punishnent
?
no
they
are
troubled
with
feares
,
terrors
,
tormentes
,
and
passions
which
the
poets
call
furies
,
as
one
that
is
condemned
to
dye
,
though
he
playes
at
cardes
and
dyce
in
the
prison
,
till
the
time
of
execution
:
yet
the
thought
and
remembrance
of
his
punishment
doth
feare
and
astonish
him
.
But
is
it
not
strange
that
any
should
deny
the
power
of
god
after
he
hath
created
and
againe
drowned
the
whole
world
?
that
any
should
deny
the
truth
of
God
,
after
he
had
brought
the
children
of
Israell
out
of
Egipt
and
placed
thē
in
Canaan
,
according
to
his
promis
made
to
Abraham
?
that
any
should
deny
the
prouidence
of
god
after
he
had
fed
the
Isralites
forty
yeares
in
the
wildernes
with
manna
from
heauen
&
caused
rehter
arments
&
shoes
not
to
wax
old
,
that
any
should
deny
the
Iustice
of
God
after
he
had
caste
Adam
out
of
paradice
for
his
disobedience
,
and
cast
of
his
owne
people
Israell
for
their
vnbelefe
and
wickednes
.
But
is
it
not
more
strange
that
any
liuing
in
the
Church
,
should
deny
God
,
who
heard
his
oracles
,
sawe
his
miracles
,
had
such
experiments
of
his
goodnes
?
a
man
may
better
deny
any
thing
yea
all
thinges
to
be
,
then
God
,
who
is
before
all
thinges
,
who
is
better
then
all
thinges
,
who
is
greater
then
all
thinges
,
and
in
whom
as
the
apostle
saith
all
thinges
doe
consist
:
therfore
let
euery
one
that
hath
any
witt
subscribe
to
this
saying
of
Dauid
,
that
he
is
a
foole
that
saith
in
his
heart
there
is
no
god
.
In
his
heart
.
But
marke
that
he
saith
so
in
his
harte
,
Dauid
speakes
of
subtile
fooles
who
will
not
alwayes
vtter
that
which
is
in
them
:
for
they
knew
the
lawe
,
that
to
deny
God
in
wordes
was
blalphemy
:
and
that
blasphemie
should
be
put
to
death
,
therfore
they
would
not
expresse
their
foolish
thoughtes
.
They
are
like
an
adulterous
person
that
dares
not
father
his
owne
child
,
but
God
that
heares
mentall
as
well
as
vocall
speeches
,
turns
his
inside
outward
,
that
all
men
may
se
what
he
2
tim
.
3
psa
●
●s
,
though
perhappes
he
will
speake
otherwise
,
and
say
there
is
a
God
,
and
that
god
is
almighty
true
Iust
&c.
As
Paul
speakes
of
some
that
professe
they
know
god
,
but
by
workes
they
deny
him
;
and
Dauid
speakes
of
some
that
flattered
god
with
their
mouth
,
and
dissembled
with
him
with
their
double
harte
.
So
that
an
atheist
may
be
also
an
hipocrite
an
atheist
within
and
an
Ipocrite
without
,
an
atheist
indede
,
&
an
Ipocrite
in
shew
.
But
Dauid
saith
he
is
a
foole
,
that
saith
in
his
heart
there
is
no
god
,
that
admitts
such
foolish
thoughts
in
his
minde
,
psa
.
21
though
he
vtters
them
not
with
his
mouth
:
but
as
Dauid
saith
let
thy
hand
find
out
thy
enemies
o
God
&
thy
right
hand
finde
them
that
hate
thee
that
they
may
know
there
is
a
god
that
rules
in
Iacob
,
and
to
the
endes
of
the
world
Corupt
are
they
.
He
further
describes
an
atheist
by
his
workes
;
one
saith
there
be
three
signes
of
an
atheist
,
euryous
questioning
,
prophane
scoffing
,
and
wicked
liuing
;
Dauid
here
standes
vpon
the
latter
.
But
marke
that
he
speakes
now
in
the
plurall
number
,
for
there
were
then
,
as
there
be
now
,
many
atheistes
.
Macheuells
opinions
are
grounded
in
the
nature
,
and
shewed
in
the
practices
of
many
that
neuer
red
his
bookes
.
And
as
before
Dauid
attributeth
a
voyce
to
the
heart
,
which
onely
God
heareth
:
so
here
to
the
works
which
men
see
:
as
we
vse
to
say
,
such
a
thing
speaks
hardly
against
such
a
man
,
the
evill
thoughts
drop
out
at
their
fingers
endes
.
When
such
men
haue
disgested
these
vild
thoughtes
,
that
there
is
no
god
to
see
them
;
they
dare
do
any
thing
,
and
that
their
is
no
god
to
heare
them
;
they
dare
say
any
thing
,
and
that
there
is
no
God
to
punish
them
,
they
will
refraine
nothing
:
when
they
haue
cast
a
way
the
reuerence
of
the
word
of
God
that
putteth
a
difference
betwene
good
and
euill
,
they
doe
that
which
is
good
in
their
owne
eyes
,
that
which
they
naturally
like
and
lust
after
.
Dauids
meaning
is
not
onely
to
teach
,
that
those
which
be
Atheistes
doe
corrupt
themselues
with
wickednes
,
but
also
those
that
doe
so
shew
themselues
to
be
atheistes
;
as
our
sauiour
Christ
sayth
the
tree
is
knowne
by
the
fruite
:
he
that
will
lye
forsweare
,
commit
adultery
,
steal●
&c
tell
me
hath
he
a
right
consideration
of
God
?
no
eyther
he
hath
vtterly
denied
him
or
else
he
hath
wrong
and
vild
thoughts
of
him
for
if
he
did
rightly
consider
of
his
presence
,
power
,
and
Iustice
:
he
durst
not
in
such
sorte
provoke
the
eyes
of
his
glorie
.
Those
whom
we
call
vngodly
men
,
may
we
not
turne
it
godles
men
,
that
is
atheistes
that
haue
no
reuerence
to
god
nor
to
his
commandementes
?
therfore
he
saith
of
such
men
,
they
are
corrupt
&
become
abhominable
,
that
is
they
so
corrupte
their
wayes
,
that
for
the
same
they
are
to
be
abhorred
.
The
maiestrate
should
punish
them
,
the
mynister
should
reproue
&
satire
thē
,
and
all
good
men
should
detest
thē
.
And
indede
if
we
did
see
and
here
the
number
of
vild
thoughtes
words
&
actions
of
an
atheist
,
an
honest
man
would
blush
and
spitt
at
them
,
there
is
none
that
doth
good
.
That
is
atheists
of
that
sorte
doe
not
only
wicked
thinges
hauing
no
feare
of
gods
lustice
,
but
they
neglect
good
things
hauing
no
hope
of
his
mercy
.
Paul
to
Titus
speakes
of
some
that
are
reprobate
to
euery
good
worke
;
if
they
do
any
thing
that
is
good
,
it
is
not
in
regard
of
God
,
but
for
some
other
respect
,
as
Naball
did
feast
many
,
yet
he
was
a
foole
:
To
conclude
let
vs
make
vse
of
all
that
hath
bene
spoken
;
let
vs
know
as
there
were
many
atheistes
then
,
so
there
be
now
;
therfore
let
vs
take
heede
we
be
none
of
them
;
take
heed
we
giue
no
place
to
vild
affection●
&
thoughtes
of
god
,
&
that
we
doe
not
speake
such
wicked
wordes
and
doe
such
wicked
workes
,
as
foolish
men
vse
to
doe
:
but
that
we
doe
thinke
such
thoughtes
,
speake
such
wordes
;
and
doe
such
workes
,
as
,
wife
and
good
men
haue
done
.
FINIS
The
third
Sermon
Hypocrite
,
first
cast
out
the
beame
out
of
thine
owne
eye
,
and
then
shalt
thou
see
clearely
to
cast
out
the
mote
out
of
thy
brothers
eye
.
Hauing
in
the
former
sermon
spoken
of
atheisme
,
which
is
the
enemy
to
religion
,
my
promise
bindes
me
in
the
second
place
,
to
speake
of
Hypocrisie
,
which
is
the
counterfet
of
religion
:
a
vice
much
inveied
against
in
the
scripture
not
only
for
the
commonnesse
of
it
,
but
for
the
odiousnes
of
it
,
being
not
only
a
sinne
,
but
a
sinne
of
sinnes
that
turnes
all
the
best
thinges
that
a
man
doth
,
into
synne
.
Now
,
although
both
the
prophetes
,
and
Apostles
do
speak
of
it
in
many
places
,
yet
I
chose
rather
ye
should
heare
our
sauiour
Christ
himselfe
speake
of
it
;
who
could
best
discerne
and
discouer
an
hipocrite
;
and
therfore
I
haue
chosen
this
scripture
to
intreat
of
,
wherein
we
are
to
obserue
these
three
thinges
.
First
,
the
description
of
an
hipocrite
.
Secondly
,
the
reprehencion
of
an
hypocrite
.
Thirdly
,
the
reformation
of
an
hypocrite
.
The
description
,
is
to
be
obserued
generally
in
the
word
hypocrite
,
and
more
perticularly
in
the
rest
of
the
wordes
of
the
texte
,
compared
with
those
that
are
gone
before
,
and
other
places
of
scripture
.
An
hypocrite
,
is
as
much
to
say
,
as
a
counterfet
or
dissembler
;
the
word
is
borrowed
from
stage
players
,
who
put
on
them
the
persons
&
apparrell
of
other
men
,
as
some
put
on
the
roabs
,
&
play
the
part
of
Kinges
;
&
so
liers
,
being
no
such
,
but
in
counterset
shew
:
so
hypocrites
put
on
them
the
roabs
,
&
counterset
the
persons
of
good
Christi●●men
,
when
they
be
no
such
,
but
bad
ones
.
We
doe
abhorr
counterfetting
in
all
men
,
and
in
all
matters
;
when
a
man
will
pretend
he
is
a
gentlman
,
being
base
borne
;
when
a
man
will
make
shew
,
he
is
rich
being
a
banckrupt
;
when
a
man
will
pretend
to
pay
currant
mony
,
when
he
payes
counterfet
brasse
,
or
lead
couered
with
siluer
,
or
gold
;
then
we
must
nedes
mislike
hipocrites
,
who
dissemble
more
grosly
then
any
other
.
Now
,
although
all
Hipocrisy
be
dissimulation
,
and
countertfeting
;
yet
all
dissimulation
is
not
Hipocrisy
;
at
the
least
,
that
which
the
scripture
speakes
of
:
for
,
there
hath
bene
,
and
is
,
dissimulation
in
those
thar
are
out
of
the
Church
;
as
the
Gebionites
,
being
he
athens
,
dissembled
with
Iosua
and
the
Israelites
,
pretending
they
were
far
borne
,
when
they
were
inhabitantes
of
that
country
.
Hipocrisy
therfore
,
to
speake
properly
,
and
whereof
I
am
to
intreat
▪
as
●
doth
respect
god
▪
so
it
is
in
th●se
that
doe
professe
religion
.
There
be
two
sortes
of
Ipocrites
;
the
one
,
are
such
as
counterfet
the
profession
of
religion
;
the
other
,
such
as
counterfet
the
practice
of
it
;
of
the
first
sort
,
there
neuer
haue
bene
but
few
in
commparison
.
We
read
in
the
booke
of
Hester
,
when
the
King
had
crossed
the
edict
,
that
haman
had
procured
,
for
the
destruction
of
the
Iewes
,
and
made
proclamation
that
the
Iewes
should
stand
for
their
liues
●oster
.
●
.
●●
it
is
said
,
many
of
the
people
of
the
land
became
Iewes
,
for
the
fea●e
of
the
Iewes
fell
vpon
them
that
is
,
they
did
play
the
Ipocrites
,
and
counterfet
the
religion
of
the
Iewes
:
so
now
,
among
vs
,
there
be
some
that
we
call
Church
papistes
,
that
professe
our
religion
,
and
come
to
Church
,
and
yet
wish
in
their
heartes
,
that
popery
might
come
againe
.
But
of
the
second
sort
of
Ipocrites
,
that
make
a
counterfet
practice
of
religion
,
there
alwayes
haue
bene
,
&
are
a
great
many
.
Of
such
,
the
apostle
speakes
to
Titus
,
saying
.
