A
COMMENTARIE
,
OR
,
LARGER
EXPLANATION
OF
THE
SHORT
Catechisme
,
set-forth
in
the
Booke
of
Common
PRAYER
.
WHAT
is
your
name
?
N
or
M.
This
Primer
Question
may
bee
called
the
way
to
the
Church
dore
:
it
leadeth
to
the
mention
of
Baptisme
,
which
is
the
gate
of
Christianity
.
It
is
prefixed
before
our
Catechisme
,
as
an
Introduction
,
or
familiar
entrance
,
framed
by
question
and
answer
,
for
the
instruction
of
the
simpler
:
and
therefore
is
not
idle
and
vnfitting
,
as
some
would
haue
it
,
but
very
agreeable
to
the
matter
intended
.
Inasmuch
,
as
a
Christian
mans
name
doth
not
onely
distinguish
him
from
other
men
of
different
names
;
but
also
serueth
for
a
remembrance
,
whereby
the
grace
of
God
should
bee
stirred
vp
in
him
.
Thus
the
people
had
names
of
old
:
Adam
,
signifying
red
earth
;
Euah
,
a
mother
:
Abram
,
an
high
father
:
Isaac
,
laughing
:
Iacob
,
supplanting
:
and
the
Lord
himselfe
hath
a
name
prescribed
,
Iesus
,
a
Sauiour
,
&c.
Neither
were
these
names
giuen
by
chance
,
but
Almighty
God
himselfe
being
the
first
guide
hereunto
,
and
many
times
appoynting
the
name
,
then
holy
men
followed
;
and
generally
,
all
the
world
in
former
ages
,
gaue
names
of
speciall
signification
.
Pharaohs
daughter
called
the
Hebrew
childe
drawn
out
of
the
riuer
,
Moses
,
Drawne-out
.
Ioseph
was
proclaimed
by
Pharaoh
the
King
,
Abres
,
Father
;
when
,
as
a
Father
hee
prouided
for
the
Countrey
,
&c.
A
more
especiall
dayly
monitory
may
this
bee
to
vs
,
for
that
our
name
doth
remember
vnto
vs
our
Christian
Profession
,
that
wee
may
walke
worthy
of
the
same
.
And
this
may
serue
for
some
direction
vnto
vs
,
in
the
naming
of
our
children
,
that
wee
preferre
not
heathen
names
where
other
are
vsuall
and
conuenient
.
Quest.
Whether
may
a
man
change
his
name
or
not
?
Change
of
names
.
Answ.
Hee
may
:
First
,
by
Gods
speciall
command
:
as
Abram
was
changed
into
Abraham
;
Sarai
,
into
Sarah
;
Iaacob
,
into
Israel
;
Peter
,
into
Cephas
,
Ioh.
1
43.
&c.
Secondly
,
if
hee
bee
conuerted
from
a
false
,
to
the
true
religion
:
thus
Saul
his
name
was
turned
into
Paul
:
for
in
this
case
infidels
and
heathen
men
haue
thought
vnfit
to
retaine
the
old
name
:
When
Nebuchadnezzar
consecrated
Daniel
vnto
Bel
their
God
,
hee
changed
his
name
into
Belshazzar
,
Bels
Treasurer
:
Ananias
,
into
Shedrach
,
which
is
,
The
King
of
the
Planets
hath
inspired
him
;
Azaria●
,
into
Meshaecke
,
Venus
;
&
Misael
into
Abcan●ge
,
the
seruant
of
the
fire
.
And
the
same
is
the
practice
of
the
Turkes
at
this
day
,
if
any
man
turne
Mahometan
,
he
receiueth
a
new
name
,
as
that
famous
Prince
George
Castriot
of
Epirus
,
had
his
name
changed
into
Scanderbeg
.
Thirdly
,
a
man
may
change
his
name
for
the
glory
of
God
,
and
his
own
safety
,
without
hurt
to
any
man
.
Thus
Bucer
,
in
the
time
of
.
King
Edward
the
sixth
,
called
himselfe
by
the
name
of
Aretius
Felinus
;
[
](A07350-e18220-b)*
*
Cyril
:
Jerus
:
saith
,
That
they
changed
their
names
,
as
occasion
was
offered
.
And
the
Ciuill
Law
doth
allow
it
.
Beza
wrote
two
Homilies
vnder
the
name
of
Nathaniel
Nestkins
:
that
their
owne
names
might
not
hinder
the
Papists
from
the
reading
thereof
:
Yet
this
approues
not
the
changing
of
names
,
the
more
securely
to
commit
any
villany
,
as
was
done
by
the
late
Traytors
of
Nouember
the
fifth
.
Quest.
Who
gaue
you
this
name
?
Answ.
My
God-fathers
,
and
Godmothers
,
in
my
Baptisme
,
wherein
I
was
made
a
member
of
Christ
,
a
childe
of
God
,
and
Inheritor
of
the
Kingdome
of
Heauen
.
Explan.
In
this
answere
I
obserue
three
things
.
First
,
the
time
of
the
name
giuing
.
viz.
In
Baptisme
.
For
this
is
both
answerable
to
the
practise
of
the
Church
of
God
in
all
ages
,
since
there
was
a
Sacrament
of
Baptisme
,
or
any
other
in
the
roome
therof
,
&
standeth
with
very
good
reason
.
As
for
the
custome
of
the
Church
;
Abraham
,
at
the
first
institution
of
the
Circumcision
,
is
said
,
to
haue
circumcised
his
sonne
the
eight
day
,
and
to
haue
called
his
name
Isaac
,
Gen.
21
▪
and
this
custome
held
as
long
as
circumcision
,
as
may
bee
seene
in
Iohn
Baptist
:
When
they
came
to
circumcise
the
babe
,
Luc.
1.59
.
and
called
him
Zacharias
.
And
in
the
Lord
Iesus
;
When
the
eight
dayes
were
accomplished
,
that
they
should
circumcise
the
childe
,
Luc.
2.21
.
his
name
was
called
Iesus
.
Obiect
.
Gershom
the
son
of
Moses
,
Exod.
2.22
.
4.25
.
was
named
before
his
circumcision
,
for
he
was
afterwards
circumcised
,
when
the
Lord
met
Moses
in
the
Inne
,
and
would
haue
slaine
him
:
Rachel
,
Iaacobs
wife
,
Gen.
35.18
.
immediately
after
her
trauell
,
named
her
child
Benoni
,
and
during
the
time
of
the
Israelites
being
in
the
wildernesse
,
for
forty
yeeres
,
Jos.
5.2
.
they
were
without
circumcision
,
but
it
is
not
likely
they
were
without
names
.
Sol.
This
last
was
an
extraordinary
time
,
necessitie
made
them
dispense
with
law
;
for
that
act
of
Rachels
,
it
onely
shewes
her
desire
,
for
the
child
was
afterwards
called
Beniamin
,
viz.
at
the
circumcision
.
Lastly
,
for
the
first
,
no
maruell
though
the
custome
of
the
Church
were
broken
,
seeing
that
Gods
ordinance
was
also
neglected
,
for
feare
of
impatient
Zipporah
.
Secondly
,
what
fitter
time
can
be
to
impose
names
,
then
when
we
begin
to
bee
?
we
are
first
borne
,
and
then
haue
the
common
name
of
man
,
then
we
are
borne
againe
,
and
haue
the
speciall
names
of
Christians
.
The
second
thing
in
the
answer
;
the
persons
that
giue
the
name
,
Godfathers
and
Godmothers
.
True
it
is
,
that
Parents
were
alwayes
wont
to
propound
the
name
.
Ioseph
directed
by
the
Angell
told
what
the
name
of
Jesus
should
be
:
Zachary
,
of
his
sonne
Iohn
:
and
ordinarily
,
Abraham
,
Moses
,
Ioseph
in
Aegypt
(
also
Hannah
named
Samuel
;
&
Rachel
,
Ioseph
.
But
the
Godfathers
,
following
the
direction
of
the
parents
,
haue
vsed
a
long
time
to
propound
the
name
in
publique
:
when
Iohn
was
to
be
circumcised
,
it
is
said
,
They
call
d
his
name
,
&c.
But
his
parents
had
the
greatest
stroke
in
determining
the
name
.
Obiections
against
Godfathers
answered
One
,
writing
against
our
custome
herein
,
alledgeth
the
Councell
of
Nice
,
Can.
30.
Let
no
faithfull
man
name
his
children
by
heathen
names
;
and
that
of
Baronius
.
My
Parents
called
me
Tarr●chus
,
and
out
of
Dionysius
,
that
the
Priest
was
wont
to
aske
the
name
at
the
Church
doore
,
and
hence
endeauoureth
to
proue
,
that
Parents
,
and
not
Godfathers
,
are
to
name
their
children
,
neither
at
the
time
of
baptisme
,
but
before
,
for
which
he
further
addeth
,
that
they
,
which
were
Adulti
,
were
wont
to
come
before
their
baptisme
,
and
put
their
old
names
in
the
Register
.
Vnto
which
I
answere
.
First
,
that
of
the
Councell
of
Nice
,
is
a
meere
forgery
,
there
being
but
twenty
Canons
in
all
,
or
two
and
twenty
at
the
most
.
Secondly
,
admit
it
to
be
true
,
and
that
which
followeth
;
it
is
no
more
then
we
confesse
,
that
Parents
haue
,
or
ought
to
haue
,
the
chiefest
stroke
in
the
names
of
their
owne
children
.
Lastly
,
for
the
Adulti
holding
their
own
names
,
it
might
be
through
conniuency
,
in
some
particular
Church
,
at
some
time
onely
.
For
it
is
most
euident
,
that
Godfathers
were
vsed
amongst
Christians
,
euen
in
the
Primitiue
Church
.
Higinus
,
Bishop
of
Rome
,
and
Martyr
,
speakes
of
them
in
his
fift
Decretall
,
who
was
but
140.
yeeres
after
Christs
incarnation
,
and
the
best
reformed
Churches
doe
allow
of
them
.
One
,
a
learned
Doctor
of
Germany
,
defends
this
vse
vpon
these
reasons
.
[
](A07350-e18790-b)*
*
Zanch.
in
Eph
▪
p.
580.
Reasons
why
Godfathers
are
vsed
.
1.
It
is
not
against
the
Scriptures
.
2.
It
is
most
ancient
.
3.
It
proceeds
from
loue
,
of
the
parents
procuring
them
,
of
them
vndertaking
.
4.
It
is
to
the
benefit
of
the
Infant
,
if
the
Parents
dye
.
5.
It
is
an
helpe
vnto
the
Parents
,
to
which
may
be
added
,
that
it
is
a
meane
to
encrease
mutuall
loue
amongst
neighbours
,
when
they
shall
performe
this
duty
one
for
another
.
3.
The
third
thing
in
the
answer
is
,
the
addition
:
Wherein
I
was
made
a
member
of
Christ
,
&c.
Which
is
not
so
to
be
vnderstood
,
as
though
the
outward
washing
of
water
,
did
make
the
baptized
partaker
of
these
so
excellent
benefits
:
for
it
is
true
of
the
Sacraments
of
the
new
Testament
,
which
was
sayd
of
them
of
the
old
:
It
is
impossible
,
Heb.
10.4
.
that
the
blood
of
bulls
and
Goats
should
take
away
sinne
.
And
in
another
place
;
Circumcision
auaileth
nothing
,
but
a
new
creature
.
Gal.
15.
That
the
same
may
be
said
of
Baptisme
,
see
in
the
Pharisies
comming
to
Iohn
his
Baptisme
:
O
generation
of
Vipers
(
saith
hee
,
Luk.
3.7
.
who
hath
forewarned
you
to
flie
from
the
wrath
to
come
?
Where
hee
sheweth
,
baptisme
to
be
a
meanes
of
escaping
Gods
wrath
,
after
an
implicite
manner
;
but
withall
,
requires
vertue
,
which
being
away
,
baptisme
auaileth
not
.
And
our
Lord
hauing
commended
baptisme
to
all
,
excepteth
yet
,
saying
;
He
that
belieueth
not
shall
be
damned
.
The
case
herein
is
diuers
,
Mark
.
16.16
.
First
,
in
those
that
are
of
ripe
yeeres
and
vnderstanding
:
there
is
required
of
them
a
due
disposition
of
repentance
,
and
faith
,
actually
performed
by
,
and
in
themselues
.
But
in
Infants
it
is
enough
that
they
pertaine
to
the
Couenant
,
being
born●
in
the
bosome
of
the
Church
,
and
presented
to
the
participation
of
gracious
adoption
by
vertue
of
the
Faith
of
their
Parents
.
The
right
vnderstanding
then
of
this
is
,
that
in
our
baptisme
,
we
are
sacramentally
,
or
instrumentally
,
made
the
children
of
God
;
and
really
,
and
truly
,
when
we
are
together
baptized
with
the
Holy
Ghost
;
if
thou
beleeue
,
and
be
baptized
,
thou
art
made
Inheritor
of
the
Kingdome
of
Heauen
,
and
this
is
ascribed
vnto
baptisme
.
Joh.
3.5
.
Except
a
man
be
borne
of
water
and
the
spirit
,
&c:
as
conuerting
,
begetting
vnto
Christ
,
and
building
men
vp
in
grace
,
is
ascribed
vnto
the
Officers
of
Gods
Church
.
Wherefore
let
no
man
mistake
this
matter
,
thinking
himselfe
safe
,
when
he
is
baptized
,
for
he
may
,
nay
,
infinite
numbers
doe
,
notwithstanding
perish
.
Baptisme
confers
not
Grace
,
Ex
opere
operato
,
as
the
Church
of
Rome
teacheth
;
but
euer
,
in
men
of
yeares
as
they
were
found
in
grace
,
they
were
thought
fit
to
be
baptized
.
Read
of
the
Eunuch
,
of
Cornelius
and
his
company
,
of
the
conuerts
amongst
the
Iewes
at
Peters
preaching
.
Act.
8
&c.
10
chap.
2.
Now
then
consider
,
whether
this
be
thy
case
or
no
?
Art
thou
indued
with
grace
?
Art
thou
baptized
with
the
Holy
Ghost
?
Art
thou
baptized
into
Christ
?
Beleeuest
thou
with
all
thy
heart
?
repentest
thou
with
a
true
and
due
compunction
?
If
it
be
thus
,
thou
hast
put
on
Christ
,
thou
art
buried
with
him
by
baptisme
,
Rom.
6.2
.
into
his
death
,
that
like
as
Christ
was
raised
from
the
dead
,
so
also
thou
shouldest
walke
in
newnes
of
life
.
O
well
is
thee
,
thou
art
a
member
of
Christ
,
and
inheritour
of
Heauen
:
If
otherwise
,
thou
hast
beene
admitted
to
the
water
in
vaine
,
thou
art
still
in
thy
sinnes
.
But
thou
wilt
say
,
wherefore
serues
the
remembrance
of
our
baptisme
then
?
I
answere
,
to
confirme
that
grace
,
which
is
begun
in
a
mans
heart
,
if
he
beleeueth
he
shall
be
hereby
more
confirmed
,
if
he
be
a
true
Christian
,
hee
shall
bee
hereby
registred
in
the
Catalogue
of
true
Christians
,
and
all
the
fiends
of
hell
shall
not
be
able
to
blot
him
out
againe
.
If
it
be
further
demanded
,
how
can
it
be
saide
of
all
baptized
,
that
they
are
members
of
Christ
,
seeing
there
are
many
Hypocrites
,
who
beare
onely
the
badge
of
Christ
,
but
fight
vnder
the
banner
of
Sathan
.
I
answere
,
that
our
Church
doth
not
vsurpe
the
gift
of
prophecy
,
to
take
vpon
her
to
discerne
which
of
her
children
belong
to
Gods
vnsearchable
Election
,
but
in
the
iudgement
of
charity
embraceth
them
all
,
as
Gods
inheritanc●
;
and
hereby
teacheth
euery
of
vs
so
to
beleeue
of
our selues
by
Faith
,
and
of
others
by
charity
.
St.
Paul
in
his
salutations
styleth
the
whole
visible
Churches
,
to
whom
hee
writes
by
the
title
of
Saints
,
and
yet
it
is
likely
that
by
his
extraordinary
discerning
spirit
,
he
could
haue
differenced
the
goats
of
his
flocke
from
the
sheepe
.
How
much
more
ought
we
,
with
our
blessed
Mother
the
Church
of
England
,
at
all
chastenings
,
presume
that
sacramentall
grace
,
doth
like
a
soule
enquicken
the
body
of
the
outward
element
,
and
receiue
these
for
our
true
fellow-members
of
Christ
,
who
haue
beene
made
partakers
of
the
same
labor
of
regeneration
?
Quest.
What
did
thy
Godfathers
and
Godmothers
then
for
thee
?
Answ.
They
did
promise
and
vow
three
things
in
my
name
,
first
,
that
I
should
forsake
the
diuel
,
and
all
his
workes
,
the
pompes
and
vanities
of
this
wicked
world
,
with
all
the
sinfull
lusts
of
the
flesh
.
Secondly
,
that
I
should
beleeue
all
the
articles
of
the
Christian
Faith
.
Thirdly
,
that
I
should
keepe
Gods
holy
will
and
commandement
,
and
walke
in
the
same
all
the
dayes
of
my
life
.
Explan.
In
this
answere
obserue
foure
points
,
which
are
further
to
be
opened
.
First
,
wherefore
this
promise
is
made
of
forsaking
the
diuell
,
&c.
For
the
resolution
of
which
,
Mans
foure-fold
estate
.
1
of
Inocency
.
Gen
1
27.
Eccles.
7.1
.
it
is
to
be
vnderstood
,
that
our
naturall
estate
is
carnall
,
and
sensuall
,
yea
a
very
subiection
vnto
Satan
.
True
it
is
,
that
man
by
his
first
creation
was
holy
and
righteous
,
witnesse
the
Spirit
himselfe
;
saying
thus
.
God
made
man
in
his
owne
Image
,
in
the
Jmage
of
God
created
he
him
.
And
God
made
man
righteous
,
and
this
estate
of
holinesse
was
accompanied
with
exquisite
,
and
almost
Diuine
knowledge
:
for
proofe
wherof
,
the
creatures
were
brought
vnto
him
to
be
named
,
and
as
he
named
them
,
so
they
were
called
:
now
his
names
did
so
fit
the
creatures
,
expressing
partly
their
seuerall
natures
,
that
if
a
most
cunning
Philosopher
had
studied
all
his
life
,
he
could
not
haue
done
the
like
.
Besides
this
,
he
being
cast
into
a
deepe
sleepe
,
when
the
woman
was
taken
out
of
his
side
,
did
rightly
diuine
how
neere
shee
was
vnto
him
,
saying
:
This
is
flesh
of
my
flesh
,
and
bone
of
my
bone
&c.
Againe
,
Gen.
2.23
.
vnto
his
knowledge
was
added
a
sound
estate
of
body
,
(
from
all
diseases
,
)
as
death
it selfe
came
in
by
sinne
:
Rom
5.18
.
hee
could
labour
without
wearines
:
for
the
sweat
of
the
brow
comes
in
after
the
transgression
.
He
could
abstaine
without
preiudice
to
his
health
,
hee
could
haue
multiplied
yeares
without
gray
haires
,
for
he
was
immortall
.
All
creatures
did
reuerence
him
,
the
earth
was
all
seruiceable
vnto
him
without
barrennesse
,
bryars
and
thornes
,
none
of
all
the
serpents
and
wilde
beasts
,
were
noisome
vnto
him
.
The
woman
was
without
sorrow
in
trauailing
,
without
paines
in
bringing
vp
her
children
,
&
without
subiection
to
the
man
.
Both
man
&
woman
were
comely
without
blemish
,
warme
without
cloathes
,
naked
without
shame
.
I
dare
not
say
,
that
they
should
haue
propagated
without
copulation
,
with
Gregory
Nyss
:
De
Opis●●
.
lôis
cap.
17.
2
Of
corruption
.
Rom.
3.23
.
Now
man
is
fallen
from
this
estate
,
sinne
proceeding
from
one
Adam
hath
ouerspread
all
men
.
All
haue
sinned
and
are
depriued
of
the
glory
of
God
.
There
is
in
vs
all
,
so
soone
as
we
are
,
a
want
of
all
grace
and
goodnes
,
a
pronenesse
vnto
euill
,
and
vntowardnes
to
doe
that
,
which
is
pleasing
to
the
Lord
,
as
both
St.
Paul
setteth
forth
in
himselfe
,
saying
;
Rom.
7.15
.
Jam.
1.14
.
The
things
which
I
would
I
doe
not
,
which
I
hate
that
doe
I.
And
St.
Iames
,
Let
no
man
say
that
he
is
tempted
of
God
.
Lust
,
when
it
hath
conceiued
bringeth
forth
sinne
,
&c.
And
hence
it
commeth
to
passe
,
that
we
are
the
diuels
subiects
.
For
he
that
committeth
sinne
is
the
seruant
of
sinne
.
Ioh.
8.34
.
Heb.
2.15
.
He
is
in
bondage
vnto
the
diuell
all
his
life
long
,
The
promise
then
which
is
made
in
our
Baptisme
,
is
that
wee
shall
come
out
of
this
estate
of
nature
corrupt
,
into
the
estate
of
grace
,
which
is
,
when
wee
follow
not
the
swinge
of
our
owne
dispositions
,
neither
suffer
the
God
of
this
world
to
rule
in
vs
,
but
the
law
and
word
of
God
:
For
heerein
standeth
mans
restauration
and
bringing
into
a
third
estate
,
which
is
the
estate
of
grace
,
3.
Of
grace
.
if
the
heart
be
purified
by
faith
;
if
hee
faithfully
beleeue
all
the
Articles
of
the
Christian
faith
,
and
be
sanctified
to
obedience
of
life
,
if
hee
alwayes
walke
in
the
wayes
of
Gods
commandements
;
faith
giuing
him
interest
in
this
estate
,
and
obedience
certifying
;
that
hee
is
truely
interessed
heerein
,
according
to
that
of
the
Apostle
:
Shew
me
thy
faith
by
thy
workes
.
Jam.
2.18
.
Eph.
2.2
.
Rom.
6.
Ioh.
8.34
.
1
Joh.
3.
Heb.
2
15.
Luc.
1.7.4
.
Heb.
11.6
.
2.
Cor.
8.
And
as
our
condition
vnder
sinne
is
most
terrible
;
so
is
this
vnder
grace
most
comfortable
.
Then
wee
were
dead
in
sinnes
and
trespasses
:
now
wee
are
dead
vnto
sinne
,
and
aliue
vnto
God
in
righteousnes
:
then
wee
were
seruants
,
yea
bondslaues
;
now
wee
are
set
at
liberty
,
yea
made
sonnes
of
God
:
then
wee
were
euery
day
in
feare
;
now
we
serue
the
Lord
all
our
life
time
without
feare
:
then
our
best
workes
did
displease
God
;
now
,
though
wee
faile
in
many
things
,
wee
are
accepted
according
to
that
we
haue
,
Eph.
2.
and
not
according
to
that
wee
haue
not
:
then
we
were
without
God
in
the
world
to
protect
vs
;
now
wee
are
made
neere
,
Rom.
6.23
.
yea
of
the
houshold
of
God
:
to
conclude
,
wee
were
at
the
day
of
payment
to
receiue
for
our
wages
,
death
,
now
wee
shall
not
tast
of
that
death
,
but
haue
the
guift
of
our
God
,
which
is
eternall
life
.
And
heere
is
the
last
end
;
the
fourth
estate
of
man
indued
with
grace
,
which
shall
be
without
end
,
4.
Of
glory
.
the
first
fruits
of
this
are
had
heere
,
halfe
the
haruest
followes
at
euery
mans
particular
death
,
the
soule
being
placed
in
Paradise
,
and
all
is
perfected
at
the
day
of
Iudgement
,
when
both
soule
and
body
inioy
the
kingdome
of
God
the
Father
.
Secondly
,
we
are
further
to
consider
,
whether
we
be
able
and
haue
of
our selues
power
to
forsake
the
diuell
,
&c.
and
if
not
,
whence
wee
are
to
seeke
for
this
.
Eph.
2.2
.
Of
free
will
.
The
words
indeed
seeme
to
intimate
such
ability
,
but
they
haue
no
such
meaning
:
for
we
are
dead
in
sinnes
and
trespasses
;
that
is
,
haue
as
little
ability
to
doe
any
act
of
grace
,
as
a
dead
man
hath
to
moue
himselfe
,
or
to
doe
any
thing
,
that
belongs
vnto
the
liuing
.
Wee
are
not
sufficient
of
our selues
to
thinke
a
good
thought
,
as
of
our selues
:
It
is
not
in
him
that
willeth
,
2.
Cor
3.5
.
Rom.
9.16
.
or
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
.
Where
note
,
that
as
nothing
in
the
worke
of
our
conuersion
and
turning
from
sinne
is
ascribed
vnto
vs
,
so
all
is
ascribed
vnto
God
.
Wherefore
Ieremie
saith
,
turne
vs
O
Lord
,
Lament.
5.21
.
and
so
shall
wee
bee
turned
,
and
the
Apostle
,
It
is
God
that
worketh
both
the
will
and
the
deed
:
and
it
is
rightly
decreed
in
an
ancient
councell
against
the
heresie
of
Pelagius
.
Whosoeuer
shall
say
,
Conc
:
Milinit
:
Can.
4.
that
by
the
grace
of
the
Lord
,
we
are
heerein
holpen
against
sinne
,
because
that
by
this
is
opened
vnto
vs
,
what
wee
ought
to
doe
,
and
what
to
shunne
,
and
that
it
doth
not
effect
this
in
vs
,
that
we
chuse
,
and
are
able
to
doe
what
wee
are
commanded
,
let
him
be
an
anathema
:
and
not
long
after
in
another
councell
:
Whosoeuer
shall
say
,
Conc
:
Araus
:
can.
3.
that
at
mans
calling
vpon
God
,
his
grace
is
bestowed
,
and
that
grace
it selfe
doth
not
worke
this
in
vs
,
that
wee
call
vpon
him
,
hee
speakes
against
that
of
the
Prophet
Esay
,
I
was
found
of
them
that
sought
mee
not
,
and
was
manifested
to
those
that
asked
not
after
me
:
Nay
,
the
fathers
in
this
Councell
goe
further
,
Can.
4.
and
denie
any
disposition
in
mans
will
towards
God
,
as
touching
his
conuersion
,
Can.
4.
according
to
that
of
Salomon
:
The
will
is
prepared
of
the
Lord
.
Compare
this
with
that
,
which
is
taught
by
the
Papists
at
this
day
,
and
iudge
whether
they
be
not
iustly
charged
with
Pelagianisme
.
Rom.
10.14
Wee
are
therefore
to
seeke
for
this
at
the
hands
of
God
,
wee
must
reade
,
heare
,
and
learne
,
that
wee
may
bee
able
to
see
.
First
,
wee
must
learne
the
grownds
of
the
Christian
religion
,
the
Lords
prayer
,
Creed
,
and
ten
Commandements
,
and
then
diligently
heare
Sermons
;
for
how
shall
wee
call
vpon
him
,
of
whom
wee
haue
not
heard
,
and
how
shall
wee
heare
without
a
Preacher
?
Hearing
the
word
preached
then
is
Gods
principall
ordinance
to
begin
in
vs
the
grace
of
desiring
to
forsake
sinne
,
which
where
it
is
he
will
second
with
more
grace
,
of
vtterly
shaking
off
the
dominion
of
sinne
,
according
to
his
promise
of
giuing
grace
for
grace
.
Ioh.
1.16
.
Thirdly
,
wee
are
to
consider
,
what
is
the
office
which
the
God-fathers
and
God-mothers
doe
binde
themselues
vnto
in
the
behalf
of
themselues
.
Now
as
hath
beene
already
said
,
neither
men
nor
Angels
can
effect
this
work
of
grace
,
it
is
a
worke
proper
to
God
alone
.
Wee
are
not
therefore
to
suppose
that
their
promise
tendeth
to
the
full
performance
of
this
,
by
themselues
,
as
vndertakers
,
or
infusers
of
grace
,
but
to
doe
what
weake
helpe
and
means
may
be
able
to
do
,
both
by
their
care
of
instruction
,
if
parents
be
negligent
or
departed
,
&
also
by
prayer
vnto
God
for
them
.
Godfathers
were
of
old
taken
for
sureties
,
as
when
one
is
admitted
to
be
apprentice
to
any
trade
hee
must
haue
sureties
for
his
trusty
and
faithfull
seruice
:
so
was
it
thought
fit
,
when
men
turned
from
heathenisme
,
and
were
by
baptisme
admitted
into
the
order
of
Christians
,
that
such
as
were
counted
faithfull
,
should
be
sureties
for
their
constant
and
honest
proceeding
according
to
the
same
order
,
and
this
was
done
when
men
were
of
age
and
able
to
answer
for
themselues
,
and
hath
euer
since
held
to
bee
auailable
to
the
same
purpose
,
and
much
more
necessary
for
infants
,
when
growing
vp
,
they
shall
be
pricked
forward
vnto
holinesse
by
them
.
O
how
greatly
then
are
they
to
bee
blamed
,
that
turne
this
custome
into
an
idle
ceremony
,
by
putting
all
care
off
:
thus
frustrating
the
intent
of
the
Church
,
and
deluding
the
congregation
of
Gods
people
.
Fourthly
let
vs
take
a
briefe
view
,
what
be
those
abhominations
which
a
Christian
at
his
first
oath
of
allegeance
to
God
,
is
to
abiure
solemnly
.
They
are
the
Diuell
and
his
workes
,
the
pompes
and
vanities
of
this
wicked
world
.
Such
an
expresse
forme
of
abrenunciation
of
the
Diuell
and
the
pompes
of
the
world
is
very
ancient
,
and
may
well
be
thought
to
haue
bin
deriued
from
the
Primitiue
Church
;
whereof
we
find
expresse
mention
in
Tertullian
,
and
others
.
Very
well
therefore
hath
it
beene
continued
in
the
Church
of
God
,
and
retained
in
this
our
Mother
Church
of
England
.
True
it
is
,
that
though
such
disauowing
were
not
expressed
at
Baptisme
,
yet
it
must
needes
be
included
implicitly
in
the
very
stipulation
of
that
couenant
,
whereby
we
make
our selues
members
of
Christ
:
But
it
is
a
more
liuely
and
firme
monitory
vnto
vs
,
to
hold
vs
in
due
allegeance
to
our
Lord
and
Sauiour
,
when
we
record
,
that
we
haue
at
the
first
entring
our
names
into
his
Band
,
and
marching
vnder
his
Banner
,
proclaimed
an
expresse
defiance
and
abiuration
of
all
his
enemies
.
Whilest
this
Memento
sounds
in
our
eares
,
how
shall
we
dare
to
fly
ouer
like
traytors
to
that
enemie
:
nay
,
so
much
as
to
bee
seene
to
maintaine
correspondence
,
or
entertaine
intelligence
with
those
that
are
professed
rebels
against
our
Lord
?
I
haue
solemnly
before
God
and
the
congregation
forsaken
the
Diuell
and
his
workes
,
to
cleaue
vnto
my
Lord
Christ
,
and
to
set
my selfe
about
his
holy
worke
.
Shall
I
then
put
my
hand
,
or
heart
to
the
workes
of
Sathan
,
of
Darkenesse
,
of
Death
?
Sure
if
I
doe
the
Diuels
worke
,
he
will
pay
me
my
wages
,
the
wofull
wages
of
sinne
;
what
that
is
;
if
mine
owne
conscience
did
not
sufficiently
vpbraid
me
,
the
holy
seruant
of
Christ
St.
Paul
doth
further
tell
me
,
The
wages
of
sinne
is
Death
.
I
haue
professedly
renounced
the
vanities
and
pompes
of
this
wicked
world
.
Shall
I
then
turne
seruant
to
so
empty
and
deceiuing
a
Master
,
as
is
this
wicked
world
?
Sure
if
I
doe
,
the
reward
of
my
sinne
will
be
in
the
end
nothing
but
Vanitie
of
vanities
,
all
is
vanitie
.
Christ
my
Redeemer
bought
mee
out
of
this
wicked
world
:
shall
I
sell
my selfe
againe
to
that
tyrant
,
and
that
for
nothing
?
Such
profitable
Meditations
are
suggested
,
by
this
couragious
defiance
made
in
the
first
entrance
into
our
Christian
warfare
.
But
to
returne
to
the
subiect
matter
whereupon
this
disclayming
and
forsaking
is
to
be
employed
,
it
is
a
troupe
of
encompassing
and
besieging
enemies
all
too
neere
vs
,
partly
round
about
vs
,
and
partly
within
vs
.
The
Diuell
,
an
inuisible
foe
,
most
powerfull
by
his
own
subtilty
and
malice
,
he
setteth
vpon
vs
by
suggestions
to
draw
vs
to
his
works
.
Verely
none
of
them
can
be
good
,
for
hee
can
doe
nothing
but
sinne
,
and
would
make
vs
like
himselfe
.
He
employeth
these
workes
and
workemen
when
hee
breatheth
into
our
soules
the
hellish
passions
of
presumption
,
desperation
,
pride
,
malice
,
murther
of
soules
and
bodies
:
contention
of
Religion
,
Atheisme
,
Heresie
,
&c.
For
the
influence
of
spirituall
wickednesses
,
hee
vseth
among
all
other
instruments
the
strongest
against
our
owne
soules
,
our
owne
naturall
purblind
reason
,
to
wound
our
Faith
:
he
hence
whetteth
and
kindleth
his
fiery
darts
.
The
world
a
more
visible
foe
,
most
insnaring
by
entisements
and
blandishments
,
that
dazleth
our
eyes
with
the
luster
of
glittering
pompes
,
&
fading
vanities
.
Our
putting
on
gorgeous
apparrell
makes
vs
easily
forget
our
putting
on
Christ
,
&
our
loging
to
be
cloathed
with
immortallity
:
sumptuous
buildings
make
vs
too
soone
forget
the
house
Not
made
with
hands
which
we
haue
in
the
heauens
.
2
,
Cor.
5.2
.
Feathers
,
fans
,
foretops
,
paintings
,
&c.
Do
so
sophisticate
our
bodies
,
&
entoxicate
our
soules
,
as
if
we
preferred
these
ensignes
of
vanitie
,
&
disguises
of
mortall
bodies
,
before
the
hoped
beauty
and
splendor
of
glorified
bodies
.
Ob.
It
seemeth
then
that
all
outward
pompe
and
secular
glory
is
renounced
in
our
Christendome
.
What
then
shall
become
of
Kings
Courts
,
Royall
shewes
,
triumphs
,
&c.
Must
these
be
ranged
amongst
the
forbidden
vanities
?
Sol.
Verely
no.
As
there
are
in
all
well-gouernd
Christian
common-wealths
,
distinctions
of
habits
,
ornaments
,
and
buildings
,
to
put
a
difference
betweene
seuerall
degrees
of
subiects
,
so
much
more
is
it
fit
that
there
should
be
a
maiestique
splendor
whereby
the
Prince
and
his
Court
may
be
conspicuous
aboue
others
.
In
domibus
Regum
sunt
,
qui
mollibus
indumentis
vestiuntur
.
It
is
the
brainsick
humor
of
some
Anabaptists
to
lay
all
the
world
leuell
.
Nor
is
it
maruell
that
they
,
who
defie
all
Kings
,
as
limbes
of
the
wicked
world
,
and
scourges
of
the
disciples
,
should
deny
all
roabes
of
ornament
,
exceeding
the
skirts
of
a
weauers
or
millers
iacket
.
Our
vow
in
Baptisme
renownceth
not
ciuil
pompes
befitting
particular
callings
or
occasions
,
but
the
excesse
of
them
,
they
being
too
much
possessed
by
them
,
transported
with
them
,
or
addicted
to
them
.
If
they
thus
entice
vs
to
forget
God
,
and
become
a
snare
to
vs
,
make
vs
to
cling
and
cleaue
to
earthly
things
,
then
by
our
abuse
they
degenerate
into
the
vanities
of
this
wicked
world
.
Alas
this
they
doe
too
often
.
God
be
mercifull
in
this
to
the
best
of
vs
.
The
world
,
the
flesh
,
and
the
Diuell
.
The
third
foe
is
most
sensible
and
inseperable
,
because
neerest
vs
,
most
powerfull
in
perswading
and
conquering
vs
,
because
it
dealeth
with
vs
,
not
as
a
stranger
,
but
a
deare
part
of
our selues
.
Our
flesh
is
the
wife
of
our
soule
,
no
maruell
then
if
this
be
easily
drawne
by
that
,
as
Adam
by
Ruc
,
Sampson
by
Dalila
,
Ahab
by
Iesabell
.
Hardly
and
rarely
can
wee
with
Iob
checke
this
wife
when
shee
giueth
vs
desperate
counsell
to
curse
God
and
die
.
This
weaker
part
of
vs
is
the
stronger
by
entisements
,
so
that
we
often
againe
embrace
it
and
beg●t
compleate
sinne
vpon
it
,
though
wee
haue
in
our
baptisme
pronounced
a
finall
diuorce
against
it
.
The
sinfull
lusts
of
the
flesh
,
though
they
fight
against
the
soule
,
yet
sticke
as
neare
our
soules
as
the
very
naturall
flesh
.
Looke
to
thy selfe
therefore
thou
baptized
Christian
,
put
on
thy
spirituall
armour
of
proofe
,
ô
thou
champion
of
God
,
prosecute
thy
defiance
against
the
Diuell
,
the
world
,
and
the
flesh
,
for
that
they
are
all
Gods
enemies
,
and
all
enemies
to
thine
owne
soule
.
First
,
that
they
be
Gods
enemies
,
is
plaine
;
the
Diuell
aduanceth
himselfe
as
a
God
in
this
world
,
2.
Cor.
4.4
.
Eph.
2.2
.
for
which
hee
is
called
the
God
of
this
world
,
2
Cor.
4
4.
Eph.
2.2
.
and
a
Prince
that
ruleth
in
the
ayre
.
Now
hee
that
shall
take
vpon
himselfe
to
bee
a
King
,
is
the
true
Kings
most
deadly
and
greatest
enemy
:
so
is
the
diuell
.
The
world
considered
,
1.
Joh.
2
15.
not
naturally
,
as
it
signifieth
the
frame
of
heauen
and
earth
,
or
things
necessary
for
the
the
maintenance
of
this
corporall
life
:
but
morally
as
signifying
vnlawfull
or
immoderate
pleasures
,
or
cares
abstracting
or
entising
from
God
;
in
this
respect
the
world
is
such
an
enemy
vnto
God
,
as
that
the
friends
of
the
world
are
pronounced
Gods
enemies
,
and
hee
that
serues
the
world
cannot
but
hate
God
.
Gal
5.17
.
Lastly
,
the
flesh
is
said
to
fight
against
the
Spirit
of
God
.
Moreouer
,
they
be
also
thine
enemies
:
The
diuell
as
a
Lyon
,
1
Pet.
5.7
.
goeth
about
seeking
whom
hee
may
deuoure
:
Wee
must
prepare
euery
day
to
fight
against
him
:
Eph.
6.12
.
for
wee
are
not
to
fight
only
against
flesh
and
bloud
;
but
against
principalities
and
spirituall
powers
in
heauenly
places
:
Math.
13
22.
the
world
as
briers
and
thornes
doth
choke
the
seed
of
Gods
word
in
our
hearts
,
and
make
vs
vnprofitable
hearers
:
1.
Tim.
6.9
.
it
is
as
a
pit
of
water
closely
made
to
drown
thy
soule
in
perdition
:
Rom.
7.
and
the
flesh
so
strongly
assaulteth
thee
that
it
carrieth
thee
captiue
to
the
Law
of
sinne
,
and
neuer
ceaseth
vntill
that
it
hath
brought
thee
to
be
a
most
miserable
creature
.
Quest.
Doe
you
think
,
that
you
are
bound
to
doe
,
as
they
did
promise
for
you
?
Answ.
Yes
verily
,
and
by
Gods
helpe
,
so
J
will
.
And
I
heartily
thanke
our
heauenly
father
,
that
hath
called
mee
to
this
state
of
saluation
through
Iesus
Christ
our
Sauiour
,
and
I
pray
God
to
giue
mee
his
grace
,
that
I
may
continue
in
the
same
vnto
my
liues
end
.
Explan.
This
Answer
is
a
manifold
cord
binding
the
baptised
vnto
these
three
duties
.
First
,
an
acknowledgement
of
obligation
to
performe
in
our
owne
persons
whatsoeuer
our
Sureties
haue
vndertaken
in
our
name
.
The
insoluble
strength
of
this
bond
is
euident
out
of
reason
and
common
practise
.
The
rule
of
Law
is
,
Quod
quis
per
alium
facit
,
per
se
facere
videtur
.
What
a
man
doth
by
another
,
hee
is
in
law
taken
to
doe
it
by
himselfe
.
If
I
depute
a
man
to
seale
a
bond
for
mee
,
his
act
bindeth
me
as
sure
,
as
if
I
had
performed
it
immediately
by
my selfe
.
An
oath
taken
by
a
Proctor
in
animam
Domini
,
lyeth
vpon
the
soule
of
him
that
authorized
the
taker
.
Ob.
But
an
infant
cannot
make
any
deputation
,
nor
can
at
all
binde
himselfe
,
being
not
of
iudgement
and
discretion
so
to
doe
,
and
therefore
it
seemes
wee
are
free
,
from
whatsoeuer
was
vndertaken
by
others
for
vs
at
our
Baptisme
.
Sol
Whosoeuer
hath
capacity
of
being
baptized
,
must
needs
haue
withall
a
ioynt
ability
to
vndergoe
the
couenants
of
Baptisme
,
the
duty
doth
inseparably
accompany
the
benefit
.
The
stipulation
of
others
for
an
Infant
,
where
it
is
to
his
benefit
,
bindeth
not
onely
in
the
gifts
,
but
in
the
annexed
duties
.
If
a
childe
haue
an
hand
to
take
a
beneficiall
Lease
,
hee
must
also
finde
an
hand
to
pay
the
rent
and
performe
couenants
.
Nor
doth
the
Obligation
of
obedience
binde
the
baptized
,
meerely
by
vertue
of
the
promise
made
by
the
God-fathers
:
though
there
were
no
such
promise
made
by
others
for
the
childe
,
nor
expressly
by
the
party
baptized
(
in
case
hee
should
then
bee
of
age
)
yet
this
holdeth
ex
natura
rei
,
as
an
inseparable
condition
accompanying
the
Sacrament
of
baptisme
:
inasmuch
as
all
baptizing
is
into
the
similitude
of
Christs
death
,
Rom.
5.
and
implyeth
on
our
part
,
the
couenant
of
obedience
,
mortification
,
and
dying
vnto
sinne
.
Whosoeuer
therefore
,
whether
man
or
childe
hath
ability
to
be
baptized
,
must
needes
withall
bee
of
capacity
to
vndergoe
the
couenants
of
Baptisme
.
Doth
Baptisme
conferre
vpon
thee
the
priuiledge
of
adoption
to
bee
the
childe
of
God
?
Semblably
,
it
layeth
vpon
thee
the
yoake
of
obedience
,
to
bee
the
dutifull
seruant
of
God
.
The
second
duty
is
of
protestation
and
resolution
to
doe
and
performe
in
action
what
wee
acknowledge
due
from
vs
vpon
such
our
Godfathers
stipulation
.
Fitly
therefore
follow
those
words
By
Gods
helpe
so
I
will
.
This
bringeth
the
duties
home
to
vs
and
fastneth
them
not
onely
in
our
vnderstanding
;
but
in
our
wills
and
affections
.
Many
are
content
to
professe
this
obligation
,
but
the
most
are
slow
to
achieue
this
resolution
.
A
third
following
duty
is
of
Prayer
,
and
that
in
both
kinds
:
First
,
thankesgiuing
to
God
for
calling
vs
to
this
blessed
estate
;
and
then
,
petition
for
the
grace
of
perseuerance
.
Thankes
to
God
is
here
first
in
order
of
nature
;
for
who
,
considering
himselfe
to
bee
made
the
childe
of
God
,
doth
not
at
the
first
apprehension
breake
forth
into
the
acknowledgement
of
Gods
goodnesse
,
and
glorifying
his
blessed
name
for
such
vnspeakable
mercy
,
before
he
dare
presume
to
begge
a
further
guift
from
the
same
hand
?
Saint
Paul
in
most
of
his
Epistles
beginneth
with
commemoration
of
Gods
fundamentall
mercies
in
Christ
,
and
thanks
for
them
before
hee
proceed
to
new
Petitions
for
continuance
of
sauing
graces
.
Thanksgiuing
to
God
for
grace
,
is
the
fruit
of
the
first
grace
,
and
the
seed
of
the
latter
.
Lastly
,
petition
for
Gods
grace
,
for
continuance
in
grace
;
sheweth
,
First
,
that
it
is
not
in
our
power
to
establish
our selues
,
but
that
wee
must
craue
this
blessing
of
him
,
who
is
the
first
Author
and
last
finisher
of
our
faith
,
by
whose
power
wee
are
kept
and
confirmed
vnto
Saluation
,
namely
,
the
same
power
and
mercy
by
which
wee
are
first
taken
out
of
the
iawes
of
hell
,
as
I
haue
shewed
before
in
handling
the
ability
of
forsaking
the
Diuell
.
Secondly
,
the
difference
heerein
appeareth
,
betweene
the
two
estates
of
grace
and
glory
,
the
imperfection
of
this
life
,
and
the
absolute
Perfectnesse
of
a
better
.
Heere
we
are
still
to
intreat
,
Lord
increase
our
faith
:
Lord
strengthen
our
hope
:
Lord
assist
our
patience
.
But
there
wee
shall
not
need
to
make
request
for
establishment
:
our
faith
shall
then
bee
euacuated
,
by
accomplishment
;
our
hope
fulfilled
,
by
fruition
;
our
patience
needlesse
,
where
there
shall
bee
no
tribulation
.
There
the
exercise
of
the
soule
shall
be
in
admiring
,
adoring
,
and
magnifying
that
mercy
and
bounty
,
which
hath
preserued
vs
to
the
end
of
our
mortall
liues
,
and
hath
crowned
vs
with
life
euerlasting
.
Of
the
Creede
.
Qu.
2.
THou
saist
that
thou
art
bound
to
doe
as
was
promised
for
thee
,
which
was
that
thou
shouldest
beleeue
the
articles
of
the
Christian
faith
,
let
mee
heare
thee
therefore
rehearse
the
same
.
Answ.
I
beleeue
in
God
the
Father
Almighty
,
maker
of
heauen
and
earth
,
and
in
Jesus
Christ
his
onely
Sonne
our
Lord
,
which
was
conceiued
by
the
holy
Ghost
,
borne
of
the
virgin
Mary
,
suffered
vnder
Pontius
Pilate
,
was
crucified
dead
and
buried
,
hee
descended
into
hell
,
the
third
day
hee
arose
againe
from
the
dead
,
and
ascended
into
heauen
,
hee
sitteth
on
the
right
hand
of
God
the
father
Almighty
,
from
thence
hee
shall
come
to
iudge
the
quicke
and
the
dead
:
I
beleeue
in
the
holy
Ghost
,
the
holy
Catholique
Church
,
the
Communion
of
Saints
,
the
forgiuenesse
of
sinnes
,
the
resurrection
of
the
body
,
and
the
life
euerlasting
.
Amen
.
The
Symbol
of
the
Apostles
.
Explan.
Before
I
come
to
speake
any
thing
of
these
Articles
in
particular
,
a
few
things
are
to
be
premised
in
generall
.
First
,
touching
the
name
whereby
they
are
called
.
What
articles
are
,
it
is
well
knowne
to
euery
man
,
and
so
is
the
other
name
,
the
Creed
of
the
Apostles
.
The
proper
name
heereof
in
Greeke
,
in
which
tongue
,
these
Articles
were
first
penned
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Symbolum
Apostolorum
:
which
signifieth
either
a
note
,
a
marke
seruing
to
distinguish
betweene
one
souldier
and
another
,
or
a
summe
of
money
cast
in
,
which
wee
call
a
shot
.
It
is
likely
,
and
History
consenteth
heerein
,
that
the
Apostles
dispersing
themselues
ouer
the
world
,
according
to
their
commission
to
preach
the
Gospell
,
aduisedly
compiled
an
abridgement
of
the
same
to
remaine
,
as
a
rule
,
according
to
the
analogy
whereof
,
(
though
the
Church
were
scattered
farre
and
wide
,
yet
both
teachers
and
hearers
might
bee
held
in
an
holy
agreement
of
the
same
faith
:
and
heresies
arising
,
being
brought
heerevnto
,
as
vnto
a
touchstone
,
might
bee
tryed
,
and
being
found
drosse
,
reiected
.
And
because
that
euery
one
of
the
twelue
compiled
some
part
,
(
which
being
put
together
make
the
whole
)
it
obtained
the
name
of
Symbolum
:
as
Augustine
testifieth
(
if
it
be
his
owne
)
where
he
reciteth
in
particular
the
seuerall
words
put
in
by
euery
Apostle
.
Aug.
de
temp.
Con●
.
114.
These
were
gathered
saith
hee
by
Peter
.
I
beleeue
in
God
the
Father
Almighty
.
By
Iohn
,
The
maker
of
heauen
and
earth
,
By
Iames
,
In
Iesus
Christ
his
onely
Sonne
our
Lord
:
by
Andrew
,
Which
was
conceiued
by
the
holy
Ghost
,
borne
of
the
Virgin
Mary
:
by
Philip
,
Hee
suffered
vnder
Pontius
Pilate
,
&c.
By
Thomas
,
Hee
descended
into
hell
and
the
third
day
rose
from
the
dead
.
By
Bartholmew
,
Hee
ascended
into
heauen
and
sitteth
,
&c.
By
Mathew
,
From
thence
he
shall
come
to
iudge
the
quick
and
the
dead
.
By
Iames
sonne
of
Alpheus
.
J
beleeue
in
the
holy
Ghost
,
&c.
by
Simon
Zelotes
,
The
Communion
of
Saints
:
By
Iudas
Iames
his
brother
,
The
resurrection
of
the
body
:
By
Mathias
,
The
life
euerlasting
.
Amen
.
All
which
I
haue
here
inserted
,
as
probable
,
not
as
necessarily
inforcing
,
Jerom.
Epist.
41.
partis
.
1.
In
the
Symbol
of
the
Church
of
Rome
,
this
phrase
:
he
descended
into
hell
,
is
not
,
neither
in
the
Symbol
of
the
Easterne
Churches
.
that
iust
,
according
to
this
forme
,
it
was
first
set
forth
by
the
Apostles
:
for
both
the
phrases
of
descending
into
hell
,
and
Catholique
Church
,
may
seeme
to
bee
of
later
stamp
:
and
moreouer
,
if
it
were
thus
certainly
penned
by
them
,
it
were
a
part
of
Canonicall
Scripture
The
common
opinion
of
our
Diuines
is
,
that
it
is
called
the
Symbol
of
the
Apostles
,
because
it
was
gathered
out
of
their
writings
,
it
may
bee
by
some
of
their
disciples
that
heard
them
.
For
mine
owne
part
,
hauing
recited
thus
,
what
I
finde
touching
the
name
,
and
first
collection
of
these
Articles
,
I
will
leaue
euery
man
to
iudge
,
as
reason
shall
induce
him
to
doe
.
Secondly
,
concerning
the
number
of
Creedes
.
It
is
certaine
,
that
there
haue
beene
many
,
some
compiled
by
whole
Councels
,
some
by
seuerall
learned
men
of
the
Church
,
vpon
speciall
occasion
,
but
none
of
those
,
which
haue
beene
made
by
the
Orthodox
,
doe
any
whit
differ
in
substance
from
this
of
the
Apostles
,
they
do
onely
set
downe
in
more
words
,
that
which
is
here
contained
in
fewer
,
and
so
may
serue
instead
of
some
Commentaries
vpon
this
of
the
Apostles
.
The
principall
is
the
Nicene
Creede
,
made
some
three
hundred
yeeres
after
Christs
Incarnation
,
vnto
which
were
consenting
318
,
Fathers
,
Constantine
the
great
Emperor
being
President
.
This
(
because
of
Arius
,
who
denied
Christs
Diuinity
)
is
larger
in
setting
this
forth
,
how
hee
is
very
God
of
very
God
,
and
of
the
same
substance
with
the
Father
.
Next
is
the
Athanasian
Creede
,
made
by
that
holy
man
Athanasius
,
who
by
the
Arians
was
much
persecuted
:
but
he
made
this
as
for
a
testimony
of
his
owne
sincerity
in
the
truth
,
so
also
to
instruct
and
confirme
others
.
And
of
like
sort
is
the
Ephesine
,
the
Calcedon
,
the
Agathen
,
&c.
So
that
we
neede
not
be
doubtfull
,
because
there
be
many
,
which
to
embrace
;
knowe
,
and
receiue
this
,
and
so
thou
dost
know
and
receiue
them
all
.
3.
The
Creed
penned
,
why
.
Thirdly
,
concerning
the
ends
,
why
this
was
committed
to
writing
.
They
were
sundry
and
excellent
.
First
(
as
hath
been
already
saide
)
to
be
a
rule
of
Faith
,
and
a
preseruatiue
from
Heresie
,
2
That
it
might
bee
a
meane
of
distinguishing
betwixt
true
Christians
and
heretiques
,
3.
That
euery
man
entring
the
profession
of
Christianity
,
might
continually
haue
before
his
eyes
that
faith
,
for
which
he
should
suffer
persecution
,
and
to
the
defence
whereof
,
hee
should
stand
vnto
the
death
;
4.
That
euery
one
of
the
Catechumeni
(
which
were
new
conuerted
Christians
)
might
haue
in
a
readinesse
,
what
to
answere
in
their
baptisme
:
when
the
Minister
should
demaund
,
what
beleeuest
thou
?
or
according
to
that
of
Philip
to
the
Eunuch
:
(
If
thou
beleeuest
with
all
thine
heart
,
Acts
8.37
.
thou
maist
bee
baptized
,
vnto
which
he
answered
,
I
beleeue
that
Iesus
is
the
sonne
of
God
.
)
So
when
one
of
them
was
demaunded
:
Beleeuest
thou
aright
?
he
could
,
according
to
this
forme
of
confession
,
answere
:
I
beleeue
in
God
,
&c.
And
if
these
be
the
endes
,
and
according
to
these
onely
bee
the
right
vse
of
the
Creede
;
then
must
it
be
acknowledged
a
grosse
abuse
amongst
simple
people
,
to
vse
it
for
a
prayer
;
for
the
remoouing
of
which
,
as
also
for
signification
of
our
readinesse
and
constancy
to
defend
the
true
Catholike
Faith
:
it
is
rightly
prouided
in
our
Churches
,
that
all
should
stand
,
whilst
it
is
in
rehearsing
.
Standing
at
the
Creeds
rehearsing
.
Some
,
I
knowe
,
are
offended
hereat
,
and
doe
refuse
to
conforme
themselues
to
this
order
,
but
truely
they
are
too
too
disorderly
:
for
besides
,
that
hence
there
is
a
confusion
of
gestures
in
the
Church
,
some
standing
,
some
sitting
,
and
others
kneeling
,
to
the
hindering
the
ignorant
,
from
the
knowledge
of
the
right
vse
,
how
doe
they
answer
the
reuerent
behauiour
of
the
first
Christians
,
August
:
rom.
10.
p.
327.
who
were
wont
to
stand
,
during
the
whole
time
that
the
Word
was
in
reading
,
except
very
aged
and
impotent
persons
,
it
being
now
so
farre
yeelded
vnto
them
,
that
they
are
required
to
stand
onely
in
the
time
of
rehearsing
the
Creed
,
as
being
a
short
abridgment
of
the
Scriptures
:
Or
how
doe
they
giue
testimony
of
their
consent
,
in
the
faith
rehearsed
,
when
as
conforming
themselues
to
the
Ministers
gesture
in
prayer
,
to
testifie
their
consenting
desires
herein
,
they
are
altogether
vncomfortable
in
the
other
of
confession
.
Quest.
What
doest
thou
chiefely
learne
out
of
these
articles
of
thy
faith
?
Answ.
First
,
I
learne
to
beleeue
in
God
the
Father
,
who
hath
made
me
and
all
the
world
.
Secondly
,
in
God
the
Son
,
who
hath
redeemed
me
,
and
all
man-kind
.
Thirdly
,
in
God
the
Holy
Ghost
,
who
hath
sanctified
me
,
and
all
the
Elect
people
of
God
.
Explan.
In
this
answere
,
one
thing
must
be
warily
vnderstood
,
viz.
How
Iesus
Christ
the
Son
of
God
,
may
bee
sayde
to
haue
redeemed
all
man-kinde
:
otherwise
,
euery
mans
estate
shall
seeme
good
enough
,
sith
by
him
all
are
redeemed
.
Vnderstand
it
therefore
,
as
other
like
phrases
in
the
Scriptures
,
Rom.
5.18
.
as
that
to
the
Romans
;
As
by
the
offence
of
one
,
the
fault
came
on
all
men
to
condemnation
:
so
by
the
iustifying
of
one
,
the
benefit
abounded
towards
all
,
to
the
iustification
of
life
,
&c.
By
which
is
meant
,
that
all
men
which
attaine
to
the
iustification
of
life
,
are
made
partakers
of
this
benefit
,
by
no
other
meanes
,
either
in
Heauen
,
or
in
Earth
,
within
themselues
,
the
obseruation
of
the
Law
;
or
without
them
,
the
merits
of
others
,
holy
men
,
or
Angels
;
but
onely
by
the
righteousnesse
of
Christ
.
So
according
to
Saint
Augustines
like
exposition
of
another
Scripture
phrase
tending
hereto
:
Aug.
de
predest
.
Sanctili
.
174
.
8●
Christ
may
bee
called
the
Redeemer
of
all
mankind
:
not
because
all
are
actually
redeemed
by
him
;
but
because
no
man
is
redeemed
by
any
other
but
Christ
onely
.
When
we
say
,
he
redeemed
all
Mankinde
,
the
meaning
is
,
he
is
the
onely
Redeemer
of
all
men
,
who
attaine
this
great
benefit
of
redemption
and
saluation
,
by
no
other
,
according
to
that
memorable
saying
,
Act.
4.12
.
There
is
none
other
name
giuen
vnder
Heauen
,
whereby
to
be
saued
,
but
the
name
of
Iesus
.
Such
as
like
better
of
the
distinction
(
viz.
He
redeemed
all
men
,
that
is
,
in
regard
of
the
sufficiency
of
that
hee
did
,
and
suffered
,
but
not
of
the
efficacie
thereof
)
may
followe
it
if
they
please
:
For
the
passion
of
Christ
was
sutable
to
his
person
,
his
person
of
infinite
excellency
could
not
be
so
abased
,
without
infinite
merit
,
accrewing
by
such
humiliation
:
his
dying
was
more
then
equiualent
to
all
the
worlds
perishing
euerlastingly
in
Hell
.
Wherefore
in
giuing
himselfe
a
ransome
for
sinfull
man
,
he
is
rightly
said
to
haue
redeemed
all
mankind
,
for
so
much
as
he
paid
the
full
price
of
an
vniuersall
redemption
:
And
this
is
the
same
in
sense
with
that
saying
of
Iohn
,
Behold
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
world
.
Ioh.
1.29
.
Wicked
men
and
vnbeleeuers
are
not
hereby
secured
;
but
more
iustly
and
deepely
damned
,
as
treading
vnder
foote
the
Sonne
of
God
,
and
prophaning
his
blood
.
Quest.
3.
Whom
do
these
Articles
of
your
Faith
concerne
?
Answ.
The
first
part
of
them
concernes
God
;
the
second
the
Church
of
God
.
Quest.
4.
In
the
first
part
,
concerning
God
,
what
doe
you
learne
to
beleeue
?
Answ.
First
,
I
learne
to
beleeue
in
God
the
Father
:
secondly
,
in
God
the
Sonne
:
thirdly
,
in
God
the
Holy
Ghost
.
Explan.
The
articles
of
our
faith
,
being
a
sum
of
all
things
necessary
to
be
knowne
and
beleeued
vnto
saluation
(
as
hath
beene
already
said
)
comprehend
therefore
not
onely
things
concerning
God
,
but
also
the
Church
of
God
;
so
that
they
may
be
fitly
considered
in
these
two
parts
.
And
because
the
knowledge
of
God
is
principall
,
and
the
greatest
part
of
a
Christian
mans
taske
,
the
maine
things
concerning
him
,
are
first
,
and
more
largely
set
down
,
and
then
briefly
those
of
the
Church
.
Now
,
forsomuch
as
a
Commentary
of
Catechisme
is
in
this
Treatise
intended
,
I
would
not
willingly
leaue
any
ground
of
our
Religion
vntouched
,
&
therefore
haue
thought
it
needfull
here
to
insert
some
things
more
generall
,
concerning
God
,
and
then
to
proceed
to
the
seuerall
articles
as
they
lye
in
order
.
1.
Whether
there
be
a
God
.
2.
What
God
is
.
3.
How
many
Gods
there
be
.
4.
That
God
is
both
Father
,
Sonne
,
and
holy
Ghost
.
5.
That
Father
,
Sonne
and
Holy
Ghost
are
but
one
God
.
Quest.
5.
How
knowest
thou
that
there
is
a
God
?
Answ.
Many
wayes
,
but
chiefely
by
mine
owne
conscience
,
accusing
me
for
secret
sinnes
,
which
cannot
be
but
vnto
an
infinite
wisedome
that
knowes
the
most
secrete
thoughts
of
the
heart
,
such
as
is
neither
Man
,
Diuell
,
nor
Angell
,
but
God
alone
.
Explan.
Such
is
the
Atheisme
of
these
times
,
that
this
had
need
be
taught
for
a
ground
of
Religion
,
though
it
be
indeed
a
ground
in
reason
meerely
naturall
.
Now
this
is
to
be
read
,
not
onely
in
the
booke
of
conscience
;
but
secondly
,
in
the
booke
of
Gods
iudgements
,
taking
notorious
wicked
men
oftentimes
,
in
the
very
instant
of
their
sinning
,
and
singling
out
guilty
persons
by
lots
,
as
Achan
,
and
Ionah
,
and
wonderfully
discouering
murthers
,
&
other
villanies
,
that
they
might
not
escape
vnpunished
.
Thirdly
,
in
the
booke
of
Prophesies
,
in
which
are
things
certainly
,
and
particularly
foretold
,
long
before
they
come
to
passe
,
farre
passing
the
reach
of
any
creature
.
And
these
two
,
the
Prophet
Esay
produceth
as
maine
arguments
against
heathen
Gods
,
for
that
they
are
both
wanting
in
them
,
and
are
onely
to
bee
found
in
the
great
God
of
all
.
Esay
.
41.23
.
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
,
that
ye
are
Gods
:
doe
good
,
or
doe
euill
,
that
we
may
declare
it
.
Fourthly
,
in
the
booke
of
Gods
creatures
wonderfully
made
,
and
set
in
order
,
and
euer
since
their
creation
preserued
,
when
as
the
nature
of
the
earth
is
to
be
heauy
,
and
there
is
no
solid
thing
to
vphold
it
,
for
it
is
founded
vpon
the
waters
,
being
sustained
in
the
place
onely
by
the
hand
of
God
,
the
nature
of
the
water
is
to
ouerflow
all
the
earth
,
and
the
nature
of
the
visible
heauens
to
bee
confounded
with
the
waters
,
2.
Pet.
3.5
.
from
which
they
were
raised
.
Fiftly
,
the
consent
of
all
Nations
,
among
which
there
is
none
so
barbarous
and
brutish
,
but
acknowledgeth
a
diuine
power
gouerning
the
world
,
beneficiall
to
mankinde
,
and
auenging
sinne
.
Nay
,
the
very
nature
of
man
doth
so
farre
abhor
direct
Atheisme
,
that
rather
then
haue
no
God
hee
will
make
him
a
God
of
stone
or
wood
.
Lastly
,
in
the
booke
of
holy
Scriptures
being
maintained
without
any
fleshly
arme
,
against
the
rage
of
all
tyrants
,
especially
since
the
incarnation
of
the
Lord
Iesus
,
where
euery
page
giueth
some
testimony
of
the
god-head
.
Quest.
6.
How
many
Gods
be
there
?
Answ.
But
one
onely
true
God
,
the
rest
are
but
Idols
set
vp
by
men
.
Explan.
Strangely
did
men
dote
of
old
,
that
followed
a
number
of
Gods
,
our
light
is
such
(
thankes
bee
to
God
)
that
in
the
darkest
corner
of
this
land
men
doe
know
that
there
is
but
one
God
:
And
this
is
most
cleare
by
the
light
of
reason
:
thus
.
God
is
infinite
;
but
there
cannot
bee
two
infinites
,
for
then
there
should
bee
somewhat
beyond
the
infinite
,
and
vncomprized
in
it
,
whic●
is
a
contradiction
to
it selfe
.
Therefore
there
can
bee
but
one
God
.
The
like
reduction
vnto
impossibility
of
plurality
may
bee
made
out
of
the
attributes
of
omnipotency
,
independencie
,
supreme
goodnesse
,
and
the
like
,
which
are
capable
onely
of
vnity
.
But
heerein
I
rather
referre
to
the
sound
Principles
of
true
Philosophy
,
vrged
by
some
of
the
Platonicks
and
Schoolemen
,
or
rather
to
the
tractates
of
the
Fathers
,
who
haue
spent
much
time
heereabout
in
their
writings
,
and
soundly
proued
the
vanity
of
all
other
Gods
.
Quest.
7.
What
is
God
?
Answ.
Hee
is
a
spirituall
essence
most
simple
,
infinitely
present
,
holy
,
wise
,
iust
,
and
mighty
,
the
Creator
,
preseruer
,
and
onely
gouernour
of
the
whole
world
.
Explan.
Here
I
call
God
Essence
,
Exod.
3.14
.
Joh.
4.20
.
because
he
alone
hath
being
himselfe
,
and
can
say
I
am
,
other
things
are
all
of
him
,
spirituall
,
because
hee
hath
no
body
,
nor
members
of
a
body
as
we
haue
,
most
simple
;
that
is
,
most
pure
,
without
mixture
of
any
corporall
thing
;
Psal
139.
Esay
6.3
.
infinitely
present
,
that
is
,
filling
all
places
with
his
presence
,
for
he
is
euery
where
;
infinitely
holy
,
for
the
holiest
Angels
are
not
to
be
compared
vnto
him
,
infinitely
wise
,
for
he
knowes
all
things
,
Prou.
3.19
.
past
,
present
,
and
to
come
,
and
all
secrets
of
all
hearts
,
hee
knowes
how
to
turne
all
things
to
the
best
for
his
owne
glory
,
and
the
good
of
his
people
;
infinitely
iust
,
Exod
34.7
.
Gen.
17.1
.
hee
cannot
bee
corrupted
,
he
will
not
suffer
sinners
to
escape
vnpunished
,
but
will
plague
them
to
the
third
and
fourth
generation
;
and
infinitely
mighty
,
all
power
is
of
him
,
the
mightiest
in
the
world
are
limited
,
and
goe
no
further
then
they
are
permitted
,
hee
alone
can
do
whatsoeuer
it
pleaseth
himselfe
;
Gen.
1.
the
Creator
of
the
whole
world
,
for
hee
made
all
of
nothing
,
both
heauen
and
earth
,
and
the
great
waters
,
with
all
creatures
;
Psal.
65.
the
preseruer
it
is
hee
that
preserues
and
vpholds
all
things
euer
since
they
were
made
,
by
him
the
earth
is
established
,
that
it
moueth
not
,
the
waters
are
maintained
for
nauigation
,
and
the
Heauens
,
with
the
Sunne
,
Moone
,
and
Stars
sustained
aboue
,
Act
17.
for
the
comfort
of
this
nether
world
;
by
him
the
fruits
of
the
earth
are
brought
forth
for
the
nourishment
of
man
and
beast
,
and
by
him
wee
feede
and
liue
,
and
one
generation
is
prouided
to
succeed
another
.
Lastly
,
the
gouernour
,
for
hee
rules
in
all
things
by
his
prouidence
both
small
and
great
,
Math.
10.29
.
a
Sparrow
falls
not
to
the
ground
without
him
,
nor
one
hayre
of
our
head
.
Quest.
8.
Into
how
many
persons
is
the
God-head
distinguished
?
Answ.
Into
three
,
the
Father
,
Sonne
,
and
holy
Ghost
.
Explan.
It
is
not
sufficient
for
the
true
knowledge
of
God
,
to
be
seene
into
the
nature
of
the
Godhead
,
which
hath
been
already
in
some
measure
handled
,
but
wee
must
also
know
God
,
as
he
is
distinguished
into
three
persons
,
of
which
euery
one
is
very
God
.
Therefore
in
this
confession
,
is
distinct
mention
made
of
them
all
if
wee
vnderstand
it
thus
:
I
beleeue
in
God
the
Father
,
&c.
that
is
,
I
beleeue
in
God
who
is
the
Father
,
and
in
God
,
who
is
Iesus
Christ
his
only
Sonne
,
and
in
God
,
who
is
the
holy
Ghost
.
Proofe
.
Moreouer
the
holy
Scriptures
doe
giue
large
testimony
heereof
:
First
,
that
God
is
the
Father
,
Sonne
,
and
holy
Ghost
.
Math.
3.16
.
The
holy
Ghost
descended
vpon
him
like
a
Doue
,
and
a
voyce
came
downe
from
heauen
saying
,
this
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
.
Heere
is
the
Father
speaking
from
heauen
,
the
Sonne
baptized
vpon
earth
,
and
the
holy
Ghost
descending
from
heauen
to
earth
:
againe
,
it
is
commanded
to
the
disciples
.
Math.
28.19
.
Goe
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
Sonne
,
and
holy
Ghost
;
and
plainely
.
1
Joh.
5.7
.
There
bee
three
that
beare
witnesse
in
heauen
,
the
Father
,
the
Word
,
and
the
Spirit
.
Secondly
,
that
euery
one
is
very
God
,
not
onely
the
title
ascribed
vnto
them
,
but
their
very
works
do
declare
.
For
what
is
the
Creator
of
the
world
;
is
it
not
God
?
but
such
is
the
Father
.
Gen.
1.
In
the
beginning
God
created
the
heauens
and
the
earth
,
&c.
Such
also
is
the
Sonne
.
Joh.
1.10
.
By
him
were
all
things
made
,
and
without
him
was
made
nothing
that
was
made
:
and
such
is
the
holy
Ghost
.
Psal.
33.6
.
By
the
word
of
the
Lord
were
the
heauens
made
,
and
all
the
host
of
them
,
by
the
breath
,
or
Spirit
of
his
mouth
.
Againe
,
is
the
gouernour
and
preseruer
of
all
things
any
other
then
God
?
But
as
the
Father
is
such
,
without
whom
a
little
Sparrow
falls
not
to
the
ground
,
Mat.
10.29
.
Heb.
1.3
.
Psal.
104.30
.
so
is
the
Sonne
:
for
,
the
word
sustaineth
all
things
,
and
so
is
the
holy
Ghost
,
Which
is
sent
forth
,
and
reneweth
the
face
of
the
earth
.
Quest.
9.
If
in
the
Godhead
there
bee
three
persons
,
and
euery
one
be
very
God
,
how
say
you
then
,
that
there
is
but
one
God
?
Answ.
Although
there
be
three
persons
,
yet
is
there
but
one
onley
God
in
substance
,
one
infinite
power
,
and
one
eternity
.
Explan.
This
point
is
very
mysticall
,
and
therefore
hath
bred
many
heresies
in
some
,
denying
the
Sonne
to
bee
God
,
and
some
the
holy
Ghost
,
because
they
would
not
subiect
humane
reason
to
diuine
misteries
.
But
the
Scriptures
are
most
plaine
for
it
:
First
,
because
they
teach
but
one
God
only
.
Secondly
,
because
they
teach
this
very
point
in
so
many
words
.
These
three
are
one
.
Thirdly
,
Job
.
5.7
.
because
that
euer
when
they
expresse
the
Lord
God
,
it
is
by
these
words
,
Iehouah
,
Elohim
,
properly
englished
,
The
Lord
Gods
,
that
is
,
God
in
more
persons
,
which
is
but
one
Lord
.
Augustine
sheweth
by
a
comparison
,
that
this
may
be
in
naturall
reason
:
The
light
of
the
Sun
,
the
light
of
the
moone
,
and
the
light
enlightening
the
ayre
are
three
lights
,
and
yet
but
one
Sunne
.
But
what
should
we
enter
comparison
betwixt
things
finite
and
made
,
and
the
infinite
Creator
of
all
,
betwixt
terrestriall
generations
,
and
supercelestiall
:
Why
should
we
seeke
to
tye
him
to
the
law
of
nature
,
who
is
aboue
nature
.
It
is
no
argument
,
man
cannot
beget
a
sonne
,
sibi
Contemporaneum
,
which
begins
to
bee
so
soone
as
himselfe
,
and
of
whom
it
can
bee
said
,
he
makes
but
one
man
together
with
him
,
therefore
neither
can
the
Lord
:
for
so
the
Lord
should
bee
like
man
,
when
as
in
respect
of
him
not
men
onely
,
but
euen
all
the
world
is
as
a
droppe
of
water
.
It
is
farre
more
absurd
,
Esay
40.15
.
Mark
.
12.18
.
then
that
of
the
Saduces
,
comparing
our
present
fraile
estate
,
with
the
spirituall
and
eternall
to
come
.
Serm.
15.
ad
.
frat
.
in
eremo
.
Aristodemus
a
Philosopher
,
saith
Augustine
,
laboured
many
yeares
in
finding
out
the
nature
of
a
Bee
,
neither
finally
could
hee
:
and
how
then
should
wee
comprehend
the
Trinity
?
See
more
in
my
Tractate
vpon
the
sixth
to
the
Romanes
,
lib.
2.
cap.
5.
Sect.
3.
&
cap.
6.
Sect.
1.
Quest.
10.
What
doe
you
learne
heere
to
beleeue
concerning
God
the
Father
,
and
in
which
words
?
Answ.
I
learne
to
beleeue
,
that
God
is
my
Father
,
able
to
doe
all
things
,
the
Creator
of
the
whole
world
,
and
the
Lord
and
gouernour
of
the
same
,
In
these
words
.
I
beleeue
in
God
the
Father
Almighty
,
maker
of
heauen
and
earth
.
Explan.
In
the
handling
of
these
Articles
of
our
Faith
particularly
,
my
purpose
is
to
followe
one
,
and
the
same
method
throughout
,
viz.
First
to
shewe
the
meaning
of
the
words
,
then
the
ground
of
holy
Scriptures
,
out
of
which
they
are
taken
,
and
lastly
,
how
wee
are
to
expresse
in
our
liues
,
our
faith
in
euery
Article
.
First
therefore
touching
the
sense
of
this
Article
.
I
beleeue
,
that
is
,
I
my selfe
doe
particularly
know
,
and
beleeue
whatsoeuer
is
here
set
down
,
and
acknowledge
it
my
duty
so
to
doe
,
and
not
to
rest
contented
with
a
generall
faith
,
beleeuing
,
as
the
Church
beleeueth
,
without
knowing
the
things
beleeued
:
or
with
a
generall
faith
beleeuing
these
things
generally
to
be
true
,
without
applying
them
to
my selfe
.
Jam.
2.19
.
For
there
is
one
kinde
of
faith
,
which
doth
onely
beleeue
these
things
to
bee
true
,
such
as
is
the
faith
of
the
Diuell
,
who
is
said
to
beleeue
,
and
tremble
,
and
this
faith
is
naturall
,
and
historicall
,
reprobates
doe
attaine
vnto
it
:
there
is
another
,
which
beleeueth
these
things
to
be
true
but
yet
in
the
application
is
altogether
doubtfull
,
and
onely
hoping
well
in
regard
of
Gods
mercy
,
which
is
the
vncomfortable
faith
of
the
Church
of
Rome
,
and
this
can
neuer
speed
at
the
hands
of
God
,
if
that
common
speech
of
Christ
be
true
,
According
to
thy
faith
be
vnto
thee
:
&
that
of
Iames
,
If
any
man
want
wisedome
,
let
him
aske
it
of
God
,
Jam.
1.5.6
.
The
right
Christian
faith
.
and
let
him
aske
in
faith
without
wauering
.
The
true
sauing
faith
exceeds
all
this
,
and
certainely
resolues
the
beleeuer
,
though
in
regard
of
sinne
,
there
doe
oftentimes
arise
doubtings
,
but
these
are
only
weakenesses
in
beleeuers
,
not
of
the
essence
,
or
nature
of
faith
.
To
proceed
,
I
beleeue
that
God
is
my
Father
:
that
is
,
I
doe
not
onely
beleeue
,
that
God
is
the
Father
of
the
Lord
Iesus
Christ
,
nor
that
he
is
onely
the
Father
of
all
things
by
creation
,
but
that
he
is
my
Father
by
adoption
and
grace
,
and
that
I
am
his
childe
,
though
by
nature
I
be
the
child
of
wrath
:
so
that
he
is
a
Father
by
generation
,
by
creation
,
and
by
regeneration
,
or
adoption
.
My
Father
able
to
doe
all
things
,
that
is
all
things
,
which
it
pleaseth
him
,
all
things
,
that
are
arguments
of
infinite
power
,
without
exclusion
of
the
Sonne
,
or
holy
Ghost
,
for
the
Sonne
also
is
able
to
doe
all
things
,
and
so
is
the
holy
Ghost
,
and
thus
I
beleeue
him
to
bee
the
creator
of
the
world
also
,
and
the
gouernour
,
for
that
this
is
ascribed
vnto
the
Father
,
as
his
proper
worke
,
as
the
proper
worke
of
the
Sonne
,
is
the
redemption
of
his
people
,
and
the
proper
worke
of
the
holy
Ghost
their
sanctification
,
neither
of
them
being
excluded
from
hauing
to
doe
in
the
worke
of
creation
,
redemption
,
and
sanctification
.
According
to
that
maxim
in
diuinitie
.
Opera
trinitatis
quoad
extra
sunt
indiuisa
,
The
workes
of
the
Trinitie
without
are
all
indiuisible
,
And
onely
within
haue
the
seuerall
persons
their
peculiar
workes
,
heere
the
Father
onely
begets
,
the
Sonne
onely
is
begotten
,
and
the
holy
Ghost
onely
proceedes
,
and
thus
much
for
the
meaning
.
Proofe
.
God
is
Father
.
Psal.
2.7
.
Heb.
1.6
.
Math.
3.16
.
Secondly
,
for
the
grounds
of
this
Article
,
and
first
,
that
God
is
a
Father
,
and
first
by
generation
.
Hence
it
is
,
that
he
calleth
Iesus
Christ
his
Sonne
.
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
,
and
his
first
borne
.
When
hee
bringeth
in
his
first
begotten
,
hee
saith
,
Let
all
the
Angels
worship
him
,
and
,
This
is
my
beloued
Sonne
:
And
in
this
generation
doe
three
wonders
concurre
First
,
he
that
is
begotten
,
is
equall
in
time
with
him
that
begat
him
,
for
hee
is
the
Eternall
God
without
beginning
.
The
generation
of
God
.
Secondly
,
hee
that
begat
,
communicates
to
him
,
that
is
begotten
his
whole
essence
,
for
the
essence
of
the
God-head
cannot
bee
diuided
,
part
being
communicated
to
the
Sonne
,
and
part
retained
still
to
the
Father
.
Thirdly
,
the
Father
begets
the
Sonne
within
himselfe
,
not
without
,
for
there
is
no
place
without
him
,
he
containes
all
places
within
himselfe
.
Secondly
,
that
he
is
a
Father
by
creation
,
is
plaine
.
For
,
Hee
created
the
heauens
,
Gen.
1.
Psal.
104.
and
the
earth
:
Hee
laide
the
beames
of
his
chambers
in
the
waters
,
hee
set
the
earth
vpon
her
foundations
,
&c.
And
this
his
worke
of
creation
was
wonderfull
,
and
far
surpassing
all
other
workes
of
the
greatest
in
the
world
besides
.
First
,
in
regard
of
the
matter
,
out
of
which
the
world
was
made
,
viz.
Nothing
,
for
all
was
made
of
nothing
.
Secondly
,
in
regard
of
litle
or
rather
no
paines
taken
hereabout
,
for
he
spake
but
the
Word
,
and
all
was
made
,
he
did
but
say
of
euery
thing
,
let
it
be
,
and
it
was
so
.
Thirdly
,
in
regard
of
the
instruments
,
and
tooles
vsed
,
which
were
likewise
none
.
Fourthly
,
in
regard
of
the
time
,
all
things
were
finished
in
six
dayes
,
not
that
the
Lord
needed
this
time
,
for
he
could
haue
made
all
in
an
instant
,
but
partly
,
that
we
might
enter
into
a
more
distinct
,
and
particular
consideration
of
all
his
glorious
works
,
to
set
forth
his
praise
:
partly
,
that
his
prouident
care
ouer
man
might
appeare
,
for
that
hee
prepared
all
things
fit
for
him
before
his
creation
,
to
stirre
vp
the
greater
care
of
his
glory
,
in
man
:
partly
,
to
make
knowne
his
soueraigne
power
ouer
all
creatures
,
when
as
hee
caused
light
to
bee
without
Sun
,
Moone
,
or
Starres
,
&
trees
,
plants
to
growe
without
the
influence
of
these
heauenly
bodies
,
shewing
hereby
,
that
howsoeuer
he
doth
vse
meanes
ordinarily
,
yet
hee
is
not
tyed
hereunto
,
but
can
,
and
will
,
if
it
please
him
,
worke
all
things
without
meanes
,
that
wee
might
learne
to
relye
vpon
his
helpe
,
when
we
are
destitute
of
all
meanes
of
comfort
;
and
lastly
,
to
giue
example
of
labouring
in
our
callings
the
sixe
dayes
,
and
sanctifying
a
rest
vpon
the
seuenth
.
Thirdly
,
that
he
is
a
Father
by
adoption
,
is
testifyed
,
where
it
is
saide
,
Of
his
owne
will
begat
he
vs
with
the
word
of
truth
,
and
in
that
of
Iohn
,
Jam
1.18
.
Those
that
are
borne
of
God
sinne
not
,
neither
can
they
,
1.
Ioh.
3.9
.
for
his
seede
is
in
them
.
Now
to
whom
he
is
thus
a
Father
,
is
declared
in
the
words
following
:
Herein
are
the
children
of
God
knowne
,
and
the
children
of
the
Diuell
,
viz.
in
that
the
one
sort
commits
not
sin
,
the
other
doth
iniquitie
,
that
is
willingly
,
and
wilfully
.
Fourthly
,
that
he
is
able
to
doe
all
things
,
himselfe
witnesseth
to
Abraham
saying
,
I
am
God
alsufficient
,
and
where
he
saith
.
Gen.
17.1
.
Reuel.
1.8
.
Luk
3
7.
I
am
the
beginning
,
and
the
end
,
which
is
,
which
was
,
and
which
is
to
come
,
euen
the
Almighty
.
Yea
,
he
cannot
onely
doe
such
things
,
as
he
doth
;
but
whatsoeuer
else
.
He
can
out
of
stones
,
raise
vp
children
to
Abraham
,
he
is
able
to
make
many
worlds
.
Fiftly
,
that
hee
is
the
Lord
and
gouernour
of
the
world
,
and
the
preseruer
of
all
things
created
,
yea
,
that
the
smallest
matters
are
vnder
his
prouidence
,
hath
beene
already
shewed
before
in
the
description
of
God
.
And
moreouer
,
Psal.
