The
Couenant
betweene
God
and
Man
plainelie
declared
in
laying
open
the
first
and
smallest
points
of
Christian
Religion
.
Question
.
IN
what
state
was
man
created
first
in
the
beginning
of
the
world
?
Answere
.
Of
mans
creation
.
Man
was
created
in
a
blessed
state
,
after
the
image
of
God
,
Gen.
1.26.27
.
Thus
God
created
the
man
in
his
image
:
in
the
image
of
God
created
he
him
.
Quest
.
Was
man
created
like
vnto
God
in
outward
proportion
of
his
bodie
,
as
with
heade
,
legges
,
armes
,
&
c
?
Ans.
No
,
not
in
proportion
of
bodie
(
for
God
is
a
spirit
,
Iohn
.
4.24
.
and
not
a
bodie
)
but
in
inward
graces
of
the
minde
,
as
in
knowledge
Coloss
.
3.10
.
in
righteousnesse
and
true
holinesse
.
Ephes
.
4.24
.
and
such
like
.
Quest
.
What
?
was
man
righteous
,
as
God
is
righteous
?
was
man
good
as
God
is
good
?
was
man
holie
,
as
God
is
holie
?
and
was
mans
knowledge
as
much
as
Gods
knowledge
?
Ans.
In
these
and
such
other
graces
,
man
after
some
sort
resembleth
God
,
and
is
like
vnto
him
,
but
is
not
equall
with
God
in
any
thing
,
for
there
is
a
dubble
difference
.
First
these
properties
are
essentiall
in
God
,
and
of
his
essence
,
so
that
he
were
no
God
if
he
wanted
them
:
but
in
man
they
are
accidentall
,
and
the
most
part
of
men
now
want
many
of
them
.
Secondly
,
they
are
in
God
in
all
fulnes
,
and
without
measure
,
as
God
is
all
goodnesse
it selfe
,
all
righteousnesse
it selfe
,
all
holines
,
all
wisedome
,
all
mercie
,
and
so
of
all
the
rest
:
but
in
man
they
are
in
a
certaine
measure
,
according
as
the
Lord
gaue
them
,
&
as
was
sufficient
for
a
creature
.
Wherefore
we
make
not
man
equall
with
God
,
though
we
say
that
he
was
created
like
vnto
God
,
and
in
the
image
of
God
in
righteousnes
,
holines
,
wisedome
,
and
such
others
.
Quest
.
Shewe
me
then
what
that
image
of
God
in
man
is
?
and
wherein
principally
it
consisteth
?
Ans.
The
image
of
God
in
man
.
These
graces
before
mentioned
,
and
such
like
,
are
the
image
of
God
in
man
.
And
they
consist
partly
in
the
minde
indued
with
such
excellent
wisedome
,
that
he
could
giue
apt
and
proper
names
to
other
creatures
in
the
earth
,
Gen.
2.20
.
and
spake
of
the
woman
as
he
did
,
Gen.
2.23
.
This
is
to
be
vnderstood
according
to
the
reueiled
will
of
God
.
and
with
such
free
will
and
power
to
obey
God
,
that
if
he
would
,
he
might
haue
continued
in
that
integrity
and
innocency
wherein
he
was
created
,
and
not
haue
sinned
;
so
that
the
fault
and
cause
of
his
miserie
after
his
disobedience
,
is
wholly
and
iustly
to
be
ascribed
to
himselfe
,
as
the
holy
Ghost
witnesseth
,
Ecclesiastes
cap
.
7.31
.
This
haue
I
found
,
that
God
hath
made
man
righteous
,
but
they
haue
sought
many
inuentions
.
And
partly
in
the
whole
man
,
in
whome
the
Lord
hath
set
such
an
imperiall
maiesty
,
that
all
inferiour
creatures
,
as
beastes
of
the
earth
,
fishes
of
the
sea
,
and
foules
of
they
ayre
doe
reuerence
and
obey
him
as
their
king
and
master
.
Quest
.
Whether
did
GOD
bestowe
this
good
creation
,
and
blessed
state
vpon
the
person
of
Adam
onely
,
or
so
gaue
it
to
him
that
it
shoulde
also
redownde
to
all
his
posteritie
for
an
euerlasting
inheritance
?
Ans.
All
were
created
good
in
Adam
.
When
the
scripture
affirmeth
all
mankinde
through
the
disobedience
of
Adam
to
be
subiect
to
death
and
damnation
,
Rom.
5.12
.
By
one
man
sinne
entred
into
the
worlde
,
and
death
by
sin
,
and
so
death
went
ouer
all
men
:
Forasmuch
as
all
men
haue
sinned
.
It
is
manifest
that
all
were
created
in
Adam
good
and
righteous
.
For
else
they
could
not
haue
lost
that
they
neuer
had
.
Quest
.
Whether
was
Adam
and
all
his
posteritie
to
liue
perpetually
in
that
most
happie
state
of
life
,
wherein
they
were
created
,
or
had
they
some
limitation
of
time
,
which
beeing
expired
they
should
die
,
and
lose
their
blessednes
?
Ans.
We
doe
not
reade
in
the
worde
of
God
,
of
any
prescription
of
time
for
life
and
blessednesse
appointed
to
Adam
at
his
first
creation
,
but
that
he
and
his
posteritie
were
to
continue
blessed
for
euer
,
if
they
continued
obedient
to
God
.
For
death
came
not
into
the
worlde
,
but
by
reason
of
sinne
,
Rom.
5.12
.
Quest
.
Whether
receiued
Adam
this
blessed
state
to
continue
in
it
for
euer
,
simplie
and
absolutely
,
or
with
condition
?
Ans.
Not
simplie
,
and
absolutely
;
but
with
condition
.
Quest
.
What
was
that
condition
?
Ans.
That
he
should
be
obedient
to
God
his
creator
as
it
was
meete
;
and
that
if
he
disobeyed
,
he
should
then
certainly
die
the
death
,
Gen.
1.17
.
Whensoeuer
thou
eatest
thereof
thou
shalt
certainly
die
the
death
.
Quest
.
●●●●ans
Whether
did
Adam
then
keepe
the
condition
,
and
obey
the
commaundement
of
God
,
or
no
?
Ans.
No
,
he
kept
not
the
condition
,
but
disobeyed
the
commandement
of
his
God
,
as
we
may
read
,
Gen.
3.6
.
So
the
woman
tooke
of
the
fruite
thereof
,
and
did
eate
,
and
gaue
also
to
her
husband
with
her
,
and
he
did
eate
.
Quest
.
Whether
did
Adam
onely
sinne
in
this
transgression
,
or
all
his
posteritie
sinned
in
him
and
with
him
?
All
sinned
in
Adam
.
Ans.
All
mankind
in
this
first
trespasse
sinned
in
Adam
&
with
Adam
.
For
as
Leui
being
as
yet
in
the
loynes
of
Abraham
,
paid
tithes
in
Abraham
vnto
Melchizedek
,
Gen.
14.20
.
Heb
.
7.9.10
.
So
all
mankind
being
then
in
the
loynes
of
Adam
,
sinned
in
Adam
.
Quest
.
What
happened
then
to
man
after
he
had
disobeyed
the
commandement
of
God
?
Ans.
That
death
and
eternal
damnation
,
All
men
dead
in
Adam
.
which
God
forewarned
him
of
,
Gen.
2.17
.
befell
to
Adam
,
and
to
all
his
posteritie
.
For
thus
saith
the
Lord
,
Gen.
3.19
.
In
the
sweate
of
thy
face
shalt
thou
eate
bread
,
till
thou
returne
to
the
earth
,
for
out
of
it
was
thou
taken
:
for
thou
art
dust
,
and
to
dust
shalt
thou
returne
.
And
in
an
other
place
thus
:
By
one
man
sinne
entered
into
the
worlde
,
and
death
by
sinne
,
and
so
death
went
ouer
all
men
:
forasmuch
as
all
men
haue
sinned
,
Rom.
5.12
.
And
againe
,
In
Adam
all
die
.
1.
Cor
.
15.22
.
Quest
.
Shew
me
then
mans
state
after
his
fall
,
and
what
it
is
.
Ans.
First
,
man
is
conceiued
and
borne
in
sinne
,
The
state
and
misery
of
man
after
his
fall
.
and
commeth
sinfull
and
filthie
into
the
worlde
,
as
the
prophet
Dauid
saith
of
himselfe
,
Psalm
.
51.5
.
Behold
,
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
mother
conceiued
me
.
And
Iob
.
chap.
15.
vers
.
14.
saith
thus
:
What
is
man
,
that
he
should
be
cleane
?
and
he
that
is
borne
of
a
woman
,
that
he
should
be
iust
?
Againe
,
who
can
bring
a
cleane
thing
out
of
filthines
?
Iob
.
14.4
.
Secondlie
,
the
whole
course
of
mans
life
is
wicked
and
wretched
,
as
the
Apostle
describeth
it
,
Ephes
.
2.2.3.12
.
namely
,
that
man
in
this
state
walketh
according
to
the
course
of
this
worlde
,
and
after
the
prince
that
ruleth
in
the
ayre
,
euen
the
spirit
,
that
now
worketh
in
the
children
of
disobedience
fulfilling
the
lust
of
the
flesh
,
and
of
the
minde
:
that
man
is
the
child
of
wrath
,
a
straunger
from
the
couenant
of
promise
,
without
hope
,
and
without
GOD
in
the
worlde
.
Thus
farre
the
Apostle
speaketh
.
Dauid
also
hee
saith
,
Psal
.
58.3
.
The
wicked
(
that
is
,
all
that
are
not
regenerate
,
but
lie
in
the
sinne
of
Adam
)
are
straungers
from
the
wombe
:
euen
from
the
bellie
haue
they
erred
,
and
speake
lies
.
Their
poyson
is
like
the
poyson
of
a
serpent
,
&c.
Reade
Psalm
.
36.1.2.3.4
.
and
Tit
.
3.3
.
Gen.
6.5
.
Thirdlie
,
his
departure
out
of
this
short
and
transitorie
life
,
is
most
woefull
and
damned
.
For
he
goeth
into
euerlasting
fire
prepared
for
the
diuell
and
his
Angells
,
Matth
,
25.41
.
Where
the
worme
dieth
not
,
and
the
fire
neuer
goeth
out
,
Marke
.
9.44
.
Esai
.
66.24
.
and
into
a
lake
of
fire
burning
with
brimstone
,
Apoc
.
19.20
.
Quest
.
Of
our
redemption
by
Christ
.
What
then
?
is
all
mankinde
vtterly
loste
and
condemned
for
euer
?
is
no
man
able
to
recouer
that
fall
,
and
redeeme
himselfe
from
that
condemnation
?
Ans.
No
man
of
himselfe
,
is
able
to
redeeme
himselfe
from
death
,
because
he
is
not
able
to
ouercome
death
.
Quest
.
Is
there
any
other
meanes
then
for
mans
saluation
and
redemption
?
Ans.
There
is
yet
some
hope
,
Christ
is
our
redeemer
.
and
that
onely
in
Christ
Iesus
.
For
first
GOD
,
seeing
(
Esai
,
59.16
.
)
there
was
no
man
able
to
redeeme
himselfe
from
death
,
of
his
meere
mercie
and
grace
promised
Christ
to
bee
the
redeemer
and
Sauiour
of
all
that
beleeue
in
him
,
Genne
.
3.15
.
He
(
that
is
,
Christ
the
blessed
seede
of
the
virgin
Marie
)
shall
breake
thine
head
(
that
is
,
destroy
him
that
had
the
power
of
death
,
that
is
,
the
deuill
,
Heb
.
2.14
.
)
and
thou
(
that
is
,
the
serpent
,
euen
Satan
)
shalt
bruise
his
heele
.
Reade
Gen.
12.3
.
Esai
.
7.14
.
And
secondly
in
the
fulnesse
of
times
,
he
sent
him
,
as
the
storie
of
the
Gospell
witnesseth
.
For
God
so
loued
the
world
,
that
he
hath
giuen
his
onely
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
,
Iohn
.
3.16
.
and
1.
Iohn
.
4.9
.
Quest
.
What
hath
Christ
done
for
our
redemption
?
Ans.
He
hath
done
especially
fower
things
for
vs.
Quest
.
What
is
the
first
?
Ans.
Christ
made
man
First
Christ
being
in
the
forme
of
God
,
and
equall
with
God
,
made
himselfe
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
men
,
and
was
found
in
shape
as
a
man
,
Philip
.
2.6.7
.
For
he
in
no
sort
tooke
the
Angels
(
that
is
the
nature
of
Angels
)
But
he
tooke
the
seede
of
Abraham
.
Heb
.
2.16
.
Quest
.
Christ
suffered
death
for
vs.
What
then
?
or
wherefore
was
this
?
Ans.
Secondly
,
because
the
iustice
of
God
required
,
that
humain
nature
,
that
sinned
,
should
beare
the
punishment
for
sinne
,
Christ
hauing
taken
our
nature
vpon
him
,
humbled
him self
,
&
became
obedient
vnto
the
death
,
euen
the
death
of
the
crosse
.
Phil
.
2.8
.
For
it
was
meete
that
the
Prince
of
our
saluation
,
euen
Christ
,
that
he
might
bring
vs
to
glorie
,
should
be
consecrated
through
afflictions
,
Heb
.
2.10
.
Wherefore
Christ
was
made
a
cursse
for
vs
,
that
he
might
redeeme
vs
from
the
cursse
of
the
law
,
Gal.
3.13
.
According
as
it
was
prophesied
before
,
Esai
:
53.4.1
.
Quest
.
What
is
the
third
thing
?
Ans.
Thirdly
,
Christ
in
that
our
nature
,
which
he
tooke
of
the
virgin
Marie
,
fulfilled
the
law
for
vs
,
Christ
our
righteousnes
.
and
imputeth
his
righteousnes
vnto
vs
that
beleeue
in
him
,
Rom.
8.3.4
For
Christ
is
the
end
of
the
law
for
righteousnes
for
euery
one
that
beleeueth
,
Rom.
10.4
.
And
these
two
latter
,
that
is
,
the
second
thing
and
the
third
which
Christ
hath
done
for
vs
,
are
plainely
and
briefely
set
downe
2.
Cor
.
5.21
.
For
he
hath
made
him
to
be
sinne
for
vs
which
knew
no
sinne
,
Christ
at
Gods
right
hand
maketh
request
for
vs.
that
we
should
be
made
the
righteousnes
of
God
in
him
.
Quest
.
What
is
the
fourth
thing
?
Ans.
Fourthly
,
Christ
that
suffered
death
for
vs
,
is
risen
againe
from
death
,
and
as
a
glorious
conqueror
,
is
triumphantly
ascended
into
the
heauens
,
and
sitteth
at
the
right
hand
of
the
maiestie
in
the
highest
places
,
Heb
.
13.
maketh
request
for
vs
,
Rom.
8.34
.
and
is
able
perfectly
to
saue
them
that
come
to
GOD
by
him
,
Heb
.
7.25
.
Quest
.
Christ
our
reconciliation
.
Are
we
then
,
that
through
sinne
were
separated
from
God
,
reconciled
to
God
againe
by
Christ
?
Ans.
We
are
,
so
many
of
vs
as
truely
beleeue
in
him
.
For
God
hath
set
him
forth
to
be
a
reconciliation
through
faith
in
his
blood
,
Rom.
3.25
.
And
he
hath
reconciled
vs
to
God
,
1.
Ioh
.
2.2
.
Ephes
.
2.16
.
Quest
.
Of
mans
vocation
&
calling
Seing
then
we
obtaine
al
mercie
and
goodnes
of
God
through
Iesus
Christ
,
who
not
onely
nowe
is
,
but
also
from
the
beginning
hath
alwaies
beene
the
hope
of
all
the
endes
of
the
tell
me
and
of
them
that
are
farre
off
in
the
sea
,
earth
,
further
by
what
meanes
wee
that
nowe
liue
may
come
to
the
knowledge
of
these
mysteries
of
saluation
?
For
he
that
knoweth
them
not
,
cannot
haue
the
benefite
of
them
.
Ans.
Though
I
might
answere
you
in
one
word
,
and
say
,
that
we
know
these
things
,
and
are
made
partakers
of
them
by
the
ministerie
of
the
word
,
yet
to
speake
more
distinctly
and
more
plainely
for
euery
mans
vnderstanding
,
Two
meanes
of
our
vocation
I
answere
at
this
time
,
and
say
there
are
two
meanes
,
whereby
we
are
made
partakers
of
saluation
in
Iesus
Christ
.
The
worde
and
the
Spirite
Quest
.
What
be
those
meanes
?
Ans.
They
are
the
word
of
God
outwardly
sounding
in
our
eares
,
and
the
spirite
of
God
inwardly
working
in
our
hearts
.
Quest
.
Doth
God
then
call
some
men
,
The
word
and
the
Spirit
both
necessarie
for
an
effectuall
calling
.
and
at
some
tymes
by
his
worde
,
but
others
and
at
an
other
time
by
his
holy
spirit
?
Ans.
No
,
that
is
not
my
meaning
.
But
albeit
that
alwayes
for
the
effectuall
calling
of
any
,
the
outward
worke
of
the
worde
,
and
the
inward
grace
of
the
spirit
do
concurre
and
may
not
be
separated
;
and
albeit
the
Lorde
for
this
cause
hath
promised
to
accompanye
the
ministrye
of
his
worde
with
the
grace
and
power
of
his
spiritte
,
Esai
.
59.21
.
yet
my
purpose
is
to
speake
of
them
seuerally
for
further
declaration
of
them
.
Quest
.
God
hath
called
men
diuers
waies
by
his
word
in
former
times
How
doth
GOD
call
men
then
by
his
word
?
for
I
take
it
to
be
your
purpose
to
speake
of
the
word
first
.
Ans.
God
in
the
beginning
so
came
to
men
as
they
were
able
to
abide
his
presence
and
spake
vnto
them
him selfe
either
by
visions
,
or
by
dreames
,
as
Elihu
affirmeth
Iob
.
33.15
.
And
as
he
appeared
to
Abraham
,
Gen.
15.1
.
to
Eliphaz
the
Temanite
Iob
.
4.13
.
And
to
Iob
,
as
he
himselfe
confesseth
Iob
.
7.14
.
That
those
patriarks
might
instruct
their
families
,
Gen.
18.18
,
19.
But
afterwards
the
Lord
writte
his
owne
will
and
word
,
Exo
.
31.18
.
And
vpon
the
request
of
the
people
Exod
.
20.19
.
Deut
.
5.24
&c.
promised
to
raise
them
vp
prophets
,
and
by
them
to
speake
to
the
people
,
Deut.
18.15.19.17.18
.
Wherefore
after
that
time
the
Lord
ordinarily
appeared
to
his
prophets
by
visions
or
dreames
,
as
Moses
saith
,
Num
.
12.6
.
and
they
spake
vnto
the
people
.
Moreouer
the
Lord
ordained
a
publicke
ministerie
at
the
same
time
,
euen
Aaron
and
his
sons
successiuely
to
be
priestes
,
and
the
rest
of
the
Leuites
to
help
them
.
And
thus
God
called
whom
he
would
to
the
knowledge
of
mysteries
of
saluation
by
visions
,
and
dreames
til
the
time
that
he
deliuered
Israell
out
of
Egipt
.
After
that
time
he
gaue
his
word
and
his
wil
in
writing
,
which
conteined
the
meanes
and
misteries
of
saluaon
,
and
ordeined
a
publick
minysterie
to
read
and
preach
the
written
word
of
God
to
the
people
,
himselfe
alway
being
resident
among
them
in
his
owne
Tabernacle
betweene
the
Cherubims
which
were
ouer
the
mercy-seate
and
ouer
the
arke
of
the
couenant
to
resolue
them
of
all
doubtes
,
Exod
25.22
.
&
19.42
.
Num
.
7.89
.
and
Exod
:
28.30
.
Num
.
27.21
.
Iud.
20
,
18.7.28
.
&
1.
Sam
.
22.10.15
.
And
further
spake
to
thē
,
by
prophts
as
it
pleased
him
.
Quest
.
But
God
doth
not
speake
to
vs
now
after
that
manner
.
Ans.
In
these
last
daies
God
hath
called
men
by
his
sonne
God
spake
to
the
church
of
the
Iewes
after
that
manner
til
the
comming
of
Christ
in
the
flesh
.
But
now
in
these
last
daies
the
greate
prophet
so
long
since
foretold
,
Deut.
18.18
:
19.
Euen
Iesus
Christ
is
come
,
and
by
him
doth
GOD
speake
vnto
vs
,
Heb
.
11.
and
by
them
whom
he
hath
sent
,
first
the
Apostles
,
and
then
the
ordinary
ministers
of
his
word
.
And
now
the
whole
counsell
of
God
is
written
for
our
instruction
.
Qu
.
Can
no
man
atteine
to
the
knowledge
of
these
mysteries
of
saluation
by
naturall
reason
,
Naturall
reason
cannot
reach
to
the
mysteries
of
saluation
and
by
consideration
of
the
workes
of
God
,
but
only
by
the
word
of
God
?
Ans.
No
,
no
man
.
For
Paul
1.
Cor
.
2.7
.
calleth
the
reuelation
of
these
mysteries
,
the
hid
wisdom
of
God
,
which
the
wise
men
of
the
world
cannot
attaine
vnto
.
And
the
same
Apostle
in
the
ninth
verse
,
alleadging
the
prophesie
of
Esaias
Chap.
52.14
.
&
Chap.
64.4
.
saith
further
,
that
these
mysteries
are
such
things
,
as
the
eye
of
a
natural
man
by
light
of
nature
and
reason
hath
not
seene
,
neither
the
care
hath
heard
,
neither
came
into
mans
heart
.
Quest
.
Whether
doth
God
call
all
men
by
his
word
,
and
so
reueale
these
mysteries
of
saluation
vnto
all
,
or
vnto
some
men
only
?
Ans.
The
gospel
sonded
throughout
the
world
.
That
which
the
prophet
Dauid
spake
Psa
.
19.4
.
of
the
creatures
of
God
,
and
namely
of
the
heauens
,
the
same
hath
the
holy
Ghost
affirmed
also
of
the
word
of
God
,
Rom.
10.10
.
that
their
sound
went
out
through
al
the
earth
,
and
their
wordes
into
the
ends
of
the
world
.
Quest
.
Hath
the
gospell
then
beene
Preached
in
euery
nation
vpon
earth
,
as
we
see
it
is
preached
among
vs
at
this
day
?
Ans.
Although
the
gospel
was
not
euerie
where
preached
in
that
plentifull
manner
that
we
haue
it
now
,
yet
the
Apostles
commanded
by
Christ
to
goe
into
all
the
world
,
Niceph
.
li
.
3.
Cap.
1.
Auent
li.
2
and
to
preach
the
gospel
to
euerie
creature
,
Mark
:
16.15
.
were
dispersed
throughout
Asia
,
Europe
,
and
Afrik
,
as
Eusebius
lib
.
3.
reporteth
out
of
Origene
,
and
so
preached
,
that
by
their
ministerie
the
sound
of
the
gospell
came
in
some
measure
to
all
people
vpon
earth
.
Whereof
Paul
being
prisoner
at
Rome
giueth
good
testimonie
in
his
epistle
to
the
colossians
Chap.
1.23
.
If
ye
continue
in
the
faith
,
and
be
not
moued
from
the
gospell
,
which
hath
beene
preached
to
euery
creature
which
is
vnder
heauen
Quest
.
Whether
do
all
that
heare
these
misteries
preached
vnto
them
,
receiue
the
saluation
that
is
offred
in
the
gospel
?
Ans.
Christ
shewed
by
a
parable
of
seede
sowne
in
the
ground
,
Mat
.
13.
That
there
are
diuers
sortes
of
hearers
,
Many
hearers
,
few
beleuers
:
so
that
some
men
receiue
the
seede
of
the
word
into
their
hard
heartes
,
as
if
it
were
in
the
path
waies
,
and
the
euill
one
commeth
,
and
catcheth
away
that
which
was
sowen
in
their
heartes
.
Some
receiue
it
as
in
stony
ground
,
and
assoone
as
tribulation
commeth
for
the
word
,
by
&
by
they
are
offended
.
Others
receiue
it
as
among
thornes
,
and
worldly
cares
choke
it
.
Lastly
other
some
receiue
it
as
into
good
ground
,
and
they
bring
forth
much
fruite
.
Then
of
foure
sortes
of
hearers
,
but
one
only
bringeth
forth
fruit
,
wherefore
Christ
saide
in
an
other
place
,
(
Math
.
22.14
.
)
Many
are
called
but
few
chosen
.
And
to
make
men
with
greater
care
and
reuerence
to
attend
vnto
the
word
of
God
preached
,
that
they
may
be
saued
,
he
saith
in
the
end
of
the
parable
,
If
any
man
haue
an
eare
to
heare
,
let
him
heare
.
Quest
.
Can
you
tell
me
who
those
be
that
receiue
the
word
of
God
when
it
is
preached
as
into
good
ground
,
and
bring
forth
the
fruit
thereof
?
Ans.
Those
which
haue
not
onely
the
word
outwardly
sounding
in
their
eares
,
but
also
the
holy
spirit
of
God
inwardly
working
in
their
hearts
which
is
the
other
meanes
of
obtaining
the
mercies
of
God
in
Christ
,
as
I
noted
before
in
answering
your
23.
question
.
Quest
.
Then
,
to
come
to
the
other
meanes
of
our
calling
,
which
is
the
inward
worke
of
the
spirit
,
is
it
necessarie
that
the
mercies
of
GOD
in
Christ
outwardlie
preached
by
the
ministerie
of
men
,
should
inwardly
be
applied
and
appropriated
vnto
vs
by
the
secret
worke
,
power
,
and
grace
of
the
holy
ghost
?
The
inward
worke
of
the
spirit
is
necessarie
for
aneffectuall
calling
.
Ans.
Yea
verely
,
it
is
most
requisite
,
that
to
the
outward
ministery
of
the
word
should
be
adioyned
the
inward
working
of
the
spirit
to
beget
faith
in
vs
,
and
thereby
to
apply
,
make
proper
,
and
profitable
vnto
vs
,
that
which
the
word
hath
declared
.
For
except
a
man
be
borne
of
water
and
of
the
spirit
,
he
cannot
enter
into
the
kingdom
of
God
.
Ioh
.
3.5
.
And
this
inward
working
of
the
spirit
,
is
that
which
pricked
the
hart
of
those
three
thousand
which
heard
Peter
preach
,
and
were
conuerted
to
the
faith
.
Acts.
2.37
,
41.
And
which
opened
the
heart
of
Lydia
.
Act
,
16.14
.
and
which
opened
the
mysteries
of
saluation
to
babes
,
but
hid
them
from
the
wise
and
men
of
vnderstanding
Math
.
11.25
.
and
which
reuealed
vnto
Peter
that
Christ
was
the
sonne
of
God
,
Math
.
16
,
17
and
whereby
Paul
could
say
,
I
liue
by
the
faith
of
the
sonne
of
God
,
Who
hath
loued
me
,
&
giuen
him selfe
for
me
,
Gallat
.
2.20
.
Quest
.
Is
it
not
possible
for
vs
to
attaine
,
to
the
mercies
of
God
in
Christ
by
the
outward
hearing
of
the
word
onely
,
except
we
haue
also
this
inward
grace
and
working
of
the
spirit
?
Ans.
No
verelie
,
for
Christ
saith
,
Iohn
.
6.44
.
No
man
can
come
to
me
except
the
father
drawe
him
.
And
againe
,
Iohn
.
8.47
.
Ye
therefore
heare
not
my
wordes
,
because
ye
are
not
of
God
.
And
the
Apostle
Paul
saith
,
1.
Cor
.
2.11
.
As
no
man
knoweth
the
things
of
a
man
saue
the
spirit
of
a
man
which
is
in
him
:
euen
so
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
.
And
yoong
Elihu
perceiuing
the
follie
that
was
in
three
ancient
graue
religious
men
,
Iobs
friendes
,
and
admiring
at
it
,
at
the
last
said
,
Verelit
it
is
the
Spirit
in
man
;
and
the
inspiration
of
the
Almightie
,
that
giueth
vnderstanding
,
Iob
.
32.8
.
Quest
.
Were
it
not
good
then
to
leaue
off
hearing
the
word
,
as
some
men
doe
,
and
seeke
by
speculation
,
reuelation
,
praier
,
or
by
some
other
meanes
,
to
obtaine
the
grace
of
the
holie
Ghost
?
Ans.
No
,
The
ministerie
of
the
worde
and
the
worke
of
the
spirit
goe
together
.
that
were
great
ignorance
to
forsake
the
word
which
we
are
warned
to
seeke
after
,
Ioh
.
5.39
.
for
God
doth
ioine
these
two
together
,
and
alwaies
accompany
the
outward
ministry
of
the
word
,
with
the
inward
work
&
power
of
his
holy
spirit
,
according
as
he
promised
long
since
by
his
prophet
Esaias
,
Ch.
59.21
.
My
spirit
that
is
vpon
thee
,
and
my
wordes
which
I
haue
put
in
thy
mouth
,
shal
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
the
seed
of
thy
seed
,
saith
the
Lord
,
from
henceforth
euen
for
euer
.
So
that
he
which
desireth
the
work
of
the
spirit
,
must
attend
vpon
the
ministerie
of
the
word
,
as
vpon
the
holy
meanes
which
the
Lorde
hath
appointed
.
And
for
this
cause
it
is
,
that
the
worke
of
regeneration
,
wrought
both
by
the
word
and
also
by
the
spirit
,
is
sometime
attributed
to
the
spirit
as
Iohn
.
3.6
.
that
that
is
borne
of
the
spirit
,
is
spirit
,
and
sometime
to
the
worde
as
1.
Pet
.
1.23
.
Being
borne
a
new
,
not
of
mortall
seede
,
but
of
immortall
,
by
the
word
of
God
,
who
liueth
and
endureth
for
euer
.
And
1.
Cor
.
4.15
.
Also
faith
(
without
which
no
man
can
please
God
,
Heb
.
11.6
.
)
is
said
to
be
the
fruite
of
the
worde
,
Rom.
10.14
.
how
shall
they
beleeue
in
him
,
of
whome
they
haue
not
heard
,
and
the
fruit
of
the
spirit
,
Galat
.
5.22
.
But
the
fruit
of
the
spirit
is
loue
,
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
.
Whereas
it
is
the
effect
of
them
both
.
Quest
.
Whether
doth
the
spirit
inwardlie
worke
alike
in
all
the
hearers
of
the
word
?
Ans.
The
diuers
worke
of
the
worde
in
diuers
hearers
.
No
,
for
some
men
will
not
suffer
the
spirite
to
worke
vpon
them
,
but
oppose
themselues
against
the
worde
,
and
so
want
the
grace
of
the
spirite
,
as
those
did
,
whose
heartes
brast
for
anger
,
when
they
hearde
the
worde
at
Stephens
mouth
,
and
they
gnashed
at
him
with
their
teeth
,
Act.
7.54
.
and
those
which
were
full
of
enuie
,
and
spake
against
those
things
,
which
were
spoken
of
Paul
&
Barnabas
,
contrarying
them
,
&
rayling
on
them
,
Act.
13.45
.
And
faith
is
not
proper
to
al
men
,
2.
Thes
.
3.2
.
And
in
another
place
Paul
saith
,
To
the
one
we
are
the
sauour
of
death
,
vnto
death
and
to
the
other
the
sauour
of
life
,
vnto
life
.
Quest
.
Who
then
are
partakers
of
these
two
means
effectually
,
that
is
,
of
the
outward
ministerie
of
the
word
,
&
of
the
inward
grace
of
the
spirit
,
so
that
they
are
effectually
called
,
that
they
in
deed
beleeue
,
and
bring
forth
the
fruites
thereof
?
Ans.
The
elect
onely
effectually
called
.
Those
which
are
ordained
to
eternal
life
.
And
as
many
as
were
ordained
vnto
eternal
life
,
beleeued
,
Act.
13.48
.
And
Christ
saith
,
Iohn
.
10.26
.
But
ye
beleeue
not
:
for
ye
are
not
of
my
sheepe
,
as
I
said
vnto
you
.
Paul
saith
,
Rom.
8.30
.
Whom
he
predestinate
,
them
also
he
called
effectually
.
Iohn
saith
,
he
that
knoweth
God
,
heareth
vs
:
he
that
is
not
of
God
,
heareth
vs
not
.
Hereby
know
we
the
spirit
of
truth
and
the
spirit
of
error
,
1.
Iohn
.
4.6
.
Qu
.
Are
no
others
partakers
of
these
two
means
the
outward
ministery
of
the
word
&
the
inward
worke
of
the
spirit
,
but
the
elect
of
God
onely
?
Ans.
Many
gifts
of
the
spirit
are
common
to
the
reprobate
There
are
many
besides
Gods
elect
that
are
in
some
measure
partakers
of
both
,
though
not
effectually
,
and
some
retaine
both
for
a
longer
time
,
and
some
for
a
shorter
time
,
as
it
appeareth
in
the
parable
,
Math
.
13.
for
some
receiuing
the
word
into
their
hard
harts
,
as
it
were
in
the
path
way
,
let
it
goe
againe
by
and
by
;
as
it
came
in
at
one
eare
,
so
it
went
out
at
the
other
.
Some
receiue
both
as
among
thornes
,
and
the
couetous
desires
of
the
world
choke
it
.
Some
as
among
stones
,
but
when
troubles
,
and
the
very
crosses
of
Christ
come
vpon
him
,
he
letteth
the
grace
of
God
wither
away
rather
then
his
bodie
should
suffer
,
Saul
had
the
spirit
of
the
Lord
to
giue
him
much
grace
,
&
turne
him
into
an
other
man
.
1.
Sam
.
10.6
.
Neuerthelesse
it
is
saide
,
1.
Sam
.
16.14
.
But
the
spirit
of
the
Lord
departed
from
Saul
,
and
an
euill
spirit
sent
of
the
Lord
vexed
him
.
Iudas
receiued
such
grace
of
the
spirit
that
he
was
a
preacher
of
the
gospell
,
yet
after
he
had
determined
to
betray
the
Lord
of
life
,
and
after
he
had
receiued
the
soppe
'
Satan
entred
into
him
,
Iohn
.
13.27
.
But
to
let
passe
other
giftes
of
the
spirit
,
such
as
were
in
Saul
,
Balaam
,
Iudas
,
which
were
for
execution
of
such
speciall
duties
,
and
to
passe
ouer
also
the
gift
of
the
Spiritte
which
consisteth
in
knowledge
and
is
common
to
diuels
as
to
men
,
Iames
.
2.19
.
and
in
the
gospell
often
did
the
diuels
confesse
Christ
:
it
seemeth
,
Heb
.
6.4
.
that
some
tast
of
other
manner
of
graces
,
and
yet
fall
away
in
the
end
.
But
the
spirit
of
adoption
,
and
regeneration
seemeth
rather
to
be
proper
to
the
elect
onely
.
But
this
would
require
a
larger
treatise
,
and
is
of
late
verie
pithily
and
plentifully
handled
by
others
.
Quest
.
Can
you
iudge
of
these
,
and
discerne
who
haue
the
spirit
of
regeneration
,
&
who
want
it
&
consequently
who
are
elect
,
and
who
are
not
?
Ans.
No
,
The
elect
and
the
reprobate
cannot
be
discerned
at
al
times
for
it
is
certaine
there
wil
be
tares
among
good
corne
,
that
is
to
say
,
the
hypocrits
among
true
beleeuers
whiles
the
world
indureth
.
But
we
must
iudge
the
best
,
and
thinke
most
charitably
of
all
that
outwardly
receiue
and
professe
the
word
,
and
yeeld
some
obedience
vnto
it
.
Quest
.
Then
to
leaue
this
iudgment
to
the
Lord
,
to
whom
it
belongs
,
I
pray
you
tell
me
,
what
the
state
is
of
those
men
,
whom
the
Lord
doth
effectually
call
with
an
holy
calling
?
Ans.
The
blessed
state
of
thē
which
are
effectually
called
.
Although
I
may
answere
you
generally
,
that
mans
state
,
when
he
is
effectually
called
,
is
most
happie
&
blessed
,
yet
if
I
would
descend
to
the
particulars
of
this
blessednes
,
I
must
confesse
with
Dauid
,
Psal
.
40.5
.
They
are
moe
then
I
am
able
to
expresse
.
For
although
we
are
partakers
of
the
promises
in
Christ
,
Eph.
3.6
.
Citizens
with
the
saintes
,
and
of
the
housholde
of
God
,
Ephes
.
2.19
.
partakers
of
the
godlie
nature
,
2.
Pet
.
1.4
.
the
brethren
of
Christ
,
Psa
.
22.23
.
Heb
.
2.11
.
a
chosen
generation
,
a
royall
priesthood
an
holy
nation
,
1.
Pet
.
2.9
.
the
iudges
of
the
world
,
1.
Cor
.
6.2
.
called
to
Gods
eternall
glorie
by
Christ
Iesus
,
1.
Pet
.
5.10
.
come
to
the
mount
Sion
,
and
to
the
citie
of
the
liuing
GOD
,
the
celestiall
Ierusalem
,
and
to
the
companie
of
innumerable
Angels
,
and
to
the
congregation
of
the
first
borne
,
which
are
written
in
heauen
,
and
to
God
the
iudge
of
all
,
and
to
the
spirits
of
iust
and
perfect
men
,
and
to
Iesus
the
mediator
of
the
newe
testament
,
and
to
the
bloode
of
sprinkling
that
speaketh
better
thinges
then
that
of
Abell
.
Heb
.
12.22
.
and
although
now
we
be
the
sonnes
of
God
,
neuerthelesse
yet
it
doth
not
appeare
what
we
shal
be
,
1.
Iohn
.
3.2
.
And
the
Apostle
Paul
giueth
the
reason
hereof
,
1.
Cor
.
2.9
.
The
things
which
the
eye
hath
not
seene
,
neither
eare
hath
heard
,
neither
came
into
mans
heart
,
are
,
which
God
hath
prepared
for
them
that
loue
him
.
Quest
.
When
God
calleth
any
man
with
an
holy
calling
,
from
that
miserable
state
of
condemnation
,
whereof
you
spake
in
your
answere
to
my
12.
question
,
vnto
this
blessed
state
ye
haue
now
spoken
of
,
I
pray
you
tel
me
what
condition
he
requireth
of
man
,
or
what
couenant
he
maketh
with
man
?
Ans.
Of
the
couenant
of
God
.
When
God
calleth
man
with
an
holy
calling
,
and
receiueth
him
to
his
mercie
and
fauour
againe
in
Iesus
Christ
,
then
there
are
as
it
were
indentures
drawen
between
God
and
man
,
conditions
on
both
sides
agreed
vpon
,
&
so
a
new
couenant
made
between
God
&
man
.
Quest
.
What
is
that
couenant
,
or
what
be
the
conditions
,
or
what
be
the
words
,
or
where
shal
we
find
any
such
thing
in
all
the
scripture
?
The
summ
of
the
couenant
.
Ans.
Although
this
couenant
was
made
before
,
euer
since
the
blessed
seede
of
the
virgin
was
promised
,
Gen.
3.
yet
we
may
see
it
more
plainly
set
down
afterward
,
Ge
.
17.1
.
between
God
&
Abraham
in
these
words
,
I
am
God
all
sufficient
:
walke
before
me
and
be
thou
vpright
.
In
the
first
words
,
God
for
his
part
promiseth
that
he
wil
be
god
al
sufficient
vnto
Abraham
,
to
blesse
him
with
al
necessary
blessings
for
this
life
,
&
for
the
life
to
come
,
as
it
is
afterward
in
the
text
declared
.
In
the
latter
words
the
Lord
requireth
of
Abraham
,
obedience
,
that
he
walk
vprightly
before
God
.
Likewise
where
this
couenant
is
renewed
againe
,
Exod
.
19.5.9
.
between
God
and
the
Israelites
,
the
Lord
for
his
part
freely
&
of
his
own
meere
grace
&
fauour
promiseth
,
that
he
wil
be
their
God
,
and
make
them
a
kingdome
of
priests
,
and
an
holy
nation
vnto
himselfe
.
And
on
the
other
part
he
requireth
that
they
should
obey
his
voyce
and
keepe
his
commandements
.
And
the
condition
of
obedience
which
God
requireth
,
and
man
promiseth
is
the
chiefest
thing
which
is
vrged
and
required
of
vs
in
the
scripture
,
as
to
him
that
will
take
paines
to
read
the
places
,
it
appeareth
,
Deut.
7.12
&
10.12
.
&
1.
Sam
.
15.22
Ierem
.
7.23
.
And
this
couenant
is
vsually
repeated
in
the
old
and
new
testament
,
and
very
often
in
these
wordes
.
I
wil
be
your
God
,
and
ye
shal
be
my
people
;
as
Ierem
.
31.1.33
.
&
2.
Cor
.
6.18
.
zachar
.
8.8
.
&
Heb
.
8.10
.
Ezek
.
37.26.27
.
&
2.
Cor
.
6.16
.
Quest
.
I
pray
you
shew
me
the
meaning
of
this
couenant
more
fully
?
Ans.
The
meaning
is
very
plaine
and
manifest
,
that
whereas
man
before
through
Adams
fall
was
the
child
of
the
deuil
,
Act.
13.10
Iohn
.
8.44
.
the
seruant
of
sinne
,
Iohn
.
8.34
.
&
2.
Pet
.
2.19
.
without
God
in
the
world
,
Eph.
2.12
.
now
he
is
become
the
sonne
of
God
.
Galat
.
3.26
.
the
seruant
of
righteousnes
,
Rom.
6.17.19
.
and
an
inheritour
of
the
kingdom
of
heauen
,
Iam
.
2.5
.
if
so
be
that
he
continue
in
the
couenant
,
&
obey
the
commandements
of
God
.
Quest
.
The
condition
of
the
couenant
,
is
to
be
obedient
to
God
.
When
man
entreth
into
this
couenant
with
God
,
doth
he
solemnly
promise
,
and
straitly
binde
himselfe
to
keepe
all
the
commandements
of
God
?
Ans.
Yea
,
he
doth
bind
himself
to
be
obedient
to
al
Gods
commandements
as
I
haue
shewed
,
els
there
could
be
no
couenant
.
And
when
Moses
had
been
the
second
time
in
the
mount
with
God
,
and
brought
with
him
the
two
tables
of
the
couenant
,
then
he
red
them
to
the
people
,
who
answered
with
one
voice
.
Exod
.
24.3
,
7.
All
things
which
the
Lord
hath
saide
,
we
will
doe
,
and
be
obedient
.
For
except
a
man
be
resolued
in
himselfe
to
obey
the
commandementes
of
God
,
it
is
to
no
purpose
euer
to
thinke
of
any
couenant
.
And
Christ
sheweth
by
two
examples
,
of
a
man
that
purposeth
to
build
a
house
,
and
of
a
king
that
minds
to
make
warre
,
Luk
.
14.28
.
&c.
That
it
is
lost
labour
to
enter
into
Gods
couenant
,
except
we
be
resolued
to
do
what
the
Lord
commaundeth
.
Man
breaks
the
couenant
.
Quest
.
Is
there
any
man
in
the
world
,
that
keepeth
this
condition
,
and
that
breaketh
not
the
commaundementes
of
God
?
Ans.
No
indeede
there
is
no
man
that
can
so
absolutely
keepe
the
commaundementes
of
God
as
he
ought
to
doe
,
but
he
daily
offendeth
.
Quest
.
Are
not
all
men
then
as
deepely
condemned
for
so
many
sins
as
we
daylie
commit
,
Christ
is
our
righteousnes
.
as
euer
Adam
was
for
his
first
disobedience
?
Ans.
No
,
for
Christ
hath
not
only
suffred
for
vs
,
and
reconciled
vs
to
God
againe
,
but
also
fulfilled
the
law
for
vs.
Ro
.
8.2.3.4
.
&
10.
imputing
his
obedience
to
vs
that
beleeue
that
hereafter
we
should
not
be
condemned
againe
.
Q.
But
doth
God
accept
of
Christs
righteousnes
&
fulfilling
of
the
law
,
as
if
we
our
selus
had
fulfilled
it
?
A.
Paul
saith
1.
Cor
.
1.30
.
That
God
hath
made
Christ
to
be
our
righteousnes
,
that
we
should
be
made
the
righteousnes
of
God
in
him
2.
Cor
.
5.21
.
Quest
.
What
say
you
then
for
our
sins
which
we
daily
commit
,
doth
Christ
answer
for
them
all
?
Ans.
Christ
is
our
mediatour
.
I
answer
with
the
Apostle
.
1.
Ioh
2.1
.
If
any
man
sinne
(
of
infirmitie
,
not
of
obstinacy
and
malice
)
we
haue
an
aduocate
with
the
father
,
Iesus
Christ
the
iust
,
who
appeareth
now
in
the
sight
of
God
for
vs.
Heb
.
24.
Who
euer
liueth
to
make
intercession
for
vs
,
and
is
able
perfectly
to
saue
them
that
come
to
God
by
him
,
Heb
.
7.25
.
Quest
.
If
the
case
be
so
as
you
say
,
that
Christ
is
our
righteousnes
,
and
we
the
righteousnes
of
God
in
him
,
&
that
he
is
our
reconciliation
,
&
now
appeareth
in
the
sight
of
God
making
the
attonement
for
vs
,
it
skilleth
not
for
our
obedience
it
is
no
matter
whether
we
sin
or
not
,
we
may
take
our
pleasurs
of
this
world
for
we
are
not
vnder
the
law
but
vnder
grace
.
Ans.
We
must
not
return
with
the
dog
to
his
vomit
.
Not
so
,
for
then
our
condition
should
be
farre
worse
&
more
damnable
then
it
was
befere
we
were
redeemed
by
Christ
,
as
Peter
telleth
vs
22.
Pet
.
20.
For
if
they
,
after
they
haue
escaped
from
the
filthines
of
the
world
,
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
,
are
yet
tangled
againe
therein
,
and
ouercome
,
the
latter
end
is
worse
then
the
beginning
.
For
it
had
beene
better
for
them
,
not
to
haue
knowen
the
way
of
righteousnes
,
then
after
they
haue
knowen
it
,
to
turne
from
the
holy
commandement
giuen
vnto
them
.
And
Christ
saith
,
that
if
a
man
hauing
an
euill
spirit
,
driuen
out
of
him
,
shall
admit
him
to
come
with
seauen
other
spirits
worse
then
himselfe
,
and
returne
and
dwell
there
,
the
last
state
of
that
man
is
worse
then
the
first
Luk
.
11.26
.
Q.
What
shal
we
say
or
do
thē
for
we
al
sin
daily
?
Sin
must
not
reigne
in
vs.
Ans.
Though
sinne
cannot
vtterly
be
abolished
out
of
our
mortal
bodies
,
but
we
all
sin
daily
:
yet
the
Apostle
teacheth
vs
what
we
must
do
,
and
saith
Rom.
6.12
.
Let
not
sin
reign
therefore
in
your
mortall
body
,
that
ye
should
obey
it
in
the
lustes
thereof
.
Q.
Is
it
sufficient
for
vs
after
we
be
reconciled
to
God
by
Christ
,
that
we
suffer
not
sin
to
reign
in
vs
Ans.
The
combate
betweene
the
flesh
and
the
spirit
.
If
we
feele
in
our selues
a
combate
betweene
the
flesh
and
the
spirit
,
such
as
Paul
speaketh
of
,
Galat
.
5.17
.
so
that
we
allow
not
the
euil
which
we
doe
,
but
desire
&
striue
to
do
the
good
we
cannot
attaine
vnto
,
it
is
no
more
we
that
do
it
,
but
sin
that
dwelleth
in
vs
Rom.
7
10.
And
then
though
in
respect
of
the
infirmitie
of
the
flesh
we
cry
out
with
Paul
Rom
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Yet
we
may
likewise
reioyce
with
the
same
Apostle
.
Rom.
7.25
.
and
say
,
I
thanke
God
through
Iesus
Christ
our
Lord
.
Quest
.
The
papistes
say
,
that
after
our
baptisme
and
regeneration
,
we
must
by
our
workes
merit
saluation
,
and
for
our
sinnes
of
infirmitie
make
sitisfaction
by
our
good
deedes
.
What
say
you
to
this
?
for
ye
saide
before
,
that
Christ
maketh
satisfaction
for
all
,
if
your
doctrine
be
true
,
shew
me
the
papists
error
.
Ans.
Popish
il
workes
confuted
Hereunto
I
answere
two
waies
.
First
,
if
our
sinnes
committed
before
baptisme
and
before
our
regeneration
were
so
great
that
they
could
not
be
purged
by
any
mans
works
,
but
the
death
and
blodsheding
of
Iesus
Christ
was
necessarily
required
to
wash
vs
and
make
vs
cleane
;
then
I
say
that
sinne
committed
after
regeneration
,
can
in
no
wise
be
purged
by
workes
of
men
,
but
only
by
the
bloud
of
Christ
:
My
reason
is
,
because
sinne
is
alwayes
of
one
nature
,
though
some
sinnes
be
greater
then
other
.
And
because
sinnes
committed
after
Baptisme
are
greater
then
sinnes
committed
before
regeneration
.
For
before
regeneration
wee
walke
in
darkenesse
,
(
though
we
haue
so
much
light
as
is
sufficient
to
make
vs
excuseles
)
and
so
commit
much
sinne
through
ignorance
:
but
after
regeneration
we
are
in
the
light
,
we
haue
more
knowledge
,
and
greater
power
to
resist
sinne
.
And
therefore
sinne
committed
after
regeneration
,
is
greater
then
the
sinne
committed
before
in
the
same
degree
.
Wherefore
if
sinne
committed
before
regeneration
,
cannot
be
purged
but
by
the
bloud
of
Christ
,
it
is
manifest
that
sinne
after
regeneration
can
no
other
way
be
forgiuen
then
by
Christ
,
whose
death
is
effectuall
and
auailable
aswell
for
sinnes
after
regeneration
as
before
.
Secondly
,
the
greatest
papist
of
them
all
,
yea
the
Pope
himselfe
,
I
thinke
,
can
doe
no
greater
,
nor
no
better
workes
then
did
the
Apostle
Paul
.
But
he
after
his
regeneration
,
fleeth
to
the
mercie
of
God
in
Christ
,
and
saith
,
Phil
.
3.8.9
.
That
he
counteth
all
his
righteousnes
losse
for
Christes
sake
,
and
desireth
to
be
found
in
him
,
not
hauing
his
owne
righteousnes
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnes
which
is
of
God
through
faith
.
wherfore
except
the
papists
looke
otherwise
to
be
saued
then
Paul
was
,
or
haue
better
works
then
he
had
,
they
cannot
be
saued
by
them
.
I
might
ad
hereto
,
that
the
wages
of
sinne
whether
it
be
before
or
after
regeneration
is
death
,
Rom.
6.23
.
And
thereon
infer
,
that
popish
works
may
deliuer
thē
out
of
popish
purgatorie
for
they
are
both
of
them
popish
dreames
;
but
no
works
of
men
can
deliuer
from
death
&
hel
.
No
mens
works
can
deliuer
vs
from
this
death
of
the
body
,
for
we
se
all
die
,
much
lesse
from
death
of
body
&
soule
in
hel
.
But
these
neede
not
:
there
is
sufficient
sayd
before
.
Q.
If
works
do
not
iustifie
vs
wherefore
serue
they
?
is
there
any
vse
of
the
?
Four
causes
why
we
must
do
good
workes
.
Io
.
15
,
8.
serue
they
to
any
purpose
?
Ans.
Christ
answereth
this
question
Math
.
5.16
.
saying
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
&
glorifie
your
father
which
is
in
heauen
.
For
as
a
leude
sonne
dishonoureth
his
father
:
so
a
wicked
Christian
dishonoureth
God
,
and
causeth
all
men
to
speake
euill
of
God
,
as
the
Lord
complaineth
by
his
prophet
Ezekiel
diuers
tymes
,
that
the
Iewes
in
Babilon
pulluted
Gods
name
among
the
heathen
.
But
by
a
holy
conuersation
,
there
is
greate
occasion
ministred
to
glorifie
God
.
Besides
good
workes
serue
for
edification
of
our
brethren
.
Somtimes
they
may
serue
for
to
winne
vnbeleeuers
to
God
,
1.
Cor
.
7.16
.
&
1.
Pet
.
3.1
.
Lastly
they
are
notable
testimonies
to
our
consciences
,
that
we
are
Gods
elect
,
as
Paul
sheweth
Rom.
8.1
.
&c
:
Phil
.
2.12
.
&
Peter
also
2.
Pet
.
1.10
.
&
.
1.
Io
.
3.19
Quest
.
But
to
returne
to
that
I
desired
specially
to
know
,
euen
to
the
couenant
of
God
againe
,
for
whether
it
hath
beene
your
answeres
or
my
questions
that
caried
me
away
,
I
know
not
,
I
pray
you
now
shew
me
,
whether
the
Israelites
continued
in
,
and
kept
that
holy
couenant
,
whereto
they
bound
themselues
with
such
sollomne
consent
.
Ans.
Many
and
the
most
part
of
them
transgressed
grieuously
,
The
Israelites
transgressed
the
couenant
of
God
often
.
and
brake
their
promise
with
God
both
in
the
wildernes
before
they
entred
into
the
Land
of
Canaan
,
as
it
appeareth
in
the
bookes
of
the
law
Exod
.
Leuit.
Numb
.
and
deut
.
And
Moses
plainely
telleth
them
Deut
.
9.7
.
Remember
,
and
forget
not
,
how
thou
prouokedst
the
Lord
thy
God
to
anger
in
the
willdernes
,
since
the
day
that
thou
diddest
depart
out
of
the
Land
of
Egipt
,
vntil
ye
came
vnto
this
place
ye
haue
rebelled
against
the
Lord
&c.
And
the
Lord
himselfe
complaining
of
their
often
rebellion
,
saith
.
They
haue
tempted
me
this
ten
times
and
haue
not
obeyed
my
voice
.
Numb
.
14.22
.
And
also
after
they
were
come
into
the
promised
land
,
as
it
is
to
be
seene
in
the
former
prophets
which
wrote
things
done
&
past
as
Iosua
&
the
rest
,
&
the
latter
prophets
which
also
foretold
things
to
com
as
Esai
&
they
following
.
And
the
prophet
Dauid
til
his
dayes
maketh
relation
of
all
,
Psal
.
78.10.37.41
,
&c.
and
Psal
.
106.
Quest
.
What
saide
the
Lord
,
or
what
did
he
,
when
they
had
thus
broken
his
couenant
?
Ans.
Man
punished
for
breaking
his
couenant
with
God
.
He
was
exceeding
wrath
with
the
people
,
and
often
smote
them
with
grieuous
iudgments
:
for
when
they
worshipped
the
calfe
,
Exod
32.
The
Lord
minded
to
destroy
them
,
had
not
Moses
stand
in
the
breach
to
turne
away
his
wrath
,
Deut.
9.14.18
.
Ps.
106.23
.
When
they
murmured
he
consumed
them
with
fire
.
Numb
.
11.1.3
.
When
they
lusted
after
flesh
,
he
slew
them
with
an
exceeding
greate
plague
,
euen
the
strongest
of
them
and
the
chosen
men
in
Israel
,
Numb
.
11.33
.
Psal
.
78.31
.
When
they
refused
to
enter
into
the
Land
of
Canaan
Numb
.
14.
The
Lord
sware
in
his
wrath
,
that
they
shoulde
not
enter
into
his
rest
,
Psal
.
95.11
.
when
they
committed
fornication
with
the
daughters
of
Moab
,
the
Lord
slew
24.
thousand
of
them
Num
.
25.9
.
The
books
of
Iudges
,
Samuel
and
kings
are
full
of
examples
.
Quest
.
Doth
not
the
Lord
also
breake
his
couenant
and
promise
,
when
man
is
vnfaithfull
&
disobedient
,
Mans
vnbeliefe
maketh
not
Gods
promise
voide
.
and
so
all
the
couenant
betweene
God
and
man
is
made
voide
and
of
none
effect
?
Ans.
No
,
God
forbid
that
we
should
think
or
say
so
,
for
the
gifts
or
calling
of
God
are
without
repentance
,
Rom.
11.1
,
29.
The
Apostle
saith
,
Heb
.
6.17.18
.
that
,
God
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
the
stablenesse
of
his
counsell
,
bound
himselfe
by
an
oath
,
that
by
two
immutable
things
(
that
is
,
his
word
,
and
his
oath
)
wherein
it
is
vnpossible
that
God
should
lie
,
we
might
haue
strong
consolation
,
which
haue
our
refuge
to
hold
fast
the
hope
that
is
set
before
vs
,
which
we
haue
,
as
an
ancre
of
the
soul
,
both
sure
&
stedfast
,
&c.
And
herupon
Dauid
said
,
Psal
.
89.34
.
his
couenant
he
will
not
breake
nor
alter
the
thing
that
is
gone
out
of
his
lippes
.
And
Paul
saith
,
Rom.
3.3
.
For
what
,
though
some
did
not
beleeue
?
shall
their
vnbelief
make
the
promise
of
God
of
none
effect
?
God
forbid
:
Yea
let
God
be
true
,
and
euery
man
a
lyar
.
And
againe
in
another
place
:
If
we
beleeue
not
,
yet
abideth
he
faithfull
,
he
cannot
deny
himselfe
2.
Tim
.
2.13
.
The
prophet
Esai
he
also
saith
,
Chap.
54.10
.
For
the
mountaines
shall
remooue
,
&
the
hils
shal
fall
downe
:
but
my
mercy
shal
not
depart
from
thee
;
neither
shal
the
couenant
of
my
peace
fall
away
saith
the
Lord
that
hath
compassion
on
thee
.
And
in
many
other
places
of
scripture
besides
these
,
the
stablenes
of
Gods
couenant
is
declared
as
Iere
.
31.35
.
&
33.20.25.26
.
Quest
.
This
is
a
most
sweet
and
comfortable
doctrine
,
wherefore
I
pray
you
giue
me
some
reason
of
it
,
if
there
be
any
to
be
rendred
?
for
it
is
an
vnmeasurable
mercie
of
the
Lord
,
to
perform
his
promise
,
though
man
breake
his
.
Ans.
The
couenant
renued
two
waies
.
It
commeth
to
passe
two
waies
specially
that
God
keepeth
his
couenant
,
when
man
doth
not
.
First
the
Lord
is
mercifull
,
and
gracious
,
slowe
to
anger
,
and
abundant
in
goodnes
and
trueth
,
reseruing
mercie
for
thousandes
,
forgiuing
iniquitie
,
and
transgression
and
sinne
,
Exod
.
34.6
.
and
deliteth
rather
in
the
conuersion
,
then
in
the
condemnation
of
a
sinner
,
Ezek
.
18.23
.
and
therefore
by
patience
and
long
suffering
inuiteth
men
to
repentance
,
Rom.
2.4
.
protesting
that
his
waies
are
not
like
to
our
waies
,
that
is
,
that
he
is
not
vnreconciliable
as
often
time
we
are
Esai
.
55.8
.
that
if
men
hauing
broken
the
couenant
of
God
,
doe
repent
,
and
turne
to
the
Lord
,
preuenting
his
further
iudgementes
by
repentance
,
the
Lord
hath
promised
,
Deut.
30.1.2.3
.
that
he
wil
be
reconciled
.
For
if
we
acknowledge
our
sinnes
,
he
is
faithfull
and
iust
,
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnesse
,
1.
Iohn
.
1.9
.
And
thus
though
man
breake
Gods
couenant
,
yet
by
repentance
the
couenant
is
renewed
and
continued
,
Deut.
4.31
.
Secondlie
,
when
men
continue
in
their
sinnes
,
and
doe
not
by
repentance
turne
to
the
Lord
,
and
renewe
the
couenant
betweene
God
and
them
,
then
the
Lorde
powreth
his
indignation
vpon
them
,
till
he
haue
destroyed
and
weeded
out
the
chiefe
rebels
and
great
sinners
,
and
then
after
some
chastisement
will
he
bring
the
rest
as
it
were
by
strong
hande
into
the
bonde
of
the
couenant
,
as
the
prophet
Ezechiel
sheweth
,
Chap.
20.33.37.38
.
And
thus
as
the
Lorde
chose
man
at
the
first
making
of
the
couenant
,
euen
of
his
own
mercie
,
for
all
men
lay
vnder
the
curse
by
reason
of
sinne
:
euen
so
doth
the
Lorde
of
his
mercie
continue
the
couenant
,
as
the
same
prophet
Ezekiel
speaketh
in
plaine
wordes
,
Chap.
36.
vers
.
22.32
.
Thus
saith
the
Lorde
God
,
I
doe
not
this
for
your
sakes
,
O
house
of
Israell
,
but
for
mine
owne
holy
names
sake
.
And
in
another
place
,
I
might
euen
deale
with
thee
as
thou
hast
done
,
when
thou
diddest
dispise
the
oath
in
breaking
the
couenant
.
Neuerthelesse
,
I
will
remember
my
couenant
made
with
thee
in
the
daies
of
thy
youth
,
and
I
will
confirme
vnto
thee
an
euerlasting
couenant
,
Ezek
.
16.59.60
.
And
in
the
verse
following
he
plainly
telleth
them
,
that
he
doth
renewe
this
his
couenant
of
his
meere
mercy
,
but
not
by
thy
couenant
,
that
is
,
not
because
thou
hast
kept
the
couenant
,
for
thou
hast
broken
the
couenant
on
thy
part
.
Quest
.
I
pray
you
shewe
these
two
waies
of
the
continuance
of
the
couenant
betweene
God
and
man
,
by
some
examples
.
Ans.
Examples
of
renewing
the
couenant
.
When
the
Lord
brought
Israel
out
of
Aegypt
,
there
was
a
solemne
couenant
made
between
God
&
them
,
Exod
.
19.3
.
&c.
But
whiles
Moses
was
in
the
mount
with
God
to
receiue
the
lawes
of
the
Lord
,
the
people
made
a
molten
calfe
,
and
so
brake
their
promise
and
their
couenant
with
God
.
Wherfore
through
the
Lordes
long
suffering
that
did
not
presently
destroy
them
,
but
inuited
them
to
repentance
,
and
through
Moses
prayer
to
God
,
and
reprouing
of
them
and
of
their
idolatrie
,
they
fell
to
repentance
and
humbling
of
themselues
before
God
,
Exod
.
33.4
.
&c.
and
the
Lordes
anger
was
so
pacified
,
that
he
commaunded
Moses
to
hew
him
new
tables
of
stone
(
for
the
first
writen
with
the
finger
of
God
were
broken
,
Exod
.
32.19
.
)
and
came
vp
into
the
mountaine
the
second
time
,
for
the
Lord
now
pacified
,
woulde
vouchsafe
to
renewe
the
tables
of
the
couenant
againe
.
Exod
.
34.1
.
And
Moses
hauing
receiued
the
lawe
the
second
time
,
came
downe
to
the
people
againe
after
fourtie
daies
,
and
then
reade
the
lawe
to
the
people
and
renewed
the
couenant
againe
,
Exodus
.
24.
verse
.
3.
&c
to
verse
.
9.
Where
all
the
people
answered
with
one
voyce
,
and
saide
.
All
the
thinges
which
the
Lord
hath
said
,
will
we
doe
,
and
be
obedient
,
vers
.
3.
&
7.
When
Iosua
waxed
olde
,
and
was
readie
to
enter
into
the
way
of
all
the
world
.
Iosh
.
23.14
.
and
when
there
was
some
inclination
to
idolatrie
among
the
people
,
then
Ioshua
before
his
death
called
all
the
tribes
of
Israell
to
Shechem
,
Ioshua
,
24.1
.
&c.
and
expostulating
the
matter
with
them
in
very
many
and
most
pithie
wordes
throughout
the
most
part
of
the
chapter
,
specially
ve
.
14.
&c.
at
the
last
brought
them
to
this
,
that
they
put
away
their
strange
Gods
.
vers
.
23.
and
said
,
vers
.
24.
The
Lord
our
God
will
we
serue
,
and
his
voyce
will
we
obey
.
And
so
Ioshua
renewed
the
couenant
,
vers
.
25.
In
the
booke
of
Iudges
it
is
written
generally
,
chap.
2.8.11
.
that
after
the
death
of
Ioshua
and
of
the
Elders
,
the
Israelites
forsooke
the
Lord
,
and
followed
idols
,
and
that
when
they
repenting
but
a
little
,
cried
to
the
Lord
,
hee
was
mercifull
and
sent
them
Iudges
to
deliuer
them
out
of
their
enemies
handes
.
And
particularly
it
is
afterward
often
said
,
When
the
children
of
Israell
cried
vnto
the
Lord
,
the
Lord
stirred
them
vp
a
Sauiour
as
,
chap.
3.9.15
.
&
6.7
.
&
10.10
.
which
words
are
sometime
also
to
be
vnderstood
,
&
so
vpon
their
repentance
was
the
couenant
in
those
daies
often
renewed
as
in
one
place
specially
,
and
in
steade
of
many
,
it
is
manifest
,
euen
,
Chap.
10.16
.
In
Samuels
daies
the
people
repented
,
and
he
renewed
the
couenant
between
God
and
Israel
,
1.
Sam
.
7.2.3.4
.
&c.
Because
in
Sauls
daies
religion
was
not
regarded
,
Dauid
in
assembling
al
Israel
to
setch
the
Arke
of
God
to
Ierusalem
,
seemeth
to
renewe
the
couenant
of
God
,
1.
Chro
.
13.
Asa
King
of
Iudah
encouraged
by
Azariah
the
prophet
,
destroyed
idolatrie
in
his
kingdome
,
restored
true
religion
,
and
most
gloriously
renewed
the
couenant
of
the
Lord
their
God
,
and
reuiued
the
lawe
of
Deut
.
13.
as
it
is
at
large
declared
,
2.
Chro
.
15.12
.
&c.
Iosiah
that
good
young
king
renewed
the
same
couenaunt
,
2.
Kinges
.
11.17
.
&
2.
Chro
.
23.16
.
Iosiah
that
worthie
king
of
religious
memory
likewise
renewed
this
couenaunte
,
2.
Kings
.
23.3
.
&
2.
Chro
.
34.31
.
And
though
there
be
not
the
name
and
word
of
the
couenant
expressed
,
yet
it
is
not
to
be
doubted
but
that
Iehosaphat
and
Hezekiah
in
reformation
of
religion
renewed
the
Lords
couenant
.
But
after
the
Iewes
were
come
out
of
Babylon
to
Ierusalem
againe
,
Ezra
returning
the
next
yeare
after
the
buylding
of
the
Temple
was
finished
,
found
that
the
people
by
marying
straunge
wiues
had
broken
the
Lordes
couenaunt
,
wherefore
with
greate
feare
and
trembling
,
he
procured
that
they
put
awaie
their
straunge
wiues
,
and
so
the
couenant
was
renewed
.
Ezr.
10.
About
thirteene
yeare
after
Ezra
,
(
Ezr.
7.1.8
.
Nehem
.
2.1
.
)
came
Nehemiah
out
of
Babylon
to
Ierusalem
,
and
builded
vppe
the
walles
of
the
Citie
,
and
abode
there
twelue
yeares
(
Nehem
.
5.14
.
)
in
which
space
among
other
thinges
,
he
finding
that
the
people
had
transgressed
the
couenant
againe
by
taking
of
straunge
wiues
,
did
renewe
this
couenaunt
againe
,
and
caused
them
to
put
away
their
straunge
wiues
,
as
the
whole
matter
is
declared
in
two
whole
Chapters
,
Nehem
.
9.
&
10.
And
heereto
I
might
adde
verie
well
,
that
which
happened
when
Nehemiah
that
zealous
prince
returned
to
Ierusalem
the
second
time
,
Nehem
.
13.3
.
&c.
But
thus
I
haue
gone
through
the
whole
storie
of
the
olde
Testament
,
and
shewed
howe
the
people
ten
times
by
a
speciall
kinde
of
repentance
broke
off
their
sinnes
,
preuented
further
iudgementes
,
and
verie
solemnely
renewed
the
couenant
betweene
GOD
and
them
.
And
I
wish
with
such
hearty
desire
as
I
beare
to
Gods
glorie
,
and
to
the
salvation
of
my
brethren
,
that
these
fewe
,
but
worthie
and
notable
examples
,
might
driue
vs
all
to
repentance
generally
,
and
to
the
renewing
of
the
Lordes
couenant
,
which
by
our
sinnes
we
haue
broken
,
and
so
preuent
greater
iudgements
which
hang
ouer
our
heades
.
For
the
Lorde
by
famine
&
dearth
,
by
diuers
and
straunge
diseases
these
fewe
yeares
past
,
euen
such
as
neyther
wee
,
norour
fathers
haue
knowen
,
by
a
most
terrible
and
fearefull
plague
and
pestilence
,
which
made
vs
all
to
tremble
,
by
taking
away
many
good
men
,
euen
some
of
the
best
men
in
the
lande
,
doth
euen
thunder
from
heauen
his
terrible
voyce
to
driue
vs
to
renewe
the
couenant
of
our
GOD
,
least
if
we
consider
not
his
fearefull
iudgementes
,
but
continue
still
in
our
sinnes
,
his
holy
hand
,
which
yet
is
stretched
out
still
,
take
holde
on
iudgement
,
and
he
execute
vengeance
on
his
enemies
,
and
weede
out
them
that
hate
him
before
he
will
renewe
his
couenant
againe
.
For
that
as
I
saide
before
,
is
the
seconde
way
of
continuing
GODS
couenant
,
and
whereof
also
I
will
giue
you
one
example
or
two
.
For
that
it
is
a
terrible
kinde
of
renewing
the
coueuaunt
,
and
there
are
not
,
as
I
thinke
,
many
examples
of
it
.
When
the
Israelites
were
come
to
Kadesh
barnea
(
Deut:
2.14
.
)
in
the
second
yeare
after
they
departed
out
of
Egipt
,
they
sent
twelue
men
to
searche
the
land
of
Canaan
,
that
they
might
the
better
know
which
way
to
enter
into
it
,
and
set
vpon
the
inhabitants
Num
:
13.
But
ten
of
these
twelue
at
their
returne
brought
vp
an
euill
report
of
the
land
Num
:
13.32
.
Whereat
the
Israelites
murmured
&
rebelled
grieuously
Num
:
14.
for
which
cause
the
Lords
wrath
so
kindled
against
them
,
that
he
sware
they
should
not
enter
into
that
land
.
But
the
Lorde
made
them
continew
in
the
wildernesse
38.
yeres
afterward
,
till
he
had
destroyed
all
those
rebels
and
not
left
one
of
them
aliue
Deut:
2.14
.
And
all
those
also
which
followed
Baal
Peor
Deut
:
4.3
,
4.
Afterward
the
Lorde
of
his
mercie
had
compassion
on
their
posteritie
,
and
in
the
40.
yere
after
their
departure
out
of
Egypt
,
when
they
were
in
the
plaine
of
Moab
by
Iorden
Num
:
33.48.50
,
the
couenant
made
at
Horeb
as
I
shewed
before
,
was
nowe
againe
renewed
,
as
it
is
largely
sette
downe
Deut:
29.
Againe
though
by
the
meanes
of
Iosua
,
Samuel
,
and
many
good
kings
the
couenant
was
often
renewed
,
as
I
shewed
before
,
yet
their
sinnes
and
their
rebellions
so
mightely
increased
day
by
day
,
that
at
the
last
the
lorde
caried
the
Iewes
captiues
into
Babilon
,
and
there
weeded
from
among
the
rest
,
the
rebells
,
and
the
great
sinners
,
and
destroyed
them
Ezek
:
20.38
.
and
after
seauentie
yeres
had
compassion
of
the
rest
,
and
of
his
meere
mercie
,
not
of
their
deserts
,
brought
them
to
Ierusalem
againe
,
and
renewed
his
couenant
with
them
,
euen
of
his
mercie
Ezek
:
16.61
.
&
36.22
,
32.
And
that
we
may
throughly
see
this
couenant
was
renewed
of
Gods
free
mercie
only
,
both
Ieremie
before
the
captiuitie
began
,
saith
,
It
is
the
Lords
mercies
that
we
are
not
consumed
,
because
his
compassions
faile
not
Lament
:
3.22
.
and
also
Malachi
after
the
captiuitie
saith
,
Because
I
the
Lorde
change
not
,
therefore
ye
sonnes
of
Iaccob
are
not
consumed
Malach
:
3.6
.
Lastly
,
when
the
Iewes
were
returned
out
of
captiuitie
,
and
the
couenant
of
grace
was
renewed
,
yet
for
all
that
Zerubbabel
or
Iehoshua
,
that
Haggai
or
Zachariah
,
that
Ezra
,
Nehemiah
or
Malachi
could
doe
,
they
waxed
worse
and
worse
,
and
to
fill
vp
the
full
measure
of
all
their
sinnes
,
they
finally
crucified
the
Lorde
of
life
,
euen
the
Lorde
Iesus
Christ
our
alone
Sauiour
:
wherefore
the
Lorde
hath
nowe
reiected
them
as
reprobates
,
and
scattered
them
vpon
the
face
of
the
earth
,
as
fearefull
spectacles
of
his
heauy
wrath
euerie
where
.
All
this
notwithstanding
the
faithful
God
,
which
keepeth
couenant
and
mercy
to
a
thousand
generations
,
hath
still
continued
his
couenant
to
a
fewe
of
the
Iewes
,
as
Paul
sheweth
Rom:
11.1
.
I
demaund
then
,
hath
God
cast
away
his
people
?
God
forbid
:
for
I
also
am
an
Israelite
,
of
the
seede
of
Abraham
&c.
and
to
teach
vs
that
this
proceedeth
of
the
Lorde
free
mercie
,
he
saith
Vers
:
5.
Euen
so
then
at
this
present
time
is
there
a
remnant
through
the
election
of
grace
.
Quest
.
By
this
you
haue
said
,
it
appeares
to
be
a
most
fearefull
thing
to
enter
into
Gods
couenant
.
Were
it
not
better
to
be
out
of
the
couenant
?
Ans.
It
is
not
onely
a
fearefull
thing
,
but
also
a
most
damnable
thing
to
be
out
of
Gods
couenant
,
for
they
that
be
out
,
haue
no
hope
of
saluation
.
And
to
be
in
the
couenant
,
is
only
blessednes
,
if
man
continue
therin
.
As
the
magistrate
is
not
to
be
feared
for
good
workes
,
but
for
euill
,
Rom.
13.3
.
so
the
Lord
is
not
a
terror
to
them
that
keep
his
couenant
but
to
them
that
breake
it
.
Quest
.
I
see
,
and
it
is
too
manifest
to
be
deried
,
that
there
was
continually
a
couenant
made
betweene
God
and
man
vnder
the
law
before
Christ
came
.
But
now
in
the
tyme
of
the
Gospel
is
there
,
or
ought
there
to
be
any
such
couenant
?
Ans.
The
couenant
of
God
vnder
the
gospel
.
Yea
,
there
ought
to
be
,
there
hath
beene
,
and
is
at
this
day
,
and
shall
be
to
the
end
of
the
world
.