They
profes
they
know
god
,
but
by
workes
they
deny
him
,
and
of
such
our
sauiour
Christ
Titus
.
1
speakes
here
.
Of
these
kind
of
hypocrites
,
their
be
also
two
sortes
.
One
sorte
,
that
are
grosse
Hypocrites
;
who
know
they
doe
dissemble
,
that
is
to
say
,
though
they
will
speake
of
religion
,
yet
doe
neyther
refraine
euill
,
nor
doe
good
;
for
respect
of
religion
,
or
conscience
to
god
:
but
if
they
do
eyther
;
it
is
for
some
other
carnall
or
corrupt
respect
of
men
.
Such
a
grosse
hypocrite
was
Iudas
,
who
,
though
he
pretended
the
poore
,
in
saying
,
the
oyntment
which
the
woman
powred
on
our
sauiour
Christ
might
haue
bene
fold
for
so
M●●
.
14.
much
,
yet
he
intended
himselfe
,
and
meant
to
play
the
thiefe
,
because
he
caryed
the
bag
:
and
also
he
plaid
the
grosse
hypocrite
,
when
he
saluted
his
maister
with
a
kisse
,
and
courteous
wordes
and
therin
went
about
to
betray
him
.
I
read
of
the
grosse
hypocrisy
of
an
vsurer
,
who
did
greatly
commend
&
speake
frindly
to
a
preacher
,
for
speaking
against
vsury
;
as
if
he
ment
to
forsake
his
vnlawfull
trade
:
but
he
shewed
his
reason
was
,
because
the
more
vsury
was
spoken
against
,
the
fewer
would
vse
it
,
&
the
fewer
did
vse
it
,
the
more
he
should
gain
by
it
The
other
sorte
,
are
simple
hypocrites
,
who
are
vnsound
in
religion
,
and
know
it
not
,
but
thinke
they
are
christians
good
enough
,
when
they
are
not
;
&
think
they
do
wel
when
they
do
not
:
such
a
one
was
Iehu
,
who
said
to
Ionadab
,
the
sonne
of
Rechab
;
come
&
see
the
zeale
that
I
haue
for
the
Lord
.
When
he
ment
to
destroy
the
temple
,
&
priestes
of
Baal
;
he
thoght
himself
a
very
religious
man
,
but
he
was
an
hypocrite
:
for
it
is
said
in
the
one
and
thirty
verse
,
he
regarded
not
to
walke
in
the
law
of
the
Lord
,
with
all
his
hearte
:
and
though
,
he
destroyed
the
temple
of
Baal
,
he
destroyed
not
the
golden
calues
,
that
were
at
Dan
and
Bethell
,
but
still
contynued
in
the
synne
of
Ieroboam
,
the
sonne
of
Nebat
,
that
caused
Israell
to
sinne
.
Of
such
simple
Ipocrites
,
our
sauiour
Iohn
.
16
Christ
speakes
to
his
disciples
,
when
he
sayth
;
the
day
shall
come
,
when
those
that
kill
you
,
will
thinke
they
▪
doe
God
seruice
,
when
they
serue
the
diuell
.
The
former
sort
of
Ipocrites
,
fayle
in
their
affection
,
&
these
fayle
in
their
Iudgment
;
the
former
deceiue
other
,
and
these
deceiue
themselues
.
The
former
,
which
I
call
grosse
Ipocrites
,
take
on
thē
the
profession
of
religion
,
for
their
credit
sake
:
or
where
religion
is
professed
,
they
see
they
can
be
of
no
estimation
,
without
making
the
same
profession
.
As
what
credyt
haue
atheistes
,
or
papistes
,
among
Christians
?
or
else
for
their
profit
,
that
they
might
haue
the
more
customers
,
if
they
be
chapmen
;
the
moe
clientes
,
if
they
be
lawyers
;
and
the
moe
patientes
;
if
they
be
phisitions
,
&
not
for
any
loue
to
religion
,
whereof
they
make
profession
.
The
second
sort
,
which
I
call
simple
Ipocrites
,
take
on
them
,
the
profession
of
religion
,
with
a
desire
to
be
saued
,
for
they
heare
of
the
saluation
spoken
of
in
the
gospell
,
and
conceiue
it
to
be
an
excellent
thing
,
&
they
hear
that
turkes
,
Papistes
,
and
those
that
be
out
of
the
Church
cannot
be
saued
:
therfore
they
will
profes
religion
,
that
they
may
perswade
themselues
they
shal
be
saued
:
but
Ipocrites
haue
but
a
humane
perswasion
,
that
hath
no
other
ground
but
their
owne
fancy
,
and
not
a
deuine
perswasion
,
wrought
by
the
spirit
of
god
,
and
grounded
vpon
good
reasons
,
drawne
out
of
the
word
of
god
,
as
trew
Chritians
haue
.
Of
those
,
that
be
grosse
Ipocrites
,
that
of
purpose
,
make
religion
and
their
whole
profession
,
a
cloake
for
their
sinnes
,
though
there
haue
alwayes
bene
some
who
may
be
called
,
hipocriticall
atheistes
;
yet
there
were
neuer
many
in
comparison
.
But
of
the
other
,
that
be
simple
hypocrites
,
who
deceiue
themselues
in
their
Imagination
,
there
alwayes
haue
bene
and
are
a
great
number
.
As
Sathan
transformes
himselfe
into
an
▪
angell
of
light
,
as
the
apostle
saith
,
so
●
Cor
,
11.
his
mynisters
transforme
themselues
into
the
ministers
of
Christ
,
and
his
members
into
the
members
of
,
Christ
.
They
call
god
father
,
as
our
sauiour
Christ
saith
,
but
they
are
of
their
father
the
diuell
;
they
call
the
true
children
of
god
bretheren
,
as
in
this
place
Christ
bringes
in
an
hypocrite
speaking
as
to
his
brother
;
but
hypocrites
2.
Cor
,
11.
are
false
brethren
as
paul
sayth
,
he
was
often
among
false
brethren
,
they
are
bastard
Christians
,
not
begotten
of
immortall
seede
.
As
2
,
Pet
.
1
▪
there
is
no
hypocrite
,
that
is
regenerated
,
and
all
that
profes
religion
,
and
be
not
regenerate
are
hypocrites
,
as
a
wooden
leg
or
siluer
nose
,
in
the
naturall
body
,
supplies
onely
a
place
of
a
liuely
member
,
so
are
Hypocrites
in
the
Church
.
But
yet
,
marke
that
hypocrites
haue
something
in
them
,
wherwith
they
doe
deceaue
themselues
and
others
with
a
wrong
perswation
,
they
haue
the
outward
badges
of
Christianity
,
which
makes
them
so
much
the
more
odyous
to
god
,
that
they
will
serue
the
deuill
in
his
liuery
:
they
haue
bene
baptised
with
water
(
as
Simon
magus
that
Hypocrite
was
)
but
not
with
the
holy
ghost
:
they
receiue
the
other
sacrament
of
the
Lordes
supper
,
Mat
.
26
as
Iudas
that
hypocrite
did
,
but
,
as
one
saith
,
they
receiue
the
bread
of
the
Lord
,
but
not
the
bread
and
the
Lord
:
they
wil
pray
as
the
hypocriticall
pharisie
did
,
but
at
all
times
,
not
,
Luk
18
Iob
,
27.
Mat
▪
●●sa
.
58
▪
as
Iob
sayth
,
wil
the
hypocrite
cal
vpon
God
at
all
times
:
they
wil
fast
&
looke
sower
as
our
sauiour
saith
,
&
as
Ahab
that
hypocrite
did
not
but
such
a
fast
as
the
lord
require
,
by
the
prophet
Isa
.
They
will
heare
the
word
of
God
,
as
Alexander
that
Ipocrite
did
,
but
,
as
the
word
of
man
,
they
doe
not
heare
1
Th●ss●
.
●
it
,
as
it
is
indeede
,
the
word
of
god
which
worketh
in
thē
,
as
in
those
that
beleue
.
In
respect
whereof
they
are
compared
to
ostreches
,
that
haue
great
feathers
,
Mat
.
22.
but
are
of
small
flight
,
and
our
sauiour
Christ
settes
them
forth
by
a
figtree
,
that
hath
great
leaues
,
(
and
therfore
Adam
and
Eue
made
choise
of
them
to
make
them
breaches
)
but
no
fruite
.
But
it
may
be
asked
,
if
Ipocrite●
haue
no
fruit
at
all
,
yes
else
how
should
they
haue
so
much
as
a
flatring
perswasion
,
that
they
be
vnlike
to
the
atheists
of
the
world
;
therfore
they
haue
some
counterfet
properties
of
christians
,
which
in
their
own
sence
,
and
carnall
construction
▪
are
as
good
as
the
best
,
at
least
good
enough
,
they
will
forsake
some
sinnes
which
the
word
of
god
forbids
▪
for
although
as
,
Dauid
saith
of
Ipocrites
;
they
hate
to
be
reformed
,
that
is
,
to
be
throwly
reformed
:
yet
they
will
reforme
many
thinges
,
after
their
fashion
;
Mar.
6
as
it
is
said
of
Herod
:
but
those
synnes
that
they
doe
forsake
,
they
do
it
not
for
the
feare
of
god
,
for
the
conscience
of
his
commandement
,
or
for
the
hatred
of
sinne
;
but
eyther
because
of
mans
law
,
or
of
mans
praise
,
or
his
owne
false
perswasion
,
that
those
shal
be
a
dispensation
to
him
2
,
Tim
,
3
for
other
sins
,
that
he
meanes
to
kepe
still
.
But
do
Hipocrites
onely
leaue
some
euill
thinges
,
doe
they
nothing
that
is
good
?
yes
,
else
how
should
they
haue
so
much
as
a
flattering
perswasion
,
that
they
be
like
the
children
of
god
?
Paul
sayth
,
they
haue
a
shew
of
godlines
,
they
,
by
hearing
the
word
,
attaine
to
some
knowledge
,
Psa
.
50
but
a
confused
knowledg
,
&
hauing
some
knowledge
,
they
will
talke
of
pointes
,
and
matters
of
religion
,
as
the
Lord
speakes
to
them
in
the
psalme
;
that
they
will
take
his
law
in
their
mouth
,
they
will
aske
questions
somtime
,
not
with
a
desire
to
learne
but
to
pose
men
,
and
to
shew
their
owne
skill
,
as
the
scribe
did
,
who
asked
our
sauiour
Christ
,
which
was
the
greatest
commandement
of
the
law
.
But
if
you
marke
it
,
the
communication
of
an
hypocrite
,
about
religion
,
M●●
.
13
is
always
vnsound
,
or
vnsauery
.
Hypocrites
also
attaine
to
fayth
,
as
it
is
said
in
the
parable
of
stone
professors
;
but
it
is
not
a
iustifying
faith
such
as
true
christyans
haue
:
but
an
historicall
fayth
,
such
as
the
deuils
haue
.
Hypocrits
wil
somtime
bring
forth
this
fruit
of
frindship
;
but
it
is
rotten
of
one
side
,
they
wil
be
frindly
in
bad
matters
,
as
well
as
in
good
Iam
.
2
matters
,
and
to
bad
persons
,
as
well
as
to
good
men
,
as
it
is
said
of
them
:
they
are
partakers
with
the
adulterers
,
they
will
giue
al
〈…〉
and
Psa
,
50
doe
so●e
other
duties
,
not
constrained
by
the
loue
of
Christ
&
the
〈◇〉
of
vertue
,
as
the
Apostle
sayth
,
but
to
be
seene
&
praised
of
men
,
which
you
shall
marke
,
is
the
chiefe
thing
that
hypocrites
respect
,
in
all
the
things
they
do
:
as
our
sauiour
Christ
sayth
of
them
,
they
loue
the
praise
of
men
,
more
then
the
prayse
of
god
.
Cor
,
1
Mat
.
6.
Luk
.
There
be
some
great
persons
,
that
looke
in
a
glasse
to
se
the
wrinkles
of
their
faces
,
but
take
flatterers
repor●e
that
say
they
are
white
when
they
are
blacke
,
and
young
when
they
are
old
.