104.
the
Prophet
Dauid
is
much
in
setting
forth
the
same
,
how
he
prouides
for
things
both
heauenly
,
and
earthly
,
both
for
man
and
beast
,
and
the
Lord
himselfe
in
the
booke
of
Iob.
Job
39.40
.
Proofe
.
Wherefore
that
of
the
Poet
is
false
and
absurd
.
Non
vacat
exiguis
rebus
adesse
loui
.
Sixtly
,
and
lastly
,
that
I
may
come
to
the
proofe
of
that
,
which
was
first
said
,
and
first
that
all
these
things
are
to
be
knowne
particularly
,
and
all
the
articles
of
our
faith
.
Ioh.
17.3
.
This
is
life
eternall
to
knowe
thee
,
to
be
the
very
God
,
and
whom
thou
hast
sent
Iesus
Christ
:
and
againe
,
Esay
53.11
.
By
his
knowledge
shall
my
righteous
seruant
iustifie
many
:
from
whence
with
many
like
places
,
it
is
directly
to
bee
inferred
,
that
I
must
study
for
a
particular
knowledge
of
God
,
and
of
Iesus
Christ
;
and
not
rest
satisfied
with
an
implicit
faith
,
beleeuing
as
the
Church
beleeueth
,
without
knowing
what
,
as
their
teaching
is
in
the
Church
of
Rome
at
this
day
,
though
Thomas
Aquinns
,
and
others
not
long
since
haue
taught
it
,
to
bee
necessary
to
knowe
all
the
articles
of
the
Christian
faith
,
and
onely
in
other
,
more
mysticall
points
to
hold
,
as
the
Church
holdeth
,
without
prying
into
them
.
Ob.
The
Apostles
had
a
true
faith
,
without
this
distinct
knowledge
,
for
they
knewe
not
how
the
redemption
of
man
was
to
be
wrought
,
they
were
ignorant
of
Christs
spirituall
,
and
heauenly
kingdome
,
euen
after
the
resurrection
,
in
like
manner
Rahab
,
who
was
saued
by
faith
knewe
onely
,
that
the
God
of
Israel
was
most
mighty
,
and
aboue
all
other
Gods
.
Sol.
I
answere
,
and
so
questionles
many
more
haue
beene
saued
without
the
distinct
knowledge
of
these
things
,
when
either
for
want
of
meanes
,
or
through
weaknesse
of
conceit
,
they
haue
beene
vncapable
hereof
.
But
note
,
that
euer
where
true
faith
is
,
there
is
striuing
after
the
increase
of
knowledge
,
as
in
the
Disciples
,
who
were
euer
attending
to
their
masters
Sermons
,
and
questioning
with
him
:
Master
what
meaneth
this
parable
?
and
,
good
master
teach
vs
to
pray
,
&c.
Secondly
,
that
these
things
are
particularly
to
be
beleeued
by
euery
of
the
faithfull
,
and
without
wauering
,
by
reason
of
their
weakenesse
,
(
though
as
hath
beene
said
,
the
infirmity
of
our
faith
attaines
not
vnto
this
at
all
times
)
is
the
rather
to
be
confirmed
,
Ses
.
6.
Can.
13.14.15.16
.
because
of
the
many
canons
,
made
heere
against
in
the
councell
of
Trent
.
Examine
therefore
the
faith
of
any
recorded
in
the
word
of
God
,
and
you
shall
find
it
to
be
such
,
Abraham
by
faith
was
fully
perswaded
:
Rom.
4.12
.
Gal.
2.20
.
Act.
8.37
.
Paul
by
faith
beleeued
,
that
the
Sonne
of
God
loued
him
,
and
gaue
himselfe
for
him
:
Philip
required
of
the
Eunuch
before
his
baptizing
,
that
hee
should
beleeue
with
all
his
heart
,
&c.
Againe
,
faith
is
the
testimony
of
Gods
Spirit
,
Rom.
8.16
.
according
to
that
,
The
same
Spirit
beareth
witnesse
with
our
spirits
,
that
wee
are
the
children
of
God
,
Heb.
11.1
.
and
who
dare
say
then
that
this
is
vncertaine
.
Lastly
,
faith
is
the
euidence
of
things
to
come
,
and
the
very
existence
of
things
not
seene
,
now
it
is
a
poore
euidence
,
that
giueth
none
assurance
,
but
leaueth
still
in
suspence
,
and
doubtfull
.
Thirdly
,
that
I
am
more
specially
bound
to
beleeue
,
that
God
is
my
Father
,
will
appeare
,
if
wee
consider
,
either
his
command
willing
vs
to
call
him
Father
.
When
yee
pray
,
Luk
11.2
.
say
our
Father
,
&c.
or
the
large
promises
made
to
those
that
relye
vpon
him
,
as
vpon
their
Father
.
If
God
prouides
thus
,
saith
Christ
,
for
foules
and
grasse
,
how
much
more
will
he
for
you
,
O
yee
of
litle
faith
,
Math.
10.
meaning
if
by
a
stronger
faith
they
should
rely
vpon
him
,
as
vpon
their
father
,
or
lastly
the
examples
of
holy
men
,
of
Abraham
,
Dauid
,
Daniel
,
&c.
see
the
Catalogue
.
Heb.
11.
1.
Duty
,
Obedience
.
Thirdly
,
for
the
duties
to
be
performed
by
vs
;
to
shew
our
faith
in
God
the
Father
,
they
are
foure
.
First
,
we
must
obey
his
will
:
Hereby
we
are
sure
that
we
knowe
him
,
that
is
,
1.
Ioh.
1.2.3
.
beleeue
in
his
name
,
if
wee
keepe
his
commaundements
,
and
Christ
publiquely
disclames
all
such
from
being
his
brethren
,
and
sisters
,
but
onely
such
as
doe
the
will
of
our
Father
,
Math.
12.
which
is
in
heauen
:
and
the
Lord
himselfe
by
his
Prophet
Malachy
demaunds
,
saying
,
If
J
be
a
Father
,
where
is
my
feare
,
if
I
be
a
Master
,
Mal.
2.3.6
.
where
is
mine
honour
.
As
if
he
should
haue
said
,
yee
are
bastards
and
no
sonnes
,
which
call
me
Father
,
but
feare
not
to
offend
my
will
;
they
doe
vainely
flatter
themselues
,
that
they
are
coheires
with
Iesus
Christ
vnto
God
the
Father
,
but
yet
doe
not
his
will
,
they
doe
but
thinke
,
and
not
beleeue
,
that
God
is
their
Father
,
which
keepe
not
his
commandements
.
And
this
is
the
estate
of
most
men
,
&
women
in
the
world
,
which
make
their
liues
a
trade
of
sinning
against
God
,
they
doe
plainely
mocke
God
,
and
his
Church
in
confessing
that
they
beleeue
in
God
the
Father
.
2.
Duty
.
Like
vnto
God
.
The
second
duty
is
,
to
be
like
vnto
God
,
and
to
beare
in
vs
some
resemblance
of
his
Maiesty
,
as
naturall
children
doe
resemble
their
Parents
.
Wherefore
it
is
said
;
Ephes.
5.1
.
Leuit.
11.44
.
1.
Joh.
3.10
.
Be
yee
followers
of
God
,
as
deare
children
.
Now
this
stands
in
two
things
.
First
,
in
holinesse
or
life
;
Be
yee
holy
,
as
God
is
holy
.
Secondly
,
in
loue
,
for
God
is
loue
,
and
he
that
dwelleth
in
God
,
dwelleth
in
loue
,
and
this
loue
expresseth
it self
by
beneficence
,
an
aptnesse
,
or
readines
to
doe
good
;
Math.
5.45
,
Doe
good
to
them
that
hate
you
(
saith
the
Lord
)
that
yee
may
bee
the
children
of
your
Father
,
which
is
in
Heauen
,
for
he
maketh
his
Sunne
to
rise
on
the
euill
,
and
the
good
,
&c.
More
particularly
by
mercy
towards
the
poore
,
for
the
Lord
receiues
the
miserable
Prodigall
,
and
the
poore
Publican
,
and
the
loue
of
God
dwelleth
not
in
vs
,
Iam.
2.
saith
Saint
Iames
,
if
we
see
the
naked
,
and
cloth
him
not
,
&c.
therefore
see
how
we
shall
be
rewarded
.
Mat.
25.
If
these
things
be
so
,
then
is
it
not
so
easie
a
matter
to
beleeue
in
God
the
Father
,
as
the
world
dreames
of
,
and
to
come
to
the
priuiledge
of
his
children
,
but
our
corrupt
natures
must
be
purged
,
and
all
wickednesse
must
bee
emptied
out
.
3.
Duty
.
Moderate
care
for
the
world
.
The
third
duty
is
,
to
moderate
our
cares
for
worldly
things
,
either
food
,
or
rayment
:
For
,
what
needes
he
to
care
for
the
world
,
who
hath
a
louing
Father
,
who
is
al-sufficient
,
and
shall
liue
still
,
euer
to
prouide
for
him
?
and
how
can
any
true
Beleeuer
then
,
distract
his
minde
about
the
things
of
this
life
,
seeing
his
Father
is
al-sufficient
,
most
louing
,
and
alwayes
liuing
,
and
not
onely
so
,
but
such
an
one
as
prouides
him
a
Kingdome
?
Will
the
Heyres
of
Kings
take
care
for
pins
and
points
,
or
not
rather
haue
their
mindes
taken
vp
with
more
princely
thoughts
?
So
,
doe
not
yee
care
for
such
things
,
Math.
6.32.33
.
saith
Christ
,
for
thus
doe
the
Gentiles
;
but
seeke
ye
the
Kingdome
of
God
,
and
the
righteousnesse
thereof
.
As
if
he
should
say
,
This
is
vnworthy
,
and
vnbeseeming
the
dignity
of
your
condition
,
to
be
so
basely
minded
,
and
this
may
serue
also
for
the
fourth
duty
.
Quest.
11.
In
which
wordes
doe
you
learne
to
beleeue
in
God
the
Sonne
?
Answ.
In
these
.
And
in
Iesus
Christ
his
onely
Sonne
our
Lord
,
which
was
conceiued
by
the
Holy
Ghost
,
borne
of
the
Virgin
Mary
,
suffered
vnder
Pontius
Pilate
,
was
crucified
,
dead
and
buried
,
he
descended
into
Hell
,
the
third
day
he
rose
againe
from
the
dead
,
and
ascended
into
Heauen
,
hee
sitteth
on
the
right
hand
of
God
the
Father
Almighty
,
from
thence
hee
shall
come
to
iudge
both
the
quicke
and
the
dead
.
Quest.
12.
What
doe
you
learne
heere
to
beleeue
,
concerning
God
the
Son
?
Answ.
Two
things
.
First
,
his
humiliation
:
Secondly
,
his
exaltation
.
Explan.
Before
we
come
to
the
particular
handling
of
these
things
,
it
will
not
be
amisse
to
lay
open
some
general
things
,
necessarily
to
be
premised
,
that
wee
may
with
the
better
vnderstanding
proceed
to
the
consideration
of
these
two
estates
of
the
Son
of
God
,
as
followeth
.
Quest.
13.
What
is
the
Son
of
God
,
who
is
also
called
Iesus
Christ
?
Answ.
He
is
perfect
God
by
nature
,
and
of
the
same
substance
with
the
Father
,
and
perfect
man
,
made
so
of
his
owne
good
will
,
that
he
might
become
our
Redeemer
,
and
thus
is
he
subiect
to
the
Father
.
Ioh.
1.14
.
Explan.
As
the
Father
,
so
the
Son
,
hath
beene
already
proued
to
be
very
God
,
in
the
generall
questions
concerning
the
God-head
:
now
that
he
is
also
very
man
like
vnto
vs
,
but
without
sinne
,
is
easie
to
be
shewed
.
St.
Iohn
tels
vs
,
that
the
Word
was
made
flesh
:
And
the
Authour
to
the
Hebrewes
,
that
,
The
Son
of
God
tooke
part
with
the
children
,
forsomuch
,
Heb.
2.14
.
as
they
were
partakers
of
flesh
and
blood
:
Besides
infinite
places
,
wherein
hee
is
called
man
,
and
said
to
be
made
man
,
and
saide
to
haue
become
man
,
and
that
he
was
without
sinne
,
is
taught
in
the
Epistle
to
the
Hebrewes
,
Such
an
high
Priest
it
became
vs
to
haue
,
Heb.
7.26.9.14
.
who
is
holy
,
harmelesse
,
and
vndefiled
:
And
againe
,
Iesus
Christ
offered
●imselfe
without
fault
▪
which
is
alleadged
,
to
proue
that
he
did
much
excell
all
High
Priests
,
after
the
order
of
Aaron
;
for
they
had
neede
,
being
sinfull
men
,
first
to
offer
for
their
owne
sinnes
,
and
then
for
the
sinnes
of
the
people
.
Moreouer
,
that
he
was
made
man
of
his
owne
good
will
,
the
Apostle
shewes
to
the
Philippians
;
He
made
himselfe
of
no
reputation
,
Phil.
2.7
.
and
tooke
vpon
him
the
forme
of
a
seruant
:
And
whatsoeuer
else
hee
did
vndergoe
for
our
redemption
,
was
all
voluntary
.
And
in
regard
of
this
estate
is
it
,
that
he
saith
,
the
Father
is
greater
then
I
,
and
was
before
spoken
of
,
as
his
seruant
;
Esa
42.1
.
Behold
my
seruant
.
Quest.
14.
How
can
this
bee
,
that
God
should
bee
made
man
?
Answ.
Not
by
turning
the
God-head
into
the
nature
of
man
,
but
by
taking
mans
nature
vnto
the
God-head
,
that
so
one
person
might
be
both
God
and
man
.
Explan.
This
is
such
a
mistery
,
that
naturall
men
cannot
conceiue
of
it
,
wherefore
some
supposing
it
to
be
impossible
,
that
mans
nature
should
be
vnited
vnto
the
diuine
,
(
which
is
infinite
)
but
rather
,
that
it
must
needes
,
vpon
the
vnion
,
bee
confounded
herewith
,
haue
held
one
onely
nature
to
bee
in
Christ
,
as
when
a
drop
of
Wine
is
cast
into
the
Sea
,
wee
will
not
say
,
but
that
it
is
all
water
still
,
and
these
were
the
Monothelites
.
Heresie
a
touching
Christs
two
natures
.
Others
supposing
that
two
natures
could
not
concurre
in
one
person
,
haue
held
that
there
bee
two
persons
in
Christ
,
and
these
were
the
Nestorians
.
But
that
both
these
be
errours
,
that
which
is
written
of
Christ
doth
plainely
shew
.
First
,
that
the
nature
of
man
was
taken
to
the
God-head
,
and
not
abolished
by
the
Vnion
.
For
,
howsoeuer
hee
is
said
to
haue
become
flesh
,
to
haue
beene
made
man
;
which
may
seeme
to
imply
a
conuersion
,
or
confusion
of
substances
;
yet
hee
is
else-where
saide
,
Phil.
2.7
.
Heb.
2.14
.
to
haue
taken
vpon
him
the
forme
of
man
,
to
haue
beene
made
partaker
of
flesh
and
blood
,
&c.
Which
latter
phrases
may
serue
to
expresse
the
former
,
viz.
Thus
,
He
was
made
man
,
that
is
,
tooke
to
his
diuine
nature
,
the
nature
and
forme
of
man
,
so
of
the
like
.
Againe
,
if
the
nature
of
man
were
abolished
after
the
Vnion
,
he
was
mis-termed
a
man
,
or
the
Sonne
of
man
,
and
hee
could
not
possibly
haue
beene
subiect
to
sufferings
.
And
on
the
other
side
it
is
absurd
to
hold
two
persons
in
Christ
;
for
,
so
hee
must
not
bee
one
Mediatour
,
and
one
Iesus
,
but
two
,
the
Idioms
,
and
properties
of
the
diuine
nature
,
where
falsely
in
the
Scriptures
ascribed
to
the
humane
,
and
those
of
the
humane
to
the
diuine
,
Ioh.
3.13
.
as
in
these
sayings
;
Who
hath
ascended
vp
into
Heauen
at
any
time
,
but
the
Sonne
of
man
,
which
is
in
Heauen
?
The
Sonne
of
man
was
not
then
in
Heauen
,
but
God
,
vnto
whom
man
being
vnited
might
be
said
,
by
the
communicating
of
properties
,
Heb.
6.6
.
to
be
in
Heauen
;
They
crucifie
againe
to
themselues
the
Son
of
God
.
The
Sonne
of
God
cannot
be
crucified
,
nor
his
blood
shed
,
it
is
a
property
of
the
man-hood
,
and
by
reason
,
of
the
Vnion
ascribed
vnto
God
.
To
conclude
,
this
errour
breakes
the
Vnion
of
two
natures
in
Christ
,
and
makes
his
suffering
without
merit
,
or
efficacy
.
Quest.
15.
What
neede
was
there
,
that
the
Sonne
of
GOD
should
thus
abase
himselfe
to
become
man
?
Answ.
Great
need
on
our
behalfe
who
could
not
be
ransomed
from
our
sinnes
by
Angels
,
or
earthly
Treasures
,
but
onely
by
his
precious
bloud
.
1.
Ioh.
1.7
.
Explan.
It
is
the
bloud
of
Iesus
Christ
,
saith
S.
Iohn
,
that
clenseth
from
all
sinne
;
and
Saint
Peter
excluding
all
other
things
of
greatest
worth
,
sets
downe
this
alone
:
1.
Pet.
1..8
.
Yee
were
not
redeemed
with
corruptible
things
,
as
gold
and
siluer
,
but
with
the
precious
bloud
of
Iesus
Christ
,
as
of
a
Lambe
vndefiled
.
Q.
16.
Doth
sinne
deserue
so
ill
,
that
wee
could
not
by
any
other
satisfactory
meanes
bee
deliuered
heerefrom
,
but
by
the
death
of
the
Sonne
of
God
?
Answ.
Yet
,
it
deserues
the
infinite
curse
of
the
Law
,
that
is
,
all
iudgement
in
this
world
,
and
euerlasting
damnation
in
the
world
to
come
.
Rom.
6.
Deut
27.
Explan
The
Sone
of
God
did
not
needlesly
submit
himselfe
to
the
curse
of
the
Law
;
for
without
this
we
had
all
perished
:
The
wages
of
sinne
is
death
and
the
Lord
pronounceth
all
them
accursed
,
which
continue
not
in
all
things
that
are
written
in
the
booke
of
the
Law
,
to
doe
them
.
Now
God
will
bee
iust
of
his
word
,
not
one
tittle
shall
fall
to
the
ground
.
And
therefore
that
Law
supposed
to
stand
in
force
without
remission
,
there
must
bee
reall
and
equiualent
satisfaction
made
,
either
by
the
person
offending
,
or
by
some
other
in
his
stead
:
which
supply
and
suretiship
cannot
bee
conueniently
performed
otherwise
then
by
the
same
nature
which
offended
,
nor
can
temporary
satisfaction
bee
sufficient
for
the
acquitting
of
an
eternall
punishment
,
vnlesse
performed
by
a
sacrifice
of
infinite
worth
and
power
.
Wherefore
Christ
being
God
,
must
take
the
nature
of
man
,
that
hee
might
repaire
and
restore
man
.
Certainly
no
creature
was
able
to
performe
this
;
for
creatures
are
finite
and
cannot
beare
an
infinite
burthen
,
such
as
is
the
curse
of
God
due
vnto
sinne
,
it
must
then
be
the
Prince
of
Heauen
alone
,
the
Sonne
of
God
,
who
could
not
vndergoe
this
as
meerely
God
;
for
God
cannot
suffer
:
nor
atchieue
this
as
meere
man
;
for
man
cannot
conquer
.
Therefore
hee
must
needs
become
man
,
remaining
God
:
and
so
he
reconciled
God
and
man
.
Q.
17.
If
hee
must
needs
bee
made
fit
to
beare
the
curse
,
why
did
he
not
to
this
end
take
vnto
him
some
other
nature
more
excellent
?
Answ.
Man
hauing
sinned
,
it
was
most
agreeable
to
the
iustice
of
God
to
receiue
the
payment
of
the
debt
of
sinne
in
the
same
nature
,
which
committed
it
.
Canes
.
2.
Explan.
It
is
true
,
the
euill
Angels
also
sinned
,
but
they
are
without
redemption
kept
in
chaines
of
darknesse
,
as
witnesseth
S.
Iude
:
Of
other
creatures
man
onely
needed
a
redeemer
,
man
onely
hath
sinned
,
and
man
onely
must
by
the
iustice
of
God
dye
the
death
,
according
to
that
;
The
same
day
that
thou
shalt
eate
thereof
,
thou
shalt
dye
the
death
:
and
for
that
thou
hast
done
this
,
cursed
art
thou
,
viz:
thou
O
man
,
therefore
the
suffering
of
any
other
nature
could
not
bee
so
pertinent
,
nor
kindly
satisfactory
.
Obiect
.
If
Gods
law
,
and
absolute
iustice
bee
vrged
,
this
due
satisfaction
must
bee
made
,
not
onely
in
the
nature
offending
;
but
also
by
the
person
offending
:
for
,
the
direct
Law
is
,
Amima
quae
peccat
morietur
The
soule
it selfe
which
sinneth
,
that
must
dye
for
its
owne
sinne
.
Solut.
I
answer
.
The
Law
of
God
,
and
so
his
Iustice
,
may
bee
said
to
stand
two
wayes
,
in
rigore
,
and
in
vigore
.
If
wee
consider
it
in
the
vtmost
rigor
and
strictnesse
of
the
letter
,
surely
it
doth
not
admit
of
any
pledge
or
surety
;
but
requireth
that
euery
singular
man
offending
,
must
beare
his
owne
personall
burthen
.
Can
you
say
that
the
Kings
Law
is
satisfied
if
a
condemned
Traytor
,
being
to
bee
executed
,
shall
hire
his
friend
to
vndergoe
that
lot
for
him
,
like
a
Damon
for
a
Pithias
?
But
if
wee
consider
Gods
Law
as
remaining
in
vigor
,
and
vncancelled
in
regard
of
a
full
weight
of
debt
or
penalty
to
bee
payed
without
remission
of
any
the
least
graine
of
it
,
then
is
it
capable
of
a
surety
or
pledge
.
As
for
example
,
if
a
man
owe
mee
a
summe
of
money
,
I
am
no
lesse
satisfied
if
another
pay
me
it
for
him
,
then
if
himselfe
should
bring
it
with
his
owne
hands
.
This
is
the
admirable
temper
of
Gods
mercy
in
admitting
a
deputy
or
pledge
in
a
capitall
debt
;
and
of
his
iustice
,
in
receiuing
the
vtmost
mites
of
the
debt
.
Thus
,
that
hee
might
spare
vs
,
hee
spared
not
his
onely
Sonne
.
O
yee
Angels
admire
and
adore
this
wisedome
.
Quest.
18.
How
came
it
to
bee
thus
with
vs
men
?
were
wee
created
sinners
?
Answ.
No.
God
at
the
first
made
man
righteous
,
but
by
yeelding
to
the
Deuils
temptation
hee
made
himselfe
a
sinner
.
Explan.
This
hath
beene
already
further
explained
.
Qu.
3.
Quest.
19.
Wherein
did
man
yeeld
to
the
temptation
of
the
Diuell
?
Answ.
In
eating
the
forbidden
fruit
,
and
not
contenting
himselfe
with
all
other
fruits
of
which
the
Lord
had
allowed
him
to
eate
.
Explan.
Reade
of
this
in
the
third
Chapter
of
Genesis
,
and
you
shall
see
how
craftily
the
Deuill
comes
to
the
woman
vnder
colour
of
wishing
her
well
,
yea
better
then
God
himselfe
;
whereupon
shee
yeelds
to
eate
,
and
offereth
of
the
forbidden
fruit
to
her
husband
,
who
did
also
eate
.
Now
what
this
fruit
was
,
it
is
vncertaine
,
and
it
is
but
lost
labour
to
enquire
after
it
.
Quest.
20.
Was
God
so
angry
,
that
hee
would
curse
man
for
eating
an
Apple
,
or
Figge
,
or
such
like
?
Answ.
That
was
not
the
cause
of
Gods
anger
,
but
his
vnthankfulnesse
,
pride
,
disobedience
,
and
crediting
rather
the
Deuill
then
God
.
Adams
sinne
in
disobeying
Gods
commandement
.
Explan.
In
that
one
sinne
of
eating
the
fruit
forbidden
,
did
concurre
many
sinnes
,
all
very
great
.
First
disobedience
,
when
there
was
but
one
commandement
,
and
man
so
qualified
,
as
that
he
could
easily
haue
kept
the
same
.
Secondly
,
ingratitude
and
forgetfulnes
of
Gods
great
benefits
:
for
the
Lord
had
done
wonderfully
for
man
,
prouiding
all
things
ready
for
him
before
his
creation
,
for
necessity
and
delight
,
had
giuen
him
a
pleasant
place
to
inhabit
,
a
Paradise
,
and
power
to
eat
all
manner
of
fruit
,
of
all
sorts
of
trees
which
hee
planted
not
,
only
he
gaue
him
a
straight
charge
concerning
one
tree
onely
,
that
he
should
not
eat
thereof
;
for
what
day
soeuer
hee
should
presume
to
eat
thereof
he
threatned
death
vnto
him
:
yet
vngratefull
man
forbeares
not
,
but
vpon
the
very
first
occasion
shewes
himselfe
disloyall
and
goes
beyond
his
limits
.
Thirdly
,
pride
,
and
aspiring
vnto
an
higher
estate
,
euen
to
be
like
his
maker
,
yea
to
be
equall
vnto
him
,
for
the
Deuill
told
them
that
they
should
be
as
Gods
.
He
was
not
content
to
be
man
,
made
after
Gods
image
,
and
Lord
and
Ruler
ouer
all
creatures
in
this
world
,
beasts
,
foules
,
&
fishes
:
but
seeing
the
great
Lord
of
all
to
be
of
greater
dignity
,
he
thought
to
sit
in
the
same
chaire
of
state
with
him
.
Fourthly
,
disloyalty
,
content
to
heare
his
maker
blasphemously
discredited
,
as
being
enuious
,
and
therfore
forbidding
him
that
tree
,
lest
by
eating
of
it
,
he
should
become
as
good
as
God
himselfe
:
yea
,
in
his
heart
he
consented
to
this
blasphemy
,
thinking
better
of
the
cursed
Deuill
of
hell
,
then
of
the
God
of
Heauen
,
who
is
blessed
for
euer
.
So
that
heere
was
matter
enough
against
him
,
for
which
to
lade
him
with
curses
,
and
to
packe
him
out
of
Paradise
.
Quest.
21.
But
though
one
man
did
thus
,
yet
all
did
not
,
are
wee
all
then
sinners
and
vnder
the
curse
?
Answ.
Wee
were
all
in
his
loynes
,
and
so
what
hee
did
,
and
whatsoeuer
estate
he
fell
into
,
it
is
common
to
vs
all
.
Rom.
5.
Rom.
5.12.3.23
.
Explan.
This
may
seeme
strange
,
and
yet
thus
doe
the
Scriptures
plainely
teach
;
Sinne
came
in
by
one
man
,
and
death
by
sinne
,
forasmuch
as
all
men
haue
sinned
:
And
againe
,
All
haue
sinned
,
and
are
depriued
of
the
glory
of
God
.
Neither
indeede
ought
it
to
seeme
strange
,
for
that
we
see
the
like
dayly
for
matters
of
this
world
.
A
man
nobly
borne
,
and
accordingly
prouided
for
with
a
Princely
estate
,
yet
if
hee
become
a
traitor
;
his
children
,
and
so
his
childrens
children
throughout
all
generations
,
remaine
without
all
Nobility
,
without
all
their
fathers
wealth
,
vnlesse
it
pleaseth
their
Prince
to
restore
them
,
and
anew
to
bestow
it
vpon
them
:
Euen
so
our
forefather
Adam
,
losing
that
estate
wherein
hee
was
made
,
wee
his
children
throughout
all
generations
,
are
without
all
interest
therein
,
vntill
it
shall
please
our
great
Prince
and
King
,
out
of
his
grace
to
restore
vs
againe
,
and
repurifie
our
tainted
bloud
,
by
the
most
precious
bloud
of
his
deare
Sonne
:
in
whom
hee
repossesseth
vs
of
the
lost
inheritance
;
and
that
with
aduantage
.
Quest.
22.
It
seemes
then
that
wee
are
sinners
so
soone
as
wee
are
borne
,
before
we
haue
actually
done
either
good
or
euill
?
Answ.
Yes
verily
,
the
childe
which
is
but
newly
borne
,
yea
but
conceiued
,
and
liuing
in
his
mothers
wombe
,
is
a
sinner
,
and
needs
Gods
grace
.
Psal.
51.5
.
Explan.
In
sinne
was
I
conceiued
,
saith
the
kingly
Prophet
,
and
in
iniquity
was
I
borne
.
It
was
said
of
Esau
and
Iacob
euen
before
they
were
borne
,
before
they
had
done
good
or
euill
,
Esau
haue
I
hated
,
Iaacob
haue
I
loued
;
Rom.
9.11
.
now
where
there
is
no
sinne
God
cannot
hate
.
Esau
then
was
a
sinner
,
whilst
hee
was
yet
in
his
mothers
wombe
:
and
as
it
was
with
him
,
so
is
it
with
vs
all
.
Otherwise
we
should
not
be
mortall
,
for
where
sinne
is
not
,
there
is
no
mortality
.
And
this
should
make
Parents
betimes
to
pray
heartily
for
the
grace
of
God
to
be
shed
vpon
their
children
.
Quest.
23.
I
perceiue
then
by
this
which
hath
beene
said
,
that
wee
are
all
in
a
miserable
estate
by
nature
,
but
you
tell
me
of
Iesus
Christ
,
that
hee
was
humbled
for
vs
,
wherein
standeth
this
his
humiliation
,
and
in
which
of
your
articles
is
it
set
forth
?
Answ.
In
these
words
it
is
set
forth
.
And
in
Iesus
Christ
his
onely
Sonne
our
Lord
,
which
was
conceiued
by
the
holy
Ghost
,
borne
of
the
Virgin
Mary
,
suffered
vnder
Pontius
Pilate
was
crucified
,
dead
and
buried
,
hee
descended
into
hell
,
and
there
be
three
degrees
of
his
humiliation
.
Quest.
24.
Which
is
the
first
degree
,
and
in
which
words
?
Answ.
First
his
incarnation
:
set
forth
in
these
words
.
Which
was
conceiued
of
the
holy
Ghost
,
and
borne
of
the
Virgin
Mary
.
Of
Christs
humiliation
.
Explan.
Hauing
by
questions
,
and
answeres
premised
,
made
a
way
to
the
consideration
of
the
twofold
estate
of
the
Sonne
of
God
,
viz.
his
humiliation
,
and
exaltation
,
wee
now
come
directly
to
open
the
articles
touching
these
,
and
first
of
his
humiliation
.
For
the
meaning
,
considering
what
hath
beene
already
said
,
I
shall
neede
to
speake
but
little
.
And
in
Iesus
Christ
.
That
is
,
I
beleeue
in
Iesus
Christ
,
as
being
very
God
,
equall
to
the
Father
,
but
in
the
order
of
the
persons
in
the
Godhead
,
the
Sonne
of
God
,
and
so
the
second
person
of
the
Trinitie
,
and
his
onely
begotten
Sonne
,
for
in
regard
of
him
onely
,
is
God
a
Father
by
generation
,
as
hath
beene
already
shewed
,
though
he
be
the
Father
of
all
true
beleeuers
:
also
by
adoption
,
and
regeneration
,
and
this
onely
Sonne
of
God
I
beleeue
to
be
my
Sauiour
,
my
Iesus
,
to
saue
mee
from
my
sinnes
,
I
bele●ue
him
to
be
Christ
,
that
is
annointed
,
or
fore-appointed
in
the
councell
of
the
Father
,
before
all
worlds
,
to
be
the
high
Priest
,
the
Prophet
,
and
the
King
of
his
Church
.
I
beleeue
him
to
bee
our
Lord
,
that
is
to
haue
right
of
Lordship
ouer
vs
,
euen
as
the
father
hath
,
and
power
both
of
life
and
death
,
ouer
such
as
loue
him
and
are
obedient
,
and
ouer
the
stubburne
,
and
disobedient
.
Who
was
conceiued
of
the
Holy
Ghost
:
that
is
,
though
he
was
made
man
,
yet
not
by
ordinary
way
begotten
of
man
,
but
the
power
of
the
holy
Ghost
made
the
blessed
Virgin
to
conceiue
without
man
,
borne
of
the
Virgin
Mary
,
that
is
,
this
wonderfull
conception
,
was
in
the
wombe
of
Mary
a
pure
Virgin
,
of
whom
he
was
after
borne
,
brought
forth
,
and
brought
vp
after
the
manner
of
other
children
.
1.
Proofe
.
Secondly
,
for
the
grounds
of
holy
Scriptures
,
from
whence
all
this
is
taken
:
and
first
,
that
hee
is
very
God
,
and
Lord
,
equall
with
the
Father
,
Philip.
2.6
.
Saint
Paul
is
plaine
.
Hee
thought
it
no
robbery
to
be
equall
with
God
,
and
enough
hath
beene
already
said
aboue
,
concerning
this
.
Secondly
,
that
hee
was
made
man
like
vnto
vs
in
all
things
,
sinne
onely
excepted
,
I
shall
need
to
say
no
more
for
the
proofe
hereof
.
Thirdly
,
that
hee
became
man
after
an
extraordinary
sort
,
all
the
holy
Gospels
doe
plainely
declare
.
For
they
shew
,
Math.
1.
Luk.
1.
&
2.
how
that
Mary
was
contracted
vnto
a
man
called
Ioseph
,
and
before
they
came
together
,
shee
was
with
child
by
the
holy
Ghost
:
and
that
this
should
be
so
,
was
prophesied
long
before
:
both
imediately
after
Adams
sinning
,
and
punishment
.
Gen.
3.
The
seede
of
the
woman
shall
break
the
Serpents
head
:
and
againe
,
by
the
Euangelicall
Prophet
Esay
:
Behold
a
Virgin
shall
conceiue
,
and
bring
forth
a
Sonne
.
Psal.
7.14
.
And
though
the
Scriptures
doe
not
plainly
teach
thus
much
,
yet
the
Church
of
God
doth
constantly
hold
,
that
Mary
,
the
mother
of
God
,
was
semper
virgo
,
alwayes
a
pure
Virgin
,
both
because
she
neuer
had
childe
after
,
and
Ioseph
her
husband
was
a
man
that
feared
God
,
and
therefore
in
all
likelihood
,
would
not
presume
to
knowe
her
,
whom
the
Lord
had
as
it
were
appropriated
vnto
himselfe
.
Now
for
so
much
as
we
read
of
his
brethren
,
Iudas
,
Iames
,
and
Iohn
,
it
will
not
be
amisse
a
litle
,
to
digresse
to
set
downe
the
pedigree
of
Iesus
Christ
,
as
it
is
registred
by
Epiphanius
.
He
had
to
his
grand-mother
one
Ann●
,
Christ
his
brethren
.
who
had
three
husbands
.
First
●oachim
,
by
whom
she
had
Mary
the
mother
of
Christ
,
who
were
both
of
the
same
tribe
of
Iudah
,
according
to
Dam●scene
,
but
according
to
Epiphanius
,
she
was
of
the
tribe
of
Leuy
,
then
hee
being
dead
,
shee
was
wife
vnto
Cleophas
,
by
whom
shee
had
a
second
Mary
who
was
afterwards
wife
to
Alpheus
,
and
bare
him
Iames
surnamed
the
sonne
of
Alpheus
,
and
Simon
Cananeus
,
and
Iudas
Thaddaeus
.
Lastly
,
shee
was
wife
vnto
Salome
,
who
begat
of
her
another
Mary
which
was
wife
to
Zebedeus
,
and
bare
vnto
him
Iames
,
who
was
specially
called
the
brother
of
the
Lord
,
because
most
like
vnto
him
,
if
it
be
true
,
which
is
written
vnder
the
name
of
Aege●ppus
,
that
liued
next
to
the
Apostles
times
,
where
it
is
also
added
,
that
because
hee
was
like
vnto
the
Lord
,
they
sent
Iudas
before
to
shewe
the
one
from
the
other
,
she
bare
also
Iohn
the
Euangelist
.
So
that
all
these
were
but
his
couzen
germans
,
and
called
his
brethren
onely
according
to
the
Hebrew
phrase
,
by
which
Abraham
,
who
was
Lots
Vncle
,
Gen.
13.8
.
tells
him
.
We
are
brethren
.
To
returne
againe
,
vnto
that
,
from
which
we
haue
digressed
,
this
birth
of
the
sonne
of
God
is
the
chiefe
and
most
stupifying
wonder
of
the
world
.
The
wonderful
birth
of
Christ
.
First
in
that
a
Virgin
is
a
mother
,
that
she
beares
a
Sonne
,
who
neuer
knew
man
,
all
the
Historians
in
the
world
could
neuer
tell
of
the
like
,
all
the
Philosophers
cannot
finde
out
,
how
this
may
be
.
Another
,
and
farre
more
vnsearchable
and
venerable
wonder
is
,
that
the
infinite
God
,
whom
the
Heauens
cannot
containe
,
is
borne
of
a
woman
,
the
Creator
of
all
becomes
a
creature
,
hee
that
comprehends
the
world
in
his
fist
,
is
comprehended
in
the
steight
compasse
of
a
silly
womans
wombe
,
hee
that
giues
foode
and
raiment
to
all
,
becomes
naked
,
and
destitute
of
all
things
,
hee
that
is
ruler
of
all
is
made
obedient
to
poore
man
,
he
that
is
eternall
,
without
beginning
,
and
end
of
his
dayes
,
is
made
mortall
,
and
subiect
to
the
arrest
of
violent
death
:
nay
,
of
the
most
reproachfull
and
ignominious
punishment
.
And
in
this
admirable
birth
of
the
Sonne
of
God
,
of
a
woman
,
there
is
a
wonderfull
correspondence
to
the
fall
,
which
came
by
a
woman
.
Eue
the
first
woman
drew
the
curse
vpon
man
,
Mary
the
best-beloued
of
women
,
brought
the
saluation
vnto
man
,
she
gaue
the
fruit
to
man
,
by
which
hee
loseth
Gods
fauour
,
becomes
a
sinner
,
and
subiect
to
death
and
damnation
;
but
this
woman
giues
him
fruit
,
whereby
he
comes
into
Gods
fauour
,
is
made
righteous
,
and
inheritor
of
life
,
and
saluation
.
And
thus
much
for
this
,
that
he
was
borne
of
the
Virgin
Mary
.
Math.
1
21.
He
is
Iesus
,
viz.
a
Sauiour
of
his
people
,
for
this
name
was
Ioseph
instructed
in
by
the
Angel
before
his
birth
:
saying
,
Thou
shalt
call
his
name
Iesus
,
for
he
shall
saue
his
people
from
their
sins
and
in
the
Epistle
to
the
Hebrewes
,
Heb.
7.25
.
He
is
able
perfectly
to
saue
them
,
that
come
vnto
God
through
him
,
and
besides
him
there
is
none
that
can
saue
vs
,
Act.
4.12
.
according
to
that
.
There
is
no
name
giuen
amongst
men
whereby
we
may
be
saued
,
but
the
name
Iesus
:
and
that
of
the
Prophet
,
Esa.
43.11
.
I
am
the
Lord
,
and
besides
me
,
there
is
no
Sauiour
.
And
for
the
further
proofe
hereof
,
see
what
hee
hath
done
.
Was
it
necessa●●
,
that
to
ransome
vs
,
hee
should
empty
the
treasures
of
his
riches
,
and
become
euen
poore
and
of
no
reputation
?
Philip.
2.7
.
He
did
thus
.
He
made
himselfe
of
no
reputation
.
Must
hee
endure
the
fiercenesse
of
Gods
wrath
against
sinne
,
his
very
curse
due
thereunto
?
He
did
thus
also
,
Gal.
3.13
.
He
hath
redeemed
vs
from
the
curse
of
the
law
,
being
made
a
curse
for
vs
.
Must
hee
performe
absolute
obedience
to
the
law
,
which
we
could
not
doe
?
he
did
this
also
.
I
came
not
,
therefore
saith
he
,
to
dissolue
the
law
,
Mat.
5.19
.
but
to
fulfill
it
,
Lastly
,
must
he
liue
euer
to
prouide
that
what
he
hath
done
,
may
be
effectuall
for
our
saluation
?
Loe
,
He
still
euer
liues
,
Rom.
8.34
.
and
stands
at
the
right
hand
of
God
,
making
intercession
for
vs
.
So
that
he
is
truely
another
Iosua
,
bringing
vs
out
of
the
wildernesse
of
our
miserable
estate
by
sinne
,
trampling
our
spirituall
enemies
vnder
our
feete
,
and
victoriously
putting
vs
in
possession
of
our
heauenly
Canaan
.
Psal.
2.2
.
He
is
also
Christus
Domini
,
the
Christ
,
or
annointed
of
the
Lord
,
for
this
name
is
commonly
annexed
vnto
the
other
.
Christ
Iesus
:
In
Hebrew
he
is
called
,
Messiah
,
by
a
word
of
the
same
signification
.
The
Princes
are
assembled
together
against
the
Lord
,
and
against
his
Messiah
,
or
annointed
;
and
againe
it
is
said
of
him
,
God
hath
annointed
thee
with
the
oyle
of
gladnesse
aboue
thy
fellowes
:
Psal.
45.7
.
and
more
peculiarly
of
Christ
saith
Daniel
,
Dan.
9.26
.
After
threescore
and
two
weekes
shall
Messiah
be
slaine
,
though
one
of
our
owne
men
lately
commenting
vpon
this
,
hath
fowlely
defaced
this
most
pregnant
testimony
,
interpreting
this
Messiah
,
the
Kings
and
gouernors
of
the
Iewes
.
And
this
name
,
Messiah
,
Christ
,
or
annointed
,
was
familiarly
knowne
vnto
the
Iewes
before
his
comming
;
witnesse
that
speech
of
the
woman
of
Samaria
,
who
could
say
,
I
know
well
,
that
the
Messias
shall
come
,
who
is
Christ
,
Ioh.
4
25.
and
he
will
teach
vs
all
things
.
Now
he
is
Christ
,
that
is
annointed
vnto
a
threefold
office
.
First
of
a
King
,
that
he
might
bee
King
of
his
Church
,
ruling
in
it
by
his
lawes
,
and
in
the
hearts
of
beleeuers
by
his
Spirit
,
and
defending
it
against
all
enemies
:
for
this
,
is
he
said
,
partly
,
to
be
after
the
order
of
Melchisedeck
that
is
,
the
king
of
righteousnesse
,
and
he
is
also
called
Melchi
Salem
,
Heb
7.
that
is
King
of
peace
,
according
to
the
last
title
giuen
him
by
the
Prophet
:
Prince
of
Peace
.
Secondly
,
Esa.
9.6
.
he
is
annointed
to
the
office
of
a
Priest
,
that
he
might
sacrifice
for
the
sinnes
of
his
people
,
euen
one
all-worthy
sacrifice
,
that
is
himselfe
vpon
the
altar
of
the
crosse
,
as
a
large
discourse
is
had
hereof
in
the
Epistle
to
the
Hebrewes
.
Thirdly
,
to
the
office
of
a
Prophet
,
that
he
might
reueale
the
will
of
his
Father
vnto
vs
,
enlighten
our
vnderstandings
therein
,
and
continually
pray
to
the
Father
for
vs
.
Of
Christ
vnder
this
name
did
Moses
foretell
.
Deut.
18.15
.
The
Lord
shall
raise
you
vp
a
Prophet
from
amongst
your
brethren
,
like
vnto
me
,
him
shall
ye
heare
:
chiefely
meaning
the
head
of
all
Prophets
Jesus
Christ
.
And
according
to
this
office
it
is
said
:
Ioh.
1.18
.
The
onely
begotten
Sonne
.
who
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
:
and
again
,
In
these
last
dayes
he
hath
spoken
to
vs
by
his
Sonne
:
Heb.
1.1
.
whereas
he
was
wont
to
speake
sundry
waies
by
his
Prophets
,
as
if
hee
should
haue
said
,
now
he
hath
spoken
once
for
all
by
his
greatest
Prophet
of
all
.
Ioh.
6.20
.
The
Sonne
of
Mary
the
Virgin
,
is
this
Iesus
,
and
Sauiour
of
the
world
,
annointed
,
and
none
other
in
the
world
besides
:
for
vnto
him
agreeth
the
time
of
the
Messias
birth
,
and
suffering
,
the
manner
of
his
comming
,
of
a
pure
Virgin
,
poore
,
and
in
the
forme
of
a
seruant
,
of
the
tribe
of
Iudah
,
of
the
seede
of
Dauid
,
the
wonders
he
should
worke
the
vniuersall
Peace
ouer
all
the
world
,
the
departure
of
the
Scepter
then
from
Iudah
,
the
testimony
of
diuels
the
heathen
Gods
and
prophets
,
the
witnesses
from
Heauen
at
his
baptisme
,
his
miracles
in
healing
maladies
,
raysing
the
dead
,
darkening
the
Sunne
,
his
glorious
resurrection
,
and
ascension
,
the
miserie
of
his
enemies
the
Iewes
,
and
the
wonderfull
acts
done
in
his
name
by
his
seruants
,
the
passage
and
power
of
his
Gospell
through
the
world
,
the
subiection
of
kings
Scepters
thereto
,
the
continuance
of
it
to
this
day
manger
the
rage
of
tyrants
and
persecutors
.
Seuenthly
,
that
I
am
to
beleeue
in
his
name
,
it
is
the
summe
of
his
preaching
.
Repent
,
and
beleeue
in
the
Gospell
.
And
this
is
the
worke
of
God
,
saith
he
,
that
ye
beleeue
in
him
,
Ioh.
1.12
.
whom
he
hath
sent
.
And
they
only
are
iudged
to
bee
such
,
as
vpon
whom
he
will
bestow
eternall
life
,
which
receiue
him
,
and
they
onely
receiue
him
,
which
beleeue
in
his
name
.
1.
Duty
.
Now
follow
the
duties
,
by
which
we
are
to
expresse
this
faith
in
Iesus
Christ
,
which
are
sundry
.
First
,
a
thankefull
admiration
of
this
vnspeakeable
fauour
of
the
Lord
towards
vs
,
we
were
miserable
vnder
the
curse
,
and
through
feare
in
bondage
to
the
diuell
all
our
life
long
,
1.
To
prayse
God
for
Christ
there
was
no
way
to
be
deliuered
,
but
the
glorious
Sonne
of
God
must
become
vile
and
wretched
man
,
the
King
of
Heauen
must
put
off
his
glorious
robes
,
lay
aside
his
princely
Scepter
,
and
come
out
of
his
royall
throne
of
heauen
,
from
riding
betweene
the
wings
of
the
winde
:
and
bee
basely
cloathed
as
a
seruant
,
bee
ruled
like
a
babe
,
and
lodged
in
a
stable
with
bruit
beasts
.
If
mans
heart
be
not
lifted
vp
to
more
then
ordinary
thankfulnesse
for
this
,
the
very
heauens
will
wonder
,
the
earth
will
bee
amazed
,
and
the
stones
will
vtter
his
praises
,
and
cry
out
vpon
mans
ingratitude
.
Mary
that
blessed
virgin
,
that
bare
him
,
breakes
out
into
Magnificat
anima
mea
,
&c.
My
soule
doth
magnifie
the
Lord
,
Luc
1.40
.
and
my
Spirit
reioyceth
i●
God
my
Sauiour
,
Iohn
that
was
to
be
his
cryer
did
but
heare
the
sound
of
his
mothers
feet
,
whilst
hee
was
yet
in
the
wombe
,
and
skipt
for
ioy
,
vers.
41.
and
Simeon
no
sooner
saw
him
,
but
as
though
ouercome
with
ioy
falls
into
Nunc
demittis
,
Luc.
2.29
.
Lord
now
lettest
thou
thy
seruant
depart
in
peace
according
to
thy
word
,
to
omit
Zachary
and
Anne
,
The
Angels
and
shepheards
singing
,
wondring
,
and
setting
forth
the
Lords
praise
for
these
things
.
But
wee
vnworthy
wretches
looke
for
as
much
good
at
his
hands
,
yet
do
no
way
ioyne
in
thankfulnesse
with
this
holy
company
.
When
Moses
with
the
Israelites
had
beene
deliuered
from
the
Egyptians
by
the
red
Sea
,
they
sung
praises
:
Iude.
3.
When
Deborah
and
Barack
were
freed
from
the
Midianites
,
they
sang
praises
,
and
so
did
Mordecay
and
Ester
,
when
they
had
the
vpper
hand
of
their
enemies
,
euer
still
we
heare
the
sound
of
praises
;
and
greater
deliuerance
is
wrought
for
vs
,
but
where
bee
our
praises
?
what
testimony
doe
we
giue
of
our
thankfull
hearts
therefore
.
2.
Duty
.
In
humility
to
serue
one
another
.
Phil.
2.
The
second
duty
,
is
humbling
our selues
,
to
seeke
the
good
one
of
another
;
for
the
Apostle
propounds
this
,
as
a
sound
argument
.
This
minde
was
in
Christ
,
that
being
equall
in
glory
with
God
,
he
became
vile
for
our
good
,
therefore
wee
ought
to
humble
our selues
for
the
good
of
our
brethren
:
and
Christ
himselfe
vseth
the
same
.
He
takes
water
and
washeth
the
feet
of
his
Disciples
,
and
wipes
them
,
with
a
towell
,
Math.
23.
saying
,
What
I
haue
done
,
see
that
yee
doe
likewise
.
Wee
must
thinke
that
wee
are
best
and
greatest
Christians
,
when
wee
are
most
seruiceable
,
through
loue
one
towards
another
,
according
to
that
;
Hee
which
is
chiefe
amongst
you
,
Ioh.
13.15
.
let
him
bee
seruant
to
all
.
This
is
the
honor
and
Lordship
ouer
one
another
that
we
must
affect
,
and
the
higher
our
places
bee
,
the
more
must
wee
exceed
this
way
.
Not
as
some
foolish
Monks
haue
done
,
to
shew
the
lowlinesse
of
their
minde
,
embrace
lazarous
persons
,
kisse
their
vlcerons
bodies
,
and
drinke
the
very
water
wherein
they
haue
been
bathed
,
nor
yet
wilfully
to
impouerish
our selues
of
all
worldly
goods
,
with
the
Mendicant
Fryers
:
Gal.
6.1
.
for
it
may
rightly
be
said
,
Who
required
these
things
at
your
hands
?
But
first
wee
are
in
meekeesse
to
restore
such
as
are
fallen
through
infirmity
,
and
not
proudly
insult
ouer
them
.
Secondly
,
we
are
to
lay
aside
our
greatnesse
and
superiority
ouer
our
brethren
,
in
the
case
of
offence
,
and
to
goe
vnto
them
,
and
be
reconciled
,
according
to
that
of
our
Sauiour
Christ
;
Math.
5.23
.
If
thou
bringest
thy
guift
vnto
the
Altar
,
and
there
remembrest
,
that
thy
brother
hath
ought
against
thee
,
goe
first
,
and
bee
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
guift
;
and
not
to
stand
vpon
this
;
I
am
a
better
man
then
hee
,
let
him
come
to
me
if
he
will
.
Thirdly
,
we
are
euen
to
forget
our
estates
,
and
to
visit
poore
mens
houses
,
in
the
case
of
sicknesse
,
and
to
put
to
our
helping
hands
,
for
the
reliefe
of
our
brethren
,
in
the
case
of
danger
,
by
any
sudden
casualty
,
according
to
that
allegation
,
to
the
comfort
of
Christ
his
sheep
at
the
last
day
;
Math.
25.
Exod.
23.5
.
J
was
sicke
and
in
prison
,
and
yee
did
visit
me
:
and
to
that
precept
of
old
;
If
the
Asse
of
thy
very
enemy
falls
vnder
his
burthen
in
the
way
thou
shalt
helpe
him
vp
againe
.
Fourthly
,
we
are
to
abate
of
our
dainty
fare
,
and
of
our
costly
apparell
;
yea
,
we
must
spare
out
of
our
owne
bellies
,
for
the
comfort
of
others
in
the
time
of
extreame
want
,
according
the
commendable
practice
of
the
Christians
in
Macedonia
,
of
which
the
Apostle
witnesseth
,
when
the
famine
was
at
Ierusalem
,
saying
,
2.
Cor.
8.3
.
According
to
their
power
(
I
beare
them
record
)
yea
,
beyond
their
ability
,
that
they
were
willing
.
3.
Duty
.
To
be
lifted
vp
in
heart
to
heauen
.
Col.
3.
The
third
duty
is
(
in
the
remembrance
of
this
admirable
Vnion
of
God
vnto
man
,
whereby
man
is
beyond
measure
graced
)
to
put
vpon
vs
high
spirits
,
both
by
hauing
our
hearts
lifted
vp
to
Heauen
,
where
our
nature
sits
at
the
right
hand
of
God
;
and
also
by
being
vndaunted
at
the
greatest
dangers
that
may
befall
vs
,
or
at
the
greatest
terrours
,
that
the
Deuill
can
strike
into
vs
;
Psal.
23.
wee
must
say
with
Dauid
,
Though
I
walke
in
the
vale
and
shadow
of
death
,
yet
will
I
feare
none
euill
,
for
the
Lord
is
my
Shepheard
;
for
the
Lord
(
wee
may
say
)
is
in
vs
:
and
with
Paul
,
God
is
on
our
side
,
who
can
bee
against
vs
.
Rom
8.
Wee
must
stand
fast
in
the
euill
day
,
when
wee
are
assaulted
,
not
with
flesh
and
bloud
,
but
with
spirituall
powers
.
Eph
6.12
.
For
if
our
eye
bee
but
opened
,
to
see
who
is
with
vs
,
as
Elisha
prayed
for
his
seruant
;
Lord
open
his
eyes
,
wee
shall
assuredly
bee
without
feare
,
2
K●ng
6.
more
being
with
vs
,
then
against
vs
.
If
it
were
a
duty
flowing
from
faith
to
be
high-spirited
,
according
to
the
world
,
I
know
that
many
,
yea
all
,
would
easily
frame
themselues
vnto
it
;
for
euery
mans
spirit
is
too
high
this
way
,
all
meditate
matters
too
high
for
them
.
But
this
highnesse
must
be
abated
and
brought
low
,
that
roome
may
be
made
for
that
which
ought
to
be
:
Thou
must
not
be
altogether
without
an
high
minde
;
for
euery
man
is
by
all
meanes
to
striue
to
exceed
heerein
,
onely
be
sure
,
that
it
aspire
to
the
highest
thing
of
all
(
which
is
Heauen
.
)
4.
Duty
.
To
reuerence
Christ
our
Lord
.
The
fourth
duty
is
,
to
yeeld
due
reuerence
to
this
Lord
,
and
gracious
Iesus
of
ours
;
for
that
wee
are
his
,
hee
hath
bought
vs
:
Neither
are
wee
vnder
our
enemies
hands
,
neither
are
our
bodies
our
owne
(
that
I
may
speake
with
the
Apostle
)
wee
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodies
.
1.
Cor.
6.20
.
He
may
rightly
challenge
at
our
hands
,
as
the
Father
doth
,
If
I
be
a
master
,
where
is
my
feare
,
or
my
reuerence
.
Now
,
Mal.
1.3
.
Phil.
2.16
.
what
this
reuerence
is
,
is
expressed
to
the
Philippians
,
God
hath
giuen
him
a
name
aboue
all
names
,
that
at
the
name
of
Iesus
all
knees
might
bow
,
&c.
that
is
,
that
all
might
outwardly
reuerence
the
name
Iesus
,
be
reuerently
affected
inwardly
,
at
the
very
sound
thereof
,
and
submit
themselues
to
obey
his
will
,
at
the
very
first
comming
of
the
same
to
their
eares
,
for
that
it
is
of
him
,
who
is
our
Lord
Iesus
:
as
may
best
bee
vnderstood
,
by
comparing
this
place
with
that
of
the
Prophet
,
vnto
which
the
Apostle
alludeth
;
Esa.
45
23.
I
liue
(
saith
the
Lord
)
euery
tongue
shall
sweare
by
me
,
and
euery
knee
shall
bow
vnto
me
.
For
swearing
by
Gods
name
is
vsually
put
for
worshipping
,
and
seruing
him
.
Wee
are
therefore
to
serue
the
Lord
Iesus
,
and
in
all
things
so
to
behaue
our selues
,
in
our
soules
and
bodies
,
as
those
that
remember
they
haue
such
a
Lord
.
Masters
must
entreat
their
seruants
gently
,
Ephes.
6.9
for
that
they
also
haue
a
Lord
and
maister
,
Iesus
Christ
,
vnto
whom
they
must
giue
account
:
all
higher
powers
and
great
persons
must
so
vse
their
authority
ouer
others
,
Math.
24.
as
that
they
may
not
be
found
by
this
their
great
Lord
,
Math.
25.
smiting
their
fellowse
at
his
comming
;
all
men
of
all
sorts
must
take
heed
,
that
they
haue
so
vsed
their
talents
as
that
they
be
not
found
to
haue
gained
nothing
at
his
comming
.
If
thou
bee
such
an
empty
and
barren
Professor
of
Christs
name
and
seruice
,
though
thou
weare
his
badge
,
though
thou
with
thy
mouth
call
him
Lord
;
yet
hee
will
bee
a
terrible
Lord
to
thee
at
his
comming
,
hee
will
cut
thee
off
,
and
giue
thee
thy
portion
with
hypocrites
,
hee
will
bid
,
Take
this
bad
seruant
,
binde
him
hand
and
foot
,
and
cast
him
into
vtter
darknesse
.
Quest.
25.
Which
is
the
second
degree
,
and
in
which
words
?
Answ.
He
suffered
the
death
of
the
Crosse
for
my
sins
;
set
forth
in
these
words
?
He
suffered
vnder
Pontius
Pilate
,
was
crucified
dead
and
buried
.
Gen.
49.
Explan
Hauing
explained
the
first
degree
of
the
humiliation
of
the
Son
of
God
,
we
come
now
to
the
second
;
He
suffered
vnder
Pontius
Pilate
That
is
,
a
Heathen
Iudge
set
ouer
the
Prouince
of
the
Iewes
,
by
the
Roman
Emperour
:
for
hitherto
they
had
Gouernours
of
their
owne
,
according
to
the
Prophesie
of
old
Father
Ia●cob
,
saying
,
The
scepter
shall
not
depart
from
I
dals
nor
a
law
giuer
from
betweene
his
feet
▪
vntill
S●●loh
comes
.
Euseb.
Ioseph
.
For
Herod
the
sonne
of
A●tipater
,
was
the
first
stranger
that
was
Gouernour
ouer
them
,
and
the
two
and
thirtieth
yeare
of
his
raigne
was
the
sonne
of
God
borne
,
and
in
the
two
and
fortieth
of
Augustus
Caesar
the
Emperour
.
Olympiad
.
Luc.
3.1
.
194.
And
after
this
Herod
was
Pontius
Pilate
set
ouer
Iudea
,
vnder
the
Empire
of
Tiberius
Caesar
.
Before
these
,
were
men
of
the
Hebrew
Nation
,
Rulers
there
,
viz.
Aristobulus
,
Hircanus
and
Antigonus
,
thirty
fine
yeares
,
and
so
ascending
vpward
to
the
times
of
Iudas
Macchabeus
,
&c.
Vnder
the
gouernment
then
of
this
Pontius
Pilate
,
Christ
began
to
execute
his
office
,
for
which
he
was
sent
,
viz.
To
preach
the
Gospell
both
by
himselfe
,
and
his
Disciples
:
and
continuing
thus
to
doe
,
and
to
worke
many
miracles
,
was
spitefully
entreated
of
the
wicked
Iewes
,
for
the
space
of
three
yeers
and
vpward
,
then
villanously
betrayed
by
one
of
his
Disciples
apprehended
,
abused
,
&
crucified
,
being
full
thirty
three
yeeres
of
age
;
Hee
was
dead
:
That
is
,
he
was
not
onely
fastened
to
the
Crosse
,
to
the
shedding
of
some
of
his
blood
,
where
the
nailes
entred
into
his
hands
and
feete
,
but
there
gaue
vp
the
Ghost
,
was
after
pierced
to
the
very
heart
with
a
speare
,
so
that
water
and
blood
came
out
,
and
being
found
certainely
dead
,
he
had
not
his
legges
broken
,
as
theirs
were
,
which
had
beene
crucified
with
him
,
And
buried
:
That
is
,
for
the
more
certainty
,
that
his
spirit
was
departed
out
of
him
,
he
was
taken
downe
from
the
Crosse
,
and
laid
into
the
graue
.
And
this
briefly
shall
suffice
for
the
meaning
.
Now
followe
the
testimonies
and
grounds
of
holy
Scripture
,
out
of
which
this
is
taken
.
First
,
1.
Proofe
.
that
he
suffered
vnder
Pontius
Pilate
.
2.
That
he
was
crucified
,
and
dead
.
3.
That
he
was
buried
.
4.
That
he
did
vndergoe
all
this
for
our
sinnes
.
For
the
first
:
It
would
be
ouer-tedious
to
rehearse
all
,
that
the
Lord
suffered
,
according
as
it
is
recorded
at
large
by
the
Euangelists
.
We
may
therefore
referr
all
briefly
to
these
two
heads
:
First
,
to
that
he
suffered
before
his
manifesting
himselfe
to
the
world
,
whilst
he
was
vnder
age
,
and
then
to
what
he
suffered
after
,
whilst
he
was
vnder
age
,
great
was
the
persecution
,
which
was
raised
vp
against
him
.
Math.
1.
Herod
the
King
vnderstanding
,
that
one
was
borne
,
who
should
bee
King
of
the
Iewes
,
fearing
to
be
deposed
,
called
a
Councell
,
and
learning
certainly
,
that
Bethelem
was
the
place
of
his
birth
,
first
sends
cunningly
by
the
wise
men
,
which
came
out
of
the
East
to
worship
this
new
borne
King
,
to
be
better
assured
of
the
house
where
he
lay
,
pretending
to
come
himselfe
also
&
worship
him
:
the
wise
men
hauing
found
out
the
Babe
,
forbeare
to
certifie
the
King
hereof
,
and
depart
home
another
way
,
as
they
were
admonished
from
aboue
,
whereat
hee
being
more
incensed
,
gaue
charge
forthwith
to
slay
all
the
male
children
in
Bethelem
,
that
were
two
yeeres
olde
,
and
vnder
without
sparing
any
,
insomuch
,
that
as
by
some
is
recorded
,
his
owne
childe
being
noursed
there
dyed
also
:
whereupon
one
saide
,
he
had
rather
haue
bin
Herods
hog
,
then
Herods
childe
.
But
the
Lord
prouided
wonderfully
for
the
safety
of
his
sonne
at
this
time
,
by
admonishing
his
parents
secretly
to
hasten
away
before
this
bloody
Massacre
,
and
shedding
of
innocent
blood
.
Thus
the
Lord
of
life
was
faine
to
flee
for
the
safegard
of
his
life
,
whilest
he
was
yet
in
his
swadling
clouts
.
Luk.
9.59
.
Moreouer
,
hee
suffered
by
want
and
pouerty
,
wherefore
he
saith
,
The
Foxes
haue
holes
,
and
the
Birds
haue
neasts
,
but
the
Sonne
of
Man
hath
not
whereon
to
rest
his
head
.
For
this
is
not
only
true
of
him
afterwards
,
but
from
his
birth
vpward
.
His
parents
were
so
poore
,
that
when
his
mother
should
be
deliuered
of
him
,
shee
had
none
other
place
to
bee
in
,
but
euen
without
the
towne
,
The
Manger
wherein
Christ
was
laid
.
Luk.
2.
Basil
.
in
a
caue
of
a
rocke
,
called
the
manger
,
where
poore
people
rested
that
could
get
no
roome
in
the
towne
,
as
one
well
obserueth
vpon
that
place
of
Luke
,
where
this
history
is
set
downe
,
viz.
Basilius
Magnus
.
For
otherwise
the
Shepheards
could
not
haue
found
him
out
in
the
night
,
but
must
haue
searched
in
the
stables
of
sundry
Innes
;
moreouer
the
article
Te
prefixed
in
the
Greeke
,
seemes
to
insinuate
,
that
some
certaine
Maunger
knowne
by
that
name
was
meant
.
Iustin
Mart.
Hereunto
consenteth
also
Iustin
Mart.
In
dialogo
cum
Tryphone
:
after
other
words
he
saith
,
that
they
rested
in
a
certaine
caue
neere
the
Towne
;
O●ig
contra
.
Celsum
.
and
Origen
saith
,
it
was
a
thing
commonly
celebrated
amongst
the
Christians
:
namely
the
caue
,
where
Christ
was
borne
.
So
also
Epiphanius
,
Theodoret
,
and
all
antiquitie
.
Luk.
3.23
.
After
that
he
grew
to
be
thirty
yeeres
of
age
,
he
began
to
manifest
himselfe
vnto
the
world
,
following
herein
the
rule
set
down
by
the
Lord
concerning
the
Leuits
.
From
thirty
yeeres
old
and
vpward
,
Numb
43.
euen
to
fifty
yeeres
old
.
Though
he
attained
but
to
the
thirty
foure
yeere
of
his
age
,
according
to
the
consent
of
Chronologies
,
howsoeuer
it
may
seeme
otherwise
by
that
which
the
Iewes
alledge
against
him
.
Thou
art
not
yet
fifty
yeeres
old
.
Ioh.
8.57
.
Whereupon
Ireneus
concludes
,
that
he
was
about
this
age
,
when
he
suffered
vpon
the
Crosse
,
and
saith
,
that
the
Elders
of
the
Church
learned
the
same
of
Iohn
,
and
that
place
of
Numbers
,
may
seeme
to
giue
some
light
and
credit
hereunto
.
Now
,
Tertullian
and
Lactantius
contrariwise
teach
,
that
he
was
but
thirty
.
In
this
great
variety
,
because
the
Word
of
God
saith
nothing
,
but
that
of
John
8.57
.
It
is
hard
to
define
infallibly
his
certaine
age
.
But
to
me
the
former
opinion
seemeth
most
probable
.
The
Lord
at
thirty
yeres
of
age
,
as
hath
beene
said
beginning
to
manifest
himselfe
vnto
the
world
,
was
still
more
and
more
hardly
vsed
of
the
world
.
First
,
of
the
Diuell
;
then
of
men
.
Math.
4.
He
being
led
into
the
wildernesse
by
the
Spirit
,
Christs
sufferings
by
the
Diuell
,
by
men
.
did
vndergoe
the
want
of
all
things
forty
dayes
,
and
forty
nights
,
and
then
was
most
strongly
assaulted
by
the
Diuell
,
when
he
was
supposed
to
be
weakest
,
by
reason
of
his
continuall
fasting
.
Of
men
he
was
hardly
vsed
.
First
,
by
vile
and
slanderous
speeches
,
Math.
11.19
.
●ho
.
8.48
.
they
calling
him
a
glutton
,
and
a
Drunkard
,
a
Friend
of
Publicans
and
Sinners
:
saying
,
that
he
was
mad
,
that
he
had
a
Diuell
,
and
that
through
Belzebub
the
Prince
of
Diuels
,
he
did
cast
out
Deuils
,
and
that
he
was
a
Deceiuer
,
or
Impostor
,
and
if
any
thing
more
vile
could
be
deuised
against
him
,
Math.
27.63
.
or
his
followers
.
Secondly
,
by
their
practises
against
him
,
without
any
open
violence
:
if
any
man
followed
him
,
Ioh.
9.22.7.49
.
he
was
excommunicated
out
of
the
Synagogue
,
he
was
pronounced
accursed
:
therefore
hee
himselfe
was
much
more
excommunicated
and
accursed
;
they
called
a
Councell
against
him
,
Ioh
11.
as
against
a
dangerous
Arch-Heretique
.
Thirdly
,
by
their
practises
against
him
ioyned
with
violence
,
but
without
effect
.
Ioh.
7.
Once
they
sent
officers
to
apprehend
him
,
who
being
ouercome
with
the
grace
of
his
speeches
,
returned
without
doing
their
office
:
another
time
,
10.31
.
they
tooke
vp
stones
to
haue
stoned
him
:
and
a
third
time
they
led
him
to
the
side
of
an
hill
,
Luk
4.
thinking
to
throw
him
downe
head-long
,
but
he
went
thorow
the
middest
of
them
,
and
escaped
.
Yea
,
such
,
and
so
vncessant
was
their
rage
against
him
,
that
whereas
many
Rulers
did
esteeme
of
him
,
yet
they
durst
not
professe
it
,
Ioh.
12.42
.
for
feare
of
the
Pharisees
.
Lastly
,
drawing
neare
to
his
last
Passion
,
he
had
the
apprehension
of
the
wrath
of
God
wrestling
with
him
,
which
made
his
sweat
like
drops
of
blood
,
Luk.
22
39
40.
&c.
the
like
to
which
was
neuer
heard
of
,
being
exceeding
heauy
and
sorrowfull
,
so
as
that
hee
could
take
no
rest
in
the
night
,
but
prayed
againe
,
and
againe
;
and
the
third
time
;
Father
,
if
it
be
〈◊〉
,
let
this
cuppe
passe
from
me
.
And
these
almost
were
his
sufferings
in
generall
,
which
made
him
a
man
of
sorrow
,
according
to
that
of
the
Prophet
;
●●a
.
53.3
.
He
is
a
man
full
of
sorrowes
,
and
hath
experience
of
infirmities
2.
Proof●
.
Christ
crucified
.
Luk.
23.45.46
.
Secondly
,
that
hee
was
crucified
,
and
dead
,
is
also
planely
set
downe
by
the
Euangelists
;
with
the
circumstances
aggrauating
this
his
accursed
death
;
He
was
hanged
(
saith
St.
Luke
)
betwixt
two
theeues
,
and
from
the
sixth
houre
to
the
ninth
,
there
was
a
darkenesse
ouer
the
land
,
then
he
cryed
with
a
loud
voyce
,
Father
,
into
thy
hands
I
commend
my
Spirit
,
and
gaue
vp
the
Ghost
.
And
St.
Peter
vpbrayds
the
Iewes
herewith
,
Acts
2.23
.
Gal.
3.13
.
Ioh.
19.33
.
telling
them
,
that
they
had
curcified
,
and
slaine
him
.
And
St.
Paul
saith
,
Hee
was
made
a
curse
for
vs
,
for
it
is
written
,
Cursed
is
euery
one
that
hangeth
on
a
tree
.
Moreouer
,
that
hee
was
dead
,
the
Souldiers
that
came
to
breake
his
legs
did
testifie
,
for
seeing
this
,
they
let
him
alone
.
As
for
the
circumstances
of
his
death
,
they
make
the
matter
farre
more
haynous
on
the
Iewes
part
,
and
more
grieuous
on
Christs
part
First
,
Ioh.
18.
Christ
his
apprehension
.
they
apprehend
him
like
a
Varlet
,
that
had
done
some
outrage
,
comming
vpon
him
with
swords
and
staues
in
the
night
time
;
Iudas
,
one
of
his
Disciples
,
being
their
Guide
,
who
was
hired
vnto
this
with
thirty
peeces
of
siluer
,
and
most
obstinately
proceeded
they
in
their
enterprize
,
though
hee
gaue
them
some
taste
of
his
Diuine
power
,
Vers
6.
for
he
did
but
say
,
I
am
he
,
and
with
the
breath
of
his
mouth
,
they
fell
to
the
ground
backward
,
he
did
but
touch
the
eare
of
one
,
which
was
cut
off
,
and
healed
it
.
Secondly
,
they
carry
him
first
to
one
High
Priest
,
Ioh.
18.13
.
&c.
and
then
to
another
,
then
to
Pilate
,
then
to
Herod
,
and
backe
againe
to
Pilate
,
amongst
whom
he
is
mocked
,
laughed
at
,
scornefully
entreated
,
and
buffeted
,
questioned
withall
,
spitted
vpon
,
and
crowned
with
thornes
.
Ioh.
19.17
.
Thirdly
,
they
compell
him
to
carry
his
heauy
crosse
,
till
he
fainted
vnder
the
burthen
,
being
without
all
pitty
and
compassion
towards
him
.
Fourthly
,
though
they
could
charge
him
with
no
fault
at
all
,
worthy
of
any
punishment
,
insomuch
,
as
that
Pilate
the
heathen
Iudge
would
haue
acquited
him
,
Luk.
23.
yet
they
cried
out
,
Crucifie
him
,
crucifie
him
,
and
had
rather
,
that
Barrabas
,
a
Traytor
&
Murtherer
,
should
be
spared
,
Esa.
53.9
.
then
he
.
Fiftly
,
they
hung
him
vp
betweene
two
theeues
;
the
most
harmelesse
and
innocent
man
in
the
world
,
is
numbred
amongst
the
wicked
,
and
euill
doers
.
Sixtly
,
not
content
to
pierce
his
hands
and
feete
,
in
most
bloody
manner
,
with
nailes
,
by
fastning
him
to
the
Crosse
,
like
most
hard-hearted
wretches
,
they
giue
him
vineger
mingled
with
gall
to
drinke
in
his
great
heat
and
thirst
,
Luk.
23
35.
they
doe
whatsoeuer
they
can
,
to
increase
his
sorrowes
,
by
nodding
the
head
at
him
,
by
vpbrayding
him
with
the
sauing
of
others
,
and
telling
him
,
that
he
could
not
saue
himselfe
:
Otherwise
,
say
they
,
let
him
come
downe
from
the
Crosse
,
and
wee
will
beleeue
in
him
.
When
in
his
greatest
pangs
,
he
cryed
out
,
Ely
,
Ely
,
lammasabactani
,
they
mercilesly
scoffe
at
him
,
and
say
,
he
calles
to
Elias
,
when
they
knewe
well
enough
,
that
he
called
vpon
his
God
.
Lastly
,
not
being
astonished
at
the
admirable
Ecclipse
of
the
Sun
,
contrary
to
the
course
of
nature
,
(
it
being
about
the
full
of
the
Moone
,
an
obscuring
not
of
some
degrees
,
but
of
all
the
light
of
the
Sunne
,
and
for
three
houres
together
)
nor
moued
at
the
vaile
of
the
Temple
being
rent
,
the
opening
of
the
graues
,
and
the
comming
forth
of
dead
bodies
,
all
wonders
of
the
world
,
they
rage
against
him
,
when
hee
is
now
dead
,
Ioh.
19.34
.
a
Souldier
runnes
him
into
the
very
heart
with
a
speare
,
so
that
the
very
water
,
which
is
placed
there
,
for
the
cooling
of
the
heart
,
came
forth
together
with
the
blood
.
Thirdly
,
that
hee
was
also
buried
,
3.
Proofe
.
19.38
.
the
Text
doth
plainely
set
downe
;
Ioseph
of
Arimathea
,
an
honourable
man
,
went
and
begged
his
body
of
Pilate
,
and
buried
it
in
a
new
Sepulcher
,
in
a
garden
,
neere
the
place
of
his
suffering
.
And
this
was
,
according
to
the
prophesie
of
Esay
;
He
made
his
graue
,
with
the
rich
,
Esa.
53.9
.
in
his
death
Which
is
also
particularly
in
our
Creede
expressed
,
both
for
the
confirmation
of
his
death
,
and
for
the
mystery
of
our
not
onely
death
,
but
buriall
vnto
sinne
,
prefigured
hereby
.
Fourthly
,
that
all
this
was
vndergone
for
our
sinnes
onely
,
4.
Proofe
.
Ioh.
10.11
.
Ioh.
11.50
.
is
plentifully
testified
:
1.
by
himselfe
saying
,
I
am
the
good
shepheard
,
the
good
shepheard
giueth
his
life
for
his
sheepe
,
then
by
his
enemy
Cataphas
the
high
Priest
,
saying
;
That
it
was
expedient
,
that
one
should
die
for
the
people
,
and
not
the
whole
nation
to
perish
,
which
he
spake
,
not
of
himselfe
,
but
being
High
Priest
for
the
yeere
,
Prophetically
:
Thirdly
,
by
his
vnerring
seruants
,
the
Apostle
Paul
,
Rom
4.
Pet.
1.18
.
saying
;
He
was
deliuered
to
death
for
our
sinnes
,
and
rose
againe
for
our
iustification
:
Saint
Peter
saying
;
We
are
redeemed
,
not
with
corruptible
things
,
but
with
the
precious
blood
of
Iesus
Christ
;
to
omit
what
is
said
to
the
same
purpose
,
in
the
Epistle
to
the
Ephesians
,
Eph.
5.
Heb.
8.12
.
He
gaue
himselfe
for
his
Church
,
to
sanctifie
it
:
and
in
the
Epistle
to
the
Hebrewes
,
The
blood
of
buls
,
and
goats
,
is
not
able
to
deliuer
,
o●
cleanse
from
sinne
,
but
that
of
the
Sonne
of
God
:
And
that
of
Saint
Iohn
,
1.
Iohn
.
3.16
.
Hereby
we
perceiued
his
loue
,
that
hee
laid
downe
his
life
for
vs
:
with
infinite
like
places
.
Nay
,
it
is
the
plaine
prophesie
of
Esay
,
Esa.
53.5
.
He
was
smitten
for
our
sinnes
,
and
broken
for
our
iniquities
,
the
chastisement
of
our
peace
is
vpon
him
,
and
with
his
stripes
we
are
healed
.
And
to
the
setting
forth
of
this
,
tend
all
the
types
and
figures
of
him
,
that
were
before
his
comming
.
All
the
sacrifices
and
slaying
of
sheepe
,
and
oxen
,
calues
,
lambs
,
and
feathered
fowles
,
made
by
the
Iewes
,
were
types
and
shadowes
of
this
grand
sacrifice
,
for
the
expiation
of
sinne
:
For
,
when
men
had
sinned
;
they
were
appointed
to
bring
these
sacrifices
,
that
they
might
be
forgiuen
,
Exod.
29.39
.
Ioh.
1.
and
more
specially
,
a
lambe
was
to
bee
slaine
in
the
morning
,
and
a
lambe
in
the
euening
,
euery
day
continually
,
which
in
truth
was
the
Lambe
of
God
,
Iesus
Christ
,
that
takes
away
the
sinnes
of
the
world
.
Againe
,
hee
that
was
not
circumcised
,
must
die
,
as
none
of
Gods
people
,
and
the
blood
of
the
Lambe
in
the
Passeouer
,
Exod.
12.
Numb.
21.9
.
striken
vpon
the
vpper
post
of
the
doore
,
deliuered
from
the
destroyer
,
Lastly
,
the
brazen
Serpent
healed
them
,
that
looked
thereupon
,
being
set
vp
aloft
in
the
wildernesse
:
Ioh.
3.14
.
so
doth
Iesus
Christ
heale
all
such
,
as
by
the
eye
of
faith
looke
vpon
him
,
being
lifted
vp
vpon
the
crosse
,
as
he
himselfe
applies
it
,
saying
,
As
Moses
lifted
vp
the
Serpent
in
the
wildernesse
,
so
must
the
Son
of
Man
be
lifted
vp
,
which
he
spake
,
signifying
,
what
death
he
should
die
.
And
these
his
horrible
sufferings
must
needes
bee
for
our
sinnes
,
for
he
himselfe
was
without
sinne
:
There
was
no
guile
found
in
his
mouth
,
1.
Pet.
2.22.1.19
.
Esa.
53.
neyther
did
he
any
sinne
.
Hee
was
the
vndefiled
Lambe
of
God
,
and
without
spot
:
Hee
was
led
as
a
sheepe
to
the
slaughter
,
without
any
desert
of
his
owne
,
so
that
hee
was
able
to
challenge
his
enemies
.
Luc
23.4
.
Which
of
you
can
accuse
mee
of
sinne
,
yea
,
Pilate
himselfe
confesseth
,
that
hee
found
in
him
no
fault
at
all
,
and
Pilates
wife
,
that
he
was
a
iust
man
.
1.
Duty
.
Godly
sorrow
for
sinne
.
Touching
the
outlets
,
whereby
wee
are
to
set
forth
our
faith
herein
.
The
first
is
godly
sorrow
,
in
bewayling
our
sinnes
,
the
onely
cause
of
these
great
sufferings
of
our
deere
Sauiour
.
The
women
that
followed
him
to
his
death
,
wept
for
him
most
pittifully
but
he
instructs
them
better
,
saying
,
Luc.
23
28.
Daughters
of
Ierusalem
,
weepe
not
for
me
,
but
weepe
for
your selues
,
and
for
your
children
.
So
are
we
to
weepe
for
our selues
,
the
cause
of
this
heauines
being
our
naughtinesse
.
Zach.
12.5
.
They
shall
see
him
whom
they
haue
pierced
(
saith
the
Prophet
)
and
shall
weepe
euery
familie
apart
,
&c.
so
there
is
no
true
Israelite
so
stoically
void
of
all
motion
,
but
hee
will
weepe
to
see
,
how
by
his
sinnes
he
hath
stricken
through
,
as
it
were
,
with
sorrow
,
his
most
louing
friend
,
master
,
Ephe.
5.
and
maker
.
If
a
man
hath
foolishly
runne
into
any
such
vnlawfull
actions
,
as
that
he
must
needes
die
therefore
,
or
some
speciall
friend
,
vnto
whom
his
heart
is
most
entirely
knit
:
he
is
more
then
flint-like
hard
,
if
it
pricks
not
his
very
soule
,
and
much
more
if
a
woman
hath
done
thus
,
and
her
best
beloued
husband
must
suffer
.
But
such
is
the
Lord
Iesus
vnto
vs
,
and
so
ill
deseruing
are
the
actions
,
which
we
haue
,
and
doe
daily
runne
into
,
either
wee
our selues
must
die
therefore
,
and
still
most
hideously
liue
,
euer
dying
,
or
our
best
friend
in
the
world
(
vnto
whom
wee
are
a
spouse
,
and
he
the
husband
)
must
lay
downe
his
life
for
vs
,
yea
,
he
hath
done
it
,
and
we
cannot
but
daily
behold
it
in
the
Gospell
.
O
then
let
vs
weepe
with
Rachel
,
and
not
bee
comforted
,
let
our
hearts
breake
with
sorrow
for
our
so
heynous
iniquities
,
and
let
it
continually
afflict
vs
inwardly
,
as
wee
are
continually
subiect
to
sinning
:
and
the
rather
for
that
so
doing
we
shall
bee
comforted
according
to
that
.
Blessed
are
those
that
mourne
,
Math
5.
2.
Cor.
7.10
.
for
they
shall
be
comforted
:
and
godly
sorrow
breedeth
repentance
vnto
saluation
neuer
to
be
repented
of
.
1.
Duty
Mortification
of
sinne
.
Heb.
6.6
.
The
second
duty
is
the
mortification
of
our
fleshly
members
and
sinfull
concupiscences
,
and
that
for
three
speciall
causes
:
First
because
that
by
liuing
still
in
sinne
,
we
come
to
bee
accessarie
to
this
odious
murdering
,
and
killing
of
the
Lord
of
all
:
for
they
that
liue
obstinately
in
sinne
,
do
crucify
againe
the
Son
of
God
,
and
make
a
mocke
of
him
,
so
farre
are
they
from
beleeuing
in
him
crucified
.
