Quest
.
1.
Who
are
to
be
catechized
and
instructed
in
the
Grounds
,
and
Principles
of
Christian
Religion
?
Ans.
All
such
are
to
be
catechized
,
and
instructed
in
the
Grounds
and
Principles
of
Christian
Religion
,
who
are
ignorant
of
them
,
and
vnderstand
them
not
,
of
what
estate
,
and
condition
soeuer
they
be
;
high
,
or
low
;
rich
,
or
poore
;
old
,
or
yong
;
male
,
or
female
:
for
there
is
no
respect
of
persons
with
God
,
but
he
will
that
all
men
shall
bee
saued
,
and
come
vnto
the
Knowledge
of
the
Truth
,
Rom.
2.11
.
1.
Tim
.
2.4
.
EXPOSITION
.
THis
order
of
teaching
,
and
instructing
the
youth
,
and
ignorant
,
in
the
Grounds
,
&
Principles
of
Religion
,
hath
alwayes
beene
in
the
Church
of
God
,
as
plainely
appeares
(
first
for
the
Old
Testament
)
in
these
words
of
the
Lord
to
Abraham
,
Gen.
18.
Gen.
18.17
,
19.
Shall
I
hide
from
Abraham
,
that
thing
which
I
doe
?
&c.
For
I
know
him
(
saith
God
)
that
hee
will
command
his
sonnes
,
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
,
to
doe
righteousnesse
,
and
iudgement
,
&c.
And
Deut
.
6.
Deut
6.6.7
,
8.
&
●
.
20
,
21.
These
words
which
I
command
thee
this
day
,
shall
be
in
thine
heart
,
and
thou
shalt
rehearse
them
continually
vnto
thy
children
,
&c.
And
afterwards
,
When
thy
sonne
shall
aske
thee
in
time
to
come
,
saying
,
What
meane
these
Testimonies
,
these
Ordinances
,
and
Lawes
which
the
Lord
our
God
hath
commanded
you
?
Then
shalt
thou
say
to
thy
sonne
,
We
were
Pharaohs
bondmen
,
&c.
Also
Deut
.
31.
Deut
31.12
,
13.
Gather
the
people
together
(
saith
the
Lord
by
Moses
)
men
,
women
,
and
children
,
and
the
stranger
that
is
within
thy
gate
,
that
they
may
heare
,
and
that
they
may
learne
,
and
feare
the
Lord
your
God
,
and
keepe
and
obserue
all
the
words
of
this
Law
,
&c.
What
can
be
spoken
more
plainely
?
It
being
the
Lords
expresse
goodwill
and
pleasure
,
that
not
onely
men
;
but
that
men
,
women
and
children
should
be
taught
,
and
instructed
,
in
his
Statutes
and
Ordinances
.
The
Prophet
Dauid
thought
it
in
like
manner
necessary
,
that
the
people
generally
should
come
to
the
knowledge
of
Gods
Word
;
and
therefore
Psal
.
1.
Psal
.
1.1
,
2.
pronounceth
him
blessed
,
that
takes
delight
to
meditate
therein
day
and
night
.
And
Psalm
.
119.
Psal
.
119.9
.
&c.
Wherewithall
shall
a
young
man
redresse
his
way
?
In
taking
heed
thereunto
according
to
thy
Word
&c.
This
might
yet
further
be
amplified
,
by
sundry
other
authorities
,
as
Exod
.
12.
and
13.
chap.
Exod
12.26
,
27
,
&
cha
.
13.24
,
15.
Psal
.
78.
Psal
.
78.1
,
2
,
3.
&c.
&c.
All
notably
shewing
,
how
highly
God
required
that
euery
Father
,
and
Master
of
a
Family
,
should
bee
so
perfect
and
skilfull
in
the
Doctrines
and
principles
of
the
Law
,
and
Word
of
God
as
that
they
might
not
only
walke
directly
themselues
in
the
wayes
of
holinesse
,
and
righteousnesse
:
but
bee
able
to
teach
,
and
instruct
their
Children
,
and
Families
,
from
generation
to
generation
.
To
put
the
which
in
practice
,
how
religiously
carefull
,
the
godly
Fathers
(
at
that
time
)
were
:
the
commendation
,
which
the
Lord
giueth
of
Abraham
in
the
place
before
alledged
,
doth
plainely
shew
.
Of
this
order
of
teaching
,
speaketh
the
Apostle
(
for
the
New
Testament
)
Heb
.
5.
&
6.
Heb
.
5.12
,
13
,
14
,
&
.
ch.
6.1
,
2
,
3.
where
hee
termeth
these
grounds
and
principles
of
Religion
,
the
doctrine
of
the
beginning
of
Christ
:
and
compareth
such
as
haue
need
to
be
instructed
therein
,
vnto
little
children
,
that
are
to
be
fed
with
milke
,
because
they
are
not
able
to
digest
strong
meat
.
And
therfore
exhorteth
,
that
leauing
these
things
,
they
should
be
led
forward
to
perfection
.
Hereunto
tendeth
also
the
doctrine
of
the
Apostle
Paul
,
Ephes
.
4.
1.
Thes
.
4.
2.
Tim
.
2.
Ephes
.
4.11
,
12
,
13
,
14
,
15.
1.
Thes
.
5.14
.
2.
Tim
.
2.24
,
25.
and
in
sundry
other
places
.
In
the
Primitiue
Church
(
after
the
dayes
of
the
Apostles
)
there
were
two
sorts
of
such
,
as
were
catechized
,
and
instructed
in
the
Grounds
and
Principles
of
Religion
.
A
first
sort
consisted
of
such
as
were
of
ripe
age
,
and
who
comming
vnto
Christianity
,
from
among
the
Iewes
,
and
Gentiles
,
were
first
taught
these
doctrines
of
the
beginning
of
Christ
,
of
repentance
,
and
faith
,
(
as
the
Apostle
calleth
them
,
)
then
baptized
,
and
afterward
admitted
to
the
Lords
Supper
.
The
second
sort
,
were
such
as
were
borne
in
the
Church
,
as
the
children
of
Christians
,
who
with
all
conuenient
speed
,
after
their
birth
,
were
baptized
,
as
members
of
the
Church
.
Afterward
,
being
instructed
,
they
were
likewise
receiued
to
the
Sacrament
of
the
Supper
.
Which
order
(
in
a
comely
and
commendable
maner
,
)
hath
continued
in
the
Church
of
Christ
,
euen
vnto
this
day
.
Now
,
wherefore
all
such
as
are
ignorant
,
and
vnderstand
them
not
,
are
thus
to
be
taught
,
and
instructed
in
the
Principles
of
Faith
,
and
Religion
:
Besides
the
expresse
commandement
of
God
,
whereof
I
haue
spoken
before
.
Another
maine
and
especiall
reason
is
,
because
the
knowledge
and
faith
of
these
things
,
is
as
necessarie
to
the
well-being
,
and
sound
estate
of
a
Christian
man
,
as
a
good
and
sure
foundation
is
to
an
house
,
or
other
building
.
For
euen
,
as
if
the
foundation
be
not
sure
,
and
good
,
whatsoeuer
is
builded
therevpon
cannot
possibly
stand
:
so
,
in
whomsoeuer
these
doctrines
and
beginnings
of
Christianitie
are
not
settled
,
and
established
:
let
such
a
one
make
what
faire
shew
hee
will
,
and
attaine
to
as
much
other
knowledge
as
hee
can
,
yet
is
all
in
vaine
,
and
to
no
purpose
.
Whosoeuer
(
I
say
)
perswadeth
himselfe
,
that
he
is
a
sound
and
good
Christian
▪
and
yet
hath
not
laid
these
things
for
a
foundation
:
hee
doth
but
most
miserably
deceiue
himselfe
.
There
is
vndoubtedly
no
more
stablenesse
in
the
Christianity
of
such
a
one
,
nor
any
more
reckoning
to
be
made
of
it
,
then
of
a
building
without
a
good
foundation
,
ready
with
euery
blast
of
winde
to
be
ouerturned
.
In
the
Church
of
Christ
,
the
children
of
God
are
not
all
of
one
age
,
and
strength
.
And
although
no
man
in
this
life
can
possibly
attaine
vnto
an
absolute
measure
of
wisedome
,
and
knowledge
,
in
spirituall
,
and
heauenly
things
,
(
the
perfection
hereof
,
as
of
all
other
like
graces
,
being
reserued
for
the
life
to
come
:
)
yet
very
rare
and
surpassing
excellent
gifts
hath
the
Lord
bestowed
vpon
some
.
So
as
the
Word
of
God
dwelleth
in
them
plenteously
in
all
wisedome
;
and
they
are
able
to
comprehend
with
all
Saints
,
which
is
the
breadth
,
and
length
,
and
depth
,
and
height
,
&c.
Col.
3.
&
Ephes
.
3.
Col.
3.16
.
Ephes
.
3.18
,
&c.
Whereas
many
,
yea
the
greatest
part
,
on
the
other
side
,
are
so
simple
in
knowledge
,
and
so
weake
in
faith
,
as
that
in
comparison
of
an
exquisite
knowledge
,
and
faith
,
they
are
to
be
estéemed
but
as
little
children
that
are
to
bee
fed
with
milke
,
and
cannot
digest
strong
meate
.
Now
as
it
is
in
vaine
,
to
offer
strong
meat
to
new
borne
babes
;
euen
so
,
to
as
little
purpose
is
it
,
to
preach
the
higher
,
and
harder
Doctrine
of
the
Gospell
vnto
such
,
who
in
the
degrees
of
Christianitie
,
are
not
growne
past
the
Principles
,
and
first
grounds
of
Religion
.
Which
,
as
it
worthily
tendeth
to
the
reproofe
of
all
such
in
the
Ministerie
,
as
neglect
a
constant
,
and
conscionable
discharge
of
this
duty
,
and
either
teach
not
at
all
,
or
account
it
sufficient
onely
to
preach
:
so
for
the
loue
of
your
saluation
,
and
to
the
end
you
might
either
bee
builded
vp
towards
Gods
Kingdome
,
by
such
degrees
as
he
hath
sanctified
,
or
vtterly
made
without
excuse
,
and
not
be
able
to
plead
(
when
yee
appeare
before
God
,
and
are
called
to
an
account
,
)
that
you
would
haue
learned
,
if
you
might
haue
been
taught
.
As
I
haue
beene
accustomed
many
yeeres
together
,
and
for
some
part
of
the
euening
exercise
to
handle
one
,
or
some
of
them
:
So
,
for
your
instruction
in
the
mysteries
of
saluation
,
and
better
preparation
to
the
Lords
Supper
,
(
which
is
shortly
to
bee
celebrated
,
and
whereof
yee
make
reckoning
,
for
the
most
part
,
to
be
partakers
:
)
My
purpose
is
,
(
through
Gods
assistance
)
to
begin
now
,
a
briefe
and
plaine
exposition
of
these
few
points
,
which
(
from
among
the
rest
)
I
haue
chosen
heretofore
,
and
for
the
most
part
of
them
,
giuen
you
in
writing
,
for
that
end
and
purpose
.
Only
crauing
at
your
hands
,
a
religious
attention
and
regard
,
that
when
you
come
to
giue
an
account
of
your
faith
,
and
how
well
you
haue
profited
:
You
speake
not
as
Parrots
,
but
with
soundnesse
of
iudgement
,
and
vnderstanding
.
As
the
Minister
,
as
a
wise
and
faithfull
Steward
,
Luke
12.42
1.
Cor
.
3.1
,
2
2.
Tim
.
4.2
.
ought
to
giue
to
euery
one
his
portion
,
and
that
in
due
season
;
milke
to
the
younglings
,
and
strong
meat
to
them
that
are
of
age
,
to
instruct
the
ignorant
,
to
comfort
the
feeble-minded
,
to
admonish
the
vnruly
,
to
exhort
with
the
sweet
promises
of
Gods
grace
,
and
mercy
in
Christ
Iesus
,
and
to
terrifie
with
the
threatnings
of
his
iudgements
,
according
to
the
diuers
occasions
that
are
offered
,
and
that
measure
of
gifts
which
hee
hath
receiued
:
euen
so
is
this
a
duty
required
also
,
and
that
after
a
speciall
manner
;
of
Parents
,
and
Masters
of
Families
.
For
it
is
not
inough
for
them
to
prouide
for
the
bodies
of
their
children
,
and
seruants
;
but
they
ought
to
bee
chiefely
carefull
for
the
good
of
their
soules
.
Many
thinke
that
if
they
finde
their
Seruants
sufficient
meat
and
drinke
,
and
pay
them
their
wag●s
,
they
haue
sufficiently
discharged
themselues
,
but
they
are
greatly
deceiued
.
For
what
doe
they
more
herein
,
then
the
very
Turkes
and
Infidels
,
that
know
not
God
?
Againe
,
if
men
thinke
themselues
discharged
by
prouiding
for
their
children
,
&
by
leauing
them
a
temporal
patrimonie
,
and
in
the
meane
season
neuer
regard
by
the
ordinary
meanes
which
God
hath
appointed
,
to
make
them
heires
and
inheritors
of
the
Kingdome
of
Heauen
:
What
doe
they
more
,
then
the
very
Iewes
and
Gentiles
?
To
leaue
them
rich
in
the
world
,
and
poore
in
God
;
to
lay
vp
for
them
treasures
on
earth
,
and
to
neglect
the
treasures
of
Heauen
,
which
are
the
true
and
euerlasting
substance
?
What
will
this
auaile
them
in
the
end
?
The
dwelling
houses
of
vs
Christians
in
this
time
of
the
Gospell
,
should
be
as
so
many
little
Churches
,
vsing
prayer
to
God
in
them
,
sometimes
together
with
our
Families
,
and
sometimes
more
priuately
by
our selues
;
catechizing
our
youth
,
teaching
the
ignorant
,
reading
the
Scriptures
,
singing
of
Psalmes
,
examining
our
Children
,
and
Seruants
,
how
they
profit
by
the
publike
Ministery
,
what
Doctrines
haue
beene
taught
,
and
exhortations
deliuered
,
encouraging
the
towardly
,
and
rebuking
the
other
.
Euery
Master
of
a
Family
(
in
this
flourishing
time
of
the
Gospell
)
should
be
able
to
say
with
Ioshua
,
chapter
24.
Iosh
.
24.15
.
I
and
my
House
will
serue
the
LORD
.
And
euery
Mistris
and
Dame
should
bee
as
Queene
Hester
,
Ester
4.16
.
who
answered
Mordecai
;
I
and
my
Maids
will
doe
likewise
.
Herein
haue
we
also
the
notable
example
of
Dauid
,
as
Psalme
101.
Psal
.
101.2
,
3.
Rom.
16.3
,
5.14
,
15.
Phil
.
2.
And
such
little
Churches
were
the
houses
of
Philemon
,
of
Priscilla
,
and
Aquila
,
&
of
many
others
that
might
be
remembred
.
And
thus
shall
we
giue
our selues
,
and
those
that
depend
vpon
vs
,
a
passage
,
and
entrance
into
Gods
Kingdome
.
But
alack
,
if
we
examine
the
matter
,
how
far
are
the
greatest
part
of
our
houses
,
from
being
(
as
it
were
)
such
little
Churches
?
Men
and
women
in
most
of
our
Families
,
so
vnable
to
teach
,
and
instruct
their
Children
,
and
Seruants
,
in
the
doctrine
of
saluation
:
that
they
haue
continuall
néed
to
be
taught
,
and
instructed
themselues
.
So
farre
from
praying
with
,
and
for
their
Families
,
that
very
seldome
they
pray
for
themselues
.
And
then
too
,
how
coldly
and
carelessely
?
how
without
sound
knowledge
,
sence
,
or
consideration
,
either
of
their
owne
wants
,
and
necessities
,
or
of
Gods
mercy
,
and
fauour
in
Christ
Iesus
?
It
is
too
apparant
.
But
I
passe
to
a
third
vse
.
As
to
the
being
of
an
house
,
there
must
not
onely
a
foundation
be
laid
,
but
the
rest
of
the
building
in
order
insue
:
so
to
the
being
of
a
sound
and
absolute
Christian
,
there
must
not
onely
be
a
true
knowledge
and
vnderstanding
of
the
first
grounds
,
and
principles
of
Religion
,
but
a
zealous
,
and
religious
profiting
also
,
in
the
rest
of
the
Doctrines
,
which
the
Lord
hath
reuealed
in
his
Word
.
It
being
in
very
deed
,
an
vnseemely
thing
,
for
such
as
haue
the
preaching
of
the
Gospell
among
them
,
to
be
alwayes
sticking
in
the
first
grounds
of
Religion
;
yea
,
euen
as
monstrous
,
as
it
is
to
remaine
alwayes
a
child
,
and
not
to
grow
from
the
degrées
of
infancy
,
hauing
fit
meanes
,
and
nourishment
orderly
applyed
.
We
haue
heard
the
Principles
of
Religion
,
with
other
Doctrines
of
the
Gospell
,
plainely
,
and
familiarly
taught
:
we
haue
had
liberty
,
and
opportunity
,
many
dayes
and
yeeres
together
,
to
meditate
vpon
them
,
and
to
exercise
our selues
in
them
.
Is
it
not
then
a
very
great
shame
,
and
an
intolerable
vnthankefulnesse
,
that
wee
should
continue
to
bee
herein
but
as
little
children
,
that
know
not
the
right
hand
from
the
left
?
If
we
should
be
asked
any
question
touching
our
worldly
affaires
,
we
can
(
for
the
most
part
)
giue
a
ready
answere
,
and
render
a
sound
reason
of
that
we
say
:
but
if
we
be
asked
any
question
,
touching
our
estate
before
God
,
and
how
the
case
standeth
with
vs
concerning
Faith
,
repentance
,
peace
of
Conscience
,
and
other
like
graces
of
Sanctification
:
wee
will
many
of
vs
be
found
mute
,
and
know
not
what
to
say
;
yea
,
and
which
is
most
of
all
lamentable
to
consider
,
nothing
at
all
are
we
ashamed
for
the
most
part
,
to
consider
our
ignorance
,
in
this
behalfe
:
This
old
Popish
poison
hath
so
infected
mens
hearts
,
that
ignorance
is
the
mother
of
deuotion
;
And
that
if
they
can
say
the
Lords
Prayer
,
&c.
If
they
come
to
the
Church
,
and
goe
vnder
the
names
of
Christians
,
and
Protestants
,
it
is
sufficient
.
And
more
precisenesse
then
necessary
,
to
labour
for
further
perfection
:
wherein
they
wretchedly
deceiue
themselues
.
But
to
help
and
remedy
this
(
as
much
as
is
possible
)
remember
alwayes
(
I
beseech
you
,
Brethren
)
and
keepe
this
in
minde
,
that
the
best
Christians
,
and
such
as
be
indued
with
greatest
graces
,
are
very
farre
from
being
thus
conceited
of
themselues
.
They
,
euen
they
(
I
say
)
seeing
iust
cause
to
complaine
,
and
finde
fault
with
their
owne
ignorance
,
and
slacknesse
in
holy
duties
;
and
to
bee
more
grieued
with
that
which
they
want
,
for
the
inriching
and
furnishing
of
their
soules
;
then
ioyous
in
that
which
they
haue
attained
.
And
that
he
on
the
other
side
,
which
thinketh
of
himselfe
,
either
that
he
is
already
forward
enough
;
or
that
a
little
more
knowledge
,
zeale
,
or
holinesse
will
serue
the
turne
:
Such
a
man
hath
vndoubtedly
no
true
zeale
,
no
true
holinesse
,
no
sound
knowledge
or
Religion
at
all
.
For
it
is
but
a
seeming
,
&
shew
of
Religion
,
where
there
is
no
care
of
increasing
it
.
Many
there
are
at
this
day
(
the
Lord
knoweth
)
of
whom
it
may
truely
be
said
,
that
they
are
growne
to
be
old
and
ancient
men
and
women
in
yeeres
;
but
yet
remaine
very
children
in
knowledge
and
vnderstanding
of
heauenly
matters
:
Neere
vnto
death
,
and
so
to
the
saluation
of
their
soules
,
(
as
a
man
would
thinke
▪
)
when
their
age
is
considered
,
but
very
farre
from
the
same
,
doe
they
plainely
shew
themselues
to
be
,
when
their
Religion
,
and
godlinesse
,
and
the
fruits
of
their
loue
to
the
Preachers
,
and
professors
of
the
Gospell
,
bee
duely
examined
,
and
regarded
.
And
which
is
most
lamentable
to
consider
,
as
none
commonly
are
more
ignorant
,
then
the
elder
sort
of
men
and
women
:
so
,
none
more
carelesse
of
instruction
,
nor
any
more
vnapt
,
or
vnwilling
to
be
taught
.
I
haue
knowne
many
in
this
Congregation
,
euen
from
their
childhood
;
and
among
the
rest
,
some
of
them
twenty
yeeres
,
some
ten
,
some
more
,
and
some
lesse
:
In
all
which
space
,
as
they
cannot
deny
but
that
they
haue
had
sufficient
time
:
So
may
I
boldly
,
and
with
good
conscience
(
I
praise
God
)
affirme
,
that
they
haue
had
meanes
in
some
good
measure
to
be
nourished
in
the
way
of
saluation
,
and
to
be
builded
vp
towards
Gods
Kingdome
,
in
the
sanctifying
graces
of
his
blessed
Spirit
.
But
can
it
bee
said
withall
,
that
they
haue
receiued
this
nourishment
,
and
are
so
builded
vp
?
It
were
surely
a
blessed
and
comfortable
thing
,
if
this
might
truely
be
so
verified
,
and
affirmed
:
And
that
the
contrary
were
not
rather
too
apparant
,
to
our
worthy
shame
,
and
reproofe
.
Many
of
vs
are
growne
in
wealth
,
but
not
in
Religion
;
growne
in
yeeres
,
but
not
in
grace
.
Nothing
at
all
nearer
,
but
rather
much
further
from
saluation
,
then
so
long
agoe
;
yea
,
I
say
,
then
ten
,
or
twenty
yeeres
since
.
Stepping
a
foot
forward
(
as
it
were
)
some
Sabbath
dayes
when
they
list
to
come
to
the
Church
,
and
to
lend
an
eare
to
the
hearing
of
Gods
Word
:
but
running
much
faster
from
it
,
euen
the
greatest
part
of
those
very
daies
,
besides
all
the
other
dayes
of
the
weekes
following
:
It
being
out
of
doubt
,
that
one
little
sleepe
,
or
sluggish
fit
,
in
the
time
of
preaching
,
and
Prayer
;
one
vaine
Oath
,
the
cherishing
of
one
corrupt
affection
,
be
it
either
to
anger
,
malice
,
incontinency
,
oppression
,
&c.
the
exercise
of
the
tongue
in
one
vaine
word
,
bee
it
in
swearing
,
lying
,
mocking
,
slandering
,
and
the
like
:
Any
one
of
these
(
I
say
)
or
any
such
like
,
set
a
man
much
further
backe
in
the
way
of
saluation
,
then
all
the
labour
and
paines
that
a
Minister
of
Christ
can
take
in
preaching
,
exhortation
,
and
doctrine
will
be
able
to
helpe
him
forward
againe
in
many
dayes
.
The
way
to
Heauen
is
an
ascent
,
and
a
going
vpwards
;
but
this
is
a
declining
and
a
going
downewards
.
And
easily
(
as
wee
know
)
may
a
man
goe
much
further
downe
a
steepe
Hill
in
the
space
of
one
houre
,
then
hee
shall
be
able
to
recouer
againe
in
many
houres
,
though
he
sweat
,
and
take
neuer
so
much
paines
to
doe
it
.
But
now
to
make
an
end
of
this
point
.
As
the
Papists
are
euidently
discouered
to
haue
hard
hearts
,
and
to
bee
deadly
enemies
to
the
saluation
of
Gods
people
,
in
denying
them
the
Bread
of
Life
,
without
which
,
there
can
be
nothing
but
fearfull
death
.
And
as
this
which
hath
been
spoken
,
bewrayeth
the
wretched
,
and
miserable
condition
of
all
the
rest
:
So
,
it
teacheth
vs
,
not
onely
to
glorifie
God
,
and
to
praise
his
Name
,
for
vouchsafing
vs
the
pure
preaching
,
and
free
passage
of
his
Word
,
with
freedome
to
heare
it
,
to
learne
it
,
and
to
make
profession
of
it
:
but
also
to
pray
,
and
beseech
him
,
for
the
gracious
assistance
of
his
blessed
Spirit
,
together
with
the
Ministerie
and
preaching
of
it
,
that
so
wee
may
not
enioy
so
great
a
grace
in
vaine
,
but
take
the
opportunitie
(
whiles
hee
in
mercy
doth
vouchsafe
it
)
to
bee
builded
vp
from
one
degree
of
holinesse
to
another
,
euen
vntill
we
become
perfect
members
of
Iesus
Christ
,
and
enioy
eternall
life
.
Quest
.
2.
What
is
Christian
Religion
?
Answ
.
Christian
Religion
consisteth
in
a
true
,
&
sincere
acknowledging
of
that
truth
,
which
is
according
to
godlinesse
,
Tit
.
1.1.2
.
Pet
.
1.3
.
1.
Tim
.
6.3
.
EXPOSITION
.
THis
terme
,
or
phrase
of
speech
,
Religion
,
is
deriued
from
a
word
which
signifieth
to
forsake
,
or
leaue
off
,
because
thereby
wee
leaue
and
forsake
false
gods
,
all
errours
,
and
earthly
desires
,
and
seeke
after
the
True
God
,
after
truth
,
and
heauenly
things
.
It
signifieth
a
friendship
,
a
knitting
,
a
vnity
or
league
,
with
the
true
,
and
euerlasting
God
.
And
sometimes
it
is
set
forth
also
by
the
name
of
Marriage
,
or
Wedlocke
.
For
as
they
that
are
confederate
,
are
vnited
together
,
and
made
one
by
a
League
,
or
Couenant
:
so
God
and
Man
are
knit
together
by
Religion
.
And
as
by
marriage
,
the
Husband
,
and
the
Wife
,
are
made
one
body
:
so
by
Religion
we
are
knit
into
a
spirituall
body
with
God
,
and
with
the
Sonne
of
God
,
as
with
our
Bridegroome
,
and
Head
.
Whereupon
it
followeth
,
that
whosoeuer
are
not
truely
religious
,
they
haue
no
fellowship
at
all
with
God
;
they
are
no
members
of
Iesus
Christ
;
they
are
not
sealed
to
eternall
life
,
but
Truce-breakers
,
disloyall
,
and
infamous
before
the
face
of
God
.
Secondly
,
when
wee
speake
of
Christian
Religion
,
wee
meane
the
Religion
of
Iesus
Christ
.
For
the
word
Christian
,
is
deriued
from
Christ
,
of
whom
wee
haue
the
name
of
Christians
,
being
vnseparably
knit
vnto
him
,
by
true
Faith
,
and
being
members
of
that
body
,
whereof
he
is
the
Head
.
But
to
passe
from
the
meaning
of
the
words
,
vnto
the
matter
.
Christian
Religion
consisteth
in
a
true
,
and
sincere
acknowledging
of
that
truth
,
&c.
In
these
words
where
it
is
said
not
simply
,
that
Christian
Religion
consisteth
in
the
knowledge
,
but
in
the
acknowledging
,
or
confession
of
the
Truth
:
And
not
in
a
bare
,
or
verball
,
but
in
such
a
confession
,
or
acknowledging
as
is
sincere
,
and
true
:
these
two
points
are
especially
offered
to
our
consideration
.
First
,
what
euery
true
Christian
must
acknowledge
,
and
make
profession
of
:
and
secondly
,
how
and
after
what
manner
the
fame
must
be
done
.
As
touching
the
first
;
Euery
tongue
ought
to
confesse
to
the
glory
of
God
,
as
the
whole
truth
which
he
hath
reuealed
in
his
Word
:
so
especially
the
faith
,
and
hope
,
which
we
haue
in
Christ
Iesus
to
eternall
life
:
yea
,
euen
the
whole
doctrine
of
that
our
faith
and
Religion
,
boldly
,
and
publikely
,
as
occasion
is
offered
.
In
this
sence
doth
the
Apostle
writing
to
the
Hebrewes
,
chapter
3.
call
Christ
Iesus
the
High
Priest
of
our
profession
.
Heb
.
3.1
.
Heb
.
10.23
&
cha
.
13
,
15.
And
after
,
chapter
10.
Let
vs
hold
fast
the
profession
of
our
Faith
without
wauering
.
And
chap.
13.
Let
vs
by
him
offer
the
sacrifice
of
praise
alwayes
to
God
,
that
is
,
the
fruit
of
the
lips
which
confesse
his
Name
.
Herein
we
haue
the
examples
of
the
Apostles
,
Act.
4.8
,
9.
&c.
chap.
5.30
.
Act.
24.14
,
15.
1.
Tim
.
6.12
,
13.
Acts
4.
and
of
Paul
before
Felix
,
chapter
24.
Of
Timothy
,
as
is
testified
to
his
commendation
,
1.
Tim
.
6.
Yea
,
euen
of
our
Lord
Iesus
Christ
himselfe
,
who
vnder
Pontius
Pilate
witnessed
a
good
confession
.
Now
although
all
these
,
as
a
cloud
of
Witnesses
may
seeme
suffcient
to
confirme
vs
in
the
truth
of
this
point
;
yet
being
(
as
it
is
)
a
matter
of
great
importance
.
and
most
necessary
for
our
times
,
to
be
thorowly
considered
,
&
vrged
to
mens
consciences
:
●
will
labour
to
make
it
yet
more
apparant
,
by
some
speciall
reasons
.
First
,
the
confession
of
our
Faith
,
and
hope
in
Christ
Iesus
,
hath
a
great
promise
of
a
rich
reward
,
ioyned
with
it
,
and
added
vnto
it
;
whereas
the
starting
backe
from
it
,
hath
on
the
contrary
a
grieuous
curse
.
As
both
parts
hereof
are
plaine
,
in
the
words
of
our
Sauiour
,
Math
.
10.
Math
.
10.32
,
33.
Whosoeuer
shall
confesse
mee
before
men
,
him
will
I
also
confesse
before
my
Father
which
is
in
Heauen
;
and
whosoeuer
shall
deny
me
before
men
,
him
will
I
also
deny
before
my
Father
which
is
in
Heauen
.
And
to
be
denied
of
Christ
,
before
his
Father
:
what
is
it
else
,
but
to
bee
vtterly
cast
out
of
his
presence
,
and
from
all
partaking
of
his
grace
,
and
fauour
.
Secondly
,
this
confession
is
a
necessarie
fruit
,
and
consequence
of
Faith
.
For
where
true
Faith
is
in
the
heart
,
there
will
follow
confession
with
the
mouth
,
as
2.
Cor
.
4.
2.
Cor
.
4.13
.
Because
(
saith
the
Apostle
)
wee
haue
the
same
Spirit
of
Faith
,
according
as
it
is
written
;
I
beleeued
,
and
therefore
haue
I
spoken
:
We
also
beleeue
,
and
therefore
speake
.
Hee
that
is
either
afraid
,
or
ashamed
to
confesse
Christ
and
his
Gospell
with
the
mouth
:
such
a
one
vndoubtedly
,
hath
not
the
true
Faith
of
Christ
in
his
heart
.
If
thou
shalt
confesse
the
Lord
Iesus
with
thy
mouth
,
(
saith
the
Apostle
,
Rom.
10
Rom.
10.9
,
10.
)
and
beleeue
in
thy
heart
,
that
God
raised
him
from
the
dead
,
thou
shalt
be
saued
.
For
with
the
heart
,
man
beleeueth
vnto
righteousnesse
;
and
with
the
mouth
,
man
confesseth
to
saluation
.
Againe
,
how
acceptable
a
thing
it
is
in
the
sight
of
God
;
what
an
excellent
branch
of
true
Christianity
;
how
necessary
for
the
sealing
and
assurance
of
our
saluation
,
to
adioyne
a
sincere
confession
of
the
mouth
,
with
a
faithfull
beleeuing
of
the
heart
.
It
is
further
confirmed
,
Psal
.
116.
Psal
.
116.10
.
I
beleeued
(
saith
the
Prophet
)
and
therefore
did
I
speake
;
meaning
in
way
of
confession
,
to
the
glory
and
praise
of
GOD
.
Hereunto
belong
also
the
notable
confessions
of
Nathaniel
,
Ioh
.
1.
Ioh
.
1.49
.
Rabbi
,
thou
art
the
Sonne
of
GOD
,
thou
art
that
King
of
Israel
.
Of
Peter
,
Mathew
16.
Mat
.
16.16
in
the
name
of
all
the
Disciples
,
Thou
art
the
Christ
,
that
Son
of
the
liuing
God
.
And
Ioh
.
6.
Joh
.
6
68
,
69.
Lord
,
to
whom
shall
we
go
?
Thou
hast
the
words
of
eternall
life
.
1.
Ioh
.
4.15
.
And
we
beleeue
,
&
know
,
that
thou
art
that
Christ
,
that
Sonne
of
the
liuing
God
,
1.
Ioh
.
4.
And
whosoeuer
confesseth
,
that
Iesus
is
the
Son
of
God
,
in
him
dwelleth
God
,
&
he
in
God
.
Thus
you
sée
some
reasons
,
wherfore
euery
true
Christian
must
confesse
,
&
acknowledge
that
truth
,
which
is
according
to
godlinesse
:
Yea
,
and
how
plentiful
the
Scripture
is
,
in
describing
&
setting
forth
the
notable
confessions
of
the
Saints
and
seruants
of
God
,
after
their
Calling
,
and
conuersation
to
the
Faith
of
Christ
.
Whereby
the
truth
of
this
point
is
cleerely
confirmed
,
that
herein
we
haue
a
notable
argument
,
that
wee
are
true
Christians
indeed
,
and
doe
vndoubtedly
belong
to
eternall
life
:
if
we
haue
so
profited
by
the
preaching
of
the
Gospell
,
as
that
together
with
the
planting
,
and
establishing
of
a
true
,
&
liuely
faith
in
Christ
Iesus
,
to
the
free
,
and
particular
forgiuenesse
of
our
sinnes
,
to
our
iustification
,
and
saluation
:
We
finde
our selues
able
in
some
acceptable
measure
,
and
zealous
,
and
willing
according
to
our
measure
,
to
make
profession
hereof
,
without
wauering
,
and
without
being
ashamed
of
the
same
.
Whereas
on
the
contrary
,
how
great
a
fault
,
and
how
vntolerable
an
vnthankefulnesse
it
is
,
either
not
to
know
how
to
make
this
confession
,
or
to
deny
it
,
or
to
be
ashamed
of
it
:
besides
the
expresse
words
of
our
Sauiour
himselfe
,
Math
.
10.
which
I
alledged
before
:
This
is
further
manifest
,
2.
Tim
.
2.
2.
Tim
.
2.12
.
If
we
deny
him
,
he
will
also
deny
vs.
Now
let
vs
consider
what
profitable
vses
may
be
made
of
this
.
First
,
wee
may
see
by
that
which
hath
been
spoken
,
that
wee
are
not
left
at
our
owne
liberty
,
whether
wee
will
make
a
solemne
,
and
sound
profession
of
the
Gospell
,
and
Religion
of
Christ
,
or
no
,
no
more
then
it
is
at
our
owne
choice
,
whether
wee
will
beleeue
,
or
no
;
or
whether
wee
will
bee
saued
,
or
not
.
They
that
thinke
the
confession
of
the
truth
of
the
Gospell
,
and
Religion
of
Iesus
Christ
,
to
be
of
no
absolute
necessitie
,
but
a
thing
indifferent
,
whether
it
be
done
or
no
;
such
are
no
better
then
very
Libertines
,
that
would
liue
as
they
lust
,
and
who
indeede
make
no
conscience
of
any
Religion
at
all
.
Secondly
,
we
see
that
it
is
not
inough
for
vs
not
to
deny
Christ
,
&
the
Gospell
,
but
it
is
required
of
vs
,
that
wee
confesse
him
and
his
truth
,
euen
before
men
.
Let
vs
know
,
that
confession
,
and
saluation
,
must
goe
together
:
If
we
wait
for
the
one
,
we
must
expresse
the
other
.
If
confession
goe
before
,
we
may
build
surely
,
and
ground
our selues
strongly
vpon
the
promise
of
Christ
,
that
the
saluation
of
our
soules
shall
follow
after
,
and
that
no
man
shall
bee
able
to
take
it
from
vs.
This
made
the
Apostle
say
,
2.
Tim
.
1.
2.
Tim
.
1.12
For
this
cause
I
suffer
those
things
,
but
I
am
not
ashamed
,
for
I
know
whom
I
haue
beleeued
:
and
I
am
perswaded
he
is
able
to
keep
that
which
I
haue
committed
vnto
him
against
that
day
.
Thirdly
,
it
is
required
of
vs
,
that
we
shew
our selues
ready
,
and
absolute
,
to
giue
a
reckoning
of
our
Faith
,
and
hope
;
of
our
profession
,
and
Religion
,
whensoeuer
we
shall
be
thereunto
required
.
For
it
is
greatly
to
the
honour
of
God
,
when
his
seruants
prepare
themselues
to
set
forth
his
truth
,
and
are
not
afraid
of
the
threatnings
of
such
as
are
the
enemies
thereof
.
And
this
is
that
which
the
Apostle
Peter
teacheth
,
1.
Epist.
3.
1.
Pet
.
3.15
.
Sanctifie
the
Lord
in
your
hearts
,
and
bee
ready
alwayes
to
giue
an
answere
to
euery
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meeknesse
,
and
reuerence
.
Fourthly
:
if
it
be
a
duty
that
lyeth
vpon
vs
,
to
make
profession
of
our
Faith
&
Religion
:
It
is
then
of
necessitie
that
we
labour
to
know
the
doctrine
of
Faith
,
and
the
truth
of
Religion
.
For
profession
of
the
Faith
,
presupposeth
a
knowledge
of
the
faith
.
For
how
can
we
confesse
that
which
wee
know
not
?
or
manifest
that
to
others
,
whereof
wee
are
ignorant
our selues
?
And
lastly
:
seeing
it
is
a
duty
to
open
our
mouthes
for
the
confession
of
his
Name
,
who
hath
called
vs
to
the
knowledge
of
his
truth
:
it
standeth
vs
vpon
to
pray
for
the
Spirit
of
strength
&
courage
,
that
wee
may
be
able
to
stand
in
the
time
of
danger
.
For
it
is
not
in
all
that
know
,
and
acknowledge
the
truth
in
their
hearts
,
to
auouch
it
,
&
to
maintaine
it
,
to
confesse
it
,
and
to
stand
to
it
:
but
this
is
onely
in
such
as
haue
receiued
,
the
strengthening
power
,
and
grace
of
Christ
.
And
therefore
notably
saith
the
Apostle
of
himselfe
,
Phil
.
4.
Phil
.
4.13
.
I
am
able
to
doe
all
things
through
the
helpe
of
Christ
who
strengtheneth
me
.
And
so
prayeth
he
for
the
Colossians
,
chapter
1.
Col.
1.11
.
that
they
might
bee
strengthened
through
the
glorious
power
of
Christ
.
This
may
suffice
to
bee
spoken
in
this
place
concerning
confession
,
or
acknowledging
of
the
truth
.
In
the
handling
whereof
I
haue
been
the
more
large
;
not
onely
because
it
is
an
excellent
branch
of
true
Christianity
,
a
notable
argument
of
election
,
and
a
principall
part
of
that
obedience
which
the
Lord
requireth
at
our
hands
:
but
also
in
that
,
whereas
at
this
day
,
it
should
of
euery
one
bee
taken
vp
,
and
that
with
earnestnesse
,
and
delight
:
It
is
of
the
greatest
part
,
either
neglected
,
&
euen
reiected
,
as
a
matter
of
no
weight
,
or
as
a
thing
too
base
for
mens
estate
,
and
countenance
in
the
world
:
or
else
contemned
,
scorned
,
and
derided
,
as
a
matter
most
odious
,
foolish
,
and
vaine
.
Such
ignorant
Atheists
,
and
godlesse
persons
,
there
are
too
many
at
this
day
,
(
notwithstanding
the
cleere
light
of
the
glorious
Gospell
of
Iesus
Christ
shining
amongst
vs
,
)
that
will
not
sticke
to
condemne
that
with
the
reproachfull
termes
of
new-fanglenesse
,
precisenesse
,
&c.
and
to
make
a
by-word
,
&
a
scoffing
terme
of
that
,
which
the
Lord
so
highly
commendeth
;
yea
,
and
earnestly
requireth
(
vnder
the
paine
of
condemnation
)
of
euery
one
that
belongeth
vnto
him
.
Deadly
also
to
hate
,
disgrace
,
and
despight
those
(
to
the
vttermost
they
may
)
that
professe
Christ
,
and
his
Gospell
;
yea
,
euen
in
regard
of
their
profession
.
For
which
(
if
they
had
any
grace
in
their
hearts
)
they
would
thinke
the
better
of
them
,
glorifie
,
and
praise
God
for
them
,
and
settle
themselues
to
ioyne
together
with
them
,
in
a
sweet
harmony
,
and
sound
consent
.
But
as
all
such
do
hereby
plainely
discouer
of
what
spirit
they
are
:
and
that
being
(
by
their
owne
confession
)
no
professors
themselues
of
Christs
Gospell
;
it
is
not
the
Spirit
of
Christ
,
but
the
spirit
of
Satan
,
that
ruleth
and
raigneth
in
their
hearts
,
and
causeth
them
to
vtter
such
blasphemy
with
their
mouthes
:
So
,
must
we
learne
hereby
,
not
to
bee
discouraged
,
but
to
hold
fast
the
profession
of
the
glorious
Gospel
of
Iesus
Christ
,
without
wauering
:
Patiently
in
regard
thereof
passing
through
honour
,
and
dishonour
,
through
euill
report
,
and
good
report
,
not
being
dismayed
,
how
odious
and
contemptible
soeuer
it
bee
in
the
world
:
and
what
trouble
,
afflictions
,
or
persecutions
,
may
come
vpon
vs
,
for
well
discharging
our
consciences
in
this
behalfe
:
Saying
euery
one
with
the
Apostle
,
Rom.
1.
Rom.
1.16
.
I
am
not
ashamed
of
the
Gospell
of
Christ
:
it
is
the
power
of
God
to
saluation
.
And
with
the
Prophet
Dauid
,
Psalme
119.
Psa
.
119.46
I
will
testifie
of
thy
Statutes
,
euen
before
Kings
,
and
will
not
be
ashamed
.
The
second
Branch
.
Hauing
spoken
at
large
,
of
the
acknowledging
,
or
confession
of
the
truth
:
Now
,
as
touching
the
second
part
of
this
definition
,
and
to
make
it
also
as
plaine
,
that
Christian
Religion
consisteth
not
in
a
verball
,
but
in
a
true
,
and
sincere
confession
,
or
acknowledging
of
the
truth
:
That
is
is
not
inough
to
professe
Christ
,
and
his
Gospell
,
and
to
be
sound
,
and
resolute
in
the
matter
but
that
the
manner
also
must
be
duely
respected
,
that
it
bee
sincere
,
vpright
,
vnfained
,
and
free
from
all
hypocrisie
,
and
dissimulation
:
Let
vs
obserue
,
and
know
,
that
such
professors
only
haue
euermore
been
accepted
,
and
approued
of
God
.
There
haue
alwayes
beene
two
sorts
of
such
,
as
haue
made
profession
of
the
truth
:
the
profession
of
the
one
sort
,
consisting
onely
in
words
,
and
outward
shewes
:
but
the
profession
of
the
other
,
not
onely
outward
,
but
proceeding
from
a
faithfull
,
and
sincere
affection
.
Of
both
these
sorts
,
had
our
Lord
Iesus
Christ
experience
,
Iohn
6.
Some
of
the
Iewes
followed
him
from
place
to
place
,
with
honest
,
and
good
hearts
,
vnfainedly
desiring
to
be
taught
,
and
instructed
by
him
in
the
way
of
saluation
;
not
murmuring
when
they
heard
any
thing
deliuered
which
they
vnderstood
not
;
nor
taking
any
occasion
to
be
so
offended
,
as
to
forsake
,
and
giue
him
ouer
:
but
they
constantly
cleaued
vnto
him
,
and
continued
with
him
,
as
with
the
Sonne
of
God
,
and
the
onely
Lord
of
life
,
and
saluation
.
But
another
sort
,
and
as
it
is
very
probable
,
the
greater
part
followed
him
,
with
more
regard
of
their
bellies
,
then
of
their
soules
,
hoping
,
that
hee
would
haue
alwayes
fed
them
to
the
full
,
and
plentifully
furnished
them
with
all
manner
of
earthly
good
things
,
without
any
care
,
or
paines
on
their
behalfe
.
But
when
they
saw
their
expectation
deceiued
,
Ioh
.
6.26
,
27
,
&c.
&
heard
Christ
reproue
such
carnall
affections
,
and
exhort
them
to
labour
,
not
for
the
meat
which
perisheth
,
but
for
the
meat
which
endureth
to
eternall
life
:
then
they
began
to
murmure
and
grudge
,
and
to
bee
so
highly
offended
at
him
,
and
with
his
doctrine
,
as
in
great
displeasure
,
and
despight
,
vtterly
to
forsake
,
and
giue
him
euer
.
In
Gen.
4.
Gen.
4.4
.
it
is
plainely
recorded
,
that
when
there
were
but
foure
persons
,
which
worshipped
the
True
God
,
externally
witnessing
their
Religion
,
in
offering
the
first
fruits
of
the
Sheepe
,
and
of
the
ground
:
yet
one
of
them
,
namely
Cain
,
was
a
very
hypocrite
:
his
profession
of
Religion
,
and
worship
,
was
onely
outward
,
and
therefore
reiected
of
the
Lord
:
but
Abel
his
sacrifice
and
seruice
,
was
not
onely
outward
,
but
proceeding
from
a
faithfull
,
and
sincere
heart
.
According
as
Heb
.
11.
Heb
.
11.4
.
the
Holy
Ghost
thus
testifieth
to
his
notable
commendation
:
By
faith
Abel
offred
vnto
God
,
a
greater
sacrifice
then
Cain
,
by
the
which
faith
he
obtained
witnes
that
he
was
righteous
.
In
the
Families
of
Abraham
,
and
Isaac
;
Isaac
and
Ismael
;
Iacob
and
Esau
receiued
circumcision
alike
,
which
was
then
the
externall
signe
of
their
profession
;
by
reason
whereof
,
they
were
all
accounted
the
worshippers
,
and
seruants
of
God
:
but
yet
onely
Isaac
and
Iacob
were
true
worshippers
,
and
faithfull
seruants
,
as
Heb
.
11.
&
12.
Heb
.
11.18
.
cha
.
12.16
.
In
Psalme
50.
the
Lord
himselfe
expostulateth
the
matter
,
&
with
great
authoritie
reasoneth
with
such
,
whose
religion
is
only
in
words
,
and
outward
shewes
,
Psa
.
50.16
,
17.23
.
saying
,
What
hast
thou
to
doe
,
to
declare
mine
Ordinance
,
that
thou
shouldest
take
my
Couenant
in
thy
mouth
,
seeing
thou
hatest
to
be
reformed
,
and
hast
cast
my
words
behinde
thee
?
But
vnto
the
other
,
he
speaketh
thus
,
Hee
that
offereth
praise
,
shall
glorifie
mee
:
and
to
him
that
disposeth
his
way
aright
,
will
I
shew
the
saluation
of
God
.
For
the
further
description
also
of
both
these
sorts
of
professors
,
belong
the
Parables
which
Christ
vseth
in
the
Gospell
,
of
the
Field
,
Floore
,
&
of
the
Net
:
as
Mat
.
13.
Mat
.
13.24
&c.
&c.
For
as
in
a
Field
that
is
sowne
,
there
comes
vp
not
onely
good
Corne
,
but
Thistles
,
and
other
weeds
:
and
in
a
threshing
Floore
there
is
not
onely
pure
wheat
,
but
also
chaffe
:
and
as
in
a
Net
,
that
is
cast
into
the
water
,
there
comes
vp
not
onely
good
things
,
but
also
bad
:
So
in
the
visible
Church
,
among
such
as
professe
the
Gospell
,
there
are
not
onely
such
as
are
sincere
,
&
faithful
,
but
hypocrites
also
,
and
faithlesse
worshippers
,
and
seruers
of
God
:
Not
onely
such
as
with
good
consciences
,
pure
hearts
,
and
faith
vnfained
,
doe
serue
and
obey
the
Lord
:
but
such
also
,
as
are
euen
Reprobate
to
euery
good
worke
,
and
whose
end
is
to
bee
cast
eternally
from
the
presence
of
God
,
and
to
be
burnt
as
chaffe
in
the
fearefull
furnace
of
his
indignation
and
wrath
.
Thus
it
being
manifest
,
that
there
haue
alwayes
beene
these
two
sorts
of
professors
:
Now
let
vs
more
particularly
examine
their
seuerall
properties
;
and
how
herein
they
differ
one
from
another
.
The
first
sort
doe
professe
Christ
,
and
his
Gospell
,
but
not
in
truth
and
sin●erity
:
They
haue
onely
a
shew
of
true
Religion
and
godlinesse
,
being
void
of
al
faithfull
obedience
towards
God
.
But
the
Religion
of
the
other
sort
is
in
all
goodnesse
,
righteousnesse
,
and
truth
,
they
still
endeuouring
to
practise
,
and
performe
in
the
whole
course
of
their
conuersation
,
whatsoeuer
they
know
and
professe
,
according
to
the
will
and
Word
of
God
.
They
content
not
themselues
in
saying
,
Lord
,
Lord
:
we
are
Christians
;
wee
are
Protestants
;
and
we
professe
the
Gospel
:
but
they
haue
a
care
,
and
conscience
to
amend
their
liues
,
and
to
bee
reformed
in
that
which
is
amisse
:
Whose
knowledge
is
not
fruitlesse
,
nor
their
faith
dead
,
but
they
are
zealously
inflamed
to
walke
according
to
their
knowledge
,
and
to
approue
their
faith
to
be
liuely
,
with
the
liuely
fruits
of
holinesse
,
and
righteousnesse
.
As
the
Hypocrites
greatest
care
is
to
be
well
esteemed
of
among
men
:
So
,
the
true
Christian
,
how
he
may
be
well
approued
of
in
the
sight
of
God
.
As
the
one
sort
work
their
saluation
securely
,
coldly
,
and
carelessely
:
So
,
the
other
in
feare
and
trembling
,
as
they
are
taught
by
the
Apostle
,
Phil
.
2.
Phil
.
2.12
.
&
cha
.
3.13
,
14.
striuing
against
the
corrupt
lusts
,
and
motions
of
their
hearts
;
and
with
the
Apostle
,
chapter
3.
forgetting
that
which
is
behind
,
and
endeuouring
themselues
vnto
that
which
is
before
,
yea
,
following
hard
towards
for
the
price
of
the
high
Calling
of
God
in
Iesus
Christ
.
Againe
,
as
the
Hypocrite
hath
no
settled
resolution
,
in
life
and
death
to
obey
the
truth
,
and
will
of
God
;
but
is
mutable
,
wauering
,
and
vnconstant
in
all
his
wayes
:
the
other
cleane
contrariwise
,
with
full
purpose
of
heart
,
according
to
the
exhortation
of
Paul
,
and
Barnabas
,
Acts
11.
Act.
11.23
.
doe
cleaue
vnto
the
Lord
.
The
Hypocrite
will
oftentimes
abstaine
from
the
grosest
sinnes
,
&
speake
against
such
as
are
defiled
with
them
:
but
then
neuer
are
so
touched
with
the
sight
and
feeling
of
their
own
sinnes
,
as
to
cry
out
with
the
Apostle
,
Rom.
7.
Rom.
7.24
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
this
body
of
death
?
They
will
not
sticke
sometimes
to
doe
that
which
is
necessary
,
and
commendable
;
but
they
neuer
do
any
thing
with
such
affections
as
Gods
Children
doe
,
who
are
allured
with
the
mercy
of
God
,
and
loue
of
Christ
:
as
Psal
.
130.
Psal
.
130.4
.
But
mercy
is
with
thee
,
that
thou
maist
be
feared
.
And
as
the
Apostle
saith
of
himselfe
,
and
of
all
the
rest
of
the
faithfull
,
2.
Cor
.
9.
2.
Cor
.
9.14
.
The
loue
of
Christ
constraineth
vs
,
&c.
Many
more
particulars
might
bee
remembred
to
manifest
this
difference
betwixt
the
true-hearted
Christian
,
and
the
carnal
Gospeller
,
or
counterfet
Professor
.
But
by
this
we
may
cleerely
see
,
and
discerne
,
that
it
is
no
sufficient
argument
to
proue
any
man
to
bee
a
good
Christian
,
and
in
the
state
of
grace
,
and
saluation
,
because
he
comes
to
the
Church
,
heares
the
Word
,
receiues
the
Sacrament
,
and
will
say
that
he
is
no
Papist
,
&c.
For
all
this
,
and
much
more
,
did
the
Iewes
in
time
past
,
and
yet
,
as
the
Apostle
teacheth
,
Rom.
2.
Rom.
2.28
.
were
but
Iewes
outward
:
And
so
,
all
this
,
and
much
more
may
wee
doe
at
this
day
,
and
yet
be
but
Christians
outward
:
we
may
come
to
the
Church
,
heare
the
Word
,
receiue
the
Sacraments
,
professe
the
Religion
established
,
and
yet
bee
but
Hypocrites
.
And
the
Reasons
are
:
First
,
because
the
promises
of
Gods
grace
,
and
mercy
in
Christ
,
are
not
tyed
to
such
outward
circumstances
,
and
obseruations
,
but
belong
onely
to
such
as
are
elected
,
and
humbled
by
Gods
Spirit
,
to
walke
in
the
obedience
of
his
good
will
.
And
secondly
,
because
God
abhorreth
all
halting
in
his
seruice
,
and
will
not
accept
the
hart
by
halues
,
nor
be
serued
by
piecemeale
,
as
Saul
did
,
1.
Sam
.
15.
1.
Sam
.
15.15
,
&c.
but
hee
will
haue
the
whole
heart
to
bee
giuen
vnto
him
,
as
that
which
hee
especially
respecteth
,
and
aimeth
at
.
And
therefore
Pro
.
23.
Pro
.
23.26
.
My
sonne
,
giue
mee
thy
heart
,
and
let
thy
eyes
delight
in
my
wayes
.
And
now
to
make
some
vse
of
this
.
First
we
see
by
that
which
hath
been
spoken
,
that
to
approoue
our selues
good
Christians
,
wee
must
not
content
our selues
with
outward
circumstances
in
Religion
:
but
hauing
a
reuerend
feare
of
the
Lords
Maiesty
imprinted
in
our
hearts
,
and
inwardly
in
our
soules
,
respecting
his
blessed
will
,
and
faithfully
remembring
his
vnmeasurable
loue
,
and
tender
kindnesse
towards
vs
in
Christ
Iesus
:
Wee
must
performe
all
outward
circumstances
,
in
comming
to
the
Church
,
in
hearing
the
Word
,
&c.
as
fruits
of
our
true
,
and
inward
zeale
to
Gods
glory
,
and
as
testimonies
of
our
obedience
,
and
thankefulnesse
to
his
Maiesty
,
in
regard
of
his
manifold
mercies
towards
vs
,
and
then
shall
we
be
accepted
in
them
,
and
in
euery
of
them
.
Whereas
,
if
the
heart
and
minde
bee
not
sincere
and
sound
,
and
do
not
directly
aime
at
Gods
glory
,
and
at
the
obedience
of
his
commandements
,
though
we
be
neuer
so
forward
in
all
outward
respects
:
yet
shall
we
in
no
measure
be
accepted
,
but
vtterly
reiected
of
him
.
He
will
say
vnto
vs
,
as
he
said
vnto
the
Iewes
,
Esay
1.
Esay
1.12
.
Who
required
this
at
your
hands
,
to
tread
in
my
Courts
?
For
as
the
Apostle
saith
of
Circumcision
,
so
it
is
true
of
Christian
Religion
,
that
it
is
especially
within
,
in
the
heart
and
in
the
Spirit
:
the
glory
,
and
praise
thereof
being
not
of
men
,
but
of
God
,
Rom.
2.
Rom.
2.29
.
They
that
content
themselues
with
a
bare
profession
of
Religion
,
hauing
no
care
,
nor
conscience
withall
,
to
glorifie
God
,
and
to
s●ale
the
assurance
of
their
owne
saluation
in
the
sound
fruits
,
and
effects
of
it
:
All
such
are
vtterly
vnworthy
the
name
,
and
Title
of
Christians
;
the
Doctrine
of
the
Gospell
cannot
be
said
to
haue
taken
root
in
their
hearts
:
the
fruits
which
proceed
from
them
,
are
not
the
fruits
thereof
,
planted
in
their
hearts
by
Gods
Spirit
:
but
the
fruits
and
effects
of
their
infidelity
and
hardnes
of
heart
,
ingrafted
in
them
by
the
spirit
of
Satan
,
as
a
sure
Seale
of
their
iust
condemnation
.
According
as
of
this
difference
,
speaketh
our
Lord
Iesus
Christ
himselfe
,
Math
.
7.
Math
.
7.21
.
Not
euery
one
that
saith
vnto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heauen
:
but
he
that
doth
the
wil
of
my
Father
,
which
is
in
Heauen
.
And
,
Not
the
hearers
of
the
Law
(
saith
Saint
Paul
,
Rom.
2.
Rom
2.13
.
)
are
iust
before
God
,
but
the
doers
of
the
Law
shall
be
iustified
.
And
therefore
,
Iam
.
1.
Iam
.
1.22
.
Bee
ye
doers
of
the
Word
,
and
not
hearers
onely
,
deceiuing
your
owne
selues
.
Hereunto
also
appertain
the
words
of
our
Lord
Iesus
Christ
vnto
his
Disciple
,
Luke
6.
Luke
6.46
.
Why
call
ye
me
Lord
,
Lord
,
and
doe
not
the
things
which
I
say
?
Plainely
thereby
teaching
,
that
such
as
professe
themselues
to
be
the
seruants
of
Christ
,
must
haue
an
holy
desire
and
endeuour
,
to
walke
in
the
obedience
of
his
Commandements
;
or
else
wil
he
vtterly
disclaime
,
and
disallow
all
their
profession
,
and
protestations
of
religion
,
and
doing
him
seruice
,
as
but
meere
hypocrisie
,
and
words
of
lyes
.
And
trust
not
in
lying
words
(
saith
the
Lord
,
Ier
.
7.
Ier
.
7.4
.
)
saying
,
The
Temple
of
the
Lord
,
The
Temple
of
the
Lord
;
this
is
the
Temple
of
the
Lord
.
Seeing
the
heart
in
truth
and
sinceritie
,
must
bee
ioyned
with
the
mouth
,
in
word
,
and
profession
:
it
highly
standeth
vs
vpon
to
pray
vnto
God
,
for
a
right
reformation
of
our
hearts
.
For
,
euen
as
the
water
that
floweth
out
of
a
corrupt
fountaine
,
must
of
necessitie
be
vnsauoury
,
and
vnwholsome
:
so
as
long
as
the
heart
and
minde
,
from
whence
all
the
actions
of
mans
life
proceede
,
doth
remaine
corrupt
,
and
vnsound
,
it
is
vtterly
vnpossible
to
performe
any
thing
that
is
holy
and
pure
before
the
Lord
.
Rightly
therefore
doth
the
Apostle
,
Ro
.
12.
exhort
the
faithfull
,
that
to
the
end
they
may
offer
their
bodies
a
liuing
sacrifice
,
Ro
.
12.1
,
2.
holy
,
and
acceptable
vnto
GOD
,
they
should
beginne
at
the
change
of
their
minde
:
Be
ye
changed
(
saith
he
)
by
the
renuing
of
your
minde
.
For
as
when
a
man
intendeth
to
haue
a
fruitfull
increase
,
either
of
Corne
,
or
of
any
other
commodity
:
hee
will
first
apply
himselfe
,
to
cleere
,
and
roote
out
of
his
Land
,
all
euill
Weeds
,
Brambles
,
and
Bryers
,
that
may
hinder
the
growth
of
it
:
so
,
to
the
end
wee
may
beare
fruit
vnto
God
,
in
such
an
holy
,
and
religious
conuersation
,
both
concerning
his
Maiestie
,
and
concerning
one
another
,
as
his
name
may
be
effectually
glorified
in
these
our
mortall
bodies
:
We
must
first
be
clensed
of
all
corrupt
,
and
naughty
affections
,
inclinations
,
and
lusts
,
which
are
as
so
many
brambles
,
and
hurtfull
weeds
in
our
hearts
,
and
minds
;
and
which
,
vnlesse
they
be
plucked
vp
by
the
rootes
,
will
so
hinder
,
and
choke
all
the
motions
of
Gods
grace
,
&
so
allure
vs
to
the
vanities
of
this
world
,
that
we
shal
neuer
be
able
to
perform
any
holy
obedience
vnto
the
Lord
.
This
doth
our
Lord
Iesus
Christ
confirme
,
Math
.
6.
Math
.
6
.
2●
.
If
the
light
that
is
in
thee
,
bee
darknesse
,
how
great
is
that
darknesse
?
The
heart
,
the
minde
,
and
vnderstanding
of
man
,
ought
to
be
light
,
and
shining
,
euen
as
at
the
first
it
was
so
created
;
but
by
originall
sinne
,
it
is
become
the
seat
,
cause
,
and
fountaine
of
all
darknes
,
&
of
all
manner
of
sins
that
are
continually
committed
against
both
God
,
and
Man
.
And
now
,
if
the
heart
,
and
minde
,
which
as
a
light
and
bright
burning
Candle
,
should
direct
,
and
gouerne
all
our
actions
,
and
enterprises
:
if
that
be
darknesse
:
if
that
bee
corrupt
,
defiled
,
and
disordered
:
how
great
(
as
Christ
saith
)
is
that
darknesse
?
No
maruell
is
it
then
,
though
men
doe
most
licentiously
wallow
in
all
kinde
of
vngodlinesse
and
sensualitie
.
For
this
cause
most
notably
,
Ephes
.
4.
Ephes
.
4.18
,
22.
&c.
doth
the
Apostle
exhort
the
faithfull
,
to
cast
off
,
concerning
the
conuersation
in
time
past
,
the
old
man
:
and
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
,
and
true
holinesse
.
Whereby
hee
plainely
sheweth
,
that
it
is
of
necessitie
,
that
wee
haue
the
affections
,
and
dispositions
of
our
hearts
and
mindes
cleane
altered
,
and
transformed
;
to
will
,
to
desire
,
and
doe
that
which
is
good
and
holy
in
the
sight
of
God
;
or
else
it
is
vtterly
vnpossible
,
to
haue
any
comfortable
assurance
that
we
belong
to
eternall
life
.
But
now
,
this
so
great
a
change
and
alteration
in
the
heart
and
minde
,
is
no
worke
of
nature
:
1.
Cor
.
2.14
.
For
the
naturall
man
perceiueth
not
the
things
that
are
of
Gods
Spirit
:
but
it
is
a
speciall
worke
of
Gods
grace
,
and
therefore
by
faithfull
and
feruent
prayer
,
to
bee
sought
at
his
hands
.
For
vnlesse
hee
change
our
hearts
,
wash
the
filthinesse
of
our
soules
,
renue
our
minds
,
regen●rate
our
affections
,
sanctifie
vs
vnto
holinesse
,
and
of
carnall
men
,
make
vs
spiritually
minded
;
we
shall
alwayes
remaine
corrupt
,
prophane
,
vncleane
,
and
abominable
:
And
no
vncleane
,
or
abominable
thing
,
shall
enter
into
the
Kingdome
of
God
;
as
it
is
expressely
pronounced
,
Reu
.
21.
Reu
.
21.27
.
Que
.
3.
What
doth
that
truth
teach
vs
?
Answ
.
What
wee
are
to
know
,
and
beleeue
concerning
God
;
and
what
to
know
,
and
beleeue
,
concerning
our selues
,
Ier
.
9.23
,
24.
Io
.
17.3
.
Col.
2.13
,
14
,
15.
ALthough
very
high
,
and
exquisite
is
the
true
knowledge
,
&
very
many
the
points
and
principall
branches
of
our
Christian
Religion
,
wherein
,
euery
one
that
looketh
to
be
saued
by
the
Death
of
Christ
,
ought
soundly
to
bee
grounded
,
and
established
:
yet
may
they
all
be
comprehended
,
and
knit
vp
in
these
two
:
to
know
God
,
and
to
know
our selues
.
Insomuch
,
that
if
we
know
God
truely
,
and
as
he
ought
to
be
knowne
:
and
on
the
other
side
know
our selues
,
as
wee
ought
to
know
our selues
:
then
haue
we
attained
to
an
excellent
measure
of
true
Christian
knowledge
:
whereas
contrariwise
,
if
wee
be
without
this
knowledge
of
God
,
and
of
our selues
,
what
shew
soeuer
we
make
in
the
world
,
and
what
opinion
soeuer
we
haue
of
our selues
:
yet
can
wee
haue
no
true
peace
of
conscience
,
nor
sound
ioy
in
the
holy
Ghost
:
wee
can
haue
no
assurance
that
wee
are
right
Christians
,
but
euen
strangers
from
the
Couenant
of
Grace
,
who
haue
no
inheritance
among
the
Saints
.