But
because
it
were
needles
to
goe
about
perfectly
to
descipher
an
hypocrite
,
in
whome
there
is
nothing
but
imperfection
,
therfore
I
will
draw
to
an
end
of
this
first
point
,
onely
let
vs
marke
,
that
as
an
Hypocrite
is
but
the
counterfet
of
a
Christian
,
so
his
vertues
,
are
but
the
counterfet
of
christian
vertues
▪
he
labours
not
to
forsake
all
sinne
and
to
do
all
his
duties
,
as
christyans
do
,
but
only
some
,
&
not
other
;
and
those
that
he
doth
,
proceede
from
wrong
affection
&
carnall
suggestions
,
and
not
from
spirituall
,
and
religious
considerations
.
One
compares
Ipocrirs
,
to
goodly
flowers
,
that
haue
braue
shewes
,
but
bad
smelles
;
and
not
vnfitly
,
for
as
the
Camelion
hath
all
〈…〉
ours
,
saue
white
,
so
they
haue
a
〈…〉
tes
;
saue
sincerity
,
as
we
shall
more
plainly
and
perticularly
see
,
in
the
vnfolding
of
the
wordes
of
the
text
▪
Hipocrit
That
which
we
are
to
consider
in
the
second
place
,
is
the
reprehension
of
an
Ipocrite
,
as
four
sauiour
Christ
should
say
thou
dissembler
,
thou
counterfet
;
for
so
much
doth
this
word
Ipocrite
importe
,
and
he
speakes
with
detestation
;
for
as
one
sayth
fayned
holines
is
double
vngodlines
:
therefore
,
although
our
sauiour
doth
reproue
many
others
synnes
,
yet
none
so
sharply
as
Ipocrisy
,
in
one
chapter
he
pronounces
woe
against
the
Ma●
▪
23.
scribes
and
pharise●
eight
times
,
for
their
Ipocrisy
.
Which
practic●
of
our
sauiour
Christ
shewes
,
there
is
a
good
vse
of
sharpe
reproofe
,
against
such
,
though
not
to
reclayme
them
,
who
as
our
sauiour
saith
,
are
further
from
the
kingdome
of
god
then
publicanes
and
harlots
:
for
Solomon
saith
;
bray
a
foole
in
a
morter
,
and
denounce
against
him
the
iudgmentes
of
god
,
that
are
the
pestle
of
that
morter
,
yet
they
will
not
be
made
wise
:
but
there
is
good
vse
of
such
reproofe
,
that
others
may
take
heede
of
hypocrisy
.
Therfore
,
our
sauiour
Christ
seing
men
make
a
counterfet
shew
of
holines
,
when
it
was
not
in
them
,
sayth
,
Mat
.
●1
.
hypocrite
,
some
men
will
play
the
hypocrites
,
that
cannot
abyde
to
be
called
so
,
as
some
do
hate
the
name
of
couetous
man
,
but
not
couetousnes
;
so
some
do
hate
the
name
of
an
hypocrite
but
not
hypocrisy
.
First
pull
out
&c.
Our
sauiour
Christ
neuer
calles
any
hypocrite
,
but
he
shewes
cause
why
,
which
controulles
them
that
will
call
a
man
hypo●rite
,
and
cannot
proue
it
;
if
ye
will
call
a
man
whoremaister
,
shew
what
woman
he
hath
defiled
,
if
ye
will
call
him
theefe
,
shew
what
person
he
hath
robbed
▪
so
if
ye
will
call
a
man
hypocrite
,
ye
must
not
only
at
least
shew
wherein
he
hath
counterfeited
and
dissembled
and
shewed
some
point
of
hypocrisie
,
but
that
ther
is
in
him
no
sincerity
:
for
he
that
calles
a
man
hypocrite
,
doth
challeng
his
whole
estate
&
make
euery
thing
naught
that
doth
We
must
labour
,
to
discerne
hypocrites
,
from
trew
christians
,
&
not
be
like
children
,
that
if
they
see
a
face
in
the
glasse
:
thinke
it
a
man
indeede
,
we
cannot
discerne
all
,
for
some
will
deceiue
the
wisest
men
,
as
Simon
magus
deceiued
Philip
himselfe
;
yet
by
wise
obseruation
,
we
may
discerne
many
:
though
men
profes
&
make
a
fayre
shew
of
religion
,
yet
if
we
find
them
counterfet
,
&
vnconscionable
in
the
practice
of
it
;
if
we
find
them
sicle
,
false
,
&
decitfull
in
their
wordes
&
workes
;
if
they
tye
not
themselues
conscionably
to
the
rules
of
truth
,
but
wil
lye
for
advantage
,
as
Ananias
did
to
Acts.
●
2
Kings
10
Mat
26
the
rules
of
holines
,
but
wil
worship
Idols
as
Iehu
did
to
the
rules
of
Iustice
but
will
deceiue
vpon
occasion
as
Iudas
did
,
they
are
not
worthie
the
name
of
christians
.
Plain
dealing
is
cald
a
Iewel
of
beggers
but
it
is
a
Iewel
for
the
best
Psal
32
christians
,
as
Dauid
sayth
;
blessed
is
the
man
in
whose
spirit
there
is
no
guile
our
sauior
here
settes
down
one
note
,
how
to
discerne
an
hypocrite
▪
&
vnder
this
one
,
as
it
dependeth
vpon
the
former
word
is
contayned
diuers
other
:
he
hath
said
in
the
3
v.
why
seest
thou
a
mote
in
thy
brothers
eye
and
perceiuest
not
a
beame
in
thy
owne
eye
?
&
in
the
4.
verse
how
sayest
thou
to
thy
brother
suffer
me
to
cast
out
the
mote
that
is
in
thine
eye
,
&
behold
a
beam
in
thine
owne
eye
?
the
first
note
therfore
that
this
texte
affordeth
to
discerne
an
hipocrite
is
,
he
seeth
a
fault
in
another
&
not
in
himself
:
the
second
is
he
will
seke
to
reforme
another
,
and
not
himselfe
;
the
third
is
he
standes
vpon
the
reformation
of
little
things
and
neglects
great
thinges
.
As
touching
the
first
,
ye
are
to
marke
that
hypocrisy
is
blind
;
therfore
our
sauiour
Christ
calles
the
pharises
that
were
hypocrites
blind
pharises
:
not
that
they
haue
no
sight
at
all
,
for
they
haue
some
sight
to
discerne
betwene
good
and
euill
,
and
more
then
Infidels
haue
(
by
the
remaynder
of
natures
)
light
)
because
they
liue
in
the
church
but
yet
the
sight
that
hypocrites
haue
:
is
but
a
glimering
sight
in
comparison
of
trew
Christians
.
For
all
sinne
doth
blind
men
,
but
especially
the
sinne
of
hypocrisy
that
drawes
their
eyes
to
their
vertues
(
or
rather
shadow
of
vertues
)
that
are
in
them
and
not
to
their
vices
.
They
turne
as
the
prouerbe
is
,
that
ende
of
the
wallet
behinde
them
,
and
that
makes
them
proud
,
as
our
sauiour
calles
the
pharises
proud
pharises
:
&
from
thence
comes
boasting
of
themselues
,
as
saint
Luke
reports
of
the
pharesy
that
said
he
did
fast
twice
in
the
weeke
,
paid
Luk
18
tithes
&c.
and
was
not
as
other
men
:
and
as
an
hypocrite
sees
not
his
faults
so
ye
cannot
make
him
see
them
.
Our
sauiour
often
told
the
pharises
their
faultes
,
but
they
would
not
se
them
,
but
fell
out
with
him
.
Their
is
certain
fish
when
ye
goe
about
to
take
it
,
casteth
out
black
matter
or
slime
,
to
trouble
and
thicke
the
water
,
that
ye
should
not
see
how
to
take
him
:
so
hypocrites
when
ye
goe
about
to
shew
them
their
faultes
,
and
bring
them
to
repentance
,
they
cast
out
some
filthie
matter
and
seeke
to
wind
from
you
,
by
denying
,
excusing
or
shifting
;
and
if
they
cannot
escape
that
way
,
then
fall
to
scoffing
,
rayling
,
vpbrayding
&c.
that
ye
cannot
tell
how
to
take
them
.
Touching
the
second
note
of
an
hypocrite
,
in
this
place
,
which
is
to
seeke
to
reforme
others
and
not
himselfe
;
let
vs
marke
as
I
haue
said
,
an
hypocrite
is
the
counterfet
of
a
christian
,
and
he
will
counterfet
not
only
the
exercise
,
but
the
practises
&
duties
of
Christyanity
and
among
other
,
this
dutie
of
admonition
although
he
hath
Iayesteyes
to
behold
his
owne
saultes
,
yet
he
hath
EAgles
eyes
to
behold
the
faultes
of
other
;
An
hypocrite
will
make
shew
of
great
hatred
of
sin
,
&
loue
of
his
brother
&
be
very
forward
in
reprehension
,
but
wheras
a
true
Christian
is
first
&
specially
careful
to
reform
himself
and
then
to
reform
others
an
hypocrite
spends
the
most
time
,
&
is
most
busy
where
he
hath
least
to
do
.
In
the
three
&
twenty
chapter
,
our
sauiour
saith
,
the
pharises
wil
compas
sea
&
land
,
to
make
one
proselit
,
that
is
to
bring
a
man
from
gentility
to
Iudaisme
:
but
when
they
haue
done
,
they
make
him
two
fold
more
the
child
of
hel
by
nusling
him
in
the
opinion
of
Iustification
&
other
corrupt
doctrines
which
are
if
not
more
daingerous
herises
yet
harder
to
be
remoued
in
the
profession
of
religion
,
then
any
they
held
before
,
when
they
were
without
religion
,
as
our
sauiour
sayth
;
publicans
Mat
.
21
and
harlots
shall
enter
into
the
kingdome
of
god
before
them
.
An
hypocrite
will
reproue
another
man
for
couetousnes
and
sees
not
that
the
world
cleaues
as
neere
to
him
as
the
coate
to
his
backe
:
those
that
be
the
greatest
censurers
(
except
they
hauean
office
therunto
)
commonly
be
not
the
best
men
,
not
as
if
we
should
thinke
he
that
reproues
another
is
an
hypocrit
,
except
we
see
he
hath
no
care
to
reforme
himselfe
for
that
must
be
ioyned
to
make
it
the
note
of
an
hypocrite
:
for
admonition
in
an
hypocrite
is
the
counterfet
of
the
vertue
,
that
is
in
a
trew
christian
his
owne
fault
is
the
vice
that
he
seekes
to
couer
therwith
al
as
with
a
fig
leafe
First
pull
out
the
beā
out
of
thine
owne
eye
&
thē
shalt
thou
se
clearely
to
pull
the
more
&c.
now
let
vs
obserue
the
third
property
of
an
hypocrite
,
which
is
to
find
fault
with
small
things
,
and
passe
by
great
thinges
;
yet
we
must
not
thinke
hypocrites
will
not
find
fault
with
great
sinnes
also
:
but
let
vs
marke
the
opposition
that
is
here
made
betwene
his
brother
and
himselfe
;
he
countes
these
great
faultes
that
are
in
another
,
and
those
small
that
are
in
himselfe
;
so
that
it
is
not
so
much
respect
of
offences
,
as
respect
of
persons
that
leades
him
Our
fauiour
sayth
of
the
scribes
and
pharises
,
they
did
strayne
a
gnat
,
and
swallow
a
camell
;
they
will
charge
other
men
with
couetousnes
,
because
they
aske
their
owne
:
but
see
not
their
owne
couetousnes
,
●am
.
2.
1
in
taking
or
keping
that
is
none
of
their
owne
:
they
will
censure
those
that
steale
for
necessity
and
place
them
in
the
stockes
,
but
those
that
steale
for
villany
haue
place
Mat
.
23
in
their
howses
,
thorow
respect
of
persons
–
Yea
in
those
they
like
not
,
they
will
condemne
those
for
faultes
that
are
none
;
as
the
pharises
reproued
the
disciples
for
eating
meat
with
vnwasht
handes
,
and
for
plucking
and
rubbing
,
to
eate
eares
of
corne
on
the
saboth
day
:
they
will
reproue
the
vse
of
indifferent
recreacions
,
and
themselues
follow
sinfull
pleasures
:
they
will
stand
much
vpon
ceremonies
,
and
let
goe
matters
of
substance
:
as
if
a
man
should
cry
out
against
wearing
a
surplis
,
pretending
it
was
the
ornament
of
an
Idoll
,
&
set
vp
the
Idoll
of
the
world
in
their
hearts
,
and
howses
,
and
worship
it
;
or
not
haue
their
wiues
churched
pretending
it
is
a
popish
custome
:
and
yet
beat
and
put
away
their
wiues
,
which
is
a
hellish
custom
:
and
sure
it
is
,
some
men
sinne
more
in
iudging
and
censuring
such
thinges
then
some
other
doe
,
in
vsing
them
.