Their
daily
practise
is
to
draw
Christ
vnto
the
crosse
,
to
driue
nailes
into
his
hands
,
and
feete
,
to
scoffe
at
him
,
and
to
runne
him
in
with
a
speeare
to
the
very
heart
,
howsoeuer
in
word
they
defie
and
spit
at
such
practise
.
Rom.
6.4
.
Secondly
,
because
all
such
,
as
vnto
whom
Christs
death
is
effectuall
to
doe
away
their
sinnes
,
are
conformable
vnto
him
in
his
death
,
and
buriall
.
All
that
are
baptised
into
Christ
,
haue
put
on
Christ
,
and
are
by
baptisme
buried
with
him
into
his
death
&c.
If
the
head
be
dead
,
and
buried
,
the
members
cannot
be
aliue
still
,
no
more
can
any
true
member
of
Christ
,
bee
aliue
vnto
sinne
,
such
as
is
euery
true
beleeuer
:
hee
doth
but
prate
then
,
and
not
beleeue
that
Christ
was
crucified
,
dead
,
buried
,
whosoeuer
liueth
still
willingly
in
any
sinne
.
Thirdly
,
because
no
man
following
the
trade
of
sinne
,
can
be
Christs
disciple
.
For
such
an
one
must
deny
himselfe
,
that
is
,
to
be
as
hee
is
naturally
and
according
to
the
carriage
of
his
owne
disposition
,
and
so
follow
Christ
.
Hee
must
forsake
all
and
goe
after
him
,
if
occasion
require
,
father
and
mother
brethren
and
sisters
,
house
and
ground
,
and
life
it selfe
,
that
is
,
all
profits
,
all
pleasures
,
and
whatsoeuer
most
precious
things
might
be
an
hinderance
vnto
him
.
As
hee
that
would
bee
into
any
mans
seruice
entertained
,
must
vtterly
forsake
his
old
seruice
vnto
his
maisters
enemy
,
otherwise
hee
cannot
belong
vnto
him
:
No
more
canst
thou
belong
vnto
Christ
,
if
thou
be
still
exercised
in
the
workes
of
sinne
,
his
vtter
enemy
.
Besides
beleeuing
the
sufferings
of
Christ
procures
wonderfull
loue
of
Christ
,
and
where
this
loue
is
,
there
is
a
continuall
endeauour
in
all
things
to
please
him
.
If
these
things
bee
so
,
if
the
Son
of
man
should
come
now
to
iudgement
,
should
he
finde
faith
vpon
the
earth
,
I
feare
hee
should
finde
but
a
very
little
,
and
but
in
very
few
.
3.
Duty
.
Patience
in
suffering
.
The
third
duty
is
patience
and
ioy
in
suffering
any
thing
for
Christs
sake
and
the
Gospels
,
as
those
which
are
glad
of
any
occasion
to
shew
their
loue
for
so
great
loue
of
his
.
And
wee
are
chiefly
to
reioyce
heerein
for
two
causes
.
First
,
because
that
by
suffering
wee
are
made
like
vnto
him
,
according
to
this
his
speech
,
Math.
15.25
.
whereby
hee
incourageth
his
disciples
:
Jt
is
well
for
the
Disciple
if
he
be
as
his
Maister
,
and
the
seruant
as
his
Lord
,
and
wee
shall
be
rewarded
like
vnto
him
afterward
,
for
he
saith
,
Reioyce
&
be
glad
for
great
is
your
reward
in
heauen
.
v.
5.22
.
We
are
to
be
like
minded
vnto
Vriah
,
who
being
bidden
(
when
hee
came
weary
from
the
warres
,
to
goe
to
his
owne
house
,
to
cheare
vp
himselfe
,
and
to
delight
in
the
company
of
his
wife
)
answered
,
nay
,
2.
Sam.
11.
my
Lord
Ioab
,
&c.
lyes
in
tents
in
the
fields
,
and
shall
I
doe
thus
,
surely
I
will
not
,
and
so
was
content
with
his
,
perhaps
,
hard
lodging
amongst
the
Kings
seruants
:
so
doe
all
true
Christians
say
,
what
did
my
Lord
Iesus
,
suffer
pouerty
,
hunger
,
thirst
,
violence
and
wrong
,
was
hee
harbourlesse
,
abused
,
and
hanged
on
the
Crosse
,
and
shall
I
neuer
thinke
my selfe
well
,
but
when
I
am
rich
,
honoured
,
and
abounding
with
all
good
things
of
this
life
?
God
forbid
,
I
will
be
glad
rather
,
if
I
bee
counted
worthy
to
suffer
with
him
crosses
,
persecutions
,
troubles
,
or
death
it selfe
.
Secondly
,
because
that
in
suffering
for
his
truth
,
hee
doeth
grace
vs
,
for
so
much
as
hee
takes
vs
for
his
Martyrs
,
and
witnesses
,
as
if
the
King
should
choose
certaine
men
out
of
his
dominions
to
be
his
Champions
,
to
maintaine
his
honour
,
furnishing
them
in
such
sort
,
as
that
they
could
not
bee
ouercome
,
though
they
must
striue
,
and
take
great
paines
in
playing
their
parts
,
yet
they
would
doe
it
cheerefully
,
and
ioy
much
herein
,
for
that
they
would
take
it
as
an
honor
done
vnto
them
by
the
King
,
more
then
vnto
others
:
for
euen
thus
doeth
the
Lord
Iesus
honour
those
,
whom
he
cals
forth
to
suffer
for
his
truth
,
they
be
his
Champions
,
chosen
to
maintaine
his
honour
,
and
he
prouides
assuredly
so
for
them
,
as
that
they
shal
ouercome
,
according
to
that
glorying
of
Paul
,
Rom.
8.37
.
In
all
things
we
are
more
then
conquerors
through
him
that
loued
vs
.
And
this
was
it
,
that
made
the
Apostles
glad
for
being
beaten
.
They
reioyced
,
Act
5.41
.
that
they
were
counted
worthy
to
suffer
any
thing
for
his
sake
.
The
fourth
duty
is
,
to
remaine
vnterrified
with
the
pangs
,
4.
Duty
.
and
approaching
of
death
vnto
vs
,
because
our
Lord
Christ
hath
dyed
,
and
in
dying
hath
ouercome
death
,
hee
hath
taken
away
the
sting
of
death
,
which
before
made
it
terrible
:
for
the
sting
of
death
is
sinne
,
and
the
strength
of
sinne
,
is
the
law
,
but
for
the
one
he
hath
satisfied
by
his
death
,
the
strength
of
the
other
he
hath
made
to
cease
by
the
liberty
,
which
hee
hath
brought
vs
,
insomuch
as
we
are
not
vnder
the
lawe
,
but
vnder
grace
.
So
that
now
we
may
challenge
this
our
greatest
and
most
terrible
enemy
with
the
Apostle
.
●
Cor.
15.
Rom.
6.
Death
where
is
thy
sting
,
hell
where
is
thy
victory
?
Death
of
it selfe
indeede
is
most
fearefull
,
as
being
the
wages
of
sinne
,
and
the
passage
to
eternall
pangs
;
but
Christ
by
dying
hath
altered
the
nature
of
death
;
of
a
curse
,
he
hath
made
it
a
blessing
,
of
the
passage
to
hell
,
he
hath
made
it
the
entry
of
heauen
to
all
the
faithfull
.
Againe
,
though
our
griefe
in
our
sicknesses
be
great
,
his
pangs
were
greater
,
Heb.
4.15
.
and
so
he
hath
had
experience
of
our
miseries
,
and
so
cannot
but
haue
compassion
,
and
prouide
that
we
shall
not
be
tempted
aboue
our
power
,
and
in
good
time
deliuer
vs
out
of
all
our
troubles
.
Quest.
26.
Which
is
the
third
degree
of
his
humiliation
,
and
in
which
words
?
Answ.
Thirdly
,
hee
descended
into
Hell
,
that
I
might
he
deliuered
from
Hell
,
and
euerlasting
death
to
these
words
he
descended
into
Hell
.
Rus
in
Exposit.
Symbol
:
Explan
This
clause
was
wont
of
olde
to
bee
inserted
into
most
of
the
confessions
of
faith
:
as
Rus●●
saith
〈◊〉
est
,
quod
in
ecclesiae
Romanae
Symb●lo
non
habetur
additum
W.
must
know
,
that
it
is
not
added
in
the
Creed
of
the
Church
of
Rome
:
and
neither
saith
hee
,
is
this
speech
had
in
the
Churches
of
the
Past
,
yet
the
meaning
hereof
seeme
to
be
the
same
with
this
:
He
was
buried
.
It
is
not
in
the
Creed
councell
of
Nice
,
nor
in
the
Creed
of
Athanasius
,
nor
in
the
Sirmian
,
nor
in
the
Sardian
,
nor
in
the
first
Toletan
,
nor
in
the
Ephesine
,
nor
in
the
first
nor
sixt
Constantinopolitan
,
nor
in
the
Calcedon
councels
,
nor
in
many
other
ancient
confessions
,
and
tractates
written
by
the
learned
Fathers
,
for
the
space
of
foure
hundred
yeeres
and
vpward
.
See
Pirk
:
nemonstr
:
problematis
.
page
129.
&
.
Notwithstanding
it
is
now
,
and
may
well
bee
an
article
of
our
faith
,
or
at
the
least
this
third
degree
of
Christ
his
humiliation
,
set
downe
vnder
it
.
About
the
meaning
of
these
words
great
disputations
are
held
,
and
whole
bookes
written
,
to
leaue
all
which
,
onely
signifie
briefely
,
that
these
words
are
interpreted
fiue
manner
of
wayes
.
Of
Christs
descent
into
hell
,
diuers
opinions
.
Some
holding
them
meerely
literally
.
He
descended
into
hell
,
that
is
,
went
into
the
place
of
the
damned
,
or
some
lower
places
thereabout
.
They
which
vnderstand
it
literally
of
the
place
of
the
damned
,
say
,
that
he
went
thither
to
triumph
ouer
all
the
damned
Ghosts
,
and
Diuels
,
his
enemies
.
They
,
which
vnderstand
it
of
some
place
thereabout
,
say
,
that
hee
went
thither
to
free
the
Patriarks
,
that
were
detained
for
their
originall
sinne
in
Limbo
.
The
grounds
common
to
both
,
are
both
that
to
the
Ephesians
,
Ephes
4
9.
1.
Pet.
3.19
.
He
descended
into
the
lower
parts
of
the
earth
,
and
that
of
Peter
:
By
which
Spirit
he
went
,
and
preached
to
the
spirits
that
were
in
prison
,
which
were
disobedient
in
the
dayes
of
Noah
,
&
that
of
the
Psalmist
!
Psal.
16.10
.
Thou
wilt
not
leaue
my
soule
in
Hell
.
But
the
last
sort
,
that
stand
for
Limbo
,
haue
some
speciall
allegations
besides
,
as
that
to
the
Hebrewes
.
Heb.
9.8
.
The
way
into
the
holiest
of
all
was
not
yet
opened
,
whilst
the
first
Tabernacle
was
standing
:
And
againe
speaking
of
the
Patriarkes
,
he
saith
,
All
these
dyed
,
and
receiued
not
the
promises
.
Heb.
11.
Secondly
,
others
againe
hold
them
literally
,
but
expound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
graue
,
saying
that
,
He
died
,
and
was
buried
,
that
is
,
annoynted
to
the
buriall
,
and
descended
into
the
Sepulcher
.
Thirdly
,
others
interpreting
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
graue
,
make
the
descent
to
be
figuratiue
thus
,
he
descended
into
Hell
,
that
is
,
remained
in
the
graue
vnto
the
third
day
.
Fourthly
,
some
others
interpret
it
as
an
Idiom
,
or
phrase
peculiar
to
the
Greekes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
descended
into
Hell
,
that
is
,
was
in
the
estate
of
the
dead
,
for
thus
the
Greekes
were
wont
to
speake
of
a
man
departed
;
whether
good
or
bad
.
Lastly
,
some
others
hold
it
to
bee
meerely
figuratiuely
spoken
,
He
descended
into
Hell
,
that
is
,
suffered
the
torments
of
Hell
,
viz.
the
anger
of
God
against
the
sinnes
of
all
the
elect
powred
forth
vpon
his
soule
,
driuing
him
into
that
bloody
agony
in
the
garden
,
and
making
him
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Now
of
all
those
,
that
which
stands
for
Limbo
is
to
be
exploded
;
as
by
other
sound
positiue
reasons
drawne
from
Scriptures
:
so
in
regard
also
of
the
impertinency
of
the
places
alleadged
:
for
in
that
to
the
Hebrewes
:
The
way
into
the
holiest
was
not
yet
opened
,
is
meant
nothing
else
but
that
,
which
in
more
words
is
there
expressed
,
viz.
heauen
and
happinesse
,
the
redemption
of
man
,
as
verse
12.
was
not
obtained
by
the
seruice
done
in
this
tabernacle
:
and
in
the
other
,
these
dying
receiued
not
the
promises
,
is
meant
,
the
incarnation
of
Iesus
Christ
so
long
before
,
and
so
often
promised
,
but
not
sent
in
their
times
.
The
second
interpretation
seemeth
to
mee
too
much
strained
,
and
maketh
this
short
Creed
needlesly
to
labour
with
tautologie
,
for
what
else
can
this
import
,
He
was
buried
,
that
is
,
laid
in
the
graue
,
and
descended
into
hell
,
that
is
,
went
downe
into
the
graue
,
as
if
it
had
beene
said
,
He
was
buried
,
and
was
buried
.
The
third
not
much
different
from
this
,
and
onely
sheweth
that
this
his
buriall
was
not
a
meere
transeunt
act
or
passion
but
had
a
due
continuation
by
his
body
so
remaining
,
in
statis
quo
,
till
his
resurrection
,
which
me
thinkes
is
sufficiently
implyed
in
the
specifying
of
his
buriall
and
rising
the
third
day
,
importing
that
for
that
interim
his
body
lay
still
in
the
Sepulchre
.
The
fourth
interpretation
hath
farre
more
probability
,
this
Creed
being
composed
by
those
,
who
fitted
it
not
onely
to
the
Greeke
stile
,
(
in
which
language
it
was
written
)
but
also
to
the
Hebrew
ordinary
phrase
,
which
soundeth
in
this
fashion
,
speaking
of
a
dead
man
,
namely
,
that
he
is
dead
and
gone
downe
into
Sheol
,
which
whether
you
translate
,
hell
or
the
graue
,
or
some
place
of
blisse
,
it
doth
not
heereby
specifie
any
of
these
distinctly
,
but
onely
pointeth
at
the
state
and
condition
of
the
dead
in
generall
,
and
considereth
them
by
a
confused
motion
,
as
opposite
to
the
state
of
the
liuing
heere
vpon
earth
.
So
that
by
this
construction
,
heere
is
to
bee
meant
,
that
our
Sauiours
,
not
body
onely
,
but
soule
also
did
for
this
meane
space
vndergoe
the
common
lot
of
separation
the
one
from
the
other
,
and
so
remained
in
the
ordinary
estate
of
others
departed
this
life
.
Howsoeuer
it
bee
yeelded
that
this
phrase
may
well
beare
this
sense
;
yet
because
both
thus
much
is
implied
in
the
generall
word
of
Christs
being
dead
,
(
which
must
needs
meane
a
true
death
,
putting
him
in
the
common
condition
of
other
deadmen
)
and
forasmuch
as
these
words
of
descent
,
&c.
doe
rather
import
somewhat
added
to
his
death
and
buriall
,
the
more
currant
exposition
is
to
make
it
a
seuerall
and
different
Article
or
Parcell
of
our
Sauiours
performances
:
and
so
wee
will
now
consider
in
the
remaining
interpretations
.
That
branch
of
the
first
interpretation
,
auouching
that
our
Sauiour
did
sometime
in
triduo
mortis
,
really
descend
in
soule
into
the
place
of
the
damned
,
is
most
literall
,
naturall
,
and
agreeable
to
the
words
,
no
way
lyable
to
tautologie
,
nor
repugnant
to
the
analogie
of
Faith
;
but
consorting
with
the
plaine
termes
of
Scripture
and
testimony
of
ancient
Fathers
.
In
this
sense
the
Church
of
England
,
in
the
first
times
of
reformation
,
Artic●
37.
seemeth
to
vnderstand
and
interpret
this
Article
;
both
by
insisting
vpon
the
direct
words
,
in
the
booke
of
Articles
of
Religion
,
where
the
truth
&
realty
of
Christs
descent
into
hell
is
auouched
in
the
same
manner
with
the
realty
of
his
death
,
&c.
as
also
by
the
explanation
thereof
in
the
larger
Catechisme
authorized
by
our
Church
called
Nowels
Catechisme
.
The
end
of
such
descent
might
well
bee
to
triumph
ouer
Satan
in
his
owne
dunghill
and
dungeon
,
and
withall
there
to
vpbraid
vnto
the
damned
spirits
of
obstinate
men
,
what
a
gracious
and
glorious
Sauiour
they
had
neglected
.
Though
some
be
of
another
minde
in
this
point
,
yet
I
see
no
coactiue
reasons
out
of
Scripture
,
or
otherwise
brought
by
them
against
this
plaine
literall
construction
.
And
caeteris
paribus
,
why
should
not
the
authority
of
our
Mothr
the
Church
of
England
ouer
sway
?
For
my
part
,
in
my
priuate
opinion
,
I
haue
much
inclined
to
the
fifth
interpretation
,
applying
this
descent
into
hell
parabolically
to
the
dismall
apprehension
of
Gods
wrath
lying
heauy
vpon
the
soule
of
Christ
,
and
representing
the
paines
of
hell
due
to
vs
.
The
reasons
that
perswade
that
our
Sauiour
vnderwent
such
inward
sufferings
in
his
soule
,
are
.
First
,
if
hee
had
not
suffered
extreame
torments
in
soule
,
(
besides
what
he
suffered
by
sympathy
,
through
bodily
pangs
)
hee
must
either
haue
been
weake
,
and
ouer-yeelding
,
or
else
haue
dissembled
,
being
without
sorrow
,
Sixt.
Sennensi
Bibl.
Patrum
.
li.
6.
Annot.
35.
when
hee
expressed
so
great
sorrow
,
(
as
one
saith
,
that
Hillary
sometimes
held
,
but
afterwards
recanted
,
making
a
sound
confession
of
his
faith
)
for
if
Christ
did
not
truely
suffer
,
wee
are
not
truely
redeemed
,
or
else
the
Saints
of
God
,
which
are
by
infinite
degrees
,
more
weake
then
Christ
,
God
and
Man
,
must
bee
acknowledged
to
haue
had
more
courage
,
and
magnanimity
,
when
they
haue
been
vnder
extreame
torments
,
then
he
had
.
For
before
his
passion
vpon
the
crosse
,
he
was
very
heauy
,
&
much
troubled
,
Math.
26.38
.
verse
39.40
in
so
much
as
hee
said
,
My
soule
is
very
heauy
euen
vnto
the
death
,
and
prayed
three
times
,
if
it
were
possible
;
that
the
cup
might
passe
from
him
:
at
what
time
also
his
passion
was
noted
to
be
so
great
,
that
he
sweat
with
paine
,
and
his
sweat
was
like
drops
of
bloud
,
Luc.
22.43.44
and
an
Angel
appeared
from
heauen
comforting
him
:
whereas
weake
men
haue
by
Gods
assistance
ioyfully
prepared
themselues
,
and
haue
beene
ready
to
meet
with
the
most
extreame
bodily
torments
.
Againe
,
in
the
time
of
his
passion
,
what
a
wonderfull
deale
of
feare
was
he
surprized
withall
,
when
hee
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
Luk.
24.46
yea
,
and
he
cryed
againe
the
second
time
,
and
gaue
vp
the
ghost
:
whereof
mention
is
made
also
in
the
Epistle
to
the
Hebrewes
:
verse
50.
In
the
dayes
of
his
flesh
,
hee
did
offer
vp
prayers
and
supplications
with
strong
cryings
and
teares
to
him
that
was
able
to
saue
him
from
death
,
Heb.
5.7
and
was
also
heard
in
that
which
hee
feared
:
whereas
weake
men
haue
beene
vnder
cruell
tormentors
hands
with
vndaunted
courage
to
the
astonishment
of
the
beholders
.
Now
there
is
no
Christian
but
will
acknowledge
that
Christ
was
ten
thousand
times
more
able
to
indure
any
torments
,
then
any
of
the
most
constant
Martyrs
that
haue
suffered
for
his
name
:
and
if
hee
were
without
all
comparison
more
able
to
beare
,
whence
could
it
happen
that
he
was
pressed
with
such
sorrow
,
heauinesse
,
and
feare
,
but
for
that
hee
alone
suffered
more
then
all
Martyrs
,
if
all
their
sufferings
were
put
together
euer
since
righteous
Abel
to
this
day
.
And
how
could
hee
suffer
more
,
but
in
his
Soule
wherein
hee
felt
the
wrath
of
God
,
which
is
vnsupportable
to
men
,
and
Angels
?
Heereto
is
added
this
reason
also
,
Arg.
2.
Christ
did
sustaine
the
person
of
the
faithfull
,
who
without
him
were
all
subiect
,
not
onely
to
bodily
sufferings
,
and
death
,
but
to
the
euerlasting
death
of
the
soule
:
now
the
only
way
whereby
God
is
pleased
to
deliuer
vs
heerefrom
,
is
by
sending
Christ
to
bee
in
our
stead
,
and
more
or
lesse
to
suffer
that
,
which
wee
for
sinne
should
haue
suffered
;
wherefore
it
●s
said
,
Hee
was
made
sinne
for
vs
that
knew
no
sinne
,
2.
Cor.
5.21
that
wee
might
be
made
the
righteousnesse
of
God
through
him
.
And
,
Hee
tooke
flesh
that
he
might
destroy
through
death
,
him
that
had
the
power
of
death
,
Heb.
2.14
that
is
,
the
Diuell
.
Therefore
Analogie
inferreth
,
that
as
the
Lord
Iesus
suffered
for
vs
in
body
;
so
hee
suffered
in
his
soule
also
,
and
thereby
hath
perfectly
redeemed
vs
in
both
:
but
how
,
and
by
what
particular
passions
hee
suffered
in
soule
,
is
not
reuealed
,
and
therefore
by
vs
vnutterable
.
Only
wee
must
know
that
how
great
soeuer
his
passions
were
,
hee
did
in
the
end
ouercome
them
all
,
and
by
the
way
,
though
hee
feared
,
sweat
blood
,
and
cryed
out
through
want
of
present
sense
,
and
apprehension
of
the
vnion
with
the
diuine
nature
,
yet
the
diuinity
was
neuer
separated
from
Christ
Iesus
,
but
supported
him
,
and
made
him
conquerour
ouer
all
when
hee
seemed
to
be
ouercome
.
The
Meditation
also
vpon
these
suffering
of
our
Sauiour
,
is
very
needfull
&
profitable
to
vs
.
First
,
the
remembring
Christs
passion
in
his
soule
,
1.
Duty
.
By
the
remembrance
of
Christs
sufferings
,
to
feare
to
sinne
.
is
an
antidote
to
preserue
vs
from
sin
.
For
,
though
thou
be
so
stout-hearted
,
as
that
no
bodily
punishments
can
scarre
thee
,
from
following
thy
will
and
resolution
in
wickednesse
:
yet
,
doe
but
behold
Christ
in
his
spirituall
conflict
with
Gods
wrath
due
to
sinne
,
sorrowing
,
sweating
sweat
of
bloud
;
comfortlesse
,
and
crying
out
vpon
his
Father
without
hope
,
and
it
will
make
thee
to
tremble
to
thinke
,
am
I
forward
to
commit
that
which
doth
thus
anger
the
King
of
Heauen
,
that
hee
would
not
shew
any
countenance
nor
fauour
,
that
hee
would
no
whit
spare
,
nor
regard
his
owne
beloued
Son
,
standing
in
the
roome
of
sinners
,
though
his
grones
and
cryes
went
vp
to
Heauen
.
O
then
,
if
I
doe
thus
,
if
I
rot
in
the
dregges
of
my
sinnes
,
how
shall
I
indure
his
anger
?
how
regardlesse
will
hee
bee
of
mee
when
I
shall
in
my
need
cry
for
mercy
?
Surely
,
I
shall
with
Esau
be
sent
away
empty
,
Heb.
12.16
though
I
seeke
the
blessing
with
teares
.
2.
Duty
.
Joy
in
all
bodily
sufferings
.
Secondly
,
it
begeteth
an
exceeding
contentment
and
comfort
in
all
our
sicknesses
,
bodily
pangs
and
sufferings
,
Christ
Iesus
hath
endured
greater
pangs
then
any
of
this
kind
can
be
,
our
sins
deserue
greater
then
these
.
Wherefore
,
as
a
poore
prisoner
in
for
some
capitall
crime
,
but
againe
released
for
his
life
,
and
onely
chastized
with
some
few
stripes
,
will
reioyce
in
the
middest
of
these
his
petty
sufferings
,
remembring
what
hee
hath
escaped
:
So
wee
,
being
in
misery
in
this
world
,
but
deliuered
from
the
euerlasting
torments
due
vnto
vs
for
our
offences
,
cannot
but
reioyce
in
the
middest
heereof
,
seeing
wee
haue
escaped
that
misery
,
ten
thousand
times
greater
.
Yet
I
sincerely
confesse
that
though
these
reasons
and
motiues
bee
yeelded
vnto
,
as
prouing
the
truth
of
this
doctrine
;
namely
,
that
Christ
did
thus
suffer
in
soule
;
yet
they
inforce
not
,
that
this
must
be
the
sense
of
this
Article
.
There
are
many
true
positions
in
Diuinity
concerning
the
actions
and
passions
of
our
sauiour
,
which
are
not
euident
Articles
of
faith
,
nor
directly
intended
by
any
parcell
of
the
Creed
.
So
then
,
I
neither
presse
vpon
any
mans
iudgement
heerein
,
nor
obtrude
mine
owne
;
but
rather
referre
both
my selfe
and
my
Reader
to
the
iudgement
of
the
more
learned
in
our
Church
.
Quest.
27.
Is
this
all
the
humiliation
of
the
Sonne
of
God
for
our
redemption
?
Did
hee
no
way
else
abase
himselfe
for
vs
?
Answ.
Yes
,
hee
became
obedient
to
the
Law
also
,
that
by
his
obedience
and
righteousnesse
,
wee
might
stand
righteous
in
the
sight
of
God
.
Christ
obedient
to
the
Law
.
Explan.
Howsoeuer
this
bee
not
expressed
in
the
Creede
,
yet
is
it
implicitely
set
downe
,
in
that
he
is
said
to
bee
made
man
,
borne
of
the
Virgin
Mary
,
and
to
haue
suffered
,
that
is
,
to
haue
beene
obedient
to
sufferings
:
for
,
being
man
,
hee
is
vnder
the
Law
,
Gal.
4.
●
as
witnesseth
the
Apostle
,
God
sent
his
Sonne
made
of
a
woman
and
made
vnder
the
Law
,
that
hee
might
redeeme
those
that
were
vnder
the
Law
:
and
becomming
obedient
,
euen
vnto
the
death
of
the
Crosse
,
his
obedience
to
the
will
of
his
Father
cannot
but
be
admirable
:
and
S.
Paul
seemeth
hence
to
extoll
it
,
Phil.
2.8
.
saying
,
Hee
became
obedient
to
the
death
,
euen
to
the
death
of
the
Crosse
.
And
that
which
may
thus
be
gathered
from
the
words
of
this
confession
,
is
plainely
testified
in
sundry
places
.
First
,
that
hee
obeyed
the
whole
Law
of
God
,
and
then
,
that
hee
did
this
for
vs
,
that
wee
might
be
accepted
for
obedient
and
righteous
.
That
hee
obeyed
the
whole
Law
of
God
,
is
testified
,
both
generally
,
Math.
5.17
.
I
came
not
(
saith
hee
)
to
dissolue
the
Law
and
the
Prophets
,
but
to
fulfill
them
.
And
againe
,
as
hath
beene
already
shewed
,
in
that
he
was
vnblameable
,
and
without
spot
,
and
no
man
could
accuse
him
of
sinne
:
and
particularly
,
for
that
no
duty
required
by
the
law
morall
,
or
ceremoniall
,
was
omitted
by
him
.
The
loue
of
God
required
by
the
morall
Law
,
did
shew
it selfe
in
him
,
when
hee
whipt
those
out
that
bought
and
sold
in
his
house
,
and
when
hee
verified
that
Prophesie
,
The
zeale
of
thy
house
hath
eaten
me
vp
.
The
loue
of
man
in
him
aboundantly
appeared
,
in
his
vnweariable
going
about
to
doe
good
,
in
his
free
healing
of
diseases
,
and
casting
of
Diuels
out
,
and
in
his
compassionate
feeding
of
thousands
,
sundry
times
in
the
wildernesse
,
being
like
otherwise
,
to
perish
.
Againe
,
for
the
ceremoniall
Law
,
He
was
circumcised
the
eighth
day
,
and
his
name
called
Iesus
:
Luc.
2.21.22
.
&c.
when
the
dayes
of
his
mothers
purification
were
accomplished
,
he
was
presented
in
the
Temple
,
&
an
oblation
offered
for
him
according
to
the
Law
.
When
hee
had
clensed
the
ten
Leapers
,
hee
bad
them
goe
,
Luc.
5.12
.
and
offer
their
guift
,
which
was
commanded
by
the
Law
of
Moses
,
and
so
he
did
euer
,
when
hee
had
clensed
any
.
Hee
kept
the
Sabboths
of
the
Iewes
,
Math
26.
Heb.
9.28
.
hee
frequented
the
Temple
and
kept
the
Passeouer
:
and
lastly
,
being
an
high
Priest
hee
sacrificed
himselfe
vpon
the
Altar
of
the
Crosse
,
for
the
sinnes
of
his
people
.
All
this
hee
did
and
that
necessarily
,
because
the
first
Tabernacle
was
yet
standing
,
nothing
ceremoniall
was
disanulled
,
vntill
the
rent
of
the
vaile
in
the
Temple
,
at
his
death
,
and
therefore
hee
could
not
haue
beene
perfectly
righteous
,
had
hee
omitted
any
of
these
things
.
Christ
fulfils
the
law
for
vs
.
1
Cor.
●
.
20
.
Secondly
,
hee
did
all
this
for
vs
,
that
wee
sinfull
creatures
might
become
righteous
through
him
,
according
to
that
,
Hee
is
made
of
God
vnto
vs
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
And
in
another
place
,
2
Cor
5.
That
wee
might
bee
made
the
righteousnesse
of
God
through
him
.
And
more
largely
to
the
Romanes
,
That
which
was
impossible
to
the
Law
,
Rom.
8
3.
in
as
much
as
it
was
weake
,
because
of
the
flesh
,
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
condemned
sin
in
the
flesh
,
that
that
righteousnes
of
the
Law
might
be
fulfilled
in
vs
:
that
is
,
that
Iesus
Christ
his
freedome
from
sinne
,
and
perfect
righteousnesse
in
keeping
the
Law
,
might
turne
vnto
vs
to
righteousnesse
.
We
could
not
keepe
the
Law
,
neither
can
we
perfectly
,
as
is
declared
at
large
,
in
the
seuenth
to
the
Romanes
,
and
many
other
places
:
Now
it
is
not
enough
then
for
vs
,
to
obtaine
eternall
life
,
that
the
Lord
Iesus
should
beare
the
punishments
due
to
our
sinnes
,
but
he
must
also
fulfill
the
Law
for
vs
,
according
to
that
,
Doe
this
,
and
liue
.
1.
Duty
.
Cheerefulnes
in
striuing
to
keepe
the
Law
.
The
duties
,
which
we
must
performe
to
shew
our
faith
in
this
,
are
these
.
First
,
cheerefulnesse
in
striuing
to
fulfill
the
will
and
Law
of
God
,
in
all
things
:
for
though
we
be
vnprofitable
seruants
,
when
we
haue
done
what
we
can
,
yet
this
is
our
comfort
,
that
through
our
Lord
Iesus
,
wee
are
good
seruants
,
that
wherein
we
are
wanting
,
he
hath
fulfilled
for
vs
.
A
scholler
is
commanded
to
make
such
an
exercise
,
as
hee
is
no
way
able
to
doe
:
a
seruant
is
bidden
to
carry
such
a
burthen
,
as
he
hath
no
strength
,
or
power
vnto
:
Now
,
this
may
vtterly
discomfort
both
the
one
and
the
other
,
and
because
they
knowe
they
shall
vndergoe
stripes
,
what
paines
soeuer
they
take
,
it
may
iustly
harden
their
hearts
against
al
paines
:
but
admit
,
that
the
scholler
hath
a
friend
to
helpe
him
that
the
seruant
knowes
,
how
otherwise
to
prouide
for
his
carriage
,
they
will
readily
,
and
with
a
good
cheere
,
goe
about
their
taskes
appointed
vnto
them
.
We
are
the
Lords
schollers
,
we
are
the
Lords
seruants
,
the
exercises
appointed
vs
bee
too
hard
,
our
burthens
too
heauy
:
but
we
haue
here
a
sufficient
friend
that
helpes
vs
,
one
whose
shoulders
are
ready
to
be
put
vnder
euery
burthen
,
that
ouerlodes
vs
;
Oh
then
,
how
readily
should
we
goe
about
our
taskes
,
how
cheerefully
should
wee
striue
to
doe
whatsoeuer
the
Lord
hath
appointed
vs
:
seeing
,
that
in
so
doing
,
we
shall
assuredly
please
him
,
and
haue
a
bountifull
reward
,
euen
euerlasting
life
.
They
of
the
Church
of
Rome
are
afraid
,
that
by
teaching
this
,
all
good
workes
would
be
neglected
,
and
therefore
make
men
beleeue
,
that
they
may
perfectly
keepe
the
Law
;
yea
,
and
doe
workes
of
supererrogation
also
,
more
then
the
Law
requireth
at
their
hands
;
but
you
may
easily
perceiue
,
by
that
which
hath
beene
said
,
how
little
cause
there
is
of
any
such
feare
.
The
sonnes
of
Belial
indeede
,
men
without
all
grace
,
growe
secure
hereupon
,
and
endeauour
to
doe
nothing
themselues
,
because
Christ
hath
done
all
for
them
:
but
they
are
fowly
deceiued
,
as
they
shall
finde
to
their
cost
another
day
.
The
Apostle
saith
not
simply
,
He
hath
fulfilled
the
Law
for
vs
,
Rom.
8.4
.
but
with
this
addition
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
:
that
is
,
for
vs
,
which
would
faine
be
righteous
,
and
keepe
the
Law
our selues
,
but
through
the
weaknesse
of
the
flesh
,
are
not
able
,
hee
hath
done
nothing
therefore
for
these
secure
persons
.
2.
Duty
.
To
rely
onely
vpon
Christ
.
The
second
duty
,
is
to
cast
out
the
anchor
of
our
hope
of
eternall
life
,
onely
vpon
the
righteousnesse
of
Christ
Iesus
,
and
not
vpon
any
merits
of
our
owne
,
no
not
whereunto
we
are
inabled
,
by
the
merits
of
Christ
Iesus
.
For
,
as
hee
saide
vnto
Paul
,
My
grace
is
sufficient
for
thee
,
2.
Cor.
12.
so
may
it
be
said
of
his
merits
and
righteousnesse
.
His
righteousnesse
is
sufficient
for
vs
.
Either
it
alone
must
make
vs
righteous
,
or
not
at
all
,
that
must
not
doe
somewhat
,
and
our
owne
righteousnes
somewhat
,
the
Lord
will
admit
no
such
partnership
:
Rom.
11.6
.
But
if
it
be
of
grace
,
it
is
no
more
of
workes
,
saith
hee
,
else
were
grace
no
grace
:
if
of
workes
,
it
is
no
more
of
grace
,
else
were
worke
no
more
worke
.
Our
good
workes
are
ordained
of
God
,
as
a
way
to
eternall
life
,
Ephes
2.10
.
verse
9.
that
we
should
walke
in
them
:
they
merit
nothing
,
lest
any
man
should
boast
.
Let
the
Roman
Catholiques
therefore
sit
at
anchor
here
,
if
they
will
,
let
them
build
their
hope
vpon
this
sandy
foundation
:
but
let
vs
sticke
fast
,
and
remaine
vnmoueable
vpon
the
rocke
Christ
Iesus
,
let
vs
looke
for
the
sweetning
of
all
our
imperfect
good
workes
,
from
the
perfume
of
his
righteousnesse
,
that
thus
wee
may
be
sure
to
be
accepted
before
God
his
Father
,
at
the
last
day
.
Quest.
28.
In
which
wordes
is
his
exaltation
set
downe
,
and
how
many
be
the
degrees
hereof
?
Answ.
In
these
words
.
The
third
day
hee
rose
againe
from
the
dead
,
and
ascended
into
Heauen
,
he
sitteth
on
the
right
hand
of
God
the
Father
Almighty
,
and
from
thence
he
shall
come
,
to
iudge
both
the
quicke
and
the
dead
.
And
of
this
,
there
be
three
degrees
also
.
Quest.
29.
Which
is
the
first
,
and
in
which
words
?
Answ.
First
,
In
that
he
arose
againe
from
death
to
life
,
and
ascended
vp
into
Heauen
.
In
these
words
.
The
third
day
he
arose
againe
from
the
dead
,
and
ascended
vp
into
Heauen
.
Two
branches
of
the
fift
Article
.
Explan.
As
the
Lord
Iesus
,
taking
vpon
him
the
worke
of
our
redemption
,
was
greatly
humbled
,
as
hath
beene
shewed
,
so
when
this
worke
was
finished
,
he
was
againe
highly
exalted
,
and
looke
by
what
steps
of
humiliation
he
descended
,
by
the
like
also
he
ascended
,
till
he
came
to
the
height
of
his
glory
,
beginning
first
to
rise
from
the
lowest
,
in
that
out
of
the
nethermost
earth
,
he
goeth
vp
to
the
highest
Heauens
.
Of
this
Article
there
be
two
branches
▪
The
third
day
hee
arose
againe
from
the
dead
,
is
the
first
:
He
ascended
vp
into
Heauen
,
is
the
second
.
Concerning
the
first
.
Being
laid
into
the
Sepulchre
by
Ioseph
of
Arimathea
,
and
a
great
stone
rolled
to
the
doore
of
the
Sepulchre
,
a
watch
also
was
set
to
keepe
his
body
,
lest
his
Disciples
stould
come
by
night
,
and
steale
it
away
,
and
say
,
He
is
risen
againe
:
being
,
I
say
,
thus
strongly
guarded
,
he
is
not
hereby
hindered
,
but
powerfully
riseth
,
and
commeth
forth
of
the
Sepulchre
,
the
third
day
after
his
buriall
,
which
was
the
Lords
day
,
or
first
day
of
the
weeke
,
as
he
had
foretold
vnto
his
Disciples
.
Proofe
for
the
grounds
of
holy
Scripture
,
Math.
28.
Mark
.
16.
Ioh.
20.
Luk.
24.
from
whence
this
is
taken
,
the
history
recorded
by
the
foure
Euangelists
,
doth
plainely
declare
thus
much
;
who
doe
all
set
forth
his
rising
againe
,
with
the
circumstances
thereof
.
Generally
,
this
time
was
the
time
of
the
Passeouer
,
to
shew
,
that
the
true
Paschall
Lambe
was
now
come
into
the
world
,
and
the
religious
killing
of
all
other
lambs
,
as
meerely
a
figuratiue
,
and
shadowing
ceremony
,
should
now
cease
,
the
substance
it selfe
being
now
present
.
Againe
,
it
was
the
first
moneth
,
about
the
middest
of
it
,
which
answereth
to
our
March
,
wherein
in
this
Northern
Hemisphere
of
the
world
the
pleasant
spring
doth
begin
,
to
shew
,
that
the
earth
did
in
her
kind
reioyce
,
to
receiue
the
Lord
reuiued
from
the
dead
,
according
to
that
of
Melancthon
:
Melancth.
Ecce
renascentis
testatur
gratia
mundi
,
Omnia
cum
Domino
dona
red
sse
suo
.
See
how
the
worlds
grace
reuiu'd
doth
shew
:
With
the
Lord
of
all
,
all
gifts
return'd
anew
.
Gal
5
2.
Thirdly
,
it
was
early
in
the
morning
,
before
the
Sun
,
to
shew
that
a
brighter
Sun
,
the
Sun
of
righteousnesse
,
was
risen
to
the
world
.
Fourthly
,
it
was
the
first
day
of
the
weeke
,
when
he
had
lyen
all
the
Iewes
Sabboth
in
the
graue
,
to
shewe
,
that
they
are
dead
still
vnto
Christ
,
that
keepe
their
holy
rests
vpon
that
day
,
as
is
spoken
of
circumcision
,
If
ye
be
circumcised
,
Christ
profiteth
you
nothing
:
and
to
shew
,
that
a
greater
worke
was
now
ended
,
then
the
creator
of
the
world
,
viz.
the
redemption
of
the
world
:
and
that
,
as
vnder
the
creation
,
the
Lords
resting
day
from
that
great
worke
,
was
the
Sabboth
of
Gods
people
:
so
,
vnder
the
redemption
,
Christs
resurrection
day
,
and
of
ending
a
greater
worke
,
became
their
Sabboth
,
to
endure
to
the
worlds
end
.
Fiftly
,
it
was
the
third
day
after
his
death
and
buriall
;
no
sooner
to
shew
,
that
hee
was
truly
dead
,
without
all
deceit
:
no
later
,
lest
through
his
longer
tarrying
,
the
faith
of
his
Disciples
should
turne
into
despaire
.
Now
,
that
he
did
rise
againe
indeed
,
and
that
he
was
not
taken
away
out
of
his
sepulcher
(
as
the
Iewes
,
his
enemies
,
would
make
the
world
beleeue
)
is
diuersly
testified
;
and
so
fully
,
as
that
it
were
shamefull
impudency
to
deny
it
.
First
,
he
himselfe
foretold
thus
much
,
sometime
darkely
.
Ioh.
16.16
.
Yet
a
little
while
,
and
ye
shall
not
see
me
,
and
a
little
while
againe
,
and
yee
shall
see
me
.
Sometime
plainely
.
Math.
12.40
.
As
Ionah
was
three
dayes
and
three
nights
in
the
Whales
belly
,
so
must
the
Sonne
of
man
be
in
the
heart
of
the
earth
.
Sometime
againe
more
plainely
,
Math.
17.12
23.
The
Son
of
man
shall
be
deliuered
into
the
hands
of
sinners
,
and
be
crucified
,
and
slaine
,
and
rise
againe
the
third
day
.
Secondly
,
as
he
foretold
,
so
that
it
came
to
passe
the
Angels
doe
witnesse
,
He
is
risen
,
he
is
not
here
,
Luk.
24.6
.
saide
they
vnto
the
women
that
came
to
imbalme
him
,
Remember
how
be
spake
vnto
you
,
when
he
was
yet
in
Galilee
.
Thirdly
,
Ioh.
20.18
.
Mary
Magdalen
,
Who
came
and
told
the
Disciples
,
that
she
had
seene
the
Lord
,
and
that
he
had
spoken
vnto
her
,
and
other
deuout
women
,
that
followed
him
to
the
Crosse
,
concerning
whom
Cleopas
,
in
his
conference
with
the
Lord
,
saith
,
Luk.
24.22.23
.
&c.
Certaine
women
made
v●
astonied
,
saying
,
that
they
had
seene
a
vision
of
Angels
,
which
said
that
he
was
aliue
.
Now
by
the
way
is
to
be
noted
,
that
women
first
of
all
,
of
mankind
,
were
vouchsafed
this
ioyful
sight
of
Christ
risen
againe
,
and
chiefly
she
,
which
had
bin
the
fowlest
sinner
,
Mary
Magdalen
,
I
meane
not
Mary
the
blessed
Virgin
:
to
intimate
vnto
vs
,
that
our
comfort
in
Christ
his
resurrection
,
comes
not
to
any
,
in
regard
of
their
own
worthines
any
way
;
for
then
,
he
would
first
haue
called
man
to
testifie
the
same
,
who
is
the
head
,
1.
Cor.
11.
the
image
,
and
glory
of
God
;
or
if
not
man
,
some
excellent
woman
,
such
as
Mary
the
Virgin
,
or
Elizabeth
,
or
if
not
some
so
excellent
,
one
at
the
least
,
not
noted
for
some
great
fault
:
But
whereas
hee
doth
cleane
contrariwise
,
hee
shewes
,
that
as
no
vnworthinesse
past
can
hinder
vs
of
Gods
grace
in
Christ
:
so
no
worthinesse
in
vs
being
naturall
can
further
the
same
.
Fourthly
,
the
very
enemies
of
Christ
,
the
wicked
souldiers
that
watched
at
his
sepulcher
,
they
came
into
the
City
,
Math.
28.11.12
.
and
shewed
the
High
Priests
how
they
were
affrighted
with
the
Angels
,
and
Christ
his
comming
out
of
the
sepulcher
:
but
they
had
large
money
giuen
them
,
to
say
,
that
whilst
they
slept
,
his
Disciples
came
and
stole
him
away
.
Which
their
report
did
not
disproue
their
first
testimony
,
because
so
manifest
a
lye
:
For
1.
it
was
contrary
to
their
knowledge
,
and
notice
giuen
to
the
High
Priests
:
and
againe
,
the
very
words
conuince
them
of
lying
,
insomuch
,
as
that
they
say
,
Whilst
we
slept
his
Disciples
stole
him
away
:
for
if
they
slept
,
how
durst
they
haue
confessed
it
:
their
charge
of
watching
being
so
strict
:
&
if
it
were
true
that
they
slept
,
how
could
they
say
,
what
was
done
in
the
time
of
their
sleepe
?
Fiftly
,
we
haue
many
witnesses
at
once
of
his
Disciples
,
Ioh.
20.25
.
hee
appeared
to
ten
of
them
being
together
in
one
roome
,
and
the
doore
shut
,
to
the
very
day
of
his
resurrection
,
who
certified
Thomas
,
then
absent
,
hereof
;
and
because
he
was
then
incredulous
,
eight
dayes
after
,
verse
26.27
.
he
shewed
himselfe
againe
,
when
Thomas
was
amongst
them
also
,
who
feeling
,
and
seeing
the
prints
of
his
hands
,
and
feet
,
and
side
,
made
with
the
nayles
,
and
speare
,
cryed
out
,
My
Lord
,
and
my
God
.
Moreouer
,
hee
ouertooke
two
of
his
other
Disciples
,
the
same
day
wherein
he
arose
,
as
they
were
trauelling
to
Emmaus
,
and
after
much
conference
manifested
himselfe
vnto
them
;
who
so
desires
to
finde
more
witnesses
,
may
see
the
21.
of
Iohn
,
the
first
of
the
Acts
,
and
1.
Cor.
15.6
&c.
And
the
same
was
long
before
typically
set
foorth
in
Adam
,
cast
into
a
dead
sleepe
,
whilest
the
woman
was
taken
out
of
his
side
,
and
then
wakening
againe
:
after
which
manner
,
Christ
sleeping
by
death
,
had
his
side
wounded
,
whereout
came
water
and
bloud
(
which
giue
the
very
being
to
his
Spouse
,
the
Church
)
and
then
after
a
while
,
he
reuiued
againe
.
Then
was
it
set
foorth
in
Isaac
,
whom
his
Father
Abraham
receiued
,
in
a
manner
,
from
the
dead
,
being
bound
,
and
laid
vpon
the
wood
,
for
a
sacrifice
.
Ionah
was
cast
out
of
the
Whales
belly
the
third
day
,
when
he
had
beene
before
in
the
bottome
of
the
deepe
.
And
thus
much
for
the
testimonies
and
proofes
of
this
clause
For
the
duties
arising
from
this
Faith
;
they
are
two
:
First
,
1.
Duty
.
To
liue
,
as
at
peace
with
God
.
Rom.
4.
&
Chap.
5.1
.
Ephes.
2
to
liue
as
those
,
that
be
at
peace
with
God
;
For
,
as
he
dyed
for
our
sinnes
,
so
hee
rose
againe
for
our
Iustification
,
and
being
iustified
by
faith
,
we
haue
peace
with
God
:
before
,
wee
were
enemies
,
and
so
much
at
varience
,
as
that
we
are
said
,
to
haue
beene
without
God
in
the
world
;
but
now
,
this
difference
is
taken
away
,
and
we
are
throughly
reconciled
.
Now
,
that
we
may
liue
as
such
,
we
must
practice
these
foure
things
.
First
,
contentation
,
Rom.
5.2
and
ioy
in
tribulation
,
as
is
added
in
the
same
place
,
not
onely
haue
we
peace
with
God
,
but
reioyce
in
tribulation
:
the
Prophet
Esay
saith
,
that
He
gaue
his
cheeke
to
the
nippers
,
Esa.
50.8
and
his
back
to
the
pinchers
for
the
Lord
God
,
saith
he
,
will
helpe
me
:
and
if
the
Lord
will
helpe
vs
,
what
can
hurt
vs
,
if
he
be
on
our
side
,
may
we
say
with
the
Apostle
,
Who
can
be
against
vs
?
Secondly
,
Rom.
8.33
.
because
our
felicity
stands
in
the
continuance
of
this
peace
,
we
must
by
all
meanes
remoue
whatsoeuer
may
breake
it
,
and
because
sinne
seperates
betwixt
our
God
and
vs
,
Esa.
59.1.2
wee
must
remoue
this
chiefely
farre
from
vs
.
Thirdly
,
because
strang●nesse
may
easily
breake
off
peace
&
loue
,
and
familiarity
encreaseth
it
and
cuts
off
occasions
if
any
arise
:
we
must
haue
our
Ligier-Ambassadors
,
as
it
were
,
lying
in
the
Court
of
Heauen
for
vs
,
viz.
our
prayers
by
which
we
may
obtaine
the
continuance
of
this
,
and
if
any
contrary
occasion
be
offered
,
cut
it
off
.
Wherefore
wee
are
often
warned
of
this
,
Pray
continually
,
and
in
all
things
giue
thankes
,
1
Thes.
5.17
.
and
Christ
by
Parables
shewes
often
,
Luc.
16.28
that
we
should
pray
importunatly
,
and
without
wearinesse
:
for
,
euery
day
there
cannot
but
bee
occasions
offered
,
on
our
part
of
breaking
this
peace
,
wee
being
so
weake
,
and
subiect
to
fall
,
therefore
euery
day
must
our
prayers
ascend
to
the
heauens
.
Fourthly
,
because
God
hath
his
Ambassadors
of
Peace
,
the
Ministers
of
Gods
Word
amongst
vs
,
we
must
vse
them
reuerently
,
and
redily
hearken
to
all
good
motions
,
which
they
shall
make
vnto
vs
on
Gods
part
:
lest
the
Lord
,
seeing
our
base
vsage
of
them
,
and
our
regardlesnesse
of
such
wholesome
instructions
,
as
they
offer
vnto
vs
in
his
name
,
grow
angry
,
and
refuse
to
keepe
any
more
peace
with
vs
.
We
must
therefore
take
into
our
mouthes
,
Rom.
10.14
that
of
the
Prophet
,
How
beautifull
are
the
feet
of
those
,
that
bring
glad
tydings
of
peace
,
and
glad
tidings
of
good
things
.
We
must
yeelde
those
,
that
labour
in
the
World
double
honour
,
1
Tim.
5.17
as
the
Apostle
saith
,
they
are
worthy
.
2.
Duty
.
To
rise
vp
to
newnesse
of
life
.
Rom.
6.4
The
second
duty
arising
hence
,
is
to
rise
vp
to
a
holy
and
new
life
from
the
death
of
sinne
,
as
Christ
our
Lord
arose
from
death
to
life
:
Like
as
Christ
was
raised
vp
from
the
dead
,
to
the
glory
of
the
Father
,
so
should
we
also
walke
in
newnesse
of
life
;
yea
,
we
must
doe
this
if
we
would
not
haue
the
second
death
,
to
rule
ouer
vs
,
according
to
that
diuine
voyce
.
Reuel
.
20.6
Blessed
,
and
holy
is
he
,
that
hath
part
in
the
first
resurrection
,
for
ouer
such
the
second
death
hath
no
power
,
Now
,
as
our
first
life
,
viz.
our
naturall
,
hath
certaine
signes
,
as
breath
,
warmth
,
motion
,
&c
whereby
it
is
knowne
:
so
hath
this
second
,
our
spirituall
life
,
and
these
signes
are
chiefly
foure
.
First
,
an
heauenly
minde
:
If
yee
be
risen
with
Christ
,
seek
those
things
which
are
aboue
,
Signes
of
a
new
life
.
Col
3.1
where
Christ
Iesus
sits
at
the
right
hand
of
God
,
&c.
For
if
the
minde
be
still
plodding
vpon
the
earth
,
and
earthly
things
,
if
the
thoughts
be
altogether
bent
this
way
,
how
is
there
any
rising
,
if
the
foode
that
perisheth
be
still
most
sought
after
,
how
is
there
another
kinde
of
life
,
the
meanes
of
sustaining
it
being
neglected
;
wherefore
Saint
Peter
willeth
such
,
as
be
risen
to
a
new
life
,
1
Peter
2.2
As
new
borne
Babes
,
to
desire
the
sincere
milke
of
the
word
,
that
they
may
growe
thereby
.
Secondly
,
an
holy
and
innocent
life
:
for
such
onely
are
risen
with
Christ
,
as
haue
put
on
Christ
,
Eph.
4.14
as
haue
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
They
which
are
still
the
old
men
they
were
,
if
they
were
vnholy
,
vnholy
still
,
if
vile
,
vile
still
;
they
,
I
say
,
are
not
risen
to
a
new
life
,
they
are
not
ranged
into
the
order
of
true
Christians
,
our
captaine
Christ
hath
put
all
his
Souldiers
into
an
other
fashion
.
They
are
blamelesse
,
and
pure
,
Phil.
2.15
and
the
Sonnes
of
God
in
the
middest
of
a
naughty
and
crooked
nation
without
rebuke
.
Thirdly
,
greater
ioy
in
the
grace
of
God
through
Iesus
Christ
,
then
in
any
thing
,
either
of
pleasure
,
or
profit
,
in
this
world
,
because
worldly
things
are
olde
,
ioy
in
them
is
past
,
now
we
are
come
to
liue
a
new
life
,
as
hee
which
is
preferred
from
a
poore
Farmer
,
to
be
Lord
of
great
possessions
:
he
is
now
a
new
man
,
he
ioyes
not
in
his
Farme
which
he
had
vnder
others
,
it
delights
him
not
,
that
he
had
such
a
poore
common
Estate
,
but
in
this
his
new
aduancement
is
his
comfort
.
So
we
(
being
risen
from
an
old
life
to
a
new
,
from
a
naturall
to
a
spirituall
with
Christ
,
from
the
life
of
the
Children
of
wrath
,
and
of
sinnes
seruants
to
the
life
of
the
Sonnes
of
God
,
)
cannot
but
ioy
onely
in
this
,
in
regard
of
exceeding
ioy
,
and
we
cannot
but
accompt
all
things
drosse
and
dung
,
with
the
Apostle
,
in
comparison
of
the
excellent
knowledge
of
Iesus
Christ
,
Phil.
3.8
and
of
him
crucified
,
and
risen
againe
.
Wee
cannot
but
compt
it
meat
and
drinke
vnto
vs
with
our
blessed
Sauiour
,
Iohn
4.34
when
we
are
thus
doing
the
will
of
our
Father
,
viz.
in
workes
of
holinesse
.
Fourthly
,
growth
,
and
increase
in
sanctification
;
for
nothing
which
begins
to
liue
and
is
like
to
come
to
perfection
,
and
to
continue
,
is
without
growth
;
no
more
is
any
man
,
which
begins
to
liue
a
new
life
in
holinesse
,
he
is
not
forward
herein
to
day
,
and
backeward
to
morrow
,
a
babe
for
knowledge
,
and
practice
this
yeare
,
and
a
babe
an
whole
yeere
,
or
seuen
yeares
hence
:
but
he
goeth
forward
,
&
groweth
in
grace
,
2
Pet.
3
18
Iohn
15.1
and
in
the
knowledge
of
Iesus
Christ
,
as
St.
Peter
exhorteth
vs
to
doe
.
He
is
a
branch
of
the
Vine
Christ
,
which
shooteth
much
foorth
in
a
short
time
,
Psal.
1
,
1.2
he
is
a
tree
planted
by
the
waters
side
,
and
not
some
shrub
comming
vp
vpon
the
drie
heath
.
If
these
things
be
so
,
what
a
nullity
of
Faith
is
there
in
most
men
?
when
there
be
onely
words
to
expresse
it
,
That
Christ
our
head
rose
againe
the
third
day
,
&c.
but
it
is
plainely
disproued
in
deedes
,
by
want
of
this
newnesse
of
life
.
And
hitherto
of
the
first
branch
of
this
Article
,
now
follows
the
other
.
He
ascended
vp
into
heauen
,
For
the
meaning
.
Hee
being
reuiued
from
the
dead
(
his
soule
comming
againe
into
his
body
)
walked
heere
a
while
vpon
earth
for
the
space
of
forty
daies
,
eating
and
drinking
sometimes
with
his
Disciples
,
not
for
any
neede
of
sustenance
,
but
for
more
assurance
of
his
resurrection
,
and
offering
his
body
to
be
felt
,
and
handled
,
comforting
and
instructing
them
,
and
then
in
the
open
sight
of
them
all
,
he
went
vp
body
and
soule
into
the
heauens
,
they
looking
and
maruelling
at
it
.
Proofe
.
For
the
grounds
hereof
.
Sundry
times
was
it
foretold
,
by
many
types
was
it
prefigured
,
and
by
sundry
witnesses
soundly
testified
.
It
was
foretold
by
Dauid
Thou
art
ascended
vp
on
high
,
Psal.
68.18
thou
hast
lead
captiuity
captiue
,
&
giuen
gifts
vnto
men
;
and
Christ
himselfe
spake
hereof
to
his
Disciples
both
before
his
suffering
,
I
go
to
prepare
a
place
for
you
;
Iohn
14.2
in
my
Fathers
house
are
many
dwelling
places
,
and
I
goe
my
way
,
and
will
come
againe
&
receiue
you
to
my selfe
,
that
where
I
am
,
Ioh
20.17
there
yee
may
be
also
,
and
after
,
I
ascended
to
my
Father
,
and
to
your
Father
,
to
my
God
,
and
to
your
God
.
And
the
same
was
prefigured
in
Enoch
,
Gen.
5.24
the
seuenth
from
Adam
;
who
is
said
to
haue
walked
with
God
,
and
to
haue
beene
taken
away
from
amongst
men
:
and
in
Elias
the
Prophet
,
who
,
whilest
he
was
walking
,
and
talking
with
Elisha
his
seruant
,
2
King
.
2
was
taken
vp
into
heauen
in
a
fiery
Charriot
;
and
also
in
Moses
,
who
though
he
did
not
ascend
vp
to
heauen
as
the
other
,
yet
he
is
said
to
haue
gone
vp
vpon
an
high
Mountaine
,
the
mount
Nebo
,
and
his
body
was
afterwards
seen
no
more
vpon
earth
.
Deut.
34
Wherefore
he
is
brought
in
with
Elias
conferring
with
Christ
,
vpon
the
Mount
Tabor
,
at
the
time
of
Transfiguration
;
that
the
Types
,
and
Antitype
as
it
were
,
might
meete
altogether
before
Christs
ascension
.
Lastly
Saint
Luke
setteth
downe
,
Acts
1.12
how
he
ascended
,
with
the
circumstances
before
spoken
of
,
and
that
two
Angels
like
men
,
in
white
apparell
,
asked
the
Disciples
,
who
were
looking
vp
to
heauen
,
after
that
he
was
ascended
from
them
.
Why
stand
yee
gazing
into
heauen
?
this
Iesus
,
which
is
gone
vp
into
heauen
,
shall
so
come
,
as
yee
haue
seene
him
goe
vp
to
heauen
.
Ephes.
4.10
And
Saint
Paul
saith
,
Hee
is
ascended
farre
aboue
all
heauens
,
viz.
all
visible
heauens
to
the
highest
,
where
the
throne
of
God
is
,
yea
,
Steuen
the
first
Martyr
addeth
,
and
saith
,
Acts
7.56
I
see
the
heauens
open
,
and
the
Sonne
of
Man
standing
at
the
right
hand
of
God
:
and
hee
did
once
more
yet
manifest
himselfe
to
Saul
a
persecutor
to
be
there
,
when
hee
called
from
heauen
vnto
him
,
Acts
9.4
saying
,
Saul
,
Saul
,
why
persecutest
thou
mee
?
which
indeed
did
wonderfully
confirme
this
thing
,
euen
to
vnbeleeuers
,
for
that
so
forward
a
persecutor
was
suddenly
heerevpon
turned
to
be
a
most
zealous
Preacher
,
for
that
hee
which
hated
Christ
,
did
set
forth
Christ
his
resurrection
,
and
ascension
vp
into
heauen
,
in
euery
place
where
he
came
.
And
wee
are
chiefly
to
gather
all
testimonies
about
this
matter
,
because
that
seducers
and
coozeners
(
who
would
make
the
world
beleeue
that
themselues
were
some
great
persons
,
when
they
haue
done
many
and
great
matters
,
haue
altogether
failed
in
this
last
act
of
rising
from
the
dead
,
and
going
vp
to
heauen
,
peculiar
indeed
to
the
Sonne
of
God
alone
.
Such
was
Simon
Magus
a
Coniurer
,
who
by
his
inchauntments
much
hindred
the
Gospell
,
and
aduanced
himselfe
,
and
made
the
world
beleeue
,
that
after
his
beheading
,
hee
made
himselfe
aliue
againe
:
but
when
hee
by
his
impostures
,
made
a
proffer
to
ascend
to
heauen
also
in
the
sight
of
many
,
hee
fell
downe
againe
,
and
breaking
his
necke
,
miserably
ended
his
dayes
.
Such
also
was
Mahomet
the
great
Prophet
of
the
Turkes
.
Hee
commanded
that
his
body
should
be
kept
from
buriall
vntill
the
third
day
after
his
death
,
promising
that
he
would
then
reuiue
againe
;
but
it
being
kept
not
onely
to
the
third
,
but
to
the
thirtieth
,
euen
till
a
most
horrible
stinch
came
from
him
,
no
such
thing
appeared
,
onely
they
put
his
body
in
an
Iron
coffer
,
which
hangeth
vpon
the
top
of
his
Temple
by
the
vertue
of
Loadstones
,
to
the
deceiuing
of
simple
people
to
this
day
.
Like
to
these
,
are
all
false
Christs
,
that
lewdly
haue
taken
vpon
them
this
honour
.
Onely
this
,
our
blessed
Sauiour
as
hee
was
wonderfull
in
his
life
,
so
was
hee
in
his
death
;
whatsoeuer
hee
promised
,
hee
did
accordingly
,
euen
after
his
death
performe
.
1.
Duty
.
To
doe
the
duties
of
our
calling
.
Eph.
4
8.
The
duties
whereby
wee
are
to
shew
our
faith
in
this
,
are
two
,
First
,
to
doe
the
duties
of
our
callings
,
without
pretending
any
want
of
ability
heerevnto
:
for
he
ascended
vp
on
high
,
as
witnesseth
the
Psalmist
,
to
giue
guifts
to
men
,
which
is
also
applyed
by
the
Apostle
,
saying
,
He
gaue
guifts
to
men
.
Now
these
guifts
are
such
,
as
be
fit
for
their
callings
,
Act.
2.
as
is
shewed
in
the
history
of
the
holy
Ghost
comming
downe
vpon
his
disciples
,
ten
dayes
after
his
ascention
in
the
shape
and
likenesse
of
fiery
tongues
,
accompanied
with
the
rushing
as
it
were
of
a
mighty
winde
:
at
what
time
they
were
made
able
to
speake
all
languages
,
according
to
their
office
of
preaching
in
all
countries
among
men
of
diuers
languages
,
and
indued
with
zeale
,
to
goe
through
with
their
Apostolicall
function
.
And
as
any
more
were
added
to
the
fellowship
of
the
Apostles
,
they
were
in
like
manner
fitted
with
guifts
needfull
,
as
Saul
,
who
before
his
conuersion
was
an
enemy
,
but
now
a
friend
to
the
Gospell
,
before
ignorant
of
these
diuine
mysteries
;
but
now
in
knowledge
not
inferiour
to
the
very
chiefe
Apostles
:
for
hee
learned
nothing
of
any
,
as
hee
saith
,
no
not
of
Peter
,
Gal.
1.
&c.
Iames
and
Iohn
:
and
as
many
more
as
the
Lord
had
imployment
for
in
his
Church
,
through
the
holy
Ghost
were
wonderfully
inabled
thereunto
.
Wherefore
apply
thy selfe
in
what
calling
soeuer
thou
art
placed
,
to
walke
worthy
of
it
,
pretend
not
insufficiency
for
a
cloake
of
idlenesse
;
for
so
thou
disparagest
the
vertue
of
Christs
ascension
,
that
said
,
It
is
necessary
that
I
goe
away
from
you
;
for
if
I
depart
I
will
send
the
comforter
vnto
you
:
And
when
hee
is
come
which
is
the
spirit
of
truth
,
Ioh.
16.7
.
vers.
13.
he
will
leade
you
into
all
truth
,
&c.
If
thou
bee
a
Minister
,
then
neglect
not
thy
office
,
plead
not
want
of
leysure
,
want
of
memory
,
want
of
ability
to
preach
the
word
,
and
to
bee
instant
in
season
and
out
of
season
,
for
the
spirit
inables
thee
against
all
these
:
if
thou
bee
a
master
of
a
family
,
neglect
not
the
office
of
a
maister
,
Deut.
6.
plead
not
ignorance
,
disuse
incombrance
of
many
businesses
hindring
thee
from
reading
or
speaking
of
the
law
of
God
to
thy
family
,
from
catechizing
thy
children
and
seruants
,
from
praying
with
them
,
or
examining
the
Sermons
which
they
haue
heard
.
As
thou
art
a
common
Christian
,
fauour
not
thy selfe
in
thy
weaknesses
and
sinnes
,
Plead
not
that
euery
man
is
subiect
to
sinne
,
and
hath
his
infirmity
to
bee
hindred
from
mortifying
thy
corruptions
,
to
make
thee
rest
contented
with
some
clog
of
sinne
still
hanging
on
.
If
thou
bee
a
Magistrate
,
neglect
not
causes
that
come
before
thee
,
vpon
pretence
that
thou
hast
not
from
God
the
guift
of
wisedome
and
discerning
:
but
aboue
all
,
take
heed
that
thou
bee
not
ouertaken
with
guifts
from
men
,
which
blinde
the
eyes
of
the
wise
,
and
will
hinder
thee
from
executing
iustice
and
iudgement
,
from
deliuering
the
poore
and
oppressed
.
And
so
let
all
others
of
what
estate
or
degree
soeuer
,
feare
to
colour
ouer
their
negligences
with
the
pretext
of
insufficiencie
:
for
Christ
,
that
sets
them
in
their
estates
and
places
,
hath
ascended
and
obtained
gifts
fit
for
them
all
:
either
therefore
thou
art
an
intruder
,
and
neuer
called
to
such
estate
;
or
else
in
some
measure
fitted
with
guifts
for
thy
calling
,
and
still
obtainest
increase
by
seeking
:
According
to
that
,
If
any
man
●ant
wisedome
,
let
him
aske
it
of
God
,
who
giueth
liberally
&c.
2.
Duty
:
Iam.
1.5
.
To
liue
as
strangers
here
.
The
second
duty
is
,
to
carry
our selues
as
strangers
in
this
world
,
all
the
time
of
our
abiding
heere
,
because
our
head
Christ
Iesus
is
in
heauen
;
another
world
as
it
were
,
vnto
which
wee
also
doe
belong
,
so
many
as
beleeue
in
his
name
;
of
this
the
Apostle
speaketh
thus
,
1.
Thes.
4.14
.
If
wee
beleeue
that
Iesus
is
dead
and
risen
euen
so
they
that
sleepe
in
Iesus
,
will
God
bring
with
him
:
and
both
of
these
,
and
of
them
,
that
shall
bee
liuing
at
his
comming
to
iudgement
,
hee
saith
,
vers.
17.
Wee
shall
bee
caught
vp
in
the
cloudes
,
to
meet
the
Lord
in
the
ayre
,
and
so
shall
wee
euer
bee
with
the
Lord
.
Our
country
then
is
Heauen
,
the
place
of
our
abode
is
prouided
there
where
Christ
is
,
and
hath
beene
euer
since
his
ascension
,
according
as
himselfe
speaketh
:
Ioh.
14.2.3
.
In
my
fathers
house
there
bee
many
dwelling
places
,
and
I
goe
to
prepare
a
place
for
you
,
that
where
I
am
,
there
yee
may
bee
also
.
15.19
.
For
this
cause
is
it
that
he
tells
Christians
,
that
they
are
not
of
this
world
,
and
we
are
said
to
be
Pilgrimes
and
strangers
heere
,
as
they
which
are
so
much
commended
for
their
faith
,
Abraham
,
Sara
,
Isaack
,
Iaacob
,
Moses
,
&c.
Concerning
whom
it
is
written
,
that
they
saw
,
that
they
were
Pilgrimes
,
and
strangers
vpon
earth
,
Heb.
11.13.14.15.16
.
by
which
they
declared
,
that
they
sought
a
countrey
,
which
is
a
better
then
their
owne
,
an
heauenly
one
,
a
City
which
God
hath
prepared
for
them
.
To
liue
like
strangers
,
what
required
.
2
Cor.
5.2
.
Phil.
1.17
.
Now
then
,
that
we
may
carry
our selues
as
strangers
here
,
foure
things
are
required
:
First
,
wee
must
long
after
our
Countrey
and
City
,
heauen
:
as
S.
Paul
saith
in
the
name
of
all
beleeuers
;
Wee
sigh
,
desiring
to
bee
cloathed
with
our
house
,
which
is
from
heauen
,
and
particularly
of
himselfe
,
Desiring
to
be
dissolued
and
to
bee
with
Christ
,
which
is
best
of
all
.
If
wee
put
our
selues
vpon
a
iourney
into
a
place
farre
from
our
own
home
;
especially
,
if
the
wife
goeth
from
her
deare
husband
,
or
children
from
their
louing
Parents
,
wee
haue
a
longing
desire
to
bee
at
home
againe
,
and
the
rather
,
if
wee
be
hardly
vsed
abroad
,
and
vndergoe
many
dangers
:
but
we
are
heere
absent
From
God
our
louing
Father
,
and
from
Iesus
Christ
our
deare
Husband
,
in
a
world
of
miseries
,
and
which
hateth
vs
;
oh
,
how
can
wee
then
but
long
to
bee
at
home
with
them
.
Psal.
62.10
.
1.
Ioh.
2.15
.
Secondly
,
wee
must
not
care
any
more
,
nor
be
more
in
loue
with
the
goods
and
possessions
of
this
world
,
then
trauellers
,
that
come
to
Innes
of
best
entertainment
,
and
richly
furnished
,
are
in
loue
with
them
:
but
as
they
vse
them
for
their
necessity
,
a
night
and
away
,
not
further
regarding
any
thing
they
finde
there
:
So
must
wee
vse
things
of
this
world
;
If
riches
increase
,
according
to
Dauids
counsell
,
wee
must
not
set
our
hearts
thereon
.
If
wee
haue
the
world
,
as
S.
Iohn
aduiseth
,
wee
must
not
loue
it
,
nor
the
things
of
the
world
,
but
vse
it
,
as
it
is
said
in
another
place
,
as
though
wee
vsed
it
not
.
2.
Thes.
3.6
.
Thirdly
,
as
men
vpon
their
trauaile
in
strange
places
,
are
very
inquisitiue
for
the
right
way
,
and
will
now
and
then
be
at
the
cost
to
hire
a
guide
,
but
wil
not
associate
themselues
with
euery
company
,
but
be
choice
in
this
regard
:
so
must
wee
euer
bee
carefull
of
our
way
to
heauen
,
inquire
for
the
right
at
Gods
word
,
and
his
faithfull
ministers
,
and
rather
then
faile
bee
at
cost
this
way
,
and
not
company
with
lewd
persons
,
lest
wee
be
seduced
by
them
,
either
through
errour
,
if
they
bee
heretiques
,
or
through
vice
,
if
otherwise
wicked
.
Fourthly
,
as
they
which
bee
in
a
strange
countrey
,
doe
comfort
themselues
,
in
all
the
misery
which
they
indure
,
because
they
hope
,
yea
long
to
bee
at
home
againe
,
and
to
be
recompenced
for
this
,
with
the
loue
of
their
friends
congratulating
their
returne
,
and
all
other
pleasing
contentments
,
which
they
wanted
abroad
:
so
must
wee
in
the
middest
of
all
our
sufferings
bee
comfortable
,
remembring
that
we
are
in
a
strange
countrey
:
when
wee
shall
returne
to
our
Fathers
house
(
vnto
which
time
it
will
not
be
long
)
wee
shall
bee
recompenced
with
ioyes
vnspeakable
.
Thus
did
Moses
,
when
hee
might
haue
had
the
pleasures
of
Pharaohs
court
,
and
liued
like
a
Kings
sonne
:
Hee
chose
rather
,
Heb.
11.25.26
.
Phil.
4.4
.
to
suffer
affliction
with
Gods
people
for
hee
had
respect
to
the
recompence
of
reward
.
And
for
this
is
it
that
we
are
exhorted
,
alwayes
to
reioyce
,
and
to
reioyce
againe
,
for
that
the
comming
of
the
Lord
is
at
hand
,
at
which
time
wee
shall
bee
taken
vp
to
our
owne
countrey
,
and
euer
remaine
with
that
Lord
.
And
heere
is
added
by
S.
Peter
a
fit
thing
,
1.
Pet.
2.11
.
viz.
As
Pilgrimes
and
strangers
,
to
abstaine
from
fleshly
lusts
that
fight
against
the
soule
,
which
as
vtter
enemies
doe
their
indeuour
to
hinder
vs
,
and
to
keepe
vs
out
of
our
Soules
Countrey
.
Euen
as
a
woman
that
is
taken
vp
with
a
delight
in
strangers
loue
,
growes
out
of
fauour
with
her
husband
,
and
is
for
this
iustly
diuorced
from
him
:
so
,
whosoeuer
is
taken
vp
with
fleshly
lusts
,
either
by
couetousnesse
,
or
vncleannesse
,
or
surfetting
and
riot
,
&c.
procures
such
dislike
at
the
hands
of
our
iealous
Lord
,
as
that
hee
shall
for
euer
be
kept
from
comming
at
him
.
Quest.
39.
Which
is
the
second
degree
of
his
exaltation
,
and
in
which
words
?
Answ.
Secondly
,
he
hath
all
honor
,
power
,
and
authority
in
heauen
,
and
in
earth
together
with
God
the
Father
.
In
these
words
,
Hee
sitteth
at
the
right
hand
of
God
the
Father
almighty
.
Explan.
In
this
Answere
is
set
downe
the
very
meaning
of
this
Article
,
containing
the
second
degree
of
his
exaltation
,
the
second
step
of
his
rising
,
answering
to
the
second
degree
of
his
humiliation
.
There
hee
was
despised
and
placed
vpon
the
gibbet
betweene
two
theeues
,
and
hung
like
a
poore
creature
,
as
vnable
to
helpe
himselfe
:
heere
hee
is
honoured
,
placed
in
the
state-chayre
of
heauen
,
and
full
of
power
both
in
heauen
and
in
earth
:
there
he
was
poore
,
weary
,
hungry
,
thirsty
and
harbourlesse
;
heere
hee
sits
at
ease
,
full
,
rich
,
and
abounding
with
dwelling
places
euen
for
all
that
seeke
vnto
him
.
Lastly
,
there
he
was
scorned
,
mocked
,
and
derided
with
robes
,
and
crowne
,
as
vnworthy
to
weare
them
,
hee
was
lesse
esteemed
then
rebells
and
murtherers
:
heere
he
is
crowned
and
robed
with
glory
,
and
in
earnest
,
as
most
worthy
,
hee
hath
all
knees
bowing
vnto
him
,
and
a
name
aboue
all
names
.
For
thus
is
this
phrase
of
sitting
at
the
right
hand
wont
to
bee
vsed
in
the
Scriptures
.
1
King
1.19
.
Psal.
45.9
.
Salomon
is
said
to
haue
made
a
throne
for
his
mother
Bathsheba
,
and
to
haue
placed
her
at
his
right
hand
,
which
was
a
doing
of
great
honour
vnto
her
,
so
as
that
whatsoeuer
shee
would
command
should
be
so
.
In
the
fortieth
fiue
Psalme
the
Queene
is
placed
at
the
Kings
right
hand
in
a
vesture
of
gold
,
that
is
,
is
highly
honoured
by
him
.
In
which
places
,
with
the
like
,
howsoeuer
there
is
truth
both
in
the
wordes
and
in
the
literall
proper
sense
;
yet
heere
it
is
not
so
:
the
Lord
of
Heauen
hath
no
right
hand
nor
left
,
(
as
some
ignorant
and
vnlearned
Monks
haue
taught
long
agoe
,
because
hands
and
feet
and
face
,
and
other
parts
of
the
body
are
ascribed
vnto
him
)
neither
hath
Christ
any
seate
in
heauen
;
for
there
is
no
need
of
any
there
:
for
which
cause
he
is
said
also
to
stand
at
the
right
hand
of
God
,
Act.
7.56
.
Rom.
8.34
.
and
to
bee
at
the
right
hand
of
God
making
intercession
for
vs
.
The
meaning
therefore
heere
is
onely
to
be
taken
,
that
hee
hath
all
honour
,
power
and
authority
,
in
heauen
and
in
earth
together
with
God
the
Father
;
euen
Christ
Iesus
,
both
God
and
Man
,
receiueth
these
in
his
whole
person
,
but
collated
vpon
him
in
regard
of
his
Man-hood
,
his
God-head
in
it selfe
being
vncapable
of
any
new
reall
accession
of
glory
or
power
.
For
the
grounds
of
holy
Scripture
from
whence
this
Article
is
taken
,
they
bee
many
and
most
euident
,
which
confirme
both
his
being
at
the
right
hand
of
God
in
heauen
,
and
secondly
,
his
honour
there
,
and
thirdly
his
power
,
and
authority
.
First
that
hee
sitteth
at
the
right
hand
of
God
in
heauen
,
Proofe
.
Collo.
3.1
.
is
plainely
set
forth
,
where
wee
are
bidden
to
seeke
the
things
aboue
,
Where
Christ
Iesus
sitteth
at
the
right
hand
of
God
.
The
very
words
are
to
be
noted
against
the
Vbiquitaries
,
which
will
haue
Gods
right
hand
to
be
euery
where
,
and
so
the
very
body
of
Christ
to
be
euery
where
,
and
really
present
in
the
Sacrament
of
his
Supper
.
But
marke
these
words
,
and
they
teach
vs
not
thus
,
but
that
his
body
&
soule
now
glorified
,
are
aboue
in
heauen
:
and
like
vnto
this
,
is
that
place
to
the
Ephesians
:
Ephes.
1.20
.
Hee
set
him
at
his
right
hand
in
heauenly
places
.
Moreouer
,
the
Apostles
,
as
hath
beene
already
said
,
Acts
1.12
Acts
7
saw
him
goe
vp
into
Heauen
bodily
,
and
Steuen
saw
the
heauens
open
,
and
the
man
Christ
there
;
and
Paul
,
though
he
sawe
nothing
,
yet
he
heard
his
voice
from
Heauen
;
Saul
,
Saul
,
Acts
7
Why
persecutest
thou
me
?
And
where
he
was
then
,
the
Angels
plainely
told
his
Disciples
,
he
should
remaine
,
till
at
the
last
,
hee
were
seene
comming
downe
visibly
,
in
the
same
sort
,
that
he
ascended
:
wherefore
it
followeth
in
the
next
Article
;
From
thence
he
shall
come
.
From
whence
,
I
pray
you
,
is
this
?
The
Vbiquitary
must
needes
answere
absurdly
,
From
euery
where
:
But
the
Apostle
answers
;
Thes
4.16
The
Lord
himselfe
shall
descend
from
Heauen
with
a
shout
,
with
the
voice
of
the
Arch-Angell
,
&c.
Likewise
this
refuteth
the
Papists
,
who
,
though
they
deny
Christs
body
to
be
euery
where
,
yet
are
so
bold
as
to
faine
it
to
be
many
where
by
the
fiction
of
bodily
presence
in
the
Sacrament
.
Surely
,
Christs
body
is
so
in
the
Heauens
,
that
it
is
held
and
conteined
there
,
How
then
is
it
at
the
same
time
,
there
,
and
here
vpon
an
Altar
,
nay
,
on
many
Altars
?
which
plurality
of
places
must
needs
take
away
,
and
destroy
the
Essentiall
nature
of
a
true
body
,
and
so
turne
it
to
an
imaginary
phantastike
body
,
with
the
Marcionits
.
Phil.
2.9.10
Againe
,
that
he
is
in
highest
honour
there
,
the
Apostle
sheweth
,
in
that
he
saith
,
God
hath
highly
exalted
him
,
and
giuen
him
a
Name
aboue
all
names
,
that
at
the
Name
of
IESVS
,
euery
knee
might
bow
,
of
things
in
Heauen
,
and
earth
,
and
vnder
the
earth
:
And
is
not
that
the
highest
honour
,
which
is
cited
in
the
Epistle
to
the
Hebrewes
,
out
of
the
Psalmes
;
Worship
him
,
Psal.
97.7
Heb.
1.6
all
yee
Gods
Lastly
,
for
the
infinite
power
communicated
vnto
him
,
and
soueraignety
ouer
all
things
,
himselfe
speakes
,
as
already
in
possession
hereof
;
All
power
is
giuen
vnto
me
,
Math.
28.18
both
in
Heauen
and
in
earth
.
Yea
,
he
is
made
King
of
all
the
world
:
for
,
Aske
of
me
,
Psal.
2
saith
the
Father
,
and
I
wil
giue
thee
the
Heathen
for
thine
inheritance
,
and
the
ends
of
the
earth
for
thy
possession
.
Psal.
110.1
He
hath
power
ouer
all
his
enemies
,
according
to
that
,
Sit
thou
at
my
right
hand
,
till
I
make
thine
enemies
thy
foot-stoole
.
And
that
of
the
Apostle
,
1
Cor.
15.25
Hee
must
raigne
,
till
he
hath
put
all
his
enemies
vnder
his
feet
.
1
Duty
.
●oy
for
Christ
his
honour
.
To
come
now
vnto
the
duties
of
this
Faith
.
The
first
is
,
to
exult
for
this
exaltation
of
our
head
,
Christ
Iesus
,
for
our
nature
thus
honoured
and
graced
.
Euen
,
as
Israel
reioyced
and
shouted
for
ioy
,
so
that
the
earth
rang
againe
,
when
the
son
of
Dauid
,
Salomon
,
was
crowned
King
;
1
King
.
1.40
and
as
Steuen
in
the
middest
of
his
persecutors
,
now
ready
to
be
stoned
,
ioyfully
brake
out
and
said
;
I
see
the
Heauens
open
,
and
Christ
Iesus
standing
at
the
right
hand
of
God
.
So
the
beholding
of
the
same
,
Acts
7.56
by
the
eye
of
Faith
,
must
cause
the
like
gladnesse
in
vs
,
euen
in
the
middst
of
our
greatest
dangers
.
If
we
haue
Christ
on
our
side
,
who
can
be
against
vs
?
If
we
haue
him
who
is
dead
,
or
rather
,
who
is
risen
againe
,
&
sits
at
the
right
hand
of
God
:
Rom.