When
Iohn
the
baptist
began
to
preach
the
gospel
,
and
gather
a
new
Church
,
a
new
people
for
Christ
,
he
renewed
this
couenant
with
all
those
whome
he
baptised
.
For
when
the
scripture
Math
.
3.
witneseth
,
that
he
admitted
none
to
baptisme
,
but
vpon
confession
of
their
sinnes
,
which
was
both
a
renouncing
of
them
,
and
also
a
promising
of
amendment
of
life
,
and
of
obedience
of
God
;
and
that
many
voluntarily
submitted
themselues
to
his
order
,
which
was
the
ordinance
of
God
,
and
receiued
the
sacrament
of
Baptisme
,
which
is
the
signe
of
the
couenant
,
and
to
be
ministred
to
none
,
but
only
to
them
that
are
in
the
couenant
:
it
is
more
then
manifest
,
that
Iohn
gathering
a
holy
people
to
the
Lord
out
of
that
corrupt
and
disordred
state
of
the
Iewes
,
renewed
the
couenant
of
God
.
when
Peter
conuerted
so
many
at
one
sermon
Act.
2.38
.
He
admonished
them
of
repentance
,
and
so
after
they
had
yeelded
themselues
to
the
couenant
of
God
,
and
promised
to
do
what
the
Lord
commaunded
,
they
receiued
baptisme
,
which
is
the
signe
of
the
couenant
.
The
same
is
to
be
affirmed
of
those
whome
Paul
conuerted
,
Act
,
19.17.18
.
And
afterward
when
the
Apostle
planted
Churches
in
diuers
places
,
it
appeareth
many
wayes
that
they
at
the
first
made
the
couenant
betweene
God
and
them
;
els
they
could
haue
planted
no
Church
.
For
declaration
herof
mark
what
Paul
speaketh
of
the
Church
which
then
was
at
Rome
,
Rom.
6.17
.
But
God
be
thanked
,
that
ye
were
the
seruants
of
sin
,
but
ye
haue
obeyed
from
the
heart
vnto
the
form
of
doctrine
,
whereunto
ye
were
deliuered
.
The
same
commendation
he
also
giueth
of
som
other
Churches
as
of
the
Church
at
Corinth
2.
Cor
.
9.13
.
Which
by
experimente
of
this
ministration
,
praise
God
for
your
voluntary
submission
to
the
Gospel
of
Christ
.
And
of
the
Church
of
Macedonia
,
2.
Cor
.
8.5
.
They
gaue
their
owne
selues
first
to
the
Lord
and
after
vnto
vs
by
the
will
of
God
.
And
of
the
Church
at
Philippi
Phillip
.
2.12
.
Wherefore
my
beloued
,
as
ye
haue
alwaies
obeied
,
not
as
in
my
presence
only
,
but
now
much
more
in
mine
absence
&c.
Out
of
these
and
diuers
such
other
places
,
it
is
euident
,
that
where
the
Apostles
planted
any
Churches
,
they
caused
all
the
beleeuers
to
promise
to
doe
whatsoeuer
the
Lord
commaundeth
.
But
I
will
conclude
with
one
word
.
When
Christ
the
mediator
renewed
this
new
couenant
betweene
God
and
man
,
the
Apostle
Heb
.
8.10
.
rehearsing
the
couenant
,
mentioneth
the
very
words
wherein
it
was
first
made
,
and
wherein
it
hath
so
often
beene
renewed
,
euen
these
;
I
will
be
their
God
,
and
they
shal
be
my
people
.
Which
general
wordes
the
Apostle
Paul
applieth
to
the
Church
at
Corinth
,
2.
Cor
.
6.16
.
Quest
.
Can
you
shew
by
examples
how
this
couenant
hath
beene
continued
,
&
renewed
vnder
the
Gospel
,
as
you
did
before
vnder
the
law
?
Ans.
The
continewance
of
the
conenant
vnder
the
Gospel
Although
the
history
of
the
gospell
in
the
new
testament
conteine
in
it
but
a
short
time
,
that
from
the
time
when
Iohn
Baptist
began
to
preach
,
to
the
end
of
the
Actes
and
writings
of
the
Apostles
there
is
not
full
foure
score
yeare
(
I
except
the
prophesies
)
that
we
might
shew
the
repetition
of
the
couenant
from
time
to
time
,
as
we
did
out
of
the
old
testament
,
which
conteineth
a
historie
of
things
done
in
that
Church
from
the
beginning
of
the
world
almost
til
Christ
came
in
the
flesh
,
euen
till
the
dayes
of
Alexander
the
greate
who
liued
about
330.
yeares
afore
Christ
came
:
Neuerthelesse
that
which
is
written
Deut.
29.14.15
.
Neither
make
I
this
couenant
,
and
this
oath
with
you
on
ly
,
but
aswell
with
him
that
standeth
here
with
vs
this
day
before
the
Lord
our
God
,
as
with
him
that
is
not
here
with
vs
this
day
,
(
that
is
,
with
the
posteritie
which
is
yet
vnborne
)
and
Deut
.
31.10
.
of
the
repeating
of
the
couenant
euery
seauenth
yere
more
solemnely
,
must
be
taken
more
generally
then
for
the
posteritie
of
Iacob
only
,
and
being
rightly
compared
with
my
last
answere
before
will
proue
sufficiently
that
the
couenant
hath
beene
renewed
often
vnder
the
Gospel
,
as
it
was
vnder
the
Law
.
Besides
,
that
which
is
wanting
,
in
the
new
testament
by
reason
of
the
shortnes
of
the
story
,
is
somwhat
touched
and
in
part
supplyed
by
ecclesiasticall
writers
,
which
haue
recorded
some
of
the
practises
and
customes
of
the
churches
in
their
dayes
.
Qu
.
What
hath
any
ecclesiasticall
writer
spoken
hereof
?
or
what
hath
beene
the
custom
of
the
Church
herein
?
Ans.
Ecclesiasticall
writers
make
mention
of
two
manners
of
catechising
,
which
differed
both
in
regard
of
time
,
and
in
respect
of
persons
:
the
one
was
before
baptisme
:
the
other
was
after
baptisme
:
the
one
was
catechising
of
them
that
were
strangers
from
the
couenant
;
the
other
was
of
them
that
were
in
the
couenant
:
the
one
was
of
heathens
before
they
were
receiued
into
Gods
couenant
and
into
the
fellowship
of
the
Church
;
the
other
was
of
the
children
of
the
faithful
.
Quest
.
What
is
there
written
of
the
former
manner
of
catechising
,
that
we
may
therein
see
the
continuance
or
renuing
of
the
couenant
?
Ans.
●●e
former
maner
of
catechising
.
Iustine
,
sometimes
a
heathen
Philopher
,
but
after
a
famous
martire
of
Christ
,
reporteth
in
his
second
apollogie
of
Christians
that
if
any
heathen
man
desired
to
be
receiued
into
the
fellowshippe
of
the
Church
,
he
was
first
catechised
in
the
principles
of
reliligion
,
and
then
hearing
further
the
word
of
God
as
it
were
the
conditions
of
the
couenant
,
afterward
came
into
the
face
of
the
congregation
&
confessed
that
he
did
beleeue
,
&
promised
that
he
would
obey
the
word
of
God
,
wherupon
he
was
baptised
&
receiued
into
the
fellowship
of
the
Church
.
Now
when
the
Church
obserued
this
order
,
it
is
cleare
that
they
continewed
the
couenant
of
God
among
them
.
And
that
this
order
might
be
the
better
obserued
,
the
church
appointed
sometimes
,
and
in
some
places
a
longer
space
,
at
other
times
and
in
other
places
a
shorter
time
for
catechising
of
heathens
before
they
were
baptised
.
Socrates
lib
.
7.
Cap
:
30.
writeth
that
the
Burgonians
werseauen
daies
inlearning
their
catechisme
,
and
then
baptised
the
eight
,
Ierome
ad
pammachiam
saith
,
the
custome
in
his
days
was
to
catechise
them
fourty
daies
,
and
then
to
baptise
them
.
Tertullian
de
baptismo
writeth
that
there
were
two
times
in
the
yeare
,
●●ster
and
Whitsontide
specially
〈◇〉
the
Church
for
baptisme
,
and
strangers
:
〈◇〉
the
couenant
were
instructed
in
the
principl●
of
religion
all
the
rest
of
the
yeare
against
these
two
times
.
And
thus
farre
the
couenant
was
continued
,
that
no
stranger
was
admitted
into
the
societie
of
the
Saintes
,
but
he
first
solemnly
entred
into
Gods
couenant
,
and
promised
to
doe
what
the
Lorde
commaunded
in
his
worde
.
Quest
.
You
haue
sufficiently
shewed
me
that
the
Church
was
so
mindfull
of
the
couenant
that
they
receiued
none
into
their
felowship
,
but
those
onely
that
submitted
themselues
to
the
ordinances
of
God
,
which
is
a
thing
worthie
good
consideration
.
But
my
desire
was
and
is
to
know
if
the
faithfull
themselues
beeing
of
the
couenaunt
,
did
at
any
time
repeate
it
or
renewe
it
.
Ans.
The
second
manner
of
catechising
,
The
second
manner
of
catechi●sing
.
whereof
I
spake
before
,
and
which
now
is
to
be
declared
,
sheweth
the
continuance
of
the
couenant
euen
among
the
faithfull
.
For
the
place
,
Deut.
26.14.15
.
whereof
I
spake
a
little
before
,
teacheth
vs
that
when
the
Lord
receiueth
any
into
his
couenant
,
hee
doth
not
receiue
that
partie
alone
which
then
in
his
owne
person
doth
promise
to
doe
what
the
Lord
commaundeth
,
but
also
〈◇〉
his
infinite
mercie
he
receiueth
that
mans
●●●teritie
though
then
vnborne
,
euen
for
●housandes
of
generations
,
●●e
former
manner
of
cachis●
.
as
also
it
appeareth
,
Gen.
17.7
.
I
will
establish
my
couenant
betweene
mee
and
thee
and
thy
seede
after
thee
in
their
generations
for
an
euerlasting
couenant
.
And
the
other
place
of
Deut
.
31.10
.
before
mentioned
also
,
as
touching
the
solemne
repeating
of
the
lawe
and
couenant
:
euen
both
these
places
teach
vs
that
there
ought
to
be
a
continuall
repeating
of
the
couenant
,
which
thing
hath
well
beene
obserued
in
this
other
kinde
of
catechising
.
For
the
children
of
the
faithfull
which
were
baptised
in
their
infancie
,
when
they
came
to
yeares
of
discretion
haue
been
taught
both
priuatly
at
home
,
and
publikely
in
the
congregation
,
what
great
thinges
the
Lorde
did
for
them
and
for
their
forefathers
when
he
receiued
them
into
his
couenant
:
which
thinges
when
the
children
of
the
faithfull
had
learned
,
and
were
able
sensibly
to
render
a
reason
of
their
faith
,
then
they
in
the
presence
of
the
congregation
did
openly
declare
their
faith
,
and
promised
to
obey
the
commaundementes
of
God
,
and
so
in
their
owne
person
renewed
Gods
couenant
,
and
were
then
confirmed
to
be
of
the
couenant
.
And
this
is
that
which
in
auncient
times
was
casled
confirmation
,
howsoeuer
the
detestab●●
two
horned
beastes
and
antichrist●●●
Rome
haue
abused
it
.
Also
that
the
●●●●dren
of
the
faithfull
might
be
religiou●●●structed
in
the
principles
of
religion
,
Two
chief
ticles
of
and
know
what
greate
thinges
God
had
done
for
them
,
and
be
able
thereof
to
render
a
sound
reason
and
sensible
,
before
they
were
confirmed
:
there
were
in
the
primitiue
Church
catechisers
which
instructed
both
heathens
before
they
were
baptised
,
and
also
the
children
of
the
faithfull
before
they
were
confirmed
.
Such
catechisers
or
doctors
were
Pantenus
(
Euseb
.
lib
.
5.
cap
.
9.
)
Clemens
(
Euseb
.
lib
.
6.
cap
.
6.
Origene
(
Euseb
.
lib
.
6.
cap
.
8.
)
and
others
after
them
in
the
Church
of
Alexandria
in
Aegypt
.
And
such
a
catechiser
was
Optatus
at
Carthage
in
Ciprians
daies
,
Ciprian
.
lib
.
3.
Epist.
22.
And
by
these
and
such
other
meanes
was
Gods
couenant
repeated
,
renewed
,
and
continued
from
generation
to
generation
,
euen
to
these
our
daies
as
you
see
.
Quest
.
Was
there
any
other
custome
in
the
primitiue
Church
to
declare
the
continuance
of
this
couenant
?
Ans.
The
Church
then
so
diligently
kept
this
holy
couenant
,
that
if
any
man
performed
not
his
promise
of
obeying
Gods
commaun●●●entes
,
but
transgressed
,
neyther
vpon
due
●●●●●ition
amended
his
fault
as
Gods
lawes
●●●houd
;
the
same
person
was
banished
&
ex●●reth
unicated
out
of
the
companie
and
fe●●●wship
of
the
faithfull
till
hee
amended
.
And
you
see
excommunication
continueth
to
this
day
,
so
that
you
neede
no
more
to
let
you
vnderstande
what
care
the
Church
of
Christ
hath
had
of
the
continuance
of
Gods
couenant
.
Quest
.
It
is
most
true
and
euident
which
you
say
,
and
I
am
therewith
satisfied
.
But
as
excommunication
is
continewed
in
the
Church
,
so
I
wish
catechising
were
also
continewed
,
that
though
there
be
fewe
or
no
heathens
at
all
which
desire
to
be
of
Gods
couenant
(
so
neare
is
the
fulnesse
of
the
gentiles
come
in
,
and
so
neare
may
we
feare
least
our
reiection
bee
at
hand
,
whereof
Paul
long
since
admonished
vs
,
Rom.
11.22.25
.
)
yet
the
children
of
the
faithfull
might
be
instructed
,
and
so
continue
the
couenant
of
God
,
why
is
not
this
catechising
now
vsed
?
Ans.
Catechising
continued
.
It
is
continued
amongs
vs
or
else
the
fault
is
in
the
preachers
,
who
are
enioyned
to
catechise
the
youth
of
their
parish
euery
Lordes
day
in
the
after
noone
.
And
the
children
of
the
faithfull
thus
catechised
and
taught
the
principles
of
religion
,
are
to
come
into
the
face
of
the
congregation
assembled
in
the
Church
,
and
there
to
confesse
their
faith
,
and
to
promise
obedi●●●●
vnto
the
commaundementes
of
Go●●●●●●ding
to
that
little
and
short
〈◇〉
forth
by
authority
,
Two
chief
●●ticles
of
wherein
the
holy
practises
of
the
primitiue
Church
are
most
worthily
and
liuely
expressed
as
touching
this
thing
speake
of
,
euen
the
continuance
and
renewing
of
the
couenant
.
For
therein
the
childe
openly
promiseth
in
his
owne
person
three
thinges
:
first
to
forsake
the
flesh
,
the
world
and
the
diuell
;
secondly
to
beleeue
all
the
articles
of
the
christian
faith
;
thirdly
to
keepe
God
holy
commaundementes
.
Quest
.
What
are
the
principles
of
religion
that
long
since
were
,
and
now
are
,
or
ought
to
be
taught
in
the
Church
of
Christ
?
Ans.
Of
the
principles
of
Christian
religion
.
Those
which
are
set
downe
by
the
holy
Ghost
,
Heb
.
6.1.2
.
as
for
example
.
1.
First
,
repentance
from
dead
workes
,
that
is
,
both
true
sorrow
for
former
sinnes
,
and
also
in
regard
of
the
time
to
come
,
a
renouncing
of
the
workes
of
the
flesh
,
the
worlde
and
the
diuell
.
2.
Secondly
,
faith
towards
God
,
that
is
,
a
confession
of
the
trinitie
,
and
of
our
saluation
by
the
mercies
of
God
in
Iesus
Christ
our
Lord
.
3.
Thirdly
,
the
doctrine
of
baptisme
,
that
is
,
the
mysterie
and
the
meaning
of
the
sacramentes
.
4.
Fourthly
,
laying
on
〈◇〉
handes
,
that
is
,
that
the
children
of
the
〈◇〉
being
catechised
,
should
make
open
〈…〉
of
their
repentance
,
of
their
faith
,
〈◇〉
sacramentes
of
God
,
and
so
haue
handes
laide
vpon
them
,
and
be
confirmed
to
be
of
the
couenant
of
God
,
and
of
the
visible
Church
.
5.
Fiftly
,
the
resurrection
from
the
dead
,
that
is
,
that
albeit
they
should
die
and
their
bodies
be
laide
in
the
earth
,
yet
at
the
last
day
they
should
be
raised
vp
to
life
againe
.
6.
Sixtly
,
eternall
iudgement
,
that
is
,
that
God
the
eternall
iudge
,
who
will
then
condemne
the
wicked
to
eternall
condemnation
,
will
giue
them
that
are
thus
receiued
into
his
holy
couenant
,
and
accordingly
continue
therin
,
an
euerlasting
crowne
of
glory
in
his
heauenly
kingdom
for
euermore
.
Quest
.
Why
are
not
our
children
now
a
daies
taught
these
principles
of
religion
?
Ans.
They
be
.
For
when
they
are
taught
the
Lords
praier
,
the
articles
of
Christian
faith
,
the
ten
commandements
,
and
the
meaning
&
vse
of
the
sacraments
,
then
do
they
learne
these
principles
of
religion
before
mentioned
.
And
if
you
consider
well
the
questions
propounded
and
answers
made
by
children
in
our
churches
where
there
is
a
godly
and
painefull
minister
,
ye
shall
see
that
these
things
are
both
taught
and
learned
.
For
when
our
children
in
answering
the
minister
,
solemnly
renounce
the
flesh
the
world
,
and
the
diuell
;
when
they
conf●●●
the
articles
of
christian
faith
;
and
wh●●●
promise
to
obey
Gods
commaundement
〈◇〉
that
little
catechisme
established
by
authoritie
requireth
:
Two
chief
articles
of
then
they
plainely
shewe
they
haue
learned
these
principles
of
religion
,
and
keepe
the
custom
of
the
primitiue
Church
,
&
so
the
couenant
between
God
&
man
is
renued
&
continued
from
generation
to
generation
.
Quest
.
I
pray
you
declare
and
lay
open
these
principles
of
religion
more
fully
,
and
first
for
their
order
,
secondly
for
the
summe
of
them
.
Ans.
That
order
I
thinke
best
,
The
order
to
be
obserued
in
the
principles
of
religion
.
which
is
most
naturall
and
most
agreeable
to
the
couenant
of
God
.
For
where
there
is
no
couenant
between
God
and
man
,
there
these
principles
of
Christian
religion
are
not
regarded
.
But
where
there
is
a
couenant
made
betweene
God
and
man
,
God
first
requireth
that
his
gracious
promises
should
be
beleeued
,
&
secondly
that
his
commandements
should
be
obeied
.
Againe
as
the
fire
is
before
the
heat
,
the
sunne
before
the
light
,
the
fountaine
before
the
riuer
that
runneth
from
it
,
and
generally
as
the
cause
efficient
is
before
the
effect
,
so
is
faith
before
the
law
.
For
good
works
are
the
fruites
of
faith
.
Thirdly
without
faith
neither
the
sacramentes
can
be
comfortable
vnto
vs
,
nor
our
obedience
see
ptable
to
God
,
nor
yet
our
praiers
be
hard
〈◇〉
granted
.
For
without
faith
it
is
impossible
〈…〉
God
.
Heb
.
11.6
.
●●●st
.
Then
your
meaning
is
,
that
the
first
place
of
right
belongeth
to
faith
,
the
second
to
the
commandementes
.
Ans.
Whether
we
respect
the
time
in
the
making
of
the
couenant
,
or
the
naturall
order
of
causes
,
or
the
expresse
word
of
God
,
faith
must
needes
be
set
before
the
workes
of
the
Law
.
Quest
.
But
what
say
you
to
the
other
priuciples
of
religion
,
as
prayer
,
and
the
sacramentes
?
what
place
will
you
assigne
to
them
?
Ans.
The
order
agreed
vpon
for
faith
and
for
the
law
,
there
needs
no
great
question
to
be
made
for
the
rest
.
For
the
sacraments
are
as
necessarily
annexed
to
faith
,
as
the
seale
to
an
obligation
.
And
praier
likewise
followeth
the
commandements
,
that
what
wants
soeuer
we
find
either
in
our
faith
,
or
in
our
obedience
to
the
commandements
by
reason
of
our
manifold
infirmities
,
we
should
by
earnest
&
often
praiers
craue
of
God
that
he
would
minister
vnto
vs
some
supply
by
the
powerful
presence
of
his
Spirit
,
&
specially
that
through
the
obedience
of
Iesus
Christ
we
may
be
accepted
.
Quest
.
I
vnderstand
then
it
is
your
meaning
to
obserue
this
order
;
to
speake
first
of
faith
&
of
the
sacraments
,
secondly
of
the
commandements
and
of
prayer
.
I
pray
you
therefore
let
me
heare
what
the
chiefe
articles
of
faith
be
,
which
we
ought
to
beleeue
.
Ans.
Two
chief
articles
of
faith
.
The
holy
ghost
setteth
downe
two
principal
articles
of
our
faith
Heb
.
11.6
.
in
these
wordes
,
He
that
commeth
to
God
must
beleeue
1.
that
God
is
,
and
2.
that
he
is
a
rewarder
of
them
that
seeke
him
.
Q.
Concerning
the
former
of
these
two
articles
,
is
there
any
man
which
denieth
that
there
is
a
God
?
Ans.
The
Apostle
saith
not
,
he
that
commeth
to
God
must
beleeue
that
there
is
a
God
,
as
though
he
had
to
deal
with
Protagoras
who
doubted
whether
there
were
any
God
or
no
,
or
as
though
he
had
to
deale
with
Diagoras
Melius
,
Theodorus
,
Cyrenaicus
,
Eumenes
,
Tegeates
,
and
such
like
who
denied
flatly
that
there
was
any
God
:
but
he
saith
,
he
that
commeth
to
God
,
and
so
professeth
God
,
must
beleeue
that
God
is
,
that
is
,
that
he
is
such
a
God
as
the
word
describeth
him
to
be
,
omniscient
,
omnipotent
,
iust
,
righteous
,
mercifull
,
gracious
&c.
and
not
to
say
in
hart
,
God
seeth
me
not
when
I
commit
iniquitie
Psal
.
10.11.13
.
and
Psal
.
50.21
.
or
,
though
I
commit
these
abhominations
yet
God
wil
be
mercifull
vnto
me
and
not
punish
me
according
to
his
word
Deut
.
29.19
.
Rom.
2.3
or
to
haue
any
other
such
imagination
in
his
heart
.
He
I
say
that
commeth
to
GOD
must
not
haue
any
of
these
,
or
any
such
other
cogitation
in
his
minde
,
but
must
faithfully
&
firmly
beleeue
that
God
is
euen
such
a
God
,
as
he
sheweth
himselfe
in
his
word
.
Yea
he
that
commeth
to
God
must
not
hypocritically
confesse
him
with
his
mouth
,
and
most
impiously
denie
him
in
his
workes
Tit
.
1.16
.
Quest
.
Do
you
not
then
condemne
many
men
in
these
dayes
,
,
who
say
they
are
gospellers
,
and
if
ye
demaund
of
them
whether
they
beleeue
that
God
is
,
will
answere
you
angerly
,
and
say
ye
abuse
thē
to
ask
any
such
question
,
and
yet
in
their
deeds
God
wots
are
wicked
men
,
as
vsurers
,
drunkards
,
gluttons
,
whormongers
,
cruell
oppressors
,
theeues
,
bribers
,
couetous
,
murderers
,
craftie
deceiuers
and
such
like
,
as
without
repentance
shall
neuer
enter
into
the
kingdom
of
heauen
.
Ans.
No
if
there
be
anie
such
,
I
condemne
them
not
,
but
it
is
their
owne
deedes
1.
Cor
.
6.9
.
Rom.
8.23
.
Galat
.
5.19
.
It
is
the
word
of
God
Iohn
.
12.48
.
and
their
owne
consciences
Rom.
2.15
.
Tit
.
3.11
.
that
shall
condemne
such
hypocrites
at
that
day
.
Who
nothing
regarding
the
terror
of
the
Lord
(
2.
Cor
.
5.11
.
)
doe
abuse
his
maiestie
in
a
hie
degree
of
presumptuous
sinne
,
which
is
most
dangerous
and
dreadfull
.
For
the
Lord
hath
saide
Deut.
29.19
.
That
he
will
not
be
mercifull
to
such
.
Quest
.
But
to
leaue
such
to
God
,
what
say
you
more
concerning
faith
in
God
?
Ans.
Of
faith
It
is
first
requisite
that
we
know
what
faith
is
,
before
we
can
shew
what
faith
in
God
is
.
Quest
.
What
is
faith
then
how
do
you
define
it
,
or
what
doe
you
call
it
?
Ans.
Two
sorts
of
faith
Before
we
can
define
it
and
declare
what
it
is
,
it
must
of
necessitie
first
be
distinquished
or
deuided
.
For
there
are
two
sortes
of
faith
so
diuers
in
their
nature
,
that
they
cannot
both
possibly
be
comprehended
in
one
definition
or
description
.
Quest
.
Which
be
those
two
kindes
of
faith
?
Ans.
There
neither
is
,
neither
can
there
be
any
faith
,
but
where
two
persons
are
,
the
one
promising
some
thing
,
and
the
other
receiuing
and
beleeuing
that
promise
.
And
in
either
of
these
two
persons
there
is
a
seuerall
faith
differing
either
from
other
,
euen
one
in
him
that
promiseth
,
and
an
other
in
him
to
whome
the
promise
is
made
.
But
the
faith
of
the
one
is
so
diuers
and
differring
from
the
faith
of
the
other
that
they
cannot
both
be
conteined
in
one
definition
.
Quest
.
What
is
his
faith
that
maketh
the
promise
?
Ans.
It
is
truth
,
faithfulnesse
,
constancie
in
performing
that
he
promised
.
This
faith
is
specially
in
God
,
who
is
alwaies
trew
in
all
his
doings
,
and
faithfull
in
all
his
promises
,
as
the
scripture
euery
where
witnesseth
.
And
this
faith
ought
to
be
in
euery
man
truely
and
saith
fully
to
performe
all
his
promises
made
either
to
God
or
man
.
And
the
prophet
Dauid
saith
,
it
is
one
of
the
markes
whereby
Gods
elect
are
knowne
and
discerned
from
others
Psal
.
15.4
.
to
performe
that
he
promiseth
though
it
be
to
his
losse
.
Quest
.
What
is
his
faith
to
whome
any
thing
is
promised
,
and
which
receiueth
and
beleeueth
the
promise
?
Ans.
It
is
a
sure
,
a
certaine
,
a
full
perswasion
that
in
due
time
and
maner
we
shall
enioy
the
thinges
which
are
promised
.
Quest
.
Now
then
to
goe
forward
with
your
purpose
,
Of
the
person
of
God
what
is
it
to
beleeue
that
God
is
?
Ans.
It
is
to
beleeue
that
God
is
such
a
God
as
he
hath
promised
to
be
vnto
vs
,
and
such
a
God
as
the
word
describeth
him
to
be
both
in
respect
of
his
person
,
and
also
in
respect
of
his
properties
or
essentiall
qualities
,
if
I
may
so
speake
.
Quest
.
I
pray
you
shew
me
these
two
things
you
spake
of
the
person
and
the
propertie
of
God
,
and
first
what
saith
the
scripture
touching
the
person
of
God
?
The
scripture
sheweth
these
things
,
1.
that
there
is
one
God
only
in
essence
or
substance
:
2.
that
there
are
three
persons
,
the
Father
,
the
Sonne
,
and
the
holy
Chost
:
3.
that
euery
one
of
these
three
persons
is
God
:
4.
that
there
are
not
three
Gods
,
but
one
God
only
.
Quest
.
These
are
deepe
misteries
and
difficult
matters
whereof
you
speake
,
yet
I
desire
to
beare
somwhat
of
them
,
and
first
shew
me
that
there
is
one
God
alone
.
Ans.
That
there
is
one
God
only
it
is
proued
first
by
testimonie
of
the
scripture
Deut
.
6.4
.
There
is
but
one
God
.
Heare
O
Israell
the
Lord
our
God
is
Lord
only
.
Secondly
by
the
creation
of
the
worlde
Ierem
:
10.10.11.12
.
The
Gods
that
haue
not
made
the
heauens
and
the
earth
,
shall
perish
from
the
earth
,
and
from
vnder
the
heauens
.
And
Dauid
saith
Psal
.
96.5
.
The
Gods
of
the
people
are
idols
,
but
the
Lord
made
the
heauens
.
Thirdly
by
his
prouidence
,
as
it
appeareth
Esai
45.5.6.7
,
8.
the
words
I
omit
for
breuity
fourthly
by
the
miracls
which
he
wroght
in
Egipt
and
for
deliuerance
of
Israel
as
Moses
sheweth
that
the
Lord
is
God
alone
.
Deut
.
4.34.35.36
.
And
Christ
also
proued
himselfe
to
be
God
by
the
miracles
he
did
Iohn
.
5.36
.
&
10.25.38
.
Quest
.
Shew
me
also
that
there
are
three
persons
.
There
are
three
persons
.
Ans.
This
is
manifest
Esai
63.9.10
.
For
there
is
first
the
Lord
,
that
was
troubled
in
their
troubles
:
secondly
,
there
is
the
Angel
of
his
presence
,
which
is
Iesus
Christ
:
thirdly
,
there
is
his
holy
spirit
,
which
the
Israelites
vexed
.
And
if
you
read
the
text
,
you
shall
see
it
plainely
.
Also
when
Iohn
baptized
Christ
Math
.
3.17
.
there
is
first
Christ
baptised
:
Secondly
,
there
is
the
voice
of
the
father
from
heauen
:
Thirdly
,
there
is
the
holy
ghost
descending
like
a
doue
.
Againe
Math
.
28.19
.
Christ
commaundeth
that
baptisme
be
ministred
in
the
name
of
the
Father
,
of
the
son
&
of
the
holy
ghost
you
may
reade
also
2.
Cor
.
13.13
.
Quest
.
Can
it
likewise
be
proued
,
that
each
of
these
three
persons
,
is
God
?
Ans.
The
Father
is
god
First
concerning
the
father
,
I
suppose
there
is
no
doubt
,
there
fore
it
shall
suffice
to
say
with
Iohn
3.16
.
God
so
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
&c.
Secondly
;
of
the
sonne
thus
speaketh
the
Prophet
Esai
.
The
son
is
God
.
9.6
.
But
vnto
vs
a
childe
is
borne
,
and
vnto
vs
a
sonne
is
giuen
:
and
the
gouernement
is
vpon
his
souldiers
,
and
he
shall
call
his
name
wonderfull
,
Counseller
.
The
mightie
God
,
the
euerlasting
father
,
the
Prince
of
peace
&c.
Paul
saith
Rom.
9.5
.
of
whome
came
Christ
,
who
is
GOD
ouer
all
blessed
for
euer
.
And
in
an
other
place
it
is
said
Heb
:
1.8
.
But
vnto
the
sonne
he
saith
,
O
God
,
thy
throne
is
for
euer
&c.
Thirdly
,
The
holy
Ghost
is
God
.
of
the
holy
Ghost
thus
saith
Peter
act
:
5.3
.
Why
hath
Sathan
filled
thine
hearte
,
that
thou
shouldest
lie
vnto
the
holy
Ghost
.
And
in
the
next
verse
,
thou
hast
not
lied
vnto
men
,
but
vnto
GOD
.
Paul
saith
1.
Cor
:
6.19
.
knowe
ye
not
that
your
bodie
is
the
temple
of
the
holy
Ghost
.
and
1.
Cor
:
3.16
.
knowe
ye
not
that
ye
are
the
Temple
of
God
,
and
that
the
spirit
of
God
dwelleth
in
you
?
Quest
.
There
are
not
three
Gods
,
but
one
God
alone
.
Lastly
it
remaineth
yet
that
you
shew
there
are
not
three
Gods
,
but
one
God
alone
.
Ans.
In
the
sixt
chapter
of
Esai
,
the
prophet
saw
the
Lord
in
a
vision
ver
:
1.
and
the
Angels
cried
one
to
an
other
,
Holy
holy
holy
is
the
Lord
of
hostes
vers
:
3.
and
the
Lord
commanded
Esaiah
to
go
and
prophesie
vnto
the
people
vers
:
8
,
9.
Nowe
if
it
be
demanded
who
this
Lord
was
that
appeared
to
Esaiah
,
and
bad
him
go
and
prophesie
,
I
suppose
all
men
will
easily
grant
it
was
the
Father
.
And
that
it
was
the
Sonne
it
appeareth
Iohn
:
12.41
.
These
things
said
Esaias
when
he
saw
his
glory
(
that
is
,
Christs
glory
)
and
spake
of
him
,
that
is
,
of
Christ
.
And
Paul
witnesseth
that
it
was
the
holy
Ghost
act
:
28.25
.
For
in
citing
that
sixt
chapter
of
Esaias
,
he
saith
thus
:
Well
spake
the
holy
ghost
by
Esaias
the
Prophet
&c.
Also
the
Apostle
Iohn
in
his
first
epistle
Chap.
5.
Vers
.
7.
speaketh
thus
:
There
are
three
which
beare
record
in
heauen
,
the
Father
,
the
word
,
and
the
holy
Ghost
:
and
these
three
are
one
.
Quest
.
Now
that
you
haue
declared
these
foure
things
concerning
the
person
of
God
,
I
desire
to
heare
somthing
also
of
the
properties
of
God
,
as
you
promised
before
?
Ans.
The
properties
of
God
We
must
first
consider
the
properties
of
God
generally
as
he
is
one
God
in
Essence
,
and
secondly
the
properties
of
euery
person
by
himselfe
.
Quest
.
What
say
you
then
of
the
properties
of
God
in
generall
?
Ans.
He
that
commeth
to
God
must
beleeue
that
God
is
,
that
is
,
such
a
one
as
the
word
describeth
him
to
be
,
as
for
example
,
that
he
is
omniscient
Prou.
15.3
.
The
eyes
of
the
Lord
in
euery
place
hehold
the
euill
and
the
good
.
That
he
is
omnipotent
Psal
.
115.3
.
Our
god
is
in
heauen
:
he
doth
whatsoeuer
he
will
.
That
he
is
eternal
Psal
.
90.2
.
from
euerlasting
to
euerlasting
thou
art
our
God
.
That
he
is
infinite
1.
King
.
8.27
.
Behould
,
the
heauens
,
and
the
heauens
of
heauens
are
not
able
to
containe
thee
.
That
he
is
good
,
Math
.
5.45
.
&
19.17
.
That
he
is
mercifull
,
Exod
.
34.6
.
That
he
is
iust
,
Psal
.
97.2
.
&c.
And
as
they
that
come
to
God
must
thus
beleeue
that
God
is
,
so
must
they
not
say
when
they
commit
iniquity
,
The
Lord
shall
not
see
:
neyther
will
the
God
of
Iacob
regard
it
,
Psal
.
94.7
.
Nor
in
their
destresse
,
despaire
of
the
power
and
goodnesse
of
God
,
as
the
Israelites
did
,
Psal
.
78.19
.
nor
in
prosperity
say
as
the
Edomites
did
,
Obadi
.
vers
.
3.
nor
when
they
haue
satisfied
the
desires
of
the
flesh
,
wipe
their
mouth
and
say
with
the
harlot
,
Pro
.
30.20
.
I
haue
not
committed
iniquity
,
nor
when
they
are
threatned
with
Gods
iudgements
say
contemptuously
,
Let
him
make
speede
,
let
him
hasten
his
worke
that
we
may
see
it
.
Esat
.
5.19
.
nor
seeke
deepe
to
hide
their
counsell
from
the
Lord
when
they
do
euill
secretly
,
Esai
.
29.15
.
nor
desperately
say
,
We
haue
made
a
couenant
with
death
,
Esay
.
28.15
.
nor
denie
the
Lord
and
say
,
it
is
not
hee
,
Ierem
.
5.12
.
nor
giue
the
Nazarites
wine
to
drinke
:
nor
commaund
the
prophets
saying
,
prophesie
not
,
Amos
.
2.12
.
Mich
.
26.
nor
sweare
by
the
sinne
of
Samaria
,
Amos
.
8.14
.
nor
generally
they
must
not
thinke
,
speake
,
or
do
any
thing
,
which
the
Lord
forbiddeth
in
his
word
.
But
they
must
reuerently
feare
and
obey
the
Lord
and
his
ministers
,
and
all
his
ordinances
.
Thus
must
they
beleeue
that
God
is
,
which
wil
come
to
him
to
be
of
his
house
and
familie
.
Quest
.
What
say
you
now
touching
the
special
properties
of
euery
person
by
himselfe
?
Ans.
The
Father
The
Father
is
said
to
beget
the
Son
,
the
Son
is
begotten
,
the
holy
Ghost
proceedeth
from
them
both
,
but
the
maner
of
the
begetting
of
the
Son
and
of
the
proceeding
of
the
holy
Ghost
is
vnsearchable
and
vncomprehensible
,
and
therefore
we
may
not
be
curious
to
inquire
too
farre
of
the
maiesty
least
we
be
oppressed
of
the
glory
.
Then
to
speake
within
the
boundes
of
the
scripture
and
of
our
owne
measure
,
the
Father
is
said
to
be
Almighty
,
&c
as
was
said
before
generally
,
not
because
those
properties
are
peculiar
to
the
first
person
only
,
but
because
the
first
person
is
as
it
were
the
fountaine
and
the
welspring
of
the
deity
.
Quest
.
What
say
you
of
the
Sonne
?
Ans.
The
person
of
the
Son
.
The
Son
is
specially
to
be
considered
as
he
is
the
mediator
between
God
and
man
,
and
therfore
as
he
is
both
God
and
man
.
Wherfore
we
must
first
consider
his
person
,
then
his
office
.
Quest
.
What
say
you
of
this
person
?
Ans.
He
being
God
equal
with
the
Father
,
assumed
and
tooke
to
his
deity
humain
nature
and
was
borne
of
the
virgin
Mary
,
Math
.
1.18
.
&c.
Luk
.
cap
.
1.
&
2.
&
3.
and
so
was
one
person
consisting
of
two
natures
,
the
diuine
and
the
humaine
.
Quest
.
Wherefore
did
he
take
our
nature
vpon
him
,
and
became
man
also
as
we
bee
?
An.
Because
he
must
be
the
mediator
betwen
God
and
man
,
and
by
his
owne
death
satisfie
Gods
iustice
&
reconcile
vs
to
God
againe
.
Quest
.
Could
he
not
haue
done
this
being
God
onely
,
except
he
also
tooke
our
nature
?
Ans.
No
,
for
if
he
had
beene
only
God
,
he
could
not
haue
suffred
death
for
vs
:
and
if
he
had
beene
man
onely
,
he
could
not
haue
ouercome
death
.
Therefore
that
he
might
suffer
death
for
vs
to
satisfie
the
iustice
of
God
,
who
would
not
be
reconciled
to
vs
but
by
death
,
Gen.
2.17
it
was
necessary
that
he
should
be
man
&
that
he
might
ouercome
death
,
&
so
deliuer
vs
from
death
,
&
the
ransom
paid
might
be
answerable
&
sufficient
,
Act.
20.28
.
&
1.
Pe
.
1.19
.
it
was
necessary
that
he
should
be
God
also
Quest
.
Seeing
then
Christ
is
both
God
&
man
in
respect
of
his
person
,
what
say
you
of
his
office
?
Ans.
The
office
of
Christ
.
Christ
our
mediator
being
both
God
and
man
in
one
person
,
is
in
respect
of
his
office
annointed
with
the
holy
Ghost
,
(
Act.
10.38
.
)
to
be
a
Prophet
,
a
Priest
and
a
King
.
Quest
.
How
is
he
a
Prophet
,
or
what
is
his
office
in
that
he
is
a
Prophet
?
Ans.
Christ
our
prophet
.
He
is
our
Prophet
in
that
the
Lorde
hath
appointed
him
to
reueile
vnto
vs
&
teach
vs
the
will
and
the
counsell
of
God
so
farre
as
concerneth
our
saluation
.
Quest
.
How
then
did
they
that
died
before
Christ
came
,
had
they
no
prophets
?
or
knew
not
they
the
meanes
of
saluation
?
For
I
take
it
your
meaning
is
,
that
Christ
is
our
onely
prophet
.
Ans.
It
is
true
,
Christ
is
our
only
doctor
or
prophet
,
Christ
our
Prophet
from
the
beginning
and
we
are
forbid
to
acknowledge
any
other
,
Mat
.
23.8
.
But
as
the
messenger
or
inferiour
magistrate
sent
from
the
king
with
commission
&
authority
to
execute
some
duty
,
doth
not
make
that
therfore
there
is
no
king
,
or
that
there
are
two
kinges
:
so
other
prophets
being
men
and
sent
by
Christ
,
do
not
make
that
Christ
is
not
our
prophet
,
or
that
we
haue
moprophets
then
Christ
.
And
that
Christ
hath
beene
the
great
prophet
to
reueil
the
mysteries
of
saluation
to
Gods
elect
from
the
beginning
of
the
world
,
I
meane
since
the
first
fall
of
Adam
,
it
may
be
proued
by
the
testimony
of
Peter
,
who
1.
Pet
.
3.19
.
witnesseth
that
euen
Christ
though
then
he
had
not
taken
our
nature
,
went
by
his
diety
and
preached
in
Noe
before
the
floud
to
those
disobedient
persons
which
are
mentioned
,
Gen.
6.
and
which
perished
in
the
waters
for
not
obeying
Christ
their
Prophet
,
and
now
are
,
as
Peter
saith
,
in
prison
,
that
is
in
bell
.
And
that
Christ
preached
afterwards
in
the
other
prophets
it
appeareth
,
in
that
he
gaue
commandement
to
that
great
prophet
Moses
Exod
.
3.2
.
Act.
7.30
.
&c.
And
as
the
Lord
said
of
Christ
since
he
tooke
our
nature
,
Mat
.
17.5
.
heare
him
:
so
the
same
Lord
said
of
Christ
long
since
,
euen
when
Israel
was
newly
come
out
of
Aegypt
,
Exod
.
23.21
.
Beware
of
him
,
and
heare
his
voyce
,
and
prouoke
him
not
,
&c.
And
whosoeuer
wil
not
hearken
to
my
words
,
which
he
(
that
is
,
Christ
)
shall
speake
in
my
name
,
I
will
require
it
of
him
saith
the
Lord
,
Deut
.
18.19
.
as
it
is
plainely
expounded
,
Act.
3.22
.
&c.
&
7.37
.
&c
Quest
.
But
seeing
Christ
hath
been
the
prophet
since
the
beginning
,
&
now
in
these
last
daies
took
our
nature
&
came
and
preached
in
his
own
person
,
after
died
,
&
rose
againe
,
&
is
ascended
into
heauen
,
&
sitteth
at
the
right
hand
of
the
father
,
doth
he
not
cease
to
do
the
office
of
a
prophet
?
Ans.
No
,
as
before
his
comming
in
the
flesh
he
preached
in
the
former
prophets
;
so
he
now
preacheth
in
the
ordinary
ministers
of
his
word
&
saith
of
thē
.
He
that
heareth
you
,
heareth
me
:
&
he
that
despiseth
you
,
despiseth
me
,
Luk
.
10.16
.
Quest
.
Then
it
is
your
opinion
that
there
ought
as
great
reuerence
and
obedience
to
be
giuen
to
the
word
of
God
preached
in
these
daies
by
silly
poore
men
&
sinners
,
as
if
Christ
himself
preached
Ans.
Yea
,
For
Christ
saith
,
Iohn
.
20.21
.
that
as
the
father
sent
him
,
so
he
sendeth
them
.
Which
words
lest
any
man
should
thinke
to
be
spoken
to
the
twelue
Apostles
onely
,
Paul
telleth
vs
,
Ephes
.
4.12
.
that
Christ
gaue
aswel
ordinarie
pastors
and
teachers
,
as
extraordinarie
Apostles
.
Also
preachers
teach
the
same
doctrine
that
Christ
did
,
and
that
Christ
commaunded
them
,
Mat
.
28.20
.
and
hath
promised
to
be
with
them
alwaies
vnto
the
end
of
the
world
.
Wherefore
as
it
was
saide
to
the
rich
man
in
hell
of
Moses
and
the
prophets
,
Luke
.
16.29.31
.
so
I
say
of
the
preachers
of
the
world
which
teach
nothing
but
that
Christ
commandeth
them
,
that
those
which
will
not
beleeue
the
word
of
God
preached
by
men
called
to
that
office
,
will
not
beleeue
though
Christ
came
againe
and
preached
.
Iohn
saith
,
he
that
knoweth
God
heareth
vs.
1.
Iohn
.
4.6
.
Quest
.
What
say
you
more
concerning
Christ
our
prophet
?
Ans.
Foure
obseruations
In
his
office
of
prophesie
I
obserue
these
foure
things
.
1.
First
,
that
Christ
hath
reueiled
,
and
daily
doth
reueile
vnto
vs
the
whol
counsell
of
God
,
so
farre
as
concerneth
vs
and
the
meanes
of
our
saluation
.
For
Christ
himselfe
saith
,
Iohn
.
15.15
.
All
things
that
I
haue
heard
of
my
Father
,
haue
I
made
knowen
to
you
.
2.
Secondly
,
that
the
ministers
of
the
word
are
the
ambassadours
of
Christ
:
as
Paule
sheweth
,
2.
Cor
.
5.20
.
Now
then
are
we
ambassdours
for
Christ
:
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christes
steed
,
that
ye
be
reconciled
to
God
.
3.
Thirdly
,
they
that
in
these
daies
of
the
cleare
light
of
the
gospell
,
are
ignorant
of
the
means
ofsaluation
,
shal
be
excuseles
at
the
day
of
iudgement
.
For
if
our
gospel
be
hid
,
saith
Paul
,
2.
Cor
.
4.3
.
it
is
hid
to
them
that
are
lost
.
Wherfore
he
saith
in
an
other
place
,
if
any
man
be
ignorant
,
let
him
be
ignorant
,
1.
Cor
.
14.38
.
4.
Fourthly
,
they
that
contemne
saluation
so
plentifully
offred
,
shal
perish
for
euermore
.
Quest
.
What
say
you
now
of
his
other
office
,
of
his
priesthood
?
Ans.
Christ
our
priest
.
That
he
was
ordained
of
God
from
the
beginning
to
be
our
priest
,
euen
our
high
priest
after
an
other
order
and
after
a
better
order
then
that
priesthood
of
Aarons
was
,
as
it
appeareth
,
Psa
.
110.4
.
The
Lord
sware
and
wil
not
repent
,
Thou
art
a
priest
for
euer
after
the
order
of
Melchizedek
which
sheweth
that
he
was
perfigured
in
Melchizedek
from
the
be
ginning
,
Gen.
14.
Quest
.
What
difference
betweene
Christ
and
Aaron
,
and
their
priesthoods
?
Ans.
Very
great
.
Differences
betweene
Christ
and
Aaron
.
First
in
regard
of
their
parentage
they
differ
,
for
Aarons
linage
&
stocke
is
knowen
and
recorded
in
the
scripture
,
Exo
.
6.16.18.20
.
and
elsewhere
.
But
Christ
answerably
to
the
type
of
Melchizedek
,
is
without
father
,
touching
his
humanitie
,
and
without
mother
,
concerning
his
deity
,
Heb
.
7.3
.
Also
Aaron
came
of
the
tribe
of
Leui
,
but
Christ
of
the
tribe
of
Iuda
,
Heb
.
7.13.14
.
Secondly
,
the
manner
of
their
consecration
was
diuers
,
wereby
it
is
euident
that
their
priesthoodes
are
not
all
one
.
For
Christ
was
consecrated
priest
with
an
oath
,
as
it
is
,
Psa
.
110.4
.
The
Lord
sware
,
&c.
but
Aaron
without
an
oath
,
Heb
.
7.20.21
.
Againe
,
Aaron
was
made
priest
after
the
Law
of
the
carnall
commaundement
,
but
Christ
after
the
power
of
the
endlesse
life
,
Heb
.
7.16
.
Also
materiall
oyle
was
powred
vpon
Aaron
at
his
consecration
,
Leu
.
8.12
.
but
Christ
was
annointed
with
the
holy
Ghost
,
(
Act.
10.38
.
)
who
at
his
baptisme
descended
like
a
doue
and
light
vpon
him
,
Math
.
3.16
.
Thirdly
their
offices
and
the
execution
therof
,
differ
in
many
things
,
as
for
example
.
The
Leuitical
priesthood
was
vnperfect
,
but
Christs
priesthood
was
and
is
perfect
,
He
.
7.11
.
The
Leuites
died
and
had
successors
,
and
al
their
priesthood
was
temporary
;
but
Christ
,
priesthood
is
eternall
,
and
he
liueth
for
euer
,
Heb
.
7.23.24
.
Aaron
and
his
successors
were
priests
only
,
but
Christ
is
both
king
and
priest
,
Heb
.
7.1.2
.
As
Melchizedek
was
greater
then
Abraham
,
in
that
he
receiued
tythes
of
him
and
blessed
him
(
for
the
lesse
is
euer
blessed
of
the
greater
)
so
Christ
and
his
priesthoode
is
greater
then
Aaron
and
his
priesthoode
Heb
.
7.4
.
&c.
Aaron
and
his
successors
offred
the
bodies
and
the
blood
of
beastes
,
but
Christ
offred
his
owne
bodie
and
his
owne
bloud
Heb
.
9.12
.
&
10.5
:
Aaron
and
his
successors
were
sinners
,
and
offered
sacrifices
as
well
for
themselues
as
for
the
people
;
but
Christ
being
without
sin
(
1
:
Pet
.
2.22
.
)
offred
him selfe
for
the
people
only
Heb
:
5
:
3.
&
.
7.28
.
Aaron
and
his
successors
offred
oftentimes
one
manner
of
sacrifice
;
but
Christ
offred
himselfe
once
only
Heb
.
10.11.12
.
Aaron
and
his
successors
entred
into
the
tabernacle
made
with
handes
;
but
Christ
is
entred
into
very
heauen
Heb
.
8.6
.
&
9.11.24
.
Aaron
and
his
successors
were
but
ministers
,
but
Christ
is
the
Author
of
saluation
Heb
.
5.9
.
And
there
are
many
moe
differences
between
the
priesthoode
of
Christ
and
of
the
Ieuits
,
mentioned
Heb
7.
&
8.
&
9.
&
10.
Quest
.
I
pray
you
shewe
me
briefely
what
Christes
office
is
,
in
that
he
is
our
priest
.
Ans.
In
one
word
to
answer
you
,
it
is
to
pray
for
vs
,
and
to
offer
vp
sacrifice
for
vs.
Quest
.
What
was
the
sacrifice
he
offred
for
vs.
It
was
his
owne
bodie
Psalm
.
40.7
.
Heb
.
10.5
.
Sacrifice
and
offring
thou
wouldest
not
but
a
bodie
hast
thou
ordeined
me
:
Christes
sacrifice
And
his
owne
blood
Heb
.
9.12
.
by
his
owne
blood
entred
he
in
once
vnto
the
holy
place
,
and
obtained
eternall
redemption
for
vs.
And
from
all
things
,
from
which
we
could
not
be
absolued
by
the
law
of
Moses
,
by
Christ
euery
one
that
beleeueth
,
is
discharged
act
.
13.39
.
Heb
10.
Verse
.
1.
&c.
For
he
is
the
lambe
of
God
that
taketh
away
the
sinnes
of
the
worlde
Iohn
.
1.29.36
.
Quest
.
Doe
you
then
comprehend
the
whole
storie
of
his
passion
in
this
oblation
of
his
selfe
?
Ans.
The
history
of
his
passion
is
at
large
set
downe
in
the
gospell
,
namely
that
he
suffered
in
his
bodie
when
he
was
hungry
,
Christes
sufferings
when
he
was
euill
spoken
of
,
when
he
was
persecuted
,
beaten
,
buffeted
,
reuiled
,
crowned
with
thornes
,
crucified
vpon
the
crosse
,
thrust
into
the
side
with
a
speare
,
so
that
at
the
last
he
gaue
vp
the
ghost
,
died
,
and
was
buried
:
and
that
he
suffred
in
soule
when
he
saide
to
his
disciples
that
his
soule
was
heauie
euen
to
the
death
,
when
he
kneeled
downe
three
times
and
desired
that
cup
might
passe
from
him
if
it
were
possible
,
when
in
this
his
prayer
he
was
in
such
agonie
that
his
sweate
was
like
droppes
of
bloud
trickling
downe
to
the
ground
,
when
he
cryd
vpon
the
crosse
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
,
when
he
offred
prayers
and
supplications
with
strong
crying
&
teares
vnto
him
that
was
able
to
saue
him
from
death
,
and
was
also
heard
in
that
he
feared
Heb
.
5.7
.
I
say
the
storie
of
the
gospell
declareth
these
and
others
of
his
suffrings
plentifully
.
But
you
required
but
the
chiefe
pointes
of
his
suffering
which
was
seene
best
in
his
sacrifice
which
he
our
priest
offred
for
vs
,
and
so
accordingly
I
answered
you
,
purposing
but
briefely
to
touch
that
which
others
haue
handled
at
large
.
Quest
.
What
prayers
did
he
offer
to
God
for
vs
?
Ans.
Christs
prayers
for
vs.
We
heard
but
now
what
earnest
prayer
he
offred
,
when
the
curse
of
God
due
to
vs
for
our
sinnes
,
was
laide
vpon
our
nature
in
his
bodie
,
that
he
hauing
taken
vpon
him
our
nature
,
euen
humane
nature
,
and
being
consecrated
the
prince
of
our
saluation
through
affliction
,
might
bring
vs
to
glorie
Heb
.
2.10
.
But
besides
this
he
offred
most
sweete
incense
,
a
most
comfortable
prayer
to
God
for
vs
Iohn
:
17.
and
it
is
worth
the
reading
a
thousand
times
.
Also
he
being
now
entred
into
very
heauen
,
appeareth
in
the
sight
of
God
for
vs
Heb
:
9.24
.
and
is
able
perfectly
to
saue
them
that
come
to
God
by
him
,
seing
he
euer
liueth
to
make
intercession
for
them
Heb
.
7.25
.
Quest
.
What
vse
and
comfort
commeth
to
vs
by
his
priesthood
?
Ans.
First
,
we
that
beleeue
in
Christ
,
are
deliuered
from
the
wrath
of
God
,
and
from
the
punishment
or
cursse
of
the
law
,
because
Christ
was
made
a
cursse
for
vs
,
Gal.
3.13
.
Secondly
,
we
that
beleeue
in
Christ
are
made
righteous
before
GOD
,
because
Christ
hath
fulfilled
the
Law
for
vs
Rom.
8.3.4
.
&
10.4
.
&
1.
Cor
.
1.30
.
Thirdly
,
we
that
beleeue
in
Christ
may
boldly
goe
vnto
the
throne
of
Grace
,
and
receiue
mercie
,
and
finde
grace
to
helpe
in
time
of
neede
,
Heb
.
4.16
.
Iohn
.
14.13
.
Fourthly
,
we
that
beleeue
in
him
,
ought
therfore
by
him
to
offer
the
sacrifice
of
prayse
alwaie
to
God
,
Heb
.
13.15
.
Quest
.
Now
that
you
haue
shewed
how
Christ
is
our
prophet
,
and
our
priest
,
let
vs
heare
also
his
thirde
office
,
and
howe
he
is
a
king
.
Of
the
kingdom
of
Christ
.
Ans.
Christ
was
ordeined
of
God
euen
from
the
beginning
to
be
a
king
,
(
Micah
:
5.2
.
)
and
therefore
to
haue
a
kingdome
,
as
we
see
he
was
prefigured
in
Melchi-zedek
gen
.
14.18
and
as
it
is
declared
Heb
.
7.1
and
as
it
is
manifest
in
the
kings
of
Iudah
who
were
types
of
Christ
,
as
in
Dauid
;
2.
Sam
7.14
.
Psal
.
2.7
.
&
89.20
,
26.
in
Salomon
,
2.
Sam
.
7.45
.
Ps.
45.
Heb
.
1.8
.
And
in
others
that
succeeded
til
Christ
came
.
For
although
the
regal
dignitie
after
the
people
were
caried
captiues
into
Babylon
,
was
neuer
in
that
glorious
estate
that
it
hath
beene
in
before
,
according
to
the
prophesie
of
Ezekiel
Chap.
21.27
.
yet
Iacobs
prophesie
Gen
,
49.10
,
was
verified
,
and
the
scepter
or
some
shew
thereof
continewed
in
Iudah
till
Christ
came
.
Quest
.
Was
it
then
knowen
to
the
Iewes
before
his
incarnation
,
that
he
should
be
aking
?
Ans.
Christ
acknowledg
knowledged
to
be
a
king
.
As
they
knew
before
that
he
should
be
a
priest
,
so
did
they
know
that
he
should
be
a
king
,
for
as
his
priesthoode
and
kingdome
were
both
prefiguted
in
Melchizedec
Gen
14.
Heb
.
7.1
.
as
we
haue
heard
before
,
so
also
his
kingdom
and
priesthoode
were
prefigured
in
Iehoshua
the
hie
priest
Zechar
6.11.12.13
.
And
therefore
Ieremie
Ch.
23.5
.
Ezekiel
Chap
,
37.22.24
.
and
Zechariah
Chap.
9.9
.
in
expresse
wordes
called
him
a
king
.
In
the
new
testament
he
is
acknowledged
to
be
the
king
of
the
Iewes
Math
.
2.2
.
&
21.5
.
Iohn
.
1.50
,
When
Pilate
asked
Christ
whether
he
were
the
king
of
the
Iewes
,
he
himselfe
denied
it
not
Iohn
.
18.34.36.37
.
And
this
superscription
did
Pilate
write
ouer
his
heade
when
he
was
crucified
,
This
is
Iesus
the
king
of
the
Iewes
Math
.
27.3.7
.
Quest
.
Seing
then
he
is
our
king
,
shew
me
his
kingdome
.
Christs
kingdome
not
of
this
world
.
Ans.
Christ
not
denying
himselfe
to
be
a
king
,
tolde
Pilate
that
his
kingdome
was
not
of
this
world
Iohn
.
18.36
.
Quest
.
If
his
kingdom
be
not
of
this
world
,
whence
then
is
it
?
or
what
is
it
?
Ans.
The
Chuch
is
Christes
kingdome
It
is
the
Church
of
God
that
is
Christes
kingdome
,
and
it
is
from
aboue
,
that
is
,
from
heauen
.
Quest
.
What
is
the
Church
of
God
?
or
how
doe
you
define
it
?
Ans.
It
cannot
easily
be
declared
in
one
word
,
because
vnder
this
name
are
comprehended
somtimes
all
the
elect
of
God
,
whether
they
be
deade
and
departed
out
of
this
life
,
or
they
be
nowe
liuing
here
vpon
the
earth
,
or
they
be
yet
vnborne
,
and
thus
the
word
,
Church
,
is
vsed
Ephes
.
1.22.23
.
Somtime
by
the
name
of
the
Church
is
ment
the
whole
visible
company
of
them
that
outwardly
professe
Christ
and
his
Gospel
in
this
world
,
as
1.
Cor
12.28
.
Somtime
it
is
vsed
for
some
particular
company
of
those
which
professe
the
gospel
,
as
the
company
that
professed
the
gospel
in
the
region
of
Galatia
,
the
Church
of
England
,
the
Church
of
France
,
the
Church
of
Germany
&c.
And
somtimes
for
the
professors
of
the
Gospel
in
one
Citie
,
as
at
Ephesus
,
at
Alexandria
,
at
Corinth
,
or
of
one
parish
as
we
now
vsually
speake
.
Now
though
I
might
iustly
tearme
any
of
these
the
kingdome
of
Christ
,
yet
this
place
specially
requireth
that
we
vnderstand
the
whole
militant
Church
here
vpon
earth
,
and
as
it
is
visible
.
Quest
.
What
doe
you
meane
then
by
the
Church
in
this
place
?
Ans.
The
Church
Both
the
whole
multitude
of
the
professors
of
the
gospel
in
this
world
and
specially
the
seueral
companies
of
professors
,
and
each
of
them
,
which
haue
the
word
of
God
preached
among
them
,
and
the
sacraments
of
Christ
administred
vnto
them
by
Ministers
thereunto
called
.
Quest
.
How
commeth
it
to
Passe
now
that
those
which
professe
the
gospell
in
this
worlde
,
are
the
Church
and
kingdome
of
Christ
?
for
you
saide
a
little
before
that
Christes
kingdom
was
not
of
this
world
.
Ans.
I
saide
before
that
Christes
kingdom
was
not
of
this
world
and
so
I
say
still
.
Nenerthelesse
Christes
kingdome
is
in
this
world
though
not
of
this
world
.
Quest
.
How
can
that
be
?
Ans.
The
faithful
are
strange
in
this
life
.
Verie
well
:
for
he
that
is
an
English
man
borne
,
and
a
free
denizen
of
England
,
may
vpon
occasion
trauell
into
France
or
Italie
,
yet
when
he
is
in
Italieor
France
,
he
is
not
of
France
or
of
Italy
,
but
of
England
stil
,
and
therefore
reteineth
the
name
of
an
English
man
when
he
is
in
France
.
He
is
only
a
stranger
in
other
contries
,
his
home
is
in
England
:
And
so
the
professors
of
the
gospel
in
this
world
are
as
strangers
,
yet
they
are
not
of
this
world
,
but
are
of
the
kingdome
of
heauen
.
Quest
.
How
can
that
be
?
this
seemeth
to
me
more
strange
then
it
was
before
.
For
they
were
borne
in
this
world
,
were
they
not
?
they
neuer
came
as
strangers
into
this
world
out
of
any
other
new
world
,
here
they
were
borne
,
here
they
haue
beene
brought
vp
,
here
they
liue
,
and
shall
till
they
dye
.
Did
they
euer
come
out
of
heauen
?
or
what
say
you
to
this
?
Ans.
I
can
answer
you
this
difficult
and
straunge
question
very
easily
,
and
by
a
familiar
similitude
.
If
any
man
free
borne
in
England
,
and
partaker
of
the
freedom
and
liberty
of
the
land
,
do
at
any
time
renounce
his
freedome
and
liberty
,
he
may
well
liue
in
England
afterward
,
but
he
is
none
of
the
land
,
nor
to
be
counted
as
one
of
England
,
but
as
a
stranger
.
Againe
if
any
man
that
is
a
free
denison
of
London
,
or
of
any
other
place
of
liberty
,
and
priueledge
,
do
at
any
time
disclaime
his
freedom
and
renounce
his
liberty
,
he
is
no
longer
a
citizen
of
London
,
or
a
free
denison
of
that
place
and
liberty
which
he
hath
renounced
,
and
if
he
remaine
there
afterward
,
The
faithfull
renounce
this
world
he
is
but
as
a
stranger
and
a
forener
.
So
the
faithfull
that
professe
the
gospell
of
Christ
,
though
they
were
borne
in
this
worlde
,
yet
because
they
haue
renounced
the
worlde
they
are
none
of
the
worlde
,
but
are
strangers
in
this
worlde
.
Quest
.
Haue
they
that
beleeue
in
Christ
and
professe
his
gospel
rencunced
this
world
&
the
priuiledges
thereof
at
any
time
?
Ans.
Yea
they
haue
renounced
it
either
when
they
were
baptised
,
if
they
were
heathens
before
,
or
else
at
their
confirmation
,
if
they
were
the
children
of
the
faithfull
,
as
I
haue
shewed
before
in
the
first
part
when
I
spake
of
the
couenant
of
GOD
,
and
especially
in
answering
your
60.
and
63.
questions
;
as
also
in
the
beginning
of
this
seconde
part
in
answering
your
second
question
.
Quest
.
I
pray
you
repeate
it
here
againe
in
a
worde
.
Ans.
All
men
by
nature
are
the
children
of
Adam
the
children
of
their
naturall
parentes
,
borne
into
this
worlde
,
and
so
by
nature
also
the
children
of
wrath
,
Ephes
.
2.2
.
wherefore
that
we
may
be
the
children
of
God
,
and
citizens
of
the
kingdome
of
heauen
,
there
are
two
things
required
,
first
that
we
be
borne
againe
the
second
time
,
and
secondly
that
we
renounce
this
world
.
Quest
.
Shew
me
these
two
things
more
plainly
?
Ans.
The
faithfull
are
regenerate
.
Christ
saith
Iohn
.
3.3
.
except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
Quest
.
How
shall
a
man
be
borne
againe
?
Ans.
Of
our
second
birth
To
speake
familiarly
and
plainely
of
this
second
birth
or
regeneration
,
I
obserue
these
three
thinges
.
First
the
Church
is
our
spirituall
mother
in
whose
womb
we
are
conceiued
,
and
of
whom
we
are
borne
,
as
it
is
manifest
in
sundry
places
of
the
scripture
.
Esai
.
51.18
.
&
66.7
.
Canticles
cap
.
3.4
.
&
8.2.5
.
Galat
.
4.26
.
Secondly
,
the
fathers
that
beget
vs
are
the
ministers
of
the
word
,
1.
Cor
,
4.15
.
Galat
.
4.19
.
and
2.
Cor
.
6.13
.
And
for
this
cause
the
Church
and
the
fathers
in
the
Church
,
are
often
called
by
the
name
of
father
and
mother
throughout
the
booke
of
the
prouerbes
of
Salomon
,
and
they
that
are
thus
begotten
in
the
Church
are
called
children
and
sonnes
in
the
same
booke
,
in
these
and
such
like
wordes
,
My
sonne
,
keepe
thy
fathers
commaundement
,
and
forsake
not
thy
mothers
instruction
.
Thirdly
,
the
manner
howe
the
children
of
God
are
begotten
,
regenerate
,
and
borne
a
newe
,
is
by
the
outwarde
preaching
of
the
worde
,
and
by
the
inward
working
of
the
spirit
,
1.
Cor
.
4.15
.
&
1.
Pet
.
1.23
.
If
any
man
desire
more
curiously
to
know
this
mysterie
of
regeneration
,
then
the
scripture
doth
reueile
it
,
let
him
heare
what
Christ
saith
,
Iohn
.
3.8
.
The
winde
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
therof
,
but
canst
not
tell
whence
it
commeth
,
and
whither
it
goeth
:
so
is
euery
man
that
is
borne
of
the
spirit
.
Concerning
our
naturall
generation
no
man
can
tell
howe
some
part
groweth
into
bones
,
some
into
gristles
,
some
into
sinewes
&c.
much
lesse
can
any
man
conceiue
of
the
spiritual
regeneration
.
Quest
.
Then
to
come
to
the
second
point
,
how
doe
the
faithfull
renounce
the
world
?
do
they
not
stall
keepe
their
priuileges
and
liberties
of
their
first
birth
and
of
this
world
?
Ans.
No
,
they
haue
not
the
freedome
and
the
priuiledges
of
two
cities
,
or
of
two
kingdomes
,
but
when
they
are
regenerate
&
made
citizens
of
the
new
Ierusalen
,
of
the
kingdom
of
heauen
,
then
they
renounce
&
forsake
the
freedome
of
their
first
birth
and
of
this
world
.
Que
.
I
pray
you
shew
me
this
more
manifestly
.
Ans.
I
will
make
it
manifest
foure
waies
.
First
,
by
the
practise
of
the
Church
and
of
them
that
are
regenerate
.
For
when
any
heathen
man
is
conuerted
to
the
faith
and
baptised
,
and
when
any
of
the
children
of
the
faithfull
are
confirmed
,
then
they
,
the
Church
requiring
it
,
do
openly
before
the
Church
renounce
the
flesh
,
the
world
,
and
the
diuell
,
as
hath
beene
shewed
before
.
Secondly
,
by
the
action
of
baptisme
.
For
in
baptisme
a
man
is
put
into
the
water
as
if
he
were
drowned
,
dead
,
and
quite
gone
out
of
this
worlde
,
and
so
dead
with
Christ
:
but
immediately
he
riseth
vp
againe
out
of
the
water
,
as
being
raised
vp
with
Christ
vnto
a
new
life
.
And
so
Paul
expoundeth
this
mystery
,
Rom.
6.3
.
Knowe
ye
not
,
that
all
we
which
haue
beene
baptised
into
Iesus
Christ
,
haue
beene
baptised
into
his
death
?
we
are
buried
then
with
him
by
baptisme
into
his
death
,
that
like
as
Christ
was
raised
from
the
dead
by
the
glory
of
the
father
,
so
we
also
should
walke
in
newnes
of
life
.
Thirdly
,
by
the
scripture
,
which
saith
that
we
haue
forsaken
this
world
,
and
are
no
longer
of
this
world
.
Iohn
.
15.19
.
If
ye
were
of
the
world
,
the
world
would
loue
his
own
:
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
Heb
.
13.14
.
heere
we
haue
no
continuing
citie
,
but
we
seeke
one
to
come
.
Read
also
,
1.
Pet
.
2.11
.
Fourthly
,
by
the
confession
of
the
faithfull
themselues
for
Dauid
confesseth
,
Ps.
119.19
.
saying
,
I
am
a
stranger
vpon
earth
,
&c.
Abraham
and
his
predecessors
confessed
that
they
were
strangers
and
pilgryms
on
the
earth
,
Heb
.
11.13
Paul
maketh
like
confession
,
2.
Cor
.
5.1.2.3
.
Quest
.
If
the
faithful
be
strangers
heere
in
this
world
,
what
freedom
or
priuiledge
haue
they
in
the
kingdom
of
heauen
whereof
they
are
?
The
fredome
of
the
faithfull
.
Ans.
They
are
no
more
strangers
and
forreners
(
as
they
were
before
their
regeneration
,
and
as
all
vnregenerate
persons
are
)
but
they
are
citizens
with
the
saintes
,
and
of
the
houshold
of
God
,
Ephes
.
2.19
.
and
being
raised
vp
together
with
Christ
,
are
made
to
sit
together
in
heauenly
places
in
Christ
Iesus
Ephes
.
2.6
.
and
haue
their
conuersation
in
heauen
,
Philip
.
3.20
.
that
is
to
say
,
as
worldly
men
are
continually
occupied
in
their
mindes
,
and
in
all
their
labours
about
earthly
things
:
so
faithfull
haue
their
mindes
and
cogitations
set
on
heauenly
things
.
And
so
Paul
admonisheth
vs
to
doe
,
Colos
.
3.1.2
.
Quest
.
Doth
the
scripture
anywhere
speake
as
you
doe
,
and
call
the
Church
the
kingdome
of
God
,
or
of
Christ
,
or
of
heauen
.
Ans.
The
church
called
the
kingdome
of
heauen
.
It
is
a
great
honor
which
the
Lord
giueth
to
the
Church
of
the
Iewes
,
Exod
.
19.6
.
calling
it
a
kingdome
of
priestes
,
an
holy
nation
,
which
Peter
applieth
to
vs
,
1.
Pet
.
2.9
.
and
Iohn
saith
we
are
kings
and
priests
,
Apoc
.
1.6
.
But
the
Church
is
plainly
called
a
kingdom
in
Daniel
,
Chap.
2.44
&
7.18
.
and
the
kingdome
of
heauen
often
in
the
gospel
,
as
Mat
,
11.11
.
the
least
in
the
kingdom
of
heauen
is
greater
then
Iohn
Baptist
.
And
the
kingdome
of
heauen
is
like
to
a
man
which
sowed
good
seed
in
his
ground
,
Mat
.
13.24
.
the
kingdom
of
heauen
is
like
to
a
draw
net
,
Mat
.
13.47
.
the
kingdome
of
heauen
shal
be
likned
to
ten
virgins
,
Ma.
25.1
.
the
faithful
are
called
the
children
of
the
kingdome
,
Mat
.
13.38
.
Quest
.
Now
that
you
haue
shewed
that
Christ
is
a
king
,
&
hath
a
kingdom
,
&
that
the
Church
is
his
kingdom
:
let
me
heare
also
how
he
ruleth
and
gouerneth
his
kingdome
.
Ans.
The
church
ruled
by
the
word
of
God
.
Christ
sitting
at
the
right
hand
of
God
,
ruleth
in
the
middest
of
his
enemies
,
Ps.
110.2
.
that
though
the
world
rage
against
him
and
his
Church
or
kingdom
,
more
then
euer
it
did
against
Dauids
kingdom
,
yet
he
stil
preuaileth
against
them
,
&
defendeth
his
Church
,
for
he
shall
crush
his
enemies
with
a
rod
of
yron
,
and
breake
them
in
peeces
like
a
potters
vessell
,
Psal
.
2.9
.
Apoc
.
19.15
.
he
shall
wound
kings
in
the
day
of
his
wrath
,
and
shall
iudge
among
the
heathen
,
and
fill
all
with
dead
bodies
,
and
smite
the
head
ouer
diuers
countries
,
Ps.
110.5
.
Apoc
.
14.14.20
.
But
in
his
owne
Church
or
kingdome
he
hath
ruled
,
doth
,
and
will
rule
by
the
scepter
of
his
word
,
&
by
the
guidance
of
his
holy
spirit
to
conduct
the
elect
safely
through
the
wildernesse
of
this
world
into
the
land
of
euerlasting
life
.
And
thus
Christ
God
and
man
doth
and
must
raigne
till
he
haue
put
all
his
enemies
vnder
his
feet
.
1.
Cor
.
15.24
.
Quest
.
How
doth
Christ
rule
his
Church
,
which
is
his
kingdom
by
the
scepter
of
his
word
?
Ans.
As
earthly
kings
rule
the
kingdoms
by
good
lawes
established
,
by
magistrates
to
execute
these
lawes
and
keepe
the
common
people
in
peace
and
quietnes
,
&
by
prouiding
for
things
necessary
at
all
seasons
:
so
Christ
gouerneth
his
church
and
kingdome
by
his
lawes
which
are
expressed
in
his
word
,
and
by
such
persons
as
he
hath
ordained
to
rule
his
church
vnder
him
and
he
himselfe
by
his
prouidence
watcheth
ouer
his
church
that
nothing
is
wanting
to
them
that
leade
a
godly
life
.
Quest
.
Needeth
not
the
Church
then
other
lawes
,
as
the
Popes
canon
law
,
as
it
is
called
to
gouerne
his
Church
?
Ans.
No.
For
the
holy
scriptures
giuen
by
inspiration
of
God
,
are
sufficient
as
Paul
saith
,
2.
Tim
.
3.16.17
.
And
we
are
forbidden
either
to
adde
any
thing
to
the
word
,
or
to
take
any
thing
from
it
,
Deut.
4.2
.
Prou.
30.6
.
Apoc
.
22.18
.
Quest
.
Then
it
is
your
meaning
that
all
the
Church
be
subiect
to
the
lawes
of
God
expressed
in
his
word
.