An
hypocrite
wil
salute
a
man
with
wordes
of
courtesie
,
and
deny
him
his
chiefe
dutie
as
Iudas
did
his
maister
.
Yea
hypocrites
,
when
they
can
haue
nothing
else
to
finde
fault
with
in
others
,
they
will
turne
their
good
thingos
into
euill
;
as
the
pharises
found
fault
with
our
sauiour
Christ
for
keeping
company
with
publicanes
&
sinners
to
convert
thē
,
when
themselues
●ept
company
with
good
men
,
to
peruert
them
:
they
accused
him
for
healing
those
that
were
sick
&
lame
on
the
saboth
day
;
when
themselues
neglected
the
duties
of
iudgment
&
mercy
euery
day
.
Phisicions
do
say
of
the
phrensie
,
when
a
man
beginnes
to
picke
straws
his
brayne
is
distempered
,
&
he
beginns
to
goe
a
madding
:
so
when
a
man
busies
himselfe
about
trifles
,
especially
in
this
kind
of
comparison
it
is
a
signe
there
be
crotchets
in
his
head
,
and
vagaries
from
substantiall
duties
as
the
prouerb
is
some
men
are
penny
wise
and
pound
foolish
.
An
hypocrite
will
giue
a●mes
but
not
according
to
his
ability
as
our
sauiour
sayth
,
he
that
hath
much
let
him
giue
plentifullye
an
hypocrite
will
kepe
his
promis
,
when
there
is
no
withdrawing
occasion
but
not
to
his
own
hinderance
as
Dauid
sayth
vpright
men
doe
.
First
put
out
the
beame
out
of
thine
owne
eye
.
This
direction
of
our
sauiour
Christ
shewes
that
trew
christians
must
doe
cleane
contrary
to
hypocrites
,
that
is
to
say
looke
to
great
things
,
before
small
things
;
as
in
our
first
birth
,
the
principall
partes
are
first
fashyoned
so
it
is
in
our
new
birth
A
good
christian
doeth
first
serue
god
then
men
;
first
serue
their
prince
and
parents
,
then
others
and
first
seke
to
doe
good
to
mens
soules
,
then
to
their
bodies
:
and
as
it
is
in
doing
of
their
duties
so
it
is
in
reforming
of
offences
.
They
spend
their
first
and
chiefest
care
,
and
zeale
,
in
reforming
of
great
thinges
,
and
then
those
that
are
of
smaller
importance
:
by
a
beame
heare
our
sauiour
Christ
meanes
a
great
sinne
,
and
by
a
mote
he
meaneth
a
little
sinne
.
and
this
shewes
there
be
degrees
of
sinnes
,
for
although
all
sinnes
be
great
if
they
be
considered
in
themselues
,
yet
by
comparison
,
some
sinnes
may
be
called
litle
:
and
that
there
be
degrees
of
sinnes
,
apeares
by
the
order
of
placing
the
commandements
and
by
the
degrees
of
punishments
,
that
god
appointed
for
sinnes
in
the●
Iudicial
law
.
The
papistes
because
we
refuse
their
distinction
of
mortall
and
veniall
sinnes
,
say
we
make
all
sinnes
alike
,
they
say
there
are
but
seauen
deadly
sinnes
viz
pride
couetousnes
,
lechery
,
gluttony
,
enuy
,
wrath
,
sloath
,
all
the
rest
they
call
veniall
sinnes
.
They
take
this
distinction
from
the
practice
of
the
former
churches
;
such
they
call
veniall
sinnes
,
as
were
not
wont
to
be
punished
by
the
Churches
censure
;
&
they
call
those
deadly
sinnes
,
which
the
censure
of
the
Church
,
did
controll
:
we
refuse
this
distinction
,
because
the
same
is
not
warranted
by
the
scripture
,
neyther
by
expres
words
,
nor
by
true
collection
:
for
the
wordes
of
the
scripture
,
it
sayth
of
sinne
generally
,
the
reward
therof
is
death
:
neither
haue
they
it
from
any
trew
collection
,
for
the
scripture
speakes
more
haynously
of
Idolatry
,
blasphemy
,
murder
,
sorcery
&c.
then
of
any
of
their
7.
which
yet
they
place
among
veniall
sinnes
&
as
they
abuse
the
scripture
,
so
they
abuse
the
churches
also
;
for
although
peraduenture
those
7.
sinnes
were
most
commonly
censured
especially
when
they
came
to
some
high
degree
,
as
pride
when
it
did
shew
it selfe
in
some
extream
vanity
of
speach
,
Iesture
apparell
&c.
and
couetousnes
when
it
did
shew
it selfe
in
miserlynes
and
deceaueablenes
&c.
And
wrath
when
it
did
breake
out
into
rayling
,
barrating
;
sloath
when
it
did
shew
it selfe
,
in
inordinate
walking
&c.
And
peraduenture
the
church
did
not
so
commonly
censure
Idolatry
,
blasphemy
,
murder
&c.
both
because
such
prodidigious
offences
,
were
not
so
common
as
the
other
,
and
because
they
being
committed
were
punished
with
death
by
the
ciuill
maiestrate
,
yet
it
follows
not
,
that
the
church
did
not
censure
these
and
other
offences
out
of
their
number
of
7.
deadly
sinnes
,
when
and
where
they
were
commited
,
&
by
the
ciuill
maistrate
neglected
.
But
if
we
shall
allow
a
distinction
of
deadly
and
veniall
sinnes
,
it
must
not
be
in
respect
of
the
sinnes
;
for
all
sinnes
of
themselues
are
mortall
,
&
no
sinne
i●
venial
:
but
it
must
be
in
respect
of
the
persons
that
commit
thē
To
the
elect
to
the
faythfull
and
penitent
,
all
their
sinns
euen
the
greatest
are
uenial
,
because
they
are
discharged
in
the
death
of
Christ
:
but
to
the
reprobate
,
vnfaythfull
and
impenitent
,
all
their
sins
euen
the
least
is
mortall
,
and
they
must
die
themselues
.
And
as
there
be
degrees
of
sinnes
,
so
we
gather
from
these
wordes
of
our
sauiour
Christ
,
that
hypocrites
are
to
be
reckoned
among
the
greatest
sinners
:
for
their
sinnes
are
called
beames
&
others
motes
.
If
hypocrites
shall
haue
the
greatest
punishment
,
then
they
are
the
greatest
sinners
;
but
they
shall
haue
the
greatest
punishment
,
as
appeares
by
our
sauiours
wordes
;
it
shal
be
easier
for
thē
of
Sodome
in
the
day
of
iudgment
,
then
for
Capernaum
that
heard
much
,
&
made
profession
of
good
thinges
,
and
did
that
which
was
euill
,
ergo
:
and
hypocrites
are
greater
sinners
then
others
,
because
commonly
they
sinne
of
knowledge
,
when
infidels
sinne
of
Ignorance
;
yea
the
sinne
of
hypocrisy
it selfe
makes
thē
greater
sinners
,
because
it
turnes
all
the
good
thinges
they
do
into
sinne
:
for
as
sinceritie
commends
a
mans
actions
,
be
they
neuer
so
small
;
so
hypocrisie
condemnes
a
mans
actions
,
be
they
neuer
so
great
.
Pluck
out
the
beame
&c.
Now
we
come
to
the
last
point
which
is
the
reformation
:
of
an
hypocrite
,
our
sauiour
sayth
,
pluck
out
the
beame
out
of
thine
owne
eye
,
and
then
thou
shalt
see
plainly
,
to
pluck
out
the
mote
that
is
in
thy
brothers
eye
;
this
shewes
that
hypocrisie
is
a
sinne
that
may
be
repented
of
.
The
prophet
hauing
set
downe
the
hypocrisy
of
the
people
,
perswades
them
to
repent
;
so
doth
Iohn
baptist
speaking
to
the
Pharise●
that
were
hypocrites
,
bring
forth
fruits
worthie
amendment
of
life
:
the
apostle
sayth
to
such
,
clense
your
handes
ye
dnaers
,
purge
your
hearts
ye
wauering
minded
▪
In
the
primatiue
Church
they
appointed
penance
to
sinners
;
and
assigned
the
first
place
to
hypocrites
,
in
the
beginning
of
lent
;
so
our
●●k
.
3
sauiour
Christ
in
this
place
perswades
such
an
hypocrite
,
as
he
hath
spoken
of
,
to
repent
when
he
sayth
plucke
first
the
beame
out
of
thine
Iam
.
4
owne
eye
;
for
he
that
is
an
hypocrite
may
by
the
grace
of
God
repent
and
afterward
become
a
good
Christyan
.
For
when
it
is
said
,
first
pluck
the
beame
out
of
thine
owne
eye
,
wee
must
not
thinke
this
is
the
noate
of
an
hipocrite
,
but
the
duty
of
an
hipocrite
:
the
noate
of
an
hipocrite
,
as
we
harde
,
is
to
se
a
moate
in
his
brothers
eye
,
and
not
a
beame
in
his
owne
;
and
to
seeke
to
reforme
another
and
not
himselfe
:
neither
must
we
thinke
it
the
noate
of
an
hipocrite
to
seeke
to
plucke
a
moate
ou●
of
our
brothers
eye
,
for
the
scripture
wills
vs
to
exhort
and
admonish
one
another
;
but
a
man
must
first
and
principallie
seeke
to
reforme
himselfe
,
or
else
he
is
wise
abroade
,
and
foolish
at
home
,
and
as
the
prouerb
is
when
thrift
is
in
the
towne
he
is
in
the
field
.
But
if
an
hipocrite
will
not
reforme
himselfe
,
then
when
his
sinnes
shal
be
knowne
,
others
must
seeke
to
reforme
him
:
and
if
he
refuse
such
ordinary
meanes
of
proceeding
,
as
our
sauiour
hath
sett
downe
in
the
eighteenth
chapter
,
the
church
must
excomunicate
him
for
hipocrites
are
but
as
the
parings
of
the
nailes
,
&
haires
of
the
head
,
which
are
but
excrements
of
a
naturall
bodie
,
which
may
be
cut
of
with
out
any
paine
,
blemish
,
or
preiudice
to
the
body
.
In
the
meane
season
,
we
must
not
condemne
the
church
for
some
euill
ones
;
the
Manichees
condemned
christianity
,
because
there
were
euill
christians
,
but
Augustine
answeres
them
thus
,
your
malicious
eye
(
saith
he
)
lookes
onely
to
our
chaffe
,
you
should
also
behould
our
wheat
:
neither
must
we
condemne
the
ministers
and
gouernours
of
the
church
,
because
they
doe
not
by
and
by
censure
such
it
may
be
they
know
them
not
as
we
doe
,
or
it
may
be
thorow
contrary
information
they
think
not
of
them
as
we
doe
,
or
it
may
be
thorow
some
difference
that
may
fall
out
among
themselues
,
they
cannot
doe
at
l●ast
presently
as
we
thinke
they
might
doe
.
But
to
conclude
,
hipocrisy
can
serue
our
turne
but
among
men
,
it
shall
helpe
nothing
but
hurt
much
when
we
come
before
god
,
who
shall
iudge
things
that
are
hid
in
darknes
,
1
Cor
.
4.
5.
&
make
the
secrets
&
intents
of
the
harte
manifest
.
Mathew
.
12.
31.
Wherefore
I
say
〈◇〉
you
euerie
sinn
&
blasphemie
&c.
22.
And
whosoeuer
shal
speak
a
word
&c
We
haue
heard
in
the
first
sermon
of
Atheisme
the
enemie
to
religion
in
the
second
of
hipocrisy
the
counterfeit
of
religion
;
now
in
this
third
&
last
,
we
shal
here
of
apostacy
,
which
is
a
falling
from
religion
.