But
if
any
,
at
the
hearing
of
this
,
be
ready
to
imagine
that
this
is
an
easie
knowledge
,
and
may
soone
be
attained
:
let
not
such
deceiue
themselues
,
but
seriously
consider
,
and
vnderstand
,
that
whereas
our
Christian
Religion
is
said
to
consist
in
the
true
knowledge
of
God
,
and
of
our selues
:
the
meaning
is
not
,
that
it
is
sufficient
for
a
Christian
man
to
know
,
that
there
is
a
God
;
but
(
as
the
Prophet
Ieremy
saith
,
he
must
know
,
and
vnderstand
,
that
the
Lord
is
God
:
that
hee
sheweth
mercy
;
and
how
,
for
what
cause
,
and
to
whom
hee
sheweth
mercy
:
that
hee
worketh
righteousnesse
,
and
executeth
iudgement
:
and
how
,
and
for
what
cause
,
he
doth
these
things
in
the
earth
.
We
must
know
him
to
be
our
onely
True
God
and
Iesus
Christ
whom
hee
hath
sent
,
to
be
our
alone
Sauiour
,
and
Redeemer
.
Again
,
concerning
our selues
,
it
is
not
inough
to
know
,
that
wee
are
creatures
created
by
God
,
but
wee
must
know
,
how
,
by
what
meanes
,
and
so
what
end
we
were
created
,
in
what
estate
wee
remaine
,
and
in
what
estate
we
shall
continue
,
in
respect
of
saluation
,
before
God
.
It
is
not
then
so
easie
a
matter
to
haue
this
knowledge
in
substance
and
truth
,
as
many
are
apt
to
thinke
,
the
whole
summe
of
true
wisedome
,
and
godlinesse
,
beeing
comprehended
in
it
.
We
that
are
the
Ministers
,
and
preachers
of
the
Gospell
,
apply
all
our
study
about
this
knowledge
,
and
yet
are
neuer
able
to
attaine
the
height
,
and
fulnesse
of
it
.
1.
Cor
13.9
.
When
we
haue
done
all
we
can
,
yet
wee
still
know
but
in
part
,
and
prophesie
but
in
part
:
And
therfore
how
farre
the
common
and
generall
multitude
,
which
little
,
or
neuer
study
vpon
she
matter
,
and
little
profit
by
that
which
is
taught
them
:
how
farre
(
I
say
)
they
must
of
necessity
be
,
from
a
full
,
and
sufficient
measure
of
vnderstanding
herein
,
euery
mans
conscience
cannot
but
assure
him
.
When
wee
thinke
vpon
God
,
we
see
,
that
infinite
are
the
things
,
which
may
sooner
be
sought
,
and
inquired
,
concerning
the
knowledge
of
him
,
then
either
found
out
,
or
plainely
expounded
.
For
which
cause
,
we
must
neuer
speake
,
nor
thinke
of
him
,
without
great
reuerence
,
and
Religion
.
And
to
the
end
we
may
doe
so
,
wee
must
alwayes
consider
on
the
one
side
,
how
great
,
and
vnsearchable
his
Maiesty
is
;
and
what
worship
,
feare
,
and
seruice
is
due
vnto
him
.
And
on
the
other
side
,
how
vile
,
and
abiect
our
owne
estate
and
condition
is
;
how
weake
,
or
rather
how
corrupt
,
and
peruerse
iudgement
we
are
,
especially
in
those
things
that
do
concerne
diuine
and
spirituall
vnderstanding
.
For
this
is
the
right
way
to
true
Christian
wisedome
,
and
knowledge
.
And
these
two
parts
of
it
are
so
linked
and
knit
together
with
a
mutuall
knot
,
that
which
of
them
goeth
before
,
or
ingendreth
the
other
,
it
is
a
hard
matter
to
discusse
.
For
whosoeuer
knoweth
not
God
,
he
cannot
possibly
know
himselfe
;
And
whosoeuer
knoweth
not
himselfe
,
hee
cannot
possibly
know
God
.
And
such
a
one
,
as
is
ignorant
both
of
the
knowledge
of
God
,
and
of
himselfe
,
he
is
ignorant
of
all
happinesse
,
that
may
any
way
concerne
himselfe
;
his
estate
is
most
miserable
,
what
shew
so
euer
to
the
contrary
,
he
may
carry
in
the
world
,
to
bleare
the
eyes
of
men
.
Againe
,
as
euery
one
is
by
the
knowledge
of
himselfe
,
and
his
owne
misery
,
not
onely
pricked
forward
to
seeke
God
,
but
led
,
as
it
were
,
by
the
hand
,
to
finde
him
out
:
so
is
it
also
certaine
,
that
a
man
neuer
commeth
to
the
knowledge
of
himselfe
,
vnlesse
hee
hath
first
beheld
the
face
of
God
,
and
from
the
beholding
thereof
,
doe
descend
to
the
consideration
of
himselfe
.
For
such
is
the
pride
,
that
is
naturally
planted
in
vs
,
that
wee
alwayes
thinke
our selues
to
bee
righteous
,
wise
,
and
holy
inough
,
vntill
such
time
,
as
wee
be
manifestly
conuinced
of
our
owne
vnrighteousnesse
,
filthinesse
,
and
vncleanenesse
:
the
which
is
done
,
not
by
looking
vpon
our selues
onely
;
but
vpon
the
purity
also
,
and
holinesse
that
is
in
God
,
which
is
the
rule
,
whereby
this
iudgement
is
to
be
tryed
.
For
in
as
much
as
we
are
naturally
inclined
to
hypocrisie
,
a
certaine
vaine
resemblance
of
righteousnes
doth
sufficiently
content
vs
,
in
stead
of
true
righteousnes
indeed
.
So
long
as
we
looke
no
further
then
the
earth
,
we
wonderfully
please
,
and
sweetly
flatter
our selues
,
in
our
owne
wisedome
,
power
,
&
strength
;
but
if
wee
once
begin
to
raise
vp
our
thoughts
to
God
,
and
to
consider
what
a
one
he
is
,
and
how
exact
is
the
perfection
of
his
righteousnes
,
wisedome
,
&
power
,
after
the
rule
whereof
we
ought
to
be
framed
:
then
,
that
which
before
did
please
vs
in
our selues
with
a
false
pretence
of
righteousnes
,
shall
become
loathsome
vnto
vs
,
as
very
hainous
wickednesse
:
that
which
did
maruellously
deceiue
vs
vnder
the
colour
of
wisedome
,
shall
then
stinke
before
vs
as
extreme
folly
:
that
which
did
beare
the
face
of
strength
,
shall
be
proued
to
be
most
miserable
weakenesse
:
So
slenderly
doth
that
which
is
good
in
our
eyes
,
answere
in
proportion
,
the
excellent
purenesse
that
is
in
God
.
Much
more
might
be
added
to
amplifie
this
:
but
we
shal
haue
occasion
to
consider
further
of
it
,
in
the
next
point
.
In
the
meane
season
,
you
may
see
by
this
already
deliuered
,
how
rightly
the
summe
of
Christian
Religion
,
is
said
to
consist
in
the
knowledge
of
God
,
and
of
our selues
.
For
as
the
true
knowledge
of
God
doth
rightly
bring
sauing
health
;
and
as
the
same
aboundantly
sufficeth
to
sanctification
,
and
saluation
to
all
faithfull
Christians
:
And
againe
,
as
without
this
knowledge
,
all
other
knowledge
is
nothing
worth
.
It
being
euen
eternall
life
,
as
Christ
himselfe
affirmeth
,
thus
to
know
God
:
euen
so
the
knowledge
of
our selues
,
and
of
our
owne
miseries
,
is
necessarie
to
the
obtaining
of
inestimable
comfort
and
consolation
.
And
as
to
bee
ignorant
of
God
,
is
a
damnable
ignorance
:
so
also
not
to
know
our
owne
wretchednesse
,
is
a
blindnesse
most
miserable
.
Let
vs
therefore
bee
zealous
in
prayer
continually
vnto
God
,
that
through
his
grace
,
wee
may
attaine
to
the
true
knowledge
of
both
these
points
:
And
let
vs
willingly
suffer
our selues
to
be
instructed
in
them
,
by
the
diligent
hearing
of
the
Word
of
God
preached
,
by
reading
the
Scriptures
,
with
such
godly
and
learned
Expositions
,
as
are
made
thereof
:
as
also
by
often
conference
with
the
Minister
,
and
such
others
as
may
be
able
to
informe
and
helpe
vs.
For
if
wee
know
not
our
owne
misery
,
and
the
greatnesse
thereof
,
wee
cannot
know
the
greatnesse
of
Gods
mercy
,
neither
can
we
desire
him
to
deliuer
vs
from
the
greatnesse
of
our
sinnes
.
And
if
we
doe
not
desire
deliuerance
from
our
wretchednesse
,
it
is
not
possible
that
we
should
obtaine
it
,
because
God
hath
promised
it
,
onely
to
them
that
seeke
it
:
As
Mat
.
7.
Math
.
7.7
.
Aske
,
and
it
shall
be
giuen
you
;
Seeke
,
and
ye
shall
finde
;
Knocke
,
and
it
shall
be
opened
vnto
you
.
Also
before
chap.
5.
Chap.
5.6
.
Blessed
are
they
,
that
hunger
and
thirst
after
righteousnes
;
for
they
shall
bee
satisfied
.
And
againe
,
chapter
11.
Cha
.
11.28
.
Come
vnto
mee
,
all
ye
that
are
weary
,
and
laden
,
and
I
will
ease
you
.
Quest
.
4.
What
is
God
?
Answ
.
God
is
a
Spirit
,
which
is
most
simple
,
most
holy
,
eternall
,
infinite
,
of
inestimable
glory
,
maiestie
,
and
power
,
all-sufficient
,
onely
wise
,
onely
good
,
most
iust
,
most
mercifull
,
and
therefore
one
.
EXPOSITION
.
BEfore
I
enter
into
the
particular
branches
of
the
description
:
Séeing
that
not
onely
the
naturall
man
,
(
as
the
Apostle
teacheth
,
1.
Cor
.
2.
1.
Cor
.
2.14
.
)
but
euen
hee
also
that
is
most
spirituall
,
and
hath
attained
to
a
most
exquisite
measure
of
perfection
,
neither
hath
,
nor
can
comprehend
those
things
with
a
cleere
and
absolute
knowledge
,
that
do
concerne
the
diuine
Maiesty
,
which
is
so
cloathed
with
such
an
incomprehensible
brightnes
,
and
glory
,
as
cannot
be
expressed
with
all
mans
wisedome
.
And
yet
,
notwithstanding
,
such
is
our
estate
and
condition
,
who
are
mortall
men
liuing
in
this
world
,
that
wee
can
bee
ignorant
of
nothing
,
with
greater
danger
:
forasmuch
as
to
this
end
we
were
created
,
and
are
called
to
heauenly
grace
;
that
we
should
know
,
acknowledge
,
worship
,
feare
,
serue
,
and
glorifie
him
.
For
this
cause
,
not
grounding
any
opinion
vpon
mens
determinations
,
or
weake
definitions
,
(
lest
wee
worship
the
inuentions
of
our
own
hearts
,
and
follow
the
toyes
of
foolish
braines
:
)
but
that
we
may
speake
rightly
,
iudge
truely
,
and
to
the
honour
of
his
high
and
heauenly
Maiesty
:
Let
this
alwaies
stand
with
vs
for
a
perpetuall
rule
,
that
God
cannot
bee
rightly
knowne
,
but
by
his
Word
;
and
that
if
wee
curiously
search
,
and
inquire
further
of
him
then
the
Scriptures
doe
teach
,
we
are
worthy
to
be
blinded
,
and
punished
for
ouer-great
presumption
.
We
may
reade
,
Exod
.
19.
Exod
.
19.9.12
.
how
that
before
that
singular
and
notable
communication
wherein
the
Lord
God
in
the
Mount
of
Sinai
talked
with
Moses
,
in
the
hearing
of
the
people
of
Israel
;
hee
said
vnto
him
:
Thou
shalt
set
marks
vnto
the
people
round
about
the
Mount
,
saying
,
Take
heed
to
your selues
,
that
ye
goe
not
vp
to
the
Mountaine
,
nor
touch
the
border
of
it
:
whosoeuer
toucheth
the
Mount
,
shall
surely
dye
,
&c.
So
,
wee
see
,
that
it
was
present
death
to
passe
the
bounds
,
and
limits
which
were
prescribed
.
It
is
euident
also
in
the
Scripture
,
that
the
most
entire
,
and
dearest
friends
of
God
stood
amazed
,
and
trembling
,
as
often
as
God
in
any
outward
shew
,
of
his
owne
accord
,
did
offer
himselfe
vnto
their
sight
.
Examples
of
such
dismaying
wee
haue
,
Iudges
13.
Iudges
13.22
.
and
Esay
6.
Esay
6.5
.
and
in
diuers
other
places
,
as
wee
shall
sée
further
hereafter
.
In
some
of
which
,
this
was
a
common
saying
,
Wee
shall
dye
,
because
the
Lord
hath
appeared
vnto
vs.
And
therfore
the
History
of
Iob
,
to
throw
men
downe
,
with
the
knowledge
of
their
own
folly
,
weakenesse
,
and
vncleannesse
,
bringeth
alwayes
the
principall
proofe
to
conuince
them
,
from
the
description
of
Gods
wisedome
,
strength
,
and
purenesse
.
And
that
not
without
cause
:
For
we
see
,
Gen.
18.
Gen.
18.27
.
how
Abraham
,
the
neerer
that
he
came
to
behold
the
glory
of
God
,
the
better
did
hee
acknowledge
himselfe
to
be
dust
and
ashes
.
We
may
see
also
,
1.
Kings
19.
1.
Reg
.
19.13
.
how
Elias
could
not
abide
his
comming
vnto
him
with
vncouered
face
:
and
which
we
also
reade
of
Moses
,
Exod
.
3.
Exod
.
3.6
.
So
terrible
is
the
beholding
of
his
Maiestie
.
And
this
is
that
which
the
Prophet
Esay
speaketh
of
,
chapter
24.
Esay
24.23
.
The
Sunne
shall
blush
,
and
the
Moone
shall
bee
abashed
,
when
the
Lord
of
Hosts
shall
raigne
:
that
is
to
say
,
when
hee
displayeth
his
brightnesse
,
and
bringeth
it
to
our
sight
,
in
comparison
thereof
,
the
most
brightest
thing
of
all
shall
be
darkened
.
Many
more
examples
and
testimonies
might
be
alledged
:
but
this
must
alwaies
stand
firme
,
and
certaine
,
that
concerning
God
,
those
things
that
are
of
him
,
and
in
him
,
neither
is
the
minde
of
man
able
to
conceiue
what
they
be
;
how
great
they
be
,
nor
of
what
fashion
they
are
,
neither
can
the
eloquence
of
any
mans
mouth
vtter
words
answerable
to
so
great
a
Maiesty
.
For
if
it
could
be
conceiued
in
the
mind
,
or
vttered
with
the
tongue
;
then
would
it
be
found
lesse
then
the
speech
,
and
minde
of
man
,
wherein
it
is
comprehended
.
Though
we
say
all
of
him
whatsoeuer
we
can
,
yet
shall
wee
still
rather
name
something
of
his
,
then
himselfe
.
For
as
at
the
seeing
of
the
brightnesse
of
the
Sunne
,
the
sight
of
our
eyes
doth
so
dazell
,
and
wax
dimme
,
that
we
cannot
behold
it
cleerely
:
euen
so
is
it
with
the
sight
of
our
mindes
,
in
all
our
thoughts
concerning
God
.
Look
how
much
wee
endeuour
our selues
to
comprehend
the
things
of
God
:
by
so
much
are
wee
blinded
in
the
light
of
our
cogitations
.
For
what
(
I
say
againe
)
can
fully
or
sufficiently
be
thought
or
spoken
of
him
,
that
is
aboue
all
loftinesse
,
higher
then
all
height
;
deeper
then
all
depth
;
lighter
then
all
light
;
cleerer
then
all
cleerenes
;
stronger
then
all
strength
;
mightier
then
all
might
;
wiser
then
all
wisedome
;
and
more
better
,
iuster
,
and
gentler
,
then
all
goodnesse
,
iustice
,
and
gentlenesse
?
All
kinde
of
vertues
must
needs
be
lesse
then
hee
,
that
is
the
Father
,
and
Fountain
of
them
all
.
So
that
God
may
truely
be
said
to
be
such
a
certaine
Being
,
as
vnto
which
nothing
may
be
compared
.
Notwithstanding
,
forasmuch
as
the
Scripture
,
which
is
the
Word
of
God
,
(
applying
it selfe
to
our
weakenesse
,
and
imperfections
)
doth
minister
vnto
vs
meanes
,
by
termes
,
and
phrases
of
speech
,
to
bring
vs
to
some
such
knowledge
of
God
,
as
may
suffice
vs
whiles
we
liue
in
this
world
:
The
Lord
hauing
therein
so
reuealed
himselfe
,
that
we
may
know
,
how
truely
to
feare
,
worship
,
and
serue
him
,
according
to
his
will
,
and
vtterly
withall
,
to
expell
and
banish
farre
from
vs
,
all
idle
,
vaine
,
and
foolish
fancies
,
and
cogitations
of
God
,
which
are
very
ready
to
enter
into
the
heads
and
hearts
of
naturall
men
.
Wee
will
therefore
,
(
as
with
feare
and
trembling
,
in
regard
of
his
high
and
excellent
Maiesty
:
so
with
boldnes
,
and
confidence
,
through
his
assistance
,
and
in
regard
of
this
warrant
and
reuelation
:
)
proceed
now
to
the
particular
branches
of
that
description
,
which
I
haue
propounded
:
The
Scripture
affording
sufficient
testimony
for
the
proofe
of
euery
of
them
,
as
I
haue
partly
shewed
before
,
and
as
shall
more
fully
appeare
(
God
willing
)
in
that
which
followeth
.
God
is
a
Spirit
,
Ioh
.
4.24
.
2.
Cor
.
3.17
.
Exposition
.
The
word
Spirit
,
is
many
wayes
taken
in
the
Scripture
:
but
by
this
description
,
is
the
Lord
God
distinguished
from
all
other
Spirits
.
And
the
meaning
of
the
word
is
,
not
onely
that
God
is
inuisible
,
according
as
it
is
said
,
Ioh
.
1.
Ioh
.
1.18
.
No
man
hath
seene
God
at
any
time
:
And
1.
Tim
.
6.
1.
Tim
.
6.16
that
hee
onely
hath
immortalitie
,
and
dwelleth
in
the
light
that
none
can
attaine
vnto
,
whom
neuer
man
saw
,
neither
can
see
:
but
also
that
by
his
nature
,
and
substance
,
he
is
without
a
body
;
not
like
either
man
,
or
any
other
creature
,
in
any
shape
,
qualitie
,
or
naturall
proportion
:
And
therefore
said
our
Sauiour
,
Luke
24.
Luke
24.39
Handle
me
,
and
see
:
for
a
Spirit
hath
not
flesh
and
bones
,
as
ye
see
me
haue
.
Whereupon
follow
these
two
notes
:
First
,
that
he
is
to
be
worshipped
in
Spirit
and
Truth
;
as
our
Lord
Iesus
Christ
himselfe
teacheth
,
Iohn
4.
Ioh
.
4.24
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
Truth
.
Euery
thing
affecteth
that
which
is
according
to
its
naturall
inclination
,
and
loatheth
,
and
disliketh
whatsoeuer
is
repugnant
to
the
same
.
That
which
is
earthly
,
delighteth
in
things
earthly
,
and
not
in
heauenly
;
and
that
which
is
heauenly
,
delighteth
in
things
heauenly
,
and
not
in
earthly
.
So
,
if
the
Lord
God
did
consist
of
a
bodily
,
and
corporall
substance
,
then
would
he
be
delighted
with
outward
,
and
bodily
worship
and
seruice
:
but
séeing
hee
is
not
bodily
,
but
altogether
spirituall
,
therefore
neither
doth
he
expect
,
neither
can
he
possibly
be
pleased
with
externall
shewes
,
the
same
being
so
contrary
to
his
nature
.
The
second
note
is
,
that
hee
cannot
be
represented
,
or
expressed
,
by
any
image
or
similitude
whatsoeuer
.
For
séeking
hee
is
of
such
a
glorious
,
and
incomprehensible
Maiestie
,
as
cannot
be
sufficiently
described
by
any
eloquent
tongue
of
man
or
Angell
,
how
shall
any
thing
made
of
gold
,
and
siluer
,
of
wood
or
stone
,
possibly
doe
it
,
hauing
neither
life
nor
mouing
,
nor
any
other
thing
resembling
the
true
,
eternall
,
and
euerliuing
God
?
To
whom
will
you
liken
God
(
saith
the
Prophet
Esay
,
ch
.
40.
Esay
40.18
.
)
and
what
similitude
will
ye
set
vp
to
him
?
And
Deut
4.
Deut
.
4.15
,
16
,
&c.
Take
therefore
good
heede
to
your selues
,
for
ye
saw
no
image
,
in
the
day
that
the
Lord
spake
vnto
you
in
Horeb
,
out
of
the
middes
of
the
fire
,
that
you
corrupt
not
your selues
to
make
you
a
grauen
image
,
or
representation
of
any
figure
,
whether
it
be
male
or
female
,
&c.
Wee
may
sée
also
in
diuers
other
places
,
how
the
Lord
setteth
his
voyce
against
all
counterfait
shapes
of
him
,
denouncing
them
guilty
of
forsaking
GOD
,
and
of
direct
fighting
against
his
glory
,
who
couet
to
haue
any
visible
forme
of
him
:
For
that
his
Maiestie
is
defiled
,
when
hee
being
without
a
body
,
is
likened
to
a
bodily
matter
;
being
inuisible
,
to
a
visible
image
;
being
a
Spirit
,
to
a
thing
without
life
;
and
being
incomprehensible
,
to
a
lumpe
of
wood
or
stone
,
or
any
other
such
like
thing
:
as
Esay
42.44
,
&c.
Esay
42.8
.
Es●y
44.9
,
10
,
11.
&c.
Which
is
most
simple
.
Exod
.
3.14
.
Ia
.
1.17
.
Exposition
.
By
this
word
,
and
terme
of
spéech
,
the
eternall
Essence
of
God
is
distinguished
from
all
things
that
are
,
whether
in
heauen
,
or
in
earth
:
As
if
we
should
say
,
that
God
is
such
an
eternall
Essence
,
and
Being
,
as
is
without
all
comparison
,
without
all
composition●
,
immutable
,
true
,
in
all
things
like
himselfe
;
I
Am
that
I
Am
,
said
he
to
Moses
,
Exod
.
3.
Exod
.
3.14
.
Also
thou
shalt
say
to
the
children
of
Israel
,
I
Am
hath
sent
mee
vnto
you
.
Hée
is
that
Being
,
to
whom
nothing
is
lacking
,
which
in
all
things
,
and
vnto
all
things
,
is
sufficient
to
himselfe
,
who
néedeth
no
mans
ayde
,
yea
,
who
alone
hath
all
things
that
doe
belong
to
the
perfect
felicity
both
of
this
life
,
and
of
the
life
to
come
,
and
which
only
,
and
alone
can
fill
,
and
suffice
all
his
people
,
and
all
his
creatures
.
Most
holy
,
1.
Sam
.
2.2
.
Leuit.
19.2
.
Reuel
.
15.4
.
He
is
rightly
said
to
be
most
holy
,
Exposition
.
not
onely
because
naturally
,
and
substantially
he
is
so
,
and
vnto
whose
Holinesse
no
Angels
or
Saints
may
bee
compared
in
any
measure
at
all
,
a
God
so
holy
,
and
pure
,
that
he
cannot
abide
the
least
sparke
of
iniquity
,
neither
can
any
vncleannesse
or
vnrighteousnesse
haue
place
with
him
,
as
Psal
.
5.
Psal
.
5.4
,
5.
Thou
art
not
a
God
that
loueth
wickednesse
,
neither
shall
euill
dwell
with
thee
:
the
vniust
shall
not
stand
in
thy
sight
,
thou
hatest
all
them
that
worke
iniquity
:
And
1.
Sam
.
2.
There
is
none
holy
as
the
Lord
:
but
also
,
because
he
is
the
fountain
of
all
holinesse
,
sanctifying
,
purging
,
and
consecrating
vs
to
himselfe
,
by
his
holy
Spirit
,
and
separating
vs
from
all
vncleannesse
,
that
wee
might
serue
him
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
.
Eternall
.
Psal
.
90.1
,
2.
Rom.
16.26
.
Exposition
.
That
is
to
say
,
of
such
a
Being
,
as
is
without
beginning
,
and
without
ending
,
as
Psalm
.
90.
Psal
.
90.2
,
4
Before
the
mountaines
were
made
,
and
before
thou
haddest
formed
the
earth
,
and
the
world
:
euen
from
euerlasting
to
euerlasting
thou
art
our
God
.
And
a
little
after
,
A
thousand
yeeres
in
thy
sight
,
are
as
yesterday
when
it
is
past
,
and
as
a
watch
in
the
night
.
Also
Psal
.
102.
Psal
.
102.12
,
26
,
27.
where
he
saith
,
that
the
heauens
,
and
the
earth
shall
perish
,
but
the
Lord
God
shall
endure
,
they
all
shall
waxe
old
as
a
garment
,
and
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
,
but
thou
art
the
same
,
and
thy
yeeres
shall
not
faile
.
And
before
,
But
thou
,
O
Lord
,
doest
remaine
for
euer
,
and
thy
remembrance
,
from
generation
to
generation
.
Hee
is
the
same
,
that
alwayes
hee
hath
béene
,
not
weakened
by
age
,
nor
made
féeble
by
length
of
yeeres
,
but
is
at
this
present
,
and
shall
be
for
euer
,
of
the
same
glory
,
and
maiestie
,
power
,
and
sufficiencie
,
for
the
effecting
of
whatsoeuer
pleaseth
him
,
as
he
was
at
the
first
.
As
again
,
Esay
41.
Esa
.
41.4
.
I
the
Lord
am
the
first
,
and
with
the
last
I
am
the
same
.
And
Chap.
44.
Chap.
44.6
.
I
am
the
first
,
and
the
last
,
and
without
mee
there
is
no
God
.
To
this
effect
also
Dan
.
6.
Dan
.
6.26
and
in
many
other
places
that
might
bee
remembred
.
Let
the
dayes
be
neuer
so
many
,
that
we
can
call
to
an
account
,
and
let
vs
multiply
yeeres
into
the
longest
continuance
,
that
in
our
thoughts
wee
may
possibly
comprehend
,
so
as
thousand
thousands
be
before
vs
,
and
ten
thousand
thousands
in
our
minde
,
yet
is
all
this
nothing
in
comparison
of
God
,
with
whom
,
as
the
Apostle
Peter
saith
,
2.
2.
Pet
.
3.8
.
Epist.
One
day
is
as
a
thousand
yeeres
,
and
a
thousand
yeeres
,
as
one
day
.
And
now
,
as
the
Lord
as
touching
his
Essence
,
and
Being
,
is
after
this
manner
,
eternall
,
and
euerlasting
,
and
so
as
neither
by
dayes
,
nor
times
,
he
is
to
be
measured
,
and
comprehended
:
so
is
the
very
same
consideration
to
be
had
,
of
all
the
Essentiall
qualities
,
and
properties
of
his
nature
,
as
his
wisedome
,
power
,
righteousnesse
,
truth
,
goodnesse
and
mercy
,
as
besides
the
manifold
testimonies
,
and
authorities
of
the
Scripture
:
this
is
very
cleare
,
in
the
sensible
féeling
,
and
continuall
experience
,
and
in
the
preseruation
and
gouernment
of
all
the
creatures
vpon
the
face
of
the
earth
,
to
the
very
same
end
,
for
which
at
the
first
he
created
them
.
As
also
in
the
calling
,
and
sanctifying
of
his
Elect
,
and
in
his
iudgements
vpon
the
wicked
,
with
infinite
other
particulars
that
might
be
remembred
.
Euery
one
plainely
approuing
,
that
the
God
that
now
is
,
is
the
same
that
was
,
and
of
whom
there
shall
neuer
be
any
end
.
As
Reuel
.
1.
Reuel
.
1.8
.
I
am
Alpha
,
and
Omega
,
the
beginning
,
and
the
ending
,
which
is
,
and
which
was
,
and
which
is
to
come
,
euen
the
Almighty
.
Infinite
.
Iob
11.7
.
Psalm
.
139.7
,
&c.
Ier
.
23.23.24
.
Exposition
.
That
is
to
say
,
comprehending
all
things
,
and
cannot
possibly
be
comprehended
.
A
God
,
that
is
present
at
all
times
,
and
in
all
places
,
and
filleth
with
the
presence
of
his
glorious
Maiestie
,
both
heauen
,
earth
,
and
hell
,
and
all
at
one
instant
The
Apostle
Paul
was
a
man
endued
with
excellent
gifts
,
and
graces
of
Gods
Spirit
,
preferred
aboue
the
rest
,
to
the
hearing
&
vnderstanding
,
of
the
deepe
secrets
of
Gods
wisedome
,
and
counsell
,
as
2.
Cor
.
12.
2.
Cor
.
3.2
,
3
,
4.
where
hee
testifieth
of
himselfe
,
that
hee
was
taken
vp
into
the
third
heauen
,
yea
euen
into
Paradise
,
and
heard
words
which
cannot
be
spoken
,
which
are
not
possible
for
man
to
vtter
.
And
yet
durst
hee
not
take
vpon
him
to
giue
a
reason
of
all
the
wayes
,
and
actions
of
GOD
,
but
being
highly
astonished
at
his
infinite
wisedome
,
satisfieth
himselfe
,
and
cutteth
off
all
obiections
,
with
an
exclamation
,
and
wondering
at
the
same
,
saying
,
Rom.
11.
Rom.
11.33
O
the
depth
of
the
riches
,
both
of
the
wisedome
,
and
knowledge
of
God
:
how
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
!
This
confirmeth
the
Prophet
Dauid
also
,
Psal
.
36
,
Psal
.
36.6
.
where
he
saith
,
That
the
righteousnesse
of
GOD
is
like
to
a
mighty
mountaine
,
and
his
iudgements
are
like
a
great
deepe
.
And
hereupon
also
doth
Zophar
demaund
of
Iob
,
chap.
11.
Iob
11.7
.
Canst
thou
by
searching
finde
out
God
?
canst
thou
finde
out
the
Almighty
to
his
perfection
?
Plainely
giuing
to
vnderstand
,
that
so
infinite
,
and
incomprehensible
is
God
,
that
the
depth
of
his
counsels
cannot
be
attained
vnto
;
and
therefore
a
vaine
,
and
an
intolerable
presumption
,
to
seeke
further
after
it
,
then
it
hath
pleased
him
to
reueale
,
and
manifest
the
same
in
his
holy
Word
.
The
secret
things
(
saith
Moses
,
Deut
.
29.
Deu
.
29.29
.
)
belong
to
the
Lord
our
God
,
but
the
things
reuealed
,
belong
to
vs
,
and
to
our
children
for
euer
.
Of
inestimable
glory
,
Maiestie
,
Exod
.
4.34
,
35.
chap.
33.20
.
Exposition
.
Of
this
,
much
hath
been
spoken
before●
.
And
it
may
further
be
considered
in
the
example
of
Moses
;
who
,
as
we
reade
,
Exod
.
33.
was
faine
to
be
put
into
the
cleft
of
a
Rocke
,
and
to
be
couered
in
the
same
with
the
hand
of
God
,
because
he
was
not
able
to
behold
the
glory
of
the
Lord
,
as
the
same
passed
by
him
.
The
Story
is
this
,
Moses
hauing
triall
of
the
gentlenesse
and
goodnesse
of
the
Lord
,
so
as
there
was
nothing
which
he
obtayned
not
at
the
hands
of
God
:
he
thereupon
becommeth
bold
to
desire
,
that
he
might
see
him
in
his
glory
,
and
maiestie
:
I
beseech
thee
(
saith
he
)
shew
me
thy
glory
.
Whereunto
the
Lord
answered
,
I
will
make
all
my
good
goe
before
thee
,
Exod
.
33.18
,
19
,
&c.
and
I
will
proclaime
the
name
of
the
Lord
before
thee
,
&c.
And
a
little
after
,
Thou
canst
not
see
my
face
,
that
is
,
haue
a
full
sight
of
my
substance
,
the
beholding
of
that
belonging
only
to
the
blessed
Spirits
that
are
already
glorified
in
eternall
felicity
.
But
there
is
a
place
by
me
(
saith
God
)
and
thou
shalt
stand
vpon
the
rocke
,
and
while
my
glory
passeth
by
,
I
will
put
thee
in
a
cleft
of
the
rocke
,
and
I
will
couer
thee
with
my
hand
,
that
is
,
with
a
cloude
,
or
some
such
thing
.
After
,
I
will
take
away
my
hand
,
and
thou
shalt
see
my
backe
parts
,
some
imperfect
image
of
my
glory
,
but
my
face
,
that
is
,
the
glory
of
my
Maiestie
it selfe
,
shall
not
be
seene
.
Such
is
our
weaknesse
,
and
corruption
through
sinne
,
that
wee
cannot
abide
the
beholding
of
the
Lords
wonderfull
maiestie
,
according
as
hereof
wee
haue
another
example
in
the
people
of
Israel
,
at
his
appearing
vnto
them
at
Mount
Sinai
,
Exodus
20.
and
Deut
.
5.
Exo
.
20
19.
Deut
5.27
,
28
,
29.
it
being
there
recorded
,
that
why
-
the
Lord
stood
vpon
the
Mount
,
not
without
glory
,
and
maiesty
,
and
vttered
with
his
owne
mouth
,
a
briefe
summe
of
his
Law
,
and
Religion
,
the
people
being
astonied
,
and
almost
vtterly
confounded
with
his
excellent
glory
,
said
to
Moses
,
Talke
thou
with
vs
,
and
we
will
heare
,
but
let
not
God
talke
with
vs
,
lest
we
dye
.
And
God
receiuing
their
offer
,
said
vnto
Moses
,
I
haue
heard
the
voyce
of
the
words
of
this
people
which
they
haue
spoken
vnto
thee
:
they
haue
well
spoken
,
all
that
they
haue
said
:
O
that
there
were
such
an
heart
in
them
to
feare
me
,
&c.
And
power
,
Esay
40.10
.
Exposition
.
The
generall
necessity
of
faith
must
euermore
haue
this
speciall
included
in
it
,
to
beleeue
,
that
God
is
of
sufficient
might
and
power
to
effect
,
and
accomplish
whatsoeuer
pleaseth
him
,
as
Math
.
19.
Mat
.
19.
●6
With
God
all
things
are
possible
.
This
speciall
was
included
in
the
generall
faith
of
Abraham
,
without
which
hee
could
neuer
haue
beléeued
the
promises
of
God
.
Without
a
firme
faith
,
Gen.
15.
●
Chap.
22.17
I
say
,
in
Gods
omnipo●encie
,
and
Almighty
power
,
how
could
Ab●●ham
possibly
haue
beleeued
,
that
his
seed
shou●d
be
as
the
dust
of
the
earth
,
and
as
the
Stars
of
the
heauen
in
multitude
,
and
that
in
his
seed
all
the
Nations
of
the
earth
should
be
blessed
,
when
as
hee
himselfe
was
already
old
,
and
his
wife
not
only
old
,
but
also
barren
?
This
in
the
iudgement
of
flesh
and
bleed
,
was
altogether
vnlikely
,
and
vnpossible
,
Rom
4.19.20
,
21.
but
yet
Abraham
knowing
that
there
was
nothing
vnpossible
with
God
,
considered
not
his
owne
body
,
as
the
Apostle
saith
,
Rom.
4.
nor
yet
the
deadnesse
of
Saraes
wombe
:
hee
staggered
not
at
the
promise
of
God
through
vnbeliefe
,
but
was
strong
in
the
faith
,
giuing
glory
to
God
:
and
being
fully
perswaded
,
that
what
he
had
promised
,
hee
was
able
to
performe
.
The
like
faith
and
resolution
in
Gods
Almighty
power
,
was
also
in
the
virgin
Mary
,
beleeuing
that
shee
should
conceiue
,
and
bring
forth
a
Son
,
Luke
1.38
.
although
she
had
neuer
knowledge
of
any
man
,
because
God
who
had
said
it
,
was
able
to
effect
it
.
There
is
to
no
man
giuen
full
,
and
perfect
strength
:
but
to
one
man
is
giuen
to
doe
this
,
and
to
another
that
:
but
the
might
and
power
of
God
is
not
particular
,
but
vniuersall
:
it
can
haue
no
determination
,
limitation
,
or
restraint
,
but
it
is
vtterly
free
,
full
,
and
absolute
,
so
that
hee
can
doe
what
be
will
,
when
,
as
farre
foorth
,
and
howsoeuer
it
pleaseth
him
.
The
mighty
of
this
world
be
terrible
,
because
they
can
kill
the
bodies
of
men
,
but
that
might
of
theirs
,
is
so
limited
,
that
they
cannot
kill
the
soule
,
Mat
.
10.28
.
but
after
they
haue
slaine
the
body
,
their
power
is
at
an
end
.
But
God
,
when
he
lusteth
,
can
cast
both
body
and
soule
into
hell
fire
.
His
Almightinesse
is
also
continuall
,
vnchangeable
,
and
euerlasting
:
not
determinable
by
any
processe
of
time
,
but
as
long
as
God
himselfe
endureth
,
(
who
hath
neither
beginning
,
nor
end
of
dayes
.
)
so
long
his
power
endureth
,
without
being
subiect
to
any
passions
,
impediment
,
or
incommodity
,
and
therefore
most
notably
,
Psal
115.
Psal
.
115.3
.
Our
God
is
in
heauen
,
hee
doeth
whatsoeuer
he
will
.
All-sufficient
,
Gen.
17.1
.
Exposition
.
That
is
,
he
is
able
of
himselfe
(
without
the
helpe
of
any
)
to
performe
,
and
bring
to
passe
whatsoeuer
hee
hath
decreed
,
and
whatsoeuer
pleaseth
him
.
For
this
cause
,
Iob
8.3
.
doth
the
Scripture
call
him
the
Almighty
God
,
because
by
his
might
he
can
doe
all
things
,
because
hee
is
Lord
of
all
,
and
hath
all
things
subiect
to
his
command
.
Rom
9.29
,
19.
Hee
is
called
also
the
Lord
of
Hoasts
,
in
the
power
of
which
most
high
,
and
mighty
God
,
is
heauen
,
and
earth
,
and
whatsoeuer
is
contayned
in
them
,
aboue
,
or
vnder
them
.
Whatsoeuer
hee
commandeth
,
that
must
of
necessity
bee
done
,
nothing
is
able
to
withstand
his
will
,
there
is
nothing
but
he
can
,
and
will
doe
it
,
if
it
stand
with
his
good
will
and
pleasure
,
and
if
his
iustice
,
and
mans
saluation
doe
require
it
.
I
am
God
all-sufficient
,
said
the
Lord
to
Abraham
,
Gen.
17.
Gen.
17.1
.
which
is
as
much
in
effect
,
as
if
hee
had
said
,
that
he
was
strong
,
&
mighty
enough
to
protect
him
.
For
our
faith
cannot
otherwise
stand
,
vnlesse
(
being
certainly
perswaded
,
that
the
onely
guard
,
and
protection
of
God
is
sufficient
for
vs
:
)
wee
boldly
despise
,
whatsoeuer
in
the
world
is
against
our
saluation
.
Onely
wise
,
Rom.
16.27
.
The
Lord
God
alone
,
Exposition
.
and
none
but
God
,
may
truly
and
properly
be
said
to
be
wise
&
prudent
:
as
Rom.
16.
Rom.
16.27
To
God
only
wise
.
And
1.
Tim
.
1.
1.
Tim
.
1.17
in
a
like
conclusion
of
thanksgiuing
,
Vnto
God
onely
wise
(
saith
hee
)
be
honour
and
glory
,
for
euer
and
euer
,
Amen
.
If
a
man
should
dispute
with
God
,
saith
Iob
,
Chap.
9.
Iob
9.3
,
4.
hee
could
not
answere
him
one
of
a
thousand
,
hee
is
wise
in
heart
.
And
againe
,
Chap.
12.
Iob
12.13
.
with
him
is
wisedome
,
and
strength
,
he
hath
counsell
and
vnderstanding
.
In
another
place
also
doth
hee
make
a
difference
betweene
the
wisedome
that
remaineth
with
God
,
and
that
measure
of
wisedome
,
which
he
hath
appointed
for
men
.
For
after
he
hath
spoken
of
the
secrets
of
nature
,
he
concludeth
,
Chap.
28.
that
wisedome
is
to
be
found
in
God
onely
,
and
hid
from
the
eyes
of
all
liuing
creatures
.
Iob
28
12
,
13
,
14
,
15
,
23.
Where
is
wisedome
found
,
saith
hee
,
and
where
is
the
place
of
vnderstanding
?
Man
knoweth
not
the
price
thereof
,
for
it
is
not
found
in
the
land
of
the
liuing
.
The
depth
saith
,
It
is
not
in
me
:
the
Sea
also
saith
,
It
is
not
in
me
.
Gold
shall
not
be
giuen
for
it
,
neither
shall
siluer
be
waighed
for
the
price
thereof
,
&c.
And
a
little
after
,
But
God
vnderstandeth
the
way
thereof
,
and
he
knoweth
the
place
thereof
.
Infinite
arguments
&
experiences
haue
there
bin
from
time
to
time
,
and
continually
are
of
his
excellent
wisedome
,
as
in
the
creation
of
heauen
and
earth
,
according
to
that
of
the
Prophet
,
Ier
.
Chap.
51.
Ier
.
51.15
.
He
hath
established
the
world
by
his
wisedome
,
and
stretched
out
the
heauens
by
his
discretion
.
In
the
creation
also
of
man
,
and
in
the
wonderfull
disposition
of
all
the
members
of
his
body
;
in
the
gifts
of
his
minde
,
and
in
the
gouernment
also
and
direction
of
all
his
creatures
,
from
the
least
,
to
the
greatest
,
to
the
very
same
end
,
for
which
he
at
the
first
ordayned
them
.
Notable
wisedome
,
and
discretion
,
are
many
of
the
sonnes
and
daughters
of
men
endued
withall
,
some
after
one
manner
,
and
some
after
another
,
as
is
daily
seene
by
infinite
Presidents
,
and
examples
.
All
which
in
euery
degree
,
forasmuch
as
it
floweth
,
and
proceedeth
from
God
:
it
must
needes
be
concluded
,
that
his
wisedome
is
infinite
,
as
the
Prophet
speaketh
,
Psal
.
147.
Psal
.
147.5
.
Onely
good
,
Math
.
19.17
.
There
is
none
good
,
but
God
alone
,
Exposition
.
neither
any
thing
that
truly
deserueth
to
be
accounted
good
,
but
what
proceedeth
onely
from
him
.
So
that
whensoeuer
we
attribute
any
good
,
either
vnto
man
,
or
to
any
other
creature
,
and
call
them
good
,
(
as
we
vsually
so
call
many
things
)
wee
must
take
heede
that
wee
respect
them
not
as
they
are
in
themselues
,
but
acknowledge
,
that
all
the
praise
,
honour
,
and
glory
,
belongeth
vnto
the
Lord
,
who
onely
,
and
alone
,
is
good
,
G
n
.
1.31
.
and
the
fountaine
of
all
goodnesse
,
and
righteousnes
.
The
works
of
the
first
creation
do
witnesse
this
truth
,
all
which
as
they
were
very
good
,
so
doe
they
shew
foorth
the
goodnesse
of
the
Maker
,
as
good
fruites
proue
the
tree
to
be
good
,
from
which
they
are
gathered
.
Secondly
,
who
can
rehearse
the
thousand
part
of
those
things
,
which
be
daily
bestowed
by
Gods
goodnesse
,
Math
.
5.45
not
onely
vpon
the
godly
,
but
euen
also
vpon
the
wicked
,
whom
in
iustice
and
righteousnesse
he
might
destroy
?
And
if
wee
seeke
the
Scripture
,
Psal
.
73.1
.
Psal
.
118.1
.
Jam
.
3.15
.
the
testimonies
of
Gods
goodnesse
therein
,
are
excéeding
many
.
But
I
neede
not
stand
much
vpon
this
,
wherein
there
is
neither
difficulty
,
nor
doubt
,
but
all
things
as
manifest
,
anb
as
cleare
as
the
Sunne
.
And
surely
in
the
nature
of
God
,
there
is
nothing
which
a
true
Christian
man
can
receiue
greater
comfort
of
,
nor
which
he
should
honour
with
more
admiration
,
then
his
endlesse
and
infinite
goodnesse
.
Most
iust
,
Deut.
32.4
.
Psal
.
145.17
.
Exposition
.
As
the
Lord
God
is
righteous
in
all
his
wayes
,
and
holy
in
all
his
workes
,
as
the
Prophet
pronounceth
,
Psal
.
145.
Psal
.
145.17
.
euen
so
doth
he
so
iustly
,
and
vprightly
proceed
in
euery
circumstance
,
and
respect
,
as
that
there
is
no
cause
at
all
for
any
to
complaine
of
wrong
,
or
partialitie
,
in
the
least
measure
that
is
.
This
doth
the
Apostle
teach
and
confirme
,
Rom.
2.
Ro
.
2.2.5
,
6.
where
hee
saith
,
that
the
iudgement
of
God
is
iust
,
and
according
to
truth
.
He
offereth
wrong
to
no
man
,
neither
when
hee
punisheth
sinne
,
nor
when
hee
spareth
sinners
,
although
he
shew
mercy
but
to
a
few
,
and
throw
downe
great
multitudes
into
eternall
condemnation
:
but
as
the
Apostle
addeth
,
&
as
it
is
his
very
property
,
hee
rendereth
to
euery
man
according
to
his
workes
.
Men
oftentimes
in
the
pronouncing
of
their
censures
,
and
sentences
,
greatly
erre
,
and
iudge
amisse
:
Sometimes
for
fauour
;
sometimes
at
the
intreaty
of
friends
;
sometimes
for
feare
of
displeasure
;
sometimes
through
corruption
of
bribes
,
and
hope
of
gaine
;
sometimes
through
the
instigation
of
false
witnesses
;
sometimes
vpon
malice
,
and
sometimes
through
ignorance
,
and
want
of
sound
wisedome
to
discerue
,
acquitting
those
as
guiltlesse
,
who
deserue
to
bee
punished
,
and
condemning
those
as
guilty
,
who
haue
not
offended
:
but
as
the
Apostle
speaketh
,
Act.
17.
Act.
17.31
.
He
will
iudge
the
world
in
righteousnesse
,
by
that
man
whom
hee
hath
appointed
.
Before
his
iudgement
seat
,
there
neither
is
,
nor
shall
be
any
dawbing
,
or
saluing
vp
of
bad
matters
,
no
inducement
by
gifts
;
no
affection
,
or
partialitie
,
in
respect
of
persons
;
no
fauouring
of
the
cause
for
the
sake
of
friends
,
for
feare
of
foes
,
or
any
displeasure
:
no
cunning
shifts
can
there
take
place
,
to
blinde
the
eyes
,
or
to
peruert
the
iudgement
,
but
euery
person
shall
receiue
an
eternall
sentence
of
euery
cause
,
according
to
the
truth
and
equity
of
it
.
And
thus
is
the
Iudge
of
the
world
approued
most
iust
.
Most
mercifull
,
Psal
.
36.5
,
7.
Exposition
.
God
is
mercifull
,
not
to
all
that
haue
neede
of
his
mercy
;
for
such
mercy
should
not
stand
with
his
iustice
:
but
he
is
mercifull
to
all
them
that
craue
mercy
at
his
hands
,
in
the
name
and
mediation
of
Iesus
Christ
,
and
with
a
true
faith
in
his
righteousnesse
and
Redemption
.
Hee
is
mercifull
to
all
such
as
are
truely
humbled
with
the
heauy
loade
and
burthen
of
their
sinnes
,
and
are
touched
with
godly
sorrow
,
and
remorse
of
conscience
,
in
regard
of
their
transgressions
.
For
to
shew
mercy
vnto
such
,
is
no
derogation
to
the
Iustice
of
God
:
forasmuch
as
our
Lord
Iesus
Christ
by
the
shedding
of
his
bloud
hath
made
satisfaction
for
them
.
Infinite
are
the
particular
proofes
,
and
experiences
of
the
mercy
and
goodnesse
of
God
,
which
might
bee
remembred
both
concerning
Soule
and
body
,
this
life
,
and
that
which
is
to
come
:
Hee
being
the
Author
and
fountaine
of
all
good
things
,
generally
and
without
exception
,
which
wee
either
doe
,
or
can
possibly
enioy
,
and
haue
imparted
vnto
vs
;
as
Iam
.
1.
Iam
.
1.17
.
Euery
good
g●uing
,
and
euery
perfect
gift
is
from
aboue
,
and
commeth
from
the
Father
of
lights
.
But
yet
t●
the
reconciliation
of
the
world
vnto
himselfe
,
by
Iesus
Christ
,
and
in
stretching
out
the
armes
of
his
louing
kindnesse
to
the
saluation
of
all
such
as
truely
feare
him
,
and
embrace
his
promises
,
whether
Iewes
,
or
Gentiles
,
is
it
most
of
all
apparant
,
and
very
wonderfull
:
Yea
surely
,
so
surpassing
excellent
is
this
mercy
of
God
aboue
all
his
workes
,
and
all
other
his
mercies
that
can
possibly
bee
remembred
,
that
if
we
should
doe
nothing
else
,
but
continually
laud
and
glorifie
his
Maiestie
for
the
same
,
yet
should
our
praises
come
farre
behinde
the
highnesse
and
excellency
of
his
grace
and
fauour
.
None
can
sufficiently
extoll
and
magnifie
this
wonderfull
mercy
.
Rightly
may
wee
say
hereof
with
the
Prophet
,
Psa
.
36.
Psal
.
36.5
.
That
it
reacheth
vnto
the
Heauens
.
And
sufficient
cause
haue
we
in
regard
hereof
,
to
confesse
with
the
same
Prophet
againe
,
Psal
.
103.
Psal
.
103.8
.
That
the
Lord
is
full
of
compassion
and
mercy
.
In
that
(
I
say
)
whereas
wee
are
by
nature
the
children
of
wrath
as
well
as
others
;
aliants
from
the
commonwealth
of
Israel
,
strangers
from
the
Couenants
of
Promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
,
as
the
Apostle
speaketh
,
Ephes
.
2.
Ephe
.
2.3.12
.
Chap.
4.18
.
hauing
our
cogitations
darkened
,
&c.
as
Ephes
.
4
and
being
full
of
all
vnrighteousnesse
,
&c.
as
Rom.
1.
Rom.
1.29
.
He
hath
vouchsafed
to
receiue
vs
vnto
mercy
,
and
freely
in
Christ
Iesus
to
forgiue
our
sinnes
:
Yea
,
so
to
accept
vs
through
the
free
imputation
of
his
righteousnes
,
and
obedience
,
as
if
in
our selues
wee
were
holy
and
righteous
.
And
therefore
one
,
Deut.
6.4
.
Psal
.
18.31
.
1.
Cor
.
8.6
.
Necessarily
doth
it
follow
,
Exposition
.
vpon
that
which
goeth
before
,
that
God
is
one
.
Not
one
of
these
diuine
Attributes
,
which
haue
been
remembred
;
agreeing
,
or
being
to
be
applyed
to
any
other
,
but
to
one
only
true
God
.
This
alwayes
herewith
,
being
religiously
obserued
,
and
vnderstood
,
that
these
are
essentiall
properties
of
the
Deity
,
and
so
attributed
vnto
him
,
that
they
place
nothing
in
him
that
is
compound
,
or
diuerse
from
his
substance
;
but
look
whatsoeuer
they
point
him
out
to
be
,
the
very
same
he
is
in
his
owne
nature
.
We
must
know
(
I
say
)
that
there
is
nothing
in
God
,
which
is
not
God
himselfe
.
So
that
when
it
is
said
that
God
is
holy
,
iust
,
good
,
mercifull
,
&c.
it
is
to
be
vnderstood
,
as
if
hee
were
said
in
plain
termes
,
to
be
holinesse
,
iustice
,
goodnesse
,
and
mercy
it selfe
.
To
proue
that
there
is
but
one
true
,
eternall
,
and
euerliuing
God
,
who
only
,
and
alone
,
is
to
be
beleeued
in
,
called
vpon
,
worshipped
,
loued
,
feared
,
serued
,
and
obeyed
,
the
Scripture
affoordeth
plentifull
Testimonie
.
As
first
,
Mar.
12.
in
the
answere
of
our
Lord
Iesus
Christ
vnto
a
certaine
Scribe
,
who
demanding
of
him
which
is
the
first
commandement
of
all
?
Mar.
12.28
,
29
,
&c.
Exod
.
20.2
.
Deut
.
6.4
.
Deu
.
32.39
.
He
answered
out
of
Exodus
20.
and
Deut
.
6.
The
first
of
all
the
commandements
is
,
Heare
,
Israel
,
The
Lord
our
God
,
is
the
onely
Lord
,
&c.
Whereunto
the
Scribe
replyed
,
saying
,
Well
,
Master
,
thou
hast
said
the
truth
,
that
there
is
one
God
,
and
that
there
is
none
but
he
:
And
to
loue
him
with
all
the
heart
,
and
with
all
the
vnderstanding
,
and
with
all
the
soule
,
and
with
all
the
strength
,
&c.
is
more
then
all
burnt
offerings
,
and
sacrifices
.
Moses
in
the
end
of
his
Song
,
Deut.
32.
bringeth
in
God
thus
speaking
of
himselfe
:
Behold
now
,
for
I
am
hee
,
and
there
is
no
gods
with
mee
:
I
kill
,
and
giue
life
;
I
wound
,
and
I
make
whole
,
neither
is
there
any
that
can
deliuer
out
of
my
hand
.
But
this
being
a
truth
,
which
is
not
denyed
,
but
beléeued
,
and
confessed
among
the
very
Iewes
,
and
Turkes
,
who
glory
much
in
the
acknowledging
of
one
onely
God
:
I
will
therefore
passe
from
it
,
and
procéed
to
shew
,
in
as
few
words
as
I
can
,
how
this
onely
True
God
doth
offer
himselfe
to
be
considered
of
vs
,
in
a
Trinitie
of
persons
.
There
are
three
eternall
,
and
equall
persons
of
the
Godhead
,
distinguished
by
their
proper
difference
,
and
yet
not
separated
one
from
another
.
The
Father
,
the
Sonne
,
and
the
Holy
Ghost
.
That
there
are
these
three
distinct
persons
;
and
yet
in
Essence
,
Exposition
.
but
one
onely
Eternall
,
Almighty
,
and
incomprehensible
God
:
I
will
alledge
for
proofe
,
two
or
three
speciall
Testimonies
of
the
Scripture
,
among
many
other
that
might
be
remembred
.
There
are
three
(
saith
S.
Iohn
1.
Epist.
5.
1.
Ioh
.
5.7
.
)
that
beare
Record
in
Heauen
;
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
In
Mathew
28.
Math
.
28.18
,
19.
All
power
is
giuen
vnto
me
(
saith
Christ
)
both
in
Heauen
,
and
in
Earth
.
Go
therefore
teach
all
Nations
,
baptizing
them
,
in
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
.
Also
Ioh
.
15.
and
16.
Ioh
.
15.26
.
cha
.
16.13
.
&c.
he
hath
these
words
,
When
the
Comforter
is
come
,
whom
I
will
send
vnto
you
from
the
Father
,
euen
the
Spirit
of
Truth
,
hee
shall
leade
you
into
all
truth
,
&c.
Heere
haue
we
expresse
mention
of
the
person
of
the
Father
,
from
whom
the
Spirit
is
sent
:
secondly
,
of
the
person
of
the
Son
which
sendeth
him
:
and
thirdly
,
of
the
person
of
the
Holy
Ghost
,
or
blessed
Spirit
which
is
sent
vnto
vs.
Hereunto
belong
also
the
testimonies
of
Iohn
the
Baptist
,
Ioh
.
1.
chap.
3.
Ioh
.
1.32
,
33.34
.
cha
.
3.34
,
35
,
36
And
what
can
be
spoken
more
cleerely
,
for
the
proofe
of
the
distinction
and
properties
of
the
three
Persons
in
the
Trinity
:
then
this
Luke
1.
Luke
1.35
.
where
the
Angell
Gabriel
declaring
the
mysterie
of
the
Lords
Incarnation
;
speaketh
after
this
manner
to
the
blessed
Virgin
Mary
:
The
Holy
Ghost
(
saith
he
)
shall
come
vpon
thee
,
and
the
power
of
the
most
Highest
shall
ouershaddow
thee
;
therefore
also
that
holy
thing
that
shall
be
borne
,
shall
be
called
the
Sonne
of
God
.
Heere
wee
haue
the
person
of
the
Highest
,
which
is
the
Father
;
the
persons
of
the
Sonne
,
and
of
the
Holy
Ghost
,
are
expressed
with
their
properties
;
being
neither
mingled
,
nor
confounded
.
These
places
are
sufficient
to
proue
the
truth
of
this
point
;
as
that
wee
must
so
beleeue
in
God
,
that
wee
referre
one
,
and
the
same
glorification
to
euery
Person
.
For
there
is
no
difference
of
Faith
in
this
respect
.
We
must
not
haue
a
greater
Faith
in
the
Father
,
then
in
the
Sonne
,
and
in
the
Holy
Ghost
:
but
the
measure
,
and
maner
of
it
,
must
be
one
,
and
the
same
,
equally
consisting
in
each
of
the
thrée
Persons
:
so
as
by
this
meanes
,
we
may
confesse
a
Vnity
of
Nature
,
in
the
Trinitie
of
Persons
.
These
three
persons
are
distinguished
(
I
say
)
by
their
proper
difference
,
insomuch
,
that
to
the
Father
wee
must
attribute
the
beginning
of
working
,
and
creating
,
we
must
hold
him
for
the
fountaine
,
and
spring
of
all
good
things
;
to
the
Son
,
we
must
attribute
the
wisedome
,
and
gouernment
of
the
things
that
are
made
;
and
to
the
holy
Ghost
,
the
power
and
efficacie
of
working
and
executing
.
And
although
the
eternity
of
the
Father
,
is
also
the
eternity
of
the
Sonne
,
and
of
the
holy
Ghost
,
(
for
God
can
neuer
be
without
his
wisedome
,
and
power
;
and
in
the
eternity
,
neither
first
,
nor
last
is
to
be
sought
)
yet
is
it
most
requisite
to
obserue
this
order
in
the
blessed
Trinity
,
to
set
the
Father
in
the
first
place
:
in
the
second
place
the
Sonne
which
commeth
of
him
;
and
in
the
third
place
the
Holy
Ghost
,
which
proceedeth
from
them
both
.
The
minde
of
euery
one
inclining
to
consider
,
first
God
.
afterward
his
wisedome
which
springeth
from
him
;
and
finally
the
power
,
whereby
hee
executeth
the
Ordinances
,
and
Decrées
of
his
counsell
.
For
some
vse
of
this
point
,
wee
must
learne
from
hence
,
so
to
beleeue
in
God
,
that
we
neuer
confound
the
seuerall
properties
of
the
Godhead
,
which
in
respect
of
our
weake
capacitie
,
are
thus
termed
the
persons
of
the
Trinity
;
but
that
wee
confesse
,
that
they
alwayes
remaine
distinct
one
from
another
,
and
yet
without
any
manner
of
separation
.
It
is
but
one
Sunne
that
shineth
in
the
Firmament
,
although
three
distinct
things
be
perceiued
in
it
:
Light
,
Brightnes
,
&
Heat
.
For
these
thrée
,
as
they
rise
all
together
,
so
they
cease
all
at
once
.
The
light
goeth
not
before
the
brightnesse
,
nor
the
brightnesse
before
the
heat
.
And
although
one
thing
be
attributed
to
the
light
,
another
thing
to
the
brightnesse
,
and
a
third
thing
to
the
heat
;
yet
they
worke
all
together
inseparably
:
euen
so
,
as
I
said
,
are
the
three
properties
,
or
persons
of
the
Godhead
to
be
considered
,
so
as
they
may
be
acknowledged
both
distinct
,
&
coeternall
,
but
yet
vnseparable
.
This
Doctrine
of
the
Trinity
is
necessary
to
bee
learned
,
and
vnderstood
of
all
true
Christians
,
and
that
in
respect
of
Gods
glory
,
and
of
our
owne
saluation
.
For
no
man
shall
bee
saued
without
the
knowledge
of
the
Father
:
Mat
.
11.27
.
but
the
Father
is
not
knowne
without
the
Sonne
;
whosoeuer
therefore
denyeth
the
Sonne
,
hee
hath
not
the
Father
,
as
1.
Ioh
.
2.
1.
Ioh
.
2.23
.
Againe
,
No
man
is
saued
without
faith
in
Christ
the
Sonne
,
as
Ioh
.
3.
Ioh
.
3.36
.
And
how
shall
any
man
beleeue
in
him
,
of
whom
he
hath
not
heard
?
as
Rom.
10.
Rom.
10.14
.
It
highly
therefore
standeth
vs
vpon
,
to
haue
the
knowledge
of
the
Sonne
of
God
,
that
wee
may
beleeue
in
him
to
eternall
life
.
In
like
manner
;
No
man
is
saued
without
the
knowledge
of
the
Holy
Ghost
:
For
if
any
man
haue
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
as
Rom.
8.
Rom.
8.9
.
but
no
man
can
receiue
the
Spirit
,
without
he
know
him
:
whosoeuer
therefore
knoweth
not
the
Holy
Ghost
,
cannot
be
saued
:
according
to
that
of
our
Sauiour
,
Ioh
.
14.
Ioh
.
14.
that
the
world
cannot
receiue
the
Spirit
of
Truth
,
because
it
seeth
him
not
,
neither
knoweth
him
.
Quest
.
5.
What
are
wee
to
know
,
concerning
our selues
?
Answ
.
What
we
are
by
Nature
,
and
what
by
Grace
.
Quest
.
6.
What
are
we
by
Nature
?
Answ
.
We
are
by
Nature
the
children
of
wrath
,
full
of
sinne
and
corruption
,
and
heires
of
Hell
,
and
condemnation
.
Ephes
.
2.3
.
Rom.
7.18
,
&c.
EXPOSITION
.
THis
is
not
to
bee
vnderstood
of
mans
nature
,
as
he
was
in
his
first
estate
,
and
before
his
fall
.
For
the
nature
of
man
by
Creation
,
and
in
his
first
beeing
,
was
without
sinne
:
yea
,
euen
after
the
very
image
and
likenesse
of
God
,
as
Gen.
1.
Gen
,
1.26.27
.
Let
vs
make
Man
in
our
owne
Image
(
saith
God
)
according
to
our
likenesse
.
Also
,
Thus
God
created
Man
in
his
Image
,
in
the
Image
of
God
created
hee
him
:
that
is
to
say
,
in
righteousnesse
,
and
true
holinesse
,
as
the
Apostle
expounds
it
,
Ephes
.
4.
Ephes
.
4.24
.
He
gaue
vnto
man
,
not
onely
a
minde
to
know
,
and
acknowledge
rightly
the
Nature
,
the
Will
,
and
the
workes
of
God
:
but
also
a
will
freely
to
obey
God
,
and
to
apply
all
his
desires
,
inclinations
,
and
doings
,
according
to
the
will
of
God
.
As
his
body
,
in
respect
of
the
outward
forme
,
and
proportion
,
was
maiesticall
,
beautifull
,
gracious
,
purchasing
feare
,
and
reuerence
of
the
inferiour
creatures
,
and
fauour
euen
in
the
sight
of
God
:
Immortall
also
,
wherof
there
can
be
no
question
,
seeing
death
came
in
by
reason
of
sinne
,
as
Rom.
5.
Rom.
5.12
.
and
1.
Cor
.
15.
1.
Cor
.
15.56
.
So
,
the
happinesse
of
Adam
in
like
maner
,
as
touching
his
soule
,
was
exceeding
great
,
he
hauing
a
minde
,
not
onely
illuminated
with
the
true
knowledge
of
God
,
and
of
all
other
things
which
did
any
way
belong
vnto
him
:
but
his
will
and
affections
were
also
free
from
all
immoderate
desires
,
and
grieuous
passions
,
which
might
any
way
molest
or
trouble
him
.
His
whole
person
was
adorned
with
this
crowne
of
glory
,
that
he
had
the
Lordship
and
dominion
of
the
inferiour
creatures
giuen
vnto
him
.
And
to
conclude
all
in
a
word
;
in
the
presence
of
God
did
he
liue
most
happily
,
and
with
him
he
had
most
louing
and
familiar
conuersation
.
God
many
wayes
reuealing
himselfe
vnto
him
,
especially
in
the
Garden
,
wherein
he
had
placed
him
And
this
may
rightly
be
called
perfect
felicitie
:
For
hee
who
hath
God
,
who
is
the
Fountaine
of
all
blessednesse
,
ioy
,
and
pleasure
,
hath
all
things
belonging
to
perfect
happinesse
:
as
Psal
.
16.
Psal
.
16.11
.
Thou
wilt
shew
me
the
path
of
life
.
In
thy
presence
is
the
fulnesse
of
ioy
,
and
at
thy
right
hand
there
are
pleasures
for
euermore
.
Whereas
therefore
it
is
said
,
that
wee
are
by
nature
the
children
of
wrath
,
&c.
it
must
be
vnderstood
of
our
nature
,
as
it
is
now
degenerate
,
and
corrupted
.
For
such
a
fearefull
exchange
haue
wee
made
by
sinne
Man
by
his
sinne
,
and
disobedience
,
in
eating
the
fruit
,
whereof
the
Lord
had
said
vnto
him
,
Thou
shalt
not
eate
of
it
,
did
separate
himselfe
from
God
,
lost
the
coniunction
which
he
had
with
him
;
yea
,
all
holinesse
,
and
happinesse
,
both
spirituall
,
and
personall
,
and
was
cast
out
of
the
presence
of
GOD
,
and
out
of
Paradise
,
wherein
God
did
reueale
himselfe
,
and
his
glory
to
man
after
a
speciall
manner
;
and
so
hee
losing
the
fountaine
of
happinesse
,
did
withall
lose
all
the
streames
that
flowed
from
thence
,
belonging
either
to
soule
or
body
.