Ans.
As
kinges
will
not
suffer
,
neither
it
is
meete
they
should
suffer
any
of
their
subiects
to
be
gouerned
by
the
lawes
of
a
forrein
prince
or
king
:
so
Christ
wil
not
abide
that
his
church
should
be
gouerned
by
any
mans
lawes
,
but
onely
by
his
own
word
.
And
if
any
man
wil
not
be
obedient
to
his
lawes
,
heare
what
he
himselfe
saith
,
Luk
.
19.27
.
Those
mine
enemies
which
would
not
that
I
should
reigne
ouer
them
,
bring
hither
,
and
stay
them
before
me
Quest
.
What
say
you
to
the
lawes
of
Christian
magistrates
,
is
not
the
Church
gouerned
by
them
?
Ans.
〈…〉
.
Christian
magistrates
make
no
newe
lawes
for
the
gouernment
of
Christes
church
,
but
by
their
authoritie
and
by
their
lawes
is
the
worde
of
GOD
defended
,
and
spredde
abroade
,
and
men
are
commanded
to
obey
God
,
so
that
the
Lawes
of
magistrates
doe
establish
and
countenance
,
the
lawes
of
God
,
that
wicked
men
doe
not
at
their
pleasure
contemne
the
Lawes
of
God
.
Quest
.
What
vse
do
you
now
make
of
this
doctrine
,
that
Christ
is
our
king
,
and
that
the
Church
is
his
kingdome
?
Ans.
First
as
Christ
hath
triumphed
and
doth
triumph
,
The
vse
of
this
doctrine
.
so
shall
we
triumph
ouer
Sathan
,
sinne
,
death
,
and
hel
,
Rom.
6.14
.
&
1.
Iohn
.
2.13
.
&
4.4
.
Secondly
,
as
Christ
was
consecrated
Prince
of
our
saluation
through
affliction
,
so
must
we
also
suffer
with
him
that
we
may
be
glorified
with
him
Rom.
8.17
.
Coloss
.
1.24
.
&
2.
Tim
.
2.12
.
Thirdly
,
our
kingdome
and
citie
which
we
looke
for
,
is
neither
of
this
world
nor
in
this
world
Heb
.
13.14
.
but
we
are
strangers
and
Pylgrimes
here
in
this
world
and
daily
through
patience
looke
for
a
citie
hauing
a
foundation
,
whose
builder
and
maker
is
God
Heb
.
11.10
.
Fourthly
,
all
they
that
are
Christs
disciples
indeede
,
they
haue
alreadie
renounced
this
present
euill
world
,
and
while
they
continue
here
on
earth
as
strangers
,
solong
they
vse
this
world
as
though
they
vsed
it
not
1.
Cor
.
7.31
.
Fiftly
,
they
are
blessed
and
thrise
happie
that
liue
in
such
a
kingdome
,
in
Christs
kingdom
,
and
vnder
such
a
king
.
Blessed
are
the
people
that
be
so
,
yea
blessed
are
the
people
,
whose
God
is
the
Lord
Psal
.
144.15
.
for
when
Christ
commeth
to
Iudgement
,
they
shall
meete
him
in
the
ayer
;
and
so
euer
be
with
the
Lord
1.
Thes
.
4.17
.
Quest
.
Hitherto
you
haue
spoken
of
the
Father
and
of
the
sonne
,
I
pray
you
proceede
,
and
let
me
heare
somwhat
of
the
holy
Ghost
?
Ans.
The
effects
of
the
holy
Ghost
.
I
will
only
shew
you
some
of
the
effectes
of
the
holy
Ghost
,
which
are
many
and
comfortable
,
as
for
example
:
First
,
when
we
were
by
nature
the
children
of
wrath
and
our
bodies
no
better
then
swinsties
for
diuels
to
dwell
in
,
and
we
were
ruled
by
the
diuel
Ephes
.
2.2
.
then
as
the
Lord
outwardly
called
vs
by
the
ministers
of
his
word
to
resigne
vp
that
our
filthy
house
and
harbor
of
vncleane
spirits
,
and
to
make
our
bodies
holy
temples
for
Gods
spirit
to
dwell
in
,
the
holy
Ghost
inwardly
worketh
vpon
our
soules
to
breede
in
vs
a
loathing
of
the
diuel
and
of
his
workes
,
and
a
loue
of
God
and
of
his
graces
.
Secondly
,
the
holy
Ghost
that
beginneth
his
first
motion
in
vs
,
and
stirreth
vs
vp
to
a
desire
of
God
and
of
his
graces
,
doeth
also
goe
forward
,
illuminateth
our
blind
and
darke
vnderstanding
,
mollifieth
our
harde
heartes
,
reformeth
our
froward
wils
,
and
so
regenerateth
vs
and
maketh
vs
new
creatures
cleane
vessels
,
holy
tabernacles
,
and
commeth
and
dwelleth
in
vs
,
hauing
before
dispossessed
the
Diuel
,
and
driuen
him
out
of
vs.
Thirdly
,
the
holy
Ghost
being
now
com
vnto
vs
,
and
hauing
taken
vp
his
lodging
in
vs
(
1.
Cor
.
6.16
.
)
he
assisteth
vs
to
keepe
out
the
diuel
that
faine
would
reenter
and
possesse
vs
againe
Math
.
12.43.44
.
and
worketh
in
vs
euery
good
grace
which
we
haue
.
Quest
.
What
be
those
graces
which
he
worketh
in
vs
?
Ans.
Whereas
the
father
sheweth
al
things
to
the
son
,
Iohn
.
5.20
.
and
the
son
declareth
to
vs
whatsoeuer
he
hath
heard
of
the
Father
Iohn
.
15.15
.
the
holy
Ghost
openeth
our
eares
to
heare
,
and
enlargeth
our
heartes
to
beleeue
the
glad
tidings
of
saluation
1.
Cor
.
2.10
.
Also
the
same
spirit
doth
strengthen
vs
in
our
grieuous
temptations
.
For
if
Sathan
suggest
into
our
mindes
our
former
wretchednes
when
he
possessed
vs
,
the
holy
Ghost
will
tel
our
consciences
that
we
are
washed
,
and
sanctified
,
1.
Cor
.
6.11
.
Tit
.
3.4
.
And
if
the
Diuel
suggest
to
vs
our
sinnes
committed
since
we
were
purged
,
the
holy
Ghost
will
tel
our
consciences
that
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
and
walke
not
according
to
the
flesh
,
but
according
to
the
spirit
Rom.
8.1
.
that
though
in
respect
of
our
infirmities
we
doe
the
thing
we
would
not
,
and
cry
out
with
Paul
,
who
shall
deliuer
me
from
this
body
of
death
,
Rom.
7.24
.
yet
because
it
is
not
we
,
but
sin
that
dweleth
in
vs
,
Rom.
7.17
.
we
may
likewise
reioyce
with
Paul
.
and
say
,
I
thanke
God
through
Iesus
Christ
our
Lord
.
Againe
if
we
be
in
distresse
of
bodie
or
soule
or
both
,
that
we
know
not
which
way
to
turne
vs
,
or
what
to
say
,
then
the
holy
Ghost
helpeth
our
infirmities
,
and
maketh
request
for
vs
according
to
the
will
of
God
with
sighs
which
cannot
be
expressed
Rom.
8.26
.
and
if
we
be
persecuted
and
brought
before
rulers
for
the
testimonie
of
Iesus
,
this
our
comforter
will
at
that
instant
put
into
our
mindes
what
to
answere
Luk
.
12.11.12
.
Math
:
10.19
.
finally
there
is
no
grace
of
God
in
any
faithfull
Christian
,
but
it
is
this
holy
Ghost
,
this
comforter
,
that
worketh
the
same
in
them
,
and
leadeth
them
into
all
righteousnes
Psal
.
143.10
.
This
holy
Ghost
opened
the
mouthes
of
the
Apostles
to
speake
the
wonderfull
things
of
God
Act.
2.4
.
And
gaue
such
wisdom
to
Steuen
as
al
his
aduersaries
were
not
able
to
resist
Act.
6.10
.
&
emboldened
so
many
martyres
that
no
distres
no
death
could
mak
them
shrink
from
the
Lorde
Iesus
Christ
:
and
as
the
Apostle
witnesseth
,
there
are
greate
varietie
and
diuersitie
of
giftes
,
so
he
saith
it
is
one
and
the
same
spirit
that
distributeth
them
to
euery
man
seuerally
as
he
will
.
1.
Cor
.
12.1
.
&c.
And
to
note
one
thing
more
,
which
I
had
all
most
forgotten
,
because
we
are
strangers
in
this
world
,
and
walke
by
faith
and
not
by
sight
(
1.
Cor
.
5.7
:
)
the
holy
Ghost
is
the
earnest
of
our
inheritance
,
which
hereafter
we
shall
haue
in
heauen
2.
Cor
.
1.22
.
&
.
5.5
.
Quest
.
What
profit
or
vse
redoundeth
to
vs
of
this
doctrine
?
Ans.
First
,
Hatred
of
sinne
.
it
bringeth
to
remembrance
our
former
state
and
miserie
,
to
make
vs
to
loath
sinne
as
the
poison
of
our
soules
.
And
they
that
consider
deepely
of
it
wil
be
as
loth
to
commit
sinne
,
or
keepe
companie
with
notorious
sinners
,
as
weake
stomaked
men
,
or
daintie
dames
are
loath
to
come
nere
any
stinking
carion
or
filthy
puddle
.
Ioy
in
the
holy
Ghost
.
Secondly
,
it
will
make
the
true
beleeuers
so
to
reioyce
in
God
,
and
in
the
blessed
state
of
their
calling
to
a
better
and
more
glorious
life
,
that
nothing
can
take
their
ioy
from
them
,
Good
workes
.
or
make
them
despaire
,
Rom.
8.35
.
Thirdly
,
it
will
breede
newenesse
of
life
,
and
bring
foorth
many
good
workes
as
frutes
of
faith
,
to
the
glorie
of
God
,
and
the
good
of
others
,
and
the
comfort
of
their
owne
conscience
.
Heb
.
12.1.2
.
Fourthly
,
Peace
of
conscience
it
will
bring
peace
of
conscience
and
certainty
of
saluation
to
them
that
truelie
beleeue
and
are
regenerate
.
Quest
.
Now
that
you
haue
spoken
of
the
first
article
of
faith
,
The
second
article
of
faith
.
that
we
must
beleeue
that
God
is
,
I
pray
you
goe
forward
and
declare
the
other
article
,
that
we
must
beleeue
that
God
is
a
rewarder
of
them
that
seeke
him
.
For
these
two
articles
you
set
downe
before
in
answering
my
sixt
question
.
And
first
I
would
knowe
who
those
be
that
seeke
God
.
Ans.
Those
whome
God
first
sought
,
&
found
,
Who
seeke
God
and
called
,
and
brought
to
himselfe
,
when
before
they
were
gone
astray
with
the
rest
of
all
Adams
posteririe
.
Quest
.
Doe
none
seeke
after
God
before
he
seeke
,
and
finde
,
and
call
them
?
Ans.
God
first
seeketh
man
.
No
,
none
,
no
more
then
the
malefactor
and
the
murderer
seeketh
for
the
Iudge
.
For
Adam
so
sone
as
he
had
sinned
,
ranne
away
and
hid
himselfe
among
the
bushes
or
behind
a
tree
from
the
presence
of
GOD
Gen
3.8
.
And
so
doe
all
sinners
Apoc
.
6.15
.
they
dare
not
abide
the
Presence
of
God
the
iust
Iudge
against
whom
they
haue
sinned
.
Abraham
was
an
Idolater
as
his
parents
were
Iosua
24.2
.
and
sought
not
God
,
but
God
first
sought
him
,
and
called
him
Gen.
12.1.2
.
&c.
Quest
.
Doe
you
then
make
this
a
generall
lesson
,
and
true
in
all
men
?
Ans.
Yea
,
for
Christ
saith
none
can
come
to
me
except
the
father
draw
him
Iohn
.
6.37.44.45
.
And
in
an
other
place
Iohn
saith
,
Herein
is
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
Iohn
.
4.10
.
and
a
little
after
Vers
.
19.
We
loue
him
because
he
loued
vs
first
.
Hereof
it
commeth
that
some
men
giue
heede
to
the
word
of
God
when
it
is
preached
,
and
loue
it
,
and
follow
it
,
whereas
others
care
not
for
it
,
but
followe
after
pleasures
and
pastimes
and
vanities
.
1.
Iohn
.
4.6
.
Quest
.
Seeing
then
none
come
to
GOD
but
whome
he
seeketh
and
draweth
to
him
,
I
pray
you
what
is
the
reward
that
he
giueth
them
,
that
seeke
him
.
The
reward
of
them
that
seek
God
.
Ans.
The
same
reward
which
of
his
mercie
and
grace
he
promised
,
when
he
first
sought
them
and
called
them
.
Quest
.
What
is
that
reward
he
promised
?
Ans.
He
promised
to
be
their
God
,
and
the
God
of
their
posteritie
,
that
is
,
to
giue
them
and
their
posteritie
after
them
,
all
things
necessarie
for
this
life
and
for
the
life
to
come
,
as
it
appeareth
when
he
called
Abraham
Gen.
12.1
:
&c.
&
Gen.
17.1
.
&c.
read
Psal
.
24.5
.
&
34.9
.
&
1.
Tim
.
4.8
.
Heb
.
11.9.10
.
Quest
.
What
be
the
promises
of
this
life
?
Ans.
Both
earthly
and
heauenly
.
Quest
.
Earthly
blessings
.
What
be
the
earthly
promises
?
A.
Those
which
are
mentioned
Leuit.
26.
from
the
third
Vers
.
to
the
14.
Verse
,
&
Deut.
28.
from
the
beginning
to
vers
.
15.
And
Exod
.
23.25
.
Psal
.
128.
and
in
many
other
places
.
And
those
which
the
Israelites
enioyed
when
the
obeyed
the
voice
of
the
Lord
,
as
in
the
dayes
of
Salomon
1.
King
.
10.27
.
in
the
dayes
of
Asa
2.
Chro
.
14.6
.
&
.
15.15
.
in
the
dayes
of
Iehosophat
2.
Chro
.
17.5
.
in
the
dayes
Ioash
2.
Chro
.
23.21
.
&
.
2.
King
.
11.20
.
in
the
dayes
of
Vzziah
.
2.
Chro
.
26.5.8.15
.
And
in
the
dayes
of
Hezekiah
.
2.
King
.
18.7
.
&
2.
Chro
.
31.5.10
.
Reade
Iereme
.
31.12
.
Malach
.
3.10
.
Quest
.
What
be
the
heauenly
blessings
which
God
promiseth
in
this
life
?
Ans.
They
are
many
and
greate
,
and
to
name
some
few
particulars
,
he
giueth
them
;
First
,
peace
of
conscience
betweene
God
and
them
,
Rom.
5.1
.
Heauenly
blessing
in
this
life
.
which
is
more
worth
then
the
Gold
of
Ophir
.
He
giueth
them
his
holy
spirit
to
conduct
them
the
right
way
to
heauen
,
to
be
their
comforter
in
all
aduersities
,
and
the
pledge
of
their
inheritance
till
they
come
to
take
possession
of
it
themselues
:
Secondly
,
he
grafteth
them
into
the
body
of
Iesus
Christ
,
so
that
they
are
members
of
his
bodie
,
they
are
of
his
flesh
and
of
his
bones
,
Ephes
.
5.30
.
and
as
the
branches
receiue
life
and
norishment
from
the
vine
:
so
in
that
they
now
liue
in
the
flesh
,
they
liue
by
the
faith
in
the
sonne
of
God
,
who
loued
them
and
gaue
himselfe
for
them
,
Galat
.
2.20
.
whereby
they
are
made
partakers
of
the
godly
nature
,
2.
Pet
.
1.4
.
in
that
they
are
in
some
measure
renewed
and
restored
to
the
image
of
God
,
wherein
they
were
first
created
in
Adam
,
and
so
haue
fellowship
with
the
father
and
with
the
sonne
,
1.
Iohn
.
1.3
.
Thirdly
,
God
hath
so
vnited
and
conioyned
all
the
faithfull
together
into
one
bodie
,
that
they
haue
one
head
Iesus
Christ
,
one
spirit
,
one
faith
,
one
bapaisme
,
one
God
,
and
Father
of
all
,
which
is
aboue
all
,
and
through
all
and
in
them
all
,
Ephes
.
4.4.5.6
.
and
therefore
they
mourne
together
as
did
Daniel
,
Chap.
9.3
.
&
10.2.3
.
Ezra
,
Chap.
9.
Nehemiah
,
Chap.
1.4
.
the
prophets
and
others
.
Also
they
reioyce
together
,
Rom.
12.15
.
And
heere
is
the
catholike
Church
,
and
communion
of
saintes
,
whose
sinnes
are
forgiuen
in
Iesus
Christ
.
Quest
.
What
be
the
blessings
which
God
hath
promised
them
after
this
life
is
ended
?
Ans.
The
Apostle
declareth
it
in
one
word
,
Coloss
.
The
blessings
of
the
life
to
come
.
3.4
.
When
Christ
which
is
our
life
shall
appeare
,
then
shall
we
also
appeare
with
him
in
glorie
.
For
when
the
sonne
of
man
shall
come
with
power
and
greate
glory
to
the
iudgement
of
the
worlde
,
and
all
his
holy
Angels
with
him
,
Math
.
24.30
.
&
25.31
.
then
shall
the
dead
be
raised
vp
.
1.
Thes
.
4.16
.
Apo.
20.12.13
.
and
all
shall
appeare
before
the
tribunall
seat
of
Christ
,
Rom.
14.10
.
&
2.
Cor
.
5.10
.
and
we
that
beleeue
in
him
shal
be
taken
vp
into
the
cloudes
,
to
meete
the
Lord
in
the
aire
and
so
shall
we
euer
be
with
the
Lord
,
1.
Thes
.
4.17
.
Apoc
.
21.
&
22.
where
shal
be
fulnesse
of
ioy
for
euermore
,
Psal
.
16.11
.
Whereas
the
wicked
ones
and
the
vnbeleeuers
shal
be
punished
with
euerlasting
perdition
,
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
,
2.
Thes
.
1.9
.
Quest
.
And
is
this
the
reward
which
God
giueth
them
that
seeke
him
?
Ans.
You
see
the
scripture
sheweth
that
it
is
.
And
seeing
it
is
of
the
meere
mercy
of
God
that
calleth
and
seeketh
vp
men
that
are
vnworthy
to
come
before
him
,
and
affraid
of
his
presence
;
it
is
manifest
that
the
reward
promised
is
of
the
meere
mercy
of
God
.
For
as
the
sonne
can
deserue
nothing
at
his
fathers
hands
,
because
whatsoeuer
he
can
do
it
is
but
his
dudy
:
so
sinfull
man
can
deserue
nothing
at
the
handes
of
God
,
but
when
he
hath
done
all
he
can
,
he
must
say
,
as
Christ
teacheth
vs
,
Luk
.
17.10
.
we
are
vnprofitable
seruants
.
Quest
.
Thus
farre
you
haue
spoken
of
faith
,
Of
the
sacraments
.
and
of
two
speciall
and
generall
articles
of
faith
:
now
go
forward
I
pray
you
and
speake
of
the
sacraments
which
you
said
before
in
the
beginning
of
the
second
part
,
were
annexed
vnto
faith
.
Ans.
Three
things
requisite
to
make
a
sacrament
.
The
sacraments
are
as
it
were
seales
annexed
to
the
couenant
of
God
for
to
confirme
our
faith
in
that
which
God
promiseth
.
And
there
are
three
things
requisite
in
a
sacrament
.
Quest
.
What
be
those
three
things
?
Ans.
[1](A00504-e24720-b)
1
1.
A
spiritual
grace
.
First
there
must
be
a
spirituall
and
a
heauenly
thing
promised
by
God
.
For
where
God
promiseth
nothing
,
there
can
be
no
outward
signe
or
element
,
no
more
then
a
seale
set
to
a
blanke
.
And
when
God
promiseth
earthly
things
which
are
subiect
to
our
senses
,
then
our
senses
are
sufficient
witnesses
to
perswade
our
mindes
.
But
when
the
Lord
promiseth
spirituall
and
heauenly
things
,
which
our
senses
cannot
reach
vnto
,
then
we
haue
need
,
and
the
Lord
hauing
compassion
on
our
infirmities
,
helpeth
our
weaknesse
,
and
by
conuenient
sensible
things
,
setteth
before
our
senses
spirituall
and
heauenly
thinges
.
First
therefore
it
is
requisite
that
to
make
a
sacrament
there
be
some
speciall
grace
promised
,
and
that
by
God
himselfe
.
For
no
man
hath
spirituall
graces
in
his
power
to
promise
them
to
whom
he
will
.
Secondly
,
[2](A00504-e24770-b)
2
2.
A
sensible
thing
there
must
be
some
outward
and
sensible
thing
that
may
liuely
represent
vnto
vs
,
and
set
before
our
senses
that
heauenly
grace
which
is
promised
;
that
our
outwarde
senses
perceiuing
it
,
may
conueygh
the
truth
and
certenty
thereof
vnto
our
mindes
.
For
as
light
commeth
into
the
house
at
the
windows
,
so
al
the
knowledge
and
vnderstanding
which
we
haue
,
commeth
into
our
mindes
at
the
windowes
of
our
outward
senses
,
&
specially
in
at
our
eares
and
at
our
eies
.
Thirdly
,
the
Lord
himselfe
must
both
chuse
out
that
sensible
thing
which
shall
represent
the
spirituall
grace
,
[3](A00504-e24800-b)
3
The
institution
of
God
.
and
also
by
his
own
word
and
institution
ordaine
it
,
and
all
the
manner
of
it
,
to
that
end
and
purpose
.
For
as
man
cannot
make
a
heauenly
promise
,
because
heauenly
thinges
are
not
in
his
power
to
giue
them
to
whom
he
will
:
so
man
may
not
without
very
great
sinne
presume
to
ordaine
any
outwarde
thing
to
represent
a
heauenly
thing
,
but
this
must
be
done
by
the
Lord
onely
.
Quest
.
I
vnderstand
these
three
thinges
very
well
,
I
pray
you
now
let
me
see
what
you
call
a
sacrament
,
and
how
you
define
it
?
Ans.
Definition
of
a
sacrament
.
A
sacrament
is
a
sensible
thing
representing
a
spirituall
grace
,
instituted
of
God
to
confirme
our
faith
and
assure
our
consciences
in
the
spirituall
grace
which
the
Lord
hath
promised
.
Quest
.
Before
you
called
a
sacrament
a
seale
;
is
it
no
seale
now
?
Ans.
I
said
so
,
and
I
haue
not
yet
denied
it
,
for
when
I
said
it
was
a
seale
,
A
sacrament
is
a
seale
.
I
vsed
a
metaphoricall
speech
,
because
it
is
fitly
compared
to
a
seale
.
For
as
a
seale
set
to
the
conditions
that
are
agreed
vpon
by
both
parties
,
doth
ratifie
&
confirme
the
trueth
of
them
for
both
parties
,
and
especially
to
him
,
to
whom
the
promise
is
made
:
so
a
sensible
thing
instituted
of
God
doth
confirme
the
certenty
of
the
spirituall
grace
which
God
hath
promised
,
and
specially
to
man
to
whom
it
is
promised
.
Wherefore
as
the
holy
Ghost
speaketh
of
the
oath
of
God
,
Heb
.
6.17
.
so
may
I
in
some
sort
say
of
a
sacrament
,
that
God
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
the
stablenes
of
his
counsell
(
or
of
his
promise
,
)
bound
himselfe
by
his
seale
or
sacrament
,
that
by
two
immutable
things
)
the
word
or
promise
,
and
the
sacrament
of
God
)
wherein
it
is
vnpossible
that
God
should
lie
,
we
might
haue
strong
consolation
.
Quest
.
How
doth
a
sensible
thing
instituted
of
God
to
be
a
sacrament
,
differ
from
it selfe
before
it
be
instituted
,
or
from
an
other
thing
which
is
of
the
same
kind
,
but
not
yet
ordained
of
God
for
that
purpose
?
Ans.
As
wax
put
to
a
writing
and
sealed
differeth
from
that
it
was
before
,
and
from
other
wax
,
which
is
not
vsed
for
a
seale
:
so
doth
the
sensible
thing
in
the
sacrament
differ
from
it selfe
as
it
was
before
,
and
from
other
thinges
of
the
same
kinde
,
as
for
example
:
Water
when
it
is
ordained
by
the
institution
of
God
for
baptisme
,
remaineth
water
stil
,
as
wax
in
the
seale
is
still
wax
;
but
in
respect
of
the
vse
it
is
put
to
by
Gods
ordinance
,
it
differeth
from
that
it
was
before
,
and
from
other
common
water
.
The
same
may
be
said
of
the
bread
and
wine
in
the
Lords
supper
.
Quest
.
Whose
seale
,
or
signes
,
or
signe
is
the
sensible
thing
in
the
sacrament
,
when
it
is
so
ordined
of
God
to
be
a
sacrament
,
and
to
represent
a
spiritual
grace
?
is
it
the
seal
of
God
that
promiseth
spiritual
grace
?
or
is
it
the
seale
of
the
faithfull
,
to
whom
the
spirituall
grace
is
promised
?
Ans.
The
sacrament
is
the
seale
both
of
God
&
man
.
Though
there
be
no
question
but
that
it
is
the
seale
of
God
;
yet
it
shall
not
be
a
misse
so
say
it
is
the
seale
of
the
faithfull
also
.
For
as
the
Lord
of
mercy
promiseth
spirituall
blessings
,
and
writeth
them
downe
in
the
bible
,
and
thereto
for
our
infirmities
sake
putteth
his
seale
,
the
sacrament
to
confirme
our
faith
,
and
this
the
Lord
doth
when
he
instituteth
the
sacrament
:
soon
the
other
part
man
promiseth
his
faith
&
his
obedience
,
and
likewise
setteth
thereto
his
seale
by
receiuing
of
the
sacrament
.
For
when
man
receiueth
the
sacrament
,
he
doth
for
his
part
as
it
were
set
to
his
seale
and
bindeth
himselfe
by
a
further
testimonie
then
his
word
was
,
to
beleeue
and
to
obey
God
.
Wherefore
Paul
saith
,
Coloss
.
2.14
.
that
the
Iewes
by
vsing
the
ceremonies
of
the
olde
lawe
(
which
were
as
sacraments
)
did
as
it
were
subscribe
their
hands
&
set
to
their
seales
that
they
were
sinfull
and
vncleane
.
And
in
like
maner
euery
faithfull
man
by
receiuing
of
the
sacrament
,
subscribeth
and
setteth
to
his
seale
that
he
will
performe
that
which
he
promised
for
his
part
.
Againe
as
Christ
saith
,
Iohn
,
3
,
33.
that
he
which
receiueth
his
testimonie
that
God
is
true
:
so
he
that
receiueth
the
sacrament
setteth
to
his
seale
that
God
is
true
and
will
certainly
performe
the
spirituall
grace
which
he
promiseth
,
and
setteth
to
his
seale
that
he
will
performe
his
promise
which
he
hath
made
to
God
.
Quest
.
What
is
the
spirituall
grace
which
God
hath
promised
?
Ans.
The
spiritual
grace
that
is
promised
.
Where
as
al
mankind
sinned
in
Adam
,
and
by
reason
of
sinne
was
subiect
to
Gods
eternall
curse
and
to
condemnation
,
Rom.
5.12
.
the
Lord
(
that
hath
mercy
on
whome
he
will
,
Exod
.
33.19
.
)
of
his
vnspeakable
mercy
called
vpon
some
,
as
he
did
vpon
Abraham
,
&
promised
him
;
first
forgiuenes
of
his
sins
,
&
a
celestial
inheritance
in
the
kingdom
of
heauen
as
we
read
Gen.
12.1.2
,
&c.
for
it
appeareth
,
Heb
.
11.10
.
that
both
God
promised
,
&
Abraham
by
faith
hoped
for
the
kingdom
of
heauen
.
Secondly
,
God
(
who
is
not
foolishly
pitiful
to
forgiue
men
their
sins
contrary
to
iustice
,
for
Gods
iustice
requireth
the
death
of
a
sinner
,
promised
also
the
meanes
whereby
Abraham
should
haue
his
sins
pardoned
and
yet
with
iustice
)
and
wherby
he
should
be
made
righteous
,
&
consequently
an
inheritor
of
the
kingdom
of
heauen
.
Q.
It
semeth
to
me
that
you
speak
of
two
promises
first
of
forgiuenes
of
sins
&
of
eternal
life
,
which
ye
ioine
together
;
&
secondly
of
the
means
wherby
sins
are
forgiuen
,
&
happines
is
purchased
.
Ans.
I
wold
make
the
promise
,
that
is
,
the
grace
promised
,
to
be
but
one
grace
or
blessing
:
but
because
it
is
so
ample
of
it self
,
&
for
our
better
conceiuing
of
it
,
my
desire
is
to
lay
open
the
seuerall
branches
of
it
.
And
for
that
cause
haue
I
vsed
moe
wordes
,
as
for
example
;
Because
all
men
are
sinners
Eccle
.
7.31
.
and
sinners
shall
not
stand
before
God
Ps.
5.5
.
nor
inherit
the
kingdome
of
God
,
1.
Cor
.
6.9
.
Therefore
it
is
necessarie
that
our
sinnes
be
perdonned
and
doone
away
,
that
we
may
be
acceptable
to
God
and
capable
of
the
kingdome
of
heauen
.
And
because
God
hath
giuen
this
generall
law
,
Gen.
2.17
.
That
whensoeuer
man
sinned
,
he
should
certainly
die
the
death
:
and
to
satisfie
his
owne
iustice
gaue
his
only
begotten
sonne
to
take
our
nature
of
the
virgin
Mary
and
be
man
as
we
are
in
all
things
(
sinne
only
except
Heb
.
4.15
.
and
laid
vpon
him
the
iniquitie
of
vs
all
,
Esai
.
53.6
.
That
is
the
punishment
which
was
due
to
vs
for
our
sinnes
.
And
because
Christ
hath
fulfilled
the
whole
law
for
vs
,
and
imputeth
his
righteousnes
to
vs
that
beleue
in
him
,
therefore
I
comprehend
vnder
that
spirituall
grace
,
the
meanes
which
God
ordeined
for
our
saluation
and
redemption
.
If
I
could
in
fewer
words
comprehend
the
spirituall
grace
,
which
I
said
was
the
first
of
the
three
things
that
make
a
sacrament
,
I
would
very
gladly
doe
it
.
But
I
had
rather
vse
many
words
then
not
declare
the
thing
itselfe
.
Quest
.
What
is
the
outward
and
sensible
thing
,
that
representeth
that
spirituall
grace
?
It
may
be
that
the
heauenly
grace
that
is
promised
,
will
better
appeare
in
the
visible
thing
.
Ans.
Of
the
outward
element
.
Because
God
hath
ordayned
moe
sacraments
then
one
,
I
must
necessarily
speake
first
of
the
number
of
sacraments
,
and
then
orderly
of
each
sensible
signe
which
representeth
the
spirituall
promise
;
and
in
speaking
of
them
seuerally
,
we
shall
see
the
institution
also
which
is
the
third
thing
required
to
make
a
sacrament
.
Quest
.
How
manie
sacraments
doe
you
say
there
are
?
Ans.
Two
sacraments
.
There
are
onely
two
sacraments
:
the
first
is
baptisme
;
the
second
is
the
Lords
supper
.
Quest
.
It
may
be
then
that
there
are
two
promises
,
as
I
saide
before
,
and
so
now
two
sacraments
according
to
those
promises
.
Is
it
not
so
?
Ans.
No
,
there
is
but
one
promise
consisting
of
diuers
and
specially
of
two
braunches
.
And
the
visible
signe
in
either
of
these
two
sacraments
,
representeth
the
whole
promise
.
If
any
man
will
say
that
baptisme
representeth
more
fully
the
former
braunch
of
the
promised
grace
;
and
the
Lords
supper
,
the
latter
,
I
will
not
greatly
contende
.
Quest
.
What
is
the
visible
thing
in
baptisme
,
which
representeth
the
spirituall
grace
?
Of
baptisme
Ans.
It
is
water
,
as
all
men
may
see
.
Quest
.
Al
men
in
deede
see
it
is
water
which
is
vsed
in
baptisme
.
But
did
God
euer
make
choyse
of
water
to
be
the
sensible
element
in
the
sacrament
of
baptisme
?
or
did
he
at
any
time
institute
and
commaund
this
sacrament
to
be
ministred
in
water
?
Ans.
The
signe
in
baptis
.
me
is
water
.
Iohn
the
baptist
administred
this
sacrament
in
water
Mark
.
1.
Math
.
3.
&
it
may
appeare
Luke
.
1.8
.
&
3.2
.
&c.
That
he
had
an
expresse
commaundement
for
all
that
he
did
,
though
euery
thing
be
not
particularly
set
down
in
the
word
.
And
Christ
in
plain
words
commanded
this
sacrament
to
be
ministred
in
water
,
Math
.
28.19
.
when
he
said
Baptizing
them
in
the
name
&c.
Quest
.
Iohn
in
deede
baptized
in
water
:
but
that
Christ
Math
.
28.19
.
commanded
this
sacrament
to
be
ministred
in
water
,
or
wine
,
or
oyle
or
sand
,
or
any
other
thing
,
I
cannot
perceiue
.
Ans.
If
this
word
,
Baptizing
,
had
bene
translated
by
anie
english
word
,
you
should
haue
seene
it
:
for
the
word
signifieth
washing
,
and
it
might
haue
beene
translated
washing
them
&c.
And
so
the
word
is
translated
Mark
.
7.4
.
Where
it
is
saide
,
that
the
pharisies
when
they
come
from
the
market
except
they
wash
,
they
eate
not
.
Thus
the
word
is
also
expounded
,
Act.
22.16
.
Arise
and
be
baptized
,
and
wash
away
thy
sinnes
.
For
when
he
had
saide
arise
and
be
baptized
,
he
interpreteth
in
the
next
word
the
signification
and
meaning
of
this
word
baptized
and
,
saith
wash
away
&c.
Wherefore
you
may
hereby
see
that
Christ
commaunded
water
for
the
sensible
signe
in
baptisme
.
For
it
is
and
alwayes
hath
beene
the
common
custome
to
washe
in
water
.
Quest
.
I
Pray
you
shew
me
then
how
water
in
baptisme
representeth
the
spirituall
grace
which
is
promised
.
The
signe
representeth
the
grace
.
Ans.
Before
I
laide
out
the
spirituall
promise
,
or
the
promised
grace
,
specially
in
two
branches
whereof
the
one
was
forgiuenes
of
sinnes
and
eternall
life
;
the
other
was
the
meanes
whereby
this
blessednes
shoulde
be
performed
,
or
if
you
please
so
to
take
it
,
the
author
of
this
happines
,
which
is
Christ
Iesus
crucified
for
our
saluation
.
Now
,
to
answere
you
directly
,
when
our
bodies
are
washed
with
water
,
in
this
sacrament
of
baptisme
,
it
teacheth
vs
that
so
also
we
,
euen
our
bobies
and
soules
are
washed
from
sinne
,
and
that
of
vncleane
,
we
are
become
cleane
,
and
that
of
deade
men
in
sinnes
and
trespasses
,
we
are
made
aliue
to
God
;
and
that
this
commeth
by
the
meanes
of
Iesus
Christ
,
who
suffered
death
and
shed
his
blood
vpon
the
crosse
for
our
redemption
.
Quest
.
I
pray
you
repeat
this
againe
.
Ans.
God
promised
vnto
vs
the
forgiuenes
of
our
sinnes
,
he
promised
also
to
giue
vs
eter
nall
life
,
&
all
this
by
the
death
of
Iesus
Christ
our
Lord
.
This
promise
is
alreadie
performed
,
Christ
is
deade
for
vs
,
our
sinnes
are
doone
away
and
we
are
made
partakers
of
eternall
life
,
so
much
as
may
be
in
this
present
life
.
Now
in
baptisme
,
the
water
washing
away
the
filthines
of
our
bodies
,
as
our
senses
are
witnesses
,
doth
represent
the
washing
away
the
filthines
of
our
sinnes
,
and
teacheth
vs
that
it
is
the
blod
of
Christ
,
which
purgeth
our
consciences
from
deade
works
to
serue
the
liuing
God
.
Quest
.
Because
you
saide
afore
that
the
sacrament
is
also
the
seale
of
man
,
I
pray
you
shew
me
how
man
setteth
to
his
seale
to
confirm
his
promise
in
this
sacrament
.
Man
receiuing
the
sacrament
bindeth
himselfe
to
perform
his
promi●
Ans.
When
man
is
called
by
the
word
of
God
to
hope
of
saluation
by
Iesus
Christ
,
and
when
man
ioyfully
receiuing
and
accepting
of
this
grace
offred
,
entereth
into
Gods
couenant
,
then
man
,
the
Lord
so
requiring
,
doeth
promise
to
forsake
the
flesh
,
the
world
,
and
the
Diuel
,
to
beleeue
in
God
,
and
to
obey
his
commaundements
.
And
when
he
receiueth
baptisme
vpon
the
former
conditions
,
he
goes
into
the
water
,
and
there
is
vnder
the
water
,
as
if
he
were
gone
out
of
this
world
,
and
had
forsaken
this
world
,
then
he
comes
vp
againe
as
a
new
borne
man
to
serue
God
in
newnes
of
life
.
And
this
verie
action
is
as
it
were
a
seale
,
or
the
setting
to
of
his
seale
,
to
testifie
that
he
beleeues
the
promise
of
God
,
else
he
would
neuer
do
so
,
and
it
testifieth
his
obedience
in
that
he
so
receiueth
this
sacrament
as
God
commandeth
him
.
Quest
.
By
whome
ought
this
sacrament
to
be
administred
?
Ans.
Baptisme
must
be
ministred
by
the
ministers
of
the
word
.
By
the
ministers
of
the
word
,
for
this
office
was
first
committed
to
Iohn
Baptist
,
secondly
to
the
Apostles
Math
28.19
.
and
consequently
to
all
the
ministers
of
the
word
so
that
others
may
no
more
lawfully
chaleng
authoritie
to
baptise
then
to
preach
.
Also
it
is
a
part
of
the
ministry
,
and
when
the
sacrament
of
baptisme
is
administred
,
then
ought
the
couenant
to
be
laide
open
and
declared
.
For
as
men
will
not
set
their
seales
to
a
blanke
not
yet
to
a
paper
wherein
the
conditions
are
written
,
except
they
first
heare
or
reade
the
conditions
themselues
:
so
is
it
not
meete
that
baptisme
,
the
seale
of
the
couenant
betwen
God
and
man
be
administred
,
except
the
couenant
and
the
condicions
of
the
couenant
be
first
manifested
that
the
church
may
see
the
ministers
haue
the
warrant
of
the
word
for
that
they
doe
,
and
so
all
may
be
edified
.
Seeing
then
the
couenant
is
to
be
declared
before
the
sacrament
is
to
be
administred
,
it
is
not
for
others
,
that
haue
no
commission
to
expound
the
couenant
,
to
enterprise
to
minister
the
sacrament
.
Quest
.
To
whome
is
baptisme
to
be
ministred
vnto
?
To
those
which
haue
made
a
couenant
with
God
,
that
is
,
to
those
,
Baptisme
ministred
to
them
only
that
are
in
the
couenant
.
to
whome
God
is
gratious
and
hath
promised
that
spiritual
grace
,
whereof
I
spake
before
.
Quest
.
How
shall
we
know
who
those
be
?
Ans.
Those
which
make
profession
of
the
couenant
of
God
,
and
of
their
faith
.
Who
are
in
Gods
couenant
.
For
God
hath
called
a
few
here
on
earth
into
his
couenant
,
and
ioyned
them
together
in
a
holy
fellowship
,
and
committed
to
them
his
oracles
,
his
word
,
the
tables
of
the
couenant
,
the
old
and
the
new
testament
.
And
al
they
whome
God
doth
call
and
offer
,
grace
vnto
,
when
they
accept
of
that
grace
offred
,
then
they
come
into
the
Church
,
and
professe
their
faith
and
their
couenant
with
God
,
&
craue
to
haue
their
names
enrowled
and
regestred
in
the
church
,
which
is
the
kingdome
of
Christ
,
and
so
are
made
partakers
of
the
manifould
graces
of
God
which
are
distributed
in
the
Church
by
the
ministers
,
which
are
appointed
to
be
stewards
of
the
manyfould
mysteries
of
GOD
1.
Cor
.
4.1
.
And
thus
shall
you
easilie
know
them
.
Quest
.
Are
no
other
entred
into
Gods
couenant
,
but
those
that
outwardly
professe
it
?
Ans.
None
to
mans
knowledge
,
but
they
and
their
children
.
Quest
.
Children
of
the
faith
ful
are
in
the
comenant
.
Are
the
children
of
the
faithfull
in
Gods
couenant
?
Ans.
Yea
they
are
in
the
couenant
.
For
God
sayth
Gen.
17.7
.
to
Abraham
,
and
so
to
all
the
faithful
that
he
will
be
their
God
and
the
god
of
their
posteritie
,
and
that
his
couenant
shal
be
aswell
with
their
posteritie
as
with
them
.
Quest
.
May
all
the
children
of
the
faithful
be
baptised
in
their
infancie
,
because
they
are
the
children
of
the
faithfull
,
and
therefore
in
the
couenant
?
Ans.
Yea
,
that
is
reason
sufficient
,
and
we
neede
no
more
.
And
for
this
cause
the
Israelits
circumcised
their
men
children
the
eight
day
after
their
birth
,
Children
of
the
faithfull
baptised
.
and
Christians
haue
alwaies
beene
accustomed
to
baptise
their
children
in
their
infancie
.
Quest
.
Wherefore
then
serue
God-fathers
and
God-mothers
?
or
what
is
the
reason
why
there
are
any
?
for
if
your
former
wordes
be
true
,
and
your
reasons
good
,
I
thinke
there
needs
none
.
Onely
it
is
sufficient
to
baptise
them
because
they
are
the
children
of
the
faithfull
.
Ans.
I
suppose
the
Church
appointeth
not
God-fathers
and
Godmothers
for
any
necessity
,
Of
God
fathers
.
as
though
children
could
not
be
baptised
truely
and
fully
without
them
,
but
for
order
,
for
edification
,
or
for
some
other
good
cause
,
as
that
if
the
parentes
die
before
the
children
come
to
know
the
misteries
of
baptisme
and
of
saluation
,
then
these
Godfathers
and
God-mothers
may
be
in
steede
of
parents
and
bring
vp
the
children
in
the
feare
of
God
.
Or
if
at
any
time
those
children
be
vpon
some
occasion
doubted
of
,
whether
they
be
bapsed
or
not
,
then
God-fathers
and
God-mothers
may
giue
in
their
euidence
,
and
testifie
that
they
are
baptised
.
Quest
.
When
or
vpon
what
occasion
were
they
first
in
the
Church
?
For
I
thinke
the
children
of
the
Iewes
had
none
when
they
were
circumcised
,
nor
the
children
of
the
faithfull
when
they
were
baptised
in
the
daies
of
Christ
,
of
the
Apostles
,
nor
in
the
first
age
of
the
Christian
Church
.
Ans.
I
confesse
freely
that
I
knowe
not
certainly
the
first
original
cause
and
occasion
,
neuerthelesse
because
you
moue
this
question
I
will
shewe
you
so
much
as
I
knowe
,
and
leaue
it
to
the
learned
to
iudge
of
.
There
seeme
to
me
to
be
two
causes
whence
this
custome
may
come
into
the
Church
,
but
of
whether
of
them
twaine
,
or
of
neither
of
them
,
but
rather
of
some
other
I
will
not
determine
.
I
will
onely
reporte
them
,
and
so
leaue
them
to
the
consideration
of
the
godly
and
the
wise
.
The
first
cause
is
commonly
in
euerie
mans
mouth
,
and
it
is
this
:
In
former
times
of
the
primitiue
Church
when
infidels
were
conuerted
to
the
faith
of
Christ
,
they
came
into
the
congregation
,
and
openly
renounced
the
flesh
,
the
worlde
,
and
the
diuell
,
then
made
confession
of
their
faith
in
GOD
,
and
promised
obedience
to
the
commaundementes
of
God
,
and
so
finally
were
baptised
,
as
diuers
auncient
writers
doe
recorde
.
Nowe
some
men
are
of
opinion
,
that
from
this
custome
was
taken
this
order
in
the
Church
,
that
the
children
of
the
faithfull
shoulde
haue
Godfathers
and
Godmothers
to
answere
for
them
when
they
were
baptised
,
because
they
could
not
aunswere
for
themselues
.
Whether
it
were
Hyginus
of
Rome
that
first
brought
vp
this
order
about
the
yeare
of
Christ
140.
as
Platina
and
others
write
,
or
some
other
,
it
is
not
greatly
materiall
.
The
reasons
which
moued
the
first
authors
to
ordaine
this
custome
,
as
Gratian
the
marrer
of
the
popes
lawes
(
Auent
.
lib
.
6.
)
hath
set
them
downe
C.
13.
Q.
1.
C.
quod
autem
,
&c.
and
de
consecratione
,
dist
.
4.
in
many
Chapters
,
I
will
not
at
this
present
rehearse
,
but
referre
my selfe
and
the
reader
to
the
iudgement
of
M.
Bucer
in
his
censure
vpon
this
question
.
For
he
was
a
man
that
loued
our
nation
,
and
came
out
of
Germanie
to
helpe
vs
,
and
though
he
builded
vs
not
a
synagogue
,
yet
he
commended
to
King
Edward
the
sixt
,
in
his
bookes
de
regno
Christi
the
platforme
of
the
spirituall
house
of
God
,
and
how
it
ought
to
be
builded
.
The
second
cause
I
gather
by
coniecture
out
of
the
fifth
counsell
of
Carthage
,
Chap.
6.
and
it
is
this
.
About
Carthage
and
specially
further
westward
in
that
continent
among
the
Moriscos
or
Moores
,
it
often
happened
through
hostile
inuasions
and
troubles
of
the
barbarous
people
,
that
many
christians
were
taken
captiues
,
and
some
of
them
being
young
children
.
But
when
the
Christians
long
after
redeemed
such
as
were
taken
captiues
in
their
infancie
,
there
grew
a
question
,
whether
those
were
baptised
before
they
were
caried
captiues
or
not
.
At
Carthage
about
the
yeare
of
Christe
,
430.
there
were
73.
learned
men
,
Aurelius
of
Carthage
being
a
chiefe
man
among
them
,
assembled
in
a
councell
to
determine
of
the
causes
of
the
Church
&
among
other
thinges
they
consulted
of
this
also
,
what
was
to
be
saide
or
done
touching
those
of
whome
there
was
no
certentie
whether
they
were
baptised
or
no
.
This
question
they
handled
the
rather
,
because
the
christians
among
the
Moores
sent
their
messengers
to
Carthage
for
counsell
in
that
case
.
Heereon
I
comecture
that
the
worthy
fathers
of
the
Church
to
preuent
such
doubtes
afrerward
,
ordained
that
there
shoulde
be
speciall
witnesses
at
the
baptisme
of
euery
christians
childe
,
which
thing
if
they
did
,
I
suppose
it
was
a
very
laudable
decree
,
though
at
this
day
,
the
Lord
be
praised
,
there
is
no
such
cause
,
except
among
them
of
Hungaria
,
Austria
,
Slauonia
and
others
bordering
vpon
the
Turkes
dominions
,
or
vpon
some
other
insidell
nation
.
Quest
.
Then
you
thinke
it
is
not
meete
to
haue
any
witnesses
at
this
day
amongs
vs
when
our
children
are
baptised
.
Ans.
Not
so
.
For
though
I
will
not
certainely
affirme
what
was
the
very
cause
of
the
first
beginning
of
this
custome
,
yet
there
may
bee
good
causes
rendered
why
there
shoulde
be
.
Also
doe
you
not
see
that
all
reformed
Churches
obserue
it
as
a
conuenient
order
?
And
the
Church
of
England
doth
ordaine
it
,
the
authority
whereof
must
be
obserued
.
Quest
.
Then
I
will
demaunde
no
more
of
you
concerning
this
matter
.
But
seeing
Pelagians
long
since
.
and
Anabaptistes
at
this
day
denie
that
the
children
of
the
faithfull
shoulde
be
baptised
before
they
come
to
vnderstanding
,
and
make
confession
of
their
owne
faith
;
I
woulde
gladly
heare
some
other
reason
why
they
shoulde
be
baptised
in
their
infancie
.
Ans.
Baptisme
of
children
.
The
reason
I
rendered
before
may
be
sufficient
,
and
I
will
repeate
it
againe
thus
.
With
whomsoeuer
God
hath
made
a
couenant
,
they
ought
to
haue
the
sacrament
of
the
couenant
.
But
God
hath
made
a
couenant
with
the
children
of
the
faithfull
,
Gen.
17.7
.
Therefore
they
ought
to
haue
the
sacrament
of
the
couenant
which
is
baptisme
.
Secondly
the
children
of
the
faithfull
belong
to
the
kingdome
of
heauen
,
Math
.
19.14
.
and
therefore
ought
to
be
baptised
.
Thirdly
if
the
reasons
seeme
too
too
general
in
that
manner
I
haue
deliuered
them
(
for
I
confesse
a
wrangling
sophister
may
take
exception
against
them
)
I
will
reason
as
Peter
doth
Act.
10.47
.
Can
any
man
forbid
water
,
&c.
that
is
,
those
which
haue
receiued
the
holy
Ghost
as
well
as
we
ought
to
be
baptised
.
But
children
of
the
faithfull
haue
receiued
the
holy
Ghost
.
This
I
prooue
first
because
they
are
in
Gods
couenant
,
Gen
,
17.7
.
Secondly
because
they
are
holy
(
that
is
to
say
,
are
sanctified
,
and
haue
receiued
the
holy
Ghost
)
if
but
one
of
their
parentes
be
faithful
1.
Cor
.
7.14
.
and
much
more
when
both
their
parents
are
faithfull
.
Thirdly
,
because
that
if
the
first
fruites
be
holy
,
so
is
the
whole
lumpe
also
:
and
if
the
roote
be
holy
,
so
are
the
branches
also
,
Rom.
11.16
.
And
therefore
I
conclude
that
the
children
of
the
faithfull
ought
to
be
baptised
.
Quest
.
Why
doe
we
not
nowe
baptise
our
infantes
the
eight
day
after
their
birth
,
as
the
Iewes
did
circumcise
their
children
?
Ans.
Baptisme
ministred
the
eight
〈◇〉
The
Iewes
were
bound
to
the
obseruation
of
the
ceremonial
,
law
which
taught
them
that
a
woman
was
vncleane
seuen
daies
after
she
was
deliuered
of
a
man
childe
,
and
the
child
proceeding
from
her
was
for
those
seauen
daies
counted
vncleane
also
,
and
therfore
could
not
be
circumcised
before
the
eight
day
,
as
you
may
read
,
Leuit
,
12.1.2.3
.
But
the
ceremoniall
law
was
abolished
at
Christs
comming
,
and
bindeth
nor
vs
to
obeserue
it
.
Wherefore
we
are
rather
to
learne
this
lesson
from
thence
,
that
as
the
children
of
the
Iewes
were
circumcised
so
soone
as
coulde
be
after
their
birth
,
and
that
was
the
eyght
daye
,
which
they
might
not
pretermitte
,
and
so
were
straitely
charged
to
circumcise
their
children
that
day
,
without
any
delay
:
so
the
children
of
the
faithfull
ought
to
be
baptised
so
soone
as
conueniently
may
be
after
they
are
borne
,
and
specially
the
next
Lords
day
after
,
if
there
be
not
conuenient
oportunity
sooner
.
Quest
.
And
may
not
baptisme
be
deferred
for
many
daies
,
or
for
a
moneth
,
or
longer
?
Ans.
Baptisme
not
to
be
deferred
.
The
children
of
the
Iewes
were
not
deferred
one
day
,
but
so
soone
as
possibly
it
might
be
done
,
which
was
the
eyght
day
,
so
soone
were
they
circumcised
by
the
expresse
commaundement
of
the
Lorde
,
Genesis
.
17.12.14
.
And
I
knowe
no
priuiledge
graunted
to
vs
vnder
the
gospell
.
Quest
.
Some
make
great
haste
,
and
if
the
childe
be
weake
baptise
it
at
home
by
the
midwife
:
and
others
stay
very
long
till
their
friendes
be
come
from
farre
,
and
that
is
sometime
a
moneth
,
sometimes
two
monethes
,
or
longer
,
what
thinke
you
of
that
?
Ans.
I
can
say
nothing
to
it
,
because
I
know
no
warrant
out
of
the
word
of
God
for
eyther
of
them
both
.
But
because
they
shal
be
iudged
by
the
word
,
Ioh
.
12.48
.
therfore
I
wish
all
men
to
be
carefull
what
they
doe
in
so
weightie
a
cause
,
and
that
they
dally
not
with
God
.
Quest
.
Doe
not
infantes
goe
to
hell
,
if
they
die
vnbaptised
?
Ans.
God
forbid
that
we
should
eyther
speake
or
thinke
so
,
Contempt
or
neglect
of
the
sacrament
,
not
the
want
depriueth
men
of
Gods
fauour
.
seeing
the
Lord
neuer
said
so
.
But
contrariwise
the
scripture
witnesseth
that
they
are
in
the
couenant
of
God
,
and
so
in
state
of
saluation
,
so
soone
as
they
are
borne
.
And
baptisme
doth
not
make
them
Christians
that
were
none
before
,
but
is
the
sacrament
,
the
seale
,
the
signe
,
the
badge
of
them
that
are
Christians
before
.
As
men
become
not
seruantes
to
greate
personages
by
putting
on
their
coate
with
their
badge
,
but
first
are
receiued
of
some
greate
personage
into
his
seruice
and
then
after
put
on
his
coate
and
weare
his
badge
as
an
outward
token
to
shew
whose
seruants
they
are
.
So
men
are
first
reconciled
to
God
,
receiued
into
his
fauour
,
into
his
couenant
,
into
his
seruice
,
and
so
become
Christians
,
then
afterward
doe
they
receiue
baptisme
as
it
were
the
coate
,
the
badge
and
testimonie
of
their
profession
.
Besides
it
is
not
the
want
of
the
sacrament
that
depriueth
a
man
of
Gods
fauour
.
For
the
children
of
the
Israelites
were
not
circumcised
all
those
fourtie
yeares
which
they
liued
in
the
wildernes
.
The
reason
whereof
was
,
because
they
were
euer
to
remoue
and
iourney
whensoeuer
the
piller
of
the
cloud
,
that
was
their
guide
ascended
&
went
forward
Num
.
9.18
.
&c.
so
that
they
were
alwayes
to
attend
vpon
the
cloude
both
night
and
day
,
not
knowing
when
it
would
remoue
,
and
therefore
could
not
circumcise
their
children
in
the
wildernes
,
as
ye
may
reade
Iosh
.
5.
Vers
.
2.
And
the
rest
following
to
the
ninth
verse
.
And
I
wish
you
to
reade
the
place
.
But
it
is
the
contemning
or
despising
of
the
sacrament
that
depriueth
men
of
Gods
fauour
,
when
they
make
no
more
account
of
it
then
Esau
did
of
his
birth-right
,
Gen.
25.32
.
then
Ahaz
did
of
the
Lords
helpe
Esay
.
7.
and
it
is
also
the
neglecting
of
it
,
when
God
offreth
time
&
oportunitie
that
we
might
haue
it
.
And
as
many
neglect
the
heareing
of
the
word
&
say
they
can
heare
it
when
they
list
:
so
many
neglect
to
offer
their
children
to
the
Church
in
the
Lords
due
time
,
and
thinke
they
may
haue
them
baptized
when
they
will
.
Againe
the
Lord
neuer
saide
,
that
whosoeuer
died
vncircumcised
,
or
vnbaptised
should
be
wiped
out
of
the
booke
of
life
:
but
he
hath
saide
,
Gen.
17.12.14
.
That
whosoeuer
contemneth
or
carelesly
neglecteth
the
sacrament
,
shal
be
cut
off
from
among
his
people
.
As
if
a
maister
should
say
of
his
seruant
,
if
he
despise
my
cloth
,
or
if
he
will
not
put
it
on
when
I
bid
him
,
thrust
such
a
fellow
out
at
the
dores
,
let
him
tary
no
longer
in
my
house
.
Wherefore
there
is
no
danger
to
them
that
die
before
they
can
conueniently
be
baptized
.
But
they
had
neede
to
take
heede
which
neglect
and
pretermit
the
time
when
God
doth
offer
it
,
and
will
tary
for
their
friendes
,
as
though
the
presence
of
their
friendes
were
to
be
preferred
before
the
pleasure
of
God
.
And
for
this
cause
it
seemeth
that
God
now
and
then
shewes
greate
tokens
of
his
wrath
by
taking
out
of
this
life
lustie
and
strong
children
without
baptisme
,
because
their
parents
neglect
the
time
which
God
offered
.
Quest
.
Whether
would
you
haue
children
baptized
in
the
Church
the
congregation
being
assembled
together
,
or
in
a
priuate
house
?
Publique
baptisme
.
Ans.
These
matters
are
not
to
be
ruled
by
mens
desires
,
but
by
the
word
of
God
.
When
a
childe
is
baptized
,
he
is
receiued
into
the
fellowship
of
that
congregation
as
a
member
thereof
,
and
hath
his
name
regestred
among
the
Saintes
.
Wherefore
it
seemeth
most
requisite
it
should
be
done
openly
in
the
face
of
that
congregation
that
all
may
take
knowledge
of
him
.
Otherwise
if
it
should
be
done
secretly
in
a
corner
in
hugger
mugger
,
we
know
not
who
or
what
might
creepe
in
the
Church
,
which
hath
no
interest
in
it
.
And
the
Churches
to
preuent
inconueniences
,
doe
not
only
appoint
children
to
be
brought
into
the
congregation
to
be
baptized
in
the
presence
of
all
,
but
also
as
if
that
were
not
enough
,
haue
further
appointed
speciall
witnesses
for
euery
child
that
is
baptized
.
Quest
.
One
question
I
would
aske
you
more
,
and
it
is
this
.
You
saide
verie
well
afore
,
that
in
baptisme
men
were
put
vnder
the
water
to
resemble
the
death
of
Christ
,
and
to
shew
they
died
with
him
,
Iohn
the
Baptist
baptized
in
Iordan
Math
.
3.6
.
and
in
Enon
besides
Salim
,
because
there
was
much
water
Iohn
.
3.23
.
and
Philip
went
downe
into
the
water
to
bap
tise
the
Eunuch
Act.
8.38
.
and
the
custom
hath
beene
of
late
yeres
to
put
children
into
the
water
,
why
is
not
this
custō
now
obserued
?
&
why
do
they
now
only
sprinkle
a
little
water
vpon
the
child
?
Ans.
That
practise
was
holie
and
good
,
and
may
verie
well
be
vsed
,
Baptisme
ministred
by
sprinkling
on
of
water
.
and
rather
then
sprinkling
on
of
water
in
hote
countries
.
But
in
these
northeren
and
cold
climates
it
might
be
dangerous
to
the
young
and
weak
infant
,
as
perhaps
it
hath
beene
to
some
,
and
that
is
the
cause
why
now
water
is
rather
sprinkled
on
children
,
then
they
put
into
the
water
.
And
least
you
should
think
this
to
be
humane
reason
repugnant
to
the
word
of
God
,
I
would
haue
you
to
consider
;
First
,
that
in
the
ould
ceremoniall
law
there
was
purgation
aswell
by
sprincling
,
Num
.
19.9
.
as
by
washing
Exod
.
30.18.19
.
Leuit.
14.6.16.4
.
Secondly
,
that
Cornelius
&
a
great
number
with
him
were
baptized
in
his
house
as
it
semeth
Act.
10.47
.
Paul
was
baptized
in
the
house
of
one
Iudas
of
Damascus
Act.
8.11
18.
the
keeper
of
the
prison
at
Phillippi
with
all
that
belonged
vnto
him
,
were
baptized
in
his
house
about
midnight
Act.
16.33
.
And
these
had
no
riuers
running
through
their
houses
,
as
I
suppose
but
rather
had
water
powred
or
els
sprinkled
vpon
them
.
Lastly
consider
that
in
the
primitue
Church
,
when
heathens
conuerted
to
the
faith
,
fell
sick
whiles
they
were
learning
their
catechisme
,
and
before
they
were
baptized
,
if
the
sicknes
grew
dangerous
they
were
baptised
in
their
beds
by
sprinkling
of
water
vpon
them
,
as
that
worthie
martire
of
Christ
Capryan
,
a
man
of
greate
zeale
,
learning
and
iudgment
in
religion
sheweth
and
approueth
,
Lib
.
4.
Epist.
7.
Q.
Now
I
pray
you
shew
me
likewise
the
Lords
supper
,
&
declare
what
the
spirituall
grace
is
,
what
the
outward
sign
,
&
by
whom
it
was
instiuted
,
Ans.
All
these
thinges
you
demaund
,
Of
the
Lords
supper
.
and
mo
also
,
are
set
downe
in
one
place
Math
.
26.26
.
wherefore
in
laying
open
that
place
I
shall
answere
all
your
desires
.
Quest
.
What
order
will
you
obserue
in
opening
that
scripture
?
Ans.
The
same
which
the
text
offreth
.
Quest
.
What
doe
you
obserue
out
of
the
first
words
?
Ans.
The
time
of
the
institution
.
And
whiles
they
were
eating
)
these
wordes
shew
the
time
when
this
sacrament
was
first
instituted
,
that
is
,
the
night
before
Christ
suffred
,
at
his
last
supper
,
when
he
and
his
disciples
were
eating
the
passeouer
.
So
that
when
the
ould
sacrament
of
the
passouer
ceased
,
which
was
a
representing
of
Christ
to
come
,
then
was
the
other
,
euen
the
Lords
super
instituted
for
a
memoriall
of
his
death
,
and
to
shew
that
he
is
already
come
.
Quest
.
The
author
.
What
doe
you
note
besides
out
of
the
text
?
Ans.
Iesus
)
this
word
sheweth
the
author
who
instituted
the
Lords
supper
,
that
it
was
God
and
not
man
,
euen
the
Lord
Iesus
Christ
.
Quest
.
What
obserue
you
more
?
Ans.
Tooke
the
breade
)
in
these
words
,
and
in
others
following
,
The
visible
creatures
.
euen
these
,
also
be
tooke
the
cup
,
is
conteined
the
outward
and
sensible
thing
which
Christ
made
choise
of
to
represent
the
heauenly
grace
which
was
promised
.
The
visible
signe
or
sensible
thing
was
breade
and
wine
.
The
spirituall
grace
promised
was
remission
of
sinnes
and
eternall
life
by
Iesus
Christ
our
Lord
.
Quest
.
Shew
me
how
the
breade
and
wine
represent
the
spiritual
grace
?
The
comparison
betwene
the
signe
and
the
thing
signified
Ans.
You
must
remember
that
I
told
you
before
,
how
baptisme
principally
doth
represent
the
former
branch
of
the
spirituall
grace
,
and
the
Lords
supper
specially
resembleth
the
latter
.
Wherefore
as
Christ
was
promised
for
our
saluation
and
redemption
,
and
that
he
should
suffer
death
for
vs
:
so
these
sensible
signes
doe
notablie
represent
the
same
to
our
senses
,
to
assure
our
soules
of
the
certentie
of
it
.
For
the
bread
broken
before
our
eyes
,
sheweth
Christ
was
broken
vpon
the
crosse
,
I
meane
crucified
and
put
to
death
.
Forotherwise
there
was
not
a
bone
of
him
broken
.
And
the
wine
powred
out
before
our
eyes
sheweth
that
Christs
blood
was
shed
for
vs.
Agayne
as
our
senses
tast
the
breade
and
wine
,
&
we
feele
and
finde
comfort
and
norishment
to
ourbodies
thereby
;
so
our
soules
inwardly
by
faith
tast
of
the
benefits
of
our
redemption
by
Iesus
Christ
,
and
our
inner
man
is
cheared
&
comforted
.
And
we
remember
Christs
death
continually
to
our
greate
comfort
til
he
come
to
iudgment
:
and
thus
liuelilie
doe
these
outward
signes
represent
the
spirituall
grace
to
vs.
Quest
.
What
followeth
in
the
text
?
Ans.
The
consecration
.
And
when
he
had
giuen
thankes
)
these
words
are
spoken
both
of
the
breade
and
of
the
wine
,
and
the
meaning
of
them
is
,
that
whiles
they
were
yet
eating
the
passeouer
,
in
the
latter
end
of
the
supper
,
Iesus
hauing
taken
to
him
first
the
breade
,
then
the
wine
,
and
hauing
them
in
his
hands
or
present
before
him
,
gaue
thankes
,
that
is
,
by
prayer
to
God
did
consecrate
and
institute
these
creatures
of
breade
and
wine
seuerally
to
this
vse
,
euen
to
be
sacraments
or
outward
signes
of
the
promised
grace
.
And
this
is
the
institution
and
consecrations
as
we
speak
commonly
.
The
very
words
of
Christes
prayer
when
he
consecrated
those
sensible
creatures
of
bread
and
wine
are
not
expressed
,
and
therefore
the
Church
vseth
her
libertie
in
this
prayer
when
this
sacrament
is
to
be
ministred
.
Quest
.
What
followeth
?
Ans.
He
brake
it
)
these
wordes
are
spoken
of
the
breade
seuerally
,
and
the
like
also
must
be
vnderstoode
of
the
wine
also
seuerally
,
that
it
was
powred
into
the
cup
.
The
meaning
is
plaine
,
that
after
Christ
had
taken
to
him
these
creatures
and
by
prayer
consecrated
them
to
this
holy
vse
,
then
he
brake
the
breade
,
and
powred
out
the
wine
for
the
disciples
there
present
.
Quest
.
To
whom
it
belongeth
.
Proceede
I
pray
you
with
the
text
Ans.
He
gaue
it
to
the
disciples
)
in
these
words
,
as
also
in
those
following
which
are
spoken
of
the
wine
,
he
gaue
it
them
,
he
shewed
to
whome
this
sacrament
is
to
be
giuen
,
that
is
,
to
all
the
disciples
of
Christ
,
and
to
no
other
.
For
the
sacraments
belong
not
to
them
that
haue
made
no
couenant
with
God
.
Quest
.
Doth
the
Lordes
supper
belong
to
all
Christes
disciples
as
baptisme
doth
?
Ans.
Yea
to
all
aswel
as
baptisme
,
but
in
due
time
,
and
after
a
due
manner
.
Quest
.
What
exceptions
be
these
you
make
?
or
what
difference
is
there
,
that
the
two
sacramentes
doe
not
appertaine
to
all
alike
?
Ans.
The
sacrament
of
baptisme
is
ministred
to
euery
one
that
entreth
into
Gods
couenant
,
and
he
cannot
be
receiued
into
the
felowship
of
the
saintes
but
by
baptisme
.
Also
baptisme
is
ministred
but
once
,
whereas
the
Lordes
supper
is
ministred
often
.
Wherefore
as
euery
one
in
the
Church
is
baptised
at
his
first
entrance
,
but
with
certaine
conditions
of
renouncing
the
world
,
and
of
beleeuing
in
God
,
as
hath
beene
shewed
afore
:
so
euery
one
after
he
is
entred
into
the
Church
,
is
often
made
partaker
of
the
Lordes
supper
but
with
certaine
conditions
.
Quest
.
What
be
those
conditions
?
Ans.
The
Apostle
,
1.
Cor
.
11.28
.
putteth
this
caueat
or
condition
,
that
euery
man
trie
and
examine
himselfe
before
he
come
to
the
Lordes
table
,
whether
they
know
what
they
doe
,
whether
they
vnderstand
that
mystery
,
whether
they
come
with
pure
heartes
and
cleane
handes
.
Now
if
you
see
any
in
the
Church
that
cannot
,
or
will
not
,
or
doe
not
examine
themselues
,
they
may
not
be
permitted
to
come
to
the
Lordes
table
.
Quest
.
Who
be
those
that
cannot
or
will
not
examine
themselues
?
Ans.
There
are
diuers
,
as
first
infantes
,
idiots
,
lunatike
persons
,
for
want
of
discretion
,
and
of
the
vse
of
reason
cannot
examine
themselues
,
and
therefore
may
not
receiue
the
Lordes
supper
whiles
they
are
in
that
state
.
Also
there
are
diuers
of
discretion
and
iudgement
in
worldly
affaires
,
but
yet
are
blind
and
ignorant
of
the
mysteries
of
saluation
,
and
therefore
cannot
examine
themselues
nor
discerne
the
Lordes
bodie
,
neyther
may
be
permitted
to
come
to
the
Lordes
table
.
Againe
there
are
some
that
are
able
to
examine
themselues
,
but
notwithstanding
liue
and
continue
in
some
knowen
sinne
and
will
not
,
or
at
the
least
doe
not
repent
,
nor
satisfie
the
congregation
whom
they
haue
offended
,
and
for
that
cause
are
to
be
kept
from
the
Lords
supper
.
Quest
.
What
be
the
next
wordes
then
in
the
text
?
Ans.
All
partakers
of
both
creatures
.
And
said
,
take
,
eate
)
these
wordes
are
spoken
of
the
breade
,
and
the
like
of
the
cup
,
drinke
ye
all
of
it
,
the
meaning
whereof
is
so
manifest
,
that
there
needeth
no
exposition
.
We
learne
heere
that
all
were
partakers
both
of
the
bread
and
of
the
winealso
.
Quest
.
What
then
be
the
last
wordes
of
the
text
?
Ans.
The
exposition
.
The
last
wordes
for
the
bread
are
these
,
this
is
my
body
,
and
for
the
cup
thus
,
this
is
my
blood
of
the
new
testament
that
is
shed
for
many
,
for
the
remission
of
sinnes
.
In
which
wordes
he
expoundeth
all
that
went
afore
,
for
when
the
disciples
saw
Christ
extraordinarily
take
bread
,
and
blesse
it
by
prayer
after
an
vnaccustomed
manner
,
and
the
cup
likewise
,
and
giue
to
them
commaunding
them
to
eate
that
bread
and
drinke
that
cup
for
another
purpose
then
for
feeding
of
their
bodies
onely
,
as
it
might
wel
be
perceiued
by
the
whole
action
,
they
might
marueile
what
the
meaning
of
all
that
might
be
.
Thefore
Christ
when
he
deliuered
them
the
creatures
,
declared
also
the
meaning
,
and
said
of
the
breade
,
this
is
my
bodie
,
that
is
,
this
bread
which
I
haue
thus
consecrated
by
prayer
,
and
giuen
to
you
commaunding
you
to
eate
it
,
it
is
the
signe
and
sacrament
of
my
bodie
which
is
broken
for
your
saluation
,
the
same
also
is
vnderstood
of
the
cup
.
Quest
.
Is
not
the
bread
turned
into
flesh
,
and
the
wine
into
blood
?
Ans.
The
dotage
of
the
papisticall
transubstantiation
.
No.
For
that
were
contrarie
to
the
nature
of
a
sacrament
.
I
tolde
you
before
that
to
make
a
sacrament
,
there
must
be
a
spirituall
grace
promised
,
and
an
outward
sensible
creature
to
represent
that
heauenly
grace
and
the
commaundement
of
the
Lord
to
appoint
that
creature
to
represent
the
inuisible
grace
.
Now
the
outward
thing
heere
is
bread
and
wine
,
the
heauenly
thing
which
is
represented
thereby
is
Christes
body
broken
and
his
blood
shed
vpon
the
crosse
with
all
the
benefites
of
his
death
.
But
if
there
were
any
such
grosse
chaunging
of
the
breade
or
wine
,
where
were
the
creature
which
Christ
instituted
?
where
were
the
inuisible
grace
that
should
be
represented
?
and
where
were
the
sacrament
?
and
where
were
Christes
institution
?
Moreouer
all
sacramentes
are
of
one
nature
,
but
there
was
neuer
yet
so
much
as
any
doting
man
that
dreamed
at
any
time
of
the
chaunge
of
the
outward
signes
into
the
thinges
represented
and
signified
in
any
sacrament
of
the
olde
or
newe
Testament
.
For
who
euer
hearde
that
any
man
saide
that
circumcision
,
or
the
paschall
lambe
,
or
the
water
in
baptisme
were
chaunged
into
those
thinges
which
they
represent
.
Wherefore
this
dotage
,
if
I
ought
not
rather
to
say
,
blasphemie
of
the
papists
in
this
poynt
,
is
more
a
great
deale
then
grosse
and
absurde
,
for
it
is
a
monstrous
and
horrible
impietie
.
Thirdly
,
it
is
but
the
vsuall
phrase
of
the
scripture
to
terme
the
visible
signe
by
the
name
of
the
thing
signified
,
as
circumcision
is
called
the
couenant
,
Gen.
17.10.11
.
Christ
is
called
our
passeouer
,
1.
Cor
.
5.7
.
baptisme
is
called
the
fountaine
of
regeneration
,
Tit
.
3.5
.
Quest
.
Of
the
law
NOwe
that
you
haue
spoken
of
faith
and
of
the
sacramentes
,
I
pray
you
proceede
to
the
lawe
and
open
that
also
,
for
this
order
you
propounded
before
.
Ans.
After
the
couenaunt
made
betweene
God
and
man
,
wherein
man
first
professeth
his
faith
,
and
then
promiseth
his
obedience
to
God
;
the
Lorde
giueth
his
lawes
and
his
commaundementes
,
that
man
may
knowe
howe
and
wherein
to
obey
him
.
And
when
all
Israell
had
promised
to
doe
what
the
Lorde
commaunded
,
Exodus
.
19.5
.
then
the
Lord
gaue
his
lawes
from
the
toppe
of
mounte
Sinai
,
Exod
.
20.
Quest
.
Gaue
the
Lorde
no
moe
lawes
but
those
tencommaundementes
onely
?
Ans.
He
gaue
also
the
ciuill
or
politicall
lawe
,
as
it
is
called
,
and
the
ceremoniall
lawe
,
but
the
ten
commaundementes
giuen
by
voice
from
the
toppe
of
mount
Sinai
out
of
the
middest
of
the
fire
,
(
Deut.
5.22
.
)
are
the
principall
and
chiefe
summe
of
all
,
and
abide
for
euer
,
whereas
both
the
politicall
and
the
ceremoniall
were
for
the
most
part
but
temporal
and
serued
for
the
morall
lawe
.
Quest
.
What
is
the
ciuill
or
politicall
law
?
and
wherefore
serueth
it
?
Ans.
The
politicall
law
It
serueth
for
the
morall
lawe
to
strengthen
it
and
vphold
it
that
it
be
not
contemned
nor
broken
;
for
the
Lorde
hath
ordained
the
magistrate
and
giuen
him
ciuil
authoritie
ouer
all
persons
and
in
all
causes
,
that
if
any
man
of
what
calling
soeuer
doe
violate
the
first
or
second
table
of
the
ten
commaundements
,
and
so
offend
against
God
or
against
man
or
against
both
,
then
the
magistrate
that
beareth
not
the
sworde
in
vaine
is
to
punish
him
.