It
is
said
in
the
22.
verse
going
before
,
that
our
Sauiour
Christ
cast
out
adiuel
out
of
one
that
was
possessed
,
insomuch
that
the
people
were
amased
&
said
,
is
not
this
the
sonn
of
Dauid
,
or
messias
?
but
when
the
Pharises
hard
that
,
they
enuying
&
hating
him
said
,
this
man
casteth
diuels
no
otherwise
out
,
but
by
Belsebub
the
chiefe
of
diuels
:
according
to
the
prouerbe
euill
wil
neuer
speakes
well
,
as
if
yebelieue
malicyus
men
they
wil
perswade
you
,
the
seruants
of
God
be
the
worst
men
in
the
country
,
&
when
they
haue
no
euill
things
to
defame
them
withall
,
they
will
depraue
their
vertues
,
as
these
Pharises
did
this
excellent
miracle
saying
,
it
was
done
by
coniuration
:
but
our
sauiour
Christ
hath
confuted
their
error
,
and
conuinced
them
of
slaunder
,
by
diuers
reasons
and
demonstrations
in
the
former
verses
,
his
first
reason
is
in
the
25
verse
;
if
I
,
saith
he
,
cast
out
diuels
by
Belsebub
,
then
Satans
kingdome
must
be
deuided
in
it selfe
,
and
so
cannot
continue
;
but
his
kingdom
is
not
deuided
;
but
continues
still
;
ergo
their
accusation
was
vntrew
:
his
second
reason
is
in
27
verse
if
I
by
Belsebub
cast
out
diuels
,
thē
your
children
do
so
toe
,
but
your selues
will
say
they
doe
it
by
a
miraculous
gift
from
God
,
ergo
your
challing
is
false
his
third
and
last
reason
is
in
the
30
verse
,
if
I
cast
out
diuells
by
Belsebub
,
then
doth
Satan
gather
with
me
and
not
scatter
from
me
,
but
Satan
seeketh
to
scatter
from
me
&
gathereth
not
with
me
ergo
your
defamation
is
slanderous
.
Now
hauing
thus
conuinced
them
,
he
proceedeth
in
these
wordes
to
shew
them
the
nature
and
qualitie
of
their
offence
,
as
if
he
should
say
,
ye
charge
me
to
cast
out
diuells
by
Belsebub
,
will
ye
know
what
ye
haue
done
in
saying
so
?
ye
haue
sinned
ye
haue
greatly
sinned
,
ye
haue
blasphemed
and
that
in
the
highest
degree
,
ye
haue
not
onely
blasphemed
me
,
but
the
holie
Ghost
and
made
your selues
in
the
worst
case
of
all
men
;
for
I
say
to
you
that
euerie
sinne
and
blasphemie
shal
be
forgiuen
to
men
,
but
the
blasphemie
against
the
holy
ghost
shall
not
be
forgiuen
.
Vpon
this
occasion
,
as
we
see
,
our
sauiour
Christ
shewes
a
trew
difference
of
sinnes
that
men
commit
;
some
are
pardonable
and
some
are
vnpardonable
:
now
seeing
as
the
prophet
Dauid
saith
,
it
is
the
blessednes
of
a
man
to
haue
his
sinnes
forgiuen
;
and
the
greatest
miserie
that
can
be
,
to
haue
his
sinnes
imputed
.
Let
vs
diligently
harken
to
this
weightie
question
,
what
sinnes
shal
be
forgiuen
to
men
,
and
which
not
:
when
our
sauiour
speakes
of
the
sinnes
that
be
pardonable
,
he
speaks
of
no
particuler
sinne
,
but
generallie
of
all
sinnes
,
one
excepted
;
as
saint
Mark
makes
it
more
plaine
,
who
saith
all
sinne●
and
blasphemies
shal
be
forgiuen
to
men
,
only
this
excepted
which
saint
Mathew
excepts
:
not
onely
originall
sinne
but
actual
sinn
,
not
onely
in
thought
but
in
word
&
deede
,
not
only
sins
of
omission
but
of
transgression
,
not
only
secret
sins
but
open
sines
shal
be
forgiuen
to
men
;
&
not
only
the
sins
that
be
of
an
inferior
quality
,
but
blasphemy
.
If
any
be
so
ignorant
not
to
know
what
sinn
is
,
it
is
a
transgression
of
the
law
;
if
any
know
not
what
blasphemy
is
,
it
is
a
great
transgression
of
the
law
viz.
it
is
a
cursed
and
contumelious
speaking
against
God
,
either
against
his
nature
or
against
his
properties
;
as
Rabsache
did
when
he
denied
the
power
of
God
and
compared
him
to
idols
,
and
that
is
not
onely
blasphemy
to
spea●
directly
against
the
diuinity
,
but
to
speak
opprobrously
against
the
humanity
of
Christ
,
which
was
and
is
ioyned
to
the
diuinity
;
as
the
Pharises
blasphemed
when
they
said
Christ
was
a
sinner
,
and
in
this
was
chiefly
Pauls
blasphemie
before
his
conuersion
,
in
speaking
against
the
Messias
,
yet
this
great
sinne
is
pardonable
,
as
appears
by
this
description
of
the
larg
and
infinite
mercie
of
God
,
which
our
sauiour
christ
sets
downe
here
:
as
a
prince
hauing
assembled
a
parliament
&
made
streight
lawes
,
he
proclames
a
general
pardon
for
offenders
excepting
some
o●
the
greatest
;
so
god
the
father
,
son
,
&
holy
ghost
haue
holden
a
parliament
from
al
eternity
,
&
purposed
&
promised
a
general
pardon
of
all
sinnes
and
blasphemies
except
that
against
the
holie
ghost
,
&
herein
doth
this
pardon
excell
the
pardons
of
princes
,
for
that
they
haue
many
exceptions
;
and
gods
pardon
hath
but
one
this
pardon
is
sealed
not
with
red
wax
but
with
the
red
bloud
of
Christ
,
who
by
his
death
hath
satisfied
the
iustice
of
God
for
all
other
sinnes
,
except
the
sinne
against
the
holie
ghost
:
therfore
what
other
sinn
or
sinnes
soeuer
any
manhath
committedlet
him
not
dispaire
,
for
he
is
within
the
compas
of
the
pardon
,
as
the
Lord
saith
by
the
prophet
Esai
,
Esai
▪
1.
though
your
sin
were
as
red
as
scarlet
I
will
make
them
as
white
as
snow
.
But
though
it
be
said
,
all
sinnes
shal
be
forgiuen
to
men
,
it
is
not
said
to
all
men
but
he
to
whome
any
one
sinne
shal
be
forgiuen
all
shal
be
forgiuen
,
as
in
the
36
verse
of
this
chapter
it
is
said
▪
of
euerie
idle
word
that
a
man
speaks
he
shall
giue
account
at
the
day
of
iudgment
,
that
is
to
say
except
his
account
be
made
in
Christ
if
he
giues
account
for
any
thing
he
shall
giue
account
for
euerie
thing
,
But
we
must
marke
to
what
men
all
sinnes
and
blasphemies
shal
be
forgiuen
,
namely
those
that
repent
,
which
is
the
condition
of
pardon
set
downe
in
the
word
of
God
,
as
our
sauiour
Christ
the
best
interpreter
of
his
owne
wordes
saith
by
saint
Luke
,
except
ye
repent
ye
shall
all
perish
;
but
Luk
.
13.
the
Lord
saith
by
the
prophet
at
what
tim●
soeuer
a
sinner
doth
repent
Ezek
18.
him
of
his
sinne
from
the
bottome
of
his
harte
,
I
will
put
all
his
wickednes
out
of
my
remembrance
:
Noah
was
dronken
,
Dauid
committed
adultery
,
Solomon
committed
idolatrie
,
Peter
committed
periurie
,
Paul
committed
blasphemy
,
yet
they
repenting
were
forgiuen
;
yea
there
is
no
sinne
except
the
sinne
against
the
holie
ghost
,
but
some
men
haue
committed
and
vpon
repentance
beene
pardoned
;
nay
if
it
were
possible
that
one
man
could
be
guiltie
of
all
other
sinnes
,
except
this
against
the
holie
ghost
;
it
were
possible
he
might
repent
&
be
forgiuen
:
yet
our
sauiour
Christ
makes
not
this
large
promise
that
any
man
should
take
incouragement
to
sinne
,
for
a
prince
doth
not
graunt
pardon
to
a
traitor
that
he
should
aagaine
commit
treason
,
but
that
he
should
afterward
be
a
good
subiect
.
The
law
doth
allow
some
men
the
benefit
of
their
clergy
for
their
escape
,
but
if
before
they
haue
b●ene
burned
in
the
hand
,
&
will
seeme
to
make
an
occupation
of
stealing
,
it
is
otherwise
;
which
I
speake
not
,
as
if
a
man
that
hath
twice
offended
in
one
thing
,
should
dispaire
of
pardon
:
(
although
such
a
man
had
need
haue
double
repentance
)
but
to
shew
that
men
must
not
continew
in
sinne
,
for
there
is
no
looking
for
pardon
without
repentance
,
which
is
included
in
these
words
of
our
sauiour
Christ
,
though
it
be
not
expressed
,
when
he
saith
every
sinn
&
blasphemie
shal
be
forgiuen
to
men
;
the
reason
is
because
men
may
repent
of
them
,
&
apprehend
the
promise
of
pardon
:
but
the
blasphemy
against
the
holie
ghost
shall
not
be
forgiuen
to
men
,
because
as
th●
Apostle
saith
to
the
Hebrews
,
it
is
impossible
he
should
be
renued
by
repentance
,
but
of
that
we
shall
heare
more
anon
.
First
let
vs
consider
who
may
commit
this
dangerous
sinn
,
&
who
cannot
,
secondly
what
this
vnpardonable
sinn
is
,
thirdly
what
be
the
causes
of
it
,
fourthly
what
be
the
steps
and
occasions
of
it
,
fiftly
what
be
the
companions
of
it
,
&
sixtly
&
lastly
what
be
the
effects
of
it
,
that
we
may
take
heede
of
it
:
for
if
we
fall
into
it
there
is
no
comming
out
againe
.
This
sin
,
as
our
sauiour
Christ
describs
it
in
this
place
,
is
blasphemy
,
so
that
as
it
sems
it
is
none
of
the
sins
against
the
2.
table
,
as
was
the
sinn
of
Noah
,
Lot
,
Dauid
&c.
It
is
a
sin
against
the
1.
table
,
&
yet
it
is
no
witchcraft
,
idolatrie
,
prophaning
the
saboth
&c.
But
blasphemie
,
and
yet
it
is
not
the
blasphemie
against
the
first
person
,
nor
against
the
second
person
,
but
it
is
the
blasphemie
against
the
third
person
:
if
any
man
obiect
that
the
blasphemy
of
the
pharises
which
our
sauiour
Christ
reprooues
in
the
pharises
here
,
was
against
the
second
person
,
in
saying
he
cast
out
diuells
by
Belsebub
,
I
answere
it
is
true
;
but
it
was
also
against
the
third
person
.
If
any
inquire
,
if
that
made
their
sinne
vnpardonable
because
it
was
double
blasphemy
,
I
answere
no
,
but
this
mad
it
vnpardonable
that
it
was
against
the
holie
ghost
:
what
then
?
is
the
third
person
greater
or
more
excellent
thē
the
first
or
second
?
noe
,
but
as
Athanasius
saith
in
his
creede
,
they
are
all
coequall
and
coeternall
;
but
we
must
marke
that
in
the
scripture
the
holy
ghost
doth
somtime
signifie
the
person
of
the
holie
ghost
,
and
sometime
the
grace
of
the
holie
ghost
,
as
wee
read
in
the
sixt
to
the
hebrews
,
where
the
Apostle
speaking
of
this
sinne
saith
,
he
that
is
once
inlightned
,
and
hath
tasted
of
the
good
word
of
god
,
and
power
of
the
world
to
come
,
and
is
made
pertaker
of
the
holie
ghost
,
that
is
of
the
grace
and
gifts
of
the
holie
ghost
,
if
he
fall
away
,
it
is
vnpossible
he
should
be
renue●
by
repentance
;
in
this
sence
our
sauiour
christ
speakes
here
of
the
holie
Ghost
,
so
that
to
sinne
against
the
holie
ghost
is
not
to
sinne
against
him
as
he
is
god
;
for
so
a
man
should
sinne
against
the
whole
godhead
,
nor
to
sinne
against
him
as
he
is
the
third
person
,
for
that
were
noe
greater
offence
the
to
sinne
against
the
person
of
the
father
or
the
sonne
,
but
it
is
to
sinne
against
the
grace
of
the
holie
ghost
,
that
is
wrought
not
in
other
,
but
in
himselfe
:
the
Macedonians
that
denyed
the
person
of
the
holie
ghost
to
be
god
committed
not
this
sinne
,
because
they
had
not
the
grace
of
the
holy
ghost
.