8.34
.
If
he
be
with
vs
,
whom
all
the
Angels
do
worship
,
before
whose
iron
Scepter
,
al
his
enemies
are
but
as
a
potters
vessel
.
It
is
ioy
enough
for
the
wife
,
Psal.
2
if
her
Husband
be
crowned
,
or
inuested
into
any
great
dignity
;
It
is
ioy
enough
for
all
good
Subiects
,
if
their
King
subdue
,
and
get
the
vpper
hand
of
his
enemies
:
It
is
ioy
enough
for
a
louing
friend
,
if
his
deare
friend
be
any
way
aduanced
;
but
our
husband
Christ
is
here
crowned
,
our
King
Christ
makes
his
enemies
his
foot-stoole
,
our
friend
Christ
is
highly
aduanced
.
What
then
,
though
wee
bee
poore
,
afflicted
,
and
disgraced
:
yet
,
through
him
thus
raised
,
Wee
are
more
then
Conquerours
:
we
are
aduanced
,
Rom.
8.37
we
are
raised
.
2.
Duty
.
Reuerencing
the
name
of
Christ
.
The
second
duty
is
,
willingly
to
yeeld
obedience
,
and
to
bee
subiect
to
Christ
Iesus
;
euen
as
wee
are
willing
,
yea
,
desire
to
be
vnder
the
Prince
,
or
some
most
noted
person
of
honour
;
for
,
we
count
it
a
credit
for
vs
so
to
be
,
though
some
seruitude
,
or
attendance
,
be
required
hereunto
,
which
otherwise
we
could
be
content
to
bee
freed
from
.
For
,
what
Prince
is
so
high
in
dignity
as
the
Sonne
of
God
,
the
Prince
of
Heauen
?
What
person
of
honour
may
be
compared
with
him
?
Yea
,
he
excels
all
,
Phil.
2.9
.
in
all
things
,
that
may
make
vs
willing
with
subiection
,
and
bowing
the
knee
at
his
name
,
which
is
inferred
hereupon
.
First
,
in
power
and
might
,
whereby
he
is
most
able
to
doe
vs
good
,
and
to
subdue
our
enemies
vnder
vs
,
seeing
(
as
was
shewed
to
Saul
)
they
that
persecute
his
people
,
Acts
9.
doe
but
kicke
against
the
prickes
.
Secondly
in
the
loue
of
his
Subiects
;
for
,
that
he
doth
not
compell
to
his
seruice
,
but
saith
.
Jf
yee
loue
me
,
keepe
my
Commandements
;
he
is
not
rigorous
and
austere
to
the
willing
,
Iohn
14.15
if
they
faile
in
many
things
,
hee
forgiueth
vnto
seuenty
times
seuen
times
,
he
leaues
them
not
to
themselues
,
to
performe
their
hard
taskes
,
but
giues
them
his
Spirit
to
helpe
their
infirmities
.
Thirdly
,
in
his
facility
and
easinesse
towards
them
,
hee
presseth
them
not
too
heauily
,
but
his
Yoke
is
easie
,
and
his
burthen
is
light
.
Matth
11.28
1
King
12.
If
it
had
beene
thus
with
Rehoboam
,
the
sonne
of
Salomon
,
towards
the
people
of
Israel
,
they
would
for
euer
haue
beene
his
seruants
;
for
,
they
desired
but
to
haue
their
yokes
made
more
easie
:
and
why
should
we
not
then
be
seruants
to
this
Sonne
of
God
,
and
offer
ourselues
much
more
readily
to
doe
his
will
all
our
daies
?
But
alas
,
most
men
are
so
blinded
,
that
they
make
no
account
of
this
,
as
a
preferment
vnto
them
;
they
thinke
it
better
,
to
bee
the
base
seruants
of
sinne
and
the
Deuill
,
that
they
may
haue
a
little
pleasure
of
the
vanities
of
this
world
;
and
so
by
falsifying
their
promise
made
in
Baptisme
(
as
formerly
hath
beene
shewed
)
they
exclude
themselues
from
the
benefit
of
their
baptisme
.
For
they
are
none
of
Christs
seruants
,
that
liue
in
sinne
,
Iohn
8.34
seeing
that
he
that
commits
sinne
,
is
the
seruant
of
sinne
.
3.
Duty
.
To
vse
Christ
as
Mediator
onely
.
1
Iohn
2.2
The
third
duty
is
,
to
come
vnto
the
Throne
of
Grace
,
in
our
prayers
,
onely
by
Christ
,
and
vtterly
to
refuse
the
helpe
of
other
Mediators
whatsoeuer
;
If
any
man
sinne
(
saith
Saint
Iohn
)
wee
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
a
Propitiation
for
our
sinnes
.
Hauing
him
therfore
so
good
a
friend
,
yea
,
and
euer
making
request
for
vs
,
&
perfuming
our
praiers
,
Rom.
8.34
with
the
sweetnesse
of
his
merits
,
as
it
were
with
incense
,
out
of
a
censor
:
what
neede
haue
we
of
Saint
,
or
Angell
,
to
helpe
vs
to
accesse
and
acceptance
before
the
Father
?
Yea
,
I
neede
not
say
,
what
neede
?
but
what
Faith
can
we
haue
in
so
doing
?
seeing
,
that
both
himselfe
hath
bidden
vs
aske
in
his
owne
name
,
and
in
the
case
of
sinne-guiltinesse
,
wee
are
directed
onely
to
him
,
as
our
onely
Mediator
and
Aduocate
.
Wherefore
,
the
profession
of
the
Church
of
Rome
is
in
this
point
,
by
all
meanes
to
bee
reiected
,
as
a
profession
and
practice
of
infidelity
in
Christs
sitting
at
the
right
hand
of
the
Father
.
Their
comparison
from
earthly
Princes
are
chaffie
,
and
of
no
moment
,
if
they
be
brought
to
the
ballance
of
the
Sanctuary
,
and
are
meerely
colours
,
whereby
they
seeke
to
dawbe
ouer
their
blinde
deuotion
,
and
to
gull
the
doting
people
.
Quest.
31
Which
is
the
third
degree
of
his
exaltation
,
and
in
which
words
?
Answ.
Thirdly
,
he
shall
come
from
Heauen
,
at
the
ende
of
the
World
,
to
iudge
all
,
that
shall
then
be
found
liuing
,
and
all
that
haue
dyed
since
the
world
began
,
in
these
words
.
From
thence
hee
shall
come
to
iudge
both
the
quicke
and
the
dead
.
Explan.
For
the
meaning
of
this
Article
,
it
is
opposite
to
that
,
which
setteth
downe
the
first
degree
of
his
humiliation
;
for
,
as
there
of
God
,
he
was
made
Man
,
yea
,
a
poore
man
,
vnder
the
gouernment
of
Ioseph
and
Mary
:
so
heere
,
hee
is
of
a
poore
man
,
set
ouer
all
,
both
rich
and
poore
,
great
and
small
,
that
they
might
be
disposed
of
,
according
to
his
pleasure
:
And
as
there
he
was
vnder
earthly
Iudges
and
Rulers
,
who
did
often
decree
hard
things
against
him
:
so
here
hee
comes
,
as
Iudge
,
and
Ruler
of
all
,
to
decree
vnalterably
extreame
things
,
against
all
the
stoutest
of
his
enemies
;
and
comfortable
things
,
for
all
his
louers
and
friends
.
He
shall
come
from
Heauen
:
that
is
,
as
man
,
for
thus
onely
hee
can
remooue
from
place
to
place
,
his
God-head
euer
fils
all
places
,
as
man
then
hee
shall
come
downe
visibly
and
openly
,
with
great
glory
,
and
troopes
of
Angels
about
him
;
as
Iudges
are
wont
in
pompe
,
and
with
great
attendance
,
to
ride
their
circuits
,
and
he
shall
come
downe
,
towards
this
nether
part
of
the
world
,
where
they
haue
liued
,
whose
causes
shall
be
heard
,
and
proceeded
in
,
as
Iudges
are
wont
to
go
,
to
sit
in
Iudgement
in
such
places
,
as
wherin
they
dwel
,
which
are
to
be
brought
before
them
;
To
iudge
those
that
shal
be
then
liuing
:
for
the
World
shall
be
full
of
people
,
euen
to
the
houre
of
his
comming
,
and
then
the
dead
being
raised
out
of
their
Graues
,
euen
all
from
the
first
Adam
,
shall
be
ioyned
with
the
liuing
,
(
who
shall
onely
,
instead
of
dying
,
be
changed
)
and
thus
all
people
together
,
of
all
Countries
and
Nations
,
shall
bee
presented
before
his
Tribunall
,
to
receiue
sentence
,
(
according
to
the
equity
,
yea
,
and
iustice
of
his
Gospell
)
whether
of
Absolution
,
to
passe
into
the
Kingdome
of
the
Father
;
or
of
condemnation
into
the
Kingdome
of
Hell
,
with
the
Diuell
and
his
Angels
for
euer
.
Proofe
.
Secondly
,
for
the
grounds
of
holy
Scriptures
,
whereupon
all
this
is
founded
,
the
comming
of
Christ
to
iudgement
,
according
to
all
these
circumstances
,
is
plainely
heere
set
downe
in
many
Places
.
First
,
that
he
shall
come
againe
,
the
Angels
sent
of
God
for
the
same
end
,
told
his
Disciples
thus
much
,
immediatly
after
his
ascension
,
saying
,
Acts
1.12
This
Iesus
shall
euen
so
come
downe
from
heauen
,
as
ye
haue
seene
him
goe
vp
to
heauen
:
Heb.
9.28
And
in
another
place
it
is
said
that
Christ
vnto
them
that
looke
for
him
,
shall
appeare
the
second
time
without
sin
vnto
saluation
:
and
of
himselfe
,
he
saith
,
I
goe
away
,
but
will
come
againe
.
Secondly
,
that
he
shall
come
to
iudge
,
Iohn
14.
not
in
pouerty
,
but
in
Maiestie
,
not
basely
accompanied
,
but
gloriously
with
Angels
not
like
a
Lamb
to
be
slaine
againe
,
but
like
a
Lyon
,
to
teare
in
pieces
his
enemies
:
all
this
doth
he
himselfe
promise
,
saying
,
Then
shall
they
see
the
Son
of
Man
come
in
the
clowds
of
Heauen
,
with
power
and
great
glory
,
Mat
24.30.31
and
he
shal
send
his
Angels
with
the
sound
of
a
Trumpet
,
&c.
And
what
is
here
wanting
,
is
further
supplied
in
the
next
Chapter
,
Chap.
25.31.32
When
the
Son
of
man
commeth
in
his
glory
,
and
all
the
holy
Angels
with
him
,
then
shal
he
sit
vpon
the
Throne
of
his
glory
and
before
him
shall
be
gathered
all
nations
,
&c.
Thirdly
,
that
the
world
shall
bee
then
full
of
people
liuing
,
as
at
other
times
,
and
that
all
shal
not
die
;
before
,
the
Apostle
sheweth
,
both
where
purposely
he
entreateth
at
large
of
the
resurrection
,
saying
,
We
shall
not
all
sleepe
,
but
we
shall
be
changed
in
a
moment
,
1
Cor.
15.51
in
the
twinkling
of
an
eye
,
at
the
last
trumpet
;
1
The.
4
and
where
he
comforts
the
Church
of
God
in
this
that
their
dead
friends
,
and
they
aliue
,
shall
meete
againe
at
the
last
day
.
And
the
Lord
himselfe
plainely
saith
,
that
as
it
was
in
the
dayes
of
Noah
,
and
in
the
daies
of
Lot
:
so
shall
it
be
,
at
the
comming
of
the
Son
of
man
then
the
world
was
full
of
people
,
which
were
eating
,
and
drinking
,
marrying
and
giuing
in
mariage
&c
til
the
floud
came
,
Luc.
17.27
&
swept
them
all
away
,
till
fire
came
from
Heauen
,
and
consumed
them
all
:
so
shall
it
be
at
Christs
comming
to
iudgment
.
Fourthly
,
that
quick
&
dead
shal
all
come
to
iudgement
before
him
,
was
long
since
confirmed
vnto
Iohn
by
vision
.
He
saw
a
Throne
set
,
and
the
Son
of
of
Man
sitting
theron
,
the
books
opened
,
and
al
euen
the
dead
,
as
wel
as
the
liuing
,
brought
before
him
to
be
iudged
,
according
to
the
things
written
in
the
bookes
,
Reuel
.
20.12
then
the
earth
gaue
vp
the
dead
buried
there
,
&
the
sea
gaue
vp
the
dead
that
were
therin
.
Rom.
14.10
And
S
Paul
hence
giues
warning
,
that
wee
iudge
not
one
another
.
For
wee
must
al
appeare
before
the
Iudgement
seat
of
Christ
.
Fiftly
,
that
the
maner
of
his
comming
shall
be
most
terrible
,
to
all
his
enemies
but
comfortable
to
his
friends
,
and
faithfull
people
:
for
the
terrour
,
it
is
set
forth
by
comparisons
taken
from
the
flood
,
Luk.
17.27
.
fearefully
drowning
the
old
world
,
without
mercy
,
or
compassion
,
from
the
fire
and
brimstone
descending
vpon
Sodome
,
Prou.
1.
from
the
sorrowes
comming
vpon
a
woman
in
trauell
,
Math
24.
from
a
seuere
master
returning
from
a
farre
countrey
,
and
adiudging
his
vnprofitable
seruants
to
be
cut
off
,
and
to
haue
their
portion
in
the
place
of
weeping
,
and
gnashing
of
teeth
;
and
from
a
thiefe
breaking
into
an
house
,
to
rob
and
slay
,
in
the
dead
time
of
the
night
,
&c.
For
euen
such
,
and
more
terrible
by
farre
,
shall
Christs
comming
to
iudgement
be
.
2.
Pet
3.10
.
Againe
,
this
terrour
is
set
forth
by
particular
accidents
,
that
shall
accompany
this
time
,
viz
flaming
fire
,
in
which
the
Lord
shall
come
to
render
vengeance
to
the
wicked
,
wherewith
the
earth
,
with
the
workes
thereof
,
shall
be
burned
vp
,
The
Heauens
shal
passe
away
as
a
scrowle
,
&
the
elements
shall
melt
with
heat
A
deuouring
fire
before
him
,
Psal.
50.3
.
Math.
24.
and
a
great
tempest
round
about
him
.
The
Sunne
and
the
Moone
darkned
,
and
the
Starres
losing
their
light
.
A
great
trumpet
sounded
,
peircing
from
one
ende
of
the
world
to
another
:
and
all
this
in
a
moment
,
in
the
twinckling
of
an
eye
.
Lastly
,
it
is
set
forth
in
the
effects
.
Io●l
2.6
.
All
faces
shall
gather
blackenes
.
They
shall
see
him
,
whom
they
haue
pierced
,
and
mourne
euery
family
apart
.
And
as
the
Lord
himselfe
saith
,
Zach
12.
Math.
24.30
.
Reuel.
16.20
.
All
the
kindreds
of
the
earth
shall
mourne
They
shall
runne
away
,
and
call
vpon
the
mountaines
to
fall
on
them
,
and
vpon
the
rockes
and
hils
to
couer
them
.
But
vnto
those
that
wait
for
the
comming
of
the
Lord
,
it
shall
be
comfortable
,
wherefore
Christ
saith
,
Luk
21.28
.
When
yee
see
these
things
,
lift
vp
your
heads
with
ioy
,
for
your
redemption
draweth
neere
:
And
the
Apostle
vseth
this
argument
to
the
Thessalonians
,
to
disswade
them
from
sorrowing
,
like
vnto
the
Heathen
:
1.
Thess
4.14
.
for
at
his
comming
,
we
shall
be
taken
vp
into
the
clowds
,
to
meete
the
Lord
,
and
so
remaine
euer
with
the
Lord
.
Sixtly
,
at
the
time
of
this
iudgement
,
it
shall
be
proceeded
according
to
mens
works
;
Ioh.
5.29
.
They
that
haue
done
good
,
shall
goe
into
euerlasting
life
,
they
that
haue
done
euill
,
into
euerlasting
condemnation
.
Math.
25.
The
sheepe
of
Christ
that
haue
fed
the
hungry
,
clothed
the
naked
,
visited
the
sicke
,
&c.
Shall
be
inuited
into
the
Kingdome
of
the
Father
;
1.
Cor
4
,
5.
the
rest
,
into
euerlasting
fire
.
And
secretest
euils
shall
not
then
be
hid
,
for
thoughts
shall
bee
manifested
,
and
most
hidden
things
discouered
.
Reu.
20.12
.
The
booke
of
euery
mans
conscience
that
was
shut
vp
and
benummed
,
here
shall
be
opened
,
and
according
to
the
things
here
written
,
he
shall
be
iudged
.
Not
onely
for
sinnes
committed
,
but
euen
for
omitting
good
duties
,
men
shall
bee
sent
into
Hels
torments
.
No
outward
thing
shall
then
stand
any
man
in
stead
,
the
foolish
Virgins
with
lampes
,
but
wanting
oyle
,
Math.
25.1
.
shall
be
shut
out
of
the
Bridegroomes
chamber
.
No
crying
,
or
crauing
,
shall
then
preuaile
,
for
such
,
as
haue
liued
impenitently
in
sinne
:
if
they
shall
say
,
Lord
,
Lord
,
open
vnto
vs
;
he
will
answer
,
Depart
from
me
ye
workers
of
iniquity
.
I
know
you
not
:
Math
7.21
.
If
with
Esau
thou
then
seeke
the
blessing
with
teares
,
Heb.
12.6
.
there
is
no
place
for
repentance
to
be
found
.
And
thus
much
for
the
grounds
of
Christs
comming
to
Iudgement
,
and
the
further
setting
forth
of
the
same
:
Now
,
if
any
man
shall
aske
the
time
when
these
things
shall
be
?
●t
is
easily
answered
;
Math.
24.36
.
The
day
and
the
houre
knowes
no
man
,
no
not
the
Son
of
Man
himselfe
,
but
the
Father
onely
but
for
the
yeere
,
diuers
men
haue
gessed
diuersly
,
and
because
they
be
but
coniectures
,
I
will
not
trouble
the
Reader
herewith
.
A
principall
vnaccomplished
forerunner
to
bee
taken
heede
vnto
,
the
Gospell
,
hauing
beene
already
preached
to
all
nations
,
and
Antichrist
,
that
man
of
sinne
discouered
:
is
his
further
laying
open
,
and
confusion
,
when
the
Kings
of
the
earth
,
that
honoured
him
,
shall
make
a
mocke
of
him
;
and
a
gratious
conuersion
of
the
Iewes
,
the
stiffest
enemies
,
vnto
the
Lord
Christ
:
and
then
shall
the
comming
of
the
Lord
vnto
Iudgement
be
.
1.
Duty
.
To
keepe
a
good
conscience
.
For
the
duties
of
this
faith
.
The
first
is
,
to
keepe
a
good
conscience
before
God
,
and
men
,
because
at
the
day
of
iudgement
,
euery
conscience
shall
be
a
booke
opened
,
and
all
the
world
shall
read
,
whither
it
be
good
or
bad
.
This
Paul
professeth
to
be
his
care
,
saying
:
Act.
24.16
.
Herein
I
endeauour
to
haue
a
cleare
conscience
alwayes
towards
God
,
and
towards
men
.
The
reason
he
alleadgeth
before
,
viz.
For
that
he
had
hope
,
Vers.
15.
that
the
resurrection
should
be
both
of
the
iust
and
vniust
:
that
all
should
be
brought
forth
another
day
to
iudgement
.
And
in
another
place
,
speaking
of
the
Gentiles
,
which
had
not
the
written
lawe
,
Rom.
2.16
.
Vers.
12.
Vers.
15.
hee
saith
.
At
the
day
when
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
,
those
that
are
vnder
the
Law
,
shall
be
iudged
by
the
Law
,
and
they
that
are
without
,
without
the
Law
:
for
vnto
both
the
conscience
is
a
law
,
bearing
witnesse
for
,
or
against
,
and
the
thoughts
accuse
,
or
excuse
:
that
is
,
in
euery
mans
nature
there
remaines
some
impression
of
good
and
bad
,
of
right
and
wrong
:
a
light
whereby
to
discerne
these
,
and
for
those
that
haue
done
ill
;
heere
will
be
an
accusation
at
that
time
,
they
that
haue
done
well
shall
be
excused
.
And
this
we
cannot
,
but
in
some
measure
conceiue
by
experience
daily
,
for
that
,
when
wee
haue
done
amisse
,
we
feele
afterwards
an
inward
trouble
in
our
mindes
and
though
we
would
gladly
put
off
the
thinking
hereupon
,
yet
we
cannot
,
but
still
perplexing
thoughts
this
way
come
vnto
vs
,
and
disquiet
vs
,
and
chiefely
when
we
are
alone
,
The
excellency
of
a
good
conscience
and
in
greatest
darkenesse
of
the
night
.
Now
all
this
is
nothing
else
,
but
our
consciences
beginning
the
part
,
euen
whilst
we
are
aliue
,
and
as
it
were
warning
vs
to
take
heede
of
sinne
,
though
neuer
so
hidden
,
for
it
will
not
suffer
it
to
be
blotted
our
through
forgetfulnesse
,
but
is
,
and
will
be
a
continuall
register
hereof
so
long
as
we
liue
,
and
most
of
all
then
present
it selfe
before
the
Lord
,
when
finall
,
and
irreuocable
iudgement
shall
passe
vpon
all
.
Wherefore
as
he
that
is
continually
watched
by
one
appointed
of
his
master
,
who
hath
power
of
life
and
death
ouer
him
,
(
so
that
in
no
place
he
can
be
hidden
from
his
sight
,
and
hee
will
not
by
any
bribes
be
hyred
to
conceale
what
he
seeth
)
will
carefully
carry
himselfe
in
all
things
as
a
good
seruant
,
and
not
by
any
allurements
be
drawne
to
wast
his
masters
goods
,
or
to
neglect
his
businesse
,
or
to
any
vnfaithfulnesse
towards
him
.
Euen
so
let
vs
be
contained
alwaies
in
the
feare
of
the
Lord
from
all
disloyalty
towards
his
Maiesty
,
and
from
all
abuses
either
against
our selues
:
or
our
neighbours
,
euen
when
opportunities
of
secresie
are
offered
hereunto
:
because
our
owne
conscience
notes
our
doings
,
and
will
not
be
hired
to
giue
any
other
,
but
true
testimony
against
vs
,
when
wee
come
to
our
reckoning
at
the
last
day
.
Oh!
how
comfortable
will
it
bee
then
to
haue
a
good
conscience
.
2.
Duty
.
To
abstaine
from
iudging
other
man
.
The
second
duty
is
,
both
to
abstaine
from
iudging
and
censuring
others
,
and
to
neglect
,
and
not
to
set
by
mens
iudging
of
vs
,
if
so
be
our
consciences
iudge
vs
not
:
because
there
is
one
iudge
of
all
,
and
it
is
presumption
in
whomsoeuer
,
to
take
his
office
out
of
his
hands
,
in
iudging
these
to
be
hypocrites
,
these
reprobates
,
and
these
damned
creatures
:
and
it
is
such
presumption
,
as
that
whosoeuer
vseth
it
,
Rom.
2.1
,
shall
not
escape
the
iudgement
of
God
,
according
to
that
:
Thou
art
inexcusable
,
O
man
,
whosoeuer
thou
art
,
that
iudgest
,
&c.
And
it
is
a
flat
precept
,
not
onely
for
some
,
but
for
all
:
1.
Cor.
4.5
.
Iudge
nothing
before
the
time
,
that
the
Lord
comes
who
will
lighten
things
that
are
hid
in
darknesse
,
and
make
the
counsels
of
the
heart
manifest
.
And
what
neede
we
to
care
,
what
iudgements
of
idle
headed
men
passe
vpon
vs
:
seeing
that
it
shall
not
stand
as
they
iudge
,
but
as
the
Lord
iudgeth
.
Rom.
8.33
.
Let
vs
therefore
get
the
Lord
to
bee
on
our
side
,
and
so
not
care
how
man
in
his
iudgement
is
against
vs
.
But
yee
will
say
,
what
?
are
wee
not
to
iudge
others
at
all
?
whereunto
then
tends
that
of
our
Sauiour
Christ
?
By
their
fruits
shall
yee
know
them
.
Act.
8.23
.
I
answer
,
yes
,
we
may
by
way
of
caution
iudge
others
,
in
whom
we
see
the
workes
of
darkenesse
to
abound
,
for
the
preseruation
of
our selues
and
others
,
who
for
want
of
information
,
and
notice
taking
,
might
otherwise
be
subiect
to
the
infection
of
their
poyson
:
Againe
we
may
iudge
,
to
make
them
ashamed
,
and
to
come
to
repentance
from
their
dead
workes
,
as
Peter
did
Simon
Magus
.
But
to
iudge
,
that
is
,
to
pronounce
,
but
in
our
hearts
,
any
man
a
cast-away
,
thus
to
cease
vsing
meanes
,
as
vnto
a
brother
of
his
reformation
(
except
such
an
one
as
hath
sinned
against
the
holy
Ghost
,
which
how
knowe
we
this
?
)
this
is
to
enter
into
Christs
iudgement-seate
,
and
to
procure
ineuitable
iudgement
against
our selues
.
If
it
be
further
demaunded
,
and
are
we
so
lightly
to
esteeme
mens
iudgements
?
how
is
it
then
,
that
wee
are
bidden
to
procure
things
honest
before
all
men
:
yea
,
before
those
that
are
without
,
viz.
Infidels
,
and
vnbeleeuers
?
I
answere
,
that
this
is
spoken
in
regard
of
iust
occasions
of
being
censured
,
which
we
must
by
no
meanes
giue
,
nor
make
any
shewe
hereof
,
but
walke
so
blamelesly
before
all
men
,
as
that
they
,
which
speake
euill
of
vs
,
as
of
euill
doers
,
may
bee
ashamed
,
and
seeing
our
good
workes
,
glorifie
God
in
the
day
of
their
visitation
.
1.
Pet.
2.12
.
1.
Cor
4.3
.
But
if
walking
thus
,
thou
be
yet
iudged
,
thou
needest
not
with
the
Apostle
,
passe
for
this
iudgement
of
man
.
3.
Duty
.
To
watch
against
the
Lords
comming
.
Math.
24.38
.
The
third
duty
is
,
euer
to
be
vigilant
,
and
watchfull
against
the
Lords
comming
,
because
it
will
be
sudden
,
as
of
a
theife
in
the
night
.
The
same
which
I
say
vnto
you
,
(
saith
our
Sauiour
Christ
hereupon
)
I
say
to
all
men
,
watch
.
All
comfort
is
promised
to
them
that
watch
,
and
waite
for
his
comming
,
and
all
terror
is
threatened
to
them
,
that
doe
otherwise
.
Now
this
watching
is
wel
doing
with
the
good
seruant
,
who
being
found
thus
,
Math
24.
is
bidden
to
enter
into
his
masters
ioy
:
it
is
to
haue
oyle
in
our
Lampes
with
the
wise
virgins
,
(
viz.
soundnesse
,
and
sincerity
of
Religion
)
who
were
admitted
to
nuptiall
delights
with
the
Bridegroome
:
Math
25.
1.
Thes.
5.5
.
to
walke
in
sobriety
,
and
temperance
,
as
children
of
the
light
,
and
of
the
day
,
to
whom
the
comming
of
the
Lord
shall
not
be
vnawares
.
And
to
be
watchful
in
this
maner
is
also
most
necessary
,
because
that
by
our
workes
we
shall
be
iudged
,
and
where
then
will
our
place
be
,
if
we
be
not
euer
thus
exercised
?
For
not
onely
shall
we
be
iudged
,
according
to
our
workes
in
generall
,
but
according
to
those
,
wherein
we
are
taken
at
his
comming
:
if
we
be
then
working
wickednes
,
Ezech.
18.
if
we
be
taken
wallowing
in
sinne
,
no
good
thing
which
we
haue
done
,
shall
aduantage
vs
,
but
the
fearefull
sentence
of
condemnation
will
passe
against
vs
,
for
the
sinne
,
wherein
we
are
found
.
Wherefore
as
wee
beleeue
this
,
so
let
vs
expresse
it
,
by
our
daily
setting
a
watch
ouer
our
wayes
;
by
our
starting
vp
without
delay
from
our
falls
,
least
the
Lords
comming
to
iudgement
preuent
vs
;
by
our
obseruing
,
and
taking
all
occasions
to
encrease
the
number
of
our
good
workes
,
in
our
seuerall
callings
,
according
to
our
ability
,
that
thus
we
may
be
sure
to
be
found
in
the
number
of
those
,
vpon
whom
the
sentence
of
absolution
shall
passe
,
Come
yee
blessed
of
my
Father
,
Math.
25.
into
the
Kingdome
prepared
for
you
▪
for
I
was
hungry
and
yee
fed
me
,
naked
and
yee
clothed
me
,
sicke
,
and
in
prison
,
and
yee
did
visit
me
,
&c.
4.
Duty
.
To
pray
for
the
confusion
of
Antichrist
.
The
fourth
duty
is
,
to
pray
for
the
further
manifesting
of
Antichrist
to
all
the
world
,
that
hee
may
be
stripped
of
his
triple
crowne
,
and
all
his
robes
of
honour
,
more
then
imperiall
,
and
be
pointed
:
and
wondred
at
of
all
men
,
as
a
monster
amongst
men
,
&
a
seducer
plainly
set
vp
by
the
old
couzening
serpent
the
diuell
,
as
we
read
in
the
booke
of
the
Reuelation
.
For
these
things
must
be
,
and
then
will
Christ
come
to
the
comfort
of
all
the
faithfull
.
5.
Duty
.
To
be
strong
in
the
faith
of
Christ
.
The
fift
duty
,
is
to
be
strong
in
the
faith
of
Christ
against
all
the
assaults
of
Sathan
,
and
manfully
to
resist
his
attempts
to
driue
vs
into
despaire
in
regard
of
our
sinnes
,
and
vnworthinesse
:
for
Christ
our
Sauiour
,
not
any
other
,
shall
bee
our
Iudge
;
according
to
that
of
the
Apostle
,
vttered
to
the
encouragement
of
all
faithfull
people
:
It
is
God
that
iustifies
:
Rom.
8.33
.
the
Lord
Christ
,
the
great
Iudge
of
all
,
that
acquits
thee
,
euen
he
that
dyed
for
thee
,
who
then
shall
condemne
?
Thy
cause
shall
come
before
him
,
that
loued
thee
thus
dearely
,
when
thou
wert
yet
an
enemy
,
but
now
much
more
by
faith
,
being
reconciled
,
who
then
can
lay
any
thing
to
thy
charge
?
Rom.
5.
assuredly
none
.
Be
not
therefore
faint-hearted
,
but
make
resistance
herein
against
the
Diuell
,
and
he
will
fly
from
thee
.
1.
Pet.
5.9
.
The
more
weakely
thou
acquittest
thy selfe
in
this
,
&
the
more
fearefull
thou
art
,
the
further
art
thou
from
faith
,
in
Christs
comming
to
iudge
all
the
world
.
Quest.
32.
What
doe
you
learne
to
beleeue
concerning
God
the
Holy
Ghost
,
and
in
which
words
.
Answ.
I
learne
to
beleeue
that
he
is
God
equall
with
the
Father
,
and
the
Sonne
,
and
the
Sanctifier
of
all
the
elect
people
of
God
,
in
these
words
:
I
beleeue
in
the
holy
Ghost
.
Of
our
faith
in
the
holy
Ghost
Explan
These
few
words
of
the
Creed
,
doe
teach
no
lesse
concerning
the
holy
Ghost
,
then
is
here
set
downe
:
I
beleeue
in
the
holy
Ghost
:
that
is
,
as
I
beleeue
in
the
Father
,
and
in
the
Sonne
,
and
doe
hereby
acknowledge
both
Father
,
and
Sonne
to
be
God
:
so
by
b●leeuing
likewise
in
the
holy
Ghost
,
I
acknowledge
the
Holy
Ghost
to
be
God
also
:
againe
,
for
that
God
is
but
one
,
as
hath
beene
already
shewed
,
in
acknowledging
the
holy
Ghost
to
be
God
,
I
confesse
him
to
be
one
,
and
so
equall
with
the
Father
,
and
the
Sonne
.
Furthermore
,
in
that
I
beleeue
in
him
the
holy
Ghost
;
I
acknowledge
his
office
of
sanctifying
and
making
holy
the
people
of
God
:
for
otherwise
the
Father
also
is
holy
,
and
so
is
the
Sonne
,
but
this
is
the
peculiar
office
of
the
Spirit
to
sanctifie
,
from
hence
hath
hee
this
name
of
the
holy
Ghost
Lastly
,
I
beleeue
in
the
holy
Ghost
that
is
I
put
my
whole
trust
and
confidence
in
him
,
as
I
doe
in
the
Father
and
the
Sonne
for
my
preseruation
,
and
saluation
:
and
more
especially
,
as
I
depend
vpon
God
the
Father
,
as
my
Creator
,
and
dayly
Protector
,
and
vpon
God
the
Sonne
,
as
my
Redeemer
and
daily
Mediator
;
so
doe
I
depend
vpon
God
the
holy
Ghost
,
as
my
comforter
,
and
the
worker
of
grace
and
all
vertue
in
me
being
of
my selfe
a
lumpe
of
sinne
,
and
a
masse
of
corruption
.
1
Proofe
.
For
the
grounds
of
this
Article
:
and
first
that
the
holy
Ghost
is
God
,
S.
Peter
makes
it
plaine
,
when
as
hauing
told
Ananias
that
hee
had
lyed
vnto
the
holy
Ghost
,
Act.
5
3.
verse
.
4.
he
added
,
Thou
hast
not
lyed
vnto
men
but
vnto
God
.
These
last
words
expressing
who
the
holy
Ghost
was
,
of
whom
he
had
spoken
before
;
viz.
God
.
Act.
28.25
.
Esa.
6
,
8.9
.
Moreouer
,
well
said
the
holy
Ghost
,
saith
Paul
by
his
Prophet
Esay
:
Goe
make
the
heart
of
this
people
fat
,
and
say
,
by
hearing
yee
shall
heare
,
and
not
vnderstand
,
by
seeing
,
yee
shall
see
and
not
perceiue
:
Whereas
the
Prophet
tells
vs
,
that
Iehouah
the
Lord
God
spake
these
words
vnto
him
,
whence
plainly
followes
,
that
the
holy
Ghost
is
very
God
and
Lord
.
2
Proofe
.
Secondly
,
that
the
holy
Ghost
is
equall
with
the
Father
and
the
Sonne
,
and
not
inferiour
or
seruant
,
as
Macedonius
wickedly
taught
,
is
plaine
from
diuers
reasons
.
First
,
because
he
is
one
with
the
Father
and
Sonne
,
according
to
that
of
Iohn
,
1
Ioh.
5.7
.
There
be
three
that
beare
record
in
Heauen
,
the
Father
,
the
Word
,
and
the
Spirit
,
and
these
three
are
one
,
That
is
,
one
substance
and
essence
,
one
infinite
wisedome
,
power
,
glory
and
maiesty
:
Secondly
,
because
hee
is
alike
worshipped
with
the
Father
and
Sonne
,
as
in
that
prayer
put
vp
alike
to
them
all
.
The
grace
of
Iesus
Christ
,
2.
Cor.
13.13
.
the
loue
of
God
,
and
the
Communion
of
the
holy
Ghost
bee
with
you
all
,
Amen
Lastly
,
because
hee
is
alike
the
Creator
of
the
world
,
and
the
preseruer
of
all
things
:
for
when
God
in
the
beginning
made
the
heauens
and
the
earth
,
&c.
the
Spirit
is
said
to
haue
moued
vpon
the
waters
,
incubasse
,
by
a
word
that
signifieth
to
sit
and
hatch
,
Gen.
1.2
.
and
breed
life
,
as
a
Henne
doth
,
to
bring
forth
her
chickins
.
And
Elihu
mentioned
in
Iob
,
a
man
of
an
excellent
spirit
,
saith
,
Iob
33.4
.
The
Spirit
of
the
Lord
hath
made
me
,
and
the
breath
of
the
Almighty
hath
giuen
me
life
:
and
in
the
Psalmes
,
it
is
.
Psal.
104.30
.
If
thou
send
forth
the
Spirit
they
are
created
,
and
thou
renewest
the
face
of
the
earth
,
speaking
of
all
other
creatures
,
which
are
so
made
and
preserued
by
Gods
Spirit
,
the
holy
Ghost
.
3
Proofe
.
Thirdly
,
that
the
holy
Ghost
is
the
Sanctifier
of
the
people
of
God
,
will
easily
appeare
,
if
wee
consider
,
either
this
attribute
holy
,
euer
to
bee
annexed
vnto
the
Spirit
,
as
Iesus
and
Christ
serue
to
set
forth
the
Sonne
of
God
in
his
office
:
or
the
comparisons
,
by
which
he
is
for
the
further
declaring
of
the
same
,
compared
;
for
he
is
said
to
bee
fire
,
and
therefore
Iohn
the
Baptist
speaketh
thus
of
him
:
Mat.
3.11
.
Hee
that
commeth
after
me
viz.
Iesus
Christ
,
shall
baptize
with
the
holy
Ghost
and
with
fire
,
that
is
,
the
holy
Ghost
,
who
is
as
a
fire
,
purging
away
&
re●ning
from
the
drosse
of
sinne
,
as
is
further
set
forth
where
we
are
forbidden
to
quench
the
Spirit
of
God
:
1
Thes.
5.19
.
Ioh.
3.3
.
againe
hee
is
compared
to
water
,
in
that
saying
to
Nicodemus
,
Vnlesse
a
man
be
borne
againe
of
water
and
the
holy
Ghost
,
bee
shall
not
see
the
kingdome
of
God
,
that
is
,
of
the
holy
Ghost
in
the
vse
of
water
in
baptisme
,
setting
forth
the
power
thereof
,
viz.
to
clense
from
the
filthinesse
of
sinne
,
as
water
doth
from
the
filth
of
the
flesh
.
Or
,
if
wee
consider
the
workes
of
sanctification
to
be
all
wrought
by
the
holy
Ghost
:
as
first
sauing
knowledge
,
which
is
all
one
with
faith
,
that
most
excellent
and
holy-making
grace
.
Rom.
8
●6
.
1
Cor.
2.12
.
The
Spirit
witnesseth
with
our
spirits
that
we
are
the
children
of
God
It
maketh
vs
to
know
and
beleeue
those
things
,
that
are
giuen
vs
of
God
that
is
,
righteousnes
in
Christ
,
through
whom
we
are
his
adopted
children
,
and
in
the
way
to
eternall
life
,
according
to
that
.
This
is
life
eternall
,
Ioh.
17.3
.
to
know
thee
to
bee
the
very
God
,
and
whom
thou
hast
sent
Iesus
Christ
.
Rom.
8.10
.
Secondly
,
spirituall
gouernment
,
whereby
euill
is
suppressed
,
and
that
which
is
good
increased
in
vs
,
errour
is
auoyded
,
and
the
truth
in
all
things
followed
.
They
which
are
in
Christ
Iesus
,
to
whom
there
is
no
condemnation
,
walke
after
the
Spirit
,
and
not
after
the
flesh
,
the
spirit
rules
in
them
,
and
causeth
them
thus
to
walke
,
and
all
the
sonnes
of
God
are
thus
ruled
,
and
led
,
Vers.
14.
for
all
that
are
led
by
the
spirit
of
God
,
as
hee
addeth
,
are
the
sonnes
of
God
.
Particularly
the
spirit
so
gouerneth
,
by
striuing
against
euill
motions
,
and
by
offering
good
:
for
●he
spirit
fighteth
against
the
flesh
,
Gal.
5.17
.
as
the
flesh
fighteth
against
the
spirit
:
in
our
weaknesses
it
helps
vs
:
for
when
wee
are
vnable
to
pray
acceptably
,
it
workes
with
vs
,
and
helpes
vs
to
offer
vp
sighes
that
cannot
be
vttered
:
Rom.
8.26
.
in
our
ignorances
it
directs
vs
:
for
it
leadeth
vs
into
all
truth
.
Thirdly
,
spirituall
consolation
,
Ioh.
16.13
.
Ioh.
14.
in
our
seuerall
afflictions
&
tentations
,
which
is
another
part
of
holines
:
for
this
,
he
is
called
the
Comforter
,
whom
Christ
promiseth
to
send
,
to
mittigate
the
heauines
of
the
disciples
after
his
departture
,
he
is
called
the
oyle
of
gladnes
,
which
maketh
cheerfulnes
euen
to
appeare
in
the
face
;
he
is
called
the
spirit
of
adoption
whereby
we
cry
Abba
.
Psal.
45.8
.
Rom.
8.15
.
Father
that
is
,
affecting
vs
with
the
assurance
,
and
comfort
of
Gods
children
,
when
wee
are
feared
and
troubled
.
Fourthly
,
power
commendably
to
doe
the
weightiest
duties
of
our
callings
,
therefore
it
is
said
to
be
the
spirit
,
Num.
11.
that
was
taken
of
Moses
,
and
put
vpon
the
Elders
of
Israel
,
that
they
might
be
able
to
iudge
and
decide
controuersies
arising
amongst
their
bretheren
:
it
was
by
the
Spirit
,
Exod.
35.31
.
that
Ahohab
,
and
Bezaliel
were
inabled
to
worke
all
curious
workes
about
the
tabernacle
:
it
was
the
Spirit
that
made
the
Apostles
sufficient
,
vnto
a
farre
greater
work
about
the
spirituall
Tabernacle
,
viz.
to
preach
the
gospell
effectually
to
men
of
all
languages
,
Act.
2.
they
being
vnskilfull
of
any
,
but
their
mother
tongue
,
and
for
this
cause
he
is
called
by
the
Prophet
,
the
Spirit
of
power
.
Esa.
11.
2.
1
Duty
.
To
keepe
our
bodies
pure
.
1
Cor.
6.19
.
The
duties
of
this
faith
are
:
first
,
to
keepe
our
bodies
holy
and
pure
,
as
temples
of
the
holy
Ghost
,
and
not
to
defile
them
by
vncleannesse
:
for
our
bodies
are
his
temples
,
as
the
Apostle
teacheth
.
This
therefore
wee
are
to
doe
with
all
readines
;
as
they
to
whose
houses
the
King
vouchsafeth
to
come
,
or
some
great
person
,
by
whose
comming
they
are
like
to
be
bettered
in
their
estate
,
all
their
life
after
,
they
will
not
haue
any
noysome
or
vncleane
roome
,
but
their
very
entrances
,
and
courts
shall
be
fit
to
giue
contentment
vnto
those
worthy
guests
:
for
Gods
Spirit
is
the
King
of
heauen
,
by
his
comming
he
makes
vs
the
members
of
Christ
,
but
no
dunghill
is
so
loathsome
as
a
body
defiled
by
vncleannesse
.
The
body
by
whoredome
is
taken
from
being
the
member
of
Christ
,
and
made
the
member
of
an
Harlot
,
1.
Cor:
6
.
1●
the
temple
of
the
holy
Ghost
is
made
a
stewes
.
Wherefore
let
this
,
and
all
smell
hereof
in
thoughts
incontinent
,
and
speeches
filthy
,
be
farre
remoued
,
otherwise
there
is
no
faith
in
the
holy
Ghost
.
When
Christ
found
in
the
Temple
at
Ierusalem
;
Mark
.
11.15
.
which
was
made
but
of
stone
,
buyers
,
and
sellers
,
&
mony
changers
,
that
made
the
house
of
God
,
but
an
house
of
merchandize
,
he
waxed
so
angry
,
that
he
whipped
them
all
out
,
and
ouerthrew
their
tables
:
how
much
more
then
will
hee
disdaine
,
and
scourge
those
,
that
make
the
Temple
of
the
holy
Ghost
,
this
liuing
Temple
,
not
an
house
of
merchandize
,
but
a
sinke
of
filthines
,
and
vncleannes
?
On
the
contrary
side
,
when
the
materiall
Arke
was
entertained
into
the
house
of
Obed-Edom
,
2.
Sam:
6.21
.
the
Lord
blessed
him
,
and
all
that
he
had
,
exceedingly
:
how
much
more
then
will
he
blesse
vs
,
if
we
entertaine
more
nearely
into
the
house
of
our
body
,
not
an
Ark
made
of
Cedar
wood
,
but
the
Lord
hereof
himselfe
,
the
holy
Ghost
,
which
is
,
when
wee
keepe
our
bodies
holy
.
2
Duty
.
To
beleeue
the
Scriptures
.
The
second
duty
is
,
to
beleeue
without
doubting
,
whatsoeuer
is
contained
in
the
holy
Scriptures
:
because
,
that
all
were
giuen
by
inspiration
of
the
Holy
Ghost
,
and
were
set
forth
by
holy
men
,
not
of
any
priuate
motion
,
1.
Tim.
3.16
2.
Pet.
1.21
.
but
as
they
were
moued
by
the
Holy
Ghost
.
Now
,
we
cannot
then
beleeue
in
the
Holy
Ghost
,
but
we
must
also
beleeue
,
whatsoeuer
comes
from
him
.
We
are
therfore
generally
to
beleeue
the
promises
,
the
threatnings
,
the
histories
here
contained
,
to
be
true
;
the
doctrines
,
precepts
,
and
prohibitions
to
be
of
God
,
and
necessarily
to
be
obeyed
:
particularly
we
are
to
beleeue
places
mysticall
,
which
passe
humane
reason
,
and
places
seemingly
repugnant
in
themselues
,
in
the
reconciling
whereof
,
we
cannot
be
so
fully
satisfied
.
Such
things
as
be
historicall
,
wee
must
not
hold
parabolicall
,
as
Porphyrius
did
the
booke
of
Iob
,
because
he
could
not
conceiue
,
how
so
strange
an
history
should
be
true
.
Such
things
as
be
more
vnpleasing
,
we
must
not
hold
to
haue
come
from
an
euill
God
,
and
the
more
pleasing
and
sweet
onely
from
our
good
God
,
as
the
Manichees
and
Marcion
did
the
old
Testament
,
for
which
they
reiected
it
,
and
receiued
onely
the
new
.
Such
things
as
were
written
by
men
formerly
scandalous
,
but
after
their
conuersion
holy
&
vertuous
,
are
not
therefore
to
be
reputed
as
vnworthy
our
beliefe
as
the
Seueriani
,
and
the
Ebionites
did
all
the
Epistles
of
Paul
.
Such
things
as
were
written
after
,
not
concurring
in
all
circumstances
with
the
former
,
are
not
to
be
reiected
,
as
the
Ebionites
did
all
the
Euangelists
,
but
Mathew
;
and
Cerinthus
,
all
but
Marke
.
And
if
there
be
any
other
,
that
haue
done
the
like
,
they
haue
,
in
stead
of
beleeuing
in
,
resisted
the
Holy
Ghost
,
and
are
therefore
to
be
abhorred
.
As
for
all
such
as
truely
beleeue
in
the
Holy
Ghost
,
I
may
more
confidently
vse
the
words
of
Paul
vnto
Agrippa
:
Act.
26.27
.
I
know
that
they
beleeue
all
the
writings
of
the
Prophets
and
Apostles
,
and
whatsoeuer
pen-men
of
the
Scriptures
.
3.
Duty
.
To
vse
our
gifts
to
the
honour
of
God
.
The
third
duty
is
,
to
vse
all
our
gifts
to
the
honor
of
God
,
who
is
the
holy
Ghost
,
from
whom
we
receiue
them
all
,
whether
wit
and
learning
whether
agility
and
aptnesse
,
whether
courage
,
strength
,
and
magnanimtiy
,
or
eloquence
or
diuers
languages
,
or
any
other
:
for
it
is
the
Holy
Spirit
of
God
,
that
makes
men
able
to
the
duties
of
their
callings
,
as
wee
haue
heard
in
the
seuenty
Iudges
ioyned
with
Moses
,
and
in
Aheliab
,
and
Bezaliel
,
&c.
and
as
the
Apostle
doth
more
then
affirme
,
saying
;
1.
Cor.
4.7
.
What
hast
thou
,
that
thou
hast
not
receiued
?
If
then
thou
abuse
thy
wit
vnto
deceite
,
thy
power
to
tyranny
and
oppression
,
thy
language
to
ostentation
,
thy
learning
to
pride
,
thine
agility
to
cogging
and
cheating
,
thy
magnanimity
to
stoutnesse
and
stubbornnesse
against
Gods
Word
,
thy
strength
to
strength
of
drinking
Wine
,
and
of
powring
in
strong
drinke
;
what
dost
thou
else
but
turne
the
weapons
,
wherewith
the
Spirit
hath
armed
thee
against
thine
enemies
,
vpon
his
very
face
:
as
if
thou
shouldest
take
the
sword
by
a
friend
offered
vnto
thee
in
thy
great
necessitie
,
and
seeke
to
sheath
it
in
his
bowels
.
Let
vs
therefore
flye
such
monstrous
ingratitude
,
and
vse
our
gifts
according
to
his
good
pleasure
,
let
our
learning
,
wit
,
and
best
cunning
,
be
strained
to
further
our
own
,
and
the
sanctification
of
others
:
let
our
might
,
power
,
and
courage
,
be
bent
for
the
strengthening
,
and
the
encouragement
of
the
feeble
,
and
faint-hearted
,
let
our
agility
and
aptnesse
,
be
forced
to
a
readinesse
,
vpon
all
occasions
of
doing
good
.
4.
Duty
.
To
submit
our selues
to
Gods
Spirit
.
The
fourth
duty
is
,
to
submit
our selues
in
all
things
,
to
the
gouernment
of
Gods
Spirit
,
and
not
to
sticke
in
our
owne
wayes
,
nor
to
follow
the
sway
of
our
owne
natures
:
for
whom
should
wee
rather
followe
and
bee
ruled
by
,
then
he
,
vpon
whom
we
place
our
confidence
,
whom
we
beleeue
,
to
be
the
leader
into
all
truth
,
and
our
Guide
.
For
,
if
we
follow
our
owne
thoughts
,
they
will
deceiue
vs
,
2.
Cor.
3.5
We
cannot
thinke
a
good
thought
▪
if
what
we
imagine
to
be
best
,
we
shall
fouly
erre
,
for
all
the
imaginations
of
mans
heart
are
onely
euill
continually
.
Gen.
6.5
Se
what
Gehazi
gained
,
when
he
thought
,
by
following
his
owne
way
,
2.
King
.
5
to
get
him
geat
riches
,
and
in
the
heart
,
condemned
his
Master
Elisha
,
of
folly
and
nicenesse
,
who
was
led
by
Gods
Spirit
,
in
refusing
againe
,
for
doing
a
miracle
vpon
Naaman
.
1.
Sam.
15
Looke
vpon
the
misery
,
into
which
Saul
the
King
brought
himselfe
,
when
he
thought
to
deale
more
wisely
,
in
the
matter
of
the
Amalekites
,
then
Gods
Spirit
by
Samuel
directed
him
:
for
,
he
thought
to
please
God
well
enough
by
sacrifices
,
and
to
enrich
himselfe
also
,
by
that
which
God
had
appointed
,
to
perish
by
sword
and
fire
.
And
no
lesse
foolish
,
was
Achan
,
and
Ananias
,
and
Saphyra
,
to
their
smart
,
as
their
Histories
doe
declare
;
and
Salomon
in
taking
many
wiues
,
and
contracting
affinity
with
most
Princes
for
the
encrease
of
his
power
,
and
establishing
his
peace
.
For
,
Ios.
7
Acts
5
Gehazi
is
thus
made
a
loathsome
Leper
,
Saul
is
turned
out
of
his
Kingdome
,
Achan
and
Ananias
lose
their
liues
,
and
Salomon
,
almost
ten
Tribes
of
his
posterity
.
Let
these
examples
therefore
be
warnings
vnto
vs
,
that
we
trust
not
to
our
owne
inuentions
,
but
goe
out
after
the
Spirit
,
speaking
in
the
Word
with
Abraham
,
Heb.
11.8
though
we
our selues
know
not
whither
.
Euen
as
silly
Orphans
,
which
know
not
how
to
buy
and
se●l
,
and
to
deale
in
this
wily
world
themselues
,
doe
willingly
submit
themselues
to
some
faithfull
friend
,
that
vndertakes
this
care
for
them
.
Quest.
33.
Which
is
the
second
part
of
your
articles
of
faith
,
concerning
the
Church
of
God
?
Answ.
The
second
part
is
The
holy
Catholique
Church
,
the
Communion
of
Saints
,
the
Forgiuenesse
of
sinnes
,
the
Resurrection
of
the
body
,
and
the
life
euerlasting
.
Quest.
34.
What
learne
you
here
to
beleeue
,
concerning
Gods
Church
?
Answ.
Foure
things
.
Quest.
35.
Which
is
the
first
?
Answ.
First
,
I
learne
to
beleeue
,
that
God
hath
a
Church
,
consisting
of
a
certaine
number
of
true
beleeuers
,
of
whom
some
be
in
Heauen
,
and
some
vpon
earth
,
and
that
I
my selfe
am
a
member
of
the
same
.
To
beleeue
in
the
holy
Catholique
Church
.
Explan.
We
are
to
prefix
in
our
vnderstanding
?
I
beleeue
,
and
so
to
confesse
,
I
beleeue
the
holy
Catholique
Church
&c.
and
not
,
I
beleeue
in
,
as
we
say
of
God
the
Father
,
Son
,
and
Holy
Ghost
.
For
the
meaning
of
the
words
then
,
it
is
fully
set
downe
in
the
answer
,
viz
although
I
cannot
see
with
the
bodily
eye
,
into
the
inuisible
Church
of
God
,
consisting
onely
of
true
beleeuers
,
yet
I
doe
by
faith
firmely
hold
,
that
(
as
there
is
an
outward
and
visible
Church
militant
here
vpon
earth
,
that
is
,
a
company
of
people
outwardly
called
,
by
the
sincere
preaching
of
the
Word
,
and
further
marked
out
,
by
the
right
administration
of
the
Sacraments
amongst
them
)
so
there
is
such
a
Church
,
as
is
seene
onely
by
the
eye
of
the
Lord
,
inwardly
called
by
the
efficacy
of
the
Spirit
,
part
of
which
is
already
triumphant
in
Heauen
,
and
part
here
still
in
this
world
,
the
one
sort
being
the
Saints
and
faithfull
departed
,
the
other
faithfull
men
and
women
yet
liuing
:
And
because
I
can
no
otherwise
haue
no
comfort
in
al
this
,
I
beleeue
to
my
further
comfort
,
that
I
am
a
member
of
this
inuisible
Church
,
and
of
the
same
body
with
the
godly
in
heauen
.
2.
For
the
grounds
of
this
,
they
are
first
to
bee
brought
,
which
testifie
,
that
God
hath
a
Church
.
2.
That
this
Church
is
a
visible
company
called
together
,
by
the
preaching
of
the
Word
,
which
is
the
Church
before
men
.
3.
That
they
yet
onely
are
the
true
Church
before
God
,
which
are
Beleeuers
.
4.
That
no
Church
is
to
be
beleeued
in
,
that
is
,
to
be
made
the
foundation
of
our
faith
;
but
onely
to
be
beleeued
,
that
is
,
to
be
acknowledged
,
and
to
be
cleaued
vnto
,
when
it
is
found
to
be
Gods
Church
,
and
to
be
obeyed
in
all
things
,
wherein
it
obeyeth
Iesus
Christ
the
head
of
all
.
First
,
that
God
hath
a
Church
,
is
plaine
,
1.
Proofe
.
That
God
hath
a
Church
.
from
the
often
mentioning
of
the
Church
of
God
in
the
Scriptures
.
Great
persecution
is
said
to
haue
bin
raised
vp
against
the
Church
,
in
the
Acts
;
and
God
is
said
,
to
haue
giuen
some
Apostles
,
&c.
Acts
8
1
Ephes
4.12
Reuel
2.3
.
for
the
building
vp
of
his
Church
.
And
in
the
Reuelation
,
there
be
seuen
Epistles
,
directed
to
seuen
seuerall
Churches
,
one
to
the
Church
at
Ephesus
,
another
to
the
Church
at
Laodicea
,
&c.
This
is
so
generally
acknowledged
,
that
it
shall
not
need
to
bee
further
insisted
in
.
But
that
this
Church
is
a
visible
company
called
together
,
by
the
preaching
of
the
Word
,
&c.
The
true
mark
of
the
Church
.
these
being
the
principall
markes
and
signes
,
by
which
it
is
knowne
amongst
men
,
is
somewhat
contradicted
,
yea
,
exploded
by
the
Romanists
,
and
other
signes
of
vniuersality
,
antiquity
,
succession
of
Bishops
,
&c.
substituted
,
and
therefore
,
aliquantulum
operosiùs
,
(
as
this
Commentary
will
beare
)
to
deale
herein
.
And
first
of
all
,
the
word
Ecclesia
,
a
Church
,
comming
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
,
that
is
,
to
call
out
,
giueth
great
light
herein
,
the
Church
being
according
to
the
signification
of
this
Word
,
a
people
called
forth
out
of
the
rest
of
the
world
,
as
the
Apostle
,
not
naming
the
Church
at
Rome
,
yet
in
effect
calleth
it
,
saying
;
To
you
which
are
at
Rome
,
Rom.
1.7
called
to
bee
Saints
:
now
,
if
it
bee
a
people
called
out
of
the
world
,
the
best
note
whereby
to
knowe
it
,
must
needes
be
the
voyce
calling
,
which
if
it
be
the
Talmud
of
the
Iewes
,
it
is
a
Synagogue
of
Christs
enemies
,
if
the
Alchoron
of
Mahomet
,
it
is
an
assembly
of
Saracens
;
if
the
Word
of
God
corrupted
by
false
interpretations
in
matter
of
faith
,
it
is
a
Sect
of
Heretiques
:
But
,
if
it
be
the
pure
Word
of
God
,
purely
and
sincerely
preached
,
it
is
the
Church
of
God
.
For
,
this
hath
euer
beene
a
certaine
note
of
Gods
Church
,
and
such
as
cannot
deceiue
.
Thus
hath
it
beene
noted
to
be
in
the
family
of
Enoch
,
that
walked
with
God
,
viz.
by
obedience
to
his
voice
;
Proofes
of
the
old
Testament
and
of
Noah
,
for
hee
did
thus
also
walke
with
the
Lord
,
and
of
Abraham
,
who
went
out
at
Gods
Word
from
his
Fathers
house
,
and
amongst
his
posterity
,
the
Iewes
,
who
at
the
Word
of
the
Lord
,
followed
Moses
and
Aaron
thorow
the
red
Sea
,
thorow
the
wildernesse
,
and
the
numberlesse
turnings
by
which
they
were
directed
from
the
Land
of
Aegypt
,
vnto
Canaan
.
And
still
vnder
the
new
Testament
,
this
was
the
infallible
marke
of
Gods
Church
,
first
amongst
the
Apostles
,
who
were
called
out
from
others
by
the
Word
of
God
,
to
follow
the
Lord
Christ
,
then
amongst
other
faithfull
people
,
as
they
were
added
to
the
Church
,
they
were
called
by
the
Word
:
witnesse
that
great
worke
of
conuersion
,
Acts
2.41
wrought
by
the
Ministry
of
Peter
at
one
Sermon
,
there
were
three
thousand
,
who
,
when
they
heard
it
,
were
seuered
from
the
rest
of
the
World
,
and
added
vnto
the
Church
,
Verse
47.
and
it
is
immediatly
further
noted
,
that
the
Lord
dayly
added
vnto
the
Church
such
as
should
bee
saued
,
viz.
calling
them
,
by
the
Sermons
of
his
Apostles
and
Ministers
.
To
proceed
from
History
,
to
the
Doctrine
of
holy
Scripture
.
Doth
not
the
Prophet
Esay
teach
the
same
thing
?
Esay
8.20
.
when
he
saith
,
To
the
Law
,
and
to
the
Testimony
,
if
they
speake
not
according
to
this
Word
,
it
is
because
they
haue
no
truth
in
them
,
viz.
When
Seducers
shall
goe
about
to
draw
them
to
the
seruice
of
Idols
,
Verse
19.
and
to
follow
South-sayers
,
and
such
as
haue
the
spirit
of
Diuination
,
as
in
the
19.
verse
,
they
were
still
inseparably
to
sticke
to
the
Law
of
God
,
and
not
to
follow
them
,
which
doe
otherwise
:
and
the
marke
whereby
to
know
these
is
,
that
they
spake
not
according
to
this
word
,
then
the
marke
of
Gods
people
,
must
needs
be
this
word
purely
spoken
,
2
Iohn
10
and
taught
amongst
them
.
Againe
,
S.
Iohn
saith
;
If
there
come
any
vnto
you
,
and
bring
not
this
doctrine
,
receiue
him
not
to
house
,
neither
bid
him
God
speed
;
And
in
the
verse
before
,
he
twice
nameth
the
doctrine
of
Christ
;
Verse
9
Hee
that
continueth
in
the
Doctrine
of
Christ
,
hath
both
the
Father
and
the
Sonne
.
So
that
,
if
Iohn
bee
made
iudge
of
the
Churches
markes
,
the
principall
shall
be
the
Word
,
the
true
doctrine
taught
there
.
Aand
to
the
same
effect
speaketh
Saint
Paul
,
Gal.
1.8
Though
we
,
or
an
Angel
from
Heauen
,
preach
otherwise
vnto
you
,
then
we
haue
preached
,
let
him
be
accursed
,
corrupt
preaching
is
still
made
the
marke
of
Seducers
,
and
then
on
the
contrary
side
,
sincere
Preaching
cannot
but
bee
the
marke
of
Gods
people
.
What
should
I
multiply
more
testimonies
in
this
case
?
Christ
himselfe
hath
plainely
taught
the
same
with
his
Disciples
.
For
,
to
what
else
tend
these
words
against
the
Pharisies
;
O
hypocrites
!
Esaias
prophesied
well
of
you
,
Math.
15
7.
Verse
9.
saying
;
In
vaine
doe
they
worship
me
,
teaching
for
doctrines
mens
precepts
:
Doth
he
not
co●demne
the
Pharisies
,
for
their
false
doctrine
,
to
be
a
false
Church
?
and
what
is
this
else
,
but
to
iustifie
this
,
as
a
certaine
marke
of
the
true
Church
,
viz.
true
doctrine
,
and
teaching
out
of
Gods
holy
word
?
and
what
hath
beene
said
of
the
Word
of
God
,
the
same
is
true
also
of
the
holy
Sacraments
,
these
rightly
administred
,
are
further
certaine
markes
,
of
the
true
Church
;
for
these
are
the
seales
of
Gods
word
,
the
signes
of
his
couenant
,
whereby
he
bindes
himselfe
to
be
our
God
,
and
receiues
vs
to
be
his
people
,
and
sure
pledges
of
his
loue
towards
vs
,
which
we
really
haue
,
till
we
come
actually
to
be
possessed
of
perfect
holinesse
,
and
glory
with
Christ
,
in
stead
of
which
,
these
are
here
giuen
vnto
vs
.
The
Sacraments
of
old
,
were
Circumcision
,
and
the
Passouer
,
the
Baptisme
in
the
redd
Sea
,
the
water
flowing
out
of
the
rocke
,
&c.
which
the
Apostle
reckoneth
vp
,
as
markes
of
the
Israelites
,
where
hee
saith
,
that
vnto
them
pertaines
the
couenants
,
Rom.
9.4
.
the
giuing
of
the
Law
,
and
the
seruice
of
God
,
&c.
And
more
particularly
,
when
he
would
describe
the
old
Church
visible
,
and
the
true
Church
of
the
Iewes
,
for
example
to
the
Church
that
then
was
,
hee
sets
it
foorth
by
these
markes
;
They
all
eat
of
the
same
spirituall
meat
,
1.
Cor.
10.2
.
Verse
4.
Verse
2.
and
dranke
of
the
same
spirituall
drinke
,
for
they
dranke
of
the
rocke
that
followed
them
.
And
againe
,
They
were
all
baptized
in
the
Cloud
,
and
in
the
Sea
vnto
Moses
.
And
in
the
Epistle
to
the
Hebrewes
,
comparing
the
first
Tabernacle
with
the
second
,
that
is
,
the
Church
vnder
the
old
Testament
,
with
the
Church
vnder
the
new
,
he
makes
the
markes
of
that
Church
:
The
Candle-sticke
,
Heb.
9.3.4
.
the
table
,
the
Shew-bread
,
the
golden
pot
with
Manna
,
and
Aarons
rod
,
sacrifices
,
&c.
All
Sacraments
setting
foorth
Iesus
Christ
.
And
more
specially
,
at
the
first
ordaining
of
Circumcision
,
&
the
Passe-ouer
,
this
is
by
the
Lord
assigned
to
bee
the
ende
of
them
,
viz.
to
bee
a
signe
and
marke
of
his
People
.
Of
Circumcision
,
hee
saith
to
Abraham
,
This
shall
be
a
signe
of
my
couenant
vnto
thee
,
Gen.
17.11
.
that
is
,
whereby
all
that
would
might
know
him
and
his
posterity
to
bee
Gods
people
:
Likewise
of
the
Passeouer
;
The
blood
shall
bee
a
signe
vpon
the
post
of
the
doore
,
Exod.
12.13
.
by
this
Sacrament
,
the
very
Angell
that
came
to
destroy
,
should
know
where
Gods
people
dwelt
,
and
it
was
a
perpetuall
signe
till
Christs
comming
,
Verse
.
27.
for
their
children
many
generations
after
,
must
bee
still
continually
instructed
heerein
.
Now
,
vnder
the
new
Testament
,
Proofes
of
the
New
Testament
.
Mar●
16.16
.
two
others
haue
succeeded
in
the
roome
of
these
;
Baptisme
,
and
the
Supper
of
the
Lord
.
Concerning
Baptisme
,
the
Lord
saith
,
Hee
that
beleeueth
and
is
baptized
,
shall
bee
saued
:
Heere
Baptisme
is
made
a
marke
of
Beleeuers
:
1
Pet.
3
21.
and
S.
Peter
compareth
Baptisme
with
Noahs
Arke
,
which
was
easie
to
be
knowne
from
other
buildings
,
by
the
floting
alone
vpon
the
water
,
so
is
the
Church
by
true
Baptisme
;
and
alwayes
so
soone
as
any
imbraced
the
Word
,
the
first
marke
of
the
Church
,
they
are
exhorted
to
this
second
,
without
delay
,
as
the
Iewes
that
were
at
Peters
Sermon
.
When
they
were
pricked
in
their
hearts
,
and
would
know
what
they
should
doe
;
Act
2.38
.
Bee
baptized
(
saith
hee
)
in
the
name
of
the
Lord
Iesus
for
the
remission
of
sinn●s
And
this
was
the
next
thing
that
the
Eunuch
proceeded
vnto
,
after
he
had
receiued
the
word
,
Act.
8.
What
hi●ders
me
,
(
saith
hee
)
from
being
baptized
?
It
was
the
next
thing
done
to
Cornelius
,
to
the
Iaylour
:
and
all
others
of
whose
conuersion
wee
read
in
the
holy
Scriptures
.
It
is
true
indeed
,
that
aferwards
some
famous
men
did
delay
their
baptisme
,
vpon
some
sinister
conceit
,
as
is
to
be
feared
,
that
is
,
left
by
sinning
after
Baptisme
,
they
should
for
euer
bee
cut
off
from
being
Gods
people
,
Theod:
lib
:
4.
cap.
12.
Athan.
Ap●eg
.
ad
Constantin
.
Socr.
ib.
5.
c.
6.
Basil
exhort
.
ad
baptismum
.
Naz.
orat
.
in
bap.
Chrisost.
hom.
1.
in
Act.
Greg
orat
.
de
non
differ
.
bapt.
though
some
other
reasons
haue
beene
alledged
on
their
behalfe
,
as
that
Constantine
the
Great
deferred
his
Baptisme
,
that
hee
might
receiue
it
at
the
riuer
Iordan
,
where
Christ
was
baptized
,
as
saith
Theodoret
:
and
in
the
same
delay
did
his
sonnes
follow
him
:
Constans
,
and
Constantius
,
and
Valens
,
and
Theodosius
,
as
hath
Athanasius
,
Theodoret
,
and
Socrates
.
And
this
was
so
common
,
that
there
were
Clini●i
,
and
Grabatarii
,
so
called
,
who
deferred
vntill
their
last
sicknesse
;
but
this
was
euer
misliked
by
the
sincere
Fathers
,
who
therefore
did
often
inueigh
heere
against
,
as
Basilius
,
Nazianzen
,
Chrysostome
,
Gregory
of
Nissen
,
&c.
Lastly
,
for
the
Sacrament
of
the
Lords
Supper
,
the
Apostle
makes
it
so
certaine
a
marke
of
Gods
Church
,
that
when
he
would
expresse
the
company
of
Gods
people
,
of
which
they
cannot
be
which
partake
of
the
table
of
Diuels
,
he
saith
;
1
Cor.
10.11
.
Yee
cannot
partake
of
the
Lords
table
,
and
of
the
table
of
Deuills
,
and
cannot
drinke
the
cup
of
the
Lord
,
and
the
cup
of
Deuills
:
the
reason
is
euident
:
for
that
the
Lords
table
,
is
a
marke
or
cognizance
of
Gods
people
;
the
Deuils
table
,
of
the
Deuills
:
and
not
long
after
,
speaking
of
corrupt
partaking
of
the
Lords
Supper
,
when
men
came
together
in
heart-burnings
and
contentions
,
he
saith
;
1
Cor.
11.16
.
Wee
haue
no
such
custome
,
nor
yet
the
Church
of
God
,
as
who
should
say
,
that
this
is
no
mark
of
a
true
Church
,
which
is
noted
,
Verse
23.
not
onely
by
the
creatures
vsed
in
the
Lords
Supper
,
but
by
them
rightly
vsed
,
according
to
his
appointment
,
as
soon
after
he
doth
further
alledge
.
And
for
this
cause
was
it
,
that
they
met
vnto
the
Lords
table
euery
first
day
of
the
weeke
,
according
to
that
of
S.
Paul
;
1
Cor.
16.
Euery
first
day
of
the
weeke
when
yee
are
come
together
to
break
bread
,
&c.
And
this
custome
lasted
long
,
as
Basilius
the
great
,
and
others
doe
testifie
.
Basil
.
Epist.
21.
And
thus
the
true
marks
of
the
Church
are
manifest
,
without
any
suborning
,
or
glosing
,
or
wresting
of
sacred
writings
But
as
for
these
of
antiquity
,
visibility
,
succession
,
consent
,
&c.
if
these
shall
passe
for
certaine
and
perpetuall
markes
,
see
what
absurdities
will
follow
heerevpon
.
M●rkes
of
the
Church
set
downe
by
Romanists
refuted
.
First
,
t●e
Church
is
only
marked
out
vnto
the
learned
,
and
to
such
as
haue
beene
long
exercised
in
Ecclesiasticall
histories
a
long
time
,
no
simple
person
,
or
barbarous
,
can
possibly
come
to
the
knowledge
heereof
;
for
how
should
these
know
such
things
,
seeing
that
they
depend
vpon
history
,
large
,
and
much
different
in
regard
of
the
variety
of
writers
,
some
affirming
,
some
denying
,
some
reporting
this
way
,
some
that
,
the
same
things
.
Now
the
Church
hath
euer
beene
marked
so
,
as
that
,
(
supposing
the
admittance
of
the
written
word
of
God
)
it
hath
beene
knowne
to
the
simplest
,
though
all
writings
of
record
made
by
man
should
haue
beene
burnt
.
Secondly
,
the
primitiue
Church
in
the
Apostles
dayes
,
and
their
successors
must
by
this
reckoning
haue
been
without
any
certaine
marke
whereby
to
bee
knowne
,
there
being
neither
antiquity
nor
vniuersality
,
nor
succession
in
those
times
,
and
the
like
might
bee
said
of
Abrahams
time
,
and
Moses
,
and
Aarons
,
&c.
Thirdly
,
the
Church
of
the
Pharisees
must
haue
beene
the
onely
true
Church
of
God
in
Christs
time
:
for
they
onely
could
plead
antiquity
,
&c.
they
onely
could
alledge
the
consent
of
their
Elders
,
and
succession
of
high
priests
for
many
yeares
.
Whereas
none
of
these
absurdities
will
follow
,
if
wee
acknowledge
the
Word
and
Sacraments
,
the
markes
of
Gods
Church
,
the
simple
may
know
it
as
well
as
the
learned
,
it
is
a
marke
common
to
the
Apostles
times
&
these
,
the
Pharisees
,
&
all
heretiques
are
soone
detected
.
Again
,
say
that
no
such
grosse
things
would
follow
heer
vpon
,
where
haue
you
any
testimonies
for
antiquity
,
&c.
to
be
marks
of
Gods
Church
?
I
am
sure
that
in
the
most
worthy
of
credit
,
yee
haue
none
at
all
:
Whereas
the
Lord
himselfe
giues
plentifull
testimony
in
his
word
to
the
other
marks
,
&
the
name
of
this
very
Creed
,
is
an
ancient
monument
of
the
Fathers
of
the
Churches
consent
heerein
,
viz.
their
calling
it
Symbol●m
a
badge
or
cognizance
,
as
who
should
say
,
that
the
doctrine
in
this
Symboll
contained
,
is
a
certain
marke
in
them
of
whomsoeuer
it
is
receiued
of
Gods
Church
.
If
any
man
shall
yet
stick
,
because
we
doe
not
know
who
interpreteth
the
Scriptures
truly
,
&
receiues
them
according
to
the
meaning
of
the
holy
Ghost
,
&
so
of
the
Sacraments
.
O
let
not
this
be
any
hindrance
to
our
receiuing
of
the
truth
,
because
most
are
so
vnripe
in
their
vnderstanding
:
and
so
vnacquainted
with
Gods
Spirit
.
Iam.
1.
For
if
we
aske
more
understanding
to
know
this
,
the
Lord
will
giue
it
vs
,
if
we
aske
his
Spirit
to
direct
vs
to
his
own
meaning
,
Ioh.
14.
he
wil
giue
it
also
.
Moreouer
,
we
haue
for
helps
this
analogie
or
rule
of
faith
to
trie
the
truth
by
,
wee
haue
the
forme
of
baptisme
,
and
of
administring
the
Lords
Supper
plainly
set
down
;
so
that
a
discreet
ordinary
Christian
may
be
sure
,
when
they
are
rightly
vsed
,
and
when
the
faith
is
truely
preached
.
We
haue
the
burthensome
traditions
of
men
plainely
condemned
,
Math.
15.
Gal.
3.
Gal.
5
17.
Rom.
3.
Gal.
4.
the
loue
of
Iewish
of
superstitious
Ceremonies
expressely
censured
,
Idolaters
,
and
Image
worshippers
adiudged
to
the
pit
of
Hell
,
workes
in
the
case
of
iustification
excluded
,
and
grace
magnified
,
him
that
seeketh
to
set
vp
himselfe
aboue
Gods
,
that
is
Kings
,
and
Emperours
pronounced
Antichrist
,
outward
things
vilified
,
2.
Tim.
3.
Marc.
7.
Ioh.
4.20
.
Math.
10.
and
spirituall
seruice
commended
,
will-worships
disgraced
,
doers
of
works
supererogatory
pronounced
vnprofitable
seruants
,
persecutors
detected
as
woolues
,
&c.
If
this
will
not
serue
to
resolu
vs
,
but
with
Thomas
we
wil
stil
be
doubtful
,
let
vs
pray
for
some
more
special
certificate
,
&
the
Lord
sure
wil
vouchsafe
vs
his
speciall
fauor
,
as
he
did
Thomas
,
according
to
our
infirmity
.
And
let
not
weake
Protestants
be
so
vnstable
,
as
to
be
carried
away
herewith
,
when
they
haue
begun
in
the
spirit
,
to
end
in
the
flesh
,
when
they
haue
liued
in
the
Church
of
God
,
by
reuolting
,
to
die
out
of
the
same
.
Many
cauells
more
wold
be
met
withal
,
about
the
promise
of
Christs
building
his
Church
,
vpon
the
Petra
,
a
rock
,
of
the
constant
remaining
of
this
Church
,
of
his
being
present
here
alwaies
to
the
end
of
the
world
,
to
saue
them
from
errour
,
and
to
leade
them
into
all
truth
,
of
telling
the
Church
in
the
case
of
offence
,
which
they
say
must
needs
therfore
euer
be
visible
:
&
on
the
contrary
side
of
the
noueltie
of
our
Church
,
our
vnlawfull
ministry
,
&
in
detracting
from
the
first
reformers
,
&c.
but
I
haue
been
too
long
already
for
this
briefe
treatise
,
and
therfore
will
referre
the
reader
to
the
learned
writings
of
others
,
of
this
argument
purposely
,
where
hee
shall
finde
them
like
chaffe
blowne
away
,
by
the
spirit
of
Gods
truth
:
for
that
the
rock
,
vpon
which
the
Church
is
built
,
is
not
Peter
,
1.
Cor.
3.11
.
but
Christ
,
for
other
foundation
,
then
Christ
can
no
man
lay
,
S.
Paul
plainely
teacheth
:
againe
,
his
promise
of
the
holy
Ghost
,
Obiections
answered
.
&
of
being
present
with
his
Church
vnto
the
worlds
end
,
proueth
nothing
for
any
particular
place
,
but
for
the
persons
of
true
beleeuers
,
according
to
that
,
When
two
,
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
,
and
these
shall
not
be
suffered
to
fall
,
&
lie
in
damnable
heresies
,
but
be
led
by
the
Spirit
into
all
truth
:
&
lastly
his
bidding
:
Tell
the
Church
,
proueth
no
more
,
but
only
,
that
where
the
true
Church
of
God
is
formally
gouerned
by
excommunications
,
and
other
censures
for
sinne
:
there
obstinate
,
and
otherwise
incorrigible
offendors
,
are
to
be
complained
of
;
&
this
discipline
is
to
be
exercised
against
them
.
For
if
it
proueth
the
being
of
Gods
true
Church
visible
alwaies
,
it
must
also
proue
it
in
al
places
,
else
when
any
person
is
thus
grieued
,
how
shall
we
come
to
the
Church
to
complaine
?
and
thus
this
rule
shall
remaine
still
vnperfect
.
For
our
ministery
and
Church
,
it
is
sufficiently
iustifyed
before
,
it
much
matters
not
,
how
lately
the
word
began
to
be
purely
preached
,
and
the
Sacraments
rightly
administred
,
so
that
it
now
be
so
amongst
vs
,
this
maketh
vs
a
lawfull
ministery
,
and
the
true
Church
of
God
,
against
which
our
aduersaries
may
onely
barke
;
but
not
be
able
to
vtter
one
word
with
reason
:
more
specially
for
our
ministery
,
howsoeuer
perhaps
we
might
answere
,
that
when
an
ordinary
calling
cannot
be
had
,
there
is
place
for
an
extraordinary
,
yet
we
can
truly
maintaine
that
wee
can
deriue
canonically
our
ordination
from
the
successors
of
the
Apostles
,
as
Master
Mason
hath
learnedly
declared
.
Proofe
.
Beleeuers
onely
the
true
Church
.
Now
it
followeth
to
be
proued
,
that
they
onely
are
the
true
Church
before
God
,
who
are
beleeuers
.
And
this
appeareth
plainly
:
first
,
for
that
many
of
the
visible
Church
are
reprobates
,
and
without
part
in
Gods
Kingdome
,
as
our
Sauiour
Christ
teacheth
by
many
parables
,
both
of
the
sower
that
went
forth
to
sowe
,
some
of
his
seede
falling
vpon
the
thorny
ground
,
Math.
13
some
vpon
stony
,
and
some
vpon
the
high
way
,
and
so
bringing
forth
no
fruit
:
and
in
the
parable
of
the
drawnet
,
Math.
25.
of
the
good
corne
,
and
the
tares
,
of
the
Virgins
,
of
the
seruants
with
their
talents
,
&c.
all
which
tend
to
set
forth
the
state
of
Gods
Church
to
be
such
,
as
that
therein
there
be
many
castawayes
.
Moreouer
,
hee
teacheth
the
same
plainely
,
Math.
7.21
wherein
he
saith
,
They
shall
cry
,
Lord
,
Lord
,
open
vnto
vs
,
we
haue
prophesied
in
thy
name
,
and
,
&c.
and
in
another
place
,
Thou
hast
eaten
and
drunke
in
our
streetes
,
Luk.
13.25
and
taught
in
our
Synagogues
,
but
I
will
say
vnto
you
,
depart
from
me
yee
workers
of
iniquity
.
Which
being
so
,
it
must
needes
follow
,
that
all
the
visible
Church
is
not
Gods
true
Church
,
but
onely
the
company
of
true
beleeuers
.
Secondly
,
this
is
further
manifest
,
because
faith
onely
setteth
vs
into
Iesus
Christ
,
and
maketh
vs
members
of
his
body
,
Eph
4.12
.
which
onely
is
the
true
Church
:
for
to
this
effect
speaketh
the
Apostle
:
They
were
broken
off
by
vnbeliefe
,
and
thou
sta●dest
by
faith
.
Rom.
11.20
.
viz
Ingrafted
into
the
Oliue
tree
Iesus
Christ
,
out
of
whom
the
Iewes
were
broken
by
vnbeliefe
.
Faith
onely
maketh
vs
the
children
of
Abraham
,
Gal.
3.
and
heires
by
promise
.
Thirdly
,
the
same
appeareth
from
the
description
of
the
true
Church
to
the
Ephesians
:
which
hee
calling
them
,
and
magnifying
Gods
mercy
in
calling
them
to
this
estate
,
he
saith
;
Eph.
2.8
By
grace
yee
are
saued
through
faith
in
Iesus
Christ
and
againe
through
him
,
yee
are
Citizens
w●th
the
Saints
,
Vers.
19.20.21
.
and
of
the
household
of
God
,
and
are
built
vpon
the
foundation
of
the
Prophets
and
Apostles
.
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
,
in
whom
all
the
building
coupled
together
,
groweth
to
an
holy
Temple
in
the
Lord
.
Here
faith
onely
is
that
,
which
makes
vs
grow
to
this
Temple
,
and
to
be
thus
neere
vnto
the
Lord
.
No
man
therefore
can
beleeue
himselfe
to
be
a
member
of
the
true
Church
before
God
,
by
reason
of
any
outward
priuiledge
,
entring
him
into
the
visible
company
of
Gods
people
,
vnlesse
he
be
inwardly
before
God
,
through
sauing
faith
made
a
member
of
the
same
.
Fourthly
,
The
Church
to
be
beleeued
,
and
not
beleeued
in
.
Jeron
part
:
S.
Epist
:
41.
Non
dicimus
credo
in
,
sed
credo
ecclesiam
.
that
the
Church
is
only
to
be
beleeued
,
that
is
,
acknowledged
,
where
it
is
found
to
be
,
and
to
be
cleued
vnto
:
but
not
to
be
beleeued
in
,
that
is
,
to
be
made
the
foundation
of
our
faith
.
This
point
,
as
it
consisteth
of
seuerall
members
,
so
are
they
distinctly
,
and
seuerally
to
be
laid
open
.
First
it
is
to
be
acknowledged
,
wheresoeuer
it
is
found
out
by
the
markes
before
spoken
of
;
thus
the
Church
at
Rome
,
was
once
famous
all
ouer
the
world
;
and
Peter
indeauoured
much
,
after
that
he
had
once
beene
with
Cornelius
and
the
Gentiles
;
Rom.