And
because
the
magistrate
may
not
in
execution
of
his
office
followe
his
owne
affection
nor
other
mens
humors
,
the
Lorde
that
inuesteth
the
magistrate
,
doth
giue
him
the
booke
of
the
law
,
euen
this
politicall
and
ciuill
law
for
his
commission
to
tell
him
what
and
whome
he
shall
punish
,
and
whome
he
shall
protect
and
defend
.
For
as
inferiour
magistrates
receiue
their
commission
from
their
king
and
supreme
gouernour
,
by
vertue
whereof
they
execute
their
office
,
not
declining
therefrom
eyther
to
the
right
hande
or
to
the
left
:
so
kings
and
supreame
gouernours
receiue
from
God
the
great
king
of
all
the
worlde
their
commission
which
they
may
not
exceede
.
And
the
politicall
lawe
is
the
commission
which
God
deliuereth
into
the
hande
of
the
magistrate
that
he
may
proceed
to
execute
his
office
according
vnto
it
.
Wherfore
Moses
the
supreme
magistrate
among
the
Israelites
,
gaue
the
same
commission
to
the
magistrates
which
were
vnder
him
,
that
he
had
receiued
of
GOD
,
and
charging
them
faithfully
to
execute
their
office
,
giueth
them
the
reason
,
and
saith
,
Deut.
1.17
.
For
the
iudgemente
is
Gods
,
as
if
he
had
said
,
looke
to
your
duetie
,
and
though
you
be
inferiour
iudges
set
vnder
me
,
yet
do
nothing
in
my
name
,
neither
follow
your
own
affections
,
for
I
am
but
vnder
another
,
euen
vnder
God
,
and
his
lawes
I
giue
you
by
which
ye
must
iudge
,
and
not
any
of
mine
own
making
,
and
what
sentence
you
pronounce
,
what
iudgement
you
giue
,
it
is
neyther
in
your
owne
name
,
nor
in
my
name
,
but
in
the
name
and
authority
of
GOD
,
and
when
you
giue
sentence
,
it
is
as
if
the
Lord
gaue
sentence
.
Therefore
take
heed
to
your selues
that
ye
make
not
the
Lord
a
lyar
and
in
giuing
false
iudgement
say
,
this
is
the
will
and
commaundement
of
God
,
for
he
will
not
suffer
his
maiesty
to
be
so
foully
abused
,
the
iudgement
is
the
Lordes
.
After
the
same
manner
did
Ichoshaphat
,
charge
the
iudges
and
magistrates
that
were
vnder
him
,
and
saide
vnto
them
,
2.
Chro
.
19.6
.
Take
heede
what
ye
doe
:
For
ye
execute
not
the
iudgementes
of
man
,
but
of
the
Lorde
.
And
as
inferiour
magistrates
brought
hard
and
difficult
causes
before
Moses
,
when
they
were
not
able
to
decide
them
,
Deut
,
1.17
.
so
if
there
were
any
cause
so
dfficult
that
Moses
himselfe
coulde
not
determine
,
he
brought
it
before
the
Lorde
to
be
discoursed
,
Leuit.
24.11.12.13.14
.
Numb
.
9.8
.
&
27.5
.
and
Deut
.
1.22.23
.
compared
with
,
Num
.
13.2.3
.
Quest
.
Whether
is
the
iudiciall
lawe
now
abrogated
and
repealed
since
the
comming
of
Christ
?
Ans.
How
farre
the
ciuill
law
is
a
brogated
.
So
farre
as
it
serueth
to
preserue
and
maintaine
the
morall
law
,
it
remaineth
and
shall
abide
for
euer
.
For
the
Gospell
disableth
not
the
magistrate
,
but
giueth
him
as
much
power
and
authority
as
euer
he
had
vnder
the
lawe
.
Neyther
yet
doth
the
Gospell
set
the
magistrate
at
libertie
to
doe
what
he
list
,
but
would
haue
him
aswell
now
obedient
to
God
,
as
euer
he
was
vnder
the
law
.
But
concerning
the
iudiciall
and
politicall
law
which
God
gaue
to
the
Israelites
,
it
doeth
not
so
binde
the
magistrate
now
vnder
the
gospel
,
as
before
it
did
vnder
the
Law
.
For
there
are
many
things
,
in
it
peculiar
to
those
times
,
to
that
nation
of
the
Iewes
,
and
to
that
land
of
Canaan
,
which
now
concerne
not
vs
,
neither
binde
the
magistrate
to
see
them
executed
,
as
deuiding
of
their
inheritance
by
Lots
,
keeping
of
euery
mans
inheritance
within
the
same
familie
and
kinred
,
mariages
of
women
that
were
inheritrixes
within
the
same
tribe
,
with
diuers
such
others
.
Also
there
were
diuers
things
in
the
ciuil
Lawes
of
the
Iewes
;
the
equitie
whereof
only
now
remaineth
and
the
verie
thing
it selfe
according
to
the
letter
is
not
to
be
vrged
,
as
they
had
diuers
punishments
appointed
diuersly
for
diuers
offences
,
which
they
were
straitly
bound
vnto
;
but
the
verie
same
are
not
now
to
be
vrged
,
and
executed
precisely
according
to
the
wordes
and
letters
of
the
Law
;
but
according
to
a
generall
equitie
,
that
sinne
be
alwayes
punished
.
Whosoeuer
among
the
Iewes
did
steale
an
oxe
or
a
sheepe
the
magistrate
was
bounde
to
make
the
theefe
to
restore
fiue
Oxen
for
one
Oxe
,
and
foure
sheepe
for
one
sheepe
Exod
.
22.1
.
but
now
the
magistrate
is
not
bound
to
the
letter
of
this
law
,
but
to
the
equitie
,
that
sinne
be
punished
,
and
some
reasonable
satisfaction
be
made
.
Quest
.
What
is
the
ceremorial
law
?
Ans.
The
ceremonial
law
.
It
is
the
ordination
of
such
things
as
belong
to
the
worship
of
God
,
and
that
in
outward
significant
ceremonies
,
which
generally
and
most
espicially
represented
two
things
;
First
,
the
condition
of
mankind
as
it
is
both
by
corruption
of
nature
in
Adams
fall
,
and
by
grace
in
Iesus
Christ
.
Secondly
the
spirituall
worship
of
God
.
The
condition
and
state
of
mans
corrupt
nature
appeato
be
polluted
in
that
they
had
so
many
washings
,
sprinklings
,
and
cleansings
,
and
to
be
damnable
in
that
bruite
beastes
were
slaine
for
their
offences
and
sinnes
,
as
themselues
witnessed
by
laying
their
hands
vpon
the
heades
of
the
beastes
when
they
were
to
be
slaine
.
Their
state
by
grace
was
shewed
to
be
most
hap
and
blessed
in
that
the
beastes
,
which
were
slaine
for
their
sinnes
,
did
represent
and
foreshew
Christe
the
immaculate
lambe
of
God
,
which
should
be
slaine
for
their
redemption
and
saluation
.
And
how
all
the
ceremonies
of
the
Iewes
did
represent
the
true
and
spirituall
worship
of
God
,
which
now
is
vnder
the
gospel
,
the
epistle
to
the
Hebrewes
declareth
at
large
especially
in
three
Chapters
8.9
.
&
10.
Quest
.
Whether
is
the
ceremonal
Law
abrogated
?
Ans.
Al
the
outward
ceremonies
of
it
are
abrogated
,
but
the
true
spirituall
worship
signified
by
them
remaineth
and
shall
abide
for
euer
.
Quest
.
What
is
the
mortall
law
?
Ans.
It
is
an
eternall
law
of
trueth
,
The
moral
law
.
teaching
man
his
duetie
both
to
God
and
to
his
neighbour
,
whereunto
are
annexed
,
first
a
promise
of
eternal
life
to
them
that
keepe
it
,
secondly
a
commination
and
threatning
of
condemnation
to
them
that
breake
it
in
any
one
point
.
Quest
.
Wheather
were
these
conditions
of
life
and
death
annexed
to
the
law
when
it
was
first
giuen
to
Adam
(
for
you
call
it
ane
ternall
law
)
or
since
when
it
was
giuen
and
written
at
mount
Sinai
?
Ans.
At
both
tymes
;
for
the
first
is
manifest
Gen.
2.17
.
and
the
second
likewise
appeareth
Deut
.
30.15.19
.
Quest
.
All
man
kinde
sinned
and
was
dead
and
condemned
in
Adam
by
reason
of
his
disobedience
,
how
commeth
it
then
to
passe
now
that
they
haue
life
and
death
set
before
them
againe
?
or
how
happenneth
it
that
there
is
life
set
before
man
if
he
keepe
the
law
?
Can
man
now
by
his
workes
recouer
his
first
fall
,
and
here
after
keepe
the
Law
better
then
he
did
in
his
innocencie
?
Ans.
In
Horeb
the
couenant
of
grace
,
made
with
their
forfathers
long
before
euer
since
the
blessed
seede
of
the
woman
was
promised
,
was
renewed
,
and
the
people
hauing
all
their
sinnes
originall
and
actual
freely
pardoned
in
Iesus
Christ
,
&
being
newly
entred
into
Gods
couenant
,
were
as
new
bome
babes
,
and
so
had
life
and
death
set
before
them
againe
.
Quest
.
I
thought
the
law
had
propounded
death
only
to
all
men
,
because
all
men
sinne
,
&
not
life
to
any
,
because
no
man
keepeth
the
law
.
Ans.
The
law
giuen
at
the
time
of
the
couenant
of
grace
,
conteineth
in
it
aswel
the
righteousnes
of
saith
as
the
righteousnes
of
the
law
,
as
Moses
sheweth
Deut
.
30.11.12.13.14
.
and
Paul
expoundeth
it
Rom.
10.6
.
for
when
the
couenant
of
grace
is
made
,
Christ
is
the
mediator
,
who
of
God
is
made
vnto
vs
wisdome
,
and
righteousnes
and
sanctification
,
and
redemption
,
1.
Cor
.
1.30
.
Quest
.
Whether
is
the
morall
abolished
now
?
Ans.
Partly
it
is
&
partly
it
is
not
,
for
it
commandeth
obedience
,
and
that
remaineth
for
euer
,
because
all
men
are
bound
to
obey
the
moral
law
.
But
where
there
is
a
promise
annexed
of
eternal
life
,
this
promise
remaineth
for
the
faithfull
,
who
fulfil
the
law
in
Christ
,
but
it
apperteineth
not
to
the
reprobate
.
Also
the
curse
denounced
against
the
breakers
of
the
law
remaineth
for
the
vngodly
,
but
shal
not
touch
the
godly
who
are
iustified
and
saued
by
Christ
.
Quest
.
Whether
is
it
your
purpose
to
speake
of
the
iudiciall
,
ceremoniall
,
and
moral
law
or
of
some
one
of
these
only
?
Ans.
It
is
my
purpose
to
speake
of
the
morall
law
conteined
in
the
ten
commaundements
specially
,
and
to
the
end
of
euerie
precept
to
ad
the
punishment
appointed
in
the
ciuil
law
for
them
that
transgresse
it
.
As
for
the
ceremoniall
law
it
is
quite
abolished
,
and
therefore
at
this
present
I
will
say
nothing
of
it
.
Quest
.
What
order
will
you
obserue
in
speaking
of
the
morall
law
?
Ans.
The
same
order
they
stand
in
.
For
they
are
deuided
into
two
tables
,
and
into
ten
commaundementes
Deut
.
4.13
.
Math
.
22.37
.
But
this
must
generally
be
vnderstoode
of
them
all
,
and
of
euerie
one
of
them
.
First
,
that
wheresoeuer
any
vertue
is
commaunded
,
we
must
vnderstand
the
contrary
vice
is
forbidden
;
&
againe
where
any
vice
is
forbidden
,
there
the
contrary
vertue
is
commaunded
.
Secondly
,
because
it
was
the
Lordes
purpose
to
comprehend
much
matter
in
fewe
wordes
for
our
benefittes
,
we
must
not
rest
vpon
that
particular
thing
only
which
is
either
commaunded
or
fordidden
,
but
take
with
it
all
the
causes
,
branches
,
and
fruits
of
it
and
whatsoeuer
accompanieth
it
.
Thirdly
,
though
the
things
mentioned
in
euery
commandement
be
external
,
yet
we
must
make
the
exposition
to
reach
to
the
counsels
,
intents
,
and
desires
of
the
hearte
,
as
al
so
to
he
words
of
the
mouth
,
as
Christ
plainly
sheweth
,
Math
.
5.21
.
&c.
in
expounding
the
6.
&
,
7.
commaundements
.
Quest
.
The
first
commandement
.
15.
Theu
to
come
to
the
commandements
,
which
is
the
first
?
Ans.
I
The
Lord
am
thy
God
,
thou
shalt
haue
no
other
Gods
before
me
,
Exod
.
20.2.3
.
Quest
.
Which
of
these
two
sentences
conteineth
the
cemmaundement
.
Ans.
They
both
make
but
one
commandement
.
For
I
tould
you
before
,
that
where
any
thing
is
commaunded
,
there
the
contrary
is
forbidden
.
And
where
any
thing
is
forbidden
,
there
the
contrarie
is
commanded
.
Wherefore
I
say
the
former
sentence
conteineth
the
commandement
,
I
the
Lord
am
thy
God
,
and
the
latter
sentence
forbiddeth
the
contrary
.
Thou
shalt
haue
none
other
Gods
before
me
.
So
that
if
either
were
wanting
,
yet
it
must
necessarily
be
vnderstoode
.
And
these
two
sentences
are
els
where
often
ioyned
together
as
they
be
here
,
as
Deut
.
4.35
&
.
6.4
.
Esai
43.11
.
Then
wheras
in
all
the
other
commaundements
there
is
one
thing
only
commaunded
or
forbidden
,
and
the
contrarie
left
to
be
vnderstoode
,
this
commaundement
expresseth
both
.
Quest
.
What
is
the
summe
and
the
meaning
of
this
commaundement
?
Ans.
The
meaning
I
take
to
be
very
manifest
,
that
whereas
other
people
and
nations
frame
and
take
to
themselues
innumerable
gods
,
as
the
Ammonites
chose
Molech
Milcen
to
be
their
God
Leuit.
18.21
.
&
.
1.
king
.
11.5
.
The
Zidonians
Ashteroch
Iudg
.
2.13
.
The
philistians
Dagon
Iudg
.
16.23
.
the
Moabites
Chemosh
Num
.
21.29
the
Syrians
Rimnon
.
2.
king
.
5.18
.
The
Assyrians
Nisroch
2.
king
.
19.37
.
The
Ecronites
Baalzebub
.
2.
king
.
1.2
.
The
Babylonians
Bell
Esai
46.1
.
The
Persians
the
Fire
Socrat
.
lib
.
7.
Chap.
8.
the
Barbarous
Masagete
the
Sunne
,
Herodot
.
lib
.
1.
the
Egiptians
almost
all
kinde
.
of
beastes
and
birdes
Herodot
.
Epiphan
.
in
Ancora
●0
.
lib
.
2.
the
Grecians
haue
taken
dead
men
for
their
gods
Cicer
.
lib
.
3.
de
natura
deorum
,
the
Romanes
haue
taken
the
gods
of
al
nations
,
and
whom
it
pleaseth
the
Senate
to
consecrate
he
shal
be
their
God
,
whereby
it
comes
to
passe
that
they
haue
moe
Idols
(
for
all
the
gods
of
the
they
haue
are
but
Idols
Psal
96.5
.
)
then
any
other
nation
.
And
as
the
Romaines
vnder
their
councels
,
and
by
the
authoritie
of
the
senate
began
to
exceede
other
nations
in
this
execrable
Idolatrie
;
so
their
Emporours
afterward
by
their
owne
authoritie
,
but
aboue
all
other
their
holy
cacolick
Popes
especially
haue
surpassed
all
that
euer
were
before
them
.
And
not
without
great
cause
.
For
where
others
had
nothing
but
vaine
glory
for
making
Gods
,
the
popes
haue
also
gotten
great
treasures
of
gold
and
siluer
,
first
for
making
Thomas
of
Aquine
,
Thomas
Becket
,
and
an
infinite
number
moe
to
be
Gods
,
secondly
through
worshipping
of
their
newe
made
Gods
all
the
wealth
of
Europe
hath
come
to
the
popes
coffers
.
For
the
popes
haue
made
seuerall
Gods
for
seuerall
nations
,
for
seuerall
cities
,
for
seuerall
diseases
,
for
seuerall
dangers
,
and
all
for
money
.
Wherefore
though
other
nations
had
other
Gods
,
2.
King
.
17.30
.
yet
the
Israelites
chosen
out
of
the
world
to
be
the
Lords
people
,
should
acknowledge
no
idoll
of
any
nation
to
be
their
God
,
their
helper
,
and
their
redeemer
,
but
onely
the
Lord
.
And
for
this
cause
the
Lord
saith
,
I
the
Lord
,
or
I
Iehoua
that
haue
created
all
thinges
,
of
whom
and
in
whom
all
things
haue
their
beeing
,
euen
I
Iehoua
am
thy
God
,
and
thou
shalt
haue
no
other
before
me
.
Quest
.
What
else
doe
you
obserue
in
this
commaundement
?
Ans.
I
said
before
that
we
must
not
rest
onely
vpon
one
word
commaunded
or
forbidden
,
but
take
all
that
appertaineth
vnto
it
.
As
if
we
acknowledge
the
Lord
to
be
our
God
,
we
must
also
acknowledge
him
to
be
almightie
,
righteous
,
iust
,
true
,
holy
,
good
,
gracious
,
&c.
Quest
.
What
more
is
there
heere
to
be
considered
?
Ans.
The
third
thing
to
be
obserued
in
euery
commaundement
,
and
therefore
in
this
is
,
that
we
doe
not
onely
confesse
with
our
mouth
,
but
also
beleeue
in
our
hearts
that
the
Lord
is
our
God
.
Quest
.
What
is
the
vse
of
it
then
?
Ans.
To
trust
in
God
.
Although
the
commaundementes
of
the
Lorde
be
exceeding
broade
and
large
that
much
vse
may
be
made
of
them
,
yet
at
this
present
I
will
name
onely
fiue
things
,
and
;
First
we
must
learne
to
beleeue
in
him
,
and
to
repose
all
trust
in
him
as
in
our
onely
God
and
helper
to
saue
vs
and
deliuer
vs
in
all
distresses
,
and
to
giue
vs
all
good
and
necessarie
blessings
.
For
the
scripture
euery
where
describeth
God
to
be
such
a
one
,
as
Deut
.
32.39
.
Behold
nowe
,
for
I
,
I
am
he
,
and
there
is
no
Gods
with
me
:
I
kill
,
and
giue
life
:
I
wounde
,
and
I
make
whole
:
neither
is
there
any
that
can
deliuer
out
of
my
hand
.
And
often
else
where
,
Psal
.
115.9
.
&
125.
Esay
.
43.11.12.13
.
Quest
.
Is
there
any
that
professeth
and
acknowledgeth
God
,
and
trusteth
not
in
him
onely
?
Ans.
Yea
there
are
many
such
,
for
how
often
did
the
Israelites
distrusting
Gods
power
and
goodnes
,
murmure
and
rebell
against
the
Lord
and
against
Moses
his
seruant
in
the
wildernesse
.
And
how
did
a
prince
in
Israell
distrust
,
on
whose
hand
the
king
leaned
,
when
he
said
thus
to
Elisha
the
prophet
,
Though
the
Lord
would
make
windowes
in
the
heauen
,
could
this
thing
come
to
passe
,
2.
King
.
7.2
.
And
how
did
king
Ahaz
distrust
,
when
he
answered
to
Esaias
the
prophet
that
promised
him
helpe
from
the
Lord
,
I
will
not
aske
,
neither
will
tempt
the
Lord
,
Esay
.
7.12
.
And
how
did
the
Apostles
distrust
when
they
said
Master
Master
,
we
perish
,
Luke
.
8.24
.
Whereby
we
see
clearely
,
that
when
we
murmure
against
the
Lords
seruants
,
when
we
cry
out
desperatly
because
we
see
not
the
outward
meanes
of
helpe
,
when
we
thinke
that
the
Lords
ministers
speake
to
be
vntrue
or
vnpossible
,
when
we
refuse
grace
that
is
offered
vs
,
we
thē
do
not
trust
in
God
,
we
beleeue
not
in
him
.
How
doth
the
corrupt
iudge
trust
in
God
when
he
wittingly
giueth
false
iudgement
for
a
bribe
?
the
gentleman
when
he
oppresseth
his
tenants
to
strengthen
himselfe
in
his
riches
?
Churchrobbers
,
miserly
niggards
,
and
all
couetous
men
who
scrape
as
it
were
to
a
heape
the
trash
of
this
world
,
as
though
they
could
not
otherwise
liue
?
and
that
thinke
to
make
goodly
houses
,
and
cause
their
memorie
to
last
for
euer
?
How
trust
they
in
God
which
dare
not
giue
one
smale
penny
,
or
one
morsell
of
bread
to
the
poore
,
for
feare
they
themselues
should
want
?
The
Apostle
saith
plainely
,
that
such
as
repose
their
confidence
in
their
riches
that
they
gather
them
by
right
or
wrong
,
that
they
keepe
all
to
themselues
,
they
are
idolaters
,
Ephes
.
5.5
.
The
poore
man
murmuring
distrusteth
God
.
The
marchant
when
he
counterfetteth
or
corrupteth
his
warse
,
&
the
shop-keeper
when
he
vseth
false
lightes
,
false
measures
,
false
weightes
,
they
distrust
God
.
When
any
man
vseth
vnlawfull
meanes
whatsoeuer
,
they
distrust
God
,
&
they
that
put
their
confidence
in
lawfull
meanes
more
then
in
God
,
&
they
that
wil
enterprice
great
matters
without
the
Lords
aduise
and
counsell
,
Esay
,
31.1
.
Wherefore
the
further
we
wade
into
the
vse
of
this
commaundement
,
the
further
shall
we
finde
our selues
guiltie
of
distrust
in
God
,
and
thereby
perceiue
that
we
are
not
in
so
good
case
as
we
thought
we
had
beene
,
for
keeping
of
this
commaundement
.
Quest
.
What
is
the
second
thing
you
will
obserue
heere
?
Ans.
That
we
pray
vnto
God
onely
both
in
prosperity
and
in
aduersitie
.
Praier
to
God
.
Psalm
.
50.15
.
Call
vpon
me
in
the
day
of
trouble
:
so
will
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
And
againe
,
aske
and
it
shal
be
giuen
you
:
seeke
and
you
shall
finde
,
knocke
and
it
shall
be
opened
vnto
you
,
Math
.
7.7
.
Quest
.
Is
there
any
that
do
not
dailie
craue
of
God
by
prayer
whatsoeuer
they
neede
?
Ans.
Yea
many
.
For
in
that
I
haue
shewed
there
is
great
want
of
saith
in
many
,
so
it
is
certaine
there
is
greater
want
of
prayer
in
moe
.
For
how
shall
they
call
on
him
whom
they
haue
not
beleeued
?
Rom.
10.14
.
And
not
onely
they
that
distrust
Gods
power
&
goodnesse
cease
to
call
vpon
him
,
but
many
also
that
repose
all
their
confidence
in
God
,
often
forget
themselues
,
and
pray
not
at
all
.
Dauid
beeing
sore
sicke
,
tumbled
and
tossed
himselfe
vpon
his
bed
,
and
roared
for
verie
griefe
a
great
while
before
he
remembred
himselfe
,
and
then
at
the
last
he
praied
,
Psal
.
32.
The
good
king
Asa
sought
not
to
the
Lord
in
his
disease
,
but
to
the
phisicians
,
2.
Chro
.
16.12
.
And
there
are
with
vs
very
many
that
doe
as
Dauid
did
,
that
is
,
lie
groning
,
mourning
,
and
sometimes
weeping
vpon
their
beddes
in
their
sicknes
,
and
cry
out
,
yea
roare
for
paine
,
and
tumble
from
one
side
of
the
bed
to
the
other
,
and
out
of
one
bed
,
or
out
of
one
chamber
into
another
,
and
finde
no
comfort
,
because
they
cry
not
vnto
the
Lord
that
laid
that
sicknes
vpon
them
,
eyther
for
their
sinnes
,
or
triall
of
their
faith
and
patience
,
or
to
awake
them
out
of
securitie
,
or
for
some
other
cause
.
And
I
thinke
there
are
moe
which
doe
as
Asa
did
,
that
is
,
if
they
haue
the
gout
,
the
palsie
,
the
ague
,
the
stone
,
the
colike
,
the
plurisie
,
or
any
other
disease
,
if
they
send
their
seruantes
on
foote
or
on
horsebacke
,
to
fetch
the
phisitian
with
all
speede
,
they
be
stowe
cost
and
spare
not
for
any
thing
,
they
inquire
the
cause
diligently
,
whether
it
came
of
cold
or
of
heat
,
of
ouer-streining
themselues
,
or
of
idlenes
as
often
it
doth
,
or
of
distemperate
diet
by
eating
and
drinking
till
they
surfet
and
vomit
.
And
all
the
house
is
too
little
to
attend
vpon
them
.
But
all
this
while
neyther
the
sicke
party
by
himselfe
,
nor
the
familie
with
him
,
nor
with
their
neighbours
do
seeke
by
earnest
praier
to
the
chiefe
phisician
both
of
bodie
and
soule
the
Lord
their
God
,
who
sendeth
affliction
to
those
that
forget
him
in
prosperirie
,
that
he
may
driue
them
to
seeke
him
in
distresse
as
it
is
plainely
declared
in
Hosea
,
Chap.
5.15
.
&
6.1.2
.
I
will
goe
,
and
turne
to
my
place
(
saith
the
Lord
)
till
they
acknowledge
their
fault
,
and
seeke
me
:
in
their
affliction
they
wil
seeke
me
diligently
.
Come
,
and
let
vs
returne
to
the
Lord
:
for
he
hath
spoyled
,
and
he
will
heale
vs
:
he
hath
wounded
vs
,
and
he
will
bind
vs
vp
,
&c.
Paule
teacheth
vs
the
same
doctrine
,
1.
Cor
.
11.32
.
But
when
we
are
iudged
we
are
chastened
of
the
lord
because
we
should
not
be
condemned
of
the
Lord
.
Thus
we
are
taught
to
call
vpon
God
by
earnest
praier
,
and
doubtles
the
feruent
praier
of
the
faithful
is
very
auailable
with
God
,
Ia
.
5.16
But
where
is
our
obedience
,
where
is
our
praier
?
forsooth
that
comes
in
last
.
For
when
the
phisician
giues
ouer
his
patient
,
and
when
his
senses
be
gone
,
and
he
cannot
speake
,
but
is
as
good
as
dead
,
then
we
toule
the
bell
,
then
we
send
for
the
minister
to
pray
ouer
him
that
is
dead
,
whereby
we
shew
what
care
we
haue
to
call
vpon
God
,
when
we
doe
thus
as
it
were
the
day
after
the
market
,
and
so
vse
the
minister
or
the
ministerie
for
fashion
sake
.
But
in
health
how
many
great
families
,
yea
and
such
as
would
seeme
very
religious
lie
downe
in
the
euening
,
and
rise
vp
in
the
morning
without
praying
together
al
the
week
long
,
al
the
yeare
long
,
all
their
life
long
.
And
when
many
men
be
so
carelesse
of
priuate
prayer
,
it
is
not
greatly
to
be
marueiled
that
they
care
so
little
for
publike
prayer
.
Quest
.
What
is
the
third
thing
?
Ans.
That
we
reuerence
and
feare
the
Lord
,
The
feare
of
God
.
not
with
such
a
seruill
and
slauish
feare
as
the
reprobate
haue
,
who
feare
the
Lord
and
hate
him
,
trembling
onely
at
his
iudgements
,
which
they
repine
against
,
but
with
such
a
feare
as
a
sonne
beareth
to
his
father
,
fearing
of
loue
to
displease
him
any
way
,
and
therefore
feare
to
commit
any
sinne
whereby
the
Lord
might
be
displeased
with
them
.
For
as
godly
men
preferre
the
fauor
of
God
before
al
the
world
,
so
they
feare
to
displease
him
or
to
doe
any
thing
that
might
displease
him
least
they
should
loose
his
louing
fauour
.
Wherefore
Moses
ioyneth
the
feare
of
the
Lord
,
and
the
keeping
of
his
commandements
together
,
Deut
,
6.2
.
&
8.6
.
Dauid
saith
,
Psal
.
25.13
.
What
man
is
he
that
feareth
the
Lord
?
him
will
he
teach
the
way
that
he
shall
chuse
.
His
soule
shall
dwell
at
ease
,
and
his
seed
shal
inherit
the
land
.
The
secret
of
the
Lord
is
reueiled
to
them
that
feare
him
,
&
his
couenant
to
giue
thē
vnderstanding
.
Quest
.
Who
be
those
that
feare
not
the
Lord
with
this
reuerent
feare
you
speake
of
?
Ans.
Those
that
feare
men
more
then
God
,
and
temporall
punishment
more
then
eternall
condemnation
,
not
considering
what
Christ
hath
said
,
Mat
.
10.28
.
Feare
not
them
which
kill
the
bodie
,
but
are
not
able
to
kill
the
soule
:
but
rather
feare
him
,
which
is
able
to
destroy
both
body
and
soule
in
hel
.
Such
be
they
which
in
persecution
deny
Christ
and
his
Gospell
,
as
Peter
did
,
but
vpon
serious
and
hearty
repentance
when
he
wept
bitterly
,
was
forgiuen
.
Such
be
they
that
are
diligent
&
ready
to
doe
whatsoeuer
a
magistrate
commaundeth
,
though
it
be
flat
contrary
to
the
expresse
commaundement
of
God
,
as
did
the
ten
tribes
of
Israel
,
when
they
obeyed
wicked
Ieroboam
and
worshipped
the
calues
at
Dan
and
Bethel
,
and
after
followed
whatsoeuer
Idolatrous
kings
commanded
,
as
the
prophet
Micah
complaineth
Cap.
6.
The
statutes
of
Omrie
16.
are
kept
,
and
all
the
manner
of
the
house
of
Ahab
,
&
we
walke
in
their
counsels
.
And
for
this
cause
the
Lord
afflicted
them
as
witnesseth
the
prophet
Osea
Chap.
5.11
.
Ephraim
is
oppressed
and
broken
in
Iudgment
,
because
he
willingly
walketh
after
the
commaundement
,
to
wit
,
of
their
Idolatrous
kings
.
Vriiah
the
priest
is
noted
for
obeying
the
commandement
of
King
Ahaz
and
making
an
alter
like
to
the
alter
of
Damascus
,
2.
King
.
16.11
.
But
the
poore
women
the
Midwiues
of
Egipt
,
which
had
not
beene
instructed
in
true
religion
as
Israel
had
,
nor
had
not
so
much
knowledge
of
God
as
,
Vriiah
the
priest
,
feared
God
more
then
they
,
and
would
not
kil
the
Hebrues
children
at
the
commaundement
of
Pharaoh
Exod
.
1.17
.
Yea
the
men
that
were
of
Sauls
guarde
would
not
kil
the
priestes
at
the
kings
commaundement
1.
Sa
.
22.17
.
The
like
godly
feare
we
reade
of
in
Daniel
,
and
in
his
three
companions
,
Dan
,
3.
&
6.
and
in
the
Apostles
Act.
4.19
.
Also
we
may
reckon
those
in
this
number
,
that
rush
bouldly
into
al
manner
of
sin
,
for
which
there
is
no
penaltie
or
punishment
inflicted
by
magistrates
,
and
thereby
they
shew
that
they
neither
dreade
Gods
iudgements
nor
regard
his
commaundements
.
Such
be
they
that
commit
open
or
outragious
wickednes
:
Absolom
killed
his
brother
Amnon
2.
Sam
:
13.28.29
.
burned
Ioabs
barly
2.
Sam
.
14.30
.
craftily
stole
the
hearts
of
the
subiectes
from
Dauid
his
Father
2.
Sam
.
15.2
,
openly
rebelled
against
his
father
,
2.
Sam
.
15.10
.
&c.
and
lay
with
his
fathers
concubines
in
the
sight
of
all
Israel
,
2.
Sam
.
16.22
.
Such
a
one
was
Ioab
.
who
guilefully
flew
two
men
better
then
his
selfe
,
Abner
,
2.
Sa
.
3.27
.
and
Amasa
.
2.
Sam
.
20.9.10
.
and
conspired
treason
with
Adoniiah
against
Dauid
and
Salomon
1.
king
.
1.7
.
Such
were
the
sons
of
Eli
.
1.
Sam
.
2.2
.
Such
are
they
that
in
Spaine
can
dissemble
their
religion
.
Such
are
they
that
openly
prophane
the
Lords
day
,
and
contemne
the
word
of
God
.
And
such
are
a
greate
number
which
liuing
in
riote
call
themselues
good
fellowes
,
though
they
set
themselues
in
no
good
way
,
neither
abhorre
any
thing
that
is
euil
.
And
whosoeuer
will
not
submit
themselues
to
liue
in
obedience
to
the
commaundements
of
God
.
Quest
.
What
is
the
fourth
thing
?
Ans.
That
we
loue
the
Lord
with
all
our
heart
,
with
all
our
soule
,
and
with
all
our
minde
,
Deut.
6.5
.
Math
.
22.37
.
That
seeing
he
is
become
our
God
,
and
hath
done
so
much
for
vs
,
and
yet
hath
prepared
greater
things
for
vs
then
we
can
perceiue
in
this
life
,
we
should
loue
him
as
the
author
of
our
happinesse
.
And
he
that
doth
not
thus
loue
God
aboue
all
things
,
is
not
worthie
to
be
one
of
his
,
Math
.
10.37
.
He
that
loueth
father
or
mother
more
then
me
,
is
not
worthie
of
me
&c.
Quest
.
Who
be
those
that
loue
not
God
with
all
their
heart
?
First
those
that
loue
not
neither
reuerence
his
word
,
as
first
they
that
neuer
come
to
the
hearing
of
the
word
but
against
their
willes
,
as
delighting
rather
to
hunt
tauerns
and
alchouses
,
to
keepe
open
their
shoppes
,
to
sit
Idle
at
home
,
to
cast
their
accounts
,
to
walke
into
their
gardens
,
about
their
ground
,
to
remoue
their
cattel
,
to
send
their
seruants
to
gather
vp
their
dettes
,
and
twentie
such
like
things
wherein
they
take
greater
pleasure
then
in
going
to
heare
the
word
of
God
.
Secondly
they
that
goe
to
the
Church
but
spend
the
time
there
in
sleeping
,
in
talking
,
in
meditating
vpon
worldly
busines
,
and
giue
no
attendance
to
the
word
of
God
.
Lastly
they
that
abuse
the
word
of
God
either
to
defend
and
excuse
their
sinnes
by
the
infirmities
of
holy
men
which
are
mentioned
in
the
scriptures
,
as
to
excuse
their
drunkennes
by
the
example
of
Noe
:
their
incest
and
addulteries
by
the
examples
of
Lot
,
Iuda
,
Dauid
,
as
thogh
these
things
were
written
for
men
to
imitate
.
But
the
holy
Ghost
hath
written
them
for
ensamples
to
vs
:
to
admonish
vs
,
on
whom
the
ends
of
the
world
are
com
,
that
we
commit
not
the
like
as
Paul
sheweth
1.
Cor
.
10.6.11.12
.
that
if
any
man
thinke
he
stand
,
he
should
take
heede
least
he
fall
:
or
else
abuse
the
word
in
gibing
,
scoffing
and
mocking
,
and
so
turn
the
word
of
God
into
wantonnes
to
sporte
themselues
or
others
withall
,
as
they
doe
that
make
plaies
,
comedies
,
or
tragedies
of
the
word
of
God
,
which
is
a
horrible
abuse
.
For
the
word
of
God
is
written
,
&
the
dispensation
thereof
committed
to
the
ministers
to
saue
the
elect
of
God
.
1.
Tim
.
4.16
.
and
not
to
stage-players
to
make
sport
withal
.
Now
whosoeuer
they
be
that
care
not
for
Gods
word
or
abuse
it
,
as
too
too
many
do
,
it
is
as
manifest
as
the
sun
in
the
midst
of
the
firmament
that
they
loue
not
God
.
Therfore
let
no
man
deceiue
himselfe
,
and
thinke
he
can
loue
God
,
when
he
doth
not
loue
his
word
.
Secondly
they
that
loue
not
the
saintes
of
God
,
but
disdaine
them
,
reuile
them
,
intreate
them
euil
,
suffer
them
to
be
harbourles
,
hungry
,
naked
,
in
destresse
and
miserie
,
and
yet
she
who
compassion
to
them
.
But
if
a
rich
glutton
,
a
cruel
vsurer
,
a
common
blasphemer
;
a
prophane
Atheist
,
or
a
hypocriticall
papist
come
to
them
,
he
shal
be
curteously
saluted
,
curiously
interteined
,
often
bidde
welcom
,
and
for
him
shall
the
fatt
calfe
be
killed
,
and
the
best
chamber
in
the
house
prouided
and
made
readie
.
They
Isay
againe
,
that
so
highly
esteeme
the
wicked
,
and
so
basely
account
of
the
Godly
,
they
shew
what
loue
of
God
is
in
them
.
For
our
common
prouerbe
is
,
loue
me
,
and
loue
my
dog
:
a
thousand
fould
more
then
,
Loue
God
and
loue
his
saints
,
Iohn
saith
,
whosoeuer
hath
,
this
worlds
good
,
and
seeth
his
brother
haue
need
and
shutteth
vp
his
compassion
from
him
:
how
dwelleth
the
loue
of
God
in
him
1.
Iohn
3.17
.
And
in
an
other
place
,
If
any
man
say
I
loue
God
,
and
yet
hate
his
brother
,
he
is
a
lyar
1.
Iohn
4.20
.
When
Christ
would
haue
Peter
to
testifie
his
loue
to
him
,
he
bad
him
feede
his
sheepe
,
Iohn
21.15
.
Christ
gaue
this
admonition
to
all
his
disciples
Iohn
.
13.35
.
that
by
louing
one
another
they
should
be
knowen
to
be
his
disciples
.
Thirdly
they
that
heare
and
see
Gods
name
blasphemed
,
his
word
and
truth
slandered
,
peruerted
and
abused
,
yet
they
keepe
silence
and
say
nothing
vnto
it
,
it
appeares
they
loue
not
God
:
for
if
their
friend
were
so
abused
,
they
would
be
very
hote
in
his
defence
,
but
when
God
is
abused
,
no
man
sayes
any
thing
to
it
.
And
the
world
is
so
full
of
these
,
that
he
is
counted
a
busie
bodie
that
reproueth
a
blasphemous
oath
,
and
defendes
the
trueth
.
As
no
man
that
loueth
his
prince
wil
suffer
his
prince
to
be
abused
by
word
or
deede
,
but
he
will
and
ought
to
defend
him
,
though
it
be
with
his
owne
peril
:
so
euery
godly
man
wil
be
full
of
zeale
and
godly
anger
to
see
or
heare
the
Lord
his
God
to
be
abused
.
This
zeale
and
godly
anger
was
in
Moses
when
he
came
with
Ioshua
from
the
top
of
Sinai
and
the
two
tables
of
the
couenant
of
God
in
his
hands
.
For
when
he
came
neere
to
the
people
and
perceiued
their
idolatrie
,
he
brake
the
tables
of
the
couenant
for
very
zeale
,
and
sharply
reproued
them
all
,
and
commaunded
the
ringleaders
of
that
Idolatrie
to
be
slain
.
Exod
.
32.
This
Godly
anger
and
holy
zeale
was
in
Phinehas
the
Priest
when
he
slew
Zimrie
and
Cozbi
.
Num
.
25.7.8
.
in
Samuel
when
he
reproued
Saul
and
hewed
Agag
in
peeces
1.
Sam
.
15.26.33
.
in
Eliah
when
in
defence
of
Gods
truth
he
reproued
Ahab
boldly
,
&
caused
the
false
prophets
to
be
slaine
.
1.
King
.
18.18.40
.
And
when
he
reproued
Ahab
for
killing
Naboth
and
his
children
.
1
King
.
21
;
19.
&c.
in
Elisha
when
he
reproued
Ahaziah
2.
King
.
1.16
.
and
Iehoram
2.
King
.
3.13.14.15
.
in
Erza
,
Chap.
9.3
.
in
Nehemiah
,
Chap.
13
,
17
,
25.
in
Iohn
Baptist
,
in
Christ
,
and
in
the
Apostles
when
they
reproued
sinne
with
bouldnes
.
Wherefore
they
that
are
as
it
were
neither
hote
nor
could
,
that
they
are
neither
grieued
to
heare
Gods
truth
slandered
,
nor
glad
to
heare
God
praised
,
they
haue
not
the
loue
of
God
in
thē
.
If
a
manseruant
or
beast
be
abused
if
his
coate
be
but
rent
a
little
,
how
angrie
wil
he
be
?
But
when
Gods
name
is
blasphemed
,
his
word
euill
spoken
of
,
it
is
little
regarded
,
as
though
it
concerned
vs
not
.
Hereby
it
appeares
we
loue
our
seruants
,
our
beastes
or
garments
,
better
then
we
loue
God
.
Quest
.
What
is
the
fift
thing
?
Ans.
That
we
giue
thankes
vnto
God
for
euery
thing
we
receiue
of
him
dailie
either
for
this
life
or
for
the
life
to
come
.
Thankes
giuing
to
God
.
Wherefore
if
we
doe
acknowledge
the
Lord
to
be
our
God
,
and
that
we
receiue
euery
good
thing
from
him
,
we
must
of
necessitie
dayly
praise
him
,
as
Dauid
did
almost
in
euery
psalme
,
as
Psalme
,
34.
&
103.
&
136.
&
147.
Quest
.
Who
be
they
that
asscribe
not
all
thanks
and
praise
to
God
?
Ans.
Those
that
sacrifice
vnto
their
nets
and
burne
incense
vnto
their
yearne
as
the
prophet
Habaccuk
,
speaketh
Chap.
1.16
.
that
is
,
those
which
ascribe
al
that
they
haue
to
their
owne
witte
,
to
their
owne
strength
,
to
the
mony
,
to
the
ship
,
to
their
axe
,
to
their
flaile
,
to
their
spade
,
to
their
mattock
,
or
to
any
other
meanes
whereby
they
get
their
liuing
.
For
though
God
giue
vs
his
blessings
by
ordinarie
meanes
,
yet
we
are
to
acknowledge
him
to
be
the
giuer
of
all
.
Many
giue
greate
thankes
to
men
for
smal
matters
,
but
few
doe
hartely
thanke
God
for
their
life
and
for
all
they
haue
.
Least
the
Israelites
should
forget
their
strength
and
their
redeemer
,
the
Lord
prescribed
them
a
yearely
protestation
Deut
.
26.5
.
&c.
the
wordes
I
omit
because
they
are
long
,
but
reade
them
and
ponder
them
diligently
.
Quest
.
What
is
the
punishment
which
God
hath
appointed
for
them
that
breake
his
commandement
?
Ans.
It
is
death
Exod
,
22.20
.
He
that
offreth
to
any
Gods
,
saue
vnto
the
Lord
only
,
shal
be
slaine
.
Likewise
we
may
reade
Deut.
13.
Leuit.
20.2
.
&c.
not
euerie
one
which
transgressed
in
any
of
the
particular
branches
afore
mentioned
,
should
be
put
to
death
,
but
he
only
that
sinned
in
the
highest
degree
,
and
reuolting
from
the
Lord
,
chose
an
Idol
to
be
his
God
.
Quest
.
What
is
the
second
commaundement
?
The
second
commandement
.
Ans.
Thou
shalt
make
thee
no
grauen
image
,
&c.
Exod
.
20.4
.
&c.
Quest
.
What
is
the
meaning
of
it
?
Ans.
The
meaning
is
to
prescribe
the
true
worship
of
God
.
For
as
the
first
precept
commaunded
the
Israelites
to
acknowledge
the
Lord
onely
to
be
their
God
:
so
this
commandement
sheweth
how
they
must
worship
him
,
not
leauing
it
to
their
liberty
to
worship
him
as
they
list
.
And
this
is
the
meaning
of
it
.
It
consisteth
of
two
partes
:
the
first
is
the
commaundement
,
the
second
is
the
reason
.
Quest
.
Shew
it
more
plainely
that
God
heere
commaundeth
how
they
ought
to
worship
him
.
For
I
cannot
yet
perceiue
it
.
Ans.
The
Lordforbiddeth
them
to
make
any
grauen
images
,
or
to
bow
downe
to
them
vers
.
4.
and
in
the
beginning
of
vers
.
5.
which
cannot
be
vnderstood
as
though
these
images
were
Gods
(
for
the
first
commaundement
forbad
all
other
Gods
besides
the
Lord
who
is
God
alone
)
but
as
they
represent
God
,
that
so
he
may
be
worshipped
by
images
.
Wherefore
the
Lord
heere
forbiddeth
them
to
make
any
grauen
or
molten
image
to
represent
him
,
&
so
thereby
to
worship
him
.
And
the
summe
is
,
as
if
he
had
said
,
ye
shal
not
make
any
image
to
resemble
me
,
neither
shal
ye
worship
me
by
such
images
.
Now
in
that
the
Lord
forbiddeth
this
worshiping
of
himself
by
images
,
we
must
vnder
stand
that
he
commandeth
the
contrary
,
that
is
,
they
must
so
worship
him
as
he
himself
prescribeth
.
Quest
.
Seeing
you
haue
laid
down
two
branches
of
the
commaundement
;
first
making
of
images
to
represent
God
by
them
,
and
secondly
worshipping
of
God
by
images
:
both
which
are
forbidden
,
I
pray
you
open
both
these
more
plainely
.
And
first
why
doth
God
forbid
vs
to
make
an
image
like
vnto
himselfe
,
or
to
resemble
him
?
Ans.
There
may
be
many
reasons
alledged
why
the
Lord
is
not
to
be
represented
by
any
image
,
and
first
it
ought
to
be
a
sufficient
reason
to
euery
godly
man
,
because
God
himselfe
doth
heere
expressely
forbid
it
.
Secondly
the
Lorde
in
giuing
of
these
ten
commandements
,
of
purpose
vttred
his
voice
that
the
people
might
heare
him
,
but
appeared
not
vnto
them
in
any
visible
forme
,
because
they
should
not
make
any
fimilitude
or
likenes
of
him
.
Thirdly
seeing
God
appeared
not
,
nor
was
not
seene
,
for
no
man
hath
seene
God
at
any
time
neyther
can
see
him
,
Exod
.
33.20
.
&
1.
Tim
.
6.16
.
&
1.
Iohn
.
4.12
.
it
followeth
that
there
is
not
,
neyther
can
be
any
image
of
God
,
because
there
is
neyther
painter
nor
grauer
nor
any
other
artificer
that
can
make
the
similitude
of
that
he
neuer
saw
,
nor
no
other
man
that
could
describe
it
vnto
him
.
Fourthly
,
there
is
nothing
in
heauen
,
nor
in
earth
that
is
like
vnto
God
.
For
God
is
a
spirit
,
Iohn
.
4.24
.
and
not
a
creature
and
therefore
cannot
be
resembled
by
any
creature
.
Fiftly
,
they
that
haue
attempted
any
such
wicked
thing
,
as
to
make
an
image
of
God
,
they
haue
shewed
their
folly
by
their
dissenting
one
from
another
,
when
some
haue
painted
God
after
one
fashion
,
and
some
after
an
other
,
that
their
foolishnes
may
be
derided
,
as
Dionysius
derided
the
superstitious
heathen
in
his
daies
,
Cic
.
lib
.
3.
de
natur
.
deor
.
&
tooke
away
a
golden
beard
from
Aesculapius
,
saying
it
was
an
vnseemely
sight
that
the
son
should
be
made
with
a
beard
,
seeing
his
father
was
made
without
.
Sixtly
,
they
that
haue
tempted
to
make
any
similitude
of
God
haue
sinned
,
&
the
Lord
hath
punished
them
,
Ro
.
1.23.24
.
Quest
.
Seeing
there
are
so
many
reasons
why
they
neither
could
make
any
image
of
God
,
neither
were
permitted
to
do
so
,
how
commeth
it
to
passe
that
God
forbids
them
to
worship
him
by
an
image
.
For
if
they
might
not
make
an
image
of
God
,
yea
if
they
could
not
make
an
image
of
him
,
it
seemeth
a
needlesse
thing
to
prohibite
them
to
worship
him
by
any
such
image
.
And
yet
that
you
noted
as
the
second
branch
of
this
commaundement
.
I
pray
you
therefore
shew
me
the
reason
.
Ans.
Ierome
in
his
commentaries
vpon
the
second
chapter
of
Hosea
hath
a
true
sentence
,
Omnia
idola
ex
mortuorum
errore
creuerunt
,
Al
(
this
kinde
of
)
idolatrie
hath
his
beginning
of
an
error
conceiued
of
the
dead
.
The
reason
and
manner
whereof
is
largely
described
by
Plato
,
Lib
.
11.
de
legibus
.
Laertius
de
vitis
philosoph
.
Tull
.
lib
.
3.
de
natur
.
deor
.
Plini
.
lib
.
2.
cap
.
7.
The
booke
of
Wisedome
,
Cap.
14.
vers
.
14.15.16
.
Tertul
.
apolog
.
cap
.
10.
&
11.
&
12.
&c.
Ciprian
de
vanitate
idolorum
&
others
.
But
the
summe
of
all
is
this
,
as
neare
as
I
can
collect
it
from
the
beginning
.
Ninus
the
first
great
conqueror
of
Assyria
,
to
gaine
more
fame
to
himselfe
,
commaunded
that
his
father
Belus
being
dead
should
be
resembled
by
an
image
made
after
his
liknes
,
&
honored
for
a
God
.
And
for
the
same
cause
built
a
temple
for
him
in
Babylon
,
&
therin
set
vp
his
image
,
which
Plinie
saith
,
lib
.
6.
cap
.
26.
was
there
to
be
seene
in
his
daies
,
which
was
about
80.
yeares
after
Christ
.
The
image
was
made
like
to
Belus
,
and
when
the
people
bowed
themselues
to
that
image
,
they
worshipped
Belus
and
not
the
image
.
From
this
beginning
of
idolatrie
first
deuised
by
Ninus
(
not
by
Terah
the
father
of
Haran
,
as
Epiphanius
saith
)
did
the
like
superstition
spread
it selfe
among
all
nations
:
and
cruell
tyrants
in
euery
country
,
after
their
death
were
consecrated
for
Gods
and
worshipped
by
their
images
.
And
briefly
to
go
forward
with
these
new
Gods
a
little
before
I
apply
it
to
this
commaundement
,
I
will
passe
ouer
all
other
nations
,
yea
the
Grecians
that
abounded
with
these
kindes
of
Gods
,
and
in
a
word
note
the
ripe
wits
of
the
Romans
,
who
though
they
receiued
this
deuise
from
others
,
yet
after
they
once
found
it
,
haue
surpassed
alothers
,
and
of
whom
it
is
commonly
said
:
Roma
alios
deos
recepit
,
Caesares
dedit
,
Rome
receiued
all
their
other
gods
(
which
were
before
that
time
)
but
they
haue
made
their
Emperours
to
be
Gods
,
euer
since
they
had
any
.
And
for
their
Emperours
Ireferre
the
reader
to
Herodian
in
the
beginning
of
his
fourth
booke
,
where
vpon
the
death
of
Seuerus
he
sheweth
that
the
Emperours
were
consecrated
for
Gods
which
left
eyther
sonnes
or
other
to
succeede
them
in
the
Empyre
.
The
manner
of
the
consecration
he
also
declareth
at
large
,
that
they
had
animage
made
like
to
the
dead
Emperour
,
which
the
laide
in
a
bed
,
and
for
seauen
daies
space
the
Senators
sate
on
the
left
side
of
the
bed
,
and
the
noble
matrones
on
the
right
side
,
and
phisicians
came
daily
to
visite
that
sicke
image
in
the
bed
.
After
seauen
daies
,
as
though
the
Emperour
were
newe
dead
,
the
noble
young
men
of
the
citie
caried
the
dead
image
into
the
open
place
called
Campus
Martius
,
&
put
into
it
a
costly
tent
filled
with
all
kind
of
sweete
odors
,
and
after
great
solemnitie
the
senatos
first
,
and
then
all
the
rest
put
fire
to
the
tent
,
and
when
all
was
on
a
fire
and
a
smoke
,
one
let
an
Aegle
fly
out
of
the
middest
of
the
tent
in
the
sight
of
all
the
people
,
and
that
Aegle
was
supposed
to
cary
the
Emperours
soule
to
heauen
,
and
so
was
he
consecrated
for
a
God
euer
afterward
,
and
worshipped
by
an
image
.
And
now
to
goe
a
little
further
,
the
most
holy
Popes
of
Rome
inferiours
to
none
in
all
kinde
of
abhomination
,
haue
thought
it
a
chiefe
point
of
their
glory
to
be
as
skilfull
in
making
Gods
as
any
heathen
,
and
therefore
haue
learned
this
of
them
,
to
consecrate
and
make
new
gods
(
they
cal
them
saints
,
but
they
iuggle
when
they
say
so
to
be
cast
a
mist
before
mens
eyes
,
for
their
owne
booke
of
ceremonies
calleth
it
Apotheosis
,
that
is
,
deifying
)
whom
so
euer
they
list
.
And
as
Herodian
describeth
the
heathen
consecration
of
Emperours
:
so
the
booke
of
the
ceremonies
of
the
Church
of
Rome
,
Lib
.
1.
sect
.
6.
declareth
the
blasphemous
deifying
of
popish
Gods
.
The
chiefe
pointes
be
these
.
First
some
men
desirous
to
leaue
his
friende
consecrated
for
a
God
after
his
death
,
goes
to
that
cursed
Calphas
the
Pope
,
and
commending
his
friende
to
haue
liued
a
most
holy
catholike
popish
life
,
desireth
his
holinesse
to
consecrate
him
.
Secondly
the
pope
commaundes
inquirie
to
be
made
of
that
dead
person
whether
he
were
a
right
papist
in
his
life
time
.
Thirdly
the
Pope
propoundes
the
matter
to
the
company
of
Cardinals
to
see
what
they
say
to
it
.
Fourthly
the
Pope
and
his
crewe
inquire
more
diligently
whether
that
mans
life
was
saintish
as
any
sodomiticall
frier
or
monke
.
Fiftly
that
antichrist
with
his
crew
consult
whether
the
mans
life
was
such
that
he
deserues
nowe
to
be
made
a
God
.
Sixtly
they
decree
to
make
him
a
God
.
Seauenthly
there
must
be
a
great
courte
of
the
Pope
his
Cardinals
,
Patriarkes
,
Archbishops
,
Bishops
,
and
Abbots
holden
to
decree
of
the
matter
againe
.
Eightly
the
time
and
place
are
appointed
for
the
deifying
of
that
dead
person
.
Lastly
when
they
come
to
doe
the
deede
,
first
there
is
great
solemnity
of
many
antichristian
ceremonies
,
secondly
that
beast
that
counterfeites
the
lambe
,
but
speakes
like
the
dragon
,
he
makes
that
dead
man
a
GOD
after
this
manner
:
Ad
honorem
sanctae
&
indiuiduae
Trinitatis
,
&
exaltationem
fidei
catholicae
,
ac
Christianae
religionis
augmentum
:
authoritate
ciusdem
Dei
omnipotentis
,
Patris
,
Filii
,
&
Spiritus
sancti
,
&
beatorum
Apostolorum
Petri
&
Pauli
,
&
nostrâ
;
de
fratrum
nostrorum
consilio
decernimus
;
&
definimus
bonae
memoriae
N.
sanctum
esse
:
&
sanctorum
catalogo
ascribendum
;
ipsumque
catalogo
huiusmodi
ascribimus
.
Statuentes
,
vt
ab
vniuersali
ecclefia
anno
quolibet
in
dei
taelifestum
ipsius
&
officium
deuotè
&
solenniter
celebretur
.
In
english
thus
:
For
the
honor
of
the
holy
Trinitie
,
and
for
the
aduancement
of
the
catholike
faith
and
Christian
religion
:
we
with
the
aduise
of
our
brethren
,
by
the
authoritie
of
the
same
almightie
God
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
and
of
the
blessed
Apostles
Peter
and
Paul
&
by
our
own
authority
do
decree
&
appoint
N.
of
worthy
memory
to
be
a
saint
,
&
to
be
registred
among
the
saintes
,
and
we
doe
inrole
his
name
in
the
same
kalender
.
Commaunding
the
catholike
Church
deuotely
and
with
solemnity
to
celebrate
his
feast
and
worship
euery
yeare
vpon
such
a
day
(
as
shal
be
nominated
.
)
And
thus
that
Antichrist
of
Rome
makes
new
gods
and
hath
made
mo
then
his
kalender
wil
hold
,
I
meane
moe
then
there
are
daies
in
the
yeare
&
for
that
cause
he
hath
put
out
often
one
of
his
old
gods
,
to
prouide
a
place
in
the
kalender
,
&
a
day
in
the
yere
to
worship
his
new
God
.
But
now
to
turn
to
the
commandement
,
and
to
your
question
,
the
Lord
giuing
his
people
speciall
warning
of
the
superstition
of
al
heathens
round
about
them
,
who
had
many
Gods
&
worshipped
their
Gods
by
Images
,
doeth
in
this
second
commaundement
expressely
forbid
Israell
to
worshippe
him
by
any
Image
,
that
they
should
not
be
like
the
heathen
.
And
for
this
cause
the
Lord
appeared
not
in
the
likenesse
of
any
thing
when
he
gaue
the
law
,
but
only
caused
them
to
heare
his
voice
.
For
this
cause
the
Lord
in
plaine
words
forbiddeth
them
to
make
any
Image
to
resemble
him
.
And
to
shew
how
he
detesteth
this
Idolatrie
,
and
to
admonish
them
often
and
euery
way
;
he
saith
further
,
that
they
shall
not
fall
downe
before
any
such
Image
to
doe
him
any
worship
,
that
if
the
Israelites
doe
so
at
any
time
,
they
shal
be
without
al
excuse
.
And
hereby
it
appeareth
how
grossely
the
papists
sinned
,
and
how
expressely
against
the
wordes
;
and
against
the
sense
and
meaning
of
this
commaundement
.
For
they
haue
Images
of
God
the
father
,
&
of
the
sonne
,
and
of
the
holy
Ghost
,
directly
against
this
commaundement
.
Againe
when
they
say
they
worship
not
the
Images
,
but
God
by
the
Images
,
that
also
you
see
is
here
statly
forbidden
.
And
to
fulfil
the
measure
of
iniquitie
,
they
haue
made
other
Gods
besides
the
Lord
,
euen
those
which
they
cal
Saints
as
I
shewed
before
.
But
that
the
pope
consecrated
them
for
Gods
and
not
for
saints
,
it
is
manifest
:
for
if
they
were
faithfull
beleeuers
,
they
were
Saints
before
,
as
Paul
in
the
beginning
of
euery
epistle
almost
calleth
the
faithfull
Saints
.
If
they
were
no
Saints
in
this
life
,
the
Pope
could
not
make
them
Saints
afterward
,
neither
did
he
professe
so
to
do
.
Secondly
the
Pope
appointed
sabbaths
and
dayes
of
rest
for
them
,
that
they
might
those
dayes
be
worshipped
.
Thirdly
the
Pope
appointed
a
speciall
seruice
and
worship
to
be
doone
to
euery
one
of
them
,
on
their
seuerall
Sabbaths
.
Fourthly
the
Pope
appointed
their
Images
to
be
made
,
&
that
men
prostrate
before
their
Images
should
worship
thē
.
fiftly
appointed
that
men
should
prayvnto
them
al
,
and
seuerally
to
each
of
them
for
seuerall
occasions
:
Al
these
and
diuers
such
other
things
shew
that
the
pope
consecrated
them
for
Gods
,
against
the
first
commandement
.
And
that
popish
Images
should
be
made
against
this
commandement
.
And
hereby
you
maysee
what
acount
is
to
be
made
of
popish
Images
.
Quest
.
Whether
then
,
doth
this
commaundement
forbid
the
making
of
anie
Image
at
all
?
Ans.
The
Lord
here
forbiddeth
to
make
any
Image
or
any
similitude
to
represent
or
resemble
him
:
for
he
is
not
like
to
any
creature
in
heauen
or
in
earth
as
Esaius
sheweth
Chap.
46.5.9
.
&c.
and
Chap.
40.18.25
.
But
otherwise
it
is
not
simply
vnlawful
to
make
anie
Image
of
other
things
.
For
God
himselfe
called
Betzaleel
and
Aheleab
Exod
.
31.1.6
.
and
filled
them
with
the
spirit
of
wisdome
in
all
necessarie
arts
for
the
tabernacle
,
to
ingraue
&
make
Cherubims
Exod
.
25.18
.
&
36.1
.
to
embroider
Aarons
garments
,
to
make
bels
and
pomegranats
for
the
skirts
of
his
garment
Exod
.
28.3.4
.
Likewise
the
Lord
replenished
two
Hirans
,
otherwise
called
Hurames
,
the
father
and
the
sonne
,
with
wisdome
cunningly
to
worke
euery
artificial
thing
belonging
to
the
building
of
Salomons
Temple
1.
King
.
7.13
.
&
2.
Chro
.
2.14
.
&
4.16
.
and
they
made
similitudes
of
Bulles
,
of
Lions
,
of
Cucumers
,
of
Cherubims
,
of
Pomgranats
,
of
Palmetres
&c.
1.
king
.
7.
wherby
it
is
manyfest
that
some
Images
are
lawfull
,
euen
those
which
are
Images
or
Similitudes
of
such
creatures
as
are
obiect
to
our
senses
,
whether
they
be
in
heauen
or
in
earth
or
in
the
waters
;
and
which
are
made
for
ciuil
,
and
lawful
,
and
honest
vses
or
recreation
.
Or
more
briefely
thus
.
Al
artificial
Images
of
the
first
table
are
vnlawfull
:
but
artificiall
Images
of
the
second
table
are
lawfull
,
if
they
be
made
for
honest
and
lawfull
vses
or
recreation
.
Quest
.
Whether
may
not
we
now
haue
lawful
Images
in
our
Churches
,
as
well
as
the
Iewes
had
in
the
Tabernacle
,
and
in
the
Temple
?
Ans.
No
,
there
are
many
reasons
against
it
.
First
,
Moses
,
Exod
.
25
,
&c.
and
Salomon
,
1.
Chro
.
28.11.19
.
had
expresse
warrant
and
commaundement
for
that
they
did
.
Secondly
,
it
appeareth
.
Heb
;
8.
&
9.
&
&
.
10.
that
the
Tabernacle
,
and
the
Temple
with
al
their
furniture
,
were
types
and
figures
to
represent
before
the
eyes
of
Israel
the
spirituall
worship
of
God
vnder
the
Gospel
,
and
the
glorious
bewtie
of
that
spirituall
house
and
temple
,
whereof
Peter
speaketh
.
1.
Pet
.
2.5
.
and
Paul
.
Ephes
.
2.21
.
Which
Haggai
prophesieth
of
Chap.
2.10
.
and
is
expounded
Heb
.
12.26.27
.
And
thus
you
see
there
was
good
reason
for
those
Images
vnder
the
law
.
But
there
is
not
the
like
reason
for
vs
now
.
For
first
,
we
haue
no
warrant
,
as
Moses
and
Salomon
had
,
to
set
Images
in
our
Churches
,
and
so
it
were
sinne
for
vs
to
doe
without
warrant
.
Secondly
,
it
were
to
turne
them
from
a
ciuil
vse
,
to
a
religious
vse
,
and
so
they
should
be
conteined
in
the
first
table
and
against
this
commaundement
.
Thirdly
,
if
they
were
set
in
Churches
for
ornaments
,
that
were
to
bring
againe
the
abolished
ceremonies
,
and
to
darken
the
true
and
perfect
bewtie
of
the
Church
of
Christ
,
which
standeth
not
in
outward
painted
walles
,
but
in
holynes
and
righteousnes
in
mens
heartes
,
wordes
,
aad
deedes
,
in
hearing
of
the
word
,
receiuing
of
the
sacraments
,
and
all
other
things
which
Christ
hath
commaunded
.
Quest
.
Who
then
be
they
that
breake
this
commaundement
?
Ans.
First
,
they
that
commit
this
grosse
sinne
of
Idolatrie
,
and
make
Images
either
to
represent
God
,
or
to
worshippe
him
by
them
,
as
the
Isaelites
did
when
they
made
the
calfe
to
worship
God
by
it
Exod
.
32.4.5
.
and
not
that
first
time
only
,
but
a
long
time
after
in
the
wildernes
did
they
breake
his
commaundement
,
as
we
reade
Leuit.
17.7
.
Deut
.
12.8
.
Amos
5.25.26
.
Act.
7.42
.
Likewise
we
reade
of
Michas
Iudg
.
17.
of
Ieroboam
1.
King
.
12.28
.
and
the
rest
of
the
kings
of
Israel
.
The
papistes
a
long
time
haue
prophaned
his
commaundement
,
and
yet
doe
.
Secondly
,
they
that
worship
not
God
after
his
own
commaundement
,
but
ad
sum
thing
to
his
word
,
or
take
somthing
from
it
,
or
alter
it
,
setting
vp
their
owne
deuises
and
traditions
in
steade
of
Gods
ordinances
,
as
the
Iewes
did
Esai
29.13
.
and
are
reproued
by
Christ
:
15.8
.
Wherefore
Ierome
saith
in
Ierem
.
32
,
in
ecclesia
ponitur
Idolum
,
quando
nouum
dogma
statuitur
,
When
any
new
opinion
is
established
,
then
an
Idol
is
set
vp
in
the
Church
.
The
Corinthians
thus
changed
the
right
vse
of
the
Lords
supper
1.
Cor
.
11.
Some
indeuoured
the
like
among
the
Colossians
,
euen
to
preferre
their
owne
deuises
to
Gods
word
Coloss
.
2.18
.
The
papists
are
deepely
guiltie
in
this
point
whether
you
consider
the
doctrine
or
the
discipline
which
Christ
commended
to
his
Church
.
And
herein
they
offend
also
,
which
in
the
congregation
will
pray
priuately
,
or
reade
priuately
,
for
though
priuate
praying
and
reading
be
good
and
holy
at
other
times
,
yet
then
it
is
vnlawful
,
because
God
hath
commaunded
a
publike
worship
in
the
assembly
,
where
all
ought
to
ioyne
together
with
one
heart
and
one
voice
,
euery
man
according
to
his
calling
.
They
also
that
say
they
can
serue
God
as
well
at
home
,
as
in
the
congregation
.
Thirdly
,
they
that
maintaine
any
vnlawful
worship
of
God
,
that
is
alreadie
in
practise
,
say
they
will
doe
as
their
forfathers
did
,
as
somtimes
the
Iewes
did
Ierem
.
44.16
.
And
so
doe
the
papists
in
maintaining
their
superstions
,
which
ought
rather
to
be
abolished
.
For
whiles
all
such
patrons
of
wicked
traditions
,
haue
no
better
reasons
but
because
it
hath
beene
accustomed
,
they
may
remember
that
vulgar
sentence
of
Cypryan
ad
Pompeium
contra
epistolam
Stephani
,
consuetudo
sine
veritate
vetustas
erroris
est
,
a
false
custom
is
an
ould
error
.
Fourthly
,
they
that
follow
their
good
intents
,
and
thinke
God
accepteth
what
they
meane
well
,
as
Saul
set
a
faire
glose
of
a
good
intent
vpon
a
foule
sinne
,
when
he
tould
Samuel
the
best
of
the
cattel
were
reserued
to
be
sacrificed
to
the
Lord
1.
Sam
.
15.
but
Samuel
tould
him
againe
,
that
the
Lord
was
better
pleased
with
obedience
then
with
sacrifice
.
And
Salomon
saith
Prouer
.
14.12
.
There
is
a
way
which
seemeth
right
to
a
man
but
the
issues
thereof
are
the
waies
of
death
.
Dauid
had
a
good
intent
when
he
would
haue
builded
a
house
for
the
Lord
.
2.
Sam
.
7.
But
his
seruice
was
not
accepted
.
Peter
meant
well
when
he
gaue
Christ
counsell
to
fauour
himselfe
,
Math
.
16.22
.
but
he
receiued
a
sharpe
answere
.
The
most
parte
of
Christians
in
these
dayes
are
sicke
of
this
disease
,
and
think
all
is
wel
which
they
mean
well
,
in
coming
to
the
Church
when
they
list
,
and
going
out
in
prayer
,
in
receiuing
both
the
sacraments
when
,
where
,
and
how
they
please
,
and
if
they
haue
giuen
offence
to
the
whole
congregation
,
they
wil
make
satisfaction
as
they
please
,
and
so
the
word
of
God
is
not
the
rule
of
their
life
,
and
the
minister
standes
for
a
Cypher
to
do
what
they
bid
him
.
But
because
they
must
all
of
them
appeare
before
the
Iudgement
seate
of
God
,
let
them
heare
before
,
how
acceptable
to
God
these
their
prayers
be
,
such
receiuing
of
the
sacraments
is
,
and
generally
how
acceptable
all
such
will-worships
,
and
good
intents
be
to
God
.
For
thus
saith
the
Lord
.
He
that
killeth
a
bullocke
,
(
is
as
acceptable
to
me
as
)
if
he
slew
a
man
:
he
that
sacrificeth
a
sheepe
as
if
he
cut
of
a
dogges
necke
:
he
that
offreth
an
oblation
,
as
if
he
offred
swines
blood
:
he
that
remembreth
incense
,
as
if
he
blessed
an
I
dol
:
yea
they
haue
chosen
their
owne
wayes
,
and
their
soule
deligheth
in
their
abominations
Esai
:
66.3
.
But
,
if
it
were
not
to
cast
pearles
before
swne
,
so
vnteachable
is
the
world
now
a
dayes
,
I
could
giue
them
good
counsell
in
the
words
of
the
Lord
Eccle
.
4.17
.
&
5.1
.
Take
heede
to
thy
foote
when
thou
enterest
into
the
house
of
God
;
and
be
more
neere
to
heare
then
to
giue
the
sacrifice
of
fooles
:
for
they
know
not
that
they
doe
euil
.
Be
not
rash
with
thy
mouth
,
nor
let
thy
heart
be
hasty
to
vtter
a
thing
before
God
:
For
God
is
in
the
heauens
,
and
thou
art
on
the
earth
.
Quest
.
Who
be
they
then
that
keepe
this
commaundement
?
Ans.
They
that
worship
God
in
sincerity
according
to
his
own
word
,
&
not
after
mens
fancies
.
For
not
euery
one
that
saith
Lord
,
Lord
shall
enter
into
the
kingdom
of
heauen
but
he
that
doth
the
will
of
my
father
which
is
in
heauen
,
saith
Christ
,
Math
.
7.21
.
Quest
.
What
if
by
Gods
prouidence
we
liue
in
a
Church
where
many
abuses
are
,
and
God
is
not
so
purely
worshipped
as
he
requireth
in
this
commaundement
?
shall
we
therefore
breake
off
al
felowship
with
that
Church
,
in
Gods
worship
,
and
goe
to
some
other
?
Ans.
There
hath
not
yet
been
any
Church
,
as
I
suppose
,
which
hath
not
had
her
wantes
and
imperfections
,
as
in
the
Epistles
of
Paul
,
of
Peter
,
of
Iames
,
of
Iohn
,
of
Iude
,
it
appeareth
there
were
foule
blemishes
in
the
best
Churches
in
the
Apostles
daies
,
and
since
alwaies
haue
beene
,
and
now
are
,
that
a
man
cannot
tell
whither
to
goe
,
if
he
may
not
abide
in
that
Church
where
diuers
imperfections
are
.
Wherefore
I
suppose
many
thinges
are
to
be
tolerated
before
we
separate
our selues
from
the
Church
,
though
euery
man
must
keepe
his
owne
handes
thus
farre
cleane
and
vnpolluted
,
that
he
doe
no
such
thinges
himselfe
to
iustifie
,
vphold
,
or
countenance
such
abuses
,
but
onely
tolerate
and
suffer
that
he
cannot
redresse
.
And
thus
I
suppose
a
man
is
bound
to
abide
in
the
felowship
of
the
Church
so
long
as
the
foundation
is
holden
,
and
Iesus
Christ
onely
preached
to
be
the
alone
sauiour
of
Gods
elect
,
and
the
true
sacramentes
of
the
Lord
be
administred
;
though
otherwise
there
be
many
abuses
.
I
knowe
,
for
my
part
,
of
fewe
such
separations
that
haue
bene
commendably
made
any
where
since
Christ
was
vpon
the
earth
,
though
all
ages
since
his
ascention
witnes
that
great
corruptions
and
foule
abuses
haue
beene
in
euery
Church
of
any
note
without
exception
.
Of
all
other
Churches
,
the
Church
of
Rome
that
a
long
time
boare
sway
ouer
all
Churches
in
Europe
almost
(
the
Grecians
were
neuer
vnder
the
yoke
of
that
antichrist
)
hath
beene
the
worst
,
and
degenerated
most
,
euen
from
a
true
Oliue
into
a
wild
Oliue
,
from
the
spouse
of
Christ
to
be
the
synagogue
of
Satan
,
&
yet
few
separations
were
made
from
that
Church
,
till
now
of
late
yeares
,
when
the
prophesies
of
the
reuelation
were
accomplished
,
and
all
generally
almost
went
out
of
Babylon
together
and
separated
themselues
from
her
.
And
the
whole
worlde
seemes
to
approue
this
separation
to
be
made
by
God
,
that
sent
so
many
and
so
mighty
deliuerers
.
That
separation
e
the
Waldenses
or
poore
brethren
of
Lyons
in
Fraunce
was
commendable
and
praise
worthy
,
though
I
remember
not
the
like
to
haue
happened
in
all
popery
,
but
many
saintes
of
God
,
and
many
whole
Churches
liued
vnder
the
Popes
yoke
,
and
tolerated
many
grieuous
things
till
the
time
of
deliuerance
came
.
Againe
I
tremble
to
remember
some
separations
that
haue
beene
made
because
of
the
abuses
that
were
in
the
Churches
,
as
the
Nouatians
separated
themselues
from
all
other
Churches
;
so
afterward
did
the
Donatistes
:
the
Pelagians
were
not
farre
from
such
opinions
:
and
nowe
in
our
daies
Anabaptistes
forsake
the
fellowship
of
the
Churches
,
and
all
these
vnder
coloure
of
holinesse
,
because
they
would
liue
most
holily
,
and
obediently
to
the
commandements
of
God
,
and
because
they
coulde
not
beare
with
some
wantes
that
were
in
the
Churches
.