Therefore
let
vs
consider
who
may
commit
this
sinn
and
who
cannot
,
and
then
we
shall
the
better
define
what
this
sinne
is
.
The
scripture
deuides
men
into
two
sorts
,
elect
&
reprobate
;
the
elect
cannot
commit
this
sinn
,
for
the
Apostle
saith
,
the
foundation
of
God
,
meaning
his
electtion
remains
sure
,
the
elect
may
committ
any
other
sinne
,
and
some
of
them
haue
committed
euery
other
sinne
either
before
or
after
their
calling
,
and
obtained
mercy
:
but
none
of
the
elect
euer
committed
this
sinne
,
it
falls
into
none
but
reprobates
.
But
because
the
booke
of
election
&
reprobation
is
not
in
our
hands
to
read
,
we
haue
need
of
a
more
euident
distinction
.
The
Apostle
Paul
deuides
all
men
into
two
sorts
,
naturall
men
and
spirituall
men
,
the
naturall
man
saith
he
,
perceiues
not
the
things
of
God
,
but
the
spirituall
man
disc●rns
all
things
:
a
naturall
man
we
may
say
is
he
that
hath
onely
the
giftes
of
nature
,
as
reason
,
vnderstanding
,
wit
,
memorie
&c.
And
noe
inlightning
by
religion
and
grace
of
the
spirit
;
as
the
Philosophers
who
had
asmuch
vnderstanding
as
the
light
of
nature
could
afforde
them
,
they
did
know
there
is
a
God
,
because
the
creatures
could
not
make
themselues
,
nor
be
eternall
;
therefore
there
must
be
one
beginner
which
was
God
,
who
also
they
knew
must
be
almightie
and
glorious
,
and
therefore
to
be
worshipped
:
yet
they
could
goe
no
further
,
but
for
want
of
religion
and
the
giftes
of
the
spirit
,
they
were
ignorant
how
he
was
to
be
worshiped
.
So
that
though
these
men
did
blaspheme
,
yet
they
did
not
commit
this
sinne
:
Rabsache
and
Goliah
who
did
blaspheme
GOD
,
yet
blasphemed
not
the
holy
Ghost
,
because
they
spake
they
could
not
tell
what
;
&
all
other
who
are
not
of
the
church
that
haue
no
other
knowledg
of
God
then
nature
doth
afforde
them
,
cannot
commit
this
sinn
,
also
those
that
be
in
the
church
who
profes
religion
because
the
prince
doth
so
,
because
other
do
so
,
because
the
time
&
place
where
they
liue
require
they
should
doe
so
,
who
haue
no
more
in
them
then
natural
men
,
cannot
commit
this
sinne
against
the
holie
ghost
,
because
they
are
not
partakers
of
the
holie
ghost
:
the
other
sorte
of
men
are
spirituall
men
that
are
in
the
church
,
&
they
are
of
two
sorte
one
sorte
that
may
commit
this
sinne
and
the
other
that
cannot
.
Those
that
can
commit
this
sinn
are
hipocrites
in
the
church
that
haue
beene
instructed
in
the
catechisme
,
the
pointes
whereof
the
Apostle
setteth
downe
to
be
repentance
from
dead
workes
,
faith
towards
god
,
the
doctrine
of
the
sacraments
,
and
of
the
resurrection
both
of
Christ
and
other
men
,
and
of
the
last
iudgment
:
now
the
Apostle
addeth
in
the
fourth
verse
,
it
is
vnpossible
that
those
that
haue
beene
once
inlightned
with
the
knowledge
of
the
trueth
,
&
tasted
of
the
good
word
of
God
,
and
power
of
the
world
to
come
,
and
beene
made
partakers
of
the
holy
ghost
;
if
they
fall
away
,
that
they
should
be
renued
by
repentance
.
Let
vs
marke
,
those
that
may
commit
this
sinn
must
be
inlightned
with
the
knowledge
of
the
trueth
,
that
is
of
the
maine
points
of
religion
:
a
precious
stone
may
in
the
darke
be
troden
vnder
foot
vnawares
;
but
in
the
light
the
beautie
thereof
doth
shine
so
,
that
none
but
mad
men
wil
trample
vpon
it
:
so
many
great
sinnes
may
be
committed
of
ignorant
men
,
which
none
that
haue
knowledge
will
doe
:
except
those
that
be
desperate
.
And
that
we
may
the
better
find●
out
this
sinne
,
marke
that
the
Apostle
saith
in
the
same
chapter
:
not
onely
that
those
that
commit
this
sinn
,
must
be
inlightned
with
the
knowledge
of
the
trueth
,
but
taste
of
the
good
worde
of
God
,
or
of
the
word
of
god
that
is
good
:
that
is
,
find
some
relish
&
sweetnes
in
religion
;
as
a
man
may
finde
the
sweetnes
of
a
thing
only
by
a
taste
:
and
this
we
see
in
the
parable
of
the
sower
in
those
that
are
called
the
stony
ground
,
they
receiue
the
word
with
ioy
:
and
further
marke
that
in
the
same
chapter
to
the
Hebrues
:
that
those
that
commit
this
sin
may
taste
of
the
power
of
the
world
to
come
(
that
is
)
haue
power
to
leaue
some
sins
,
&
do
some
dueties
that
religion
requires
.
The
Apostle
Peter
speaking
of
those
that
●
P●t
.
2.
commit
this
sin
,
seemes
to
expound
this
point
,
saying
,
those
that
haue
escaped
the
filthines
of
the
world
tho
rough
the
knowledge
of
the
trueth
,
if
they
be
afterward
intangled
therein
and
ouercome
,
their
end
is
worse
then
the
beginning
;
and
marke
that
he
saith
they
haue
escaped
not
by
faith
and
sanctification
,
but
by
know
ledge
:
&
last
of
all
he
saith
they
that
commit
this
sin
are
made
partakers
of
the
holy
ghost
,
so
that
those
that
sin
against
the
holy
ghost
must
be
partakers
of
the
gifts
of
the
holy
ghost
:
especyally
the
gift
of
knowledge
,
he
that
commits
this
sin
must
haue
knowledge
,
&
not
a
historical
knowledge
or
knowledge
that
he
may
haue
by
report
,
which
is
vncertaine
,
but
he
must
sin
against
the
certaine
knowledge
,
that
the
holie
ghost
hath
wrought
in
him
:
and
he
that
commits
this
sin
must
be
such
a
one
as
leaues
some
sin
,
not
for
feare
of
law
,
&
that
doth
some
duty
not
for
praise
or
carnall
profit
,
but
he
must
haue
a
certaine
spirituall
power
so
to
do
.
But
notwithstanding
this
,
because
the
holy
ghost
doth
not
worke
in
thē
faith
,
whereby
they
are
ingraffed
into
Christ
,
and
other
▪
gifts
of
regeneration
wereby
they
might
become
new
creatures
,
they
may
fal
away
.
And
in
this
description
that
thapostle
hath
set
downe
,
we
se
those
may
commit
this
sin
against
the
holy
ghost
,
that
haue
no
other
grosse
sins
in
them
:
but
lead
a
ciuill
life
in
the
church
,
and
make
shew
as
they
were
truly
mortified
&
sanctified
,
as
these
Pharises
that
our
sauiour
Christ
reproueth
in
this
place
were
such
.
Now
the
other
sorte
of
spirituall
▪
men
are
such
as
haue
not
onely
attayned
to
those
giftes
of
the
holy
ghost
that
we
heard
of
before
,
that
is
a
taste
of
religion
,
but
haue
disgested
it
,
that
haue
escaped
the
filthines
of
the
world
not
onely
by
knowledge
but
by
faith
and
repentance
;
&
therfore
cannot
commit
this
sinne
,
as
our
sauiour
Christ
saith
he
that
beleeueth
hath
passed
from
death
to
life
;
&
as
Paul
saith
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
I●hn
.
5
that
walke
not
after
the
flesh
but
after
the
spirit
;
so
that
those
that
cannot
R●m
.
●
.
1.
commit
this
sinne
are
trew
christians
.
But
now
we
haue
seene
who
can
commit
this
sinne
,
that
is
to
say
generally
reprobates
,
and
more
particulerly
hipocrites
:
and
who
cannot
,
generally
the
elect
,
and
more
particulerly
trew
christians
;
let
vs
come
more
nerely
to
consider
what
this
sinne
is
.
We
heard
,
he
that
commits
this
sinn
against
the
holie
ghost
,
must
sin
against
the
light
that
the
holy
ghost
hath
wrought
in
his
heart
,
that
is
against
his
iudgment
and
conscience
;
yet
by
the
way
we
must
not
thinke
that
euerie
sin
of
knowledge
is
this
sinne
(
though
sinnes
of
knowledge
be
greater
then
sinns
of
ignorance
)
yet
euerie
witting
sin
,
is
not
this
sin
,
for
there
were
sacrifices
in
the
law
appointed
for
willing
sinnes
,
to
shew
that
if
they
did
repent
they
might
belieue
the
pardon
of
them
in
Christ
Iesus
which
was
to
come
:
therefore
besides
knowledge
there
must
be
some
thing
in
the
affection
of
those
that
shal
commit
this
sin
against
the
●oly
ghost
,
as
appeares
in
the
fiue
&
●wentie
verse
going
before
,
where
it
is
said
,
Christ
did
infer
these
words
vpon
the
knowledge
of
their
thoghts
,
their
words
were
very
wicked
when
they
said
he
cast
out
diuels
by
Belsebub
,
but
yet
he
saw
something
in
their
thoghts
that
made
their
words
much
more
abhominable
;
those
that
commit
this
sin
doe
it
of
a
malicious
minde
:
which
the
Apostle
in
the
tenth
to
the
Hebrues
calls
a
despiting
of
the
spirit
of
grace
;
this
malicious
affection
,
was
in
these
pharises
towards
our
sauiour
Christ
,
as
appeares
by
their
suttle
and
cruell
practises
,
and
conspiracies
against
him
,
which
did
at
this
time
preuaile
against
their
iudgment
,
and
carie
them
to
slaunder
and
blaspheme
him
of
a
vilde
minde
:
the
like
sinne
it
seemes
Dauid
speaks
of
in
the
psalme
,
when
he
saith
be
not
mercifull
to
them
that
sin
of
malicious
wickednes
.
Now
therfore
the
sin
against
the
holy
ghost
may
be
thus
defyned
,
to
be
a
wilfull
and
malicious
offending
against
the
truth
certainly
knowne
,
if
any
man
thinke
that
blasphemy
should
be
not
included
,
but
expressed
as
a
necessarie
braunch
of
the
definition
,
I
will
not
striue
with
him
;
but
although
blasphemy
be
the
high
est
degre
in
this
sin
,
yet
it
seemes
,
as
Heb
,
10
▪
there
be
other
degrees
of
this
sin
against
the
holy
ghost
,
so
a
man
may
commit
it
without
blasphemy
:
the
Apostle
to
the
Hebrues
saith
,
if
we
sin
willingly
after
we
haue
receiued
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sinne
,
he
doth
not
say
if
we
blaspheme
willingly
.
Did
not
the
Pharises
&
the
priests
sin
against
the
holy
ghost
at
other
times
,
hauing
the
same
iudgment
&
the
same
affection
in
that
they
did
,
which
they
had
in
this
blasphemy
?
as
when
they
gaue
Iudas
mony
to
betray
Christ
,
when
they
called
so
egerly
vpon
Pilate
to
crucify
him
,
&
when
they
offered
the
soldiers
larg
summs
of
money
to
say
,
his
disciples
stole
him
away
,
that
the
glory
of
his
resurrection
should
not
shine
abroade
.
Let
it
be
considered
whether
men
may
not
commit
this
sinne
in
workes
,
when
they
sinne
against
the
spirituall
light
of
knowledge
that
is
in
them
,
of
malice
against
God
or
his
trueth
and
people
,
though
blasphemous
wordes
be
not
vttered
:
if
Caine
sinned
against
the
holie
ghost
as
some
thinke
,
when
he
did
of
enuy
kill
his
brother
,
because
God
did
accept
his
sacrifice
,
and
not
his
owne
:
if
he
did
also
hate
God
,
&
malicyously
seek
to
deface
his
Image
●●hn
.