1
8
Act
12.5.6
to
bring
the
Church
of
the
Iewes
to
acknowledge
them
to
bee
the
Church
of
God
also
:
and
indeed
,
how
otherwise
can
I
say
,
I
beleeue
the
Church
?
Which
is
firmely
to
hold
,
and
constantly
to
acknowledge
it
.
Secondly
,
it
is
also
to
be
cleaued
vnto
;
for
when
the
Church
began
first
to
flourish
vnder
the
Gospell
,
it
is
said
,
Act.
2
that
God
added
vnto
the
Church
daily
such
as
should
be
saued
,
he
prouided
that
they
should
be
ioyned
vnto
the
assemblies
of
his
people
,
so
that
as
Peter
saide
vnto
the
Lord
,
whether
should
we
goe
?
thou
hast
the
wordes
of
eternall
life
:
Ioh.
6.68
so
saith
euery
faithfull
man
and
woman
of
his
spouse
the
Church
.
Eternall
life
is
no
where
else
to
be
obtained
,
all
the
creatures
out
of
the
Arke
perished
,
so
doe
all
that
keepe
out
of
the
Church
.
The
word
preached
therefore
,
is
by
all
to
be
attended
,
the
Sacraments
are
reuerently
to
be
receiued
,
the
assemblies
of
Gods
people
to
be
frequented
.
Cantic.
1.8
.
Thus
the
Lord
directeth
all
his
to
doe
in
that
mysticall
song
:
Get
thee
forth
by
the
steppes
of
the
flockes
,
and
feede
their
Kids
by
the
tents
of
the
shepheards
.
Thirdly
,
it
is
not
to
bee
made
the
foundation
of
our
faith
,
because
so
the
spouse
should
be
set
in
the
roome
of
the
husband
Christ
,
and
because
that
so
we
might
erre
,
and
fall
from
true
Christianity
,
as
any
visible
Church
may
doe
,
and
many
haue
done
.
For
the
first
,
it
was
before
shewed
,
that
there
can
be
none
other
foundation
:
for
the
next
it
is
manifest
,
that
the
Church
of
the
Iewes
did
often
times
erre
,
and
chiefly
in
crucifying
the
Lords
Messiah
.
The
Church
of
Galatia
did
erre
so
farre
,
that
the
Apostle
professeth
himselfe
to
bee
afraid
that
hee
had
laboured
in
vaine
amongst
them
:
hee
was
afraide
also
of
the
Church
of
Rome
for
the
same
errour
,
which
maketh
him
so
long
in
prouing
iustification
by
faith
without
the
workes
of
the
Law
.
Reuel.
3.3
.
The
Church
of
Sardis
was
so
farre
gone
,
that
the
Lord
saith
,
it
had
onely
a
name
to
be
aliue
,
but
was
indeede
dead
,
and
the
Church
of
Laodicea
was
spiritually
miserable
,
poore
,
blind
and
naked
:
and
ecclesiasticall
history
doth
shew
,
that
scarce
any
Church
hath
beene
free
,
but
at
sometime
infected
with
heresie
,
which
though
it
was
not
in
former
times
noted
in
the
Church
of
Rome
;
yet
I
take
it
,
it
could
not
be
farre
from
heresie
,
Jerom
:
Damasus
.
when
the
head
thereof
Liberius
subscribed
vnto
Arianisme
and
Honorius
vnto
the
errour
of
the
Monothelites
:
when
Marcellinus
sacrificed
to
Idols
,
and
Siluester
the
second
sold
himselfe
to
the
Diuell
,
and
became
a
Coniurour
,
and
Negromancer
.
But
say
it
was
free
a
long
time
,
doth
that
proue
,
that
it
must
needs
be
so
euer
,
nay
,
rather
it
is
likely
,
that
as
other
Churches
had
their
time
of
infection
formerly
,
so
the
Romans
turne
came
more
lately
.
Againe
,
that
the
visible
Church
may
fall
into
heresie
is
plaine
,
because
it
hath
sometimes
made
decrees
,
and
afterwards
the
contrary
hereunto
,
Of
the
supremacy
.
Con
:
Nic
,
Can.
6.
euen
in
matters
of
great
moment
.
As
about
the
supremacy
of
Bishops
:
In
the
counsell
of
Nice
it
is
decreed
,
that
as
the
Bishop
of
Alexandria
had
authority
ouer
all
Egypt
,
Lybia
,
and
Pentapolis
,
and
the
Roman
Bishop
,
had
the
like
custome
for
the
Churches
about
him
;
so
the
Bishop
of
Antioch
,
and
of
euery
other
Prouince
should
be
supreame
within
his
owne
Diocesse
.
and
the
same
thing
is
decreed
in
the
Constantinopolitan
Councell
vnder
Theodosius
the
Emperour
,
and
in
many
more
,
and
in
the
sixt
African
councell
,
Con.
Constant
.
Can.
2
when
the
Bishop
of
Rome
laboured
for
the
supremacy
of
all
,
he
was
discouered
to
falsifie
the
Councell
of
Nice
for
his
purpose
,
by
comparing
the
Copy
which
hee
had
sent
,
with
others
,
kept
by
the
Patriarke
of
Constantinople
,
and
of
Alexandria
,
and
so
was
reiected
with
disgrace
,
both
Zozimus
,
Boniface
,
Con.
Affric
6
and
Siluester
,
and
it
was
decreed
,
that
it
should
not
bee
lawfull
for
any
of
Africa
,
or
any
other
Prouince
,
hauing
Metropolitanes
of
their
own
to
appeale
to
the
Bishop
of
Rome
.
But
first
their
owne
Bishops
;
and
Metropolitane
,
should
haue
the
cause
brought
before
them
,
then
a
prouinciall
councell
,
and
then
a
generall
.
And
in
the
seuenth
African
all
Prince-like
supremacy
is
taken
away
from
the
highest
Bishop
.
Can.
Affric
.
7
Can.
6.
Primae
sedis
episcopus
non
appelletur
Princeps
sacerdotum
,
aut
summus
Sacerdos
,
&c
that
is
,
the
Bishop
of
the
first
seat
may
not
be
called
the
Prince
of
Priests
,
or
chiefe
Priest
or
such
like
:
but
onely
the
Bishop
of
the
first
seat
.
Hist:
●sagde
:
Cent
▪
6.
cap.
●
.
pag.
41.
And
according
to
these
councels
some
Romane
Bishops
themselues
haue
affirmed
.
Iohn
the
third
hath
left
written
,
that
,
none
ought
to
be
called
chiefe
Priest
,
or
vniuersall
Bishop
.
Clement
the
third
Bishop
of
Rome
from
Peter
,
(
as
they
reckon
)
liuing
in
the
dayes
of
John
the
Apostle
wrote
an
Epistle
vnto
vnto
him
with
this
superscription
.
Clement
:
Epist.
Johan
.
Clement
to
the
Brother
of
the
Lord
,
the
Bishop
of
Bishops
,
gouernour
of
all
the
Churches
of
God
,
wheresoeuer
the
are
founded
by
his
prouidence
:
Now
if
the
Apostle
as
longest
liuer
of
them
all
,
were
chiefe
gouernour
of
al
,
as
he
acknowledgeth
,
he
denyeth
his
superiority
to
any
other
in
the
world
:
that
I
may
adde
no
more
of
the
learned
Fathers
of
the
Church
,
that
could
not
beare
this
high
title
in
any
,
but
the
Antichrist
;
as
in
Gregory
the
great
,
Bishop
of
Rome
,
who
affirmed
,
Gregor.
Epist.
lib.
4
Epist.
32.34.36.38.39
.
that
the
title
of
vniuersall
Bishop
agreed
to
none
but
either
to
Antichrist
,
or
to
his
forerunner
,
&c.
But
the
Bishop
of
Rome
hath
intruded
vpon
this
title
in
degenerating
times
:
in
the
Roman
councell
called
by
Boniface
the
third
,
this
thing
was
chiefely
handled
and
decreed
,
that
the
Roman
Bishop
should
be
Pope
,
and
Pontifex
,
that
is
chiefe
Bishop
,
and
haue
full
power
to
call
,
and
to
disssolue
Councels
,
and
to
ratifie
,
or
abolish
things
decreed
by
Councel
;
through
the
fauour
of
wicked
Phocas
,
Anno
606.
who
slew
his
maister
Mauritius
to
obtaine
the
Empire
,
and
being
reproued
by
the
Bishop
of
Constantinople
preferred
his
aduersary
the
Bishop
of
Rome
in
this
manner
,
who
had
a
long
time
gaped
after
it
.
And
this
his
priuiledge
was
after
confirmed
by
Pipin
,
who
was
made
King
of
France
,
his
master
being
deposed
,
and
did
this
to
gratifie
the
Bishop
of
Rome
for
this
good
office
done
vnto
him
.
But
his
authoritie
ouer
councels
hath
since
againe
beene
reuersed
,
and
he
made
subiect
vnto
them
by
the
councell
of
Constance
,
and
of
Basil
.
Againe
,
for
free-will
,
you
may
see
the
contrary
decrees
of
councels
before
in
the
Treatise
of
mans
corrupt
estate
;
vnder
the
third
question
.
For
the
worshipping
of
Images
,
it
was
the
plaine
decree
of
the
Constantinopolitan
councell
vnder
Constantine
Copronymus
wherein
were
338.
Hist.
Magd.
C●m
.
8.
cap.
9.
pa
550.
Of
Images
.
Bishops
,
that
if
any
man
should
presume
to
make
the
Image
of
God
the
Father
,
or
of
Christ
,
or
of
any
Saint
,
hee
should
bee
accursed
.
Hist.
Mag.
Cent.
8.
cap.
9.
p.
639.
And
about
forty
yeeres
after
,
viz.
Anno
794
vnder
Charles
the
Great
was
a
Councell
held
at
Franckfort
,
wherein
it
was
decreed
,
that
,
Jt
should
be
altogether
estranged
from
the
Christian
faith
,
and
held
agreeable
to
the
superstition
of
the
Heathen
,
to
worship
and
adore
Images
.
And
with
this
,
doth
all
antiquitie
consent
.
But
contrariwise
in
the
second
Nicene
Councell
,
assembled
by
Irene
,
the
Empresse
of
Constantinople
,
(
who
wickedly
and
vnnaturally
,
put
out
her
owne
sonnes
eyes
,
and
draue
him
into
banishment
)
it
was
decreed
,
that
they
should
bee
worshipped
;
Con.
Trid.
Ses.
25
c.
2.
and
more
lately
,
in
the
Councell
of
Trent
order
is
taken
,
that
the
same
Nicene
decree
,
bee
of
all
men
followed
.
The
like
might
be
shewed
of
the
calling
of
Councels
anciently
by
Emperours
;
but
now
by
Popes
of
supreame
honour
,
which
was
wont
to
be
giuen
to
Kings
&
Emperours
,
but
now
to
Popes
.
Of
Purgatory
,
the
reall
presence
in
the
Sacrament
,
the
adoration
of
the
Host
,
workes
meritorious
&
supererogatory
,
of
Monkery
,
&
infinit
ceremonies
of
which
nothing
anciently
,
but
now
the
world
is
full
of
decrees
hereabout
.
But
these
contradictions
already
obserued
may
suffice
,
to
shew
,
that
the
Roman
Church
it selfe
is
not
free
,
but
subiect
to
errour
and
heresie
,
for
contradictories
cannot
bee
both
truthes
,
therefore
it
must
needes
sometime
onely
haue
beene
in
the
truth
,
and
sometime
againe
carried
away
with
heresie
.
Lastly
,
this
further
appeareth
,
from
the
consideration
of
the
manner
,
how
things
haue
beene
carried
from
time
to
time
,
in
the
Church
,
viz.
sometime
according
to
the
will
of
one
Emperour
,
King
,
or
Pope
,
and
sometime
of
some
few
,
and
that
not
sincerely
,
but
apparantly
seeking
themselues
,
and
oftentimes
to
satisfie
their
malicious
mindes
.
I
should
dwell
too
long
here
,
if
I
should
enter
into
a
particular
exemplification
of
this
:
it
is
so
plaine
to
all
that
read
of
their
proceedings
,
as
that
it
cannot
be
denied
.
First
,
something
hath
beene
conceiued
by
an
higher
power
,
then
a
Councell
called
,
and
his
minde
being
divulged
,
they
feare
to
appeare
,
that
be
of
a
contrary
opinion
,
or
if
they
appeare
,
they
are
not
admitted
into
the
Councell
,
or
through
feare
recanting
,
are
receiued
;
&
so
it
is
proceeded
to
the
matter
propounded
.
Then
a
great
shewe
is
made
,
of
calling
vpon
the
Spirit
of
truth
,
for
his
assistance
,
but
all
is
concluded
,
according
as
was
before
conceiued
:
and
accordingly
is
taught
in
the
Churches
;
and
thus
the
people
of
God
,
vnder
the
pretext
of
Councels
,
is
seduced
.
Which
things
being
so
,
let
the
Reader
iudge
,
whether
the
Church
visible
may
not
easily
erre
:
seeing
the
fountaine
,
from
whence
things
there
held
doe
proceed
,
is
thus
troubled
and
filthy
.
Againe
,
admit
that
freer
councels
,
which
represent
the
Church
,
bee
called
(
which
cannot
be
granted
to
haue
beene
in
the
Roman
Church
,
certaine
hundreds
of
yeeres
last
past
)
yet
who
be
they
that
make
vp
councels
?
are
they
not
men
:
that
I
may
not
say
,
men
altogether
intangled
with
voluptuous
liuing
,
aspiring
after
nothing
but
honours
&
filthy
lucre
for
the
most
part
?
&
what
assurance
,
I
pray
you
can
we
then
haue
that
they
cannot
er
?
yea
,
what
feare
may
we
not
iustly
haue
,
that
they
haue
altogether
erred
?
For
if
one
,
or
some
may
,
what
more
priuiledge
can
they
haue
altogether
?
Obict
.
1
If
it
be
said
,
that
this
is
a
doctrine
tending
to
Atheisme
,
for
,
if
the
Church
may
erre
,
there
is
no
certainety
of
truth
to
be
had
;
if
no
certainty
of
truth
to
be
had
,
then
is
there
iust
cause
of
suspition
giuen
,
that
there
is
no
certaine
truth
at
all
;
and
then
saith
the
Atheist
,
all
is
fabulous
.
I
answere
,
that
this
consequence
is
most
false
:
for
though
all
the
Churches
visible
in
the
world
,
were
in
an
error
,
yet
there
is
certainty
of
truth
to
be
had
,
viz
in
the
holy
Scriptures
,
to
which
Gods
people
taking
heed
may
be
saued
from
following
Baal
,
1.
Kin.
19.18
.
with
the
seuen
thousands
in
Israel
in
Elijahs
time
,
who
complained
of
the
common
reuolt
of
all
,
but
himselfe
alone
,
but
was
comforted
with
this
,
that
the
Lord
had
left
vnto
him
seuen
thousand
,
whose
knees
had
not
bowed
to
Baal
,
nor
their
mouthes
kissed
himselfe
.
For
thus
taking
heede
vnto
the
holy
writings
of
the
Prophets
.
2.
Pet.
1.19
.
Saint
Peter
commends
them
of
his
time
,
calling
it
a
sure
word
,
and
a
light
shining
in
a
darke
place
,
and
telling
them
,
that
they
doe
well
:
and
Saint
Paul
would
haue
the
Galatians
not
to
regard
the
very
Apostles
,
in
comparison
of
the
Gospell
,
which
they
had
receiued
,
saying
,
If
we
our selues
,
Galat.
1.8
.
or
an
Angell
from
Heauen
,
teach
any
other
wise
,
let
him
be
accursed
.
Obict
.
2
The
truth
knowne
,
without
the
Pope
Iudge
.
If
it
be
said
further
.
All
Heretiques
doe
paint
ouer
their
heresies
,
with
allegations
out
of
the
Scriptures
,
how
therefore
shall
we
know
them
?
Can
euery
simple
man
,
barely
by
the
Scriptures
,
discouer
their
craft
,
and
keepe
himselfe
from
their
poyson
?
they
are
rather
thus
in
the
way
of
being
peruerted
,
to
their
ineuitable
damnation
,
2.
Pet.
3.16
.
as
S.
Peter
teacheth
;
I
answer
,
that
this
is
a
maruell
,
seeing
S.
1.
Iohn
4.1
.
1.
Thessal.
5.21
.
Iohn
biddeth
euery
man
trie
the
Spirits
,
Whether
they
be
of
God
,
or
no
:
and
giueth
a
generall
rule
to
know
them
by
:
and
S.
Paul
saith
,
Try
all
things
,
and
cleaue
to
that
which
is
good
:
and
the
men
of
Beraea
are
commended
,
Acts
17.11
.
for
searching
the
Scriptures
,
to
finde
,
whether
those
things
were
so
,
which
were
taught
them
by
chiefe
Pillers
in
the
Church
of
God
.
What
impudencie
then
is
it
,
to
count
this
the
high
way
of
errour
?
How
did
the
people
of
God
of
olde
,
Esay
8.20
.
that
had
none
but
the
Law
,
and
the
Testimony
,
with
the
help
of
Gods
Priests
,
to
direct
them
?
What
?
were
those
of
the
Primitiue
Church
more
slenderly
appoynted
,
then
we
of
these
last
times
?
Or
is
there
any
now
superiour
to
the
very
Apostles
,
who
submitted
their
teaching
to
the
triall
of
this
rule
?
Let
the
Romanists
then
be
a
●amed
of
this
shamefull
aduancing
their
Pope
,
as
infallible
Iudg
of
all
poynts
of
religion
:
For
this
is
indeede
the
way
to
Atheisme
,
the
way
to
all
errour
,
when
one
Pope
shall
contradict
another
,
or
any
shall
fall
into
heresie
,
as
they
haue
done
,
and
yet
be
held
for
infallible
.
2.
Cor.
8.
Our
rule
is
more
certaine
,
and
neuer
deceiueth
;
but
when
fickle-headed
persons
will
wrest
it
to
their
owne
wills
,
&
not
bring
their
conceipts
into
subiection
to
it
,
which
is
S.
Peters
meaning
.
For
here
holdeth
the
promise
of
Christ
,
concerning
the
Spirit
,
to
leade
vs
into
all
truth
,
viz.
if
with
humble
hearts
(
thinking
that
we
know
nothing
,
as
we
ought
to
know
)
we
come
to
reade
,
and
heare
the
word
of
God
,
and
compare
places
more
hard
and
obscure
,
with
plaine
and
easie
places
,
praying
heartily
in
the
name
of
Christ
to
be
directed
aright
)
and
no
way
belongeth
to
the
Bishop
of
Rome
,
as
head
of
the
Church
,
as
his
flatterers
vainely
pretend
.
Obict
.
3
Of
Points
maintained
by
Papists
from
plaine
Scriptures
.
Iam.
2.24
.
If
any
man
will
further
obiect
,
that
this
cannot
yet
make
any
Church
,
appeare
to
be
a
true
Church
to
them
that
are
without
:
For
thus
also
the
Roman
Church
will
rather
be
iustified
,
for
that
many
points
there
helde
,
different
from
vs
,
are
plainly
set
down
,
which
without
glozing
,
or
paraphrasing
,
is
not
so
in
the
Church
of
the
Protestants
.
For
example
,
Saint
Iames
hath
taught
plainly
;
We
are
not
iustified
by
faith
,
without
workes
:
It
is
not
so
of
iustification
by
faith
alone
.
Our
Sauiour
Christ
hath
sayd
plainly
,
This
is
my
body
:
but
not
so
of
the
signe
of
his
body
.
Saint
Paul
hath
sayd
;
Worke
out
your
saluation
with
feare
and
trembling
.
Saint
Iames
againe
sayth
,
If
any
be
sicke
,
let
him
be
annointed
in
the
name
of
the
Lord
Iesus
,
&c:
and
expresse
mention
is
made
of
traditions
&c.
I
answer
:
It
is
good
for
the
Roman
Catholiques
to
deale
heerein
,
but
with
some
lighter
poynts
of
their
religion
,
for
feare
(
if
they
should
proceed
further
,
to
their
grand
doctrines
,
of
inuocation
of
Saints
,
of
Image-worshipping
,
of
worshipping
the
bread
in
the
Sacrament
,
of
withdrawing
the
Cup
from
the
Laitie
,
of
their
Latine
Seruice
,
and
ridiculous
ceremonies
and
works
of
Supererrogation
,
&c.
)
of
being
altogether
grauelled
heere
.
A
man
would
not
thinke
,
that
they
had
the
face
,
to
bring
their
stubble
to
the
Scriptures
without
blushing
;
for
,
if
they
haue
one
sentence
of
Scripture
,
in
words
speaking
with
them
,
we
haue
ten
for
the
Protestants
.
Exod.
20.4
.
We
haue
an
expresse
command
,
forbidding
Images
,
and
their
worship
,
and
a
further
commentary
hereupon
made
,
by
the
Lord
himselfe
;
Deut.
4.5
Take
heede
for
you
saw
no
image
,
in
the
day
that
the
Lord
spake
vnto
you
,
Esa.
63.16
&c.
against
inuocation
of
Saints
,
it
is
sayd
;
Abraham
knowes
not
of
vs
,
Jsaac
is
ignorant
of
vs
,
and
Angels
and
Saints
haue
refused
this
honour
:
against
the
Popes
Supremacy
:
They
that
are
great
amongst
the
Gentiles
,
haue
dominion
ouer
them
,
but
it
shall
not
be
so
with
you
.
Against
the
adoration
of
the
Hoste
.
They
worshipped
the
creature
,
Rom.
1
in
stead
of
the
Creator
.
Against
the
merit
of
Workes
,
We
are
vnprofitable
seruants
,
wee
haue
done
but
our
duty
,
when
we
haue
done
all
.
2
Cor.
3.5
Against
free-will
;
We
cannot
thinke
a
good
thought
of
our selues
.
With
infinite
places
more
,
of
which
very
children
are
not
ignorant
.
For
the
places
by
them
alledged
,
they
are
but
meere
shewes
.
Iames
must
be
compared
with
Paul
,
who
is
more
large
in
the
poynt
of
Iustification
,
and
so
his
meaning
will
appeare
,
that
we
are
iustified
,
that
is
,
declared
to
be
iust
before
men
by
our
attentiue
and
vnpartial
workes
,
the
rest
are
eiusd●m
farinae
,
easie
to
be
answered
,
as
no
Reader
is
ignorant
.
And
therefore
if
the
Scriptures
be
acknowledged
the
rule
of
truth
,
the
Church
will
soone
be
made
manifest
euen
to
the
vnconuerted
.
Obict
.
4
The
Scriptures
translated
,
Gods
Word
.
If
it
be
further
obiected
,
that
plaine
people
cannot
know
,
which
be
the
Scriptures
because
the
languages
,
wherin
they
were
first
written
,
is
hidden
from
them
,
now
there
be
diuers
translations
indeede
,
but
much
differing
one
from
another
,
how
then
can
they
know
the
truth
by
the
Scriptures
?
I
answer
,
This
is
a
very
silly
shift
indeed
:
for
are
not
the
Scriptures
translated
,
the
very
Scriptures
of
God
,
as
well
as
the
Originalls
?
If
there
be
difference
of
translations
,
it
is
no
more
,
but
as
if
the
same
history
written
in
a
strange
tongue
should
be
tolde
in
English
by
diuers
,
some
expressing
it
after
one
manner
,
some
after
another
.
Now
for
this
little
difference
in
words
,
no
man
I
suppose
,
will
say
,
that
no
certainty
can
be
had
of
the
truth
of
the
thing
told
,
by
such
as
are
vnskilfull
of
that
tongue
;
but
that
he
may
the
rather
perceiue
the
truth
,
because
they
all
agree
in
the
matter
,
which
they
interpret
.
Yet
this
is
not
the
onely
thing
,
that
bringeth
them
to
the
knowledge
of
the
truth
,
but
to
the
first
beginning
of
knowledge
.
As
the
people
of
Samaria
were
brought
first
to
beleeue
in
Christ
by
the
report
of
the
woman
,
with
whom
he
had
talked
,
but
afterwards
they
professed
,
that
they
did
beleeue
,
not
because
of
her
words
,
Iohn
4.42
.
but
for
that
they
had
heard
him
themselues
:
so
they
acknowledged
the
truth
at
the
first
,
because
they
finde
it
so
written
in
translations
,
but
afterwards
,
because
they
are
certified
by
the
Spirit
,
and
their
faith
is
not
built
vpon
men
,
as
the
Church
of
Rome
doth
slanderously
alledge
,
thus
pulling
themselues
by
the
eare
.
Obict
.
5
The
Familists
and
Brownists
.
If
it
be
still
further
obiected
,
that
this
iustifieth
those
inordinate
heady
persons
,
the
Brownists
,
Anabaptists
,
Familists
,
&c.
for
that
in
simplicitie
seeking
for
the
truth
in
the
Scriptures
,
they
do
find
it
to
be
the
doctrine
taught
amongst
them
,
and
cannot
find
ours
to
be
so
.
I
answer
,
that
they
doe
fouly
deceiue
the
world
vnder
the
colour
of
simplicity
,
and
religion
:
for
that
they
seeke
not
the
truth
,
but
to
bring
the
truth
to
the
fauouring
of
their
conceipts
,
as
may
easily
appeare
to
such
,
as
shall
obserue
their
insolent
carriage
and
lewdnesse
,
which
they
follow
,
vnder
the
pretence
of
conscience
.
Moreouer
,
as
Gamaliel
well
noted
,
vnto
the
Councell
gathered
against
the
Apostles
;
Acts
5.38
If
this
cousel
or
this
worke
be
of
men
,
it
will
come
to
nought
,
but
if
it
be
of
God
,
yee
cannot
destroy
it
.
So
may
it
be
sayd
of
them
,
If
they
were
of
God
,
they
should
at
some
time
or
other
,
haue
flourished
;
but
in
that
their
worke
comes
to
nought
,
it
is
a
signe
,
that
it
is
of
man
.
For
they
haue
long
troubled
the
world
,
and
yet
they
are
at
this
day
almost
none
.
As
their
fighting
hath
beene
for
shadowes
,
and
about
no
substance
,
so
haue
these
fantasticall
Enthusiasts
themselues
,
as
shadowes
vanished
away
.
Obict
.
6
Of
Lutherans
and
Caluinists
.
Lastly
,
if
it
be
obiected
,
that
yet
it
wil
remaine
doubtfull
,
notwithstanding
this
rule
of
the
holy
Scriptures
,
whether
the
Lutherans
,
or
Caluinists
so
called
,
be
the
true
Church
of
God
:
because
they
both
propound
vnto
themselues
,
to
find
out
the
truth
hereby
:
both
are
content
thus
to
be
brought
to
their
triall
,
and
both
do
almost
flourish
alike
.
I
answer
:
That
howsoeuer
the
Lutherans
be
grieuous
enemies
vnto
their
brethren
,
especially
some
more
harsh
and
hot-spirited
amongst
them
,
yet
we
doe
thinke
so
well
of
them
,
in
regard
of
the
points
,
wherein
we
consent
together
,
as
that
wee
hold
them
to
be
the
true
Church
of
God
also
.
The
onely
thing
that
misleadeth
them
is
,
that
they
are
addicted
too
much
,
Iurare
in
verba
Magistri
,
that
is
,
to
sticke
to
Luthers
teaching
,
who
no
maruell
,
though
he
could
not
see
to
reforme
all
things
himselfe
alone
,
and
so
were
ouertaken
with
some
small
errours
.
If
they
be
not
so
charitably
affected
vnto
other
reformed
Churches
,
the
Lord
rectifie
both
their
iudgements
and
affections
in
his
good
time
.
1.
Duty
.
To
●r●quent
the
Word
Preached
.
Now
follow
the
duties
of
this
faith
.
The
first
is
,
diligently
to
frequent
the
preaching
of
Gods
word
,
and
duely
to
read
it
:
because
it
is
Gods
voice
,
whereby
he
calleth
vs
into
the
company
of
his
people
:
it
is
that
,
whereby
we
must
finde
out
his
Church
,
it
is
that
,
by
searching
whereof
we
must
finde
eternall
life
,
1
Peter
2.2
.
as
saith
our
Sauiour
.
To
this
S.
Peter
exhorteth
;
As
new-borne
babes
desire
the
sincere
milke
of
the
word
;
for
this
,
the
Bereans
are
commended
,
vnto
this
all
are
by
the
Prophets
and
Apostles
vrged
,
as
hath
beene
already
shewed
.
Other
writings
without
this
,
are
but
as
pits
,
that
wil
hold
no
water
.
Wherefore
,
as
thou
louest
thine
owne
soule
,
suffer
not
thy
mouth
to
be
musled
by
any
massing
Priest
,
or
thine
eyes
to
be
turned
herefrom
,
for
feare
of
seeing
,
as
●ue
did
that
,
which
may
turne
to
thy
destruction
:
nay
,
looke
warily
into
this
word
,
pray
heartily
that
thine
eyes
may
be
opened
to
see
the
truth
,
lest
by
turning
away
,
thou
come
to
destruction
,
and
know
it
not
.
Ioh.
3.20.21
He
that
is
in
the
truth
,
seeketh
not
to
haue
the
mouthes
of
all
others
stopped
,
but
is
willing
to
let
euery
man
speake
:
and
so
it
will
appeare
the
better
,
that
the
truth
is
with
him
.
If
there
be
any
then
that
cannot
abide
that
others
should
bee
heard
,
but
only
themselues
;
what
shal
we
thinke
of
these
men
,
but
much
more
if
they
cannot
abide
their
chiefe
witnesse
of
which
they
bragge
,
to
be
heard
speaking
?
Surely
we
will
say
their
matter
is
naught
,
it
cannot
bee
otherwise
.
And
what
shall
we
thinke
then
of
the
Romanists
which
straightly
tie
their
people
from
reading
any
Aduersaries
writings
,
yea
from
the
holy
Scriptures
,
the
chiefe
witnesse
of
the
truth
:
Their
matter
must
needes
be
naught
,
and
their
workes
euill
,
as
our
Sauiour
teacheth
:
He
that
euill
doeth
hateth
the
light
,
neyther
commeth
to
the
light
,
l●ast
his
deede
should
be
reprooued
:
but
he
that
doth
truth
,
commeth
to
the
light
that
his
deedes
may
be
made
manifest
,
that
they
are
wrought
according
to
God
.
2
Duty
,
To
cleaue
constantly
to
the
Protestant
Church●es
The
second
dutie
,
is
to
stick
inseparably
to
the
Protestant
Churches
,
as
hauing
the
true
and
infallible
markes
of
the
Church
of
God
,
viz.
the
word
purely
taught
,
and
the
Sacraments
rightly
administred
;
and
to
account
all
the
faire
shews
of
the
Church
of
Rome
in
the
antiquity
,
vniuersality
,
&c.
but
as
the
whiting
of
Sepulchres
,
which
inwardly
are
full
of
rottennesse
and
dead
mens
bones
.
For
trees
often
times
seeme
a
farre
off
to
be
men
,
but
come
neerer
and
with
better
light
,
and
they
are
soone
discouered
what
they
be
:
So
the
Church
of
Rome
,
which
is
but
a
trunk
or
dead
tree
in
respect
of
the
liuing
Church
of
God
,
may
seeme
the
Church
by
this
diuine
light
;
and
if
we
be
held
thus
a
farre
off
:
but
come
neerer
,
and
bring
the
light
of
Gods
holy
word
,
and
it
will
appeare
as
it
is
,
there
being
no
page
almost
in
the
Scriptures
,
but
some
way
depraued
by
their
false
interpretations
:
none
of
the
Sacraments
,
but
so
loaden
with
their
superstitious
ceremonies
,
as
that
there
is
scarce
any
appearance
of
their
first
institution
.
Wherefore
,
whatsoeuer
it
shall
cost
vs
,
though
all
our
substance
and
liues
,
yet
let
vs
remaine
for
euer
seuered
from
the
Church
of
Rome
,
and
as
Philip
said
vnto
Nathaniel
concerning
the
Messias
,
Come
and
see
:
Ioh.
1.40
.
so
let
vs
come
and
see
by
the
markes
,
the
true
Church
of
God
,
and
hauing
found
it
amongst
the
Protestants
,
though
some
be
ready
to
thinke
and
say
with
Nathaniel
:
Can
any
good
thing
come
out
of
Nazareth
?
Let
vs
lodge
with
it
as
the
two
Disciples
did
with
Iesus
,
all
our
dayes
.
3.
Duty
.
To
be
inwardly
called
.
Rom.
2.29
.
The
third
duty
is
,
not
to
rest
satisfied
with
an
outward
calling
vnto
the
true
Church
visible
,
but
to
study
,
and
striue
by
attending
vpon
Gods
ordinances
to
be
inwardly
called
,
by
being
indued
with
a
true
faith
,
which
is
,
to
become
a
member
of
that
,
which
is
the
only
Church
before
God
.
For
he
is
not
a
Iew
that
is
one
without
&
according
to
the
letter
;
but
he
that
is
one
within
,
whose
circumcision
is
of
the
heart
:
1
Cor.
9.27
.
all
outward
things
will
stand
a
man
in
no
stead
,
God
may
stil
notwithstanding
all
these
,
be
displeased
with
thee
,
and
thou
maist
prooue
a
cast-away
,
as
the
Apostle
speaketh
by
his
own
example
.
Dost
thou
beleeue
therefore
in
word
,
beleeue
in
heart
,
and
in
truth
also
?
dost
thou
make
cleane
the
out-side
,
cleanse
the
inside
also
?
dost
thou
appeare
to
men
to
be
a
beleeuer
,
O
prouide
that
thou
maist
appeare
such
vnto
the
all-seeing
eye
of
God
?
4.
Duty
,
to
know
the
fundamentall
points
.
The
fourth
duty
is
to
be
wel
acquainted
with
al
doctrines
of
the
foundation
,
and
that
by
comparing
things
written
heereupon
with
the
fountaine
,
the
word
of
God
,
and
not
to
hang
vpon
any
mans
sleeue
,
lest
if
he
fall
into
the
ditch
,
hee
pull
vs
also
after
him
.
For
euery
visible
Church
,
as
hath
beene
shewed
,
is
subiect
to
erre
:
Let
vs
therefore
only
follow
the
Church
,
as
it
followeth
Christ
Iesus
.
Take
heed
that
in
reading
or
hearing
,
Rules
of
direction
,
to
be
kept
from
errour
.
thy
mind
be
not
forestalled
with
error
:
thinke
nothing
,
conceiue
nothing
,
know
and
resolue
vpon
nothing
,
vntill
that
thou
findest
it
in
the
holy
Scriptures
.
Whatsoeuer
thou
hast
learned
hence
,
walke
still
in
humility
,
be
not
puffed
vp
aboue
others
.
Pray
heartily
for
the
instruction
of
Gods
Spirit
,
and
with
Dauid
looke
vp
to
the
Lord
,
and
say
,
Lord
open
mine
eyes
to
see
the
wonders
contained
in
thy
Law
.
And
lastly
,
where
the
foundation
is
rightly
layd
,
where
the
substance
of
religion
is
held
,
separate
not
thy selfe
for
trifles
,
and
by-matters
:
for
as
the
Apostle
saith
of
meats
and
drinks
,
that
they
neyther
commend
vs
,
nor
discommend
vs
before
God
:
so
is
it
of
all
outward
things
,
they
may
be
inconueniences
,
but
the
greater
is
with
Peter
,
to
goe
from
the
company
of
our
fellow
Disciples
:
for
this
is
a
degree
to
the
deniall
of
Christ
himselfe
,
with
the
Israelites
,
to
goe
vp
to
fight
against
the
enemy
,
Numb
14.
without
Moses
and
the
Arke
,
and
ineuitably
,
to
thrust
our selues
vpon
horrible
destruction
.
Quest.
35.
Which
is
the
second
thing
,
that
you
learne
to
beleeue
,
touching
the
Church
?
Answ.
Secondly
,
I
learne
to
beleeue
,
that
Gods
Church
is
holy
,
that
is
,
sanctified
,
and
washed
by
water
,
and
the
holy
Ghost
,
and
such
as
daily
proceedeth
in
holinesse
,
vntill
it
come
at
the
last
,
to
be
presented
before
God
,
without
spot
,
or
wrinkle
of
sin
.
Explan.
This
thing
is
specially
to
be
attended
,
as
another
notable
marke
of
the
Church
of
God
,
and
lest
any
occasion
of
error
be
taken
by
them
that
seeke
occasion
,
the
sense
is
first
carefully
to
be
opened
,
which
is
,
1.
That
the
inuisible
Church
of
God
,
viz
all
true
beleeuers
,
are
accepted
for
holy
in
Christ
Iesus
,
at
the
very
first
act
of
their
conuersion
vnto
the
true
faith
,
though
before
they
were
most
vncleane
by
sin
.
2.
That
they
are
all
indued
with
actuall
holinesse
,
through
the
operation
of
the
holy
Ghost
,
viz.
with
a
constant
hatred
,
and
striuing
against
all
sinne
,
and
with
the
loue
of
vertue
and
grace
,
and
with
an
earnest
study
and
care
to
grow
herein
.
3.
That
,
as
they
which
are
recouering
from
any
dangerous
disease
,
that
had
brought
them
very
low
,
grow
euery
day
stronger
,
vntill
they
haue
recouered
their
perfect
health
and
strength
,
and
as
children
grow
vp
in
stature
,
and
in
the
lineaments
of
their
body
;
till
they
come
to
be
perfect
men
:
So
doe
true
beleeuers
grow
in
holinesse
,
bringing
forth
daily
more
fruites
hereof
,
vntill
that
at
the
last
in
death
,
all
wickednesse
be
subdued
,
and
they
be
in
holinesse
perfected
,
and
so
without
spot
,
or
wrinkle
presented
before
the
Father
.
4.
That
euery
true
visible
Church
is
holy
also
,
viz.
in
regard
of
the
best
members
thereof
,
though
not
in
regard
of
the
most
,
or
greatest
therein
.
5
That
howsoeuer
the
corruption
of
manners
aboundeth
,
yet
the
doctrine
remaineth
holy
,
and
pure
,
reprouing
these
corruptions
,
and
vrging
to
all
holines
of
conuersation
.
For
the
grounds
of
holy
Scripture
setting
forth
all
this
.
1.
Proofe
.
First
,
that
through
faith
all
true
beleeuers
are
accepted
for
holy
in
Iesus
Christ
at
the
very
instant
of
their
conuersion
:
this
appeareth
plainely
,
because
that
faith
iustifieth
,
that
is
,
Rom.
3.28
.
makes
a
man
iust
,
and
holy
:
Rom.
11.10
.
Gal.
3.17
.
faith
ingrafteth
into
Iesus
Christ
and
maketh
vs
partakers
of
his
holinesse
:
faith
maketh
,
that
Christ
dwelleth
in
our
hearts
.
Againe
,
faith
maketh
vs
to
be
the
Sonnes
of
God
;
for
,
to
such
as
beleeued
in
his
name
,
Ioh.
1.12
.
hee
gaue
power
to
be
the
sonnes
of
God
:
it
maketh
vp
the
marriage
betwixt
Christ
and
vs
,
that
we
become
flesh
of
his
flesh
,
Eph.
5.
and
bone
of
his
bone
.
And
what
more
can
be
said
then
,
to
proue
the
holinesse
of
true
beleeuers
?
will
any
man
deny
any
thing
in
Christ
to
be
holy
?
dare
he
say
,
that
the
sonnes
of
God
are
not
holy
?
can
it
enter
into
his
thought
,
that
the
place
where
Christ
dwelleth
is
not
holy
?
The
Father
imbraceth
his
Prodigall
sonne
at
his
very
returne
home
vnto
him
?
the
Master
of
the
vineyard
preferreth
those
,
that
were
called
at
the
last
houre
of
the
day
:
our
Sauiour
Christ
receiueth
the
penitent
theefe
into
Paradise
the
very
day
of
his
conuersion
,
shall
wee
not
thinke
then
,
that
all
these
were
holy
,
which
was
,
not
through
any
holinesse
of
their
owne
,
for
they
had
done
nothing
,
but
through
their
faith
in
Christ
,
making
his
holines
to
be
theirs
?
2.
Proofe
.
Secondly
,
that
they
are
endued
with
actuall
holinesse
,
the
Apostle
intimateth
,
when
he
saith
to
the
Romans
,
that
they
were
called
to
bee
Saints
,
and
Saint
Peter
,
when
in
praise
of
Gods
Church
,
Rom.
17
1.
Pet.
2.9
.
Eph.
2.9
.
1.
Ioh.
3.3
.
he
saith
,
Yee
are
a
chosen
generation
,
a
royall
Priesthood
,
a●
holy
nation
,
&c
And
againe
to
the
Ephesians
,
Yee
are
Citizens
with
the
Saints
and
Saint
Iohn
saith
,
Hee
that
hath
this
hope
,
purgeth
himselfe
,
euen
as
he
is
pure
,
that
hath
called
him
.
Moreouer
,
that
all
beleeuers
are
thus
,
is
plaine
,
because
they
haue
one
common
calling
to
be
Saints
,
whatsoeuer
they
shall
plead
at
the
last
day
,
if
this
be
wanting
,
if
they
bee
workers
of
iniquity
,
Math
7.22
.
they
shall
be
bidden
:
Depart
yee
workers
of
iniquity
,
I
knowe
you
not
:
for
this
are
the
holy
Apostles
so
diligent
in
stirring
vp
hereunto
.
Phil.
2.14
15
Doe
all
things
,
&c.
That
yee
may
bee
blamelesse
,
〈◊〉
pure
,
and
the
Sonnes
of
God
without
rebuke
.
Haue
your
c●nuersation
honest
among
the
Gentiles
,
that
they
which
shall
speake
eu●ll
of
you
;
as
of
euill
doers
,
may
by
your
good
workes
glorifie
God
:
1.
P●●
.
2.12
.
and
it
is
the
plaine
sentence
of
the
Scriptures
.
Without
holinesse
no
man
shall
see
God
:
Lastly
,
that
this
holinesse
is
a
constant
hatred
and
striuing
against
sinne
,
and
an
vnfained
loue
of
vertue
,
and
endeauouring
thereafter
;
and
not
onely
an
outward
obseruation
of
holy
duties
;
nor
yet
on
the
contrary
side
,
habituall
righteousnesse
,
sufficient
to
iustifie
vs
before
God
.
All
this
is
also
plainely
taught
,
especially
by
St.
Paul
in
his
owne
example
,
Rom.
7.
hee
professeth
of
himselfe
that
he
loued
the
good
,
and
did
striue
after
it
,
and
that
he
hated
the
euil
,
and
eschewed
it
,
in
such
words
,
as
if
hee
would
describe
a
man
panting
in
his
strife
with
most
deadly
enemies
,
and
grieued
that
they
should
any
whit
ouermaster
him
,
and
therefore
plucking
vp
his
greatest
courage
,
and
vniting
all
his
forces
against
them
.
And
the
same
affections
against
sinne
he
sheweth
to
haue
beene
in
the
Galatians
,
where
hee
saith
:
The
flesh
fighteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
Gal.
5.17
so
that
yee
cannot
doe
those
things
that
you
would
:
and
exhorteth
all
men
to
the
like
,
saying
,
Take
vnto
you
the
whole
armour
of
God
,
Eph.
6.13
that
yee
may
be
able
to
resist
,
&c.
Esa.
29.13
More
particularly
that
the
holinesse
of
the
faithfull
is
not
onely
an
outward
obseruation
of
holy
duties
;
(
as
some
peruert
it
)
but
this
earnest
hearty
endeauour
against
sinne
,
appeareth
,
because
that
this
affected
singular
outward
holines
,
(
as
being
a
meere
Image
to
deceiue
the
beholders
)
is
reiected
,
and
the
endeauour
of
the
heart
only
(
as
the
substance
)
is
accepted
.
The
Iewes
of
old
had
otherwise
beene
holy
enough
,
when
they
drew
ne●re
vnto
the
Lord
,
with
their
l●ppes
,
their
hearts
being
farre
away
:
and
the
Pharisees
had
beene
the
holiest
of
all
,
for
their
fastings
,
prayers
,
and
almes
:
for
their
Sabbaths
,
and
Synagogues
,
for
their
often
washings
,
Math.
6.
Esa.
1.
and
outward
deuotion
:
but
they
are
condemned
for
most
vaine
,
their
seruice
is
so
distasted
that
they
are
bidden
to
bring
no
more
oblations
,
they
are
challenged
for
their
incense
,
new
moones
,
and
solemne
assemblies
.
Math.
7.
C●ap
.
6.
For
not
the
hearers
of
the
word
,
but
the
doers
are
blessed
,
not
the
offerers
vp
of
many
prayers
,
but
the
secretly
deuouted
are
rewarded
,
not
the
sacrificers
,
but
the
mercifull
doe
the
will
of
God
the
Father
.
Againe
,
that
our
holinesse
is
not
righteousnesse
sufficient
to
iustifie
vs
before
God
,
the
Lord
himselfe
affirmeth
,
when
he
saith
,
If
yee
haue
done
all
tha●
yee
can
,
yee
haue
done
but
your
duty
,
〈◊〉
are
vnprofitable
seruants
;
and
S.
Paul
hath
spent
many
of
his
writings
purposely
here
about
,
viz.
to
shew
,
that
all
such
as
seeke
this
way
to
be
iustified
shall
surely
misse
of
their
marke
,
let
them
colour
it
ouer
how
they
will
,
alleadging
our
vnion
with
Christ
,
so
as
that
our
actions
are
meritorious
and
perfect
through
him
,
I
am
sure
that
none
of
the
Apostles
doe
giue
any
limit
vnto
this
doctrine
.
Paul
notwithstanding
his
vnion
,
acknowledgeth
the
imperfections
of
the
flesh
in
him
&
S.
Rom.
7.18
.
1.
Ioh.
1.8
.
Iames
saith
,
in
many
things
,
we
sinne
all
,
and
S.
Iohn
,
If
we
say
that
we
haue
no
si●n●
we
deceiue
our selues
and
the
truth
is
〈◊〉
in
vs
.
And
if
there
be
such
a
mixture
of
sinne
with
our
holinesse
how
can
any
member
of
Christ
trust
at
all
to
his
owne
righteousnesse
:
Can
he
iustifie
himselfe
more
then
the
very
Apostles
,
and
the
excellent
Christians
of
their
times
:
nay
,
let
him
take
heede
rather
lest
by
so
doing
he
be
condemned
,
seeing
,
that
,
1.
Cor.
11.31
if
we
iudge
our selues
,
we
shall
not
be
iudged
,
and
not
if
we
iustifie
our selues
.
Eph.
2.20
Againe
,
that
the
faithfull
are
euer
growing
in
holines
,
vntill
that
they
come
to
be
perfected
in
death
,
and
then
shall
be
presented
without
spot
or
wrinkle
.
Their
growth
is
plainly
taught
in
the
Epistle
to
the
Ephesians
,
where
speaking
of
Christ
,
it
is
said
.
In
whom
all
the
building
being
coupled
together
groweth
to
an
holy
Temple
in
the
Lord
,
that
is
,
as
any
building
which
becommeth
sit
for
habitation
,
groweth
nearer
perfection
euery
day
,
till
at
the
last
it
be
fully
finished
;
so
doth
the
Church
of
God
.
Wherefore
wee
are
often
remembred
hereof
by
Peter
,
2
Pet.
3.18
.
1.
Pet.
2.2
.
who
saith
,
Growe
in
Grace
,
and
in
the
knowledge
of
Iesus
Christ
,
and
where
he
exhorteth
,
to
desire
the
sincere
milke
of
the
Word
that
we
may
growe
thereby
:
Eph.
4.24
and
by
Paul
,
saying
,
Be
renued
in
the
spirit
of
your
minde
,
and
put
off
the
olde
man
,
and
put
on
the
new
,
that
is
,
put
him
off
more
,
and
become
more
holy
,
and
righteous
:
Heb.
5.
and
againe
,
where
he
reproueth
the
Hebrews
for
their
weakenesse
euen
then
,
when
by
reason
of
the
time
,
they
might
haue
beene
strong
men
in
Christ
;
to
omit
the
Lords
vpbraidings
of
his
Disciples
,
for
that
hauing
beene
with
him
long
,
still
they
vnderstood
not
his
parables
,
they
were
yet
weake
in
faith
,
they
had
not
yet
growne
in
mortification
of
their
fleshlinesse
.
Gal.
5.17
Moreouer
,
that
perfection
is
not
attained
till
death
,
appeareth
,
because
whilst
we
liue
,
we
carry
the
flesh
about
with
vs
,
by
reason
of
which
we
cannot
doe
those
things
we
would
:
we
are
but
like
a
bad
writer
,
hauing
his
hand
guided
by
a
more
skilfull
master
,
&
this
scholler
notwithstanding
is
vnable
to
write
a
perfect
faire
hand
,
by
reason
of
his
owne
vntowardnes
:
so
the
holiest
of
Gods
children
is
short
of
perfection
,
by
reason
of
the
fleshes
weakenes
,
though
they
be
guided
by
Gods
Spirit
.
Phil.
3.9
And
this
they
are
not
ashamed
to
confesse
against
themselues
,
Both
Paul
,
I
striue
,
saith
he
,
after
the
marke
,
not
as
though
I
had
already
attained
it
,
&
.
and
Iames
and
Iohn
,
as
hath
bin
already
shewed
.
But
in
death
all
imperfections
vanish
away
,
Eph.
5.27
then
shall
they
be
presented
without
spot
or
wrinkle
:
for
Christ
therfore
gaue
himselfe
for
his
Church
,
that
he
might
cleanse
and
Sanctifie
it
,
not
hauing
spot
or
wrinkle
:
then
the
Bride
is
in
her
perfect
beauty
,
in
a
vesture
of
Gold
of
Ophir
,
with
needle-works
,
all
glorious
:
she
is
then
as
a
city
,
Psal
4
5.
the
pauing
of
whose
streetes
is
of
Gold
,
Reuel
21.
the
walls
of
pretious
stones
,
all
things
most
bright
and
shining
:
shee
hath
a
siluer
Pallace
built
vpon
her
,
if
she
be
a
wall
,
if
a
doore
,
Cantic.
6
:
9.
shee
is
enclosed
with
boards
of
Cedar
,
if
she
be
in
any
degree
of
true
grace
,
shee
is
perfected
,
and
made
happy
.
There
is
not
need
of
an
imaginary
purgatory
fire
to
purge
them
,
Christs
blood
alone
hath
done
it
,
his
merits
hide
all
their
blemishes
,
and
through
him
they
are
accounted
worthy
to
enter
immediatly
into
Paradise
,
to
receiue
their
peny
of
eternall
glory
,
Math.
20.
though
they
haue
wrought
but
one
houre
of
the
day
.
If
any
perfection
be
ascribed
to
any
in
this
life
,
it
is
meant
onely
of
integrity
,
and
vprightnes
of
heart
,
and
not
of
perfect
degree
of
holines
,
and
absolute
fulfilling
the
law
in
all
things
.
Math.
13.
For
the
holinesse
of
Gods
visible
Church
,
that
this
is
in
regard
of
the
best
,
not
of
the
greatest
therein
,
our
Sauiour
Christ
maketh
it
plaine
in
his
comparisons
,
comparing
the
Church
vnto
ground
,
wherein
corne
is
sowne
,
some
falling
in
the
high-way
,
some
vpon
thornie
,
some
vpon
stony
grounds
,
there
being
for
all
these
but
one
good
ground
:
and
vnto
a
field
wherein
is
sowne
both
good
corne
,
and
tares
by
the
enemy
,
which
grow
vp
together
,
&c.
now
all
this
ground
thus
sowne
,
hath
the
name
of
corne
ground
,
though
the
best
of
it
onely
be
corne
.
So
is
it
with
the
Church
,
it
is
called
holy
by
reason
of
the
faithfull
,
not
of
the
most
or
greatest
therein
,
which
are
tares
,
or
thornes
,
and
briars
comming
vp
amongst
the
corne
.
And
this
hath
euer
beene
the
estate
of
the
Church
,
1
Cor
10.
vnder
the
law
.
They
were
all
baptized
vnto
Moses
,
and
did
all
eate
the
same
spirituall
meat
,
and
did
all
drinke
of
the
same
spirituall
drinke
,
yet
with
many
of
them
,
was
God
displeased
:
and
vnder
the
Gospell
,
the
Church
of
the
Corinthians
,
was
troubled
with
incestuous
persons
,
with
branglers
,
and
with
drunkards
,
the
Church
of
Gallatia
with
false
teachers
,
and
many
so
inclined
vnto
them
,
that
the
Apostle
feared
,
that
he
had
spent
his
labor
in
vaine
.
The
7.
Churches
in
Asia
,
named
in
the
begining
of
the
Reuelation
,
had
many
bad
members
in
them
:
and
the
same
is
true
of
all
others
before
,
and
after
them
.
Math
5.
Lastly
,
for
the
holinesse
of
doctrine
taught
in
the
Church
,
this
is
so
necessary
,
that
wheresoeuer
it
is
wanting
,
it
is
a
certa●ne
signe
of
a
false
Church
,
of
a
Strumpet
of
Satan
,
and
no
spouse
of
Christ
.
Euen
as
salt
,
when
it
hath
lost
his
sauour
;
or
a
light
hidden
vnder
a
bushell
,
is
no
light
,
no
salt
,
good
for
any
vse
,
but
to
be
troden
vnder
foote
of
men
:
so
is
the
goodliest
Church
corrupted
in
the
substantialls
of
doctrine
,
it
is
no
more
worthy
to
be
honored
as
Christs
spouse
,
but
to
be
spurned
,
and
trampled
vnder
foote
,
as
his
most
treacherous
enemy
.
The
teaching
of
the
true
Church
is
Christ
his
owne
teaching
,
according
to
that
:
He
that
heareth
you
,
heareth
me
.
Mat.
10.
1
Cor.
11.23
.
1
Pet.
2.2
.
Deut.
13.
And
I
haue
receiued
of
the
Lord
,
that
which
I
haue
deliuered
vnto
you
:
And
as
new
borne
babes
,
desire
the
sincere
milke
of
the
word
,
not
mixed
,
and
corrupted
with
the
poyson
of
false
doctrine
.
Yea
,
whatsoeuer
signes
be
shewed
,
and
wonders
done
,
the
company
of
those
,
that
teach
Idolatry
,
or
any
grand
error
fighting
against
Christs
kingdome
,
or
vilifying
his
precious
blood
,
and
mediation
,
is
to
bee
auoided
,
it
is
a
sure
signe
,
that
they
are
false
Prophets
,
wicked
teachers
.
1
Duty
.
To
separate
from
the
Church
of
Rome
.
For
the
duties
of
this
faith
.
The
first
is
to
make
vs
still
to
be
more
seperated
from
the
Church
of
Rome
,
for
that
shee
sheweth
her self
in
this
to
be
a
very
strumpet
,
a
false
Church
.
Witnesse
her
teaching
,
that
it
is
vnlawfull
for
Priests
to
marry
,
howsoeuer
vnable
to
conteine
,
when
as
the
Apostle
calleth
this
the
doctrine
of
Diuels
forbidding
to
marry
:
Whence
it
commeth
to
passe
,
1
Tim.
4.3
.
that
in
stead
of
holy
Priests
,
she
is
full
of
filthy
fornicators
,
and
standeth
to
the
iustifying
of
those
abhominations
,
teaching
that
it
is
better
for
them
to
haue
many
whores
,
then
one
wife
,
that
simple
fornication
is
no
more
,
Campeg
.
Comiti●s
August
.
an
.
30.
Pi●●bius
.
Ecci●●
.
then
aurem
scalpere
,
●o
scratch
a
mans
eare
,
Wherefore
without
making
any
scruple
,
is
whoredome
publikly
practised
all
ouer
Italy
,
&
infinite
stewes
are
tolerated
in
Rome
by
the
Pope
,
who
taketh
a
yeerely
pension
of
30000.
crownes
therefore
,
which
they
call
,
lactis
census
.
Pope
Clement
would
haue
women
common
vpon
this
ground
.
By
the
order
of
nature
,
the
vse
of
all
things
should
be
common
.
Conc.
Toll
.
●
.
Ca●
.
7.
In
a
certaine
councell
vnder
Pope
Leo
the
first
,
it
was
decreed
,
that
hee
,
which
hath
no
wife
,
but
a
concubine
in
stead
of
a
wife
,
should
not
be
expelled
from
the
communion
,
if
he
were
content
only
with
the
coniunction
of
one
woman
,
or
concubine
.
And
vpon
this
liberty
giuen
,
it
would
offend
all
chast
cares
,
to
heare
the
reports
of
their
filthines
in
Rome
,
made
by
such
as
haue
beene
there
.
One
saith
,
Elias
Hasen
muller
Hist.
Ordinis
Jesunici
.
cap.
10.
that
being
at
Rome
hee
saw
Prelats
,
and
Priests
take
with
them
openly
from
the
Churches
common
whores
,
and
carry
them
in
their
Coaches
to
their
houses
,
and
gardens
:
and
in
the
time
of
processions
,
that
honest
Matrons
durst
not
come
abroad
for
feare
of
them
,
laying
in
waite
to
take
them
.
The
same
man
further
protesteth
,
Cap.
7.
that
he
can
truely
,
&
holyly
testifie
,
that
in
Italy
and
Germany
he
found
not
fiue
Priests
amongst
an
hundreth
,
which
had
conteined
themselues
from
the
filthy
company
of
whores
.
And
why
should
this
seeme
strange
;
seeing
the
Popes
themselues
haue
beene
so
beastly
?
Baleur
.
Innocent
the
eight
had
sixteene
bastards
,
Pius
the
fourth
was
so
vile
a
lecher
,
as
that
in
his
old
age
hee
tooke
things
to
prouoke
lust
,
&
so
exceeded
that
he
died
in
the
bosome
of
his
strumpet
,
as
his
Epitaph
doth
witnesse
.
Iohn
13.
set
vp
publique
stewes
,
and
being
reproued
by
the
Cardinals
he
cut
off
the
priuities
of
one
,
the
nose
of
another
,
the
hand
of
another
,
&c.
till
at
the
last
hee
was
slaine
in
the
bed
of
adultery
,
by
her
husband
,
whom
he
thus
abused
.
Who
so
listeth
may
read
more
in
Platina
,
and
others
writing
of
their
liues
.
But
this
may
suffice
,
to
make
all
true
Christians
,
in
stead
of
louing
,
to
loath
the
Roman
Church
;
whose
inerrable
Head
being
such
,
what
shall
we
iudge
of
the
tayle
?
If
they
shall
say
,
that
as
great
corruptions
of
manners
are
found
amongst
the
Protestants
also
,
our
Apologie
is
,
that
it
is
the
enuious
man
,
which
hath
done
this
,
there
is
no
such
corne
sowne
in
the
field
of
our
Church
,
but
wholsome
,
and
holy
,
we
abhorre
these
as
the
diuels
tares
,
and
shame
to
defile
our
paper
with
writings
patronizing
these
euills
,
as
they
doe
:
yea
wee
say
with
the
Apostle
,
Absit
,
God
forbid
,
that
such
abhominations
should
raigne
in
the
Church
of
God
.
2.
Duty
.
To
study
to
far
holy
.
The
second
duty
,
is
for
euery
man
to
study
to
bee
holy
,
an
hater
of
sinne
,
and
a
louer
of
vertue
,
to
striue
against
all
false
waies
,
and
to
endeauour
after
perfection
of
obedience
,
to
walke
in
sinceritie
,
Ephes.
4
and
to
banish
Hypocrisie
:
seeing
that
all
the
true
members
of
Gods
Church
are
wont
thus
to
doe
.
They
are
Saints
,
as
hath
beene
said
,
they
put
off
the
old
man
with
the
lusts
,
and
put
on
the
new
.
This
we
doe
all
acknowledge
,
when
we
confesse
,
I
beleeue
the
holy
Church
,
but
alas
,
how
few
doe
accordingly
?
how
is
holinesse
scorned
?
he
that
is
not
carried
away
with
the
streame
of
common
impieties
,
but
is
carefull
to
haue
a
good
conscience
before
God
and
man
,
shall
be
made
a
gazing
stock
and
laughing
stock
.
They
say
a
yong
Saint
an
old
diuell
,
onely
good
fellowes
,
that
defile
themselues
,
with
swilling
,
whoring
,
swearing
and
vanitie
,
they
are
the
men
most
generally
esteemed
in
these
miserable
daies
.
The
Lord
then
hath
but
a
poore
Church
euen
in
the
middest
of
his
true
visible
Church
,
it
is
but
a
little
flocke
,
vpon
which
he
will
bestow
the
kingdom
.
Wherefore
let
all
such
as
loue
this
kingdome
,
beware
this
broade
way
,
Heb.
11.14
and
study
for
true
holinesse
,
without
which
no
man
shall
see
God
.
3.
Duty
.
To
renounce
confidence
in
works
The
third
duty
is
,
to
renounce
all
confidence
in
our
owne
workes
,
and
whatsoeuer
we
can
doe
,
and
to
seeke
for
iustification
,
only
by
the
merits
and
obedience
of
the
Lord
Iesus
Christ
,
who
is
made
vnto
vs
of
God
,
1
Cor.
1.30
iustification
and
redemption
.
We
must
be
holy
,
and
exercised
in
holy
and
good
workes
,
that
we
may
be
members
of
the
holy
Church
:
but
farre
be
it
from
vs
,
to
relie
vpon
our
owne
workes
or
holinesse
,
for
so
wee
may
seeke
after
righteousnesse
with
the
Iewes
,
Rom.
9
but
not
attaine
it
.
We
must
haue
the
long
white
robes
of
Christs
righteousnesse
to
couer
vs
,
that
we
may
be
vnblameable
,
and
without
spot
,
before
the
Father
,
his
blood
washeth
the
Church
,
Reuel
.
6
and
sanctifieth
it
,
that
it
may
be
presented
without
spot
or
wrinkle
.
Wherefore
let
not
the
standers
of
Papists
hinder
vs
,
from
following
this
rule
,
though
they
falsly
charge
vs
with
abrogating
good
workes
,
whilest
we
seeke
to
be
iustified
before
God
,
by
the
righteousnesse
of
Christ
alone
:
for
,
in
so
doing
,
we
may
boldly
say
with
the
Apostle
,
We
doe
not
disanull
the
Law
,
but
establish
the
Law
,
seeing
we
teach
the
necessitie
of
holy
and
good
workes
.
4.
Duty
to
be
confident
against
Purgatory
.
The
fourth
duty
is
,
to
be
confident
against
the
feare
of
Purgatory
fire
(
wherewith
the
Papists
teach
,
that
we
al
must
be
purged
,
before
that
we
can
enter
into
Heauen
,
and
that
the
torment
hereof
,
exceedeth
the
pangs
of
any
suffering
in
this
world
)
because
that
by
death
the
flesh
is
abolished
in
the
faithfull
,
and
perfect
holinesse
is
attained
,
as
hath
beene
already
shewed
.
That
fire
is
but
mans
inuention
,
to
scarre
fooles
and
babes
,
and
to
cony-catch
them
of
a
great
part
of
their
substance
.
Our
Purgatory
fire
,
of
which
it
is
spoken
in
Saint
Iames
,
and
in
sundry
other
places
of
the
Scripture
,
is
affliction
in
this
world
,
which
is
,
as
the
fining
pot
for
siluer
and
gold
;
all
other
Purgatories
were
vnknowne
to
the
Prophets
and
Apostles
,
and
to
the
Christians
of
former
times
,
and
therefore
no
cause
is
there
,
why
we
should
feare
them
.
Quest.
36.
Which
is
the
third
thing
,
that
you
learne
to
beleeue
,
concerning
the
Church
?
Answ.
Thirdly
,
J
learne
to
beleeue
,
that
Gods
Church
is
Catholike
,
that
is
,
consisting
of
persons
of
all
sorts
,
scattered
all
ouer
the
world
,
and
of
all
times
and
ages
.
Esa.
2.
cap.
40
,
&c.
Explan.
In
this
answer
,
is
fully
layd
open
the
meaning
of
the
word
Catholique
,
being
a
Greeke
word
,
it
signifieth
Vniuersall
,
and
the
Church
is
here
declared
to
be
vniuersall
:
First
,
in
regard
of
persons
belonging
to
the
Church
,
viz.
men
and
women
,
of
all
sorts
and
conditions
,
high
and
low
,
rich
and
poore
,
bond
and
free
,
Princes
and
Subiects
,
noble
and
ignoble
,
the
Lord
taketh
some
out
of
all
these
estates
and
degrees
into
his
kingdome
:
Secondly
,
in
regard
of
places
,
the
Church
is
dispersed
East
,
West
,
North
,
and
South
,
and
not
tyed
to
any
certaine
place
,
or
places
;
neither
to
Ierusalem
,
nor
to
Rome
,
neither
to
Graecia
,
nor
to
Barbaria
,
but
wheresoeuer
the
word
of
God
taketh
effect
,
there
is
the
Church
also
:
Thirdly
,
in
regard
of
time
,
the
Church
was
from
the
beginning
,
is
now
and
shall
be
,
throughout
all
ages
,
and
in
the
end
of
this
world
,
be
crowned
with
Eternity
,
as
the
head
thereof
Christ
Iesus
is
.
Secondly
,
for
the
proofes
of
these
things
.
Nothing
is
more
common
in
the
Scriptures
,
than
that
all
people
,
and
all
nations
,
shall
come
and
worship
the
Lord
,
shall
see
the
saluation
of
God
,
and
haue
ioy
,
light
,
and
gladnesse
,
instead
of
sorrow
and
heauinesse
.
And
this
was
typically
represented
in
Noahs
Arke
,
whereinto
entred
the
creatures
of
all
sorts
,
foure
footed
beasts
and
creeping
things
,
feathered
fowles
,
and
all
manner
of
cattle
,
both
cleane
and
the
vncleane
:
Now
,
the
cleane
of
these
,
set
foorth
the
Iewes
;
Act.
10.
and
the
vncleane
,
the
Gentiles
,
as
was
shewed
vnto
Peter
;
the
cleane
,
set
foorth
the
righteous
and
godly
;
the
vncleane
,
the
lewd
and
wicked
,
as
the
Lord
would
haue
the
Iewes
vnderstand
,
when
he
forbad
them
to
eate
of
the
vncleane
:
the
feathered
fowles
,
and
the
more
noble
beasts
;
great
and
noble
persons
;
the
creeping
things
,
Leuit.
11.
the
poore
and
needy
;
of
all
which
,
some
were
receiued
into
the
Arke
,
and
some
are
receiued
into
the
Church
;
yea
,
the
very
vncleane
wicked
,
when
they
repent
.
Reuel.
7.
Moreouer
,
in
the
Booke
of
the
Reuelation
,
as
some
were
sealed
of
euery
Tribe
of
Israel
,
Dan
onely
excepted
,
because
of
his
Idolatry
:
so
were
some
of
all
kindreds
,
nations
,
and
tongues
,
which
together
made
such
a
multitude
,
as
could
not
be
told
.
And
this
vniuersality
of
the
Church
,
was
noted
to
haue
beene
,
euen
whilest
the
Temple
stood
:
for
,
when
the
Holy
Ghost
did
wonderfully
giue
vtterance
to
the
Apostles
,
in
all
languages
,
some
of
all
nations
are
said
to
haue
bene
there
,
Acts
2.5
.
Parthians
,
Medes
,
and
Elamites
,
and
the
Inhabitants
of
Mesopotamia
,
men
of
Cappadocia
,
Pontus
,
Asia
&c.
men
fearing
God
,
which
dwelt
there
for
religions
sake
.
More
particularly
for
persons
belonging
to
the
Church
,
the
Lord
doth
both
inuite
all
,
when
he
sayth
,
Come
vnto
mee
,
Matth
11.
Marc
16.
all
yee
that
are
weary
and
heauy
loaden
,
and
J
will
refresh
you
:
and
,
Goe
preach
the
Word
to
euery
creature
.
And
by
his
Apostle
Paul
saying
;
1
Tim.
2.1
.
Verse
3.
Verse
4.
2
Pet
9.
Let
prayers
,
and
supplications
,
and
giuing
of
thankes
be
made
for
all
men
:
For
this
is
good
and
acceptable
,
in
the
sight
of
God
our
Sauiour
,
who
would
that
all
men
should
be
saued
,
and
come
to
the
knowledge
of
the
truth
:
and
Peter
saying
;
The
Lord
would
haue
no
man
to
perish
,
but
all
men
come
to
repentance
.
Euen
as
he
that
inuiteth
to
a
feast
,
Matth.
22.
is
willing
that
all
the
guests
which
are
bidden
,
should
come
&
partake
of
his
feast
:
onely
if
worldly
temptations
hinder
any
,
hee
is
wroth
,
and
will
destroy
them
,
if
they
refuse
to
come
,
because
of
their
profit
,
Luc.
3.
their
pleasure
,
their
security
,
&c.
And
the
Lord
doth
receiue
all
such
as
come
vnto
him
,
whether
they
be
Pharisees
,
Publicans
,
or
common
people
,
of
what
calling
soeuer
,
bond
or
free
,
male
or
female
,
Iew
,
or
Grecian
,
or
Barbarian
,
of
what
estate
,
sect
,
or
sex
soeuer
,
prodigall
children
,
lost
sheep
,
Gal
3
28.
Luc.
15.
1
Tim
1.12
notorious
sinners
,
persecutors
,
and
blasphemers
.
Secondly
,
for
places
,
Christ
saith
,
That
neither
at
Ierusalem
,
nor
at
Iaacobs
well
,
the
Father
shall
be
worshipped
,
but
euery
where
,
true
worshippers
should
worship
him
in
spirit
and
truth
,
that
is
,
Iohn
4
20
the
Church
should
not
be
tyed
to
this
,
or
that
place
,
but
be
vniuersally
in
all
places
:
and
Peter
sayth
,
In
euery
nation
hee
that
feareth
God
,
and
worketh
righteousnesse
,
is
accepted
with
him
.
Acts
10
35
And
not
to
multiply
more
Texts
of
Scripture
,
wee
haue
the
places
of
Gods
Church
,
euen
in
the
Apostles
times
,
particularly
registred
.
At
Ierusalem
,
in
Caesarea
,
Palestina
,
in
Tyre
,
Countries
where
the
Gospel
hath
beene
receiued
.
Euseb
Jrenaeus
Necephorus
.
Tertullian
.
Vincentius
.
Lyrinensis
,
&c.
and
Ptolemais
:
in
Antioch
of
Syria
,
in
Tharsus
of
Cilicia
,
in
Mesopotamia
,
Ephesus
,
and
Smyrna
:
amongst
the
Sardians
,
the
Trallians
,
the
Philadelphians
,
the
Colossians
:
in
Magnesia
,
Hierapolis
,
Pergamopolis
,
Troas
:
in
Nicomedia
,
Phrygia
,
Mysia
,
Galatia
,
Ancyra
:
in
Vicomanus
,
Pontus
,
Amastria
,
and
Synope
:
amongst
the
Parthians
,
Medes
,
Persians
,
Hyrcans
,
Brachmans
,
Indians
,
Armenians
,
and
Elamites
:
And
in
all
the
chiefe
Countries
of
Africa
,
in
Aegypt
,
Thebais
,
Marmarica
,
Cyrenaica
,
Numidia
,
Mauritania
,
Getulia
,
Lybia
,
Aethiopia
:
in
Alexandria
,
Carthage
,
the
Ilands
Pathmos
,
Creet
,
Gortyna
,
and
Messana
a
city
of
Sicily
.
In
Greece
there
were
many
famous
Churches
,
amongst
the
Athenians
,
the
Corinthians
,
the
Lacedaemonians
:
in
Achaia
amongst
the
Philippians
,
and
Thessalonians
:
in
Laryssa
,
Thracia
,
Anchiolis
,
and
Debeltis
.
In
Illiricum
,
in
Dalmatia
,
in
Croatia
,
in
Corinthia
,
Vindelicia
,
Rhetia
,
Noricus
,
Laureacus
,
by
Danubius
.
In
Maguntia
,
Treniris
,
amongst
the
Tungrians
,
Agrippines
,
and
Bardenickes
.
In
Germany
,
Rome
,
Tirinus
,
Genua
,
and
Derdona
.
In
France
,
at
Vienna
,
Lugdune
,
&c.
and
amongst
the
Celts
.
In
Spaine
,
at
Compluto
,
and
Tolledo
;
in
Scotland
,
and
England
,
amongst
the
Sarmatians
,
Dacians
,
and
Scythians
,
and
other
barbarous
people
.
For
the
times
of
the
Church
,
The
Church
in
al
ages
descending
from
Adam
.
no
age
hath
euer
beene
without
the
Church
of
God
,
though
sometimes
it
hath
beene
amongst
a
very
few
,
and
sometimes
inuisible
to
the
world
.
1
King
.
19.18
.
At
the
first
it
was
in
Adams
family
,
when
Abel
was
slaine
,
(
that
God
might
not
want
a
Church
)
hee
sent
Seth
into
the
world
.
Afterwards
it
was
in
the
Family
of
Noah
,
then
of
Abraham
,
Isaac
,
Iaacob
,
and
of
the
Patriarkes
,
and
their
posterity
,
the
Iewes
,
vnto
whom
few
of
other
nations
ioyned
themselues
,
and
so
most
were
without
the
Church
:
and
at
the
comming
of
the
Gospell
,
it
was
amongst
the
Disciples
,
and
Followers
of
Christ
,
and
afterwards
in
all
Nations
,
as
hath
beene
already
shewed
,
of
which
,
though
many
reuolted
to
Turcisme
,
and
many
were
infected
with
the
superstions
of
Popery
,
or
rather
oppressed
with
the
tyranny
of
the
Papacy
,
yet
some
fewe
still
cleaued
vnto
the
truth
,
and
in
these
last
times
,
the
light
brake
forth
againe
out
of
darkenesse
,
and
the
pure
preaching
of
Gods
Word
out
of
infinite
corruptions
,
by
false
interpretations
,
blind
traditions
,
and
affected
wrestings
.
The
true
Church
was
inuisible
,
in
Elias
his
time
,
who
thought
,
that
he
was
remaining
himselfe
alone
,
vntill
that
the
Lord
had
told
him
,
that
he
had
left
seuen
thousands
,
that
had
not
bowed
their
knees
to
Baal
,
and
whose
mouthes
had
not
kissed
him
:
which
the
Apostle
applyeth
also
to
his
times
,
wherein
the
Iewes
did
so
much
oppose
themselues
against
the
proceedings
of
the
Gospell
,
that
they
seemed
to
be
all
enemies
to
the
truth
;
yet
without
doubt
,
he
saith
,
that
there
is
a
remnant
through
the
election
of
grace
.
Rom.
11.5
.
Luk.
24.21
.
And
the
same
was
the
state
of
the
Church
,
at
the
time
of
Christs
apprehension
and
crucifying
,
all
fled
from
him
,
one
of
the
chiefe
denied
him
,
others
plainely
professed
their
distrust
in
him
:
and
oftentimes
since
hath
it
beene
brought
to
the
same
passe
,
through
the
tyranny
of
Persecutors
and
Heretiques
,
and
chiefely
by
the
tyranny
of
the
Roman
Bishops
,
who
,
as
they
were
giuen
ouer
to
corruptions
,
together
with
their
Churches
in
Italy
,
by
their
proud
affection
of
an
vniuersall
Dominion
ouer
all
other
Churches
:
so
they
haue
euer
enforced
the
same
corruptions
vpon
others
so
strongly
,
as
that
few
durst
mutter
against
them
,
but
some
haue
euer
been
endued
with
heroycall
spirits
to
resist
,
and
speake
,
and
write
against
the
same
,
by
whose
forwardnesse
wee
may
gather
,
that
there
were
many
more
in
secret
,
in
all
times
,
which
groned
vnder
the
burthen
of
popish
superstitions
,
and
that
Luther
,
and
Zwinglius
,
were
not
the
first
,
(
as
they
would
beare
the
world
in
hand
,
as
though
before
them
there
were
neuer
any
dissenting
from
the
Church
of
Rome
)
but
to
lay
down
briefly
what
we
finde
in
Ecclesiasticall
Histories
.
After
that
the
foundations
of
a
new
Church
vnder
the
Gospell
,
were
laide
by
Christ
and
his
Disciples
,
the
stormes
and
billowes
of
persecution
arose
,
and
continued
vnder
the
raigne
of
many
Heathen
Emperours
,
for
the
space
of
three
hundred
yeeres
and
vpward
:
by
all
which
,
though
it
was
brought
vnder
,
and
much
hazarded
of
drowning
,
yet
it
was
onely
drenched
,
and
by
the
good
Emperour
Constantine
the
Great
,
repaired
,
and
much
refreshed
.
Yet
this
was
but
a
calme
for
a
season
,
for
in
his
sonnes
times
,
Arianisme
was
set
abroach
,
&
caused
almost
as
great
troubles
,
as
in
the
time
of
Heathenisme
:
the
Orthodox
,
notwithstanding
,
claue
still
to
the
trueth
,
and
manfully
endured
all
the
brunts
of
this
long
lasting
storme
,
though
it
was
at
times
,
more
then
two
hundred
yeeres
.
After
this
,
the
Monothelits
,
and
Nestorian
Heretiques
lifted
vp
their
heads
,
and
hauing
higher
powers
on
their
sides
,
did
not
a
litle
by
their
persecutions
trouble
the
Church
of
God
.
After
these
things
,
about
the
yeere
800.
the
worshipping
of
Images
beganne
to
be
set
vp
by
a
wicked
Empresse
,
Irene
of
Constantinople
,
against
which
,
Gregory
opposed
himselfe
,
allowing
the
vse
of
Images
,
but
not
the
adoration
,
nor
praying
before
them
,
and
the
Diuines
vnder
Charles
the
Great
.
But
before
this
,
the
Church
of
Rome
hauing
aduanced
it selfe
by
the
meanes
of
Phocas
(
who
of
a
common
Souldiour
,
came
to
the
Empire
of
Constantinople
,
by
murdering
his
Master
Mauritius
,
the
lawfull
Emperour
,
his
wife
and
children
)
laboured
much
with
superstitious
ceremonies
,
and
stroue
to
conforme
all
other
Churches
hereunto
.
For
this
cause
,
anno
617.
Columbanus
and
Gallus
were
sent
forth
with
the
authority
of
the
Roman
Bishop
,
to
set
vp
their
ceremonies
in
all
places
:
but
were
in
all
likelyhood
then
preuented
;
for
two
Councels
were
hereupon
assembled
,
the
one
in
Bauaria
,
against
the
ceremonies
of
Columbanus
and
Gallus
;
Auentin
.
Annalium
Batorum
,
lib.
3.
Author
vitae
Eustatij
in
3.
tom
.
operum
Beda
.
Beda
Vincentius
Balaeus
●oan
.
Mayer
.
Bed
.
●d
.
3.
c.
25.
lib.
4.
cap
4.
Episcop.
Lindisfarnensis
.
the
other
in
Mariscon
,
vnder
King
Lotharius
,
of
both
which
the
bare
titles
only
remaine
,
the
matter
is
suppressed
,
because
that
would
haue
beene
too
great
an
euidence
against
them
.
Not
long
after
Ardanus
Bishop
of
Northumberland
vnder
King
Oswaldus
opposed
himselfe
against
the
same
,
alledging
,
that
the
grieuous
things
of
the
law
,
the
burthens
of
the
Pharisees
were
not
to
bee
propounded
to
the
people
.
Anno.
670.
Colmanus
another
Bishop
stoutly
resisted
the
shauing
of
Priests
,
and
other
fooolish
ceremonies
,
that
were
vrged
:
but
the
King
taking
against
him
,
he
preuailed
not
,
and
therefore
went
from
his
Bishopricke
into
Scotland
,
with
those
that
tooke
part
with
him
.
The
like
resistance
had
his
Predecessour
Fannanus
made
before
.
Auintint
.
lib.
3.
Annalium
,
&c.
Afterwards
,
anno
714.
when
Boniface
who
was
called
the
Apostle
of
the
Germans
,
was
sent
of
Gregory
the
second
,
for
the
like
purpose
,
of
establishing
Romish
ceremonies
,
he
was
resisted
by
Adelbertus
Gallus
,
Clemens
Scotus
,
Sampson
Scotus
,
Virgilius
and
Sidorius
,
learned
men
,
who
could
not
endure
the
ceremonies
vrged
about
the
Sacrament
of
the
Lords
Supper
and
Baptisme
,
but
they
were
oppressed
by
the
Popes
authority
,
viz.
Gregory
the
second
,
Gregory
the
third
,
and
Zachary
.
Anno
774.
Egila
,
Nist
.
Magdeb.
Cent.
8.
cap.
10.
a
Bishop
in
Spaine
(
who
before
,
had
much
reuerenced
the
Bishop
of
Rome
)
afterwards
vnderstanding
that
his
traditions
depended
not
vpon
Gods
Word
,
hee
contemned
them
,
for
which
cause
hee
stirred
vp
other
Spanish
Bishops
against
the
said
Egila
.
Anno
899.
there
was
one
Claudius
,
Cent.
9.
cap.
10.
who
had
beene
a
Priest
in
the
Court
of
Charles
the
Great
,
which
taught
the
same
doctrine
that
Luther
afterwards
did
,
inueighing
against
the
imagery
,
and
superstition
of
those
times
.
Baleus
Trithsnus
.
Anno
841.
Bertram
a
Priest
in
France
,
who
was
greatly
esteemed
by
Charles
,
the
brother
of
King
Lotharius
,
taught
that
the
body
of
Christ
was
not
really
present
in
the
Sacrament
,
but
is
by
faith
receiued
.
Anno
847.
Thergaudus
Bishop
of
Treuiris
,
inueighed
grieuously
against
Pope
Nicolus
,
hee
called
the
Pope
Antichrist
,
and
a
Wolfe
,
saying
,
Auentini●
Regin●l
▪
lib.
2
,
Cum
sis
seruus
seruorum
,
Dominus
Dominantium
esse
contendis
:
When
as
thou
art
by
profession
a
seruant
of
seruants
,
thou
striuest
to
be
a
Lord
of
Lords
.
Hee
called
Rome
Babylon
.
Being
called
to
Rome
,
together
with
Guntherius
,
Guntherius
Bishop
of
Calle●
.
he
was
excommunicated
,
vnheard
,
and
after
slaine
.
Anno
859.
S.
Vdasrick
,
Bishop
of
Augusta
,
held
,
that
the
Roman
Bishop
might
erre
,
and
proued
learnedly
by
sundry
arguments
,
that
it
was
lawfull
for
Priests
to
marry
.
Hist.
Mag.
Cent.
9.
cap.
10.
Anno
1054.
Berengarius
,
a
learned
man
,
had
many
followers
,
who
stoutly
maintained
,
that
the
body
of
Christ
was
not
really
in
the
Sacrament
.
Anno
1071.
Lanfranke
,
Hist.
Magdeb.
Cent.
1●
.
cap.
10.
Arch-Bishop
of
Canterbury
,
is
said
to
haue
corrected
the
writings
of
the
Fathers
,
according
to
the
Catholique
Faith
,
whence
it
must
needes
follow
,
that
the
Church
was
then
gone
from
the
purity
of
the
Fathers
times
,
which
was
noted
by
some
,
but
to
blinde
their
eyes
this
correction
was
made
.
In
the
Epistle
of
Anselme
,
there
is
a
forme
of
visiting
the
sicke
,
prescribed
in
this
manner
:
The
Priest
should
say
:
Thou
confessest
,
that
thou
hast
liued
so
ill
,
that
thou
hast
deserued
hell
:
Hist.
Magd.
Cent
11.
cap.