But
into
what
foule
and
grosse
opinions
,
I
meane
heresies
,
these
separating
themselues
,
did
fall
,
the
learned
knowe
,
and
I
suppose
it
not
greately
necessarie
heere
to
repeate
.
Quest
.
What
is
the
reason
of
this
commandement
?
Ans.
The
reason
of
this
commandement
.
For
I
the
Lorde
thy
God
,
am
a
Ielous
God
,
&c.
Vers
.
5.6
.
Quest
.
What
meaneth
the
Lorde
when
he
saies
,
he
is
ielous
,
or
what
signifies
that
worde
?
Ans.
It
signifieth
as
much
as
,
zealous
,
or
to
be
moued
with
a
very
ardent
affection
and
feruent
desire
,
proceeding
eyther
of
loue
to
saue
the
thing
vntouched
,
which
is
loued
Zachar
.
1.14
.
&
8.2
.
or
else
of
indignation
and
wrath
against
that
thing
which
deserueth
reuengement
and
punishment
,
Exod
.
34.14
.
Nahum
.
1.2
.
and
heere
it
is
vsed
in
both
those
two
senses
or
significations
.
For
the
Lord
saith
,
he
is
a
Ielous
,
or
zealous
God
,
full
of
indignation
and
fierce
wrath
against
them
that
breake
this
commandement
,
yea
so
feruentlie
angrie
,
that
he
wil
punish
them
vnto
the
third
and
fourth
generation
.
Againe
he
saith
,
he
is
a
Ielous
,
or
zealous
God
,
and
carieth
such
feruent
loue
,
such
entire
affection
towardes
them
that
keepe
this
and
the
rest
of
his
commaundementes
,
that
he
will
blesse
them
and
keepe
them
for
thousandes
of
generations
,
euen
for
euer
and
euer
,
so
that
whosoeuer
toucheth
them
to
do
them
any
hurt
,
had
as
good
touch
the
apple
of
his
eye
,
Psal
.
18.25.26
.
Zach.
2.8
.
Quest
.
How
commeth
it
to
passe
that
the
Lord
beeing
iust
and
righteous
,
will
punish
the
posteritie
of
the
wicked
that
break
his
commandements
?
shall
the
childe
be
punished
for
the
fathers
,
or
grandfathers
,
or
great
grandfathers
fault
?
Ans.
The
Lord
saith
plainly
,
Deu
.
24.16
.
The
fathers
shall
not
be
put
to
death
for
the
children
,
nor
the
children
put
to
death
for
the
fathers
,
but
euery
man
shall
be
put
to
death
for
his
owne
sinne
.
And
Ezek
.
18.4.20
.
The
same
soule
that
sinneth
shall
die
,
yea
the
Lord
saith
.
Ezek
.
18.21.23
.
If
the
wicked
will
returne
from
all
his
sinnes
that
he
hath
committed
,
and
keepe
all
my
statutes
,
and
doe
that
which
is
lawfull
and
right
,
he
shall
surely
liue
,
and
shall
not
die
.
Whereupon
I
reason
thus
,
that
if
the
Lorde
,
wil
pardon
the
sinner
himselfe
when
he
repenteth
,
it
is
very
certaine
he
will
not
punish
the
child
for
that
offence
which
is
pardoned
vpon
the
fathers
repentance
.
Therefore
if
you
marke
the
wordes
,
you
may
easely
perceiue
there
is
no
such
thing
heere
said
as
you
suppose
.
For
the
Lord
doth
not
absolutely
say
he
wil
visite
the
children
of
the
breakers
of
this
commandement
to
the
third
&
fourth
generation
:
but
he
addeth
this
clause
,
of
them
that
hate
me
,
as
if
he
had
said
,
if
the
father
hate
me
and
breake
this
commandement
,
then
will
I
with
greate
ielousie
and
anger
visit
him
and
punish
him
for
his
sinne
.
And
if
his
sonne
,
or
his
Nephew
,
or
his
Nephewes
sonne
continue
in
the
same
sin
,
and
breake
this
my
commandement
or
others
as
his
fathers
did
,
then
shall
my
ielousie
and
mine
indignation
smoke
against
them
all
for
a
long
time
,
as
the
prophet
Ezekiel
declareth
plainely
,
Chap.
18.
Quest
.
What
is
the
cause
why
the
Lords
mercies
and
his
loue
reacheth
to
thousandes
of
generations
,
and
his
wrath
but
to
foure
generations
?
Is
there
not
as
great
reason
that
the
Lordes
wrath
should
extend
to
thousands
of
them
that
hate
him
,
as
his
mercy
to
thousands
of
them
that
loue
him
?
Is
there
not
as
great
equity
in
the
one
as
in
thother
?
Ans.
Me
thinke
you
should
not
find
fault
either
with
the
length
of
Gods
mercies
,
or
with
the
shortnes
of
his
iudgements
.
Notwithstanding
because
you
propound
the
question
,
I
answer
,
that
where
the
Lord
in
respect
of
mans
sins
&
desarts
by
reason
of
sin
,
and
of
his
own
iustice
,
might
iustly
extend
his
anger
to
thousands
&
thousands
:
yet
it
pleaseth
him
to
shew
mercy
in
respect
of
his
owne
name
&
glory
,
as
it
is
manifest
.
Ezek
,
20.9.14
,
22.
&
36.21.22.23
32.
For
all
this
is
spoken
to
and
of
the
Church
of
God
,
not
to
them
that
are
without
.
And
that
which
Moses
speaketh
of
all
Israel
in
generall
,
may
proportionably
be
applied
to
the
singular
parts
of
Israel
Deut
.
32.26
,
27.
I
said
I
woulde
make
their
remembrance
to
cease
from
among
men
;
Saue
that
I
feared
the
fury
of
the
enemy
,
least
their
aduersaries
should
wax
proud
,
and
lest
they
should
say
,
Our
hie
hand
,
and
not
the
Lorde
hath
done
al
this
.
The
Lord
that
loueth
his
own
vnto
the
end
(
Ioh
.
13.1
.
)
doth
now
and
then
punish
them
for
their
sins
(
Heb
.
12.6
.
)
and
for
that
purpose
giueth
them
into
the
hands
of
wicked
men
,
which
being
both
his
&
their
enemies
and
yet
the
rod
of
Gods
wrath
,
Esay
.
10.5
.
do
not
chastice
them
for
their
amendement
,
according
to
the
lords
meaning
,
but
hauing
once
gotten
them
into
their
fingers
,
purpose
to
destroy
them
vtterly
,
Esay
.
10.6.7
.
&
reioice
in
the
cruelty
against
Gods
saints
,
Ezek
.
25.
and
say
they
sin
not
against
the
Lord
in
so
doing
,
Ier
.
50.7
,
yea
sometimes
they
exalt
themselues
blasphemously
against
the
Lord
himselfe
,
as
though
he
could
not
saue
his
own
people
and
deliuer
them
out
of
their
handes
,
(
Num
.
14.16
&
2.
King
.
18.35
.
Esay
.
10.10.11
.
)
therefore
the
Lord
,
hauing
respect
to
his
own
glory
,
in
iudgment
often
remembreth
mercy
,
staieth
his
visitation
,
and
receiueth
his
own
people
to
mercy
againe
(
Esay
.
54.7.8
.
)
though
they
deserued
a
longer
punishment
:
&
then
recompenceth
his
and
their
cruell
blasphemous
enemies
seauen
fold
into
their
bosom
,
Esay
10.12.13
.
&
Cap.
14.
And
this
is
the
cause
why
the
Lordes
wrath
is
extended
but
to
the
third
&
fourth
generation
of
them
that
breake
his
commandements
,
wheras
to
them
that
keepe
his
commaundementes
his
mercy
endure
for
euer
.
Que
.
What
is
to
be
obserued
out
of
this
reason
?
Ans.
First
,
as
in
euery
society
men
are
kept
in
order
,
and
drawen
to
perform
their
duty
either
by
reward
for
doing
wel
,
or
by
punishment
for
offending
:
so
the
lord
in
this
commandement
,
that
eyther
he
may
allure
vs
with
his
mercies
to
keep
his
commandements
,
or
with
his
iudgments
terrifie
vs
from
doing
euil
,
setteth
both
before
vs
,
that
by
one
means
or
other
he
may
keep
vs
from
working
our
own
destruction
.
And
if
our
mind
were
as
earnestly
bent
after
heauenly
things
;
as
after
earthly
things
or
if
we
gaue
so
much
credit
to
God
as
we
doe
to
men
:
then
as
we
spare
no
labour
,
neither
feare
any
peril
by
sea
or
land
by
night
or
day
,
in
the
city
or
in
the
desart
,
to
get
the
reward
that
man
promiseth
:
so
should
we
much
more
giue
our selues
wholly
to
do
the
wil
of
God
,
that
we
&
our
posterity
to
a
thousand
generations
,
might
be
blessed
both
temporally
and
eternally
,
with
earthly
&
with
heauenly
blessings
for
euer
.
But
alas
,
when
we
carelesly
neglect
,
or
wilfully
contemne
the
keeping
of
Gods
commandementes
,
our
works
are
an
open
profession
before
the
world
,
&
our
consciences
are
&
shal
be
witnesses
before
God
,
that
we
neither
beseue
the
lords
mercies
,
nor
fear
his
iudgments
.
They
are
counted
litle
better
then
madmen
that
contemn
the
lawes
of
men
,
&
when
the
iudge
commeth
&
sitteth
on
the
bench
their
folly
appeareth
For
they
are
arreined
,
condemned
,
and
executed
.
But
they
are
counted
wise
men
which
despise
Gods
Laws
&
tremble
no
more
then
stocks
,
to
heare
Gods
terrible
iudgments
denounced
both
temporally
and
eternally
against
them
and
their
posteritie
.
Neuerthelesse
they
shal
be
brought
to
iudgement
,
when
it
will
be
too
late
to
repent
,
and
then
shall
they
receiue
their
full
punishment
.
We
see
many
struggle
with
this
worlde
to
scrape
welth
together
for
them
and
theirs
;
but
they
striue
against
the
streame
,
it
will
not
do
with
thē
as
they
desire
,
the
more
they
toyle
,
the
faster
it
falleth
from
them
like
water
,
the
more
reuenewes
they
haue
,
the
poorer
the
wax
(
Hag
.
1.
)
and
that
by
the
iust
iudgement
of
God
,
who
crosseth
thē
and
visiteth
them
in
all
things
they
haue
,
and
that
because
they
worship
him
not
after
the
rule
of
his
owne
word
,
but
with
the
deuises
of
men
,
or
with
their
good
intents
.
And
woulde
to
God
such
as
professe
Christ
would
spare
but
one
howre
of
24.
to
meditate
vpon
this
commaundement
,
and
in
meditation
thereof
to
compare
their
estate
with
it
.
For
then
should
they
see
and
learne
,
that
the
Lord
blesseth
them
that
loue
him
,
crosseth
them
that
hate
him
,
and
so
amend
what
is
amisse
in
them
.
Secondly
,
we
learne
out
of
this
reason
,
that
which
the
phophet
Ieremie
teacheth
vs
Lament
.
3.22
.
It
is
the
Lords
mercies
that
we
are
not
consumed
because
his
compassions
faile
not
.
For
when
we
worship
God
with
our
good
intents
&
when
we
will
follow
our
owne
and
other
mens
deuises
so
stiffely
&
obstinately
,
that
though
the
Lord
tell
vs
of
it
,
and
admonish
vs
out
of
his
owne
word
,
and
by
his
ministers
,
yet
will
we
stop
our
eares
and
perhappes
hate
him
for
his
labour
,
that
is
the
messenger
of
such
tidings
:
then
the
Lord
,
that
might
iustly
wipe
vs
&
our
posteritie
out
of
the
booke
of
life
,
doeth
notwithstanding
in
iudgement
remember
mercy
(
Habac
.
3.2
.
)
And
for
his
owne
names
sake
comforteth
the
third
or
the
fourth
generation
againe
(
Esai
.
54.7
.
This
is
mercie
peerels
.
And
yet
nothing
can
moue
our
hard
seared
consciences
to
beleeue
the
Lord
to
feare
him
,
or
to
loue
him
.
Thus
God
deliuered
Israell
out
of
Egipt
after
400.
yeares
miserie
.
Thus
he
deliuered
them
out
of
the
hands
of
the
Philistim
many
times
,
as
we
reade
in
the
book
of
Iudges
.
Thus
he
deliuered
them
out
of
Babylon
after
70.
yeares
captiuitie
.
Thus
finally
he
sent
Christ
to
deliuer
them
,
that
sat
in
darknes
,
fast
bound
with
the
chaines
of
their
sinnes
.
And
since
Christ
ascended
gloriously
into
heauen
,
the
Lord
hath
deliuered
his
Church
,
first
out
of
that
hote
persecution
which
lasted
almost
300.
yeres
,
and
since
againe
out
of
the
most
miserable
bondage
of
poperie
.
Yea
euen
we
were
lately
deliuered
out
of
a
bitter
persecution
in
the
dayes
of
Queene
Marie
.
And
yet
for
all
this
we
follow
our
owne
deuises
,
our
good
intents
,
and
in
euery
deede
our
hartes
lust
with
greater
fiercenesse
then
euer
we
did
,
for
which
cause
we
haue
neede
to
feare
least
som
destruction
be
at
hande
.
For
the
nearer
Gods
iudgements
are
,
the
more
incorrigible
alwayes
are
the
sinnes
of
men
.
Thirdly
,
we
learne
here
,
that
they
hate
the
Lord
,
that
do
not
worship
him
as
he
hath
commaunded
them
,
but
after
their
owne
fantasies
,
and
after
the
traditions
of
men
.
Though
they
say
,
yea
though
they
sweare
that
they
loue
God
;
yet
their
consciences
at
that
day
shall
conuince
them
,
and
God
,
who
is
greater
then
their
conscience
(
1.
Iohn
.
3.20
,
)
plainely
telleth
them
in
this
place
,
that
they
hate
him
,
Wherefore
if
the
Lorde
say
we
hate
him
it
is
not
our
hard
heartes
,
our
stiffe
neckes
,
our
obstinate
minds
,
our
brasen
brows
that
can
proue
we
loue
him
And
let
euery
soule
weigh
with
himselfe
what
it
is
to
hate
God
.
For
certainly
the
haters
of
the
Lord
shal
be
found
lyars
.
Fourthly
,
we
learne
that
he
which
loueth
the
Lord
in
deede
,
keepeth
his
commaundements
,
and
worshippeth
him
as
he
commaundeth
in
his
word
.
Wherefore
let
euery
one
that
loueth
the
Lord
in
truth
,
be
diligent
to
declare
his
loue
by
obeing
the
voice
of
the
Lord
.
For
this
is
the
loue
of
God
that
we
keepe
his
commandements
1.
Iohn
5.3
.
And
the
Lord
loueth
them
that
loue
him
Pro
.
8.17
.
Quest
.
What
is
the
punishment
which
the
magistrate
ought
to
inflict
vpon
them
that
transgresse
this
commaundement
in
the
highest
degree
and
grossest
maner
?
Ans.
I
suppose
it
is
death
,
for
though
I
remember
not
so
expresse
a
commaundement
for
it
as
there
is
for
the
other
eight
commandements
(
For
there
is
no
humane
punishment
appointed
for
the
breakers
of
the
last
commaundement
)
yet
but
that
which
may
be
taken
out
of
the
word
by
collection
,
&
these
reasons
perswade
me
so
to
thinke
.
First
the
transgressors
of
the
third
and
fourth
commaundements
are
punished
with
death
,
and
therefore
they
that
breake
this
commaundement
ought
likewise
to
be
punished
with
death
,
seeing
this
is
more
generall
then
they
both
,
so
that
the
offences
committed
against
them
,
may
be
reduced
within
the
compasse
of
this
.
Secondly
the
punishment
appointed
for
the
transgressors
of
the
seauen
first
commaundementes
is
death
,
and
generally
you
may
obserue
this
order
in
all
the
commaundements
of
both
tables
,
that
the
greatest
sinne
is
first
forbid
,
and
the
next
consequently
by
order
and
by
degrees
,
wherefore
there
is
no
reason
to
exempt
this
out
of
them
all
,
seeing
it
standeth
in
the
seconde
place
.
Thirdly
I
take
this
to
be
a
generall
rule
,
that
where
no
satisfaction
can
be
made
,
there
the
punishment
is
death
.
Lastly
,
we
see
that
Moses
,
Exod
.
32.27
.
by
the
commandement
of
the
Lord
,
put
to
death
aboute
3000.
Idolaters
,
which
were
ring-leaders
to
that
Idolatrie
in
making
of
the
calfe
to
worship
God
by
,
which
was
most
directly
against
this
second
commaundement
.
And
for
these
and
such
like
causes
I
am
perswaded
the
punishment
is
death
.
But
this
you
must
vnderstand
both
here
,
and
in
the
other
six
first
commaundements
,
that
it
is
not
euery
particular
branch
,
but
the
greatest
sinne
in
the
hiest
degree
that
falleth
vnder
the
power
of
the
magistrates
sword
,
that
he
may
put
him
to
death
,
as
for
example
,
if
a
man
smite
his
neighbour
and
wound
him
,
hauing
a
purpose
to
kill
him
,
though
this
be
a
greate
sinne
against
the
sixt
commaundement
,
yet
he
is
not
to
be
put
to
death
for
it
.
Ans.
What
is
the
third
commaundement
?
Quest
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
&c.
vers
.
7.
Quest
.
What
is
the
summe
of
this
commaundement
?
Ans.
The
whole
standeth
of
two
parts
,
whereof
the
first
is
the
commaundement
,
the
second
is
the
reason
.
Quest
.
What
is
the
summe
of
the
commaundement
,
or
the
meaning
of
it
?
Ans.
It
forbiddeth
vs
to
take
the
name
of
God
in
vaine
,
wherein
we
must
vnderstand
all
manner
of
abusing
his
name
by
what
meanes
soeuer
.
For
though
it
seemeth
that
the
Lord
noteth
but
that
one
greate
blasphemie
of
abusing
his
name
in
swearing
&
forswearing
:
yet
I
admonished
you
before
,
that
all
other
sinnes
of
like
nature
and
qualitie
were
forbidden
with
their
causes
and
effects
.
The
Lord
for
breuitie
sake
,
and
for
our
infirmitie
sake
,
nameth
only
in
euery
commaundement
,
either
the
most
horrible
sinne
forbidding
it
,
or
else
the
most
singular
vertue
commaunding
it
.
Also
we
must
on
the
contrary
part
vnderstand
,
that
the
reuerent
vsing
of
Gods
name
is
here
commaunded
.
Quest
.
Because
they
abuse
of
Gods
name
in
swearing
is
the
chiefest
sinne
here
forbidden
,
I
pray
you
shew
me
what
it
is
to
swere
,
and
what
is
lawfull
,
what
vnlawfull
.
Quest
.
To
sweare
is
to
call
God
to
witnes
that
we
speake
to
be
true
,
that
so
more
credit
may
be
giuen
to
our
wordes
.
But
there
are
so
many
maners
of
oathes
,
that
it
is
more
easie
to
reckon
them
vp
,
then
to
giue
a
general
definition
of
them
al.
Quest
.
How
many
kindes
or
maners
of
oaths
doe
you
make
?
Two
kinds
of
oathes
.
A
voluntary
oath
.
Ans.
First
there
are
two
kindes
of
oaths
:
the
one
voluntarily
,
when
a
man
is
not
compelled
to
sweare
;
the
other
necessarie
or
constreined
,
when
a
man
by
authoritie
is
compelled
to
sweare
.
Againe
a
voluntarie
and
francke
oath
is
either
when
one
partie
alone
sweareth
,
or
els
when
two
parties
sweare
each
to
other
of
their
owne
accord
neither
hauing
authoritie
to
compell
the
other
.
And
one
partie
alone
somtimes
sweareth
at
the
request
of
an
other
,
as
when
Rahab
hauing
saued
the
liues
of
the
two
spies
which
Ioshua
sent
to
view
the
land
of
Ierico
,
she
requested
them
to
sweare
,
that
they
also
would
preserue
her
life
,
when
they
had
wonne
that
citie
,
Ioshua
2.12
.
&
9.22
.
Saul
requested
Dauid
to
sweare
that
he
would
not
abolish
his
name
out
of
his
fathers
house
,
and
Dauid
sware
1.
Sam
.
24.22.23
.
And
sometimes
also
one
partie
alone
sweareth
not
being
requested
,
as
Dauid
mourning
for
the
death
of
Abner
,
whom
Ioab
had
guilefully
murthered
,
protested
&
sware
that
he
would
eate
nothing
that
day
till
the
sunne
were
downe
.
2.
Sam
.
3.35
.
&
Dauids
chiefe
men
of
warre
also
protested
and
sware
,
that
Dauid
should
not
goe
any
more
in
his
owne
person
to
the
battell
2.
Sam
.
21.17
.
and
Salomon
perceiuing
that
Adoniah
his
brother
went
about
to
worke
treason
protested
and
sware
that
he
should
die
for
it
.
1
King
.
2.23
.
And
thus
one
partie
or
person
sweareth
voluntarily
in
a
lawfull
matter
,
and
of
importance
,
and
vpon
good
occasion
.
For
if
a
man
sweare
in
an
vnlawfull
thing
,
and
rashly
,
and
when
there
is
no
cause
,
he
sinneth
greatly
,
as
did
Herode
Math
.
14.
and
Dauid
.
1.
Sam
.
25
22.
and
Saul
.
1.
Sam
.
28.10
.
Againe
sometime
two
parties
voluntarily
consent
to
sweare
each
to
other
,
as
did
Abraham
and
Abimelech
Gen.
21.23.24.31
.
Likewise
Isaac
and
Abimelech
Gen.
26.28.31
Iacob
and
Laban
Gen.
31.53
.
Ionathan
&
Dauid
1.
Sam
.
2.42
.
And
here
also
they
that
sweare
in
a
thing
vnlawfull
,
&
without
good
cause
,
they
offend
,
as
did
the
Israelites
Iu
.
21.1
.
and
the
Iewes
,
which
sware
they
would
kil
Paul
Act.
23.12
.
And
thus
much
for
voluntarie
swearing
.
Quest
.
What
say
you
then
to
a
necessarie
oath
,
as
you
call
it
,
when
a
man
is
commaunded
to
sweare
?
A
necessarie
oath
.
Ans.
According
as
I
said
before
of
a
voluntarie
oath
,
that
if
a
magistrate
commaund
inferiour
persons
to
sweare
in
a
lawful
matter
,
lawfully
,
vpon
iust
occasion
,
and
when
the
thing
is
requisite
,
it
is
holy
and
lawfull
on
the
magistrates
part
,
and
on
his
or
their
partes
that
sweare
.
If
otherwise
authority
compell
,
and
men
yeeld
to
sweare
in
thinges
vnlawfull
,
and
without
cause
,
they
both
sinne
greatly
.
And
I
finde
two
speciall
causes
wherein
a
magistrate
may
commaund
,
&
the
inferiour
person
ought
to
take
an
oath
by
the
word
of
God
.
Quest
.
What
be
those
two
cases
in
which
a
necessary
oath
is
lawfull
?
Ans.
The
first
is
when
the
superiour
person
or
magistrate
commaundeth
the
subiect
and
the
inferiour
person
to
sweare
loyalty
,
allegeance
,
&
fidelity
to
performe
that
which
is
his
duety
,
as
Abraham
gaue
his
seruant
charge
to
prouide
a
wife
for
his
son
Isaake
,
and
caused
him
to
sweare
that
he
would
deale
faithfully
,
and
according
to
the
charge
giuen
him
,
Gen.
24.3
.
&c.
Iaacob
also
vpon
his
death
bed
made
Ioseph
to
sweare
that
he
would
bury
him
where
his
fathers
were
buried
,
and
not
in
Aegypt
,
Gen.
47.29.31
.
&
50.5
.
Ioseph
made
his
brethren
sweare
,
that
they
would
bring
their
yongest
brother
Beniamin
with
them
,
when
they
came
againe
to
buy
more
corne
,
Gen.
43.3
.
and
a
little
before
his
death
he
made
them
sweare
to
cary
his
bones
with
them
out
of
Aegypt
,
when
God
should
deliuer
them
,
Gen.
50.25
.
and
Exod
.
13.19
.
The
king
of
Babel
made
Zedekiah
king
of
Iudah
to
sweare
alleageance
to
him
,
2.
Chro
.
36.13
.
That
good
king
of
Iudah
,
Asa
made
all
his
subiectes
to
sweare
that
they
would
worship
God
,
2.
Chro
.
15.10.13.14
.
Thus
the
generall
of
the
host
taketh
an
oath
of
his
souldiers
.
And
thus
kings
cause
their
subiectes
to
sweare
loyalty
&
obedience
.
The
second
is
,
when
a
man
being
brought
before
a
magistrate
by
his
accuser
,
is
put
to
his
oath
to
purge
and
cleare
himselfe
.
Quest
.
Then
if
it
be
lawfull
for
a
man
to
cleare
himselfe
of
euery
crime
by
his
oath
,
it
is
to
be
feared
lest
many
men
will
make
shipwrake
of
a
good
conscience
and
forsweare
themselues
,
if
by
their
oath
they
may
pay
their
debts
,
and
escape
all
punishment
.
This
seemes
to
me
a
strange
doctrine
and
to
giue
to
to
much
liberty
to
euil
disposed
men
.
Wherefore
I
pray
you
eyther
open
it
more
plainely
or
else
proue
it
by
scripture
.
Ans.
You
say
well
,
that
if
euery
offender
might
purge
himselfe
by
his
oath
,
many
great
inconueniences
woulde
follow
.
But
it
is
not
lawfull
for
a
man
in
any
cause
or
crime
wherewith
he
is
charged
,
to
cleare
himselfe
by
his
oath
.
For
the
Lord
hath
set
downe
another
lawe
and
an
other
order
for
triall
of
most
matters
,
namely
by
witnesses
,
and
not
by
oathes
,
Deut.
19.15
.
At
the
mouth
of
two
witnesses
,
or
at
the
mouth
of
three
witnesses
shall
the
matter
be
stablished
,
&c.
Therefore
a
man
may
not
purge
himselfe
by
his
oath
in
euery
thing
,
but
onely
in
some
few
speciall
cases
.
Quest
.
What
be
those
cases
wherein
a
mans
oath
may
cleare
him
?
Ans.
They
are
as
I
take
it
but
onely
two
:
the
one
,
when
a
man
deliuereth
his
neighbour
any
thing
to
keepe
,
and
the
thing
be
lost
when
it
should
be
restored
;
then
if
the
owner
suspect
that
his
neighbour
whom
he
trusted
with
the
keeping
of
it
,
hath
deceiued
him
,
and
secretly
by
some
meanes
conueied
it
out
of
his
house
,
and
now
saith
he
cannot
tell
what
is
become
of
it
,
or
that
it
is
stollen
,
then
I
say
,
in
this
case
the
owner
may
bring
his
neighbour
before
the
magistrate
,
and
shew
that
he
suspectes
him
of
fraud
,
and
the
magistrate
shall
put
him
to
his
oath
.
Which
oath
if
he
take
and
sweare
by
God
that
he
knoweth
not
howe
it
went
out
of
his
house
,
or
that
it
was
stollen
from
him
,
that
his
oath
shal
cleare
him
,
and
the
owner
shal
accept
of
his
oath
,
&
be
therewith
content
,
&
so
that
matter
is
ended
.
Exo
.
22.7.8
.
The
other
is
,
when
a
man
deliuereth
to
his
neighbour
his
beast
to
keepe
for
hire
,
as
if
a
man
hire
a
sheepheard
or
any
other
to
keepe
his
beastes
,
if
any
of
the
beastes
be
hurt
,
or
lost
,
or
stollen
,
or
deuoured
by
wild
beastes
,
without
any
fraud
or
negligence
in
the
keeper
,
then
if
the
owner
suspect
the
keeper
eyther
of
fraud
or
negligence
,
but
can
proue
neither
against
him
,
he
may
bring
him
before
the
magistrate
.
And
if
the
keeper
being
put
to
his
oath
,
will
sweare
that
there
was
neither
fraud
nor
negligence
in
him
,
his
oath
shall
cleare
him
,
he
shall
not
make
it
good
,
the
owner
shal
beare
the
losse
,
as
it
is
,
Exod
,
22.10.11.12.13
.
And
in
both
these
two
cases
,
in
which
a
man
may
purge
himselfe
vpon
his
oath
,
it
is
worthy
alwaies
to
be
obserued
,
that
if
there
be
any
witnesses
to
testifie
either
with
them
or
against
them
,
they
are
not
to
purge
themselues
by
oath
,
but
onely
when
no
man
can
beare
witnesse
,
as
it
is
expresly
said
of
the
latter
,
Vers
.
10.
And
no
man
see
it
.
For
when
the
trueth
may
be
found
out
by
the
testimony
of
men
,
it
is
to
take
Gods
name
lightly
and
in
vaine
,
to
call
him
to
witnesse
.
But
onely
when
in
these
two
cases
no
man
can
witnesse
the
innocency
of
these
two
persons
,
or
conuince
the
latter
of
fraude
or
negligence
,
or
else
the
former
of
fraud
onely
,
then
is
the
suspected
person
permitted
to
cal
God
to
witnes
,
who
onely
knoweth
all
his
secrets
,
and
so
to
purge
himselfe
.
Quest
.
Is
there
then
no
other
case
,
but
these
two
only
,
in
which
a
man
may
purge
himself
by
his
oth
?
Ans.
Because
Paul
saith
,
Rom.
14.23
.
whatsoeuer
is
not
of
faith
is
sinne
,
and
because
for
my
part
I
know
no
moe
cases
set
downe
in
the
word
of
God
,
therefore
I
suppose
a
man
cannot
cleare
himselfe
vpon
his
oath
in
any
other
cause
.
And
in
these
two
causes
an
oath
is
the
ende
of
strife
.
In
all
other
cases
the
matter
must
be
tried
by
witnesses
.
Quest
.
By
whom
must
men
sweare
?
Ans.
By
God
onely
,
and
by
no
other
thing
,
Deut.
6.13
.
&
10.20
.
Esay
.
65.16
.
For
to
sweare
is
to
call
him
we
sweare
by
to
witnesse
that
we
speake
as
our
heart
conceiueth
,
and
so
to
make
him
the
searcher
of
our
heartes
.
But
it
is
onely
God
that
is
the
searcher
of
all
mens
heartes
,
1.
King
.
8.39
.
Quest
.
What
conditions
are
to
be
obserued
in
swearing
?
Ans.
The
prophet
Ieremy
,
Cap.
4.2
.
setteth
downe
three
conditions
.
1.
In
trueth
.
2.
In
iudgment
.
3.
In
righteousnes
.
In
trueth
,
that
is
,
both
true
things
,
not
false
things
;
&
also
truly
with
out
fraud
,
guile
,
deceit
,
or
shiftes
,
plainly
and
simply
.
In
iudgement
,
that
is
,
soberly
,
aduisedly
,
when
necessity
requireth
,
not
rashly
as
Herod
did
:
see
Leuit.
5.4
.
In
righteousnes
,
that
is
,
in
things
lawful
&
honest
,
not
in
things
vnlawful
,
as
those
did
which
sware
they
wold
neither
eat
nor
drink
til
they
had
killed
Paul
.
Act.
23.12
.
Quest
.
What
if
a
man
sweare
rashly
,
and
obserue
not
these
three
conditions
;
whether
is
he
bound
to
performe
his
oath
or
no
?
Ans.
No
,
he
ought
not
to
performe
it
:
but
rather
to
repent
betimes
,
then
to
ad
a
wicked
deede
to
an
vnlawfull
oath
.
For
that
were
to
heap
one
sin
vpon
another
.
But
if
he
repent
him
of
his
vnlawful
oath
,
the
Lord
offereth
mercy
,
Leui
.
5.4.5.6
.
&
6.3.5
.
Num
.
3.2.3
.
Notwithstanding
if
any
man
sweare
to
do
a
lawful
thing
he
is
bound
to
performe
it
,
yea
though
there
be
discommodity
in
performing
it
,
or
if
he
was
ouerseene
,
or
compelled
when
he
sware
.
Qu
.
What
is
the
reason
of
this
commandement
?
Ans.
The
reason
to
perswade
men
to
keepe
this
commandement
,
is
that
howsoeuer
we
flatter
our selues
&
say
we
are
innocent
albeit
we
abuse
Gods
name
,
Deu
.
29.19
.
yet
the
Lord
the
iudge
of
all
will
not
pronounce
vs
guiltles
and
innocent
at
that
day
,
when
the
secretes
of
all
hearts
shal
be
disclosed
.
And
if
the
Lord
pronounce
vs
then
guilty
,
wo
worth
the
time
that
euer
we
abused
his
name
.
But
before
the
last
day
of
iudgment
come
,
it
is
worth
the
reading
to
know
what
temporall
plagues
are
prepared
for
false
swearers
,
Zach.
5.4
.
Que
.
Then
that
we
may
haue
more
vse
of
this
commandement
,
shew
me
who
they
be
that
break
it
Ans.
First
,
they
that
curse
&
sweare
at
euery
word
most
blasphemously
,
as
by
the
Lord
,
by
God
,
by
Iesus
Christ
,
&c.
or
by
any
thing
that
is
attributed
or
ascribed
to
God
in
the
scripturs
,
as
by
his
arme
,
his
head
,
his
hand
,
his
blood
his
sides
,
his
hart
,
his
flesh
,
&c.
either
in
earnest
or
in
sport
,
as
though
it
were
a
grace
to
sweare
Secondly
,
they
that
sweare
to
do
things
vnlawful
,
as
Saul
sware
to
the
witch
that
he
would
not
put
her
to
death
,
1.
Sam
.
28.10
.
and
that
his
sonne
Ionathan
shoulde
die
for
eating
hony
when
he
was
faint
and
weary
and
his
sight
beganne
to
faile
him
,
1.
Sam
.
14.39.44
.
Thirdly
,
they
that
commit
periury
,
by
swearing
falsly
,
or
fraudulently
,
or
that
they
minde
not
to
performe
.
Peter
contrary
to
his
knowledge
sware
that
he
knew
not
Christ
,
Mat
.
26.72
.
&
Saul
sware
that
he
minded
not
to
perform
,
when
he
sware
to
Ionathan
that
he
would
not
kill
Dauid
,
1.
Sa
.
19.6
.
Zedekiah
performed
not
his
oath
to
the
king
of
Babel
,
Ezek
.
17.16.18.19
.
Hatto
the
archbishop
of
Mentz
committed
fraudulent
periury
when
he
sware
to
Adelbertus
the
Marquis
of
Bambarge
,
that
he
would
either
make
peace
between
him
&
Ludouicus
the
Emperour
,
or
else
bring
him
safe
home
againe
.
For
with
this
traine
did
he
get
Adelbertus
to
go
with
him
to
the
Emperour
.
And
when
they
were
set
forward
a
little
way
on
their
iorney
toward
the
Emperor
,
Hatto
began
to
say
he
was
hungry
and
the
iourney
was
long
,
where
upon
Adelbertus
requested
him
to
returne
and
eate
somwhat
before
they
went
any
further
.
So
they
returned
,
&
did
eate
and
drinke
.
Thus
the
archbishop
brought
Adelbertus
safe
&
sound
home
to
his
place
again
and
therby
thought
himself
discharged
of
his
oath
.
And
then
afterward
betraied
him
,
and
brought
him
to
the
Emperor
,
who
immediatly
put
him
to
death
Liuth
prand
.
lib
.
1.
cap
.
3.
Vladislaus
king
of
Poland
,
when
he
was
chosen
to
be
king
of
Bohemia
brake
the
oath
&
league
which
that
most
worthy
prince
Iohn
Huniad
a
little
before
had
made
with
Amurathes
the
Turke
;
&
through
the
means
of
pope
Eugenius
,
and
the
instigation
of
that
wretched
Iulian
the
Cardinal
,
warring
against
the
Turke
,
was
slaine
and
a
great
number
with
him
at
Varna
,
as
Paralipomena
Vrspergensis
do
report
,
though
Aeneas
Siluius
ashamed
of
such
popish
counsell
,
and
such
miseries
as
afterward
happened
to
Christians
in
all
those
quarters
bordering
vpon
the
Turkes
dominions
,
doth
slilie
passe
ouer
so
foule
a
thing
,
least
he
shoulde
also
shame
that
Romish
chaire
of
pestilence
.
But
this
is
a
fruite
of
popish
doctrine
,
when
by
their
authoritie
they
commaund
Christian
princes
to
breake
their
oathes
and
promises
that
were
lawfully
made
.
Fourthly
,
they
that
vse
to
sweare
indirectly
as
meaning
to
sweare
by
God
,
name
the
creatures
of
God
,
as
the
heauens
,
the
earth
,
the
sunne
,
breade
;
or
the
ordinances
of
God
,
as
the
Temple
,
the
alter
,
the
sacraments
,
and
such
like
,
which
Christ
reproueth
Mat
.
5.34
.
&
23.16
.
and
the
Apostle
Iames
Chap.
5.12
.
Fiftly
,
they
that
sweare
by
God
&
by
Idols
,
making
an
vnlawful
mixture
,
as
Laban
sware
Gen.
31.53
.
The
God
of
Abraham
,
and
the
God
of
Nahor
,
and
the
God
of
their
fathers
be
iudge
betweene
vs.
The
God
of
Abraham
was
the
true
God
,
but
the
God
of
their
father
was
an
idol
Iosh
.
24.2
.
This
sinne
the
prophet
Zephaniah
reproueth
Chap.
1.5
.
them
that
sweare
by
the
Lord
,
and
sweare
by
Malcham
.
And
Amos
Chap.
8.14
.
They
that
sweare
by
the
sinne
of
Samaria
,
which
is
as
if
he
had
saide
by
the
sinne
of
Rome
.
For
as
the
calues
and
other
Idolatrie
were
the
sinnes
of
Samaria
:
so
is
the
masle
and
such
like
Idolatrie
the
sinne
of
Rome
.
wherefore
when
men
sweare
ordinarily
;
if
I
ought
not
rather
to
say
extraordinarely
,
by
the
masse
,
by
the
crosse
,
by
the
rood
,
by
Peter
,
by
Marie
,
by
Anne
,
or
by
any
other
sinne
of
Rome
,
they
commit
the
verie
same
sinne
which
Amos
reproueth
:
for
to
sweare
by
these
and
such
like
Idols
,
it
is
not
as
willfull
mad
men
say
,
to
sweare
them
out
of
the
country
,
but
rather
to
sweare
God
out
of
the
country
,
who
will
not
deuide
half
of
his
honor
to
Idols
,
but
haue
it
wholy
ascribed
to
himselfe
,
and
hath
in
plaine
wordes
forbid
vs
so
much
as
to
take
the
name
of
such
Idols
in
our
mouth
Exod
.
23.13
.
Ye
shall
make
no
mention
of
the
name
of
other
Gods
;
neither
shall
it
be
heard
out
of
thy
mouth
,
Ioshua
Chap.
23.7
.
seriously
admonisheth
the
Israelites
hereof
.
Iereme
Chap.
5.7
.
telleth
the
Iewes
plainely
that
they
forsake
God
by
this
kinde
of
swearing
,
and
saith
,
Thy
children
haue
forsaken
me
,
and
sworne
by
them
that
are
no
Gods
.
And
because
men
will
sweare
by
Idols
and
so
forsake
God
,
and
not
suffer
reproofe
for
it
,
that
it
may
appeare
such
as
feare
God
indeede
,
reproue
not
vnlawfull
oathes
of
curiositie
or
captiousnes
,
but
of
conscience
and
of
feare
least
by
silence
they
should
be
guiltie
thereof
,
who
so
list
to
reade
Leuit.
5.
in
the
beginning
of
the
Chapter
,
shall
see
that
the
Lord
maks
them
guilty
of
an
oath
,
which
heare
it
and
reproue
it
not
.
But
thus
much
of
taking
Gods
name
in
vain
by
swearing
vnlawfully
.
Diuers
and
sundry
wayes
is
Gods
name
abused
and
taken
in
vain
contrary
to
this
commaundement
without
an
oath
,
as
First
they
that
professe
God
&
his
religion
,
but
in
their
liues
prophane
his
commandements
,
in
that
they
are
talkers
,
but
not
doers
of
his
law
,
of
which
sort
there
are
whol
swarmes
at
this
day
.
Goe
and
consider
all
states
and
degrees
and
conditions
of
men
,
and
thou
shalt
feele
in
thy
heart
that
the
Lord
faith
to
euery
one
almost
,
what
hast
thou
to
doe
to
declare
mine
ordinances
,
that
thou
shouldest
take
my
name
in
thy
mouth
(
that
is
,
that
thou
should
take
my
name
vpon
thee
and
say
thou
art
a
Christian
,
thou
art
mine
,
and
that
thou
belongest
to
me
)
Seing
thou
hatest
to
be
reformed
,
and
hast
cast
my
words
behinde
thee
?
for
when
thou
seest
a
theefe
,
thou
runnest
with
him
,
and
thou
art
partaker
with
the
adulterers
.
Thou
giuest
thy
mouth
to
euill
,
and
with
thy
tongue
thou
forgest
deceite
&c.
Psal
.
50.16.17
.
&c.
How
many
are
there
at
this
day
which
with
their
mouth
professe
they
knowe
God
but
by
their
workes
denie
him
as
Paul
saith
Tit
.
1.16
.
Secondly
,
they
that
vnder
color
of
religion
and
of
the
name
of
God
,
commit
horrible
wickednes
,
as
the
sonnes
of
Iaacob
did
,
when
they
slew
the
Sechemites
.
Gen.
34.13
.
&c.
The
Scribes
and
Pharisies
vnder
pretence
of
prayer
deuoured
widdowes
howses
Math
.
23.14
.
Two
horrible
facts
happenned
of
late
yeares
,
the
one
at
Holme
in
Sweeueland
,
when
the
king
of
Denmarke
Christiernus
the
second
by
name
,
and
a
Christian
by
profession
,
through
the
craftie
counsel
and
helpe
of
Gustauus
archbishop
of
Vpsalis
was
peaceablie
admitted
into
the
citie
with
many
ample
conditions
of
peace
&
vnitie
,
whereto
Christiernus
did
not
only
subscribe
but
also
sweare
.
Neuerthelesse
when
he
had
refreshed
him selfe
and
his
soldiers
a
few
dayes
,
he
repaireth
and
contineweth
for
three
dayes
space
a
sumptuous
&
riotous
feast
for
all
the
chiefe
men
of
Holme
,
and
the
third
day
when
there
seemed
to
be
least
danger
or
feare
,
he
apprehended
them
all
,
shut
them
vp
in
prison
,
and
shut
the
gats
of
the
citie
that
no
man
might
come
in
or
goe
out
,
and
then
openly
executed
the
chiefest
men
,
and
after
let
the
souldiers
loosse
vpon
all
the
citie
,
where
such
outragious
cruelty
was
vsed
,
that
no
tongue
is
able
to
expres
it
,
as
Krantzius
saith
in
describing
it
in
a
seuerall
small
treatise
of
this
matter
only
.
And
this
was
about
the
yere
1520.
The
other
was
at
Paris
in
the
yere
1572.
August
.
24.
where
vnder
pretence
of
religion
and
peace
,
that
worthie
and
noble
man
of
France
Gasper
Colinius
,
and
as
many
Christians
as
could
be
found
,
were
murthered
in
such
crueltie
&
horrible
manner
,
as
hath
seldome
or
neuer
beene
heard
of
.
Thirdly
,
they
that
haue
spirits
of
diuination
or
south
saying
,
that
is
to
say
,
familiars
in
them
,
as
witches
,
charmers
,
coniurers
,
and
such
like
haue
,
which
the
Lord
forbideth
Leuit.
20.27
.
And
Deut
.
18.10.11
.
Such
as
can
tel
men
who
haue
stolen
their
horses
,
or
other
things
:
such
as
can
vnwitch
children
or
others
that
are
bewitched
,
and
can
tel
who
bewitched
them
.
And
a
greate
number
mo
,
as
stargasers
,
astrologers
,
and
prognosticators
,
as
the
prophet
Esaias
Chap.
47.13
.
calleth
them
,
which
can
cast
figures
,
tell
natiuities
,
fortunes
,
and
destinies
;
and
are
so
excellently
and
so
profoundly
learned
in
the
blacke
art
as
it
is
called
,
that
nothing
comes
amisse
to
hand
but
they
can
diuine
by
it
,
as
by
the
hand
,
by
fire
,
by
water
,
by
the
earth
by
the
aire
,
by
siues
or
ridles
,
by
flying
or
crying
of
birdes
.
Yea
and
that
the
world
may
see
their
skilfull
vanitie
,
I
meane
Impietie
,
they
can
for
neede
diuine
by
smoake
or
by
a
shadow
.
Neither
doe
they
take
vpon
them
to
be
Lords
ouer
mens
bodies
only
,
but
they
can
temper
their
mindes
also
at
their
pleasure
.
And
that
which
farre
surpasseth
all
other
things
,
they
can
tell
the
destinies
and
reade
the
fortunes
of
shippes
,
of
houses
,
of
cities
,
as
Tarutias
Firmanus
found
that
Rome
was
borne
in
the
eclipse
of
the
moone
,
when
Romulus
laide
the
foundation
,
and
thereupon
would
vndertake
to
read
her
destinie
,
as
if
the
heauens
had
such
a
mightie
operation
in
boardes
,
in
timber
,
in
iron
,
in
tiles
,
brickes
,
stones
,
morter
,
daube
,
clay
,
straw
,
and
whatsoeuer
.
This
is
a
singular
and
a
rare
skill
,
of
which
such
fooles
boast
,
as
though
no
man
knew
anithing
but
they
only
.
Now
if
a
man
might
haue
leaue
to
pose
them
,
and
know
the
profounditie
of
their
art
,
he
should
finde
it
a
painted
building
whithout
any
foundation
at
all
to
rest
vpon
,
and
so
hang
by
the
heauens
,
as
Mahomets
tombe
doth
or
heretofore
did
(
as
the
report
goeth
)
hange
by
the
Loadestone
at
Mecha
in
Arabia
the
stony
.
And
if
a
man
consider
either
the
ground
of
their
art
,
or
the
effect
of
their
prognostications
,
their
learning
will
appear
what
it
is
.
And
first
,
what
demonstration
can
they
make
of
their
art
?
(
I
speake
not
now
of
witches
&c.
but
of
greate
astrologers
as
they
would
be
counted
)
whence
haue
they
their
names
of
the
twelue
signes
of
the
zodiake
,
of
fiue
of
their
planets
,
and
of
the
fixed
starres
?
what
is
the
nature
and
qualitie
of
each
of
them
?
If
al
astrologers
that
heretofore
haue
liued
could
not
yet
for
all
their
learning
make
so
much
as
one
small
demonstration
to
shew
the
ground
&
truth
of
their
art
,
as
learned
men
haue
doone
,
and
dayly
doe
in
all
trew
liberall
arts
,
it
is
a
token
that
this
Astrologie
is
a
bastard
,
and
hath
no
place
among
lawfull
and
trew
artes
.
If
the
names
that
be
giuen
to
the
starres
,
and
the
properties
ascribed
to
them
be
childish
and
ridiculous
,
or
else
supersticious
and
irreligious
,
as
them selues
know
,
there
is
no
reason
why
we
should
beleeue
them
.
The
fiue
planets
Saturne
,
Iupiter
,
Mars
,
Venus
,
Mercurie
,
whence
haue
they
their
names
?
Are
they
not
called
by
the
names
of
most
wicked
,
vile
,
and
execrable
persons
that
sometimes
liued
beastlike
vpon
the
earth
,
and
now
for
their
vilanies
are
honored
as
Gods
of
heathen
people
which
know
not
the
trew
God
of
Israell
?
And
haue
they
not
such
qualities
ascribed
to
them
,
as
these
wicked
wretches
were
of
,
whose
names
they
beare
?
If
it
be
demanded
why
any
of
these
planets
should
be
of
such
nature
as
they
affirme
,
they
are
at
their
wittes
ende
.
Likewise
for
the
names
and
natures
of
the
twelue
signes
.
But
it
were
too
tedious
to
rehearse
them
,
let
the
astrologer
consider
them
,
and
how
vaine
they
are
.
Also
for
the
effectes
of
their
diuinations
and
destinies
it
needeth
not
to
say
much
.
For
first
of
although
they
professe
much
,
yet
they
are
daintie
or
rather
warie
of
their
skil
,
and
in
that
point
shew
some
wisdome
,
because
they
will
not
easily
diuine
and
prognosticate
.
Secondly
when
they
doe
diuine
,
they
speake
obscurely
,
or
doubtfully
,
or
with
exception
,
as
hauing
guiltie
consciences
,
and
fearing
for
shame
to
be
taken
in
a
lye
.
And
so
did
Apollo
,
Iupiter
Ammon
and
others
in
their
oracles
,
that
herein
it
may
appeare
whose
scholers
they
are
.
Thirdly
when
impudencie
makes
them
to
diuine
in
playner
speaches
without
any
ambiguitie
,
the
world
is
witnesse
what
liers
they
be
.
Tully
in
his
second
booke
de
diuinatione
sayth
,
that
he
hearde
these
wise
astrologers
prophesie
much
prosperitie
and
many
prosperous
yeares
to
Pompeius
,
to
Crassus
and
to
Iulius
Caesar
,
all
which
prooued
to
be
false
.
So
many
astrological
prognostications
as
haue
beene
publissed
in
our
dayes
are
so
many
witnesses
of
the
falshoode
of
diuining
astrologie
,
as
sometimes
one
contrary
to
another
,
and
yet
both
false
.
And
I
maruell
they
do
not
remember
tha●
pleasant
iest
of
a
philosopher
,
Mirabile
vide
turquod
non
rideat
haruspex
cum
haruspicem
viderit
:
It
is
a
wonder
that
one
of
these
astrologers
can
forbeare
laughter
,
when
he
looketh
vpon
an
other
astrologer
.
The
knowledge
of
the
heauens
for
such
vse
as
God
appointed
them
,
Gen.
1.14
.
is
the
good
gift
of
God
,
and
commendable
as
it
may
appeare
throughout
the
booke
of
Iob
,
&
by
daily
practise
in
kalenders
,
in
dials
,
in
nauigation
,
in
Chronicles
,
in
daies
,
weekes
,
moneths
,
yeares
,
and
seasons
.
But
this
diuining
astrologie
is
without
reason
,
and
condemned
by
the
word
of
God
in
the
places
before
cited
.
Wherefore
I
wish
all
prognosticators
of
things
to
come
by
vertue
of
astrologie
(
for
I
take
the
word
as
it
is
commonly
vsed
,
and
as
it
is
diuers
from
astronomie
)
that
because
astrologie
is
void
of
reason
,
condemned
by
the
scriptures
,
and
hath
no
lawfull
or
good
vse
among
men
,
they
would
follow
tho
examples
of
those
we
reade
of
,
Act.
19.18.19
.
and
confesse
their
vanitie
,
shewe
their
workes
,
and
burne
their
bookes
at
Paules
crosse
.
Fourthly
,
they
that
goe
to
these
destinie
readers
,
witches
,
sorcerers
,
inchanters
,
astrologers
,
or
coniurers
,
to
haue
their
children
,
or
their
cattell
vnbewitched
,
to
know
who
hath
stollen
their
horse
,
or
hurt
them
any
,
or
else
to
know
their
fortune
,
or
aske
their
counsell
in
any
thing
according
to
that
profession
.
For
whiles
they
are
going
toward
such
persons
for
counsel
they
may
remember
that
when
the
messengers
of
Ahaziah
were
on
their
iourney
going
to
Baal-zebub
to
knowe
whether
their
king
should
recouer
of
his
disease
,
Elijah
the
Thisbite
met
them
and
saide
,
Is
it
not
because
there
is
no
God
in
Israell
,
that
ye
go
to
enquire
of
Baal-zebub
the
God
of
Ekron
,
2.
King
.
1.6
.
And
they
that
goe
to
such
persons
for
counsell
,
do
shew
openly
that
they
say
in
their
heartes
,
there
is
no
God
in
England
.
They
also
that
goe
of
curiositie
to
see
if
there
be
any
such
skill
in
them
,
as
though
they
would
go
to
take
acquaintance
of
the
diuell
.
They
also
that
vse
such
medicines
,
and
such
ceremonies
as
these
wise
men
and
wise
women
prescribe
them
.
Also
shipmasters
who
dare
not
put
out
of
their
port
,
and
beginne
their
voyage
vpon
certaine
daies
,
as
vpon
twese
day
,
or
friday
,
least
it
should
proue
vnluckie
.
And
therefore
they
are
often
carefull
to
make
choyse
of
a
luckie
day
,
euen
the
Lordes
day
,
that
by
breaking
the
Lordes
sabaoth
in
the
beginning
,
they
may
haue
good
lucke
afterward
.
Quest
.
What
is
the
punishment
for
them
that
breake
this
commandement
?
Ans.
It
is
death
,
Leuit.
24.16
.
He
that
blasphemeth
the
name
of
the
Lorde
shal
be
put
to
death
:
all
the
congregation
shall
stone
him
to
death
,
&c.
whereof
there
is
an
example
,
Leuit.
24.12
.
&c.
Num
.
15.32
.
&c.
Remember
the
Sabaoth
day
,
to
keep
it
holy
,
&c.
vers
.
8.
Quest
.
What
is
the
summe
of
this
fourth
commaundement
?
Ans.
There
are
three
thinges
to
be
considered
in
it
.
First
the
commaundement
,
vers
.
8.
Secondly
,
the
exposition
,
vers
.
9.10
.
Thirdly
,
the
reason
,
vers
11.
Quest
.
What
is
the
meaning
of
the
commaundement
?
Ans.
The
commaundement
is
short
,
and
my
purpose
is
to
ioyne
the
exposition
to
it
,
to
make
but
one
speach
of
both
,
though
I
haue
seuerally
noted
the
distinct
parts
.
And
first
note
that
the
Lord
comming
with
authoritie
to
commaund
,
doth
in
this
commaundement
only
say
,
Remember
,
wheras
in
all
the
other
he
vseth
authoririe
and
absolutely
commaundeth
.
The
reasons
whereof
may
be
three
.
1.
First
,
though
all
the
commaundementes
were
giuen
before
,
and
knowen
to
the
faithful
,
as
partly
by
the
secret
worke
of
God
grauen
in
their
nature
,
and
partly
giuen
by
expresse
commaundement
,
as
for
example
,
the
first
commaundement
was
giuen
to
Adam
,
Gen.
2.
&
3.
and
to
Abraham
,
Gen.
12.1.2.3
.
&
17.1
.
the
second
was
likewise
giuen
to
Adam
,
and
accordingly
he
taught
his
children
to
worship
God
aright
,
Gen.
4.3.4
.
and
also
Abraham
,
Gen.
12.7
.
the
third
commaundement
is
manifestin
the
lawfull
vse
of
it
,
Gen.
14.22.23
.
and
21.23.24.31
:
this
fourth
was
giuen
.
Gen.
2.3
.
the
fifth
appeareth
in
the
sonnes
of
Adam
,
Gen.
4.
and
of
Noah
,
Gen.
9.22.23
.
the
sixt
,
Gen.
9.6
.
the
seauenth
appeareth
,
Gen.
20.3.26.9
.
in
the
godly
care
which
Abraham
had
for
the
lawfull
mariage
of
Isaak
,
Gen.
24.
and
that
Isaak
had
for
Iaacob
.
Gen.
27.46
.
&
26.1.6
.
and
in
the
incest
,
and
iudgement
of
Iudah
,
Gen.
38.18.24
.
the
eight
was
well
knowen
,
as
we
may
see
,
Gen.
31.19.26.32.37.39
.
the
ninth
is
manifest
in
the
breach
of
it
,
Gen.
37.32
.
&
39.14.17
.
&c.
The
tenth
being
as
it
were
the
root
from
whence
the
breach
of
the
other
commandements
springs
,
must
needs
also
be
know
en
,
though
it
be
so
secret
a
sinne
,
and
so
deeply
hid
in
nature
that
there
are
no
examples
of
it
eyther
before
or
after
the
law
giuen
,
although
there
may
be
some
glimse
of
it
in
Iosephs
mistresse
,
Gen.
39.8.9
.
though
all
these
commandements
,
I
say
,
were
giuen
before
,
yet
the
Israelites
were
growen
into
that
obliuion
of
them
all
in
a
manner
,
that
the
Lord
repeating
them
againe
,
Exod
.
20.
speaketh
with
authoritie
and
commaundeth
as
though
they
had
neuer
beene
giuen
,
or
knowen
,
or
heard
of
before
,
and
least
they
should
be
forgotten
againe
,
putteth
them
now
in
writing
.
But
this
fourth
commandement
was
better
kept
in
memory
,
&
in
practise
,
then
any
of
the
rest
,
and
was
but
a
little
before
repeated
,
Exod
.
16.22.23.25.26
.
Therefore
the
Lord
saith
now
but
onely
Remember
,
as
if
he
had
said
,
concerning
the
saboth
you
know
it
verie
well
,
and
I
gaue
you
commandement
to
obserue
it
but
the
other
day
,
therefore
see
that
ye
remember
it
.
2.
Secondly
,
as
men
giuing
their
sonnes
or
seruantes
diuers
thinges
in
charge
,
say
of
some
principall
matter
,
remember
this
,
and
though
thou
forget
other
thinges
,
yet
in
any
case
remember
this
:
so
the
Lord
,
to
let
vs
know
what
reckoning
he
maketh
of
the
sabaoth
,
saith
Remember
the
Sabaoth
especially
,
forget
it
not
.
3.
Thirdly
,
he
admonisheth
vs
of
our
carelesnesse
and
forgetfulnesse
in
the
best
thinges
,
when
he
saith
Remember
,
as
if
he
said
,
knowe
thine
owne
slownes
and
dulnes
,
and
keepe
in
mind
my
sabaoth
,
that
thou
forget
it
not
.
Qu
.
Seeing
you
haue
giuen
sufficient
reason
for
the
manner
of
speach
in
the
first
word
,
Remember
,
I
pray
you
go
forward
with
the
commandement
.
Ans.
The
commaundement
now
standeth
of
two
sentences
:
first
,
Remember
the
sabaoth
day
,
secondly
,
to
keepe
it
holy
.
Quest
.
Which
,
or
what
call
you
the
sabaoth
?
Ans.
The
Lord
sheweth
it
himself
in
the
exposition
,
vers
.
9.
and
in
the
beginning
of
ver
.
10.
that
it
is
the
seauenth
day
,
euen
euery
seauenth
day
,
that
is
the
Sabaoth
day
,
that
is
to
say
,
the
day
of
rest
,
as
if
the
Lord
had
said
,
euery
seauenth
day
thou
shalt
rest
.
Que
.
Had
the
Iewes
any
other
sabaoth
daies
,
or
daies
of
rest
,
that
it
was
necessary
thus
to
pointe
out
the
seauenth
day
?
Ans.
They
had
many
saboths
,
or
dayes
and
times
of
rest
:
as
first
euery
seauenth
day
which
is
heere
commanded
,
and
Leuit.
23.3
.
then
the
first
day
of
euery
month
,
as
it
may
be
collected
out
of
Num
.
10.10
.
&
28.11.14
.
&
29.6
.
and
as
it
is
manifest
,
Psal
.
81.3.4
.
Ezr.
3.5
.
Besides
these
two
sabaoths
of
daies
and
moneths
,
they
had
euery
yeare
fiue
sabaoths
,
as
first
the
pasouer
,
the
14.
day
of
the
first
moneth
,
Exod
.
12.15
.
&
13.3
.
&
23.15
.
Leuit.
23.5
.
The
second
is
the
feast
of
haruest
,
or
of
Pentecost
,
or
of
Whit
sontide
,
which
was
full
seauen
weeks
after
the
pasouer
,
Ex.
23.16.34.22
.
Le
.
23.15
.
Thirdly
in
the
seauenth
moneth
they
had
three
feasts
,
or
sabaoths
,
as
the
first
day
of
the
seauenth
moneth
was
the
feast
of
blowing
trumpets
,
Leuit.
23.24
.
Num
.
29.1
.
the
tenth
day
of
the
same
moneth
was
a
fourth
sabaoth
,
euen
the
day
of
reconciliation
,
wherein
they
were
commanded
to
fast
and
reconcile
themselues
to
God
,
Lenit
.
23.27
.
&
16.29
.
Exo
.
30.10
.
Nu
.
29.7
.
Lastly
the
fift
feast
was
the
fifteenth
day
of
the
seauenth
moneth
,
euen
the
feast
of
tabernacles
in
the
end
of
their
ciuil
yeare
when
they
had
gathered
in
their
fruites
,
Exod
.
23.16
&
34.33
.
Leuit.
33.34.39
.
Also
they
had
two
other
great
sabaoths
of
yeares
,
the
first
was
euery
seauenth
yeare
,
Exod
.
23.10
.
Leui
.
25.2.3
.
Deu
.
15.1.9
.
&c.
the
second
was
euery
fiftith
yeare
.
Leuit.
25.8
.
Qu
.
Now
I
perceiue
the
seauenth
day
is
the
sabaoth
or
day
of
rest
,
which
is
here
commanded
.
But
what
is
the
reason
why
our
sabaoth
or
day
of
rest
is
not
the
seauenth
,
but
the
first
day
of
the
weeke
?
Ans.
There
was
somthing
ceremonial
in
this
commaundement
,
as
the
Apostle
witnesseth
,
Colos
.
2.16.17
.
which
was
abolished
at
Christs
comming
as
all
other
ceremonies
were
,
in
so
much
that
Paul
reproueth
the
Galatians
for
obseruing
the
sabaoth
before
named
,
Gal.
4.10
.
&
that
is
the
cause
why
we
obserue
it
not
now
.
Q.
I
pray
you
what
was
ceremonial
in
the
7.
day
?
Ans.
I
might
giue
you
a
short
&
ful
answer
in
one
word
,
&
say
;
that
wheras
al
the
ceremonies
of
the
Iewes
were
instituted
either
for
order
,
or
for
signification
,
those
which
belong
to
order
generally
(
for
such
as
were
for
particular
order
of
that
time
,
that
place
,
&
those
people
,
are
abolished
)
do
remain
&
must
continually
remain
for
edification
&
for
comely
&
decent
order
,
as
Paul
would
haue
al
such
indifferent
things
to
be
ordred
.
1.
Cor
.
14.26.40
.
and
the
other
significant
ceremonies
are
abrogated
.
But
because
this
answer
is
more
general
,
thē
that
euery
one
can
make
ful
vse
of
,
I
wil
specifie
some
particulars
,
which
we
haue
no
vse
of
,
neither
may
haue
.
Significant
ceremonies
in
respect
of
time
are
threefold
,
and
some
are
remembrances
of
things
past
,
some
are
as
it
were
pictures
to
set
forth
things
present
,
and
others
are
types
and
figures
of
things
to
come
.
First
the
saboth
was
ceremonial
,
in
that
it
was
a
remenbrance
of
the
lords
rest
the
seauenth
day
from
creating
any
more
,
&
this
ceremony
is
ceased
.
For
though
it
is
our
duties
at
this
day
connually
to
remember
the
power
and
goodnes
of
God
in
creating
heauen
and
earth
with
all
the
host
of
them
,
&
in
resting
the
seuenth
day
:
yet
the
sabaoth
or
seuenth
day
of
the
week
is
not
appointed
to
vs
at
this
day
to
cal
that
to
our
remenbrance
,
but
as
Paul
plainly
sheweth
there
was
accremony
in
the
seuenth
day
of
the
week
Gan
.
4.10
.
Col.
2.17
.
so
we
see
the
abrogation
of
it
approued
by
the
spirit
of
God
,
&
the
first
day
of
the
weeke
chosen
in
steed
thereof
,
Act.
20.7.1
.
Cor
.
16.2
.
which
is
called
the
lords
day
,
Apo.
1.10
Secondly
,
the
sabaoth
was
ceremonial
in
that
it
was
a
signe
&
token
to
teach
the
Iewes
that
the
Lorde
did
sanctifie
them
Exod
.
13.13
.
Eccle
.
20.20
.
For
when
according
to
Gods
commaundement
they
rested
so
strictly
from
all
kinde
of
ciuill
workes
that
they
might
not
gather
Manna
,
nor
bake
nor
boile
their
meate
that
day
,
Exod
.
16.23.25.26.29
.
nor
kindle
a
fire
Exod
.
35.3
.
nor
pretend
any
necessitie
to
worke
in
most
necessarie
things
,
as
in
the
building
of
the
Tabernacle
Exod
.
31.13
,
or
most
necessarie
times
,
as
in
seede-time
or
in
haruest
Exod
.
34.21
.
which
precise
rest
was
full
24.
houres
,
from
euen
to
euen
Leuit.
23.32
.
When
,
I
say
they
rested
thus
precisely
from
al
ciuil
labour
,
they
yeelded
themselues
wholy
into
the
Lords
hands
,
and
to
his
will
,
that
he
might
worke
his
will
,
euen
their
sanctification
.
For
as
the
patient
standeth
,
sitteth
,
or
lieth
stil
as
a
stone
without
wagging
hand
or
foote
whiles
the
surgeant
or
phisician
is
working
vpon
him
to
cure
him
:
so
the
Iewes
resting
from
their
owne
workes
so
strictly
,
gaue
themselues
without
resistance
into
the
handes
of
God
the
Phisician
of
their
saluation
,
that
he
might
that
day
worke
vpon
them
outwardly
by
his
word
and
such
ordinances
as
he
had
appointed
,
and
inwardly
by
his
blessed
Spirit
to
sanctifie
them
,
for
thus
the
Lorde
doth
sanctifie
his
elect
,
Iohn
17.17
.
Now
though
we
be
thus
sanctified
at
this
day
,
yet
we
haue
not
this
vaile
of
the
sabbath
to
shadow
it
vnto
vs
,
but
the
shadow
being
taken
away
,
we
haue
all
things
plainely
declared
to
vs
without
parables
.
Thirdly
,
the
verie
day
itselfe
,
the
seauenth
&
no
other
precisely
appointed
to
rest
in
,
and
to
meditate
of
heauenly
things
,
was
to
signifie
that
there
ought
to
be
one
of
seauen
daies
appointed
for
Gods
worship
;
and
to
signifie
that
spirituall
rest
from
sin
into
which
we
that
beleeue
are
alreadie
entred
,
Heb
.
4.3.10
.
for
in
Christ
Iesus
we
haue
peace
,
righteousnes
,
and
life
,
Quest
.
Whether
are
we
commaunded
so
precisely
to
worke
six
dayes
,
that
it
is
simply
euill
to
rest
from
labour
and
to
serue
God
any
of
those
sixe
?
Ans.
This
question
seemeth
to
me
so
intricate
,
that
I
cannot
answere
it
in
one
word
as
I
would
.
For
it
is
a
needelesse
question
in
respect
of
many
masters
,
who
are
so
farre
from
resting
any
of
the
sixe
dayes
,
that
they
will
not
rest
the
seauenth
,
nor
suffer
their
seruants
or
their
cattel
to
rest
.
Many
others
do
nothing
els
sixe
dayes
,
yea
and
the
seauenth
also
but
rest
vpon
the
alebench
at
cardes
,
tables
,
dice
.
Some
rest
after
the
same
manner
in
their
owne
howses
all
the
yere
longdiuers
young
gentlemen
are
brought
vp
to
no
other
worke
and
that
they
ply
night
and
day
so
earnestly
that
they
haue
scarse
leasure
to
sleepe
till
they
haue
plaide
away
the
lands
and
reuenewes
which
their
parents
left
them
.
But
to
touch
your
question
nearer
,
the
Lord
that
bounde
man
to
perpetuall
labour
as
a
punishment
for
his
sinne
,
and
commanded
him
to
get
his
liuing
with
the
sweate
of
his
browes
,
doth
not
forbid
him
to
lift
vp
his
eyes
to
heauen
to
worshippe
his
maker
.
Neither
was
this
commaundement
of
laboring
six
dayes
giuen
before
the
sabboth
or
together
with
it
but
after
it
,
that
whereas
man
was
to
serue
his
creator
continually
(
the
earth
without
labour
and
toyle
yeelding
her
fruits
)
and
specially
the
seauenth
day
,
the
Lordes
meaning
in
bidding
him
to
worke
sixe
dayes
was
to
tell
him
that
without
his
labour
the
earth
would
not
giue
her
increase
,
and
not
to
forbid
him
to
worship
God
at
any
time
.
For
the
more
earnest
the
people
haue
bene
to
serue
God
,
the
more
hath
the
earth
yeelded
her
fruite
,
and
with
lesse
laboure
Malach
3.10
.
Also
you
heard
before
that
the
Lord
himselfe
appointed
the
Iewes
diuers
sabbaths
besides
the
seauenth
day
.
And
the
Iewes
themselues
at
diuers
times
,
and
for
sundry
causes
rested
from
ciuil
labour
,
and
kept
sabbaths
to
the
Lord
,
as
1.
Sam
.
7.6
.
And
Dauid
with
al
Israel
kept
a
sabbath
first
when
he
brought
the
Arke
of
God
out
of
the
house
of
Abinadab
,
and
secondly
when
he
brought
it
out
of
the
house
of
Obed-Edom
.
2.
Sam
.
6.
At
the
dedication
of
Salomons
Temple
they
kept
a
sabbath
or
rest
of
seauen
dayes
long
1.
king
.
8.65
.
After
their
returne
out
of
Captiuity
they
kept
many
sabbaths
,
as
when
the
foundation
of
the
Temple
was
laide
Ezr.
3.8.10
.
at
the
dedciation
of
it
when
it
was
finished
Ezr.
6.15.16
.
at
the
dedication
of
the
wall
of
Ierusalem
Nehem
.
12.27
.
When
they
were
deliuered
from
that
death
which
Haman
conspired
against
them
Ester
.
9.17.18.20.21
.
And
at
diuers
other
tymes
,
as
it
appeareth
Ezr.
10.7.9.13
.
&c.
Nehem
.
8.18
.
Zach.
8.19
.
The
primitiue
Church
likewise
kept
diuers
sabbaths
besides
the
Lords
day
,
as
commemorations
of
Martyrs
Cypryan
.
Lib
.
3.
Epist
6.
Beatus
Rhenanus
in
Lib
.
Tertul
ad
Martyres
.
The
feast
of
Easter
,
as
we
call
it
,
the
feast
of
Pentecost
which
at
the
first
lasted
fiftie
dayes
continually
after
Easter
,
but
afterward
was
turned
to
whitsontide
only
as
Ierome
writeth
in
Galat
.
4.
The
natiuitie
of
Christ
.
Constantine
the
greate
commaunded
euery
friday
to
be
a
sabbath
or
day
of
rest
to
the
Lord
Enseb
:
Lib
.
4.
de
vita
Constant
.
and
Sozom
.
Li
.
1.
Chap.
8.
Quest
.
What
is
there
more
to
be
obserued
concerning
the
sabboth
or
day
of
rest
?
Ans.
There
is
one
thing
more
in
the
exposition
which
may
not
be
omitted
,
euen
this
,
that
the
sabbath
or
day
of
rest
is
to
the
Lord
,
that
is
,
we
may
not
rest
that
day
to
any
creature
,
but
only
to
the
Lord
.
Which
I
note
,
first
because
heathens
keepesabbaths
to
Idols
,
but
specially
because
of
the
papists
,
who
imitating
the
heathen
,
first
consecrated
deade
men
for
Gods
,
as
hath
beene
saide
before
in
the
1.
and
2.
commaundements
,
&
secondly
appointed
sabbaths
for
their
new
Gods
.
It
is
therefore
saide
in
this
commandement
,
that
our
sabbath
must
be
kept
holy
to
the
Lord
,
not
to
any
heathenish
or
popish
Idol
.
Quest
.
What
then
if
such
a
day
be
appointed
by
the
Church
to
be
a
sabbath
or
day
of
rest
to
the
Lord
,
as
sometimes
the
Pope
appointed
to
be
a
sabbath
to
one
of
his
new
Gods
?
doe
you
thinke
it
vnlawfull
to
keepe
it
to
the
Lord
?
Ans.
No
,
I
doe
not
say
so
,
I
wish
,
and
it
were
greatly
to
be
desired
,
if
it
might
be
,
that
sabbaths
appointed
for
the
Lord
were
vpon
other
dayes
,
that
so
all
shew
of
euill
might
be
auoided
.
But
it
is
a
thing
not
possible
,
except
we
should
keepe
no
sabbaths
to
the
Lord
saue
only
the
Lords
day
:
for
the
Popes
of
Rome
haue
made
so
many
new
gods
as
there
are
dayes
in
the
yere
,
as
you
may
see
in
the
kalender
there
is
not
one
spare
day
.
Yea
and
of
later
years
the
Pope
hath
bene
put
to
his
shiftes
to
get
a
day
for
some
of
his
new
made
Gods
:
and
because
he
was
not
able
with
all
his
keyes
to
make
one
day
moe
in
the
yere
,
he
hath
beene
faine
to
blot
out
of
the
kalender
,
one
of
his
ould
gods
,
that
his
new
god
might
put
in
his
foote
.
Quest
.
You
saide
before
that
this
commaundement
consisted
of
two
sentences
,
wherof
you
haue
declared
the
former
,
wherefore
I
pray
you
now
shew
me
the
other
also
,
and
how
we
must
sanctifie
the
sabbath
?
Ans.
We
must
sanctifie
it
so
as
the
Lord
hath
commaunded
.
But
to
speake
plainelie
and
briefely
,
I
will
follow
the
order
here
obserued
,
and
shew
first
,
what
is
to
be
doone
that
day
,
for
it
is
saide
,
to
keepe
it
holy
:
and
secondly
what
may
not
be
doone
,
for
it
is
saide
in
the
exposition
,
thou
shalt
not
do
any
worke
&c.
Quest
.
How
then
must
we
keepe
it
holy
?
Ans.
I
will
shew
it
you
by
the
practice
,
first
of
the
Iewes
and
secondly
of
Christians
.
First
of
all
the
Iewes
had
a
holy
conuocation
according
as
they
were
commaunded
:
Leuit.
23.3
.
Six
dayes
shall
worke
be
doone
,
but
on
the
seauenth
day
shal
be
the
sabbath
of
rest
,
an
holy
conuocation
&c.
Therefore
the
Iewes
assembled
themselues
together
that
day
both
at
Ierusalem
,
and
in
their
seuerall
synagogues
which
they
had
for
that
purpose
in
euery
citie
Psal
.
74.8
.
Act.
15.21
.
Secondly
,
they
had
the
law
and
the
prophets
read
and
expounded
Leuit
,
10.11
.
Nebem
.
8.8
.
Act.
13.15
.
Thirdly
,
they
had
their
sacrifices
and
other
ceremonies
Num
.
28.9
.
Fourthly
,
they
offred
some
thing
willingly
2.
king
.
12.4.9
.
Mark
.
12.41
.
Fiftly
,
they
had
prayer
Psal
.
141.2
.
Luk
.
9.10
.
Num
.
6.24
.