3.
in
his
brother
,
because
Abels
sincerity
and
goodnes
did
deface
his
hipocrisy
and
naughtines
,
was
it
not
the
sinne
against
the
holy
ghost
?
and
yet
Moses
in
Genises
makes
mention
of
no
wordes
of
blasphemy
:
If
Ananias
and
Saphira
committed
this
sinn
,
when
they
kept
back
parte
of
Act.
5.
the
price
of
their
land
,
and
made
a
lie
not
to
Peter
only
,
but
to
the
holy
ghost
(
as
some
thinke
)
and
the
extraordinarie
iudgment
that
fell
out
vpon
thē
seemeth
to
perswade
,
yet
there
were
no
wordes
of
blasphemy
;
yea
if
Iudas
did
commit
this
sinn
when
he
betrayed
his
maister
with
a
kisse
,
(
as
most
think
)
there
being
no
words
of
blasphemy
vttered
;
then
this
sinne
may
be
committed
in
workes
,
aswell
as
in
blasphemous
words
.
But
these
two
things
that
we
haue
spoken
of
before
,
must
needs
concur
in
this
sinne
,
it
must
proceede
from
knowledge
;
for
no
sine
of
ignorance
(
thogh
it
be
blasphemy
)
is
it
,
for
Paul
saith
,
he
was
a
blasphemer
and
persecuter
,
1.
Tim
.
10
yet
he
obtained
mercy
because
he
did
it
ignorantly
:
and
the
Apostle
〈◇〉
1
Peter
houlds
those
within
the
compas
Acts.
2
of
pardon
that
crucified
Christ
,
because
they
did
it
of
ignorance
.
And
secondly
it
must
proceede
from
malice
,
without
the
which
though
sins
of
kowledge
be
great
sinns
,
yet
not
this
sinne
;
Peter
sinned
of
knowledge
when
he
denied
his
maister
with
an
oath
,
yet
he
committed
not
this
sin
because
he
did
it
not
of
malice
but
loued
his
maister
still
:
therefore
although
some
man
should
blaspheme
in
sicknes
or
in
persecution
(
as
it
is
said
of
Paul
before
his
conuersion
he
●ct●
.
9
compelled
some
to
blaspheme
)
yet
it
should
not
be
this
sin
which
is
a
wilfull
&
malicious
sinning
against
the
knowne
truth
:
but
these
pharises
that
knew
Christ
was
the
sonne
of
God
,
and
that
his
miracles
were
done
by
the
power
of
God
,
yet
through
enuy
&
hatred
they
said
,
he
cast
out
diuels
by
Belsebub
,
they
sinned
against
the
holie
ghost
:
so
Iulian
that
had
beene
a
professor
of
religion
,
&
yet
of
a
wicked
minde
did
mocke
Christ
by
his
country
,
calling
him
a
Galilean
,
&
by
his
parents
calling
him
the
carpenters
sonne
,
committed
this
horrible
sin
.
I
graunt
this
sin
cannot
easily
be
discerned
,
for
though
a
man
shall
sinn
greuously
,
yet
wheth●●
he
were
inlightned
by
the
holy
ghost
or
no
,
it
is
hard
to
say
:
and
although
it
may
be
discerned
,
he
sinned
of
knowledg
,
yet
whether
he
did
it
of
a
malicious
and
wicked
affection
or
no
,
it
is
hard
Acts.
●
to
say
.
When
Simon
Magus
offered
the
Apostle
money
to
giue
him
the
gifts
of
the
holy
ghost
to
dispose
at
his
pleasure
,
Peter
doth
not
altogither
deny
him
hope
of
pardon
,
but
bids
him
pray
to
God
,
if
it
were
possible
the
thought
of
his
heart
might
be
forgiuen
:
if
Peter
himselfe
were
somewhat
doutfull
of
the
nature
of
1
Iohn
5
that
offence
,
whether
it
were
this
sin
or
noe
;
then
it
must
needs
be
at
least
often
times
doutfull
to
vs.
Yet
it
seemes
that
this
sinne
may
be
discerned
,
the
Apostle
Iohn
saith
there
is
a
sinne
to
death
for
which
I
say
not
ye
shoule
pray
,
&
the
church
did
determine
of
Iulians
sinne
that
we
spoke
of
before
,
and
forbade
that
he
should
be
prayed
for
.
The
papists
say
there
are
.
7.
deadly
sinnes
,
if
they
doe
meane
by
deadly
sinnes
such
as
cannot
be
pardoned
,
then
there
is
but
this
one
;
but
if
they
Rom
,
6.
mean
which
deserue
death
,
there
are
not
only
7
▪
but
seauen
score
,
for
Paul
saith
the
rewarde
of
sinne
is
death
.
But
the
apostle
Iohn
calls
this
a
sinn
to
death
in
another
sence
then
other
sinns
,
for
as
by
other
sinns
we
deserue
to
dy
,
so
Christs
death
hath
discharged
those
that
repent
of
them
,
and
deserued
that
they
should
liue
notwithstanding
:
but
this
is
a
sin
to
death
indeede
,
he
that
commits
it
must
die
himselfe
and
there
is
no
hope
of
life
for
him
,
therefore
pray
not
for
him
,
so
admonish
him
not
,
vse
no
meanes
in
vaine
.
The
causes
of
this
great
sinn
be
2●
first
the
corruption
of
mans
nature
,
secondly
the
temptation
of
the
diuel
;
that
the
corruption
of
mans
nature
is
a
cause
of
this
sinne
none
can
doubt
,
the
Apostle
saith
sinn
tooke
occasion
by
the
commaundement
,
&
wrought
in
him
all
manner
of
concupisence
.
That
might
be
found
in
him
who
was
an
elect
vessell
,
so
it
takes
occasion
to
worke
this
sinn
in
some
that
be
reprobates
;
and
as
this
sinn
is
caused
by
other
sins
,
so
especially
by
hypocrisie
,
for
it
neuer
falls
into
any
but
into
hypocrites
;
for
although
hypocrisie
be
not
this
sinn
(
for
a
man
may
repent
of
hypocrisie
,
as
appears
by
the
exhortation
that
Iohn
Baptist
gaue
to
the
Pharises
that
were
hipocrites
)
yet
a
man
may
goe
so
far
in
hypocrisy
,
that
he
may
be
past
recouery
.
The
second
cause
of
this
sinne
is
the
diuells
temptation
,
who
not
only
stirrs
vp
but
inforceth
mans
corruption
,
and
so
often
as
he
can
causeth
it
to
breake
forth
in
al
excesse
:
in
Matthew
the
twelfth
,
our
Sauiour
saith
when
the
euill
spirit
is
gone
out
of
a
man
,
that
is
in
such
sorte
as
he
may
be
cast
out
of
reprobates
(
when
a
man
hath
left
some
sinnes
by
knowledge
and
done
some
dueties
by
a
taste
of
religion
as
before
)
he
walks
through
dry
places
,
&
finding
noe
rest
,
he
saith
he
will
returne
againe
to
the
place
from
whence
he
came
,
and
if
he
finds
it
garnished
for
him
,
that
is
emptie
of
those
gifts
of
regeneration
and
sanctification
,
and
that
his
heart
be
hipocriticall
and
false
,
he
takes
7
other
spirits
worse
then
himselfe
,
that
is
he
caries
him
to
farr
greater
sinnes
then
before
,
&
the
end
of
that
man
is
worse
then
the
beginning
.
Now
let
vs
consider
of
the
steps
whereby
men
clyme
to
this
sinne
,
I
say
not
all
those
that
do
commit
his
sinne
,
for
some
do
runne
more
hastely
to
hell
then
other
doe
,
but
many
fall
not
into
this
sinne
at
once
but
by
degrees
:
there
is
a
conception
and
a
birth
of
euery
sinne
,
so
of
this
as
Iames
saith
;
we
must
not
thinke
that
malicious
sining
is
in
the
beginning
of
it
,
but
in
the
perfection
of
it
:
the
stepes
to
this
sinne
are
other
sinnes
:
some
if
they
commit
not
this
sinne
care
not
if
they
commit
a
hundred
,
but
a
man
may
die
with
a
prick
in
his
finger
but
he
must
die
with
a
prick
in
his
heart
;
there
is
no
sinn
but
some
haue
dyed
of
it
,
where
one
dieth
of
this
sinne
a
hundred
dies
of
other
sinns
;
though
this
be
oftener
committed
then
we
think
,
seing
it
is
spoken
of
in
so
manie
places
of
scriptures
,
yet
not
so
often
as
other
sinns
The
first
step
to
this
sinne
is
negligence
in
hearing
the
word
of
God
,
and
that
it
is
so
,
appeares
in
the
Hebrues
where
thapostle
saith
,
you
that
for
your
time
ought
to
haue
beene
teachers
haue
neede
to
learn
the
first
principles
of
the
word
of
God
.
The
second
step
to
it
,
is
the
contempt
of
the
word
,
for
he
that
is
negliligent
in
reading
,
hearing
,
praying
&
other
exercises
of
religion
,
at
length
they
grow
loathsome
to
him
&
so
h●
comes
to
contemne
them
;
that
this
is
a
step
to
this
sinn
,
appeares
in
the
tenth
to
the
Hebrues
;
if
they
be
punished
that
Heb
.
10
dispise
him
that
spake
on
earth
,
much
more
him
that
speaks
from
heauen
.
The
third
step
is
forsaking
the
fellowship
of
the
brethren
who
call
for
christian
exercises
,
and
diligence
and
reuerence
in
them
,
as
appeares
in
the
Hebrews
where
the
Apostle
saith
let
vs
not
fortake
our
fellowship
as
the
manner
of
some
is
.
●●b
.
10
4
Fourthly
when
they
see
their
former
necligence
&
contempt
growes
a
discredit
to
them
,
and
they
become
a
byword
;
then
they
defend
there
owne
doeings
,
and
speake
against
religion
,
and
those
that
be
forward
in
it
,
and
so
at
length
come
to
blaspheme
the
truth
maliciously
and
desperately
.
Now
let
vs
come
to
the
occasions
of
this
sin
,
for
as
there
is
somewhat
that
moues
a
man
to
euery
thing
,
so
to
euery
sinne
:
especially
▪
to
euery
willing
sinn
,
there
are
many
occasions
of
this
sin
▪
especially
two
▪
one
g●nerall
the
other
particuler
.
The
general
occasion
is
the
hardnes
and
narrownes
of
the
way
that
leads
to
life
,
for
he
that
knowes
the
tr●th
&
●asteth
of
the
goodnes
of
it
,
would
gladly
haue
hi●
part
in
it
and
such
men
do
labour
in
some
measure
for
it
,
as
Christ
saith
manie
shall
striue
to
enter
into
life
and
shall
not
be
able
▪
they
taste
of
the
power
of
the
world
to
come
●o
leaue
some
sinne●
and
do
some
●uties
▪
as
Herod
reformany
things
▪
but
because
the
way
is
narrow
and
teaches
men
to
deny
thē
s●lues
and
to
serue
▪
God
in
truth
▪
in
one
thing
aswel
as
in
another
(
which
such
an
hypocrite
hath
no
will
nor
power
to
doe
)
he
com●
at
last
to
dispite
that
good
thing
which
he
cannot
attaine
,
as
a
man
that
chaseth
a
thing
that
he
would
faine
●et
,
when
he
seeth
he
cannot
ouerta●e
it
,
he
doth
dispitefully
curse
it
&
let
it
go
.
The
particul●r
occasion
of
this
sinn
is
when
he
is
reproued
of
other
sins
▪
as
we
may
see
in
the
scripture
,
that
this
sin
doth
commonly
fall
out
in
controuersies
,
when
mens
worst
affections
are
stirred
.
Cain
when
he
was
controled
for
his
hypocrisie
,
then
he
was
angry
&
killed
his
brother
:
the
Pharises
being
crossed
by
our
sauiour
Christs
doctrine
,
disgraced
by
his
miracles
,
and
reproued
for
their
offences
,
being
wrath
against
him
:
did
malicyously
blasphe●me
him
,
so
when
Iudas
spake
against
〈◇〉
good
worke
of
the
woman
,
like
,
an
hipocrite
pretending
the
poore
▪
when
he
intended
his
owne
commoditie
,
because
our
sauiour
Christ
reproued
him
he
was
malecontent
&
▪
went
out
and
consulted
with
the
high
priests
&
elders
to
betray
him
.