6.
The
sicke
answers
,
Yea
:
Doest
thou
repent
thee
of
these
thing
?
He
answers
;
Yea
:
Doest
thou
beleeue
,
that
the
Lord
Iesus
Christ
dyed
for
thee
?
He
answers
,
Yea
:
Doest
thou
giue
him
thankes
?
He
answers
;
Yea
:
Doest
thou
beleeue
that
thou
canst
not
be
saued
,
but
by
his
death
?
He
answers
;
Yea
:
Go
to
therefore
whilst
thy
soule
is
in
thee
,
put
thy
whole
trust
in
this
death
,
trust
in
no
other
thing
,
commit
thy selfe
wholly
to
this
death
,
with
this
couer
thy selfe
all
ouer
,
winde
vp
thy selfe
all
ouer
in
this
death
.
S.
Anselme
was
a
Lutheran
.
Whence
it
appeares
that
according
to
the
present
doctrine
of
our
Church
,
it
was
held
then
,
and
that
meritorious
workes
wrought
by
men
,
were
in
no
request
,
for
iustification
and
saluation
.
Anno
1110.
Florentinus
,
a
Bishop
auouched
that
Antichrist
was
then
born
,
Platina
Blondas
for
which
he
was
called
to
account
by
Paschalis
the
second
,
and
suppressed
.
Anno
1135.
one
Francis
an
Abbot
maintained
,
that
Christs
body
was
not
really
in
the
Sacrament
.
Hist.
Magd.
Cent.
12.
cap.
5.
Anno
1110.
Petrus
de
Beuis
a
Priest
,
&
Henry
a
Monk
in
France
,
taught
,
that
the
body
and
bloud
of
Christ
,
were
not
offered
in
the
Masse
,
neither
that
it
was
a
sacrifice
made
for
the
saluation
of
soules
,
that
Altars
were
to
be
destroyed
,
that
the
substances
in
the
sacrament
were
not
altered
,
that
sacrifices
,
and
masses
,
and
prayers
,
and
almes
,
&c.
being
made
for
the
dead
,
Cent.
12.
cap
9.
were
fooleries
and
profited
not
;
that
Priests
and
Monkes
were
rather
to
marry
then
to
burne
;
that
Crosses
were
not
to
bee
reuerenced
;
that
the
Canonicall
Scriptures
were
onely
to
bee
beleeued
,
and
that
the
writings
of
the
Fathers
haue
not
equall
authority
;
and
of
these
,
the
one
was
burned
,
the
other
hardly
escaped
.
Bernardi
vita
.
Anno
1190.
Bernard
,
a
learned
Father
,
though
hee
was
not
so
sound
,
through
the
iniquity
of
the
times
in
all
things
,
yet
in
the
case
of
iustification
,
he
speaketh
like
a
Protestant
,
when
being
in
danger
of
his
life
,
he
said
,
I
am
not
worthy
,
J
confesse
,
neither
can
I
by
mine
owne
merits
obtaine
the
Kingdome
of
heauen
:
but
my
Lord
obtaining
it
by
a
double
right
,
viz.
of
inheritance
,
and
by
the
merit
of
his
passion
,
being
content
with
the
one
himselfe
,
he
bestoweth
the
other
vpon
mee
.
Anno
1220.
one
William
a
Goldsmith
,
said
,
that
Rome
was
Babylon
,
&
the
Pope
Antichrist
,
&
was
therfore
burned
.
Hist
Magd.
Cent.
13.
cap.
2.
Anno
1250.
G●lielmus
de
sancto
Amore
,
was
banisht
for
an
heretique
,
and
his
bookes
burnt
.
Robert
Grost●d
,
Bishop
of
Lincolne
,
a
zealous
opposer
of
Papall
tyranny
,
should
haue
had
his
bones
digged
vp
and
burnt
,
but
that
the
Pope
being
terrified
in
a
dreame
desisted
from
this
his
enterprize
.
Anno
1260.
on
Laurence
,
an
Englishman
had
his
bones
burnt
,
after
that
they
were
taken
out
of
the
graue
.
Anno
1350.
there
were
many
sincere
Teachers
,
specially
Iohannes
de
rupe
Scissi●
.
Anno
1360.
Armachanus
,
an
Arch-bishop
in
Ireland
.
Anno.
1370.
Iohn
Wick●liffe
disputed
openly
at
Oxenford
,
and
was
defended
by
K.
Edward
the
third
,
and
the
Nobles
,
against
the
Pope
.
Summa
Conc.
a
Bartholom●o
Goranza
collecta
.
The
poynts
maintained
by
him
,
were
;
That
the
materiall
substance
of
bread
and
wine
remained
in
the
Sacrament
:
That
outward
confession
to
the
Priest
was
superfluous
and
vnprofitable
:
That
if
any
man
giueth
almes
to
the
idle
Friers
,
hee
is
excommunicate
:
That
hee
which
entreth
into
any
such
order
,
is
made
more
foolish
and
vnfit
to
obserue
Gods
Commandements
:
That
the
Church
of
Rome
is
a
Synagogue
of
Satan
,
neither
is
the
Pope
the
Vicar
of
Christ
:
That
it
is
a
foolish
thing
to
beleeue
the
Popes
Indulgences
,
&c.
Anno
1410.
Iohn
Husse
and
Ierome
of
Prague
,
were
famous
in
Bohemia
:
Conc.
fol.
415.
The
sayd
Husse
began
first
with
reading
the
writings
of
Wickliffe
,
and
defended
these
things
vnto
the
death
:
That
Peter
neither
was
,
nor
is
the
head
of
the
Church
:
That
the
Popes
dignity
came
from
Caesar
,
and
that
his
institution
,
and
perfection
flowed
from
Caesar
,
that
they
had
done
vniustly
,
that
condemned
the
Articles
of
Wickliffe
,
&c
And
an
hundreth
yeares
after
,
as
hee
had
foretold
,
came
Luther
:
for
hee
had
said
,
that
they
might
indeed
burne
the
Goose
,
which
the
name
Husse
signified
,
but
within
an
hundreth
yeares
such
a
smell
should
arise
out
of
her
feathers
,
as
all
Italy
should
not
bee
able
to
put
downe
,
for
a
remembrance
whereof
,
these
words
were
written
in
certaine
coyne
,
which
remaineth
with
Husses
Image
.
Post
centum
annos
Deo
,
mihique
sunt
responsuri
:
After
an
hundreth
yeares
they
shall
answer
to
God
and
to
me
.
And
thus
haue
I
led
thee
along
(
Christian
Reader
)
throughout
all
ages
,
giuing
thee
a
little
view
of
the
disposition
of
former
times
,
by
which
thou
maist
stop
the
mouthes
of
slanderous
Papists
,
cauilling
at
our
religion
as
too
new
,
&
but
of
yesterday
:
when
as
in
very
truth
,
the
maine
things
wherein
they
differ
from
vs
,
viz.
ridiculous
ceremonies
,
Idolatrous
imagery
,
popish
supremacy
,
and
abuses
about
the
Sacrament
,
&c.
could
neuer
haue
approbation
from
all
,
but
partly
feare
of
the
Pope
his
tyranny
,
and
partly
the
mutability
of
the
most
being
apt
to
follow
great
ones
(
according
to
that
,
Regis
ad
exempl●r
,
&c
After
the
Kings
example
all
the
world
is
framid
)
first
made
these
abuses
common
,
and
in
processe
of
time
to
be
held
the
very
religion
of
the
Catholike
Church
of
God
:
well
affected
,
and
sincere
persons
in
the
meane
time
seeing
into
these
abhominations
,
and
according
to
their
slender
power
fighting
against
them
.
1.
Duty
.
To
praise
Go●s
mercy
●or
excluding
none
out
of
the
Church
:
Now
follow
the
duties
of
this
faith
.
The
first
,
is
to
praise
and
extoll
the
Lords
mercy
,
who
without
respect
of
forme
or
beauty
,
of
wealth
or
portion
,
of
quality
or
condition
,
of
countrey
or
nation
,
is
pleased
to
espouse
vs
vnto
himselfe
in
spirituall
marriage
and
to
endow
vs
with
his
heauenly
Kingdome
.
Vs
,
I
say
,
in
speciall
this
nation
and
Church
of
England
,
which
God
of
his
mercy
hath
vouchsafed
to
call
,
not
onely
out
of
the
vtter
darknesse
of
Paganisme
of
old
,
but
also
out
of
the
dregges
of
Romish
superstition
of
latter
yeares
.
Euen
as
Hester
was
more
pleasing
to
King
Ahasuerosh
then
all
the
virgins
,
that
were
brought
in
vnto
him
:
so
should
wee
bee
to
the
King
of
Kings
more
then
all
which
bee
out
of
the
Church
,
whether
Turkes
,
Iewes
,
Papists
,
or
other
Infidels
,
and
heretiques
.
If
there
be
any
amongst
them
zealous
for
their
superstitions
,
deuout
,
charitable
,
iust
and
true
in
their
dealings
,
much
more
should
wee
all
bee
such
▪
that
wee
may
please
him
,
the
beames
of
whose
grace
haue
beene
more
shed
vpon
vs
.
But
it
being
farre
otherwise
with
most
amongst
vs
,
with
what
face
shall
we
looke
vpon
him
?
when
he
shall
call
to
a
reckoning
,
where
shall
our
place
be
found
?
verily
,
as
it
was
said
of
the
Sodomites
,
they
shall
rise
vp
against
such
,
and
condemne
them
,
idolatrous
and
heathen
men
shall
rise
vp
against
them
and
condemne
them
.
2.
Duty
.
Not
to
bee
discouraged
because
wee
are
poore
.
The
second
duty
is
,
not
to
be
discouraged
from
comming
to
the
Lord
,
because
wee
are
grieuous
sinners
,
or
poore
,
or
base
of
condition
,
and
thus
without
all
likelihood
of
attaining
to
so
great
dignity
,
for
the
company
which
he
receiueth
bee
of
all
sorts
,
as
well
poore
as
rich
,
as
well
sinners
as
righteous
,
as
well
low
and
base
ones
,
as
high
and
noble
.
Persecuting
Saul
is
as
well
accepted
amongst
his
Disciples
,
as
preching
Peter
▪
the
poore
Publicans
and
sinners
,
as
iust
Zachary
,
and
rich
Ioseph
,
Mary
possessed
with
diuels
as
▪
Iohn
Baptist
indued
with
the
holy
Ghost
,
the
Prodigall
spendthrift
sonne
,
as
the
stayed
good
husband
,
that
neuer
brake
his
fathers
command
.
Wherefore
let
vs
all
come
boldly
to
the
throne
of
grace
,
that
we
may
finde
helpe
in
time
of
neede
.
Heb.
4.16
.
If
a
great
feast
were
made
,
from
which
none
should
bee
excluded
,
neither
ragged
nor
rude
ones
,
neither
lame
nor
blinde
,
neither
leprous
nor
loathsome
,
how
would
all
that
need
,
come
flocking
therevnto
?
How
much
more
then
should
wee
thrust
into
the
Church
of
God
and
take
his
Kingdome
by
violence
,
seeing
he
hath
set
the
gates
open
to
vs
all
,
how
loathsome
soeuer
we
are
by
reason
of
our
sins
,
so
that
we
may
come
not
to
a
ful
feast
for
one
meale
,
but
to
be
fed
so
,
as
that
we
shall
neuer
hunger
any
more
,
to
be
watered
so
with
the
water
of
life
,
as
that
we
shal
neuer
thirst
any
more
.
But
let
not
impudent
&
hard
hearted
sinners
herewith
,
as
with
fig
leaues
couer
their
filthy
nakednesse
,
let
not
prophane
ones
,
whose
liues
are
a
trade
of
sinning
,
apply
this
as
a
cloake
to
hide
their
vicerous
sores
of
sinne
,
making
them
the
more
to
putrifie
.
For
it
is
phisicke
only
for
the
sicke
,
it
is
a
medecine
only
for
the
wounded
,
groaning
vnder
the
burthen
of
their
sinnes
.
Math.
11.
3
Duty
.
To
pray
for
the
Church
in
all
places
.
The
third
duty
is
to
be
like
affected
,
and
to
pray
alike
for
Gods
Church
in
France
,
in
Germany
,
in
Denmark
,
in
Grecia
,
in
Sweuia
,
and
wheresoeuer
else
,
as
well
as
for
our selues
,
and
neere
neighbours
,
because
the
mysticall
body
,
of
which
we
are
members
,
is
in
all
these
places
also
;
yea
,
in
all
places
scattered
through
the
world
:
and
wheresoeuer
it
be
,
yet
it
is
all
but
one
body
,
one
holy
Catholique
Church
,
wee
are
to
pray
then
as
heartily
for
the
weakening
,
and
rooting
out
of
the
popish
heresie
from
amongst
the
French
,
and
the
setting
ouer
them
sincere
gouernors
;
as
in
the
like
case
wee
would
doe
for
our selues
:
we
are
to
grieue
as
much
for
the
Churches
in
Hungary
,
and
Transyluania
so
spoyled
by
the
Turke
,
as
if
it
were
our
owne
case
.
Rom.
12.
For
in
the
body
,
if
one
member
be
grieued
,
all
are
grieued
with
it
,
and
so
on
the
contrary
side
,
in
like
manner
ought
we
to
haue
a
fellow
feeling
of
one
anothers
ioy
and
misery
,
though
in
places
far
distant
one
from
another
.
4
Duty
.
Not
to
be
troubled
at
antiquity
pretended
by
,
Romanists
.
The
fourth
duty
is
,
not
to
be
driuen
from
our
hold
for
the
antiquity
of
our
Religion
,
by
any
popish
forces
;
seeing
it
is
most
true
,
that
our
Church
is
also
Catholique
for
time
,
that
is
of
all
times
,
and
ages
,
and
that
of
the
Church
of
Rome
hath
beene
meerely
forced
vpon
the
world
,
and
in
continuance
of
time
for
want
of
knowledge
of
the
better
,
came
to
be
esteemed
for
the
truth
,
as
Mahumetisme
is
amongst
the
multitude
vnder
the
Turkish
dominions
.
No
age
,
as
wee
haue
seen
,
hath
been
without
some
witnesses
hereof
,
and
no
doubt
but
there
were
many
more
,
but
who
was
there
then
to
register
such
things
?
Wherefore
let
vs
not
wauer
in
our
faith
,
but
maintaine
it
to
the
death
,
seeing
that
,
which
the
Romanists
make
their
greatest
strength
,
viz.
antiquity
,
is
strongest
for
vs
.
If
others
euen
in
the
darkenesse
of
popery
,
hauing
but
a
little
dim
light
,
did
follow
it
,
though
left
alone
,
and
through
many
dangers
:
let
vs
much
more
walke
euer
in
our
cleare
light
,
hauing
many
companions
,
and
all
encouragements
.
Let
vs
not
loue
darkenesse
more
then
the
light
,
as
many
doe
,
least
turning
vnto
it
,
I
meane
,
to
popery
againe
,
it
turne
to
our
condemnation
.
Quest.
37.
How
may
a
man
know
certainely
,
where
this
Church
of
God
is
?
Answ
▪
By
these
two
speciall
markes
,
viz.
holinesse
taught
,
and
professed
and
antiquity
,
when
both
goe
together
.
Quest.
38.
Is
not
the
Church
of
Rome
then
the
true
Church
of
God
,
seeing
it
exceedes
in
holinesse
,
and
is
most
ancient
?
Answ.
No
,
it
was
a
true
Church
indeede
in
the
Apostles
times
,
and
many
yeeres
after
,
but
now
it
is
neyther
holy
(
for
great
vncleannesse
is
there
maintained
)
nor
ancient
,
for
the
ancient
religion
,
being
defaced
with
a
new
Religion
,
and
so
a
new
Church
is
started
vp
there
.
Quest.
39.
Where
then
may
wee
finde
the
true
Church
?
Answ.
In
England
,
and
all
other
places
,
where
these
corruptions
are
done
away
,
and
religion
is
restored
to
the
first
puri●
.
Quest.
40.
How
can
this
be
,
seeing
the
religion
of
these
places
,
is
,
but
as
it
was
of
yesterday
,
and
neuer
heard
of
before
Luther
and
Caluin
?
Answ.
This
is
a
meere
slander
,
for
there
hath
neuer
beene
any
age
,
since
the
Apostles
,
wherein
there
haue
not
beene
some
,
which
haue
stood
to
the
maintenance
hereof
,
and
against
Romish
corruptions
.
Quest.
41.
How
happened
it
then
,
that
the
Church
of
Rome
still
euer
preuailed
,
and
was
accounted
of
all
the
world
for
Christs
true
Church
,
and
these
oppugners
were
neuer
of
any
esteeme
?
Answ.
By
the
greatnesse
,
and
tyranny
of
the
Roman
Bishops
,
whose
chiefe
care
it
hath
beene
almost
euer
since
Constantines
time
to
magnifie
their
owne
Church
and
themselues
,
and
to
suppresse
their
aduersaries
.
Quest.
42.
But
,
is
it
possible
,
that
the
Roman
Church
hauing
beene
once
a
true
Church
,
should
fall
,
seeing
God
hath
promised
his
spirit
vnto
his
Church
to
be
alwaies
present
to
lead
it
into
all
truth
?
Answ.
The
Lord
tyth
not
his
spirit
hereby
to
any
place
,
for
then
the
famous
Churches
of
Asia
,
long
s●nce
collapsed
,
should
still
haue
beene
true
Churches
,
but
the
Spirit
is
alwaies
present
to
the
faithfull
in
all
places
of
the
world
.
Expla
.
All
these
questions
are
before
resolued
in
the
opening
,
and
confirming
of
the
ninth
Article
,
onely
I
haue
thought
it
necessary
to
insert
them
here
,
for
the
better
vnderstanding
of
such
,
as
cannot
so
well
conceiue
of
a
continued
discourse
.
Let
the
Reader
therefore
seeke
aboue
,
and
hee
shall
finde
all
these
things
more
fully
laid
open
,
by
arguments
and
reasons
,
by
Scriptures
,
Histories
,
and
obseruations
.
It
is
time
now
to
proceed
to
the
tenth
Article
,
setting
downe
the
fourth
thing
to
bee
beleeued
concerning
the
Church
.
Quest.
43.
Which
is
the
fourth
thing
,
which
you
learne
to
beleeue
concerning
the
Church
?
Answ.
Fourthly
,
I
learne
to
beleeue
,
that
there
be
certaine
speciall
benefits
belonging
to
the
Church
,
and
to
euery
true
member
therof
,
viz.
The
Communion
of
Saints
,
the
forgiuenesse
of
sinnes
,
the
resurrection
of
the
body
,
and
the
life
euerlasting
.
Quest.
44.
What
meane
you
by
the
Communion
of
Saints
?
Ans.
That
holy
and
sweet
fellowship
,
which
all
the
members
of
Christs
Church
haue
one
with
another
;
as
they
make
all
but
one
body
in
Christ
,
so
communicating
of
all
good
things
vnto
one
another
,
whether
Spirituall
or
Temporall
,
as
their
mutuall
necessities
doe
require
.
Expla
.
After
the
description
of
the
true
Church
of
God
by
the
markes
,
here
followeth
the
comfortable
,
and
blessed
estate
thereof
set
downe
in
these
Priuiledges
:
The
Communion
of
Saints
&c.
that
no
man
may
thinke
it
lost
labour
,
either
to
seeke
out
the
true
Church
,
or
to
endeauour
to
ioyne
himselfe
vnto
the
same
.
For
the
meaning
of
this
first
priuiledge
:
The
Communion
of
Saints
is
as
much
in
effect
,
as
their
common
vnion
vnto
Christ
their
head
,
and
through
him
vnto
God
the
Father
,
and
of
one
vnto
another
,
euen
as
there
is
an
vnion
betwixt
members
of
the
same
body
,
which
vnion
stretcheth
not
onely
to
the
Church
militant
,
howsoeuer
dispearsed
,
but
euen
to
the
Church
triumphant
also
,
and
the
Saints
in
heauen
.
So
that
first
in
beleeuing
the
communion
of
Saints
.
I
doe
hold
,
and
acknowledge
that
none
in
the
world
of
what
company
or
degree
soeuer
,
are
so
highly
aduanced
,
and
so
happy
for
the
fellowshippe
,
into
the
order
of
which
they
are
ioyned
,
as
the
Saints
are
,
as
they
which
are
of
the
company
of
Gods
Church
and
people
;
Because
that
they
may
happily
bee
ioyned
to
men
famous
vpon
earth
,
but
these
are
ioyned
to
the
holy
ones
placed
in
heauen
;
they
may
be
ioyned
to
Princes
,
and
men
great
vpon
earth
,
but
these
are
ioyned
to
the
King
of
Kings
,
to
the
greatest
both
in
earth
,
and
in
heauen
.
Secondly
,
the
communion
of
Saints
is
as
much
,
as
their
communicating
with
their
head
Iesus
Christ
,
and
with
one
another
,
whereby
Christs
merits
and
righteousnesse
are
made
common
vnto
them
,
and
their
sinnes
and
miseries
vnto
him
:
and
their
prayers
,
fastings
,
and
deuotions
are
made
common
vnto
one
another
,
not
only
amongst
the
liuing
,
but
euen
amongst
the
liuing
,
and
the
Saints
departed
also
;
and
lastly
,
whereby
temporall
,
and
outward
things
of
this
life
are
made
common
vnto
them
,
through
Christ
,
who
is
heire
of
all
things
,
so
as
that
they
only
haue
true
right
,
and
title
before
God
vnto
earthly
things
.
I
doe
then
in
the
second
place
here
acknowledge
,
and
beleeue
that
no
small
good
comes
of
this
communion
,
but
such
as
the
world
cannot
afford
;
for
my
sins
are
laid
vpon
Christ
,
and
his
righteousnesse
serueth
to
cloath
me
,
if
I
be
in
misery
,
hee
is
not
without
sense
and
feeling
thereof
,
but
what
is
done
against
mee
,
he
accounts
it
,
as
done
against
himselfe
:
Moreouer
the
continuall
,
and
daily
prayers
of
all
good
people
ascend
vp
for
me
,
if
I
be
afflicted
they
grieue
,
if
in
welfare
they
ioy
,
yea
,
the
Saints
in
heauen
cry
to
God
for
the
shortening
of
our
daies
of
misery
:
Lastly
,
though
mine
estate
bee
neuer
so
poore
in
this
world
,
yet
I
am
richer
then
many
,
that
haue
great
possessions
,
they
being
vsurpers
,
but
I
hauing
right
vnto
my
poore
cloathes
,
and
slender
diet
,
&
vnto
more
,
as
God
shall
be
pleased
to
send
it
me
:
and
if
I
be
rich
,
I
communicate
vnto
the
necessities
of
Gods
children
,
and
thus
prouide
me
riches
,
that
shall
neuer
perish
,
or
be
lost
.
Proofe
.
For
the
proofe
of
these
things
,
and
first
of
the
vnion
of
the
Saints
with
Christ
Iesus
.
This
benefit
the
Lord
himselfe
prayeth
for
,
saying
,
of
all
such
as
should
beleeue
in
his
name
;
Ioh.
17.11
.
I
pray
O
Father
,
that
they
all
may
be
one
,
as
thou
art
in
me
,
and
I
in
thee
,
that
they
may
be
also
in
vs
.
And
as
he
prayed
for
it
,
so
he
hath
by
a
spirituall
marriage
of
his
Church
vnto
himselfe
effected
it
,
for
which
cause
the
Apostle
is
bold
to
say
,
that
as
the
wife
is
one
flesh
with
the
husband
,
so
we
are
of
his
flesh
,
and
of
his
bones
:
Eph.
4.30
.
Cap.
2.20
.
Rom.
11.
and
that
the
Saints
are
the
building
,
and
Christ
Iesus
the
chiefe
corner
stone
:
and
that
,
as
imps
are
ingrafted
into
an
Oliue
tree
,
so
are
we
into
Christ
,
with
many
like
comparisons
setting
forth
this
vnion
,
And
that
we
might
be
able
the
better
to
apprehend
it
,
he
tooke
our
nature
to
the
God-head
in
his
incarnation
,
and
propounds
himselfe
wholly
to
be
taken
into
vs
in
his
last
Supper
.
Secondly
,
for
our
vnion
with
one
another
;
it
is
set
forth
by
the
members
of
a
body
,
by
the
parts
of
an
house
,
by
the
branches
of
a
vine
,
and
by
the
spouse
of
an
honest
husband
,
which
is
one
only
:
so
are
the
Saints
but
one
body
,
one
house
,
one
vine
,
and
one
spouse
,
though
they
be
many
parts
,
and
members
.
Rom.
12.
Eph
4.
Ioh.
15.
Wherefore
it
is
said
,
that
in
Christ
Iesus
,
there
is
neyther
Jew
nor
Grecian
,
neyther
bond
nor
free
,
neyther
male
,
nor
female
,
but
all
are
one
.
Gal.
3.28
.
Who
so
would
see
more
for
this
,
let
him
reade
ouer
the
twelfth
Chapter
to
the
Romans
,
and
the
second
to
the
Ephesians
▪
Thirdly
,
for
our
vnion
with
the
Saints
in
Heauen
,
though
they
be
remoued
farre
from
vs
into
another
world
,
they
still
remaine
our
fellow
seruants
and
our
brethren
,
as
the
Lord
told
them
in
the
Reuelation
,
Reuel.
6.11
.
wherefore
looke
what
fauour
the
Lord
beareth
towards
them
,
the
same
hee
beareth
towards
vs
:
for
neither
shall
they
without
vs
haue
perfect
glory
,
Heb.
11.
1
Thes.
4.
neyther
shall
wee
at
the
resurrection
preuent
them
:
but
as
fellow
members
of
the
same
body
,
wee
shall
begin
to
raigne
together
with
our
head
Christ
.
Fourthly
,
for
those
things
,
which
are
more
properly
set
forth
by
the
word
Communion
,
viz.
first
our
communion
with
Christ
our
head
,
whereby
his
righteousnes
becommeth
ours
,
and
our
sinnes
his
:
the
Apostle
saith
,
that
hee
made
him
sinne
,
which
knew
no
sinne
,
2
Cor.
5.
that
we
might
bee
made
the
righteousnesse
of
God
through
him
:
and
the
Prophet
Esay
saith
,
Es●
53.4
.
Vers
▪
5.
urely
he
hath
borne
our
infirmities
,
for
hee
was
wounded
for
our
transgressions
,
and
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
.
And
as
in
our
sinnes
,
so
hee
partaketh
with
vs
in
our
miseries
,
for
that
which
is
done
to
his
faithfull
seruants
he
taketh
,
as
done
vnto
himselfe
,
whether
it
be
matter
of
benefit
or
of
affliction
and
neglect
.
To
such
as
haue
not
fed
his
members
being
hungry
,
nor
cloathed
them
being
naked
,
&c.
Math.
25.
He
will
say
;
I
was
an
hungry
,
and
yee
fed
me
not
,
I
was
naked
and
yee
cloathed
me●
not
,
&c.
And
on
the
contrary
side
to
those
that
haue
done
contrariwise
.
When
his
Disciples
should
come
and
preach
vnto
any
City
,
or
house
,
such
as
receiued
them
,
were
iudged
to
receiue
him
,
they
which
persecuted
them
,
were
iudged
to
persecute
himselfe
,
as
may
be
seene
in
the
example
of
Saul
,
vnto
whom
posting
from
one
place
to
another
,
to
drawe
foorth
the
Saints
to
punishment
,
it
was
saide
from
heauen
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Math.
10.
Act.
9.
Fiftly
,
for
the
Communion
betwixt
the
Saints
themselues
liuing
in
this
world
:
this
is
first
in
their
hearts
and
affections
,
in
which
they
are
knit
one
vnto
another
through
loue
:
thus
the
Disciples
were
saide
after
Christs
ascension
to
haue
beene
together
,
with
one
minde
.
And
we
are
all
exhorted
,
Eph.
4.3
.
Vers
4.
To
keepe
the
vnity
of
the
Spirit
in
the
bond
of
peace
,
forasmuch
as
there
is
but
one
body
,
and
one
Spirit
,
one
Lord
,
one
Faith
,
and
one
baptisme
.
1.
Cor.
3.
When
the
Corinthians
were
deuided
in
their
mindes
,
they
were
sharpely
taken
vp
for
carnall
,
and
not
spirituall
,
and
Saint
Iohn
maketh
it
a
note
of
men
,
1.
Ioh.
3.14
.
Esa.
11.
translated
from
death
to
life
,
if
wee
loue
the
brethren
.
In
the
mountaine
of
the
Lord
,
they
all
dwell
together
,
saith
the
Prophet
,
both
the
Lyon
,
the
Kid
,
the
Wolfe
,
the
Lambe
,
the
Leopard
and
the
Asse
,
viz.
Through
the
vnity
of
their
affections
,
though
they
were
as
diuersly
affected
before
as
these
creatures
:
yet
now
they
are
all
alike
,
truly
,
holy
,
and
heauenly
minded
,
meeke
,
gentle
,
temperate
,
sober
,
and
addicted
to
euery
good
way
,
and
to
euery
good
worke
.
Rom
12
▪
15.
Secondly
▪
this
communion
is
in
the
effects
of
their
hearts
thus
vnited
.
viz.
first
ioyes
and
sorrowes
,
vertues
and
weakenesses
,
mutually
communicated
amongst
them
:
vnto
which
the
Apostle
exhorteth
,
saying
,
Reioyce
with
them
which
reioyce
,
and
weepe
with
them
which
weepe
;
and
professeth
it
to
haue
beene
in
himselfe
,
saying
,
2.
Cor.
11.29
.
Who
is
weake
,
and
I
am
not
weake
?
who
is
offended
and
I
burne
not
?
Secondly
,
hearty
prayers
put
vp
to
the
Lord
for
one
another
,
with
supplications
,
and
giuing
of
thankes
.
This
S.
Paul
desireth
at
the
hand
of
the
Ephesians
,
both
for
himselfe
,
and
for
all
Saints
.
And
,
Eph.
6.18
.
Iam.
5.16
.
Pray
one
for
another
(
saith
S.
Iames
)
for
the
prayer
of
the
righteous
man
auaileth
much
,
if
it
be
feruent
.
This
is
so
necessary
,
as
that
to
neglect
it
,
is
a
great
sinne
,
according
to
that
of
Samuel
:
1.
Sam.
12.23
.
God
forbid
,
that
I
should
sinne
against
the
Lord
,
and
cease
praying
for
you
.
Thirdly
,
exhortations
to
the
mutuall
excitation
of
Gods
grace
in
one
another
;
for
which
the
Hebrewes
are
effectually
moued
,
where
it
is
said
;
Let
vs
consider
one
another
to
prouoke
vnto
loue
and
good
workes
:
and
againe
,
Let
vs
exhort
one
another
,
and
that
so
much
the
more
,
because
yee
see
that
the
day
draweth
neere
.
Heb.
10.24
.
Vers.
35.
Fourthly
,
repairing
and
edifying
one
another
:
for
,
where
mens
affections
are
aright
,
there
such
as
are
fallen
through
weakenesse
,
Gal.
6.1
.
are
restored
by
the
spirit
of
meekenesse
and
this
is
the
repairing
of
grace
decayed
:
such
as
stand
are
strengthned
,
according
to
the
saying
of
the
Lord
vnto
Peter
;
When
thou
art
conuerted
,
strengthen
thy
brethren
▪
and
this
is
the
edifying
of
men
in
grace
,
when
euery
man
,
according
to
his
measure
of
knowledge
in
the
mystery
of
the
Gospel
,
endeauoureth
to
breed
knowledge
in
others
,
as
Paul
dealt
at
Ephesus
,
when
he
protested
,
Acts
20.10
.
That
he
had
kept
back●
nothing
which
was
profitable
for
them
,
but
shewed
,
and
taught
openly
,
and
throughout
euery
house
.
Fifthly
,
the
communication
of
worldly
goods
.
The
practice
of
the
Primitiue
Church
was
wonderfull
for
this
,
the
necessities
of
their
fellow-seruants
requiring
it
,
they
sold
their
possessions
,
and
laid
downe
the
price
at
the
Apostles
feete
,
to
be
distributed
,
as
euery
one
had
neede
:
The
Christians
of
Macedonia
are
commended
for
their
liberality
to
the
poore
Saints
of
Ierusalem
,
wherein
they
are
said
to
haue
beene
willing
,
beyond
that
they
were
able
,
2.
Cor.
8.
and
the
Corinthians
are
exhorted
vnto
the
same
,
that
is
in
all
likelihood
,
they
did
euen
diminish
their
owne
estates
,
and
herewith
make
prouision
for
the
poore
in
the
famine
,
leauing
scarce
sufficient
for
their
owne
maintenance
.
Nor
doth
this
fauour
the
Anabaptisticall
Community
of
all
things
:
for
,
we
are
not
otherwise
to
conceiue
of
the
Community
of
things
in
the
Apostles
times
;
but
onely
,
that
as
any
man
did
sell
,
and
dedicate
any
thing
to
the
Apostles
and
Disciples
which
had
not
wherewithall
else
to
liue
,
so
that
onely
,
so
dedicated
,
did
remaine
as
the
Church
treasury
,
out
of
which
,
the
faithfull
that
wanted
were
relieued
,
there
remaining
vnto
euery
man
,
still
some
things
which
were
proper
vnto
himselfe
:
or
at
least
there
remained
a
liberty
to
haue
retained
some
parcell
vnto
himselfe
.
As
in
all
populous
places
abounding
with
poore
,
there
be
stockes
and
treasuries
at
this
day
:
the
onely
difference
is
,
that
then
men
being
more
deuoted
,
&
the
necessities
of
the
Saints
greater
,
it
was
more
aboundantly
brought
into
this
treasury
,
but
now
more
sparingly
.
For
if
all
things
had
beene
common
,
that
exhortation
to
the
Church
of
Corinth
,
1.
Cor.
16.
of
laying
aside
for
the
poore
euery
first
day
of
the
weeke
,
as
God
had
blessed
euery
man
,
had
bin
to
no
purpose
:
there
had
bin
no
vse
of
their
loue-feasts
,
which
were
made
by
the
richer
,
for
the
comfort
of
the
poore
,
neither
could
some
by
excesse
haue
beene
drunken
,
and
some
hungry
,
as
they
were
when
the
vse
of
these
feasts
was
corrupted
amongst
them
.
1.
Cor
,
11.
Col.
3.1
.
Sixtly
,
and
lastly
,
for
our
Communion
with
the
Saints
departed
,
it
is
first
in
our
conuersing
with
them
,
by
heauenly
thoug●ts
,
according
to
that
exhortation
to
the
Colossians
;
Set
your
affections
on
things
which
are
aboue
;
by
holinesse
of
life
,
according
to
that
profession
of
the
Apostle
to
the
Philippians
;
Our
conuersation
is
in
Heauen
,
from
whence
we
expect
a
Sauiour
:
Phil.
●
.
20
.
and
by
sighing
after
Heauen
,
according
to
that
consolation
of
the
Corinthians
;
2.
Cor.
5.2
,
Therefore
we
sigh
,
desiring
to
be
cloathed
with
our
house
which
is
from
Heauen
.
Secondly
,
in
our
like
affections
vnto
Gods
glory
,
and
against
the
enemies
of
the
Church
:
for
,
as
we
pray
for
the
aduancement
of
the
one
,
and
the
confusion
of
the
other
,
so
much
more
doe
they
;
for
they
cry
,
Reuel.
6.10
.
How
long
Lord
,
holy
and
true
,
doest
thou
not
iudge
and
auenge
our
blood-shed
by
them
vpon
the
earth
:
which
they
say
,
not
because
they
are
indued
with
lesse
charity
towards
their
enemies
and
persecutors
,
then
faithfull
Martyrs
vpon
earth
,
who
haue
prayed
for
them
;
but
partly
through
the
loue
of
their
fellow-seruants
,
still
subiect
to
their
fury
,
vnlesse
they
be
cut
off
,
and
partly
through
their
vnderstanding
,
cleared
to
discerne
reprobate
persecutors
,
and
chiefely
through
the
desire
,
that
Gods
glory
may
bee
magnified
,
by
taking
away
such
maine
lets
and
hinderances
of
the
Gospels
proceedings
.
For
it
may
well
bee
held
that
the
Saints
in
Heauen
doe
cry
vnto
God
in
generall
against
Sathan
,
and
all
his
instruments
,
at
all
times
,
knowing
their
fury
,
euen
to
the
end
of
the
world
,
against
Gods
people
in
the
world
:
but
the
errour
is
,
to
beleeue
that
they
know
our
particular
necessities
,
or
can
heare
vs
vpon
earth
complaining
of
them
,
which
is
a
property
of
the
Godhead
onely
,
which
is
infinite
and
all-sufficient
to
such
as
call
vpon
him
.
1.
Duty
.
To
renounce
wicked
societies
.
Hauing
thus
at
large
dealt
with
the
meaning
of
this
Article
,
and
the
grounds
of
holy
Scripture
,
from
whence
it
is
taken
,
it
remaineth
now
that
we
lay
down
the
duties
.
Of
which
the
first
is
.
To
abandon
all
wicked
societies
,
because
we
professe
fellowship
with
Saints
,
betwixt
whom
and
these
,
there
is
no
agreement
:
For
,
What
agreement
is
there
,
2.
Cor.
6
saith
the
Apostle
,
betwixt
God
and
Belial
,
betwixt
light
and
darknes
,
betwixt
righteousnesse
and
vnrighteousnesse
?
wherefore
wee
are
forbidden
to
haue
fellowship
with
such
.
1.
Cor.
5
.
1●
If
any
bee
called
a
brother
,
that
is
a
Fornicator
,
or
Drunkard
,
or
Idolater
,
through
couetousnesse
,
with
such
an
one
eate
not
:
and
againe
,
If
any
walke
inordinately
we
command
you
,
that
you
withdraw
your selues
from
them
.
And
,
2.
Thes●
.
●
.
●
With
the
foole
(
saith
Salomon
)
thou
shalt
learne
folly
,
and
the
companion
of
fooles
shall
be
afflicted
,
with
many
other
places
purposely
restraining
vs
from
such
companions
.
And
indeede
,
how
canst
thou
beleeue
thy selfe
to
be
of
the
Communion
of
Saints
,
and
yet
haue
voluntary
inward
fellowship
with
the
wicked
?
Verely
no
more
then
those
that
liued
among
the
Samaritans
;
and
had
dealings
with
them
,
could
defend
themselues
to
bee
of
the
Iewes
Common-wealth
,
seeing
as
the
woman
of
Samaria
told
Christ
,
Ioh.
●
the
Iewes
meddlenot
with
the
Samaritans
▪
no
more
then
they
which
haunt
the
Stewes
daily
,
can
defend
themselues
to
be
chast
and
honest
men
,
seeing
that
such
come
not
into
these
dangerous
places
.
It
is
true
,
I
grant
that
the
Saints
may
come
amongst
vicious
persons
,
as
amongst
strangers
,
to
eat
and
to
drinke
,
to
buy
and
to
sell
with
them
:
or
they
may
vse
their
company
to
win
them
to
Christ
,
as
S.
Paul
saith
,
that
to
all
men
hee
became
all
things
,
that
hee
might
winne
some
,
but
to
make
them
our
choyce
companions
to
delight
in
them
and
single
them
out
to
bee
our
consorts
,
can
no
more
stand
with
the
communion
of
Saints
,
then
the
Sunnes
cleerest
light
with
the
most
pitchy
darknesse
of
the
night
.
Let
vs
abstaine
then
from
such
company
with
John
the
Apostle
,
let
vs
cry
,
Properemus
hinc
,
Let
vs
hasten
hence
,
lest
the
house
fall
vpon
vs
where
an
enemy
of
the
truth
is
,
when
hee
vnderstood
entring
the
bath
,
that
Cerinthus
the
Heretique
was
there
.
3.
Duty
.
To
walke
in
the
light
.
The
third
duty
is
to
walke
in
the
light
of
Gods
holy
Word
by
vertuous
liuing
,
because
of
our
fellowship
with
Christ
,
&
through
him
with
God
the
Father
:
for
God
is
light
,
saith
S.
Iohn
,
and
if
wee
walke
in
darknesse
,
and
say
that
wee
haue
fellowship
with
him
,
we
lye
,
and
doe
not
truely
.
1
Ion.
1.7
.
So
Christ
calleth
himselfe
the
light
of
the
world
,
and
pronounceth
this
the
condemnation
of
the
world
,
because
light
was
come
and
men
loued
darkenesse
more
then
light
,
because
their
deeds
were
euill
;
that
is
,
when
hee
came
to
inlighten
them
with
his
holy
precepts
of
faith
and
repentance
,
they
neglected
this
,
and
persisted
in
vnbeleefe
,
and
sinne
,
which
would
bee
their
damnation
.
Whosoeuer
therefore
treadeth
in
the
same
steps
,
may
well
expect
the
same
end
,
they
are
not
in
Christ
,
they
are
farre
from
any
vnion
with
him
;
for
such
walke
after
the
spirit
,
speaking
in
the
Word
,
and
so
there
is
no
condemnation
vnto
them
.
Rom.
8.1
.
This
is
the
spirituall
whordome
of
which
the
Prophet
did
so
much
complaine
,
causing
a
diuorce
betwixt
the
Lord
and
his
people
,
and
so
a
depriuation
of
all
goodly
ornaments
before
bestowed
:
so
that
as
the
case
of
a
woman
is
which
hath
played
the
whore
,
and
for
this
is
put
away
from
her
husband
with
shame
and
without
all
mercy
burnt
in
the
fire
:
so
is
our
case
:
if
wee
neglect
his
will
,
and
follow
our
owne
corruption
,
our
vnion
with
the
Lord
is
cleane
broken
off
,
wee
are
put
from
him
,
and
without
all
pitty
must
endure
the
euer-burning
flames
of
hell
fire
.
4.
Duty
.
To
doe
good
vnto
all
.
Gal.
6.10
.
The
fourth
duty
is
to
doe
good
vnto
all
,
but
specially
to
those
of
the
houshold
of
faith
,
as
the
Apostle
warneth
:
because
of
our
communion
with
them
,
and
that
not
onely
in
distributing
our
temporall
goods
,
but
our
spirituall
,
&
in
being
like
affected
towards
them
,
reioycing
with
them
that
reioyce
,
and
weeping
with
them
that
weepe
:
For
in
the
members
of
our
body
,
to
vse
the
Argument
of
the
Apostle
,
Can
one
be
pained
,
and
not
all
of
them
in
like
manner
grieued
?
so
in
the
spirituall
body
of
Christ
,
of
which
wee
professe
our selues
members
,
there
can
be
none
grieued
,
but
it
must
bee
our
griefe
also
;
none
comforted
,
but
it
must
bee
our
comfort
also
.
And
if
wee
be
thus
affected
towards
one
another
,
wee
shall
need
no
spurs
to
pricke
vs
forward
,
to
any
duty
of
loue
towards
one
another
;
but
Ministers
will
preach
diligently
to
inlighten
their
fellow
members
,
people
will
pray
heartily
that
a
doore
of
vtterance
may
be
giuen
vnto
them
,
neighbors
wil
not
suffer
one
another
to
sin
,
but
plainly
rebuke
vice
,
the
forward
in
matters
of
religion
,
will
not
suffer
others
to
bee
slacke
,
but
prouoke
them
to
loue
and
good
works
,
the
stayed
will
not
suffer
the
vnruly
to
goe
on
in
their
inordinate
courses
,
but
restore
them
in
the
spirit
of
meekenesse
,
the
rich
will
not
suffer
the
poore
to
perish
for
want
of
food
,
but
relieue
them
,
they
which
haue
plenty
,
will
supply
the
necessities
of
such
as
suffer
through
scarcity
,
euen
beyond
that
which
they
are
able
,
and
all
this
readily
and
cheerefully
,
because
it
is
to
the
benefit
of
our
common
body
,
of
which
wee
are
all
members
alike
.
Neither
is
this
all
,
but
in
thus
doing
,
we
do
wonderfully
please
our
deare
Sauiour
,
and
shall
haue
it
remembred
at
the
last
day
,
to
our
vnspeakable
comfort
.
Math
2●
.
Wherefore
let
our
hard
hearts
breake
within
vs
,
let
them
resolue
into
bowels
of
compassion
towards
the
poore
:
and
let
our
security
,
in
regard
of
others
,
become
anxious
carefulnesse
,
for
the
keeping
of
them
vpright
in
the
way
of
righteousnesse
.
5.
Duty
.
To
be
comfortable
in
distresse
.
Heb.
4.15
.
The
fift
duty
is
to
bee
comfortable
in
all
our
sufferings
,
whether
by
persecutors
,
or
slanderours
,
by
sicknesses
or
l●sses
,
by
pouerty
,
or
wants
:
because
our
head
Christ
is
not
without
a
Sympathy
,
and
feeling
of
these
miseries
,
and
will
not
suffer
vs
to
be
tempted
heereby
,
beyond
that
we
are
able
,
but
will
giue
the
issue
together
with
the
temptation
.
Was
it
not
a
wonderfull
stay
to
the
mindes
of
the
Disciples
,
when
Christ
told
them
;
Math
▪
10.
Hee
that
receiueth
you
,
receiueth
mee
,
and
hee
that
receiueth
me
,
receiueth
him
that
sent
me
?
And
on
the
contrary
side
,
to
those
that
do
contrariwise
?
Did
it
not
confirme
Paul
much
becomming
a
Preacher
of
the
Gospell
,
to
heare
that
they
,
which
persecuted
the
Christians
,
did
persecute
Christ
himselfe
?
Doubtlesse
,
it
did
.
Likewise
then
,
should
it
confirme
and
comfort
vs
in
all
our
troubles
and
crosses
.
If
any
man
were
so
neere
vnto
the
King
,
and
so
great
in
his
fauor
,
as
that
whosoeuer
dares
to
touch
him
,
it
were
as
good
for
him
to
touch
the
King
himselfe
,
hee
would
bee
secure
in
all
wrongs
and
iniuries
done
vnto
him
.
But
wee
are
so
neere
vnto
the
King
of
Heauen
,
as
that
whosoeuer
toucheth
vs
,
goeth
about
to
pull
the
signet
out
of
his
right
hand
,
and
toucheth
the
apple
of
his
eye
.
Esa
49.15.16
.
What
ioy
and
comfort
then
should
wee
exexpresse
,
euen
in
the
time
of
our
tribulations
?
seeing
that
when
wee
suffer
,
Rom.
5.
the
Lord
is
grieued
,
who
will
not
hold
his
peace
for
euer
;
but
as
a
mighty
Gyant
waked
out
of
his
sleeep
,
will
surely
come
forth
and
smite
all
his
enemies
,
with
a
great
destruction
,
and
with
Sampson
shake
off
the
cords
and
ropes
of
all
miseries
,
as
threds
burnt
in
the
fire
.
6.
Duty
.
To
lead
an
heauenly
life
.
The
sixth
duty
is
,
to
leade
an
heauenly
life
whilst
we
liue
vpon
earth
,
because
there
is
a
communion
betwixt
vs
,
and
the
Saints
in
heauen
.
And
this
is
,
by
hauing
our
hearts
lifted
vp
to
heauen
by
meditation
,
by
setting
vp
Iaacobs
ladder
to
Heauen
by
prayer
,
by
hauing
our
mouthes
seasontd
with
speeches
of
Heauen
,
and
of
heauenly
things
,
by
making
vnto
vs
wings
with
the
Angels
,
for
swiftnesse
and
readinesse
in
doing
Gods
will
,
by
being
fiery
through
zeale
,
with
the
Seraphims
,
for
Gods
glory
.
If
wee
looke
well
about
vs
,
all
things
consent
together
to
worke
in
vs
this
heauenlines
,
our
Father
is
in
Heauen
,
our
head
and
husband
Christ
in
Heauen
,
the
Prophets
and
the
Apostles
with
the
rest
of
our
fellow-seruants
in
Heauen
,
our
riches
,
our
ioy
,
and
our
crowne
in
Heauen
,
and
our
deare
Country
and
pleasant
dwelling
places
no
where
,
but
in
Heauen
.
How
is
it
then
,
that
wee
so
farre
forget
our selues
,
as
to
bee
sensuall
and
earthly
,
and
haue
so
little
sauour
of
heauenlinesse
in
vs
?
Why
doe
wee
not
hang
downe
our
heads
,
and
bee
ashamed
,
that
the
Lord
should
see
our
hearts
and
tongues
so
basely
taken
vp
,
so
estranged
from
our
deere
Husband
,
Father
,
Brethren
,
and
Countrey
,
where
so
excellent
things
are
prouided
for
vs
?
Quest.
45.
What
meane
you
by
the
forgiuenesse
of
sinnes
?
Answ.
That
wonderfull
grace
of
God
in
Iesus
Christ
,
whereby
he
accounts
of
sinne
,
as
if
it
had
neuer
beene
committed
.
Explan.
We
shall
not
neede
to
be
so
large
about
this
Article
,
because
it
is
easie
to
be
vnderstood
.
The
meaning
is
nothing
else
,
but
as
is
laid
downe
in
the
answere
,
viz.
that
the
Church
of
God
,
and
euery
member
thereof
,
hath
all
their
sinnes
so
done
away
,
that
they
shall
neuer
be
laid
vnto
their
charge
,
no
more
then
if
they
had
neuer
by
them
beene
committed
,
and
all
this
▪
through
the
meere
grace
,
and
onely
mercy
of
God
in
Iesus
Christ
.
Proofe
.
For
the
proofes
of
holy
Scripture
,
here
is
plainely
set
downe
:
First
,
that
the
forgiuenesse
of
sins
is
a
wonderfull
fauour
:
for
,
He
is
blessed
,
saith
the
Psalmist
,
Psal.
●2
.
1
to
whom
his
sins
are
forgiuen
,
and
good
cause
is
there
,
why
he
should
be
counted
blessed
indeede
,
who
attaineth
vnto
this
,
seeing
that
he
is
forgiuen
ten
thousand
of
talents
,
of
which
he
was
not
able
to
pay
one
penny
,
and
so
stood
euery
houre
in
danger
to
be
cast
into
prison
,
to
lie
there
in
misery
perpetually
.
Ma●
.
18.24
Deut.
●7
.
Againe
,
he
is
deliuered
from
the
curse
of
God
,
which
attendeth
vpon
sinners
;
for
,
Cursed
is
he
that
continueth
not
in
all
things
,
written
in
the
booke
of
the
Law
,
to
doe
them
:
and
this
curse
is
death
,
according
to
that
,
Rom.
6
The
wages
of
sinne
is
death
,
the
death
of
the
body
,
which
is
terrible
,
for
death
came
in
by
sinne
,
and
all
such
punishments
,
as
doe
hasten
vnto
,
and
be
fore-runners
of
this
,
for
,
Rom.
5.
Lament.
3
.
3●
man
suffereth
for
his
sinnes
,
and
which
is
most
terrible
of
all
,
the
death
of
the
soule
,
which
is
the
losse
of
it
,
the
intollerable
pangs
to
bee
suffered
by
it
,
in
the
fire
,
Matth.
25
that
neuer
goeth
out
,
and
by
the
worm●
,
that
neuer
dyeth
:
Lastly
,
he
is
freed
from
the
bondage
of
Sathan
,
who
ruleth
in
the
children
of
disobedience
,
that
is
,
in
sinners
;
who
is
their
master
,
and
they
his
seruants
,
according
to
that
:
Eph.
2.2
2
Tim.
2.25
Rom.
7
He
which
committeth
sinne
,
is
the
seruant
of
sinne
,
Who
hath
them
in
his
snare
,
&
carrieth
them
away
as
captiue
slaues
,
at
his
pleasure
,
who
terrifieth
them
,
and
putteth
them
in
feare
all
the
dayes
of
their
liues
.
Secondly
,
that
God
is
the
author
of
this
grace
,
is
euident
,
for
no
man
forgiueth
sinnes
but
God
only
,
Marc.
27.
it
is
one
of
his
attributes
,
as
was
declared
by
the
Lords
owne
voice
vnto
Moses
,
saying
▪
The
Lord
,
the
Lord
,
strong
,
gratious
,
and
mercifull
,
slow
to
anger
,
and
abundant
in
goodnes
,
and
in
truth
,
forgiuing
iniquity
,
transgression
,
and
sinne
,
&c.
Exod.
34.6
.
Vers.
7.
Wherefore
,
as
was
obiected
by
the
Pharisees
against
Christ
▪
it
may
truely
be
said
of
the
Popes
of
Rome
,
This
man
blasphemeth
,
for
none
can
forgiue
sinnes
but
God
.
Ioh.
20.23
.
It
is
true
indeede
which
our
Sauiour
said
vnto
Peter
;
and
the
rest
of
his
Disciples
:
Whose
sinnes
ye
remit
they
are
remitted
,
and
whose
sinnes
ye
retaine
,
they
are
retayned
.
But
what
authoritie
hath
the
Pope
giuen
him
here
,
more
the
any
other
minister
of
Gods
word
?
what
ground
is
here
for
his
māifold
indulgences
,
by
which
he
beguiles
the
simple
world
of
such
a
masse
of
Money
,
and
increaseth
his
treasuries
?
For
the
Disciples
had
none
other
power
hereby
giuen
them
,
but
that
,
which
was
fit
for
men
appointed
to
carry
the
glad
tidings
of
saluation
to
the
rest
of
the
world
,
viz
to
publish
forgiuenesse
of
sinnes
to
all
such
,
as
did
,
or
should
repent
,
and
beleeue
in
Iesus
Christ
,
and
the
retention
of
sinnes
,
vnto
all
that
remayned
hardened
against
this
faith
of
Christ
and
impenitent
.
1
Cor.
5.
For
,
as
when
by
their
preaching
they
were
said
to
conuert
any
to
Christ
or
to
beget
any
to
Christ
,
nothing
else
is
meant
,
but
that
faithfully
executing
their
office
of
preaching
,
men
were
through
the
working
of
Gods
Spirit
made
beleeuers
,
and
so
the
members
of
Christ
:
in
like
manner
;
when
they
are
said
to
forgiue
sinnes
it
is
meant
,
first
in
generall
,
that
preaching
forgiuenesse
to
beleeuers
,
it
should
not
be
in
vaine
,
but
so
many
as
became
hereby
,
through
the
working
of
Gods
Spirit
,
beleeuers
,
should
haue
their
sinnes
forgiuen
them
before
God
in
heauen
,
and
contrariwise
to
vnbeleeuers
.
The
words
also
haue
a
further
meaning
in
particular
of
forgiuing
sinnes
by
admitting
into
the
Church
notorious
offendors
,
becomming
penitent
,
and
retayning
them
by
iust
excommunication
,
and
casting
out
of
the
Church
,
as
Saint
Paul
seemeth
to
comment
hereupon
in
his
first
and
second
epistle
to
the
Corinthians
,
for
first
hee
giueth
charge
that
grauely
,
and
orderly
the
incestuous
person
bee
deliuered
to
Satan
,
here
is
retaining
of
sinnes
then
he
wills
them
vpon
his
repentance
to
receiue
,
and
comfort
him
againe
,
here
is
forgiuenes
of
sinnes
:
yea
,
he
vseth
the
very
word
of
forgiuing
,
saying
,
Contrariwise
ye
ought
now
rather
to
forgiue
him
,
and
comfort
him
,
2
Cor.
2.7
,
Vers.
10.
and
againe
,
To
whom
ye
forgiue
any
thing
,
I
forgiue
also
.
Whence
it
is
most
plaine
,
that
the
power
of
forgiuing
,
and
retayning
sinnes
,
and
consequently
of
the
keyes
of
heauen
,
consisteth
in
admitting
,
or
duely
,
and
rightly
casting
any
out
of
the
Church
,
and
equally
belongeth
vnto
the
Disciples
,
and
equally
to
the
graue
ministers
of
Gods
word
;
so
that
some
Paul
sit
at
the
sterne
to
moderate
this
weightie
action
:
and
this
is
not
the
Bishop
of
Rome
,
but
euery
Bishop
within
the
limits
appointed
vnto
him
.
Math.
1.
For
the
meritorious
cause
of
the
forgiuenesse
of
sinnes
,
that
it
is
Iesus
Christ
,
his
very
name
doth
shew
:
for
he
is
therefore
called
Iesus
,
because
he
shall
saue
his
people
from
their
sinnes
,
as
the
Angell
told
Ioseph
,
before
that
he
was
borne
:
and
there
is
none
other
name
giuen
amongst
men
,
Act.
4
.
1●
.
1
Ioh.
1.7
.
Whereby
we
must
be
saued
saith
Peter
:
it
is
the
blood
of
Iesus
,
saith
Iohn
,
that
cleanseth
from
all
sinne
,
with
infinite
other
testimonies
tending
to
the
setting
forth
of
the
same
thing
.
We
did
not
loue
God
first
,
that
for
our
loue
towards
him
,
he
might
forgiue
our
sinnes
,
for
he
loued
vs
first
,
yea
,
when
we
were
enemies
,
Rom.
5.
and
hated
him
:
we
did
not
seeke
for
it
at
his
hands
,
that
for
our
importunitie
,
he
might
be
moued
to
forgiue
our
sinnes
,
for
,
I
am
found
,
Esa.
65.1
.
saith
he
,
of
them
that
sought
me
not
:
our
good
workes
did
not
so
please
him
,
as
that
therfore
he
should
forgiue
our
sinnes
:
for
wee
were
so
farre
from
good
workes
,
that
we
could
not
thinke
a
good
thought
of
our selues
:
2
Cor.
3.5
.
Lastly
,
neither
men
,
nor
Angels
doe
solicite
him
for
vs
,
or
can
obtaine
the
pardon
of
our
sinnes
,
but
Iesus
Cbrist
the
righteous
is
our
aduocate
with
the
Father
,
who
is
the
propitiation
for
our
sinnes
.
1
Ioh.
1.2
.
Psal.
32
.
1●
Vers.
2.
Esa.
38.17
.
Mich.
7.19
.
Fourthly
,
for
that
,
which
is
further
added
:
Whereby
he
accounteth
of
sinne
,
as
if
it
had
neuer
beene
committed
,
it
is
taken
out
of
the
Psalmes
,
where
the
Prophet
saith
:
Blessed
is
the
man
,
whose
wickednesse
is
forgiuen
,
and
whose
sinne
is
couered
;
blessed
is
the
man
,
to
whom
the
Lord
imputeth
not
iniquity
.
The
Lord
is
therefore
said
to
cast
all
our
sinnes
behinde
his
backe
,
yea
,
to
cast
them
into
the
bottome
of
the
sea
;
euen
,
as
when
a
debt
is
discharged
,
the
bonds
,
and
writings
,
which
were
before
carefully
kept
,
are
now
cancelled
,
and
carelesly
cast
about
,
because
it
is
no
more
any
debt
;
so
,
although
before
the
remission
of
sinnes
,
the
Lord
did
carefully
keepe
his
bookes
,
as
it
were
,
and
account
of
all
our
sinnes
,
as
infinite
debts
,
yet
being
forgiuen
,
Col.
2.14
.
he
hath
put
out
the
hand-writing
that
was
against
vs
,
and
it
is
,
as
it
were
,
nayled
vnto
the
crosse
of
Christ
,
because
it
is
now
no
more
any
debt
to
be
exacted
at
our
hands
.
Math.
12.
Chap.
23.
Ioh.
15.
Lastly
,
wee
must
further
know
,
that
this
forgiuenesse
is
only
to
the
faithfull
,
all
others
remaine
in
the
bands
of
their
sinnes
,
and
this
partly
appeareth
by
that
which
was
said
before
,
that
hee
shall
sau●
his
people
from
their
sinnes
.
Vnto
others
hee
denounceth
manifold
woes
,
saying
,
Woe
be
to
thee
Cor●zin
,
woe
be
to
thee
Bethsaida
,
and
woe
be
vnto
you
Scribes
and
Pharisees
,
hypocrites
,
and
if
I
had
not
come
amongst
them
,
the
had
not
had
sinne
,
but
now
their
sinne
remaineth
:
yea
,
he
threatneth
many
of
his
followers
,
that
hee
will
bid
them
,
Mat.
7.21
▪
Depart
from
mee
yee
workers
of
iniquity
,
I
know
you
not
,
so
that
euen
they
are
without
this
benefit
,
of
the
forgiuenesse
of
their
sinnes
,
viz.
all
such
as
notwithstanding
their
profession
of
the
Christian
faith
,
doe
still
liue
in
sinne
.
1
Duty
.
To
pray
for
the
pardon
of
our
sinnes
.
For
the
duties
of
this
faith
.
The
first
is
to
pray
vnto
God
earnestly
euery
day
,
aboue
all
things
of
this
world
,
for
the
pardon
of
our
sinnes
:
because
this
is
so
great
and
wonderfull
a
grace
.
For
if
a
man
were
greatly
endebted
,
and
for
his
debts
imprisoned
,
or
sold
for
a
slaue
,
euer
so
to
continue
in
most
hard
bondage
,
would
hee
desire
either
good
cheare
,
or
apparell
,
pleasures
or
fits
of
ease
,
wealth
or
health
,
in
comparison
of
freedome
from
this
miserable
estate
?
in
like
manner
,
seeing
wee
bee
so
farre
indebted
by
our
sinnes
,
and
thus
made
miserable
slaues
of
the
diuell
,
why
doe
wee
craue
so
earnestly
against
worldly
wants
,
and
for
worldly
good
things
,
and
not
rather
against
our
sinnes
,
and
for
this
blessednes
to
be
deliuered
from
them
.
And
the
rather
,
because
,
if
our
sins
be
vnremitted
,
we
cannot
looke
to
speed
in
any
other
desire
:
for
our
sins
do
separate
betwixt
our
God
and
vs
.
Esa.
5●
2.
Ios.
7.
All
the
time
that
sinfull
Achan
was
in
the
Israelites
campe
,
they
could
not
preuaile
against
Ay
:
1
Sam.
28.
when
Saul
had
sinned
,
he
could
get
none
answere
at
Gods
Oracle
either
by
vision
,
by
Vrim
,
or
by
Prophets
:
so
whilst
wee
are
in
our
sinnes
,
we
may
aske
indeed
,
but
wee
shall
not
haue
,
we
may
make
many
prayers
,
but
not
be
heard
,
for
the
prayers
of
the
wicked
are
abomination
to
the
Lord
.
Wherefore
let
this
bee
the
first
and
chiefe
thing
which
wee
pray
for
in
all
our
supplications
,
and
as
we
will
vse
all
humility
,
and
importunity
to
speed
of
some
speciall
benefit
,
and
renew
our
●uite
from
day
to
day
,
that
wee
may
speed
,
so
let
vs
neuer
giue
ouer
praying
vnto
the
Lord
for
the
pardon
of
our
sinnes
,
being
a
benefit
of
benefits
,
and
the
most
necessary
thing
for
vs
in
the
world
.
2
Duty
.
To
loue
the
Lord
.
The
second
duty
is
to
loue
the
Lord
,
and
our
Sauiour
Iesus
Christ
with
all
our
hearts
,
and
with
all
our
might
:
because
God
is
the
Author
of
this
great
grace
,
Christ
Iesus
hath
merited
the
same
for
vs
.
A
miserable
bankrupt
owing
a
thousand
pound
,
if
hee
should
haue
all
forgiuen
him
,
if
some
rich
man
would
vndertake
the
payment
of
his
debts
for
him
,
and
set
him
vp
,
that
he
might
liue
a
freeman
againe
,
and
exercise
his
trade
in
as
good
manner
as
euer
hee
did
before
,
were
a
most
ingratefull
wretch
,
if
hee
should
not
loue
so
great
a
benefactor
,
and
that
vnfainedly
,
all
his
life
:
but
much
more
vngratefull
should
wee
shew
our selues
,
when
as
the
Lord
hath
raised
vs
from
our
bankrupt
estate
,
being
indebted
not
a
thousand
pounds
,
but
ten
thousands
of
talents
▪
yea
,
millions
without
count
,
and
made
vs
blessed
and
happy
,
if
we
shal
not
loue
his
Maiesty
without
all
dissimulation
,
and
therefore
study
to
please
him
all
our
dayes
.
With
what
thankfulnesse
doth
S.
Paul
exult
for
his
deliuerance
from
sinne
by
Iesus
Christ
,
when
being
but
euen
now
at
the
point
of
despaire
,
he
presently
lift●th
vp
himselfe
through
faith
of
the
pardon
of
his
sinnes
,
hauing
cryed
out
,
miserable
man
●hat
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
hee
presently
answereth
himselfe
:
Thankes
bee
vnto
God
through
Iesus
Christ
our
Lord
.
Rom.
7
.
14.2●
▪
How
desirous
is
he
,
by
publishing
Gods
mercy
to
the
world
,
to
expresse
his
wonderfull
thankfulnesse
,
for
this
wonderfull
grace
,
when
so
openly
hee
confesseth
;
When
I
was
a
Persecutor
,
and
a
blasphemer
,
and
an
oppressor
,
God
had
mercy
on
mee
.
●
Tim
▪
1.
●3
▪
And
thus
greatly
affected
should
we
be
,
not
in
word
,
but
in
deed
,
in
that
wee
study
to
set
forth
his
glory
,
as
hee
did
,
and
in
all
things
not
to
please
men
,
but
God
:
they
which
doe
otherwise
loue
not
the
Lord
whatsoeuer
they
say
,
but
as
the
Gentiles
who
by
their
sinnes
dishonoured
him
,
are
said
to
haue
beene
,
so
are
these
haters
of
God
,
and
hated
of
him
.
Rom.
1.
3
Duty
.
To
cease
from
sinne
.
The
third
duty
is
,
to
breake
off
all
our
sinnes
by
righteousnes
,
and
not
continue
any
longer
therein
:
because
wee
haue
beene
already
enough
endangered
through
sinne
,
nay
if
wee
liue
in
sinne
,
we
are
still
in
the
same
danger
,
seeing
the
workers
of
iniquity
are
shut
out
of
doores
,
whatsoeuer
they
plead
for
themselues
.
If
a
man
through
surfet
hath
fallen
into
any
dangerous
disease
,
which
had
like
to
haue
cost
him
his
life
,
but
be
againe
recouered
,
he
will
take
heed
of
falling
into
the
same
againe
,
and
likewise
if
hee
had
fallen
into
a
deepe
pit
,
or
into
any
other
great
euill
:
so
should
we
being
restored
from
the
surfet
of
sinne
,
being
lifted
vp
from
the
dangerous
pit
of
wickednesse
hauing
escaped
through
Gods
great
mercy
the
greatest
euill
that
could
haue
befallen
vs
,
wee
should
I
say
,
bee
at
defiance
with
this
euill
,
and
aboue
all
watches
,
watch
against
sinne
.
And
the
rather
,
because
wee
doe
otherwise
still
remaine
indangered
through
this
deadly
surfet
,
wee
still
lie
,
and
are
like
to
lie
without
all
helpe
in
this
horrible
pit
,
till
wee
exchange
for
the
pit
of
hell
.
The
Lord
hath
not
so
much
as
promised
,
or
spoken
any
syllable
tending
to
a
promise
of
forgiuing
sinnes
,
but
to
such
as
forsake
their
sinnes
.
He
is
often
in
these
and
the
like
comfortable
speeches
.
Ezech.
18.
When
a
wicked
man
shall
turne
from
his
wickednesse
,
and
doe
that
which
is
lawfull
and
right
,
hee
shall
saue
his
soule
aliue
.
He
●hat
confesseth
and
forsaketh
his
sins
shall
haue
mercy
,
&c.
Prou.
28.23
.
but
where
is
it
to
be
found
that
men
liuing
in
their
sinnes
shall
saue
mercy
,
that
such
as
goe
on
in
their
wickednesse
,
shall
haue
their
soules
aliue
?
not
any
where
in
Gods
booke
;
but
the
cleane
contrary
,
that
they
shall
die
in
their
sinnes
,
that
they
shall
haue
iudgement
without
mercy
,
according
to
that
,
Thou
which
after
thy
hardnesse
of
heart
,
that
cannot
repent
,
doest
heape
vp
to
thy selfe
wrath
against
the
day
of
wrath
:
Rom.
2
4.
so
that
it
must
needs
then
be
the
diuels
booke
,
whence
men
learne
that
they
shall
bee
forgiuen
,
although
they
goe
on
in
adding
sinne
vnto
sinne
,
and
so
neglect
all
holy
admonitions
of
breaking
off
their
euill
course
of
life
.
Quest.
46.
What
is
meant
by
the
resurrection
of
the
body
?
Answ.
That
,
although
the
body
after
death
lye
rotting
in
the
graue
,
yet
at
the
last
day
it
shall
be
raised
againe
,
by
Gods
great
power
,
and
being
ioyned
to
the
soule
▪
shall
stand
before
Gods
iudgement
seat
to
giue
accompt
of
all
that
it
hath
done
,
whether
good
,
or
euill
,
and
bee
rewarded
accordingly
.
Explan.
This
last
article
,
as
it
consisteth
of
two
members
,
the
one
the
resurrection
of
the
body
,
the
other
the
life
euerlasting
,
so
haue
I
propounded
to
speake
seuerally
of
them
;
because
they
are
both
weighty
points
,
and
deepe
misteries
.
Touching
the
resurrection
of
the
body
,
it
is
nothing
else
,
but
that
first
I
do
acknowledge
,
that
our
bodies
are
all
fraile
and
weake
,
and
how
many
yeares
soeuer
they
continue
,
yet
fall
to
the
ground
they
shall
at
the
last
,
euen
as
they
were
taken
out
of
it
.
Secondly
,
that
howsoeuer
they
fall
,
or
whensoeuer
yet
they
shall
be
raised
againe
by
a
supernaturall
power
,
the
soules
being
reunited
vnto
them
,
and
that
not
onely
the
bodies
of
the
iust
and
righteous
,
but
of
the
vniust
and
wicked
,
the
bodyes
of
all
,
both
high
and
low
,
rich
and
poore
,
great
and
small
.
Thirdly
,
all
this
shall
be
at
the
last
day
together
,
in
a
moment
,
at
the
sound
of
a
Trumpet
,
and
not
some
at
one
time
,
some
at
another
.
Fourthly
,
being
thus
raised
,
they
must
come
to
iudgement
,
all
the
secretest
things
that
euer
they
did
,
being
laid
open
,
and
the
hidden
things
of
all
hearts
being
manifested
.
Proofe
.
Now
for
the
further
manifestation
and
prouing
of
these
things
,
and
first
that
our
bodies
shall
fall
,
as
it
is
intimated
in
the
word
resurrection
(
for
that
cannot
rise
againe
,
which
did
not
first
fall
,
so
it
is
proued
by
the
experience
of
all
times
,
and
ages
of
the
world
:
for
euen
they
of
the
first
times
,
whose
bodies
were
most
durable
;
yet
their
end
was
they
dyed
,
when
they
had
liued
nigh
a
thousand
years
,
these
strong
oaks
,
though
they
stood
neuer
so
long
,
they
fell
at
the
last
:
but
long
since
the
state
of
mens
bodies
grew
more
weake
,
which
made
●ob
compare
mans
life
vnto
a
shadow
,
Iob.
1●
▪
Esa.
40.
a
Weauers
shuttle
,
and
a
floure
,
and
Dauid
to
a
light
that
is
soone
put
out
,
and
to
a
spans
length
,
and
Esay
to
grasse
,
which
is
greene
in
the
morning
,
but
is
cut
down
before
night
and
withered
.
And
dayly
examples
confirme
the
same
thing
,
euery
small
matter
ouerthrowing
the
strongest
man
,
and
making
him
to
fall
to
the
earth
from
whence
he
was
taken
.
Secondly
,
that
our
bodies
hauing
lien
rotting
in
the
graue
,
shall
bee
raised
againe
by
a
supernaturall
power
which
is
more
specially
heere
intended
:
S.
Paul
proueth
at
large
in
the
fifteenth
chapter
of
the
first
Epistle
to
the
Corinths
,
making
this
the
ouerthrow
of
all
religion
▪
to
deny
the
rising
of
the
dead
:
and
our
Sauiour
Christ
before
him
,
opposed
himselfe
earnestly
against
the
Saduces
,
which
denyed
the
resurrection
,
saying
:
Math.
22.31
.
Verse
32.
Haue
you
not
read
of
the
resurrection
,
what
is
spoken
vnto
you
of
God
,
saying
,
J
am
the
God
of
Abraham
,
Isaacke
,
and
Jaacob
,
now
God
is
not
the
God
of
the
dead
but
of
the
liuing
,
and
long
before
this
,
Esay
hath
said
,
The
dead
shall
come
forth
,
with
my
body
shall
they
rise
,
and
Daniel
;
Dan.
12.2
.
Iob.
19.25
.
Many
of
them
that
sleepe
in
the
dust
shall
awake
:
and
Iob
,
I
know
that
my
red●emer
liueth
,
and
I
shall
stand
at
the
last
vpon
the
earth
,
and
though
after
my
skin
,
the
wormes
shall
consume
my
body
,
yet
I
my selfe
shall
see
him
,
&c.
and
thus
it
is
plaine
,
that
the
resurrection
shall
be
,
though
wee
say
nothing
of
Ezechiels
dryed
bones
reuiuing
,
nor
of
Adam
,
whose
sleepe
was
a
type
of
death
,
and
his
waking
,
of
the
resurrection
.
Reuel.
10.12.13
.
Math.
25.32
.
Now
,
that
it
shall
bee
generall
of
all
without
exception
,
is
shewed
in
the
booke
of
the
Reuelation
,
where
all
,
both
great
and
small
are
seene
comming
forth
,
the
earth
giuing
vp
the
dead
in
it
,
and
the
sea
yeelding
vp
the
dead
therein
:
and
Christ
saith
,
that
at
his
comming
,
all
nations
shall
be
gathered
before
him
.
Wherefore
that
of
Daniel
,
speaking
of
many
,
is
to
be
vnderstood
,
as
though
he
had
said
,
that
they
being
a
great
many
,
an
infinite
multitude
shall
awake
.
Lastly
,
that
all
shall
be
raised
by
a
supernaturall
power
,
and
not
by
any
thing
in
the
course
of
nature
is
shewed
,
where
the
Lord
saith
,
The
dead
shall
heare
his
voyce
,
and
shall
come
forth
,
it
is
then
by
the
vertue
of
his
call
,
that
men
euery
where
shall
rise
againe
;
1
Cor.
15.
Math.
24.
The
trumpet
shall
sound
,
and
the
dead
shall
rise
incorruptible
,
saith
the
Apostle
:
He
shall
send
forth
his
Angels
to
gather
them
,
he
saith
in
another
place
,
the
meaning
is
the
same
,
that
as
God
,
at
the
first
by
his
word
made
all
,
so
he
will
at
the
last
reuiue
all
,
and
vse
his
Angels
as
Ministers
to
gather
them
together
from
all
parts
of
the
world
.
Obiect
.
1
1.
King
.
17.
If
this
shall
seeme
strange
,
because
it
hath
beene
a
rare
matter
that
any
haue
beene
raised
at
all
after
death
.
I
answer
,
is
it
true
,
that
many
being
truely
dead
,
haue
beene
raised
againe
(
as
it
cannot
be
denied
,
for
such
was
the
womans
son
,
the
Shunamites
,
raised
by
Elisha
;
the
widowes
sonne
of
Sarepta
,
raised
by
Eluah
;
Lazarus
,
and
two
more
raised
by
Christ
;
Dorcas
,
by
Peter
;
and
Eutychus
by
Paul
)
then
me
thinkes
,
it
should
not
be
supposed
impossible
,
that
there
should
be
a
generall
resurrection
of
all
.
For
,
if
in
the
winter
time
,
some
plant
or
hearbe
shall
put
out
,
and
grow
greene
,
it
is
an
argument
,
that
others
may
doe
so
too
:
if
a
man
expert
in
any
curious
trades
,
as
the
Goldsmith
,
in
trying
gold
and
siluer
from
drosse
▪
the
Glasse-man
in
making
Glasses
,
&c.
Shall
doe
but
one
,
or
seldome
acts
of
their
trade
,
is
it
not
an
argument
,
that
they
can
do
many
more
when
they
shall
thinke
good
?
In
like
manner
,
some
hauing
beene
already
,
by
the
diuine
power
raised
from
the
dead
,
springing
vp
againe
after
death
,
is
it
not
an
argument
that
this
hauing
beene
done
in
the
winter
of
this
worlds
standing
,
all
shall
in
like
sort
rise
againe
at
the
spring
time
of
the
resurrection
?
The
Lord
hauing
in
some
performed
this
hard
worke
,
that
hee
can
doe
the
same
in
all
,
it
being
(
as
it
were
)
his
profession
,
and
his
skill
sufficient
for
it
.
Obiect
.
2
All
shal
be
raised
,
howsoeuer
they
haue
perished
.
If
it
shall
further
seeme
yet
an
hard
matter
that
all
should
be
raised
,
because
some
are
drowned
in
the
sea
,
and
eaten
vp
by
fishes
,
and
these
fishes
being
taken
by
men
,
&c.
Now
if
it
shall
sound
,
as
a
thing
imposssible
,
that
euen
men
comming
thus
to
their
ends
should
be
raised
for
where
shall
the
parts
of
their
bodies
be
found
?
seeing
the
same
becommeth
the
substance
of
diuers
bodies
?
I
answere
,
with
God
all
things
are
possible
,
and
to
vse
the
comparison
of
a
learned
Father
,
When
Doues
flye
diuersly
abroad
,
and
are
mixed
with
others
:
yea
infinite
numbers
together
,
being
farr
from
home
,
yet
they
returne
vnto
their
seuerall
Doue-coats
:
Greg
:
Nyssen
:
lib
:
1.
de
opificio
hominis
,
cap
:
26.27
.
so
the
soules
of
diuers
men
departing
out
of
their
bodies
,
and
remaining
long
from
home
,
yet
they
haue
some
naturall
,
or
rather
supernaturall
motion
by
which
they
are
addicted
to
returne
to
their
owne
bodies
,
vnto
which
they
haue
beene
vsed
.
Quicksiluer
being
powred
forth
amongst
the
dust
,
is
mixed
with
nothing
else
,
but
though
diuersly
parted
,
yet
it
remaineth
in
litle
globules
,
so
that
it
is
easie
for
a
man
to
gather
it
together
againe
,
and
then
ioyneth
in
one
,
as
before
:
and
much
more
easie
shall
it
be
for
the
great
God
of
heauen
,
to
gather
in
one
the
parts
of
the
same
bodies
,
howsoeuer
dispersed
and
powred
,
as
it
were
into
the
dust
of
the
earth
.
When
seedes
are
cast
into
the
ground
,
euery
one
draweth
vnto
it selfe
that
vertue
and
sappe
which
is
necessary
for
the
nourishment
,
though
it
be
alike
common
vnto
them
all
:
so
men
in
the
resurrection
shall
receiue
these
parts
,
and
all
that
substance
which
doth
seuerally
belong
to
them
,
although
in
the
meane
season
they
lye
in
common
together
in
the
bowels
of
the
earth
:
and
thus
farre
out
of
that
learned
Father
Gregory
of
Nyssen
.
Epiph.
lib.
de
trino
&
vno
Deo
14.24
de
Resur
.
Another
also
handling
the
same
matter
,
reckoneth
vp
many
things
as
types
of
the
resurrection
,
the
day
succeeding
the
night
,
the
seede
of
the
earth
that
springs
vp
after
corruption
,
the
locust
reuiuing
againe
the
nayles
of
our
hands
when
any
goe
off
,
the
haires
of
our
head
being
cut
,
and
growing
againe
,
the
Ring-doue
reuiuing
againe
,
and
a
little
beast
called
Myoxus
,
the
Phoenix
an
Arabian
foule
,
which
burneth
it selfe
at
fifty
yeeres
of
age
,
and
after
three
dayes
ariseth
againe
out
of
her
owne
ashes
.
1.
Cor.
15.52
.
And
that
this
generall
resurrection
shall
bee
in
one
moment
,
it
is
the
plaine
doctrine
of
the
Scripture
.
In
a
moment
,
in
the
twinkling
of
an
eye
at
the
last
trumpet
.
The
Lord
shall
need
no
space
of
time
to
effect
it
:
but
as
at
the
time
of
the
Assises
all
the
prisoners
are
brought
forth
,
so
at
these
generall
assises
of
the
whole
world
,
all
shall
come
out
of
the
prison
of
the
graue
.
And
lastly
,
for
the
end
of
the
resurrection
,
that
the
workes
of
all
men
shall
be
made
manifest
,
and
all
secret
thoughts
,
that
they
may
be
rewarded
accordingly
,
hath
beene
already
handled
and
proued
vnder
the
sixth
branch
of
the
seuenth
article
,
touching
Christ
his
comming
to
iudgement
,
and
therefore
the
Reader
is
to
be
referred
thither
,
to
see
more
,
and
also
for
the
time
when
these
things
shall
be
.
But
for
the
further
vnderstanding
of
the
doctrine
of
the
resurrection
,
I
haue
thought
it
not
amisse
further
to
annex
here
two
or
three
questions
more
.
Quest.
47.
What
manner
of
bodies
shall
we
haue
in
the
resurrection
?
Answ.
The
very
same
which
now
we
haue
,
onely
whereas
they
be
now
naturall
,
they
shall
rise
againe
spirituall
;
not
subiect
to
death
any
more
,
as
now
they
be
,
nor
sustained
by
naturall
meanes
of
meates
,
and
drinkes
,
warmth
,
and
sleepe
,
or
the
like
.
1.
Cor
▪
15.35
.
Vers.
36.
Explan.
This
question
is
euen
thus
moued
and
answered
by
the
Apostle
to
the
Corinthians
;
But
some
man
will
say
,
how
are
the
dead
raised
?
with
what
body
shall
they
come
forth
?
Hee
answereth
,
that
euen
as
corne
being
cast
into
the
ground
,
springeth
vp
againe
,
and
the
Lord
giueth
euery
graine
its
owne
body
,
whether
wheat
,
or
some
other
:
So
,
in
the
resurrection
of
the
dead
euery
man
shall
haue
his
owne
body
,
the
onely
difference
is
,
that
it
is
sowen
a
naturall
body
,
Vers.
43.
Vers.
44.
but
raised
a
spirituall
body
:
it
is
sowen
in
dishonour
,
raised
againe
in
honour
,
sowen
in
weakenesse
,
raised
in
power
,
&c.
Now
the
variety
of
words
here
vsed
of
honour
and
power
,
serueth
specially
,
to
set
forth
the
manner
of
the
rising
againe
of
the
faithfull
,
all
others
shall
also
haue
spirituall
bodies
like
vnto
the
damned
spirits
in
hell
,
that
is
euer
continuing
,
seeking
death
through
the
greatnesse
of
the
misery
,
but
not
being
able
to
finde
it
.
That
we
shall
haue
the
same
bodies
,
Iob
also
testifieth
,
saying
:
I
shall
see
him
,
not
with
other
,
but
with
these
eyes
.
Iob
19.25
.
And
good
reason
it
is
,
that
as
our
bodies
haue
together
with
our
soules
beene
instruments
,
either
of
Gods
glory
,
or
of
sinne
to
his
dishonour
,
so
together
with
the
soules
,
they
should
partake
of
glory
or
misery
.
Quest.
48.
Amongst
those
that
dye
,
some
be
crooked
through
age
,
some
tender
infants
,
some
blind
,
and
some
lame
,
shall
their
bodies
then
at
the
resurrection
be
the
same
?
Answ.
No
,
for
all
these
are
weakenesses
,
which
shall
be
done
away
to
the
faithfull
and
strength
,
perfection
▪
and
comlinesse
shall
be
to
euery
one
of
them
.
Explan.