The
exercise
of
the
Christians
,
and
how
they
keepe
holy
the
day
of
rest
,
apeareth
to
be
answerable
to
the
custom
of
the
Iewes
,
but
without
ceremonies
,
for
that
they
had
their
assemblyes
vpon
the
Lords
day
it
appeareth
Act.
20.7
.
&
1.
Cor
.
16.2
.
and
for
the
other
foure
,
yea
rather
all
those
fiue
thinges
which
we
noted
afore
to
be
obserued
of
the
Iewes
,
are
mentioned
,
but
without
ceremonies
of
the
law
,
in
one
place
,
Act.
2.4
.
And
they
(
being
assembled
)
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
breade
,
and
prayers
.
For
first
they
were
assembled
;
secondly
they
had
the
Apostles
doctrine
,
that
is
,
the
ould
testament
and
the
new
red
and
expounded
,
as
may
be
shewed
1.
Cor
.
14.
thirdly
,
they
had
fellowship
,
euen
such
as
the
Apostles
taught
them
,
that
is
,
they
did
communicate
their
earthly
things
as
euery
one
had
neede
,
and
the
richer
relieued
the
poorer
:
for
so
Paul
ordeined
in
the
churches
1.
Cor
.
16.1.2
.
fourthly
,
they
had
breaking
of
breade
,
that
is
,
the
administration
of
the
Lords
supper
;
fiftly
,
they
had
prayers
.
And
thus
was
the
day
of
rest
sanctified
.
Quest
.
What
is
then
forbidden
to
be
done
vpon
the
day
of
rest
?
Ans.
He
saith
,
thou
shalt
not
doe
any
work
,
Where
you
must
note
the
persons
,
which
are
borbidden
to
labour
about
any
ciuill
worke
that
day
.
Thou
,
that
art
a
king
,
a
magistrat
,
afather
,
a
maister
,
or
any
other
superiour
.
Also
thy
sonne
,
thy
daughter
&c.
Where
two
things
are
to
be
obserued
:
First
that
there
is
no
libertie
graunted
more
to
the
superiour
then
to
the
inferiour
,
to
the
greate
then
to
the
smal
,
to
one
then
to
another
,
but
all
of
what
state
or
condition
soeuer
must
sanctifie
the
Lordes
day
.
Secondly
that
euery
superiour
standeth
charged
before
God
,
not
onely
for
himselfe
,
but
also
for
those
which
the
Lord
hath
put
vnder
his
gouernment
,
that
both
he
and
they
all
sanctifie
the
Lordes
sabaoth
or
day
of
rest
.
Both
which
lessons
are
very
needfull
to
be
often
remembred
in
these
our
daies
,
because
some
men
thinke
themselues
exempted
from
keeping
the
sabaoth
,
and
others
thinke
they
are
to
care
for
none
but
for
themselues
onely
.
Quest
.
Doe
you
precisely
stand
vpon
the
wordes
,
that
we
must
doe
no
worke
at
al
that
day
?
There
is
mention
made
of
a
sabaoths
daies
tourney
,
Act.
1.12
.
whereby
it
seemeth
there
euer
was
and
now
is
liberty
to
doe
some
thinges
that
day
.
What
say
you
to
this
?
Ans.
A
sabaoths
daies
iourney
was
not
a
commandement
from
God
,
but
a
superstitious
tradition
of
the
Iewes
,
which
by
their
traditions
prophaned
and
abused
the
worde
of
God
as
Christ
sheweth
largly
,
Mat
.
5.21.27.33.38.43
&
15.3
.
&c.
23.16
.
&c.
But
the
meaning
of
the
Lord
is
,
that
no
ciuill
worke
should
be
done
that
day
,
whereby
the
godly
ciuill
pollicie
should
be
violated
,
the
worship
of
God
neglected
,
and
the
commuandement
of
GOD
trode
vnder
foot
.
For
otherwise
the
Iewes
did
many
thinges
vnder
the
law
,
and
diuers
things
are
lawful
for
vs
that
we
may
do
thē
.
The
Iews
went
to
the
Temple
at
Ierusalem
that
day
,
or
else
to
their
seuerall
synagogues
,
according
to
their
dwellings
,
some
were
further
off
,
and
some
were
nearer
,
but
none
brake
the
sabaoth
in
going
to
the
ordinarie
place
of
the
assemblie
,
though
he
dwelt
two
or
three
howers
iourney
off
.
For
they
counted
the
distance
of
places
more
by
their
iournies
,
then
by
miles
or
such
other
measures
.
The
priestes
and
Leuites
were
occupied
that
day
busilie
in
killing
,
dressing
,
washing
,
burning
of
the
sacrifices
with
incense
,
and
such
other
exercises
as
belonged
to
the
sabaoth
.
The
people
they
also
brought
their
cattell
that
day
to
Ierusalem
to
be
sacrificed
with
such
other
thinges
as
belonged
thereto
,
and
yet
brake
not
this
commandement
.
Wherefore
this
may
be
set
down
for
a
generall
rule
both
vnder
the
Lawe
and
vnder
the
Gospell
,
that
workes
of
pietie
&
religion
in
Gods
worship
all
are
lawfull
to
be
done
,
yea
necessarie
that
they
must
be
done
vpon
the
sabaoth
daie
.
Furthermore
,
vnto
this
I
will
adde
two
other
generall
rules
,
of
which
this
is
the
first
.
That
is
lawfull
to
be
done
vpon
the
Lordes
sabaoth
,
which
necessitie
vrgeth
and
compelleth
men
to
doe
.
As
for
example
,
the
Apostles
constrained
with
hunger
plucked
the
eares
of
corne
rubbed
them
in
their
handes
,
and
did
eate
the
corne
vpon
the
day
of
rest
,
and
yet
polluted
not
the
sabaoth
,
for
Christ
defendeth
their
doing
to
be
lawfull
,
Math
.
12.3
.
&c.
Marke
.
2.27
.
And
who
is
he
that
will
not
drawe
his
sheepe
that
day
out
of
a
ditch
,
to
saue
it
?
And
much
more
is
mans
life
to
be
preserued
.
The
second
generall
rule
is
this
.
Whatsoeuer
charitie
doeth
specially
require
and
presently
,
that
may
be
done
vpon
the
day
of
rest
without
breach
of
this
commandement
,
as
Christ
healed
him
that
had
the
withered
hand
vpon
the
sabaoth
day
,
Math
,
12.10.11
.
and
the
woman
that
had
beene
bowed
together
eighteene
yeares
,
Luke
.
13.12
.
and
said
it
was
as
much
charitie
to
loose
her
from
Satans
bonds
on
the
sabaoth
,
as
to
loose
an
oxe
from
the
stalle
and
leade
him
to
the
water
.
For
the
sabaoth
was
made
for
man
,
and
not
man
for
the
sabaoth
,
Marke
.
2.27
.
Wherefore
whatsoeuer
religion
commandeth
,
or
necessitie
vrgeth
,
or
charity
craueth
that
day
,
the
same
may
&
must
be
done
vpon
the
sabaoth
.
Then
to
visite
the
sicke
,
or
others
in
destresse
,
to
comfort
them
,
to
make
their
beds
,
to
cure
them
,
and
diuers
such
charitable
and
necessarie
workes
may
that
day
be
done
,
yet
so
that
neither
godly
pollicy
and
order
be
violated
,
nor
Gods
worship
neglected
.
Quest
.
I
pray
you
shew
me
then
who
they
are
that
breake
this
commandement
?
Ans.
There
are
so
many
that
I
cannot
reckon
the
hundreth
part
of
them
,
yet
I
will
name
a
few
;
as
,
First
,
they
that
would
bring
vs
backe
againe
to
the
beggerly
ceremonies
of
the
olde
law
,
which
are
abolished
,
and
would
haue
vs
to
keep
the
Iewes
sabaoth
.
The
Ebionites
obserue
it
,
Euseb
.
lib
.
3.
cap
.
27.
and
others
after
them
in
so
much
that
the
counsell
of
Laodicea
,
Can
.
29.
forbad
it
more
then
300.
yeares
after
Christ
.
And
at
this
day
some
men
curiously
trouble
themselues
and
others
about
it
.
Contrariwise
they
who
woulde
haue
no
saboath
or
day
of
rest
at
all
,
but
say
all
daies
are
alike
sabaothes
.
For
though
one
day
be
no
better
then
another
,
yet
there
is
and
euer
hath
beene
,
by
the
Lordes
appointment
,
one
speciall
day
of
seauen
for
the
publike
worship
of
God
,
which
we
also
ought
religiously
to
keepe
holy
.
Secondly
,
they
that
forsake
the
assembly
of
the
congregation
that
day
,
as
too
too
many
do
.
Some
find
fault
with
the
ministery
&
ministers
as
if
they
were
not
of
God
:
others
haue
no
tast
at
all
of
the
goodnes
of
the
word
of
God
,
and
therefore
carelesly
contemne
the
congregation
,
&
lie
in
their
beds
,
or
sit
idle
,
or
are
occupied
in
their
own
affaires
,
or
walk
into
the
fields
for
recreation
,
or
go
looke
to
their
ground
and
to
their
cattell
,
or
spend
the
time
at
cardes
and
dice
and
drinking
in
the
alehouse
,
or
runne
after
plaies
,
pipings
,
dancings
,
or
other
points
of
sinfull
felowship
with
a
greate
number
moe
which
that
day
aboue
all
other
daies
in
the
weeke
follow
hard
after
great
sinnes
and
that
with
greedinesse
.
And
these
ought
to
be
excommunicated
,
if
vpon
due
admonishment
they
amend
not
.
Thirdly
,
of
them
that
come
to
the
Church
,
it
woulde
make
a
godly
Christians
heart
to
bleede
,
to
see
the
dishonor
that
is
done
to
God
that
day
,
and
to
tremble
for
feare
of
the
iudgements
that
hang
ouer
their
heades
for
such
disobedieuce
and
misdemeanor
in
Gods
presence
,
that
he
may
say
with
Dauid
,
Psal
.
119.
vers
.
53.
Feare
is
come
vpon
me
for
the
wicked
,
that
forsake
thy
lawe
,
and
vers
.
136.
Mine
eies
gush
out
with
riuers
of
water
,
because
the
keepe
not
thy
lawe
.
For
some
come
so
late
and
goe
away
againe
so
soone
,
that
it
is
all
one
as
if
they
had
not
beene
there
.
Some
come
of
custome
.
Some
behaue
themselues
so
vnreuerentlie
as
if
they
came
to
the
market
,
or
rather
as
if
they
came
among
some
idle
companie
where
they
might
take
a
nappe
,
seeing
that
for
worldlie
cares
which
runne
in
their
heades
,
they
could
not
sleepe
of
all
the
last
nightlong
.
Some
come
for
fashion
and
sit
like
sottes
,
and
ve
haue
no
more
of
them
but
onely
their
bodily
presence
,
they
cannot
tell
what
was
said
,
or
what
they
did
there
,
but
only
that
they
went
for
company
.
Other
to
shew
their
pride
.
Some
come
to
shew
themselues
in
their
braue
apparrell
,
in
their
proud
lookes
,
in
their
loftie
countenance
,
in
their
stately
going
,
in
their
tripping
and
mincing
after
the
same
manner
that
Esaias
the
Prophet
speaketh
of
Chap.
3.16
.
&c.
And
if
their
wanton
eyes
,
their
hautie
lookes
,
with
all
their
pride
and
brauerie
be
noted
of
others
and
talked
of
at
dinner
,
O
then
it
is
well
with
them
,
then
they
haue
their
desire
,
euen
the
thing
for
which
they
went
to
the
Church
,
then
are
the
merrie
and
glad
.
Others
to
intrappe
the
minister
.
Some
come
to
the
Church
,
as
the
Scribes
and
Pharisies
came
to
heare
Christ
,
to
marke
the
minister
that
they
may
intangle
him
in
his
words
,
to
watch
whether
he
weare
the
surplus
or
not
;
if
he
doe
weare
it
,
some
will
not
heare
but
goe
away
againe
presently
,
againe
if
he
doe
not
weare
it
,
other
will
not
heare
him
.
And
so
the
minister
is
watched
on
each
hande
,
and
had
neede
to
desire
wisedome
of
the
Lord
to
walke
holily
in
the
middest
of
such
a
froward
generation
.
Some
come
to
heare
some
strange
doctrine
,
that
is
,
some
strange
newes
,
(
as
if
it
were
at
Venice
,
which
Citie
is
now
giuen
to
heare
nothing
but
newes
,
as
sometimes
Athens
was
,
Act.
17.21
.
)
and
if
they
heare
nothing
but
Iesus
Christ
purely
&
plainely
preached
,
and
such
holy
and
holsome
words
as
they
haue
heard
before
,
they
thinke
they
haue
lost
their
labour
.
And
these
men
are
more
puffed
vp
with
an
ambitious
desire
of
bare
knowledge
,
then
inwardely
touched
with
any
zeale
,
feeling
,
or
religious
minde
.
Some
com
for
pleasure
.
Some
looke
that
the
preacher
shoulde
tickle
their
itching
eares
with
an
eloquent
oration
,
and
care
not
to
haue
their
soules
cured
,
which
are
grieuously
wounded
with
many
grosse
sinnes
.
Some
that
come
are
such
as
the
Prophet
Hoseas
speaketh
of
,
Chap.
4.4
.
Thy
people
are
as
they
that
rebuke
the
priest
.
For
one
saith
the
minister
wantes
learning
;
an
other
saith
he
wantes
vtterance
,
and
hath
no
grace
at
all
in
his
speach
;
an
other
saith
hee
vtters
manie
wordes
but
no
matter
;
an
other
saith
he
is
a
flatterer
and
hath
no
conscience
;
another
sayeth
hee
is
so
zealous
that
he
forgettes
himselfe
,
or
is
halfe
madde
as
Paul
was
,
Actes
.
26.24
.
another
saith
hee
speakes
of
the
splene
,
and
of
malice
noteth
mee
.
And
all
these
knowe
not
,
nay
they
will
not
knowe
that
there
are
diuersities
of
giftes
,
but
the
same
spirite
which
distributeth
to
euerie
man
seuerally
as
he
will
,
and
that
no
man
can
say
that
Iesus
is
the
Lorde
but
by
the
holie
Ghost
,
1.
Corin
.
12.3.4.11
.
Neyther
doe
they
knowe
that
they
themselues
are
like
children
sitting
in
the
markets
,
which
call
vnto
their
fellowes
,
and
say
,
We
haue
piped
vnto
you
,
and
ye
haue
not
daunced
;
we
haue
mourned
vnto
you
,
and
ye
haue
not
lamented
,
Math
.
11.17
.
Some
come
to
the
Church
but
they
hate
Micheah
,
and
heare
him
with
ill
will
,
[1](A00504-e39900-b)
1
1.
King
.
22.
because
he
neuer
preacheth
good
vnto
them
,
but
euill
:
and
therefore
will
not
haue
such
to
preach
vnto
them
,
(
Mich
.
2.6
.
)
but
get
them
an
heape
of
teachers
after
their
owne
lustes
,
2.
Tim
.
4.3
.
Some
will
come
in
the
forenoone
,
and
thereby
thinke
they
haue
pleasured
God
as
greatly
as
if
they
had
done
some
popish
supererogant
worke
,
but
in
the
afternoone
they
will
make
themselues
a
dispensation
though
they
neuer
come
at
the
Pope
for
it
,
and
goe
a
sporting
,
or
sit
at
Cardes
and
Tables
or
such
like
exercise
.
But
for
all
their
dispensations
and
liberties
let
them
heare
what
the
Lorde
saith
,
Leuit.
23.32
.
From
euen
to
euen
shall
ye
celebrate
your
sabbaoth
.
Some
will
come
to
the
sermon
but
not
to
prayer
,
Som
com●
by
halfes
.
others
will
come
to
prayer
but
not
to
the
sermon
.
Some
will
come
both
to
prayer
and
to
the
sermon
,
but
if
the
Lords
supper
be
administred
,
they
wil
be
gone
,
for
either
they
are
not
(
as
the
common
vaine
excuse
is
)
or
they
will
not
be
prepared
for
it
.
But
let
all
that
feare
God
truly
heare
what
the
Lord
saith
to
the
Iewes
concerning
the
passeouer
Exod
.
12.47
.
All
the
congregation
of
Israell
shall
obserue
it
.
And
Numb
.
9.13
.
The
man
that
is
cleane
,
and
is
not
in
a
iourney
,
and
is
negligent
to
keepe
the
passeouer
,
the
same
person
shallbe
cut
off
from
his
people
&c
For
the
sacrament
of
the
Lords
supper
a
proportionable
reason
may
be
taken
from
the
passeouer
,
and
Paul
wisheth
the
Corinthians
to
tarie
one
for
another
,
1.
Cor
.
11.33
.
But
because
I
will
not
stand
here
to
bring
reasons
to
make
it
manifest
,
I
referre
the
reader
to
that
most
worthie
and
religious
smal
book
written
by
the
Iewel
of
England
,
M.
Iewel
his
apologie
,
a
booke
worthie
of
greater
commendation
then
I
am
able
to
giue
vnto
it
:
in
which
as
in
the
defence
thereof
,
which
should
be
in
euerie
Church
,
he
sheweth
that
all
the
congregation
ought
to
celebrate
the
Lords
supper
together
,
and
that
whosoeuer
negligently
or
comtemptuously
withdraweth
himselfe
,
to
be
excommunicated
.
Some
gouernours
of
housheholdes
come
themselues
to
the
Church
,
but
they
let
their
families
,
sons
,
daughters
and
seruants
runne
at
random
which
way
they
will
,
or
else
send
them
about
worldly
busines
.
Some
come
in
deede
to
the
congregation
,
but
so
soone
as
they
are
out
of
the
Church
doore
,
their
mouthes
are
full
of
cursing
,
swearing
,
contention
,
malice
,
and
such
lewde
talke
as
they
vsed
before
,
which
is
a
foule
token
they
gaue
smale
reuerence
to
God
in
the
Church
.
And
if
a
man
would
enter
further
into
this
matter
,
he
should
finde
moe
abhominations
.
Now
seeing
there
are
so
many
vnprofitable
commers
to
the
Church
,
besides
them
that
heare
the
word
,
but
follow
it
not
,
and
whome
Christ
compareth
to
him
that
builds
his
house
vpon
the
sande
Math
.
7.26
.
it
is
not
like
the
number
should
be
greate
of
those
which
sincerely
keepe
and
sanctifie
the
Lords
sabbath
aright
.
And
among
many
other
causes
of
Gods
wrath
,
this
is
not
the
least
,
whie
these
diuers
yeares
past
for
eight
or
ten
the
Lord
hath
sent
euery
yere
a
new
and
strange
kind
of
sickenesse
,
such
as
neither
we
nor
our
forfathers
haue
knowen
,
and
why
in
the
yere
1593.
the
Lord
sent
such
a
terrible
plague
and
pestilence
as
amazed
all
,
and
slew
many
,
&
made
all
nations
round
about
vs
a
greate
way
of
,
afraide
of
our
companie
;
and
why
we
haue
had
vnseasonable
weather
&
great
dearth
of
almanner
of
foode
these
diuers
yeares
,
whereas
before
the
land
was
so
blessed
with
al
maner
of
plentie
that
we
releiued
many
forren
countries
.
And
because
neither
the
word
nor
the
iudgements
of
God
haue
yet
driuen
vs
to
some
such
rare
kinde
of
publike
repentance
as
our
sinnes
require
,
the
Lord
looketh
for
,
and
others
in
former
tymes
haue
vsed
,
as
in
the
dayes
of
Iehosaphat
,
of
Ezra
,
of
Nehemia
,
but
we
continue
in
our
sinnes
,
or
rather
wax
worse
and
worse
,
therefore
behold
the
hand
of
the
Lord
is
still
stretched
out
against
vs
,
that
we
had
neede
to
say
with
Ieremie
Chap.
9.1
.
O
that
our
heades
were
ful
of
water
,
and
our
eyes
fountaines
of
teares
,
that
we
might
weepe
day
and
night
&c.
For
if
we
accept
not
the
condition
offred
vs
Ieremie
17
,
21.
we
shall
certainely
tast
of
the
Iudgment
denounced
Vers
.
27.
Fourthly
,
they
offend
against
this
commandement
,
who
take
away
the
maintenance
of
the
ministery
.
For
where
mainteinance
is
wanting
,
there
can
be
no
minister
,
and
where
there
is
no
minister
,
there
is
no
sanctifying
of
the
sabbath
,
reade
Malach
.
3.10
.
Quest
.
What
is
the
punishment
which
is
appointed
for
him
that
transgresseth
this
commaundement
?
Ans.
It
is
death
Exod
.
31.14
.
He
that
defileth
it
(
that
is
,
the
sabbath
)
shall
die
the
death
&c.
He
.
that
gathered
stickes
that
day
was
put
to
death
Num
.
15.32
.
Honour
thy
father
&
thy
mother
&c.
Vers
.
12.
Q
What
is
the
summe
of
the
fift
commandement
?
Ans.
Hitherto
you
heard
the
commaundements
of
the
first
table
,
which
teach
vs
our
duties
to
God
:
now
followeth
the
seconde
table
wherein
our
duties
towards
our
neighbour
are
conteined
.
But
yet
this
is
to
be
obserued
,
that
when
the
duetie
is
performed
to
man
,
the
obedience
is
giuen
to
God
,
who
commaundeth
vs
to
performe
these
dueties
to
our
neighbours
.
Of
all
the
commaundements
of
the
second
table
this
first
onely
is
affirmatiue
,
the
other
fiue
following
are
al
negatiues
.
This
first
conteineth
in
these
two
things
,
first
the
commandement
,
secondly
a
reason
or
a
promise
.
The
summe
of
the
commandement
is
to
honour
our
parents
,
which
if
it
be
duely
obserued
,
it
is
a
marueilous
help
for
the
keeping
of
the
rest
.
For
this
well
obserued
,
we
cannot
easilie
breake
the
rest
.
Quest
.
Whome
doe
you
call
our
Parents
?
Ans.
All
our
superiours
may
be
called
our
parents
,
and
that
either
by
nature
,
or
by
age
or
by
office
.
Quest
.
Whome
call
you
our
Parents
by
nature
?
whome
by
age
?
and
whome
by
office
?
Parents
by
nature
.
Ans.
They
are
our
Parents
by
nature
,
which
are
the
Parents
of
our
bodies
,
and
of
whome
we
are
begotten
and
borne
,
and
these
are
so
called
in
the
scripture
,
as
you
may
se
a
large
catalogue
of
Parents
and
of
their
sons
Gen.
5.
&
.
10.11
.
&
in
the
10.
first
Chapters
of
the
first
booke
of
Chronicles
,
&
Luke
.
3.23
.
&c.
Parents
by
age
.
They
are
our
fathers
by
age
,
which
are
our
elders
in
yeares
.
For
thus
speaketh
Steuen
hauing
respect
to
the
diuers
ages
of
all
that
were
present
Act.
7.2
.
ye
men
,
brethren
,
and
fathers
,
hearken
.
And
Paul
giueth
this
admonition
to
Timothe
,
&
saith
1.
Tim
.
5.1.2
.
Rebuke
not
an
elder
,
but
exhort
him
as
a
father
and
the
yonger
men
as
brethren
,
the
elder
women
as
mothers
&c.
They
are
our
Parents
by
office
,
Parents
by
office
.
whom
the
Lord
hath
set
ouer
vs
in
any
authoritie
,
as
magistrates
ouer
all
their
subiectes
,
ministers
ouer
their
flockes
,
husbands
ouer
their
wiues
,
maisters
ouer
their
seruants
.
Magistrates
they
are
fathers
of
their
Countries
and
of
all
that
be
put
vnder
them
,
specially
of
the
fatherlesse
,
of
the
Widdowes
and
of
the
poore
.
Machir
of
the
tribe
of
Manasses
being
Prince
of
Galead
,
Numbers
32.39
.
is
called
the
father
of
Gilead
1.
Chro
:
2.21.23
.
Ashur
the
prince
,
is
called
the
father
of
Tekoa
1.
Chro
.
2.24
.
&
4.5
.
read
also
1.
Chro
:
verse
:
42.45
,
49.50.51.52
.
Iob
saith
I
was
a
father
vnto
the
poore
Iob
,
29.16
.
The
Lord
saith
of
Eliakim
the
sonne
of
Hilkiah
,
and
he
shal
be
a
father
of
the
inhabitants
of
Ierusalem
,
and
of
the
house
of
Iudah
Esai
.
22.21
.
Ministers
are
likewise
called
fathers
in
the
scriptures
.
Micas
saith
to
the
Leuite
Iudg
.
17.10
.
dwell
with
me
,
and
be
vntome
a
father
and
a
priest
.
The
Danities
afterward
saide
to
the
same
Leuite
Iudg
.
18.19
.
Come
with
vs
to
be
our
father
and
priest
.
When
Eliiah
was
taken
vp
into
heauen
,
Elisha
cryed
saying
2.
king
.
2
,
12.
My
father
,
my
father
.
The
king
of
Israell
saide
to
Elisha
,
My
father
,
shall
I
smite
them
?
2.
king
.
6.21
.
When
Ezechiah
fell
sicke
of
his
sicknes
,
whereof
he
died
,
Ioash
.
the
king
of
Israel
came
to
him
,
and
saide
,
O
my
father
,
my
father
,
the
charet
of
Israel
,
and
the
horse-men
of
the
same
2.
king
.
13.14
.
Paul
.
saith
he
was
the
father
of
the
Corinthians
,
because
in
Christ
Iesus
he
begat
them
through
the
preaching
of
the
gospel
.
1.
Cor
.
4.15
.
Maisters
also
are
called
fathers
,
as
when
Naaman
the
Syrian
disdained
the
counsell
of
Elisha
,
his
seruants
came
vnto
him
,
and
saide
,
Father
,
if
the
prophet
had
commaunded
thee
a
greate
thing
,
wouldest
thou
not
haue
done
it
.
1.
king
5.13
.
Quest
.
Seing
the
scripture
speaketh
thus
,
how
commeth
it
to
passe
that
Christ
saith
Math
.
23.19
.
Call
no
man
your
father
vpon
earth
:
for
there
is
but
one
,
your
father
which
is
in
heauen
.
Ans.
Many
things
are
spoken
in
the
scriptures
,
which
seeme
strange
vnto
vs
,
because
we
consider
not
well
the
occasion
,
nor
the
drift
of
the
holy
Ghost
.
Christ
reprouing
the
ambition
of
the
Scribes
and
Pharisies
,
teacheth
his
Apostles
to
be
humble
and
lowlie
minded
,
not
loftie
and
proude
:
for
this
purpose
he
giueth
them
this
generall
admonition
vers
.
8.
and
saith
,
yee
are
all
brethren
.
If
any
father
haue
a
greate
familie
and
many
children
,
and
make
one
of
his
sons
his
stewarde
,
another
his
clarke
or
secretarie
,
an
other
his
bailife
&c.
one
to
ouersee
things
in
the
house
,
another
to
take
charge
of
thinges
abroade
:
it
beseemeth
not
the
sonnes
being
all
brethren
and
so
farre
equall
,
to
take
vpon
them
one
to
crow
ouer
another
,
one
to
commaund
an
other
imperiously
,
to
looke
for
greate
reuerence
one
of
another
;
but
that
euerie
one
doe
his
office
faithfully
,
and
help
one
another
as
brethren
,
and
in
giuing
honour
(
not
in
claiming
ambition
)
to
goe
one
before
another
(
Rom.
12.10.16
.
)
So
saith
Christ
,
ye
are
all
brethren
,
and
haue
al
one
father
,
as
it
is
written
,
Esai
64.8
.
O
Lord
,
thou
art
our
father
:
we
are
the
clay
,
and
thou
art
ourpotter
,
and
we
all
are
the
worke
of
thine
hands
.
and
Malach
.
2.10
.
Haue
we
not
all
one
father
?
hath
not
one
God
made
vs
?
as
if
Christ
had
saide
,
though
you
haue
diuers
offices
and
callings
,
yet
you
haue
all
one
father
,
euen
God
,
and
all
our
teacher
,
euen
Christ
:
therefore
affect
not
ambitiously
titles
of
honour
as
the
Scribes
and
Pharisies
do
,
but
diligently
performe
the
duties
of
your
calling
with
humility
.
And
thus
you
see
there
is
no
repugnancie
in
the
scriptures
.
For
though
the
Lord
hathe
made
one
man
father
,
and
another
sonne
,
yet
God
is
father
to
them
both
,
in
which
respect
they
are
brethren
both
by
creation
and
by
addoption
.
And
though
one
man
be
maister
or
Doctor
and
another
disciple
and
scholer
,
yet
Christ
is
Doctor
,
maister
,
and
teacher
to
them
both
,
as
it
is
Math
.
17.5
,
Heare
him
.
wherfore
that
rare
&
excellent
man
of
God
M.
Caluin
hath
most
plainly
expounded
the
plac
,
saying
,
that
maistershippe
or
fathershippe
is
not
forbidden
by
Christ
,
which
neither
violateth
brotherly
fellowship
,
nor
dishonoreth
God
.
But
if
any
man
wil
lifte
himselfe
so
hie
as
to
chalenge
the
name
of
Father
in
such
sort
that
he
doe
not
plainely
professe
and
shew
by
worde
and
deed
that
God
is
father
to
vs
all
,
and
so
moderate
his
fathership
that
he
also
she
we
his
selfe
a
brother
euen
to
them
ouer
whom
he
is
a
father
by
the
Lords
appointment
:
and
if
a
doctor
,
master
,
or
teacher
so
swell
with
pride
of
his
calling
,
that
he
doe
not
manifestly
declare
himselfe
also
to
be
but
a
fellow
disciple
,
&
that
Christ
is
our
only
chiefe
teacher
:
if
I
say
,
eyther
father
or
master
thus
ambitiously
dishonor
God
our
father
or
Christ
our
schole-master
and
shew
not
him selfe
to
be
a
brother
,
and
a
felow-disciple
,
he
offendeth
.
And
it
is
his
pride
which
Christ
reproueth
.
For
authoritie
is
giuen
to
men
to
honour
God
withall
,
not
to
dishonour
him
:
and
to
maintaine
brotherly
fellowship
,
not
to
violate
.
Christ
then
findeth
fault
with
the
abuse
,
not
with
the
authoritie
it selfe
.
Quest
.
What
meane
you
by
honour
when
it
is
said
in
the
commandement
,
honor
thy
father
,
&c.
This
worde
,
Honor
,
To
loue
our
superiours
.
containeth
in
it
especily
these
foure
thinges
:
First
,
inwardly
to
loue
our
parentes
and
superiours
from
our
heartes
,
not
to
hate
them
or
curse
them
in
our
heartes
,
as
it
is
written
in
the
booke
of
the
Preacher
,
Chap.
10.
vers
.
20.
Curse
not
the
king
,
no
not
in
thy
thought
,
neither
cursse
the
rich
in
thy
bedchamber
:
for
the
foule
of
the
heauen
shall
carie
the
voice
,
and
that
which
hath
wings
,
shall
declare
the
matter
.
And
Exod
.
22.28
.
Thou
shalt
not
raile
vpon
the
iudges
,
neyther
speake
euill
of
the
ruler
of
the
people
.
Secondly
,
to
reuerence
and
worship
them
,
euery
one
according
to
his
calling
,
To
reuetence
them
.
with
such
outward
reuerence
as
the
manner
&
custome
of
the
countrie
,
where
they
dwell
requireth
,
as
it
is
said
of
strangers
that
honored
Salomon
(
but
chiefly
of
them
that
should
honour
Christ
in
his
kingdome
)
Psal
.
72.9
.
They
that
dwell
in
the
wildernesse
shall
kneele
before
him
,
and
his
enemy
shall
licke
the
dust
,
that
is
,
they
shall
fall
downe
so
lowe
when
they
worship
him
,
that
their
mouths
shall
touch
the
earth
.
So
saith
the
prophet
Esaias
,
Chap.
49.2
.
Also
it
is
thus
written
,
Leuit.
19.32
.
Thou
shalt
rise
vppe
before
the
hoare
heade
,
and
honour
the
person
of
the
olde
man
,
and
dread
thy
God
.
Thirdly
,
to
obey
them
,
and
doe
that
which
they
commaunde
,
To
obey
them
.
as
Paul
biddeth
vs
,
Rom.
13.1.2
.
Let
euerie
soule
be
subiect
to
the
higher
powers
:
and
whosoeuer
resisteth
the
power
,
resisteth
the
ordinance
of
GOD
.
Likewise
Peter
saith
,
Submitte
your selues
vnto
al
manner
of
ordinance
of
man
for
the
Lords
sake
,
whether
it
bevnto
the
king
,
as
vnto
the
superiour
,
or
vnto
gouernours
,
as
vnto
them
that
are
sent
of
him
,
&c.
1.
Pet
.
2.13
.
read
more
,
Prou.
23.22
.
and
Coloss
.
3.22
.
and
Heb
.
13.17
.
Fourthly
to
maintaine
them
,
to
succour
,
To
mainraine
them
.
cherish
,
and
defend
them
as
occasion
requireth
,
and
as
we
are
able
,
as
to
defend
their
liues
in
time
of
danger
,
though
it
be
with
perill
or
losse
of
our
owne
life
:
to
maintaine
and
succour
them
if
neede
be
in
sicknes
,
in
pouerty
,
or
any
other
necessity
,
as
Ioseph
succoured
his
olde
father
Iaacob
.
Quest
.
Concerning
the
third
of
these
foure
things
,
I
stand
in
doubt
whethir
superiours
are
to
be
obeied
in
all
things
;
wherefore
I
pray
you
open
that
point
a
little
further
.
Ans.
The
Lorde
that
hath
giuen
vs
that
commaundement
to
obey
our
superiours
,
hath
rendred
a
reason
also
why
they
ought
to
be
obeyed
.
For
as
all
honour
and
all
obedience
is
due
to
God
without
any
exception
:
so
hath
he
most
gratiously
commaunded
some
of
his
owne
honour
and
glorie
to
superiours
,
as
if
he
had
put
some
of
his
owne
royall
garmentes
vpon
them
,
thereby
to
cause
vs
to
honour
them
,
as
for
example
;
although
the
Lorde
be
God
alone
,
Deut.
4.35
.
yet
this
glorie
hath
he
commuicated
so
farre
to
kings
and
magistrates
that
he
calleth
them
Gods
,
because
they
are
his
vicegerentes
,
and
sustaine
his
person
in
certaine
causes
,
as
you
may
reade
,
Exodus
.
21.6
.
and
22.8.9
.
and
Psalm
.
82.
And
albeit
we
haue
but
one
teacher
or
master
,
euen
Christ
,
Math
.
23.8
.
yet
the
Lorde
hath
put
so
much
glory
vpon
the
ministers
of
his
word
as
to
call
them
our
doctors
or
teachers
,
because
as
the
father
sente
Christ
,
so
Christ
sente
them
,
(
Iohn
.
20.21
.
)
with
the
worde
of
reconciliation
as
ambassadours
to
intreate
men
to
be
reconciled
to
GOD
,
2.
Corinth
.
5.20
.
Although
God
onely
be
our
father
,
Math
.
23.9
.
Ephes
.
4.6
.
our
onely
creator
and
maker
as
Esaias
sheweth
,
Chap.
64.8
.
neuerthelesse
he
hath
imparted
this
glorie
to
our
naturall
parentes
,
that
they
are
called
our
fathers
,
because
he
hath
giuen
them
this
power
&
appointed
them
to
begette
vs.
Notwithstanding
that
Christ
alone
is
the
onely
heade
of
his
Church
and
of
euerie
member
there
of
,
Ephes
.
1.22
.
yet
this
honour
is
giuen
to
the
husband
,
that
hee
is
called
his
wiues
heade
,
Ephes
.
5.23
.
because
he
is
to
loue
and
cherish
his
wife
,
as
Christ
loued
his
Church
.
Whereby
you
may
see
first
that
obedience
is
to
be
giuen
to
all
superiours
,
and
secondly
that
all
obedience
is
not
to
be
giuen
to
all
superiours
,
but
onely
to
euery
one
that
obedience
,
which
the
glorie
,
that
GOD
hath
imparted
to
each
of
them
,
requireth
.
And
for
this
cause
we
giue
one
obedience
to
the
magistrate
,
and
an
other
to
the
minister
,
and
an
other
to
the
master
,
and
an
other
to
naturall
parentes
,
and
eache
wife
an
other
to
her
owne
husbande
.
Nowe
whatsoeuer
any
superiour
commaundeth
according
to
the
glorie
which
the
Lorde
hath
put
vpon
him
,
that
ought
the
inferiour
to
obey
and
doe
.
But
if
any
superiour
will
extende
his
authoritie
aboue
the
glorie
receiued
,
he
ought
not
to
be
obeyed
in
that
thing
.
As
for
example
,
if
the
magistrate
commaunde
a
subiect
to
giue
him
that
honour
which
a
wife
oweth
to
her
husband
,
and
in
all
thinges
to
obey
him
as
a
wife
doth
her
husbande
,
the
subiect
is
not
bound
,
neyther
ought
to
giue
that
obedience
to
the
magistrate
.
And
that
which
is
manifest
,
and
so
cleare
in
this
example
that
no
man
can
or
will
for
shame
denie
,
the
same
may
be
saide
of
the
rest
.
For
the
authoritie
of
euerie
superiour
is
finite
and
limited
within
certaine
boundes
and
listes
according
to
the
measure
and
qualitie
of
the
glory
which
the
Lorde
hath
communicated
vnto
him
,
and
he
ought
not
to
go
beyond
that
.
For
it
is
God
alone
who
hath
al
authority
ouer
all
without
limitation
or
exception
.
And
if
any
superiour
doe
go
beyond
his
authoritie
,
yet
the
inferiour
ought
not
therein
to
obey
him
.
And
for
this
cause
,
when
the
Lorde
commaundeth
inferiours
to
obey
their
superiours
,
he
doth
now
&
then
admonish
them
how
farre
they
ought
to
obey
.
As
when
he
biddeth
the
subiest
obey
the
king
,
be
saith
in
the
booke
of
the
preacher
,
Chap.
8.
vers
.
2.
I
aduertise
thee
to
keepe
the
commaundement
of
the
king
but
according
to
the
oath
of
GOD
.
That
is
,
with
this
limitation
,
or
exception
,
that
thou
breake
not
the
oath
which
thou
hast
sworne
to
God
.
For
if
the
king
commaunde
thee
to
breake
any
of
Gods
commaundementes
,
to
the
keeping
whereof
thou
hast
bound
thy selfe
by
an
oath
,
thou
must
not
obey
him
.
So
Christ
saith
,
Math
.
22.21
.
Giue
to
Caesar
the
thinges
that
are
Caesars
;
and
giue
vnto
God
those
thinges
which
are
Gods
.
So
Paule
wisheth
men
to
obey
magistrates
for
conscience
sake
,
Rom
.
13.5
.
No
we
hee
that
obeieth
further
then
GOD
commaundeth
,
he
doth
it
not
for
conscience
sake
,
but
against
his
conscience
,
because
it
is
the
Lorde
onely
that
bindeth
the
conscience
.
And
for
this
cause
Daniell
and
his
fellowes
refused
to
obey
the
kings
commaundement
Dan.
3.
&
6.
and
the
Apostles
would
not
obey
the
commaundement
,
which
the
consistorie
of
the
Iewes
enioyned
them
,
Act.
4.19
.
Also
when
Commaundement
is
giuen
to
obey
the
ministers
of
the
worde
,
Deut.
17.12
.
this
clause
or
caueat
is
annexeth
,
that
standeth
before
the
Lorde
thy
God
to
minister
there
,
as
if
he
had
saide
,
so
long
and
so
farre
as
he
executeth
his
office
before
the
Lorde
.
The
same
Christ
teacheth
vs
,
Math
.
23.
that
whiles
the
scribes
sit
in
Moses
seate
,
all
that
which
they
command
out
of
the
worde
of
God
,
is
to
be
obeyed
.
The
same
admonition
doth
the
Apostle
giue
,
1.
Thess.
5.12
.
&
Heb
.
13.17
.
Concerning
children
it
is
saide
,
Ephesians
.
6.1
.
Children
obey
your
parentes
in
the
Lorde
,
but
no
further
.
Likewise
seruantes
must
obey
their
masters
,
but
in
the
Lorde
,
Ephes
.
6.7
.
Againe
it
is
written
,
Coloss
.
3.18
.
Wiues
submit
your selues
vnto
your
husbandes
,
as
it
is
comely
in
the
Lord
.
And
reason
teacheth
vs
howe
equall
these
exceptions
be
.
For
it
is
a
generall
axiome
among
the
learned
,
that
Lex
inferioris
non
praeiudicat
nec
derogat
legi
superioris
,
the
lawe
of
the
inferiour
is
not
preiudicall
too
,
neyther
diminishieth
any
thing
from
the
lawe
of
the
superiour
.
Quest
.
What
is
the
reason
of
this
commaundement
:
and
howe
doe
parentes
prolonge
the
daies
of
their
children
vpon
earth
?
Ans.
The
reason
I
take
to
be
this
,
that
as
before
the
lawe
,
naturall
parentes
and
gouernours
of
greate
families
had
power
to
put
to
death
such
as
within
their
house
deserued
it
,
Gen.
38.24
.
so
after
the
lawe
giuen
at
Horeb
,
that
authoritie
and
more
also
was
committed
to
certaine
men
of
Israell
chosen
to
be
magistrates
.
And
if
any
naturall
sonne
disobeyed
his
parentes
,
hee
was
brought
before
the
magistrate
and
put
to
death
,
Deutro
.
21.21
.
Likewise
all
inferiours
were
to
be
punished
by
the
magistrate
according
to
the
qualitie
of
their
trespasse
,
if
they
disobeyed
their
superiours
.
Wherefore
seeing
God
hath
giuen
authoritie
to
magistrates
to
punish
offenders
,
and
to
put
them
to
death
if
their
offence
deserue
it
;
and
also
made
the
magistrate
a
protector
and
defendor
of
them
that
doe
well
,
as
it
is
manifest
,
1.
Pet
.
2.14
.
Rom.
13.3.4
.
Deutro
.
1.16.17
.
the
Lord
in
this
commaundement
chargeth
inferiours
to
obey
their
suppriours
and
in
so
doing
they
shal
be
defended
&
protected
by
their
superiours
from
wrongs
and
from
iniuries
,
and
so
haue
their
liues
and
their
dayes
prolonged
vpon
earth
.
Whereas
otherwise
if
they
disobeye
their
superiours
,
they
haue
authoritie
to
cut
them
off
,
and
shorten
their
dayes
.
Quest
.
Why
doth
Paul
say
this
commaundement
is
the
first
with
promise
?
had
not
the
second
a
promise
added
to
it
?
Ans.
That
which
is
added
to
the
second
commaundement
is
rather
a
declaration
of
the
iustice
and
mercie
of
God
,
then
any
promise
.
But
whereas
God
hath
made
many
promises
and
greate
to
them
that
keepe
his
commaundements
and
specially
Leuit
26.
and
Deut
.
28
of
all
those
promises
he
hath
not
annexed
any
one
to
any
of
al
the
ten
commaundements
,
when
he
gaue
them
in
Sinai
,
saue
only
this
one
promise
,
and
that
to
this
fift
commaundement
only
,
and
so
it
is
both
the
first
,
and
also
the
last
commaundement
which
hath
any
of
all
those
promises
annexed
vnto
it
.
For
otherwise
this
promise
perteineth
to
them
that
keepe
the
other
commaundementes
,
as
it
is
manifest
,
Deut.
6.2
.
&
11.9.21
.
&
32.47
.
Quest
.
Now
that
you
haue
shewed
me
the
meaning
of
the
Lord
in
this
commaundement
,
I
pray
you
declare
who
breake
it
,
that
so
we
may
haue
more
vse
of
it
.
Ans.
First
they
that
rebell
against
kings
,
princes
,
and
magistrates
,
as
did
Dathau
and
Abiram
the
sonnes
of
Renben
against
Moses
Num
.
16.
as
did
sheba
the
sonne
of
Bichri
against
Dauid
2.
Sam
.
20.1
.
as
did
Iozacar
and
Iehosabad
against
Ioash
king
of
Ierusalem
2.
king
12.21
.
as
the
seruants
did
against
Amaziah
king
of
Iudah
.
2.
king
.
14.19
.
but
are
threatned
with
Gods
Iudgements
for
their
rebellion
Mich
.
1.13
.
And
by
treason
were
foure
kings
of
Israel
slaine
within
the
space
of
34.
yeares
,
as
we
reade
2.
king
.
15.
Secondly
,
they
that
murmur
against
their
princes
and
magistrates
,
and
finde
fault
with
paying
of
tribute
,
not
considering
that
they
,
their
wiues
,
their
children
,
and
al
that
they
haue
are
preserued
in
safetie
and
peace
,
by
the
care
,
wisdom
,
and
prouidence
of
their
prince
.
Thus
the
subiectes
in
Salomons
dayes
murmured
,
as
it
appeareth
1.
king
12.4
.
although
Salomon
made
siluer
in
Ierusalem
as
plentifull
as
stones
1.
king
.
10.27
.
And
vppon
such
sinfull
murmuring
,
follow
euil
words
and
railing
speaches
contrarie
to
the
commaundement
Exod
.
22.28
.
Iob
.
34.18
.
Thus
Shemei
railed
on
Dauid
.
Thirdly
,
they
that
fauour
and
maintaine
triators
or
mall-content
mutinous
subiectes
giuing
them
countenance
or
enterteinement
.
And
such
be
they
that
harbour
our
closse
papists
and
disguised
traitours
the
hipocriticall
Iesuites
,
which
are
the
vipers
of
England
,
and
will
eate
out
the
bellie
of
England
,
to
let
the
Pope
,
the
instument
of
the
redde
dragon
,
come
in
againe
,
except
their
fosterers
may
be
well
looked
vnto
,
and
receiue
according
to
their
wicked
desertes
.
And
whosoeuer
in
England
loueth
hartely
the
Lords
annointed
our
most
gratious
Queene
Elizabeth
that
hath
made
siluer
as
plenteous
as
stones
in
England
(
for
what
childe
,
seruant
,
or
begger
hath
not
siluer
in
his
purse
at
this
day
)
and
through
the
Lords
blessing
also
hath
made
such
deepe-peace
,
and
roial
prosperitie
within
the
walles
of
England
as
neuer
was
in
any
nation
since
Salomons
dayes
;
that
I
may
spare
to
speake
of
the
vnspeakable
treasure
of
the
gospel
,
whosoeuer
I
say
,
loueth
his
dreade
Souereigne
truly
,
detesteth
these
popish
Iesuits
and
all
poperie
,
as
aduersaries
to
Christ
,
to
the
gospell
,
and
to
all
Christian
princes
,
and
thereunto
desire
their
fauorites
may
be
well
looked
into
.
For
their
malice
is
against
the
Gospell
of
Iesus
Christ
and
against
al
the
mighty
mainteiners
of
it
.
And
if
the
glorious
light
of
the
gospell
should
euer
hereafter
be
quenched
in
Engand
,
how
shall
we
sinful
creatures
in
this
world
,
which
is
full
of
darkenes
,
finde
the
way
to
heauen
,
how
shal
our
posteritie
and
successors
corn
to
saluation
,
yea
and
how
greately
shall
God
be
dishonored
,
when
papists
,
atheists
&
heathens
throughout
the
world
(
for
they
haue
al
heard
what
greate
things
the
Lord
hath
doone
for
England
)
shall
say
,
where
is
now
the
God
of
England
?
what
is
now
become
of
the
gospell
of
Christ
that
was
so
plentifully
preached
in
England
?
O
that
this
were
well
considered
of
all
that
feare
God
.
For
my
part
,
it
is
greater
then
I
am
able
to
expresse
.
The
Lord
for
his
owne
glorious
names
sake
shew
mercie
to
England
,
and
be
good
to
them
that
shall
come
after
vs
,
that
our
grape-eating
set
not
posterities
teeth
on
edge
as
the
Israelites
children
did
beare
the
iniquities
of
their
faithers
almost
fortie
yeares
in
the
wildernes
Num
.
24.33
.
and
that
tollerated
papists
be
not
prickes
in
the
eyes
,
nor
thorns
in
the
sides
of
our
posteritie
.
Fourthlie
they
doe
not
faithfully
execute
their
office
committed
to
them
by
the
prince
,
whether
they
haue
office
in
the
Church
or
the
common
wealth
,
but
turne
iudgement
into
gall
and
righteousnes
into
wormewood
Amos
5.7
.
&
6.12
.
but
bite
with
their
teeth
,
and
cry
peace
,
but
if
a
man
put
not
into
their
mouthes
they
prepare
warre
against
him
Mich
.
3.5
.
For
as
the
kings
throne
is
stablished
by
iustice
and
mercie
Pro
.
16.12
.
&
20.8.28
.
So
for
want
of
due
execution
it
is
ouerthrown
.
And
where
there
is
no
vision
,
the
people
decay
Pro
.
29.18
.
Wherefore
seing
these
two
,
adminstration
of
iustice
,
&
sincere
preaching
of
the
word
at
two
chief
pillers
to
support
a
kings
throne
,
&
the
Lord
chargeth
the
kings
to
see
both
these
duly
performed
,
they
that
deceiue
the
king
in
these
two
,
are
meanes
to
pul
downe
his
throne
.
Also
those
that
obey
not
the
ministers
of
the
worde
of
God
,
when
faithfully
they
preach
the
gospell
and
deuide
the
word
a
right
,
they
oftend
against
this
commaundement
,
and
are
causes
of
greate
wrath
from
the
Lord
,
and
of
much
calamitie
among
men
.
For
as
the
Lord
commaunded
Ioshua
to
stand
before
Eleazar
the
priest
,
who
should
aske
counsel
of
the
Lord
for
him
Num
,
27.21
.
and
as
Dauid
accordingly
did
in
al
his
actions
aske
counsell
of
the
Lord
by
the
priestes
and
prophets
1.
Sam
.
22.15
.
&
23.2.4.6
.
And
as
Iehosaphat
prospered
whiles
he
sought
the
Lord
.
2.
Chro
.
17.3.4.5
.
and
as
Ioash
did
that
was
right
in
the
sight
of
the
Lord
al
the
time
that
Iehoiada
the
priest
taught
him
2.
kings
12
,
2
,
as
did
also
Uzziah
King
of
Iuda
in
the
dayes
of
Zechariah
that
instructed
him
in
the
feare
of
the
Lord
2.
Chro
.
26.5
.
so
they
that
haue
not
obeyed
the
word
of
the
Lord
declared
to
them
by
his
ministers
,
haue
purchased
many
miseries
,
as
the
prophet
of
the
Lord
tould
Amaziah
king
of
Iudah
.
2.
Chro
.
25.16
.
I
know
that
God
hath
determined
to
destroy
thee
,
because
thou
hast
doone
this
(
that
is
;
serued
idols
Vers
.
14.
)
and
hast
not
obeyed
my
counsell
.
for
he
counselled
the
kinge
to
forsake
his
Idolatrie
.
For
it
is
a
general
rule
&
a
truth
grounded
vpon
the
law
of
god
Leuit.
26.21.24
.
and
2.
Sam
.
22.27
.
which
Azariah
the
prophet
tould
Asa
that
good
king
of
Iudah
2.
Chro
.
15.2
.
saying
,
The
Lord
is
with
you
,
while
ye
be
with
him
:
and
if
yee
seeke
him
;
he
wil
be
found
of
you
,
but
if
ye
forsake
him
,
he
will
forsake
you
.
And
which
Semaiah
the
prophet
tould
Rehoboam
.
2.
Chro
.
12.1.2.5
.
ye
haue
forsaken
me
(
saith
the
Lord
)
therefore
haue
I
left
you
in
the
handes
of
Shishak
.
And
Abiah
king
of
Iudah
,
reproued
Ieroboam
and
all
Israel
2.
Chro
.
13.9
.
for
the
same
cause
.
In
the
Kingdom
of
Israel
,
we
reade
not
of
one
good
King
that
continewed
in
the
feare
of
God
,
and
therefore
they
were
depriued
of
the
tokens
and
testimonies
of
Gods
fauour
2.
Chro
.
15.3
.
And
also
oppressed
with
many
calamities
Hos
.
5.11
.
Mich
.
6.15
.
and
at
the
last
were
destroied
for
being
a
kingdome
.
Likewise
the
chiefe
cause
of
the
destruction
of
Iudah
and
Ierusalem
when
he
went
into
captiuitie
,
was
because
they
would
not
obey
the
priestes
&
prophets
of
the
Lord
,
as
Ieremie
witnesseth
Chap.
35.15.16.17
.
and
that
also
was
the
cause
of
their
reiection
at
Christes
comming
Math
.
23.37.38.39
.
This
also
is
the
cause
whie
the
seauen
famous
Churches
in
Asia
haue
their
candlestickes
remoued
from
them
.
This
is
the
cause
of
the
miseries
of
Germany
,
Fraunce
,
and
Flanders
.
And
except
there
be
more
obedience
giuen
to
the
word
of
God
among
vs
,
then
I
can
perceiue
there
is
,
we
may
daily
looke
for
some
greate
iudgment
from
God
.
We
had
neede
dayly
to
remember
the
comparison
the
Apostle
vseth
Heb
.
2.2.3
.
where
he
sheweth
that
if
the
disobeyers
of
the
Law
giuen
by
Angels
,
were
sharply
punished
,
much
more
shall
they
be
punished
which
obediently
receiue
not
such
grace
as
now
is
offred
in
the
gospell
.
The
Lord
of
mercie
open
our
eyes
that
we
may
see
it
;
and
mollifie
our
stonie
hearts
,
that
we
may
vnfainedly
repent
,
and
renew
the
couenant
of
our
God
,
and
so
repent
his
iudgments
.
Now
if
I
should
come
to
particular
states
&
degrees
of
men
,
or
to
particular
sinnes
,
to
shew
how
that
which
the
ministers
of
the
word
preach
in
the
name
and
in
the
wordes
of
the
Lord
,
is
disobeyed
;
I
should
be
too
too
tedious
,
although
I
haue
alreadie
ouershot
my selfe
,
as
hauing
purposed
but
only
to
haue
pointed
with
the
finger
to
the
capitall
heads
of
things
,
whose
braunches
are
more
fully
declared
by
daily
preaching
,
then
I
am
able
to
come
nere
vnto
by
writing
,
seuerall
occasions
mouing
the
Spirit
by
which
they
speake
,
to
touch
particulars
most
notably
.
What
person
so
mean
or
so
base
throughout
al
the
Land
almost
,
that
doth
not
despise
the
minister
and
the
word
he
preacheth
,
as
their
workes
declare
?
what
man
followeth
no
this
fantasie
?
Let
the
minister
preach
neuer
so
much
,
he
will
doe
what
he
list
,
and
thinketh
all
is
well
if
he
doe
not
such
open
violence
as
the
lawes
of
the
Land
will
punish
.
what
couetous
Idolaters
,
what
cruel
oppressors
,
what
vncleane
persons
,
what
deceitfull
traders
,
what
cunning
iugglers
in
all
dealings
,
what
falshood
in
fellowship
,
what
cosenage
in
bargaining
,
what
merciles
misers
,
what
discontented
murruurers
,
what
virulent
hatred
,
what
bloodie
murders
,
that
bloode
toucheth
blood
?
that
a
man
might
heere
almost
rehearse
the
sixt
verse
of
the
first
chapter
of
Esaias
.
And
yet
for
all
this
,
who
can
say
that
such
a
man
pricked
in
his
soule
with
remorse
of
conscience
for
his
sinnes
,
or
else
terrified
with
the
iudgementes
of
God
,
hath
giuen
any
notable
testimonie
of
true
repentance
before
he
durst
presume
to
come
to
the
Lordes
table
?
nay
diuers
commaunded
to
testifie
their
repentance
because
their
offences
were
publike
,
doe
shift
it
off
,
beeing
more
ashamed
of
mens
faces
,
then
afraide
of
Gods
iudgements
.
And
where
then
is
the
obedience
giuen
to
the
ministers
of
the
worde
of
God
?
Salomon
saith
,
Prou.
30.12
.
There
is
a
generation
that
are
pure
in
their
owne
conceit
,
and
yet
are
not
washed
from
their
filthines
.
Thirdly
,
children
that
disobey
their
parents
,
They
that
disobey
their
parentes
.
and
mocke
them
,
as
Ham
did
his
father
Noe
,
Gen.
9.22
.
of
whome
thus
speaketh
the
holy
Ghost
,
Pro
.
30.17
.
The
eye
that
mocketh
his
faher
,
&
despiseth
the
instruction
of
his
mother
,
let
the
rauens
of
the
valley
picke
it
out
,
and
the
yong
eagles
eate
it
.
They
that
make
mariages
for
themselues
without
their
parentes
knowledge
,
liking
,
and
consent
contrary
to
the
law
of
God
.
Ex.
22.16.17
.
So
did
Esau
,
Ge
.
26.34.35.27.46
.
They
that
by
dissention
,
and
by
their
wickednes
grieue
their
parents
,
as
lacobs
sonnes
did
when
they
solde
Ioseph
into
Aegypt
,
Gen.
37.33.34.35
.
and
when
they
guilefully
slew
the
Sechemites
,
Gen.
34.30
.
So
did
Amnon
grieue
his
father
Dauid
when
he
defiled
his
sister
Thamar
,
2.
Sam
.
13.21
.
and
Absolom
when
he
slew
his
brother
Amnon
,
2.
Sam
.
13.31
.
&
when
he
rebelled
against
his
father
.
2.
Sam
.
15.
They
that
smite
their
parents
&
therfore
ought
to
be
put
to
death
,
Exo
.
21.15
.
Deu
.
21.18
.
They
that
wil
not
be
ruled
by
their
fathers
counsell
as
Salomon
biddeth
them
,
Pro
.
23.22
.
but
follow
their
owne
fancies
.
They
that
entice
children
from
their
parents
,
or
without
their
parents
knowledge
lead
them
to
wickednes
.
They
that
run
away
from
their
parents
.
They
that
suffer
their
parents
to
famish
for
want
&
helpe
them
not
though
they
be
able
.
They
that
steale
any
thing
from
their
parents
,
as
Michah
did
from
his
mother
,
Iudg
.
17.1.2
.
Fourthly
,
Wiues
that
disobey
their
husbands
.
wiues
that
are
not
obedient
to
their
husbandes
as
they
ought
to
be
,
but
eyther
forsake
the
guide
of
their
youth
,
&
forget
the
couenant
of
their
God
,
Pro
.
2.17
.
&
with
harlots
be
hauiour
and
subtile
hearts
,
are
alwaies
babling
,
sometime
within
,
sometimes
without
,
lying
in
waite
at
euery
corner
to
entice
young
men
to
wickednes
,
and
impudently
kisse
them
&
draw
them
home
to
their
houses
,
as
it
were
sheepe
to
the
slaughter
,
&
say
their
husbands
are
gone
from
home
,
as
Salomon
declareth
at
large
,
Pro
.
7.10
.
&c.
or
else
are
continually
chiding
,
Pro
.
19.13
.
that
the
husband
had
better
dwel
in
a
corner
of
the
house
top
,
thē
in
a
wide
house
with
such
a
wife
,
Pro
.
25.24
.
or
else
are
idle
&
do
nothing
,
as
though
they
ought
not
as
carefully
to
looke
to
the
things
in
the
house
,
as
the
husband
to
the
things
abroad
.
Or
els
they
wil
be
wiser
then
their
husbands
and
ouer-rule
them
.
But
if
good
&
religious
wiues
woulde
learn
their
duties
,
&
how
they
ought
to
be
haue
themselues
let
them
read
,
Pr.
31.10
.
1.
Pe
.
3.1
.
&c.
Lastly
,
Seruants
that
disobey
their
masters
.
seruants
breake
this
commandement
when
they
are
idle
loiterers
,
and
not
painefull
labourers
;
that
looke
for
all
their
wages
,
but
make
no
conscience
to
neglect
their
seruice
;
that
wil
work
til
they
sweat
when
their
master
is
present
,
but
loiter
so
soone
as
he
hath
turned
his
back
til
they
catch
a
cold
with
being
idle
.
They
that
despise
their
masters
which
are
ignorant
of
the
misteries
of
saluation
,
&
thinke
it
is
no
matter
before
God
if
they
loiter
when
they
haue
such
masters
,
not
regarding
that
they
cause
their
ignorant
masters
to
speake
euill
of
their
God
,
of
their
faith
,
and
of
their
religion
.
But
these
seruants
may
learne
what
Paul
teacheth
them
,
1.
Tim
.
6.1
.
Others
whose
masters
haue
knowledge
and
beleeue
in
God
,
they
likewise
grudge
and
mutter
,
saying
,
they
are
as
good
as
their
master
,
they
are
his
brethren
,
and
that
God
accepteth
no
persons
.
But
these
seruants
consider
not
the
Lords
appointment
,
who
could
haue
made
the
seruant
a
master
,
the
subiect
a
king
,
the
sonne
to
be
the
father
,
the
yonger
to
be
the
elder
,
if
it
had
pleased
him
:
but
seeing
the
Lord
hath
disposed
of
all
men
for
the
affairs
of
this
life
,
let
euery
man
be
content
with
his
calling
&
therein
abide
with
God
1.
Cor
.
7.24
.
And
let
these
seruants
read
Paul
,
1.
Tim
.
6.2
.
Others
neglect
their
seruice
because
their
masters
are
too
too
hard
and
rigorous
without
cause
,
as
though
a
seruant
might
doe
euill
for
euill
.
But
let
these
seruants
reade
,
1.
Pet
.
2.18
.
Also
those
seruants
breake
this
commandement
,
which
serue
their
masters
as
Ziba
serued
Mephibosheth
,
2.
Sam
.
16.1.2.3
.
&
19.24.25
.
Other
seruants
when
a
man
bringeth
their
master
a
present
,
or
a
bribe
to
obtaine
vnlawfull
fauour
in
an
eull
matter
,
if
the
master
refuse
it
because
he
will
not
be
corrupted
,
then
they
wil
receiue
something
secretly
,
promising
to
do
their
best
to
corrupt
their
master
.
Sometime
where
the
master
is
a
good
man
and
taketh
nothing
of
his
tenants
but
his
rentes
,
the
seruant
wil
goe
in
his
masters
name
(
but
without
his
masters
knowledge
)
for
something
&
keepe
it
to
himself
,
as
if
it
were
Gehesie
,
2.
Kin
.
5.20.27
.
Somtime
when
the
master
maketh
the
seruant
his
pursebearer
,
and
biddeth
him
giue
a
shilling
to
a
poore
man
,
the
seruant
much
like
Iudas
will
giue
the
poore
man
sixe
pence
&
put
the
restin
his
own
purse
.
Somtime
the
seruant
put
in
trust
to
sel
his
masters
goods
in
the
shop
,
in
the
fayre
,
in
the
market
,
in
the
marte
,
will
alwaies
be
purloyning
some
to
himselfe
,
whereby
some
masters
are
shortly
consumed
,
and
the
wicked
seruant
by
his
wicked
Mammon
inriched
.
Some
seruants
make
a
couenant
with
theeues
,
and
so
rob
their
masters
.
Some
seruants
get
great
summes
of
their
masters
money
into
their
handes
,
and
runne
away
with
it
.
Some
betray
their
masters
sonnes
and
daughters
,
to
lewd
company
,
or
to
be
maried
.
Some
do
many
thinges
in
their
masters
names
,
whereof
their
masters
are
ignorant
.
And
there
is
neither
siluer
nor
golde
,
nor
any
other
thing
so
rare
to
he
had
at
this
day
,
as
it
is
to
finde
a
good
and
faithfull
seruant
.
How
little
reuerence
youth
giueth
to
age
,
Youth
disobeyeth
age
.
is
a
thing
more
manifest
to
the
eye
of
the
world
then
that
there
needes
any
wordes
to
be
spent
about
it
.
It
were
rather
to
be
wished
that
they
which
are
in
authority
would
redresse
it
by
punishment
laid
open
euery
boy
that
hauing
but
a
feather
in
his
hat
,
or
a
poinado
at
his
girdle
,
or
a
short
cloake
on
his
backe
,
or
twelue
pence
in
his
purse
,
will
iustle
with
euery
man
that
giues
him
not
the
way
,
will
saucely
crow
ouer
auncient
gray-headed
fathers
,
and
contemptuously
abuse
all
ages
&
degrees
,
whom
they
stand
not
in
awe
of
.
So
that
the
obedience
they
giue
to
any
,
proceedeth
of
a
seruile
feare
of
punishment
,
and
not
of
any
reuerence
to
God
,
or
to
his
commaundements
.
Now
it
remaineth
on
the
contrary
part
to
see
how
superiours
for
not
performing
their
dueties
doe
also
breake
this
commandement
.
The
dueties
of
superiours
to
inferiours
.
And
heerein
it
will
appeare
that
sometimes
they
are
the
cause
themselues
why
their
inferiours
doe
not
obey
them
as
they
ought
.
First
,
when
chiefe
magistrates
,
whose
duety
is
to
maintaine
true
religion
,
The
duty
of
magistrats
.
and
to
administer
iustice
without
respect
of
persons
,
Leuit.
19.15
.
Deu
.
1.17
.
that
iudgement
may
run
down
euen
throughout
their
dominions
like
water
,
and
righteousnes
like
a
mightie
riuer
Amos
.
5.24
.
do
omit
these
things
,
and
giue
themselues
to
ease
and
pleasure
;
or
else
destroy
religion
,
&
peruert
iustice
,
then
through
the
iust
iudgment
of
God
it
comes
often
to
passe
that
their
inferiours
honour
them
not
.
Absolom
tooke
occasion
vpon
some
wante
of
execution
of
iustice
to
rebell
against
his
father
;
and
the
holy
Ghost
hath
noted
it
for
our
instruction
,
2.
Sam
.
15.3
.
Because
Salomon
fell
to
idolatrie
in
his
olde
age
,
the
Lorde
both
raised
vp
three
aduersaries
against
him
,
euen
Hadad
the
Edomite
,
1.
King
.
11.14
.
and
Reson
the
sonne
of
Eliadah
,
1.
King
.
11.23
.
and
Ieroboam
his
owne
subiect
to
lift
vp
his
hande
against
him
,
1.
King
.
11.26
.
And
also
tolde
him
that
he
would
rent
the
kingdom
after
his
death
that
his
son
should
be
king
but
ouer
one
whol
tribe
of
Iudah
,
and
ouer
part
of
Beniamin
.
1.
King
.
11.11.12.13
.
when
Ahab
and
Iezabell
had
put
downe
true
religion
and
erected
grosse
idolatrie
,
and
slaine
the
prophets
of
the
Lord
,
as
Elijah
complained
,
the
Lord
threatned
great
destruction
to
Israell
by
Hazaell
,
and
by
Iehu
.
1.
King
.
19.15.16.17
.
as
also
because
Ahab
had
murthered
Naboth
and
his
sonnes
,
1.
King
.
21.20.21.22.23.24
.
the
accomplishment
whereof
together
with
repetition
of
the
causes
,
we
reade
,
2.
King
.
9.7.26
.
&
2.
King
.
10.
throughout
the
whole
story
of
the
bookes
of
Kings
and
Chronicles
it
is
manifest
,
that
want
of
administration
of
iustice
,
and
want
of
maintenance
of
true
religion
,
was
the
cause
of
ciuill
tumults
and
insurrections
,
and
of
forren
inuasions
,
as
was
partly
touched
before
,
when
I
spake
of
disobedience
to
the
ministers
of
the
worde
.
Wherefore
Dauids
song
of
mercy
and
iudgement
,
Psal
.
101.
were
a
worthy
glasse
for
all
kinges
and
princes
to
looke
in
continually
.
And
Salomon
hath
a
memorable
sentence
,
Prou.
16.12
.
It
is
abomination
to
kinges
to
commit
wickednes
:
for
the
throne
is
stablished
by
iustice
.
Then
as
kinges
woulde
haue
their
kingdomes
confirmed
to
them
and
their
posteritie
,
and
as
they
woulde
haue
all
their
subiectes
loyall
and
faithfull
:
so
let
them
maintaine
Gods
true
and
pure
religion
,
and
minister
iustice
vprightly
without
any
respect
of
persons
.
And
then
will
the
Lord
stablish
them
and
their
kingdomes
,
then
will
the
Lorde
protect
them
and
their
kingdomes
,
that
no
enemie
shall
be
able
to
doe
them
violence
.
For
there
is
no
wisedome
,
neyther
vnderstanding
,
nor
counsell
against
the
Lorde
,
Prouerbes
.
21.30
.
And
who
is
he
that
can
say
,
that
there
was
euer
any
man
deceiued
,
that
put
his
trust
in
the
Lorde
and
kept
his
commaundementes
.
But
heere
is
one
thing
which
is
not
to
be
passed
ouer
with
silence
,
that
is
,
the
king
may
not
say
to
the
Lord
,
I
haue
appointed
magistrates
,
iudges
,
and
officers
,
and
commaunded
them
to
deale
iustly
in
iudgement
,
and
if
they
doe
otherwise
,
it
is
their
fault
and
not
mine
:
Neither
may
the
king
say
to
the
Lord
,
I
haue
commaunded
the
ministers
of
the
word
to
preach
truly
and
diligently
,
and
if
they
either
preach
lyes
&
heresies
,
or
be
negligent
,
it
is
their
fault
not
mine
,
I
say
a
king
may
not
thus
answere
the
Lord
,
nor
think
his
duetie
so
discharged
.
But
if
Cambises
a
heathen
prince
put
Sisamnes
a
corrupt
and
wicked
iudge
to
death
,
because
he
ministred
not
iudgement
vprightly
,
and
caused
his
skin
to
be
fleade
of
him
,
and
thereof
a
seate
to
be
made
for
the
next
iudge
to
sit
vpon
,
and
placed
Otanes
his
son
iudge
in
his
fathers
roome
,
to
sit
continually
vpon
his
fathers
skin
when
he
sat
in
iudgement
,
thereby
admonishing
him
to
minister
true
and
vpright
iudgement
,
as
Herodotus
writeth
Lib
.
5.
how
much
more
ought
Christian
kings
seuerely
to
punish
corrupt
iudges
,
who
by
peruerting
iustice
bring
danger
of
Gods
wrath
to
the
King
and
to
the
whole
kingdome
.
A
wise
King
sayth
Salomon
20.26
.
scattereth
the
wicked
,
and
causeth
the
wheele
to
turne
ouer
them
.
Moses
that
meeke
man
(
Num
.
12.3
.
)
was
angry
with
the
captaines
of
the
host
for
sauing
the
women
of
Midian
aliue
,
whom
they
ought
to
haue
slaine
,
and
caused
them
afterward
to
put
these
women
todeath
Num
.
31.14
.
Dauid
confessing
that
the
sonnes
of
Zeruiah
were
too
hard
for
him
2.
Sam
.
3.39
.
so
that
he
was
not
able
,
as
being
newly
established
in
his
kingdome
,
to
punish
them
according
to
their
deserts
,
afterward
as
occasion
serued
,
put
Ioab
out
of
his
office
and
made
Amaza
captaine
of
the
host
in
his
roome
2.
Sam
.
19.13
.
&
20.4
.
That
good
king
Hezekiah
perceiuing
that
Shebnah
the
steward
of
his
house
(
Esai
.
22.15
.
)
was
a
wicked
man
,
and
a
secret
fauourer
of
al
the
wicked
in
his
kingdome
,
founde
opportunitie
to
displace
him
,
and
brought
him
dowen
from
being
chiefe
steward
,
and
made
him
but
one
of
his
scribes
,
and
placed
Eliakim
stewarden
in
his
rome
2.
kings
.
18.18
.
Zelous
Nehemiah
sent
twise
from
Sushan
to
Ierusalem
with
great
authority
,
both
times
reproued
the
rulers
of
the
people
,
first
because
they
oppressed
the
people
cruelly
Nehem
.
5.7
.
secondly
because
they
suffered
the
people
to
breake
the
Lords
sabbath
Nehem
.
13.17
.
The
good
young
King
Ioash
did
not
only
restore
religion
after
the
death
of
that
wicked
Athalia
2.
Chro
.
23.18
.
but
also
reproued
Iehoiada
the
hie
priest
and
the
rest
of
the
priestes
for
negligence
in
their
office
,
and
straitely
commaunded
that
the
things
belonging
to
Gods
worship
should
be
better
regarded
2.
kings
.
12.6.7
.
&c.
And
for
this
cause
good
kings
in
Ierusalem
,
haue
not
only
restored
true
religion
in
the
beginnings
of
their
reigne
,
but
also
proceeded
afterward
to
redresse
&
make
further
reformation
,
as
occasion
required
.
So
did
Asa
:
2.
Chro
.
15
,
8.
Iehosaphat
2.
Chro
19.
Ioash
2.
Chro
.
24.4
.
and
Iosiah
2
Chro
.
34.
And
besides
these
examples
there
is
a
generall
doctrine
Leuit
2.4.5
.
that
if
the
people
of
the
land
(
that
is
,
the
magistrates
especially
)
winke
at
sinne
,
will
not
see
it
,
and
so
suffer
it
to
goe
vnpunished
,
then
the
Lorde
will
set
his
angry
countenance
not
only
against
the
sinner
,
but
also
against
the
people
of
the
land
.
A
notable
spectacle
of
this
doctrine
is
Ioshu
:
22.18
.
When
the
Rubenites
,
Gadites
,
and
halfe
of
the
tribe
of
Manasses
had
built
an
alter
on
the
south
side
of
Iordan
for
a
memoriall
to
their
posteritie
,
that
it
might
be
knowen
they
were
Israelites
.
But
when
the
Israelites
inhabiting
within
the
land
of
Canaan
heard
that
their
brethren
had
made
an
alter
,
they
supposing
it
had
bene
for
Idolatrie
,
and
therefore
were
afraide
of
Gods
iudgements
,
and
sent
messengers
ouer
Iourdan
to
their
brethren
saying
,
Seeing
ye
rebel
to
day
against
the
Lord
,
euen
to
morrow
he
wilbewrath
with
all
the
congregation
of
Israel
,
acknowledging
that
if
they
should
suffer
sinne
vnpunished
,
the
Lords
wrath
would
burst
out
against
them
all
,
as
the
place
euidently
sheweth
.
Yea
if
sinne
be
secretly
committed
,
and
kept
close
from
the
knowledge
of
the
magistrate
,
yet
the
Lord
wil
be
angry
with
the
whole
land
,
as
it
appeareth
in
the
example
of
Achan
Iosh
.
7.
For
though
he
only
sinned
secretly
,
yet
the
army
of
Israel
was
put
to
flight
for
his
offence
,
&
36.
men
of
Israel
were
slaine
.
The
same
is
manifest
Deut.
21
in
that
the
magistrates
must
in
such
sort
protest
their
innocencie
,
and
so
purge
the
citie
from
blood
guiltines
,
when
a
man
is
found
slaine
in
the
field
,
and
the
murderer
is
not
knowen
.