Thus
,
you
see
,
how
we
are
become
by
nature
the
children
of
wrath
,
&c.
For
whatsoeuer
gifts
it
pleased
the
Lord
to
bestow
vpon
the
nature
of
man
,
he
left
the
same
with
Adam
:
and
therefore
when
Adam
lost
them
,
after
he
had
receiued
them
,
he
lost
them
not
onely
from
himselfe
,
but
from
all
his
posteritie
.
The
History
of
the
fall
of
Man
,
is
expressely
recorded
,
Gen.
2.
Gen.
2.15
,
&c.
In
which
it
appeareth
,
that
the
frée
liberty
of
choise
,
which
God
permitted
to
the
will
of
man
,
he
so
abused
,
that
he
kept
not
the
Law
of
his
Iustice
,
but
swarued
therefrom
,
and
most
wretchedly
transgressed
the
Commandement
of
God
,
by
obeying
the
Diuell
,
and
in
giuing
credit
to
his
lying
speeches
,
performing
thereby
vnto
the
Diuell
such
faith
,
and
obedience
,
as
was
due
to
God
alone
;
whereby
hee
stripped
and
bereaued
himselfe
,
and
his
posteritie
of
the
state
of
perfection
,
and
goodnesse
of
nature
,
and
the
grace
of
God
,
and
those
good
gifts
of
righteousnesse
,
and
the
Image
of
God
,
which
in
his
cre●tion
were
ingrafted
in
him
;
he
partly
lost
them
,
and
partly
corrupted
,
and
defiled
them
:
by
this
meanes
casting
headlong
both
himselfe
,
and
all
his
off-spring
,
into
sinne
,
death
,
and
all
kinde
of
miseries
in
this
life
,
and
into
eternall
punishment
in
the
life
to
come
.
Of
this
wretched
and
miserable
estate
,
(
thus
become
naturall
,
as
naturally
descended
from
our
first
Parents
;
and
so
infecting
,
and
corrupting
all
the
parts
and
faculties
of
soule
and
body
,
as
that
by
nature
,
we
haue
now
no
power
so
much
as
to
thinke
a
good
thought
,
to
desire
,
or
to
performe
any
thing
,
purely
,
and
holily
before
the
Lord
:
but
are
all
without
exception
,
spiritually
dead
in
trespasses
and
sinnes
:
)
the
holy
Scripture
witnesseth
in
diuers
places
:
as
Ioh
.
5.
Ioh
.
5.21.25
where
our
Lord
Iesus
Christ
termeth
them
euen
dead
,
that
are
the
very
elect
of
God
.
Not
hauing
relation
to
the
death
of
the
body
,
nor
speaking
of
such
as
lye
in
the
graues
;
but
vnto
the
power
and
dominion
,
that
sinne
,
and
naturall
corruption
hath
ouer
all
men
,
and
wherewith
they
are
so
miserably
intangled
,
and
ouerwhelmed
,
as
that
there
is
no
more
power
in
man
by
nature
,
to
recouer
the
spirituall
life
lost
,
then
there
is
in
a
dead
carkasse
to
restore
it selfe
to
a
naturall
life
.
In
this
sence
so
speaketh
the
Apostle
of
the
faithfull
,
Ephes
.
2.
Ephes
.
2.1.5
and
Col.
2.
Col.
2.13
.
plainely
;
signifying
,
that
as
dead
men
are
destitute
of
all
strength
,
&
are
able
to
doe
nothing
to
execute
the
functions
of
this
life
:
so
by
nature
standeth
the
case
with
all
,
vntill
such
time
as
they
be
regenerate
,
and
borne
anew
.
The
Lord
(
saith
Moses
,
Gen.
6.
and
8.
Gen.
6.5
.
cha
.
8.21
.
)
saw
that
the
wickednesse
of
man
was
great
,
and
that
all
the
imaginations
of
the
thoughts
of
his
heart
are
onely
euil
continually
euen
from
his
youth
.
Hereupon
also
saith
the
Prophet
Ier
.
cha
.
17.
Jer
.
17.9
.
The
heart
of
man
is
deceitfull
,
and
wicked
aboue
all
things
,
who
can
know
it
?
And
in
this
regard
Iob
15.
Iob
15.16
.
is
man
called
Abominable
and
filthy
,
which
drinketh
iniquity
like
water
.
Also
Psalm
.
51.
Psal
.
51.5
.
Behold
,
I
was
borne
in
iniquity
,
and
in
sinne
hath
my
mother
conceiued
me
:
and
Io
.
3.
Io
.
3.6
.
That
which
is
borne
of
the
flesh
(
saith
Christ
)
is
flesh
.
And
Rom.
8.
Rom.
8.6
.
to
be
carnally
minded
,
is
death
.
And
Io
.
8.
Io
.
8.34
.
Whosoeuer
committeth
sinne
,
is
the
seruant
of
sinne
.
And
hereunto
also
belongeth
that
,
which
the
Apostle
beateth
vpon
out
of
the
Psalme
,
there
is
none
righteous
,
Rom.
3.10
,
11
,
12.
Psa
.
14.1
,
3.
no
not
one
,
There
is
none
that
vnderstandeth
,
there
is
none
that
seeketh
GOD
:
they
haue
all
gone
out
of
the
way
,
they
haue
bin
made
altogether
vnprofitable
,
there
is
none
that
doeth
good
,
no
not
one
.
Euery
of
these
testimonies
plainely
prouing
,
not
onely
,
that
as
our
Father
Adam
was
himselfe
corrupt
,
depraued
,
and
full
of
sinne
,
so
hath
hee
begotten
all
vs
his
children
corrupt
,
depraued
,
and
full
of
sinne
,
and
wretchednesse
,
it
being
vnpossible
,
that
flesh
should
bring
foorth
any
thing
,
but
that
which
is
fleshly
,
and
corrupt
.
And
therefore
Gen.
5.
Gen.
5.3
.
it
is
said
,
that
Adam
begat
a
child
in
his
owne
likenesse
,
after
his
image
,
that
is
to
say
,
corrupt
,
and
sinfull
,
as
himselfe
was
:
but
also
,
that
so
long
as
we
remaine
meere
naturall
men
,
we
doe
not
only
delight
,
and
please
our selues
,
to
will
,
to
desire
,
and
to
performe
whatsoeuer
is
according
to
the
lusts
of
our
owne
hearts
,
but
whatsoeuer
also
we
doe
but
muse
,
and
thinke
vpon
,
it
is
corrupt
,
and
whatsoeuer
we
doe
,
in
the
whole
course
of
our
life
,
it
is
euen
abominable
,
and
guilty
of
eternall
death
before
the
Lord
.
If
our
Father
Adam
had
continued
in
his
innocencie
,
then
as
the
bodies
of
his
posteritie
should
haue
beene
maiesticall
,
and
excéeding
comely
in
euery
part
,
so
should
their
soules
haue
beene
also
without
inordinate
appetites
,
and
vnlawfull
lusts
,
all
their
thoughts
,
words
,
and
actions
,
should
haue
beene
pure
,
holy
,
sound
,
and
good
.
But
by
reason
of
his
transgression
,
as
he
begat
a
Son
in
his
owne
likenesse
:
euen
so
doe
all
his
posterity
beget
Sonnes
and
Daughters
like
themselues
,
in
all
manner
of
corruption
and
prophanenesse
.
And
whereas
many
Fathers
,
being
afterward
regenerate
,
and
born
themselues
anew
,
through
the
mighty
worke
of
Gods
grace
,
doe
beget
such
children
,
as
are
,
in
like
manner
,
godly
,
and
well
affected
:
this
is
not
by
any
naturall
act
of
theirs
,
but
through
the
speciall
worke
of
the
holy
Ghost
;
The
grace
of
God
goeth
not
by
descent
;
A
godly
Father
cannot
with
all
his
owne
godlinesse
,
and
skill
,
engraffe
it
in
his
Sonne
,
but
as
our
Sauiour
speaketh
,
Io
.
3.
Ioh
.
3.8
.
The
winde
bloweth
where
it
listeth
.
According
,
as
besides
the
testimonies
of
the
Scripture
,
in
Adam
,
who
had
Cain
,
as
well
as
Abel
,
in
Abraham
who
had
Ishmael
,
as
well
as
Isaac
,
&c.
this
is
manifest
by
experience
.
Many
good
and
godly
Preachers
,
hauing
lewd
and
vngracious
children
:
And
many
other
godly
and
religious
Christians
,
whose
sonnes
and
children
doe
swarue
as
farre
from
the
steps
of
their
Fathers
,
and
proue
as
vnlike
vnto
them
in
all
kinde
of
vertue
,
and
godlinesse
,
as
if
they
had
neuer
heard
from
them
any
godly
exhortation
,
nor
séene
any
good
example
,
to
induce
them
thereunto
.
All
which
proueth
the
great
corruption
of
our
nature
,
and
not
,
if
the
Father
be
a
good
and
godly
man
,
the
Son
of
necessity
must
be
so
too
:
but
that
whatsoeuer
goodnesse
be
either
in
Father
,
or
in
the
Sonne
,
it
commeth
wholy
from
the
speciall
grace
,
and
free
gift
of
God
.
And
surely
not
without
iust
and
good
reasons
,
is
the
nature
of
man
thus
degenerate
,
and
he
become
the
child
of
wrath
,
and
a
worthy
inheritour
of
hell
,
and
condemnation
.
For
all
manner
of
sinne
is
so
filthy
,
and
noysome
,
that
it
doth
not
onely
defile
those
that
commit
it
,
but
euen
all
their
actions
of
greatest
deuotion
:
as
Leuit.
18.
Leu
.
18.24
.
and
Ezech
.
20.
Ezech
.
20.30
,
31.
where
they
that
commit
it
,
are
expresly
said
to
be
defiled
with
it
.
As
also
Hag
.
2.
Hag
.
2.14
,
15.
where
it
is
said
,
that
as
the
touching
of
holy
flesh
by
a
polluted
person
,
doth
make
it
vncleane
:
So
is
this
people
,
and
so
is
this
Nation
before
me
,
saith
the
Lord
,
and
so
are
all
the
workes
of
their
hands
,
and
that
which
they
offer
here
,
is
vncleane
.
Secondly
,
as
the
Lord
God
hateth
all
them
that
worke
iniquity
,
as
the
Prophet
saith
,
Psal
.
5.
Psal
.
5.4
,
5.
so
,
he
cannot
in
his
iustice
but
also
punish
them
,
as
being
in
his
account
,
and
in
very
deede
,
his
vtter
enemies
.
And
what
hee
threatneth
,
and
thundreth
out
against
his
enemies
,
wee
may
see
among
other
places
,
Psalm
.
92.
Psal
.
92.9
.
For
lo
,
thine
enemies
,
O
Lord
,
(
saith
Dauid
)
for
lo
,
thine
enemies
shall
perish
,
and
all
the
workers
of
iniquity
shall
bee
destroyed
.
And
if
together
with
this
,
wee
did
also
consider
,
in
what
measure
the
hatred
of
God
is
against
sinne
,
how
farre
it
proceedeth
,
in
what
bounds
it
is
comprehended
(
if
it
haue
any
bounds
or
limits
at
all
)
we
should
runne
into
an
infinite
discourse
,
the
hatred
of
God
against
sinne
,
being
indeede
infinite
,
altogether
without
measure
,
or
limitation
,
no
tongue
of
men
,
or
Angels
,
being
able
to
make
it
manifest
,
as
it
is
in
truth
.
But
let
vs
now
consider
,
what
vse
may
be
made
of
this
.
As
heereby
the
Popish
doctrine
of
Fréewill
is
euidently
discouered
,
to
be
false
,
and
blasphemous
,
they
attributing
that
to
the
nature
of
man
,
which
is
the
speciall
worke
of
Gods
grace
,
and
blessed
Spirit
.
The
which
assertion
of
theirs
,
although
we
disclaime
,
yet
doe
we
not
hold
;
neither
doth
it
follow
vpon
that
which
hath
now
beene
spoken
,
that
man
by
nature
is
no
better
then
a
stone
,
or
stocke
,
without
any
vnderstanding
,
or
will
at
all
left
,
but
that
by
sinne
hee
is
spoyled
of
all
ability
,
either
to
vnderstand
,
to
will
,
or
to
doe
any
thing
aright
.
He
is
spoyled
(
I
say
)
not
of
his
will
,
but
of
the
soundnesse
of
his
will
;
that
which
in
his
first
nature
was
sound
,
and
good
,
being
become
in
quality
euill
,
and
naught
.
To
will
euill
wee
are
able
,
but
to
will
well
,
there
is
in
vs
,
no
power
,
or
ability
at
all
.
Secondly
,
wee
may
gather
from
that
which
hath
beene
deliuered
,
that
it
is
a
first
step
to
Gods
grace
,
when
men
truly
know
,
and
acknowledge
themselues
to
be
wretched
,
and
miserable
sinners
,
by
nature
the
children
of
wrath
,
and
in
the
state
of
condemnation
.
The
knowledge
of
this
being
a
knowledge
of
so
great
weight
,
and
importance
,
that
without
a
true
feeling
,
and
consideration
thereof
,
there
can
be
no
true
feeling
,
or
consideration
of
the
grace
,
and
mercy
of
God
in
Christ
Iesus
,
nor
any
fit
matter
for
the
same
to
worke
vpon
.
But
yet
,
howsoeuer
this
be
the
naturall
condition
of
all
without
exception
,
yet
fewe
there
be
that
truly
know
it
,
and
fewer
that
doe
vnfainedly
acknowledge
it
,
Cain
,
Pharaoh
,
Esau
,
Ahab
,
Iudas
,
saw
their
seuerall
sinnes
to
be
very
great
,
and
in
some
sort
made
confession
of
them
,
but
they
neither
seriously
considered
their
sinne
,
as
sinne
,
nor
vnfainedly
made
confession
of
them
,
but
all
they
made
shew
of
,
was
in
hypocrisie
,
and
dissimulation
,
to
bleare
the
eyes
of
God
,
if
it
had
beene
possible
,
and
so
to
escape
the
fearefull
execution
of
his
heauie
wrath
,
which
they
saw
likely
to
fall
vpon
them
,
as
he
was
a
iust
,
and
righteous
Iudge
.
If
wee
diligently
search
,
and
examine
our selues
,
wee
may
finde
this
corruption
of
nature
,
euen
in
our
best
actions
,
and
of
greatest
deuotion
.
I
will
discouer
it
in
one
,
or
two
,
that
you
may
the
better
discerne
it
in
all
the
rest
.
When
through
the
motion
of
Gods
Spirit
wee
prepare
our selues
to
prayer
;
if
we
looke
into
the
corners
of
our
hearts
,
wee
shall
finde
much
vnfitnesse
for
so
holy
an
action
,
and
no
such
cheerefulnesse
as
we
ought
to
haue
:
and
in
the
action
it selfe
of
prayer
,
great
weaknesse
,
many
idle
and
wandring
cogitations
,
and
so
,
as
very
often
,
wee
haue
one
thing
in
our
mouthes
,
and
another
thing
in
our
mindes
.
Vpon
examination
,
wee
shall
finde
our
faith
in
God
,
and
in
Christ
full
of
much
infidelity
,
and
distrust
:
That
we
seldome
,
or
neuer
come
to
the
hearing
of
Gods
word
,
so
prepared
as
wee
should
doe
,
and
in
the
act
of
hearing
,
are
so
hindred
from
a
religious
attention
,
through
by-thoughts
,
and
wandring
imaginations
,
arising
from
the
corruption
of
nature
,
and
cast
in
our
way
by
Satan
,
the
arch
enemy
of
our
saluation
,
that
oftentimes
we
returne
home
againe
,
without
reaping
any
profit
,
or
comfort
by
that
which
is
taught
.
And
thus
stands
the
case
with
vs
in
all
other
actions
,
and
duties
of
Gods
worship
and
seruice
,
wee
neuer
comming
to
the
Lord
with
all
our
heart
,
soule
,
&
minde
,
a
great
part
of
euery
of
them
being
intangled
with
the
cogitations
,
or
delights
of
earthly
things
.
The
third
and
last
vse
then
hereupon
must
be
this
,
that
seeing
we
are
all
naturally
sinners
,
and
the
children
of
wrath
,
no
man
being
able
truly
to
say
,
that
his
heart
is
cleane
,
Pro
.
20.9
.
Iam
.
3.2
.
but
in
many
things
(
as
Saint
Iames
saith
)
we
sinne
all
,
that
therefore
wee
be
duly
mindfull
,
as
wee
tender
the
glory
of
God
,
&
our
own
saluation
,
1.
Ioh
.
1.8
,
&c.
not
onely
with
penitent
hearts
to
acknowledge
our
wretched
and
miserable
estate
,
by
reason
of
this
sinne
which
cleaueth
so
fast
vnto
vs
,
with
all
other
our
open
,
and
secret
sinnes
which
spring
from
thence
,
our
pronenesse
to
that
which
is
euill
,
and
our
backwardnesse
,
and
vntowardnesse
to
that
which
is
good
:
but
also
to
pray
and
beseech
the
Lord
,
to
draw
and
bring
vs
out
of
this
bondage
of
corruption
and
misery
,
into
the
glorious
liberty
of
his
adopted
children
,
and
to
sanctifie
vs
to
serue
him
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
.
Quest
.
7.
What
is
our
estate
by
grace
?
Answ
.
By
grace
,
wee
are
freed
from
the
power
and
dominion
of
sinne
:
of
the
children
of
wrath
,
wee
are
made
children
,
and
heires
of
God
,
yea
co-heires
with
Christ
,
Eph.
2.1
.
Io
.
1.12
.
1.
Io
.
3.1
.
Rom.
8.17
.
ALthough
all
,
without
exception
,
Exposition
.
are
by
nature
the
children
of
wrath
,
full
of
sinne
,
and
corruption
,
and
heires
of
hell
and
condemn●tion
,
yet
such
among
them
,
as
do
belon●
to
eternall
life
,
the
Lord
doth
not
alwayes
leaue
in
that
wretched
and
miserable
estate
,
but
in
due
and
conuenient
time
doth
call
and
separate
them
from
the
rest
,
whom
he
doth
not
acknowledge
for
his
owne
;
vouchsafing
vnto
them
his
holy
Spirit
,
by
whose
regeneration
and
sanctification
,
their
corrupt
and
carnall
affections
are
reformed
,
and
from
whom
they
receiue
power
,
to
subdue
their
lusts
,
to
fight
against
the
temptations
of
the
world
,
the
flesh
,
and
the
deuill
,
and
not
onely
to
hunger
and
thirst
after
holinesse
and
righteousnesse
,
but
to
embrace
,
and
put
the
same
in
practice
.
This
teacheth
the
Apostle
,
Ephe
.
2.
Ephes
.
2.1
.
where
directing
his
spéech
vnto
the
Elect
of
God
,
And
you
(
saith
he
)
hath
he
quickned
,
that
were
dead
in
trespasses
and
sinnes
.
And
to
the
same
effect
,
Col.
2.
Col.
2.13
.
Also
Ro
.
8.
Rom.
8.10
.
If
Christ
be
in
you
,
the
body
is
dead
because
of
sinne
,
but
the
Spirit
is
life
because
of
righteousnes
.
Plainely
therein
teaching
,
that
the
Spirit
of
God
is
neuer
idle
,
nor
vnfruitfull
,
in
t●e
hearts
of
those
in
whom
it
is
:
but
as
on
the
one
side
it
doth
mortifie
their
sinfull
lusts
,
and
corrupt
affections
,
so
as
although
sinne
be
in
them
,
yet
it
doth
not
raigne
in
their
mortall
bodies
,
that
they
obey
it
in
the
lusts
thereof
,
as
the
Apostle
exhorteth
,
Rom.
6.
Rom.
6.12
,
Though
they
walke
in
the
flesh
,
yet
doe
they
not
warre
after
the
flesh
,
as
hee
speaketh
again
,
2.
Cor
.
10.
2.
Cor
.
10.3
,
4
,
5.
Euen
so
on
the
other
side
,
doth
it
quicken
and
inflame
them
,
for
the
glorifying
of
God
,
and
sealing
of
their
owne
saluation
,
in
the
fruits
of
holinesse
,
and
righteousnesse
,
according
to
their
seuerall
places
and
callings
,
all
the
dayes
of
their
life
.
And
surely
this
is
a
notable
effect
of
Gods
grace
,
and
blessed
Spirit
in
the
hearts
of
Gods
children
,
and
heerein
doth
it
appeare
to
be
mighty
indeede
,
when
as
after
this
manner
it
casteth
downe
holds
,
the
imaginations
also
,
and
euery
high
thing
,
which
exalteth
it selfe
against
the
knowledge
of
God
,
and
bringeth
into
captiuity
,
euery
thought
to
the
obedience
of
Christ
,
as
the
Apostle
teacheth
,
2.
Cor
.
10.
2.
Cor
.
4
,
5.
when
it
maketh
a
man
being
by
nature
the
child
of
wrath
,
to
be
the
child
of
God
;
being
by
nature
vnclean
,
prophane
,
abominable
,
and
prone
to
all
manner
of
euill
,
to
be
cleane
contrary
to
his
naturall
disposition
,
zealous
of
Gods
glory
,
holy
and
blamelesse
in
life
and
conuersation
.
When
as
,
although
the
substance
of
the
body
remaineth
the
same
it
was
before
:
yet
the
heart
,
the
minde
,
and
the
affections
,
are
altered
and
transformed
,
to
will
,
to
desire
,
and
to
doe
that
alone
which
is
pleasing
,
and
acceptable
in
the
sight
of
God
.
This
is
that
new
birth
that
our
Sauiour
Christ
speakes
of
,
Ioh
.
3.
Ioh
.
3.3
.
and
without
the
which
hee
plainely
pronounceth
,
that
no
man
can
haue
any
entrance
into
the
Kingdome
of
heauen
,
saying
,
Except
a
man
be
borne
againe
,
hee
cannot
see
the
Kingdome
of
God
.
Plainely
therein
teaching
,
that
the
first
birth
of
all
men
in
Adam
,
is
vtterly
corrupt
,
and
subiect
to
sinne
and
death
;
And
that
vnlesse
it
please
the
Lord
,
to
make
vs
new
creatures
,
and
to
repaire
vs
according
to
his
owne
image
:
wee
can
neuer
be
fit
inheritours
of
the
heauenly
Kingdome
.
This
is
the
gift
of
regeneration
,
wherby
a
man
,
of
a
limbe
of
the
deuill
,
is
made
a
member
of
Christ
,
and
of
the
child
of
Satan
,
the
child
of
God
.
In
regard
of
which
effects
,
as
our
Lord
Iesus
Christ
,
in
Io
.
3.
Ioh
.
3.5
.
resembleth
the
Spirit
of
God
to
water
,
washing
the
sinfull
soules
of
Gods
Elect
,
as
it
is
the
property
of
water
,
to
cleanse
and
purifie
the
filth
of
the
body
:
So
Math
.
3.
Math
.
3.11
.
is
he
compared
by
Iohn
the
Baptist
vnto
fire
.
For
as
it
is
the
property
of
fire
,
to
warme
the
body
that
is
benummed
,
and
frozen
with
cold
:
so
when
a
man
is
frozen
(
as
it
were
)
and
euen
starke
dead
in
sinne
,
it
is
the
property
of
the
holy
Ghost
,
to
warme
and
quicken
his
heart
,
and
to
reuiue
him
againe
:
yea
to
purge
,
and
to
eate
the
hidden
corruption
of
sinne
,
out
of
the
rebellious
heart
of
man
,
euen
as
fire
doth
purge
the
drosse
from
the
good
metall
:
There
being
no
drosse
nor
canker
that
hath
so
déepely
festred
into
any
metall
,
as
sin
hath
done
into
the
nature
of
man
.
Thus
you
see
,
how
wee
are
fréed
from
the
power
and
dominion
of
sinne
,
not
by
any
worke
of
flesh
and
bloud
,
but
by
the
grace
of
God
,
according
to
that
of
the
Apostle
,
1.
Cor
.
15.
1.
Cor
.
15.10
.
By
the
grace
of
God
I
am
,
that
I
am
.
And
Rom.
7.
Rom.
7.24
,
25.
after
hee
hath
vttered
many
grieuous
complaints
against
the
flesh
,
and
masse
of
corruption
,
remayning
in
him
vnregenerate
,
and
at
length
burst
foorth
into
this
pittifull
exclamation
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
?
hee
presently
magnifyeth
the
grace
of
God
,
and
comforteth
himselfe
,
saying
,
I
thanke
God
through
Iesus
Christ
our
Lord
.
As
if
hee
said
,
God
the
Father
,
of
his
méere
grace
and
mercy
,
hath
already
begun
my
deliuerance
,
and
will
nor
faile
to
effect
it
;
for
which
cause
,
I
yéeld
vnto
his
Maiestie
most
humble
and
hearty
praise
&
thankes
.
So
that
this
withall
is
necessary
to
be
obserued
,
that
this
freedome
from
the
power
and
dominion
of
sinne
,
this
grace
of
regeneration
,
and
new
birth
,
is
onely
begun
in
the
children
of
God
in
this
life
,
through
the
grace
and
power
of
the
Spirit
of
God
,
and
neuer
so
fully
perfected
or
finished
whiles
we
are
here
,
but
that
there
remain
many
remnants
of
the
flesh
,
which
continually
following
corrupt
affections
,
doe
so
moue
warre
against
the
Spirit
,
and
regenerate
part
,
that
wee
cannot
haue
any
motion
that
is
pure
and
vncorrupt
,
neither
can
we
performe
any
action
so
soundly
and
perfectly
as
we
desire
:
As
this
confirmeth
the
Apostle
,
Gal.
5.
Gal
5.17
.
where
speaking
of
the
deare
Saints
and
seruants
of
God
,
saith
,
That
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
that
these
are
contrary
one
to
the
other
,
so
that
they
cannot
doe
what
they
would
.
Now
among
some
other
,
there
are
these
two
especial
reasons
,
wherefore
the
Lord
doth
onely
begin
,
and
not
perfect
our
regeneration
in
this
life
.
First
,
that
finding
(
so
long
as
we
are
in
this
earthly
Tabernacle
)
no
end
or
stay
of
the
conflict
and
combate
betwixt
the
Spirit
and
the
flesh
,
we
might
haue
so
much
the
more
longing
after
the
glory
and
blessednesse
of
the
heauenly
Kingdome
,
wherein
wee
shall
appeare
before
God
,
perfectly
righteous
,
and
perfectly
holy
.
A
second
reason
is
,
that
the
Lords
power
may
be
made
perfect
in
our
weakenesse
,
and
that
seeing
we
are
saued
by
meere
grace
,
2.
Cor
.
12.9
.
Ephes
.
2.8
.
Ier
.
9.23
,
24
and
not
by
workes
:
our
reioycing
might
not
be
in
our selues
,
but
onely
in
God
,
as
the
Prophet
Ier
.
exhorteth
,
Chap.
9.
Concerning
the
worke
of
redemption
,
in
a
further
consideration
,
how
we
are
redeemed
from
the
guiltinesse
of
sinne
,
and
from
the
slauery
of
Satan
,
and
so
,
as
the
Apostle
speaketh
,
Rom.
8.
Rom.
8.1
.
There
is
now
no
condemnation
to
them
that
are
in
Christ
Iesus
.
Wee
shall
haue
fit
occasion
to
remember
it
,
when
we
come
to
the
10.
and
11.
questions
.
And
therefore
not
now
to
enter
into
it
,
but
to
make
some
vse
of
that
which
hath
already
beene
spoken
.
First
,
seeing
God
is
the
Author
of
this
our
freedome
,
from
the
power
and
dominion
of
sinne
,
that
therefore
wee
ascribe
the
honour
and
prerogatiue
of
so
great
a
grace
onely
vnto
him
,
and
feeling
the
same
spirituall
worke
of
our
new
birth
in
any
measure
begun
in
vs
,
let
vs
yeeld
vnto
his
Maiestie
vnfayned
praise
and
thanks
.
Secondly
,
let
vs
learne
to
know
and
vnderstand
the
greatnesse
and
excellencie
of
this
grace
of
God
,
that
wee
may
prize
and
esteeme
it
according
to
the
worth
and
worthinesse
thereof
.
For
this
is
a
principle
and
point
of
doctrine
,
which
vnto
euery
naturall
man
soundeth
very
harsh
,
and
seemeth
most
strange
,
yea
too
nice
and
precise
:
Few
there
he
that
rightly
vnderstand
what
it
meaneth
,
and
fewer
that
imbrace
and
entertaine
it
,
when
they
doe
vnderstand
it
,
with
any
liking
,
or
delight
.
And
surely
no
maruell
.
For
what
can
be
more
contrary
to
such
a
one
,
who
hath
his
heart
and
minde
wholly
set
vpon
the
pleasures
and
commodities
of
this
life
,
then
to
heare
and
consider
,
that
he
must
be
borne
againe
,
be
wholly
cast
(
as
it
were
)
into
a
new
mould
,
haue
his
heart
cleane
changed
,
and
his
naturall
affections
,
and
inclinations
,
quite
altered
and
transformed
,
or
else
hee
cannot
bee
saued
?
This
maketh
some
to
wonder
(
as
Nicodemus
did
,
Io
.
3.
Ioh
.
3.4.9
.
)
This
is
strange
learning
,
say
they
,
&
how
is
this
possible
?
Can
a
man
enter
into
his
mothers
wombe
,
and
be
borne
againe
?
And
as
it
makes
some
to
wonder
,
so
othersome
to
wauer
,
and
doubt
,
as
Pauls
hearers
did
,
Acts
17.
Act.
17.32
.
nay
,
some
to
mocke
,
give
,
and
iest
at
it
,
as
othersome
of
them
did
.
None
at
all
take
pleasure
in
it
,
those
few
onely
excepted
,
in
whom
this
change
is
begun
,
through
the
mighty
working
of
Gods
Spirit
.
It
is
therefore
vndoubtedly
to
be
accounted
a
speciall
gift
of
Gods
grace
,
if
when
we
heare
this
truth
of
doctrine
preached
vnto
vs
,
we
perceiue
our
eyes
to
be
opened
for
a
right
conceiuing
,
and
vnderstanding
of
it
,
and
our
hearts
and
mindes
illuminated
,
and
entertaining
of
it
.
For
,
a
man
can
receiue
nothing
,
except
it
bee
giuen
him
from
Heauen
,
as
Ioh
.
3.
Ioh
.
3.27
.
For
a
third
vse
;
let
vs
take
it
to
heart
,
and
resolue
vpon
it
,
as
a
most
certaine
and
infallible
truth
,
that
there
is
no
man
liuing
at
this
day
,
neither
euer
was
there
any
from
the
beginning
of
the
world
,
(
our
Lord
Iesus
Christ
onely
excepted
)
although
he
were
neuer
so
learned
,
neuer
so
holy
,
and
righteous
,
but
he
had
great
néed
of
this
new
birth
;
of
this
freedome
from
the
power
and
dominion
of
sinne
;
yea
,
so
great
need
,
that
without
the
same
,
it
was
vtterly
vnpossible
for
him
to
be
saued
.
Nicodemus
,
was
a
man
,
not
only
of
the
learnedst
sort
amongst
the
Iewes
,
but
euen
also
of
the
best
affectioned
to
the
feare
of
God
:
and
yet
we
may
see
,
Ioh
3.
how
our
Lord
Iesus
Christ
would
not
exempt
him
from
this
second
birth
,
but
tels
him
plainly
that
he
must
be
borne
againe
,
Ioh
.
3
7.
or
else
hee
could
not
possibly
bee
a
fit
member
for
Gods
Kingdome
.
And
therefore
maruell
not
(
said
he
)
that
I
say
vnto
thee
,
Yee
must
be
borne
againe
.
The
Prophet
Dauid
was
an
excellent
,
holy
,
and
good
man
,
according
to
Gods
owne
heart
,
as
the
Scripture
testifieth
;
&
yet
,
in
what
high
account
he
had
this
grace
of
regeneration
,
his
earnest
prayer
to
God
for
it
,
Psa
.
51.
Psa
.
51.10
,
●●
.
doth
plainely
approue
.
Create
in
mee
a
cleane
heart
,
O
God
,
and
renue
a
right
spirit
within
me
,
&c.
The
Apostle
Paul
was
also
an
excellent
and
chosen
vessell
of
the
Lord
,
a
notable
instrument
in
the
Church
of
Christ
,
for
the
conuersion
and
saluation
of
infinite
multitudes
:
and
yet
,
what
great
need
he
had
of
his
deliuerance
from
the
bondage
of
corruption
,
it
appeareth
plainely
as
in
other
places
,
so
especially
,
Rom.
7.
Rom.
7.14
,
18.
&c.
Wee
know
(
saith
hee
)
that
the
Law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
.
And
againe
,
I
know
that
in
mee
,
that
is
,
in
my
flesh
,
there
dwelleth
no
good
thing
.
And
therefore
afterward
cryeth
out
,
and
relyeth
vpon
Gods
grace
and
mercy
,
as
I
noted
before
.
And
now
,
if
the
case
thus
stood
with
these
holy
and
excellent
men
of
God
,
let
vs
take
heed
,
that
none
of
vs
take
any
conceit
,
either
in
regard
of
our
outward
estate
in
the
world
,
or
in
respect
of
any
learning
,
wisedome
,
knowledge
,
goodnes
,
godlinesse
,
or
vprightnesse
,
that
wee
may
peraduenture
suppose
to
be
in
our selues
aboue
other
men
,
to
flatter
,
and
perswade
our
owne
hearts
,
as
though
wee
had
no
need
of
this
change
,
and
alteration
of
our
hearts
,
minds
,
and
inclinations
.
For
from
whence
(
I
pray
you
)
springeth
such
neglect
,
and
contempt
of
Gods
Word
,
as
is
amongst
vs
?
How
is
it
,
that
so
many
men
and
women
are
so
often
,
and
so
easily
staid
at
home
from
the
hearing
of
it
;
and
so
few
profit
by
hearing
,
when
they
are
present
?
That
there
is
such
vaine
swearing
,
and
irreuerent
vse
of
Gods
name
in
the
mouths
of
some
?
Such
prophaning
of
the
Lords
day
?
Such
hatred
,
and
heart-burning
,
malice
,
and
enuy
?
Such
whoredome
,
drunkennesse
,
&
Alehouse-hunting
?
Such
pride
,
and
vanity
?
From
whence
is
couetousnesse
,
oppression
,
deceit
,
lying
,
slandering
,
mocking
,
backbiting
,
and
the
like
?
Surely
the
fountaine
,
and
well-spring
,
from
whence
all
these
disorders
and
offences
doe
slowe
and
proceede
,
is
no
other
but
the
heart
and
mind
of
man
remaining
in
its
naturall
estate
,
vnchanged
,
vnregenerate
,
vnsanctified
.
And
therefore
let
men
flatter
themselues
as
they
list
,
and
perswade
themselues
as
they
thinke
good
,
that
they
are
sound
within
,
and
need
not
any
change
from
their
present
condition
;
that
they
surely
feare
God
well
enough
,
and
are
in
the
state
of
grace
and
saluation
as
well
as
any
other
:
yet
so
long
as
these
and
such
like
vnsauoury
fruits
&
effects
,
are
to
be
seene
arising
in
them
,
&
procéeding
from
them
:
it
is
as
cleere
as
the
light
,
and
as
good
as
a
thousand
witnesses
to
conuince
them
,
that
their
hearts
are
not
vpright
,
neither
before
God
,
nor
man
:
And
that
vnlesse
they
be
changed
,
and
become
new
hearts
,
they
are
in
the
very
high
way
to
condemnation
.
Last
of
all
,
seeing
it
pleaseth
not
God
,
to
giue
to
his
children
an
absolute
perfection
in
this
life
,
but
reserueth
the
same
vntill
we
be
clearely
rid
of
the
burthen
of
this
mortalitie
,
according
as
besides
the
testimonies
of
the
Scripture
;
this
,
(
as
I
shewed
in
the
former
principle
)
euery
true
Christian
feeling
heart
,
hath
continuall
experience
of
,
in
the
actions
of
al
our
life
,
nothing
beeing
performed
in
such
sincerity
and
vprightnesse
as
it
should
be
,
no
not
the
very
duties
of
Gods
worship
,
and
seruice
:
but
both
in
prayer
,
and
in
hearing
Gods
Word
,
we
are
oftentimes
interrupted
,
with
idle
,
vaine
,
and
wandring
cogitations
:
that
therefore
wee
be
duely
mindfull
,
with
true
zeale
,
and
feruency
of
spirit
,
to
pray
and
beseech
the
Lord
,
that
it
would
please
him
to
goe
forward
with
this
most
excellent
worke
of
our
regeneration
,
and
new
birth
:
so
,
that
although
it
cannot
be
fully
finished
,
whiles
wee
are
heere
;
yet
at
leastwise
,
wee
may
by
his
grace
,
attaine
to
such
perfection
,
as
not
onely
to
fight
,
but
also
to
preuaile
against
the
corruption
of
our
hearts
,
and
notwithstanding
all
the
temptations
of
the
world
,
the
flesh
,
and
the
Diuell
,
offer
vp
our
bodies
,
and
soules
,
liuing
,
and
holy
sacrifices
,
acceptable
vnto
God
through
Iesus
Christ
:
According
as
such
speciall
grace
hath
the
Lord
promised
,
Ezech
.
36.
Ezech
.
36.26
.
vnto
all
such
as
are
truely
desirous
of
the
same
,
saying
,
A
new
heart
will
I
giue
you
,
and
a
new
Spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
heart
out
of
your
body
,
and
I
will
giue
you
a
heart
of
flesh
.
By
grace
we
are
not
onely
freed
from
the
power
and
dominion
of
sinne
:
but
also
made
the
children
and
heires
of
God
;
yea
,
coheires
with
Christ
.
Exposition
.
Rightly
are
wee
said
to
be
the
children
of
God
by
grace
,
because
nothing
else
can
be
alledged
,
as
any
cause
,
or
reason
of
our
exaltation
to
so
great
honour
and
dignity
,
but
onely
the
meere
grace
and
free
mercy
of
God
,
who
so
loued
vs
,
as
S.
Iohn
speaketh
,
1.
Epist.
3.
1.
Ioh
.
3.1
.
Behold
,
what
loue
the
Father
hath
giuen
vs
(
saith
hee
)
that
wee
should
bee
called
the
sons
of
God!
Where
the
Apostle
(
as
you
see
,
setteth
forth
this
loue
,
with
a
note
of
admiration
and
attention
,
as
a
matter
of
no
small
moment
,
but
religiously
to
bee
admired
,
and
regarded
.
For
is
it
not
(
indeed
)
a
wonderfull
and
vnspeakeable
loue
,
that
we
being
by
nature
the
children
of
wrath
,
Ephes
.
2.3
.
should
yet
be
accounted
,
and
be
indéed
the
sonnes
and
daughters
of
God
?
that
we
being
in
our selues
,
most
wretched
and
miserable
sinners
,
should
be
so
highly
aduanced
,
as
to
be
the
brethren
of
Christ
?
And
doth
it
not
proceed
from
speciall
grace
and
fauour
,
Heb
.
2.12
.
that
we
being
worthy
of
nothing
but
of
eternall
death
and
condemnation
,
should
be
coheires
with
Christ
,
and
accounted
worthy
inheritors
with
him
,
of
eternall
life
and
saluation
?
Surely
,
this
loue
,
this
grace
and
mercy
,
is
so
surpassing
excellent
,
as
that
it
can
neuer
be
sufficiently
expressed
;
much
lesse
then
possible
to
be
deserued
.
We
account
it
a
great
honour
and
dignity
,
to
be
the
sonnes
&
children
of
rich
and
wealthy
Parents
;
of
Noble
,
and
Honourable
P●●sonages
,
and
especially
of
great
Princes
,
and
Monarks
.
And
surely
,
so
it
is
,
if
we
looke
no
further
then
the
world
.
But
if
with
a
spirituall
eye
,
and
regenerate
consideration
,
wee
enter
into
the
examination
of
the
matter
,
we
shall
finde
,
that
euen
the
poorest
,
and
miserablest
creature
that
is
in
the
world
(
if
hee
bee
through
Christ
,
the
adopted
childe
of
God
,
)
is
in
a
farre
more
blessed
and
happy
estate
,
then
the
other
with
all
their
riches
,
and
worldly
honour
,
if
together
with
these
outward
good
things
,
they
haue
not
receiued
the
Spirit
of
Adoption
.
For
why
?
The
Princes
,
the
Nobles
,
and
rich
men
of
the
world
,
though
they
giue
their
children
all
that
they
haue
,
yet
all
is
but
vaine
and
vncertaine
riches
:
the
time
of
their
enioying
them
is
but
small
:
and
yet
in
this
small
space
of
time
,
innumerable
are
the
inconueniences
that
they
are
subiect
vnto
.
So
that
oftentimes
it
comes
to
passe
,
Eccl.
2.7
,
8
,
9
,
&c.
Esay
40.8
.
that
a
man
is
rich
,
and
in
honour
now
;
and
within
a
little
while
,
base
,
&
beggerly
,
hauing
little
or
nothing
of
his
owne
,
to
sustaine
himselfe
withall
.
Whereas
,
the
honour
,
and
wealth
,
which
God
bestoweth
vpon
his
adopted
children
,
is
incorruptible
,
and
euerlasting
.
The
one
perisheth
,
Ioh
.
6.27
.
(
as
our
Sauiour
speaketh
,
Ioh
.
6.
)
the
other
endureth
to
eternall
life
.
Farre
more
excellent
therefore
is
the
estate
of
Gods
children
,
then
the
condition
of
the
sonnes
and
children
of
men
.
And
so
high
a
Prerogatiue
is
it
,
to
haue
God
to
be
our
Father
.
For
this
our
heauenly
Father
,
as
hee
surpasseth
all
men
in
goodnesse
and
mercy
;
so
is
his
loue
much
greater
towards
his
children
,
then
the
loue
of
any
earthly
parent
can
be
towards
his
;
according
to
that
of
Esay
49.
Esa
.
49.15
,
16.
Can
a
woman
forget
her
Child
,
and
not
haue
compassion
on
the
Son
of
her
wombe
?
though
they
should
forget
,
yet
will
not
I
forget
thee
,
&c.
And
Mat
.
7.
Math
.
7.11
.
If
ye
that
are
euill
(
saith
Christ
)
can
giue
to
your
children
good
gifts
:
How
much
more
shall
your
Father
which
is
in
Heauen
,
giue
good
things
to
them
that
aske
him
?
Herein
againe
,
towards
his
children
,
doth
his
goodnes
appeare
;
that
although
hee
hath
of
his
owne
,
Math
.
3.17
.
a
deare
and
onely
begotten
Sonne
,
in
whom
(
as
the
Scripture
saith
)
he
is
well
pleased
;
yet
vouchsafeth
he
to
adopt
many
other
sonnes
and
daughters
to
himselfe
;
yea
,
and
to
make
them
heires
with
the
same
his
naturall
and
dearely
beloued
Sonne
,
giuing
them
possession
of
one
and
the
same
inheritance
with
him
.
For
as
it
is
,
Rom.
8.
Rom.
8.17
.
If
wee
bee
children
,
then
are
we
also
heires
.
Moreouer
,
whereas
,
among
the
sonnes
and
children
of
men
,
not
all
are
heires
,
but
commonly
the
eldest
,
and
first
borne
:
in
this
adoption
,
all
the
children
are
heires
,
as
well
the
yongest
,
as
the
eldest
.
Now
further
,
as
Gods
loue
towards
his
children
,
is
free
without
desert
,
and
great
without
comparison
:
so
is
it
also
constant
and
perpetuall
;
the
Scripture
shewing
in
many
places
,
that
God
is
not
like
vnto
mortall
men
,
who
in
their
loue
are
wauering
,
and
vnconstant
:
but
that
in
him
there
is
no
variablenesse
,
Iam
.
1.17
.
Io
.
13.1
.
Phil
.
1.6
.
nor
shadow
of
turning
.
Whom
he
loueth
,
vnto
the
end
he
loueth
them
.
And
in
whom
he
hath
once
begun
a
good
worke
,
hee
will
not
faile
to
performe
it
,
vntill
the
day
of
Iesus
Christ
.
And
as
it
is
1.
Sam
.
15.
1.
Sa
.
15.29
The
strength
of
Israel
will
not
lye
,
nor
repent
:
for
hee
is
not
as
a
man
,
that
he
should
repent
.
And
Numb
.
23.
Nu
.
23.19
.
Hath
hee
said
,
and
shall
not
hee
doe
it
?
Hath
he
spoken
,
and
shall
not
hee
accomplish
it
?
His
gifts
and
callings
are
without
repentance
,
as
Rom.
11.
R●m
.
11.29
As
God
is
vnchangeable
in
his
essence
,
as
Mal
.
3.
Mal
.
3.6
.
I
am
the
Lord
,
I
change
not
:
so
is
he
vnchangeable
in
his
loue
.
And
therefore
by
Saint
Iohn
1.
Epist.
is
he
expressely
called
Loue
.
1.
Io
.
4.8
.
For
God
(
saith
he
)
is
loue
.
But
if
any
man
aske
heere
by
the
way
,
whether
the
loue
of
God
be
such
towards
his
children
,
as
that
hee
neuer
hateth
nor
disliketh
them
vpon
any
occasion
whatsoeuer
?
I
answere
that
the
Lord
God
indeed
is
often
angry
with
his
children
,
as
a
louing
Father
,
and
doth
oftentimes
seuerely
chasten
and
correct
them
;
but
he
neuer
hateth
them
.
For
his
loue
towards
them
,
being
(
as
you
haue
heard
)
perpetuall
,
and
constant
:
it
cannot
be
,
that
hee
should
hate
them
at
any
time
.
Againe
,
he
doth
neuer
deny
them
his
mercy
,
but
doth
shew
mercy
vnto
them
after
they
haue
sinned
.
Hee
indueth
them
also
with
faith
,
repentance
,
and
with
all
other
graces
of
sanctification
,
freely
also
pardoneth
and
forgiueth
their
sinnes
,
and
accepteth
them
as
righteous
through
the
righteousnesse
of
Christ
.
All
which
are
euident
arguments
,
that
hee
doth
not
hate
them
.
Loue
and
friendship
among
men
,
if
it
be
true
and
sincere
,
is
most
pleasant
:
but
to
be
thus
beloued
of
God
,
and
in
account
with
him
as
his
children
,
is
not
onely
much
more
pleasant
,
but
also
much
more
honourable
;
and
not
onely
much
more
honourable
and
glorious
,
but
also
much
more
profitable
;
and
not
only
much
more
profitable
,
but
also
much
more
constant
then
all
the
loue
and
friendship
of
mortall
men
.
For
by
this
loue
and
kindnesse
of
the
Lord
,
wee
haue
communion
with
Christ
,
then
the
which
,
what
can
be
more
sweet
and
pleasant
?
And
what
can
be
either
more
honourable
,
or
more
profitable
,
then
to
bee
the
brethren
of
Christ
,
and
coheires
with
him
?
Againe
,
as
I
haue
shewed
before
,
whom
God
once
receiueth
into
his
loue
,
he
will
still
loue
such
a
one
with
vnfained
loue
,
and
performe
all
the
parts
of
a
tender
Father
.
And
now
,
as
there
is
no
loue
or
kindnes
in
the
world
,
so
pleasant
,
so
honourable
,
profitable
,
or
constant
,
as
is
the
loue
of
God
;
so
is
there
none
in
the
world
,
if
it
be
of
any
worth
,
so
easie
to
be
obtained
.
For
the
Lord
neuer
denies
his
loue
to
any
that
in
sincerity
of
heart
are
desirous
of
it
:
No
,
although
in
many
respects
,
they
be
vtterly
vnworthy
to
be
partakers
of
it
:
Vouchsafing
it
to
euery
one
that
beleeueth
in
Christ
,
and
hath
a
care
and
conscience
to
obey
his
wil
,
howsoeuer
in
the
manner
of
obedience
,
they
discouer
much
infirmitie
,
and
can
doe
nothing
so
soundly
as
he
requires
.
But
I
will
now
proceede
to
another
priuiledge
and
prerogatiue
of
sonnes
.
The
Children
of
God
,
by
the
grace
of
Adoption
,
beeing
the
brethren
of
Christ
,
and
coheires
with
him
,
haue
a
right
of
inheritance
not
onely
to
the
Kingdome
of
Heauen
,
but
euen
also
to
this
world
.
The
Apostle
,
Heb
.
1.
Heb
.
1.2
.
speaking
of
Christ
,
saith
,
Hee
is
made
heire
of
all
things
.
If
of
all
things
,
then
of
the
world
.
According
to
that
also
,
Psal
.
2.
Psal
.
2.7
,
8.
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
.
Aske
of
me
,
and
I
shall
giue
thee
the
Heathen
for
thine
inheritance
,
and
the
ends
of
the
earth
for
thy
possession
.
In
this
fence
,
and
no
otherwise
,
then
by
reason
of
this
adoption
obtained
by
faith
in
Christ
Iesus
,
is
Abraham
said
to
be
the
heire
of
the
world
.
Rom.
4.13
.
And
as
Abraham
,
so
all
his
seed
according
to
the
faith
;
all
that
are
of
the
faith
,
being
the
children
of
faithfull
Abraham
,
and
blessed
with
him
,
as
Gal.
3.
Gal.
3.7
,
9.
For
this
cause
thus
pronounceth
our
Lord
Iesus
Christ
,
Math
.
5.
Math
.
5.5
.
Blessed
are
the
meeke
,
for
they
shal
inherit
the
earth
.
And
in
1.
Cor
.
3.
1.
Cor
.
3.22
,
23.
All
are
yours
,
and
yee
Christs
,
and
Christ
Gods
.
Whatsoeuer
was
lost
in
Adam
,
the
same
by
Christ
is
restored
againe
.
And
man
(
as
we
know
)
when
hee
was
created
,
was
made
according
to
the
Image
of
God
,
to
be
ruler
ouer
all
the
inferiour
creatures
.
And
now
if
Christ
hath
restored
this
image
,
then
hath
he
also
rendred
againe
the
principality
that
was
lost
;
so
as
euen
by
the
right
of
inheritance
,
all
these
earthly
good
things
are
ours
.
And
howsoeuer
this
doth
not
now
appeare
:
the
children
of
God
,
the
faithfull
members
of
Christ
,
being
in
number
the
fewest
;
and
hauing
commonly
of
all
others
the
least
to
doe
in
the
world
,
poore
,
and
of
little
countenance
for
the
most
part
of
them
:
yea
,
hated
,
despised
,
and
rather
persecuted
of
the
world
and
of
worldly-minded
men
then
otherwise
;
yet
in
truth
,
and
indeed
,
vnto
them
doth
the
heritage
of
al
things
in
the
world
appertaine
:
and
not
to
the
wicked
and
prophane
multitude
,
who
now
enioy
the
pleasures
and
commodities
of
the
same
,
and
vse
them
,
and
abuse
them
as
they
thinke
good
.
Doest
thou
feare
God
from
thine
heart
,
and
hast
thou
receiued
the
Spirit
of
Adoption
,
whereby
in
thy
heart
thou
canst
call
and
cry
,
Abba
Father
?
Then
the
lands
and
goods
,
the
gold
and
siluer
,
the
corne
and
cattel
which
thou
possessest
,
are
thine
owne
.
But
if
thou
doe
not
truely
feare
God
,
and
art
not
by
the
grace
of
Adoption
the
Child
of
God
:
then
know
for
a
surety
,
although
thou
hast
all
these
outward
and
earthly
riches
,
in
neuer
so
great
and
plentifull
a
measure
,
&
doest
order
and
dispose
them
at
thy
pleasure
:
yet
in
right
they
belong
not
vnto
thee
;
thou
possessest
them
vniustly
to
thine
own
damnation
.
Now
,
how
a
man
shall
examine
himselfe
,
whether
he
be
the
Child
of
God
or
no
,
I
haue
partly
shewed
before
,
and
haue
often
occasion
to
consider
it
at
large
.
And
therefore
now
in
a
word
,
whosoeuer
doth
truely
&
faithfully
beleeue
in
Christ
Iesus
,
and
in
his
righteousnesse
,
and
redemption
,
such
a
one
is
vndoubtedly
the
C●ild
of
God
;
&
bee
it
more
or
lesse
which
he
enioyeth
,
yet
it
is
his
owne
:
whereas
they
that
are
destitute
of
this
faith
,
though
they
liue
neuer
so
pleasantly
,
and
at
their
hearts
ease
(
as
wee
say
)
yet
their
wealth
,
their
lands
and
goods
are
none
of
their
owne
before
God
;
they
vsurpe
,
and
possesse
the
same
wrongfully
,
and
for
it
,
one
day
shall
giue
an
account
,
and
be
called
to
an
heauy
reckoning
before
the
dreadfull
iudgement
seat
of
God
:
The
poore
and
miserable
that
are
now
in
want
,
(
and
against
whom
they
now
harden
their
harts
,
and
shut
vp
their
compassions
)
hauing
much
more
right
to
such
wealth
,
then
many
of
those
that
now
possesse
it
:
Speaking
still
of
such
poore
,
as
truely
feare
God
,
and
are
by
grace
the
Children
of
God
;
and
who
,
howsoeuer
they
now
cry
in
many
places
,
and
make
pitifull
mone
,
some
through
want
of
foode
,
some
of
apparell
,
some
of
fire
,
some
through
imprisonment
,
&c.
and
cannot
be
heard
:
yet
a
time
of
refreshing
will
come
,
when
they
shall
bee
comforted
,
and
recompensed
;
and
when
the
hard-hearted
and
miserable
Worldlings
,
Vsurers
,
Oppressors
,
and
wrong
doers
,
who
now
make
the
world
their
god
,
and
will
neither
freely
distribute
to
the
necessities
of
the
Saints
,
Rom.
12.13
nor
willingly
pay
that
which
they
are
assessed
;
(
but
although
they
possesse
,
some
of
them
thousands
,
and
othersome
hundreds
,
will
yet
wrangle
and
contend
sometimes
for
a
shilling
,
and
sometimes
for
much
lesse
:
)
A
time
will
come
(
I
say
)
when
such
,
on
the
contrary
,
shall
be
quite
stripped
out
of
all
,
and
as
the
rich
man
in
the
flame
of
fire
,
(
of
whom
we
read
Luk
.
16.
Luk
.
16.24
.
)
though
they
entreat
neuer
so
much
for
a
drop
of
water
to
coole
their
tongues
:
yet
shall
they
languish
most
fearefully
for
euer
,
and
not
obtaine
it
.
But
now
let
vs
make
some
vse
of
that
which
hath
beene
spoken
.
If
men
by
grace
be
the
children
of
God
,
then
such
as
are
destitute
of
this
speciall
grace
,
must
of
necessity
be
the
children
of
the
deuill
.
For
no
medium
,
or
indifferent
abiding
can
there
be
in
this
behalfe
,
betwixt
the
children
of
God
,
and
the
children
of
the
deuill
.
As
God
by
his
Spirit
ruleth
in
the
hearts
of
all
his
Children
,
and
sanctifieth
them
to
serue
and
please
him
,
and
to
seale
the
assurance
of
their
owne
saluation
in
the
workes
of
holinesse
and
righteousnesse
,
according
to
their
seuerall
places
and
callings
,
and
the
diuers
occasions
that
are
offered
:
So
doth
the
deuill
on
the
contrary
,
raigne
,
and
rule
in
the
hearts
of
all
his
children
of
disobedience
,
whereby
with
delight
and
greedinesse
they
endeuour
themselues
to
fulfill
his
lusts
in
all
vngodlines
and
vnrighteousnes
,
Eph.
2.2
.
Ioh
.
8.44
.
to
the
dishonour
of
God
,
and
to
the
sure
sealing
of
their
iust
condemnation
.
As
God
by
his
Spirit
worketh
in
his
children
a
sound
knowledge
of
his
will
,
faith
,
repentance
,
patience
,
zeale
of
his
glory
,
and
such
other
grace
:
So
doth
the
deuill
labour
,
and
endeuour
to
retaine
and
keepe
his
children
in
ignorance
and
infidelity
,
hardens
their
hearts
against
all
repentance
,
and
remorse
of
conscience
in
regard
of
sinne
;
so
as
although
they
be
guilty
of
neuer
so
great
and
greeuous
transgressions
,
yet
penitently
will
they
neuer
acknowledge
,
nor
make
confession
of
them
.
Heere
then
is
fit
occasion
offered
,
to
try
and
examine
our selues
in
what
estate
we
stand
before
God
,
whether
wee
haue
receiued
the
Spirit
of
Adoption
,
and
be
in
the
number
of
his
deare
and
beloued
Children
or
no
.
To
the
end
we
may
haue
a
comfortable
assurance
,
that
we
are
in
this
number
,
it
highly
behoueth
vs
to
pray
,
and
beseech
the
Lord
to
plant
&
establish
in
our
harts
,
through
the
grace
and
power
of
his
Spirit
,
a
true
and
liuely
faith
.
For
by
faith
wee
embrace
the
promises
of
GOD
in
Christ
,
and
so
are
made
his
adopted
Children
,
according
to
that
,
Io
.
1.
Ioh
.
1.12
.
As
many
as
receiued
him
,
to
them
hee
gaue
power
to
become
the
Sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
And
Gal.
3.
Gal.
3.26
.
Ye
are
all
the
Sonnes
of
God
by
faith
in
Christ
.
Although
wee
be
the
sonnes
and
daughters
of
neuer
so
rich
and
wealthy
parents
,
descended
from
the
stocke
and
generation
of
neuer
so
godly
and
religious
progenitours
;
yet
wee
may
see
in
the
example
of
the
Iewes
,
Ioh
.
8.39
.
(
who
had
Abraham
to
their
father
,
)
vnlesse
wee
truly
and
faithfully
beleeue
in
Christ
,
it
is
not
possible
to
be
the
sonnes
and
children
of
God
;
the
Euangelist
in
the
place
before
alledged
,
most
clearely
teaching
,
not
onely
that
we
are
then
made
the
Children
of
God
,
when
we
receiue
Christ
,
but
also
that
Christ
is
no
other
way
to
be
receiued
but
onely
by
faith
.
They
that
are
endued
with
a
true
and
liuely
faith
in
Iesus
Christ
,
although
by
reason
of
their
naturall
corruption
,
they
oftentimes
goe
astray
,
and
play
the
parts
of
disobedient
children
,
yet
through
Christ
they
remaine
neuerthelesse
in
this
estate
of
grace
.
For
the
Euangelist
doth
not
say
,
that
they
onely
are
preferred
to
this
dignity
and
honour
,
who
are
pure
,
and
without
sinne
,
worthy
to
be
admitted
into
the
fellowship
of
this
heauenly
kindred
:
For
if
the
dignity
should
hang
vpon
such
conditions
,
no
man
liuing
could
possibly
be
exalted
thereunto
:
(
all
being
sinners
:
in
many
things
we
all
offending
,
yea
our
very
righteousnes
being
but
as
filthy
clouts
,
as
Ro
.
3.
Ia
.
3.
and
Es.
64.
Rom.
3.10
.
Iam
.
3.2
.
Es.
64.6
.
)
And
therfore
notably
saith
the
Euang
.
that
it
belongeth
vnto
them
which
beleeue
in
his
name
:
that
is
,
who
acknowledging
with
true
faith
,
the
grace
of
God
,
offered
in
Christ
,
and
through
Christ
,
doe
receiue
and
entertaine
it
in
their
hearts
.
Such
onely
doe
receiue
Christ
,
and
they
onely
through
him
,
are
made
the
adopted
children
of
God
,
and
co-heires
with
Christ
of
eternall
life
;
as
to
this
effect
speaketh
the
Scripture
in
many
other
places
.
Thirdly
,
the
experience
and
assurance
of
this
great
loue
of
God
,
in
adopting
vs
for
his
Children
,
(
we
being
by
nature
the
children
of
wrath
)
ought
to
enflame
our
hearts
with
such
feruency
of
loue
towards
him
againe
,
as
to
prefer
him
aboue
all
things
,
and
resolutely
at
all
times
,
without
being
either
afraid
,
or
ashamed
,
to
yeeld
obedience
to
his
blessed
will
.
Such
a
loue
haue
all
the
Children
of
God
settled
in
their
harts
by
the
holy
Spirit
of
God
,
as
Rom.
5.
Rom.
5.5
.
The
loue
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
which
is
giuen
vnto
vs.
Which
loue
of
ours
towards
God
,
must
yet
be
acknowledged
to
proceede
from
the
fountaine
of
his
loue
towards
vs
,
he
louing
vs
first
,
1.
Ioh
.
4.19
.
as
St.
Iohn
teacheth
,
1.
Epist.
4.
And
without
whose
loue
towards
vs
,
we
should
neuer
haue
beene
affected
with
any
true
loue
towards
him
.
Now
what
it
is
to
loue
God
aright
,
and
as
hee
is
to
be
loued
,
St.
Ioh
.
1.
Epist.
2.
doth
plainely
declare
,
saying
,
Hee
that
keepeth
his
Word
,
1.
Ioh
.
2.5
.
in
him
is
the
loue
of
God
perfect
indeede
:
heereby
wee
know
that
we
are
in
him
.
So
wee
see
,
that
to
loue
the
Lord
God
,
with
a
sincere
affection
,
is
to
keepe
his
Word
,
to
yeeld
obedience
to
his
Commandements
.
This
is
that
which
the
Lord
requireth
of
all
such
as
loue
him
,
and
heerein
doth
all
the
holinesse
,
and
sanctification
of
Gods
children
consist
.
As
this
might
further
be
shewed
out
of
Deut.
6.
and
Chap.
30.
Ioh
.
14
,
Deut
.
6.5
.
Cha
.
30.19
,
20.
Ioh
.
14.21
.
&c.
Last
of
all
,
seeing
by
this
grace
of
Adoption
,
we
are
not
only
the
children
of
God
,
and
the
brethren
of
Christ
,
but
the
brethren
also
of
one
another
,
according
to
that
of
our
Sauiour
,
Math
.
23.
Mat
.
23.8
.
All
ye
are
brethren
.
This
must
teach
vs
to
loue
one
another
with
brotherly
loue
,
as
Rom.
12.
Rom.
12.10
Be
affectioned
to
loue
one
another
with
brotherly
loue
.
The
husband
loueth
the
wife
,
and
the
wife
the
husband
;
the
father
the
child
,
and
the
child
the
father
:
and
herevnto
are
they
led
,
and
allured
,
by
the
very
law
of
nature
:
For
we
may
see
this
kind
of
loue
,
euen
among
such
as
haue
no
spark
at
all
of
the
true
feare
of
GOD
.
But
the
loue
wherewith
Gods
children
are
to
loue
one
another
,
is
such
a
loue
,
as
whereunto
men
are
drawne
,
and
induced
,
not
by
nature
,
nor
for
worldly
and
carnall
respects
,
but
for
conscience
sake
,
respecting
onely
the
good
of
such
as
are
loued
,
and
desiring
and
endeuouring
to
make
them
ioynt-partakers
of
such
grace
and
goodnesse
,
as
it
hath
pleased
the
Lord
to
bestowe
vpon
them
.
Thus
to
loue
,
will
be
a
seale
of
our
election
,
and
as
acceptable
to
Christ
,
as
if
it
were
done
to
himselfe
.
Yea
,
this
affection
sheweth
,
that
we
are
liuing
members
in
Christes
body
,
it
greatly
pleaseth
God
,
and
hath
praise
with
him
.
And
thus
ought
there
to
be
among
all
Gods
Children
a
communion
of
Saints
,
and
that
not
onely
because
they
are
brethren
and
members
of
one
body
,
but
also
in
regard
of
their
communion
with
Christ
:
Of
which
communion
speaketh
he
himselfe
,
Ioh
.
15.
Joh
.
15.5
.
saying
,
I
am
the
vine
,
ye
are
the
branches
.
And
heereof
also
is
the
Sacrament
of
the
Lords
Supper
a
seale
,
according
to
that
1.
Cor
.
13.
1.
Cor
.
10
16.
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
As
there
is
such
a
communion
(
I
say
)
betwixt
Christ
,
and
the
faithfull
,
he
abasing
himself
,
as
if
he
were
one
of
them
,
a
friend
to
their
friends
,
and
an
enemie
to
all
such
as
are
at
enmity
with
them
(
of
the
swéetnesse
,
honour
,
profit
,
and
constancie
of
whose
loue
I
haue
already
spoken
:
)
euen
such
in
like
maner
ought
to
be
the
fellowship
,
the
communion
and
loue
of
the
Children
of
God
among
themselues
,
and
as
touching
the
reputation
of
friends
,
and
enemies
,
none
accounting
him
his
friend
,
that
is
an
enemie
to
the
Gospell
,
either
in
the
Ministerie
or
profession
of
it
:
so
also
in
all
other
respects
:
cheerefully
and
willingly
imparting
,
and
communicating
the
good
gifts
of
the
minde
,
and
the
outward
and
temporall
good
things
of
this
life
,
for
the
helpe
and
comfort
of
one
another
,
as
occasion
is
offered
:
To
reioyce
with
them
that
reioyce
,
and
to
weepe
with
them
that
weepe
,
as
the
Apostle
exhorteth
,
Rom.
12.
Rom.
12.15
,
16.
hauing
such
a
Christian
feeling
and
affection
,
as
to
transferre
(
as
it
were
)
the
persons
of
our
brethren
vnto
our selues
,
Heb
.
13.3
.
considering
their
ioy
and
sorrow
,
as
if
our selues
were
in
the
same
condition
.
Loue
and
vnity
among
brethren
thus
grounded
and
established
,
is
like
the
dewe
that
falleth
downe
to
giue
nourishment
to
the
ground
:
And
like
the
Oyle
that
dropped
downe
from
Aarons
beard
,
as
the
Prophet
vseth
these
similitudes
,
Psalm
.