This
also
is
good
to
be
knowne
,
because
the
holy
Scriptures
doe
speake
hereof
to
the
comfort
of
Gods
people
:
where
we
are
taught
,
that
the
body
shall
bee
ralsed
in
power
,
and
in
honour
,
there
must
then
needs
be
instead
of
the
weaknesse
of
decrepit
old
age
,
and
infants
,
strength
and
might
in
stead
of
deformity
,
beauty
;
in
stead
of
lamenesse
,
agility
;
instead
of
blindnesse
,
the
sight
:
which
could
neuer
here
be
attained
vnto
,
viz.
Whereby
wee
shall
see
the
most
glorious
God
of
all
.
As
for
other
questions
about
the
knowledge
of
one
another
,
of
the
cessation
of
the
difference
of
sexes
.
&c.
For
that
they
be
not
so
necessary
nor
very
profitable
,
we
will
wade
no
further
herein
.
2.
Duty
.
To
liue
as
those
that
expect
the
resurrection
.
For
the
duties
of
this
faith
.
The
first
is
,
not
to
liue
as
they
which
are
euer
to
continue
in
this
world
:
for
wee
must
all
die
;
we
must
first
fall
,
and
then
shall
wee
afterwards
rise
againe
,
the
strongest
and
stoutest
could
neuer
bee
priuiledged
from
death
:
no
not
one
day
or
houre
by
any
strength
of
nature
.
Wherefore
we
are
not
to
vse
any
vnlawfull
meanes
,
to
get
any
of
the
goods
of
this
world
,
either
by
carking
and
caring
,
by
robbery
and
stealth
,
by
fraud
and
oppression
,
for
who
can
tell
that
he
shall
liue
to
enioy
them
;
yea
,
who
can
tell
that
his
very
enemy
shal
not
reape
the
fruit
of
his
labors
?
and
then
what
shall
it
profit
a
man
by
his
toyle
to
scrape
together
mountaines
of
gold
?
If
a
man
liued
in
a
Countrey
where
he
were
in
danger
of
publique
Officers
euery
day
,
to
be
drawne
out
of
his
house
,
and
to
be
spoiled
of
all
his
goods
,
he
would
not
I
suppose
take
any
great
pleasure
in
gathering
together
and
increasing
his
wealth
,
much
lesse
would
he
seeke
to
pull
from
others
,
seeing
this
were
nothing
else
but
to
procure
more
enemies
by
making
the
booty
greater
for
the
spoilers
:
but
this
is
our
estate
in
this
world
,
we
liue
in
this
earthly
countrey
,
subiect
euery
day
to
be
pulled
out
of
our
houses
by
Death
,
the
common
all-conquering
Officer
,
and
to
be
spoyled
of
all
our
worldly
goods
:
Oh
,
what
madnesse
is
it
then
in
vs
to
rob
and
to
deuoure
one
another
,
to
be
vnsatiable
in
our
heaping
vp
of
wealth
,
and
without
end
,
in
our
delight
in
worldly
vanities
?
for
men
could
not
more
exceede
in
their
affectation
of
worldly
things
,
if
they
should
liue
heere
euer
,
then
the
men
of
this
generation
who
haue
no
sooner
gotten
any
thing
,
but
they
are
ready
againe
by
death
,
to
be
depriued
of
it
all
.
2.
Duty
.
The
second
duty
is
,
not
to
liue
as
they
that
deny
the
resurrection
,
whose
hope
onely
is
in
this
world
viz.
like
bruit
beasts
,
eating
and
drinking
,
as
saith
the
Apostle
,
1.
Cor.
15.32
because
that
to
morrow
they
should
die
,
and
then
they
should
be
cut
off
from
all
pleasure
:
for
we
hope
for
a
resurrection
,
in
which
,
they
that
haue
done
good
shall
arise
vnto
life
,
Ioh.
5.29
.
they
that
haue
done
euill
,
to
condemnation
.
We
ought
then
to
be
ashamed
,
to
be
sensuall
like
the
beast
,
whose
end
is
,
when
he
dyeth
:
to
be
like
the
Epicure
Sardanapalus
,
whose
Epigram
was
.
Ede
,
bibe
,
lude
,
dormi
,
post
mortem
nulla
voluptas
.
Eate
,
drinke
,
sleepe
,
and
play
:
In
death
all
pleasure
flies
away
.
But
we
know
that
this
is
the
voyce
of
the
blacke
children
of
the
night
,
that
want
the
light
of
the
vnderstanding
of
this
thing
,
or
that
will
not
vnderstand
the
same
;
wee
are
all
children
of
the
light
,
we
all
confesse
the
resurrection
of
the
body
,
why
doe
wee
not
then
cease
from
the
workes
of
darkenesse
,
from
surfetting
and
drunkennesse
,
from
chambering
and
wantonnesse
,
and
walke
as
in
the
light
,
in
sobriety
,
temperance
and
chastity
?
1.
Thess.
5.
3.
Duty
.
To
beare
all
diseases
patiently
.
The
third
duty
is
to
beare
all
our
bodily
imperfections
and
sicknesses
patiently
,
because
in
the
resurrection
all
shall
be
done
away
,
weakenes
shall
be
strength
,
deformity
shall
be
beauty
,
crookednesse
shall
be
straightnesse
,
naturall
shall
be
spirituall
.
It
would
not
grieue
a
man
to
be
in
a
litle
paine
for
a
moment
,
so
that
he
might
be
free
from
all
paine
for
euer
after
,
to
be
sicke
a
day
,
that
he
might
liue
the
more
healthfully
all
the
yeere
after
yea
,
men
will
in
this
case
put
themselues
to
paine
,
and
make
themselues
sicke
by
loathsome
drugs
of
the
Apothecary
:
No
more
ought
it
to
grieue
vs
that
belieue
the
resurrection
,
if
wee
suffer
by
sicknesse
,
or
weaknesse
,
or
any
aberrations
in
our
nature
in
this
world
,
which
is
but
a
short
time
,
seeing
that
euer
hereafter
we
shal
be
freed
from
all
these
.
If
we
haue
any
friends
or
children
that
be
thus
,
let
vs
neither
be
ashamed
of
it
,
nor
trouble
our selues
hereat
,
but
let
it
rather
trouble
vs
if
they
haue
deformed
soules
,
miserable
,
blind
,
&
vgly
through
sin
,
for
these
will
remaine
vpon
them
as
blacke
badges
for
euer
,
disgracing
them
before
God
&
his
holy
Angels
,
whatsoeuer
their
outward
proportions
be
.
4.
Duty
.
To
serue
God
with
all
our
members
.
The
fourth
duty
is
,
not
to
account
it
sufficient
to
serue
God
with
our
hearts
,
but
with
our
tongues
to
speake
of
his
praises
,
with
our
hands
to
worke
the
thing
that
is
good
,
with
our
feete
to
runne
to
religious
exercises
,
with
our
mouthes
to
glorifie
God
in
daily
prayer
,
with
our
eares
to
hearken
to
his
holy
Word
,
with
our
bodies
to
practise
sobriety
,
with
our
eyes
to
be
stayed
from
wanton
lookes
,
and
to
offer
vp
our
whole
selues
,
as
sacrifice
vnto
God
,
to
doe
his
will
with
all
our
might
:
because
that
euen
our
bodies
shall
rise
,
and
be
honoured
,
and
become
spirituall
.
Rom.
1●
.
1
.
But
how
can
we
expect
,
that
it
should
be
thus
with
vs
in
our
bodies
,
if
our
members
be
instruments
of
sinne
?
How
can
he
,
which
by
vncleannesse
weakeneth
his
body
,
and
bringeth
it
into
a
filthy
case
at
the
stewes
,
looke
that
it
should
be
strengthened
and
healed
at
the
resurrection
?
He
that
drinketh
out
his
eyes
,
how
can
he
expect
to
haue
them
made
more
cleare
at
that
day
?
Hee
that
breakes
his
bones
by
quarrelling
and
fighting
,
how
can
he
expect
so
much
fauour
as
to
haue
them
rightened
againe
?
Such
whorish
women
,
as
by
painting
their
faces
,
bring
them
to
ill-fauourednesse
,
how
can
they
expect
to
haue
faces
as
Angels
at
that
day
?
And
so
for
all
other
iniuries
offered
to
mens
bodies
by
seruing
sinne
.
No
King
will
pity
his
rebellious
subiects
so
farre
as
to
send
Chyrurgians
or
Physicians
to
cure
them
,
if
in
their
rebellion
they
haue
beene
wounded
,
or
gotten
through
distemper
any
dangerous
sicknesse
,
but
will
rather
send
out
his
Hangmen
to
doe
execution
vpon
them
:
no
more
will
the
King
of
Heauen
heale
the
infirmities
of
such
,
as
by
sinnes
haue
rebelled
against
him
,
but
will
giue
them
ouer
to
his
Executioners
,
the
Diuels
,
to
be
further
tormented
.
Wherefore
thinke
it
not
enough
to
serue
God
in
thy
heart
,
and
in
thy
soule
,
but
offer
vnto
him
thy
body
also
,
that
the
estate
of
both
may
bee
amended
in
the
resurrection
,
and
so
remaine
for
euer
.
5.
Duty
.
Not
to
be
ouer
sorry
for
our
friends
departed
.
2
Sam.
13.
The
fift
duty
is
,
to
mittigate
our
sorrow
when
by
death
wee
are
parted
from
our
dearest
friends
;
because
wee
are
not
without
hope
with
the
Heathen
,
of
meeting
againe
at
the
resurrection
.
They
are
not
lost
,
which
dye
;
but
as
Dauid
said
of
his
childe
,
so
is
it
true
of
all
that
dye
in
the
Lord
:
Hee
shall
not
come
to
me
,
but
I
shall
goe
to
him
,
Wee
cannot
but
grieue
,
I
grant
,
so
many
as
bee
indued
with
naturall
affections
,
at
the
departure
of
our
friend
,
but
as
Christ
said
vnto
the
women
,
that
followed
him
to
the
Crosse
;
Weepe
not
for
mee
but
for
your selues
,
and
for
your
children
:
so
is
it
to
bee
applyed
vnto
vs
,
when
our
friends
go
to
their
death
;
weep
not
for
them
,
but
weep
for
your selues
who
shall
for
the
time
of
this
fraile
life
,
want
their
sweet
society
,
counsel
,
and
company
;
but
we
shall
all
meet
againe
.
Quest.
50.
What
meane
you
by
the
life
euerlasting
?
Answ.
All
that
euer-induring
happinesse
,
and
all
those
ioyes
,
which
the
Lord
imparteth
to
all
his
Elect
,
in
the
world
to
come
,
which
are
so
great
,
as
that
the
eye
hath
not
seene
,
nor
the
eare
heard
,
neither
can
the
heart
of
man
conceiue
throughly
of
them
.
Expla
.
This
member
of
the
last
Article
,
as
it
is
placed
last
of
all
,
so
is
it
the
greatest
comfort
of
all
,
to
all
beleeuers
.
Vnder
these
two
words
,
Life
euerlasting
,
is
set
downe
a
surpassing
weight
of
glory
,
which
all
the
words
deuised
by
the
best
wit
,
and
vttered
by
the
most
eloquent
tongue
of
man
,
cannot
expresse
.
It
is
not
only
life
,
but
ioy
;
not
only
ioy
but
riches
;
not
only
riches
,
but
glory
;
and
all
these
;
not
in
some
measure
,
but
in
excesse
;
not
mixed
,
but
absolute
,
without
griefe
,
without
want
,
without
dishonour
,
not
by
intermissions
and
fits
,
but
continually
,
not
after
some
long
time
to
end
,
but
euerlastingly
.
Proofe
.
Secondly
,
for
the
grounds
of
these
things
.
1.
Euerlasting
life
taken
at
large
,
is
common
to
the
Elect
,
and
to
the
Reprobate
;
for
,
euen
these
shall
seeke
for
death
,
and
not
finde
it
,
but
to
liue
shall
be
a
paine
vnto
them
:
It
shall
not
be
so
with
the
elect
,
their
life
shall
be
full
of
ioy
:
for
,
at
Gods
right
hand
,
Psal.
16.
there
be
pleasures
,
and
fulnesse
of
ioy
:
They
breake
out
into
singing
for
ioy
,
according
to
that
of
the
Prophet
,
My
seruants
shall
sing
for
ioy
of
heart
.
They
shall
haue
all
things
to
make
them
ioyous
,
the
pleasantnes
of
their
dwelling
place
,
Reuel.
21.
the
pauements
being
of
gold
,
the
walles
of
precious
stones
,
their
amiable
company
,
none
but
holy
,
Esa.
11.
cap
65.
none
that
hurt
or
deuoure
,
shall
be
in
the
holy
mountaine
of
the
Lord
:
the
presence
of
the
King
of
heauen
their
Father
,
who
will
himselfe
,
Esa.
65.24
.
with
his
glorious
presence
,
dwell
with
them
,
giuing
them
euery
thing
,
euen
before
they
shall
aske
;
the
impassible
constitution
of
their
bodies
,
Reuel.
7.
not
distempered
through
heat
or
cold
,
hunger
or
thirst
,
sickenesse
or
infirmities
:
and
lastly
,
their
continuall
rest
from
all
labour
and
paines
,
and
yet
no
darkenesse
of
the
night
;
for
,
they
shall
keepe
a
Sabbath
from
weeke
to
weeke
,
and
from
moneth
to
moneth
,
Esa.
66.23
.
and
the
Lord
shall
bee
a
perpetuall
light
vnto
them
.
2.
They
shall
haue
added
vnto
their
ioy
,
Reu.
21.25
.
riches
;
for
,
be
not
there
wonderfull
riches
,
thinke
you
,
where
the
very
Pauements
shall
be
of
Gold
?
chap.
2.26
.
&c.
where
the
riches
of
all
the
Gentiles
shall
be
brought
in
to
them
.
3.
Vnto
their
riches
,
shall
be
added
glory
;
therefore
it
is
called
a
crowne
of
glory
,
reigne
ouer
nations
,
our
bodies
shall
shine
as
the
Sunne
,
and
be
like
the
glorious
body
of
Iesus
Chirst
.
Phil
3.21
.
4.
Our
happinesse
shall
exceede
for
all
these
,
euen
as
the
glory
of
the
Sunne
exceedeth
all
the
rest
of
the
Starres
;
and
the
glory
of
Kings
,
all
the
rest
of
their
subiects
;
for
this
life
shall
bee
vnto
vs
a
Kingdome
:
and
hence
it
is
that
the
Prophet
saith
,
The
eye
hath
not
seene
,
nor
the
eare
heard
,
any
other
God
,
that
doth
so
to
him
,
that
waiteth
for
him
.
Esa.
64.4
.
5.
Our
happinesse
shall
bee
absolute
,
vniforme
,
and
entire
,
not
mixed
,
as
all
worldly
happinesse
is
,
pleasure
hauing
irksomenesse
abundance
hauing
wants
,
glory
and
honour
,
accompanied
with
shame
and
ignominy
:
but
in
this
life
,
Reuel
.
7.
Esa.
65
19.
All
teares
shall
be
wiped
from
our
eyes
,
wee
shall
sorrow
,
nor
grieue
no
more
,
our
delight
shall
euer
bee
fulnesse
of
ioy
.
6.
These
things
shall
not
be
by
intermission
and
fits
,
but
continually
,
yesterday
,
and
today
the
same
:
as
the
damned
in
hell
can
haue
no
remission
of
their
paines
,
so
shall
the
saued
in
heauen
haue
no
diminution
of
their
ioyes
,
but
as
they
that
liue
,
shall
not
sometime
be
dead
,
and
sometime
liuing
,
no
more
shall
they
that
liue
the
euerlasting
life
,
bee
sometime
in
pleasures
,
and
sometime
without
,
for
their
life
is
pleasure
,
riches
,
and
glory
.
Prou.
16.4
.
Lastly
,
all
this
shall
be
for
euer
and
euer
,
for
farre
more
thousands
of
yeares
,
then
the
Sea
hath
drops
of
water
,
the
earth
hath
spires
of
grasse
,
and
all
men
haires
vpon
their
heads
,
and
so
beginning
againe
circularly
without
ende
.
For
heerein
is
God
perfectly
glorified
and
the
wicked
are
fully
iudged
,
which
is
the
last
end
of
all
Gods
workes
,
according
to
that
,
Hee
made
all
things
for
his
glory
,
and
the
wicked
for
the
day
of
Iudgement
.
For
though
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
euer
,
doth
some
time
set
foorth
no
more
,
but
a
certaine
large
time
,
at
the
last
to
be
ended
,
as
the
time
of
the
Mosaicall
Law
,
or
the
time
of
this
worlds
continuance
:
for
thus
it
is
said
of
ceremonies
,
yee
shall
obserue
these
things
for
euer
;
and
of
the
earth
,
Eccl.
1.4
.
It
standeth
for
euer
:
yet
when
it
is
said
,
that
the
life
●o
come
shall
last
for
euer
,
the
meaning
is
,
as
the
Lord
liueth
for
euer
,
vnto
whose
dayes
infinite
millions
of
yeares
can
put
none
end
,
for
death
is
swallowed
vp
of
life
,
all
cause
of
death
is
taken
away
,
and
so
neuer
,
neuer
can
this
life
cease
,
but
still
,
still
remaineth
simply
without
respect
vnto
any
period
of
time
,
The
life
euerlasting
.
1.
Duty
.
Carefully
to
fly
such
sins
,
as
are
threatned
with
death
.
1
Cor.
5
,
9
,
10.
For
the
duties
of
this
faith
The
first
is
,
carefully
to
breake
off
all
those
sinnes
,
the
doers
of
which
are
expressly
threatned
,
that
they
shall
neuer
enter
into
the
Kingdome
of
Heauen
.
Such
are
named
to
be
fornication
,
adultery
,
Idolatry
,
buggery
,
wantonnesse
,
theeuing
,
couetousnesse
,
drunkennesse
,
rayling
,
extortion
,
for
such
,
saith
S.
Paul
,
shall
not
inherite
the
Kingdome
of
God
.
Gal.
5.19.20
.
Vers.
21.
In
another
place
,
he
reckoneth
vp
the
same
sinnes
againe
,
and
further
addeth
,
witchcraft
hatred
,
debate
,
wrath
,
seditions
,
heresies
,
enuy
,
murther
and
gluttony
,
of
which
(
saith
hee
)
I
tell
you
before
,
as
I
also
told
you
before
,
that
they
which
doe
such
things
shall
not
inherite
the
Kingdome
of
God
.
Math.
25.
Reuel.
22.15
.
And
our
Sauiour
Christ
further
numbreth
vnmercifulnesse
to
the
poore
,
and
the
holy
Ghost
,
by
Iohn
the
Diuine
,
inchanters
,
lyers
and
dogs
,
meaning
contemners
and
neglecters
of
holy
things
,
of
whom
he
saith
,
That
they
shall
bee
without
the
gate
of
the
City
.
1
King
.
1.
Wherefore
let
vs
all
with
one
accord
,
bee
at
enmity
with
these
vices
,
and
watch
ouer
our
hearts
and
wayes
,
that
wee
commit
them
not
.
When
Shimei
was
threatned
by
Salomon
,
saying
,
Whensoeuer
thou
shalt
goe
ouer
the
brooke
Kedron
,
thou
shalt
dye
the
death
;
what
else
could
hee
expect
,
though
vnder
so
mercifull
a
Kings
gouernment
,
but
death
,
when
he
should
transgresse
?
as
he
found
it
to
his
cost
,
so
what
other
thing
can
wee
expect
,
if
wee
liue
in
any
of
these
,
or
other
grieuous
and
heynous
sinnes
;
concerning
which
the
Lord
hath
said
,
if
thou
doe
these
,
thou
shalt
not
enter
into
life
,
but
to
bee
shut
out
indeed
at
the
latter
day
?
Ierusalem
,
in
which
wee
looke
to
liue
,
is
aboue
,
our
soules
must
flye
vnto
it
;
to
vse
the
words
of
the
Prophet
,
Esa.
as
Doues
vnto
the
windowes
:
but
sinne
is
an
heauy
clogge
,
and
presseth
downe
,
if
we
thinke
to
be
rid
of
it
at
leysure
,
when
we
list
,
we
are
deceiued
,
for
it
hangeth
on
fast
:
Heb.
12.1
.
how
then
can
we
hope
to
get
thither
,
vnlesse
wee
doe
lighten
our selues
hereof
?
All
our
faith
is
vanity
,
our
profession
is
deceit
,
and
instead
of
this
endlesse
life
,
our
end
will
be
miserable
death
.
2.
Duty
.
To
enter
the
way
of
life
.
The
second
duty
is
,
to
striue
to
enter
,
and
to
walke
on
in
the
way
,
that
leadeth
to
euerlasting
life
,
and
neuer
to
goe
out
of
it
to
our
dying
day
,
and
this
is
the
way
of
good
works
which
God
hath
appointed
that
we
should
walke
in
them
.
Eph.
2.10
.
Ioh.
5.29
.
They
that
haue
done
good
shall
enter
into
life
,
they
that
haue
done
euill
,
into
condemnation
.
Reuel.
22.14
.
Blessed
are
they
that
doe
his
Commandements
,
that
their
right
may
bee
in
the
tree
of
life
,
and
that
they
may
enter
in
by
the
gate
of
the
City
.
Though
it
be
a
straight
and
narrow
way
,
and
there
bee
few
that
finde
it
,
most
men
goe
the
contrary
way
;
yet
if
thou
wilt
enter
into
life
,
thou
must
keepe
the
commandements
.
Math.
7.14
.
Wherefore
goe
not
with
the
multitude
which
bee
in
the
broad
way
;
but
embrace
the
counsell
of
Christ
:
Striue
to
enter
in
at
the
straight
gate
:
and
that
whilst
thou
hast
time
.
Will
any
man
,
being
in
a
strange
Countrey
,
returne
to
his
home
,
and
yet
not
take
the
right
way
thither
?
And
will
any
man
then
being
in
the
Countrey
of
this
world
,
come
to
his
home
in
Heauen
,
and
not
take
the
right
way
?
How
is
it
then
,
that
wee
hope
to
come
to
eternall
life
,
and
yet
refuse
to
take
the
way
thither
?
yea
,
to
hearken
to
the
guides
,
or
to
be
led
by
them
,
whom
the
Lord
hath
appointed
to
bee
a
direction
vnto
vs
?
For
neuer
more
guides
in
euery
corner
,
poynting
and
haling
men
,
as
it
were
,
to
the
right
way
,
yet
neuer
were
they
so
little
regarded
,
which
bringeth
our
profession
into
a
suspition
amongst
the
enemies
,
as
teaching
good
workes
to
be
needlesse
vnto
life
;
but
they
shall
answer
for
it
,
who
are
an
occasion
of
this
blasphemy
.
3.
Duty
.
To
remember
euerlasting
life
in
all
tro●bles
.
The
third
duty
is
,
to
vse
the
remembrance
of
eternall
life
,
as
a
salue
against
all
sores
,
as
a
cordiall
to
comfort
our
hearts
against
our
greatest
heauinesse
.
Are
we
in
misery
,
in
pouerty
,
in
pangs
,
in
disgrace
,
in
danger
,
in
the
middest
of
continuall
crosses
?
What
are
all
these
to
dismay
vs
?
the
Lord
hath
prouided
an
excellent
estate
for
vs
euer
enduring
,
our
suffering
of
these
things
is
but
momentany
:
the
Lord
hath
assured
his
seruants
,
of
Heauen
,
and
of
Crownes
of
glory
,
how
can
he
then
but
giue
vs
deliuerance
from
these
things
,
&
supply
our
temporall
wants
in
his
good
time
?
Nay
,
which
is
more
,
the
Lord
hath
sweetned
the
bitter
pils
of
the
troubles
of
this
world
,
by
working
through
them
the
health
of
the
soule
,
by
making
them
meanes
of
further
assurance
,
that
wee
are
his
children
,
and
that
hee
is
our
Father
,
and
by
leading
vs
through
them
,
as
through
the
right
way
vnto
the
euerlasting
life
.
1.
Cor.
11.28
.
Heb.
18.
Iam.
1.
If
a
begger
might
haue
twenty
pounds
for
trauelling
in
the
wet
and
cold
one
night
,
or
for
some
few
stripes
to
be
giuen
vnto
him
with
a
rod
,
hee
would
not
bee
much
grieued
hereat
:
no
more
would
we
at
our
crosses
,
if
wee
had
faith
to
be
assured
,
that
instead
of
these
wee
shall
haue
an
other
day
so
great
glory
,
and
the
lesse
would
wee
murmure
at
it
,
because
our
stripes
be
vpon
vs
worthily
:
as
if
a
poore
prisoner
that
had
deserued
death
,
should
bee
set
free
,
and
rewarded
with
a
great
summe
of
money
,
for
willingly
submitting
himselfe
vnto
some
light
chastisement
.
Rom.
5.1
.
Let
vs
therefore
,
not
onely
be
content
to
beare
our
crosses
,
but
with
the
Apostle
,
through
faith
,
reioyce
in
our
tribulations
,
and
praise
the
Lord
for
them
,
as
Iob
did
,
saying
,
Iob.
1.
4.
Duty
.
To
pray
for
the
●astening
of
glory
.
The
Lord
giueth
,
and
the
Lord
taketh
away
,
blessed
be
the
name
of
the
Lord
.
The
fourth
duty
is
to
pray
,
that
this
time
might
bee
hastened
,
4.
Duty
.
To
pray
for
the
hastening
of
glory
.
wherein
we
shal
enter
into
life
,
and
euen
to
reioyce
when
we
see
it
approach
to
any
of
vs
in
particular
:
because
it
will
be
so
happy
a
change
for
vs
,
of
mortall
for
immortall
,
of
weakenesse
for
strength
,
of
dishonour
for
glory
:
and
(
as
one
dying
said
)
of
tinne
for
siluer
,
of
copper
for
gold
.
Wee
must
learne
therefore
to
be
like
vnto
the
Brides
which
saith
,
Come
;
Reuel
:
22.17
Vers:
20
2.
Cor.
5.1
and
vnto
St.
Iohn
,
who
when
he
had
had
some
sight
of
these
things
,
said
,
Euen
so
come
Lord
Iesus
.
Wee
sigh
,
saith
Paul
,
desiring
to
be
cloathed
vpon
:
that
is
to
goe
out
of
this
clay
house
,
and
to
ascend
to
our
house
in
heauen
.
What
faith
haue
they
then
,
that
by
the
course
of
nature
,
or
by
the
danger
of
sicknes
,
being
brought
almost
home
to
this
house
,
desire
to
be
farre
away
from
it
againe
?
How
vnseemely
a
speech
is
it
in
olde
men
to
say
,
I
would
I
were
young
againe
?
how
lamentable
a
feare
in
sicke
men
,
to
heare
that
they
shall
die
?
let
vs
be
more
strengthened
in
these
things
,
that
at
our
departing
hence
we
may
truly
beleeue
and
haue
euerlasting
life
.
Standing
vp
at
the
Creed
.
There
be
two
circumstances
further
vsed
,
in
the
rehearsing
of
these
Articles
,
the
first
is
the
rising
and
standing
vp
,
which
is
a
ceremony
neither
vaine
,
nor
superstitious
,
as
some
suppose
,
but
they
thinke
amisse
,
that
more
reuerence
is
hereby
done
to
the
Creed
,
which
is
no
Scripture
,
then
to
the
written
word
of
God
.
For
first
of
all
,
it
is
not
vaine
,
because
it
serueth
to
testifie
our
consent
to
the
points
rehearsed
,
and
is
a
silent
confession
of
the
same
faith
,
by
all
the
Congregation
,
as
in
the
time
of
prayer
all
kneele
,
by
this
gesture
,
manifesting
their
consent
with
the
Minister
in
this
heauenly
action
.
In
other
duties
done
at
Church
in
publique
,
there
is
not
the
like
reason
of
following
the
Minister
in
his
gesture
,
whether
hee
readeth
,
expoundeth
,
or
preacheth
,
because
that
in
all
these
,
the
Hearers
are
Patients
,
and
he
onely
an
Agent
.
Read
more
of
this
aboue
,
at
the
end
of
the
fift
Question
.
Whereto
may
also
be
added
,
that
this
gesture
of
standing
vpright
is
the
most
sutable
and
conuenient
,
as
being
the
posture
of
soldiers
,
and
champions
ready
to
fight
vnto
the
death
for
that
faith
which
they
then
proclaime
by
recitall
.
Amen
,
Why
added
.
The
second
circumstance
is
,
the
addition
of
this
word
Amen
;
signifying
verely
,
or
certainly
,
or
vndoubtedly
.
It
is
added
,
1.
To
shew
that
we
doe
not
in
word
only
beleeue
these
things
,
but
from
our
very
hearts
.
2.
Not
waueringly
,
but
certainly
,
and
without
doubting
.
3.
Not
as
though
it
were
in
our
power
,
as
if
we
were
secure
for
our
firme
and
stedfast
beleefe
of
these
things
,
but
earnestly
crauing
this
faith
at
the
hands
of
God
,
and
thus
it
is
as
much
,
as
So
be
it
.
The
abuse
of
the
Creede
.
All
which
shewes
the
wonderfull
abuse
of
this
Creed
;
first
,
first
,
amongst
heretikes
,
which
say
these
words
with
their
mouthes
,
but
the
contrary
in
their
hearts
:
some
denying
beleefe
in
the
Sonne
of
God
,
for
that
they
hold
him
to
be
meere
man
,
and
God
onely
in
name
,
as
Princes
are
called
Gods
vpon
earth
,
as
the
Arians
:
Some
in
the
Holy
Ghost
,
as
the
Macedonians
,
for
that
they
affirme
him
to
be
seruant
,
and
inferiour
to
the
Father
&
Sonne
:
some
deny
beleefe
in
the
holy
Trinity
,
for
that
they
beleeue
only
in
one
God
,
holding
the
distinction
of
persons
,
a
monstrous
fiction
of
man
;
as
the
Anttrinitaries
.
And
some
againe
denying
Christs
bodie
's
reall
being
in
heauen
,
because
they
hold
it
to
be
present
in
euery
Masse
:
his
Office
of
mediation
sitting
at
the
right
hand
of
God
,
because
they
appoint
other
Mediators
to
commend
vs
vnto
God
:
and
the
beleefe
of
the
remission
of
sins
,
with
the
life
euerlasting
,
because
they
teach
doubting
till
the
last
gaspe
.
The
Creed
abused
by
the
Papists
.
1.
Cor.
13.13
Secondly
,
this
Creed
is
further
abused
amongst
the
Papists
,
because
when
they
pretend
to
make
a
confession
of
their
faith
,
they
doe
onely
confesse
their
hope
,
which
is
a
distinct
thing
from
faith
,
according
to
the
Apostle
,
There
remaine
these
three
things
,
Faith
,
Hope
,
and
Loue
:
Now
,
besides
that
they
teach
Faith
to
be
a
beleeuing
in
generall
of
all
the
Scriptures
to
be
true
,
they
make
it
to
be
all
one
with
hope
through
the
mercy
of
God
of
being
saued
.
Thirdly
,
it
is
further
abused
by
all
infidell-like
Christians
,
which
say
with
their
mouthes
,
I
beleeue
in
God
,
&c.
But
like
Parrets
,
not
regarding
,
what
they
say
,
not
considering
the
fearefull
estate
of
such
as
want
this
faith
,
what
obedient
,
and
godly
liuing
is
required
to
haue
comfort
in
this
faith
,
&
how
scandalous
professors
heereof
shall
bee
barred
out
of
eternall
life
,
euen
as
they
that
neuer
knew
how
to
rehearse
this
confession
at
all
.
They
also
which
imagine
faith
to
be
in
their
owne
power
,
and
therefore
neglect
to
pray
for
it
,
when
the
Apostles
themselues
prayed
,
Lord
increase
our
Faith
.
So
many
as
be
faithfull
indeed
,
let
vs
bee
otherwise
minded
,
beleeuing
all
these
things
in
heart
without
doubting
,
studying
aboue
all
things
to
bee
more
and
more
confirmed
herein
by
godly
liuing
,
and
euer
heartily
praying
,
Lord
giue
faith
where
it
is
wanting
,
and
where
it
is
,
increase
our
faith
more
and
more
.
And
thus
by
the
grace
of
God
haue
we
finished
our
commentary
vpon
the
first
part
of
the
Catechisme
,
concerning
the
things
to
be
beleeued
,
and
maintained
to
the
death
,
that
we
may
come
to
life
.
The
end
of
the
Creed
.
Of
the
Commandements
.
Quest.
THou
saidst
,
that
thou
wert
bound
to
keepe
the
Commandements
of
Almighty
God
:
Which
be
they
.
Answ.
God
spake
these
words
and
saide
,
I
am
the
Lord
,
thy
God
,
which
haue
brought
thee
out
of
the
land
of
Aegypt
,
out
of
the
house
of
bondage
.
Thou
shalt
haue
none
other
Gods
but
me
.
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
nor
the
likenesse
of
any
thing
that
is
in
the
heauen
aboue
,
or
in
the
earth
beneath
,
or
in
the
water
vnder
the
earth
.
Thou
shalt
not
bow
downe
to
them
,
nor
worship
them
,
for
I
the
Lord
thy
God
am
a
Iealous
God
,
and
visit
the
sinnes
of
the
fathers
vpon
the
children
vnto
the
third
and
fourth
generation
of
them
that
hate
me
,
and
shewe
mercy
vnto
thousands
,
of
them
that
loue
me
,
and
keepe
my
Commandements
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
,
for
the
Lord
will
not
hold
him
guiltlesse
,
that
taketh
his
name
in
vaine
.
Remember
that
thou
keepe
holy
the
Sabbath
day
.
Sixe
dayes
shalt
thou
labour
and
doe
all
that
thou
hast
to
doe
,
but
the
seuenth
is
the
Sabbath
of
the
Lord
thy
God
:
in
it
thou
shalt
doe
no
manner
of
worke
:
thou
,
nor
thy
sonne
,
nor
thy
daughter
,
thy
man-seruant
,
nor
thy
maid-seruant
,
thy
cattle
,
nor
the
stranger
,
that
is
within
thy
gates
.
For
in
six
dayes
the
Lord
made
heauen
,
and
earth
,
the
sea
,
and
all
that
in
them
is
,
and
rested
the
seuenth
day
,
wherefore
the
Lord
blessed
the
seuenth
day
,
and
hallowed
it
.
Honour
,
thy
Father
,
and
thy
Mother
,
that
thy
dayes
may
be
long
in
the
land
which
the
Lord
thy
God
giueth
thee
.
Thou
shalt
doe
no
murther
.
Thou
shalt
not
commit
adultery
.
Thou
shalt
not
steale
.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Thou
shalt
not
couet
thy
neighbors
house
,
thou
shalt
not
couet
thy
neighbours
wife
,
nor
his
seruant
,
nor
his
maide
,
nor
his
Oxe
,
nor
his
Asse
,
nor
any
thing
that
is
his
.
Qu●st
How
many
things
doest
thou
learne
out
of
these
commandements
?
Answ.
Two
things
:
My
duty
towards
God
,
and
my
duty
towards
my
neighbour
.
Explan.
Before
that
we
come
to
shew
in
particular
,
where
these
duties
are
set
downe
,
it
will
not
bee
amisse
to
speake
some
things
in
generall
by
way
of
preface
or
introduction
to
the
commandements
.
The
time
of
the
law
giuing
.
First
,
of
the
time
when
these
commandements
were
giuen
,
and
this
was
about
two
thousaods
and
fiue
hundreth
yeares
after
the
Creation
:
not
that
they
were
left
all
this
time
without
a
law
,
(
for
there
was
a
law
written
in
mens
hearts
by
the
pen
of
nature
)
but
to
make
that
more
plaine
,
which
by
the
corruption
of
nature
was
become
very
dimme
and
much
defaced
.
That
there
was
a
law
euen
before
these
commandements
giuen
,
the
Apostle
sheweth
,
where
hee
saith
;
that
the
Gentiles
not
hauing
the
law
are
a
law
vnto
themselues
,
which
shew
the
effect
of
the
law
written
in
their
hearts
,
&c.
so
that
,
as
long
as
men
haue
beene
,
there
hath
also
beene
a
law
,
although
not
expressed
in
words
,
yet
written
in
the
heart
.
The
knowledge
of
the
law
before
it
was
written
.
Wherefore
if
it
be
well
obserued
,
wee
shall
finde
,
that
euen
before
the
giuing
of
the
law
,
all
these
precepts
were
knowne
and
acknowledged
.
Gen
17.1
.
The
first
Commandement
was
knowne
to
Abraham
,
when
as
almost
in
so
many
words
the
Lord
said
vnto
him
,
I
am
God
al-sufficient
,
stand
before
me
and
be
vpright
:
and
there
were
no
false
Gods
brought
into
the
world
before
the
floud
.
Clemens
Alexandrinus
,
Clem.
Alex.
●●
.
1.
Strom.
a
learned
Father
sheweth
,
that
Bacchus
,
a
great
God
amongst
the
heathen
,
was
made
a
God
604
years
after
Moses
,
and
so
most
of
the
Gods
of
the
Grecians
:
hee
sheweth
further
,
how
the
chiefest
God
of
all
Iupiter
,
was
made
by
one
Phydias
,
and
the
chiefest
Goddesse
Iuno
,
by
Euclides
,
Orat.
Hortat
.
ad
Gent.
and
that
Socrates
,
Plato
,
Xenophon
,
Cleanthes
,
Pythagoras
,
the
ancientest
Philosophers
,
and
that
Aratus
,
Hesiod
,
Eurypides
,
and
Orpheus
the
ancientest
Poets
acknowledged
but
one
God
.
Gen
35
2.
The
second
commandement
was
knowne
vnto
Iaacob
:
for
he
purged
his
house
from
Idols
,
when
he
was
to
build
an
Altar
in
Bethel
,
acknowledging
heereby
,
that
this
was
a
corruption
,
that
the
true
God
would
be
offended
at
;
yea
,
heathen
men
themselues
did
see
by
the
light
of
nature
,
that
it
was
a
grosse
thing
to
represent
God
by
an
Image
,
Euseb.
de
praepar
.
Euang.
lib.
9.
cap
3.
Jbid.
as
Numa
an
Emperour
sometime
in
Rome
who
forbad
the
vse
of
any
Image
,
because
hee
held
it
a
wicked
thing
,
that
things
so
incomparable
excellent
,
should
be
set
forth
by
baser
matters
:
and
Plato
an
excellent
Philosopher
,
did
so
agree
with
Moses
heerein
,
that
hee
was
said
of
Numenius
a
Pythagorean
to
be
none
other
,
but
Moses
speaking
in
the
Atticke
tongue
.
Gen
21.23
.
The
third
Commandement
,
touching
the
right
vse
of
Gods
name
,
both
Abraham
seemeth
to
haue
knowne
well
,
when
he
sware
by
the
true
God
vnto
Abimelech
,
to
confirme
his
league
,
and
Iacob
when
he
sware
vnto
Laban
,
Gen.
31.53
.
by
the
feare
of
his
father
Isaacke
.
And
the
very
heathen
Ephesians
,
who
were
led
only
by
the
light
of
nature
,
shewed
how
odious
a
thing
they
held
it
,
that
the
name
of
their
gods
should
bee
blasphemed
,
when
suspecting
such
a
matter
in
Paul
,
Acts
19.34
.
and
in
his
companions
,
they
grew
to
such
an
vproare
,
and
cryed
out
so
long
,
the
greatnesse
of
their
goddesse
Diana
.
Gen.
2.2.3
.
The
fourth
Commandement
is
recorded
to
haue
beene
giuen
in
Paradise
:
for
the
seuenth
day
,
saith
Moses
,
GOD
rested
,
so
hee
blessed
and
sanctified
it
,
because
that
in
it
hee
had
rested
from
all
his
workes
,
which
hee
had
created
and
made
.
Gen.
28.2
.
The
fifth
Commandement
:
Iacob
shewed
in
his
practise
,
when
he
followed
his
parents
direction
in
taking
a
wife
,
heerein
giuing
an
instance
of
his
obedience
vnto
them
:
and
the
children
of
Iaacob
at
his
command
going
downe
into
Aegypt
to
buy
food
for
him
,
and
being
so
carefull
to
giue
him
contentment
in
the
returne
of
his
son
Beniamin
:
and
Ioseph
nourishing
him
in
Aegypt
in
his
old
age
,
&c.
The
sixth
command
against
murther
was
written
in
Cains
conscience
:
for
that
made
him
to
cry
out
after
the
murther
of
his
brother
Abel
.
Gen.
4
My
sin
is
greater
then
J
am
able
to
beare
,
and
whosoeuer
shall
finde
Caine
shall
kill
him
.
Vers.
23.24
And
Lamech
from
hence
aggrauateth
his
owne
case
,
when
he
had
slaine
a
man
,
for
that
he
had
this
law
not
onely
written
in
his
heart
,
but
a
warning
in
his
great
Grand-father
Cain
.
And
immediatly
after
the
flood
,
the
Lord
doth
expresly
set
downe
:
Gen.
9.6
Who
so
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
,
for
in
the
Image
of
God
hath
he
made
man
.
Gen.
39.9
The
seuenth
command
:
was
to
bee
seene
in
Iosephs
heart
,
when
being
tempted
by
his
mistresse
to
adultery
,
he
said
,
Shal
I
doe
this
,
and
sinne
against
God
?
in
the
other
sonnes
of
Iaacob
,
also
,
Gen.
34
when
Dinah
their
sister
had
beene
defiled
by
Shechem
,
who
doe
therefore
put
him
to
death
.
Gen
31.30
The
eight
Commandement
Laban
vrgeth
vpon
Iaacob
,
saying
;
Though
thou
wentest
thy
way
,
because
thou
longedst
to
come
to
thy
Fathers
house
,
yet
why
hast
thou
stolne
away
my
Gods
?
vnto
which
he
answereth
,
acknowledging
this
to
be
so
great
a
fault
,
as
that
he
saith
,
Gen.
44.5
With
whomsoeuer
they
be
found
,
let
him
dye
.
And
this
was
held
to
be
so
haynous
a
sinne
,
as
that
Iaacobs
sons
being
charged
by
the
steward
,
with
Iosephs
siluer
cup
stealing
,
yeelded
themselues
vpon
the
finding
of
it
,
with
any
of
them
,
to
become
his
bondmen
.
Gen.
20.9
The
ninth
Commandement
,
heathen
Abimelech
shewed
to
be
written
in
his
heart
,
when
hee
complained
of
Abrahams
false
testimony
concerning
his
wife
,
of
whom
hee
had
said
,
that
she
was
his
sister
,
Gen.
26.9
telling
him
,
that
he
had
done
things
,
which
ought
not
to
be
done
:
and
Isaack
is
afterwards
reproued
by
him
also
for
the
like
faults
.
Lastly
,
for
the
tenth
,
so
many
as
did
knowe
God
aright
,
could
not
but
acknowledge
also
,
that
it
was
a
sinne
against
his
Maiesty
,
to
entertaine
euill
motions
in
the
minde
,
contrary
to
any
of
these
Lawes
,
because
where
these
are
,
there
cannot
be
the
vprightnesse
commanded
vnto
Abraham
,
God
cannot
bee
honoured
with
the
heart
:
and
thus
much
of
the
first
thing
.
The
difference
of
the
lawes
of
God
.
Now
we
are
to
speake
of
the
difference
betwixt
the
Law
of
God
,
containing
these
Commandements
,
and
other
Lawes
giuen
also
by
the
Lord
:
for
besides
this
Law
,
which
is
called
Morall
,
there
is
another
called
Iudiciall
,
and
a
third
Ceremoniall
.
The
Morall
is
so
called
,
because
it
is
a
perpetuall
rule
of
good
maners
,
without
the
obseruation
of
which
,
the
world
cannot
stand
,
or
if
it
should
stand
,
it
would
bee
but
as
a
confused
Chaos
,
and
without
forme
of
a
world
.
The
Iudiciall
is
so
called
,
because
as
a
statute-law
,
it
setteth
down
with
what
iudgements
and
censures
men
were
to
be
censured
,
that
did
offend
in
speciall
cases
.
The
Ceremoniall
is
so
called
,
because
it
is
altogether
conuersant
about
rites
and
ceremonies
,
shewing
what
ceremonies
were
to
be
vsed
by
the
church
of
God
,
and
what
not
in
his
seruice
.
Esa.
1.12
.
1.
Sam:
15.22
Now
,
the
difference
betwixt
these
,
standeth
in
many
things
.
First
,
in
that
the
morral
Law
was
published
,
and
written
by
God
himselfe
,
so
as
that
all
the
people
did
receiue
it
from
his
mouth
:
but
it
was
not
so
with
the
Iudiciall
and
Ceremoniall
;
for
the
Lord
instructed
Moses
onely
herein
,
and
the
people
receiued
them
from
him
,
who
wrote
them
downe
for
them
.
2.
The
Morrall
Law
was
first
giuen
,
as
most
worthy
,
the
other
two
afterwards
,
as
not
so
much
to
be
regarded
,
in
respect
of
it
:
for
when
the
Morall
Law
hath
beene
neglected
,
and
the
other
most
diligently
obserued
,
the
Lord
hath
beene
as
much
moued
,
as
if
no
Law
at
all
had
beene
regarded
,
which
may
easily
be
gathered
,
both
from
that
of
the
Prophet
Esay
;
Bring
no
more
oblations
in
vaine
,
incense
is
an
abomination
vnto
me
,
&c.
And
from
that
of
Samuel
to
Saul
,
Hath
the
Lord
as
great
pleasure
in
burnt
offerings
and
sacrifices
,
as
when
the
voyce
of
the
Lord
is
obeyed
?
behold
,
to
obey
is
better
then
sacrifice
,
and
to
harken
,
then
the
fat
of
rams
:
that
is
,
to
obey
the
Morall
Law
,
farre
exceedeth
all
ceremonies
.
And
Dauid
hath
the
like
saying
in
the
Psalmes
,
Doe
I
eate
buls
flesh
,
or
drinke
the
blood
of
goats
?
Psal
50
offer
vnto
God
praise
,
and
pay
thy
vowes
vnto
him
,
&c.
And
I
will
haue
mercy
saith
Christ
,
and
not
sacrifice
,
with
many
more
places
to
the
same
effect
.
The
same
also
appeareth
from
the
practise
of
corrupt
man
,
which
hath
euer
beene
most
diligently
to
obserue
ceremonies
,
but
most
negligently
the
precepts
of
the
morall
Law
:
for
our
nature
is
set
vpon
contraries
,
and
therfore
looke
what
we
should
most
carefully
obserue
,
that
we
most
neglect
;
looke
what
should
be
cared
for
in
the
second
place
,
that
wee
looke
vnto
in
the
first
.
Math
23.
The
Pharisies
tithed
mint
and
cummin
in
the
payment
of
their
tithes
,
but
let
passe
the
weighty
matters
of
the
Law
:
and
thus
was
it
the
manner
of
the
Iewes
euer
to
doe
.
Wherewith
say
they
in
Mc●a
,
shall
we
come
before
the
Lord
?
Mich.
6.6.7
Shall
I
come
before
him
with
burnt
offerings
,
and
calues
of
a
yeere
old
?
will
the
Lord
be
pleased
with
thousands
of
rammes
,
or
ten
thousand
riuers
of
oyle
?
And
this
is
the
manner
of
most
men
at
this
day
,
they
are
most
strict
in
outward
obseruances
,
but
most
remisse
in
the
substance
of
godlinesse
:
in
the
very
act
of
hearing
,
and
prayer
,
not
regarding
that
innocency
,
charity
,
and
righteousnesse
,
which
should
accompany
this
outward
deuotion
.
3.
The
ceremoniall
Law
hath
beene
oftentimes
broken
without
sin
:
but
the
morall
Law
neuer
without
some
speciall
countermand
from
God
,
Gen.
22.
Exod
12.36
as
when
Abraham
was
bidden
to
kill
his
sonne
Isaack
,
when
the
Israelites
were
bidden
to
rob
the
Egyptians
:
yea
euen
in
these
very
cases
the
learnedst
of
the
Schoolemen
do
by
sound
distinction
maintaine
,
that
the
law
it selfe
was
not
broken
,
no
nor
dispensed
withall
if
we
speake
properly
,
but
onely
the
matter
or
obiect
of
the
precept
changed
by
God
,
&
so
the
Israelits
did
not
steale
from
,
or
defraud
the
Egyptians
,
but
tooke
their
owne
,
when
God
(
who
hath
an
absolute
power
to
dispose
of
all
these
)
had
before
by
his
command
transferred
the
right
and
dominion
of
those
rights
from
the
possessors
to
the
takers
.
So
likewise
did
Abraham
,
in
offering
to
kill
his
sonne
vpon
Gods
command
,
no
more
breake
the
Law
then
a
Souldier
,
that
at
the
command
of
the
Generall
,
(
who
hath
power
of
life
and
death
)
killeth
his
fellow
Souldier
.
As
for
that
act
of
circumcision
,
or
sacrificing
,
Math.
12.5
by
which
our
Sauiour
Christ
saith
,
that
the
Priests
breake
the
Sabbath
,
it
is
not
so
to
be
vnderstood
,
as
though
the
Law
were
broken
,
being
rightly
vnderstood
,
or
as
though
the
Lord
went
about
to
iustifie
this
,
that
a
man
might
without
sinne
breake
this
command
:
but
hee
speaketh
of
their
strictnesse
,
shewing
their
weaknesse
in
maintaining
that
it
was
against
the
Law
,
to
doe
any
worke
at
all
vpon
the
Sabbath
day
:
for
that
in
this
sense
,
their
very
Priests
did
continually
breake
the
Law
.
His
intent
then
was
,
to
shew
the
right
meaning
of
the
command
to
be
this
,
that
they
should
doe
no
manner
worke
,
except
such
,
as
was
of
present
necessity
,
or
helped
to
the
sanctification
of
the
Sabbath
day
.
Now
for
the
Ceremoniall
Law
,
that
it
might
bee
omitted
without
sinne
,
the
Lord
himselfe
sheweth
,
where
hee
saith
,
I
will
not
reprooue
thee
for
thy
sacrifices
,
or
burnt
offerings
,
Psal.
50.8
.
that
haue
not
beene
continually
before
me
:
and
for
Circumcision
,
all
the
time
of
the
people
of
Israels
being
in
the
wildernesse
,
for
the
space
of
forty
yeares
,
their
children
were
vncircumcised
,
and
yet
no
sinne
imputed
,
and
without
doubt
they
failed
in
sundry
other
things
also
,
Ioshua
5.
Matth.
12.
as
the
Priest
did
in
giuing
Dauid
of
the
shewbread
,
which
it
was
not
lawful
for
the
people
to
eat
,
and
yet
we
do
not
find
,
that
they
were
therfore
reproued
by
any
of
the
Prophets
,
howsoeuer
it
cannot
bee
denyed
,
but
that
when
they
presumed
to
alter
any
ceremony
,
they
were
grieuously
punished
,
Leuit
10.
as
when
the
two
sonnes
of
Aaron
aduentured
to
sacrifice
with
common
fire
,
they
were
destroyed
by
fire
comming
from
heauen
:
When
Vzzah
presumed
to
carry
the
Arke
vpon
a
Cart
,
and
to
stay
it
with
his
hands
,
(
when
as
he
ought
not
to
haue
touched
it
,
and
it
should
haue
beene
borne
vpon
mens
shoulders
)
he
was
smitten
with
present
death
.
All
which
I
doe
not
speake
,
to
the
end
,
2.
Sam.
6.
that
men
should
thinke
that
any
of
Gods
lawes
might
lightly
haue
bin
broken
without
offence
,
but
that
there
being
iust
cause
,
the
ceremonial
law
was
many
times
transgressed
,
and
yet
the
transgressors
remained
blameles
,
which
is
not
so
with
the
Morall
.
4
The
Moral
Law
being
neglected
,
maketh
men
(
of
how
holy
a
sect
,
and
profession
soeuer
)
worse
then
Infidels
,
that
are
without
all
written
lawes
,
and
yet
obserue
the
Law
of
Nature
,
according
to
the
doctrine
of
the
Apostle
:
Rom
2.26
.
Vers.
27.
If
thou
bee
a
transgressor
of
the
Law
,
thy
Circumcision
is
made
vncircumcision
:
and
shall
not
the
vncircumcision
,
which
is
by
Nature
(
if
it
keepe
the
Law
)
condemne
thee
,
which
by
letter
and
circumcision
art
a
Transgressor
of
the
Law
?
It
maketh
men
worse
then
bruit
Beastes
,
which
haue
not
a
reasonable
soule
,
according
to
that
of
the
Prophet
.
The
Oxe
knoweth
his
owner
,
Esay
.
1.1
.
and
the
Asse
his
Masters
Crib
,
but
Israel
hath
not
knowne
mee
.
It
is
not
so
with
the
ceremoniall
,
that
being
neglected
,
maketh
only
worse
,
then
the
seruants
,
and
peculiar
people
of
the
Lord
should
be
,
and
a
confused
multitude
of
altogether
.
5.
The
ceremoniall
law
was
very
chargeable
and
costly
,
the
Aulter
could
not
bee
maintained
without
costs
,
the
first
borne
could
not
bee
redeemed
without
manifold
and
deepe
costs
,
neither
could
theee
be
an
expiation
of
sin
without
costs
and
charges
;
so
that
it
was
burthensome
vnto
the
the
people
,
and
grieuous
to
bee
borne
:
but
the
Morall
Law
putteth
to
no
such
busie
multiplicitie
and
encombrance
of
cost
,
it
requireth
the
right
disposition
of
the
heart
,
and
then
obedience
in
pract●se
will
easily
follow
.
6
The
Morall
Law
engrauen
in
Tables
of
stone
,
was
kept
in
the
Arke
,
which
was
a
signe
,
that
it
should
last
perpetuallie
,
euen
as
Heauen
,
the
Throne
of
God
,
in
the
figure
whereof
it
was
put
:
for
euen
in
Heauen
the
Morall
Law
is
obserued
,
for
which
cause
it
is
that
we
pray
,
that
Gods
wil
may
be
done
in
earth
,
as
it
is
in
Heauen
.
But
it
is
not
so
with
the
other
lawes
,
these
being
to
last
only
to
the
fulfilling
of
all
by
Christ
.
Reas.
1
The
cerimoniall
Law
ceased
.
For
,
first
to
speake
of
the
Ceremoniall
Law
,
that
was
then
without
doubt
to
cease
,
euen
as
there
is
no
further
vse
of
a
Candle
,
when
the
Sunne
is
risen
,
of
a
picture
,
when
the
person
is
present
;
of
the
A.
B.
C.
when
the
Grammer
is
taught
.
For
the
ceremonies
of
the
old
Testament
had
none
other
vse
,
but
a
little
,
as
they
were
able
,
to
set
foorth
Christ
Iesus
,
who
was
to
shed
his
blood
for
our
sinnes
,
as
the
blood
of
beasts
was
shed
and
sprinkled
in
the
Tabernacle
and
Temple
of
the
Iewes
;
to
offer
himselfe
vpon
the
Altar
of
the
crosse
,
as
the
beastes
were
offered
there
vpon
an
Altar
:
to
beare
our
sinnes
,
as
the
scape
Goate
did
the
sinnes
of
the
Iewes
especially
,
and
so
of
the
rest
,
according
to
which
Saint
Iohn
saith
,
Ioh.
1.17
.
The
Law
was
giuen
by
Moses
,
but
grace
,
and
truth
came
by
Iesus
Christ
:
and
this
may
serue
for
a
first
reason
of
the
abrogation
of
the
Mosaicall
Ceremonies
.
Reas.
2
Secondly
,
the
renting
of
the
vaile
of
the
temple
at
Christs
suffering
,
and
the
destruction
of
the
Temple
not
long
after
,
(
which
could
neuer
since
bee
built
againe
)
shew
the
same
.
For
all
the
time
,
that
the
ceremoniall
law
was
of
force
,
God
would
not
suffer
it
to
be
thus
,
but
if
for
sinne
he
did
,
he
soone
returned
in
mercy
againe
,
at
the
humiliation
of
his
people
;
and
restored
these
seruices
.
Reas.
3
Heb.
7.8.9
.
Thirdly
,
Christ
was
a
new
high
Priest
,
after
the
order
of
Melchisedeck
,
who
was
greater
,
then
Aaron
,
and
therefore
his
order
was
to
cease
at
the
comming
of
this
worthier
,
euen
as
at
the
change
of
head
officers
amongst
the
Romans
,
the
Dictators
ceased
,
when
the
Emperours
came
on
.
This
argument
the
Apostle
handleth
learnedly
,
and
at
large
to
the
Hebrewes
.
Fourthly
,
Christs
comming
made
vs
to
be
of
age
,
when
as
before
men
were
children
,
and
nothing
differing
from
seruants
,
as
the
Apostle
reasoneth
to
the
Galathians
,
saying
:
When
wee
were
children
,
we
were
in
bondage
,
vnder
the
rudiments
of
the
world
,
&c.
Now
such
things
as
serue
for
the
instruction
of
children
,
are
of
no
further
vse
,
when
they
come
to
be
men
;
&
so
is
it
with
this
law
.
2.
Iudiciall
Lawes
cease
.
Secondly
,
as
for
the
Iudaicall
lawes
,
some
are
willing
to
grant
that
those
of
them
were
to
cease
,
which
concerned
some
speciall
ciuill
customes
of
that
people
,
the
entailing
of
their
Lands
,
the
freedome
of
seruants
in
the
yeare
of
Iubilee
,
and
such
like
:
but
as
for
all
those
Iudicials
,
which
vpheld
and
backed
any
Morall
Law
,
they
would
haue
them
to
be
still
in
force
,
and
to
bind
all
Christians
.
Of
those
that
lay
this
yoke
vpon
vs
,
I
must
craue
pardon
,
and
rather
thinke
,
that
all
obligatory
power
of
those
Lawes
was
to
cease
at
the
dissolution
of
the
Iewes
Common-wealth
,
in
as
much
as
those
Lawes
were
by
speciall
measure
of
circumstances
squared
and
fitted
to
the
nature
of
that
people
,
as
well
in
the
Ciuill
,
as
Ecclesiasticall
estate
and
gouernment
.
Here
I
tread
in
reuerend
Master
Caluins
stepps
,
Cal
Instit.
lib.
4.
cap.
20.
Sect.
16.
who
in
his
Institutions
doth
very
soundly
determine
this
point
,
shewing
that
it
is
neither
necessary
,
nor
expedient
,
that
the
Lawes
of
other
Nations
should
be
the
same
that
were
prescribed
vnto
the
Iewes
in
punishments
of
crimes
,
euen
against
the
expresse
Morall
Law
,
Theft
,
Adultery
,
&c.
But
referring
the
agrauation
,
or
mitigation
of
such
penalties
to
the
nature
and
propensitie
of
particular
Nations
,
and
to
the
necessities
of
diuers
times
and
occasions
.
To
the
Iewes
(
saith
he
)
God
was
peculiaris
legislator
;
and
,
as
a
wise
Law-maker
,
ordained
those
Lawes
with
a
singular
respect
to
that
people
:
and
so
hee
there
concludeth
against
fome
more
nice
then
wise
impostures
of
those
lawes
vpon
vs
;
Quod
iactatur
a
quibusdam
fieri
contumelium
Legi
Dei
per
Mosen
Latae
,
quum
,
abrogatâ
illâ
,
nouae
aliae
illi
preferuntur
,
vanissimum
est
.
It
is
an
idle
conceit
to
think
that
it
is
any
disrespect
to
Gods
Law
deliuered
by
M●ses
,
if
other
new
lawes
be
preferred
before
ti
,
and
established
in
stead
of
it
.
To
this
authoritie
of
Caluin
and
others
I
may
adde
this
euident
reason
for
the
refuting
of
that
motiue
,
drawne
from
relation
to
the
Morall
Law
.
What
Law
of
the
Iudicialls
of
the
Iewes
;
nay
,
what
Ciuill
Law
almost
at
all
in
any
orderly
Common-wealth
throughout
the
world
,
tendeth
not
to
the
maintaining
some
Morall
Law
,
and
forwarding
some
duty
concerning
the
liues
,
goods
,
chastitie
,
good
name
,
peace
,
and
iustice
of
,
and
among
our
neighbors
?
must
therefore
the
Lawes
(
I
meane
the
iust
and
honest
lawes
)
of
all
other
Nations
bind
vs
?
must
the
same
penalties
in
euer
seuerall
offence
be
currant
through
the
world
?
Surely
I
know
no
Law
for
that
.
Generall
equitie
is
diuersified
by
particular
,
and
not
onely
due
punishments
,
but
also
offences
are
truly
greater
and
lesser
in
varietie
of
times
,
places
and
people
,
especially
in
those
actions
,
which
conserue
the
more
remote
parts
and
skirts
of
the
Morall
Law
.
What
shall
wee
say
then
?
ate
we
Christians
no
more
in
dutie
tied
to
the
Iudicials
of
Moses
,
then
to
the
Positiue
Lawes
of
the
Persians
,
Lacedemonians
,
or
the
Romans
,
made
for
the
punishment
of
vice
,
and
vpholding
of
common
honestie
?
I
dare
not
in
any
wise
say
,
or
thinke
so
.
These
were
deuised
by
the
light
of
Nature
only
,
those
suggested
by
immediate
reuelation
from
God
,
and
therefore
incomparably
exceeding
for
eminent
wisdome
and
iustice
.
Nay
,
moreouer
,
the
Iudicials
,
howsoeuer
they
haue
not
in
themselues
any
obligatory
power
,
or
legall
force
to
bind
other
Estates
and
Kingdomes
;
yet
in
regard
of
the
generall
equitie
implied
in
them
,
they
remaine
as
a
seasonable
and
conscionable
direction
vnto
Law-makers
now
adayes
in
Christian
Common-wealths
,
where
the
nature
of
the
people
,
and
strong
motiues
from
experience
doth
not
enforce
another
way
.
This
exemplary
direction
,
though
it
be
lesse
to
be
regarded
in
those
prouisions
,
which
are
most
circumstantiall
and
variable
,
as
being
farre
off
a
kind
to
the
Morall
Law
;
yet
me
thinks
,
in
the
more
essentiall
and
fundamentall
parts
of
the
perpetuall
and
vniuersall
Morall
Law
,
the
discreet
imitation
of
Gods
positiue
Lawes
is
very
requisite
,
It
pertaineth
not
to
vs
priuate
subiects
to
prescribe
,
but
onely
to
wish
and
mention
with
humilitie
,
what
we
conceiue
out
of
a
good
conscience
.
For
my
part
,
in
my
poore
vnderstanding
,
it
many
times
grieueth
me
to
thinke
,
how
in
our
dayes
the
foule
adulterer
vsually
escapeth
in
a
manner
vnpunished
,
and
the
pilfering
cut-purse
is
trussed
vp
on
the
cursed
tree
without
redemption
:
whereas
Gods
positiue
Mosaicall
law
strake
farre
deeper
in
the
former
,
and
in
the
later
more
gently
,
prouiding
also
in
this
a
meanes
of
reliefe
to
the
party
wronged
,
by
accumulated
restitution
.
If
any
man
be
so
presumptuous
,
as
in
this
heinous
crime
of
violating
wedlocke
,
to
take
Sanctuary
in
the
new
Testament
,
and
to
claime
thence
impunity
for
this
impuritie
.
I
see
not
what
ground
of
mitigation
can
bee
built
vpon
that
,
which
is
by
some
alleaged
out
of
Saint
Iohn
,
Iohn
8.
how
Christ
dismissed
the
Woman
taken
in
Adulterie
without
punishment
:
for
hee
was
no
Earthly
Iudge
,
and
did
this
onely
to
take
downe
the
insolencie
of
the
proud
Pharisees
,
which
were
greater
,
and
more
stiffe
sinners
,
then
shee
was
.
Wherefore
let
vs
mourne
for
the
impuritie
which
is
now
adayes
in
this
case
,
and
seeke
to
the
Lord
for
a
redresse
heerein
,
by
moouing
the
hearts
of
the
higher
powers
to
consider
of
it
,
and
to
fortifie
the
law
against
so
spreading
,
and
dangerous
an
euill
.
The
third
thing
to
be
further
generally
spoken
of
,
is
the
difference
betwixt
the
Law
of
the
old
Testament
and
the
Gospell
,
Differences
betwixt
the
old
testament
,
and
the
new
.
which
is
of
the
new
,
and
these
doe
differ
:
1.
In
the
manifestation
,
the
Law
is
knowne
by
the
light
of
Nature
,
as
hath
been
alreadie
shewed
,
euen
before
that
it
was
solemnely
giuen
:
but
the
Gospell
is
a
mystery
vnto
Nature
,
as
Saint
Paul
calleth
it
,
saying
;
Without
all
controuersie
,
1.
Tim.
3.6
.
great
is
the
mysterie
of
godlinesse
;
it
is
a
thing
hidden
from
mans
reason
,
yea
,
from
the
very
Angels
,
according
to
that
of
Peter
,
1.
Pet.
1.12
.
Which
the
very
Angels
desire
to
behold
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
signifieth
,
prying
into
a
thing
ouer-veyled
and
hidden
from
sight
.
It
was
first
reuealed
by
God
himselfe
,
after
published
by
Angels
,
by
Men
,
by
Children
,
by
Deuils
,
and
by
dumb
Idols
.
2.
The
Law
doth
onely
shew
what
is
to
bee
done
,
that
God
may
be
pleased
,
but
here
leaueth
vs
,
without
instruction
how
to
do
it
,
because
that
way
,
which
it
setteth
downe
is
to
vs
impossible
:
but
the
Gospell
doth
fully
informe
vs
,
how
this
may
be
done
,
namely
by
Iesus
Christ
who
hath
fulfilled
all
for
vs
,
and
is
made
vnto
vs
belieuing
in
him
,
righteousnes
,
as
the
Apostle
teacheth
:
and
so
the
one
may
rightly
be
termed
,
the
Law
of
Faith
,
the
other
of
workes
.
3.
The
Law
is
full
of
terrible
threatnings
,
and
without
comfort
in
the
promises
thereof
,
because
nothing
is
promised
,
but
vpon
too
hard
conditions
,
Doe
this
,
and
thou
shalt
liue
;
it
doth
therefore
only
cast
downe
,
and
wound
with
the
wounds
of
deadly
sinne
;
Rom.
7.
Gal.
2.
by
it
none
can
be
iustified
,
or
saued
,
according
to
the
doctrine
of
the
Apostle
in
sundry
places
:
but
the
Gospell
serueth
to
heale
all
our
wounds
,
and
to
lift
vs
vp
with
comfort
,
for
that
it
is
full
of
sweet
promises
,
flowing
from
Gods
meere
grace
and
mercy
,
so
that
how
vnworthy
soeuer
we
are
,
yet
turning
to
the
Lord
by
true
repentance
,
wee
may
be
iustified
,
and
saued
hereby
.
The
law
is
therefore
the
letter
that
killeth
,
the
Gospell
is
the
spirit
that
giueth
life
.
2.
Cor.
3.6
.
Gal.
3.24
.
Lastly
,
the
Law
is
a
Schoolemaster
to
bring
vs
vnto
Christ
,
as
the
Apostle
saith
;
for
as
without
a
Schoolemaster
first
had
,
and
vsed
for
entrance
in
rudiments
,
children
come
not
to
the
vniuersities
,
so
without
the
law
we
cannot
be
sufficiently
taught
to
be
preferred
vnto
Christ
,
because
we
rest
contented
through
ignorance
in
sin
,
wounded
to
the
death
,
and
yet
not
knowing
,
that
we
need
to
seek
a
remedy
:
but
the
Gospell
admitteth
vs
vnto
Christ
,
and
incorporateth
vs
into
his
body
,
it
opneth
the
gate
vnto
vs
,
and
giueth
vs
entrance
into
his
most
stately
pallace
of
heauen
.
The
Law
is
also
a
Schoolemaster
,
when
we
are
come
to
Christ
,
euer
checking
and
correcting
vs
,
when
wee
walke
not
according
to
the
straight
rule
thereof
:
but
the
Gospel
vpon
our
humiliation
comforteth
vs
,
and
assureth
vs
,
that
al
our
aberrations
,
and
going
astray
are
remitted
,
so
that
there
be
an
heart
vnfainedly
hating
that
euill
which
we
doe
.
Rom.
7.
Now
,
as
there
be
differences
betwixt
the
Law
and
the
Gosspell
,
so
there
be
some
things
,
wherein
they
agree
.
The
agreement
of
the
old
Testament
and
the
new
.
Heb.
●
.
1
.
Mat
3.
1.
In
the
author
,
God
;
not
,
as
the
mad
Manichees
taught
the
bad
God
to
be
the
author
of
the
law
,
and
the
good
God
,
the
author
of
the
Gospell
:
for
the
same
God
,
which
spake
by
his
Son
Iesus
Christ
in
these
last
daies
,
spake
also
at
diuers
times
,
and
in
diuers
maners
in
times
past
:
he
that
said
from
heauen
,
this
is
my
beloued
Son
,
heare
ye
him
,
the
same
God
spake
all
these
words
,
&
said
from
heauen
,
I
am
thy
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
,
&c.
2.
They
agree
in
the
threatning
of
sin
,
and
vrging
obedience
vnto
the
Lord
in
all
things
:
but
the
Law
vrgeth
it
for
feare
,
the
Gospel
for
loue
,
If
ye
loue
me
keepe
my
Commandements
,
the
Law
as
the
meritorious
cause
of
life
,
the
Gospell
,
as
most
necessary
signes
of
the
life
of
faith
,
and
the
way
that
God
hath
appointed
vs
to
walke
in
vnto
life
,
the
Law
giueth
no
hope
in
the
case
of
swaruing
from
the
strict
rule
thereof
,
the
Gospell
giueth
hope
to
the
penitent
,
and
where
the
like
hope
is
giuen
by
the
Prophets
,
they
doe
rather
play
Euangelists
,
then
Preachers
of
the
Law
.
3.
They
agree
in
this
,
that
howsoeuer
the
Gospell
giueth
hope
to
the
penitent
,
yet
it
denieth
all
hope
to
those
that
liue
,
and
die
in
transgression
of
the
Law
,
for
against
such
most
common
are
the
threatnings
contained
in
the
Gospell
,
They
that
doe
such
things
,
Gal.
5.17
.
shall
neuer
inherit
the
Kingdome
of
Heauen
.
4.
They
agree
in
this
,
that
there
is
no
contradiction
betwixt
them
,
but
as
they
come
from
one
,
and
the
same
spirit
,
so
there
is
a
sweet
harmony
&
consent
between
them
,
the
one
only
sheweth
,
what
God
doth
strictly
require
in
his
iustice
,
the
other
,
how
his
iustice
is
satisfied
,
and
yet
his
mercy
to
sinfull
man
appeareth
;
the
one
saith
,
he
that
breaketh
the
Commandements
shall
die
;
the
other
saith
,
that
because
man
through
the
weaknes
of
his
nature
could
not
but
breake
them
,
one
man
,
that
neuer
brake
any
the
least
of
them
,
died
in
the
stead
of
sinfull
man
,
and
thus
freed
him
,
that
was
the
son
of
death
,
from
death
and
damnation
.
5.
They
agree
in
the
Ministers
of
them
both
:
for
they
of
the
Law
were
to
be
without
blemish
,
their
lipps
were
to
preserue
knowledge
,
they
were
to
liue
of
their
seruice
,
they
were
diuers
sorts
,
both
Priests
&
Leuits
,
they
were
watchmen
,
&c.
so
ought
the
ministers
of
the
Gospell
,
they
must
be
vnblameable
,
apt
to
teach
,
they
that
preach
the
Gospell
,
are
to
liue
of
the
Gospell
,
1.
Tim
3.
1.
Cor.
9.24
.
Ephes.
4.12
.
2.
Pet.
5.2
.
some
are
Doctours
,
some
Pastours
,
&c.
they
are
Pastours
watching
and
keeping
their
flockes
,
as
those
,
that
must
giue
accounts
for
them
.
And
thus
much
of
the
third
generall
.
The
manner
how
this
law
was
giuen
.
Exod.
19.20
.
The
next
thing
to
be
spoken
of
in
generall
,
is
the
manner
how
this
Law
was
giuen
,
and
that
is
described
in
the
nineteenth
,
and
twentieth
of
Exodus
.
1.
First
,
there
was
great
preparation
,
three
dayes
together
,
the
people
were
sanctified
according
to
the
manner
of
those
times
,
by
washings
and
purifyings
,
shewing
,
both
what
need
wee
haue
by
prayer
,
and
reading
of
the
holy
Scriptures
(
which
may
bring
vs
from
worldly
to
heauenly
meditations
)
to
prepare
our selues
euer
,
before
that
we
come
to
heare
the
Lord
speaking
vnto
vs
in
the
Ministery
of
his
holy
word
:
and
also
,
how
wee
must
euer
be
more
and
more
doing
away
,
by
the
Spirit
of
Sanctification
,
the
blots
and
blemishes
of
our
natures
,
that
we
may
be
the
fitter
to
come
into
the
presence
of
the
Holyest
.
2.
Secondly
,
a
straight
charge
was
giuen
,
that
neither
man
nor
beast
,
vnder
paine
of
death
,
should
come
neere
the
Mount
,
whence
the
Law
was
to
be
deliuered
,
but
certaine
marks
were
set
beyond
which
none
might
dare
to
passe
:
shewing
,
as
the
Apostle
hence
noteth
,
2.
Cor.
3.6.7
.
Heb.
12.19
.
how
glorious
was
the
Law
,
now
to
bee
deliuered
,
and
,
if
such
as
passed
the
markes
set
them
,
were
without
mercy
to
die
the
death
,
that
much
more
the
transgressours
of
any
of
these
precepts
should
die
,
and
find
no
mercy
.
Heb.
12
.
2●
.
Thirdly
,
the
Lord
descended
with
great
terrour
,
the
Trumpet
sounding
,
the
earth
shaking
and
Lightnings
flying
abroad
,
insomuch
,
as
that
the
people
are
noted
to
haue
run
away
,
and
Moses
himselfe
to
haue
said
,
I
tremble
and
quake
:
shewing
,
that
the
things
here
vttered
,
were
graue
and
waightie
,
and
to
be
receiued
into
the
heart
,
with
a
feare
of
offending
against
them
:
and
also
,
that
when
the
time
shall
bee
,
of
calling
the
offenders
to
account
,
with
what
wonderfull
terrour
the
Lord
will
then
come
against
them
.
4.
Almighty
God
himself
spake
al
these
words
in
the
hearing
of
al
the
people
;
but
when
they
were
too
weak
to
beare
his
words
,
and
desired
that
the
Lord
would
not
speake
any
more
(
for
so
they
should
die
)
but
promised
obedience
,
if
Moses
should
speak
;
two
tables
of
stone
were
giuen
vnto
him
,
written
with
Gods
own
finger
,
that
he
might
carry
them
to
the
people
,
shewing
hereby
,
how
stony-hard
our
hearts
be
,
and
that
Gods
finger
alone
is
able
to
imprint
them
there
,
his
speech
from
Heauen
must
worke
in
vs
a
reuerence
of
them
,
otherwise
we
shal
all
be
too
negligent
of
his
Lawes
.
5.
When
Moses
had
broken
these
Tables
through
zeale
(
seeing
how
God
was
dishonoured
in
his
absence
;
by
golden
Calues
,
which
they
had
set
vp
,
and
worshipped
)
the
Lord
bad
him
hew
two
other
Tables
,
and
therein
he
wrote
all
the
words
that
were
in
the
first
:
shewing
hereby
,
that
mans
heart
by
Gods
creation
,
had
all
the
lawes
ready
written
in
it
,
as
the
Tables
prepared
by
God
himselfe
had
,
but
the
heart
,
which
he
had
gotten
vnto
himselfe
by
falling
away
from
God
,
is
without
any
letter
hereof
in
effect
,
vntill
that
the
Lord
wrote
them
anew
,
as
it
was
with
the
Tables
prepared
by
Moses
.
6.
Lastly
,
when
Moses
had
been
long
with
the
Lord
,
and
came
with
these
Lawes
vnto
the
people
,
his
face
shone
so
,
as
they
were
not
able
to
looke
vpon
him
:
for
which
cause
he
vsed
a
vaile
when
hee
came
vnto
them
,
and
put
it
off
,
when
hee
returned
vnto
the
Lord
:
shewing
hereby
,
as
S.
Paul
noteth
,
2.
Cor
3.13
.
●4
.
that
the
Iewes
should
not
be
able
to
see
into
the
end
of
the
Law
,
Christ
Iesus
,
vntill
the
vale
of
blindnesse
and
hardnesse
of
heart
were
taken
away
by
the
Lord
,
neither
yet
could
any
of
the
Gentiles
,
without
the
same
his
helping
hand
.
There
remaineth
yet
one
thing
more
in
generall
,
and
that
is
the
vse
of
this
Law
,
in
these
times
of
the
Gospell
:
The
vse
of
the
Law
in
these
times
of
the
Gospell
.
for
howsoeuer
other
Lawes
be
done
away
,
as
hath
been
shewed
,
yet
this
still
euer
remaineth
,
as
it
hath
euer
been
in
the
hart
,
yea
,
euen
before
mans
fall
.
And
this
appeareth
(
now
to
vse
more
proofes
)
from
our
often
being
vrged
vnto
an
holy
and
new
life
,
from
the
many
caueats
giuen
against
sinne
,
and
from
the
threatnings
,
that
they
which
doe
such
things
,
shall
neuer
enter
into
life
,
euen
in
the
new
Testament
.
Ephes
4.24
.
For
when
the
Apostle
willeth
vs
to
put
off
the
old
man
,
and
to
put
on
the
new
,
which
after
Christ
Iesus
,
is
in
holines
,
to
put
of
the
workes
of
darkenesse
,
Rom.
13.
Leuit.
11.44
.
and
to
put
on
the
armour
of
light
,
what
doth
he
else
but
reuiue
the
Law
?
Bee
yee
holy
,
as
J
am
holy
,
Iohn
2.1
.
saith
the
Lord
.
When
S.
Iohn
saith
,
These
things
write
I
vnto
you
,
Iames
2.10
.
that
yee
sinne
not
.
And
S.
Iames
,
Hee
that
keepeth
the
whole
Law
,
and
yet
saileth
in
one
point
,
is
guilty
of
all
:
what
do
they
else
,
but
preach
the
continuance
of
the
Law
?
Deut.
5
32.
Thou
shalt
keepe
all
these
Commandements
,
not
declining
to
the
right
hand
,
nor
to
the
left
?
Lastly
,
when
all
the
writings
of
the
new
Testament
are
full
of
sweet
promises
to
such
,
as
constantly
go
forward
in
a
Christian
course
of
life
,
and
that
bring
forth
the
fruits
of
the
Spirit
;
but
on
the
other
side
,
ful
of
terrible
threatnings
to
the
disobedient
,
and
such
,
as
bring
forth
the
fruits
of
the
flesh
:
what
other
thing
do
they
tend
vnto
,
but
to
make
another
Deuteronomy
,
for
that
they
repeate
,
as
there
it
is
repeated
out
of
Leuiticus
?
Leuit.
26.
Deut.
28.
If
thou
shalt
diligently
obserue
all
these
lawes
,
then
shalt
thou
be
blessed
at
home
and
abroad
.
&c.
but
if
thou
break
them
,
Cursed
shalt
thou
bee
in
euery
thing
that
thou
puttest
thine
hand
vnto
.
And
to
make
it
out
of
doubt
,
our
Sauiour
Christ
,
when
it
was
suspected
,
that
he
would
giue
liberty
from
the
Law
,
saith
,
I
am
not
come
to
destroy
the
Law
,
Mat.
5.19
.
and
the
Prophets
,
but
to
fulfill
them
.
But
it
will
here
be
obiected
then
,
If
it
be
thus
,
how
can
those
places
of
the
new
Testament
stand
,
where
it
is
often
said
,
Wee
are
not
vnder
the
Law
,
Gal
4.18
.
Rom.
7.
but
vnder
grace
.
Euen
as
a
woman
,
when
her
husband
is
dead
,
is
freed
from
the
law
of
her
husband
:
so
are
wee
freed
from
the
Law
vnder
the
Gospell
and
Christ
was
made
of
a
woman
and
made
vnder
the
Law
,
Gal.
4.4
.
to
free
those
that
were
vnder
the
Law
;
with
many
like
places
?
What
is
all
this
to
make
a
shew
only
of
libertie
,
we
being
still
bound
to
keepe
the
Law
,
as
we
were
before
Christs
comming
?
I
answere
,
that
most
of
these
,
and
the
like
places
,
are
to
bee
vnderstood
of
the
ceremoniall
Law
,
against
which
,
occasion
was
then
daily
offerd
to
write
,
by
reason
of
the
Iewes
,
which
were
turned
to
the
faith
of
Christ
,
and
yet
held
it
necessary
to
keepe
this
law
by
circumcising
,
&c.
there
was
little
,
or
none
occasion
to
write
so
earnestly
about
the
disanulling
of
the
Morall
,
but
onely
to
shew
,
how
vnable
it
was
to
iustifie
,
for
then
Christs
comming
had
been
needlesse
.
Let
the
Epistle
to
the
Galathians
bee
well
lookt
ouer
,
and
this
will
easily
appeare
to
be
the
Apostles
scope
there
,
for
that
he
telleth
them
with
wonderfull
vehemencie
:
If
ye
be
circumcised
,
Christ
will
profit
you
nothing
:
Gal.
5.2
.
and
he
maketh
this
the
occasion
of
prosecuting
this
matter
of
immunitie
from
the
Law
so
earnestly
,
for
that
Peter
being
at
Antioch
,
seemed
to
bee
too
cold
in
this
doctrine
,
when
at
the
comming
of
the
Iewes
,
hee
abstained
from
meates
forbidden
by
the
Ceremoniall
Law
,
for
which
he
saith
,
that
he
reproued
him
to
his
face
,
for
that
iustification
before
God
was
not
thus
attained
,
but
hindred
,
Chap.
2.11
.
which
is
the
only
thing
he
laboureth
in
,
throughout
the
residue
of
that
Epistle
.
But
it
cannot
bee
denied
,
but
that
some
liberty
also
from
the
Morall
Law
,
is
here
published
,
it
will
be
worth
the
while
therefore
to
see
what
this
is
.
Liberty
from
the
Law
.
Gal.
3.24
.
Iohn
1.18
.
And
first
,
this
is
in
regard
of
the
time
,
before
Christs
comming
we
were
vnder
the
law
,
as
vnder
our
only
schoolemaster
to
teach
,
and
to
direct
vs
,
but
now
we
haue
another
Schoolemaster
Christ
Iesus
,
who
came
more
lately
out
of
the
bosome
of
God
the
Father
,
to
declare
him
and
his
waies
vnto
vs
.
Now
both
Moses
the
mediator
of
the
Law
,
and
Christ
Iesus
teach
one
,
and
the
same
thing
:
only
,
as
he
that
goeth
from
a
countrie
Schoole
to
the
Vniuersity
,
changeth
his
Tutor
,
and
is
no
more
vnder
him
,
that
taught
him
in
his
younger
yeares
,
but
vnder
another
:
so
at
the
comming
to
Christ
we
are
no
more
vnder
the
old
tutor
the
Law
;
but
vnder
him
,
who
doth
deale
more
gently
with
vs
,
teaching
vs
more
familiarly
,
helping
vs
towards
more
perfection
,
and
where
we
faile
,
pardoning
,
and
forgiuing
vs
,
and
because
of
his
mercifull
dealing
,
wee
are
said
,
not
to
be
vnder
the
Law
,
but
vnder
grace
,
and
for
this
it
is
,
that
the
Lord
himselfe
said
,
that
the
law
and
Prophets
were
vntill
Iohn
.