When
Isaac
soiourning
in
Gerar
saide
of
Rebecca
that
she
was
his
sister
,
Abimelech
a
heathen
king
afterward
percieuing
that
she
was
his
wife
,
called
Isaac
vnto
him
,
&
reprouing
him
for
it
,
said
,
one
of
the
people
had
almost
lien
by
thy
wife
,
so
shouldest
thou
haue
brought
sin
vpon
vs
Gen.
26.10
.
he
doth
not
say
,
so
shouldest
thou
haue
brought
sinne
vpon
him
that
had
lien
with
thy
wife
only
,
but
he
saith
,
vpon
vs
,
shewing
that
if
sinne
be
committed
,
the
wrath
of
the
Lord
wil
be
against
the
whole
land
,
and
specially
against
them
,
to
whom
God
hath
giuen
authoritie
to
punish
it
.
Also
vpon
like
occasion
Abimelech
had
said
before
to
Abraham
Gen.
20.9
,
what
haue
I
offended
thee
that
thou
hast
brought
on
me
and
on
my
kingdom
this
greate
sinne
?
Secondly
,
The
dne
ties
of
children
.
because
the
ministers
of
the
word
sometimes
doe
not
their
dueties
,
therfore
it
comes
to
passe
that
both
the
seruice
of
God
is
abhorred
,
1.
Sam
.
2.17
.
and
the
ministers
themselues
are
despised
Malach
.
2.8.9
.
Because
ye
are
gone
out
of
the
way
&c.
therefore
haue
I
also
made
you
to
be
despised
&
vile
&c.
For
as
Paul
setteth
himselfe
for
a
patterne
for
all
faithfull
pastors
to
follow
Act.
20.18
.
&c.
and
giueth
Timothie
a
reuerent
and
a
dreadefull
charge
.
1.
Tim
.
5.21
.
&
2.
Tim
.
4.1.2
.
so
there
are
feareful
iudgements
denounced
against
euil
pastors
in
many
places
of
the
scripture
,
as
Zach.
11.17
.
O
Idle
shepard
that
leaueth
the
flock
the
sword
shal
be
vpon
his
arme
,
and
vpon
his
right
eye
.
His
arme
shal
be
cleane
dried
vp
,
and
his
right
eye
shal
be
vtterly
darkned
.
Thirdly
,
because
husbands
sometyme
performe
not
their
duties
,
Duties
of
husbands
.
as
they
are
taught
Ephes
.
5.25.28
.
Colos
.
19.
&
.
1.
Pet
.
3.17
.
but
when
they
cannot
lawfully
obtaine
a
bill
of
diuorcement
,
they
make
them selues
a
bill
of
wicked
libertie
,
and
giue
themselues
to
commit
adulterie
and
fornication
with
other
women
,
therefore
it
comes
to
passe
that
their
wiues
are
not
obedient
to
them
.
Fourthly
,
Dueties
of
parents
.
because
parents
bring
not
vp
their
children
in
the
nurture
and
feare
of
the
Lord
,
as
Paul
biddeth
Ephes
.
6.4
.
but
either
cocker
them
,
and
feare
to
displease
them
,
as
Hely
did
1.
Sam
.
2.23.24
.
and
Dauid
did
1.
king
.
1.6
.
or
pricke
them
vp
in
pride
,
and
teach
them
to
mocke
and
abuse
others
,
and
sometime
the
father
will
teach
his
sonne
to
miscall
his
mother
,
and
fomtime
the
mother
will
teach
her
daughter
to
miscall
her
father
,
and
thus
the
parents
sport
themselues
with
their
children
,
&
make
no
conscience
to
sweare
and
cursse
in
the
presence
of
their
children
:
therefore
doeth
it
often
come
to
passe
by
Gods
iust
iudgment
that
their
children
rebel
against
them
,
as
Absolom
&
Adoniah
did
against
Dauid
,
or
grieue
them
,
and
bring
them
to
such
calamitie
,
as
Hophnia
and
Phineas
brought
their
ould
father
Heli
;
or
wound
their
heartes
with
sorrow
when
they
see
them
giuen
to
whordom
,
stealing
,
to
robbing
,
to
spending
all
they
can
rape
or
rend
,
to
murder
;
to
treason
,
to
poperie
,
to
arehisme
,
and
so
finally
to
come
to
the
gallows
;
and
when
first
through
their
parents
wicked
education
,
and
secondly
,
through
such
a
lewd
life
they
come
to
ignominious
deathes
,
it
is
most
of
al
other
to
be
feared
,
lest
they
depart
hence
to
the
diuell
in
hel
.
Salomon
giueth
parents
good
counsell
Prou.
22.15
.
&
29.15
.
But
when
foolish
pitie
doeth
so
possesse
the
parentes
,
that
they
cannot
find
in
their
hearts
to
correct
their
children
whiles
they
are
young
,
they
must
afterward
,
will
they
,
nil
they
endure
the
griefe
of
it
in
the
ende
.
Parents
watch
night
and
day
with
labour
and
paines
taking
,
and
often
pinche
themselues
to
prouide
for
their
children
earthly
wealth
but
how
to
get
them
inheritance
in
the
king
do
me
of
heauen
,
comes
not
once
into
their
minde
,
though
God
specially
charge
them
to
instruct
their
children
in
the
wayes
of
his
lawes
Deut.
6.7
.
And
that
is
a
token
what
reckoning
parents
make
of
God
or
of
heauen
.
Thereforenoe
maruaile
though
their
children
disobey
them
.
Fiftly
,
maisters
teach
their
seruants
fraude
,
guile
,
robberie
,
impietie
,
and
all
wickednes
,
not
only
by
their
euil
example
but
euen
by
their
commandement
,
&
therefore
haue
no
cause
to
looke
for
obedience
or
fidelitie
ar●
their
hands
Quest
.
What
is
the
punishment
for
him
that
breaketh
this
commaundement
?
Ans.
It
is
death
,
as
you
may
reade
Exod
.
21.15.17
.
Leuit.
20.9
.
Deut
21.18
.
&c
,
Thou
shalt
not
kil
.
Quest
.
What
is
the
summe
of
this
commaundement
?
or
what
is
to
be
considered
in
it
?
Ans.
This
commaundement
and
the
rest
following
are
all
negatiues
,
and
the
Lord
beginning
here
with
the
greatest
trepsasse
that
one
man
can
possibly
commit
against
another
,
euen
murder
,
proceedeth
by
degrees
dowenward
from
a
greate
offence
to
a
lesser
till
he
come
to
the
least
desire
that
is
in
mans
heart
to
couet
any
thing
that
belongs
to
our
neighbour
,
and
forbiddeth
them
all
.
In
this
commaundement
we
wil
first
consider
how
many
kinds
of
murder
there
be
,
secondly
how
many
wayes
it
is
committed
.
Quest
.
How
many
kindes
of
murder
doe
you
say
there
are
?
Quest
.
According
as
man
consisteth
of
two
parts
,
the
soule
and
the
bodie
:
so
there
is
one
maner
of
killing
the
soule
,
and
another
of
the
bodie
.
Quest
.
How
is
the
soule
killed
?
Ans.
As
the
bodie
may
be
famished
to
death
for
want
of
foode
or
be
destroyed
with
poison
so
there
is
a
famishment
of
the
soule
when
it
is
depriued
of
the
spirituall
foode
of
the
word
of
God
,
and
the
Lord
chargeth
him
as
guiltie
of
blood
that
thus
killeth
any
man
Eze
.
33.7.8
.
O
sonne
of
man
I
haue
made
thee
a
watchman
vnto
the
house
of
Israell
:
when
I
shall
say
vnto
the
wicked
,
O
wicked
man
,
thou
shalt
die
the
death
,
if
thou
doest
not
speake
,
and
admonish
the
wicked
of
his
way
,
that
wicked
man
shall
die
for
his
iniquitie
,
but
his
blood
will
I
require
at
thy
hande
.
Also
they
that
teach
and
preach
heresie
or
false
and
pernitious
doctrine
,
which
I
suppose
is
compared
to
wormewood
,
Apo.
8.11
.
they
poyson
and
destroymens
soules
,
as
that
holy
father
the
Antechrist
of
Rome
doth
,
and
as
Mahomet
hath
done
.
For
these
two
are
pernitious
enemies
of
mans
saluation
throughout
the
worlde
almost
,
the
Pope
in
Europe
,
and
Mahomet
in
Asia
and
Africa
.
Quest
.
What
say
you
then
of
the
killing
of
the
bodis
?
Ans.
The
diuers
kindes
of
murdering
the
bodie
are
so
commonly
knowen
by
lamentable
experience
,
that
I
shall
not
neede
to
stand
vpon
it
.
But
in
one
worde
or
two
thus
much
.
If
the
murderer
be
not
knowen
,
but
a
mans
life
is
taken
away
and
no
man
can
tell
who
shed
that
bloode
,
then
all
the
Citie
,
towne
,
vilage
,
or
parish
where
such
murder
is
secretly
committed
is
guiltie
of
that
mans
bloode
that
is
slaine
,
but
specially
the
magistrates
and
chiefe
gouernours
of
that
place
,
because
they
kept
not
better
watch
and
warde
for
mens
safetie
,
but
through
some
negligence
of
theirs
let
a
mans
blood
be
shed
,
and
the
murderer
to
escape
and
not
be
knowen
.
For
as
we
haue
a
most
commendable
order
for
the
safetie
of
mens
goods
,
that
if
the
Citie
,
towne
,
village
,
or
parish
next
to
the
place
where
any
man
is
robbed
,
doe
not
vpon
the
complaint
of
the
man
that
is
robbed
,
prosecute
the
theeues
and
robbers
to
apprehende
them
,
then
that
Citie
,
towne
,
village
,
or
parish
seemeth
to
be
priuie
to
the
robberie
,
and
for
their
negligence
are
to
restore
to
the
man
robbed
all
that
he
lost
:
so
the
Lorde
hath
made
a
most
holie
and
necessarie
lawe
,
Deutro
.
21.
that
when
any
man
is
murdered
and
the
murderer
vnknowen
,
then
the
elders
or
gouernours
of
that
place
shoulde
in
a
solemne
manner
and
with
such
ceremonies
as
the
Lord
there
prescribeth
,
first
protest
that
they
were
not
priuie
to
that
murder
,
vers
.
7.
and
secondly
by
prayer
to
intreate
the
Lorde
not
to
lay
that
murder
to
their
charge
,
verse
.
8.
Of
which
lawe
though
the
ceremonies
be
abolished
,
yet
the
equitie
remaineth
,
that
magistrates
should
haue
speciall
care
for
to
preserue
mens
liues
,
and
knowe
that
if
through
their
negligence
murder
be
committed
,
or
after
it
is
committed
,
the
murderer
winked
at
and
suffered
to
escape
,
they
cannot
be
innocent
before
GOD
.
For
if
that
order
for
safetie
of
mens
goods
be
commendable
and
necessarie
,
a
thousande
soulde
more
holy
and
more
necessarie
is
this
law
of
God
,
which
is
for
safetie
of
mens
liues
.
But
to
come
to
other
kindes
of
murders
where
the
murderer
is
knowen
,
sometimes
a
man
is
his
owne
murderer
and
killeth
himselfe
,
as
Saul
and
his
harnest-bearer
fell
vpon
their
owne
swordes
and
died
,
1.
Sam
.
31.4
.
Achitophell
hanged
himselfe
,
2.
Sam
.
17.23
.
Zimri
set
his
owne
pallace
on
fire
and
burnt
himselfe
,
1.
King
.
16.18
.
Iudas
the
traitour
hanged
himselfe
,
Math
.
27.5
.
Act.
1.18
.
The
Donatistes
in
Africa
killed
themselues
when
they
should
haue
beene
apprehended
,
and
haue
suffered
iust
punishment
for
their
heresies
;
and
some
of
them
,
whom
Philastrius
calleth
circuitores
,
caused
those
they
met
in
the
way
to
kill
them
,
and
said
they
were
desirous
of
martyrdome
.
For
they
termed
themselues
martyrs
when
they
murdered
themselues
.
The
cause
which
moueth
any
man
to
kill
himselfe
is
commonly
eyther
desperation
,
or
else
impatiencie
.
For
some
men
thinking
that
nothing
goes
well
with
them
except
they
may
obtaine
that
they
desire
,
whatsoeuer
it
be
when
they
cannot
haue
it
,
and
begin
to
despaire
to
obtaine
it
,
then
they
kill
themselues
.
Others
brought
into
some
distresse
that
they
must
of
necessitie
suffer
some
punishment
or
some
shame
or
both
or
other
miserie
&
grief
,
through
impatience
kil
themselues
.
As
for
those
that
haue
killed
themselues
in
hope
of
some
good
which
by
that
meanes
they
would
obtaine
,
they
haue
beene
brought
into
a
fooles
paradise
.
Quest
.
What
say
you
of
them
that
kill
others
?
Ans.
I
say
that
sometimes
one
man
killeth
another
wittingly
and
willingly
,
and
sometimes
against
his
will
or
of
ignorance
.
And
God
pardoneth
this
latter
,
but
condemneth
the
former
,
Exod
.
21.12.13
:
Num
.
35.10
.
&c.
Wherefore
there
is
often
greate
a
doe
to
determine
whether
it
be
murther
or
manslaughter
,
wilfull
murder
or
chance-medley
.
Voluntarie
and
wilfull
murder
according
to
the
circumstances
is
somtime
more
heinous
,
then
at
another
time
,
especially
in
respect
of
time
,
place
,
and
persons
;
though
all
wilfull
murder
be
most
execrable
.
As
for
example
,
to
kill
a
man
when
he
is
worshipping
GOD
,
or
executing
iustice
in
the
Church
,
in
the
presence
of
the
king
,
or
where
he
cannot
defend
himselfe
;
these
thinges
aggrauate
the
offence
.
But
to
kil
a
magistrat
as
Iesuites
doe
,
to
kill
natural
parentes
as
the
sonnes
of
Senacherib
did
,
2.
King
.
19.37
.
to
kill
a
naturall
brotheras
Kain
did
,
Gen.
4.
and
Abimelech
,
Iudg
.
9.
and
Iehoram
2.
Chro
.
21.
to
kil
infantes
as
did
Pharaoh
,
Exod
.
1.
and
Herode
,
Math
.
2.
to
murder
confederates
as
did
Simeon
and
Leui
,
Gen.
34.
these
things
are
most
execrable
.
Quest
.
What
say
you
of
Moses
that
slew
the
Aegyptian
,
Exo
.
2.12
.
of
Phinchas
for
killing
Zimri
&
Cozbi
Num
.
25.8
.
of
Samson
who
slew
many
,
Iudg
.
14.19
.
&
15.15
.
&
16.30
.
of
Samuel
that
hewed
Agag
in
peeces
,
1.
Sam
.
15.33
.
and
of
Eliah
?
Ans.
These
extrordinarie
workes
,
which
the
Lord
hath
wrought
by
his
owne
most
holy
seruants
for
the
great
benefit
of
his
Church
and
which
the
holy
Ghost
hath
so
highly
commended
,
I
take
it
not
to
be
the
duety
of
any
of
the
Lordes
elect
to
call
into
question
.
These
thinges
are
written
to
teach
vs
that
the
Lord
both
can
and
will
prouide
for
the
good
of
his
Church
,
and
manifest
his
power
and
glorie
when
and
by
whom
it
pleaseth
him
.
But
they
are
not
written
for
vs
to
imitate
,
as
you
may
perceiue
by
that
one
answere
of
Christ
to
his
disciples
when
they
woulde
haue
imitated
Elias
,
Luke
.
9.55
.
Yee
knowe
not
of
what
spirit
ye
are
.
For
in
all
our
doings
we
must
walke
after
the
commandements
of
God
but
not
after
euery
example
.
And
to
be
too
curious
in
questioning
of
these
thinges
,
were
to
examine
the
Lord
by
what
authority
he
did
these
things
by
these
his
seruants
.
Quest
.
How
many
waies
is
murder
committed
?
Ans.
First
,
when
we
hate
our
brother
in
our
heart
,
Math
.
5.22
.
Whosoeuer
is
angrie
with
his
brother
vnaduisedly
,
shal
be
culpable
of
iudgement
.
And
1.
Iohn
.
3.15
.
whosoeuer
hateth
his
brother
,
is
a
manslaier
.
Secondlie
,
when
we
shewe
foorth
our
murdering
mindes
eyther
by
our
frowning
countenance
as
Kain
did
,
and
was
reproued
of
the
Lorde
,
Gen.
4.6
.
or
by
malitious
,
virulent
,
and
spitefull
wordes
,
Math
.
5.22
.
Whosoeuer
saith
vnto
his
brother
,
Raca
,
shal
be
worthy
to
be
punished
by
the
counsell
:
And
whosoeuer
shall
say
,
Foole
,
shal
be
worthy
to
be
punished
with
hell
fire
.
Thirdly
,
by
committing
the
deede
,
and
that
eyther
when
we
kill
with
our
owne
handes
as
Kain
slew
Abell
,
Gen.
4.
and
as
Ioab
slewe
Abner
.
2.
Sam
.
3.27
.
or
when
we
procure
others
to
doe
it
,
as
Dauid
procured
the
death
of
Vriah
.
For
though
the
Ammonites
slewe
him
,
2.
Sam
.
11.17
.
yet
Nathan
tolde
Dauid
in
plaine
wordes
that
he
had
killed
Vriah
,
2.
Sam
.
12.9
.
or
when
we
consent
to
others
that
doe
it
,
as
when
Abimelech
slewe
the
sonnes
of
Ierubbal
,
Iud
.
9.5
.
the
Shechemites
for
consenting
are
accused
of
that
murder
,
Iudg
.
9.18
.
Abisai
for
consenting
to
the
death
of
Abner
,
whome
Ioah
slewe
is
saide
to
haue
killed
him
.
2.
Samuel
.
3.30
.
Quest
.
What
is
there
further
to
be
considered
in
this
commaundement
?
Ans.
We
must
vnderstand
that
al
forerunners
of
murder
as
preparations
to
it
,
are
forbidden
,
as
;
First
,
anger
,
choler
,
hastines
,
which
corruptions
grow
in
our
nature
,
and
except
by
the
grace
of
God
we
bridle
them
,
they
make
men
like
brute
beastes
,
so
that
vpon
a
sudden
they
will
yeeld
to
their
wicked
and
sinful
humors
,
&
strike
whosoeuer
commeth
next
to
hand
,
and
with
whatsoeuer
they
haue
in
their
hande
,
be
it
knife
or
other
thing
.
Wherefore
Paul
admonisheth
vs
,
Rom.
12.19
.
to
giue
place
vnto
wrath
.
And
Salomon
saith
,
Prou.
22.24.25
.
Make
no
friendshippe
with
an
angrie
man
,
neyther
go
with
the
furious
man
,
least
thou
learne
his
waies
,
and
receiue
destruction
to
thy
soule
.
Secondly
,
enuie
,
strife
,
contention
,
taunting
,
mocking
,
quarrelling
,
&c.
whereof
commonly
commeth
hurt
,
which
is
to
be
recompensed
by
the
magistrate
with
the
like
,
eye
for
eye
,
tooth
for
tooth
,
&c
,
Exod
.
21.24
.
Leuit.
24.19
.
And
very
often
vpon
such
brauling
at
the
first
followeth
murder
at
the
last
.
Wherfore
Salomon
giueth
good
counsell
,
Prou.
20.3
.
It
is
a
mans
honour
to
cease
from
strife
:
but
euerie
foole
wil
be
medling
.
And
in
another
place
,
Cast
out
the
scorner
,
and
strife
shall
goe
out
:
so
contention
and
reproch
shall
cease
,
Prou.
22.10
.
For
where
enuying
and
strife
is
,
there
is
sedition
and
all
manner
of
euill
workes
,
Iam
.
3.16
.
Thirdly
,
quaffing
and
drinking
till
men
be
drunken
and
madde
as
wilde
beastes
,
and
care
not
neither
can
tell
what
they
doe
.
For
wine
is
a
mocker
,
and
strong
drinke
is
raging
.
Prou.
20.1
.
Quest
.
What
more
doe
you
obserue
in
this
commaundement
?
Ans.
That
as
all
murder
of
what
sort
soeuer
it
be
,
and
all
the
waies
of
murdering
;
with
all
such
things
as
are
preparatiues
thereunto
,
or
furtherers
of
it
are
forbidden
:
so
on
the
contrary
part
are
commaunded
all
thinges
which
may
any
way
tend
to
the
preseruation
of
mans
life
,
as
to
feede
the
hungry
,
to
cloath
the
naked
,
to
lodge
the
barbourles
,
to
defend
them
that
are
in
danger
,
to
helpe
them
that
be
in
any
kinde
of
destresse
.
Quest
.
Who
be
they
that
breake
this
commaundement
?
Ans.
First
,
they
that
kil
themselues
as
som
doe
,
because
they
cannot
haue
that
thing
they
desire
,
and
thinke
it
better
not
to
liue
,
then
to
liue
without
that
they
would
haue
,
or
because
they
are
impatient
and
will
rather
die
then
suffer
that
which
troubleth
them
.
Secondly
,
they
that
kill
others
any
of
those
wayes
which
I
named
before
,
either
with
their
owne
hands
,
or
else
by
wicked
and
cruel
dealing
oppresse
others
,
and
so
as
it
were
kil
them
by
a
languishing
kind
of
death
,
For
of
such
oppressors
Esay
speaking
Chap.
1.15
.
saith
,
your
hands
are
full
of
bloode
,
and
Vers
.
21.
he
saith
that
Ierusalem
in
former
times
had
bene
a
faithfull
citie
,
full
of
iustice
and
iudgement
,
but
now
they
are
murderers
.
Of
like
crueltie
the
prophet
Micah
complaineth
Chap.
3.3
.
They
also
breake
this
commandement
,
which
trouble
,
vex
,
and
molest
others
that
they
dye
for
griefe
and
sorrow
.
For
a
sorrowfull
minde
drieth
the
bones
Pro
.
17.22
.
They
that
poison
others
secretly
,
which
is
a
vsual
practise
among
papists
,
Spaniards
,
and
heathens
.
They
that
procure
other
to
kil
men
,
as
Iezabel
prooured
the
magistrates
of
the
citie
to
put
Naboth
and
his
children
to
death
.
1.
king
.
21.13
.
They
that
falsely
accuse
others
to
cause
them
to
be
put
to
death
.
They
that
liue
in
continuall
malice
and
hatred
,
wishing
the
death
of
others
.
They
that
suffer
others
to
perish
any
way
,
when
they
might
saue
their
liues
,
but
doe
not
.
They
that
for
pleasure
set
men
to
fight
before
them
as
Abner
and
Ioab
did
2.
Sam
.
2.14
.
as
the
heathen
in
former
times
were
wont
to
doe
,
and
as
fence-maisters
professing
themselues
to
be
Christians
,
now
and
then
doe
.
They
that
appoint
men
to
fight
with
madd
or
wild
beastes
.
They
that
keepe
either
ruffianly
seruants
or
any
beast
that
vseth
to
kill
men
.
They
that
intice
men
to
commit
things
worthie
of
death
,
and
then
reioyce
at
their
destruction
,
hopeing
to
get
their
Lands
or
goods
.
They
that
purpose
to
kill
,
though
they
cannot
effect
it
,
as
Haman
did
.
They
that
kil
men
in
vnlawfull
warres
by
Sea
or
by
land
.
Quest
.
What
other
thing
doe
you
obserue
in
this
commaundement
?
I
willset
downe
two
or
three
reasons
to
diswade
men
from
murder
.
First
,
the
Lord
the
greate
king
of
all
the
world
forbiddeth
it
in
this
commaundement
,
and
therefore
al
men
ought
to
consider
diligently
of
all
their
wayes
,
for
they
must
giue
an
account
to
God
of
all
their
actions
.
Secondly
,
because
man
is
the
image
of
God
,
therefore
men
ought
to
be
afraide
of
shedding
mans
blood
,
as
the
Lord
himselfe
doth
admonish
vs
by
this
same
reason
Gen.
9.6
.
Thirdly
,
we
haue
all
one
father
,
and
are
brethren
,
and
our
neighboure
is
of
our
flesh
as
the
prophet
Esaias
speaketh
,
Chap.
58.7
.
For
which
cause
we
ought
to
absteine
from
murdering
of
our
brethren
,
as
from
hurting
our
owne
flesh
.
Fourthly
,
we
pollute
the
Land
,
euen
the
whole
citie
,
or
towne
,
or
parish
or
place
where
we
shed
blood
,
and
so
make
a
greate
multitude
gulitie
,
and
subiect
to
Gods
fearefull
plagues
,
as
was
shewed
before
out
of
Deut.
21.
for
blood
defileth
the
Land
:
and
the
Land
cannot
be
clensed
of
the
blood
that
is
shed
therin
,
but
by
the
blood
of
him
that
shed
it
Numbers
35.33
.
Fiftly
,
he
that
killeth
a
man
,
is
the
cause
also
of
his
owne
death
,
for
the
magistrate
is
commaunded
of
God
to
put
him
to
death
that
committeth
murder
,
wherefore
in
respect
of
his
owne
life
,
if
he
regard
not
his
brothers
life
a
man
ought
to
auoide
murder
.
Sixtly
,
by
reason
of
murder
committed
,
often
it
comes
to
passe
that
a
whole
famimilie
wife
and
children
are
vndone
;
and
constrained
to
begge
,
or
be
in
greate
miserie
,
yea
and
sometime
two
families
.
Wherefore
euen
for
their
sakes
men
ought
to
refraine
from
killing
,
and
from
all
meanes
that
may
prouoke
thereunto
.
And
if
there
be
any
man
whome
these
reasons
cannot
moue
,
I
suppose
there
can
be
noe
reason
why
he
should
liue
among
men
.
Quest
.
What
is
the
punishment
,
which
is
appointed
for
them
that
breake
this
commaundement
?
Ans.
It
is
death
,
as
the
Lord
hath
often
saide
,
as
Gen.
9.6
.
Exod
.
21.12
.
Deut
.
19.11
.
And
in
Num
.
25.31
.
the
Lord
forbiddeth
the
magistrate
to
pardon
wilfull
murder
,
in
these
words
;
ye
shal
take
no
recompence
for
the
life
of
the
murderer
,
which
is
worthy
to
die
:
but
he
shal
be
put
to
death
.
Thou
shalt
not
commit
adulterie
.
Quest
.
What
is
the
summe
of
this
commaundement
?
Ans.
This
commaunde
ment
in
the
degree
of
the
sinne
it
forbiddeth
is
next
to
the
former
,
as
it
standes
in
place
,
and
as
adultery
is
next
in
degree
to
murther
,
as
was
obserued
in
the
beginning
of
the
sixt
comandement
,
this
commmandement
forbiddeth
adultery
,
whor
,
dom
fornication
,
incest
,
and
such
vncleannes
,
although
here
is
mention
made
but
of
adulterie
only
,
which
is
the
capitall
offence
against
this
precept
.
Quest
.
What
order
is
to
be
kept
,
or
will
you
follow
in
speaking
of
it
?
Ans.
Because
this
commaundement
is
broken
both
in
mariage
,
and
of
them
that
be
vnmaried
,
I
wil
speake
of
these
two
seuerally
.
Quest
How
doe
men
in
mariage
breake
;
this
commaundement
?
Ans.
First
in
making
of
the
mariage
,
and
secondly
after
it
is
made
.
And
first
in
making
of
mariages
they
offend
against
this
law
,
who
being
the
sonnes
of
God
,
match
themselues
with
the
daughters
of
men
,
that
is
,
with
them
which
are
of
an
other
religion
.
Secondly
they
that
marrie
with
religious
persons
but
otherwise
then
Gods
word
alloweth
.
Quest
.
I
pray
you
shew
me
these
two
more
largely
,
and
first
how
mariages
with
them
of
an
other
religion
are
vulawful
.
Vnequal
mariages
.
A.
The
Lord
hath
in
plaine
wordes
forbidden
his
seruants
and
sonnes
to
make
any
mariage
with
infidels
Exod
.
34.12.16
.
Deut
.
7.4
.
And
the
disobedience
to
this
commaundement
is
reckonned
to
be
one
of
the
causes
of
the
drowning
of
the
world
Gen.
6.2
.
And
often
in
the
scripture
doeth
the
holie
Ghost
note
this
sinne
,
as
Gen.
36.34
.
&
.
37.1
.
of
Esau
for
marying
against
this
law
,
Also
of
Salomon
1.
king
.
11.
likewise
Ezr.
10.
Nehem
9.2
.
&
13
,
3.23
.
Malach
2.11
.
But
Abrahams
care
for
the
mariage
of
his
sonne
Isaak
according
to
the
will
of
God
,
is
commaunded
Gen.
24.
Quest
.
What
say
you
if
a
protestant
match
with
a
papist
?
Ans.
Considering
that
papists
haue
forsaken
the
couenant
of
God
,
are
egregious
idolaters
,
and
in
very
deede
deny
Christ
,
in
that
they
wil
be
saued
by
their
workes
,
there
is
neither
scripture
nor
reason
to
iustifie
a
protestants
mariage
with
a
papist
.
And
they
that
so
match
themselues
or
their
children
,
prouoke
the
Lords
wrath
greately
.
The
mariage
of
the
faithful
is
the
meanes
to
increase
the
number
of
Gods
elect
,
and
is
as
it
were
the
seminarie
or
seede
plot
of
the
Church
.
And
for
this
cause
the
Church
ought
to
be
very
circumspect
that
none
of
the
faithfull
marrie
either
with
papist
,
Atheist
,
or
Infidel
,
least
in
steede
of
a
holy
seede
there
spring
vp
in
the
Church
a
prophane
seede
,
in
steede
of
lawful
heires
cursed
bastards
.
For
commonly
the
children
that
come
of
such
a
mixture
of
holy
and
prophaine
seede
,
proue
to
be
monstrous
wicked
,
as
we
reade
in
Gen.
6.
that
the
posteritie
which
came
of
the
mariages
of
the
sonnes
of
God
with
the
daughters
of
men
,
were
giants
,
or
tirants
,
wicked
Apostates
from
God
.
As
Anah
let
beastes
of
diuers
kinds
engender
Gen.
36.24
.
contrary
to
the
law
Leuit.
19.19
.
whereof
come
fruteles
mules
and
machoes
:
so
the
posteritie
that
commeth
of
vnequall
mariages
,
are
for
the
most
part
barren
and
voide
of
all
godlines
.
And
if
such
posteritie
be
fruitful
,
Plini
.
lib
.
8.
Chap.
16.
&c.
it
is
commonly
in
excessiue
wickednes
,
as
I
noted
out
of
Gen.
6.
And
as
the
beast
Thoes
ing
endered
of
a
wolfe
and
of
Hyaena
Herodot
.
Lib
.
4.
as
the
Leopard
ingendred
of
the
Lion
and
the
panther
,
and
as
others
so
ingendred
of
diuers
kindes
are
of
much
fiercer
&
more
cruel
nature
,
then
the
senerall
kinds
of
beastes
are
;
so
the
posteritie
of
such
vnequal
matches
are
like
to
be
worse
then
either
papist
or
common
Atheist
,
or
infidel
,
as
it
may
be
seene
vpon
the
borders
of
heathens
when
sometimes
Christians
and
heathens
marrie
together
.
The
like
may
be
saide
of
the
posteritie
of
Iewes
and
Christians
,
for
some
times
there
comes
of
them
a
third
cast
,
as
they
commonly
call
them
,
which
is
worse
then
either
of
the
parents
.
And
though
there
be
a
greate
difference
betwene
papists
&
Iewes
&
Infidels
,
and
a
greate
difference
among
papists
themselues
:
yet
it
is
in
this
,
that
some
are
not
so
bad
as
others
,
and
if
a
protestant
would
be
curious
in
making
choise
of
a
papist
,
it
is
but
as
if
out
of
many
poisons
he
would
chuse
the
weakest
.
The
reason
which
Malachi
vseth
Chap.
2.15
.
to
reproue
the
Iewes
both
for
mariages
with
infidels
,
and
for
their
often
diuorcements
,
is
this
,
because
(
the
Lord
)
sought
a
godly
seede
:
and
the
same
reason
serueth
fitly
for
this
purpose
.
For
if
the
Iewes
marying
among
themselues
,
but
sining
in
this
,
that
they
put
away
their
first
wife
and
tooke
another
,
could
not
haue
a
promise
of
a
godly
seede
or
posteritie
:
how
can
they
that
marie
with
papists
hope
that
their
posteririe
shal
be
godly
.
What
man
desirous
of
pure
good
wheate
,
will
in
seed-time
wittingly
mingle
wheat
and
tares
together
,
or
good
wheate
and
bad
together
,
and
therewith
sowe
his
fielde
and
say
he
hopes
all
will
proue
verie
good
wheate
in
haruest
?
But
as
no
simple
man
hath
so
little
descretion
,
as
thus
to
sowe
his
field
:
so
I
wish
that
wise
Christians
would
not
be
so
simple
as
to
make
a
mariage
betwene
a
protestant
and
a
papist
and
say
,
they
hope
the
children
wil
be
good
christians
.
Quest
.
Secondly
,
then
I
pray
you
shew
me
whether
among
protestants
or
any
true
faithful
people
there
be
any
exception
for
mariages
one
with
a
nother
?
for
so
you
saide
before
.
Ans.
There
are
diuers
exceptions
to
be
taken
against
certaine
persons
,
why
they
may
not
be
ioyned
together
in
mariage
,
though
they
be
both
of
them
true
beleeuers
,
and
of
the
same
religion
:
but
at
this
present
I
will
onely
name
two
sortes
of
beleeuers
,
which
may
not
by
the
word
of
God
be
coupled
together
in
mariage
.
First
those
which
are
so
neer
of
consanguinitie
or
affinitie
,
that
the
Lorde
hath
forbid
them
to
marie
together
.
Leuit.
18.
Secondly
,
those
which
for
some
imperfections
or
wantes
in
themselues
cannot
performe
mariage
dueties
.
Quest
.
I
pray
you
declare
these
two
pointes
,
more
largely
,
and
more
plainly
,
for
I
thinke
they
are
at
this
day
very
necessary
to
be
knowen
.
Ans.
What
degrees
of
consangui
nitie
or
affinitie
may
not
marie
.
Of
the
former
the
Lorde
speaketh
thus
generally
,
Leuit.
18.6
.
None
shall
come
neere
to
any
of
the
kinred
of
his
flesh
to
vncouer
her
shame
:
I
am
the
Lord
.
The
particulars
are
afterward
declared
in
the
same
chapter
to
shew
how
far
this
general
rule
is
to
be
extended
.
And
notwithstanding
that
euery
man
may
read
the
text
,
yet
I
wil
do
mine
endeuor
to
lay
open
the
particulars
very
briefly
in
these
three
rules
.
First
,
a
man
may
not
mary
his
mother
,
his
grandmother
,
or
great
grandmother
,
nor
his
daughter
,
nor
his
neece
,
nor
his
neeces
daughter
,
eyther
by
consanguinitie
or
affinitie
.
Secondly
,
a
man
may
not
marrie
his
aunt
,
or
his
great
aunt
eyther
by
consanguinitie
or
by
affinitie
;
because
they
are
as
it
were
his
mothers
.
Thirdly
,
a
man
may
not
marrie
his
sister
by
consanguinitie
or
affinitie
.
These
three
short
and
plaine
rules
containe
in
a
manner
the
summe
of
all
that
eighteenth
chapter
of
Leuiticus
to
vers
.
18.
where
bigamie
is
sorbidden
.
Notwithstanding
that
these
three
rules
may
more
easily
be
conceiued
of
the
simple
,
these
two
lessons
must
also
be
learned
.
First
,
that
affinitie
reacheth
not
so
farre
as
consanguinitie
,
but
stayeth
onely
in
the
husband
and
in
the
wife
,
and
goeth
no
further
vnto
the
consanguinitie
of
eyther
of
them
.
As
for
example
,
Dauid
the
sonne
of
Ishai
,
marieth
Michal
the
daughter
of
Saul
.
Now
all
that
are
of
consanguinitie
to
Dauid
,
are
of
affinitie
to
Michal
:
and
all
that
are
of
consanguinitie
to
Michal
,
are
of
affinitie
to
Dauid
,
in
the
same
degree
of
affinitie
to
Dauid
,
as
they
are
of
consanguinitie
to
Michal
.
Dauids
father
,
mother
,
brother
,
sister
,
vncle
,
aunt
,
cosen
by
consanguinitie
;
is
Michals
father
,
mother
,
brother
,
sister
,
vncle
,
aunt
,
cosen
by
affinitie
.
But
this
affinitie
resteth
onely
in
Michal
,
and
recheth
not
to
any
of
her
consanguinitie
.
So
there
is
no
affinitie
at
al
betweene
the
kinred
of
Dauid
and
Michal
.
Ishai
and
Saul
are
not
made
of
any
affinitie
though
their
children
be
maried
together
.
There
is
no
affinitie
betweene
Eliab
Dauids
brother
,
and
Merab
Michals
sister
:
there
is
no
affinitie
at
all
betweene
Ionathan
Michals
brother
,
and
Zeruiah
Dauids
sister
.
The
reason
is
,
because
propagation
is
by
generation
,
as
consanguinitie
is
spread
farre
by
generation
;
affinitie
is
not
made
by
generation
,
but
by
coniunction
,
as
the
word
sheweth
,
affinis
,
qui
ad
alterius
finem
accedit
,
he
is
of
affinitie
,
who
commeth
to
the
borders
of
an
other
kinred
.
Secondly
,
because
sundrie
inconueniences
may
fall
out
both
in
consanguinitie
and
in
affinitie
,
whereby
that
which
is
not
expresly
forbidden
in
the
word
of
God
,
may
sundrie
waiesbe
vnconuenient
,
as
in
the
mariage
of
cosin
germans
in
consanguinitie
;
and
if
the
father
marie
the
daughter
,
and
the
sonne
the
mother
,
whereby
affinitie
is
made
:
and
because
we
ought
not
alwaies
to
stand
precisely
vpon
that
which
is
lawfull
,
but
especially
to
respect
what
also
is
expedient
,
as
the
Apostle
admonisheth
vs
,
1.
Cor
.
10.23
.
&c.
Therfore
it
behoueth
magistrates
to
haue
due
regard
of
these
matters
,
to
determine
what
is
conuenient
,
and
all
godly
Christians
ought
most
duetifully
to
obey
whatsoeuer
the
magistrate
decreeth
in
these
cases
for
edification
and
for
honestie
,
and
for
auoyding
of
inconueniences
.
For
which
cause
also
I
desire
the
table
of
degrees
of
mariage
,
which
is
set
forth
by
authoritie
,
may
heere
be
inserted
.
Quest
.
Who
are
those
,
which
for
want
of
habilitie
to
performe
the
dueties
of
mariages
,
may
not
marie
?
Ans.
There
are
specially
three
sortes
of
beleeuers
,
Persons
vnapt
for
mariage
.
which
are
not
fit
for
mariage
.
First
children
,
who
for
want
of
ripe
age
are
not
mariagable
.
Secondly
,
Eunuches
,
who
cannot
giue
that
due
beneuolence
,
which
wedlok
requireth
.
Of
these
Christ
noteth
three
sortes
.
First
those
that
are
so
borne
,
and
haue
naturall
weakenes
and
imperfection
that
they
cannot
performe
mariage
dueties
.
Secondly
those
that
are
made
chast
by
men
,
that
is
,
gelded
men
,
who
against
their
willes
are
by
violence
disabled
to
marie
,
as
it
hath
beene
and
is
too
too
common
a
practise
in
Asia
and
Africa
to
geld
men
,
that
they
may
keepe
the
wiues
and
concubines
of
kings
and
of
great
men
.
Herodotus
.
lib
.
8.
writeth
that
one
Panionius
made
a
trade
of
these
Eunuches
,
and
solde
them
for
great
summes
of
money
.
But
himselfe
afterward
receiued
a
iustreward
,
and
was
made
an
Eunuch
by
Hermotimus
,
whom
before
he
had
offered
that
iniurie
vnto
.
Volataranus
writeth
that
Cocceius
Nerua
forbad
this
wicked
practise
at
Rome
.
Thirdly
,
those
which
make
themselues
chast
for
the
kingdome
of
heauen
,
not
as
Origen
did
,
of
whom
Eusebius
Lib
.
6.
cap
.
8.
writeth
,
but
as
Paul
did
,
1.
Cor
.
9.27
.
that
is
,
by
fasting
,
praying
,
watching
,
&
taking
great
paines
in
their
calling
;
beate
downe
their
bodies
,
and
bring
it
into
subiection
,
and
so
obtaine
of
God
the
gift
of
continencie
,
that
they
may
more
freely
and
continually
serue
God
,
and
not
be
hindred
so
much
with
incumbrances
of
worldly
affaires
,
as
maried
persons
are
.
The
thirde
sorte
of
them
that
are
vnfitte
for
mariage
,
are
such
as
haue
some
foule
contagious
,
infectious
,
and
vncurable
disease
,
wherby
the
other
party
should
be
infected
and
depriued
of
mariage
dueties
,
or
else
their
children
,
if
it
were
possible
for
them
to
haue
any
,
shoulde
be
most
miserable
lazers
full
of
all
sores
and
diseases
.
Quest
.
Hitherto
you
haue
shewed
howe
this
commaundement
is
transgressed
in
mariage
making
,
you
said
also
there
was
some
thinges
to
be
obserued
in
mariage
after
it
was
made
.
What
be
those
thinges
?
Ans.
Matrimonie
ought
to
be
chast
and
holy
.
I
will
note
onely
two
thinges
.
First
,
that
the
husband
and
the
wife
be
faithfull
and
true
each
to
other
,
and
remember
the
couenant
of
God
(
as
Malachi
,
Chap.
2.14
.
admonisheth
the
husband
,
and
Salomon
,
Prou.
2.17
.
admonisheth
the
wife
if
you
list
to
reade
the
places
)
&
not
to
commit
adultery
with
other
,
which
is
the
great
sinne
forbidden
in
this
commandement
.
The
second
thing
I
note
in
mariageis
that
the
husband
&
the
wife
liue
chastly
,
and
soberly
and
honestly
in
that
holy
state
of
mariage
;
not
wantonly
,
not
lasciuiously
,
not
worse
then
brute
beastes
.
For
which
cause
the
Lorde
that
is
holie
,
biddeth
all
his
people
to
be
holy
,
Leuit.
19.2
.
and
hath
giuen
maried
persons
a
special
precept
,
Leuit.
18.19
.
wherin
the
Lord
respecteth
both
the
chast
behauiour
of
maried
persons
,
and
also
the
welfare
of
their
posteritie
,
as
not
only
diuines
,
Pellicanus
vpon
the
forenamed
place
,
and
Ierome
,
Oecolampadius
Caluin
,
and
Lauaterus
vpon
Eze
.
18.6
.
but
also
a
very
learned
phisician
Fernelius
Pathologiae
.
Lib
.
6.
cap
.
9.
affirmeth
.
Quest
.
Now
that
you
haue
spoken
of
lawful
contractes
,
and
of
holy
wedlocke
,
declare
also
the
faultes
committed
out
of
mariage
against
this
commaundement
.
Ans.
Many
waies
do
vnmaried
persons
also
breake
this
commaundement
,
as
by
fornication
and
whoredome
,
when
a
single
man
defileth
a
maid
consenting
to
his
lust
contrary
to
the
lawe
.
Exod
.
22.16
.
or
lieth
with
a
woman
betrothed
to
an
husband
,
Deut.
22.23.24
.
&c.
And
if
the
priestes
daughter
play
the
whore
,
she
must
be
burnt
,
Leuit.
21.19
.
Also
stewes
and
baudery
are
forbidden
,
Leui
.
19.29
.
Deut
.
23.17
.
howsoeuer
the
Pope
dispenseth
with
them
.
Also
incest
is
forbidden
whereof
there
are
diuers
examples
,
Gen.
35.22
.
&
38.18
.
&
2.
Sa
.
13.
&
1.
Cor
.
5.
Also
Sodomy
and
buggery
,
and
all
vnnaturall
and
monstrous
lust
,
Leuit.
18.22.23
.
Finally
the
vow
of
chastity
in
them
that
haue
not
the
gift
,
is
the
mother
of
all
filthines
,
and
was
first
set
on
foote
by
Montanus
and
other
knowen
heretikes
,
and
afterward
defended
by
beastly
papistes
.
Quest
.
What
is
there
more
to
be
obserued
in
this
commaundement
?
Ans.
As
all
these
things
are
forbidden
,
so
are
all
the
meanes
vnlawfull
,
whereby
these
thinges
are
procured
,
or
maintained
,
which
are
many
,
&
first
of
all
our
senses
may
inflame
the
lustes
of
the
heart
,
for
by
them
lust
enters
into
the
heart
,
or
rather
is
there
kindled
.
For
as
gun-powder
is
all
in
aflame
so
soone
as
fire
toucheth
it
;
so
the
corruptions
of
the
hearte
are
inflamed
when
the
obiect
of
sinne
entereth
in
at
our
senses
.
First
,
Of
the
sense
of
feeling
.
because
the
sense
of
feeling
or
touching
should
not
haue
too
much
libertie
to
roaue
euery
where
,
there
is
a
prouiso
made
in
a
certaine
case
that
a
woman
shall
haue
her
hand
cut
off
,
Deut.
25.11.12
.
Secondly
,
we
may
not
suffer
our
eies
to
wander
any
way
wantonly
to
looke
vpon
the
beauty
of
a
woman
,
Of
the
eyes
.
for
Christ
saith
,
Math
.
5.28
.
that
such
wanton
lookes
are
adulteries
.
And
the
Apostles
Iohn
and
Peter
condemne
the
lust
of
the
eyes
.
1.
Iohn
.
2.16
.
&
2.
Pet
.
2.14
.
It
is
noted
,
Gen.
39.7
.
that
Potiphars
wife
by
casting
her
wanton
eies
vpon
Ioseph
,
grewe
vnto
lust
,
and
desired
him
to
lie
with
her
.
Dauid
looking
from
the
top
of
his
house
at
the
first
vpon
a
sudden
,
not
thinking
any
such
thing
,
after
feeding
the
lust
of
his
eye
with
more
looking
vpon
Bathsheba
the
wife
of
Vrias
,
fell
to
further
lust
,
and
committed
foule
adulterie
with
her
.
But
at
an
other
time
hee
saide
,
Psalm
.
119.37
.
Turne
away
my
eyes
from
regarding
vanitie
.
And
all
men
that
feare
GOD
,
and
so
feare
their
owne
weakenes
will
pray
with
Dauid
,
and
doe
as
Iob
did
,
Iob
.
31.1
.
I
made
a
couenant
with
mine
eies
:
why
then
shoulde
I
thinke
on
a
maide
?
Thirdly
,
our
cares
ought
to
be
shut
from
hearing
filthie
and
vnchast
speaches
,
Of
hering
lest
thereby
our
heartes
should
be
kindled
with
lust
.
For
as
the
wicked
stop
their
eares
least
they
should
heare
the
word
of
God
Psal
.
58.4.5
.
Act.
7.57
.
or
the
piteous
cry
of
the
poore
Pro
.
21.13
.
so
they
that
feare
God
truely
,
will
stop
their
ears
against
al
euil
words
and
deedes
as
Esaiah
saith
Chap.
33.15
.
He
that
walketh
in
iustice
,
that
stoppeth
his
ears
from
hearing
of
blood
,
that
shutteth
his
eyes
from
seeing
of
euill
,
he
shal
dwell
on
hie
.
For
the
holy
spirit
of
God
,
dwelling
in
the
elect
,
is
grieued
with
hearing
of
euill
words
Ephes
.
4.30
.
And
that
is
the
cause
why
the
godly
cannot
abide
to
heare
euil
words
.
Fourthly
,
our
tast
must
not
be
satisfied
with
euery
pleasant
meate
and
drinke
;
for
the
common
prouerbe
is
,
sine
Cerere
&
Baccho
friget
Venus
,
Lust
is
cooled
when
it
wants
daintie
meates
and
strong
drinke
.
But
Salomon
describeth
the
fruites
of
eating
and
specially
of
drinking
wine
Prou.
23.27
.
&c.
to
the
ende
of
the
Chapter
,
and
Vers
.
29.
saith
thus
;
To
whome
is
we
?
to
whome
is
sorrow
?
&c.
and
Vers
.
33.
Thine
eyes
shall
looke
vpon
strange
women
.
Lot
that
liued
honestly
before
,
lay
with
his
owne
daughters
when
he
was
drunken
Gen.
19.32
.
Dauid
made
Vriah
drunken
to
prouoke
him
to
lust
2
,
Sam
.
11.13
.
Besides
these
things
which
moue
our
senses
and
from
thence
enter
into
our
heartes
there
are
many
other
things
which
are
prouocations
to
vncleannes
.
First
strange
apparel
,
that
is
,
both
newfangled
fashions
of
apparel
,
and
also
such
as
is
not
meet
for
our
sexe
,
as
when
a
man
weareth
womans
or
a
woman
mans
aparrel
,
which
the
Lord
forbiddeth
and
detesteth
as
abominable
De
.
22.5
.
The
woman
shall
not
weare
that
which
perteineth
to
the
man
,
neither
shall
a
man
put
on
womans
raimeut
;
for
all
that
doe
so
,
are
abomination
to
the
Lord
thy
God
.
When
euery
one
weareth
his
owne
apparell
,
that
is
,
the
apparel
of
their
sex
,
then
both
men
and
women
are
newfangle
and
desirous
of
strange
fashions
.
And
England
hath
the
fashions
almost
of
al
other
nations
rounde
about
,
and
yet
they
are
not
content
with
any
,
but
daily
affect
new
guises
,
and
when
none
can
be
found
,
then
they
renewe
the
ould
,
and
that
of
late
is
become
a
fine
fashion
.
But
they
must
be
content
to
he
are
what
the
Lord
saith
to
the
Iewes
Zephan
.
1.8
.
And
it
shal
be
in
the
day
of
the
Lords
sacrifice
,
that
I
wil
visit
the
princes
,
and
the
kings
children
,
and
all
such
as
are
clothed
with
strange
apparrell
.
And
apply
this
to
their
new
fashions
and
see
how
they
will
agree
together
.
It
is
to
be
feared
,
that
except
men
and
women
breake
off
their
sinnes
by
repentance
,
that
these
their
new
fashioned
deuises
neuer
fitte
their
humors
so
well
,
but
the
iudgements
of
GOD
for
these
and
such
like
sinnes
,
will
sit
so
close
to
their
backes
,
that
they
cannot
put
it
off
when
they
would
.
But
women
at
al
times
and
in
all
ages
haue
surpassed
men
,
as
also
at
this
day
they
doe
,
both
for
strangenes
of
the
fashion
,
and
costlynes
of
the
garment
it selfe
.
And
that
women
may
see
themselues
euidently
,
and
truely
,
I
will
shew
them
a
clearer
and
a
truer
glasse
to
looke
in
,
then
there
is
any
in
all
the
Exchange
.
This
true
and
cleare
glasse
is
with
the
prophet
Esai
Chap.
3.
Vers
.
16.
and
the
rest
following
,
Because
the
daughters
of
Zion
are
hautie
,
and
walke
with
stretched
out
neckes
,
and
with
wandring
eyes
walking
and
minsing
as
they
goe
,
and
making
a
tincleing
with
their
feete
,
therefore
shall
the
Lord
make
the
heades
of
the
daughters
of
Zion
bald
&c.
I
wish
al
women
to
read
the
rest
of
the
Chapter
.
And
if
they
be
loath
to
look
in
this
glasse
,
for
feare
they
shoulde
see
their
deformities
,
yet
they
had
better
now
se
their
faults
while
there
is
time
to
wash
them
away
with
teares
of
true
repentance
,
then
hereafter
to
feele
the
punishment
,
when
it
wil
be
too
late
to
repent
.
For
will
they
,
nil
they
,
one
day
they
must
looke
in
this
glasse
when
it
shal
be
set
in
their
consciences
,
from
whence
they
can
neither
remoue
it
,
nor
turne
their
eyes
from
beholding
it
.
For
the
Lord
wil
shortly
bring
al
flesh
to
iudgement
,
when
none
can
be
hidden
from
him
that
sitteth
vpon
the
throne
.
Wherefore
I
beseech
all
women
,
and
specially
those
that
make
greater
profession
of
religion
,
that
they
would
tremble
to
dishonour
God
,
to
offend
his
little
ones
,
to
wound
their
owne
soules
,
and
cause
the
blessed
word
of
God
to
be
euill
spoken
of
through
their
apparel
,
and
that
they
would
heare
and
follow
the
holy
counsell
of
Paul
,
1.
Tim
.
2.9
.
likewise
,
I
will
,
that
women
adorne
themselues
in
comely
apparel
,
with
shamefastnes
and
modestie
,
not
with
broythred
haire
of
gould
,
or
pearles
,
or
costly
apparel
,
but
(
as
becommeth
women
that
professe
the
feare
of
God
)
with
good
workes
:
and
the
counsel
of
Peter
1.
Pet
.
3.3
.
whose
appareling
let
it
not
be
outward
,
as
with
broidred
haire
,
and
gould
put
about
&c.
Man
in
the
beginning
was
created
good
,
holy
pure
,
cleane
,
without
deformitie
,
but
afterward
by
his
owne
sinne
he
became
euill
,
foule
,
filthie
,
vnclene
,
in
so
much
that
Adam
and
Eua
hauing
once
sinned
,
were
ashamed
of
God
,
of
themselues
and
each
of
other
,
and
began
to
hide
their
filthines
and
their
shame
one
from
another
with
figge
leaues
Gen
,
3.7
.
Wherefore
afterward
the
Lord
made
them
coates
of
skins
to
hide
their
shame
Gen.
3.21
.
But
now
a
dayes
there
is
a
strange
metamorphosis
or
change
.
For
that
which
was
appointed
of
God
to
hide
and
couer
their
shame
,
they
haue
changed
into
a
thing
that
sets
out
their
shame
to
the
world
.
For
doeth
not
the
attire
,
the
gesture
,
and
the
countenance
both
of
men
and
women
,
shew
the
vncleannes
of
their
heartes
and
bodies
?
Salomon
saith
Prou.
7.10
.
There
came
out
a
woman
with
an
harlots
attire
:
whereby
he
telleth
vs
that
there
is
some
attire
which
is
whorish
,
and
which
bewrayeth
the
iniquitie
of
the
minde
.
Secondly
,
dauncing
,
as
it
is
now
commonly
vsed
,
is
an
intisement
to
folly
,
Of
dansing
as
lamē
table
experience
may
teach
vs
,
if
we
be
teach
able
.
For
young
men
and
maides
dance
together
and
make
such
matches
as
bringe
forth
many
bastards
,
Dinah
Iacobs
daughter
was
rauished
without
dancing
.
For
she
went
out
but
to
see
or
to
be
seene
Gen.
34.
And
if
the
sight
of
Dinah
inflamed
Shechems
luste
,
what
will
dauncing
,
kissing
,
and
dalying
together
more
then
modestly
,
doe
.
The
fruite
of
Salomes
wanton
and
whorish
dauncing
(
for
she
was
her
mothers
daughter
)
before
Herode
&
the
rest
,
was
the
beheading
of
Io
.
Ba
.
Mah
,
14.6
.
&c.
To
speake
of
diuers
kinds
of
dauncing
,
it
needeth
not
,
we
haue
too
many
by
one
.
And
to
answer
dauncing
defenders
,
I
would
knowe
of
them
whether
they
bring
Dauids
Psalmes
,
or
baudie
ballets
with
their
pipes
or
other
musicall
instruments
?
And
whether
the
dauncers
com
to
refresh
&
solace
their
heauy
hearts
,
their
sighing
souls
,
their
sorrowful
minds
with
some
of
the
ioyfull
songs
of
zion
,
or
they
come
with
disguised
platformes
to
entrappe
wanton
women
,
to
inflame
their
burning
heartes
,
to
feede
their
adulterous
eyes
,
and
to
commit
folly
and
defile
their
bodies
.
But
if
the
dauncers
be
wantons
,
and
come
to
delight
their
senses
with
vnlawful
pleasure
,
and
bring
filthie
and
vnchristian
sonnets
,
then
no
christian
may
for
shame
stand
in
their
defence
.
Wherefore
together
with
dauncing
,
I
will
put
vnchast
rimes
,
lasciuious
songs
,
and
sonnets
,
as
prouokers
&
allurements
to
kindle
our
prone
nature
to
breake
this
commaundement
.
Thirdly
,
Of
stageplayes
stage-playing
and
enterludes
,
are
euen
Satans
shop
or
schoole-house
to
bring
vp
prentices
and
young
scholers
to
the
arte
and
mysterie
of
whordome
and
adulterie
.
For
the
deuil
hath
nothing
to
teach
such
wickednes
by
,
but
it
is
all
set
abroade
to
open
sale
vpon
the
stage
,
and
there
it
is
either
declared
by
foule
and
wicked
words
,
or
els
most
filthily
and
impudently
resembled
by
gestures
and
actions
,
that
there
is
not
a
greater
mart
in
the
vniuersal
world
for
the
diuels
wares
,
then
is
the
stage
.
The
first
deuisers
of
it
were
the
infidell
heathens
,
from
thence
we
receiue
it
,
howsoeuer
the
Lord
forbid
a
man
to
weare
womans
apparrell
,
surely
he
doth
disalow
,
that
a
man
either
in
his
owne
or
in
womans
apparel
should
vse
adulterous
&
filthie
gestures
.
Cypryan
Lib
.
1.
Epist.
10.
demaunded
by
Eucratius
,
what
he
thought
of
a
man
,
that
began
to
be
ashamed
of
his
playing
vpon
the
stage
,
gaue
it
ouer
,
and
now
did
but
only
traine
vp
young
scholers
priuately
in
his
chamber
,
to
make
them
fit
for
the
stage
,
answered
,
that
man
was
a
maister
non
erudiendorum
,
sed
perdendorum
puerorum
,
not
of
instructing
,
but
of
destroying
youth
,
and
therefore
such
a
man
was
not
worthie
to
be
of
the
fellowship
of
the
church
.
Tertullian
Lib
.
de
spectaculis
saith
,
Theatrum
propriè
sacrarium
veneris
est
,
the
theater
,
(
or
stage
)
properly
is
the
chappell
wherein
whordome
is
committed
.
And
a
little
after
in
the
same
booke
he
saith
,
Theatrum
est
priuatum
consistorium
impudicitiae
,
vbi
nihil
probatur
,
quàm
quod
alibi
non
probatur
,
The
theater
(
or
stage
)
is
a
priuate
closet
for
dishonestie
,
where
nothing
is
allowed
but
that
which
els
where
is
disalowed
.
Chrysostome
in
his
sixt
homelie
vpon
Genesis
,
threatneth
to
excommunicate
his
auditors
for
running
to
playes
except
they
leaue
it
.
The
counsell
of
Arles
in
France
about
the
time
of
the
Nicene
cousel
Can
.
4.
&
.
5.
and
also
the
third
counsel
of
Carthage
,
Can
.
35.
decree
that
stage-players
are
to
be
excommunicated
.
And
seing
there
is
not
more
filthie
speach
vsed
in
any
other
place
,
I
will
here
leaue
al
filthie
communication
vpon
the
stage
,
and
not
make
any
seuerall
speach
of
it
,
though
there
be
sufficient
occasion
.
Quest
.
Seing
you
haue
spoken
thus
much
of
the
causes
,
I
pray
you
let
me
heare
somthing
also
of
the
effects
of
adulterie
and
vncleanenes
.
Ans.
The
fruites
or
effectes
of
such
vncleanenes
must
needes
be
many
and
loathsom
.
For
as
the
tree
is
,
such
is
the
fruite
.
But
of
many
,
I
will
only
name
a
few
.
First
,
Returning
to
our
vomit
.
man
borne
in
sinne
,
polluted
,
and
defiled
,
through
the
grace
of
God
in
Christ
and
the
powerfull
operation
of
the
holy
Ghost
,
is
purged
and
made
cleane
,
and
in
testimonie
thereof
receiueth
the
sacrament
of
baptisme
to
assure
him
of
his
purgation
and
regeneration
.
But
he
that
committeth
fornication
or
adultery
defileth
himselfe
againe
,
and
it
commeth
to
passe
vnto
him
,
according
to
the
true
prouerbe
,
The
dog
is
returned
to
his
owne
vomit
:
and
the
sowe
that
was
washed
,
to
her
wallowing
in
the
mire
,
2.
Pet
.
2.22
.
And
this
is
one
of
the
fruites
of
sinne
.
The
Lord
that
washed
vs
from
our
sinnes
,
requireth
of
vs
holinesse
,
as
he
is
holy
,
Leuit.
20.7.26
.
&
1.
Thess.
4.3.7
.
If
a
man
be
swept
and
purged
,
and
after
supper
vncleane
spirits
do
possesse
him
againe
,
the
latter
ende
of
that
man
wilbe
worse
then
the
beginning
was
,
Luke
.
11.24
.
And
if
I
named
no
moe
fruites
of
whoredome
but
this
onely
,
it
were
sufficient
to
moue
a
godly
Christian
to
possesse
his
vessell
in
holinesse
.
Secondly
,
Banishment
of
Gods
spirit
.
our
bodies
are
the
members
of
Christ
,
1.
Cor
.
6.15
.
but
he
which
coupleth
himselfe
with
an
harlot
,
is
one
bodie
with
her
,
and
maketh
himselfe
that
before
was
a
member
of
Christ
,
nowe
to
be
the
member
of
an
harlot
.
Which
is
not
to
come
out
of
the
hall
into
the
kitchin
,
but
out
of
heauen
into
hell
.
Againe
our
bodies
are
the
Temples
of
the
holy
Ghost
,
1.
Cor
.
6.19
.
and
of
the
liuing
God
,
2.
Cor
.
6.16
.
and
the
Spirit
of
God
dwelleth
in
vs
,
working
our
regeneration
and
sanctification
.
Now
they
that
giue
themselues
to
vncleannes
,
do
not
only
grieue
the
spirit
of
God
which
is
in
them
,
but
they
labour
to
expell
and
driue
him
out
of
them
.
For
he
will
not
dwell
in
such
defiled
and
filthie
bodies
.
Dauid
once
ouertaken
by
the
infirmitie
of
his
flesh
,
and
fallen
into
this
horrible
sinne
of
adultery
was
so
depriued
of
the
comfortable
feeling
of
the
spirit
of
God
,
which
he
had
felt
in
former
times
abundantly
,
that
,
though
Nathan
the
prophet
said
vnto
him
in
the
name
of
the
Lord
,
The
Lorde
also
hath
put
away
thy
sinnes
.
2.
Sam
.
12.13
.
he
neuerthelesse
cried
pittifully
and
with
a
heauy
heart
,
vnto
the
Lord
and
said
,
Create
in
me
a
cleane
heart
,
O
God
,
and
renew
a
right
spirit
within
me
.
Cast
me
not
away
from
thy
presence
and
take
not
thy
holy
spirit
from
me
.
Restore
to
me
the
ioy
of
thy
saluation
,
and
stablish
me
with
thy
free
spirit
,
Psal
.
51.10.11.12
.
This
then
is
an
other
fruit
of
vncleannes
,
euen
to
banish
the
spirit
of
grace
out
of
our
bodies
(
but
if
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
not
his
,
Rom.
8.9
.
)
and
to
be
without
comfort
,
and
without
feeling
of
Gods
fauor
,
and
of
the
spirit
of
God
,
yea
though
we
doe
so
truely
repent
,
that
our
heartes
inwardly
bleed
for
sorrowe
,
and
though
the
ministers
of
the
word
tell
vs
in
the
wordes
and
in
the
name
of
the
Lord
,
that
our
sinnes
are
pardoned
.
And
if
the
penitent
heart
and
heauy
soule
can
very
hardly
be
comforted
,
though
the
Lord
send
vs
word
by
his
seruantes
that
he
hath
forgiuen
vs
our
sinnes
;
howe
shall
they
haue
any
consolation
at
all
,
whose
heartes
are
so
hardened
through
custome
of
sinne
that
they
cannot
nor
doe
not
repent
,
and
to
whom
the
Lord
neuer
promised
any
mercy
or
forgiuenes
of
sinne
by
his
seruants
.
Thirdly
,
we
are
turned
from
darknes
to
light
,
Disinheriting
of
our selues
of
the
king
dome
of
heauen
.
and
from
the
power
of
satan
to
God
,
and
haue
receiued
forgiuenes
of
our
sinnes
,
and
inheritance
among
them
that
are
sanctified
,
Act.
26.18
.
and
are
become
the
sonnes
of
God
,
Gal.
3.26
.
and
are
made
the
heires
of
God
,
euen
fellow
heires
with
Christ
,
Rom.
8.17
.
But
he
that
committeth
sin
is
of
the
diuell
,
1.
Ioh
.
3.8
.
and
shal
be
his
sonne
,
his
heire
and
partaker
of
his
kingdome
of
darknes
.
And
this
is
an
other
fruit
of
adulterie
,
euen
to
change
our
estate
,
and
of
the
sonnes
of
God
,
to
be
made
the
sonnes
of
the
diuell
;
and
of
heires
of
God
,
to
be
inheritours
of
condemnation
.
For
this
ye
know
,
saith
Paul
.
Ephes
.
5.5
.
That
no
whoremonger
,
neither
vncleane
person
,
nor
coueteous
person
,
which
is
an
idolater
,
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
.
And
againe
.
1.
Cor
.
6.9
.
Neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
theeues
,
nor
couetous
,
nor
drunkards
,
nor
raylers
,
nor
extorcioners
shall
inherit
the
kingdome
of
God
.
Wherefore
Peter
admonisheth
vs
to
abstaine
from
fleshly
lustes
,
because
they
fight
against
our
soules
,
1.
Pet
.
2.11
.
Fourthly
,
Infamy
&
pouerty
.
concerning
this
present
life
also
,
and
our
conuersation
among
men
,
all
manner
of
fornication
bringeth
with
it
two
thinges
which
discredite
men
.
First
,
an
euill
name
;
and
secondly
,
losse
of
worldly
welth
.
For
not
onely
among
Christians
,
but
euen
among
heathen
pagans
adultery
and
fornication
are
odious
,
and
most
seuerely
punished
in
many
places
,
as
it
may
appeare
in
the
story
of
Abimelech
,
when
he
tooke
Sarah
to
be
his
wife
.
The
Saxones
,
and
Germans
before
they
were
Christians
,
vsed
most
seuerely
to
punish
adulterers
with
death
,
sometimes
hanging
them
in
chains
ouer
a
fier
till
they
were
dead
,
and
sometime
burying
them
aliue
in
the
earth
.
The
Romans
punished
them
with
death
,
and
Orosius
,
Lib
.
2.
cap
.
8.
saith
,
that
Popilia
a
virgin
for
committing
fornication
,
was
put
into
the
earth
being
aliue
,
and
so
buried
and
put
to
death
.
Neyther
doth
the
infamie
eyther
soone
cease
,
for
his
reproch
shall
neuer
be
put
away
,
Prou.
6.33
.
or
else
rest
vpon
the
sinner
alone
,
but
the
children
so
vnlawfully
begotten
,
haue
a
note
and
name
of
ignominie
set
vpon
them
,
and
are
called
bastards
,
that
is
to
say
,
strangers
,
because
they
are
strangers
from
their
fathers
inheritance
(
for
a
bastard
cannot
inherit
,
neyther
among
Christians
,
nor
among
infidels
)
and
because
they
are
straungers
in
some
sorte
from
the
congregation
of
the
Lordes
people
,
as
it
is
written
,
Deutro
.
23.2
.
A
bastard
shall
not
enter
into
the
congregation
of
the
Lorde
,
namely
,
to
beare
office
or
to
be
aduanced
to
dignitie
.
And
that
adulterers
and
fornicators
consume
all
their
wealth
,
and
waste
their
substance
and
their
inheritaunce
,
which
should
be
for
them
,
for
their
whole
familie
,
and
for
their
lawfull
heires
or
successours
after
them
,
wofull
experience
sheweth
,
and
the
holy
Ghost
witnesseth
the
same
,
Prouerbes
.
6.26
.
For
because
of
the
whorish
woman
,
a
man
is
brought
to
a
morsell
of
breade
.
And
in
another
place
,
Hee
that
feedeth
harlots
,
wasteth
his
substance
,
Prouerbes
.
29.3
.
And
this
is
an
other
fruite
of
whooredome
.
Wherefore
if
men
eyther
desire
saluation
in
the
kingdome
of
heauen
,
or
feare
condemnation
in
hell
fire
with
the
Diuell
and
his
angels
;
if
they
regard
eyther
their
bodies
,
or
their
soules
;
eyther
themselues
,
or
their
posteritie
;
eyther
their
good
name
,
or
their
wealth
,
there
is
greate
cause
why
they
shoulde
auoyde
all
manner
of
whoredome
and
fornication
,
and
liue
in
holinesse
and
so
brietie
.
Quest
.
What
is
there
more
to
be
considered
in
this
commaundement
?
Ans.
Hitherto
I
haue
shewed
how
this
commaundement
is
broken
,
together
with
some
fewe
causes
and
effectes
:
nowe
we
shoulde
also
speak
of
the
holy
keeping
of
our
owne
vessels
in
holines
,
as
the
Apostle
willeth
vs
,
1.
Thes
.
4.3
.
and
so
keepe
this
commaundement
.
For
seeing
God
hath
called
vs
by
so
holy
a
calling
,
we
ought
to
cleanse
our selues
from
all
filthines
of
the
flesh
&
spirit
,
&
grow
vp
vnto
al
holines
in
the
feare
of
God
,
2.
Co.
7.1
.
that
our
whole
spirit
and
foule
and
bodie
,
may
be
kept
blameles
vnto
the
comming
of
the
Lorde
Iesus
Christ
.
1.
Thes
.
5.23
.
But
I
will
leaue
this
to
euery
mans
consideration
.
Quest
.
What
is
the
punishment
for
them
that
transgresse
this
commandement
?
Ans.
Adulterie
,
and
rauishment
are
to
be
punished
with
death
,
Gen.
38.24
.
Leuit.
20.10
.
Deut
.
22.21.22
.
Prou.
6.27.29
.
But
if
a
single
man
and
a
maide
commit
follie
,
the
punishment
was
not
death
to
eyther
of
them
,
because
the
man
made
recompence
,
and
the
maids
father
was
satisfied
,
either
with
mariage
of
his
daughter
,
or
else
with
a
dowrie
,
which
was
fiftie
shekels
of
siluer
,
Exod
.
22.16
.
Deut
.
22.28
.
The
Church
excommunicateth
them
till
they
repent
publikely
.
Thou
shalt
not
steale
.
Quest
.
What
is
the
summe
of
this
commaundement
?
Ans.
The
sixt
commandement
gaue
charge
for
preseruation
of
mans
life
;
the
seauenth
for
the
honestie
&
chastitie
of
the
bodie
,
to
keepe
it
holy
&
vndefiled
;
now
the
Lord
commeth
a
degree
lower
,
and
sheweth
,
that
he
doth
not
onely
care
for
our
liues
,
and
for
our
bodies
that
they
may
be
kept
holy
,
but
also
for
our
goods
,
and
cattell
,
our
corne
,
our
wares
,
our
gold
,
our
siluer
,
and
whatsoeuer
we
haue
that
they
may
be
in
safety
.
The
very
consideration
whereof
ought
to
breed
in
vs
all
,
first
thankfulnes
to
God
,
for
that
he
vouchsafeth
so
graciously
to
prouide
for
al
that
we
possesse
:
secondly
more
faith
in
his
prouidence
and
protection
,
knowing
that
who
so
dwelleth
vnder
the
defence
of
the
most
hie
,
shal
abide
vnder
the
shadow
of
the
almighty
,
as
the
prophet
saith
,
Psa
.
91.1
.
thirdly
,
greater
loue
to
our
brethren
that
because
the
Lord
loueth
them
so
entirely
,
&
preserueth
all
they
haue
,
we
should
for
his
sake
loue
our
brethren
,
and
doe
them
good
.
And
this
exceeding
loue
of
the
Lord
also
is
manifest
,
in
that
he
hath
sent
magistrates
as
his
owne
lieutenantes
,
with
great
authoritie
to
protect
vs
,
and
all
that
we
haue
in
safety
,
as
was
noted
in
the
fift
commaundement
.
Quest
.
How
many
waies
doe
men
steale
our
goods
from
vs
?
Ans.
This
is
a
harde
question
,
because
there
are
infinite
waies
to
doe
euill
:
notwithstanding
I
will
note
three
waies
of
stealing
,
vnder
which
are
manie
contained
.
The
first
is
by
violence
:
the
second
by
fraude
:
the
third
by
vsurie
,
which
is
both
by
violence
,
and
by
fraud
.
Quest
.
What
is
violent
stealing
?
or
who
steale
by
violence
?
Ans.
First
,
they
that
by
strong
hand
,
and
by
their
power
and
might
take
other
mens
goods
from
them
.
Such
are
the
eues
and
robbers
that
openly
steale
and
rob
at
no
one
day
in
the
hie
waies
or
in
any
other
place
,
as
the
Shabeans
,
and
the
Chaldeans
which
robbed
Iob
.
Chapter
.
1.15.17
.
Such
are
they
that
rob
vpon
the
seas
without
a
lawfull
letter
of
mart
.
For
if
any
man
hauing
sustained
no
losse
by
any
aduersarie
,
of
a
meere
coueteous
minde
to
get
wealth
by
right
or
by
wronge
,
will
come
to
the
magistrate
,
and
before
him
make
an
open
lowd
ly
&
say
or
swe
are
,
that
he
hath
sustained
losse
,
when
he
neuer
lost
penie
vpon
the
seas
and
so
abuse
authoritie
to
purchase
a
letter
of
mart
,
that
man
may
not
thinke
he
can
deceiue
God
.
But
if
this
be
the
beginning
of
his
voiage
,
in
abusing
Gods
lieutenant
,
in
lying
or
in
swearing
falsely
;
what
successe
may
he
look
for
or
what
blessing
,
(
I
might
say
curssing
)
may
he
look
for
at
gods
hands
?
Nay
with
what
conscience
dare
such
a
man
enter
the
seas
,
wherein
so
mightie
workes
of
the
Lord
are
manifest
euery
moneth
.
Also
if
a
man
hauing
a
lawful
letter
of
mart
go
beyond
his
commission
,
and
count
all
fish
that
comes
neere
his
net
,
and
catcheth
whatsoeuer
he
can
get
by
mayn
strength
,
where
is
this
mans
conscience
?
or
what
answeare
will
he
make
vnto
the
Lorde
?
It
is
meere
foolish
and
irreligious
to
say
as
many
doe
,
such
a
one
is
an
enimie
to
God
,
to
the
gospell
,
to
our
nation
,
and
to
me
,
therfore
I
may
lawfully
rob
him
.
For
the
Lorde
hath
neuer
saide
so
in
all
his
word
.
It
is
a
meere
deuise
of
thine
owne
,
O
man
whosoeuer
thou
art
,
that
saist
so
.