133.
Psal
.
133.
plainely
therein
teaching
,
that
when
men
embrace
one
another
with
true
and
vnfained
loue
,
it
is
as
when
the
fields
&
hearbs
receiue
nourishment
by
the
dewe
of
heauen
.
And
it
is
a
thing
that
yeeldeth
a
very
sweet
sauour
vnto
God
,
as
a
good
and
acceptable
sacrifice
vnto
him
;
yea
euen
like
the
smell
of
the
holy
Oyle
,
that
was
powred
vpon
Aarons
head
.
Quest
.
7.
What
is
Christ
?
Answ
.
Christ
is
the
eternall
Sonne
of
God
,
perfect
God
,
and
perfect
man
,
in
one
person
,
Pro
.
8.22
,
23.
Ioh
.
1.1
.
Gal.
4.4
.
Heb
.
2.14
.
Iam
.
1.14
.
1.
Ioh
.
4.2
.
Esay
7.14
.
Quest
.
9.
Had
Christ
alwayes
these
two
natures
in
one
person
?
Answ
.
Christ
,
as
touching
his
Godhead
,
was
without
beginning
,
of
one
and
the
same
Essence
and
Being
with
the
Father
,
equall
,
and
all
one
with
him
,
in
glory
,
maiestie
,
and
power
:
And
he
became
man
,
when
he
tooke
to
his
diuine
nature
,
our
flesh
in
the
wombe
of
the
virgin
Mary
,
like
vnto
vs
in
all
things
,
except
sinne
,
Esay
53.8
.
Ioh
.
10.30
.
Phil
.
2.6
.
Ioh
.
5.21
.
Luke
1.35
.
Heb
.
2.16
,
17.
Heb
.
4.15
.
EXPOSITION
.
THese
three
points
(
for
the
better
vnderstanding
of
these
two
principles
)
doe
fitly
offer
themselues
to
be
considered
.
First
,
that
there
are
two
natures
in
Christ
,
a
diuine
,
and
humane
nature
.
Secondly
,
although
there
be
two
natures
,
yet
there
is
but
one
person
.
And
thirdly
,
how
this
vnion
of
both
natures
was
made
in
one
person
.
That
there
are
two
natures
in
Christ
,
it
is
euident
as
concerning
his
diuine
nature
,
Ioh
.
1.
Io●
.
1.1
,
2
,
3
,
14.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
By
the
Word
in
which
place
,
that
the
Euang
.
vnderstandeth
not
that
word
of
God
which
is
spoken
,
and
vanisheth
,
but
the
person
of
the
Sonne
of
God
:
it
is
manifest
not
onely
in
that
hee
saith
there
expresly
,
that
that
Word
was
God
,
but
addeth
also
,
that
All
things
were
made
by
him
.
and
without
him
was
nothing
made
that
was
made
:
in
him
was
life
,
and
the
life
was
the
light
of
men
.
And
yet
more
plainly
,
And
the
Word
was
made
flesh
,
and
dwelt
among
vs
,
and
we
beheld
his
glory
,
as
the
glory
of
the
onely
begotten
Sonne
of
the
Father
,
full
of
grace
and
truth
.
By
all
this
compared
together
,
it
is
very
cleare
,
that
our
Lord
Iesus
Christ
is
the
Word
,
and
onely
begotten
Sonne
of
God
,
and
that
as
he
is
the
Word
,
and
Son
of
God
,
he
is
without
beginning
,
hee
is
no
creature
,
not
taking
his
Essence
with
the
things
created
,
but
his
Being
is
eternall
,
and
before
all
things
.
According
as
most
notably
,
Pro
.
8.
Pro
.
8.22
,
23
,
30
,
31.
doth
Salomon
bring
in
the
person
of
the
Sonne
of
God
(
whom
hee
there
calleth
the
Wisdome
of
God
)
after
this
manner
speaking
of
himselfe
:
The
Lord
hath
possessed
me
in
the
beginning
of
his
way
,
I
was
before
his
workes
of
old
,
I
was
set
vp
from
euerlasting
,
from
the
beginning
,
and
before
the
earth
.
And
a
little
afterward
,
Then
was
I
with
him
as
a
nourisher
,
and
I
was
daily
his
delight
,
reioycing
alway
before
him
:
And
I
tooke
my
solace
in
the
compasse
of
his
earth
,
and
my
delight
is
with
the
children
of
men
.
Now
seeing
in
the
beginning
,
God
created
heauen
and
earth
(
as
Moses
sheweth
,
Gen.
1.
)
And
yet
this
Wisdome
&
Word
of
God
(
who
is
his
eternall
Sonne
)
was
(
as
Salomon
speaketh
)
before
the
same
worke
of
creation
:
it
is
plaine
,
that
hee
had
no
beginning
of
Essence
,
but
is
from
euerlasting
and
before
all
worlds
.
The
Apostle
Peter
,
1.
Epist.
1.
saith
of
Christ
,
1.
Pet
.
1.20
.
That
hee
was
fore-ordained
before
the
foundation
of
the
world
.
And
Ioh
.
8.
he
thus
testifieth
of
himselfe
,
Ioh
.
8.58
.
Verily
,
verily
,
I
say
vnto
you
,
before
Abraham
was
,
I
am
.
He
saith
not
,
I
was
,
or
haue
beene
,
for
so
should
hee
haue
attributed
no
more
to
himselfe
then
to
the
Angels
:
for
the
Angels
and
celestiall
spirits
were
in
time
before
Abraham
,
and
so
was
the
very
deuill
:
but
in
this
phrase
of
speech
,
I
am
,
hee
exempteth
himselfe
from
all
moment
of
time
,
and
proueth
the
sempiternity
of
his
Diuinity
,
as
hauing
neither
beginning
nor
end
of
dayes
.
For
if
he
began
not
in
the
beginning
,
but
was
(
as
the
Euangelist
saith
)
in
the
same
,
then
can
it
not
be
,
but
that
as
hee
was
without
beginning
,
so
shall
hee
also
be
without
ending
:
As
Reuel
.
1.
Reu
.
1.8
.
I
am
Alpha
,
and
Omega
,
the
beginning
,
and
the
ending
.
He
saith
not
,
I
haue
ending
,
neither
doth
hee
say
,
I
haue
beginning
,
but
I
am
the
beginning
,
and
the
ending
.
Infinite
are
the
testimonies
which
might
further
be
alledged
for
the
proofe
of
this
;
but
the
point
is
plaine
,
and
therefore
now
to
the
consideration
of
his
humanity
.
That
that
Word
,
and
eternall
Sonne
of
GOD
,
which
was
with
GOD
in
the
beginning
,
and
who
being
God
,
created
all
things
that
are
,
&c.
That
euen
that
Word
(
I
say
)
vouchsafed
so
far
to
abase
himselfe
,
as
to
descend
from
heauen
,
and
to
become
man
like
vnto
vs
in
all
things
,
except
sinne
:
I
might
make
this
manifest
by
many
testimonies
of
the
old
Testament
,
prophesying
and
foretelling
that
it
should
be
so
;
but
of
this
there
being
also
no
doubt
amongst
vs
,
two
or
three
may
suffice
.
In
Esay
7.
Esa
.
7.14
,
15.
The
Prophet
prophecying
of
Christes
humanity
,
hath
these
words
,
The
Lord
himselfe
will
giue
you
a
signe
:
Behold
,
the
virgin
shall
conceiue
and
beare
a
Sonne
,
and
she
call
his
name
Immanuel
,
(
or
God
with
vs
:
)
Butter
and
honey
shall
he
eate
,
till
he
haue
knowledge
to
refuse
the
euill
,
and
to
chuse
the
good
.
Also
chap.
9.
Esa
.
9.6
,
7.
Vnto
vs
a
child
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
,
and
the
gouernment
is
vpon
his
shoulder
,
and
hee
shall
call
his
name
Wonderfull
,
Counsellor
,
the
mighty
God
,
the
euerlasting
Father
,
the
Prince
of
Peace
,
&c.
Hereunto
may
be
added
the
promises
that
were
made
of
him
to
Abraham
,
and
before
him
to
our
first
parents
,
Gen.
3.
and
chap
12.
and
22.
Gen.
3.15
Gen.
12.3
.
&
22.18
.
As
also
to
Dauid
,
Ier
.
23.
Psal
89.
I●●
.
23.5
,
6.
Psal
.
89
35.36
,
37
But
let
vs
see
what
the
new
Testament
speaketh
,
of
the
accomplishment
and
fulfilling
of
that
which
was
thus
prophesied
of
before
.
Wee
may
see
,
Math
.
1.
and
Luke
3.
Math
.
1.1
,
&c.
Luk
.
3.23
,
&c.
how
diligently
these
two
Euangelists
doe
draw
the
lineall
descent
of
Christ
,
from
the
loynes
of
Abraham
to
Dauid
,
and
from
Dauid
to
the
Virgin
Mary
,
who
,
when
the
fulnesse
of
time
was
come
,
that
he
should
be
deliuered
,
brought
forth
a
Sonne
,
who
in
all
respects
appeared
to
be
true
,
and
very
man
;
And
for
which
cause
doth
the
Scripture
call
the
said
blessed
Virgin
,
not
a
supposed
mother
,
but
a
true
&
naturall
mother
,
which
,
of
the
substance
of
her
owne
body
,
gaue
true
flesh
,
and
substance
of
man
,
to
the
Son
of
God
,
according
to
that
,
Esay
7.
which
was
alledged
before
.
And
for
which
consideration
also
,
saith
the
Apostle
,
Gal.
4.
Gal.
4.4
.
that
God
sent
forth
his
Son
,
made
of
a
woman
,
that
is
,
according
to
mans
nature
.
Further
proofe
may
be
had
,
Heb
.
2.
and
chap.
4.
1.
Tim
.
3.
Rom.
2.
Heb
.
2.14
,
16.
Heb
.
4.15
.
1.
T●●
.
3.16
Rom
9.5
.
but
I
passe
to
the
second
branch
.
Although
there
be
two
natures
,
yet
there
is
but
one
person
.
For
if
there
should
bee
two
persons
,
then
of
necessity
there
must
bee
two
Christes
,
according
to
the
heresie
of
Marcion
,
who
wickedly
affirmed
,
that
there
were
two
Christes
,
the
one
crucified
,
and
the
other
not
.
But
for
the
cleare
vnderstanding
of
this
deepe
mysterie
,
that
two
natures
remaine
in
the
one
person
of
Christ
,
a
true
Diuine
,
and
a
true
humane
nature
,
(
either
of
them
retayning
its
own
disposition
,
and
peculiar
properties
,
)
it
is
euident
in
the
very
same
places
of
Scripture
,
which
haue
already
beene
alledged
.
As
first
,
where
the
Prophet
Esay
,
chap.
7.
saith
not
only
,
that
a
Virgin
shall
conceiue
,
and
bring
forth
a
Sonne
:
but
also
addeth
,
that
his
name
shall
be
called
Immanuel
,
as
I
haue
noted
before
.
In
these
words
(
I
say
)
doth
the
Prophet
acknowledge
both
natures
in
Christ
:
for
according
to
his
Diuine
nature
,
he
is
called
Immanuel
,
or
God
with
vs
,
and
according
to
his
humane
nature
,
he
is
said
to
be
conceiued
and
borne
.
Also
in
that
saying
,
Esay
9.
is
this
apparant
:
Vnto
vs
a
child
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
.
For
Christ
is
giuen
,
who
as
concerning
his
Godhead
is
from
euerlasting
,
and
hee
is
also
borne
,
hauing
his
beginning
and
being
,
as
touching
his
manhood
in
the
world
.
In
Math
.
22.
Math
.
22.42
,
43.
After
the
Pharises
had
answered
touching
the
Christ
,
that
he
should
be
the
Son
of
Dauid
,
he
said
vnto
them
,
How
then
doth
Dauid
in
spirit
call
him
Lord
,
&
c
?
As
if
hee
said
,
Seeing
Christ
is
without
doubt
the
Sonne
of
Dauid
,
and
yet
Dauid
by
the
holy
Ghost
calleth
him
Lord
,
that
is
,
very
God
,
of
the
selfe-same
power
with
the
Father
;
it
is
plaine
,
that
Christ
is
very
man
,
and
very
God
in
one
person
.
This
therefore
must
of
necessity
,
and
vnder
paine
of
condemnation
,
be
both
beléeued
and
acknowledged
:
And
not
only
so
,
but
that
these
two
natures
also
,
the
diuine
,
and
humane
nature
,
are
so
conioyned
and
vnited
,
as
that
they
are
neither
swallowed
vp
one
of
another
,
nor
consounded
or
mingled
together
,
but
so
,
as
the
properties
of
each
nature
remaine
safe
,
and
distinct
:
And
so
,
as
we
must
worship
not
two
,
but
one
Christ
,
true
God
,
and
true
man
,
as
touching
his
Diuine
nature
,
of
the
same
substance
with
the
Father
,
and
as
touching
his
humane
nature
,
of
the
same
substance
with
vs
,
alwayes
except
sinne
.
This
is
the
summe
of
that
which
shall
be
necessary
to
be
considered
in
this
place
,
that
the
one
of
Christes
two
natures
,
is
eternall
,
and
without
beginning
;
the
other
a
created
nature
,
hauing
beginning
;
the
one
impassible
,
the
other
subiect
to
infirmities
;
the
one
Almighty
,
and
infinite
,
because
it
is
God
:
the
other
limited
&
comprehended
,
because
it
is
Man
.
The
vnion
of
both
natures
in
one
person
,
was
made
after
a
maruellous
manner
.
For
whereas
all
other
men
generally
both
haue
beene
,
and
are
conceiued
by
the
seed
of
man
,
which
being
corrupt
,
hath
made
vs
all
naturally
sinners
,
as
we
haue
learned
by
that
which
goeth
before
,
quest
.
6.
Our
Lord
Iesus
Christ
was
not
conceiued
in
the
wombe
of
the
blessed
Virgin
,
by
any
seed
of
man
,
but
by
the
Holy
Ghost
:
who
by
his
eternall
power
in
her
wombe
,
gaue
a
pure
,
and
very
humane
body
to
the
Sonne
of
God
,
so
that
hee
became
both
God
and
Man
in
one
person
,
the
properties
of
each
nature
remaining
safe
,
and
vnconfounded
,
as
was
shewed
before
.
If
hee
had
beene
conceiued
by
man
,
then
had
he
not
beene
void
of
sinne
,
and
so
should
hee
haue
beene
vnfit
to
deliuer
vs
from
sinne
:
And
therefore
Ioh
.
17.
Joh
.
17.19
.
For
their
sakes
(
saith
he
)
I
sanctifie
my selfe
.
And
Heb
.
7.
Heb
.
7.26
.
Such
an
High
Priest
became
vs
,
who
is
holy
,
harmelesse
,
vndefiled
,
separate
from
sinners
,
and
made
higher
then
the
heauens
.
The
History
of
this
is
liuely
set
forth
by
the
Euangelist
Luke
,
chap.
1.
how
after
the
Angell
had
told
the
blessed
Virgin
that
she
should
conceiue
in
her
womb
,
and
bring
forth
a
Sonne
,
&
call
his
name
IESVS
:
Shee
asked
him
how
this
could
be
,
seeing
she
knew
not
a
man
?
Then
the
Angell
answered
,
Luke
1.31
,
34
,
35.
and
said
vnto
her
:
The
Holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
Highest
shall
ouershaddow
thee
;
therefore
also
that
holy
thing
which
shall
be
borne
of
thee
,
shall
be
called
the
Son
of
God
.
Thus
the
points
beeing
cleere
and
manifest
,
that
there
are
two
natures
in
Christ
,
a
Diuine
,
&
a
humane
nature
:
Secondly
,
although
there
be
two
natures
in
Christ
;
yet
there
is
but
one
person
:
and
thirdly
,
that
this
vnion
of
both
natures
in
one
person
,
was
made
after
a
wonderfull
manner
:
Now
let
vs
come
to
the
vses
.
By
this
which
hath
been
spoken
,
wee
may
see
,
that
there
is
a
double
consideration
to
be
had
of
Christs
Diuinity
:
the
one
more
secret
and
hid
,
as
concerning
his
substance
and
being
:
as
how
hee
is
of
the
Father
,
how
coeternall
,
and
consubstantiall
with
him
;
how
like
vnto
him
in
all
things
,
equall
in
wisedome
,
power
,
and
euery
vertue
:
And
againe
,
how
so
begotten
of
him
,
as
that
there
is
no
separation
of
Essence
.
For
this
(
by
the
way
)
is
necessary
to
be
vnderstood
,
that
whereas
hee
is
said
in
the
Scripture
,
to
be
begotten
of
the
Father
,
and
to
come
from
the
Father
into
this
world
:
it
must
not
so
bee
vnderstood
,
as
though
by
being
begotten
,
or
by
his
comming
from
his
Father
,
hee
were
separated
from
him
:
For
howsoeuer
it
be
so
with
vs
,
and
that
we
are
subiect
to
such
diuisions
,
and
separations
:
yet
is
it
farre
otherwise
with
God
,
and
his
Word
,
and
onely
Sonne
,
so
as
that
his
eternall
Son
,
neither
by
being
begotten
,
nor
by
any
going
forth
is
separated
from
the
Father
;
euen
as
neither
the
brightnesse
in
passing
from
the
Sunne
,
is
separated
from
the
Sunne
;
nor
the
heat
in
ascending
from
the
Fire
,
is
separated
from
the
Fire
;
nor
the
counsell
or
wisdome
of
the
heart
in
a
wise
man
,
is
separated
from
the
man
in
giuing
good
counsell
,
or
in
performing
any
wise
or
godly
action
.
The
other
consideration
of
Christs
Diuinity
,
is
more
plaine
,
and
apparant
,
appertaining
to
his
workes
and
manifestations
,
whereby
his
Maiesty
(
which
would
otherwise
remaine
vnknowne
,
not
onely
to
vs
mortall
men
,
but
euen
also
to
the
very
Angels
themselues
,
and
heauenly
spirits
)
doth
now
brightly
shine
,
and
shew
it selfe
.
In
the
first
of
these
,
the
Holy
Ghost
in
the
Scripture
,
is
briefe
,
and
sparing
;
but
in
the
other
,
large
and
ample
.
Which
must
teach
vs
to
take
diligent
heed
,
that
wee
stay
not
too
long
,
nor
beat
our
heads
too
much
,
in
the
consideration
of
the
diuine
Essence
,
lest
with
the
brightnesse
of
the
same
most
high
and
excellent
mysterie
,
our
mindes
and
hearts
be
rather
dulled
,
and
confounded
,
then
in
any
measure
lightned
,
and
instructed
.
And
on
the
other
side
,
that
we
exercise
our selues
,
and
spend
a
large
and
long
continuance
in
the
contemplation
and
reuelation
of
the
same
incomprehensible
Essence
.
My
meaning
is
,
that
both
in
the
one
,
and
in
the
other
,
we
proceed
so
farre
,
and
no
further
,
then
the
bounds
and
limits
of
Gods
Word
.
Whatsoeuer
is
reuealed
in
the
Word
of
God
,
either
concerning
the
blessed
Trinity
,
or
touching
any
other
matter
,
the
same
,
and
euery
part
thereof
,
we
must
zealously
settle
our selues
to
know
and
vnderstand
:
(
it
being
to
this
end
committed
to
writing
,
that
we
should
glorifie
God
,
in
the
knowledge
,
profession
,
and
practice
of
it
:
)
but
whatsoeuer
the
Lord
hath
not
reuealed
therein
,
Rom.
15.4
.
Deu
.
29.29
.
wee
must
not
so
much
as
thinke
vpon
it
;
being
assured
that
it
is
the
Lords
will
,
that
wee
should
remaine
in
ignorance
of
the
same
:
As
Deut
.
29.
The
secret
things
belong
to
the
Lord
our
God
;
but
the
things
reuealed
,
belong
vnto
vs
,
and
to
our
children
for
euer
.
Secondly
,
as
nothing
,
then
a
serious
consideration
of
that
which
hath
been
spoken
,
can
possibly
be
more
ioyous
and
comfortable
vnto
all
Gods
Children
,
who
truely
and
faithfully
beleeue
in
Christ
,
then
to
consider
(
I
say
)
that
euen
the
same
Christ
,
who
abased
himselfe
to
take
our
flesh
,
and
to
haue
sence
and
feeling
of
our
infirmities
,
is
God
from
euerlasting
,
able
to
relieue
vs
in
all
miseries
,
and
calamities
,
and
to
deliuer
vs
from
the
same
:
That
hee
,
who
is
our
Mediatour
,
Atonement-maker
,
and
suffered
for
our
sinnes
,
is
the
Lord
of
life
,
and
saluation
,
able
,
and
willing
to
forgiue
vs
our
sinnes
,
and
to
exalt
vs
to
the
partaking
of
eternall
glory
:
euen
so
on
the
other
side
,
can
there
be
nothing
more
terrible
,
and
discomfortable
to
the
children
of
this
world
,
to
the
carnall
,
and
prophane
,
then
to
consider
,
that
the
very
same
Christ
,
the
wholesome
doctrines
and
exhortations
of
whose
Word
and
glorious
Gospell
,
they
reiect
,
and
wilfully
transgresse
;
and
whose
faithfull
seruants
,
both
in
the
Ministery
and
profession
of
it
,
they
contemne
,
derive
,
and
persecute
,
is
a
God
of
power
,
a
God
of
vengeance
,
able
,
and
ready
to
tumble
them
headlong
into
the
bottomlesse
pit
of
Hell
and
condemnation
,
among
the
Diuell
and
his
Angels
,
where
shall
be
weeping
,
and
gnashing
of
téeth
;
and
out
of
which
there
shall
neuer
be
any
redemption
.
Thirdly
,
as
the
obstinacie
,
and
wilfull
blindnesse
of
the
Iewes
,
is
hereby
discouered
;
who
,
although
they
had
Moses
and
the
Prophets
,
dayly
read
and
preached
among
them
,
and
professed
a
continuall
expectation
,
and
looking
for
of
the
Messiah
,
according
thereunto
;
yet
when
hee
was
come
,
most
reprochfully
notwithstanding
reiected
him
,
as
Ioh
.
1.
Io
.
1.11
.
Hee
came
vnto
his
owne
,
and
his
owne
receiued
him
not
.
So
it
teacheth
vs
,
that
to
the
end
we
may
attaine
to
the
true
knowledge
of
Christ
,
for
the
settling
and
reposing
of
a
true
&
liuely
faith
in
his
name
,
for
our
saluation
;
and
that
our
faith
▪
and
hope
in
him
may
not
wauer
,
but
continue
firme
and
vnmoueable
in
al
temptations
:
that
therfore
in
the
feare
of
God
,
and
with
due
reuerence
and
attention
we
apply
our selues
to
the
searching
,
hearing
,
and
consideration
of
the
holy
Scriptures
.
And
as
in
all
other
places
,
because
euery
word
is
pure
and
full
of
instruction
,
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
,
that
the
Man
of
God
may
be
absolute
,
beeing
made
perfect
to
all
good
workes
,
as
the
Apostle
teacheth
,
2.
Tim
.
3.
2.
Tim
.
3.16
,
17.
so
especially
in
such
places
of
the
Old
Testament
,
as
prophesie
and
foretell
of
his
comming
,
incarnation
,
and
of
his
humiliation
,
&
sufferings
:
And
in
such
places
of
the
New
Testament
,
as
make
mention
of
the
full
accomplishment
,
and
performance
of
that
which
was
spoken
of
before
.
For
this
is
a
notable
way
(
through
the
gracious
assistance
of
Gods
Spirit
)
to
attaine
vnto
that
which
we
desire
in
this
behalfe
:
According
as
hereunto
most
plainely
exhorteth
our
Lord
Iesus
Christ
himselfe
,
Ioh
.
5.
Ioh
.
5.
●●
.
saying
;
Search
the
Scriptures
,
for
in
them
ye
thinke
to
haue
eternall
life
,
and
they
are
they
,
which
testifie
of
me
.
Quest
.
10.
Was
it
of
necessitie
,
in
regard
of
our
saluation
,
that
Christ
should
haue
two
Natures
,
and
be
in
one
person
,
both
God
and
Man
?
Answ
.
It
was
a
matter
of
so
great
necessity
,
in
regard
of
our
saluation
,
that
Christ
should
haue
two
Natures
,
and
be
in
one
Person
,
both
God
and
Man
;
that
he
could
not
otherwise
haue
ouercome
death
,
and
the
Diuell
,
vnder
whose
captiuitie
we
were
holden
;
neither
haue
satisfied
Gods
iustice
for
our
sinnes
,
nor
reconciled
vs
vnto
him
,
1.
Ioh
.
3.8
.
Heb
.
2.14
.
Gal.
4.4
,
5.
2.
Cor
.
5.21
.
1.
Pet
.
2.24
.
1.
Ioh
.
2.1
,
2.
EXPOSITION
.
THe
strength
of
sinne
and
death
,
and
the
power
of
Satan
bee
such
,
as
that
no
vertue
,
or
strength
of
Man
,
no
nor
of
Angels
,
can
doe
any
good
to
dissolue
the
same
.
The
strength
of
man
cannot
,
because
all
mankind
are
naturally
suppressed
,
and
held
captiue
in
this
bondage
.
And
therefore
as
Iob
demandeth
,
chap●er
14.
Iob
14.4
,
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
So
may
I
say
,
Who
is
able
(
being
himselfe
a
prisoner
,
&
bound
)
to
deliuer
him
that
is
bound
,
and
in
prison
also
?
The
strength
of
Angels
could
doe
no
good
herein
:
for
the
nature
of
Angels
cannot
take
away
the
euill
of
sinne
from
mankinde
,
by
which
Satan
doth
raigne
in
the
World
.
Wherefore
the
strength
of
God
was
in
any
case
requisite
;
yea
,
such
a
Redeemer
,
as
being
indued
with
the
power
of
God
,
should
both
take
away
the
euill
of
sinne
,
which
is
in
our
flesh
,
and
also
destroy
the
kingdome
of
Satan
.
But
Christ
being
in
one
person
both
God
and
Man
,
did
all
this
,
he
being
stronger
then
Satan
,
and
whose
Spirit
alone
is
able
to
heale
our
hearts
,
and
to
deliuer
vs
from
the
power
of
condemnation
.
By
this
means
also
he
had
the
right
of
redemption
.
For
as
touching
his
Godhead
,
he
is
our
Creator
,
and
wee
his
creatures
;
&
concerning
his
manhood
,
by
taking
our
flesh
,
he
is
become
our
brother
,
as
the
Apostle
teacheth
,
Heb
.
2.
Heb
.
2.11
,
12.
Hee
is
not
●shamed
to
call
vs
brethren
,
saying
,
I
will
declare
thy
Name
vnto
my
Brethren
.
Ob.
But
here
it
may
be
demanded
:
If
Christ
redeemed
vs
by
giuing
a
ransome
:
how
then
did
he
violently
take
vs
away
from
Satan
,
and
destroy
his
kingdome
?
That
hee
redeemed
vs
for
a
price
,
or
ransome
;
the
Apostle
1.
Cor
.
6.
and
7.
1.
Cor
.
6.20
.
chap.
7.23
.
doth
witnesse
,
saying
;
Ye
are
bought
for
a
price
.
And
againe
,
that
he
stoutly
ouercame
Satan
,
and
His
guard
destroyed
his
kingdome
,
and
violently
carried
away
the
spoile
:
thus
witnesseth
he
of
himselfe
,
and
of
his
conflict
with
Satan
,
Luke
11.
Luke
11.21
,
22.
When
a
strong
man
armed
keepeth
his
palace
,
the
things
that
he
possesseth
are
in
peace
▪
But
when
a
stronger
then
he
commeth
vpon
him
,
and
ouercommeth
him
,
he
taketh
from
him
all
his
armour
wherein
he
trusted
,
and
diuideth
his
spoiles
.
And
the
Apostle
also
Heb
.
2.
Heb
.
2.14
.
making
mention
of
the
triumph
of
Christ
,
in
the
spoile
of
Satan
,
saith
,
that
hee
destroyed
him
that
had
the
power
of
death
,
that
is
,
the
Diuell
.
Sol
.
For
the
better
vnderstanding
of
this
,
wee
must
know
that
those
things
are
spoken
of
Christ
,
in
sundry
respects
.
Whereas
hee
redeemed
vs
by
a
ransome
;
that
is
not
to
bee
referred
vnto
Satan
,
but
vnto
God
the
Father
,
vnto
whom
hee
gaue
in
ransome
for
vs
his
own
bloud
.
According
to
that
Ephes
.
1.
Ephes
.
1.7
▪
By
whom
(
saith
the
Apostle
)
wee
haue
redemption
through
his
bloud
.
And
1.
Pet
.
1.
1.
Pet
.
1.18
,
19.
Ye
are
not
redeemed
with
corruptible
things
,
as
siluer
and
gold
&c.
but
with
the
precious
bloud
of
Christ
.
And
1.
Tim
.
2.
1.
Tim
.
2.6
.
who
gaue
himselfe
a
ransome
for
all
men
.
This
ransome
he
gaue
(
I
say
)
to
God
his
Father
.
For
he
offered
himselfe
vnto
him
as
the
Mediator
,
&
the
price
of
his
bloudshed
for
a
sacrifice
:
Not
to
Satan
(
as
I
said
)
but
to
God
his
Father
.
And
therefore
Heb
.
9.
Heb
.
9.14
.
How
much
more
then
shall
the
bloud
of
Christ
,
which
through
the
eternall
Spirit
offered
himselfe
without
spot
to
God
,
&
c
?
Againe
,
whereas
hee
is
said
to
deliuer
vs
with
strong
hand
:
that
is
to
bee
referred
vnto
Satan
,
the
Prince
of
this
World
,
whose
power
and
kingdome
hee
destroyed
,
deliuering
them
who
were
detained
captiues
.
But
here
againe
,
if
it
bee
demanded
,
Ob.
2.
wherefore
he
gaue
a
ransome
to
God
the
Father
,
seeing
we
were
not
his
,
but
Satans
prisoners
?
The
ransome
was
giuen
,
Sol
.
not
to
the
wrongfull
Tyrant
,
but
vnto
him
that
had
right
to
condemne
vs
,
that
is
,
to
GOD
,
whom
our
first
Parents
and
our selues
had
grieuously
offended
;
his
iustice
was
to
bee
satisfied
;
and
whereas
there
was
none
that
could
doe
this
,
but
he
alone
that
was
free
from
all
transgression
,
Heb
.
4.15
.
and
disobedience
:
He
therefore
sent
his
eternall
Word
,
the
second
person
in
the
Trinitie
,
to
take
vpon
him
our
flesh
,
that
beeing
man
like
vnto
vs
in
all
things
,
except
sin
,
he
might
,
as
the
Apostle
speaketh
,
Rom.
8.
Rom.
8.3
.
condemne
sinne
in
the
flesh
.
For
this
purpose
,
did
our
Lord
Iesus
Christ
offer
himselfe
to
God
the
Father
,
as
a
ransome
of
redemption
for
vs
all
;
that
being
deliuered
from
the
right
of
condemnation
,
and
guiltinesse
of
sinne
,
we
might
be
made
at
one
with
him
.
And
this
atonement
destroyed
the
strength
and
power
of
sinne
,
and
Satan
:
it
being
vnpossible
that
Satan
should
hold
them
any
longer
prisoners
,
who
were
made
at
one
with
God
,
by
the
ransome
of
redemption
.
Now
all
this
was
done
vpon
the
Crosse
;
both
the
ransome
of
our
redemption
was
giuen
to
GOD
the
Father
,
to
reconcile
mankinde
,
when
he
shed
his
bloud
for
vs
,
and
the
power
of
sinne
,
and
Satan
was
destroyed
withall
;
according
to
that
,
Heb
.
2.
which
I
noted
before
:
and
Col.
2.
Col.
2.14
.
putting
out
the
handwriting
of
Ordinances
that
was
against
vs
,
which
was
contrary
to
vs
,
he
euen
tooke
it
out
of
the
way
,
and
fastened
it
vpon
the
Crosse
,
&c.
Thus
you
sée
some
reasons
,
wherefore
the
eternall
Word
,
and
Sonne
of
God
,
Christ
Iesus
,
tooke
vpon
him
our
nature
,
and
ioyned
the
same
to
his
Godhead
,
and
so
became
both
God
and
Man
in
one
person
,
that
so
hee
might
bee
a
fit
Reconciler
,
and
Atonement-maker
betwixt
God
and
man
.
Hee
vtterly
to
this
end
abolishing
and
taking
away
sinne
,
which
was
the
cause
of
Gods
iust
anger
.
And
so
,
as
the
Lord
God
,
by
his
intercession
,
is
not
onely
appeased
,
and
pacified
;
but
also
by
,
and
for
his
Mediators
sake
,
hath
bound
himselfe
with
this
Couenant
and
promise
,
that
he
will
freely
forgiue
the
sinnes
of
all
those
that
truely
beleeue
,
and
that
hee
will
not
faile
to
giue
them
eternall
life
.
This
is
the
Couenant
which
the
Lord
hath
made
with
vs
through
Christ
;
the
which
Couenant
of
reconciliation
is
dayly
confirmed
vnto
vs
in
the
Sacraments
,
as
wee
shall
prooue
(
God
willing
)
in
that
which
followeth
.
Nay
,
we
may
sée
further
,
that
it
was
a
matter
of
so
great
necessitie
,
that
our
Lord
Iesus
Christ
should
haue
two
natures
,
and
be
in
one
person
both
God
and
Man
,
that
vnlesse
he
had
been
so
,
it
had
beene
vtterly
vnpossible
for
any
flesh
to
be
saued
.
So
great
is
otherwise
the
disagréement
betwixt
our
sinne
and
corruption
,
and
the
most
excellent
purenesse
and
cleanenesse
that
is
in
God
.
For
seeing
all
our
misery
and
destruction
doth
spring
from
hence
,
that
wee
by
the
corruption
of
our
nature
,
are
estranged
,
and
separated
from
God
:
it
must
needes
follow
on
the
other
side
,
that
from
hence
springeth
our
whole
saluation
,
that
wee
bee
ioyned
againe
with
God
,
the
fountaine
of
life
,
and
true
felicitie
.
The
which
coniunction
,
by
reason
of
the
corruption
of
our
nature
,
and
wickednesse
of
our
hearts
,
is
vtterly
vnpossible
to
be
had
,
without
a
Mediator
and
reconciler
.
For
we
in
Adam
are
become
darkenesse
,
the
seruants
of
sinne
,
and
subiect
to
death
and
condemnation
:
whereas
on
the
other
side
,
God
is
Light
,
and
in
him
is
no
darknesse
at
all
;
yea
,
most
excellent
pure
,
and
perfect
righteousnes
.
And
what
agreement
can
there
bee
betwixt
light
and
darknes
;
betweene
righteousnes
,
and
vnrighteousnes
;
Christ
,
and
Belial
?
as
2.
Cor
.
6.
2.
Cor
.
6.14
,
15.
Now
if
the
Lord
Iesus
had
not
been
in
one
person
both
God
and
Man
,
he
could
not
thus
haue
performed
the
office
of
a
Mediator
;
he
could
not
by
intercession
,
death
,
and
redemption
,
haue
set
vs
frée
from
the
guiltinesse
of
sinne
and
death
,
nor
from
the
tyranny
of
Satan
;
his
righteousnes
could
not
haue
béen
imputed
vnto
vs
;
he
could
not
haue
purged
vs
from
all
iniquitie
,
nor
haue
made
vs
coheires
with
him
of
the
Kingdome
of
Heauen
.
Some
other
reasons
may
bee
added
,
Other
Reasons
,
to
proue
the
necessity
of
two
natures
in
his
one
person
.
It
was
necessary
that
Christ
should
haue
a
diuine
nature
,
and
bee
God
,
that
he
might
know
the
will
of
God
,
and
reueale
the
same
vnto
vs.
For
wee
of
our selues
cannot
see
God
,
and
his
will
:
but
we
know
(
as
Saint
Iohn
saith
1.
Epist.
)
that
the
Son
of
God
is
come
,
1.
Ioh
.
5.
●
and
hath
giuen
vs
an
vnderst●nding
,
that
we
may
know
him
that
is
true
.
And
Ioh
.
1.
Ioh
.
1.12.26.14.2
,
3.
No
man
hath
seene
GOD
at
any
time
,
the
onely
begotten
Sonne
which
is
in
the
bosome
of
the
Father
,
hee
hath
declared
him
.
Secondly
,
that
the
price
of
our
Redemption
might
be
equiualent
,
and
of
the
like
worthinesse
,
as
the
offence
was
in
the
sight
of
God
,
which
could
not
haue
beene
,
vnlesse
that
person
,
which
was
the
Sonne
of
God
,
had
dyed
for
vs.
For
neither
gold
nor
siluer
,
nor
any
other
precious
thing
could
redeeme
vs
,
but
onely
the
precious
bloud
of
Christ
,
who
was
a
Lambe
without
blemish
,
1.
Pet
.
1.18
,
19.
and
without
spot
,
as
the
Apostle
Peter
speaketh
,
1.
Epist.
1.
Vnlesse
,
he
had
been
God
,
he
could
not
haue
giuen
vs
power
to
become
the
sonnes
of
God
;
Ioh
.
1.12
.
Heb
.
7.17
.
he
could
not
haue
beene
our
eternall
high
Priest
,
nor
perpetually
sit
at
the
right
hand
of
God
,
Rom.
8.34
.
to
make
intercession
for
vs.
Hee
could
not
haue
been
present
,
at
all
times
,
and
in
all
places
,
to
gather
his
Church
,
to
direct
the
hearts
of
the
faithfull
,
to
heare
their
prayers
,
and
to
forgiue
their
sinnes
.
He
could
not
haue
raised
the
dead
to
life
,
abolish
death
,
exercise
iudgement
,
nor
giue
eternall
life
to
those
that
loue
his
comming
.
Of
the
like
necessitie
was
it
,
that
hee
should
be
man
.
First
,
the
iustice
of
God
did
require
,
that
as
man
had
offended
,
and
brake
his
law
and
commandement
:
so
man
should
also
fully
satisfie
for
the
same
,
that
his
righteousnesse
may
iustly
bee
imputed
vnto
others
.
Secondly
,
that
the
appointed
Messiah
and
Sauiour
might
sustaine
that
punishment
,
which
by
Gods
sentence
was
due
for
sin
,
as
namely
Death
,
but
GOD
alone
could
not
haue
died
.
Thirdly
,
that
wee
might
haue
the
more
sure
comfort
&
confidence
,
in
our
necessities
to
appeale
to
the
throne
of
Gods
grace
,
seeing
hee
being
our
high
Priest
,
Heb
.
4.15
.
was
very
man
as
we
are
,
and
partaker
of
our
infirmities
.
And
lastly
,
that
we
might
be
the
more
certainely
assured
of
our
resurrection
,
and
that
both
in
body
and
soule
wee
shall
vndoubtedly
enioy
eternall
life
,
séeing
our
Lord
Iesus
Christ
,
hauing
the
same
nature
that
wee
haue
in
all
things
,
except
sinne
,
hath
raised
it
from
death
,
and
carried
it
with
him
into
heauen
,
there
as
our
Head
,
kéeping
possession
for
vs
,
vntill
the
time
,
that
wee
,
as
members
of
his
mysticall
body
,
shall
be
ioyned
to
him
.
For
where
the
Head
is
,
there
must
the
members
be
,
as
Ioh
.
12.
Ioh
.
12.26
.
Where
I
am
,
there
shall
also
my
seruant
be
.
And
chap.
14
Ioh
.
14.2
,
3.
I
goe
to
prepare
a
place
for
you
,
I
will
come
againe
,
and
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
ye
may
bee
also
.
Now
for
some
vse
.
In
that
God
sent
downe
in
this
sort
,
his
eternall
,
and
onely
begotten
Sonne
,
to
take
our
flesh
,
and
to
become
man
,
like
vnto
vs
in
all
things
,
except
sinne
,
that
he
comming
betwixt
Gods
iustice
and
our
sinnes
,
satisfying
his
iustice
,
and
making
amends
for
all
our
iniquities
,
might
turne
from
vs
his
wrath
and
displeasure
,
and
purchase
for
vs
reconciliation
with
his
Father
,
remission
of
sinnes
,
righteousnesse
before
GOD
,
and
eternall
life
in
heauen
.
Heerein
(
I
say
)
hath
God
commended
his
loue
and
fauour
towards
vs
,
much
more
effectually
and
aboundantly
then
in
any
other
thing
whatsoeuer
.
When
he
created
the
world
for
our
sakes
,
hee
declared
therein
a
manifest
testimony
of
his
good
will
towards
vs
;
and
so
also
when
he
created
vs
,
and
all
other
creatures
for
our
vse
:
but
yet
in
neither
of
these
respects
is
his
loue
so
apparant
,
as
in
the
giuing
of
his
Sonne
:
For
what
should
wee
haue
beene
the
better
for
the
world
,
or
what
would
our
creation
haue
any
thing
at
all
auayled
vs
,
vnlesse
wee
had
beene
made
acceptable
vnto
him
in
his
Beloued
?
especially
considering
how
soone
we
degenerated
from
that
integrity
,
and
perfection
wherein
hee
created
vs
,
so
as
by
nature
we
are
now
no
better
,
then
the
very
children
of
wrath
,
and
heires
of
condemnation
?
Of
this
loue
of
God
,
testifieth
the
Scripture
in
many
places
,
as
Rom.
5.
Rom.
5.8
,
9.
God
commendeth
his
loue
towards
vs
in
that
,
while
we
were
yet
sinners
,
Christ
dyed
for
vs
,
much
more
being
iustified
by
his
blood
,
wee
shall
be
saued
from
wrath
through
him
.
And
1.
Ioh
.
4.
1.
Ioh
.
4.9
,
10.
In
this
was
manifested
the
loue
of
God
towards
vs
,
because
that
God
sent
his
only
begotten
Sonne
into
the
world
,
that
we
might
liue
through
him
.
Herein
is
loue
,
not
that
we
loued
God
,
but
that
hee
loued
vs
,
and
sent
his
Sonne
to
be
the
propitiation
for
our
sinnes
.
And
Ro
.
8.
Rom.
8.32
.
He
spared
not
his
owne
Sonne
,
but
deliuered
him
vp
for
vs
all
.
Abraham
is
greatly
commended
in
the
Scripture
,
●●●
.
22.12
,
16.
for
that
he
would
haue
offered
his
sonne
Isaac
;
and
it
is
recorded
as
a
token
of
great
loue
:
but
is
not
this
an
argument
of
farre
greater
loue
,
that
God
should
giue
his
Sonne
for
vs
?
Hee
is
the
God
of
heauen
,
and
earth
,
and
yet
had
he
a
gracious
respect
vnto
vs
wretched
sinners
,
who
being
naked
in
our selues
,
he
cloathed
vs
with
the
righteousnesse
of
his
Sonne
,
so
as
now
our
righteousnesse
excelleth
the
righteousnesse
of
all
others
.
The
experience
and
consideration
of
which
wonderfull
loue
,
and
kindnesse
of
God
towards
vs
,
ought
to
perswade
our
hearts
with
an
vndoubted
assurance
and
resolution
,
that
there
is
nothing
else
of
what
nature
and
quality
soeuer
it
be
,
but
the
Lord
,
out
of
his
rich
treasury
,
will
most
willingly
and
cheerefully
impart
,
and
communicate
the
same
vnto
vs
,
if
in
his
heauenly
wisedome
and
prouidence
he
seeth
it
to
be
fit
for
his
own
glory
,
and
our
good
.
He
hath
already
bestowed
vpon
vs
,
the
best
and
the
most
precious
Iewell
that
hee
had
,
namely
,
his
dearely
beloued
Sonne
,
vnto
whom
no
one
,
nor
all
the
things
in
heauen
and
in
earth
,
are
worthy
in
any
measure
to
be
compared
.
How
then
(
as
the
Apostle
addeth
)
shall
hee
not
with
him
also
freely
giue
vs
all
things
?
It
cannot
be
,
that
the
Lord
should
denie
his
children
any
good
thing
,
seeing
for
their
sakes
,
he
hath
not
spared
his
owne
Sonne
.
Secondly
,
as
a
rare
and
wonderfull
loue
GOD
the
Father
shewed
towards
man
,
in
the
sending
of
his
Sonne
,
so
no
lesse
rare
and
vnspeakeable
loue
did
the
Sonne
himselfe
expresse
,
in
that
he
vouchsafed
to
come
downe
from
heauen
,
where
hee
raigned
in
equall
glory
and
maiestie
with
the
Father
,
to
take
vpon
him
our
flesh
,
and
to
submit
himselfe
to
all
our
infirmities
,
sinne
onely
excepted
.
For
by
Christ
we
haue
not
onely
all
spirituall
and
heauenly
blessings
,
as
Ephe
.
1.
Eph.
1.5
.
hee
being
made
vnto
vs
(
as
the
Apostle
speaketh
,
1.
Cor
.
1.
1.
Cor
.
1.30
.
)
Wisedome
,
Righteousnesse
,
Sanctification
,
and
Redemption
:
but
whatsoeuer
also
belongeth
to
this
present
life
,
as
1.
Cor
.
3.
1.
Cor
.
3.22
,
23.
All
are
yours
,
and
ye
are
Christes
,
and
Christ
is
Gods
.
Hee
is
the
heire
of
all
things
,
as
Heb
.
1.
Heb
.
1.2
.
and
whatsoeuer
the
Father
hath
,
belongeth
vnto
him
:
as
Ioh
.
16.
Ioh
.
16.15
.
All
things
that
the
Father
hath
,
are
mine
.
And
wee
through
the
grace
and
mercy
of
God
,
are
adopted
co-heires
with
him
,
as
Rom.
8.
Rom.
8.17
.
Whereupon
it
must
needes
follow
,
that
if
we
haue
Christ
the
Lord
,
and
heire
of
all
good
things
,
there
is
no
cause
for
vs
to
doubt
,
but
that
whatsoeuer
is
fit
and
necessary
,
shall
be
imparted
vnto
vs.
Thirdly
,
whereas
our
Lord
Iesus
Christ
,
being
in
one
person
both
God
and
man
,
hath
ouercome
Death
and
the
Deuill
,
vnder
whose
captiuity
we
were
holden
,
hath
satisfied
Gods
iustice
for
our
sinnes
,
and
reconciled
vs
vnto
him
:
It
is
not
that
we
should
liue
at
our
owne
liberty
and
disposition
,
and
behaue
our selues
as
we
think
good
:
but
that
(
as
the
Apostle
speaketh
,
Rom.
14.
Ro
.
14.8
,
9.
)
Whether
wee
liue
or
die
,
we
might
be
the
Lords
.
For
Christ
therfore
dyed
,
rose
againe
,
and
reuiued
,
that
hee
might
be
Lord
both
of
the
dead
and
liuing
.
That
which
a
man
hath
dearely
bought
,
and
duly
payd
for
,
he
may
well
account
it
to
stand
with
great
reason
,
that
the
same
should
be
wholly
at
his
direction
,
and
not
at
the
wil
and
commandement
of
another
.
Our
Lord
Iesus
Christ
hath
dearely
bought
vs
,
being
vtterly
lost
in
our selues
,
not
with
gold
or
siluer
,
but
with
his
owne
precious
blood
,
as
I
noted
before
;
and
therefore
doth
it
stand
with
great
equity
and
reason
,
that
we
should
now
be
wholly
imployed
in
the
seruice
of
his
Maiesty
,
and
not
in
the
seruice
of
our
owne
lusts
,
and
corrupt
affections
,
as
by
nature
wee
are
enclined
.
This
was
the
end
of
Christes
incarnation
,
wherefore
he
tooke
vpon
him
our
sinnes
,
with
the
curse
and
condemnation
due
vnto
them
,
that
we
being
deliuered
from
the
guiltinesse
of
sin
,
Luke
1.74
,
75.
Tit
.
2.14
.
from
the
wrath
of
God
,
and
torments
of
hell
,
might
be
his
peculiar
people
,
sanctified
to
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
;
euermore
acknowledging
,
that
the
best
seruice
we
can
doe
,
is
vtterly
of
no
value
,
in
comparison
of
the
least
of
his
mercies
towards
vs.
Quest
.
11.
How
did
Christ
performe
this
,
according
to
his
flesh
,
and
humane
nature
?
Answ
.
By
his
humiliation
,
and
suffrings
,
wherein
hee
became
obedient
vnto
the
death
,
euen
to
the
death
of
the
Crosse
,
Phil
.
2.7
,
8.
EXPOSITION
.
OVR
Lord
Iesus
Christ
,
being
anoynted
to
be
our
high
Priest
,
(
not
according
to
the
order
of
Aaron
,
who
needed
a
Successour
but
)
according
to
the
order
of
Melchizedech
,
to
continue
for
euer
,
was
appointed
of
God
his
Father
,
Heb
.
7.3
.
to
be
a
propitiatory
sacrifice
,
and
satisfaction
for
our
sinnes
by
his
sufferings
,
as
by
the
onely
sacrifice
of
reconciliation
,
to
deliuer
both
our
bodies
and
soules
from
eternall
death
and
condemnation
,
and
to
purchase
for
vs
the
fauour
of
God
,
righteousnesse
,
and
life
.
By
his
sufferings
(
I
say
)
the
which
to
this
end
,
and
to
bring
this
to
passe
,
how
great
and
wonderful
they
were
,
what
sorrowes
and
temptations
hee
endured
,
and
into
what
low
and
base
condition
for
this
cause
hee
was
brought
,
and
submitted
himselfe
vnto
:
The
Euangelist
Mathew
,
chap.
26.
and
Luke
,
chap.
22.
Math
.
26.37
,
&c.
Luke
22.4
,
&c.
doe
expresse
at
large
:
As
how
hee
began
to
wax
sorrowfull
,
and
grieuously
troubled
,
and
as
one
full
of
anguish
,
said
vnto
his
Disciples
,
My
soule
is
heauy
euen
vnto
the
death
:
That
such
was
his
terrour
and
feare
,
that
he
not
onely
at
two
seuerall
times
desired
his
heauenly
Father
to
deliuer
him
from
the
bitternesse
of
his
Crosse
and
Passion
;
and
so
wonderfully
cast
downe
,
that
there
was
neede
of
the
presence
of
an
Angell
to
comfort
him
,
and
for
very
paine
and
griefe
swet
drops
of
blood
,
but
also
as
one
almost
vtterly
giuen
ouer
,
and
despairing
of
release
,
cryed
out
,
My
God
,
my
God
,
Math
.
27.16
.
why
hast
thou
forsaken
mee
?
This
was
vndoubtedly
a
wonderfull
abasement
,
and
humiliation
,
most
bitter
anguish
and
extremity
,
the
like
whereof
hath
neuer
been
felt
,
neither
can
possibly
be
endured
of
any
other
.
And
what
was
the
reason
of
it
?
Hauing
taken
vpon
him
the
burthen
and
guiltinesse
of
all
our
sinnes
,
which
were
most
wonderfull
loathsome
,
and
odious
before
the
face
of
God
,
and
with
the
huge
weight
whereof
hee
was
grieuously
pressed
;
and
therewithall
also
setting
before
his
eyes
,
the
Tribunall
seat
of
God
,
and
the
heauenly
Iudge
himselfe
,
ready
armed
with
incomprehensible
vengeance
against
the
same
:
No
maruaile
if
(
his
Godhead
,
being
as
it
were
hid
,
and
remaining
secret
for
a
time
)
according
to
his
flesh
,
and
humane
nature
,
he
was
after
this
manner
so
wonderfully
perplexed
and
amazed
,
though
he
so
bitterly
complained
and
cryed
out
.
He
conceiued
in
death
,
somewhat
more
terrible
then
the
separation
of
the
soule
from
the
body
,
as
namely
,
the
horrible
curse
and
punishment
,
which
,
in
the
wrath
and
iudgement
of
God
,
was
iustly
kindled
against
our
sinnes
,
the
guiltinesse
whereof
he
had
so
taken
vpon
him
,
that
he
was
of
necessity
to
sustaine
,
whatsoeuer
the
extremity
of
their
haynousnesse
had
deserued
.
From
hence
procéeded
his
feare
,
his
sorrow
,
and
tribulation
.
For
what
is
more
heauy
,
what
more
intolerable
then
the
wrath
and
vengeance
of
God
?
What
comparison
can
there
bee
betwixt
that
which
hath
an
end
,
and
that
which
hath
no
end
?
The
wrath
of
God
is
endlesse
,
the
strength
of
man
,
in
respect
thereof
,
vtterly
nothing
at
all
;
infinitely
and
to
far
too
weake
for
the
Maiestie
of
God
.
This
so
great
wrath
of
God
,
did
our
Lord
Iesus
Christ
féele
sensibly
and
indéede
,
in
his
whole
humanity
,
both
in
soule
and
body
.
For
we
must
not
thinke
that
bodily
death
it selfe
,
could
so
haue
terrified
the
Sonne
of
God
,
if
he
had
not
séene
and
considered
,
that
hee
was
to
vndergoe
the
wrath
and
iudgement
of
God
.
Thus
farre
did
it
please
our
Lord
Iesus
Christ
to
humble
and
abase
himselfe
for
our
sakes
,
and
by
such
humiliation
and
sufferings
,
to
performe
the
part
and
office
of
a
perfect
Sauiour
and
Redéemer
.
Of
all
which
there
was
so
great
necessity
,
that
without
the
same
,
the
mysterie
of
our
saluation
could
not
possibly
haue
béene
fulfilled
.
If
hee
had
not
suffered
these
anguishes
and
extremities
at
all
,
we
should
haue
remained
in
the
guiltinesse
of
sin
and
death
,
without
any
hope
of
eternall
life
.
If
hee
had
suffered
but
onely
in
body
,
he
should
haue
béene
the
Redéemer
and
Sauiour
only
of
our
bodies
:
It
was
of
necessity
therfore
,
that
our
Sauiour
and
Redéemer
should
both
in
body
and
soule
sustaine
the
curse
and
punishment
due
vnto
our
sins
,
that
so
through
Faith
in
his
redemption
,
we
might
both
in
body
and
soule
be
eternally
blessed
.
This
was
the
cause
of
his
humiliation
and
sufferings
,
yea
of
whatsoeuer
he
endured
both
in
soule
and
body
.
Wherefore
hee
became
our
high
Priest
,
and
made
himselfe
an
offering
and
a
sacrifice
for
sin
,
yea
such
a
sacrifice
,
as
wherevnto
the
very
curse
of
God
was
ioyned
:
As
Gal.
3.
Gal.
3.13
.
Christ
hath
redeemed
vs
from
the
curse
of
the
Law
,
when
hee
was
made
a
curse
for
vs
;
for
it
is
written
,
Deut
.
21.23
Cursed
is
euery
one
that
hangeth
on
tree
.
He
tooke
that
to
himselfe
which
was
ours
that
he
might
impart
vnto
vs
that
which
was
his
;
hee
tooke
our
sinnes
and
cursednesse
to
him
:
he
indued
,
and
enriched
vs
with
his
blessednes
.
For
this
cause
in
diuers
places
of
the
Scripture
,
is
he
called
Sinne
,
and
an
offering
for
sinne
:
As
2.
Cor
.
5.
2.
Cor
.
5.21
.
Hee
hath
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
that
wee
should
be
made
the
righteousnesse
of
God
in
him
.
And
Es.
53.
Esa
.
53.
Yet
the
Lord
would
breake
him
,
and
make
him
subiect
to
infirmities
,
when
hee
shall
make
his
soule
an
offering
for
sinne
.
For
this
,
no
doubt
,
did
all
the
Prophets
fore
sée
in
Spirit
,
that
our
Lord
Iesus
Christ
should
be
accounted
the
greatest
sinner
and
transgressor
,
that
euer
was
vpon
the
face
of
the
earth
.
Not
that
hee
himselfe
had
any
spot
of
sinne
,
but
because
he
tooke
the
sinnes
of
the
world
vpon
him
,
and
for
them
dyed
vpon
the
Crosse
.
For
this
cause
it
was
,
that
(
as
the
Prophet
fore-told
)
hee
was
accounted
among
transgressours
and
trespassers
.
Whatsoeuer
sinnes
either
haue
béene
committed
,
are
,
or
shall
be
hereafter
,
by
any
,
or
all
of
Gods
elect
and
chosen
,
from
the
beginning
of
the
world
vnto
the
end
,
they
were
all
imputed
vnto
Christ
,
and
hee
bare
the
burthen
of
them
:
According
to
that
of
the
Prophet
againe
,
He
is
despised
,
and
reiected
,
hee
is
a
man
full
of
sorrowes
,
and
hath
experiences
of
infirmities
:
we
hid
(
as
it
were
)
our
faces
from
him
,
he
was
despised
,
and
we
esteemed
him
not
.
Surely
hee
hath
borne
our
infirmities
,
Esa
.
53.3
,
4
,
5
,
6
,
8.
and
carried
our
sorrowes
,
yet
we
did
iudge
him
,
as
plagued
,
and
smitten
of
God
,
and
humbled
.
But
hee
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
.
All
wee
like
Sheepe
haue
gone
astray
,
wee
haue
turned
euery
one
to
his
owne
way
,
and
the
Lord
hath
layd
vpon
him
the
iniquity
of
vs
all
.
And
a
little
after
,
For
the
transgression
of
my
people
was
he
plagued
.
Whereunto
agréeth
that
of
the
Apostle
Peter
,
1.
1.
Pet
.
2.25
.
Epist.
2.
Who
his
owne
selfe
,
bare
our
sinnes
in
his
body
on
the
tree
,
that
wee
being
deliuered
from
sinne
,
should
liue
in
righteousnesse
,
by
whose
stripes
ye
were
healed
.
For
this
cause
,
Ioh
.
1.
Joh
.
1.29
.
is
he
called
the
Lamb
of
God
which
taketh
away
the
sinne
of
the
world
.
And
Heb
10.
Heb
.
10.14
,
18.
the
Apostle
saith
,
that
with
one
offering
hee
consecrated
for
euer
them
that
are
sanctified
.
All
these
places
serue
plainely
to
proue
,
that
our
Lord
Iesus
Christ
,
when
he
purchased
for
vs
eternall
redemption
,
offered
himselfe
for
a
sacrifice
vpon
the
Crosse
,
that
he
might
sanctifie
vs
for
euer
.
The
force
and
efficacie
of
which
sacrifice
,
continueth
without
any
end
:
According
to
this
most
comfortable
sentence
,
a
little
after
in
the
very
same
Chapter
,
Where
remission
of
these
things
is
,
there
is
no
more
offering
for
sinne
.
The
Instruments
which
the
Lord
vsed
to
bring
Christ
vnto
his
death
,
were
most
wicked
,
as
Satan
,
the
high
Priests
,
Iudas
and
Pilate
;
for
who
,
but
such
as
were
most
wicked
,
could
haue
found
in
their
hearts
to
accuse
,
and
condemne
him
,
that
was
most
innocent
and
harmelesse
?
Yet
the
Lord
vsed
them
in
such
sort
,
as
by
their
meanes
,
that
worke
was
brought
to
passe
,
which
of
all
other
workes
of
God
,
was
most
holy
,
and
most
admirable
,
as
namely
,
the
Redemption
of
Gods
Elect
.
These
wicked
ones
,
although
they
apprehended
Christ
,
arraigned
,
accused
,
condemned
,
and
crucified
him
,
yet
was
his
death
neuerthelesse
a
voluntary
and
willing
death
,
freely
,
and
of
his
owne
accord
,
giuing
vp
himselfe
to
suffer
all
that
was
inflicted
.
For
if
he
had
beene
vnwilling
to
dye
,
and
had
not
willingly
yeelded
himselfe
into
their
hands
;
neither
they
,
nor
all
the
world
could
possibly
so
farre
haue
preuailed
against
him
:
According
to
that
,
Io
.
10.
Ioh
.
10.17
,
18.
I
lay
down
my
life
,
that
I
might
take
it
againe
:
No
man
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
:
I
haue
power
to
lay
it
downe
,
and
haue
power
to
take
it
againe
;
this
commandement
haue
I
receiued
of
my
Father
.
And
this
is
also
further
manifest
by
the
mighty
power
which
hee
expressed
,
in
throwing
the
armed
multitude
to
the
ground
,
which
came
to
apprehend
him
,
as
Ioh
.
18.
Ioh
.
18.6
.
For
,
assoone
as
he
had
said
vnto
them
,
I
am
hee
,
they
went
backward
,
and
fell
to
the
ground
.
And
by
his
speech
to
Peter
,
Math
.
26.
Math
.
26.53
,
54.
Thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
will
giue
mee
moe
then
twelue
legions
of
Angels
?
how
then
should
the
Scriptures
be
fulfilled
,
which
say
that
it
must
be
so
?
Hee
might
also
haue
preuented
Iudas
,
and
confounded
him
in
his
deuillish
purpose
,
before
it
tooke
any
effect
at
all
,
if
it
had
so
pleased
him
,
seeing
he
perfectly
knew
the
same
beforehand
,
as
we
may
see
,
Mat
.
26.
Ioh
.
13.
Mat
.
26.21
Ioh
.
13
26.
But
for
our
sakes
he
would
not
,
but
would
rather
suffer
the
wicked
Traytor
to
haue
his
deuillish
desire
,
and
to
endure
the
vttermost
villany
that
the
tyrannous
Iewes
could
doe
vnto
him
;
rather
,
I
say
,
then
any
part
of
our
Redemption
should
remaine
vnperformed
,
the
which
without
this
manner
of
humiliation
and
suffering
,
could
not
possibly
haue
been
effected
.
For
this
cause
,
said
he
not
to
Iudas
,
Leaue
off
thy
deuillish
purpose
:
but
,
That
thou
doest
,
Ioh
.
13.27
.
doe
quickly
.
Neither
said
he
to
Peter
,
Fight
manfully
,
and
get
my
deliuerance
by
force
of
Armes
:
but
,
Put
vp
thy
Sword
into
his
place
,
Mat
.
26.52
for
all
that
take
the
sword
,
shall
perish
with
the
Sword
.
And
now
who
can
sufficiently
admire
and
maruell
at
it
?
Who
can
sufficiently
ertoll
,
and
magnifie
this
wonderfull
loue
of
the
Sonne
of
God
?
Wee
were
not
his
friends
,
but
his
enemies
,
by
reason
of
our
sinnes
;
and
yet
,
that
hee
should
endure
such
,
and
so
many
things
for
vs
:
this
is
assuredly
such
rare
and
surpassing
kindnes
,
as
can
neuer
be
sufficiently
expressed
:
For
what
would
haue
become
of
vs
,
and
of
our
saluation
,
if
he
had
not
thus
farre
abased
himselfe
;
the
iustice
of
God
,
being
not
possibly
to
haue
beene
satisfied
any
other
way
?
For
sinne
is
so
odious
in
the
sight
of
God
,
that
he
cannot
but
punish
it
with
an
extreme
punishment
wheresoeuer
he
findeth
it
.
Our
Lord
Iesus
Christ
then
standing
in
our
roome
,
was
therfore
of
necessitie
,
not
onely
to
suffer
the
miseries
of
this
life
,
but
also
to
dye
,
that
the
very
extremity
of
the
punishment
,
which
we
had
deserued
,
and
which
wee
should
haue
borne
,
being
laid
vpon
him
,
wee
in
him
might
fully
satisfie
the
iustice
of
God
,
and
so
haue
cause
to
glory
with
the
Apostle
,
Rom.
8.
Rom.
8.33
,
34
,
35
,
&c.
and
to
say
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
iustifieth
;
who
is
he
that
condemneth
?
It
is
Christ
that
dyed
,
yea
,
rather
that
is
risen
againe
,
who
is
euen
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
vs
;
who
shall
separate
vs
from
the
loue
of
Christ
,
&
c
?
And
a
little
after
;
I
am
perswaded
that
neither
death
,
nor
life
,
nor
Angels
,
&c.
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Secondly
,
although
it
is
manifest
,
that
the
death
of
Christ
depended
vpon
Gods
Decree
,
and
nothing
came
to
passe
in
his
humiliation
,
and
sufferings
,
but
what
God
had
determined
for
the
glory
of
his
name
,
and
for
the
good
and
saluation
of
his
people
,
according
to
his
owne
words
,
Math
.
26.
Mat
.
26.24
and
Luke
24.
Luk
.
24.46
.
and
to
that
of
the
Apostles
,
Acts
2.
&
chap.
4.
Acts.
2.23
.
chap.
4.27
,
28.
yet
it
followeth
not
,
that
either
Iudas
,
or
any
of
the
other
instruments
whom
God
vsed
,
are
therefore
in
any
measure
to
bee
commended
,
or
excused
;
but
rather
to
bee
accounted
(
as
they
were
indeed
)
most
bloudy
and
cruell
murtherers
of
the
innocent
and
guiltlesse
;
forasmuch
as
they
had
no
respect
at
all
,
either
to
the
fulfilling
of
the
Lords
Decree
,
or
to
the
saluation
of
his
people
,
but
were
carried
to
iniquity
;
some
by
malice
,
some
by
pride
,
some
by
couetousnesse
,
some
by
one
vngodly
and
carnall
respect
,
and
some
by
another
:
According
as
all
obiections
herein
,
most
notably
preuenteth
the
Apostle
Peter
in
the
same
place
of
Acts
2.
where
hee
saith
expressely
,
that
hee
was
taken
by
the
hands
of
the
wicked
.
And
whereas
our
Lord
Iesus
Christ
pronounceth
a
most
fearefull
woe
and
curse
vpon
Iudas
,
Math
.
26.
Mat
.
26.24
.
that
it
had
beene
good
for
him
that
he
had
neuer
been
borne
.