And
men
are
alwaies
in
most
danger
of
this
sin
in
a
controuersy
,
therefore
take
heed
of
hipocrisie
,
take
heede
of
committing
&
dwelling
in
any
sin
that
is
worthy
of
sharpe
reproofe
take
he●d
of
ca●eling
against
the
trueth
,
take
heede
of
sti●●ing
affections
against
them
that
reproue
yea
take
heed
that
●elsebub
be
not
toe
often
in
your
mouths
&c
,
Hauing
seene
the
steps
and
occasions
to
this
sin
,
let
vs
se
the
companions
of
it
,
that
is
the
things
that
doe
alwaies
accompany
it
,
and
they
are
specially
three
,
The
companion
of
this
sin
in
respect
of
the
men
themselues
that
commit
it
,
is
impenitencie
,
they
cannot
repent
.
The
companion
of
this
sin
in
respect
of
God
,
against
whom
it
,
commited
is
vnpardonablenes
,
it
shall
neuer
be
forgiuen
.
The
companion
of
this
sin
in
respect
of
the
church
,
is
such
detestation
,
they
will
not
,
nor
may
not
vouchsafe
to
pray
for
it
.
Now
he
that
hath
commited
this
sin
cannot
repent
as
appeares
in
the
Hebrues
where
it
is
said
,
it
is
vnpossible
he
should
be
renued
by
repentance
:
repentance
is
a
〈◇〉
of
the
minde
and
manners
,
but
he
that
committeth
this
sin
shal
neuer
be
better
:
Paul
speaks
of
some
that
haue
hearts
so
hard
that
they
cannot
repent
,
these
mens
hartes
are
hardest
of
all
,
and
why
canne
he
not
repent
that
hath
▪
committed
this
sin
?
because
he
is
fallen
from
grace
,
no
man
can
repent
by
his
owne
power
,
it
is
the
gift
of
the
spirit
of
God
;
now
he
that
hath
committed
this
sinne
hath
lesse
power
to
repent
then
he
that
is
a
meere
naturall
man
▪
because
the
diuill
hath
taken
a
stronger
possession
of
him
then
of
other
men
,
and
the
holy
ghost
wil
not
rescue
him
,
because
he
hath
malicyously
disp●●ed
him
:
such
a
man
shall
haue
sight
enough
to
se
the
fault
as
Iudas
had
,
and
shall
sorrow
for
the
punishment
of
it
as
Iudas
did
,
but
not
returne
:
as
those
woundes
are
most
dangerous
that
bleede
not
,
so
those
sinns
for
which
me
weep
not
,
as
one
calls
teares
the
bloud
of
the
soule
▪
The
papists
say
they
▪
that
sin
against
the
holy
ghost
▪
may
repent
,
but
very
rarely
&
se●doe
haue
grace
so
to
do
,
but
they
speake
directly
contrary
to
the
Apostle
▪
who
saith
not
only
they
cannot
repent
,
but
that
it
i●
vnpossible
they
should
.
The
second
companion
of
this
sin
in
respect
of
God
that
I
spake
of
is
,
it
shall
neuer
be
forgiuen
:
Obiect
.
why
shall
this
sin
neuer
be
forgiuen
?
Ans.
because
God
in
his
eternal
counsell
neuer
purposed
to
shew
mercie
to
it
,
and
because
Christ
by
his
sufferings
did
neuer
satisfie
for
it
at
least
efficienter
,
and
because
as
it
is
said
before
,
such
a
man
cannot
repent
of
it
:
the
prophet
Ieremie
speaks
of
some
men
whose
sin
is
written
with
a
pēn
of
Iron
,
and
the
point
of
a
diamond
:
all
sin
is
dangerous
,
but
this
is
most
dangerous
,
for
it
is
not
onely
vnpardonable
of
it selfe
,
but
being
once
committed
,
it
makes
all
the
rest
of
his
sin
vnpardonable
.
The
Iesuites
in
the
Rhemish
testament
say
the
sinn
against
the
holy
ghost
may
be
forgiuen
,
but
very
hardly
,
but
mark
,
in
saying
it
may
be
forgiuen
▪
they
speake
blasphemy
affirming
a
flat
contrariety
to
our
sauiour
Christ
,
and
giuing
him
the
ly
:
but
their
drift
is
to
perswade
men
that
the
Pope
can
forgiue
this
sin
,
as
if
the
Pope
could
do
that
which
God
will
not
,
and
where
they
say
very
hardly
it
is
forgiuen
,
they
meane
without
performing
the
hard
things
of
penance
,
or
without
paying
a
great
deale
of
money
,
but
wee
must
rest
in
these
words
of
our
sauiour
Christ
,
he
that
sins
against
the
holy
ghost
shall
neuer
be
forgiuen
:
therefore
it
is
a
vaine
thing
for
the
papists
to
giue
men
hope
where
the●
is
no
hope
.
The
Papists
say
there
are
6
sins
against
the
holy
ghost
viz.
desperation
,
presumption
,
obstin●cie
,
denying
the
truth
,
enuying
the
brethren
,
and
finall
impenitencie
,
and
they
say
only
the
last
of
these
is
vnpardonable
,
but
if
ye
marke
the
former
d●scription
of
this
sin
ye
,
shall
finde
that
none
of
all
these
6.
is
the
sin
against
the
holy
ghost
:
desperation
,
presumption
,
obstinacy
,
&
enuy
may
be
in
those
that
neuer
knew
the
truth
,
denying
the
truth
of
infirmity
hath
beene
pardoned
,
finall
impenitencie
is
no
sin
at
all
,
but
rather
a
feareful
effect
of
other
sins
,
but
they
meane
by
finall
impenitency
dying
in
contempt
of
the
sacrament
of
penance
▪
and
refusing
the
priests
absolution
:
but
as
their
sacrament
of
penance
is
a
counterfeit
sacrament
,
so
a
man
may
performe
true
repentance
without
it
;
and
those
that
repent
in
that
sorte
and
no
otherwise
,
shall
neuer
be
forgiuen
indeede
,
&
therefore
those
that
refuse
such
penance
and
absolution
are
like
first
to
obtaine
pardon
.
Our
sauiour
Christ
here
speaks
not
of
a
sinne
the
Pharise●
should
commit
,
but
of
a
sinne
they
had
committed
,
as
Marke
plainely
shewes
when
he
saith
▪
this
Christ
spake
because
the
Pharises
said
he
had
an
vncleane
spirit
,
where
our
sauiour
Christ
saith
it
shall
not
be
forgiuen
,
neither
in
this
world
nor
in
the
world
to
come
,
the
Papists
would
proue
from
thence
that
some
sins
may
be
forgiuen
in
the
world
to
come
,
that
they
might
vphold
their
fayned
purgatory
:
but
seing
there
were
no
sacrifices
for
the
dead
in
the
old
testament
,
nor
prayers
for
the
dead
in
the
new
testament
,
and
seeing
the
scripture
saith
those
that
dy
in
the
Lord
●est
from
their
labours
;
we
conclude
ther
is
no
purgatorie
,
but
it
is
a
●ained
inuention
of
their
owne
to
maintaine
the
Popes
kitchen
.
Saint
Mark
expounds
these
words
and
saith
,
this
sinne
against
the
holy
Ghost
shal
neuer
be
forgiuen
,
al
sins
that
shal
be
forgiuen
are
forgiuen
in
this
life
either
in
youth
,
in
age
,
or
at
the
point
of
death
,
as
Ezechiel
●aith
,
at
what
time
soeuer
a
sinner
repenteth
he
shal
be
forgiu
;
after
death
euerie
one
shall
receiue
according
to
that
he
hath
done
in
this
body
,
a●
Paul
saith
,
●he
meaning
therefore
of
these
wordes
of
our
sauiour
Christ
is
,
he
shall
haue
no
comfort
of
the
forgiuenesse
of
his
sinnes
in
this
world
;
nor
haue
them
〈…〉
itted
at
the
day
of
iudgment
.
The
third
companion
of
this
sin
is
in
respect
of
the
church
,
they
detest
not
onely
the
sin
but
the
person
,
for
this
sinne
they
will
not
pray
for
him
;
Paul
would
not
pray
for
Alexander
,
the
church
would
not
pray
for
Iulian
,
so
we
must
not
pray
for
those
that
commit
this
sinn
;
for
we
must
not
be
more
mercifull
then
God
is
,
we
pray
Gods
will
may
be
done
in
generall
,
therefore
we
must
not
pray
against
Gods
will
in
this
particuler
.
Last
of
all
we
come
to
the
effect●
of
this
sinne
,
the
first
is
apostacy
as
it
is
said
in
the
Hebrues
they
fall
away
,
not
stumble
but
fall
flat
downe
,
not
into
some
particuler
sinne
as
Dauid
,
but
generally
from
goodnes
,
not
tha●
they
will
alwaies
forsake
the
place
where
religion
is
,
but
they
forsake
the
loue
and
obedience
of
it
;
as
Peter
saith
they
doe
with
the
dog
returning
to
their
vomit
,
&
with
the
sow
to
their
wallowing
in
the
mire
.
Iudas
when
he
had
committed
this
sinne
,
went
and
hanged
himselfe
;
Paul
saith
of
Alexander
he
hath
done
me
much
harme
,
not
a
little
.
Iulian
when
he
had
committed
this
sin
scoffed
a●
Christ
himselfe
,
when
he
spoyled
the
churches
he
said
of
the
vessells
,
be
these
fitt
for
a
carpenters
sonne
The
second
effect
of
this
sinne
as
is
said
in
the
Hebrues
,
is
a
fearefull
looking
for
of
vengence
,
as
our
Sauiour
said
they
are
culpable
of
eternall
damnation
,
so
they
looke
for
it
with
trembling
as
the
diuells
doe
,
the
bookes
of
election
and
reprobation
are
not
in
our
hands
,
but
there
is
a
copy
of
them
in
mens
hearts
,
which
is
the
booke
of
a
mans
own●
conscience
.
I
read
of
one
who
for
some
great
sinne
,
whether
this
or
no
god
knoweth
,
fell
into
desperation
,
&
when
a
good
minister
sought
to
comfort
him
,
he
answered
him
my
damnation
is
as
certainly
sealed
vp
to
me
,
as
your
saluation
is
to
you
.
Now
because
there
be
some
are
ready
to
feare
this
sinn
when
they
are
far
from
it
,
for
the
satisfiing
of
such
tender
consciences
,
and
answering
of
doubtfull
motions
,
let
vs
remember
as
hath
beene
said
before
,
those
that
commit
this
sin
must
sinn
of
knowledge
therfore
if
a
man
can
say
he
hath
sinned
of
ignorance
it
is
not
it
,
also
we
heard
before
he
that
committeth
this
sinne
must
sinn
of
malice
,
therefore
if
he
can
say
he
sined
of
infirmitie
&
not
with
a
malicious
mind
it
is
not
it
,
likewise
we
haue
seen
those
that
commit
this
sin
cannot
repent
,
therefore
if
a
man
can
say
in
trueth
he
is
sory
that
he
hath
offended
God
,
it
is
not
it
:
in
like
manners
it
is
noted
before
,
that
the
church
will
not
pray
for
him
that
hath
commited
this
sin
;
therefore
if
the
brethren
who
know
a
mans
offence
and
the
circumstances
of
it
wil
pray
for
him
,
let
him
think
it
is
not
it
,
Furthermore
we
heard
those
that
commit
this
sin
do
fallaway
and
become
Apostates
,
therefore
if
a
man
be
afraide
to
commit
other
sins
,
&
doth
not
without
conscience
fall
from
euil
to
worse
,
it
is
not
it
:
last
of
all
,
though
a
man
be
so
farr
caried
by
temptation
as
to
commit
diuers
sins
,
yet
if
he
doth
not
hate
the
truth
,
neither
in
words
nor
deeds
persecute
the
church
,
but
doth
loue
and
reuerence
the
trueth
,
and
those
that
preach
&
professe
it
,
be
hath
not
committed
this
vnrecouerable
sin
,
nor
neuer
shal
by
the
grace
of
GOD
.
FINIS
.