For
then
say
thus
the
murderer
,
the
adulterer
,
the
blasphemous
swearer
,
is
an
aduersarie
to
God
,
to
religion
,
&
the
gospell
,
to
the
welfare
of
our
Land
,
&
therefore
I
will
kill
him
,
or
I
will
rob
him
.
No
,
no
,
it
belongeth
to
the
magistrate
to
punish
him
,
and
not
to
thee
.
The
Lorde
hath
a
greate
number
of
aduersaries
vpon
earth
,
but
no
man
may
do
them
any
violence
but
when
the
Lord
biddeth
,
if
then
thou
not
commaunded
by
the
magistrate
,
who
is
Gods
vicegerent
,
yea
forbid
by
the
magistrate
,
(
for
when
thou
goest
beyond
thy
commission
,
thou
contrariest
the
magistrates
commaundement
)
wilt
for
couetuousnes
sake
tak
violently
whatsoeuer
thou
canst
,
thou
hast
no
warrant
for
thy
doing
.
The
Lord
can
,
and
will
,
and
doth
punish
his
aduersaries
,
when
,
by
whom
,
and
by
what
maner
it
pleaserh
him
.
Therefore
except
thou
hast
beene
of
the
Lords
counsell
and
knowest
his
will
,
seeke
not
too
hastily
to
inrich
thy selfe
by
robbery
.
Moreouer
when
any
vnlawfully
rob
vpon
the
seas
,
and
bring
greate
purchases
into
the
land
and
into
their
houses
,
let
the
cursse
neuer
beforgotten
,
which
the
prophet
Zachariah
Chap.
5.
saw
in
a
vision
of
a
flying
booke
,
which
goeth
forth
ouer
the
whole
earth
for
euery
one
that
stealeth
shal
be
cut
off
aswel
on
this
side
,
as
on
that
;
and
euery
one
that
sweareth
,
shal
be
cut
off
aswell
on
this
side
,
as
on
that
,
I
will
bring
it
forth
,
saith
the
Lord
of
hostes
,
and
it
shall
enter
into
the
house
of
the
thiefe
,
and
into
the
house
of
him
that
falsely
sweareth
by
my
name
:
and
it
shal
remaine
in
the
middest
of
his
house
,
and
shall
consume
it
,
with
the
timber
thereof
and
the
stones
thereof
.
Such
are
they
that
hauing
kings
treasures
in
their
hands
,
runne
away
with
it
,
as
Pactias
did
with
the
treasure
of
King
Cyrus
Herodot
.
Lib
.
1.
or
being
trusted
with
the
treasures
of
Colleges
or
corporations
,
goe
away
with
it
.
Such
be
sheep-stealers
,
horse-stealers
,
men-stealers
and
a
greate
number
moe
.
Such
be
the
mightie
that
oppresse
the
poor
as
Ahab
oppressed
Naboth
.
Robbe
not
the
poore
:
because
he
is
poore
,
neither
oppresse
the
afflicted
in
iudgement
.
For
the
Lord
will
defende
their
cause
,
and
spoile
the
soule
of
those
that
spoile
them
.
Prou.
22.22
.
And
such
as
helpe
them
in
their
oppressions
are
their
companions
.
Such
are
they
that
destroy
other
mens
goods
,
as
they
that
burne
mens
howses
or
their
corne
.
Exod
.
22.6
.
or
that
kil
mens
cattell
Exod
.
21.33.35
.
Leuit.
24.18.21
.
Absolom
burnt
Ioabs
barley
2.
Sam
.
14.31
.
Such
are
church-robbers
,
which
take
away
the
manteinance
of
the
ministerie
.
It
is
a
destruction
for
a
man
to
deuour
that
which
is
sanctified
and
after
the
vowes
to
inquire
Prou.
20.25
.
Secondly
,
they
that
haue
any
thing
in
their
hands
that
belongs
to
others
,
and
yet
withhould
it
,
and
deliuer
it
not
,
as
the
ministers
of
the
word
which
hauing
the
dispensation
thereof
committed
to
them
,
doe
not
preach
,
but
by
silence
withhould
from
the
people
the
bread
of
life
,
and
so
shut
vp
the
kingdome
of
heauen
that
neither
they
enter
in
themselues
,
nor
suffer
them
that
woulde
.
Wherefore
except
they
repent
of
their
former
negligence
,
and
hereafter
amend
,
they
shall
feele
that
cursse
which
Christ
for
the
same
cause
pronounced
against
the
scribes
and
pharises
Math
.
23
,
13.
Therefore
behould
,
I
will
come
against
the
prophets
,
saith
the
Lord
,
(
Ierem
.
23.30
.
)
that
steale
my
word
euery
one
from
his
neighbour
.
And
Christ
Iohn
.
10.1.8
.
saith
plainely
,
they
are
theeues
and
robbers
.
Such
be
papists
that
conceal
the
death
of
Christ
as
much
as
they
may
,
and
extol
mans
merits
,
and
that
shadow
the
second
commaundement
,
to
the
intent
to
set
vp
their
images
.
They
that
haue
receiued
of
their
neighbour
monie
or
any
other
thing
to
keepe
,
but
either
denie
it
,
or
deferre
to
restore
it
,
when
it
is
demaunded
againe
.
Exod
.
22.
They
that
find
their
neighbours
purse
by
the
way
,
or
his
beast
straying
abroade
,
and
do
not
restore
it
,
but
keepe
it
to
them selues
.
They
that
being
executors
of
willes
and
testaments
,
or
otherwise
put
in
trust
with
any
thing
,
doe
defraud
widdows
and
orphanes
,
and
withhould
from
them
that
which
belongs
to
them
.
They
that
being
rich
,
and
seing
the
poore
and
needie
,
shut
their
compassion
,
and
withhould
Gods
blessings
from
thē
.
The
Lord
saith
Pro
.
3.27
.
withhould
not
the
good
from
the
owners
thereof
.
They
that
denie
or
deferre
to
pay
their
dettes
to
the
greate
losse
of
them
that
lent
or
sould
any
thing
,
and
gaue
them
daie
for
the
paiment
.
They
that
keepe
backe
the
seruants
wages
Leuit.
19.13
.
Deutro
.
24.15
.
Iam
.
5.4
.
They
that
withhould
their
neighbours
pledge
They
that
refuse
to
let
their
neighbor
haue
corne
or
other
thing
for
their
money
,
as
many
doe
,
they
that
defende
not
their
neighbour
from
iniurie
,
when
they
may
.
Quest
.
Who
are
they
that
steale
by
fraude
?
Ans.
They
that
in
selling
vse
false
weights
and
measurs
Leuit.
19.25
.
Deut
.
25.13
.
Pro
.
20.23
.
that
sell
corrupt
ware
for
good
,
and
counterfaite
for
true
Amos
.
8.6
.
that
defraude
the
simple
and
ignorant
,
that
take
double
the
worth
of
the
thing
in
mens
necessities
.
They
that
in
bying
dispraise
that
which
is
good
,
to
get
it
for
a
little
Prou.
20.14
.
that
perceiuing
poore
men
must
needes
sel
,
will
not
giue
halfe
the
worth
.
Ingrossors
which
gather
all
the
corne
or
other
commodities
of
the
countrie
into
their
owne
handes
that
no
man
shall
haue
any
to
sell
but
themselues
,
and
then
they
make
their
owne
price
as
they
will
.
Forestallers
,
which
meet
the
commodities
of
the
countrie
by
the
way
;
and
buy
it
before
it
come
at
the
market
,
whereby
the
price
of
things
is
inhaunced
,
and
the
market
is
not
serued
sufficiently
.
They
that
are
purse-bearers
and
purloine
some
to
themselues
,
as
Iudas
did
.
They
that
buie
or
sell
iustice
,
which
ought
not
to
be
bought
or
sould
.
They
that
game
by
vnlawfull
games
.
In
a
word
,
the
breade
of
deceite
is
sweete
to
a
man
:
but
afterward
his
mouth
shal
be
filled
with
grauil
Pro
20.17
.
Quest
.
What
say
you
now
of
vsurie
?
Ans.
It
is
both
a
violent
and
a
fraudulent
theft
.
Quest
.
Some
thinke
it
to
be
a
lawfull
trade
;
what
thinke
you
of
it
?
for
you
seeme
at
the
first
to
condemne
it
.
Ans.
I
will
answere
you
by
leisure
,
and
by
degrees
.
And
first
I
will
shew
in
what
things
vsurie
doth
properly
consist
:
secondly
what
it
is
:
Thirdiy
how
many
kinds
of
vsurie
there
be
:
and
fourthly
whether
it
be
lawfull
.
Quest
.
In
what
things
doth
vsurie
consist
?
Ans.
Vsurie
cannot
properly
nor
truely
be
saide
to
be
in
buying
,
in
selling
,
in
choping
,
or
changing
,
or
in
any
such
bargaining
.
For
in
all
these
and
such
like
there
may
be
,
&
there
is
,
fraud
,
guile
,
deceit
,
cosenage
,
cruelty
,
oppression
,
and
iniurie
;
but
no
vsurie
.
Neither
is
there
vsurie
in
hiering
out
of
houses
,
lands
,
cattell
,
or
any
other
thing
,
but
in
setting
,
letting
,
hyring
,
there
is
fraude
and
oppression
,
as
in
the
former
.
It
remaineth
then
that
vsurie
in
properly
and
truely
in
lending
only
,
and
in
no
other
thing
whatsoeuer
.
But
of
lending
there
are
twol
ortes
properly
called
by
two
seuerall
names
in
latin
,
though
we
haue
but
one
english
word
for
them
both
.
For
which
cause
I
must
of
necessitie
vse
moe
wordes
then
I
woulde
,
that
I
may
make
a
plaine
difference
betwen
these
two
kindes
of
lending
.
The
one
kind
of
lending
is
,
when
the
same
thing
that
was
lente
,
is
to
be
restored
againe
,
and
not
an
other
thing
for
it
,
as
if
a
man
lend
his
neighbour
his
cloak
,
his
gowne
,
his
horse
,
his
carte
,
or
any
such
other
thing
he
looketh
to
haue
the
verie
same
againe
which
was
lent
,
and
not
an
other
for
it
.
The
thing
that
is
thus
lent
is
properly
called
commodatum
in
latin
.
The
other
kind
of
lending
is
,
when
the
same
thing
that
was
lent
,
is
not
looked
for
againe
,
but
an
other
as
good
by
weight
,
measure
or
number
,
as
for
example
,
a
man
lendeth
his
neighbour
a
loafe
of
bread
,
which
the
borower
taketh
as
his
owne
,
and
eateth
,
and
restoreth
an
other
loafe
for
it
as
good
and
by
weight
.
Againe
a
man
boroweth
a
bushell
of
wheat
and
spendeth
it
,
and
after
restoreth
an
other
bushell
as
good
and
by
measure
.
Againe
,
a
man
borroweth
twentie
shillings
and
layeth
it
out
for
necessary
things
,
and
after
restoreth
for
it
so
much
mony
againe
,
&
by
number
.
And
this
lending
in
latine
is
properly
termed
mutuum
.
This
also
must
be
vnderstood
,
that
all
lending
is
free
,
and
for
nothing
,
but
of
good
will
:
for
if
it
be
otherwise
lente
then
franckly
and
for
nothing
,
it
hath
another
name
.
Now
vsurie
is
properly
in
this
latter
kind
of
lending
,
and
onely
in
it
not
in
the
former
,
nor
in
any
other
kinde
of
dealing
that
is
betweene
men
,
whatsoeuer
it
be
.
The
former
kinde
of
lending
is
franke
and
free
,
of
good
will
,
for
nothing
:
if
it
belent
for
any
thing
,
then
it
loseth
his
name
and
is
called
,
hired
,
for
it
is
hired
for
such
a
thing
,
and
for
so
much
.
This
latter
kinde
of
lending
is
also
franke
,
and
free
,
of
good
will
,
for
nothing
.
For
if
it
be
lent
for
something
,
it
loseth
his
name
,
and
is
most
properly
and
truely
called
vsurie
.
And
thus
you
see
plainely
that
vsurie
consisteth
in
no
dealing
that
is
between
men
,
but
onely
in
lending
,
yea
,
and
in
this
latter
kinde
of
lending
onely
.
And
to
make
it
more
plaine
,
it
is
not
alwaies
in
this
kinde
of
lending
,
but
onely
,
when
this
lending
,
that
ought
to
be
franke
and
free
,
is
abused
to
some
gaine
.
So
then
vsurie
is
the
abuse
of
this
charitable
lending
.
Quest
.
Secondly
,
then
according
to
your
promise
,
define
vsurie
,
and
tell
me
what
it
is
.
Vsurie
is
a
couenanted
gaine
for
this
latter
kinde
of
lending
,
which
is
called
mutuum
in
latine
.
And
in
this
short
definition
you
must
marke
these
two
things
diligently
.
First
that
it
is
a
couenanted
gaine
.
For
when
a
man
lendeth
frankely
,
and
freely
,
of
meere
good
will
,
of
conscience
to
succour
and
helpe
him
that
is
in
neede
,
according
as
God
commandeth
;
if
the
borrower
restoring
the
valewe
of
the
thing
againe
in
due
time
and
according
to
his
promise
,
and
according
to
his
habilitie
,
wil
in
such
a
case
freely
giue
something
to
the
lender
,
because
he
hath
gained
much
by
that
which
was
lent
him
freely
,
it
is
not
vsurie
in
such
a
case
to
receiue
that
the
borower
frankly
giueth
:
but
this
case
is
so
rare
,
as
it
scarse
needes
to
be
named
.
Therefore
to
make
it
vsurie
,
there
must
be
a
couenanted
gaine
.
Secondly
,
that
it
is
a
couenanted
gaine
in
the
latter
kind
of
lending
onely
,
and
not
in
the
former
Quest
.
Thirdly
then
,
how
many
kinds
of
vsurie
are
there
?
I
know
but
onely
one
kinde
of
vsurie
,
and
no
moe
;
which
is
worth
the
marking
,
and
hereafter
will
giue
great
light
for
the
deciding
of
the
controuersie
,
whether
it
be
lawfull
or
no
.
For
though
some
men
committe
vsurie
in
money
,
some
in
corne
,
some
in
bread
,
and
others
in
other
thinges
,
which
make
a
distinction
of
the
obiect
of
vsurie
;
yet
the
nature
of
vsurie
is
not
by
these
thinges
deuided
.
Wherefore
I
say
againe
,
there
is
but
one
kind
of
vsurie
onely
.
Quest
.
Now
lastly
,
whether
is
vsurie
a
thing
lawfull
or
no
?
Ans.
I
knowe
it
is
no
small
controuersie
among
many
at
this
day
,
and
hath
beene
a
long
time
,
neuerthelesse
because
the
handling
of
it
falleth
necessarily
into
the
eight
commandement
,
I
will
speake
plainely
what
I
thinke
,
and
so
referre
and
submit
my selfe
and
my
reasons
to
the
censures
of
the
godly
learned
in
any
place
.
I
am
of
this
opinion
,
that
to
take
couenanted
increase
or
lucre
for
lending
of
any
thing
that
is
put
to
vsurie
is
simplie
vnlawfull
,
vnderstanding
such
kinde
of
lending
as
I
named
before
,
which
in
latine
is
properly
called
mutuum
.
For
vsurie
is
not
properly
,
neyther
can
be
in
that
other
kinde
of
lending
,
which
is
called
commodatum
.
I
am
constrained
to
vse
the
latine
wordes
,
because
we
haue
but
onely
one
English
worde
for
these
two
kindes
of
lending
.
My
reasons
which
moue
me
to
thinke
that
vsurie
is
altogether
vnlawfull
,
are
these
.
First
,
the
worde
of
the
Lorde
,
Exod
.
22.25
.
Leuit.
25.35
.
manifestly
forbiddeth
to
lende
vpon
vsurie
,
for
vsurie
,
or
for
lucre
and
gaine
to
any
of
the
Lordes
people
,
which
are
decayed
and
brought
vnto
pouerty
,
that
they
are
not
able
to
maintaine
their
estate
.
The
wordes
be
these
,
Exod
.
22.25
.
If
thou
lend
money
to
my
people
,
that
is
,
to
the
poore
with
thee
,
thou
shalt
not
be
as
an
vsurer
vnto
him
:
yee
shall
not
impose
vsurie
vppon
him
.
And
Leuit
,
25.35
.
Moreouer
if
thy
brother
be
impouerished
,
and
fallen
in
decay
with
thee
,
thou
shalt
relieue
him
,
yea
the
stranger
and
soiourner
,
that
he
may
liue
with
thee
.
Thou
shalt
take
no
vsurie
of
him
,
nor
vantage
but
thou
shalt
feare
thy
GOD
,
that
thy
brother
may
liue
with
thee
.
Thou
shalt
not
giue
him
thy
money
to
vsurie
,
nor
lende
him
thy
vitailes
for
increase
.
Secondly
,
in
Deut
,
23.19
.
it
is
thus
written
:
Thou
shall
not
giue
to
vsurie
to
thy
brother
:
as
vsurie
of
money
,
vsurie
of
meate
,
vsurie
of
any
thing
that
is
put
to
vsurie
.
Vnto
this
stranger
thou
maist
lend
vpon
vsurie
,
but
thou
shalt
not
lend
vpon
vsurie
to
thy
brother
that
the
Lorde
thy
God
may
blesse
thee
in
all
that
thou
settest
thine
hande
to
,
in
the
lande
whither
thou
goest
to
possesse
it
.
In
these
wordes
there
is
a
generall
opposition
betweene
this
stranger
,
that
is
,
the
cursed
Cananites
,
and
their
brethren
the
Iewes
.
Where
this
opposition
is
to
be
obserued
.
For
when
the
Lorde
permitteth
the
Iewes
to
lend
vpon
vsurie
to
that
stranger
,
he
doth
not
meane
all
strangers
,
as
the
Iewes
wrest
the
place
,
euen
to
this
day
.
For
in
the
place
before
cited
,
Leuit.
25.35
.
the
Lorde
forbad
the
Iewes
to
giue
vpon
vsurie
,
not
onely
to
their
brethren
the
Iewes
,
but
also
to
the
stranger
and
soiourner
,
that
is
,
to
such
strangers
and
soiourners
as
seeing
the
great
workes
of
the
Lorde
and
his
fearefull
iudgementes
vpon
Aegypt
,
forsooke
Aegypt
and
went
out
with
the
Israelites
Exo
.
12.38
.
And
many
of
them
were
circumcised
,
and
receiued
the
religion
of
the
Israelites
,
and
worshipped
the
God
of
Israel
.
Such
also
were
Moses
his
father
in
lawe
and
those
that
came
with
him
,
and
dwelt
with
the
Israelites
and
worshipped
GOD
as
they
did
,
and
afterwarde
in
the
scripture
are
called
Kenites
.
Such
also
were
others
that
ioyned
themselues
to
the
Israelites
and
dwelt
amonge
them
.
Wherefore
it
is
often
said
concerning
many
thinges
,
that
there
shall
be
one
lawe
for
the
Iewe
borne
and
for
the
stranger
.
But
when
the
Lord
permitted
the
Israelites
to
lend
vpon
vsury
to
that
straunger
,
he
meaneth
onely
those
cursed
people
,
the
Hittites
,
the
Girgashites
,
the
Amorites
,
the
Canaanites
,
the
Perizites
,
the
Hinites
,
and
the
Iebusites
,
whom
the
Israelites
,
were
commaunded
to
destroy
,
Exod
.
23.27
.
&c.
Numb
.
3.52
.
Deut
.
7.1.2.16
.
and
no
other
strangers
.
Now
as
we
see
to
what
strangers
they
might
lende
vpon
vsurie
:
so
we
must
knowe
that
to
their
brethren
whether
they
were
Iewes
borne
or
strangers
and
soiourners
that
dwelt
among
them
,
they
might
not
lende
vpon
vsurie
.
Then
whether
they
be
rich
or
poore
,
that
is
no
distinction
to
make
vsurie
lawfull
or
vnlawfull
:
but
whether
they
be
of
those
seauen
cursed
nations
or
not
.
For
if
they
be
of
those
cursed
people
,
it
was
lawfull
to
lend
to
them
vpon
vsurie
:
if
they
were
not
of
them
,
it
was
vnlawfull
.
And
thus
the
Lorde
sheweth
by
a
distinction
of
people
,
namely
of
these
cursed
,
and
of
all
others
,
to
whome
it
was
lawfull
,
and
to
whome
it
was
vnlawfull
to
lende
vpon
vsurie
.
This
newe
founde
distinction
of
rich
men
and
poore
men
was
neuer
made
by
the
Lord
,
neyther
hath
it
any
warrant
of
the
word
of
God
,
but
onely
some
men
couetously
minded
,
haue
coyned
it
of
late
yeares
.
And
if
we
will
approue
our
consciences
before
almightie
God
,
we
must
say
,
Lorde
,
thine
owne
mouth
hath
spoken
it
,
thou
hast
commaunded
it
,
it
is
written
for
my
direction
and
instruction
in
such
a
place
of
the
scripture
,
and
therefore
,
Lorde
,
I
did
it
,
else
I
woulde
neuer
haue
attempted
it
,
no
not
to
saue
my
life
,
much
lesse
to
increase
my
wealth
.
And
whatsoeuer
or
whosoeuer
shall
otherwise
shift
it
of
before
men
,
shal
euen
be
speechles
before
God
.
Neuerthelesse
this
is
to
be
confessed
,
that
the
intendment
of
the
holy
Ghost
in
the
forenamed
places
,
is
to
forbid
lending
vpon
vsurie
to
the
poore
:
but
we
must
hereewithall
take
the
reason
;
because
it
was
then
practised
onely
vpon
the
poore
,
and
it
was
an
vncouth
and
vtterly
vnknowen
or
heard
of
monster
,
that
rich
men
should
borrow
of
rich
men
vpon
vsurie
,
and
that
of
meere
coueteousnes
.
For
though
there
were
many
greate
sinnes
among
the
Israelites
,
yet
this
monster
I
suppose
was
then
vnhatched
No
this
kinde
of
vsurie
is
not
once
mentioned
so
much
as
in
the
last
prophets
,
when
perhaps
such
seede
of
cruell
couetousnes
was
sowen
,
as
we
now
reape
the
fruite
of
.
But
we
must
vnderstand
that
it
is
not
onely
the
labourer
that
by
his
daily
worke
getteth
his
liuing
,
nor
yet
the
meane
husbandman
,
that
is
called
poore
,
or
said
to
be
impouerished
in
the
scripture
;
but
also
the
rich
farmer
,
the
wealthy
marchant
,
the
landed
gentleman
,
or
others
of
greate
calling
,
sometimes
fall
into
decay
,
and
wax
poore
,
so
that
they
haue
as
great
neede
to
borrowe
,
as
anie
poore
labourer
.
For
the
GOD
of
heauen
that
ruleth
all
thinges
after
the
counsell
of
his
will
,
sometimes
bringeth
downe
great
men
,
and
exalteth
them
of
lowe
degree
.
Wherefore
the
Lords
meaning
is
,
that
if
thy
brother
(
whether
he
be
labourer
,
artificer
,
husbandman
,
yeoman
,
marchant
,
gentleman
,
or
nobleman
)
be
impouerished
and
decaied
,
and
his
state
beginne
to
fall
,
that
then
thou
shoulde
lend
vnto
him
freely
to
helpe
him
,
to
vphold
him
,
to
maintaine
his
lawfull
state
and
calling
,
but
thou
shalt
not
impose
vsurie
vpon
him
,
that
is
,
when
he
is
falling
,
thou
shalt
not
strike
him
downe
and
treade
him
vnder
thy
feete
,
but
thou
shalt
take
him
by
the
hande
,
vpholde
him
from
falling
,
and
let
thy
strength
,
thy
wealth
support
his
weaknesse
.
For
the
Lorde
offereth
thee
such
an
occasion
to
trie
thee
,
whether
thou
wilt
obey
the
Lorde
thy
GOD
,
and
relieue
him
that
hath
neede
of
thy
helpe
,
or
thou
wilt
answere
him
,
as
Nabal
answered
Dauid
,
1.
Sam
.
25.10
.
And
for
this
cause
I
beseech
all
that
feare
GOD
,
to
consider
the
reason
which
the
Lorde
vseth
,
Deutro
.
23.20
.
That
the
Lorde
thy
God
may
blesse
thee
in
all
that
thou
settest
thine
hande
to
,
to
perswade
men
,
freely
and
without
vsurie
to
lende
to
them
that
are
impouerished
and
decaied
,
as
if
the
Lord
had
said
,
as
thou
would
haue
me
to
blesse
thee
,
so
helpe
thou
and
relieue
him
that
is
decayed
.
Thirdly
,
that
which
the
Lord
permitted
the
Iewes
to
doe
for
the
punishment
and
destruction
of
the
cursed
Canaanites
,
cannot
possiblely
be
turned
to
a
blessing
to
Gods
people
.
But
the
Lord
permitted
the
Iewes
to
lend
vpon
vsurie
to
the
Canaanites
for
a
kind
of
punishment
to
destroy
them
withall
.
Therefore
if
one
brother
lend
to
another
vpon
vsurie
,
whether
he
be
rich
or
poore
,
it
is
to
punish
,
and
to
destroy
him
,
as
wofull
experience
teacheth
vs
how
true
this
is
:
for
many
whole
families
,
man
,
wife
,
and
children
are
destroyed
and
vndone
by
vsurie
.
The
gallows
are
permitted
and
approued
to
the
sheriffe
or
to
some
other
vnder
him
to
hang
vp
theeues
,
murderers
,
and
such
other
malefactors
,
but
God
forbid
that
we
should
thinke
them
meete
for
good
men
.
And
so
vsurie
was
permitted
to
the
Iewes
as
a
gallous
,
as
a
gibbet
,
or
such
other
punishment
to
destroy
the
Canaanites
,
and
how
then
can
it
be
good
for
the
Lords
people
.
Fourthly
,
I
reason
thus
.
Where
the
principall
is
not
warranted
,
there
ought
to
be
no
couenanted
and
warranted
gaine
.
But
in
this
kinde
of
lending
,
which
is
called
mutuum
,
and
wherein
only
vsurie
is
,
the
principall
is
not
warranted
.
And
therfore
there
is
no
warrant
in
the
word
of
God
for
vsutie
.
That
the
principall
ought
not
to
be
warranted
,
it
may
appeare
two
wayes
.
First
by
comparison
,
&
secondly
by
scripture
.
The
comparison
shal
be
betweene
those
two
kindes
of
lending
,
wherof
I
spake
before
.
For
if
in
the
former
kind
of
lending
,
(
where
the
same
thing
that
was
borrowed
,
is
to
be
restored
againe
,
&
wherein
lesse
fauour
is
shewed
to
the
borrower
)
the
principall
be
not
warranted
,
then
much
lesse
ought
it
to
be
warranted
in
this
second
kinde
of
lending
,
where
greater
fauour
is
shewed
to
the
borrower
.
But
in
the
former
kind
of
lending
the
principal
is
not
warranted
,
if
it
perish
without
any
falt
of
the
borrower
as
it
is
Exod
.
22.14
.
And
if
a
man
borrow
ought
of
his
neighbour
,
and
it
be
hurt
,
or
else
dye
.
The
owner
thereof
not
being
present
(
and
therfore
might
suspect
it
perished
through
the
misusage
of
the
borrower
)
he
(
that
is
,
the
borrower
)
shal
surely
make
it
good
.
If
the
owner
therof
be
by
,
he
(
that
is
the
borrower
shal
not
make
it
good
.
Therfore
in
this
second
kinde
of
lending
the
principall
ought
much
lesse
to
be
warranted
.
The
scripture
to
proue
that
the
principall
ought
not
to
be
warranted
in
this
second
kinde
of
lending
,
is
written
Deut.
15.
where
the
Lord
commaundeth
,
that
euery
seuenth
yere
should
be
a
yere
of
freedom
for
diuers
things
.
And
if
any
man
had
lent
any
thing
to
his
brother
,
which
the
borrower
was
not
able
to
pay
againe
before
the
yere
of
libertie
,
that
then
the
lender
should
freely
remit
and
forgiue
the
debter
the
principall
;
the
wordes
are
these
Deut:
15.2
.
And
this
is
the
manner
of
the
freedome
:
euery
creditour
shall
quite
the
loue
of
his
hand
which
he
hath
lent
to
his
neighbour
:
he
shall
not
aske
againe
of
his
neighbour
,
nor
of
his
brother
:
for
the
yere
of
the
Lords
freedome
is
proclaimed
.
Seeing
then
the
principal
is
not
warranted
,
but
must
be
remitted
and
forgiuen
,
if
the
borrower
be
not
able
to
repaye
it
againe
,
according
to
Christs
wordes
Luke
6.35
.
lende
looking
for
nothing
agaiue
,
there
is
no
scripture
to
allow
lucre
and
gaine
for
the
principall
,
and
so
no
vsurie
alowed
by
the
word
of
God
.
Fiftly
,
I
finde
but
one
kinde
of
vsurie
only
in
the
scripture
,
and
that
alwayes
condemned
,
neuer
approued
,
as
it
may
appeare
in
the
three
places
alledged
before
out
of
the
law
,
and
Psal
.
15.5
.
&
.
109.11
.
Prou.
28.8
.
Eze
.
8.13
.
&
22.12
.
and
wheresoeuer
else
it
is
mentioned
.
Wherefore
vsurie
is
not
lawfull
by
the
word
of
God
.
Sixtly
,
I
saide
before
,
that
vsurie
is
the
abuse
of
lending
.
For
when
men
couenante
for
some
lucre
and
gaine
for
the
lending
of
that
which
the
Lord
commaundeth
to
be
lent
freely
,
and
without
any
vsurie
,
then
they
abuse
lending
.
Now
the
abuse
of
a
thing
cannot
be
iustified
,
and
therefore
vsurie
is
condemned
.
Seauenthly
,
vsurie
is
a
thing
so
repugnant
to
nature
and
reason
,
that
not
only
Christian
nations
,
but
heathens
also
,
whose
chiefest
scholmaister
is
that
instinct
which
is
grauen
in
their
natures
,
doe
disalow
ssurie
throughout
the
world
.
For
I
neuer
heard
or
read
of
any
that
doe
approue
of
vsurie
.
Wherefore
that
which
the
Lord
disaloweth
in
his
word
,
and
all
nations
vnder
heauen
mislike
,
cannot
be
lawful
,
neither
ought
Christians
to
defend
it
.
And
these
are
my
reasons
.
Quest
.
But
are
not
many
worthie
men
in
the
Church
of
God
,
of
a
contrary
iudgment
?
Ans.
Not
any
at
all
that
I
knowe
of
.
For
where
diuers
worthie
men
seeme
to
allow
vsurie
with
som
caueates
and
exceptions
,
I
am
of
their
minde
,
but
I
must
ad
this
with
all
,
that
when
they
haue
hampered
,
&
hemmed
in
the
vsurers
on
euery
side
,
with
such
holy
and
religious
caueats
and
lessons
,
they
alter
the
qualitie
of
it
,
and
make
it
noe
vsurie
,
but
a
lawful
kinde
of
trade
and
dealing
.
There
are
many
strong
poisons
which
the
learned
phisitian
can
so
qualifie
,
that
a
sicke
person
may
take
a
potion
wherein
some
of
the
poyson
is
.
And
so
holy
men
of
God
haue
done
,
and
doe
temper
and
qualifie
the
vsurers
poison
that
they
make
thereof
a
holsom
medicine
for
many
distressed
persons
.
Quest
.
Whether
is
it
lawfull
to
borrow
vpon
vsurie
?
Ans.
I
will
answer
you
this
question
by
leasure
,
and
by
little
,
as
I
haue
done
the
former
.
For
there
are
diuers
sorts
of
borrowers
,
al
whose
conditions
are
not
alike
,
and
therefore
one
answere
wil
not
serue
them
al.
And
specially
there
are
three
sorts
of
borrowers
.
First
,
Som
borrow
of
necessitie
some
men
decayed
or
in
greate
distresse
and
neede
,
are
constrained
to
borrow
,
either
to
supplie
present
wants
,
or
to
preuent
great
inconueniences
.
And
because
in
these
daies
charitie
is
rather
dead
,
then
could
,
they
must
either
borrow
vpon
vsurie
,
or
haue
nothing
lent
vnto
them
at
al.
These
mens
cases
are
to
be
pitied
,
and
the
Lord
biddeth
vs
to
lende
vnto
then
freely
,
and
forbiddeth
vs
to
take
any
vsurie
of
them
Leuit.
25.55
.
But
the
are
not
any
where
in
the
scripture
forbidden
to
borrow
vpon
vsurie
,
when
they
cannot
otherwise
haue
to
supply
their
necessitie
,
no
more
then
they
are
forbidden
to
to
giue
a
greate
deale
more
for
a
thing
then
it
is
worth
,
when
a
miserly
wretched
oppressor
knowing
their
present
neede
,
and
that
they
cannot
haue
that
they
want
any
where
but
of
him
,
will
not
sell
to
them
but
for
doubble
the
price
.
Secondly
,
Some
borrow
of
couetousnes
.
others
that
are
welthie
and
verie
wel
able
to
liue
themselues
,
and
also
to
relieue
others
,
doe
of
meere
couetousnes
borrow
greate
summes
of
monie
vpon
vsurie
,
as
especially
three
sortes
of
men
do
,
first
gentlemen
of
greate
Landes
and
liuings
,
secondly
,
rich
fermers
and
yeomen
,
thirdly
,
wealthie
marchants
.
And
that
because
they
will
buie
all
the
Lands
that
lies
neere
them
,
or
are
commodious
for
them
,
because
the
poore
shall
haue
no
place
to
dwel
in
,
but
by
their
leaue
and
good
liking
,
because
they
wilbe
richer
then
their
fellowes
,
and
generally
because
they
are
not
contented
with
that
blessed
state
the
Lord
hath
set
them
in
this
life
,
&
because
they
are
not
thankful
to
God
that
hath
made
thē
able
to
liue
very
plentifully
,
and
to
be
comfortable
and
helpeful
to
many
besides
,
whereas
he
could
,
and
can
,
and
sometime
doeth
for
mens
ingratitude
,
pull
dowen
vnsatiable
couetous
men
,
and
setteth
vp
the
meeke
and
lowlie
.
And
I
thinke
these
borrowers
vpon
vsurie
sinne
greatly
,
and
that
for
two
causes
,
The
first
cause
which
moueth
me
so
to
thinke
,
is
the
couetous
greedie
minde
,
that
moueth
them
to
borrow
vpon
vsurie
,
when
in
trueth
they
haue
no
neede
,
and
therefore
ought
to
be
content
with
their
estate
,
and
leaue
that
for
others
to
buie
and
purchase
which
of
themselues
they
are
not
able
to
compasse
but
by
this
vnlawfull
meanes
of
borrowing
vpon
vsurie
.
The
second
cause
is
taken
from
the
effects
that
follow
vpon
this
vnlawfull
borrowing
vpon
vsurie
which
are
many
but
I
will
at
this
present
obserue
two
effects
onlie
.
First
these
borrowers
vpon
vsurie
,
mainteine
the
cursed
vsurer
,
as
the
receiuer
doth
maintaine
the
these
.
For
though
there
are
many
of
the
first
sort
of
borrowers
,
whom
necessitie
constraineth
to
borrow
,
and
the
moe
a
greate
deale
by
these
meanes
,
yet
they
all
are
not
able
to
hould
so
many
vsurers
plowes
going
all
the
yere
long
as
we
see
there
are
,
but
many
vsurers
should
be
constrained
to
cease
from
making
so
long
furrowes
vpon
poore
mens
backes
,
and
buckle
themselues
to
some
better
trade
.
The
second
effect
is
,
that
the
poore
are
greatly
hindred
,
and
halfe
vndone
,
by
reason
that
these
men
borrow
vpon
vsurie
.
For
these
borrowers
vpon
vsurie
,
giue
so
excessiuely
much
for
the
lone
of
monie
,
that
they
must
either
giue
vp
housekeeping
,
and
take
a
chamber
in
the
corner
of
a
house
in
London
for
a
time
,
or
else
greately
diminish
their
house-keeping
,
that
by
pinching
and
sparing
that
way
,
they
may
get
vp
somwhat
towards
the
paying
of
the
excessiue
vsurie
,
which
the
tormenting
vsurer
hath
bound
them
vnto
,
Whereupon
it
followeth
that
the
poore
which
were
wont
to
be
set
on
worke
,
no
we
liue
idlie
,
and
without
maintenance
,
and
which
were
wont
to
be
relieued
with
much
comfort
,
are
now
destitute
,
and
shut
out
of
the
doores
,
and
sigh
and
grone
vnto
the
Lord
for
very
miserie
.
O
would
to
God
these
rich
borrowers
vpon
vsurie
would
thinke
it
a
more
glorious
thing
for
them
to
feede
and
cloath
the
poore
members
of
Iesus
Christ
with
some
parte
of
that
great
wealth
the
Lord
hath
made
them
stewards
of
,
euen
for
this
cause
among
others
,
that
they
should
comfort
the
needie
Prou.
3.27
.
and
so
honour
God
with
their
riches
Prou.
3.9
.
then
by
vnlawfull
meanes
to
purchase
much
vpon
earth
to
the
great
hurt
and
hindrance
of
the
poore
.
For
this
pinching
in
house
keeping
to
fill
vp
the
vsurers
bagges
,
is
the
vndoing
of
the
poore
.
But
besides
these
two
generall
effectes
,
each
of
the
borrowers
vpon
vsurie
,
hath
his
proper
and
peculiar
effectes
.
The
gentlemen
borrowing
vpon
vsurie
to
buy
more
landes
,
racketh
his
rentes
,
and
makes
all
the
poore
tenants
to
pay
the
vsurie
.
The
farmer
or
yeoman
selleth
his
corne
and
his
cattell
so
much
the
dearer
,
and
makes
the
buyer
to
pay
his
vsury
.
The
marchant
inhaunseth
the
price
of
his
wares
,
and
who
so
needes
his
marchandize
,
must
pay
his
vsurie
.
And
thus
the
cursed
vsurer
(
for
he
is
no
where
not
so
much
as
once
blessed
in
the
word
of
God
,
but
continually
cursed
,
besides
the
pitifull
sighing
of
the
poore
which
sendeth
to
God
a
daily
curse
against
him
into
heauen
)
he
is
the
head
of
all
this
mischiefe
;
the
rich
bowers
,
they
are
his
vpholders
;
and
lastly
the
poore
commonaltie
,
they
haue
all
the
burden
laid
on
their
backs
,
though
of
al
others
they
be
least
able
.
And
thus
the
vsurers
crooked
plowe
goeth
forward
.
The
third
sort
of
borrowers
vpon
vsurie
,
are
those
Salomon
speaketh
of
,
Prou.
13.7
.
Some
borrow
of
hypocrisie
There
is
that
maketh
himselfe
poore
,
hauing
great
riches
.
For
because
they
will
pay
no
tribute
to
Caesar
,
beare
no
ordinarie
charges
of
the
common
wealth
,
nor
pay
any
man
his
owne
,
if
they
can
once
finger
other
mens
goods
,
therefore
wil
they
eyther
borrow
somthing
of
a
vsurer
,
or
at
the
least
so
giue
it
out
,
that
men
might
pitie
their
case
,
and
let
them
alwaies
scape
scotfree
.
But
these
whiners
neede
rather
the
magistrates
authority
,
then
any
other
answere
,
and
therefore
I
will
leaue
such
hypocriticall
michers
without
any
further
answere
.
Quest
.
What
say
you
of
the
vsurer
?
Ans.
I
will
referre
you
for
answere
to
,
Pro
.
28.8
.
to
the
booke
of
the
preacher
,
Cap.
5.
ver
.
12.13.14.15
.
&
to
Ierm
.
17.11
.
which
places
if
you
list
to
read
thē
,
wil
answer
you
fully
.
Quest
.
What
say
you
of
restitution
where
iniurie
hath
beene
done
?
Ans.
I
wish
you
to
reade
the
seauen
first
verses
of
the
sixt
chapter
of
Leuiticus
,
&
there
you
shall
see
,
that
the
Lord
will
not
accept
his
sacrifice
that
hath
wrongfully
taken
any
thing
from
his
neighbour
,
before
there
be
a
recompence
made
.
Quest
.
What
say
you
more
of
this
commandement
?
Ans.
As
I
haue
said
of
all
the
former
,
that
to
consent
to
theft
is
stealth
,
and
likewise
in
wordes
to
wish
,
or
in
hart
to
desire
other
mens
goods
,
Math
.
15.19
.
But
I
will
onely
ad
two
or
three
reasons
to
diswade
all
men
from
stealing
by
any
meanes
in
thought
,
word
,
or
deed
.
First
,
it
is
the
decree
of
God
that
euery
man
shoulde
liue
vpon
his
owne
labour
,
with
the
sweat
of
his
browes
,
Gen.
3.17.18.19
.
Christ
therefore
biddeth
vs
aske
our
daily
bread
,
not
other
mens
,
Mat
.
6.
Paul
saith
,
2.
Thess.
3.10
.
he
that
will
not
worke
,
ought
not
to
eate
.
And
the
Lord
will
satisfie
them
with
good
,
that
walking
faithfully
before
him
,
call
vpon
him
,
Psal
.
81.11
.
Secondly
,
as
thou
wouldest
not
haue
an
other
to
take
from
thee
,
that
which
in
a
long
time
thou
hast
gotten
with
sore
labour
;
so
thou
ought
not
to
take
from
another
.
Mat
.
7.12
.
Thirdly
,
the
earth
is
the
Lords
,
and
all
that
is
therein
,
that
if
thou
walke
honestly
in
thy
calling
,
and
put
thy
trust
in
him
,
thou
needest
not
to
lacke
any
thing
:
if
thou
distrust
him
,
and
steale
thou
makest
God
thine
enemie
,
and
then
all
thou
stealest
shall
doe
thee
no
good
.
Fourthly
,
goods
euil
gotten
will
not
prosper
with
thee
nor
with
thy
posterity
,
and
Zophar
the
Naamathite
telleth
Iob
.
Cap.
20.
ver
.
5.10
.
and
Iob
himselfe
confesseth
,
Chap.
27.13.16
.
And
Salomon
saith
,
Pro
.
5.13.22
.
The
riches
of
the
sinner
is
laid
vp
for
the
iust
.
Quest
.
What
is
the
punishment
for
him
that
breaketh
this
commaundement
?
Ans.
The
breach
of
all
the
former
commaundements
was
punished
with
death
,
because
there
could
no
satisfaction
be
made
.
For
this
is
generall
,
&
as
I
take
it
,
runneth
throughout
all
the
commandementes
of
God
;
that
where
no
satisfaction
can
be
made
,
there
the
offender
is
to
be
punished
with
death
.
Wherfore
seeing
there
may
satisfaction
be
made
for
stollen
goods
,
the
punishment
appointed
for
the
theefe
is
satisfaction
as
you
may
read
,
Exod
.
22.1
.
&c.
If
a
man
steale
an
oxe
or
a
sheepe
,
and
kill
it
,
or
sell
it
,
he
shall
restore
fiue
oxen
for
the
oxe
,
&
foure
sheep
for
the
sheep
.
&c.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Quest
.
What
is
the
summe
of
this
ninth
commaundement
?
Ans.
If
you
remember
the
degrees
by
which
the
Lord
proceedeth
in
these
fiue
last
commandements
,
as
I
haue
noted
them
before
in
the
beginning
of
the
sixt
commandement
,
then
shal
you
see
that
here
in
this
ninth
commaundement
the
Lord
forbiddeth
a
man
any
way
to
impaire
the
credit
,
name
,
or
good
estimation
of
his
neighbour
.
And
for
this
purpose
the
Lord
elsewhere
in
the
scripture
somtime
setteth
before
vs
the
excellencie
of
a
good
name
to
make
vs
more
carefull
of
it
,
and
sheweth
how
pretious
a
thing
it
is
in
the
book
of
the
preacher
,
Chap.
7.3
.
saying
,
A
good
name
is
better
then
a
good
oyntment
.
And
in
another
place
he
saith
,
A
good
name
is
to
be
chosen
aboue
great
riches
,
&
a
louing
fauour
is
aboue
siluer
&
aboue
gold
,
Pro
.
22.1
.
And
sometime
to
dehort
vs
from
staining
the
credit
and
good
name
of
our
neighbour
,
he
setteth
out
a
false
witnesse
bearer
in
his
proper
colours
,
and
saith
,
A
man
that
beareth
false
witnesse
against
his
neighbour
is
like
an
hammer
,
&
a
sword
,
&
a
sharpe
arrow
,
Pro
.
25.28
.
And
yet
for
more
safety
of
a
mans
good
name
,
the
Lord
that
made
this
law
hath
backed
it
or
seconded
it
with
an
otherlawe
,
Deut.
19.15
.
One
witnesse
shall
not
rise
against
a
man
for
any
trespasse
,
or
for
any
sin
or
for
any
fault
thathe
offendeth
in
.
There
is
no
exception
eyther
of
person
or
cause
,
as
it
is
more
manifest
,
Deu
.
17.6
.
Num
.
35.50
.
Math
.
18.16
.
but
there
must
be
two
witnesses
at
the
least
,
to
proue
any
man
to
be
otherwise
then
he
professeth
himselfe
to
be
,
and
so
to
impeach
his
good
name
that
he
caried
before
.
So
great
care
hath
the
Lord
euen
of
our
credit
and
good
name
among
them
.
Whereby
euery
man
is
admonished
to
walke
soberly
&
sincerely
in
his
calling
,
that
he
empaire
not
his
owne
good
name
by
worde
or
deede
:
and
also
to
follow
the
Lords
example
,
and
be
carefull
to
maintaine
,
not
captious
or
sclaunderous
to
impeach
the
good
name
of
his
neighbour
.
Quest
.
What
if
a
man
offende
and
doe
that
which
is
euill
,
shal
it
not
be
spoken
?
Ans.
We
may
,
and
we
must
speake
of
it
,
but
with
discretion
,
as
tendring
his
good
,
and
not
labouring
to
shame
him
,
that
loue
may
couer
a
multitude
of
sins
,
Pro
.
10.12
.
&
1.
Pet
.
4.6
.
considering
that
thou
thy selfe
also
art
subiect
to
infirmities
,
and
therfore
should
so
behaue
thy selfe
to
thy
neighbour
,
as
thou
wouldest
he
should
doe
to
thee
,
Galat
.
6.1
.
And
specially
priuate
offences
are
priuately
to
be
spoken
,
and
to
the
offender
himselfe
,
and
to
no
other
except
thou
call
an
other
to
go
with
thee
,
as
a
witnesse
to
admonish
him
.
But
open
and
knowen
,
and
publike
offences
,
are
to
be
reproued
publikely
according
to
the
nature
and
qualitie
of
the
person
and
of
the
sinne
that
is
committed
.
Quest
.
Who
be
those
that
offend
against
this
commaundement
?
Ans.
First
they
that
falsely
accuse
others
,
as
they
that
accused
Naboth
,
1.
King
.
21.
and
Irijah
falsely
accused
Ieremie
the
prophet
and
brought
him
before
the
princes
,
Ierem
.
37.13
and
the
princes
that
falsely
accused
him
before
the
king
,
Ierem
.
38.4
.
The
ruler
&
gouernors
falsely
accused
Daniell
,
Dan
.
6.13
.
Haman
wrongfully
accused
the
Iewes
,
Ester
.
3.8
.
We
reade
how
Stephen
was
falsely
accused
,
Act
6.11
.
and
Paul
likewise
Act.
24.5
.
how
that
reuerent
and
worthy
man
of
God
Athanasius
of
Alexandria
in
Aegypt
was
most
falsely
and
impudently
accused
,
Theodoret
.
Lib
.
1.
cap
.
29.
sheweth
at
large
,
and
the
story
is
worth
the
reading
.
Secondly
to
false
accusers
we
may
ad
also
them
that
iustifie
the
wicked
,
as
the
scripture
ioyneth
them
together
,
Pro
.
17.15
.
He
that
iustifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
euen
they
both
are
abhomination
to
the
Lord
.
And
in
another
place
,
He
that
saith
to
the
wicked
,
thou
art
righteous
,
him
shall
the
people
curse
.
Prou.
24.24
.
And
Esaias
Chap.
5.23
.
denounceth
a
woe
against
him
.
Thirdly
,
they
that
rayle
vpon
men
and
reuile
them
,
as
Shemie
did
reuile
Dauid
,
2.
Sam
.
16.5
.
The
Iewes
reuiled
Christ
,
Math
.
27.29.39.41
.
and
him
that
was
borne
blinde
,
Iohn
.
9.28
.
And
many
take
pleasure
in
rayling
vpon
others
,
and
glorie
in
their
ripe
and
pregnant
wittes
,
as
though
it
coulde
be
a
Christian
glorie
to
reproach
the
image
of
God
.
And
he
that
in
euill
speeches
excelleth
,
he
crowes
,
as
if
he
had
wonne
the
game
,
when
he
hath
impudently
disgraced
and
outfaced
his
neighbour
.
Which
sinne
reigneth
euen
in
the
countrey
also
among
the
meanest
sort
of
people
,
as
though
there
were
the
gammes
of
Olympus
,
and
a
gleiue
or
garlande
for
the
worst
.
Others
by
reuiling
speaches
and
tearmes
couet
to
prouoke
men
to
requite
them
with
the
like
,
that
thereupon
they
may
picke
a
quarrell
,
either
to
fight
,
or
to
bring
him
in
danger
one
way
or
other
.
Dauid
saith
that
these
mens
wordes
be
very
swordes
.
For
as
man
pricked
by
his
aduersarie
with
a
sword
,
can
hardly
forbeare
to
defend
himselfe
by
fighting
:
so
the
prouoking
wordes
of
contentious
men
doe
pricke
the
heart
,
that
it
is
a
difficult
matter
to
bridle
the
tongue
,
and
not
to
answere
againe
.
There
are
a
great
number
of
halting
papists
,
Iesters
,
and
prophane
persons
,
which
by
quipping
and
nipping
make
often
iolly
sport
at
rich
mens
tables
,
and
therefore
they
are
heartely
welcome
whensoeuer
they
com
.
And
let
them
haue
but
an
inckling
whome
they
shoulde
girde
and
taunt
,
and
they
will
doe
it
smoothly
.
Fourthly
,
sclanderers
which
bring
vp
euill
reportes
vpon
their
neighbours
,
eyther
by
impudent
vntruethes
,
or
by
wresting
of
their
wordes
and
deedes
,
as
Doeg
both
slaundered
Dauid
and
Ahimelech
,
2.
Sam
.
22.9
.
Siba
slandered
Mephibosheth
with
an
impudent
lie
,
2.
Sam
.
16.3
.
and
the
scripture
is
full
of
such
examples
.
Fiftly
,
backbiters
,
which
priuily
and
secretly
whisper
as
in
the
night
,
that
they
may
discredite
others
,
as
the
Pharisies
went
about
to
vndermine
Christ
,
when
they
came
behind
his
backe
and
saide
to
his
disciples
secretly
,
why
eateth
your
maister
with
publicans
and
sinners
Math
.
9.11
.
And
many
there
are
in
our
dayes
which
reioyce
if
by
secret
wispering
the
can
discredit
the
subiect
with
the
prince
,
the
seruant
with
the
maister
,
the
inseriour
with
the
superiour
,
and
one
neighbour
with
another
.
Sixtly
,
scorners
,
and
mockers
,
which
deride
euery
mans
gestures
,
wordes
,
and
deeds
,
or
whatsoeuer
is
in
them
,
as
if
there
be
any
blenish
in
their
nature
,
any
imperfection
,
any
want
,
any
infirmitie
,
that
they
will
take
occasion
by
to
mocke
him
,
as
the
children
that
mocked
Elisha
,
and
said
,
Cum
vp
,
thou
bauld
heade
,
Cum
vp
,
thou
bald
heade
2.
king
.
2.23
.
When
the
Lord
in
his
iudgemente
hath
made
any
man
lame
,
or
laide
any
other
imperfection
vpon
him
either
of
bodie
or
minde
,
some
make
a
mocke
and
a
scorne
of
it
,
whereas
they
ought
rather
to
pittie
his
case
and
praise
God
because
he
hath
dealt
better
with
them
.
Others
mocke
men
for
their
pouertie
,
but
Salomon
saith
,
He
that
mocketh
the
poore
,
reproueth
him
that
made
him
Pro
.
17.5
.
Others
and
too
too
many
mocke
them
which
exhort
them
to
godlynes
,
as
the
men
of
Ephraim
,
Manasses
,
and
Zebulun
,
mocked
Hezekiah
and
his
messengers
,
when
he
exhorted
them
to
come
to
Ierusalem
to
keepe
the
passeouer
2.
Chro
.
30.10
.
Sanballet
and
Tobiah
mocked
Nehemiah
for
building
the
wal
of
Ierusalem
Nehem
.
4.2.3
.
Ishmael
mocked
Isaac
Gen.
21.9
.
When
Christ
came
to
raise
vp
the
rulers
daughter
that
was
deade
,
many
laughed
him
to
scorne
Math
.
11.24
.
Michal
despised
Dauid
2.
Sam
.
6.16
.
When
the
holy
ghost
was
sent
vpon
the
Apostles
,
many
mocked
and
saide
they
were
drunken
Act.
2.13
.
If
you
exhort
men
to
godlynes
,
they
will
mocke
you
and
say
you
are
too
too
holy
.
Ieremie
was
daily
mocked
Ierem
20.7
.
For
the
wisdom
of
God
is
counted
foolishnes
of
them
that
beleeue
not
.
But
Esaias
Chap.
57.4
.
saith
,
on
whome
haue
ye
iested
?
vpon
whom
haue
you
gaped
,
and
thrust
out
your
tongues
?
And
Salomon
saith
Pro
.
24
,
9.
the
scorner
is
an
abhomination
to
the
Lord
.
Seauenthly
,
they
that
are
tale-tellers
.
For
,
a
tale-teller
maketh
diuision
among
princes
Pro
.
16.28
,
And
by
comparing
Leuit.
19.16
.
with
Ezek
.
22.9
.
you
shall
see
the
fruite
of
them
.
Eightly
,
they
that
harken
to
euil
wordes
,
and
receiue
false
tales
Exod
.
23.1
.
as
Dauid
to
too
lightly
beleued
lying
Siba
.
2.
Sā
.
26.1
.
And
cōonly
there
is
dissention
made
among
deare
friendes
,
when
men
giue
credit
at
the
first
to
euery
flying
tale
.
Quest
.
What
reason
will
you
render
to
diswade
men
from
beareing
false
witnes
.
That
which
hath
beene
saide
is
sufficient
,
not
withstanding
I
will
ad
this
more
.
First
,
Iames
Chap.
3.
of
his
epistle
vers
.
4.5
.
compareth
the
tongue
to
three
things
that
is
,
to
a
bridle
wherewith
an
vnruly
horse
is
gouerned
,
to
the
rudder
of
a
ship
,
whereby
it
is
guided
through
the
great
seas
,
and
to
firie
:
&
sheweth
that
as
these
three
things
wel
vsed
serue
for
good
and
necessarie
vses
,
but
abused
or
vnskilfully
handled
ar
most
dangerous
and
hurtful
,
so
the
tongue
well
vsed
is
full
of
grace
,
but
abused
is
a
world
of
mischief
.
For
with
the
fruite
of
a
mans
mouth
shall
his
bellie
be
satisfied
,
and
with
the
increase
of
his
lippes
shall
he
be
filled
:
death
and
life
are
in
the
power
of
the
tongue
,
and
they
that
loue
it
shall
eate
the
fruite
thereof
Prouerbs
,
18.20.21
.
Secondly
,
lying
and
false
witnes-bearing
shew
that
we
should
be
the
sonnes
of
the
diuel
.
For
the
diuel
is
a
lier
,
and
the
father
of
lies
Iohn
8
,
44.
Thirdly
,
the
Lord
hateth
a
false
tongue
,
Pro
.
6.16.19
.
&
12.22
.
and
therefore
good
men
and
godly
ought
not
to
loue
it
.
Quest
.
What
is
the
punishment
which
is
appointed
for
him
that
beareth
false
witnes
?
Ans.
The
same
punishment
he
would
haue
brought
vpon
him
,
whome
he
accused
Deut
.
19.16.19
.
Thou
shalt
not
couet
thy
neighbours
house
,
neither
shalt
thou
couet
thy
neighbours
wife
,
nor
his
seruant
,
&c.
Quest
.
What
is
the
summe
of
this
tenth
&
last
commaundement
?
Ans.
In
all
the
former
commaundements
,
some
outward
acte
or
deed
was
commaunded
or
forbidden
,
but
in
this
last
the
Lorde
forbiddeth
only
the
desire
of
the
heart
.
Quest
.
You
saide
afore
in
euerie
commaundement
,
that
the
outward
facte
,
was
not
only
forbidden
,
also
the
inward
desire
of
the
heart
,
and
you
shewed
it
plainely
out
of
Math
5.21
.
&c.
&
15.9
.
how
then
commeth
it
now
to
passe
that
this
commaundement
conteineth
nothing
but
that
which
was
a
parcell
of
each
of
the
former
commaundements
?
Ans.
My
former
answeare
was
sufficient
,
but
not
manifest
enough
to
make
plaine
to
euery
one
the
difference
betwene
this
commaundement
and
the
other
nine
which
goe
before
,
therefore
I
will
briefely
make
the
difference
as
plaine
as
I
can
.
First
,
that
you
may
be
fully
perswaded
that
these
wordes
are
not
only
a
repetition
or
declaration
of
some
things
forbidden
in
the
nine
commaundements
going
before
,
but
a
new
and
an
other
commaundement
euen
the
tenth
(
for
you
heard
in
the
beginning
out
of
Deut.
4.13
,
that
there
are
ten
commaundements
)
expressed
by
an
other
word
,
whereon
yet
I
will
not
stand
,
the
Apostle
Paul
shall
answere
you
Rom.
7.
who
daily
examining
his
owne
wayes
,
and
his
owne
heart
by
the
commaundements
of
the
Lord
,
still
supposed
that
bare
thought
and
wandring
lust
had
beene
no
sinne
,
till
he
came
to
this
tenth
&
last
commaundement
,
where
he
found
it
written
thou
shalt
not
lust
.
In
consideration
whereof
he
found
himselfe
deeplier
guiltie
of
sinne
,
then
before
he
supposed
he
had
beene
.
Wherefore
his
wordes
are
manifest
and
sufficient
to
teach
vs
that
here
is
an
other
commaundement
,
euen
the
tenth
,
both
here
,
and
also
Deut
.
5.21
.
in
the
tenth
place
.
Secondlie
now
to
declare
the
difference
betweene
this
tenth
commaundement
and
the
other
nine
,
we
must
consider
sinne
,
and
the
degrees
thereof
from
the
beginning
to
the
end
.
And
first
of
all
there
is
originall
sinne
in
euery
man
as
the
scripture
beareth
record
Iob
.
14.3
.
Psal
.
51.7
.
Eccles
.
7.31
.
which
is
not
only
sinne
of
it selfe
but
also
the
roote
,
from
whence
other
sinnes
doe
bud
and
spring
,
and
shoot
foorth
themselues
,
the
fountaine
from
whence
other
sinnes
flow
and
the
nurce
which
feedeth
and
cherisheth
other
sinnes
.
In
the
second
place
we
are
to
consider
the
fruites
of
this
originall
sinne
,
Four
fruits
of
the
original
corruption
.
which
are
four
in
number
and
in
degree
one
proceeding
after
another
,
and
as
it
were
growing
one
out
of
another
,
or
one
vpon
another
And
first
out
of
original
corruption
,
as
out
of
a
filthie
puddle
or
chanell
when
it
is
stirred
arise
a
sinfull
concupiscence
or
lust
with
out
consent
of
will
,
as
it
may
best
appeare
in
young
children
.
For
as
that
lust
appeareth
in
them
before
they
be
come
to
the
other
three
degrees
following
:
so
we
must
vnderstand
it
lurketh
still
in
mans
nature
though
in
riper
yeres
it
be
not
so
manifest
.
In
the
second
place
there
is
the
very
same
lust
growne
vp
with
age
,
and
augmented
with
a
generall
and
wandring
consent
of
the
heart
,
as
it
were
with
another
fruite
,
which
men
shew
forth
when
they
say
in
their
hearts
,
and
some
times
with
their
mouths
,
I
would
this
mans
house
,
landes
,
cattell
,
seruant
,
wife
,
maide
,
&c.
were
mine
.
Whereby
they
declare
that
they
couet
other
mens
goods
,
and
lust
after
them
with
an
vnsetled
and
with
a
roauing
consent
of
the
heart
,
without
any
endeauour
to
obtaine
the
thing
that
is
desired
.
Thirdly
,
this
former
lust
groweth
vp
,
still
increaseth
as
it
were
a
new
and
third
branch
,
as
being
growen
taller
and
stronger
then
it
was
before
,
by
a
full
,
setled
,
and
resolute
consent
of
the
heart
,
not
only
generally
to
wish
and
couet
,
but
also
to
endeauour
to
obtaine
that
which
is
desired
.
And
this
desire
sheweth
itselfe
in
deedes
also
,
as
the
former
did
in
words
only
.
For
after
a
man
hath
so
resolutely
wished
&
lusted
after
his
neighbours
goods
,
that
he
will
haue
them
if
he
can
get
them
,
he
alwayes
vseth
meanes
to
obtaine
them
as
occasion
serueth
.
As
if
he
lust
after
his
neigybours
fielde
,
as
Ahab
did
after
Naboths
vineyard
,
he
will
seeke
and
vse
all
meanes
to
get
it
by
force
or
by
fraude
.
If
he
cannot
flatter
him
,
and
fetch
him
in
with
intising
words
,
then
wil
he
finde
some
quirk
,
proue
it
concealed
land
,
or
enter
some
action
against
him
to
vndoe
him
,
and
by
meere
oppression
obtaine
it
.
The
fourth
and
last
fruit
of
originall
sinne
is
,
when
things
so
vnlawfully
desired
,
are
likewise
obteined
vnlawfully
.
And
this
fourth
and
last
degree
the
Apostle
Iames
Chap.
1.15
.
of
his
epistle
,
calleth
perfect
sin
,
or
sin
finished
.
The
fruit
whereof
springing
from
originall
sin
,
and
growing
vpon
the
verie
toppe
of
all
these
foure
branches
is
death
,
as
the
same
Apostle
saith
.
Now
of
these
four
braunches
growing
out
of
originall
corruption
,
I
passe
ouer
the
first
,
as
not
mentioned
expresly
in
this
commaundement
,
because
it
is
without
any
consent
of
heart
,
which
consent
is
the
thing
here
forbidden
.
For
this
tenth
commaundemente
is
not
only
thou
shalt
not
lust
,
but
there
is
added
,
thy
neighbours
house
.
&c.
to
shew
that
here
is
forbid
a
lust
with
consent
of
hearte
.
For
no
man
can
couet
his
neighbours
house
but
with
consent
of
heart
.
The
second
branch
then
,
which
is
coueting
and
lusting
after
our
neighbours
goods
with
a
roauing
and
wandring
desire
(
but
without
any
setled
and
resolute
minde
to
obteine
it
if
we
may
)
is
the
thing
that
is
forbidden
in
this
last
commaundement
.
The
third
and
fourth
braunches
are
the
desires
and
deedes
which
were
forbidden
in
the
former
commaundements
.
Wherefore
the
thing
forbidden
in
this
last
commaundement
(
that
I
may
repeate
it
againe
)
is
a
roauing
and
raunging
lust
with
a
generall
consent
of
the
heart
to
wish
it
,
yet
so
that
a
man
should
checke
and
reproue
his
owne
heart
,
rather
then
he
would
his
desire
should
be
accomplished
.
If
a
man
couet
his
neighbours
wife
with
a
wandring
kinde
of
lust
,
&
if
there
were
opportunitie
to
enioy
her
,
but
yet
he
would
refuse
her
and
sharply
reproue
his
ranging
desire
,
euen
his
lust
is
here
forbidden
.
Which
teacheth
vs
what
perfection
of
loue
to
God
,
to
our
neighbours
,
and
what
holynes
of
life
these
commaundements
of
the
Lord
require
at
our
handes
.
Wherefore
let
vs
follow
the
counsel
of
Paul
2.
Cor
.
7.1
.
and
cleanse
ourselues
from
al
filthines
of
the
flesh
and
spirite
,
and
grow
vp
vnto
ful
holines
in
the
feare
of
God
.
And
who
so
meditateth
herein
daily
,
shall
finde
sufficient
cause
in
himselfe
to
humble
himselfe
before
the
Lord
,
as
finding
himselfe
deeply
guiltie
of
much
transgression
,
that
though
he
once
thought
with
Paul
that
he
was
aliue
without
the
Law
,
yet
now
behoulding
his
soule
in
this
and
in
the
former
commaundements
,
as
his
face
in
a
glasse
,
he
shal
see
that
sinne
reuiueth
,
and
that
he
him selfe
is
dead
Rom.
7.9
.
Quest
.
In
what
particular
branches
wil
you
inlarge
this
commandement
?
In
the
former
commaundements
each
one
hath
his
proper
obiect
,
but
the
obiect
of
this
commaundement
goeth
through
all
the
rest
of
the
second
table
,
and
in
this
is
to
be
inlarged
,
namely
in
coueting
our
neighboures
house
,
land
,
wife
,
seruant
,
oxe
,
&c.
And
the
opening
of
one
of
these
,
shal
serue
for
all
.
If
a
sonne
hauing
a
couetous
desire
and
wandring
lust
in
his
heart
,
and
say
thus
in
his
heart
,
I
would
I
were
in
possession
of
my
fathers
inheritance
,
he
breaketh
his
commandement
,
though
he
neuer
vtter
it
in
word
.
And
there
are
too
many
sonnes
now
a
daies
,
which
thinke
their
parents
liue
too
long
.
For
if
the
poet
could
say
long
since
,
filius
ante
diem
patrios
inquirit
in
annos
,
the
sonne
often
counts
his
fathers
age
before
he
dye
:
we
haue
no
cause
to
perswade
vs
that
this
is
the
golden
age
,
but
rather
that
according
to
the
dreame
of
Nebuchad-nezzer
Dan
.
2.
the
golden
heade
,
the
siluer
breastes
,
the
brasen
thighs
are
long
since
past
,
and
we
now
liue
in
the
time
of
the
yron
legges
the
feete
whereof
are
partly
yron
,
partly
clay
.
For
euen
the
loue
betweene
the
father
and
the
sonne
sometimes
is
like
the
coherence
of
yron
and
clay
.
Againe
if
any
rich
Ahab
desire
his
neighbour
Naboths
house
or
land
,
though
he
neuer
vse
.
Ahabs
meanes
to
purchase
it
,
yea
though
he
would
not
haue
it
vnlawfully
though
he
might
,
yet
when
he
shall
appeare
before
the
tribunall
seate
of
Iesus
Christ
,
and
the
bookes
or
bills
of
inditements
be
reade
,
then
shal
he
finde
that
wandring
desire
written
in
his
own
conscience
with
the
point
of
a
Diamond
that
it
cannot
be
rased
or
blotted
out
,
except
he
truly
repent
him
of
all
his
sinnes
,
&
by
a
liuely
faith
wipe
it
out
with
the
blood
of
Iesus
Christ
.
Wherefore
as
euery
man
examining
his
owne
soule
shall
finde
himselfe
guiltie
of
the
breach
of
this
commandement
in
any
one
thing
,
so
let
him
trie
himselfe
in
the
rest
,
and
therevpon
humble
himself
and
fal
downe
before
the
throne
of
grace
,
that
in
Iesus
Christ
our
high
priest
,
he
may
finde
grace
to
helpe
in
time
of
neede
Heb
.
4.16
.
For
Iames
saith
Chap.
4.5
.
The
spirit
that
dwelleth
in
vs
,
lusteth
after
enuie
.
And
Dauid
saith
Psul
.
94.11
.
The
Lord
knoweth
the
thoughts
of
man
,
that
they
are
vanitie
.
Quest
.
One
question
more
I
would
demand
,
and
it
is
this
.
Whether
God
hath
giuen
this
law
,
these
ten
commaundements
,
that
a
man
by
keeping
them
may
purchase
to
himselfe
eternal
blessednes
?
Ans.
I
haue
alreadie
dissolued
part
of
this
doubt
before
in
the
first
part
,
when
I
answered
your
50.
question
.
Neuerthelesse
I
will
giue
you
another
answere
to
your
demaund
now
,
and
repeate
one
answere
twise
ouer
for
to
make
it
plaine
.
First
when
Adam
was
created
in
the
beginning
,
euen
the
sixt
day
of
the
creation
,
God
did
not
create
him
cursed
and
miserable
,
and
then
gaue
him
a
law
by
which
he
might
merit
blessednes
:
but
God
first
created
him
good
,
blessed
,
&
holy
,
&
gaue
him
a
blessed
and
happie
life
.
Then
afterward
the
Lord
gaue
to
Adam
a
law
Gen.
2.15
.
&c
,
not
to
purchase
a
happie
life
,
for
he
had
a
blessed
life
giuen
him
before
at
his
creation
,
but
that
by
keeping
the
law
which
God
gaue
him
,
he
might
continue
still
in
Gods
fauour
,
and
in
that
blessed
state
of
his
creation
:
for
by
transgressing
the
law
he
lost
the
blessed
life
which
God
had
giuen
him
.
And
this
was
the
vse
of
the
Law
in
the
beginning
,
before
the
fall
of
Adam
.
Secondly
,
when
all
man-kinde
was
lost
in
Adam
,
because
of
his
disobedience
as
I
shewed
you
in
the
beginning
of
the
first
part
,
there
was
none
of
all
Adams
posteritie
that
could
redeeme
himselfe
by
his
workes
,
and
merit
the
blessed
life
he
had
lost
.
For
if
man
in
innocencie
could
not
keepe
Gods
Law
that
he
might
continew
in
that
blessed
life
he
had
receiued
of
God
,
much
lesse
is
he
able
to
recouer
that
he
lost
,
seing
he
is
now
farre
weaker
then
he
was
before
.
Therfore
the
Lord
that
is
rich
in
mercie
,
and
hath
mercie
on
whome
he
will
,
did
promise
Christ
,
and
in
fulnes
of
time
sent
Christ
,
to
take
our
humaine
nature
vpon
him
,
and
so
by
the
sacrifice
of
his
owne
bodie
once
only
offred
vpon
the
crosse
to
make
full
satisfaction
for
our
sinnes
,
and
so
reconcile
vs
to
God
againe
.
And
thus
by
the
death
of
Christ
,
and
not
by
merits
of
men
,
we
are
reconciled
to
God
,
and
restored
to
life
againe
.
Now
the
Lord
,
that
of
his
mercy
hath
thus
brought
vs
to
blessednes
againe
,
doth
not
leaue
vs
lawles
to
liue
as
we
list
,
&
do
what
we
wil
,
but
hath
the
second
time
also
giuen
vs
his
lawes
againe
,
not
to
purchase
life
thereby
,
for
of
his
mercie
in
Christ
Iesus
our
Lord
he
hath
giuen
vs
a
blessed
life
the
second
time
,
but
that
by
continuing
in
obedience
to
his
commaundements
,
and
by
keepeing
of
the
law
,
we
might
abide
&
continue
in
the
same
blessed
life
which
he
hath
freely
giuen
vs
,
and
not
by
transgressing
it
as
Adam
did
,
lose
our
happie
life
as
Adam
did
.
And
this
is
the
vse
of
the
law
now
to
vs
al
that
are
reconciled
to
God
in
Christ
,
euen
absolutely
and
intirely
to
keepe
the
whole
Law
of
God
that
we
may
abide
blessed
for
euer
:
for
if
we
but
once
breake
any
jot
of
Gods
Law
,
we
lose
our
blessednes
againe
as
Adam
did
.
Wherefore
the
Lord
seing
that
Adam
in
his
in
nocencie
did
not
keepe
the
law
and
that
we
in
our
corruption
,
though
reconciled
to
God
,
are
lesse
able
to
keepe
the
law
then
Adam
was
,
hath
also
giuen
Christ
Iesus
to
be
our
righteousnes
.
Christ
hath
fulfilled
the
whole
law
of
God
for
vs
,
and
imputeth
his
disobedience
to
vs
that
beleeue
in
him
,
and
therefore
we
desire
with
Paul
to
be
founde
,
not
hauing
our
owne
righteousnes
of
the
law
but
hauing
the
righteousnes
of
Iesus
Christ
.
And
thus
in
Christ
and
by
Christ
it
is
that
we
keepe
the
whole
law
,
and
so
continue
in
the
blessed
life
which
is
purchased
for
vs
by
Christs
death
.
Now
it
remaineth
for
vs
,
not
to
giue
ouer
our selues
to
all
vncleanenes
,
but
to
striue
to
the
perfection
of
that
sanctification
which
is
begunne
in
vs
by
the
spirit
of
God
,
and
so
to
walke
after
the
motions
of
the
spirit
,
not
after
the
lusts
of
the
flesh
,
as
Paul
teacheth
vs
Rom.
6.
&
7.
Quest
.
Now
that
you
haue
spoken
of
faith
,
of
the
sacraments
,
and
of
the
ten
commandements
,
it
remaineth
,
that
,
according
to
your
owne
order
propounded
before
,
you
should
speake
of
prayer
.
Wherefore
I
pray
you
proceede
to
open
that
also
.
Ans.
I
propounded
it
,
as
you
say
,
and
this
is
the
proper
place
for
it
,
that
whether
we
giue
thankes
to
God
for
any
blessing
and
grace
receiued
either
for
our
bodies
,
or
for
our
soules
,
or
for
both
:
or
else
we
craue
any
thing
at
Gods
hands
,
as
increase
of
faith
,
comfort
in
the
sacraments
,
or
strength
against
the
enemies
of
our
saluation
,
and
power
to
walke
after
the
spirit
,
we
should
haue
a
direction
out
of
Gods
word
that
our
prayers
framed
according
to
the
wil
of
God
,
might
be
acceptable
to
him
.
And
for
this
purpose
the
Lords
prayer
as
the
chiefest
in
all
the
word
of
God
,
for
this
purpose
,
were
to
be
taken
in
hand
,
and
laide
out
in
his
seueral
partes
and
branches
together
with
the
vse
of
each
part
.
And
there
are
in
it
four
things
chiefely
to
be
considered
:
first
a
preface
in
the
first
words
;
secondly
a
petition
or
crauing
of
such
things
as
concerne
Gods
glorie
and
our
necessitie
in
the
four
first
petitions
,
thirdly
a
deprecation
or
desiring
of
God
to
put
those
things
farre
from
vs
,
which
are
or
might
be
hurtfull
or
dangerous
vnto
vs
in
the
two
last
petitions
,
and
fourthly
the
conclusion
in
the
last
wordes
.
But
by
reason
that
I
haue
bene
longer
in
the
three
former
partes
of
faith
,
of
the
sacraments
,
and
specially
of
the
law
,
then
I
was
purposed
,
and
for
other
occasions
I
cannot
at
this
present
goe
forward
with
prayer
,
as
I
haue
done
with
the
rest
.
FINIS
.