Whereby
it
is
cleere
,
that
although
it
was
the
Decree
of
God
,
that
Christ
should
suffer
all
that
he
did
(
which
Decree
in
it selfe
was
good
and
holy
)
yet
the
execution
of
the
Decree
,
in
regard
of
the
instruments
,
was
most
wicked
;
and
farre
better
it
had
beene
for
them
all
,
(
as
Christ
said
of
Iudas
)
if
they
had
neuer
beene
borne
.
Thirdly
,
the
truth
of
this
point
directly
tendeth
to
the
confutation
of
the
Papists
,
who
,
besides
the
alone
Passion
and
sufferings
of
Christ
,
most
grossely
and
wickedly
maintaine
workes
of
satisfaction
;
partly
of
their
owne
,
and
partly
of
the
Saints
departed
,
which
they
adde
to
the
Passion
of
Christ
,
as
though
that
alone
were
not
sufficient
,
cleane
contrary
to
the
many
testimonies
of
the
Scripture
which
haue
beene
remembred
.
And
whereas
they
also
blasphemously
affirme
,
that
in
Christ
we
haue
forgiuenesse
of
the
fault
,
but
not
of
the
punishment
:
they
manifestly
spurne
against
the
Word
of
God
,
which
plainely
teacheth
,
that
Christ
is
our
Sauiour
,
Redeemer
,
and
Aduocate
;
who
hath
deliuered
vs
,
not
onely
from
part
of
our
sinnes
,
but
from
all
our
sins
;
not
onely
from
part
of
the
punishment
,
which
our
sinnes
had
deserued
,
but
also
from
euery
part
thereof
,
as
we
haue
seene
sufficiently
proued
in
that
which
goeth
before
.
And
indeed
,
it
should
otherwise
greatly
impeach
the
wisedome
of
God
,
if
hee
should
send
downe
his
Sonne
,
the
second
person
in
the
Trinity
,
into
this
vale
of
misery
,
heere
to
take
our
flesh
,
&
in
the
forme
of
a
Seruant
,
and
abiect
man
,
to
suffer
a
most
vile
and
reprochfull
death
,
and
all
to
bee
in
the
end
but
a
party-Redeemer
,
and
a
party-Sauiour
,
and
to
yéeld
a
great
part
of
the
glory
and
honour
thereof
vnto
another
.
No
,
no
,
he
is
God
,
he
giueth
not
his
glory
vnto
others
.
He
onely
(
onely
hee
,
I
say
)
is
our
full
,
and
perfect
Reconciler
and
Redeemer
,
and
all
the
residue
that
I
haue
spoken
of
before
.
This
is
the
doctrine
of
the
glorious
Gospell
of
Christ
,
which
we
teach
,
beleeue
,
and
professe
:
this
is
no
new
doctrine
,
but
that
which
was
conceiued
in
the
bosome
of
Gods
wisedome
,
before
the
beginning
of
the
world
.
Last
of
all
,
the
consideration
of
Christs
death
and
sufferings
,
must
worke
in
vs
a
godly
sorrow
for
our
sins
;
forasmuch
as
our
sins
were
the
cause
of
all
the
paines
,
sorrowes
,
and
calamities
,
which
our
Lord
Iesus
Christ
did
sustaine
,
and
indure
,
both
in
life
and
death
.
So
often
(
I
say
)
as
we
remember
the
humiliation
and
sufferings
of
our
Lord
Iesus
Christ
,
so
often
should
we
thinke
vpon
our
sinnes
,
arraigning
,
as
it
were
,
accusing
,
and
condemning
our selues
in
regard
of
them
:
and
euermore
withall
keep
this
in
mind
,
that
Christ
suffered
not
for
himselfe
,
but
for
our
offences
,
which
were
the
proper
cause
of
all
his
woe
and
misery
.
And
therefore
,
as
Christs
Passion
was
grieuous
,
and
bitter
vnto
him
;
so
should
our
sinnes
bee
bitter
and
grieuous
vnto
vs.
This
wee
must
alwayes
remember
,
and
this
vse
(
among
the
rest
)
we
must
be
religiously
carefull
to
make
,
as
often
as
wee
thinke
vpon
the
Death
and
Passion
of
Christ
;
or
else
shall
wee
neuer
reape
any
sound
benefit
thereby
.
Quest
.
12.
How
is
Christs
obedience
,
and
the
fruit
and
effect
of
his
humiliation
and
sufferings
,
applyed
vnto
vs
,
and
made
ours
?
Answ
.
By
a
true
and
liuely
faith
,
Mar.
16.16
.
Luke
7.50
.
Ioh
.
5.24
.
Act.
10.43
.
Acts
13.39
.
Rom.
3.23
,
24
,
28.
Quest
.
13.
What
is
a
true
and
liuely
faith
?
Answ
.
A
true
and
liuely
faith
is
a
supernaturall
worke
,
wrought
in
the
heart
of
man
by
the
Spirit
of
God
,
whereby
we
apprehend
,
receiue
,
and
apply
vnto
our selues
,
Iesus
Christ
,
with
all
his
benefits
,
righteousnesse
,
and
Redemption
,
Mat
.
16.17
.
Rom.
10.9
.
1.
Cor
.
12.9
.
Rom.
4.5
.
Gal.
2.16
.
Gal.
3.11
,
14
,
22.
Ephes
.
2.8
.
EXPOSITION
.
THis
word
Faith
is
diuersly
taken
in
the
Scripture
;
but
the
question
beeing
heere
of
a
true
and
liuely
Faith
,
which
is
the
instrumentall
meanes
of
our
saluation
,
I
will
not
speake
of
it
in
any
other
sence
,
but
prosecute
the
point
,
according
to
the
definition
which
I
haue
propounded
:
That
Faith
is
a
supernaturall
worke
:
that
is
to
say
,
a
worke
not
wrought
by
the
nature
or
will
of
man
,
but
which
is
of
the
free
gift
of
God
the
Father
;
and
so
,
as
they
who
truely
beleeue
,
do
beleeue
through
the
grace
&
mercy
of
God
.
This
is
manifest
by
the
plentifull
testimonies
of
the
Scripture
:
As
Ioh
.
6.
Ioh
.
6.37.44
.
All
that
the
Father
giueth
me
(
saith
Christ
)
shall
come
vnto
me
.
And
a
little
after
:
No
man
can
come
to
mee
,
except
the
Father
which
hath
sent
mee
,
draw
him
.
Plainely
thereby
teaching
,
that
it
is
vnpossible
for
any
,
either
to
attaine
vnto
the
true
knowledge
of
him
,
or
to
take
hold
of
his
obedience
,
righteousnes
,
and
redemption
,
with
a
true
and
liuely
faith
,
vnlesse
it
please
God
to
illuminate
their
mindes
,
and
to
bend
and
frame
their
hearts
&
affections
thereunto
.
To
this
agreeth
the
answere
of
our
Sauiour
againe
vnto
Peter
,
Math
.
16.
Math
.
16.16
,
17.
Where
,
after
Peter
had
made
this
notable
confession
of
faith
,
saying
;
Thou
art
Christ
the
Sonne
of
the
liuing
God
:
Iesus
said
vnto
him
,
Blessed
art
thou
Simon
the
sonne
of
Ionas
;
for
flesh
and
bloud
hath
not
reuealed
this
vnto
thee
,
but
my
Father
which
is
in
Heauen
.
Vnder
the
person
of
one
man
,
admonishing
all
men
thereby
,
that
faith
is
a
speciall
gift
and
grace
of
God
,
and
that
the
whole
praise
therof
must
be
attributed
onely
to
him
,
forasmuch
as
our
mindes
by
nature
,
are
vtterly
void
of
vnderstanding
,
to
perceiue
the
mysteries
of
the
heauenly
wisedome
hidden
in
Christ
:
and
all
our
sences
faile
in
this
behalfe
,
vntill
God
doe
open
our
eyes
,
to
see
his
glory
in
the
face
of
Iesus
Christ
:
To
another
is
giuen
faith
by
the
same
Spirit
,
saith
the
Apostle
,
1.
Cor
.
12.
And
for
this
cause
,
did
our
Lord
Iesus
Christ
promise
vnto
his
Disciples
the
Spirit
of
Truth
,
Ioh
.
14
and
chap.
15.
Ioh
.
14.16.26
.
cha
.
15.26
.
vnto
which
Spirit
he
assigneth
this
proper
office
,
to
teach
them
all
things
,
and
to
bring
all
things
to
their
remembrance
which
hee
had
told
them
,
because
in
daine
should
the
light
shew
it selfe
to
the
blind
;
vnlesse
the
same
spirit
of
vnderstanding
should
open
the
eyes
of
their
minde
.
So
that
the
holy
Spirit
of
God
may
rightly
bee
called
the
Key
,
by
which
the
treasures
of
the
heauenly
Kingdome
are
opened
vnto
vs
:
and
his
inlightening
the
eye-sight
(
as
it
were
)
of
our
minde
,
to
see
&
take
hold
.
And
for
this
cause
also
doth
the
Apostle
Paul
,
1.
Cor
.
3.6
,
&c.
2.
Cor
.
3.
so
much
commend
the
Ministery
of
the
Spirit
,
because
in
vaine
,
&
vtterly
without
fruit
or
profit
,
should
the
Ministers
and
preachers
of
the
Gospell
,
teach
and
preach
vnto
the
people
,
vnlesse
Christ
the
inward
teacher
of
the
heart
,
doe
draw
all
those
hearers
with
his
holy
Spirit
,
to
faith
and
obedience
,
whom
God
his
Father
hath
giuen
vnto
him
.
The
seat
and
abiding
place
of
this
true
and
liuely
faith
,
and
wherein
it
is
planted
by
the
holy
Spirit
of
God
,
is
the
heart
or
soule
of
man
:
Insomuch
,
that
as
there
is
no
worke
good
,
except
it
proceed
from
faith
,
(
for
whatsoeuer
is
not
of
faith
,
Ro
.
14
.
23●
is
sinne
)
so
is
there
no
true
faith
,
except
it
be
rooted
in
the
heart
.
For
with
the
heart
,
man
beleeueth
vnto
righteousnesse
,
as
the
Apostle
speaketh
,
Ro
.
10.
Rom.
10.10
Now
that
faith
which
is
seated
in
the
heart
,
as
it
consisteth
not
in
a
generall
knowledge
,
and
perswasion
of
Christ
,
but
layeth
sure
hold
vpon
the
promises
of
God
in
him
:
so
doth
it
continue
in
him
that
once
hath
it
,
vntill
he
enioy
the
end
thereof
,
which
is
the
saluation
of
his
soule
.
And
as
it
is
thus
constant
as
touching
the
abiding
;
so
also
as
touching
the
fruits
and
effects
thereof
,
in
holinesse
and
righteousnesse
of
life
.
So
that
as
a
good
tree
will
bring
forth
good
fruit
;
Mat
7.16
,
17
,
18.
so
he
that
is
a
faithfull
man
,
will
be
sure
to
glorifie
God
in
good
workes
.
But
now
in
the
third
place
,
to
make
it
yet
more
plaine
,
that
it
is
the
nature
and
property
of
a
true
and
liuely
faith
,
to
apprehend
,
receiue
,
and
apply
Christ
Iesus
his
righteousnesse
,
benefits
,
and
redemption
,
to
the
free
and
particular
forgiuenesse
of
the
sinnes
;
to
the
iustification
and
saluation
of
euery
one
that
hath
it
:
And
because
this
is
a
matter
of
great
importance
,
and
most
necessarie
to
comfort
and
confirme
the
consciences
of
all
Gods
children
;
howsoeuer
the
Papists
(
measuring
the
portion
of
Gods
Children
by
their
owne
carnall
sence
and
conceit
)
doe
contradict
,
and
spurne
against
it
:
I
will
therefore
spend
a
little
more
time
in
the
opening
of
it
.
Such
a
faith
doth
the
Spirit
of
God
plant
now
in
our
hearts
,
as
was
begotten
in
the
hearts
of
men
by
our
Sauiour
Christ
himselfe
.
For
as
there
is
but
one
God
;
so
there
is
but
one
true
and
iustifying
faith
,
as
Ephes
.
4.
E●hes
.
4.5
.
but
by
that
faith
they
were
particularly
perswaded
of
the
remission
of
their
sinnes
,
and
of
their
iustification
consequently
,
and
saluation
,
as
appeareth
,
Luke
7.
Luke
7.48.50
.
where
our
Sauiour
saith
to
the
Woman
,
Thy
sinnes
are
forgiuen
thee
;
thy
Faith
hath
saued
thee
:
Goe
in
peace
.
So
Math
.
9.
Math
.
9.2
.
Hee
saith
to
the
sicke
of
the
Palsie
,
Bee
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
.
And
therefore
the
faith
which
is
now
begotten
in
vs
,
doth
also
particularly
perswade
vs
of
the
remission
of
our
sinnes
,
and
of
eternall
saluation
.
Secondly
,
the
Apostle
saith
,
Ephes
.
3.
Ephes
.
3.12
.
that
through
faith
,
we
haue
entrance
vnto
God
,
with
boldnesse
and
confidence
.
And
therefore
by
faith
the
Beleeuer
is
particularly
perswaded
of
the
remission
of
his
sinnes
,
and
of
his
reconciliation
with
with
God
.
For
with
what
boldnesse
or
confidence
can
a
poore
sinner
come
before
God
,
being
terrified
with
the
threatnings
of
the
Law
,
with
the
temptations
of
Satan
,
and
with
the
consideration
of
his
owne
vnworthinesse
,
and
selfe-guiltinesse
,
if
it
be
not
particularly
assured
,
that
his
curse
is
borne
by
Christ
;
that
hee
is
forgiuen
the
whole
debt
of
his
sinnes
,
and
reconciled
vnto
God
.
Thirdly
,
whatsoeuer
wee
are
bound
to
pray
for
,
that
we
may
be
assured
of
;
nay
,
we
ought
stedfastly
to
beléeue
that
we
shal
receiue
it
:
As
this
is
euident
,
1.
Ioh
.
5.
1.
Ioh
.
5.14
,
15.
This
is
the
assurance
that
wee
haue
in
him
,
that
if
wee
aske
any
thing
according
to
his
will
,
he
heareth
vs.
And
if
wee
know
that
hee
heareth
vs
,
whatsoeuer
wee
aske
,
wee
know
that
wee
haue
the
petitions
that
wee
haue
desired
of
him
.
And
the
Apostle
S.
Iames
,
chap.
1.
Iam
.
1.6
.
would
haue
vs
aske
in
faith
without
wauering
:
that
is
,
not
doubting
to
receiue
that
we
aske
:
but
we
are
taught
to
pray
for
remission
of
our
sinnes
:
Math
6.12
.
therefore
we
ought
certainely
to
beleeue
that
our
sinnes
are
remitted
;
and
so
consequen●ly
,
that
wee
are
iustified
,
called
,
elected
,
and
shall
bee
saued
:
as
Rom.
8.
Rom.
8.30
.
Whom
hee
did
predestinate
,
them
also
hee
called
;
whom
hee
called
,
them
also
he
iustified
;
and
whom
he
iustified
,
them
also
he
glorified
.
Againe
,
that
faith
is
not
a
doubtfull
opinion
,
but
a
certaine
perswasion
;
not
a
generall
notion
,
but
a
particular
assurance
,
whereby
wee
doe
apply
and
appropriate
vnto
our selues
those
things
which
we
doe
beleeue
,
touching
Election
,
Iustification
,
and
Saluation
:
it
may
appeare
by
the
properties
,
and
names
which
are
giuen
vnto
it
in
the
Word
of
God
:
As
Heb
.
11.
Heb
.
11.1
.
where
faith
is
said
to
be
a
subsistence
,
ground
,
or
present
being
,
of
things
hoped
for
.
So
that
hope
waiteth
for
them
in
time
to
come
;
but
faith
enioyeth
them
as
being
present
:
as
namely
,
in
respect
of
the
certaine
assurance
,
and
particular
application
of
the
promises
vnto
our selues
.
It
is
there
also
called
an
euidence
,
which
word
is
quite
contrary
to
doubting
,
as
signifying
a
manifest
demonstration
.
In
Chapter
10.
there
is
also
ascribed
vnto
it
fulnesse
of
perswasion
;
Heb
.
10.22
.
Let
vs
drawe
neere
with
a
true
heart
,
in
full
assurance
of
Faith
.
Which
full
assurance
we
cannot
haue
,
if
wee
stand
in
doubt
of
Gods
loue
,
and
whether
we
belong
to
him
or
no
.
The
testimonies
of
the
Scripture
are
herein
also
very
plaine
:
As
1.
Iohn
3.
1.
Io●
.
3.14
.
where
hee
saith
not
that
we
hope
well
,
but
that
we
know
,
neither
that
wee
shall
be
;
but
,
We
know
that
wee
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
And
Rom.
5.
where
hee
saith
not
,
that
we
wauer
,
Rom.
5.2
.
or
stagger
,
but
that
wee
stand
firm●ly
by
faith
;
that
wee
doe
not
feare
nor
timorously
hope
,
but
euen
glory
,
and
triumph
in
our
reioycing
:
the
words
are
these
:
Wee
haue
accesse
through
Faith
vnto
Gods
grace
,
wherein
wee
stand
and
reioyce
vnder
hope
.
So
that
although
our
sinnes
bee
manifold
▪
our
vnworthinesse
great
,
and
our
faith
weake
,
yet
if
it
be
true
,
it
may
also
be
certaine
in
the
assurance
of
Gods
loue
to
eternall
life
:
because
it
is
not
grounded
vpon
our
worthinesse
,
but
vpon
Gods
frée
iustifying
,
and
accepting
of
vs
as
righteous
in
Christ
:
and
vpon
Christs
Death
,
Resurrection
,
and
Intercession
for
vs
,
which
is
a
most
sure
foundation
,
that
cannot
faile
.
Hereunto
may
further
be
added
the
examples
of
the
deare
Seruants
of
GOD
,
whose
faith
hath
remained
firme
,
&
without
wauering
in
the
times
of
great
tryals
,
and
temptations
.
As
of
Abrahams
faith
,
as
the
Apostle
speakes
of
it
,
Rom.
4.
Rom.
4.18
.
&
●
.
Of
Dauid
,
Psal
.
23.
Psal
.
23.4
.
Though
I
walk
through
the
valley
of
the
shadow
of
death
,
I
will
feare
no
euill
,
for
thou
art
with
mee
.
And
Psal
.
27.
Psal
.
27.1
.
The
Lord
is
my
light
,
and
my
saluation
,
whom
shall
I
feare
?
The
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
bee
afraid
?
So
Iob
in
the
midst
of
his
afflictions
,
sheweth
his
certaine
assurance
and
Faith
,
as
chap.
13.
Though
he
slay
me
,
Iob
13.15
.
chap.
19.25
,
26.
yet
will
I
trust
in
him
.
And
chap.
19.
I
know
that
my
Redeemer
liueth
,
&c.
And
how
confidently
doth
the
Apostle
Paul
speake
to
this
purpose
,
Rom.
8.
Rom.
8
38.
when
hee
saith
that
he
is
perswaded
,
that
nothing
shall
bee
able
to
separate
vs
from
the
loue
of
GOD
?
But
to
proceed
to
some
vse
.
As
the
Papists
,
in
denying
faith
to
be
a
confident
and
sure
perswasion
,
doe
spoile
it
of
the
better
part
of
it
;
so
in
affirming
that
faith
is
not
necessarily
ioyned
with
knowledge
;
but
that
it
is
inough
for
common
Catholikes
to
say
,
that
they
beleeue
,
as
the
Church
beleeueth
,
though
they
know
nothing
themselues
in
particular
;
they
rob
it
of
another
part
:
For
faith
cannot
stand
with
ignorance
,
but
necessarily
bringeth
with
it
an
illumination
of
the
mind
,
as
it
worketh
stablenes
in
the
heart
.
How
shall
they
beleeue
in
him
(
saith
the
Apostle
,
Rom.
10.
R●m
.
10.14
1.
Pet
.
3.15
.
of
whom
they
haue
not
heard
?
And
Saint
Peter
saith
,
chapter
3.
that
wee
apply
to
our selues
the
promises
of
Gods
free
grace
,
and
mercy
in
Christ
Iesus
.
For
in
the
question
of
saluation
,
these
two
,
Faith
,
and
Christ
crucified
,
haue
a
mutuall
relation
,
and
must
alwayes
concurre
,
and
be
ioyned
together
.
Faith
,
as
the
instrument
which
apprehendeth
;
and
Christ
,
as
the
obiect
,
which
is
apprehended
.
For
neither
doth
the
Passion
of
Christ
saue
without
Faith
,
neither
doth
Faith
helpe
,
except
it
bee
in
Christ
.
In
whomsoeuer
these
two
thus
accord
,
and
ioyne
together
,
that
man
may
rightly
be
said
to
be
in
the
state
of
grace
,
and
so
stand
vpright
in
the
way
of
saluation
.
This
Faith
thus
seated
in
the
heart
by
the
Spirit
of
God
,
maketh
those
that
haue
it
,
patient
in
aduersity
,
thankfull
in
prosperity
,
zealous
,
and
resolute
in
the
truth
,
and
fruitfull
in
the
workes
of
holinesse
and
righteousnes
,
Gal.
3.26
.
which
are
by
Iesus
Christ
to
the
glory
and
praise
of
God
.
It
maketh
,
Rom.
5.1
.
of
the
children
of
wrath
,
the
Children
of
God
.
It
effecteth
in
vs
true
peace
of
conscience
;
it
purifieth
the
heart
,
as
Acts
15.
Acts
15.9
.
1.
Pet
.
1.9
.
Rom.
14.23
and
the
end
of
it
,
as
the
Apostle
Peter
teacheth
,
is
the
saluation
of
the
soule
.
Without
this
faith
we
can
doe
nothing
but
sinne
;
wee
cannot
please
God
;
yea
,
without
this
Faith
,
Heb
.
11
6.
there
is
no
remedy
but
to
die
,
and
perish
in
our
sinnes
.
For
as
it
is
Ioh
.
8.
Ioh
.
8.24
.
Except
ye
beleeue
that
I
am
he
,
ye
shall
dye
in
your
sinnes
.
Thirdly
,
seeing
this
Faith
is
so
necessary
to
saluation
,
that
Iesus
Christ
doth
profit
him
nothing
at
all
that
is
without
it
:
it
standeth
vs
highly
vpon
,
by
the
vse
of
all
ordinary
meanes
which
the
Lord
hath
vouchsafed
,
to
make
our selues
sure
of
it
,
and
to
grow
,
and
goe
forward
therein
daily
more
and
more
.
The
Apostles
had
some
Faith
in
Christ
,
euen
when
he
first
called
them
;
but
how
notably
they
increased
therein
,
the
History
of
the
Gospell
doth
plainely
record
.
As
also
how
necessary
they
accounted
the
growth
and
encrease
of
Faith
to
be
,
for
the
comfortable
assurance
of
their
saluation
:
their
humble
prayer
vnto
Christ
,
Luke
17
▪
Luke
17.5
.
saying
,
Lord
,
increase
our
Faith
,
doth
manifestly
approue
.
Many
other
examples
of
the
growth
,
and
increase
of
the
Faith
of
Gods
Elect
,
there
are
in
the
Scripture
,
as
of
those
that
were
conuerted
by
Peter
,
Acts
2.
Acts
2.41
,
44.
Of
the
Eunuch
baptized
by
Philip
,
Acts
8.
Of
Cornelius
,
cha
.
10.
Acts
8.39
.
Cha
.
10.15
.
Of
the
Gentiles
,
cha
.
13.
of
Lydia
.
cha.
16.
And
of
Dionysius
,
Damaris
,
and
certain
other
,
Act.
17.
Chap.
17.34
Euery
one
of
these
notably
tending
to
proue
,
that
through
the
sanctifying
grace
of
Gods
Spirit
,
it
is
an
inseparable
property
of
Gods
Children
,
after
they
are
once
called
to
grow
,
and
increase
from
Faith
to
Faith
,
not
to
stand
at
a
stay
,
but
to
be
alwayes
going
forward
,
vntill
they
attaine
vnto
such
an
excellent
measure
and
perfection
,
as
that
resolutely
&
without
doubting
,
and
wauering
,
they
be
able
in
particular
to
say
of
themselues
,
that
nothing
shall
preuaile
,
to
depriue
them
of
their
saluation
,
nor
to
make
voyde
the
loue
and
fauour
of
God
towards
them
in
Christ
Iesus
.
This
,
of
all
other
degrees
of
Faith
,
is
the
most
excellent
:
and
vnto
this
degree
must
euery
Christian
(
vpon
the
danger
of
condemnation
)
labour
to
attaine
;
and
so
,
as
how
ignorant
,
doubtfull
,
and
wauering
soeuer
they
bee
in
other
matters
,
(
yet
through
the
witnesse
of
Gods
Spirit
in
their
hearts
)
they
rest
resolutely
assured
of
the
truth
of
Gods
promises
,
to
their
saluation
.
Quest
.
14.
By
what
ordinary
meanes
doth
the
holy
Ghost
worke
this
Faith
,
in
the
hearts
of
Gods
children
.
Answ
.
By
the
Ministerie
and
Preaching
of
Gods
word
,
Rom.
10.14
,
17.
Ioh
.
5.24
.
EXPOSITION
.
THat
the
hearing
of
the
Gospell
preached
,
is
the
ordinary
meanes
,
which
the
Lord
hath
sanctified
,
for
the
begetting
and
planting
of
Faith
in
the
hearts
of
his
Elect
,
and
so
,
as
without
the
ordinary
meanes
of
Preaching
,
there
is
no
ordinary
way
to
attaine
to
Faith
,
and
so
consequently
,
no
ordinary
hope
or
assurance
either
of
a
comfortable
deliuerance
from
the
power
of
darknes
,
or
of
a
glorious
exaltation
to
the
light
of
life
.
This
is
manifestly
proued
,
Ioh
.
12.
Ioh
.
12.16
,
4●
.
Whosoeuer
beleeueth
in
mee
,
(
saith
Christ
)
shall
not
remaine
in
darknesse
;
and
if
any
man
heare
my
words
(
that
is
,
the
Doctrine
of
my
Gospell
preached
)
and
beleeue
not
,
&c.
Which
plainely
importeth
,
that
howsoeuer
some
may
heare
,
and
not
beleeue
;
yet
is
hearing
the
ordinary
meanes
appointed
of
GOD
,
for
the
obtayning
of
Faith
.
This
is
further
confirmed
,
Rom.
10.
Rom.
10.14
,
17.
Faith
commeth
by
hearing
,
and
hearing
by
the
Word
of
God
:
And
a
little
before
,
How
shall
they
heare
,
without
a
Preacher
?
And
Acts
16.
Acts
16.31
,
32.
said
the
keeper
of
the
prison
to
Paul
and
Sylas
,
What
must
I
doe
to
be
saued
?
And
they
said
,
Beleeue
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saued
,
and
thine
houshold
.
And
they
preached
vnto
him
the
Word
of
GOD
.
We
may
see
also
,
Ioh
.
5.
how
our
Lord
Iesus
Christ
restrayneth
the
assurance
of
saluation
,
vnto
those
that
heare
his
Word
,
and
by
the
hearing
therof
attaine
vnto
Faith
.
Verily
,
verily
,
I
say
vnto
you
,
he
that
heareth
my
Word
,
&
beleeueth
in
him
that
sent
me
,
hath
euerlasting
life
,
&c.
Plainly
thereby
insinuating
,
that
as
without
Faith
there
is
no
saluation
,
so
no
Faith
ordinarily
,
without
the
hearing
of
the
Word
.
Extraordinarily
the
Lord
hath
,
and
may
giue
Faith
,
without
the
hearing
of
the
Word
preached
:
but
that
ordinarily
hee
neither
hath
,
nor
will
,
besides
the
Testimonies
already
alledged
,
the
History
of
the
Eunuch
,
Acts
8.
doth
clearely
approoue
.
It
being
there
recorded
,
that
although
hee
read
the
Prophet
Esay
very
diligently
,
yet
could
hee
not
attaine
so
much
as
to
a
sound
knowledge
,
much
lesse
to
a
true
Faith
,
vntill
Philip
(
by
the
instinct
of
the
Spirit
)
preached
Christ
vnto
him
.
Vnderstandest
thou
(
saith
Philip
)
what
thou
readest
?
Acts
8.30
,
31
,
35.
How
can
I
(
saith
hee
)
except
I
had
a
guide
?
that
is
,
one
to
open
and
expound
it
vnto
me
.
And
a
little
after
it
followeth
,
that
Philip
opened
his
mouth
,
and
began
at
the
same
Scripture
,
and
preached
vnto
him
Iesus
.
For
this
cause
is
it
recorded
to
the
commendation
of
a
great
multitude
,
Luke
5.
Luke
5.1
.
that
they
preased
vpon
Christ
,
to
heare
the
Word
of
God
.
And
cha
.
12.
Chap.
12.1
.
that
there
gathered
together
such
an
innumerable
multitude
of
people
to
that
end
,
that
they
trode
one
another
.
Commendable
also
is
the
example
of
Cornelius
,
Acts
10.
Acts
10.7
,
&c.
Acts
16.14
.
Acts
17.34
Ioh
.
8.47
.
in
hearing
the
Word
of
God
,
and
in
sending
for
Peter
to
that
end
:
of
Lydia
,
Dionysius
,
Damaris
,
&c.
Also
Io
.
8.
He
that
is
of
GOD
(
saith
our
Sauiour
)
heareth
Gods
Word
,
that
is
,
hee
will
hunger
and
thirst
after
it
,
and
earnestly
desire
to
be
fed
and
nourished
by
it
.
But
hee
that
hath
no
care
to
heare
the
Word
●f
God
,
he
plainly
discouereth
himselfe
,
not
to
be
of
God
;
For
doth
not
Christ
say
,
Ioh
.
10.27
.
My
Sheepe
heare
my
voyce
?
And
the
Apostle
saith
as
you
heard
before
,
that
Faith
commeth
by
hearing
:
we
are
not
Christs
then
,
vnlesse
we
heare
his
voyce
,
neither
can
wee
haue
Faith
,
vnlesse
the
Doctrine
of
the
Gospel
sound
vnto
vs
:
and
as
without
Faith
there
is
no
saluation
:
so
,
no
Christ
,
no
God
.
Luke
20.38
Gal.
2.20
.
For
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
,
and
to
liue
without
Faith
we
cannot
,
and
to
haue
Faith
without
the
hearing
of
the
Gospell
,
it
is
vnpossible
,
vnlesse
it
please
God
to
deale
extraordinarily
,
which
hee
doth
not
vse
to
doe
at
this
day
:
And
therefore
wee
must
not
tempt
him
in
looking
for
it
.
But
now
to
make
this
plaine
withall
,
that
the
holy
Spirit
of
God
must
worke
together
with
the
Ministery
of
the
Word
,
for
the
settling
and
establishing
of
Faith
in
the
hearts
of
those
that
heare
it
,
or
else
the
outward
sound
thereof
in
the
eare
,
wil
be
vtterly
fruitlesse
,
and
doe
no
good
in
this
behalfe
.
Hereof
there
was
sufficient
experience
in
the
most
part
,
of
those
that
heard
the
voyce
of
Christ
,
Ioh
.
5.38
.
whiles
he
was
conuersant
in
the
world
.
Few
among
the
whole
multitude
,
faithfully
beléeuing
,
Io●
12.37
▪
38.
and
embracing
his
Word
.
This
was
also
manifest
in
the
example
of
Pharao
,
who
although
hee
were
oftentimes
exhorted
,
and
admonished
to
yeeld
,
and
submit
himselfe
,
Exod
.
9
34
,
35.
and
that
with
expresse
messages
from
Gods
owne
mouth
,
yet
for
want
of
this
grace
,
his
heart
nothing
at
all
relented
,
but
he
waxed
worse
and
worse
.
And
this
is
also
too
manifest
at
this
day
by
lamentable
experience
.
The
Word
of
God
,
although
most
purely
preached
,
and
plainly
pronounced
,
yet
sounding
in
the
eares
of
the
greatest
part
,
as
if
it
were
vttered
with
a
stammering
tongue
,
&
in
a
strange
language
,
as
the
Prophet
Esay
speakes
,
Esay
28.11
.
Chap.
28.
becommeth
vnto
them
as
the
words
of
a
booke
that
is
sealed
vp
,
daily
hearing
,
but
little
profiting
,
and
this
is
through
want
of
the
gracious
assistance
of
Gods
blessed
Spirit
:
the
voyce
of
the
Minister
without
this
,
(
let
his
Doctrine
be
neuer
so
good
,
and
holy
,
&
pronounced
with
neuer
so
great
zeale
,
and
desire
of
the
peoples
saluation
)
onely
sounding
in
the
eare
,
&
being
vtterly
vnable
to
pierce
the
hart
.
So
truly
it
is
said
that
Paul
planted
,
1.
Cor
.
3.6
.
Apollos
watred
,
but
God
gaue
the
increase
.
This
alwayes
herewithall
being
duly
obserued
,
that
how
fewe
soeuer
doe
profit
by
Gods
Word
to
Faith
and
Saluation
,
and
how
obstinately
soeuer
the
greater
part
doe
oppose
themselues
,
and
harden
their
hearts
:
yet
is
the
Word
neuer
preached
in
vaine
,
nor
the
labour
fruitlesse
that
is
bestowed
herein
:
the
name
of
God
being
glorified
,
and
his
will
fulfilled
,
euen
as
well
in
the
hardning
of
the
wicked
,
and
in
the
making
them
without
excuse
,
as
in
the
calling
and
saluation
of
such
as
doe
belong
vnto
him
.
According
as
to
this
effect
speaketh
the
Lord
himselfe
,
Es.
55.
and
the
Apostle
Paul
,
Es
55
10
,
11.
2.
Cor
.
2.15
,
16.
2.
Cor
.
2.
Wee
are
vnto
God
(
saith
he
)
the
sweet
sauour
of
Christ
,
in
them
that
are
saued
,
and
in
them
that
perish
;
to
the
one
wee
are
the
sauour
of
death
vnto
death
,
and
to
the
other
,
the
sauour
of
life
,
vnto
life
.
But
now
,
that
the
Doctrine
of
the
Gospel
,
which
is
in
it selfe
▪
the
sauour
of
life
,
and
the
power
of
God
to
saluation
,
should
thus
be
a
sauour
of
life
,
and
a
Word
of
saluation
but
vnto
some
,
and
a
sauour
of
death
,
to
the
death
and
destruction
of
many
that
heare
it
,
that
it
should
be
effectuall
,
to
open
the
eyes
of
some
,
and
to
sanctifie
their
hearts
,
and
to
blinde
the
eyes
,
and
harden
the
hearts
of
others
:
This
commeth
to
passe
,
as
in
the
Lords
speciall
loue
and
fauour
towards
his
Elect
,
and
chosen
Saints
,
in
regard
of
whom
reioyceth
our
Lord
Iesus
Christ
,
Luke
10.
Luke
10.21
and
giueth
thanks
vnto
his
heauenly
Father
:
euen
so
,
through
his
iust
and
righteous
iudgements
,
vpon
the
malice
,
infidelity
,
prophanenesse
,
and
hard-heartednesse
of
such
wicked
ones
,
who
are
ready
to
peruert
euery
good
thing
to
their
own
destruction
,
and
to
take
occasion
by
the
Word
of
life
,
and
health
,
to
haue
their
venome
stirred
vp
,
for
the
poysoning
&
infecting
of
their
soules
and
bodies
much
more
dangerously
then
before
:
No
otherwise
then
a
sore
eye
by
the
light
of
the
Sunne
,
and
by
looking
stedfastly
vpon
it
,
becomes
much
worse
,
and
more
incurable
then
before
.
And
now
to
make
some
vse
:
is
it
so
,
that
it
is
not
enough
for
the
attayning
of
the
true
sauing
,
and
iustifying
Faith
,
to
come
to
the
hearing
of
the
Gospell
preached
,
vnlesse
the
grace
of
Gods
Spirit
be
graciously
present
to
prepare
,
and
sanctifie
the
eares
,
and
the
hearts
,
and
to
make
it
powerfull
,
and
effectuall
to
the
peace
,
and
certaine
means
to
keep
off
death
,
and
for
a
time
to
maintaine
life
,
so
hath
the
soule
certain
means
to
preserue
the
life
therof
,
and
to
put
away
death
.
The
meanes
to
preserue
the
life
of
the
body
,
is
(
as
you
know
)
meate
,
and
drinke
,
as
the
Prophet
Dauid
,
Psal
.
136.
〈◇〉
.
●●●
.
23
speaking
of
God
,
saith
,
which
giueth
foode
to
all
flesh
,
shewing
thereby
that
all
flesh
hath
neede
to
bee
sustayned
with
foode
.
For
we
quickly
hunger
,
if
we
want
the
same
,
and
not
onely
hunger
,
but
euen
consume
and
perish
.
Now
,
looke
what
meate
and
drinke
is
to
the
body
,
so
is
the
preaching
of
the
Word
of
GOD
to
the
soule
,
that
is
,
vnto
the
nourishing
and
strengthening
of
Faith
in
the
soule
,
because
by
the
continuall
preaching
of
the
Word
,
our
Faith
is
daily
confirmed
in
the
assured
hope
of
Gods
pr●mises
,
concerning
the
free
forgiuenesse
of
our
sins
,
through
the
death
and
passion
of
our
Lord
Iesus
Christ
.
Of
which
truth
,
if
all
that
are
in
the
places
of
Gods
Ministers
,
were
so
perswaded
as
they
should
bee
,
there
is
no
doubt
,
Io●
.
21.15
,
&c.
1.
Pet
.
5.2
.
but
many
of
them
would
with
more
care
and
conscience
,
apply
and
endeuour
themselues
,
to
approue
their
loue
both
towards
Christ
,
and
towards
his
people
that
depend
vpon
them
,
to
feede
them
with
the
bread
of
life
,
2.
Tim
.
4.2
.
and
that
in
season
,
and
out
of
season
,
then
now
they
doe
.
And
the
like
also
may
be
said
,
of
all
such
as
either
carelesly
and
vnprofitably
heare
such
wholesome
Doctrines
and
Exhortations
,
as
are
taught
and
deliuered
,
or
suffer
themselues
to
be
ouercome
with
sléepe
,
or
else
absent
themselues
,
by
keeping
at
home
,
or
by
wandring
abroad
about
their
worldly
affaires
,
when
the
holy
exercises
of
Religion
are
in
hand
.
If
such
men
and
women
(
I
say
)
were
also
perswaded
,
that
the
hearing
of
the
Word
of
God
,
is
as
necessary
for
the
preseruation
of
their
soules
in
good
estate
before
God
,
as
meate
and
drinke
is
for
the
nourishment
of
their
bodies
:
they
would
not
account
such
slight
occasions
(
as
they
now
pretend
)
to
be
sufficient
excuses
to
keepe
them
away
,
but
they
would
come
one
day
as
well
as
another
,
&
in
the
after-noone
,
as
well
as
in
the
fore-noone
;
they
would
hunger
&
thirst
after
this
food
of
life
,
and
haue
their
consciences
checking
them
within
,
for
euery
default
in
this
behalfe
.
If
they
did
either
know
(
as
I
said
)
how
great
a
want
the
of
our
requests
longer
then
we
would
;
yet
must
we
not
distrust
,
nor
bee
discouraged
,
but
alwayes
comfort
our selues
with
this
vndoubted
assurance
,
that
hee
is
faithfull
who
hath
promised
,
who
also
will
doe
it
.
For
yet
a
little
while
(
saith
the
Apostle
)
and
he
that
shall
come
,
Heb
10.23.37
,
38.
will
come
,
and
will
not
tarry
.
Now
the
iust
shall
liue
by
Faith
:
but
if
any
man
withdraw
himselfe
,
my
soule
(
saith
the
Lord
)
shall
haue
no
pleasure
in
him
.
Conference
.
Next
vnto
the
publike
Ministery
and
preaching
of
the
Gospell
,
there
is
nothing
more
profitable
to
the
edification
of
Gods
people
,
for
the
nourishment
of
Faith
,
and
for
the
increase
of
all
other
good
gifts
and
graces
of
Gods
Spirit
in
them
,
then
often
conferences
of
Religion
:
then
,
when
men
and
women
beeing
assembled
and
met
together
,
doe
passe
some
good
part
of
the
time
in
conferring
together
,
concerning
the
mysteries
of
Gods
Kingdome
,
in
asking
questions
of
the
Minister
,
and
of
others
that
are
able
to
informe
them
,
in
the
found
knowledge
of
the
Truth
,
in
calling
that
to
remembrance
which
hath
béen
publikely
taught
,
in
examining
it
by
searching
the
Scriptures
,
as
they
of
Berea
did
,
Acts
17.
Acts
17.11
and
in
making
vse
of
it
to
their
particular
consciences
,
in
helping
,
Heb
.
3.13
.
exhorting
,
comforting
,
and
admonishing
one
another
.
But
lamentable
experience
proueth
,
that
many
there
are
,
vnto
whom
nothing
is
more
bitter
,
or
vnpleasant
,
then
questions
,
and
conferences
of
Faith
and
Religion
.
They
will
not
sticke
to
spend
whole
dayes
in
reasoning
to
and
fro
of
worldly
matters
,
concerning
profit
,
or
pleasure
:
but
if
any
question
be
moued
or
propounded
touching
their
estate
before
God
;
for
want
of
sound
and
sauing
knowledge
,
faith
,
repentance
,
patience
,
zeale
of
Gods
glory
,
loue
,
and
the
like
,
or
tending
to
their
reformation
in
any
thing
that
is
amisse
:
where
there
is
one
that
will
take
it
patiently
,
and
thankefully
,
and
settle
himselfe
to
be
profited
by
it
:
it
is
the
vse
of
the
greatest
part
,
if
they
withhold
their
tongues
,
from
terming
it
precisenesse
,
Psal
.
58.4
,
5
yet
like
the
deafe
Adder
,
they
will
stop
their
eares
,
harden
their
hearts
,
and
be
sure
to
keepe
themselues
from
reaping
any
good
to
themselues
thereby
at
all
.
Concerning
the
Sacraments
,
how
as
many
as
by
faith
haue
the
doore-posts
of
their
hearts
sprinkled
with
the
bloud
of
Christ
the
true
Lambe
,
that
taketh
away
the
sinnes
of
the
world
,
shall
be
sure
to
be
saued
from
the
wrath
of
God
,
wherein
the
wicked
shall
bee
vtterly
ouerwhelmed
.
This
,
no
doubt
,
the
faithful
Iewes
in
their
Sacraments
did
see
,
before
the
comming
of
Christ
;
although
not
so
cleerely
as
we
doe
now
in
this
time
of
the
Gospell
;
as
this
is
manifest
,
1.
Cor
.
10.
1.
Cor
.
10.3
,
4.
where
the
Apostle
saith
,
that
they
did
all
eate
the
same
spirituall
meat
,
and
did
all
drinke
the
same
spirituall
drinke
,
for
they
dranke
of
the
spirituall
Rocke
that
followed
them
,
and
the
Rocke
was
Christ
.
Which
they
could
not
possibly
haue
done
,
if
in
Manna
,
and
in
the
Rock
,
they
had
not
vnderstood
Christ
.
For
Christ
was
Manna
,
and
Christ
was
the
Rocke
.
Now
to
the
seuerall
branches
of
the
definition
.
Wherein
we
are
to
obserue
:
first
,
touching
a
Sacrament
it selfe
,
what
it
is
.
Secondly
,
who
is
the
author
of
Sacraments
.
Thirdly
,
whereof
euery
Sacrament
consisteth
:
and
fourthly
,
to
what
end
Sacraments
were
instituted
.
A
Sacrament
,
as
you
haue
heard
,
is
a
publike
worke
of
the
Church
,
wherein
arise
two
notes
.
First
,
that
in
the
peace
and
liberty
of
the
Gospell
,
Sacraments
should
bee
celebrated
publikely
in
the
Church
,
and
in
the
congregation
of
Gods
people
,
being
assembled
together
to
that
end
.
Secondly
,
not
by
priuate
men
,
much
lesse
by
women
;
but
by
the
publike
Minister
lawfully
authorized
thereunto
.
In
Luke
1.
Luke
1
.
5●
.
it
is
said
,
that
the
Neighbours
and
Kinsfolkes
of
Elizabeth
came
together
the
eight
day
to
circumcise
the
Childe
.
So
that
they
did
it
not
secretly
,
but
with
a
conuenient
company
and
assembly
both
of
men
and
women
:
forasmuch
as
Circumcision
was
then
a
publike
Sacrament
of
the
Church
:
into
the
place
whereof
,
the
Sacrament
of
Baptisme
is
now
succeeded
.
And
concerning
the
Lords
Supper
,
it
appeareth
,
1.
Cor
.
11.
2.
Cor
.
11.33
,
34.
how
the
Apostle
Paul
reprooueth
the
Corinthians
very
sharpely
,
because
they
stayed
not
one
for
another
,
and
because
they
made
no
difference
betwéene
their
priuate
houses
,
and
the
Church
of
God
.
Baptisme
,
the
outward
signe
is
Water
,
and
the
washing
therewith
visible
,
which
is
done
by
the
Minister
;
so
the
thing
signified
,
is
regeneration
;
that
is
to
say
,
the
bloud
of
Christ
,
whereby
wee
are
washed
from
our
sinnes
.
Likewise
in
the
Lords
Supper
,
the
outward
signe
is
Bread
and
Wine
,
taken
from
things
commonly
vsed
for
meat
and
drinke
;
the
thing
signified
,
is
the
body
of
Christ
crucified
,
and
his
bloud
shed
for
our
sinnes
.
Water
,
Bread
,
and
Wine
,
considered
in
their
owne
nature
,
and
out
of
this
holy
vse
,
and
institution
of
the
Lord
,
are
onely
that
which
they
are
called
,
and
said
to
be
;
but
let
the
Word
of
God
be
once
added
vnto
them
,
together
with
calling
vpon
his
holy
Name
,
for
their
sanctification
,
according
to
Christs
institution
:
and
then
become
they
holy
signes
,
and
representations
of
all
these
spirituall
and
heauenly
graces
:
Neither
thenceforth
are
they
to
be
called
bare
water
,
or
bare
Bread
and
Wine
:
but
in
this
holy
vse
,
they
beare
the
names
of
the
things
signified
,
as
sacramentally
ioyned
together
:
Ioyned
,
I
say
,
or
vnited
by
a
mysticall
signification
,
and
by
the
purpose
and
will
of
him
who
first
instituted
them
.
And
Christ
that
instituted
Water
in
Baptisme
,
did
not
institute
it
with
that
minde
and
purpose
,
that
the
faithfull
should
only
be
dipped
in
it
,
or
washed
with
it
:
And
so
likewise
in
the
Supper
,
when
hee
commanded
the
Bread
to
bee
eaten
,
and
the
Wine
to
be
drunke
;
he
did
not
meane
that
they
should
onely
receiue
Bread
&
Wine
,
without
any
further
mystery
,
as
they
eat
and
drinke
in
their
houses
:
but
that
they
should
spiritually
bee
partakers
of
the
things
signified
,
and
by
Faith
bee
truely
purged
from
their
sinnes
,
and
made
partakers
of
Iesus
Christ
.
Thus
you
see
,
whereof
Sacraments
consist
,
and
how
rightly
the
promises
of
God
,
concerning
the
free
forgiuenesse
of
our
sinnes
,
and
euerlasting
life
,
are
firmely
confirmed
by
them
,
and
sealed
vp
in
our
hearts
.
As
Circumcision
in
the
old
time
was
profitable
to
all
such
as
were
circumcized
,
hauing
faith
before
,
and
being
comprehended
within
the
Couenant
,
a
seale
of
righteousnesse
and
iustification
,
as
the
Apostle
Rom.
4.
Rom
4.11
.
teacheth
of
Abraham
;
so
is
the
very
same
to
be
said
and
concluded
,
as
touching
the
Sacraments
that
are
now
in
vse
.
Vnto
all
such
as
are
within
the
couenant
of
Gods
grace
,
&
mercy
in
Christ
Iesus
,
&
haue
true
faith
in
his
righteousnesse
and
redemption
,
the
Sacrament
of
Baptisme
sealeth
to
their
consciences
,
the
washing
away
of
the
filthinesse
of
their
sinnes
,
by
the
bloud
of
Christ
;
so
as
they
are
become
pure
,
holy
,
and
vndefiled
before
the
face
of
God
.
And
the
Lords
Supper
sealeth
vnto
them
the
vertue
and
efficacie
of
Christs
Death
and
Passion
,
to
their
effectuall
preseruation
to
eternall
life
.
But
on
the
contrary
,
as
Circumcision
nothing
profited
those
that
were
circumcised
,
if
before
they
had
not
faith
,
and
were
not
comprehended
within
the
Couenant
:
euen
so
standeth
the
case
with
all
those
that
are
not
at
this
day
within
the
Couenant
of
Gods
grace
,
and
mercy
in
Christ
Iesus
,
&
are
destitute
of
true
faith
in
his
righteousnesse
,
and
bloud-shedding
,
though
they
haue
been
baptized
;
yet
it
is
,
as
if
they
had
neuer
been
baptized
:
though
they
neuer
so
often
partake
the
Sacrament
of
the
Lords
Supper
,
yet
doth
it
nothing
profit
thom
,
but
they
remaine
neuerthelesse
,
in
the
state
of
condemnation
.
To
what
ends
Sacraments
were
ordained
.
A
maine
cause
and
end
of
Sacraments
,
is
to
confirme
and
seale
vp
in
our
hearts
,
the
promises
of
God
,
concerning
the
free
forgiuenesse
of
our
sinnes
,
and
euerlasting
life
,
as
is
expressed
in
the
definition
,
and
as
wee
haue
already
obserued
in
the
former
branch
.
But
besides
this
,
there
are
some
others
.
A
second
cause
wherefore
Christs
pleasure
was
to
ordaine
Sacraments
in
his
Church
,
is
partly
our
owne
infirmity
and
weakenesse
,
being
dull
and
slow
in
the
vnderstanding
of
heauenly
things
;
and
partly
,
the
great
goodnes
and
loue
of
God
,
that
would
vouchsafe
to
attemper
himselfe
to
our
rude
capacity
,
and
to
seeke
meanes
by
outward
things
,
to
ease
&
helpe
the
same
.
Our
sences
also
,
by
the
exercise
of
the
Sacraments
,
are
stirred
vp
to
be
instruments
to
helpe
our
minde
and
weake
Faith
.
Our
memory
,
in
like
manner
,
by
the
same
means
is
much
strengthned
.
And
therefore
a
third
cause
and
end
of
a
Sacrament
is
,
that
it
may
be
vnto
vs
a
blessed
exercise
,
whereby
wee
call
to
remembrance
the
benefit
of
our
Redemption
by
Christ
,
and
yeeld
vnto
him
most
hearty
praise
and
thankes
for
the
same
,
according
to
the
words
of
Christs
institution
:
Luke
22.19
Doe
this
in
remembrance
of
mee
.
And
as
Saint
Paul
,
1.
Cor
.
11.
1.
Cor
.
11.16
.
As
often
as
ye
eat
this
bread
,
and
drinke
this
cup
of
the
Lord
,
ye
shall
shew
forth
his
death
vnto
his
comming
.
Another
cause
and
end
of
a
Sacrament
is
,
that
by
the
practics
and
vse
of
them
,
wee
might
openly
before
God
and
the
world
,
protest
and
acknowledge
that
we
are
his
people
,
and
of
the
number
of
them
that
looke
to
be
saued
,
preserued
,
and
defended
by
the
benefit
of
Christ
onely
.
So
that
the
open
vse
of
the
Sacraments
,
is
a
part
of
that
confession
,
whereunto
the
Apostle
doth
attribute
saluation
,
when
he
saith
,
Rom.
10.
Rom.
10
9.
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
and
beleeue
in
thy
heart
,
that
God
raised
him
from
the
dead
,
thou
shalt
be
saued
:
For
by
the
heart
we
beleeue
to
righteousnesse
,
and
with
the
mouth
confession
is
made
to
saluation
.
A
fourth
cause
and
end
of
the
Sacraments
,
is
,
that
they
might
bee
as
bands
and
linkes
of
loue
,
vnity
,
and
concord
among
our selues
.
All
Christians
weare
one
cognizance
or
Liuery
;
for
the
Sacraments
are
the
markes
of
Christs
sheepe
.
Therefore
not
to
loue
,
and
agree
together
,
is
a
reproch
wrought
to
our
Lord
and
Master
:
whereby
,
in
a
manner
,
wee
protest
to
the
world
that
wee
bee
not
seruants
of
his
Family
.
For
in
this
(
saith
he
,
Ioh
.
13.
Ioh
.
13.35
.
)
shall
all
men
know
you
to
bee
my
Disciples
,
if
you
loue
one
another
.
Hereof
,
I
say
,
doth
the
right
vse
and
vnderstanding
of
the
Sacraments
,
very
notably
put
vs
in
remembrance
;
wee
being
taught
in
Baptisme
,
that
wee
are
all
new
borne
,
Children
of
God
,
and
grafted
into
one
body
:
And
in
the
Lords
Supper
,
that
wee
are
fed
and
nourished
with
one
heauenly
food
of
the
body
and
bloud
of
Christ
:
and
that
therefore
we
should
with
faithfull
loue
,
heartily
imbrace
one
another
,
as
the
children
of
one
Father
,
the
members
of
one
body
,
and
as
the
seruants
of
one
Master
,
fed
at
one
table
,
and
nourished
with
one
food
to
eternall
life
.
And
the
last
cause
and
end
of
a
Sacrament
that
I
meane
now
to
speak
of
,
is
,
that
by
them
,
as
by
blessed
instruments
of
the
Holy
Ghosts
working
,
hee
might
impart
vnto
vs
,
and
bestow
vpon
vs
all
the
fruits
and
benefits
of
our
Redemption
in
Christ
Iesus
.
For
as
his
Word
is
,
so
are
his
Sacraments
instruments
,
and
meanes
by
the
working
of
his
holy
Spirit
,
to
bring
vnto
vs
the
whole
benefit
of
our
saluation
.
Now
for
some
vses
:
Seeing
Christ
is
the
Author
of
the
Sacraments
,
it
cleerely
then
followeth
,
that
the
institution
and
ordinance
of
Christ
,
is
the
onely
true
rule
and
platforme
for
the
right
administration
and
vse
of
them
.
According
whereunto
when
they
are
celebrated
,
they
become
most
notable
Seales
and
pledges
of
Gods
wonderfull
loue
and
fauour
towards
vs
in
Christ
Iesus
,
and
most
excellent
familiar
meanes
,
to
increase
and
confirme
our
Faith
.
Whereas
on
the
contrary
,
if
the
institution
of
Christ
be
not
inuiolably
retained
,
and
preserued
,
but
corrupted
,
and
violated
,
it
is
vnpossible
,
in
the
vse
of
the
Sacraments
,
to
haue
any
of
these
comfortable
effects
ensuing
,
to
the
glory
of
God
,
and
to
the
true
peace
and
ioy
of
our
owne
soules
.
This
is
manifestly
taught
by
the
Apostle
.
1.
Cor
.
11.
where
labouring
to
induce
the
Corinthians
to
the
right
vse
os
the
Lords
Supper
,
he
propoundeth
vnto
them
the
institution
of
Christ
,
as
the
only
true
rule
to
direct
them
aright
.
1.
Cor
.
11.23
.
I
haue
receiued
of
the
Lord
(
saith
hee
)
that
which
I
haue
deliuered
vnto
you
.
And
surely
this
course
did
hee
there
take
,
not
without
great
wisedome
:
for
if
he
had
barely
deliuered
his
owne
opinion
,
or
censured
them
according
to
his
owne
iudgement
,
they
might
haue
excepted
against
it
,
and
haue
beene
at
choise
,
whether
they
would
haue
submitted
themselues
thereunto
or
no
:
but
now
seeing
he
exhorted
them
vnto
nothing
,
but
what
Christ
himselfe
had
instituted
,
and
commanded
to
be
obserued
,
this
tooke
from
them
all
excuse
,
and
so
as
without
manifest
wickednes
,
they
could
not
deny
obedience
accordingly
.
After
this
manner
also
,
Mat
.
19.
Math
.
19.8
haue
we
the
example
of
our
Lord
Iesus
Christ
himselfe
,
who
when
the
Iewes
obiected
vnto
him
their
custome
,
and
the
permission
of
Moses
,
in
giuing
them
liberty
to
put
away
their
wiues
for
euery
cause
:
hee
maketh
thereunto
this
answere
,
From
the
beginning
(
saith
he
)
it
was
not
so
.
Thus
calling
them
backe
to
the
first
institution
,
and
plainely
shewing
,
that
whatsoeuer
was
either
practised
,
or
attempted
contrary
thereunto
,
it
was
vnlawfully
done
,
and
had
neede
to
be
reformed
.
The
institution
of
Christ
therefore
,
as
I
said
,
is
the
onely
true
rule
,
and
as
for
the
right
celebration
of
the
Sacraments
,
so
also
,
for
whatsoeuer
else
belongeth
to
the
worship
&
seruice
of
God
:
and
wherevnto
euery
Church
,
euery
particular
congregation
,
yea
and
euery
particular
man
,
ought
willingly
and
religiously
to
submit
themselues
,
without
either
adding
any
thing
thereunto
,
or
diminishing
any
thing
from
the
same
:
the
curse
of
God
being
as
ready
in
this
,
as
in
any
other
respect
,
where
it
is
said
,
If
any
man
shall
adde
vnto
these
things
,
God
shall
adde
vnto
him
the
plagues
that
are
written
in
this
booke
,
Reuel
.
22.
Reu
.
22.18
.
Secondly
,
as
the
wicked
presumption
of
the
Papists
is
hereby
euidently
discouered
,
in
corrupting
,
and
abusing
the
institution
of
Christ
,
yea
,
and
that
as
concerning
both
the
Sacraments
:
insomuch
,
that
whereas
hee
instituted
the
Sacrament
of
his
Supper
to
bee
a
publike
Feast
,
they
make
it
a
priuate
repast
:
whereas
hee
ordayned
it
a
Sacrament
of
thanksgiuing
,
saying
,
Doe
this
in
remembrance
of
mee
;
they
make
it
a
sacrifice
propitiatory
for
the
sinnes
of
the
quicke
and
the
dead
,
a
common
marchandize
to
buy
soules
out
of
Purgatory
,
a
perpetuall
matter
of
idolatry
,
by
leading
the
people
in
their
eleuations
,
to
worship
the
creature
,
in
stead
of
the
Creator
,
no
one
of
all
which
they
haue
receiued
from
Christ
:
In
prophaning
also
,
and
abusing
the
other
Sacrament
of
Baptisme
,
with
their
salt
,
breathing
,
spettle
,
crossing
,
anointing
;
attributing
to
euery
of
these
the
selfe-same
operation
,
that
in
truth
belongeth
onely
to
the
holy
Ghost
.
Euen
so
,
it
teacheth
vs
,
that
seeing
Christ
is
the
Author
of
Sacraments
,
that
therefore
in
the
feare
of
God
,
we
doe
not
lightly
esteeme
of
them
,
neither
think
them
to
be
idle
ceremonies
,
vaine
trifles
,
or
mens
deuices
,
so
as
we
may
vse
them
,
or
not
vse
them
,
frequent
them
,
or
not
frequent
them
at
our
pleasure
,
and
as
wee
thinke
good
,
but
esteeme
them
as
Gods
holy
ordinances
,
and
alwayes
receiue
them
as
at
Christes
owne
hand
.
For
euen
as
when
we
heare
the
Word
preached
by
a
mortall
man
,
wee
must
not
receiue
it
as
mans
word
,
but
as
it
is
indeed
the
Word
of
God
,
as
the
Apostle
speaketh
,
1.
Thes
.
2.
1.
Thes
.
2.13
.
so
in
the
administration
&
vse
of
the
Sacraments
,
wee
must
not
so
much
regard
the
Minister
,
as
with
the
eye
of
Faith
behold
the
hand
of
God
,
communicating
vnto
vs
the
notable
effects
represented
by
them
:
Contrary
to
the
errour
of
the
Anabaptists
,
who
affirme
the
Sacraments
to
be
of
the
lesse
value
,
if
they
be
administred
by
an
euill
and
wicked
man
.
Indeede
,
the
hand
of
the
receiuer
being
without
Faith
,
makes
the
Sacraments
(
which
of
themselues
be
good
)
to
be
vnto
him
of
no
effect
,
because
of
his
vnbeliefe
:
but
an
euill
Minister
cannot
make
voyde
the
faith
of
a
godly
receiuer
.
Iudas
was
a
wicked
and
false
hypocrite
all
the
time
that
hee
followed
Christ
;
and
yet
I
doubt
not
,
but
the
baptisme
which
he
administred
,
was
as
auaileable
to
the
faithfull
receiuer
,
as
the
baptisme
of
Peter
,
or
of
any
other
the
Apostles
.
And
this
must
needes
be
a
notable
comfort
to
all
Gods
Children
,
that
if
they
come
to
the
partaking
of
the
Sacraments
,
furnished
with
faith
and
true
repentance
;
whether
the
Minister
be
good
or
bad
,
yet
they
shall
not
be
disappointed
of
the
notable
fruits
and
effects
,
signified
by
the
same
.
And
as
the
goodnesse
of
the
Sacraments
dependeth
not
vpon
the
worthines
or
vnworthines
of
the
Ministers
,
so
also
must
they
not
be
weighed
by
the
condition
of
the
receiuers
,
their
goodnes
depending
onely
vpon
the
faithfulnes
,
truth
,
&
meere
goodnes
of
GOD
;
and
they
continuing
true
and
perfect
Sacraments
,
wherein
God
offereth
the
things
signified
,
howsoeuer
the
vnbeleeuers
be
nothing
bettered
by
them
.
Thirdly
,
although
the
Sacraments
be
ordayned
of
God
,
for
notable
seales
and
pledges
of
his
loue
and
fauour
towards
vs
in
Christ
Iesus
,
&
as
excellent
meanes
and
instruments
to
confirme
,
and
strengthen
our
faith
in
his
righteousnes
,
and
redemption
,
of
which
wee
haue
continuall
need
:
yet
is
not
saluation
tyed
vnto
them
,
but
onely
to
faith
:
So
that
if
a
man
doe
truly
beleeue
,
though
he
can
neuer
receiue
the
Sacraments
,
yet
he
shall
be
saued
:
but
if
he
doe
not
truly
beleeue
,
though
hee
receiue
the
Sacraments
neuer
so
often
,
yet
is
he
vtterly
excluded
from
all
hope
of
saluation
.
And
this
doth
the
Apostle
Paul
manifestly
teach
,
Rom.
3.
Rom.
3.30
.
in
ascribing
iustification
,
(
whether
a
man
be
circumcised
or
vncircumcised
)
onely
to
faith
.
If
a
man
be
circumcised
,
or
(
to
speake
according
to
the
condition
of
our
time
)
if
a
man
be
baptized
,
and
receiue
the
Lords
Supper
,
it
is
well
;
he
shall
be
saued
,
if
withall
he
truly
beléeue
in
Christ
Iesus
:
but
if
he
truly
beléeue
not
in
Christ
Iesus
,
though
he
haue
béene
baptized
,
and
doe
receiue
the
other
Sacrament
as
often
as
it
is
administred
:
yet
is
hée
neuerthelesse
in
the
state
of
condemnation
.
So
excellent
a
gift
and
grace
is
faith
,
and
so
notable
a
priuiledge
and
prerogatiue
to
be
endued
therewith
:
And
so
fearefull
a
sinne
on
the
other
side
is
vnbeliefe
,
thus
making
an
annullity
,
after
a
sort
,
of
Gods
wholsome
and
holy
ordinance
,
which
he
hath
instituted
and
sanctified
,
for
the
good
and
saluation
of
his
people
.
Not
that
hereupon
it
followeth
,
that
it
is
a
matter
of
no
moment
,
whether
we
partake
the
Sacraments
or
no
.
God
forbid
.
For
,
as
I
haue
shewed
,
they
are
of
Christs
institution
,
and
that
for
seales
and
pledges
of
his
speciall
loue
and
fauour
.
They
are
not
superfluous
therefore
,
neither
is
it
a
matter
indifferent
whether
they
be
celebrated
or
no
;
but
this
is
that
which
in
this
place
I
note
,
that
saluation
is
not
tyed
vnto
them
,
but
onely
to
faith
in
Christ
Iesus
,
and
that
there
is
no
condemnation
for
the
want
of
them
,
but
for
the
neglect
and
contempt
of
them
:
according
also
as
neuer
in
times
past
were
the
sacrifices
,
Sacraments
,
and
ceremonies
of
the
Law
,
of
any
account
before
God
,
although
they
were
of
his
owne
ordinance
,
but
onely
so
farre
foorth
,
as
Faith
in
the
Messiah
to
come
,
was
duly
respected
,
and
together
ioyned
in
the
obseruation
of
them
:
As
this
might
be
made
appeare
by
plentifull
testimonies
and
examples
.
The
Papists
,
cleane
contrary
to
this
,
doe
hold
and
affirme
,
that
the
grace
of
God
,
and
the
thing
signified
in
the
Sacraments
,
are
so
tyed
,
and
included
in
the
outward
signes
,
that
whosoeuer
doth
outwardly
receiue
the
signes
,
must
néedes
inwardly
participate
of
the
grace
of
God
,
and
of
the
thing
signified
,
although
the
parties
be
neuer
so
wicked
.
But
without
Faith
there
is
neither
iustification
nor
saluation
:
Neither
doe
the
Sacraments
of
themselues
,
helpe
any
whit
herevnto
.
The
Forefathers
of
those
Iewes
with
whom
Christ
disputed
,
Ioh
.
6.
Ioh
.
6.31
.
did
eate
Manna
in
the
Wildernes
,
after
their
comming
from
Egypt
,
which
Manna
was
a
type
,
and
figure
of
Christ
,
and
euen
a
very
Sacrament
of
his
flesh
,
but
yet
(
as
the
Apostle
teacheth
,
1.
Cor
.
10.
1.
Cor
.
10.5
.
)
with
many
of
them
God
was
not
pleased
,
for
hee
ouerthrew
them
in
the
Wildernesse
.
Although
they
had
the
Law
,
the
ceremonies
and
sacrifices
among
them
,
daily
heard
the
one
,
and
were
often
conuersant
in
the
other
,
yet
were
they
neuerthelesse
most
wicked
and
vngodly
:
by
their
idolatry
and
other
abominations
,
most
fearefully
prouoking
the
heauy
wrath
,
and
iudgements
of
God
against
them
.
Ananias
and
his
wife
(
as
Acts
5.
Acts
5.3
.
)
had
béene
baptized
,
and
had
also
(
no
doubt
)
receiued
the
Lords
Supper
,
and
yet
did
they
continue
in
their
wickednes
and
lyes
against
the
holy
Ghost
:
the
Sacraments
did
neither
take
away
their
sinnes
,
nor
giue
them
any
iustifying
or
sauing
grace
.
This
wee
sée
also
in
Iudas
,
and
in
Simon
Magus
.
But
as
by
this
which
hath
already
béen
spoken
,
this
is
a
cleare
and
manifest
truth
,
that
the
Sacraments
cannot
conuay
grace
,
neither
iustifie
,
nor
make
men
righteous
of
themselues
,
as
the
Papists
very
grosly
doe
affirme
;
so
is
it
withall
as
cleare
and
euident
,
that
the
Sacraments
haue
no
power
to
pardon
or
forgiue
sinnes
.
Contrary
also
to
their
assertion
,
that
by
Baptisme
is
washed
away
that
originall
sinne
,
wherein
wee
are
conceiued
and
borne
,
and
that
corruption
which
hath
spred
from
Adam
,
vpon
all
mankinde
,
and
that
thereby
wee
are
restored
to
that
same
righteousnes
,
and
purenesse
of
nature
,
which
Adam
had
before
his
fall
.
The
which
how
contrary
it
is
to
the
Scripture
,
wee
may
see
at
large
,
Iames
1.
Iam
.
1.13
,
14
,
15.
and
more
especially
,
Rom.
7.
R●●
.
7.13.14
,
15
,
16.
where
the
Apostle
is
nothing
ashamed
to
acknowledge
,
what
a
wonderfull
sway
originall
sinne
bare
in
him
;
yea
,
after
he
was
both
baptized
,
and
sanctified
.
In
which
respect
,
very
much
deceiued
was
the
Apostle
;
if
the
Papists
say
true
,
that
by
Baptisme
,
originall
sinne
is
washed
away
.
Againe
,
if
this
were
so
,
it
is
then
vnpossible
that
any
beeing
baptized
should
sinne
:
For
originall
sinne
is
the
ground
of
all
sinne
:
take
this
away
,
and
then
can
wee
not
commit
any
sinne
:
For
if
the
well-spring
be
stopped
,
no
streames
can
issue
:
or
if
the
foundation
be
razed
,
it
is
not
possible
that
the
building
should
stand
.
It
is
no
small
errour
of
theirs
also
,
to
hold
,
as
they
doe
,
that
the
Sacraments
can
purge
from
actuall
sinnes
,
and
earthly
punishments
,
as
sicknes
,
and
the
like
.
As
in
the
time
of
Popery
,
it
was
an
vsual
thing
,
when
any
man
was
sicke
,
to
haue
the
Sacrament
(
as
they
called
it
)
carried
vnto
him
,
thus
making
it
a
charme
for
all
diseases
.
In
which
blinde
and
grosse
conceit
,
many
remaine
at
this
day
so
mis-led
,
that
when
God
punisheth
them
for
their
sinne
,
either
by
sicknes
,
or
otherwise
,
although
they
be
neuer
so
void
of
faith
and
repentance
;
yet
if
they
may
haue
the
Sacrament
,
they
perswade
themselues
that
all
is
well
.
Now
in
this
discouery
of
popish
errours
,
as
touching
the
Sacraments
,
wee
diminish
nothing
of
the
worthinesse
,
and
excellency
of
them
(
as
they
falsely
lay
to
our
charge
,
)
but
restore
them
,
and
labour
to
preserue
them
,
according
to
the
end
and
purpose
of
the
Lord
in
their
institution
:
which
was
,
that
they
should
be
,
not
fountaines
of
grace
,
or
causes
of
righteousnes
,
but
seales
of
righteousnes
,
and
of
the
righteousnes
of
Faith
,
as
the
Apostle
speaketh
,
Rom.
4.
Rom.
4.11
.
yea
,
not
of
any
other
,
but
of
that
righteousnesse
of
Faith
which
is
had
and
obtained
before
the
receiuing
of
them
.
Furthermore
,
seeing
the
Sacraments
are
not
bare
signes
,
but
such
signes
and
figures
,
as
most
assuredly
bring
vnto
the
faithfull
heart
,
verily
,
and
in
truth
,
the
selfe-same
things
that
they
signifie
:
so
that
the
faithful
Christian
receiuer
may
assure
himselfe
,
that
as
truely
,
as
God
is
God
,
so
truely
hee
receiueth
those
things
,
which
the
outward
Sacrament
doth
signifie
.
That
therefore
with
humble
hearts
,
wee
bee
religiously
carefull
to
yéeld
immortall
thankes
to
the
Eternall
God
in
our
Sauiour
Iesus
Christ
,
for
that
he
hath
vouchsafed
so
graciously
,
and
mercifully
to
haue
consideration
of
our
infirmity
,
to
help
our
frailty
;
and
,
as
it
were
,
to
lead
vs
like
children
by
the
hand
,
and
appoint
vs
w●ither
to
goe
,
and
what
to
doe
,
and
to
giue
vs
those
exercises
,
to
trade
vs
to
the
obedience
of
his
will
,
and
confession
of
his
name
,
to
marke
vs
with
his
badges
,
and
cognizances
,
that
we
may
bee
knowne
to
bee
his
;
to
fasten
vs
together
with
these
linkes
of
vnity
,
and
Christian
concord
,
and
finally
to
prepare
for
vs
,
such
and
so
blessed
instruments
,
to
bring
vnto
vs
his
heauenly
blessings
.
Herein
we
may
also
behold
his
great
wisedome
,
that
he
would
not
lay
forth
vnto
vs
his
spirituall
mysteries
and
promises
in
words
onely
,
lest
they
might
slip
away
,
and
be
forgotten
:
but
confirmeth
,
and
establisheth
the
same
by
his
Deed
and
Seale
also
,
that
wee
might
the
more
assuredly
imbrace
them
.
Experience
tels
vs
,
that
when
men
make
any
couenant
,
or
bargaine
,
they
either
shake
hands
,
or
vse
some
other
like
ceremonie
,
or
solemnitie
to
confirme
it
:
Euen
so
dealeth
Christ
with
vs
in
his
Sacraments
,
hee
hauing
ordained
them
as
his
Deeds
,
and
instruments
to
assure
vs
of
his
promises
.
And
so
much
are
his
Déeds
more
sure
,
and
his
promises
more
certaine
and
infallible
,
then
any
mans
can
be
,
as
his
will
is
more
iust
,
to
stand
to
that
he
hath
said
,
and
his
abilitie
to
performe
it
greater
.
Quest
.
18.
What
is
the
Sacrament
of
Baptisme
?
Answ
.
Baptisme
is
a
Sacrament
of
the
New
Testament
;
wherein
is
signified
,
and
sealed
vnto
vs
,
that
wee
are
as
assuredly
washed
from
our
sinnes
by
the
bloud
of
Christ
,
as
our
flesh
is
washed
with
water
,
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
Holy
Ghost
,
Mar.
16.16
.
Ephes
.
5.25
,
26
,
27.
Tit
.
3.5
.
1.
Pet
.
3.21
.
EXPOSITION
.
FOr
the
better
vnderstanding
of
this
most
excellent
principle
of
our
Christian
Religion
:
it
shall
be
requisite
to
consider
,
according
to
this
definition
,
these
especiall
notes
:
What
it
is
:
By
whom
it
is
to
be
administred
;
and
in
what
place
;
after
what
manner
;
at
what
time
;
vnto
whom
;
and
what
is
the
comfortable
and
and
effect
thereof
.
As
touching
the
first
:
What
it
is
?
That
Baptisme
is
a
Sacrament
of
the
New
Test●ment
,
we
haue
séene
already
in
the
generall
consideration
of
the
Sacraments
.
And
it
is
rightly
called
the
first
Sacrament
of
the
new
Couenant
,
not
only
because
it
was
iustituted
by
our
Lord
Iesus
Christ
before
the
other
Sacrament
of
his
Supper
,
and
is
succeeded
into
the
place
of
Circumcision
,
which
was
the
first
Sacrament
among
the
Iewes
:
but
also
because
it
is
sanctified
,
and
set
apart
,
to
bee
(
as
it
were
)
the
wombe
of
the
Church
,
whereby
the
Elect
of
God
,
through
the
ioynt-work
of
the
Holy
Ghost
,
are
new
borne
,
and
become
,
of
the
children
of
wrath
,
the
children
of
God
,
and
prepared
by
this
their
second
birth
,
to
enter
into
the
Kingdome
of
Heauen
.
According
to
that
of
the
Apostle
,
Tit
.
3.
Tit
.
3.5
.
Not
by
the
workes
of
righteousnesse
which
we
had
done
;
but
according
to
his
mercy
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renuing
of
the
Holy
Ghost
.
And
Ephes
.
5.
E●●●●
.
5.25.26
.
he
saith
,
Christ
loued
the
Church
,
and
gaue
himselfe
for
it
,
that
he
might
sanctifie
,
and
cleanse
it
,
by
the
washing
of
water
through
the
Word
.
By
whom
it
is
to
be
administred
?
Wee
haue
learned
in
that
which
goeth
before
,
that
forasmuch
as
a
Sacrament
is
a
publike
worke
of
the
Church
;
therefore
Baptisme
being
a
Sacrament
,
ought
not
to
be
administred
by
any
other
,
but
onely
by
the
publike
Minister
lawfully
called
thereunto
:
Our
Lord
Iesus
Christ
giuing
Authoritie
and
Commission
for
the
same
,
onely
vnto
them
,
and
vnto
no
other
.
And
whereas
it
hath
been
held
&
maintained
,
as
a
lawfull
action
,
that
Midwiues
(
in
the
time
of
necessity
(
as
they
call
it
)
and
when
the
Child
is
likely
to
dye
,
and
cannot
conueniently
bee
brought
to
the
publike
ministery
)
may
baptize
.
●his
we
say
,
that
forasmuch
as
women
are
flatly
forbidden
in
the
Scripture
to
teach
:
It
thereupon
also
plainely
followeth
,
that
they
are
at
no
time
to
baptize
:
the
administration
of
this
Sacrament
of
right
belonging
vnto
none
,
but
vnto
such
as
bee
called
to
teach
:
Teaching
,
and
baptizing
,
by
the
ordinance
and
commandement
of
the
Lord
,
being
so
necessarily
ioyned
together
;
that
although
it
be
lawfull
to
preach
the
Word
without
baptisme
,
yet
not
lawfull
to
baptize
without
preaching
,
and
declaration
of
the
couenant
of
Gods
grace
and
mercy
,
sealed
to
our
soules
in
the
bloud
of
Christ
.
And
now
,
that
no
woman
hath
this
commission
of
teaching
or
preaching
the
Word
,
the
Apostle
,
1.
Tim
.
2
1.
Tim
.
2
12.
doth
plainely
declare
,
saying
,
I
permit
not
a
woman
to
teach
.
And
whereas
the
example
of
Zipporah
,
the
wife
of
Moses
,
is
commonly
obiected
,
who
circumcised
her
Sonne
,
as
Exod
.
4.
Exod
.
4.25
.
This
wee
are
to
obserue
for
answere
:
that
her
action
(
with
what
affection
soeuer
it
were
done
)
establisheth
no
common
rule
,
or
law
,
no
more
then
the
particular
example
of
Deborah
,
maketh
all
women
Iudges
.
Iudges
4.4
.
There
bee
many
peculiar
things
recorded
in
the
Scriptures
,
out
of
which
if
any
man
shall
goe
about
to
draw
generall
things
,
and
common
rules
,
he
shall
bring
in
absurdities
innumerable
.
And
whereas
,
to
colour
baptisme
by
women
,
there
is
a
necessity
pretended
,
as
though
if
the
Child
dye
vnbaptized
,
it
doth
incurre
the
danger
of
damnation
:
the
answere
is
easie
,
that
the
saluation
of
Infants
in
this
time
of
the
Gospell
,
is
no
more
tyed
vnto
the
outward
receiuing
of
the
Sacrament
of
baptisme
,
then
it
was
vnto
circumcision
in
times
past
.
And
in
the
Law
we
read
,
Gen.
17.12
.
Leuit.
12.3
.
that
it
was
not
lawfull
to
circumcise
a
Child
vntill
the
eight
day
.
And
many
no
doubt
departed
out
of
this
life
before
the
eight
day
,
and
yet
was
there
neuer
any
condemnation
imputed
vnto
them
.
In
what
place
.
It
being
manifest
,
that
the
Sacrament
ought
not
to
be
administred
by
any
,
but
onely
by
the
lawfull
Minister
authorized
thereunto
:
It
followeth
thereupon
as
plainely
,
and
euidently
,
concerning
the
place
,
that
in
no
other
place
,
but
onely
in
the
Church
,
and
before
the
congregation
ought
it
to
be
administred
,
vnlesse
in
the
time
of
persecution
.
Not
that
Baptisme
is
tyed
to
one
place
more
then
to
another
,
in
regard
of
the
thing
it selfe
.
For
wee
read
,
Acts
8.
Acts
8.36
,
&c.
that
Philip
baptized
the
Eunuch
in
a
certaine
water
as
they
trauailed
vpon
the
way
:
but
onely
in
regard
of
circumstances
,
because
Baptisme
is
a
publike
worke
of
the
Church
publikely
to
be
administred
,
and
the
Church
is
the
ordinary
place
for
the
assembly
of
the
faithfull
,
to
the
vse
and
obseruation
of
all
Gods
ordinances
belonging
to
the
publike
worship
,
and
seruice
of
his
name
.
After
what
manner
.
As
touching
the
manner
of
the
administration
of
this
Sacrament
,
it
must
be
administred
with
water
,
Mat
.
28.19
.
and
in
the
name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
.
If
it
be
administred
with
any
other
element
or
creature
,
but
onely
water
,
it
is
vnlawfully
done
,
neither
is
it
any
Sacrament
:
the
Lord
instituting
no
other
outward
thing
,
but
onely
water
,
for
the
true
and
full
administration
of
the
same
.
Water
holding
this
proportion
with
the
bloud
of
Christ
,
and
after
this
manner
representing
the
same
,
that
as
water
washeth
away
the
filthinesse
of
the
flesh
,
so
doth
the
grace
of
God
through
Christes
bloud
,
taken
hold
vpon
by
a
true
and
liuely
faith
,
wash
the
soule
,
and
clense
the
fame
from
the
gilt
and
pollution
of
sinne
,
so
making
vs
the
sonnes
and
daughters
of
GOD
,
which
were
before
the
children
of
wrath
.
Againe
,
if
Baptisme
be
administred
in
any
other
name
,
but
onely
in
the
name
of
the
blessed
Trinity
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
it
is
no
true
baptisme
,
but
a
flat
prophaning
and
mocking
of
Christs
ordinance
.
For
the
force
and
effect
of
baptisme
,
can
no
otherwise
be
truly
perceiued
or
vnderstood
,
th●n
by
beginning
at
the
frée
mercy
of
the
Father
,
who
reconcileth
vs
vnto
himselfe
by
his
onely
begotten
Sonne
:
Then
secondly
doth
Christ
appeare
before
vs
,
with
the
sacrifice
of
his
death
:
And
thirdly
,
the
holy
Ghost
,
by
whom
we
are
washed
,
and
regenerated
,
and
in
the
end
made
partakers
of
all
good
gifts
.
For
we
doe
not
rightly
know
God
,
except
our
Faith
doe
distinctly
conceiue
thrée
persons
in
one
Essence
,
and
that
the
efficacie
and
fruit
of
baptisme
doth
come
from
hence
,
that
God
the
Father
adopteth
vs
in
his
Sonne
,
and
that
wee
being
purged
from
the
filthinesse
of
our
flesh
,
he
reformeth
vs
by
his
Spirit
to
holinesse
and
righteousnes
all
the
dayes
of
our
life
.
At
what
time
.
As
touching
the
time
of
Administration
,
it
is
in
it selfe
frée
▪
and
not
tyed
to
one
time
more
then
to
another
:
but
the
time
of
resorting
thereunto
is
not
frée
.
They
that
beléeued
the
preaching
of
Peter
at
Ierusalem
in
the
day
of
Pentecost
,
Acts
2.
Acts
2.41
.
The
Eunuch
whom
Philip
baptized
,
chap.
8.
Chap.
8.36
.
Cornelius
chap.
10.
Cha
.
10.47
.
Paul
the
Apostle
at
Damascus
,
chap.
9.
Chap.
9.18
.
Lydia
,
and
the
kéeper
of
the
prison
,
chap.
16.
Cha
.
16.15
,
33.
they
of
Philippos
,
and
other
faithfull
men
and
women
,
assoone
as
they
had
tasted
of
the
gifts
and
graces
of
Christ
,
and
beléeued
his
Word
,
forthwith
they
desired
to
be
baptized
,
and
did
not
deferre
,
nor
put
it
off
till
another
time
.
Whereupon
I
conclude
,
that
they
doe
very
well
,
who
neither
in
themselues
,
nor
in
their
families
,
doe
linger
in
receiuing
this
holy
Sacrament
.
Vnto
whom
.
This
Sacrament
belongs
to
all
such
as
are
comprehended
within
the
couenant
of
Gods
grace
,
and
mercy
in
Christ
Iesus
,
whether
they
be
old
or
young
.
Such
as
are
of
full
age
,
are
not
to
be
receiued
vnto
baptisme
,
before
such
time
as
they
be
instructed
,
and
haue
yéelded
a
confession
of
a
true
faith
,
together
with
a
protestation
,
that
they
will
glorifie
God
in
newnesse
of
life
.
But
as
touching
Infants
:
Séeing
our
Adoption
doth
not
depend
vpon
our selues
,
or
vpon
any
outward
thing
,
but
onely
vpon
the
election
of
God
;
therefore
although
Infants
be
not
indued
with
actuall
faith
,
which
is
by
hearing
,
yet
are
they
iustly
baptized
(
as
in
times
past
they
were
circumcised
)
because
they
are
comprehended
within
the
couenant
of
eternall
life
,
by
meanes
of
the
faith
of
their
Parents
,
who
,
according
to
the
condition
of
the
couenant
,
apprehend
the
promise
of
GOD
,
both
to
themselues
,
and
to
their
children
.
To
whomsoeuer
God
promiseth
himselfe
to
be
their
God
,
and
whom
hee
acknowledgeth
for
his
,
those
,
no
man
,
without
great
impiety
,
may
exclude
from
the
number
of
the
faithfull
:
but
hee
promiseth
not
onely
that
hee
will
be
the
God
of
such
as
doe
professe
him
,
but
also
of
their
séede
,
as
appeareth
in
these
words
of
the
couenant
made
to
Abraham
,
Gen.
17.
Gen.
17.7
.
I
will
establish
my
couenant
(
saith
the
Lord
)
betweene
thee
and
me
,
and
thy
seede
after
thee
for
an
euerlasting
couenant
,
to
be
God
vnto
thee
,
and
thy
seede
after
thee
.
Now
to
this
couenant
was
circumcision
added
,
as
a
seale
and
pledge
thereof
,
as
well
in
children
,
as
in
men
,
the
substance
whereof
remaineth
●o
this
day
,
and
not
abolished
by
Christ
.
For
hee
came
to
fulfill
the
promises
,
and
not
to
dissolue
them
.
And
therefore
said
he
,
Math
.
19.
Mat
.
19.14
Suffer
little
children
,
and
forbid
them
not
to
come
to
me
:
for
of
such
is
the
Kingdome
of
God
.
And
Marke
10.
Marke
10.14
,
15
,
16.
Verily
I
say
vnto
you
,
whoso●uer
shall
not
receiue
the
Kingdom
of
God
,
as
a
little
child
,
hee
shall
not
enter
therein
.
And
hee
tooke
them
vp
in
his
armes
,
and
put
his
hands
vpon
them
,
and
blessed
them
.
By
this
it
is
euident
,
that
séeing
the
promise
of
saluation
appertaineth
as
well
to
children
as
to
men
,
there
is
no
reason
why
the
signe
and
seale
of
the
promise
,
namely
,
Baptisme
,
should
be
with-holden
from
them
,
but
that
they
should
be
baptized
in
their
infancy
at
this
day
,
as
the
children
of
the
Iewes
were
circumcised
the
eight
day
after
their
birth
,
baptisme
being
succéeded
into
the
place
of
circumcision
,
as
hath
béene
shewed
,
and
as
the
Apostle
witnesseth
,
Col.
2.
Col.
2.11
,
12
What
is
the
comfortable
end
,
and
effect
thereof
?
Know
ye
not
(
saith
the
Apostle
,
Ro
.
6.
Rom.
6.3
,
4
,
&c.
)
that
so
many
of
vs
as
were
baptized
into
Iesus
Christ
,
were
baptized
into
his
death
?
Therefore
we
are
buried
with
him
by
baptisme
into
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
Father
,
euen
so
,
wee
also
should
walke
in
newnesse
of
life
.
In
which
words
the
Apostle
doth
not
onely
exhort
vs
to
the
following
of
Christ
;
but
his
meaning
is
,
that
by
Baptisme
Christ
hath
made
vs
partakers
of
his
death
,
that
wee
may
be
grafted
into
it
.
For
as
the
graffe
receiueth
substance
,
and
nourishment
from
the
root
into
which
it
is
graffed
,
so
they
that
receiue
Baptisme
with
a
true
and
liuely
faith
,
they
doe
truly
féele
the
effect
of
the
death
of
Christ
,
in
the
mortifying
of
their
flesh
,
and
therewithall
also
the
effect
of
his
resurrection
in
the
quickning
of
the
Spirit
.
Whereupon
afterward
,
doth
hee
gather
matter
of
exhortation
,
that
if
we
be
Christians
indéede
,
wee
ought
to
be
dead
vnto
sinne
,
and
to
liue
vnto
righteousnes
.
If
the
Sacraments
of
the
old
Testament
did
vrge
,
and
require
regeneration
,
and
sanctification
,
and
witnessed
our
communion
with
the
death
of
Christ
:
the
Sacraments
of
the
new
Testament
must
also
do
the
like
,
as
touching
the
substance
,
and
graces
signified
,
there
being
no
difference
at
all
betwéene
them
.
In
this
sence
,
Tit
.
3.
is
Baptisme
called
,
The
washing
of
the
new
birth
.
And
for
this
cause
most
notably
,
Col.
2.
Col.
2.11
,
12.
doth
the
Apostle
Paul
(
speaking
of
circumcision
,
and
baptisme
,
make
the
one
no
more
spirituall
then
the
other
:
for
he
saith
,
that
we
are
circumcised
with
a
circumcision
made
without
hands
,
by
putting
off
the
sinfull
body
of
the
flesh
,
through
the
circumcision
of
Christ
.
Afterward
,
for
declaration
of
that
saying
,
he
addeth
,
that
wee
are
buried
with
Christ
through
Baptisme
,
whereby
hee
meaneth
nothing
else
,
but
that
the
fulfilling
,
and
truth
of
Baptisme
is
also
the
truth
,
and
fulfilling
of
circumcision
,
because
they
figure
both
one
thing
:
Baptisme
being
the
same
to
vs
Christians
at
this
day
,
that
circumcision
in
times
past
was
vnto
the
Iewes
.
The
Ministers
outward
washing
with
water
in
Baptisme
,
is
a
most
certaine
signe
,
seale
and
pledge
,
of
the
inward
washing
,
whereby
wee
are
clensed
from
our
sinnes
by
the
bloud
of
Christ
.
For
euen
as
water
purgeth
the
flesh
,
so
are
our
sinnes
purged
by
Christs
bloud
,
as
1.
Pet
.
3.
and
1.
Ioh
.
1.
1.
Pet
.
3.21
.
1.
Io●
.
1.7
.
Now
to
be
washed
with
Christs
bloud
,
is
to
be
made
partakers
of
the
couenant
of
grace
,
that
is
to
say
,
to
be
reconciled
,
iustified
,
regenerate
,
and
adopted
into
the
liberty
of
the
Sonnes
of
God
.
The
outward
man
féeleth
the
force
of
the
water
,
but
the
inward
man
féeleth
the
efficacie
of
Christs
bloud
.
All
they
that
are
baptized
with
water
,
are
not
regenerated
,
nor
washed
with
the
bloud
of
Christ
,
but
onely
such
as
are
elected
:
it
being
most
sure
and
certaine
,
that
the
Ministers
of
Gods
Word
haue
no
preeminence
in
the
Sacraments
,
but
onely
the
administration
of
the
outward
signes
,
all
the
force
,
and
efficacie
of
the
graces
signified
,
resting
and
remayning
onely
in
the
power
and
dispensation
of
Christ
.
I
baptize
with
water
(
saith
Iohn
the
Baptist
,
Ioh
.
1.
Ioh
.
1.26
,
38.
but
hee
baptizeth
with
the
holy
Ghost
.
The
Baptisme
with
water
washeth
the
flesh
,
but
it
cannot
make
the
soule
cleane
,
nor
regenerate
the
inward
affections
of
the
heart
.
To
doe
this
,
is
the
onely
office
of
Christ
,
through
the
gracious
worke
of
his
holy
Spirit
,
yea
,
and
so
properly
and
peculiarly
hath
he
reserued
it
to
himselfe
,
that
hee
will
not
communicate
it
with
any
other
.
So
that
,
looke
what
difference
there
is
betwixt
water
and
the
holy
Ghost
,
betwixt
a
ceremoniall
signification
,
and
the
thing
it
selfe
,
so
great
difference
there
is
betwixt
the
Baptisme
of
Christ
,
and
the
worke
of
all
faithfull
Ministers
of
his
Word
,
and
Sacraments
,
in
the
ministery
and
dispensation
of
the
same
.
First
then
in
way
of
vse
,
here
is
offered
vnto
vs
very
fit
occasion
to
examine
our selues
in
what
estate
we
stand
before
God
.
It
is
no
sufficient
argument
to
approue
our selues
to
be
in
the
state
of
grace
and
saluation
,
because
we
haue
béene
baptized
with
the
outward
Baptisme
of
water
,
and
because
wee
are
receiued
into
the
Church
,
and
accounted
members
of
the
same
:
but
if
by
the
worke
,
and
witnesse
of
Gods
Spirit
in
our
hearts
,
we
féele
our selues
to
be
regenerate
,
and
sanctified
to
holinesse
and
righteousnes
,
then
haue
we
a
comfortable
testimony
,
that
we
are
baptized
with
the
holy
Ghost
,
and
shal
be
sure
of
the
remission
of
all
our
sinnes
,
and
of
eternall
life
;
the
outward
washing
with
water
,
being
a
seale
,
a
signe
,
and
an
assurance
of
the
same
.
Whereas
on
the
other
side
,
if
we
féele
not
these
effects
of
Gods
grace
and
blessed
Spirit
,
then
,
although
we
haue
béene
baptized
,
yet
can
wee
haue
no
true
peace
of
conscience
,
nor
any
hope
or
assurance
of
Gods
loue
,
and
fauour
in
Christ
Iesus
,
to
the
forgiuenesse
of
our
sinnes
,
and
to
the
saluation
of
our
soules
.
This
I
haue
made
manifest
in
the
example
of
Ananias
,
and
Simon
Magus
,
who
although
they
were
baptized
,
yet
remayned
neuertheles
most
horrible
hypocrites
,
and
blasphemers
.
And
it
doth
appeare
from
time
to
time
in
experience
;
many
that
haue
béene
baptized
with
water
,
haue
giuen
apparant
testimony
by
their
lewd
and
vngodly
conuersation
,
that
they
were
neuer
baptized
with
the
Spirit
of
Christ
,
as
directly
treading
the
steppes
of
reprobation
.
Secondly
,
we
must
remember
to
make
this
profit
of
Baptisme
throughout
our
life
,
that
wee
are
thereby
baptized
for
dead
,
(
according
to
the
Apostles
phrase
,
1.
Cor
.
15.
1.
Cor
.
15.29
.
)
that
is
,
that
the
death
of
sinne
might
be
abolished
in
vs.
This
,
I
say
,
wee
ought
religiously
to
remember
at
all
times
,
and
especially
when
wee
féele
the
motions
,
and
flattering
enticements
of
the
world
,
the
flesh
,
and
the
deuill
,
that
by
the
consideration
thereof
,
wee
may
be
strengthened
,
and
stirred
vp
to
fight
,
and
striue
against
them
,
knowing
,
that
wee
grieuously
sinne
,
and
transgresse
euen
against
the
nature
of
our
Baptisme
,
if
after
our
calling
,
and
conuersion
,
wee
giue
our selues
to
the
delights
of
sinne
,
and
suffer
it
to
raigne
,
Rom.
6.12
.
and
exercise
a
dominion
in
our
mortall
bodies
,
so
as
we
obey
it
in
the
lusts
thereof
.
Thirdly
,
we
must
remember
,
that
by
Baptisme
is
made
a
solemne
stipulation
,
or
obligation
,
betwixt
God
and
vs
:
God
witnessing
that
hee
doth
receiue
vs
into
the
couenant
of
being
his
people
;
and
wee
giuing
faith
vnto
God
,
to
renounce
sinne
and
Satan
,
and
to
serue
him
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
.
For
to
bee
baptized
in
the
name
of
Christ
,
is
to
be
enrolled
(
as
it
were
)
entred
,
and
receiued
into
the
couenant
,
and
family
,
and
so
into
the
inheritance
of
the
Sonnes
of
God
,
to
be
purged
also
from
the
filth
of
sinne
,
and
to
be
endued
with
the
manifold
graces
of
God
,
for
the
glorifying
of
his
Maiesty
in
an
innocent
life
.
As
they
then
who
delight
in
sinne
,
and
follow
the
lusts
and
motions
of
the
flesh
,
doe
sinne
against
the
nature
of
Baptisme
,
so
do
they
also
violate
,
and
breake
the
couenant
made
betwixt
God
and
them
:
Yea
,
hereby
are
vnsealed
(
as
it
were
)
the
seales
of
Gods
loue
,
the
Sacrament
doth
become
vnprofitable
,
and
more
worse
and
wicked
are
such
men
before
God
,
then
they
that
neuer
had
the
Sacrament
at
all
:
As
Rom.
2.
Rom.
2.25
.
where
the
Apostle
saith
,
that
by
transgressing
the
Law
,
the
Iewes
circumcision
was
made
vncircumcision
,
that
is
,
it
stood
them
in
as
little
stead
,
as
if
they
had
neuer
receiued
it
.
So
fearefull
and
dangerous
a
thing
it
is
,
for
men
wilfully
and
licenciously
to
giue
themselues
to
the
affections
,
and
wayes
of
vngodlinesse
,
after
they
haue
béene
admitted
to
the
partaking
of
the
Sacraments
,
they
by
this
meanes
being
guilty
of
making
voyde
the
grace
of
God
,
and
his
wholesome
and
holy
ordinances
which
he
hath
instituted
,
and
sanctified
for
the
good
,
and
saluation
of
his
people
.
The
which
vndoubtedly
is
a
most
great
and
haynous
offence
.
Quest
.
19.
What
is
the
Sacrament
of
the
Lords
Supper
?
Answ
.
The
Supper
of
the
Lord
,
is
a
Sacrament
instituted
by
our
Lord
Iesus
Christ
:
whereby
it
is
signified
,
and
sealed
vnto
vs
,
that
we
are
as
assuredly
sustained
to
eternall
life
,
by
the
body
of
Christ
crucified
,
and
by
his
bloudshed
,
as
we
certainely
eate
the
broken
bread
,
at
the
Lords
Table
,
and
drinke
the
wine
out
of
the
Cup
,
Math
.
26
,
26
,
27.
1.
Cor
.
11.23
,
&c.
EXPOSITION
.
THat
you
may
the
better
vnderstand
this
Doctrine
of
the
Lords
Supper
,
and
come
prepared
therevnto
,
with
the
more
reuerence
and
Religion
:
(
after
I
haue
spoken
a
few
words
of
the
time
,
when
it
was
instituted
,
)
I
wil
enter
into
a
briefe
,
and
particular
examination
,
and
explication
of
the
words
of
Christs
institution
,
together
with
the
seuerall
circumstances
,
or
sacramental
actions
,
as
they
are
recorded
by
the
Euangelists
,
and
the
Apostle
Paul
,
1.
Cor
.
11.
1.
Cor
.
11.23
As
touching
the
time
of
the
institution
,
The
Lord
Iesus
(
saith
the
Apostle
)
in
the
night
that
hee
was
betrayed
,
tooke
bread
.
From
this
circumstance
of
time
,
wee
are
to
obserue
two
points
.
First
,
that
the
Sacrament
of
the
Lords
Supper
,
is
succéeded
in
the
place
of
the
Sacrament
of
the
Iewes
Passeouer
,
which
was
instituted
by
God
,
a
little
before
the
deliuerance
of
the
Israelites
from
the
captiuity
of
Egypt
:
euen
as
this
was
instituted
by
our
Lord
Iesus
Christ
,
a
little
before
our
actuall
deliuerance
from
the
thraldome
and
captiuity
of
sinne
,
Satan
,
death
,
and
condemnation
.
Of
which
our
spirituall
deliuerance
,
from
these
deadly
enemies
of
our
saluation
,
the
Sacrament
of
the
Passeouer
was
a
type
,
and
figure
,
and
therefore
not
yet
abolished
,
as
touching
the
substance
,
but
that
remayning
whole
,
and
entire
in
the
Lords
Supper
:
the
difference
of
time
only
excepted
,
as
I
haue
shewed
before
.
Now
the
reason
,
wherefore
he
instituted
this
Sacrament
in
the
night
,
was
this
,
forasmuch
as
he
was
thereunto
compelled
by
the
necessity
of
the
Law
of
God
,
wherin
it
was
expresly
commanded
,
as
Exod
.
12.
that
the
Passeouer
should
be
celebrated
at
euen
.
Exod
.
12.6
.
The
which
ordinance
of
God
was
first
by
him
to
be
fulfilled
,
before
he
might
proceed
to
the
abolishing
thereof
,
by
the
institution
of
any
other
.
So
that
hereupon
it
followeth
not
,
that
the
Sacrament
of
the
Lords
Supper
must
still
be
administred
in
the
night
,
because
Christ
in
making
himselfe
subiect
to
the
Law
,
instituted
the
same
at
that
season
:
but
this
hereupon
we
may
warrantably
conclude
,
that
it
may
be
administred
in
the
night
,
and
after
Supper
too
,
if
vrgent
occasion
and
necessitie
require
the
same
,
as
in
the
time
of
persecution
.
And
whereas
the
Papists
contend
,
that
it
standeth
with
no
reason
,
to
call
this
Sacrament
by
the
name
of
the
Lords
Supper
,
because
it
was
instituted
after
Supper
:
they
cauell
herein
,
not
onely
against
vs
,
but
euen
against
the
Apostle
Paul
himselfe
,
who
in
plaine
expresse
words
so
termeth
it
in
the
twentieth
Verse
of
the
same
Chapter
.
For
a
second
note
,
heere
is
offered
vnto
vs
a
most
notable
consideration
of
Christs
wonderfull
loue
and
goodnesse
towards
vs
:
For
euen
as
when
a
man
thinking
on
death
,
and
preparing
himselfe
to
leaue
this
world
,
doth
in
his
last
Will
and
Testament
bequeath
some
gift
or
Legacy
vnto
his
friends
,
to
such
as
haue
beene
néere
and
deare
vnto
him
,
whereby
they
might
haue
occasion
to
remember
him
,
and
to
praise
GOD
for
him
when
hee
is
gone
:
So
our
Lord
Iesus
Christ
,
knowing
now
the
houre
to
be
at
hand
,
wherein
he
should
by
death
leaue
this
world
,
and
ascend
vnto
his
heauenly
Father
,
hath
in
the
institution
of
this
Sacrament
,
left
vnto
vs
a
most
excellent
pledge
and
token
of
his
tender
loue
and
kindnes
towards
vs
,
not
onely
in
abasing
himselfe
to
take
our
flesh
;
but
also
in
suffering
death
for
our
Redemption
.
This
was
no
small
loue
,
but
a
loue
most
wonderful
surpassing
and
excellent
;
of
which
himselfe
speaketh
,
saying
,
Greater
loue
then
this
hath
no
man
,
Ioh
.
15.13
.
when
any
man
bestoweth
his
life
for
his
friends
.
And
now
,
as
all
the
parts
and
circumstances
of
this
loue
,
our
Lord
Iesus
Christ
performed
in
his
life
,
and
at
his
death
:
euen
so
,
hath
hee
left
vnto
vs
this
Sacrament
,
for
a
memoriall
thereof
,
and
perpetually
to
that
end
to
bee
obserued
,
euen
vntill
his
comming
againe
.
And
surely
,
in
regard
hereof
,
there
could
not
be
any
fitter
time
for
the
celebration
of
the
same
,
then
in
the
same
night
wherein
hee
was
betrayed
,
and
when
hee
certainely
knew
,
that
he
should
shortly
dye
,
that
so
it
might
the
more
freshly
bee
imprinted
and
retained
in
our
mindes
.
Now
to
the
words
themselues
of
the
institution
.
Math
.
26.26
,
27
,
28.
Luke
22.19
,
20.
Iesus
took
the
Bread
,
and
when
he
had
giuen
thankes
,
he
brake
it
,
&
gaue
it
to
the
Disciples
,
and
said
,
Take
,
eate
,
this
is
my
body
.
Doe
this
in
remembrance
of
me
.
Also
hee
tooke
the
Cup
,
and
when
he
had
giuen
thankes
,
hee
gaue
it
to
them
,
saying
;
Drinke
ye
all
of
it
.
For
this
is
my
bloud
of
the
New
Testament
,
that
is
shed
for
many
,
for
the
remission
of
sins
;
This
doe
,
as
oft
as
yee
drinke
it
,
in
remembrance
of
me
.
Exposition
.
In
these
words
is
contained
the
whole
institution
of
the
Lords
Supper
:
wherein
are
two
especiall
things
to
be
considered
.
The
Ceremoniall
,
or
sacramentall
circumstances
,
which
are
these
;
He
tooke
bread
,
hee
gaue
thankes
,
he
brake
the
bread
,
hee
gaue
the
bread
,
and
they
did
take
and
eate
it
.
Also
hee
tooke
the
Cup
,
hee
gaue
●hankes
,
he
gaue
it
to
them
;
he
said
,
Drinke
ye
all
of
it
.
The
other
thing
to
be
considered
,
is
the
matter
of
the
Sacrament
,
in
these
words
;
This
is
my
body
which
is
broken
for
you
.
1.
Cor
.
11.23
,
24
,
25.
This
is
my
bloud
of
the
New
Testament
,
that
is
shed
for
many
,
for
the
remission
of
sinnes
.
He
tooke
bread
:
The
bread
which
Christ
tooke
,
was
vnleauened
bread
:
the
same
being
the
vsuall
and
ordinary
bread
at
that
time
.
And
whereas
the
Papists
say
,
that
because
Christ
tooke
vnleauened
bread
,
the
first
part
of
this
Sacrament
must
alwayes
therefore
be
administred
with
bread
that
is
not
leauened
,
and
that
it
is
an
abuse
of
of
Christs
ordinance
,
if
it
bee
administred
with
that
which
is
leauened
:
The
answer
is
plaine
,
that
the
necessitie
of
the
time
constrained
Christ
to
take
vnleauened
bread
,
it
being
an
ordinance
and
Law
of
God
,
as
Exod
.
12.
Exo
.
12.15
.
that
for
the
space
of
seuen
dayes
there
should
be
no
leuen
found
in
the
houses
of
the
children
of
Israel
,
and
that
whosoeuer
should
eat
leauened
bread
from
the
first
day
,
vntill
the
seuenth
,
that
person
should
be
cut
off
from
Israel
.
And
now
when
Christ
instituted
this
Sacrament
,
and
tooke
Bread
,
it
was
the
first
of
these
seuen
,
as
we
may
see
,
Math
.
26.
Math
.
26.17
.
So
then
,
hereupon
it
followeth
not
,
as
they
imagine
,
that
this
part
of
the
Sacrament
must
of
necessity
be
administred
with
vnleauened
bread
:
but
this
may
well
be
gathered
,
and
concluded
,
that
it
must
euermore
be
administred
with
bread
,
and
that
whosoeuer
shall
presume
to
celebrate
it
with
any
thing
else
,
hee
retaineth
not
the
institution
of
Christ
;
but
is
manifestly
guilty
of
prophaning
&
abusing
the
same
:
the
Euangelist
saying
in
plaine
termes
,
that
he
tooke
bread
:
and
they
name
no
other
thing
that
he
tooke
;
neither
also
doth
the
Apostle
say
,
that
he
instituted
it
with
any
thing
else
.
And
surely
,
herein
is
a
more
manifest
argument
of
Christs
loue
,
then
is
of
euery
one
well
considered
;
in
that
,
by
such
familiar
creatures
,
as
Bread
and
Wine
,
he
would
vouchsafe
to
attemper
himselfe
to
our
rude
capacity
,
and
to
bring
vs
to
the
perfect
vnderstanding
of
his
heauenly
mysteries
:
wee
being
hereby
plainely
taught
,
and
led
(
as
it
were
)
by
the
hand
,
to
this
comfortable
assurance
;
that
as
Bread
and
Wine
by
naturall
effects
,
nourish
our
bodies
,
strengthen
and
comfort
our
spirits
:
so
doth
the
body
and
bloud
of
Christ
broken
,
and
shed
for
vs
vpon
the
Crosse
,
nourish
our
soules
,
and
quicken
our
spirits
to
eternall
life
with
God
.
As
the
bread
is
made
of
many
graines
kneaded
into
one
loafe
;
and
the
Wine
pressed
out
of
many
Grapes
into
one
Cup
:
so
the
multitude
of
Christians
,
communicating
at
the
Lords
Table
,
though
many
in
number
,
are
ingrafted
into
Christ
,
and
made
members
of
his
mysticall
body
,
and
ioyned
with
mutuall
loue
one
with
the
other
,
so
that
now
they
liue
by
the
Spirit
of
Christ
,
as
members
of
a
naturall
body
liue
,
and
haue
sence
by
that
Spirit
,
that
commeth
from
the
heart
,
and
from
the
head
.
He
gaue
thankes
.
The
forme
&
matter
of
Christs
thanksgiuing
,
is
expressed
neither
by
the
Apostle
Paul
,
nor
by
any
of
the
Euangelists
,
they
all
concealing
it
,
and
(
no
doubt
)
vpon
very
great
consideration
.
But
whatsoeuer
it
was
,
this
is
manifest
,
that
thereby
he
sanctified
,
and
separated
the
Bread
,
to
bee
an
holy
and
blessed
Sacrament
of
his
body
,
broken
for
vs
vpon
the
Crosse
;
as
also
afterward
the
Wine
,
to
be
an
holy
Sacrament
of
his
bloud
shed
for
our
sinnes
.
Whereby
we
learne
two
points
.
First
,
somewhat
generally
by
conference
with
other
places
:
That
we
ought
to
giue
God
thankes
in
the
vse
of
his
good
creatures
,
and
to
pray
him
to
blesse
and
sanctify
them
to
our
comfort
:
remembring
this
notable
saying
of
the
Apostle
,
1.
Tim
.
4.4
,
5.
1.
Tim
.
4.
Euery
creature
of
God
is
good
,
and
nothing
to
be
refused
,
if
it
be
receiued
with
thanksgiuing
,
&c.
The
second
,
and
more
particular
,
is
,
that
by
praise
&
thanksgiuing
vnto
God
,
for
the
death
of
Christ
,
and
by
prayer
vnto
him
,
that
we
may
bee
made
partakers
of
the
fruit
and
benefit
of
his
Death
,
ought
the
Sacrament
of
the
Lords
Supper
to
be
administred
,
and
the
Bread
and
Wine
sanctified
,
and
set
apart
to
that
end
.
The
Papists
terme
this
thanksgiuing
,
consecration
:
which
phrase
,
and
terme
of
speech
,
we
would
not
stand
vpon
,
if
withall
they
did
not
teach
,
that
by
consecration
,
the
very
substance
of
the
Bread
&
Wine
,
should
be
turned
into
the
body
&
bloud
of
Christ
:
which
is
nothing
so
.
For
consecration
is
,
when
that
thing
which
before
was
impure
,
and
that
creature
which
was
common
,
or
vncleane
,
is
made
pure
,
and
set
apart
,
for
the
vse
of
man
.
And
this
is
two
wayes
.
First
,
they
are
sanctified
of
the
Lord
;
and
secondly
,
they
are
sanctified
of
vs.
The
creatures
are
said
to
be
consecrated
of
the
Lord
,
when
they
are
instituted
,
ordained
,
and
set
apart
from
all
other
creatures
,
to
serue
for
the
vse
of
man
,
by
his
holy
Word
,
according
to
that
of
S.
Paul
to
Timothy
,
which
I
noted
before
;
and
where
he
addeth
,
that
it
is
sanctified
by
the
Word
and
Prayer
.
The
second
manner
of
consecration
which
appertaineth
to
vs
,
is
by
giuing
of
thankes
.
And
thus
,
and
no
otherwise
,
is
the
Bread
and
Wine
at
the
Lords
Table
,
to
bee
consecrated
at
this
day
,
and
from
time
to
time
.
It
is
consecrated
and
set
apart
,
by
the
Word
and
institution
of
Christ
;
and
by
the
prayer
,
praise
,
and
thanksgiuing
of
the
Minister
,
and
faithfull
Christians
,
in
the
celebration
,
and
participation
thereof
,
comming
(
as
they
ought
to
come
)
prepared
thereunto
,
with
a
religious
consideration
of
the
wonderfull
and
vnspeakeable
mercy
and
louing
kindnesse
of
the
Lord
,
who
spared
not
his
owne
Sonne
,
Rom.
8.32
.
but
gaue
him
to
death
for
vs
all
,
as
Rom.
8.
He
brake
the
Bread
.
From
hence
we
learne
,
that
the
Bread
at
the
Lords
Table
,
in
the
administration
of
the
Sacrament
,
must
be
broken
.
First
,
because
it
is
according
to
Christs
institution
,
as
we
sée
héere
in
expresse
termes
.
Secondly
,
that
euery
one
of
the
communicants
feeding
thereon
equally
,
may
see
themselues
to
be
equally
partakers
of
the
body
of
Christ
crucified
;
yea
,
this
breaking
of
the
bread
seemeth
so
necessary
,
that
the
Holy
Ghost
doth
call
the
Sacrament
by
that
very
terme
,
Acts
2.42
.
Cha
.
20.7
.
Acts
2.
and
chap.
20.
And
a
third
reason
is
,
because
this
breaking
of
the
Bread
,
doth
most
liuely
set
forth
vnto
vs
,
the
breaking
of
Christs
body
for
our
sinnes
.
Not
that
his
body
was
materially
broken
,
Ioh
.
19.36
.
Exo
.
12.46
.
as
wee
reade
Ioh
.
19.
and
Exod
.
12.
(
for
the
outward
breaking
of
it
could
haue
made
no
satisfaction
,
)
but
the
breaking
was
inward
,
in
Spirit
,
with
bearing
the
burthen
of
our
sinnes
,
with
which
inward
griefe
of
the
Spirit
,
the
body
,
in
some
sort
,
may
also
be
said
to
bee
broken
,
or
tormented
,
when
therein
,
for
the
bitternesse
of
the
paine
,
he
cryed
vnto
his
Father
,
as
it
is
recorded
,
Mat
.
26.
and
27.
Mat
.
26.36
chap.
27.46
So
then
,
when
wee
see
the
bread
broken
before
vs
in
the
Sacrament
,
we
must
verily
beleeue
,
that
the
body
of
Christ
crucified
,
is
offered
vnto
vs
of
our
heauenly
Father
,
to
be
receiued
by
Faith
.
He
gaue
the
Bread
.
As
the
bread
at
the
Lords
Table
must
be
broken
;
so
also
giuen
and
distributed
.
If
it
bee
taken
into
the
hand
of
the
Minister
,
sanctified
by
prayer
and
thanksgiuing
and
broken
;
yet
if
withall
it
be
not
distributed
,
it
is
no
Sacrament
,
nor
sacramentall
bread
,
that
bread
onely
,
being
so
to
bée
termed
,
and
accounted
,
which
is
after
prayer
and
thanksgiuing
broken
,
and
distributed
to
the
communicants
.
Which
quite
ouerthroweth
the
opinion
and
custome
of
the
Papists
,
in
keeping
the
bread
in
their
boxes
,
which
remaineth
vndistributed
,
as
most
holy
,
&
consecrated
bread
,
thinking
,
and
making
the
simple
people
beleeue
,
that
that
bread
hath
maruellous
great
vertue
in
it
,
to
driue
away
Diuels
,
&c.
which
is
not
worth
the
standing
vpon
.
That
which
the
distributing
of
the
bread
doth
signifie
vnto
vs
,
is
,
that
it
is
not
the
body
of
Christ
,
as
it
was
borne
of
the
Virgin
Mary
,
that
is
offered
vnto
vs
,
or
represented
by
the
bread
;
but
his
body
as
it
is
was
broken
,
by
which
wee
are
saued
.
And
secondly
,
that
this
Sacrament
must
be
administred
in
the
face
of
the
congregation
,
and
publikely
to
all
the
people
,
being
assembled
together
for
the
partaking
of
it
:
Contrary
also
to
another
custome
of
the
Papists
;
the
Priest
oftentimes
receiuing
it
alone
,
as
wee
shall
sée
further
hereafter
.
And
whereas
hee
gaue
the
bread
vnto
his
Disciples
;
we
may
learne
&
obserue
,
that
such
onely
are
meet
partakers
of
the
Lords
Supper
,
who
are
the
Schollers
and
Disciples
of
Christ
.
And
of
Christs
Disciples
doth
hee
himselfe
make
a
description
,
Ioh
.
8.31
.
Ioh
.
8.
by
their
continuance
in
his
Word
.
1.
Cor
.
11.28
.
And
these
are
also
such
,
who
(
as
the
Apostle
teacheth
1.
Cor
.
11.
)
before
they
presume
to
come
to
the
Table
of
the
Lord
,
are
religiously
carefull
,
to
proue
and
examine
themselues
.
And
they
did
take
,
and
eate
it
.
The
Bread
at
the
Lords
Table
,
being
blessed
,
broken
,
and
distributed
,
must
also
be
receiued
,
and
eaten
.
If
it
be
sanctified
,
broken
,
and
distributed
,
and
therewithall
not
receiued
,
and
eaten
,
it
is
no
Sacrament
,
nor
sacramentall
bread
.
The
bread
being
set
apart
by
prayer
,
and
thanksgiuing
,
broken
,
giuen
,
receiued
,
and
eaten
,
is
an
holy
Sacrament
of
the
body
of
Christ
;
and
they
who
reuerently
,
and
religiously
,
according
to
Christs
institution
,
are
partakers
thereof
;
doe
together
,
with
the
bodily
eating
of
the
bread
,
spiritually
and
by
faith
,
eate
,
and
receiue
the
very
body
of
Christ
,
to
the
spirituall
nourishment
and
preseruation
of
their
soules
.
This
is
my
body
.
This
expresseth
the
matter
of
the
first
part
of
the
Sacrament
,
as
I
shewed
before
:
The
word
(
this
:
)
which
sentence
is
to
be
applyed
vnto
the
bread
,
which
the
Minister
doth
take
blesse
,
breake
,
and
giue
to
the
communicants
,
exhorting
,
and
requiring
them
to
receiue
,
and
eate
it
.
And
whereas
hauing
thus
relation
vnto
the
bread
,
he
saith
,
This
is
my
body
:
Wee
must
not
thinke
,
that
the
pronouncing
of
these
words
doth
make
the
Sacrament
,
or
is
any
part
of
the
consecration
,
as
the
Papists
imagine
:
but
herein
did
our
Lord
Iesus
Christ
teach
his
Disciples
,
what
hee
had
done
,
and
how
hee
had
sanctified
and
set
apart
the
bread
,
to
be
an
holy
representation
of
his
body
,
which
should
shortly
bee
broken
and
crucified
for
them
.
That
which
wee
obserue
heere
for
our
instruction
and
comfort
,
is
this
:
That
the
bread
at
the
Lords
Table
,
taken
,
blessed
,
broken
,
giuen
,
receiued
and
eaten
,
is
a
most
holy
Sacrament
,
and
representation
of
the
body
of
Christ
crucified
,
and
broken
for
vs
in
the
Garden
,
and
vpon
the
crosse
.
And
whereas
our
Lord
Iesus
Christ
calleth
it
his
body
;
I
will
shew
some
reasons
wherefore
he
doth
so
,
and
then
come
to
a
further
proofe
of
this
point
,
by
the
Testimonies
&
authorities
of
the
Scripture
.
A
first
reason
why
hee
called
this
bread
his
Body
,
was
,
to
teach
his
Disciples
to
make
a
difference
betwixt
this
sanctified
Bread
,
and
common
bread
.
Secondly
,
to
distinguish
it
from
the
other
part
of
the
Sacrament
,
which
concernes
the
Cup
.
Thirdly
,
to
distinguish
it
from
the
Sacraments
of
the
Old
Testament
.
Fourthly
,
to
teach
his
Disciples
the
thing
signified
by
that
outward
Sacrament
;
and
therewithall
the
inseparable
coniunction
betweene
the
outward
element
,
and
the
thing
thereby
signified
in
the
right
receiuing
of
it
.
Furthermore
,
that
his
Disciples
should
know
,
that
hee
had
instituted
another
Sacrament
of
the
New
Testament
,
besides
Baptisme
:
and
which
they
might
well
discerne
,
not
onely
in
that
hee
tooke
common
bread
,
blessed
it
,
brake
it
,
and
gaue
it
to
them
,
commanding
them
to
receiue
,
and
eate
it
:
but
in
that
also
he
gaue
it
the
name
of
the
thing
thereby
signified
,
according
to
the
vsual
phrase
of
the
Scripture
when
it
speaketh
of
Sacraments
,
as
Gen.
17.
Gen.
17.10
,
11.
Circumcision
being
but
the
signe
of
the
Couenant
,
is
called
the
Couenant
.
And
Exodus
12.
Exod
.
12.27
.
The
Lambe
is
called
the
Passeouer
,
which
was
not
the
Passeouer
,
but
the
signe
of
it
,
and
which
it
did
represent
.
And
so
the
Rocke
in
the
Wildernesse
,
whereof
the
children
of
Israel
did
drinke
,
is
by
the
Apostle
1.
Cor
.
10.
1.
Cor
.
10
4.
called
Christ
,
of
whom
it
was
a
signe
.
But
heere
a
question
may
bee
asked
;
that
seeing
as
the
Apostle
teacheth
,
Rom.
6.
Rom.
6.3
,
4.
we
be
grafted
into
Christs
Death
and
Resurrection
by
Baptisme
:
what
neede
haue
wee
then
of
this
Sacrament
?
or
how
doth
it
differ
from
that
?
Whereunto
I
answere
,
that
this
Sacrament
doth
not
differ
from
Baptisme
,
but
in
the
manner
and
institution
of
it
.
For
as
Baptisme
was
instituted
to
ingraft
vs
into
Christs
body
,
that
wee
might
become
his
members
:
So
the
Lords
Supper
was
instituted
,
and
ordained
to
nourish
vs
,
to
retaine
and
to
feed
vs
,
being
ingrasted
into
his
body
,
and
that
so
we
might
grow
and
flourish
in
him
.
Another
question
may
be
asked
,
whether
the
same
that
is
offered
vnto
vs
in
the
Sacraments
,
be
not
in
like
manner
offered
vnto
vs
in
the
Ministery
and
preaching
of
the
word
of
God
?
To
this
I
answere
,
that
Christ
by
the
Word
,
is
offered
to
our
eares
outwardly
,
but
in
the
Sacraments
he
is
receiued
of
vs
inwardly
by
faith
into
our
soules
:
So
that
wee
become
one
with
him
,
and
he
one
with
vs
,
and
dwelleth
in
vs
,
euen
vntill
the
end
of
the
world
,
and
that
without
any
separation
.
Doe
this
in
remembrance
of
me
.
The
Papists
would
haue
these
words
to
be
applyed
to
their
Priests
,
who
(
as
they
say
)
are
to
offer
vp
the
body
and
bloud
of
Christ
,
a
sacrifice
for
sinne
.
But
marke
it
well
,
and
you
shall
see
into
what
absurdities
they
run
.
For
if
these
words
,
Doe
this
in
remembrance
of
mee
,
be
to
be
applyed
onely
to
the
Priests
,
then
must
none
but
onely
the
Priests
remember
Christs
death
:
the
which
I
say
is
most
absurd
;
all
the
faithfull
Communicants
being
religiously
and
faithfully
to
remember
Christ
,
as
well
as
they
.
And
as
for
that
which
they
say
of
the
Priests
offering
of
Christs
body
for
a
sacrifice
:
it
is
most
cleare
,
that
the
elect
and
faithfull
,
being
made
perfect
by
the
onely
oblation
of
Christ
offered
by
himselfe
once
for
all
,
as
the
Apostle
teacheth
,
Heb
.
10.
Heb
.
10
14.18
.
neede
no
other
sacrifice
,
but
a
memoriall
,
and
Sacrament
thereof
,
to
confirme
their
faith
in
the
remission
of
sinnes
purchased
by
his
sacrifice
,
according
as
hereof
again
,
Heb
.
9.
Heb
.
9.25
,
26.
that
if
Christ
should
be
often
offered
for
sinne
,
then
he
should
often
haue
suffered
:
but
it
is
manifest
that
hee
did
but
once
suffer
,
when
he
offered
himselfe
for
a
sacrifice
:
therefore
is
hee
not
now
any
more
to
be
offered
:
as
also
againe
,
cha
.
10.
Where
remission
of
these
things
is
,
there
is
no
more
offering
for
sinne
.
So
then
,
when
Christ
said
,
Doe
this
in
remembrance
of
me
:
It
is
as
much
in
effect
,
as
if
he
should
say
,
Eate
this
broken
bread
,
and
performe
all
other
parts
and
circumstances
of
my
institution
from
time
to
time
,
in
remembrance
of
me
,
and
especially
of
my
death
,
and
of
the
excellent
fruites
and
benefits
thereof
,
to
the
redemption
and
saluation
of
the
world
,
&
so
consequently
with
euerlasting
praise
,
and
thankes
,
vnto
my
heauenly
Father
,
for
his
vnspeakeable
loue
and
goodnesse
in
the
same
respect
.
This
is
the
true
sence
and
meaning
of
these
words
,
and
the
true
end
and
purpose
that
Christ
aymed
at
,
in
the
institution
of
this
Sacrament
:
That
his
death
and
passion
,
and
the
notable
fruits
and
benefits
thereof
,
should
not
onely
be
had
in
perpetuall
remembrance
of
his
Church
,
but
also
that
his
exceeding
bounty
and
goodnesse
towards
the
redemption
and
saluation
of
mankinde
,
should
be
published
with
due
praise
,
and
aduanced
with
hearty
thanksgiuing
.
Also
he
tooke
the
Cup
.
In
these
words
the
Euangelist
comes
to
the
second
part
of
the
institution
of
this
Sacrament
:
wherein
,
before
I
come
to
the
particular
handling
of
them
,
we
may
obserue
two
speciall
outward
differences
betweene
this
Sacrament
,
and
the
Sacrament
of
Baptisme
.
First
,
Baptisme
is
administred
in
one
onely
element
or
visible
creature
,
namely
,
water
:
and
this
Sacrament
of
the
Lords
Supper
in
two
,
Bread
,
and
Wine
.
The
other
difference
is
in
the
vse
,
the
one
being
taken
without
the
body
,
and
the
other
within
.
Now
the
reason
why
Baptisme
is
instituted
in
one
element
,
and
this
other
Sacrament
in
two
,
was
,
because
Christ
is
signified
,
and
represented
in
both
Sacraments
after
diuers
sorts
.
In
Baptisme
,
as
hee
is
the
washer
away
of
our
sinnes
,
and
giueth
vs
entrance
into
his
Church
,
that
wee
may
be
partakers
of
his
benefits
.
And
in
the
Lords
supper
,
as
our
natural
bodies
cannot
liue
with
bread
alone
,
nor
with
drinke
only
;
but
we
must
haue
both
bread
&
drink
:
euen
so
,
our
soules
cannot
be
nourished
with
the
body
of
Christ
alone
,
nor
with
his
bloud
onely
,
but
we
must
of
necessity
haue
both
his
body
&
bloud
.
And
therfore
,
Ioh
.
6.
he
saith
,
That
his
flesh
is
meate
indeede
,
and
his
bloud
is
drinke
indeede
.
Which
is
as
much
as
if
hee
said
,
That
as
our
bodies
are
nourished
with
meate
and
drinke
,
so
are
our
soules
nourished
,
and
strengthened
in
the
vndoubted
hope
of
eternall
life
,
no
otherwise
,
then
onely
by
faith
in
his
body
crucified
,
and
in
his
bloud
shed
.
For
this
is
a
note
,
very
necessary
to
be
obserued
,
that
the
Bread
&
Wine
are
not
Sacraments
of
the
body
and
bloud
of
Christ
,
as
he
is
now
glorified
,
but
as
he
was
broken
,
and
crucified
for
vs
vpon
the
Crosse
.
That
which
we
call
the
Cup
,
the
Papists
translate
a
Chalice
:
but
the
Word
doth
signifie
any
common
and
ordinary
vessell
to
drinke
in
.
And
it
is
no
great
matter
in
what
manner
of
Cup
it
be
administred
,
so
as
it
be
comely
,
the
Lord
being
not
delighted
with
outward
shewes
.
And
whereas
S.
Luke
and
S.
Paul
,
Luke
22.20
1.
Cor
.
11.25
make
mention
of
the
circumstance
of
the
time
when
he
tooke
the
Cup
,
as
namely
,
after
Supper
,
we
may
thereby
know
,
that
there
was
a
distance
of
time
betwixt
the
receiuing
of
the
Bread
,
and
of
the
Wine
:
For
the
Bread
was
giuen
when
they
were
at
Supper
,
but
not
the
Wine
,
vntil
they
had
supped
.
Whereupon
it
may
be
gathered
,
that
it
is
not
of
necessity
,
that
the
Minister
,
in
the
administration
of
the
Lords
Supper
,
should
giue
the
Wine
presently
after
the
imparting
of
the
Bread
:
but
that
there
may
be
some
space
of
time
,
wherein
may
be
singing
of
Psalmes
,
&c.
Another
thing
to
be
obserued
in
the
taking
of
the
Cup
,
is
,
that
in
the
vse
of
the
Lords
Supper
,
the
Wine
is
as
necessary
to
be
receiued
of
euery
Communicant
,
as
is
the
Bread
:
for
euen
as
Christ
gaue
the
one
,
and
commanded
it
to
be
perpetually
obserued
in
remembrance
of
him
,
euen
so
also
,
and
after
the
same
manner
,
hee
tooke
the
Cup
,
gaue
it
,
and
instituted
the
perpetuall
obseruation
of
the
same
.
He
gaue
thankes
.
We
see
heere
,
that
there
ought
to
be
a
double
thanksgiuing
,
in
the
celebration
of
the
Lords
Supper
:
for
as
Christ
gaue
thankes
when
he
gaue
the
Bread
,
so
did
he
in
like
manner
giue
thankes
when
hee
gaue
the
Cup
.
The
forme
and
matter
being
here
concealed
as
in
the
former
.
He
gaue
it
to
them
.
The
parties
to
whom
hee
gaue
the
Wine
,
were
his
Disciples
:
vnder
the
name
and
title
of
whom
are
vnderstood
all
faithfull
Christians
generally
,
vnto
whose
faith
,
euen
as
vnto
his
Disciples
,
doth
the
Lord
giue
his
bloud
,
as
often
as
they
celebrate
the
Lords
Supper
,
and
haue
the
Wine
giuen
them
in
the
same
.
From
which
Sacramentall
action
of
the
Lords
giuing
the
Cup
vnto
his
Disciples
,
wee
may
here
againe
obserue
:
First
,
that
it
is
not
the
bloud
of
Christ
,
as
it
naturally
procéeded
from
the
virgin
Mary
,
but
his
bloud
,
as
it
was
shed
vpon
the
Crosse
,
that
is
giuen
vnto
vs
for
our
spirituall
nourishment
,
and
whereby
we
are
saued
,
And
secondly
,
that
this
Sacrament
of
the
Lords
Supper
,
ought
not
,
without
respect
of
persons
,
to
be
administred
to
euery
one
,
but
only
vnto
such
as
approue
themselues
to
be
Christs
Disciples
:
And
who
they
are
,
I
haue
shewed
already
.
He
said
,
Drinke
ye
all
of
it
.
From
hence
wee
learne
two
points
.
First
,
that
the
drinking
of
the
Wine
is
so
necessary
to
the
being
of
the
second
part
of
this
Sacrament
,
as
that
although
it
be
blessed
,
giuen
,
and
receiued
,
yet
withall
,
vnlesse
it
be
drunke
,
it
is
no
Sacrament
.
For
euen
as
not
the
water
in
Baptisme
,
nor
the
pronouncing
of
these
words
after
the
blessing
of
it
,
I
baptize
thee
in
the
name
of
the
Father
,
&c.
doth
make
the
same
Sacrament
,
vnlesse
there
be
one
that
is
baptized
,
so
neither
the
blessing
,
giuing
,
or
receiuing
of
the
Wine
,
doth
make
the
Sacrament
of
Christs
bloud
,
vnlesse
there
be
some
that
do
drinke
the
same
.
And
therefore
,
how
truly
the
Papists
affirme
that
to
be
the
Sacrament
,
which
they
reserue
after
the
administration
,
or
rather
what
horrible
idolatry
they
commit
in
calling
,
and
worshipping
it
for
a
God
,
there
is
none
so
ignorant
but
he
may
discerne
.
The
second
point
is
,
that
all
they
who
are
partakers
of
the
Bread
,
which
is
the
Sacrament
of
Christs
body
,
ought
in
like
manner
to
be
partakers
of
the
Wine
,
which
is
the
Sacrament
of
Christs
bloud
.
For
,
euen
as
he
said
concerning
the
one
,
Take
,
eate
,
this
is
my
body
:
euen
so
in
like
manner
,
concerning
the
other
,
Drinke
ye
all
of
it
.
Whereupon
the
Euangelist
Marke
,
chap.
14.
Mark
.
14.23
.
addeth
,
that
they
all
dranke
of
it
.
This
alwayes
heerewithall
being
duly
obserued
,
that
although
there
bee
two
kindes
of
outward
substances
,
namely
,
Bread
,
and
Wine
,
yet
doe
they
both
make
but
one
Sacrament
,
and
therefore
consequently
may
not
be
separated
.
Whereby
againe
,
the
grosnesse
,
or
rather
the
intolerable
presumption
of
the
Papists
,
is
euidently
discouered
,
in
that
,
of
their
owne
priuate
authority
,
they
dare
corrupt
the
holy
institution
of
Christ
,
offering
to
the
Lay
people
(
as
they
call
them
)
one
onely
kinde
,
namely
,
the
Bread
,
when
they
communicate
;
and
vtterly
denying
them
to
drinke
of
the
Cup
.
Whereas
,
the
Lord
Christ
(
as
it
were
,
by
the
Spirit
of
Prophecie
)
fore-seeing
what
should
come
to
passe
in
the
Church
,
speaketh
nothing
so
generally
of
the
Bread
,
as
of
the
Cup
.
Hee
saith
not
of
the
Bread
,
Eate
ye
all
of
this
:
but
,
Take
,
eate
,
this
is
my
body
:
but
of
the
Cup
,
without
any
maner
of
restraint
,
Drinke
ye
all
of
this
.
Whereupon
the
Apostle
Paul
,
1.
Cor
.
11.
1.
Cor
.
11.26
,
27
,
28.
hauing
an
especiall
regard
to
this
holy
ordinance
,
and
institution
of
Christ
,
doth
many
times
ioyne
the
Bread
and
the
Cup
together
,
as
may
be
seene
at
large
in
that
Chapter
.
Moreouer
,
if
the
Sacrament
of
the
bloud
of
Christ
were
giuen
to
the
Apostles
onely
,
(
as
the
Papists
imagine
)
then
the
thing
it selfe
,
namely
,
remission
of
sinnes
,
which
is
obtained
through
Christs
bloud
,
belongeth
onely
vnto
them
:
whereas
the
Lord
plainely
saith
in
the
very
next
words
,
that
not
onely
for
them
,
but
for
the
remission
of
the
sinnes
of
many
,
is
his
bloud
shed
:
and
in
many
other
places
it
is
euident
,
that
his
bloud
was
shed
for
the
redemption
of
all
the
faithfull
.
Wherfore
if
the
thing
it selfe
,
namely
,
remission
of
sinnes
,
belong
generally
to
all
that
truly
beleeue
,
much
more
then
vndoubtedly
ought
the
signe
of
the
same
.
But
they
obiect
,
that
if
the
Cup
be
giuen
to
all
,
without
exception
,
there
may
bee
a
great
offence
committed
,
in
letting
it
fall
.
As
if
the
eternall
prouidence
of
God
could
not
foresee
the
danger
of
committing
that
offence
:
And
as
if
the
Papists
were
become
more
carefull
,
and
more
prouident
to
preuent
offences
,
then
the
Sonne
of
GOD
.
Againe
,
they
say
,
that
onely
the
Apostles
sate
with
the
Lord
at
his
last
Supper
,
and
that
the
vse
of
the
Cup
was
granted
to
them
onely
,
and
so
consequently
,
that
all
the
Priests
whom
the
Apostles
did
represent
,
and
not
any
other
at
this
day
,
should
drinke
of
the
Cup
:
but
by
as
good
reason
they
may
say
,
that
the
Bread
is
in
like
manner
to
be
debarred
from
the
common
people
,
as
also
from
all
women
generally
,
seeing
it
cannot
be
proued
,
that
any
women
sate
at
table
with
him
when
he
instituted
this
Sacrament
.
They
also
cry
out
,
that
one
kinde
is
enough
for
the
Lay
people
,
forasmuch
as
by
a
necessary
concomitance
it
followeth
,
that
where
the
body
of
Christ
is
,
there
is
his
bloud
also
:
which
exclamation
of
theirs
if
it
be
sufficient
,
then
it
must
needes
follow
,
that
one
part
of
this
Sacrament
was
instituted
in
vaine
:
But
the
Lord
distinctly
first
gaue
the
Bread
,
and
afterward
the
Wine
,
and
instituted
nothing
in
vaine
:
therefore
both
kindes
,
séeing
the
Lord
so
commanded
,
ought
to
be
parted
among
all
the
faithfull
.
If
he
had
meant
to
signifie
both
his
body
and
bloud
when
he
gaue
the
Bread
,
he
would
not
haue
seuered
the
one
from
the
other
,
both
in
words
and
signes
:
but
being
willing
to
helpe
our
weakenesse
,
did
set
the
Cup
seuerally
from
the
Bread
,
to
teach
,
that
hee
sufficeth
no
lesse
for
drinke
,
then
for
meat
.
Therefore
,
although
it
be
true
which
they
pretend
,
that
the
bloud
is
in
the
Bread
,
and
the
body
in
the
Cup
,
yet
they
defraud
the
faithfull
of
the
strength
and
confirmation
of
faith
,
which
the
Lord
in
this
distinction
hath
so
carefully
and
tenderly
prouided
for
them
.
For
this
is
my
bloud
of
the
new
Testament
,
which
is
shed
for
many
for
the
remission
of
sinnes
.
The
Apostle
Paul
in
rehearsing
these
words
of
Christ
,
doth
somewhat
differ
from
the
Euangelists
Mathew
and
Mark
,
but
in
sence
and
meaning
they
be
all
one
,
and
there
is
no
diuersity
at
all
betwéene
them
.
For
séeing
they
all
spake
by
one
Spirit
,
which
is
the
Spirit
of
truth
,
it
is
vtterly
vnpossible
,
that
one
should
be
any
thing
contrary
to
the
other
,
or
that
the
one
should
in
any
measure
at
all
dissent
from
the
other
.
Mathew
and
Marke
reade
it
after
this
manner
,
This
is
my
bloud
of
the
new
Testament
,
&c.
meaning
thereby
,
that
the
Wine
in
the
Cup
,
was
a
Sacrament
of
his
bloud
,
by
which
his
bloud
,
the
new
Testament
,
or
couenant
of
frée
remission
of
sinnes
,
was
fully
established
:
for
it
was
neuer
fully
confirmed
,
and
ratified
,
before
it
was
confirmed
by
Christs
reall
bloud
.
For
the
bloud
of
Calues
and
Lambs
,
in
the
old
Testament
,
were
but
signes
and
figures
of
Christs
bloud
.
And
therefore
,
although
this
couenant
was
made
at
the
beginning
of
the
world
,
when
the
Lord
said
,
The
seed
of
the
woman
shall
breake
the
Serpents
head
:
Gen.
3.15
.
yet
was
it
not
fully
confirmed
and
established
,
before
Christs
death
.
But
the
Apostle
Paul
,
agréeing
with
the
Euangelist
Luke
,
repeateth
Christs
words
in
this
sort
:
This
Cup
is
the
new
Testament
in
my
bloud
,
that
is
,
this
is
a
new
Sacrament
of
the
new
Testament
,
confirmed
in
my
bloud
.
So
that
(
as
I
said
)
there
is
no
repugnancy
:
but
in
sence
and
meaning
they
agrée
all
in
one
.
For
as
the
holy
Ghost
can
shew
his
minde
in
all
languages
,
euen
so
also
infinite
wayes
in
one
tongue
.
The
Cup
is
taken
for
the
Wine
in
the
Cup
,
by
a
figuratiue
kinde
of
spéech
.
By
a
figure
also
is
it
said
to
be
the
new
Testament
,
according
to
the
ordinary
phrase
of
the
Scripture
,
vsually
attributing
(
when
it
speaketh
of
Sacraments
)
the
name
of
the
thing
signified
,
to
the
outward
signe
,
as
I
haue
shewed
before
.
The
outward
signe
(
I
say
)
is
here
honoured
by
the
thing
signified
:
so
that
this
herein
we
are
to
obserue
,
that
the
Wine
in
the
Cup
at
the
Lords
Table
,
being
consecrated
,
and
put
apart
by
prayer
and
thanksgiuing
,
is
not
to
be
considered
as
common
,
and
ordinary
Wine
,
but
is
an
holy
Sacrament
of
the
new
couenant
,
made
between
God
and
vs
through
Iesus
Christ
,
concerning
the
free
deliuerance
from
the
guiltines
of
all
our
sins
,
and
our
eternall
life
,
through
faith
in
his
bloud
.
And
now
for
these
two
respects
,
is
it
figuratiuely
after
this
manner
called
the
new
Testament
,
not
in
regard
of
the
matter
and
substance
thereof
,
forasmuch
as
Christ
being
the
substance
thereof
,
was
promised
at
the
beginning
of
the
world
,
but
in
respect
of
the
dispensation
,
and
administration
of
the
same
,
forasmuch
,
as
whereas
the
ancient
Fathers
before
Christs
comming
,
had
this
couenant
ministred
vnto
them
in
types
and
figures
,
so
as
they
saw
Christ
,
but
as
as
it
were
,
a
farre
off
:
wee
now
sée
him
much
more
liuely
and
familiarly
,
being
administred
vnto
vs
after
another
manner
,
with
all
his
glory
and
righteousnesse
.
And
secondly
,
it
is
called
the
new
Testament
,
or
couenant
,
because
it
is
confirmed
vnto
vs
after
a
new
sort
:
for
it
was
confirmed
to
them
of
the
old
Testament
,
in
the
bloud
of
Calues
,
Lambs
,
Goates
,
&c.
so
farre
as
it
pleased
the
Lord
:
but
it
is
confirmed
to
vs
in
Christs
owne
bloud
,
which
for
our
sakes
,
for
our
redemption
and
saluation
,
hee
shed
vpon
the
Crosse
:
According
as
hee
said
in
plaine
termes
when
hee
gaue
the
Wine
,
that
his
bloud
was
shed
for
many
,
for
the
remission
of
sinnes
.
For
many
,
for
the
remission
of
sinnes
.
Vnder
the
name
of
many
,
hee
vnderstandeth
all
such
as
are
elected
,
and
doe
truly
beléeue
in
him
,
of
what
Nation
,
or
Countrey
,
and
of
what
estate
and
condition
soeuer
they
be
throughout
the
world
.
Whence
we
may
obserue
for
our
further
instruction
and
comfort
.
First
,
Christs
innocency
:
That
in
no
measure
at
all
,
in
regard
of
himselfe
he
deserued
death
,
but
for
this
cause
submitted
himselfe
therevnto
,
that
as
the
Apostle
saith
,
Heb
.
2.
Heb
.
2.14
,
15.
That
he
might
destroy
,
through
death
,
him
that
had
the
power
of
death
,
that
is
,
the
deuil
:
and
that
he
might
deliuer
all
them
,
which
for
feare
of
death
were
all
their
life
time
subiect
vnto
bondage
.
In
him
had
the
Prince
of
this
world
nothing
,
as
himselfe
speaketh
,
Ioh
.
14.
Ioh
.
14.30
.
because
hee
was
clearely
exempted
,
and
free
from
all
sinne
,
as
Heb
.
4.
H●b
.
4.
●5
.
Secondly
,
that
many
,
but
not
all
,
without
exception
,
haue
remission
of
sinnes
by
Christs
death
and
bloud-shedding
.
That
hee
hath
not
giuen
his
life
a
ransome
,
and
shed
his
bloud
,
nor
by
bearing
their
iniquities
,
hath
iustified
all
,
but
many
,
that
is
,
part
of
all
:
which
many
,
are
all
such
as
are
elected
,
and
truly
beleeue
in
him
,
as
I
said
before
.
So
saith
Simeon
,
Luke
2.
Luke
2.34
.
that
he
was
appointed
for
the
fall
,
and
rising
againe
of
many
,
that
is
,
for
the
fall
of
many
reprobates
,
and
for
the
rising
of
many
who
are
elected
,
and
therefore
not
for
the
redemption
of
euery
one
.
The
death
of
Christ
,
in
respect
of
the
fulnesse
and
sufficiency
of
redemption
,
is
sufficient
for
all
men
,
but
it
is
effectuall
onely
to
those
that
were
fore-ordayned
to
life
in
him
.
As
of
this
,
wee
shall
consider
further
(
through
Gods
assistance
)
when
we
come
to
the
21.
question
.
A
third
note
obserueable
here
is
this
,
that
all
our
sinnes
are
pardoned
and
forgiuen
,
not
for
the
acknowledgement
or
confession
of
them
,
but
for
the
m●rit
and
bloud
of
the
Sonne
of
God
.
Not
for
our
owne
workes
or
merits
,
but
of
the
sr●e
grace
and
mercy
of
God
,
for
which
cause
are
we
taught
to
professe
,
as
an
article
of
our
faith
,
that
wee
beleeue
the
remission
of
our
sinnes
.
And
lastly
,
that
the
meanes
,
and
meritorious
cause
of
remission
of
sinnes
,
is
not
the
body
and
bloud
of
Christ
it selfe
,
taken
,
and
considered
apart
from
his
Passion
,
but
his
body
broken
,
and
his
bloud
shed
,
his
painefull
sufferings
,
his
bearing
in
body
and
soule
,
the
extremity
of
Gods
wrath
:
According
to
that
of
the
Apostle
,
Col.
1.
Col
1.14
,
20
,
2●
.
In
who●
we
haue
redemption
through
his
bloud
,
euen
the
forgiuenesse
of
our
sinnes
.
And
againe
,
It
pleased
the
Father
(
saith
he
)
that
in
him
all
fulnesse
should
dwell
,
and
by
him
to
reconcile
all
things
vnto
himselfe
,
and
to
set
at
peace
,
through
the
bloud
of
his
Crosse
,
all
things
in
Heauen
,
and
in
earth
.
And
verse
22.
In
the
body
of
his
flesh
through
death
.
And
Heb
.
9.
Heb
.
9.22
.
we
haue
it
in
expresse
words
,
that
without
shedding
of
bloud
,
there
is
no
remission
of
sinnes
.
He
saith
not
without
bloud
,
but
,
without
shedding
of
bloud
.
This
doe
,
as
often
as
ye
drinke
it
,
in
remembrance
of
me
.
This
is
as
much
in
effect
,
as
if
hee
had
said
;
This
is
the
end
which
I
respect
,
in
the
institution
of
this
Sacrament
:
and
this
is
my
will
and
commandement
,
that
as
often
as
yee
celebrate
the
same
,
you
should
not
only
call
to
your
remembrance
my
Death
and
Passion
,
with
the
inestimable
benefits
thereby
purchased
:
but
also
extoll
and
magnifie
my
wonderfull
loue
in
this
behalfe
;
and
that
altogether
with
one
month
,
and
with
one
heart
,
confessing
that
all
your
confidence
of
life
and
saluation
,
is
reposed
therein
.
Of
Transubstantiation
.
The
Papists
say
,
that
the
whole
substance
of
the
Bread
at
the
Lords
Table
,
is
turned
into
the
reall
body
of
Christ
,
and
the
Wine
into
his
bloud
,
by
the
power
and
efficacy
of
these
words
pronounced
by
a
Priest
,
This
is
my
body
,
and
this
is
my
bloud
.
Thus
,
like
very
Witches
&
Coniurers
,
ascribing
power
and
efficacie
to
bare
words
and
sillables
.
But
herein
how
grosse
and
absurd
they
are
,
may
easily
appeare
by
these
few
reasons
.
First
,
if
the
substance
of
the
bread
bee
turned
into
the
substance
of
Christs
body
,
then
the
body
of
Christ
consisteth
of
these
fiue
elements
:
of
Bread
,
Water
,
Wine
,
Flesh
,
and
Bloud
.
But
this
cannot
be
,
and
it
is
horrible
blasphemy
,
so
to
think
of
the
body
of
our
Sauiour
Christ
:
but
we
must
beleeue
,
&
acknowledge
,
that
he
consisteth
only
of
a
diuine
&
humane
nature
.
Secondly
,
if
it
bee
as
they
say
;
then
Christ
did
not
onely
offer
his
owne
flesh
to
be
eaten
with
the
bodily
mouthes
of
others
;
but
he
himselfe
also
with
his
bodily
mouth
did
eate
his
owne
flesh
,
(
for
that
which
he
gaue
,
of
that
did
he
eat
.
)
But
this
is
monstrous
,
&
against
nature
,
either
that
a
man
should
eat
his
own
flesh
;
or
that
one
man
should
eate
the
flesh
of
another
.
Thirdly
,
they
hereby
take
away
one
part
of
the
Sacrament
,
and
so
make
it
no
Sacrament
at
all
(
For
euery
Sacrament
consisteth
of
two
parts
;
the
outward
element
,
and
the
inuisible
grace
thereby
represented
.
)
Now
they
cannot
deny
,
but
Bread
is
the
outward
element
instituted
by
our
Sauiour
:
therefore
if
the
bread
be
transubstantiated
,
there
remaineth
no
outward
element
of
bread
;
and
thus
is
one
part
of
the
Sacrament
abrogated
by
them
.
That
which
taketh
away
the
nature
of
a
Sacrament
,
is
not
to
be
admitted
in
the
Sacrament
:
but
transubstantiation
doth
so
;
therefore
not
to
be
admitted
.
For
if
it
bee
transubstantiated
,
it
is
no
signe
,
but
the
thing
it selfe
.
Fourthly
,
it
taketh
away
one
of
the
Articles
of
our
Christian
Faith
,
where
wee
professe
,
that
Christ
sitteth
at
the
right
hand
of
his
Father
in
Heauen
:
and
wee
doe
not
reade
,
that
hee
shall
come
from
thence
vntill
the
Day
of
Iudgement
:
(
howsoeuer
concerning
his
Spirit
,
he
is
,
and
will
bee
with
vs
vnto
the
end
of
the
world
,
as
Ioh
.
12.
and
chap.
14
and
16.
Ioh
.
12.8
.
chap.
14
,
16
,
17
,
18.
chap.
16.7
.
)
but
they
that
wil
haue
his
bodily
presence
in
the
Sacrament
,
must
proue
another
comming
of
Christ
besides
that
:
nay
,
many
commings
,
which
is
contrary
to
the
expresse
Word
of
God
.
Or
else
they
must
imagine
,
(
as
indeed
they
do
)
that
Christs
body
may
be
in
many
places
at
one
time
:
which
is
also
against
the
Word
of
God
,
and
asmuch
in
effect
,
as
if
in
plaine
termes
they
should
deny
him
,
to
be
(
as
yet
)
come
in
the
flesh
.
Furthermore
,
the
Apostle
,
1.
Cor
.
11.
1.
Cor
.
11.26
,
27
,
28.
speaking
of
the
Sacrament
,
as
it
is
after
consecration
or
thanksgiuing
,
calleth
it
Bread
and
Wine
,
(
for
by
the
Cup
,
hee
meaneth
the
Wine
in
the
Cup
.
)
Now
if
it
be
Bread
and
Wine
after
consecration
,
then
is
it
not
the
body
and
bloud
of
Christ
:
but
the
Apostle
in
expresse
words
calleth
it
Bread
and
Wine
;
therefore
it
is
not
the
body
and
bloud
of
Christ
.
And
whereas
they
obiect
,
that
the
Apostle
therefore
so
calleth
it
,
because
it
was
so
before
,
Ex●
.
4.2
,
3.
euen
as
Aarons
Rod
which
was
turned
into
a
Serpent
,
was
called
a
Rod
,
because
it
had
beene
so
.
First
,
the
very
words
of
the
Apostle
doth
manifestly
confute
them
,
euidently
signifying
Bread
and
Wine
,
and
not
the
accidence
or
shew
only
of
the
same
.
And
as
for
that
which
they
bring
of
Aarons
Rod
,
when
it
was
called
a
Rod
,
it
appeared
so
to
bee
:
and
when
it
was
called
a
Serpent
,
it
appeared
to
the
sight
,
and
might
bee
discerned
to
bee
a
Serpent
.
Againe
,
that
which
we
eate
and
drinke
at
the
Lords
Table
,
doth
nourish
our
bodies
:
and
can
our
bodies
bee
nourished
with
that
which
hath
no
substance
?
Can
the
shew
or
likenesse
onely
of
Bread
and
Wine
,
nourish
the
substance
of
our
bodies
?
and
if
our
bodies
be
not
nourished
with
the
outward
thing
in
the
Sacrament
;
how
then
can
it
haue
this
comfortable
representation
;
that
as
the
Bread
&
Wine
doth
nourish
our
bodie
,
so
doth
the
body
and
bloud
of
Christ
nourish
our
soules
?
So
we
see
,
that
if
the
Popish
doctrine
bee
true
;
then
can
wee
not
possibly
haue
any
comfort
in
the
receiuing
of
the
Sacrament
:
but
after
this
manner
must
néedes
be
discouraged
,
and
discomforted
:
that
as
the
shew
,
signe
or
likenesse
of
bread
and
wine
,
cannot
nourish
our
bodies
;
no
more
can
the
body
and
bloud
of
Christ
nourish
our
soules
.
This
(
I
say
)
must
needs
follow
vpon
their
doctrine
.
For
not
the
substance
of
Bread
and
Wine
,
but
onely
the
outward
shew
of
the
same
it
is
,
which
most
grossely
,
and
wickedly
,
they
would
make
to
hold
proportion
with
the
body
and
bloud
of
Christ
.
Last
of
all
,
if
wee
should
grant
(
which
they
are
neuer
able
to
proue
)
that
the
bread
and
wine
in
the
Sacrament
,
are
turned
into
the
substance
of
Christs
body
and
bloud
;
yet
what
profit
should
come
by
that
bodily
presence
,
seeing
the
flesh
(
as
himselfe
speaketh
,
Ioh
.
6.
Ioh
.
6.63
.
)
profiteth
nothing
?
The
body
of
Christ
crucified
,
(
I
say
)
and
his
bloud
shed
,
is
not
profitable
,
without
the
merit
of
his
Death
and
Passion
,
apprehended
and
applyed
by
the
mouth
of
the
soule
,
which
is
Faith
in
him
.
And
if
they
say
that
the
body
of
Christ
crucified
,
and
the
merit
of
his
Death
,
euer
goe
together
in
the
receiuers
of
the
Sacrament
;
and
that
they
who
receiue
the
one
really
present
,
receiue
also
the
other
:
then
doe
they
fall
into
a
foule
absurdity
,
and
make
the
distinction
of
the
Apostle
idle
,
1.
Cor
.
11.
1.
Cor
.
11.27
,
29.
that
some
are
worthy
,
and
some
are
vnworthy
receiuers
.
And
by
this
doctrine
of
theirs
,
all
without
exception
,
good
,
and
bad
;
beleeuing
,
and
vnbeléeuing
;
(
yea
euen
such
as
by
the
Apostles
doctrine
eate
and
drinke
their
owne
damnation
)
doe
receiue
the
body
and
bloud
of
Christ
really
present
,
and
withall
,
the
merit
of
his
death
,
and
so
are
fed
and
nourished
to
eternall
life
:
which
,
as
yet
,
is
not
so
much
as
begunne
in
them
,
and
whereunto
(
it
may
be
)
they
shall
neuer
come
.
Such
,
and
so
grosse
absurdities
,
follow
vpon
this
popish
conceit
of
Transubstantiation
.
For
though
we
grant
a
reall
presence
,
euen
of
the
crucified
body
of
Christ
;
yet
(
beeing
separate
from
the
merit
and
vertue
of
his
Death
)
there
is
no
vse
,
nor
profit
,
that
comes
by
that
bodily
presence
.
Now
,
the
Papists
being
not
able
to
answere
these
,
and
such
like
arguments
,
they
say
,
that
herein
is
a
miracle
:
but
we
doe
not
reade
of
any
miracle
in
the
Scripture
,
but
it
did
alwayes
appeare
to
the
outward
sences
to
be
a
miracle
,
as
I
shewed
before
in
Aarons
Rod
,
&
is
further
manifest
in
the
water
which
Christ
turned
into
Wine
,
Ioh
.
2.
Io●
.
2.6
&c
Now
,
that
which
we
receiue
at
the
Lords
Table
,
appeares
to
our
sight
,
hands
,
taste
,
téeth
,
and
stomake
to
bee
no
other
then
Bread
and
Wine
.
And
shall
we
contrary
to
all
these
sences
,
imagine
or
thinke
they
are
not
so
?
This
were
childish
,
and
ridiculous
.
But
doth
not
Christ
(
say
they
)
in
plaine
termes
call
the
bread
his
body
?
And
shall
we
not
beleeue
him
?
And
doth
he
not
also
in
as
plain
termes
call
himselfe
a
Doore
,
a
Vine
,
Ioh
.
10.9
.
chap.
15.1
.
1.
Cor
.
10.4
.
Ioh
.
1.36
.
Ioh
.
10.
and
15.
And
elsewhere
also
,
is
he
not
called
a
Rocke
,
a
Lambe
,
&
c
?
Yea
,
but
it
appeares
by
the
circumstances
(
say
they
)
that
these
are
figuratiue
speeches
.
And
doth
it
not
appeare
also
as
plainely
by
the
circumstances
,
that
this
is
figuratiuely
spoken
,
when
he
saith
;
Doe
this
in
remembrance
of
me
?
And
doe
this
,
as
oft
as
yee
shall
drinke
it
in
the
remembrance
of
me
?
Especially
withall
considering
,
as
I
haue
formerly
noted
,
that
it
is
vsuall
in
the
Scripture
,
when
it
speaketh
of
Sacraments
,
to
attribute
the
name
of
the
thing
signified
,
to
the
outward
signe
,
and
representation
thereof
?
But
Thus
we
may
sée
how
rightly
the
Papists
agree
with
the
Capernaits
,
Ioh
.
6.
For
euen
as
they
imagined
,
that
Christ
would
giue
his
very
flesh
and
bloud
to
bée
eaten
and
drunke
with
the
bodily
mouth
,
as
other
meat
and
drinke
:
and
therefore
contended
among
themselues
,
saying
,
How
can
this
man
giue
vs
his
flesh
to
eate
?
Ioh
.
6.52.60.63
.
And
thereupon
went
away
offended
,
saying
;
This
is
an
hard
saying
,
who
can
heare
it
?
Euen
so
doe
the
Papists
gather
,
and
conclude
vpon
the
very
same
words
of
Christ
at
this
day
.
But
as
our
Lord
Iesus
Christ
,
to
correct
the
erroneous
conceit
of
the
Capernaites
,
said
vnto
them
,
that
his
words
are
spirit
,
and
life
,
that
is
to
say
,
figuratiuely
spoken
,
and
spiritually
to
bee
vnderstood
:
euen
so
is
the
same
our
answere
to
the
Papists
at
this
day
,
that
we
are
ingrafted
into
Christ
,
and
doe
truely
eate
his
flesh
,
and
drinke
his
bloud
,
but
yet
onely
after
a
spirituall
manner
,
and
no
otherwise
then
by
faith
.
But
they
cry
out
,
that
herein
we
speake
against
Gods
Omnipotency
,
and
almighty
power
,
when
we
deny
the
naturall
body
and
bloud
of
Christ
to
bee
(
as
they
would
haue
it
)
in
the
Sacrament
,
and
in
many
places
at
one
time
.
Whereas
wee
onely
say
,
that
although
Christ
be
omnipotent
,
yet
can
hee
doe
nothing
against
his
owne
will
,
against
his
Word
or
glory
:
As
to
dishonour
his
glorious
body
,
and
to
bring
it
within
the
compasse
of
a
piece
of
bread
,
where
it
may
be
deuoured
of
Cats
and
Dogs
,
Rats
and
Mice
,
or
which
is
worse
,
be
eaten
of
wicked
men
,
who
are
the
members
of
the
Diuell
.
This
we
say
,
Christ
cannot
doe
,
not
for
want
of
power
;
but
because
he
will
not
doe
it
As
Heb
.
6.
H●b
.
6.18
.
It
is
vnpossible
that
God
should
lye
.
And
this
thing
,
not
to
lye
,
is
not
a
want
of
power
,
but
a
signe
of
greater
power
in
God
.
Quest
.
22.
How
doe
Gods
elect
eate
Christs
flesh
,
and
drinke
his
bloud
?
Answ
.
By
a
true
and
liuely
faith
,
in
his
death
and
redemption
,
Ioh
.
6.35
.
EXPOSITION
.
IT
is
not
sufficient
to
our
saluation
,
that
we
know
,
and
beleeue
,
that
the
Sonne
of
God
gaue
his
flesh
to
be
crucified
,
and
his
bloud
to
be
shed
vpon
the
Crosse
,
for
the
life
of
the
world
,
vnlesse
therewithall
wee
also
eate
his
flesh
,
and
drinke
his
bloud
.
The
words
of
our
Sauiour
being
so
expresse
for
the
proofe
of
this
,
in
the
places
which
I
haue
alledged
,
Ioh
.
6.
that
wee
cannot
desire
any
thing
more
apparant
.
Now
to
eate
the
flesh
of
the
Sonne
of
man
Christ
Iesus
,
and
to
drinke
his
bloud
,
is
(
as
you
haue
heard
,
)
by
a
true
and
liuely
faith
to
be
made
partakers
of
that
righteousnes
and
redemption
,
which
our
Lord
Iesus
Christ
,
by
the
offering
of
his
body
,
and
powring
out
of
his
bloud
,
hath
purchased
and
obtayned
for
vs
:
whereof
most
notably
speaketh
the
Apostle
,
Rom.
3.
Rom
3
24.
And
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
So
then
,
hee
doth
eate
Christs
body
,
and
drinke
his
blood
,
who
doth
truly
and
faithfully
beleeue
in
Christ
Iesus
,
as
in
the
true
Sonne
of
God
,
the
onely
Sauiour
&
Redeemer
of
the
world
,
who
beleeueth
that
he
offered
his
flesh
and
bloud
,
which
he
tooke
of
vs
,
and
like
to
vs
in
all
things
except
sinne
,
a
sacrifice
vnto
God
his
Father
.
A
sacrifice
(
I
meane
for
vs
)
vpon
the
Crosse
,
of
reconciliation
,
and
redemption
;
by
which
oblation
and
offering
,
he
hath
fully
recouered
eternall
life
,
for
all
those
that
truly
beleeue
in
him
.
And
thus
you
see
,
how
faith
in
the
flesh
,
and
bloud
of
Christ
,
is
rightly
set
foorth
in
the
Scripture
,
by
the
figuratiue
terme
of
eating
and
drinking
him
.
Forasmuch
,
as
it
hath
not
only
the
promise
of
life
,
but
euen
also
that
eternall
life
it selfe
which
is
gotten
,
and
obtayned
by
Christs
flesh
and
bloud
.
For
euen
as
no
man
can
either
haue
this
life
,
or
enioy
this
life
(
according
to
the
common
order
,
and
course
of
nature
)
vnlesse
hee
be
first
nourished
in
the
wombe
,
and
afterward
with
ordinary
food
of
meate
and
drinke
:
so
can
no
man
possibly
haue
true
and
eternall
life
,
vnlesse
hee
be
fed
with
the
vertue
and
efficacie
of
this
heauenly
nourishment
,
namely
,
of
the
body
and
bloud
of
Christ
,
the
which
cannot
be
,
except
with
a
faithfull
minde
he
apprehend
Christ
,
and
his
redemption
,
beleeue
in
him
,
and
trust
in
him
.
For
this
(
I
say
stil
)
is
to
eate
Christs
flesh
,
&
to
drinke
his
bloud
:
First
,
to
lay
hold
vpon
the
whole
Passion
of
Christ
with
vndoubted
confidence
and
assurance
,
and
thereby
to
obtaine
forgiuenesse
of
sinnes
,
and
life
euerlasting
.
And
now
,
that
faith
is
the
mouth
and
meanes
whereby
onely
wee
receiue
,
and
eate
Christ
to
saluation
:
I
will
make
it
appeare
by
Christs
owne
words
,
Ioh
.
6.
where
he
vseth
these
words
indifferently
,
as
being
all
of
one
force
and
signification
:
To
beleeue
in
him
,
to
come
vnto
him
,
to
eate
him
,
and
to
drinke
him
.
To
beleeue
in
Christ
,
is
the
proper
word
:
to
eate
Christ
,
or
to
come
vnto
him
,
are
metaphoricall
,
and
figuratiue
speeches
,
but
all
of
one
sence
.
Ioh
.
6
35.
I
am
the
bread
of
life
(
saith
he
)
he
that
commeth
to
me
,
shall
not
hunger
,
and
hee
that
beleeueth
in
me
,
shall
neuer
thirst
.
Marke
well
these
words
.
Hee
that
commeth
to
me
(
saith
Christ
)
shall
not
hunger
:
therefore
to
come
vnto
Christ
,
is
to
eate
Christ
.
And
againe
,
he
saith
,
Hee
that
beleeueth
in
me
,
shal
neuer
thirst
,
therefore
to
beleeue
in
Christ
,
is
to
drinke
Christ
.
To
eate
and
to
drink
,
are
means
to
take
away
hunger
and
thirst
:
but
to
come
vnto
Christ
,
and
to
beléeue
in
him
,
doth
(
as
himselfe
saith
)
take
away
hunger
and
thirst
:
therefore
to
come
vnto
Christ
,
and
to
beleeue
in
Christ
,
is
to
eate
him
,
and
to
drink
him
.
Hee
attributeth
also
in
that
Chapter
,
the
very
same
effects
&
fruits
to
them
which
beleeue
in
him
,
that
he
doth
to
them
that
eate
his
body
,
and
drinke
his
blood
;
therefore
by
eating
and
drinking
,
he
meaneth
nothing
but
beleeuing
.
Ioh
.
6.54
.
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
(
saith
he
)
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Note
the
effects
that
he
giueth
to
the
eating
of
his
flesh
,
and
drinking
of
his
bloud
,
which
is
,
to
haue
eternall
life
,
and
be
raysed
vp
at
the
last
day
.
Ioh
.
6.40
.
In
verse
40.
of
the
same
Chapter
,
he
saith
,
This
is
the
will
of
my
Father
that
sent
mee
,
that
euery
one
that
seeth
the
Sonne
,
and
beleeueth
in
him
,
should
haue
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Who
seeth
not
heere
,
that
Christ
attributeth
the
same
force
to
beleeuing
,
that
in
the
other
verse
hee
did
to
eating
and
drinking
,
and
therfore
vseth
the
words
indifferently
,
as
being
of
one
meaning
.
I
might
produce
many
other
places
,
wherein
the
holy
Ghost
witnesseth
,
that
we
haue
eternall
life
by
beleeuing
in
Christ
:
but
the
point
is
plaine
enough
by
Christs
owne
words
,
that
to
beleeue
in
Christ
,
is
to
feede
vpon
him
.
Now
if
any
thinke
,
that
this
spirituall
eating
by
faith
,
is
but
a
slight
matter
,
and
of
no
great
weight
,
such
men
doe
not
consider
the
great
vertue
,
power
,
and
strength
of
faith
.
For
by
faith
we
doe
not
only
know
Christ
,
and
the
true
meanes
of
our
saluation
by
him
:
but
thereby
we
also
receiue
Christ
,
and
assure
our selues
in
our
hearts
,
that
we
are
partakers
of
that
redemption
,
which
by
his
death
hee
hath
procured
for
vs
,
and
with
that
firme
perswasion
lay
him
vp
in
the
bowels
of
our
hearts
,
that
in
all
our
temptations
and
troubles
,
wee
may
feede
vpon
him
,
and
gather
strength
and
comfort
in
the
assurance
of
Gods
fauour
purchased
by
him
:
so
that
so
often
as
our
hearts
are
shaken
with
mistrust
and
feare
;
this
faith
doth
comfort
and
relieue
vs
againe
.
By
faith
wee
are
graffed
into
Christ
,
as
branches
into
the
root
and
stock
,
so
that
wee
now
liue
by
him
,
and
by
his
Spirit
,
as
the
branches
doe
by
the
iuice
that
commeth
from
the
roote
of
the
tree
.
By
faith
we
be
so
vnited
vnto
Christ
,
that
we
may
iustly
say
,
whatsoeuer
is
his
,
is
ours
also
.
Of
this
speciall
gift
and
grace
of
God
,
I
haue
spoken
more
at
large
in
Question
13
:
vpon
all
which
conferred
,
and
compared
together
,
I
may
clearely
conclude
,
that
this
excellent
vertue
,
and
strength
of
faith
,
they
neither
feele
nor
vnderstand
,
who
thinke
it
a
slight
and
simple
matter
,
to
eate
Christ
by
faith
.
And
now
to
make
some
vse
of
that
which
hath
beene
spoken
:
Euen
,
as
when
wee
are
desirous
of
bodily
nourishment
,
wee
must
come
to
the
partaking
of
it
,
where
it
is
to
be
had
:
so
,
for
the
partaking
of
Christ
Iesus
to
our
spirituall
nourishment
and
saluation
,
wee
must
likewise
repaire
&
resort
vnto
him
.
For
as
their
bodies
cannot
be
nourished
,
who
come
not
to
the
eating
of
that
corporall
foode
that
is
prepared
for
them
,
no
more
can
their
soules
be
satisfied
,
and
preserued
by
Christ
Iesus
crucified
,
which
come
not
accordingly
to
the
partaking
of
him
.
Ioh
.
6.35
.
For
,
he
that
commeth
to
mee
(
saith
Christ
)
shall
not
hunger
,
that
is
,
hee
shall
be
throughly
satisfied
,
and
sustayned
to
eternall
life
.
Whereupon
it
clearely
followeth
on
the
contrary
,
that
hee
which
commeth
not
to
Christ
,
he
cannot
be
satisfied
,
but
must
still
endure
both
hunger
and
thirst
,
euen
vntill
he
finally
perish
through
the
same
.
Now
as
concerning
the
right
manner
of
comming
vnto
Christ
:
euen
as
bodily
meate
,
be
it
neuer
so
dainty
and
delicate
,
is
nothing
profitable
to
him
that
feeleth
no
want
of
it
,
and
hath
no
strength
to
receiue
and
digest
it
:
Ioh
.
7.37
.
so
,
nothing
at
all
profitable
is
Iesus
Christ
vnto
all
such
as
feele
no
want
of
him
,
through
the
sence
and
consideration
of
their
wretched
and
miserable
estate
,
and
therewithall
also
,
are
voyde
of
faith
to
apprehend
and
apply
his
righteousnesse
and
redemption
to
the
forgiuenesse
of
their
sinnes
,
to
their
iustification
,
and
eternall
life
.
Much
might
be
adde●
to
the
amplification
of
this
point
:
but
this
in
few
words
is
the
summe
of
all
,
that
whosoeuer
will
be
partakers
of
the
bread
of
life
,
Christ
Iesus
,
to
eternall
life
,
they
must
come
vnto
him
with
a
due
consideration
,
Math
.
11.28
.
and
with
an
humble
and
penitent
confession
,
and
acknowledgement
of
their
manifold
sinnes
,
and
grieuous
transgressions
,
as
how
in
regard
thereof
,
they
are
worthy
of
nothing
but
of
Gods
fearefull
wrath
and
heauy
indignation
,
hauing
no
meanes
of
their
owne
to
escape
the
same
,
and
bring
with
them
withall
,
a
true
and
liuely
faith
in
his
name
,
as
in
the
onely
Sonne
of
God
,
the
alone
true
promised
Messiah
,
and
Redeemer
,
through
faith
in
whose
name
,
they
are
sure
of
saluation
;
and
without
whom
,
there
is
no
hope
,
Acts
4.12
.
or
possibility
of
attayning
it
.
This
must
be
the
manner
of
our
comming
vnto
Christ
at
this
day
,
not
with
such
affections
,
as
the
Iewes
resorted
vnto
him
in
times
past
,
some
in
hypocrisie
,
some
for
their
bellies
,
some
with
a
regard
onely
of
his
bodily
presence
,
but
our
comming
vnto
him
must
be
in
truth
and
sincerity
,
for
the
good
of
our
soules
,
and
for
the
partaking
of
his
righteousnesse
and
redemption
,
according
as
hee
is
made
vnto
vs
of
God
,
wisedome
,
righteousnes
,
1.
Cor
.
1.30
.
sanctification
,
and
redemption
.
And
not
at
this
,
or
that
particular
place
,
but
wheresoeuer
the
Doctrine
of
his
Gospell
is
purely
preached
:
it
being
most
sure
,
and
certain
,
that
in
the
Ministery
and
preaching
of
the
Gospell
,
is
the
Lord
Iesus
especially
to
be
found
at
this
day
,
and
therein
most
familiarly
doth
hee
reueale
and
discouer
himselfe
.
And
therefore
in
hearing
the
same
,
and
in
resorting
thereunto
,
must
all
such
as
desire
to
finde
Christ
,
take
most
paines
,
and
with
greatest
diligence
imploy
themselues
.
Ioh
.
5.39
.
Searching
the
Scriptures
also
to
this
end
,
for
a
right
discerning
of
the
truth
,
and
praying
vnto
God
for
the
assistance
of
his
grace
in
this
respect
.
Heere
we
may
consider
the
end
of
his
comming
,
the
manner
of
his
birth
,
the
afflictions
of
his
life
,
the
miracles
which
he
wrought
,
the
doctrine
which
hee
taught
,
all
the
circumstances
of
his
humiliation
,
and
sufferings
,
to
the
reprochful
death
vpon
the
Crosse
,
together
with
his
glorious
Resurrection
and
ascension
;
the
manner
of
his
sitting
at
the
right
hand
of
God
;
the
office
of
his
mediation
;
the
gouernment
of
his
Kingdome
,
with
the
order
of
his
glorious
appearing
vnto
Iudgement
.
All
these
particulars
of
the
sound
knowledge
of
Christ
,
are
so
cleerely
laid
open
in
the
doctrine
of
his
Word
,
that
wee
need
not
now
say
,
(
as
it
is
Rom.
10.
Rom.
10.6
,
7
,
8.
)
Who
shall
ascend
into
Heauen
;
or
who
shall
descend
into
the
deep
?
The
word
is
neere
,
&c.
Now
as
this
is
the
way
that
we
must
go
,
to
come
vnto
Christ
for
the
partaking
of
him
to
our
spirituall
nourishment
,
and
saluation
:
and
as
this
is
the
place
where
he
is
to
be
found
:
so
must
we
not
content
our selues
to
come
vnto
him
after
this
manner
,
once
,
or
some
fewer
times
,
and
when
we
are
at
leisure
,
and
haue
nothing
else
to
doe
,
(
as
is
the
vse
of
many
)
but
we
must
learne
dayly
to
goe
after
him
,
and
the
more
wee
come
vnto
him
,
the
more
must
our
loue
bee
inflamed
towards
him
,
as
Psal
.
105.
Psal
.
105.4
.
Seeke
the
Lord
and
his
strength
,
seeke
his
face
continually
.
And
that
too
,
without
dallying
,
and
deferring
the
time
,
as
Esay
55.
Esa
.
55.6
.
Seek
the
Lord
while
he
may
be
found
,
call
vpon
him
while
he
is
neere
,
&c.
Secondly
,
we
may
heere
obserue
(
to
our
vnspeakeable
comfort
)
the
very
great
difference
,
betwixt
this
spirituall
feode
of
our
soules
,
and
the
ordinary
meat
&
drinke
of
the
body
.
Our
earthly
meat
and
drinke
,
though
it
be
neuer
so
dainty
or
delicate
,
receiued
sparingly
,
or
to
the
full
,
yet
can
it
nourish
but
for
a
time
:
Though
wee
eate
and
drinke
neuer
so
plentifully
to
day
,
yet
shall
we
bee
hungry
and
thirsty
againe
to
morrow
,
and
haue
as
much
need
to
refresh
our selues
as
before
.
Men
are
notwithstanding
subiect
to
sicknesses
,
and
diseases
,
to
lamenesse
,
blindnesse
,
crookednes
,
old
age
,
and
at
length
are
all
swallowed
vp
of
death
,
not
one
can
escape
.
Yea
,
and
which
is
more
,
though
men
keepe
neuer
so
good
a
dyet
,
make
neuer
so
good
choise
,
yet
where
there
is
one
that
liueth
vntill
he
come
to
old
age
,
many
slip
away
in
their
flourishing
youth
,
and
in
the
time
of
their
greatest
strength
.
But
as
for
the
vertue
and
efficacy
of
this
spirituall
meat
of
the
flesh
and
bloud
Christ
Iesus
,
(
eaten
and
receiued
by
faith
the
mouth
of
the
soule
)
the
same
is
farre
otherwise
,
and
hath
a
farre
other
manner
of
operation
:
insomuch
,
that
whosoeuer
hath
once
truely
tasted
the
sweetnesse
thereof
,
receiued
,
and
digested
it
in
his
soule
,
the
soule
of
such
a
one
,
euen
in
this
life
,
shal
haue
true
peace
of
conscience
,
sound
ioy
in
the
holy
Ghost
;
it
shall
not
not
decay
in
strength
,
but
grow
&
increase
in
faith
,
repentance
,
patience
,
loue
and
al
other
like
sauing
and
sanctifying
graces
:
and
when
the
time
of
their
dissolution
is
come
,
and
the
Lord
seeth
it
good
to
take
them
out
of
this
life
,
they
shall
then
first
in
soule
,
and
then
both
in
body
and
soule
,
be
made
partakers
of
eternall
life
.
Thus
you
see
,
how
rightly
our
Lord
Iesus
Christ
saith
,
Ioh
.
6.
Ioh
.
6.55
.
that
his
flesh
is
meat
indeed
,
and
his
bloud
is
drinke
indeed
.
As
hauing
in
truth
and
indeed
,
the
onely
vertue
and
efficacy
of
all
sound
nourishment
,
and
preseruation
;
all
earthly
meat
and
drinke
,
in
comparison
thereof
,
being
not
worthy
the
name
of
meat
and
drinke
,
as
not
able
to
continue
and
preserue
for
any
long
time
;
no
,
not
so
much
as
this
earthly
and
transitory
life
.
The
last
vse
then
hereupon
is
this
,
that
seeing
there
is
so
great
difference
betwixt
the
food
of
the
body
,
and
the
food
of
the
soule
:
that
therefore
,
as
our
Sauiour
exhorteth
,
Ioh
.
6.
Ioh
.
6.27
.
wee
labour
not
for
the
meat
which
perisheth
,
but
for
the
meat
which
endureth
to
eternall
life
:
Considering
,
that
neither
in
the
abundance
,
nor
in
the
want
of
these
earthly
things
,
there
is
any
truth
or
soundnes
;
but
onely
in
spirituall
and
heauenly
things
,
purchased
and
obtained
by
Iesus
Christ
.
Are
we
affected
with
any
worldly
ioy
,
vpon
any
outward
occasion
whatsoeuer
?
Let
vs
know
,
that
it
is
not
the
true
ioy
,
the
ioy
of
the
soule
is
better
;
the
ioy
of
Gods
kingdome
much
more
surpassing
.
Are
we
afflicted
with
any
bodily
paine
or
griefe
?
Let
vs
know
,
that
this
is
not
the
true
affliction
,
the
griefe
of
the
soule
for
sinne
,
is
much
more
grieuous
,
the
paines
of
hell
much
farre
exceeding
.
Are
wee
delighted
with
the
sweetnesse
of
any
delicious
or
dainty
delicats
?
Let
vs
remember
,
that
the
flesh
of
Christ
is
meat
indeed
,
and
the
bloud
of
Christ
is
drinke
indeede
:
and
therefore
,
consequently
,
whatsoeuer
become
of
this
life
,
we
euermore
especially
hunger
and
thirst
,
after
that
so
swéet
and
heauenly
a
feeding
.
These
are
the
vses
that
wee
are
to
make
of
this
point
:
and
the
Lord
grant
,
that
thus
wee
may
apply
this
doctrine
,
and
take
comfort
by
it
in
our
seuerall
soules
,
and
not
(
as
the
most
part
doe
)
preferre
earthly
vanities
,
before
heauenly
pleasures
and
euerlasting
blessednesse
;
the
food
of
our
bodies
,
before
the
foode
of
our
soules
,
and
the
saluation
of
them
;
the
effecting
of
our
owne
will
and
pleasure
in
the
matters
of
this
life
,
before
the
aduancement
of
Gods
glory
,
&
the
sincere
obedience
of
his
will
:
but
as
our
Sauiour
himselfe
exhorteth
,
Math
.
6.
Math
.
6.33
Let
vs
first
seeke
the
Kingdome
of
God
,
and
his
righteousnesse
,
and
all
other
things
shall
bee
added
vnto
vs.
Quest
.
23.
How
shall
a
man
know
himselfe
to
be
of
the
number
of
them
that
are
elected
?
Answ
.
By
the
witnesse
of
Gods
Spirit
,
working
in
him
true
repentance
,
and
framing
his
heart
to
beleeue
,
and
to
yeeld
obedience
,
according
to
the
Word
and
will
of
God
,
Rom.
8.16
.
Ephes
.
1.13
,
14.
EXPOSITION
.
FOr
the
better
vnderstanding
of
this
point
:
I
will
consider
it
in
these
three
branches
.
First
,
I
will
make
it
appeare
,
that
the
Lord
God
,
before
the
foundation
of
the
world
,
hath
freely
in
Christ
Iesus
,
elected
some
to
life
and
saluation
.
Secondly
,
that
such
as
are
elected
,
haue
the
Spirit
of
Christ
,
bearing
witnesse
with
their
spirits
,
that
they
are
of
this
number
.
And
thirdly
,
that
the
Spirit
doth
thus
beare
witnesse
,
by
working
in
them
true
repentance
,
and
by
framing
their
hearts
to
beleeue
,
and
obey
according
to
the
will
and
Word
of
God
.
As
touching
the
first
,
that
the
Lord
God
hath
elected
a
certaine
number
:
it
is
euident
,
where
our
Sauiour
Christ
saith
,
Ioh
.
13.
Ioh
.
13.18
.
I
speake
not
of
you
all
,
I
know
whom
I
haue
chosen
.
And
that
this
was
before
the
foundation
of
the
world
,
it
is
plaine
,
Ephes
.
1.
Ephes
.
1.4
.
where
the
Apostle
saith
in
expresse
termes
;
He
hath
chosen
vs
in
him
,
(
that
is
in
Christ
)
before
the
foundation
of
the
world
.
To
this
effect
also
,
2.
Tim
.
1.
2.
Tim
.
1.9
.
And
for
this
cause
doth
our
Lord
Iesus
Christ
affirme
,
Math
.
25.
Mat
.
25.34
that
after
this
manner
,
shall
the
sentence
of
euerlasting
life
bee
pronounced
at
the
last
Day
:
Come
ye
blessed
of
my
Father
,
inherit
ye
the
Kingdome
prepared
for
you
from
the
foundation
of
the
world
.
So
manifestly
teaching
,
that
they
were
ordained
thereunto
from
euerlasting
.
It
is
euident
also
,
that
this
election
is
onely
and
altogether
of
the
Lords
free
goodnes
,
and
meere
mercy
.
For
Iacob
(
as
the
Apostle
teacheth
,
Rom.
9.
Rom.
9.11
.
)
nothing
at
all
deserued
to
bee
preferred
before
his
brother
Esau
:
but
as
our
Lord
Iesus
Christ
speaketh
,
Math
.
11.
Mat
.
11.26
this
is
euen
because
such
was
the
goodwill
and
pleasure
of
God
.
And
according
to
that
of
the
Apostle
,
where
he
teacheth
,
Luke
10.21
that
of
his
méere
mercy
and
grace
,
through
Faith
in
Christ
his
Sonne
,
hee
hath
chosen
and
preferred
to
life
,
whom
he
will
haue
to
be
saued
,
and
accounted
among
the
iust
.
And
to
make
it
yet
more
plaine
,
that
onely
some
are
thus
chosen
in
Christ
before
the
foundation
of
the
world
:
it
may
appeare
by
this
;
For
if
God
had
decreed
,
to
communicate
his
glory
and
mercy
to
all
and
euery
one
,
then
there
could
be
no
election
.
For
he
that
taketh
all
,
cannot
bee
said
to
chuse
:
And
therefore
saith
the
Lord
,
Math
.
20.
Mat
.
20.16
Many
are
called
,
but
few
are
choten
.
And
Ioh
.
10.
Our
Lord
Iesus
Christ
speaking
of
such
is
in
the
eternall
counsell
of
God
,
are
ordained
to
life
and
saluation
,
and
whom
he
there
termeth
his
sheepe
;
I
giue
vnto
them
(
saith
he
)
eternall
life
;
not
to
all
,
but
to
them
.
And
Ioh
.
17.
Ioh
.
10.28
.
Ioh
.
17.9
.
I
pray
for
them
,
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
giuen
mee
,
for
they
are
thine
.
Now
,
if
it
hee
demanded
,
whether
the
least
,
or
the
greatest
number
of
the
sonnes
and
children
of
men
are
thus
chosen
,
and
ordained
to
eternall
life
:
The
Text
is
plaine
,
Math
.
7.
Mat
.
7.14
.
and
they
are
the
words
of
our
Lord
Iesus
Christ
himselfe
,
that
it
is
a
straight
gate
,
and
a
narrow
way
that
leadeth
vnto
life
,
and
few
there
bee
that
finde
it
.
The
best
number
is
commonly
the
smallest
number
.
And
the
Scripture
giues
great
light
for
the
proofe
of
it
in
many
places
.
But
of
this
,
there
can
bee
no
doubt
,
continuall
experience
making
it
apparant
.
As
concerning
the
second
branch
,
that
such
as
are
elected
,
haue
the
Spirit
of
Christ
,
&c.
This
is
cleerely
taught
by
the
Apostle
,
Rom.
8.
Rom.
8.9
.
where
he
saith
expressely
If
any
man
haue
not
the
Spirit
of
Christ
,
hee
is
none
of
his
.
From
whence
wee
learne
,
that
this
is
a
most
certaine
,
and
infallible
token
,
whereby
the
Children
of
God
are
knowne
,
and
discerned
from
the
wicked
;
because
onely
Gods
Children
haue
the
Spirit
of
Christ
,
whereby
they
are
mooued
,
regenerate
,
and
directed
to
true
innocency
,
and
holinesse
of
life
.
They
onely
(
I
say
)
haue
the
Spirit
,
that
is
,
the
gifts
and
graces
of
the
Spirit
:
the
which
Spirit
doth
not
onely
make
their
consciences
void
of
care
,
quiet
,
and
at
peace
before
God
,
in
the
matter
of
their
election
and
iustification
,
and
in
all
the
temptations
and
troubles
of
the
world
:
but
guideth
and
leadeth
them
also
into
all
truth
,
both
as
concerning
the
knowledge
,
and
the
practice
of
it
:
assuring
them
withall
of
the
free
forgiuenesse
of
all
their
sins
,
and
of
the
euerlasting
saluation
of
their
soules
▪
It
is
God
(
saith
the
Apostle
,
2.
Cor
.
1.
2.
Cor
.
1.21
,
22.
who
hath
anointed
vs
,
who
hath
also
sealed
vs
,
and
hath
giuen
vs
the
earnest
of
his
Spirit
in
our
hearts
.
And
Ephes
.
1.
Ephes
.
1.13
,
14.
Yee
were
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
vntill
the
Redemption
of
the
possession
purchased
,
vnto
the
praise
of
his
glory
.
Also
Rom.
8.
Rom.
8.16
.
The
Spirit
it selfe
beareth
witnesse
with
our
Spirits
,
that
we
are
the
Children
of
God
.
And
1.
Ioh
.
4.
1.
Ioh
.
4.13
.
Hereby
wee
know
that
wee
dwell
in
him
,
and
he
in
vs
;
because
he
hath
giuen
vs
of
his
Spirit
.
And
againe
,
1.
Ioh
.
5.10
.
He
that
beleeueth
in
the
Sonne
of
God
,
hath
the
witnesse
in
himselfe
.
All
these
places
plainly
proue
,
that
all
Gods
elect
haue
the
Spirit
of
Christ
bearing
witnes
with
their
spirits
,
that
they
are
of
that
number
.
Lastly
,
proue
your selues
(
saith
the
Apostle
2.
Cor
.
13.
2.
Cor
.
13.5
.
)
whether
yee
are
in
the
Faith
.
And
to
what
purpose
is
this
spoken
,
if
by
the
euidence
of
Gods
Spirit
wee
cannot
know
our selues
to
be
in
the
state
of
grace
and
saluation
?
And
presently
after
,
Know
you
not
your selues
,
how
that
Iesus
Christ
is
in
you
,
except
yee
be
Reprobates
?
Whereby
hee
sheweth
,
that
to
proue
a
mans
selfe
,
whether
hee
be
in
the
Faith
,
is
to
proue
whether
Christ
bee
in
him
,
because
the
faith
which
he
speaketh
of
,
is
that
liuely
Faith
,
whereby
Christ
dwelleth
in
our
hearts
.
And
if
Christ
be
in
you
;
Ephes
.
3.17
.
the
body
(
as
he
saith
Rom.
8
Rom.
8.10
.
is
dead
as
touching
sinne
,
but
the
Spirit
is
life
for
righteousnesse
sake
.
So
that
whosoeuer
feeleth
himselfe
dead
to
sinne
,
and
aliue
to
righteousnesse
,
and
to
haue
such
other
vertues
,
as
wherewith
the
Spirit
of
Christ
,
endueth
them
in
whom
he
doth
dwell
:
such
a
one
may
vndoubtedly
be
assured
,
that
he
is
in
the
number
of
Gods
elect
,
and
without
all
danger
of
condemnation
.
Rom.
8.1
.
This
alwayes
withall
,
being
duely
obserued
that
in
this
certainety
&
assurance
of
election
,
(
whereof
we
speake
)
wee
exclude
not
that
kinde
of
doubting
,
which
oftentimes
ariseth
in
Gods
Children
,
through
the
infirmity
of
their
nature
,
and
through
the
sight
&
consideration
of
their
sinnes
:
but
that
wilfull
doctrine
,
and
resolution
of
doubting
,
for
which
the
Papists
contend
and
striue
;
It
being
most
sure
and
certaine
,
that
there
can
bee
no
greater
torment
to
a
tender
conscience
,
then
to
stand
in
doubt
of
Gods
fauour
and
loue
.
For
he
that
doubteth
of
Gods
loue
towards
him
,
cannot
loue
God
againe
.
And
when
a
man
hath
not
the
loue
of
God
in
him
,
hee
hath
no
grace
,
and
his
conscience
must
needs
bee
defiled
;
yea
,
he
must
needs
bee
a
wicked
man
.
And
this
saying
of
Salomon
,
Prou.
28.
Prou.
28.1
.
belongs
vnto
him
:
The
wicked
flyeth
,
when
no
man
pursueth
him
(
meaning
through
the
guiltinesse
of
his
conscience
)
but
the
godly
is
bold
as
a
Lyon
.
Indeed
,
when
we
looke
vpon
our selues
,
and
examine
our
manifold
infirmities
,
and
goings
astray
,
we
shall
see
sufficient
cause
to
stand
in
doubt
:
but
looking
withall
vpon
Gods
promises
of
grace
and
mercy
in
Christ
Iesus
,
and
vpon
the
fruits
and
effects
of
his
Spirit
of
sanctification
in
our
hearts
:
in
,
and
by
them
,
wee
shall
haue
sufficient
cause
to
bee
cleerely
resolued
,
and
out
of
all
doubt
.
Whosoeuer
(
I
say
)
thus
feeles
this
gracious
worke
of
the
holy
Spirit
of
God
in
him
.
Such
a
one
need
not
be
discouraged
in
regard
of
his
infirmities
,
and
manifold
transgressions
:
as
hauing
sufficient
matter
in
himselfe
,
to
answere
all
obiections
of
the
World
,
the
Flesh
,
and
the
Diuell
;
as
also
for
true
peace
of
conscience
,
ioy
in
the
Holy
Ghost
,
assurance
of
Gods
loue
,
and
of
eternall
life
.
Ob.
But
now
by
the
way
,
if
it
be
demanded
whether
this
assurance
and
certainty
of
saluation
doe
not
make
the
Elect
children
of
God
,
idle
,
carelesse
,
and
vnprofitable
in
the
matters
of
Gods
glory
,
and
of
their
owne
saluation
?
Sol
.
The
Papists
indeed
doe
thus
alledge
,
calling
this
doctrine
of
Gods
frée
grace
,
in
election
,
and
iustification
,
(
but
most
wickedly
)
a
doctrine
of
liberty
,
and
which
openeth
a
wide
gappe
and
window
to
all
manner
of
sinne
and
licentiousnesse
:
But
that
it
is
a
blasphemous
slander
,
hauing
no
countenance
or
likelihood
of
truth
in
it
,
but
altogether
false
and
erroneous
;
it
is
hereby
manifest
,
because
the
same
spirit
,
which
is
the
Spirit
of
Faith
,
and
perswadeth
our
consciences
to
beléeue
the
great
goodnes
and
mercy
of
God
in
our
election
and
free
iustification
,
is
also
the
spirit
of
loue
,
and
doth
inflame
our
hearts
,
to
loue
so
gracious
,
and
so
mercifull
a
God
,
as
vouchsafed
without
all
respect
of
any
worthinesse
or
deserts
,
as
either
was
,
or
could
bee
in
vs
,
to
deale
so
graciously
and
louingly
with
vs.
Now
then
,
if
by
the
motion
of
one
and
the
same
Spirit
,
we
doe
by
faith
assuredly
know
Gods
goodnesse
towards
vs
in
Christ
Iesus
,
and
by
the
knowledge
,
and
true
sence
thereof
,
do
loue
him
vnfainedly
for
the
same
:
needs
must
there
follow
obedience
to
his
commandements
,
and
a
perpetuall
study
to
serue
and
please
him
.
The
assurance
of
election
,
and
saluation
then
,
(
as
wee
see
)
makes
not
Gods
Children
secure
&
carelesse
,
but
breeds
in
them
a
loue
of
God
;
and
loue
bringeth
forth
obedience
to
his
will
.
For
if
any
man
loue
mee
(
saith
Christ
Ioh
.
14.
Ioh
.
14.23
.
)
he
will
keepe
my
Word
.
Secondly
,
the
selfesame
doctrine
of
the
Gospell
,
that
teacheth
vs
,
that
by
Gods
free
grace
,
and
méere
mercy
in
Christ
Iesus
we
are
elected
,
and
made
heires
of
saluation
.
Tit
.
2.11.12
.
Ephes
.
2.10
.
Luke
1.74.75
.
The
selfesame
doctrine
doth
also
teach
vs
,
that
the
end
of
this
speciall
grace
and
fauour
is
,
that
we
should
glorifie
God
in
our
mortall
bodies
,
so
much
the
more
,
and
not
bee
slaues
and
seruants
vnto
sin
:
the
wages
&
recompence
whereof
,
is
eternall
death
and
condemnation
.
Now
to
proceede
to
the
third
Branch
.
The
Spirit
of
Christ
(
as
you
haue
heard
)
doth
beare
witnesse
of
election
,
by
working
in
the
Elect
true
repentance
,
Rom.
6.23
.
and
by
framing
their
hearts
to
beleeue
,
and
obey
according
to
the
will
and
Word
of
God
.
Of
Repentance
.
True
repentance
may
thus
be
defined
.
It
is
an
vnfained
turning
of
the
whole
man
,
from
all
sinne
vnto
God
.
That
repentance
is
a
turning
,
the
Scripture
sheweth
in
many
places
.
Esay
9.13
.
Hosea
6
1.
cha.
14.2
.
Now
I
call
it
an
vnfained
turning
,
because
there
is
a
kinde
of
repentance
and
turning
vnto
God
,
which
is
fained
,
hypocriticall
,
counterfet
:
Such
as
was
the
repentance
of
Cain
,
Esau
,
Pharao
,
Iudas
:
And
(
I
say
)
it
must
bee
of
the
whole
man
,
Ier
.
4
1.
that
is
,
both
of
soule
and
body
,
in
euery
part
and
faculty
thereof
,
Ioel
2.12
.
Acts
26.20
because
to
turne
in
one
part
,
and
not
in
another
,
will
not
serue
the
turne
.
There
must
bee
a
change
of
the
heart
,
Mat
.
12.35
Deut.
6.5
.
Mat
.
16.24
and
a
reformation
of
the
whole
life
,
or
else
there
is
no
true
repentance
.
And
as
this
turning
must
bee
a
turning
of
the
whole
man
;
so
also
from
all
sinne
:
not
from
some
speciall
sinne
,
or
from
some
few
,
but
from
all
.
and
euery
one
Knowing
,
that
the
least
sin
that
is
,
deserueth
death
,
and
is
most
odious
,
and
loathsome
before
the
face
of
God
.
Psal
51.5
,
9
The
which
turning
of
the
whole
man
from
all
sinne
,
must
bee
with
godly
sorrow
,
arising
from
a
serious
sence
and
consideration
of
sinne
,
Psal
.
130.3
.
(
as
it
is
sinne
)
and
with
a
settled
●esolution
(
through
the
grace
of
Gods
Spirit
,
Rom.
7.24
.
)
not
to
sinne
any
more
,
but
to
forsake
,
and
detest
all
sinne
for
the
time
to
come
.
And
lastly
,
as
to
be
truly
repentant
,
wee
must
thus
vnfaynedly
in
the
whole
man
turne
from
all
sinne
,
so
must
our
turning
be
vnto
GOD
,
with
a
penitent
acknowledging
and
confession
of
all
transgressions
,
with
an
hearty
desire
after
mercie
and
forgiuenes
,
&
with
ioy
and
chéerefulnes
of
spirit
,
arising
from
the
assurance
of
Gods
loue
and
fauour
in
Christ
:
desiring
inwardly
in
our
hearts
,
Psal
.
51.12
.
and
endeuouring
outwardly
in
the
whole
course
of
our
conuersation
,
to
frame
our
liues
according
to
his
holy
Word
.
Luke
19.6
,
8.
This
I
take
to
be
a
sound
(
if
not
a
full
)
definition
and
description
of
repentance
:
of
the
particular
parts
&
branches
whereof
,
I
cannot
now
stand
to
entreate
,
euery
of
them
requiring
a
large
discourse
,
and
I
haue
often
had
occasion
to
remember
them
at
other
times
.
In
this
place
,
it
will
be
sufficient
,
if
I
make
it
appeare
that
true
repentance
is
a
speciall
worke
of
Gods
grace
,
and
blessed
Spirit
,
and
that
it
is
proper
only
to
Gods
elect
.
That
it
is
a
speciall
worke
of
Gods
grace
,
it
is
expresly
proued
,
Ier
.
31.
Ier
.
31.18
.
where
the
Church
of
God
,
vnder
the
title
of
Ephraim
,
acknowledgeth
God
to
be
the
Authour
of
her
conuersion
,
saying
,
Conuert
thou
me
,
and
I
shall
be
conuerted
,
for
thou
art
the
Lord
my
God
.
And
it
is
apparant
also
,
Acts
5.
Acts
5.31
.
where
the
Apostle
Peter
saith
of
our
Lord
Iesus
Christ
,
that
God
hath
lift
him
vp
with
his
right
hand
to
bee
a
Prince
and
a
Sauiour
,
to
giue
repentance
to
Israel
,
and
forgiuenesse
of
sinnes
.
And
in
chap.
11.
it
is
recorded
,
Acts
11.13
.
that
when
the
Church
,
and
people
of
GOD
,
had
heard
from
Peter
what
great
mercy
GOD
had
shewed
to
the
Gentiles
,
they
glorified
God
,
saying
,
Then
hath
God
to
the
Gentiles
granted
repentance
vnto
life
.
And
herevpon
also
it
is
,
that
the
Apostle
Paul
thus
speaketh
to
Timothy
,
2.
Tim
.
2.
2.
Tim
.
2.25
,
26.
Instructing
them
with
meekenesse
,
that
are
contrary
minded
,
prouing
if
God
at
any
time
will
giue
them
repentance
,
&c.
And
not
without
good
reason
is
repentance
said
to
be
the
gift
of
God
,
and
a
speciall
work
and
grace
of
his
Spirit
,
because
the
conuersion
of
the
heart
,
and
inward
man
,
is
as
great
a
worke
as
the
creation
of
it
:
As
an
infinite
power
is
required
to
create
,
so
also
to
a
true
conuersion
and
changing
of
the
corrupt
and
naturall
affections
.
Againe
,
as
no
man
can
raise
vp
a
dead
body
,
nor
quicken
himselfe
,
but
it
must
be
the
voyce
of
Christ
(
as
Ioh
.
5.
Ioh
.
5.28
.
)
so
must
it
be
onely
God
,
that
must
conuert
the
heart
,
and
worke
repentance
in
it
:
All
being
by
nature
dead
in
trespasses
and
sinnes
,
as
we
haue
already
learned
out
of
Eph.
2.
Eph.
2.1
.
and
Col.
2.
Col.
2.13
.
And
if
it
be
demanded
,
why
God
doth
then
in
so
many
places
exhort
men
to
repentance
,
if
they
haue
no
power
therevnto
in
themselues
?
The
answere
is
cleare
:
that
the
Lord
doth
not
exact
repentance
at
our
hands
,
as
if
it
lay
in
our
owne
power
:
but
that
considering
by
such
commandements
and
exhortations
,
the
great
necessity
of
repentance
,
and
our
own
great
weaknesse
,
and
inability
hereunto
,
wee
should
be
stirred
vp
with
so
much
the
more
zeale
and
feruencie
,
to
craue
this
speciall
grace
at
his
hands
.
To
make
it
plain
also
in
the
next
place
,
that
only
Gods
elect
can
truly
repent
and
turne
to
GOD
:
this
is
proued
,
Esay
59.
Esay
59.20
.
where
the
Lord
promiseth
the
Redeemer
onely
vnto
them
that
turne
from
iniquity
in
Iacob
:
So
,
that
they
only
,
for
whom
Christ
dyed
,
can
repent
.
And
not
without
good
reasons
is
true
repentance
proper
to
Gods
elect
.
As
first
,
because
repentance
and
remission
of
sinnes
are
necessary
consequents
,
Luke
24
47.
the
one
of
the
other
:
for
he
that
truly
repenteth
,
shall
haue
remission
of
sinnes
,
and
such
as
haue
remission
of
sins
,
doe
truly
repent
.
Now
,
remission
of
sins
belongs
onely
to
Gods
elect
:
therefore
in
like
manner
doth
also
repentance
.
Secondly
because
true
repentance
,
the
grace
of
regeneration
,
and
true
faith
,
euer
goe
together
,
and
are
inseparable
.
Now
if
true
faith
,
and
the
graces
of
regeneration
and
sanctification
,
be
proper
onely
to
the
elect
:
it
followeth
,
that
none
but
they
are
likewise
capable
of
this
benefit
of
repentance
.
Againe
,
repentance
in
this
life
,
and
saluation
in
the
life
to
come
,
are
necessary
consequents
one
of
another
(
for
whosoeuer
repenteth
,
shall
be
saued
,
and
whosoeuer
shall
be
saued
,
doth
repent
:
)
but
saluation
is
onely
of
the
elect
,
theref●re
is
repentance
also
proper
vnto
them
.
And
if
hereupon
it
be
demanded
,
why
repentance
is
then
preached
to
all
,
without
exception
,
whether
elect
or
reprobate
?
I
answere
,
because
,
as
the
preaching
of
the
Gospell
is
the
meanes
for
the
repentance
and
conuersion
of
the
elect
:
so
also
to
make
the
wicked
altogether
without
excuse
,
all
pretence
of
ignorance
being
by
this
meanes
vtterly
taken
from
them
.
Of
the
Faith
of
Gods
Elect
.
In
the
next
place
followeth
the
consideration
of
faith
,
which
the
Holy
Ghost
settles
in
the
hearts
of
Gods
elect
,
and
whereby
also
hee
assureth
them
of
their
election
.
For
(
as
you
haue
heard
,
)
the
Holy
Ghost
not
onely
worketh
in
the
elect
,
true
repentance
(
for
the
sealing
of
their
assurance
,
)
but
also
frameth
their
hearts
to
beleeue
,
&c.
That
to
beleeue
aright
,
is
a
special
gift
and
grace
of
God
,
proper
onely
to
such
as
are
elected
,
and
settled
in
their
hearts
by
the
Spirit
of
God
,
we
haue
already
seen●
at
large
in
Question
13.
Now
it
remaineth
onely
to
be
obserued
,
that
the
holy
Ghost
frameth
the
hearts
of
Gods
elect
,
to
beleeue
no
otherwise
,
then
according
to
the
will
and
Word
of
God
,
as
Rom.
10.
Rom.
10.17
Faith
commeth
by
hearing
,
hearing
by
the
Word
of
God
.
The
Word
of
God
(
I
say
)
is
so
the
foundation
of
that
faith
and
beliefe
,
which
the
holy
Ghost
frameth
,
that
if
it
be
taken
away
,
there
will
remaine
no
true
faith
,
but
a
certaine
lightnesse
of
beliefe
,
and
a
wandring
error
of
the
minds
.
And
the
reason
is
cleare
,
because
faith
must
be
so
grounded
,
as
that
it
may
abide
inuincible
,
and
certaine
against
all
the
engines
of
hell
and
death
,
and
in
the
middest
of
all
the
temptations
of
the
world
,
the
flesh
,
and
the
deuill
;
the
which
certainty
,
and
sure
ground-worke
,
is
no
where
else
to
be
found
,
but
onely
in
Gods
Word
.
So
that
to
be
assured
of
election
,
it
is
not
enough
to
say
,
I
beleeue
in
God
,
or
I
beleeue
in
Christ
:
but
thou
must
beleeue
in
God
,
and
in
Christ
,
as
the
Word
,
and
Gospell
of
Christ
hath
prescribed
,
and
teacheth
thee
to
beleeue
.
Hereby
(
I
say
)
thou
shalt
know
,
whether
the
faith
which
thou
hast
,
be
a
true
faith
,
and
whether
the
holy
Ghost
hath
framed
thy
heart
to
beleeue
,
or
no
.
For
assure
thy selfe
,
and
be
out
of
doubt
,
if
the
faith
which
is
in
thee
,
be
not
grounded
vpon
the
Word
&
Gospell
of
Christ
,
if
thou
beleeue
any
otherwise
then
the
Word
,
and
Gospel
of
Christ
doth
prescribe
and
teach
;
thy
beliefe
is
no
witnesse
of
thy
election
,
it
is
no
true
faith
,
it
was
neuer
planted
in
thy
heart
by
the
holy
Ghost
.
For
there
is
euermore
such
a
mutuall
relation
of
faith
to
the
Word
of
God
,
as
that
a
true
faith
can
be
no
more
seuered
from
the
Word
,
then
the
Sunne-beames
from
the
Sunne
:
Yea
,
true
faith
hangeth
vpon
the
Word
of
God
alone
,
hath
respect
vnto
,
and
wholly
resteth
thereupon
.
The
Word
and
doctrine
of
a
mortall
man
,
may
fill
and
satisfie
the
eares
,
but
it
can
neuer
establish
any
true
faith
in
the
heart
of
him
that
heareth
the
same
,
nor
confirme
the
minde
in
any
quiet
hope
of
eternall
life
.
To
doe
this
,
is
the
proper
office
onely
of
Gods
Word
,
accompanied
with
the
ioynt
assistance
of
Gods
Spirit
.
For
otherwise
,
Paul
may
plant
,
and
Apollo
may
water
,
the
Minister
may
preach
,
&
apply
the
Word
,
and
yet
haue
no
good
effect
,
either
of
faith
,
or
of
any
other
sauing
or
sanctifying
grace
ensuing
vpon
his
labour
.
Of
the
obedience
of
Gods
elect
.
Exod
.
20.12
.
As
he
alone
is
a
good
child
,
that
is
duly
obedient
to
the
lawfull
commandements
of
his
Parents
;
Col.
3.22
.
hee
onely
a
good
seruant
,
that
serueth
his
Master
,
not
with
eye
seruice
,
but
in
singlenesse
of
heart
;
and
hee
onely
a
true
and
faithfull
Subiect
,
Rom.
13.1
.
which
yeeldeth
himselfe
obedient
,
and
conformable
to
the
godly
lawes
,
and
commandements
of
his
naturall
Prince
and
Gouernour
:
euen
so
are
such
onely
,
and
none
but
such
worthy
the
name
,
and
account
of
Gods
elect
and
chosen
Saints
,
to
whom
belongeth
the
inheritance
of
eternall
life
,
who
are
religiously
obedient
,
and
conformable
to
the
holy
will
and
commandements
of
the
Lord
God
;
Obedience
to
the
will
and
Word
of
God
,
being
more
acceptable
then
sacrifice
,
as
also
much
more
due
,
and
of
right
belonging
vnto
him
,
then
vnto
any
Parent
,
then
vnto
any
Master
,
then
vnto
any
Prince
or
Potentate
whatsoeuer
.
Not
without
great
cause
therfore
is
the
Scripture
very
plentifull
,
not
onely
in
setting
forth
the
commendation
of
the
godly
,
in
regard
of
their
obedience
,
and
in
exhorting
vs
vnto
the
like
,
2.
Pet
.
1.10
.
for
the
making
sure
of
our
calling
and
election
;
but
in
describing
also
the
examples
of
the
disobedient
,
and
the
curse
&
wrath
of
God
vpon
them
for
their
disobedience
,
whereby
we
might
the
more
effectually
be
terrified
from
the
same
.
As
the
example
of
Noah
his
obedience
,
Gen.
6.
of
Abraham
,
recorded
to
his
high
praise
,
Gen.
22.
Gen.
6.22
.
chap.
22.10
.
and
Heb
.
11.
Heb
.
11.17
.
Of
Moses
and
Aaron
,
Exod
.
7.
Exod
.
7
6.
Of
the
Rechabites
in
obeying
the
commandement
of
their
father
Ionadab
,
recorded
to
their
high
commendation
,
Ier
.
35.
Ier
.
35.6
.
&c.
Of
the
Israelites
,
Numb
1.
Num
1.54
.
and
Iosh
.
1.
Iosh
.
1.16
.
And
especially
of
our
Lord
Iesus
Christ
himselfe
,
and
of
his
Apostles
,
as
many
particulars
might
be
remembred
.
Heereunto
appertaine
also
many
notable
exhortations
and
sentences
in
holy
Scriptures
,
as
that
Heb
.
10.
Heb
.
10.5
,
6
,
&c.
out
of
Psal
.
40.
Psa
.
40.6
,
7.
that
of
Samuel
to
Saul
,
1.
Sam
.
15.
1.
Sam
.
15.22
.
Also
Rom.
6
Rom.
6.13
.
and
cha
.
1.
and
4.
of
S.
Iames
.
Examples
of
disobedience
in
wicked
and
vngodly
reprobates
,
we
haue
in
Saul
,
Cain
,
Pharao
,
and
in
many
other
.
Iam
.
1.22
.
&c.
chap.
4.7
.
But
this
being
plaine
,
it
remayneth
to
consider
,
that
the
obedience
of
Gods
elect
,
to
the
will
and
commandements
of
the
Lord
,
is
a
fruit
of
Christs
Spirit
in
their
hearts
.
For
we
of
our selues
are
vtterly
vnapt
,
and
vnable
to
any
good
thing
.
And
therefore
thus
prayeth
Dauid
vnto
God
,
Psal
.
143.
Psa
.
143.10
Let
thy
good
Spirit
leade
mee
vnto
the
land
of
righteousnesse
.
And
Gal.
5.
Gal.
5.16
.
Walke
in
the
Spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
That
the
Spirit
of
God
(
I
say
)
is
the
principall
,
and
efficient
cause
of
this
new
obedience
in
Gods
elect
:
yea
,
and
so
,
as
without
the
gracious
worke
,
and
assistance
of
the
same
Spirit
,
neither
the
preaching
of
the
Gospell
,
nor
any
other
meanes
whatsoeuer
,
are
any
thing
powerfull
,
or
auaileable
to
worke
and
effect
it
:
this
is
further
confirmed
by
the
words
of
the
Apostle
,
Rom.
15.
where
hee
attributeth
the
comfortable
effects
of
his
office
and
ministery
,
in
the
obedience
of
the
Gentiles
,
to
the
holy
Spirit
of
God
,
Rom.
15
19
without
the
which
all
outward
helpes
would
haue
beene
altogether
vnprofitable
,
and
so
as
they
should
neuerthelesse
haue
remayned
so
ouerwhelmed
in
their
naturall
corruption
,
as
not
to
doe
any
thing
holily
and
purely
before
the
Lord
.
From
the
Spirit
of
God
proceedeth
that
righteousnes
,
sanctification
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
,
as
Heb
.
12.
Heb
.
12.14
.
true
peace
of
conscience
,
and
perfect
ioy
in
the
holy
Ghost
,
all
good
counsels
,
all
pure
desires
,
and
godly
purposes
.
For
although
it
be
left
in
our
power
(
inasmuch
as
wee
are
the
Lords
reasonable
creatures
)
to
will
this
,
or
that
thing
,
to
reason
vpon
this
or
that
question
,
to
thinke
vpon
this
or
that
matter
,
and
to
doe
this
or
that
worke
:
yet
to
will
,
to
reason
,
to
thinke
,
speake
,
or
doe
any
thing
at
all
,
in
such
sort
as
the
Lord
requireth
of
his
chosen
children
,
and
so
as
the
manner
of
performance
may
be
acceptably
receiued
in
Christ
,
as
sincere
obedience
vnto
God
.
This
proceedeth
not
from
flesh
and
bloud
,
neither
from
the
will
of
man
,
or
of
any
other
creature
in
heauen
,
or
in
earth
,
but
onely
from
the
most
comfortable
Spirit
of
our
regeneration
,
whose
peculiar
office
is
to
begin
,
continue
,
and
finish
in
the
children
of
God
,
these
notable
graces
,
and
effects
,
to
the
glory
of
God
,
and
to
their
eternall
comfort
and
consolation
.
So
teacheth
the
Apostle
,
Phil
.
2.
where
after
he
hath
charged
the
faithfull
to
work
their
saluation
in
feare
and
trembling
:
he
presently
addeth
,
Phil
.
2.12.13
.
saying
,
For
it
is
GOD
that
worketh
in
you
both
the
will
and
the
deed
,
euen
of
his
●●d
pleasure
.
Which
is
a
most
strong
and
forcible
reason
,
to
worke
in
vs
a
reuerend
feare
,
and
trembling
,
vnder
the
mighty
h●●●
of
God
,
because
,
that
although
we
had
power
to
will
,
and
to
work
in
euery
part
and
branch
of
that
obedience
which
God
requireth
,
yet
the
changing
of
our
will
to
the
acceptable
performance
of
any
thing
in
the
sight
of
GOD
,
proceedeth
onely
from
the
holy
Ghost
.
Yea
,
and
so
,
that
all
such
workes
are
carnall
,
earthly
and
deuillish
,
and
but
an
hypocriticall
shew
of
obedience
,
(
in
no
measure
at
all
pleasing
God
,
what
shew
soeuer
it
make
in
the
sight
of
men
)
which
is
either
settled
in
the
heart
,
or
appeareth
in
the
life
or
conuersation
of
any
,
without
the
gracious
working
of
the
holy
Ghost
.
And
now
to
make
some
vse
of
these
particular
branches
:
First
,
is
it
so
,
that
God
,
before
the
foundation
of
the
world
,
hath
elected
a
certaine
number
to
life
and
saluation
?
Let
vs
then
examine
our selues
whether
wee
be
of
this
number
.
If
wee
féele
the
Spirit
of
God
preuailing
in
vs
against
the
corrupt
lusts
,
and
motions
of
the
flesh
,
and
so
as
notwithstanding
the
manifold
temptations
of
the
world
,
the
flesh
and
the
deuill
,
wee
first
seeke
Gods
Kingdome
,
and
the
righteousnes
thereof
,
and
labour
more
for
the
meate
that
endureth
to
eternall
life
,
then
for
that
which
perisheth
:
If
we
be
religiously
carefull
to
make
the
Word
of
God
the
Lanthorne
for
our
féete
,
and
a
light
for
our
pathes
,
and
so
as
we
grow
in
knowledge
,
faith
,
repentance
,
zeale
of
Gods
glory
,
&c.
according
to
such
wholsome
doctrines
,
and
exhortations
as
are
taught
and
deliuered
:
If
we
be
separated
from
the
wicked
,
and
vngodly
of
the
world
,
and
so
as
wee
runne
not
with
them
to
the
wayes
of
sinne
:
If
we
perceiue
our selues
to
be
sanctified
in
all
the
parts
and
powers
of
our
soules
and
bodies
,
to
serue
and
obey
the
Lord
with
true
zeale
,
and
feruency
of
Spirit
,
according
to
the
rule
of
his
Word
.
These
,
and
such
like
,
are
infallible
testimonies
of
the
grace
of
election
,
and
that
wee
doe
vndoubtedly
belong
to
eternall
life
.
Whereas
on
the
contrary
,
if
wee
feele
not
these
,
nor
any
of
them
in
any
good
measure
,
our
estate
is
wretched
and
most
miserable
,
what
faire
shew
soeuer
we
may
carry
of
a
blessed
condition
in
the
view
of
the
world
.
The
deuill
will
suffer
any
man
to
say
,
that
he
is
one
of
Gods
elect
,
that
his
sinnes
are
forgiuen
him
,
and
that
he
hopeth
to
be
saued
:
but
wouldest
thou
come
to
the
certainty
of
this
indeede
,
and
haue
such
a
proofe
of
it
,
as
may
silence
the
deuill
himselfe
standing
against
it
?
Looke
then
to
the
holinesse
of
thy
heart
and
life
,
according
to
these
few
particulars
;
and
if
thou
be
able
from
thence
,
to
inferre
,
and
conclude
thy
election
;
then
surely
thou
art
a
happy
man
,
and
mayst
minister
such
sound
comfort
to
thy selfe
at
all
times
,
as
will
neuer
deceiue
thee
.
By
the
workes
of
sanctification
(
I
say
)
make
thy
election
sure
,
as
the
Apostle
Peter
counselleth
thée
,
2.
Epist.
chap.
1.
and
make
an
end
of
thy
saluation
in
feare
and
trembling
,
2.
Pet
.
1.10
.
as
the
Apostle
Paul
doth
aduise
thee
,
Phil
.
2.
Phil
.
2.12
.
And
nothing
shall
be
able
to
separate
thee
from
the
loue
of
God
.
Hereby
also
wee
may
make
triall
whether
we
haue
the
Spirit
of
Christ
:
For
whosoeuer
is
elected
,
hee
hath
the
Spirit
of
Christ
,
as
I
haue
shewed
before
:
And
the
Spirit
of
Christ
is
neuer
idle
in
those
in
whom
he
abideth
,
but
beares
witnesse
with
their
Spirits
,
of
their
vndoubted
election
by
these
,
and
such
like
effects
.
And
for
the
further
confirmation
of
this
assurance
,
let
this
be
noted
,
that
wheresoeuer
the
holy
Ghost
dwelleth
and
abideth
,
there
will
he
be
Lord
,
gouerning
both
the
heart
,
minde
,
will
and
affections
,
by
repressing
all
bad
motions
vnto
sinne
,
and
by
stirring
vp
good
motions
,
and
good
affections
,
vpon
euery
occasion
:
whereupon
saith
the
Apostle
,
Rom.
8.
Rom.
8.
that
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sonnes
of
God
.
It
makes
a
man
to
dislike
of
sinne
,
because
it
is
sinne
,
and
to
haue
a
hungry
desire
,
especially
,
and
aboue
all
things
,
to
be
at
peace
and
vnity
with
God
through
Christ
Iesus
,
for
the
free
forgiuenesse
of
all
their
sinnes
.
And
finally
,
it
maketh
all
such
as
are
endued
with
it
,
to
grow
&
flou
ish
as
a
greene
Garden
,
and
as
a
tree
planted
by
the
riuers
of
waters
,
in
all
the
graces
of
sanctification
,
not
only
for
their
owne
peculiar
good
,
and
the
sure
sealing
of
their
owne
saluation
,
but
also
for
the
good
,
and
saluation
of
others
,
according
to
euery
mans
place
and
calling
,
and
the
diuers
occasions
that
are
offered
.
He
,
that
thus
feeles
the
working
of
Gods
Spirit
,
the
same
Spirit
doth
beare
witnesse
with
his
spirit
,
that
hee
is
without
all
question
,
the
elect
child
of
God
.
Hauing
a
comfortable
assurance
,
through
the
witnesse
of
Gods
Spirit
in
our
hearts
(
vpon
this
examination
)
that
wee
are
in
the
number
of
Gods
elect
.
Wee
must
take
heede
,
as
we
tender
the
glory
of
God
,
and
our
owne
saluation
,
that
we
be
so
far
from
taking
occasion
,
or
encouragement
thereby
,
to
sleepe
in
sinne
and
security
,
as
if
all
should
be
well
with
vs
,
howsoeuer
we
behaue
our selues
;
as
cleane
contrariwise
to
become
inflamed
,
with
so
much
the
more
feruent
zeale
,
to
glorifie
GOD
in
the
fruites
of
the
Spirit
,
according
to
the
vttermost
of
that
measure
of
gifts
and
grace
,
which
we
haue
receiued
.
Fourthly
,
seeing
the
holy
Spirit
of
God
workes
true
repentance
in
all
Gods
elect
,
let
vs
examine
also
how
it
is
with
vs
in
this
particular
.
If
we
be
vnfaynedty
in
euery
part
,
and
faculty
of
both
soule
and
body
,
turned
from
all
sinne
,
not
from
one
sinne
,
or
from
some
fewe
,
but
from
all
and
euery
one
,
and
that
with
godly
sorrow
,
arising
from
a
serious
sence
and
consideration
of
sinne
,
and
with
a
settled
resolution
(
through
the
grace
of
Gods
Spirit
)
not
to
sinne
any
more
,
but
to
forsake
all
sinne
for
the
time
to
come
:
And
if
being
thus
vnfainedly
in
the
whole
man
turned
from
all
sinne
,
wee
turne
therein
vnto
God
,
with
a
penitent
acknowledging
of
all
transgressions
,
with
an
hearty
desire
of
mercy
,
and
forgiuenesse
,
with
ioy
and
cheerefulnesse
of
Spirit
,
arising
from
the
assurance
of
Gods
loue
and
fauour
in
Christ
;
and
with
a
desire
and
indeuour
inwardly
in
our
hearts
,
and
outwardly
in
our
bodies
,
to
frame
our
liues
according
to
the
will
and
Word
of
God
:
These
are
infallible
testimonies
of
true
repentance
,
wrought
in
vs
by
the
Spirit
of
God
;
yea
,
of
that
true
&
vnfained
repentance
,
which
belongeth
onely
to
Gods
Elect
.
Whereas
on
the
contrary
,
if
wee
cannot
finde
,
and
feele
these
things
in
any
good
measure
begunne
in
vs
,
we
cannot
possibly
haue
this
assurance
.
Againe
,
séeing
true
repentance
is
a
speciall
worke
of
Gods
grace
,
and
only
Gods
elect
can
truely
repent
:
then
most
wretchedly
,
and
miserably
do
all
such
deceiue
themselues
,
who
perswade
their
owne
hearts
,
that
they
can
repent
them
of
their
sinnes
,
and
be
reconciled
to
God
for
them
when
they
thinke
good
.
As
many
such
there
are
,
who
will
not
sticke
to
say
of
themselues
,
and
of
others
,
that
it
is
yet
too
soone
for
them
to
repent
,
too
soone
for
them
to
giue
ouer
their
vaine
pleasures
,
&
carnall
delights
,
that
they
may
repent
time
inough
hereafter
,
and
when
they
are
old
,
&c.
Indéed
,
the
Scripture
saith
in
diuers
places
,
that
God
will
forgiue
such
as
are
truely
humbled
,
and
cast
downe
with
remorse
and
sorrow
,
in
regard
of
their
sins
,
when
,
and
at
what
time
so
euer
they
doe
repent
.
And
hereupon
doe
many
take
incouragement
to
liue
as
they
list
;
nothing
fearing
,
but
to
make
al
good
by
repentance
at
the
last
.
And
no
doubt
,
if
they
do
truely
repent
at
the
last
cast
,
all
will
be
well
with
them
indéed
,
how
loosely
soeuer
they
haue
liued
before
.
But
it
must
be
obserued
,
that
God
,
who
promiseth
forgiuenes
to
euery
one
that
repenteth
,
doth
not
promise
repentance
to
euery
one
that
sinneth
.
Repentance
is
the
gift
of
God
:
and
such
as
harden
their
hearts
against
it
,
when
God
in
mercy
doth
call
them
vnto
it
,
(
as
hee
calleth
dayly
in
the
ministery
,
and
preaching
of
the
Gospell
,
)
when
such
men
would
,
they
cannot
repent
,
as
the
Apostle
sheweth
,
Ro
.
2.
Rom.
2.5
.
And
if
there
be
no
repentance
,
then
all
lamentation
,
and
teares
that
can
procéede
from
such
a
one
,
are
vtterly
in
vaine
,
as
it
is
said
of
Esau
,
Heb
.
12.
Heb
.
12.17
.
that
he
found
no
place
to
repentance
,
though
hee
sought
the
blessing
with
teares
.
The
Sacraments
also
,
though
they
bee
seales
and
pledges
of
Gods
loue
&
fauour
in
Christ
,
are
to
such
men
vtterly
vneffectuall
.
God
will
neither
heare
their
own
prayers
,
nor
the
prayers
of
any
other
,
that
pray
and
beseech
him
in
their
behalfe
,
as
Ioh
.
9.
Psal
.
66.
and
Ier.
7.
Ioh
.
9.31
.
Psal
.
66.18
.
Ier
.
7.16
.
Furthermore
,
if
there
be
such
a
mutuall
relation
of
Faith
to
the
Word
of
God
,
then
it
followeth
:
First
,
that
no
other
doctrine
,
but
onely
the
pure
doctrine
of
Gods
Word
,
must
bee
preached
to
the
people
of
God
,
by
all
the
faithfull
Ministers
of
Iesus
Christ
;
such
as
teach
,
and
preach
otherwise
,
being
guilty
euen
of
murthering
and
destroying
such
as
heare
and
regard
them
,
in
causing
them
to
build
their
faith
and
hope
vpon
errours
,
and
lyes
:
for
it
is
no
better
then
very
errors
,
&
lies
,
whatsoeuer
is
repugnant
,
or
in
any
measure
swarueth
from
the
pure
simplicity
of
Gods
Word
,
dangerous
to
the
saluation
of
all
such
as
rely
and
rest
vpon
it
.
And
therefore
1.
Pet
.
4.
1.
Pet
.
4.11
.
If
any
man
speake
,
let
him
speak
as
the
words
of
God
.
And
Esay
8.
Esay
8.20
.
To
the
Law
,
&
to
the
Testimony
,
if
they
speak
not
according
to
this
rule
,
it
is
because
there
is
no
light
in
them
.
For
this
cause
also
are
the
Ministers
and
preachers
of
the
Gospell
,
termed
the
Messengers
and
Ambassadors
of
the
Lord
:
as
2.
Cor
.
5.
2.
Cor
.
5.20
.
as
not
comming
in
their
own
names
,
nor
hauing
commission
to
deliuer
any
thing
of
their
owne
deuising
;
but
simply
and
directly
to
doe
the
will
of
him
that
sent
them
:
and
to
teach
that
alone
,
which
he
hath
prescribed
and
commanded
.
And
therfore
also
,
1.
Thes
.
2.
1.
Thes
.
2.13
When
ye
receiued
of
vs
the
Word
of
the
preaching
of
God
,
ye
receiued
it
not
as
the
word
of
men
,
but
as
it
is
indeed
the
Word
of
God
.
Secondly
,
the
people
must
also
learne
hereby
,
to
try
all
things
,
and
to
keepe
that
which
is
good
,
that
so
their
faith
may
bee
grounded
,
not
vpon
the
sand
of
mens
deuices
:
but
onely
vpon
the
Rocke
Christ
Iesus
,
as
Act.
17.
and
1.
Ioh
.
4.
Acts
17.11
.
1.
Ioh
.
4.1
.
Last
of
all
:
seeing
the
Spirit
of
God
seales
the
assurance
of
our
election
,
by
framing
our
hearts
to
an
holy
obedience
:
Nay
,
seeing
this
is
the
very
end
of
our
election
,
that
we
should
be
holy
,
and
without
blame
before
him
in
loue
,
as
the
Apostle
teacheth
,
Ephes
.
1.
Ephes
.
1.4
.
Let
vs
therefore
in
the
feare
of
God
,
(
for
the
sound
peace
and
ioy
of
our
soules
in
this
behalfe
,
)
be
exhorted
and
incouraged
to
obedience
:
and
on
the
other
side
disswaded
,
and
terrified
from
disobedience
:
exhorted
,
and
encouraged
(
I
say
)
to
the
one
,
by
the
examples
of
the
godly
,
whose
praise
for
their
obedience
,
is
so
plentifully
recorded
in
the
Scripture
,
by
the
louing
exhortations
of
the
Apostles
,
and
by
the
sweet
promises
,
and
experiences
of
the
Lords
liberall
kindnes
vnto
such
as
either
haue
beene
,
or
shall
bee
faithfully
obedient
vnto
his
holy
will
;
as
also
terrified
from
disobedience
,
by
the
fearefull
examples
and
threatnings
of
Gods
iudgements
,
vpon
the
children
of
disobedience
.
And
to
make
our
obedience
the
more
acceptable
vnto
God
,
these
thrée
things
are
necessarily
required
:
First
,
that
it
be
exercised
in
the
kéeping
of
euery
commandement
of
God
.
For
as
Saint
Iames
saith
,
Iam
.
2.10
.
chap.
2.
He
that
breaketh
one
commandement
,
is
guilty
of
all
.
Secondly
,
the
whole
man
must
endeuour
to
keepe
the
whole
Law
,
in
his
minde
,
will
,
affections
,
and
in
all
the
faculties
of
both
soule
and
body
.
As
it
is
said
of
Iosias
,
2.
King
.
13.
2.
King
.
13.25
.
that
he
turned
to
God
,
according
to
all
the
Law
of
Moses
,
with
all
his
heart
.
And
thirdly
,
we
must
be
duely
mindfull
to
pray
,
and
beseech
the
Lord
,
to
vouchsafe
vs
the
sanctifying
grace
of
his
holy
spirit
,
from
whose
supernaturall
working
all
our
desire
,
and
indeuour
(
to
performe
acceptable
obedience
vnto
God
)
must
proceed
,
and
without
whose
gracious
assistance
,
it
is
vnpossible
to
doe
any
thing
pleasing
him
.
Quest
.
26.
How
must
wee
prepare
our selues
beforehand
,
for
the
worthy
receiuing
of
the
Lords
Supper
?
Answ
.
By
examining
our
knowledge
,
our
faith
,
our
repentance
,
our
purposes
,
and
affections
,
how
sound
and
vpright
they
are
before
God
:
According
to
that
of
the
Apostlae
,
1.
Cor
.
11.
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
that
Bread
,
and
drinke
of
that
Cup
,
1.
Cor
.
11.28
.
EXPOSITION
.
SVch
onely
are
meet
and
worthy
partakers
of
the
Lords
Supper
,
who
before
they
presume
to
come
vnto
the
same
,
doe
diligently
,
and
in
the
feare
of
God
descend
into
themselues
,
and
make
a
due
tryall
and
examination
,
(
according
to
the
rule
and
touchstone
of
Gods
Word
)
as
concerning
their
knowledge
,
their
faith
,
their
repentance
,
their
purposes
and
affections
both
for
the
auoyding
of
sinne
,
and
of
liuing
iustly
and
acceptably
in
the
sight
of
God
.
For
vnto
all
these
(
there
is
no
doubt
)
but
the
Apostle
hath
relation
,
in
admonishing
euery
man
to
examine
himselfe
.
Concerning
the
examination
,
and
triall
of
knowledge
in
the
first
place
,
many
necessary
branches
there
are
of
true
knowledge
,
which
euery
true
Christian
Communicant
ought
to
be
throughly
furnished
withall
:
But
I
will
speake
onely
of
such
as
are
most
speciall
,
and
without
the
vnderstanding
whereof
,
there
can
bee
no
worthy
receiuing
of
this
Sacrament
.
The
first
respecteth
the
vnderstanding
of
our
naturall
condition
,
whether
we
conceiue
,
and
feele
it
to
be
such
,
as
I
haue
formerly
discouered
it
to
bee
in
the
sixt
question
.
A
second
speciall
branch
of
this
knowledge
hath
relation
vnto
God
,
and
vnto
our
Lord
Iesus
Christ
,
as
concerning
the
most
excellent
worke
of
our
redemption
in
such
sort
,
as
I
haue
already
shewed
in
the
eight
,
and
in
the
tenth
and
eleuenth
questions
.
The
last
speciall
branch
of
true
knowledge
,
that
I
meane
now
to
remember
,
concerneth
the
institution
and
right
vse
of
Christs
Supper
,
according
to
that
which
is
set
downe
before
in
the
ninetéenth
,
twentieth
,
one
and
twentieth
,
and
two
and
twentieth
questions
.
This
knowledge
of
our
naturall
estate
,
this
vnderstanding
of
our
Redemption
,
and
reconciliation
,
and
this
knowledge
of
the
end
and
purpose
of
Christ
in
instituting
this
Sacrament
,
and
what
belongs
to
the
right
vse
,
and
celebration
of
it
,
ought
to
be
in
all
those
that
will
be
worthy
partakers
therof
;
and
to
proue
and
examine
their
seuerall
soules
and
consciences
,
whether
they
be
furnished
with
such
knowledge
or
no
;
ought
euery
true
Christian
to
be
religiously
carefull
of
from
time
to
time
,
before
he
come
to
the
receiuing
of
Christs
Supper
.
The
second
branch
of
a
true
Christian
examination
,
concerneth
faith
,
which
being
ioyned
with
the
former
knowledge
of
the
loue
of
God
,
and
of
our
Lord
Iesus
Christ
,
as
touching
the
worke
of
our
Redemption
,
consisteth
in
a
sure
and
absolute
resolution
,
that
whatsoeuer
Christ
hath
wrought
for
the
saluation
of
mankinde
,
the
same
in
particular
belonge●●
vnto
vs
:
and
so
as
euery
one
may
say
of
himselfe
,
and
of
his
owne
estate
and
condition
(
through
the
witnesse
of
Gods
Spirit
in
his
heart
)
with
the
Apostle
Paul
,
Rom.
8.
Rom.
8.38
,
39.
I
am
perswaded
that
neither
death
,
nor
life
,
nor
any
thing
else
,
shal
be
able
to
separate
me
from
the
loue
of
God
in
Christ
Iesus
.
And
so
consequently
concerning
the
vse
of
the
Sacrament
,
that
as
we
see
with
our
eyes
the
bread
broken
,
and
the
wine
powred
out
?
so
assuredly
,
and
without
all
doubt
,
we
doe
beleeue
,
and
rest
resolued
,
that
the
body
of
Christ
was
broken
,
and
his
bloud
shed
vpon
the
Crosse
for
our
sinnes
.
And
againe
,
that
as
surely
as
the
Minister
doth
giue
vnto
vs
the
bread
and
wine
;
euen
so
assuredly
we
be
out
of
doubt
,
that
the
Lord
giueth
vnto
vs
the
fruits
,
and
benefits
of
his
death
and
passion
,
to
be
applied
to
our
soules
by
faith
for
our
saluation
.
This
faith
ought
to
be
in
euery
true
Christian
Communicant
,
or
else
hee
cannot
possibly
be
a
worthy
receiuer
of
the
Lords
Supper
.
And
therefore
for
this
triall
and
examination
,
ought
euery
one
to
enter
into
his
owne
heart
,
before
he
presume
to
present
himselfe
vnto
the
same
.
According
to
that
also
of
the
Apostle
,
2.
Cor
.
13.
2.
Cor
.
13.5
.
Examine
your selues
whether
ye
be
in
the
faith
,
proue
your
owne
selues
,
&c.
Next
of
all
followeth
the
examination
of
repentance
,
and
namely
,
that
forasmuch
as
we
sinne
daily
and
hourely
against
the
Lord
,
in
our
thoughts
,
desires
,
words
and
actions
,
whether
we
finde
,
and
feele
in
our selues
such
an
vnfayned
turning
of
the
whole
man
from
all
sinne
vnto
God
,
as
I
haue
already
spoken
of
in
the
three
and
twentieth
question
.
And
last
of
all
,
whether
there
be
in
vs
a
settled
purpose
,
and
resolution
of
heart
,
ioyned
with
an
holy
endeuour
,
to
glorifie
God
,
and
to
seale
the
assurance
of
our
owne
saluation
,
in
all
the
workes
of
holinesse
,
and
righteousnesse
,
according
to
euery
mans
place
and
calling
,
and
the
diuers
occasions
that
are
offered
?
This
is
that
godly
and
Christian
triall
,
and
examination
of
our selues
,
which
the
Apostle
commendeth
,
and
whereunto
hee
exhorteth
:
The
which
whosoeuer
vseth
in
the
feare
of
God
,
before
hee
approach
to
the
Table
of
the
Lord
,
such
a
one
(
by
his
grace
)
is
a
true
Christian
Communicant
.
But
this
is
a
priuiledge
proper
onely
to
Gods
elect
,
none
being
thus
religiously
carefull
to
proue
and
examine
themselues
beforehand
,
for
a
right
preparation
,
but
onely
they
.
If
any
part
of
this
examination
be
left
vnperformed
,
there
cannot
possibly
be
any
true
prouing
of
our selues
,
according
to
the
meaning
of
the
holy
Ghost
;
and
so
consequently
no
worthy
receiuing
of
the
Lords
Supper
.
For
these
particulars
of
knowledge
,
faith
,
repentance
,
and
purpose
of
a
godly
conuersation
,
are
so
strongly
linked
,
and
tyed
together
,
as
that
they
cannot
be
separated
:
for
without
the
knowledge
of
our
naturall
wretchednesse
,
and
of
the
loue
of
God
the
Father
,
and
of
our
Lord
Iesus
Christ
in
the
most
excellent
worke
of
our
Redemption
,
there
can
bee
no
true
faith
,
as
Rom.
10.
Rom.
10.14
How
shall
they
beleeue
in
him
of
whom
they
haue
not
heard
?
And
againe
,
though
a
man
be
endued
with
neuer
so
sound
and
absolute
a
knowledge
of
these
things
;
yet
,
vnlesse
through
the
testimony
of
Gods
Spirit
he
be
able
to
apply
that
which
hee
knoweth
,
vnto
the
peace
,
and
saluation
of
his
soule
,
what
can
hee
profit
by
his
knowledge
?
Surely
nothing
at
all
.
And
though
a
man
haue
neuer
so
much
knowledge
,
&
boast
neuer
so
much
of
faith
,
yet
vnlesse
hee
be
truly
penitent
,
and
sorrowfull
for
his
manifold
sinnes
and
transgressions
,
together
with
a
true
desire
,
and
endeuour
to
glorifie
GOD
in
the
doing
of
that
which
he
commandeth
,
and
in
the
eschewing
of
that
which
he
doth
forbid
:
his
knowledge
is
vaine
,
his
faith
is
no
faith
,
he
doth
but
deceiue
himselfe
,
with
a
vaine
shew
&
imagination
of
it
.
Whereby
as
the
miserable
estate
and
condition
of
all
such
,
is
euidently
discouered
,
who
intrude
themselues
to
the
Table
of
the
Lord
,
onely
for
custome
and
fashion
sake
:
as
many
such
there
are
,
the
Lord
knoweth
,
at
this
day
,
who
are
so
far
from
prouing
,
and
examining
their
seuerall
soules
and
consciences
,
(
according
to
the
Apostles
counsell
and
admonition
)
whether
they
be
furnished
with
the
true
knowledge
of
their
naturall
estate
,
and
of
the
Lords
vnspeakable
goodnes
and
mercy
in
the
most
excellent
worke
of
our
redemption
,
whether
they
know
also
and
vnderstand
the
institution
,
and
what
belongs
to
the
right
vse
of
this
Sacrament
:
so
farre
from
examining
their
faith
,
their
repentance
,
their
purposes
and
endeuours
for
a
godly
reformation
;
as
that
they
carelesly
and
irreligiously
passe
ouer
them
all
,
euen
like
the
Horse
and
Mule
,
Psal
.
3
2
9.
(
as
the
Prophet
Dauid
speaketh
)
that
haue
no
vnderstanding
:
making
no
conscience
of
continuing
in
ignorance
,
infidelity
,
prophanenesse
,
and
hardnes
of
heart
,
in
vaine-swearing
,
in
breaking
the
Sabbath
;
some
in
malice
,
some
in
whoredome
,
some
in
drunkennesse
,
some
in
couetousnes
,
oppression
,
deceit
,
dissembling
,
lying
,
and
the
like
;
neither
being
allured
by
the
sweet
promises
of
Gods
grace
and
mercy
in
Christ
,
nor
terrified
by
any
threatnings
of
his
fearefull
iudgements
:
But
as
they
are
filthy
,
so
will
they
grow
on
to
be
more
filthy
,
and
wax
worse
and
worse
:
and
yet
in
great
scorne
and
disdaine
will
such
take
it
,
either
to
be
admonished
,
or
to
be
suspended
from
the
Lords
Table
,
perswading
themselues
,
that
they
haue
as
much
right
to
the
partaking
of
the
Sacrament
,
and
come
as
well
prepared
as
the
best
.
But
howsoeuer
they
flatter
themselues
,
it
is
apparant
enough
by
that
which
hath
béene
spoken
,
that
such
are
guilty
euen
of
betraying
the
body
of
the
Sonne
of
God
,
as
much
as
lyeth
in
them
,
and
of
reproachfully
powring
foorth
his
bloud
vnder
their
féete
.
And
therefore
shal
be
so
far
from
being
partakers
of
any
part
of
his
redemption
,
as
that
they
shall
not
faile
to
be
fearefully
ouerwhelmed
with
his
fearefull
iudgements
,
vnlesse
they
repent
,
&
craue
mercy
and
forgiuenes
,
before
it
be
too
late
.
Which
should
be
sufficient
(
a
man
would
thinke
)
to
strike
a
terrour
into
the
hearts
of
all
ignorant
,
faithlesse
,
vnrepentant
,
and
dissolute
liuers
,
if
they
be
not
already
giuen
ouer
to
a
reprobate
sence
.
But
now
,
lest
in
denouncing
this
fearfull
iudgement
against
the
wicked
;
and
lest
withall
in
vrging
so
strictly
this
prouing
,
and
examination
of
euery
seuerall
conscience
,
such
among
the
godly
as
haue
weake
and
tender
consciences
,
should
be
rather
terrified
,
and
discouraged
from
the
partaking
of
this
Sacrament
,
then
comforted
and
encouraged
,
forasmuch
as
very
fewe
among
the
multitude
,
doe
in
this
manner
examine
themselues
:
and
they
that
doe
,
cannot
but
feele
so
great
want
and
imperfection
,
either
in
their
knowledge
,
or
in
their
faith
,
or
in
their
repentance
and
sorrow
for
sinne
,
or
in
the
study
of
a
new
life
,
or
in
all
,
and
euery
of
these
,
as
that
they
must
needes
be
wonderfully
cast
downe
,
if
not
vtterly
discouraged
.
Let
vs
therefore
obserue
for
our
singular
comfort
,
that
this
triall
and
examination
must
bee
made
within
the
bounds
of
humane
frailty
;
and
the
Lord
in
this
,
as
in
all
other
things
,
will
not
faile
to
be
gracious
and
mercifull
for
Christs
sake
.
For
hee
knoweth
our
corruptions
and
imperfections
,
and
will
haue
regard
of
our
infirmities
.
Onely
let
vs
not
be
carelesse
,
slacke
,
and
negligent
,
but
feeling
by
this
tryall
great
want
in
our selues
,
let
vs
penitently
acknowledge
,
and
make
confession
of
it
.
Let
vs
be
zealous
and
frequent
in
faithfull
and
feruent
prayer
,
and
say
euery
one
to
God
,
I
am
sorry
O
Lord
for
my
sinnes
,
but
not
as
the
haynousnesse
of
them
doth
require
.
Open
mine
eyes
,
I
beseech
thee
,
that
I
may
clearely
see
and
discerne
the
wretched
&
miserable
estate
that
I
am
in
,
without
thy
speciall
grace
and
mercy
in
Christ
Iesus
.
I
beleeue
and
know
that
thy
Sonne
Christ
Iesus
hath
shed
his
bloud
for
mee
:
but
increase
my
faith
(
O
God
)
and
helpe
my
vnbeliefe
.
I
desire
to
liue
in
the
true
feare
of
thy
name
,
and
to
walk
in
the
wayes
of
thy
commandements
,
but
the
world
and
the
flesh
doe
much
hinder
mee
in
the
course
of
obedience
;
doe
thou
therefore
graciously
assist
and
helpe
me
with
thy
blessed
Spirit
,
&c.
The
sence
and
knowledge
of
our
owne
weakenesse
,
must
not
discourage
vs
from
the
Lords
Table
:
for
this
heauenly
feast
is
a
medicine
for
all
them
that
be
sicke
in
soule
;
a
comfort
to
all
penitent
sinners
,
a
free
and
liberal
gift
to
all
such
as
are
poore
in
spirit
,
and
haue
no
conceit
of
their
own
righteousnes
.
Christ
in
this
feast
is
giuen
as
meats
,
without
which
we
must
of
necessity
perish
:
he
is
giuen
as
life
,
without
whom
there
is
nothing
but
death
.
The
best
worthinesse
that
we
can
bring
,
is
an
vnfayned
confession
of
our
owne
vnworthines
,
that
the
mercy
of
God
may
make
vs
worthy
;
to
despaire
in
our selues
,
that
his
grace
may
comfort
vs
;
to
humble
our selues
,
that
his
goodnes
may
raise
vs
vp
;
and
to
accuse
our selues
;
the
Christ
Iesus
by
his
merits
may
iustifie
vs.
For
although
of
our selues
we
are
able
to
doe
nothing
,
yet
by
him
we
shall
be
able
to
doe
all
things
.
These
,
and
such
like
cogitations
if
wee
haue
,
in
preparing
our selues
to
that
blessed
nourishment
of
our
soules
,
hee
that
breaketh
not
a
bruised
reede
,
Esay
42.3
.
nor
putteth
out
smoking
flax
,
will
not
cast
vs
off
because
of
our
infirmities
,
but
mercifully
receiue
vs
to
the
partaking
of
his
euerlasting
loue
.
The
Lord
GOD
respecteth
nothing
so
much
our
actions
,
as
our
affections
;
nothing
so
much
our
workes
,
as
our
desires
and
endeuours
:
So
that
he
who
truly
and
vnfaynedly
desires
to
be
righteous
,
hee
is
righteous
.
He
that
so
desireth
to
beleeue
,
he
doth
beleeue
.
He
that
so
desireth
to
repent
,
he
doth
repent
.
Hee
that
so
striueth
to
leaue
,
and
forsake
his
sinnes
,
the
Lord
reputeth
and
accounteth
of
such
a
one
,
as
if
hee
had
left
and
forsaken
them
.
They
that
truly
and
vnfaynedly
desire
not
to
fall
,
nor
to
be
foyled
of
their
spirituall
enemies
,
the
Lord
esteemeth
of
such
as
his
inuincible
Souldiers
,
and
valiant
Worthies
,
who
were
neuer
vanquished
.
For
he
accepteth
the
desire
for
the
deede
:
and
,
if
there
be
first
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
a
man
hath
not
,
as
speaketh
the
Apostle
,
2.
Cor
.
8.
2.
Cor
.
8.12
.
So
Math
.
5.
Math
.
5.6
.
is
he
pronounced
blessed
,
not
which
hath
attayned
to
perfect
inherent
righteousnes
,
but
who
hungreth
and
thirsteth
after
it
.
Blessed
are
they
which
hunger
and
thirst
after
righteousnes
,
for
they
shall
be
satisfied
.
Lord
(
saith
Dauid
,
Psal
.
10.
Psal
.
10.17
.
)
thou
hast
heard
the
desire
of
the
poore
,
thou
preparest
their
heart
,
and
bendest
thine
eare
to
them
.
And
Psal
.
145.
Psa
.
145.19
he
will
fulfill
the
desires
of
them
that
feare
him
.
Faith
maketh
vs
not
acceptable
in
the
sight
of
God
,
or
worthy
partakers
of
the
Lords
Supper
,
in
respect
of
it selfe
,
because
it
is
an
action
or
vertue
,
or
because
it
is
strong
,
liuely
and
perfect
:
but
in
respect
of
Christ
Iesus
crucified
,
whom
faith
apprehendeth
,
as
he
is
set
foorth
vnto
vs
in
the
Word
and
Sacraments
.
It
is
Christ
that
is
the
Author
and
matter
of
our
righteousnesse
,
and
it
is
he
that
applyeth
the
same
vnto
vs.
And
as
for
faith
in
vs
,
it
is
but
an
instrument
,
to
apprehend
,
and
receiue
that
which
Christ
for
his
part
offereth
and
giueth
.
So
then
,
if
faith
erre
not
in
his
proper
obiect
,
but
follow
the
promise
of
God
,
though
it
doe
but
weakely
apprehend
:
nay
,
though
it
cause
a
man
onely
to
desire
and
endeuour
to
apprehend
,
yet
is
it
a
true
faith
,
and
sufficient
to
saluation
.
The
sorrowfull
Father
,
Mark
9.
Mark
.
9
24.
which
with
care
for
his
Son
,
cryed
vnto
Christ
,
Lord
I
beleeue
,
helpe
my
vnbeliefe
;
though
his
faith
was
weake
,
yet
obtayned
his
purpose
at
Christs
hands
.
If
our
faith
he
but
as
a
graine
of
Mustard-séede
,
yet
will
it
much
preuaile
with
Gods
mercy
.
The
Apostles
of
Christ
,
which
were
admitted
to
his
last
Supper
,
were
notwithstanding
weake
,
and
touched
with
many
infirmities
,
although
they
were
not
altogether
wicked
and
faithlesse
as
Iudas
was
.
They
beleeued
in
Christ
,
they
loued
Christ
,
and
they
loued
one
another
:
And
yet
shewed
they
their
weakenesse
,
when
Peter
,
not
without
some
reproach
of
the
residue
,
preferred
himselfe
before
them
all
:
Mat
.
26.33
Though
all
other
be
offended
(
saith
hee
)
yet
will
not
I
be
offended
by
thee
.
And
when
also
they
ambitiously
contended
among
themselues
who
should
bee
the
chiefe
.
Mar.
9.33
.
And
did
not
their
faith
also
appeare
to
be
weake
,
when
they
all
forsooke
him
,
and
fled
away
at
the
time
of
his
apprehension
,
yea
and
after
the
knowledge
of
his
doctrine
,
and
experience
of
many
and
wonderfull
miracles
?
yet
it
pleased
our
Sauiour
neuerthelesse
,
in
great
mercie
to
accept
them
,
and
to
admit
them
as
singular
instruments
of
his
grace
.
Let
a
man
examine
himselfe
.
Whereas
the
Apostle
saith
not
,
Exposition
.
Let
a
man
examine
his
brother
,
or
neighbour
:
but
,
Let
a
man
examine
himselfe
;
there
ariseth
a
note
which
I
am
not
willing
to
passe
ouer
:
Rom.
14.12
.
That
euery
man
shall
giue
an
account
for
himselfe
to
God
;
and
not
one
man
for
anothers
ignorance
,
infidelity
,
or
hardnesse
of
heart
:
And
that
therefore
ought
euery
one
to
looke
vnto
himselfe
,
that
his
owne
knowledge
bee
sound
,
his
owne
faith
true
,
his
owne
repentance
vnfained
,
and
his
desire
of
holinesse
without
hypocrisie
:
without
either
looking
curiously
into
other
mens
sinnes
,
and
imperfections
,
(
vnlesse
it
be
onely
in
a
Christian
and
charitable
maner
to
admonish
and
reforme
them
)
or
without
beeing
discouraged
from
the
Sacrament
,
through
the
presence
of
such
,
whom
they
esteeme
not
so
meet
partakers
(
in
regard
of
some
corruptions
or
infirmities
)
as
themselues
:
Being
fully
assured
,
that
as
the
faith
of
one
man
shall
not
iustifie
another
;
so
shall
not
the
infidelity
,
ignorance
,
Hab.
2.4
.
or
prophanenesse
of
any
(
though
present
at
the
Communion
)
possibly
hinder
the
effectuall
communicating
of
Christs
body
and
bloud
to
the
faithfull
receiuer
.
Ezek
.
18.20
As
Ezek
.
18.
The
righteousnesse
of
the
righteous
shall
bee
vpon
him
,
and
the
wickednesse
of
the
wicked
shal
be
vpon
himselfe
.
The
essenciall
ioyning
also
in
this
communion
being
spirituall
,
wherein
the
wicked
cannot
possibly
come
néere
the
faithful
members
of
Iesus
Christ
.
Lastly
,
whereas
some
holding
,
that
Iudas
receiued
the
Sacrament
;
do
thereupon
inferre
,
that
all
,
without
exception
,
are
now
to
be
admitted
to
the
partaking
thereof
:
I
will
briefely
deliuer
my
opinion
,
in
both
respects
.
Whereas
the
Apostle
,
1.
Cor
.
11.
and
all
the
Euangelists
with
one
consent
,
doe
record
&
say
,
that
our
Lord
Iesus
Christ
,
hauing
broken
the
Bread
,
did
giue
it
vnto
his
Disciples
:
There
ariseth
a
question
,
(
and
it
is
not
a
new
,
but
an
ancient
question
)
whether
Iudas
were
one
of
these
Disciples
,
to
whom
Christ
thus
gaue
the
broken
bread
;
or
whether
he
were
gone
from
the
Table
before
,
and
busily
imployed
at
that
very
instant
about
his
Treason
?
I
will
not
take
vpon
mee
absolutely
to
determine
it
:
but
onely
set
downe
in
as
few
words
as
I
can
,
what
I
conceiue
,
and
the
reasons
of
it
.
They
that
thinke
that
Iudas
was
present
,
&
receiued
the
Sacrament
of
Christs
body
and
bloud
,
doe
ground
their
perswasion
vpon
the
words
of
the
Euangelist
:
where
they
all
agree
,
that
Iesus
sate
down
with
the
twelue
.
Now
Iudas
(
say
they
)
was
one
of
the
twelue
;
and
beeing
at
the
Table
,
as
well
as
the
other
,
there
is
no
doubt
,
but
as
well
as
the
other
he
did
partake
of
the
Sacrament
.
That
Iudas
was
one
of
the
twelue
,
no
man
can
deny
,
neither
do
I
,
that
he
also
sate
at
the
Table
:
but
that
he
did
partake
of
the
Sacrament
,
I
cannot
resolue
,
but
incline
to
the
contrary
for
diuers
reasons
.
A
first
reason
is
out
of
Luke
22.
and
1.
Cor
.
11.
where
it
is
recorded
,
that
when
Christ
gaue
the
Bread
vnto
his
Disciples
he
said
,
This
is
my
body
which
is
giuen
for
you
.
But
the
body
of
Christ
was
not
giuen
for
Iudas
:
therfore
was
not
the
sacramental
bread
giuen
vnto
him
,
as
vnto
the
rest
,
Againe
,
Christ
then
promised
(
as
Mat
.
26.
)
that
all
they
which
there
dranke
with
him
of
the
fruit
of
the
Vine
,
should
drinke
with
him
afterward
in
his
Fathers
Kingdome
:
But
Iudas
shall
neuer
drinke
with
him
in
his
Fathers
Kingdome
:
therefore
did
he
not
drinke
with
him
of
the
fruit
of
the
Vine
.
Another
reason
I
gather
out
of
Ioh
.
13.
where
,
after
our
Lord
Iesus
Christ
had
pointed
out
the
Traitor
,
Ioh
.
13.26
,
27
,
30.
saying
,
Hee
it
is
to
whom
I
shall
giue
a
sop
when
I
haue
dipped
it
:
and
he
wet
a
Sop
,
and
gaue
it
to
Iudas
Iscariot
,
Simons
sonne
.
It
followeth
also
in
the
same
Chapter
,
not
onely
that
after
the
Soppe
,
Satan
entred
into
him
:
but
also
,
that
as
soone
as
he
had
receiued
the
Sop
,
he
went
immediately
out
.
Now
,
if
he
went
immediatly
out
,
after
the
receiuing
of
the
Sop
,
about
his
Treason
:
then
was
hee
gone
before
the
institution
,
&
administration
of
the
Sacrament
.
Whereas
then
hee
sate
downe
at
the
Table
,
it
was
for
the
eating
of
the
Passeouer
.
In
the
eating
of
the
Passeouer
,
he
dipped
his
hand
with
Christ
in
the
Dish
;
and
in
the
eating
of
the
Passeouer
did
Christ
giue
him
the
Soppe
.
Now
séeing
the
Passeouer
was
celebrated
before
the
Sacrament
of
the
Lords
Supper
was
instituted
,
and
Iudas
went
out
immediately
after
the
same
:
it
is
a
cleere
case
(
as
I
verily
take
it
)
that
hee
did
not
receiue
that
Sacrament
at
all
.
And
whereas
the
Euangelist
Luke
,
describing
the
celebration
of
the
Passeouer
,
and
the
institution
of
the
Sacrament
,
in
a
whole
narration
,
addeth
these
words
of
the
Lord
;
Luke
22.21
Yet
behold
the
hand
of
him
that
betrayeth
me
,
is
with
me
at
the
table
:
we
haue
no
warrant
to
vnderstand
this
of
Iudas
his
presence
at
this
Sacrament
,
because
it
is
out
of
all
controuersie
,
that
Luke
differeth
not
from
the
other
Euangelist
.
There
is
,
and
must
be
an
harmony
betwixt
them
,
which
harmony
and
consent
they
must
deny
,
who
gather
vpon
Luke
,
that
Iudas
receiued
the
Sacrament
of
the
Lords
Supper
with
the
rest
.
The
Euangelist
Luke
,
as
I
noted
before
,
goeth
on
with
a
narration
of
the
Passeouer
,
and
of
the
Lords
Supper
together
,
and
afterward
by
way
of
recapitulation
,
or
rehearsall
,
returneth
againe
to
the
words
,
which
the
other
Euangelists
iointly
witnesse
,
to
bee
spoken
before
the
institution
of
the
Supper
.
But
admit
,
Iudas
was
present
at
the
institution
of
it
,
&
did
partake
of
the
same
as
well
as
the
other
:
what
will
follow
?
Why
,
this
,
will
some
say
:
That
as
Christ
admitted
Iudas
(
whom
hee
knew
to
be
an
Hypocrite
,
a
Reprobate
,
and
a
very
Diuel
:
)
so
ought
the
Minister
without
difference
,
&
respect
,
without
tryall
,
and
examination
,
to
admit
to
the
Lords
Table
at
this
day
,
such
as
are
notoriously
euill
,
and
manifestly
lewd
,
&
wicked
.
For
none
of
such
(
say
they
)
are
worse
then
Iudas
.
But
though
I
be
not
peremptory
in
the
former
,
because
I
know
that
some
learned
men
are
of
a
contrary
minde
:
yet
this
consequence
I
absolutely
deny
and
contradict
,
as
most
absurd
,
and
as
most
iniurious
to
Christs
body
and
bloud
.
It
is
true
,
that
Iudas
was
an
Hypocrite
,
a
Reprobate
,
and
a
very
Diuell
;
in
that
sence
Christ
so
calleth
him
,
Ioh
.
6.70
.
Ioh
.
6.
But
if
hee
were
at
the
Sacrament
;
to
whom
was
his
hypocrisie
,
his
reprobation
,
and
diuelish
practise
knowne
?
And
to
whom
could
these
things
be
an
offence
?
It
is
manifest
by
the
Text
,
that
none
of
his
fellow-Disciples
knew
him
to
be
such
a
one
:
and
therefore
vnto
none
of
them
could
he
be
an
offence
.
Yea
,
but
Christ
(
will
they
say
)
knew
him
to
bee
such
a
vile
wretch
,
and
yet
admitted
him
.
Well
,
he
thus
knew
him
as
he
was
God
,
and
not
as
he
was
Man
:
and
therfore
this
maketh
nothing
to
the
matter
.
It
only
concludeth
;
that
although
a
man
be
neuer
so
very
an
hypocrite
,
of
neuer
so
lewd
&
wicked
disposition
:
yet
so
long
as
he
makes
profession
of
the
truth
,
and
is
not
discouered
to
be
an
hypocrite
,
but
keeps
his
lewdnesse
and
wickednes
secret
:
so
long
the
Minister
ought
not
to
debarre
,
or
repel
him
from
the
Communion
.
This
is
all
that
can
rightly
follow
from
Christs
example
,
in
admitting
Iudas
to
his
last
Supper
,
if
he
did
admit
him
.
And
after
this
maner
(
I
make
no
doubt
)
but
that
many
hypocrites
,
and
wicked
liuers
,
are
oftentimes
admitted
to
the
partaking
of
these
holy
mysteries
at
this
day
:
yea
,
euen
where
the
Ministers
are
most
curious
,
and
most
religiously
carefull
to
separate
the
vnworthy
;
It
being
the
proper
office
onely
of
God
to
search
the
heart
,
and
hidden
affections
,
and
not
the
Ministers
,
who
can
labour
no
further
then
to
the
outward
behauiour
&
conuersation
.
But
for
any
man
to
affirme
,
that
the
Minister
is
too
precise
,
transgresseth
Christs
example
,
and
offereth
wrong
in
excluding
,
and
shutting
out
such
from
the
Lords
Table
,
as
are
ignorant
of
the
worke
of
our
Redemption
,
by
Christs
humiliation
,
and
sufferings
;
or
such
whose
offences
are
open
,
and
they
knowne
to
continue
in
them
without
repentance
,
according
to
the
nature
and
quality
of
their
transgressions
:
Besides
their
impugning
herein
the
Law
of
the
Land
,
which
hath
giuen
power
&
authority
to
the
Minister
in
this
behalfe
;
they
become
most
iniurious
(
as
I
noted
before
)
to
the
holy
Sacrament
of
the
body
and
bloud
of
the
Lord
,
Math
.
7.6
.
in
thus
opening
gaps
for
Dogs
and
Swine
to
eate
and
deuoure
it
.
They
flatly
contradict
the
precepts
and
rules
of
the
Holy
Ghost
,
in
diuers
places
of
the
Scripture
,
and
oppose
their
owne
partiall
and
selfe-conceits
,
against
the
godly
iudgement
,
and
graue
authority
of
all
the
godly
learned
that
euer
were
.