Heb
2.14
.
Secondly
,
in
r●gard
of
the
power
,
and
authority
of
the
Law
being
now
put
downe
,
by
exercising
of
which
,
it
did
tiranize
ouer
mens
consciences
,
and
put
them
into
a
slauish
feare
,
all
their
liues
long
,
before
Christs
comming
:
but
now
,
hauing
another
master
to
admonish
,
to
reproue
,
to
threaten
,
and
to
correct
vs
the
lawes
threatnings
neede
not
to
terrifie
vs
,
it
hath
none
authority
ouer
vs
,
no
more
then
a
master
,
whose
seruant
is
dismissed
,
and
gone
from
him
,
hath
ouer
the
same
seruant
:
and
for
this
cause
is
it
,
that
the
Apostle
saith
,
Gal.
3
19.
The
Law
was
added
,
because
of
the
transgressions
,
vntill
the
seede
came
.
Matth.
11.
Thirdly
,
in
regard
of
the
seasoning
,
which
hath
come
to
our
hearts
by
Gods
Spirit
ruling
,
and
reigning
in
vs
:
so
as
that
the
things
of
the
Law
,
which
were
before
difficult
,
hard
and
burthensome
,
are
now
become
sweet
,
light
,
and
easie
,
according
to
that
of
our
Sauiour
,
My
yoake
is
easie
,
and
burthen
light
.
And
hence
is
it
,
that
as
an
Apprentice
,
when
his
time
is
out
,
taketh
the
same
,
or
greater
paines
in
his
Trade
,
then
hee
did
before
,
yet
is
a
free
man
,
although
hee
serueth
his
old
Master
still
,
for
it
is
a
delight
vnto
him
so
to
doe
,
especially
remembring
in
what
feare
hee
was
before
,
but
now
without
feare
,
how
rigorously
compelled
vnto
his
taske
,
but
now
doing
it
voluntarily
,
and
by
reason
of
his
rudenesse
,
and
ignorance
how
hard
it
was
,
but
now
by
reason
of
his
experience
,
how
easie
:
so
our
time
of
Apprentiship
to
the
Law
being
as
it
were
out
,
at
the
sending
of
Gods
Spirit
vnto
vs
,
wee
are
free
from
it
,
though
wee
doe
still
the
things
of
the
Law
,
for
that
neither
feare
leadeth
vs
thereunto
,
not
rudenesse
maketh
it
hard
,
but
Gods
Spirit
leadeth
vs
,
and
fitteth
our
hearts
so
vnto
them
,
as
that
all
things
become
delightfull
and
easie
.
And
this
is
the
meaning
of
the
Apostle
,
when
he
saith
:
Such
as
are
led
by
the
Spirit
,
Gal.
5.18
.
are
not
vnder
the
Law
:
and
when
in
another
place
he
saith
,
1.
Tim.
1.9
.
The
Law
is
not
giuen
to
the
righteous
,
but
to
the
lawlesse
and
disobedient
.
Rom.
8.1
.
Fourthly
,
in
regard
of
condemnation
the
lawes
curse
.
Without
Christ
,
all
are
vnder
heauy
plagues
and
punishments
,
denounced
in
the
law
against
the
transgressors
:
but
Christ
comming
,
hath
set
all
such
as
belieue
in
his
name
,
free
here-from
,
according
to
that
,
There
is
no
condemnation
to
such
,
as
are
in
Christ
Iesus
:
and
againe
,
he
hath
deliuered
vs
from
the
curse
,
being
made
a
curse
for
vs
.
Without
Christ
,
Gal
3.13
.
2.
Cor.
8.
doe
what
we
could
,
we
should
still
haue
bin
vntoward
and
wicked
seruants
,
and
accursed
;
but
through
Christ
our
will
is
accepted
,
and
we
are
deliuered
.
And
thus
yee
see
,
how
there
is
freedome
from
the
Law
,
and
yet
the
Law
continueth
.
Wherefore
,
neither
the
licentious
Antinomi
,
nor
the
phantasticall
Anabaptists
,
are
to
be
heard
,
which
deny
all
vse
of
the
Law
vnder
the
Gospell
,
and
maintaine
,
that
the
motions
of
the
minde
onelie
,
which
they
call
Reuelations
,
are
to
bee
followed
:
Neither
are
wee
to
account
otherwise
of
that
new
inuention
,
then
false
and
fantasticall
,
and
flowing
meerely
from
idle
fantastict
braines
,
which
teacheth
the
freedome
from
the
Law
,
to
be
the
Gentile
freedome
,
vnto
whom
it
was
neuer
giuen
,
but
onely
to
the
Israelites
,
neither
doth
belong
vnto
them
,
but
onely
so
farre
forth
,
as
it
agreeth
with
the
Law
of
nature
,
and
is
explaned
in
the
Gospell
.
This
is
new
,
because
all
antiquity
was
ignorant
of
it
:
Tertullian
knew
it
not
,
for
otherwise
he
would
not
haue
taught
,
as
he
did
,
that
God
gaue
Moses
his
Law
to
all
men
,
and
not
to
the
Iewes
onely
:
that
reuerend
Father
Athanasius
was
ignorant
of
it
;
Lib.
aduersus
Jud.
prop.
2.
for
otherwise
hee
would
not
haue
taught
,
that
the
Law
was
not
brought
in
for
the
Iewes
sake
onely
,
neither
were
the
Prophets
sent
onely
to
them
,
but
were
appointed
to
this
,
Athan.
de
Lege
.
&
Euang.
that
they
should
be
Masters
and
Pedagogues
to
the
whole
world
,
and
that
they
might
be
accounted
a
publique
and
holy
schoole
,
as
well
in
those
things
that
belong
to
the
knowledge
of
God
,
as
to
the
discipline
of
the
soule
.
And
the
like
may
be
said
of
all
other
Ancients
,
witnesse
their
continuall
labouring
to
commend
Moses
,
and
to
magnifie
his
writings
,
that
they
might
breede
a
reuerend
opinion
hereof
,
in
the
vnbelieuers
.
Wherefore
this
is
a
new
deuice
,
and
as
it
is
new
,
so
is
it
dangerous
many
waies
and
to
be
taken
heed
of
.
Let
vs
then
knowing
the
truth
,
cleaue
vnto
it
,
knowing
that
Christ
hath
giuen
no
liberty
to
sinne
against
the
Law
,
in
the
smallest
things
;
let
vs
still
walke
as
strictly
,
in
regard
of
the
Law
,
as
if
we
had
no
libertie
at
all
there-from
,
that
thus
we
may
be
answerable
to
our
times
of
freedome
by
Christ
Iesus
,
and
being
led
by
the
Spirit
,
haue
comfort
,
that
we
are
not
,
neither
shall
euer
be
vnder
the
curse
and
condemnation
of
the
Law
:
from
which
,
thou
Lord
,
finally
deliuer
vs
.
Amen
.
Hauing
been
long
enough
already
in
the
generalities
touching
the
Law
,
we
are
now
to
proceed
vnto
particulars
.
Quest.
51.
How
many
Commandements
bee
there
?
and
how
are
they
diuided
?
Answ.
There
be
ten
,
which
are
diuided
into
two
Tables
.
Explan.
This
number
of
the
Commandements
,
as
also
the
diuision
,
was
made
by
God
himselfe
,
who
gaue
them
written
,
as
hath
been
already
shewed
,
in
two
Tables
of
stone
,
to
his
seruant
Moses
,
The
Commandements
deuided
into
two
Tables
.
and
herein
therefore
doe
all
Writers
agree
,
both
ancient
and
moderne
,
both
Protestant
and
Popish
,
the
onely
difference
is
about
the
right
distinction
of
these
Commandements
.
For
some
haue
placed
fiue
in
either
Table
,
as
the
Iewes
,
Philo
and
Iosephus
,
learned
Writers
amongst
them
:
Some
haue
placed
three
in
the
first
Table
,
and
seuen
in
the
second
,
as
sometime
Augustine
did
,
to
expresse
the
mysterie
of
the
Trinitie
:
but
the
Papists
doe
it
at
this
day
,
to
defend
their
Idolatry
,
and
yet
to
keepe
the
number
of
ten
,
they
deuide
the
last
Commandement
into
two
;
and
so
doe
the
Lutherans
.
Some
againe
diuide
them
by
foure
in
the
first
Table
,
and
sixe
in
the
latter
,
as
almost
all
ancient
Greeke
fathers
,
Athanatius
,
Origen
,
Gregorius
,
Nazianzenus
,
Chrysostomus
,
&c.
and
some
Latines
,
as
elsewhere
,
Augustine
,
Hierom
,
Ambrose
,
Sulpitius
,
&c.
But
this
controuersie
might
soone
be
ended
,
if
men
would
bring
their
religion
to
Gods
Law
,
and
not
Gods
Law
to
their
religion
,
as
they
of
the
Roman
Church
doe
.
For
if
the
first
table
bee
the
first
and
greatest
Commandement
of
the
Law
,
teaching
vs
to
loue
the
Lord
with
all
our
heart
;
and
the
second
be
like
vnto
it
,
teaching
our
duty
towards
our
neighbour
,
how
we
should
loue
him
,
as
our selues
,
as
Christ
himselfe
hath
taught
,
then
it
is
without
doubt
,
that
all
which
teach
the
loue
of
God
,
belong
to
the
first
;
and
all
which
teach
our
duty
towards
our
neighbour
,
belong
to
the
second
Table
.
Which
being
so
,
and
foure
distinct
things
giuen
in
charge
,
touching
the
loue
of
God
;
and
six
touching
our
neighbour
,
and
no
more
,
how
can
the
distinction
fitly
be
otherwise
made
,
but
into
foure
and
six
?
Againe
,
let
the
last
Commandement
be
well
considered
,
and
it
will
easilie
appeare
to
be
but
one
,
euen
all
that
,
which
forbiddeth
coueting
,
both
because
it
toucheth
but
one
thing
onely
,
and
is
againe
repeated
in
a
different
order
,
in
the
booke
of
Deuteronomy
,
Thou
shalt
not
couet
thy
neighbours
wife
,
Deut.
5.21
.
thou
shalt
not
couet
thy
neighbours
house
;
whereas
in
Exodus
it
is
,
Thou
shalt
not
couet
thy
neighbours
house
,
thou
shalt
not
couet
thy
neighbours
wife
.
Which
would
not
haue
been
,
if
it
had
been
two
distinct
Commandements
:
but
as
all
the
rest
,
so
these
in
their
repetition
,
would
haue
kept
their
proper
places
.
Quest.
52.
In
which
Table
doe
you
learne
your
dutie
towards
God
?
Answ.
In
the
first
:
containing
the
foure
former
Commandements
.
Quest.
What
is
your
dutie
toward
God
?
Answ.
My
dutie
towards
God
,
is
to
belieue
in
him
,
to
feare
him
,
and
to
loue
him
with
all
my
heart
,
with
all
my
strength
,
and
with
all
my
might
:
to
worship
him
,
to
giue
him
thanks
,
to
put
my
whole
trust
in
him
,
to
call
vpon
him
,
to
honour
his
holy
name
,
and
his
word
,
and
to
serue
him
truly
all
the
dayes
of
my
life
.
Our
duty
towards
God
in
the
●●●wer
first
Commandements
.
Explan.
This
is
in
generall
the
content
of
the
Commandements
of
the
first
table
,
and
is
thus
without
further
distinction
set
downe
,
hauing
respect
vnto
young
children
,
with
whom
it
is
well
,
if
some
good
things
in
generall
be
put
into
them
,
as
they
are
able
to
beare
,
and
with
such
breuity
,
these
things
could
not
better
haue
been
couched
together
.
The
first
words
expresse
the
first
Commandement
,
of
hauing
the
Lord
for
our
God
;
for
this
is
to
belieue
in
him
,
to
loue
him
,
to
feare
him
,
and
to
pray
vnto
him
,
the
second
is
expressed
in
the
next
words
,
to
worship
him
,
and
to
giue
him
thanks
,
it
being
the
duty
of
this
Commandement
purely
to
doe
the
parts
of
his
worship
:
the
third
is
expressed
in
the
words
following
:
to
honour
his
holy
name
,
and
his
word
,
it
being
the
maine
matter
specially
pointed
at
there
,
that
in
all
things
Gods
name
and
his
Word
be
glorified
:
and
the
fourth
,
of
keeping
holy
the
Sabbath
,
and
then
deuoutly
seruing
God
,
in
the
duties
by
him
appointed
,
is
expressed
in
the
last
words
:
and
to
serue
him
truly
all
the
dayes
of
my
life
:
as
will
appeare
more
plainely
in
the
larger
opening
of
euery
of
these
Commandements
,
as
here
followeth
.
Quest.
53.
How
many
be
the
parts
of
euery
of
the
Commandements
of
the
first
Table
?
Answ.
Two
,
the
Commandement
it selfe
,
and
the
reason
thereof
.
Explan.
Before
that
wee
come
to
the
particular
handling
of
each
Commandement
,
two
things
are
further
to
bee
premised
,
first
,
certaine
rules
are
to
be
laid
downe
,
tending
to
the
better
vnderstanding
of
them
:
and
then
is
to
be
shewed
the
singularity
of
these
Commandements
concerning
God
,
aboue
those
that
concerne
our
neighbour
.
Rule
1.
Rules
for
expounding
the
Commandements
.
First
for
the
Rules
,
one
is
this
:
Euery
affirmatiue
commanmandement
includeth
his
negatiue
,
and
the
negatiue
the
affirmatiue
:
as
for
example
,
the
third
commandement
is
negatiue
.
Thou
shalt
not
take
the
name
of
the
Lord
in
vaine
,
now
it
containeth
also
the
affirmatiue
,
thou
shalt
honour
the
name
of
the
Lord
,
and
so
of
the
rest
:
and
this
is
plaine
,
from
sundry
places
thus
expounding
them
.
The
fourth
Commandement
expoundeth
it selfe
thus
,
when
the
Lord
vnto
the
affirmatiue
,
Keepe
holy
the
Sabbath
day
,
addeth
the
negatiue
.
Thou
shalt
doe
no
manner
of
worke
therein
.
The
fifth
is
thus
expounded
,
where
it
is
said
:
He
that
curseth
Father
or
Mother
,
or
that
is
disobedient
vnto
them
,
shall
bee
brought
forth
,
and
stoned
to
death
,
and
generally
the
commandements
of
the
second
Table
being
all
negatiue
,
but
one
,
are
thus
expounded
of
our
Sauiour
Christ
,
saying
the
second
is
this
,
Thou
shalt
loue
thy
neighbour
,
as
thy selfe
.
Rule
2.
The
second
rule
is
this
;
Euery
negatiue
commandement
doth
bind
alwaies
,
and
vnto
all
times
:
euery
affirmatiue
doth
onely
bind
alwaies
,
but
not
vnto
all
times
also
,
as
for
example
:
Thou
shalt
not
haue
no
other
Gods
but
me
:
the
affirmatiue
of
hauing
the
Lord
for
our
God
doth
bind
alwaies
,
so
that
he
sinneth
;
whosoeuer
at
any
time
denieth
the
Lord
in
his
heart
,
or
doth
contrarie
to
the
feare
or
loue
of
God
:
but
hee
sinneth
not
,
that
doth
not
actually
exercise
these
affections
at
all
times
,
because
that
a
man
sometime
sleepeth
,
sometime
through
the
violence
of
diseases
looseth
the
vse
of
his
reasonable
soule
,
many
times
also
is
possessed
with
vehement
thoughts
which
employ
the
mind
another
way
;
and
lastly
,
occasions
are
not
at
all
times
offered
to
try
our
hearts
.
The
fourth
Commandement
in
the
affirmatiue
hath
,
Remember
that
thou
keepe
holy
the
Sabbath
day
:
against
this
hee
sinneth
,
whosoeuer
doth
breake
the
Sabbath
:
but
he
sinneth
not
,
that
doth
not
keepe
it
at
all
times
,
and
parcels
of
times
,
because
the
weakenesse
of
our
natures
requireth
some
rest
and
pause
,
at
what
time
we
cannot
be
busied
in
holy
exercises
.
The
like
is
to
bee
said
of
honouring
our
parents
&c.
But
come
to
negatiue
Commandements
,
and
you
shall
see
,
that
whosoeuer
ceaseth
from
obseruing
them
at
any
time
,
is
a
sinner
;
for
example
;
Thou
shalt
doe
no
murther
,
is
a
negatiue
command
:
and
so
is
,
Thou
shalt
not
commit
adultery
:
if
any
man
then
shall
murther
at
any
time
,
or
be
adulterous
,
whether
he
be
drunken
or
sober
,
angry
or
quiet
,
tempted
or
not
,
in
whatsoeuer
place
,
time
or
occasion
,
hee
is
a
transgressor
,
and
this
distinction
is
set
forth
amongst
,
Schoole-men
,
by
the
termes
of
semper
and
ad
semper
.
The
third
Rule
is
this
:
Rule
.
3.
Euery
commandement
forbidding
any
sinne
,
doth
not
onely
forbid
the
sinne
named
,
but
all
sins
of
the
same
ranke
also
,
and
all
occasions
of
the
same
;
and
the
maine
sinne
onely
is
named
,
to
make
the
branches
the
more
odious
,
as
being
of
the
same
nature
before
the
Lord
.
Thus
Christ
himselfe
interpreteth
the
sixth
,
seauenth
,
and
third
commandements
,
where
reprouing
the
Pharisees
doctrine
,
Math.
5.
only
forbidding
murther
,
and
the
act
of
adultery
,
and
false
swearing
by
Gods
holy
name
,
he
teacheth
,
that
euen
vnaduised
anger
is
a
sinne
,
and
to
looke
vpon
a
woman
to
lust
after
her
is
adultery
,
and
to
sweare
any
oath
at
all
in
ordinary
communication
,
is
from
the
Diuell
,
by
which
we
may
gather
how
we
are
to
vnderstand
the
other
commandements
also
.
The
fourth
rule
is
this
:
Rule
.
4.
The
Commandements
of
the
first
table
are
absolutely
to
be
kept
,
and
for
themselues
,
the
other
of
the
second
table
are
to
bee
kept
for
the
first
.
For
,
if
any
man
shall
obserue
this
,
Thou
shalt
haue
none
other
Gods
but
mee
.
Thou
shalt
not
make
any
grauen
Image
,
&c.
or
thou
shalt
not
take
the
name
of
the
Lord
in
vaine
,
in
meere
obedience
to
the
Kings
Lawes
,
or
thereby
to
please
holy
men
,
who
doe
spit
at
the
workers
of
such
abhominations
,
and
not
through
an
imediate
reuerence
of
that
heauenly
maiesty
which
hath
commanded
,
that
mans
obedience
is
none
obedience
,
his
keeping
of
these
lawes
is
no
keeping
of
them
,
because
the
maine
thing
heere
intended
is
neglected
,
viz.
the
setting
vp
of
God
in
our
hearts
aboue
all
,
and
that
which
is
most
abhorred
,
is
practised
,
viz.
the
feare
of
God
taught
by
the
preceps
of
men
.
Esa
29.13
.
And
on
the
other
side
,
who
so
shall
obserue
these
lawes
,
Thou
shalt
not
kill
,
Thou
shalt
not
steale
,
&c.
without
being
moued
herevnto
through
a
conscience
of
the
first
table
,
commending
the
loue
of
God
vnto
vs
,
and
the
loue
of
man
for
Gods
cause
,
after
whose
Image
he
is
made
:
his
keeping
also
is
no
keeping
of
the
law
,
because
the
praise
of
men
is
the
marke
,
at
which
he
aymeth
,
or
else
,
that
he
may
be
dealt
friendly
withall
againe
,
and
thus
did
the
very
Pharisees
and
Publicans
.
Math.
6.
Math.
5.
Hee
only
loueth
his
neighbour
aright
,
which
maketh
the
loue
of
God
the
fountaine
and
beginning
of
his
loue
to
his
neighbour
.
Rule
.
5.
The
fift
Rule
is
this
.
Howsoeuer
the
least
commandement
is
not
so
small
,
but
the
breach
thereof
deserueth
death
;
yet
the
breaches
of
some
commandements
are
greater
,
and
more
heynous
,
then
of
others
.
Thus
to
breake
the
commandements
of
the
first
Table
is
in
it selfe
simply
more
heynous
,
and
this
sinne
shall
haue
a
more
grieuous
punishment
in
hell
then
sinnes
against
the
second
table
.
For
Sodom
and
Gomorrah
,
saith
Christ
vnto
the
Iewes
,
Math
11.
shall
rise
vp
against
you
,
and
condemne
you
:
because
their
sinne
in
refusing
and
denying
their
God
and
Sauiour
was
greater
then
all
the
sinnes
,
though
most
loud
crying
of
that
people
.
And
for
this
is
it
,
that
the
maine
sinnes
against
euery
precept
of
the
first
Table
were
censured
with
death
,
but
it
is
not
so
with
all
those
of
the
second
Table
.
Yet
doe
I
not
so
rigorously
presse
this
rule
,
as
to
inferre
,
that
the
least
sinne
against
the
first
Table
,
must
needs
bee
more
heynous
then
the
greatest
against
the
second
,
which
hath
beene
rashly
concluded
by
some
.
Can
any
Christian
perswade
mee
that
I
commit
a
more
damnable
sinne
in
being
ouertaken
with
a
nap
at
a
long
Sermon
,
or
comming
once
late
to
Church
,
then
if
I
had
murthered
my
owne
Father
?
Let
me
be
throwne
out
of
a
window
if
I
thinke
that
.
Eutychus
,
Act.
20.9
sinned
more
grieuously
then
Cain
,
Gen.
4
8.
In
gathering
a
proportion
betweene
one
sin
and
another
,
all
respect
is
not
to
be
had
to
the
obiect
against
whom
the
offence
is
done
,
but
regard
must
bee
had
also
of
the
kinde
of
the
action
committed
,
of
the
malice
or
infirmity
of
the
committer
,
&c.
These
bee
sometime
so
superlatiue
,
that
they
ouerbalance
the
generall
respect
to
the
obiect
.
The
comparison
therefore
betweene
the
two
Tables
,
is
,
to
receiue
modification
and
moderation
by
restraints
,
as
caeteris
paribus
,
or
where
there
is
not
ouermuch
imparity
otherwise
,
in
eodem
gradu
aut
specie
,
wherein
affections
,
intentions
,
malices
,
presumptions
,
infirmities
,
neglects
,
&c.
are
to
bee
counterbalanced
among
themselues
and
one
against
another
.
The
sixt
Rule
is
this
,
there
is
so
neere
a
relation
betwixt
all
the
commandements
of
the
morall
law
,
Rule
.
6.
that
whosoeuer
obserueth
all
,
failing
onely
in
one
poynt
,
is
guilty
of
all
,
because
,
as
S.
Iames
teacheth
,
there
is
one
,
and
the
same
,
the
Author
of
them
all
.
And
hence
it
is
,
that
,
Of
two
euils
,
Iam.
2.
●0
.
being
mala
culpae
not
penae
,
not
the
lesser
,
but
neither
is
to
bee
chosen
.
And
hitherto
of
the
first
thing
:
now
followeth
the
second
,
Rule
.
2.
Of
the
singularity
of
these
Commandements
.
of
the
singularity
of
these
commandements
,
which
is
in
this
,
that
euery
of
these
foure
hath
both
the
commandement
,
and
the
reason
,
which
is
plaine
in
the
three
latter
,
and
is
only
called
in
question
in
the
former
,
because
it
is
not
placed
,
as
a
reason
,
but
as
a
preface
to
all
the
commandements
,
before
any
charge
giuen
.
Whence
it
is
,
The
first
commandement
hath
a
speciall
reason
.
that
some
haue
made
it
a
generall
preparatiue
perswading
to
the
obedience
of
all
these
lawes
.
But
it
will
appeare
I
take
it
to
bee
a
speciall
reason
of
the
first
also
,
and
more
properly
belonging
vnto
it
,
if
we
consider
,
first
that
the
other
three
being
subordinate
,
haue
their
speciall
reasons
,
and
much
more
then
should
,
this
being
chiefest
,
and
ground
of
all
.
Secondly
,
the
identity
of
the
reason
heere
vsed
,
and
in
the
second
,
I
am
the
Lord
thy
God
,
and
I
the
Lord
thy
God
am
a
iealous
God
,
both
being
alike
fit
to
strike
terrour
into
the
offenders
,
as
the
precepts
are
alike
,
the
one
forbidding
inward
,
the
other
outward
Idolatry
,
so
that
,
if
this
of
the
first
bee
made
only
generall
,
for
the
same
cause
may
that
of
the
second
,
and
neither
shall
haue
their
speciall
reason
.
Thirdly
,
if
it
bee
further
considered
,
how
this
reason
doth
specially
fit
the
precept
,
I
am
the
Lord
,
therefore
thou
shalt
acknowledge
me
and
none
other
,
I
brought
thee
out
of
the
Land
of
Egypt
,
&c.
therefore
thou
shalt
be
vngratefull
,
if
thou
deny
me
,
or
ioyne
any
fellowes
with
me
.
Quest.
54.
In
which
wordes
is
the
first
Commandement
contained
,
and
in
which
is
the
reason
?
Answ.
The
Commandemennt
is
in
these
words
,
Thou
shalt
haue
none
other
Gods
but
me
.
The
reason
in
these
,
I
am
the
Lord
thy
God
,
which
hath
brought
thee
out
of
the
Land
of
Aegypt
,
out
of
the
house
of
bondage
.
Quest.
55.
What
are
wee
heere
commanded
?
Answ.
To
haue
the
Lord
for
our
God
,
which
is
to
loue
him
aboue
all
,
to
feare
him
aboue
all
,
to
put
our
whole
trust
,
and
confidence
in
him
,
and
to
make
our
prayers
vnto
him
alone
.
The
manner
obserued
in
handling
the
Commandements
.
Explan.
The
method
which
I
intend
generally
to
follow
in
opening
the
commandements
,
is
first
to
handle
the
commandement
it selfe
,
and
then
the
reason
,
and
in
euery
commandement
these
two
parts
,
the
duty
inioyned
,
and
vice
forbidden
,
where
the
commandement
is
affirmatiue
,
and
contrariwise
,
first
the
vice
forbidden
,
and
then
the
duty
,
when
it
is
negatiue
.
This
first
commandement
is
mixt
,
or
compounded
of
both
,
thou
shalt
haue
me
for
thy
God
,
and
none
other
.
1.
Duty
Inioyned
.
Touching
the
duty
it
is
to
haue
,
and
to
set
vp
in
our
hearts
and
practices
,
the
Lord
Iehouah
,
who
only
raigneth
in
Heauen
and
in
earth
,
for
our
God
,
which
is
the
maine
and
principall
scope
of
the
whole
Law
:
euen
as
the
maine
duty
of
a
Subiect
towards
his
Prince
,
is
to
acknowledge
him
,
and
to
sweare
allegeance
vnto
him
,
which
if
it
be
not
,
what
will
all
other
Lawes
and
Statutes
auaile
?
What
likelihood
is
there
of
being
contained
in
obedience
in
other
things
?
Surely
,
none
at
all
;
but
that
the
person
which
is
vnconformable
in
the
first
,
will
liue
like
a
disorderly
Riotour
,
and
dangerous
Traytor
.
So
if
we
refuse
to
set
vp
the
true
God
in
our
hearts
,
which
is
our
vowing
allegiance
,
what
other
account
can
the
Lord
make
of
vs
,
but
as
of
a
company
of
Out-lawes
,
and
vnworthy
to
liue
in
the
Common-wealth
of
his
Church
,
and
to
bee
fellow-Citizens
with
his
Saints
.
Now
the
Lord
is
not
then
acknowledged
,
this
duty
is
not
then
performed
,
when
we
make
profession
in
word
,
and
outwardly
of
seruing
the
true
God
,
but
when
wee
loue
him
in
the
highest
degree
,
when
we
feare
him
,
trust
in
him
,
and
seeke
vnto
him
,
in
all
our
necessities
.
Wherefore
Almighty
God
,
in
commenting
vpon
this
precept
,
in
other
places
of
his
holy
Word
,
hath
shewed
expressly
how
earnestly
hee
requireth
all
these
things
.
1
Duty
,
To
loue
God
.
First
for
loue
,
he
vrgeth
it
with
such
a
Preface
,
and
straineth
himselfe
to
so
many
varieties
in
pressing
it
,
as
if
hee
would
make
knowne
,
that
all
else
were
nothing
without
it
;
Heare
,
O
Israel
,
Deut.
6.3
.
(
saith
he
by
his
seruant
Moses
)
and
take
heed
to
doe
it
,
that
it
may
goe
well
with
thee
,
and
that
thou
maist
increase
mightily
,
&c.
And
againe
,
Heare
,
O
Israel
,
the
Lord
is
God
only
,
Verse
4.
Verse
5.
&
thou
shalt
loue
the
Lord
thy
God
,
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
might
.
2.
For
feare
,
he
calleth
for
it
by
his
Prophet
,
2.
Duty
.
To
feare
God
.
Mal.
1.6
.
as
they
would
haue
him
to
account
them
for
his
seruants
and
children
,
If
I
be
a
father
,
where
is
mine
honour
?
if
J
bee
a
master
,
where
is
my
feare
?
saith
the
Lord
of
Hosts
.
And
our
Sauiour
Christ
so
preferreth
this
feare
,
as
hee
putteth
downe
all
feare
of
great
ones
in
this
world
,
in
regard
of
it
,
saying
:
Feare
not
him
,
which
can
kill
the
body
,
but
is
not
able
to
kill
the
soule
:
but
feare
him
,
Math.
10.28
.
who
is
able
to
destroy
both
body
and
soule
in
hell
.
3.
For
trust
and
confidence
,
3.
Duty
.
To
trust
in
God
Psal.
20
8.
Psal.
125.
they
which
trust
in
other
things
,
either
men
or
horses
,
strength
or
wit
,
shall
bee
confounded
,
onely
hee
that
putteth
his
trust
in
the
Lord
,
shall
stand
stedfastly
:
he
shall
be
as
Mount
Zion
,
that
can
neuer
be
moued
.
Wherefore
all
other
trust
is
straightly
forbidden
,
and
this
alone
euery
where
commanded
,
as
being
a
most
mighty
and
strong
arme
and
tower
.
4.
For
seeking
to
the
Lord
by
prayer
,
4.
Duty
.
To
seeke
vnto
him
by
Praier
.
Psal.
50
14.
which
is
also
an
action
of
the
heart
,
the
lifting
vp
of
the
soule
:
we
are
both
directed
vnto
him
,
saying
,
Call
vpon
me
in
the
time
of
trouble
,
and
J
will
heare
and
deliuer
you
:
and
vnto
him
onely
,
where
it
is
said
,
Thou
shalt
worwip
the
Lord
thy
God
,
Deut.
6.13
.
and
him
onely
shalt
thou
serue
.
And
by
the
examples
of
holy
men
,
mentioned
in
the
Scripture
,
of
which
not
one
is
to
be
found
negligent
in
this
duty
,
not
one
that
did
the
Lord
this
dishonour
,
to
make
the
lifting
vp
of
his
heart
common
to
any
other
Saint
or
Angell
.
And
truely
there
is
great
reason
,
that
wee
should
thus
set
vp
the
Lord
in
our
affections
.
For
who
is
to
be
found
so
worthy
of
loue
as
he
,
Iam.
1.17
.
seeing
that
he
is
our
maker
,
and
euery
good
gift
,
and
euery
perfect
guift
commeth
downe
from
him
the
Father
of
lights
:
and
if
excesse
of
loue
require
the
like
in
those
,
who
are
thus
affected
:
then
the
very
loue
of
God
towards
vs
,
if
there
were
none
other
motiue
may
constraine
vs
to
this
excesse
of
loue
towards
his
Maiesty
.
Rom.
5.
Psal.
10.3
For
he
loued
vs
,
yet
being
enemies
,
he
loueth
vs
with
that
loue
with
which
Parents
doe
loue
their
deare
children
,
Esa.
yea
with
greater
then
tender-hearted
mothers
;
for
though
they
should
forget
their
children
,
the
fruit
of
their
owne
wombes
,
yet
God
will
not
forget
his
people
.
Who
so
mighty
as
the
Lord
God
Esa.
40.
Againe
,
who
is
so
terrible
as
the
Lord
and
so
worthy
to
be
stood
in
awe
of
?
Princes
are
but
grasse-hoppers
,
and
all
the
world
but
as
the
drop
of
a
bucket
,
in
comparison
of
him
.
When
he
commeth
downe
,
the
earth
trembleth
and
quaketh
,
the
brightest
body
of
the
Heauens
for
feare
couer
themselues
with
blacknesse
:
His
voyce
is
thunder
,
casting
downe
the
strongest
things
,
and
making
the
very
Hindes
to
calue
for
feare
,
Psal.
29.
his
breath
a
smoke
,
and
consuming
fire
,
his
chariot
the
strong
tempestuous
windes
,
for
he
rideth
vpon
the
wings
of
the
winde
,
his
rod
an
iron
Scepter
,
beating
in
pieces
whole
Nations
,
as
a
potters
vessell
;
his
eyes
,
as
flames
of
fire
casting
forth
lightnings
;
his
hands
such
as
that
hee
can
span
the
earth
,
and
hold
all
the
waters
of
the
Seas
within
his
fist
;
the
Heauens
are
his
Throne
,
and
the
earth
his
foot-stoole
;
his
armies
are
Angels
twenty
thousand
thousands
;
let
him
but
begin
to
speake
,
Exod.
20.
Exod.
33.
and
all
men
will
run
away
;
let
him
but
shew
himselfe
,
and
no
flesh
can
liue
;
yea
,
let
but
one
of
his
Angels
come
,
and
we
shall
tremblingly
fall
downe
like
dead
men
.
Who
then
is
to
be
feared
like
vnto
him
,
with
him
wee
may
take
courage
and
say
,
Rom
8.33
.
who
can
be
against
vs
;
but
hauing
him
against
vs
,
it
will
no
whit
auaile
,
though
all
the
world
be
on
our
side
None
to
bee
trusted
in
but
God
.
Prou.
23.5
.
1.
Tim.
6.17
.
Moreouer
,
what
is
there
to
be
trusted
in
besides
the
Lord
?
not
riches
,
for
they
haue
wings
like
an
Eagle
,
and
will
flye
away
:
great
substance
is
the
vncertainty
of
riches
:
not
friends
amongst
men
,
for
they
ebbe
and
flow
as
we
be
in
prosperity
or
aduersity
,
their
breath
is
but
in
their
nostrils
,
as
a
light
they
are
soone
put
out
;
nor
amongst
the
Saints
departed
,
for
they
know
not
of
vs
,
and
of
our
cases
;
not
cunning
&
wit
,
Esa.
64.13
.
for
Ahithophels
wit
is
soone
turned
into
foolishnes
;
not
our
owne
strength
,
courage
,
and
preparation
,
for
an
horse
is
but
a
vaine
thing
to
saue
a
man
,
our
strength
is
but
as
grasse
that
is
soone
cut
downe
and
withereth
.
The
Lord
only
then
,
is
a
sure
Towre
of
defence
,
a
Fortresse
,
and
strong
Castle
to
such
as
flye
vnto
him
.
Of
this
had
Iehoshaphat
experience
,
when
his
enemies
comming
vpon
him
,
he
said
,
2
Chron.
20.
Wee
know
not
what
to
doe
but
our
eyes
waite
vpon
thee
,
O
Lord
;
and
so
he
put
them
to
flight
,
without
striking
one
stroke
:
And
the
like
experience
had
Ananias
and
his
brethren
,
who
did
,
rather
then
fall
downe
before
Nebuchadnezzars
golden
Image
,
offer
themselues
to
the
fiery
fornace
,
being
seauen
times
hotter
,
then
at
other
times
,
because
they
knew
that
God
was
able
to
deliuer
them
,
and
so
escaped
vntouched
of
the
fire
.
What
should
I
further
speake
of
Iaacob
,
Ioseph
,
Daniel
,
the
Prophets
and
Apostles
?
Was
there
euer
any
that
trusted
in
the
Lord
in
vaine
?
No
verily
,
examine
all
histories
and
you
shall
finde
none
:
But
contrariwise
,
Martyrs
reioycing
against
their
exposing
vnto
wilde
beasts
,
vpon
tormenting
racks
,
and
in
the
middest
of
fiery
flames
,
and
oftentimes
saued
out
of
strong
Prisons
,
and
the
very
iawes
of
death
:
innocent
soules
wonderfully
iustified
,
and
their
aduersaries
shamed
;
men
distressed
,
and
almost
famished
,
miraculously
prouided
for
:
and
whole
Nations
vniustly
attempted
by
the
proud
enemy
,
with
helpe
from
Heauen
deliuered
,
and
their
enemies
confounded
,
and
all
this
,
when
they
haue
put
their
trust
in
the
Lord
.
Gen.
17.1
.
Lastly
,
can
it
enter
into
any
reasonable
soule
to
think
that
he
had
need
to
pray
to
any
other
sauing
to
the
Lord
only
?
seeing
he
alone
can
thus
powerfully
saue
,
&
needeth
no
helper
.
Indeed
,
when
we
seeke
succour
from
humane
wit
,
counsell
,
strength
,
friends
or
allies
,
it
is
good
to
make
our
side
as
strong
as
we
can
,
by
seeking
vnto
many
;
but
grosse
impiety
,
because
wee
should
thus
ioyne
vnto
him
,
fellowes
and
partners
,
and
thurst
subiects
(
as
it
were
)
into
the
chaire
of
their
Prince
,
when
he
alone
requireth
all
our
heart
,
we
should
giue
room
to
others
,
a
thousand
times
inferiour
to
him
:
when
he
commandeth
,
that
we
should
serue
him
only
&
worship
him
,
we
should
sacrilegiously
communicate
our
seruice
vnto
creatures
also
.
Neither
doth
it
helpe
,
which
is
alledged
,
that
we
do
not
ioyn
the
creature
with
the
Creator
,
but
only
vse
him
in
his
place
,
being
neare
&
deare
vnto
the
Lord
,
that
through
his
mediation
,
we
may
the
rather
be
accepted
:
for
God
is
not
lyke
earthly
Princes
,
vnto
whom
a
poore
subiect
vsually
cannot
haue
accesse
,
without
the
help
of
some
neere
about
him
,
or
if
he
be
,
he
is
like
vnto
the
best
onely
,
such
as
the
Emperour
Rodulph
was
,
anno
,
1273.
who
was
wont
to
say
to
those
about
him
,
Giue
leaue
I
pray
you
and
roome
,
Cant.
13.
to
my
subiects
to
come
vnto
me
,
for
I
was
not
therefore
made
Emperour
,
that
I
should
be
shut
vp
from
men
,
as
it
were
in
a
chest
.
So
the
Lord
would
haue
vs
at
any
time
to
come
vnto
his
owne
Maiesty
,
and
whereas
this
is
slandered
with
the
name
of
presumption
,
let
not
any
word
or
sillable
tending
heerevnto
,
be
shewed
in
all
the
Scriptures
,
and
then
wee
will
yeeld
it
to
bee
so
also
,
but
sure
it
is
that
all
things
there
sound
to
the
contrary
,
that
God
is
very
gratious
to
all
that
seeke
vnto
him
,
without
the
help
of
Aduocates
.
Or
if
we
need
an
Aduocate
(
as
sure
we
doe
,
such
an
one
as
partaketh
both
natures
)
we
haue
one
appointed
vs
,
Iesus
Christ
the
righteous
,
1
Ioh
2
2.
who
is
the
propitiation
for
our
sinnes
:
and
therfore
I
am
sure
,
that
such
as
flye
to
others
in
auoyding
supposed
presumption
,
doe
incurre
very
damnable
superstition
.
Rom.
10.
Now
we
cannot
thus
set
vp
the
Lord
yet
in
our
hearts
,
vnlesse
we
know
him
,
according
to
that
,
How
shall
th●y
call
vpon
him
,
of
whom
they
heard
not
?
So
how
shall
wee
pray
vnto
him
,
whom
wee
know
not
?
How
shall
wee
loue
him
and
trust
in
him
?
Ignoti
nulla
cupido
:
There
is
no
desire
of
a
thing
vnknowne
:
we
will
neuer
take
any
paines
in
seruing
the
Lord
,
vnlesse
we
know
him
.
For
this
cause
is
ignorance
so
much
exclaimed
against
,
and
the
knowledge
of
God
so
highly
commended
,
as
that
it
is
said
to
be
life
eternall
.
Wherefore
wee
must
also
endeauour
our selues
in
this
as
the
foundation
of
all
,
Ioh
17.
H●b.
11.
seeing
he
●hat
commeth
vnto
God
,
must
first
know
what
God
is
.
But
concerning
this
,
wee
shall
not
need
to
adde
any
more
in
this
place
,
because
it
hath
been
already
handled
in
the
sixth
Question
vnder
the
title
:
What
God
is
.
Quest.
56.
What
are
wee
forbidden
in
this
Commandement
?
Answ.
First
Atheisme
;
which
is
the
acknowl●dgement
of
no
God
.
Secondly
,
ignorance
;
which
is
the
neglect
of
he
knowledge
of
God
,
or
of
his
Word
.
Thirdly
,
prophanenesse
;
which
is
a
regardlesnes
of
God
and
of
h
s
worship
,
that
is
,
prayer
,
hearing
of
the
Word
,
and
receiuing
of
the
Sacramnts
.
Fourthly
,
inward
Idolatry
;
which
is
,
the
giuing
of
Gods
worship
vnto
creatures
,
by
praying
vnto
them
,
trusting
in
them
,
or
setting
our
hearts
vpon
them
.
Explan.
After
the
duty
,
Vices
forbidden
in
this
Commandement
.
1.
Breach
by
Atheisme
.
heere
follow
the
vices
and
sins
against
this
Commandement
,
not
all
,
but
the
principall
,
which
haue
also
other
branches
springing
from
them
.
The
first
and
maine
breach
of
this
Commandement
,
that
striketh
at
the
very
head
,
is
Atheisme
,
a
monster
in
nature
,
whereby
the
creature
riseth
against
the
Creatour
,
not
as
the
men
of
Babell
,
to
stop
the
passage
of
his
iudgements
,
but
vnlike
to
all
men
,
to
disanull
him
,
&
to
make
him
without
being
,
who
giueth
being
to
all
;
to
pull
him
out
of
his
Throne
,
and
to
leaue
him
no
authority
,
who
is
aboue
Kings
and
Princes
,
and
to
put
downe
his
power
,
who
alone
by
his
power
vpholdeth
all
things
,
and
in
whom
only
we
liue
and
moue
.
Yet
such
a
sin
as
this
there
is
amongst
monstrous
and
vnnaturall
men
,
and
that
not
only
amongst
some
barbarous
people
in
profession
,
which
is
the
heighth
of
Atheisme
,
but
euen
secretly
in
the
heart
,
with
which
kinde
many
are
infected
euen
vnder
the
Gospell
:
And
this
is
,
when
men
doe
but
in
their
hearts
imagine
that
it
is
all
vanity
,
which
is
spoken
of
God
,
or
that
there
is
no
such
God
as
the
word
doth
describe
vnto
vs
.
The
diuers
kindes
of
Atheisme
.
Thus
there
be
sundry
sorts
of
heart-Atheisme
,
as
first
,
that
which
Dauid
complaineth
of
in
the
Psalme
;
The
foole
hath
said
in
his
heart
that
there
is
no
God
.
Which
is
,
when
men
through
a
selfe-conceitednesse
affect
to
be
wiser
then
all
the
world
,
Psal.
14.1
.
doe
hold
this
,
that
there
is
a
God
,
not
really
,
but
in
opinion
or
shew
,
being
an
Idol
Scar-crow
,
fit
only
to
keepe
simple
persons
in
awe
,
by
these
their
reaching
imaginations
,
prouing
themselues
most
simple
and
foolish
of
all
others
.
For
,
what
greater
folly
can
there
bee
,
then
to
haue
the
vnderstanding
blinded
more
then
bruite
beasts
,
Psal.
104.
whose
eyes
doe
looke
vnto
God
,
and
so
receiue
their
food
in
due
season
?
but
these
being
daily
fed
,
and
cloathed
by
the
same
God
,
are
not
able
to
see
so
farre
,
as
to
him
that
reacheth
out
the
hand
of
prouidence
continually
to
sustaine
them
.
O
Aegyptiacall
darknesse
,
with
which
they
are
beset
which
neuer
befell
any
that
were
left
vnto
nature
onely
,
except
Epicures
&
Belly-gods
,
that
lay
ouer-whelmed
in
the
bottome
of
pleasures
gulfe
:
Act.
17.
all
others
scorned
to
be
Atheists
,
and
rather
,
than
vnto
none
,
did
sacrifice
to
the
vnknowne
God
,
as
wee
may
see
by
the
Athenians
.
Psal
10.3
.
A
second
heart-Atheisme
is
,
to
conceiue
otherwise
of
God
,
then
he
hath
reuealed
himselfe
in
his
Word
:
for
,
whatsoeuer
is
there
spoken
of
God
such
an
one
he
is
,
yea
,
euery
attribute
of
God
is
God
,
so
that
the
heart
conceiuing
a
God
without
any
of
these
is
guilty
of
Atheisme
.
Now
the
attributes
of
God
are
mercy
,
power
,
iustice
,
presence
,
wisedme
,
and
holines
all
infinite
,
and
in
the
highest
degree
:
so
that
he
which
goeth
on
in
sin
,
&
blesseth
himselfe
with
the
couetous
:
he
which
flattereth
himselfe
with
a
conceit
of
Gods
absence
,
far
aboue
in
the
Heauens
,
and
couered
with
the
clouds
,
with
the
wicked
against
whom
Ioh
sharpeneth
his
tongue
:
and
he
which
kisseth
his
hand
in
secret
,
Iob.
22.22.3
.
and
sacrificeth
to
his
nets
in
his
prosperity
,
praising
his
owne
diligence
&
industry
,
with
the
wicked
ones
of
Zephanies
time
,
Zeph.
1.12
.
ascribing
neither
good
nor
euill
to
the
Lord
,
hee
I
say
,
hath
an
heart
possessed
of
Atheisme
.
And
hence
ariseth
also
a
third
Atheisme
,
when
any
shall
conceiue
otherwise
of
God
,
in
regard
of
the
persons
in
the
God-head
,
viz.
denying
either
the
Sonne
,
or
Holy
Ghost
,
as
Turkes
and
Iewes
:
1
I●h.
2.23
.
for
he
that
hath
not
the
Son
,
neither
hath
he
the
Father
,
and
then
must
needs
be
an
Atheist
,
as
by
the
same
reason
he
is
,
that
hath
not
the
Holy
Ghost
.
For
the
ground
of
this
truth
there
is
a
God
:
See
aboue
vnder
the
sixth
Question
.
2.
Breach
is
by
Ignorance
.
The
second
breach
of
this
Commandement
,
is
by
ignorance
,
which
is
the
very
next
dore
to
Atheisme
,
because
,
that
where
ignorance
preuaileth
,
there
can
be
but
a
poore
deale
of
loue
,
little
confidence
,
and
simple
,
seruice
done
vnto
the
Lord
.
This
ignorance
is
somtime
simple
&
somtime
affected
.
Simple
ignorance
,
when
the
meanes
of
knowledge
bee
wanting
,
either
within
a
man
there
being
dulnesse
&
want
of
capacity
,
or
without
,
there
being
no
vision
,
prophesying
failing
preaching
coldly
,
or
seldome
,
exercised
;
and
this
excuseth
not
simple
people
,
thus
liuing
in
ignorance
,
Luc.
12.
if
they
doe
things
worthy
of
stripes
,
for
they
shall
notwithstanding
,
be
beaten
:
euen
where
vision
faileth
the
people
perish
.
Ezech.
3.
But
if
there
bee
fault
in
the
watchmen
,
their
blood
shall
also
bee
required
at
their
hands
.
Neither
ought
this
to
seeme
strange
,
considering
that
naturall
visible
meanes
,
the
Heauens
,
Sun
,
&
Stars
,
Rom.
1.20
.
doe
reueale
to
the
conscience
,
the
inuisible
God
head
,
power
,
wisedome
and
goodnesse
,
that
all
may
be
without
excuse
.
Affected
ignorance
is
,
when
there
is
no
fault
in
the
means
wanting
,
but
people
are
content
to
be
ignorant
,
euen
vnder
the
meanes
,
that
they
may
sin
the
more
freely
,
pretending
,
that
they
are
not
booke-learned
,
want
leasure
,
and
haue
businesse
enough
,
both
to
toyle
and
study
for
necessary
bodily
sustenance
.
And
this
was
the
ignorance
of
the
Iewes
,
who
tolde
Ezechiel
,
that
they
would
not
heare
nor
obey
,
Ezech
3.
Ioh.
3.1.9
.
and
of
whom
Christ
saith
,
that
light
was
come
into
the
world
,
but
men
loued
darkenesse
more
then
light
:
but
what
saith
hee
of
such
?
Verily
,
This
is
the
condemnation
of
the
world
,
for
he
that
doth
good
,
loueth
the
light
,
and
commeth
vnto
it
.
And
this
is
verified
at
this
day
,
for
as
poore
and
as
vnlearned
as
any
that
vse
these
pretences
,
come
,
to
the
light
of
Gods
word
,
and
are
blessed
with
much
diuine
knowledge
,
and
are
neuer
a
whit
the
further
from
meanes
of
sustentation
heere
neither
.
Math.
4.
Yea
,
if
all
these
naturalls
were
not
blinde
,
they
would
see
that
man
liueth
not
by
bread
onely
but
by
euery
word
,
that
proceedeth
out
of
the
mouth
of
God
.
If
following
this
excellent
light
,
were
some
hinderance
for
the
world
,
yet
they
would
see
that
it
were
to
aduantage
,
seeing
the
one
is
but
food
that
perisheth
,
the
other
food
that
indureth
to
eternall
life
.
Ioh:
6.
Which
I
doe
not
therefore
speak
to
fauour
or
incourage
poore
soules
,
in
leauing
the
workes
of
their
calling
,
and
gadding
vp
and
downe
to
follow
Sermons
,
farre
off
,
to
the
pinching
of
themselues
,
wiues
and
children
:
I
doe
rather
pitty
such
,
and
aduise
them
to
consider
what
the
Lord
biddeth
them
remember
,
viz.
to
keepe
holy
the
Sabath
,
and
in
the
sixe
dayes
to
doe
all
which
they
haue
to
doe
,
Amos
8.
considering
that
there
is
now
no
famine
of
hearing
Gods
Word
,
in
which
there
should
bee
neede
of
wandering
vntill
faintnesse
,
but
great
plenty
,
for
which
his
name
bee
blessed
and
praised
for
euer
.
Let
such
therfore
continue
their
deuotion
,
but
not
rack
it
without
reason
,
in
trauelling
after
mens
persons
,
a
thing
too
vnusuall
in
many
places
now
adayes
,
neither
yet
grow
so
remisse
as
to
neglect
good
husbandry
for
the
soule
,
of
reading
,
meditation
,
prayer
,
and
hearing
Sermons
when
opportunity
is
offered
and
allowed
by
authority
.
And
for
the
other
that
set
so
light
by
diuine
knowledge
,
whatsoeuer
their
pretexts
bee
,
they
are
but
as
fig-leaues
to
couer
their
soules
nakednesse
,
they
shall
notwithstanding
be
found
out
,
and
placed
in
the
next
ranke
to
Atheists
at
the
last
day
Obiect
.
1
Sol
They
say
,
what
needeth
so
much
studying
,
and
hearing
,
can
all
the
Preachers
say
more
then
this
:
Loue
God
aboue
all
,
and
thy
neighbour
as
thy selfe
?
and
belieue
in
Iesus
Christ
with
all
thy
heart
?
But
oh
louers
of
folly
,
and
delighters
in
blindnesse
,
bee
there
not
also
for
all
trades
and
professions
certaine
generall
short
rules
,
which
all
know
,
but
all
are
not
therfore
of
knowledge
enough
for
the
same
trades
:
they
had
neede
wee
grant
notwithstanding
to
be
trained
vp
many
yeares
,
and
to
haue
a
long
time
to
be
acquainted
with
the
mysteries
thereof
:
and
shall
wee
then
bee
so
basely
conceited
of
the
Christian
profession
,
as
to
thinke
that
a
little
superficiall
knowledge
of
these
generalities
is
sufficient
to
make
a
trades-man
in
this
kinde
,
especially
considering
that
the
mysteries
heere
be
farre
exceeding
,
and
we
haue
nothing
this
way
naturally
,
1
Cor.
2
14.
but
as
wee
are
taught
of
the
Spirit
,
neither
doe
wee
know
,
but
when
wee
haue
experience
,
according
to
that
of
the
Psalmist
:
Come
taste
and
see
how
good
the
Lord
is
.
Obiect
.
2
But
they
say
further
,
the
more
knowledge
the
lesse
grace
,
the
further
from
simplicity
in
dealings
,
&
the
nearer
to
cunning
knauery
.
Sol.
Thou
art
deceiued
(
O
man
)
whosoeuer
thou
art
,
that
goest
about
thus
to
disgrace
that
which
the
Lord
will
honour
:
is
it
not
Christian
knowledge
of
God
,
and
of
his
wayes
,
that
maketh
a
man
thus
vnlike
a
Christian
,
but
the
corruption
of
nature
,
and
Satans
wilines
,
misguiding
some
to
hypocrisie
.
Such
,
to
vse
the
phrase
of
the
Apostle
,
know
nothing
,
2.
Cor.
8.
as
they
ought
to
know
,
they
haue
none
experience
seasoning
the
heart
,
but
some
borrowed
words
of
wisdome
,
tipping
the
tongue
,
and
affected
carriage
and
gesture
of
sanctity
and
austerity
,
wherewith
some
seeke
to
catch
others
with
admiration
.
Yet
good
meanes
and
measure
of
knowledge
is
not
bee
condemned
nor
contemned
,
because
some
(
perhaps
)
make
a
maske
of
it
to
cloath
their
owne
impieties
.
Wine
and
other
good
liquor
is
not
therefore
auoyded
,
because
distemper
followeth
,
when
it
meeteth
with
light
braines
:
neither
is
humane
learning
condemned
,
because
some
great
proficients
this
way
,
haue
beene
most
aduerse
to
Christianity
.
Obiect
.
3
But
they
say
further
,
ignorance
is
the
mother
of
deuotion
,
there
is
honestest
dealing
among
such
,
and
more
feare
of
offending
.
Sol.
It
is
true
indeed
it
is
the
mother
of
popish
deuotion
,
who
yet
require
knowledge
of
the
grounds
of
Religion
,
but
not
to
meddle
any
further
,
because
it
is
dangerous
to
their
state
:
and
as
our
Sauiour
Christ
said
of
publicans
and
sinners
,
so
may
we
truly
say
,
that
wicked
,
and
prophane
persons
shal
enter
into
heauen
,
&
these
honest
dealers
be
shut
out
of
doors
,
viz.
if
they
harken
to
the
voice
of
wisedome
,
these
pleasing
themselues
in
their
estate
,
and
delighting
in
folly
.
3.
Breach
.
Prophannes
.
The
third
breach
of
this
commandement
is
prophanenes
,
which
is
a
regardlesnesse
of
God
,
when
a
man
being
about
any
villany
,
remembreth
not
,
or
careth
not
that
hee
is
in
Gods
presence
,
but
rusheth
vnto
it
as
an
horse
into
the
battle
,
or
as
a
Lyon
seeking
his
prey
goeth
on
,
not
being
daunted
by
any
lets
in
the
way
,
and
a
regardlesnesse
of
the
worship
of
God
,
which
is
,
when
prayer
,
word
,
and
sacraments
are
not
vsed
at
all
,
or
without
all
reuerence
,
as
if
some
stage-play
were
acted
,
or
some
old
wiues
tale
told
.
But
to
deale
more
strictly
with
this
sinne
,
it
hath
the
beginning
from
Esau
,
whom
God
hated
,
as
witnesseth
the
Apostle
,
saying
,
Let
there
be
no
fornicator
,
Heb.
12.16
.
or
prophane
person
,
as
Esau
who
for
one
portion
of
meate
sold
his
birth-right
.
It
maketh
that
the
persons
infected
heerewith
,
preferre
any
small
worldly
thing
either
of
pleasure
or
profit
before
heauenly
things
.
And
this
sinne
sheweth
it selfe
many
wayes
.
Esa
3.9
.
First
,
by
liuing
securely
in
open
sins
,
being
without
shame
,
or
regard
of
God
or
man
,
as
the
Iewes
were
accused
by
the
Prophet
,
saying
,
They
declare
their
sinnes
as
Sodome
,
they
hide
them
not
,
iust
as
if
he
should
describe
the
drunkards
,
and
desperate
swaggerers
of
these
times
,
for
what
doe
they
else
,
but
make
their
liues
a
trade
of
sinning
,
as
if
this
were
the
end
for
which
they
were
borne
into
the
world
?
What
doe
they
else
,
but
as
much
as
in
them
lyeth
,
discouraging
all
men
from
following
the
Lord
,
prostitute
both
themselues
and
others
,
to
Beliall
?
Prou.
1.
whosoeuer
loueth
his
owne
soule
,
will
take
heede
of
ioyning
with
them
,
what
pleasure
soeuer
they
vainely
promse
to
their
associates
,
as
the
thiefe
doth
all
riches
to
his
partners
.
Secondly
,
by
brutish
liuing
,
without
all
practice
of
deuotion
,
little
or
no
praying
,
reading
,
or
meditation
vpon
the
holy
Scriptures
,
if
outward
duties
bee
performed
in
the
Church
,
it
is
with
such
irksomnesse
,
and
distast
in
some
,
as
that
they
are
glad
when
they
are
at
an
end
.
1.
King
.
18.
Thirdly
,
by
following
and
professing
one
Religion
,
as
that
there
is
a
disposition
,
if
need
requires
,
vnto
a
contrary
,
this
is
by
Eliah
termed
,
halting
betwixt
two
opinions
,
betwixt
God
and
Baal
,
and
the
Lord
had
rather
that
men
should
follow
Baal
altogether
,
then
to
follow
him
thus
sidewayes
.
A
prophane
heart
causeth
this
,
for
where
it
is
otherwise
,
there
is
the
constancie
of
the
Apostles
,
It
is
better
to
obey
God
than
man
.
Act.
4.
Which
constancie
was
heroically
renewed
by
a
noble
man
in
Germany
in
this
last
age
,
who
is
worthy
eternall
fame
:
Osiand
:
Cant.
16.
It
was
Henry
brother
to
Gorge
Duke
of
Misnia
,
vnto
whom
the
said
George
sent
,
lying
vpon
his
death-bed
,
to
offer
,
vnto
him
the
inheritance
of
his
Dukedome
,
with
all
his
plate
,
iewels
and
treasure
,
if
so
bee
hee
would
promise
to
defend
the
Romane
Religion
:
but
he
returned
this
answer
vnto
his
Messengers
,
this
your
Embassage
seemeth
to
resemble
that
offer
of
Satan
vnto
Christ
,
All
these
will
I
giue
thee
if
thou
will
fall
downe
and
worship
me
.
And
vnlesse
a
man
be
thus
resolute
in
his
profession
,
how
can
the
Lord
loue
such
a
fickle
turne-coate
?
But
surely
he
hateth
the
prophane
,
and
though
they
shall
heereafter
seeke
his
blessing
with
teares
,
hee
will
shew
himselfe
vnflexible
,
as
Isaack
did
to
Esau
,
and
send
them
away
discomforted
.
4.
Breach
.
Inward
Idolatry
.
The
fourth
breach
of
this
Commandement
is
inward
Idolatry
,
or
of
the
heart
,
when
creatures
are
there
set
vp
,
where
only
is
the
roome
of
the
Creator
.
And
this
is
first
,
by
loue
,
ioy
,
and
delight
of
the
heart
without
measure
:
for
thus
the
couetous
man
is
an
Idolater
,
because
his
chiefe
delight
is
in
his
gold
,
and
worldly
pelfe
,
Col.
3.5
.
Psal.
62.10
.
and
the
Psalmist
giueth
vs
warning
heereof
,
saying
,
If
riches
increase
,
set
not
thine
heart
thereon
:
thus
also
is
the
Epicure
an
Idolator
,
for
that
hee
loueth
his
belly
,
his
pleasure
,
his
ease
aboue
all
things
,
his
study
is
how
to
prouide
for
this
,
he
spareth
no
cost
this
way
,
hee
is
onely
then
at
his
hearts
ease
,
when
he
spendeth
his
time
in
eating
,
drinking
,
and
being
merry
,
like
the
foole
in
the
Gospell
:
Luc.
16.
Phil.
3.18
.
for
of
such
the
Apostle
saith
,
Their
God
is
their
belly
,
their
end
is
damnation
:
and
thus
lastly
,
the
proud
person
,
whose
delight
is
in
himselfe
,
his
wit
,
his
beauty
and
comelinesse
,
or
the
heighth
of
his
place
,
is
an
Idolater
,
wherefore
the
Prophet
giueth
warning
against
all
these
.
Let
not
the
strong
man
glory
in
his
strength
,
nor
the
wise
man
in
his
wisedome
:
and
proud
Nabuchadnezzar
was
cast
forth
amongst
the
wilde
beasts
,
for
example
to
all
that
are
conceited
of
their
greatnes
.
1.
Sam.
2.
And
heereunto
may
bee
referred
Parents
cockering
their
children
,
through
imoderate
loue
towards
them
:
when
Father
Ely
did
thus
,
he
was
said
to
loue
and
honour
his
children
more
then
God
,
for
which
such
iudgements
were
threatned
to
fall
vpon
him
,
as
that
he
which
should
heare
of
them
both
,
his
eares
should
tingle
.
And
the
like
may
they
feare
,
which
make
Idols
of
their
children
,
and
in
no
case
can
indure
to
giue
them
correction
.
And
heere
may
bee
also
numbred
in
generall
such
as
loue
their
owne
wills
more
then
Gods
holy
will
:
for
that
if
a
priuate
offence
be
committed
against
them
,
they
fall
into
a
great
rage
,
and
seeke
reuenge
;
but
if
against
God
,
they
are
meanly
,
or
not
at
all
moued
,
they
honour
themselues
more
than
God
.
2.
The
creature
is
set
in
the
roome
of
the
Creator
by
trust
,
and
confidence
,
whereby
the
creature
is
so
relyed
vpon
,
as
that
with
it
there
is
totall
assurance
and
no
feare
:
but
if
it
be
wanting
,
nothing
but
feare
,
and
mournfull
despaire
,
and
thus
the
couetous
man
is
the
second
time
an
Idolater
,
because
when
his
barnes
and
storehouses
bee
full
of
goods
,
hee
cheareth
vp
his
soule
,
and
biddeth
it
be
merry
,
his
heart
telleth
him
,
that
in
his
need
,
the
wedge
of
gold
will
come
and
helpe
him
:
but
if
by
any
casualty
these
things
faile
him
,
he
hath
no
comfort
,
no
rest
,
but
pineth
away
,
and
walketh
about
like
a
shadow
,
as
though
his
life
consisted
in
his
goods
.
Thus
they
which
trust
in
men
are
idolaters
,
and
the
people
of
Israel
are
often
sharply
reproued
for
so
doing
,
the
Prophet
sometime
threatning
them
for
their
more
grosse
outward
idolatry
,
sometime
for
this
more
secret
,
and
inward
by
trusting
in
the
King
of
Aegypt
,
and
Ethiopia
.
Dauid
was
also
infected
heerewith
,
when
he
caused
his
people
to
be
numbred
,
and
all
such
amongst
vs
as
wholly
and
meerely
trust
in
the
great
forces
of
vnited
nations
,
or
helpe
from
beyond
the
Seas
in
the
day
of
battell
.
Vnto
these
may
be
added
,
such
as
imperiously
and
tyrannously
beare
themselues
vpon
Princes
and
great
persons
being
their
fauourites
,
as
Haman
did
,
and
therefore
is
there
none
end
of
their
insolencies
:
and
also
such
as
trust
to
Horses
,
and
weapons
,
ships
and
Castles
,
and
other
furniture
for
the
warres
,
none
are
so
bold
as
these
in
the
time
of
peace
,
and
none
so
forsaken
in
the
day
of
danger
,
and
so
cowardly
,
and
the
reason
is
,
because
their
God
,
in
whom
they
trusted
,
the
arme
of
flesh
,
appeareth
to
be
a
vaine
thing
to
saue
a
man
.
Last
and
worst
of
all
are
witches
and
Wizards
,
and
all
such
as
seeke
vnto
them
in
their
sicknesse
,
or
losses
,
these
are
expresse
idolaters
,
haue
palpably
changed
their
God
,
and
therefore
the
true
God
hath
commanded
,
that
they
should
not
bee
suffered
to
liue
.
They
set
vp
his
greatest
enemy
the
deuell
,
and
the
least
offenders
this
way
doe
in
effect
,
say
to
the
blacke
fiend
of
hell
,
come
and
help
vs
.
Which
(
Lord
)
open
their
eyes
to
see
,
that
run
daily
to
these
sinister
meanes
,
from
God
to
Satan
,
that
they
may
be
finally
deliuered
from
Satan
.
3.
The
creature
is
lastly
set
in
the
roome
of
the
Creator
by
praying
vnto
it
:
for
it
must
heereby
be
supposed
to
be
euery
where
,
or
to
be
able
to
heare
at
the
least
,
wheresoeuer
it
is
called
vpon
;
and
this
onely
can
the
Lord
doe
,
for
it
is
a
property
of
the
infinite
alone
.
Wherefore
whosoeuer
calleth
vpon
Saint
,
or
Angell
,
setteth
vp
the
same
as
infinite
,
and
so
maketh
a
God
thereof
.
Thus
then
they
of
the
Church
of
Rome
cannot
shift
but
be
idolaters
,
whatsoeuer
they
alleage
of
the
glasse
of
the
Trinitie
,
as
representing
to
those
in
heauen
,
all
things
done
here
vpon
earth
,
for
who
euer
told
them
of
such
a
thing
?
what
reuelation
haue
they
for
it
?
Or
if
such
a
thing
were
certaine
,
what
warrant
is
there
of
lifting
vp
the
heart
,
the
very
Esse
of
prayer
,
and
a
worship
due
onely
to
their
Lord
,
and
ours
:
what
warrant
,
I
say
,
of
doing
this
vnto
them
?
seeing
the
King
would
thinke
his
subiects
made
his
fellowes
,
and
greatly
disdaine
,
if
in
his
presence
we
should
first
kneele
,
and
put
vp
our
petitions
vnto
them
,
and
then
vnto
himselfe
.
For
the
Papists
doe
much
worse
,
praying
oftentimes
to
the
Virgin
Mary
,
letting
the
Lord
to
stand
by
as
it
were
a
cipher
.
Quest.
57.
Whence
is
the
reason
of
this
Commandement
taken
?
Answ.
Both
from
the
equity
of
it
,
because
he
is
the
Lord
our
God
,
and
none
other
,
and
also
from
the
benefits
bestowed
vpon
vs
,
in
bringing
vs
out
of
the
bondage
and
thraldome
of
the
diuell
.
Reason
of
this
Commandement
.
Explan.
The
sinnes
against
this
law
being
so
great
,
and
the
duties
so
necessary
aboue
al
others
,
great
need
there
was
,
that
it
should
be
fortified
by
strong
reasons
:
and
therefore
the
Lord
hath
not
omitted
to
vse
these
,
although
out
of
his
authority
hee
might
haue
commanded
,
and
with
threatnings
haue
compelled
vs
vnto
the
obedience
of
his
will
.
Which
teacheth
vs
first
,
how
vnexcusable
men
are
liuing
in
sinne
,
there
being
no
meanes
to
draw
them
to
a
vertuous
,
and
holy
course
of
life
omitted
:
for
first
,
it
is
reuealed
,
what
the
Lord
would
haue
vs
to
doe
,
then
haue
wee
his
absolute
command
,
with
which
no
man
can
dispence
,
and
lastly
,
most
forcible
reasons
to
moue
vs
,
as
wee
are
not
brute
beasts
,
but
reasonable
soules
.
Againe
,
this
same
teacheth
the
seruants
of
God
,
the
ministers
of
his
word
,
not
to
handle
it
negligently
,
but
to
study
for
the
aptest
,
and
best
reasons
,
wherewith
it
may
be
more
inforced
,
and
fastned
vpon
the
hearers
,
because
God
himselfe
hath
vouchsafed
thus
to
doe
,
and
the
other
remisse
handling
of
Gods
word
is
,
as
the
laying
of
twiggs
without
bird-lime
,
the
casting
of
a
net
into
the
water
,
without
weights
to
presse
it
downe
.
O
let
vs
study
then
to
deale
most
workman
like
,
as
diuine
artists
,
neither
playing
with
texts
,
and
multyplying
tantologies
,
to
the
wearying
of
the
hearers
,
for
want
of
paines
,
but
let
vs
study
with
euident
demonstrations
,
and
arguments
of
the
Spirit
,
to
conuince
mens
consciences
of
sin
,
that
they
may
bee
ashamed
,
and
cease
here
from
;
and
of
the
truth
,
that
they
may
come
to
be
firmely
grounded
herein
,
and
followers
of
it
.
Reas.
1
Rom.
1.20
.
The
reasons
of
this
Commandement
are
two
:
First
,
from
common
equity
,
I
am
the
Lord
thy
God
:
Euery
one
is
easily
yeelded
vnto
,
when
he
challengeth
but
his
due
:
but
in
requiring
you
to
haue
me
for
your
God
,
and
none
other
,
I
chalenge
but
my
due
,
for
I
am
the
Lord
thy
God
,
that
is
,
I
onely
am
such
:
therefore
yee
may
easily
yeeld
this
vnto
mee
,
and
yee
shall
deale
most
vniustly
,
and
contrary
to
all
equity
,
if
yee
yeeld
not
to
haue
none
other
Gods
but
me
.
There
is
nothing
here
to
be
further
proued
,
but
that
the
Israelites
,
and
all
we
haue
daily
experience
of
,
viz.
that
the
Lord
is
God
only
:
they
had
experience
of
it
,
when
all
the
gods
of
the
Heathen
,
were
not
able
to
stand
against
him
alone
:
and
the
visible
most
goodly
creatures
of
the
heauens
and
earth
,
do
teach
vs
no
lesse
euerie
day
,
but
that
the
infinite
power
and
wisdome
,
which
made
them
all
,
is
the
onely
God
of
the
whole
world
,
and
this
is
Iehouah
the
Lord
,
whose
very
name
,
essence
,
or
being
,
doth
imply
no
lesse
,
but
that
he
alone
hath
being
of
himselfe
,
and
giueth
being
to
all
other
things
.
Reas.
2
The
second
reason
is
taken
from
the
benefits
bestowed
vpon
his
people
,
Which
haue
brought
thee
out
of
the
land
of
Egypt
,
Heb.
2.
out
of
the
house
of
bondage
:
Which
Egypt
was
a
type
of
Satans
kingdome
,
vnto
whom
we
were
all
in
bondage
,
till
the
Lord
by
his
Christ
came
and
deliuered
vs
.
Now
it
is
an
vnthankfull
part
,
as
if
the
Lord
should
haue
said
,
not
to
make
him
thy
Lord
,
and
Soueraigne
only
,
vnto
whom
alone
thou
art
beholding
for
thy
freedome
,
who
hath
deliuered
thee
,
when
as
before
thou
wert
a
slaue
,
and
vnder
hard
bondage
:
but
if
thou
deny
to
make
me
thy
Lord
and
God
,
thou
shalt
shew
thy selfe
thus
vnthankfull
,
because
that
I
alone
haue
deliuered
thee
,
when
as
before
thou
wert
in
slauery
,
therefore
thou
shalt
haue
none
other
Gods
but
me
.
Here
all
things
are
most
plaine
both
to
the
Israelites
,
and
vnto
vs
:
they
were
in
Egypt
vnder
Pharaoh
,
and
questionlesse
they
did
there
serue
other
Gods
,
yet
it
profited
not
,
but
still
they
were
in
sore
bondage
,
Exod.
3.4
.
toyling
continually
in
making
bricke
for
Pharaohs
buildings
,
they
had
taske-masters
ouer
them
most
rigorously
exacting
,
that
they
should
doe
their
stintes
,
and
not
sparing
to
beate
them
when
they
failed
;
and
which
was
most
grieuous
of
all
,
Col.
2.14
.
their
male
children
were
appointed
vnto
the
slaughter
,
so
soone
as
they
were
borne
,
which
did
strike
them
as
much
,
as
continuall
tormenting
with
swords
in
their
sides
.
But
when
through
the
greatnesse
of
their
griefe
,
the
voyce
of
their
crie
came
vp
to
heauen
,
the
Lord
sent
Moses
and
Aaron
with
signes
and
wonders
to
deliuer
them
,
and
by
his
iudgements
so
subdued
Pharaohs
hard
heart
,
that
he
was
glad
to
let
them
goe
;
and
when
hee
was
againe
hardened
,
and
followed
with
his
forces
to
bring
them
backe
,
the
Lord
diuided
the
red
Sea
,
and
let
them
through
,
but
drowned
their
enemies
in
the
bottome
of
the
deepe
.
Againe
,
for
vs
of
the
Gentiles
,
when
wee
were
in
bondage
vnto
Satan
,
who
did
imploy
vs
in
filthy
workes
,
which
it
is
a
shame
to
speake
,
and
had
power
ouer
our selues
and
children
,
so
that
we
were
all
but
dead
men
,
dead
in
sinnes
,
and
condemned
to
death
euerlasting
:
when
we
were
,
I
say
,
in
this
fearefull
estate
,
the
Lord
sent
his
own
Sonne
in
the
flesh
,
who
in
the
crosse
ouercame
,
and
triumphed
ouer
the
diuell
,
and
made
vs
free
,
yea
,
sonnes
and
heires
vnto
God
the
Father
,
of
a
kingdome
in
heauenly
places
.
If
therefore
thou
doest
either
reuerence
the
commander
,
the
most
high
and
mighty
,
if
equitie
be
of
any
force
with
thee
,
to
giue
euery
one
his
due
,
and
if
thou
abhorre
the
infamous
note
of
ingratitude
:
then
tremble
to
shew
any
disloyalty
any
way
to
the
Lord
,
be
ashamed
to
deny
the
best
of
all
his
due
,
and
study
by
all
meanes
to
shew
thy selfe
thankefull
for
so
great
benefits
.
Deny
not
him
that
gaue
thee
beeing
,
with
the
Atheist
;
neglect
nor
diuine
knowledge
,
with
the
ignorant
;
bee
not
loosely
minded
towards
Gods
worship
,
with
the
prophane
;
rob
not
God
of
his
honour
with
the
Couetous
,
Epicures
,
Selfe-louers
,
and
Papists
;
but
giue
vnto
the
Lord
,
the
loue
of
all
thy
heart
,
feare
him
aboue
all
,
put
thy
whole
trust
in
his
holy
name
,
and
make
thy
prayers
vnto
him
onely
.
Quest.
58.
In
which
words
is
the
second
Commandement
,
and
which
is
the
reason
?
Answ.
The
second
Commandement
is
;
Thou
shalt
not
make
to
thy selfe
any
grauen
image
,
nor
the
likenesse
of
any
thing
,
that
is
in
heauen
aboue
,
or
in
the
earth
beneath
or
in
the
water
vnder
the
earth
,
thou
shalt
not
bow
downe
to
them
,
nor
worship
them
.
The
reason
is
.
For
I
the
Lord
thy
God
am
a
iealous
God
,
and
visit
the
sinnes
of
the
fathers
vpon
the
children
,
vnto
the
third
and
fourth
generation
of
them
that
hate
me
and
shew
mercy
vnto
thousands
,
in
them
that
loue
mee
,
and
keepe
my
Commandements
.
Quest.
59.
What
are
we
forbidden
in
this
Commandement
?
Answ.
All
outward
Idolatry
which
is
,
first
,
by
making
the
image
of
God
,
or
of
any
creature
,
to
be
worshipped
:
secondly
,
by
falling
downe
before
any
image
:
thirdly
,
by
seruing
God
according
to
our
own
phantasies
.
●ees
f●rbidden
in
this
Commandement
.
Expl●n
.
This
Commandement
being
negatiue
,
wee
doe
first
begin
with
the
vice
forbidden
,
which
is
outward
Idolatry
,
euery
corruption
in
the
outward
duties
of
Gods
seruice
,
image-making
,
and
image-worshipping
,
are
onely
named
,
to
make
it
the
more
odious
.
And
we
call
it
Idolatrie
,
because
this
word
signifieth
a
seruing
,
or
worshipping
of
Idols
,
or
images
,
which
in
Greek
are
al
one
,
the
word
Englished
Idols
,
signifying
a
shew
,
representation
,
or
likenesse
;
the
word
Englished
Image
,
signifying
a
liuely
picture
,
or
portrayture
:
now
this
Idolatry
is
againe
subdiuided
.
1
The
making
of
Images
to
be
worshipped
.
The
first
is
,
the
making
of
Images
to
bee
worshipped
,
of
things
in
Heauen
,
either
of
God
,
who
fitteth
in
Heauen
,
as
in
his
Throne
,
or
of
his
holy
Angels
and
Saints
,
which
giue
attendance
about
his
Throne
.
Of
all
these
,
the
image
of
the
Lord
is
simply
forbidden
,
as
it
is
further
illustrated
,
by
other
places
of
Scripture
,
the
making
hereof
may
not
in
any
wise
be
attempted
.
Reas.
1
Esay
40.25
.
Verse
22.
First
,
because
it
is
impossible
,
as
the
Lord
himselfe
signifieth
by
his
Prophet
,
saying
;
To
whom
now
will
yee
liken
me
,
that
I
should
be
like
him
,
saith
the
holy
One
?
He
sitteth
vpon
the
circle
of
the
earth
,
and
the
Inhabitants
thereof
are
as
Grasse-hoppers
;
he
spreadeth
out
the
Heauens
as
a
curtaine
,
and
stretcheth
them
out
,
as
a
tent
to
dwell
in
.
Looke
into
the
chapter
,
and
yee
shall
see
,
how
greatly
the
Lord
disdaineth
,
both
the
work
and
the
workman
:
and
good
reason
,
seeing
euery
image
of
the
God-head
,
Ior.
10.8
.
Heb.
2●
18.
is
a
doctrine
of
vanity
,
and
though
most
curiously
polished
,
yet
a
very
stocke
,
yea
,
it
is
a
teacher
of
lies
.
An
earthly
King
,
or
great
person
,
would
stomacke
it
much
,
if
a
paultry
painter
should
presume
to
set
forth
his
person
in
base
colours
,
without
any
apparance
of
royalty
or
nobility
,
with
a
swines
head
,
and
a
Pigmees
body
:
and
much
more
then
will
the
Lord
,
if
by
any
Image
man
shall
dare
to
set
him
forth
;
for
he
must
needes
be
as
much
belied
,
and
as
greatly
abused
,
in
being
pourtrayted
by
any
human
shape
,
he
being
immense
,
and
infinitely
glorious
;
this
base
,
and
not
the
ten
thousandth
point
of
his
person
.
Wherefore
well
might
the
Apostle
say
,
Acts
17.29
.
that
Wee
ought
not
to
thinke
the
God-head
to
be
like
vnto
gold
or
siluer
,
or
stone
,
grauen
by
the
Art
and
inuention
of
man
.
Reas.
2
Deut.
4.15
.
Secondly
,
because
wee
haue
an
expresse
command
to
the
contrarie
;
Take
good
heed
vnto
your selues
(
saith
the
Lord
by
Moses
)
for
ye
saw
no
image
in
the
day
,
when
the
Lord
spake
vnto
you
in
Horeb
,
out
of
the
middest
of
the
fire
,
that
yee
corrupt
not
your selues
,
and
make
you
a
grauen
image
,
&c.
neither
can
there
any
toleration
be
found
hereof
,
representing
God
by
the
image
of
a
man
,
for
that
the
likenesse
of
other
baser
creatures
,
is
only
expressed
,
seeing
Saint
Paul
,
in
reckoning
vp
the
images
of
the
Heathen
,
Rom.
1.23
.
saith
,
in
way
of
reproofe
,
that
they
turned
the
image
of
the
incorruptible
God
,
into
the
image
of
corruptible
man
.
Moreouer
,
the
Lord
hath
not
onely
forbidden
to
make
images
,
but
hath
also
straightly
charged
,
that
they
be
pulled
downe
,
Exod.
23
24.
and
broken
in
pieces
.
In
the
booke
of
Exodus
he
saith
,
Thou
shalt
vtterly
ouerthrow
,
and
breake
in
pieces
their
images
.
Chap.
34
13.
And
againe
,
Yee
shall
ouerthrow
their
altars
,
breake
their
images
in
pieces
,
and
cut
downe
their
groues
.
And
when
any
King
otherwise
well
affected
,
hath
been
negligent
herein
,
he
is
branded
with
it
,
as
with
a
note
of
disgrace
,
The
high
places
remained
yet
in
his
dayes
.
Reas.
3
Exod.
31.
Thirdly
,
because
the
Lord
is
wonderfully
prouoked
by
Images
.
When
the
golden
Calues
were
set
vp
in
Moses
absence
,
how
grieuously
did
he
take
it
?
how
much
moued
was
he
with
it
?
how
hardly
could
he
hold
his
hands
,
from
destroying
all
the
people
?
certainly
he
was
neuer
more
moued
to
indignation
,
then
by
this
base
Idolatry
.
If
any
shall
say
,
that
his
anger
was
not
,
because
they
would
make
some
remembrance
of
the
true
God
,
but
for
that
they
ascribed
their
deliuerance
to
the
Egyptian
Gods
,
which
were
wont
to
be
set
forth
vnder
these
likenesses
.
I
answer
;
that
without
doubt
they
intended
hereby
to
set
forth
the
true
God
;
and
because
their
ignorance
could
not
better
deuise
how
to
doe
it
,
they
did
it
by
the
similitude
of
calues
,
the
chiefe
gods
of
the
Egyptians
,
amongst
whom
they
had
liued
.
For
first
,
they
could
not
be
so
simple
,
as
to
think
any
worth
to
be
in
the
Egyptian
gods
,
seeing
their
people
had
bin
wonderfully
plagued
,
and
at
the
last
drowned
in
the
sea
,
and
they
,
their
enemies
deliuered
and
saued
.
Again
,
they
proclaime
the
holy
day
vnto
Iehouah
;
Vers.
5.
and
lastly
,
they
only
desire
some
visible
thing
to
go
before
them
,
because
Mo●es
was
a
long
time
absent
from
them
,
who
was
wont
by
his
presence
to
comfort
them
,
and
to
be
(
as
it
were
)
the
Lords
Oracle
vnto
them
;
for
which
purpose
it
should
seeme
rather
,
that
they
would
haue
the
golden
calues
,
fondly
supposing
,
that
they
could
not
haue
Gods
presence
,
vnlesse
they
had
some
outward
thing
,
vnto
which
they
might
goe
with
their
blind
deuotion
.
Reas.
4
Iudges
8.27
.
Fourthly
,
because
Images
haue
been
occasions
oftentimes
of
grosse
Idolatry
.
Gideon
who
had
been
a
Champion
of
the
Lord
,
yet
making
a
golden
Ephod
,
procureth
the
destruction
of
his
owne
house
,
and
corrupted
all
Israel
:
for
it
is
said
,
that
They
went
a
whoring
after
it
.
The
brazen
Serpent
,
which
was
set
vp
by
the
Lords
owne
command
,
2
King
18.4
.
yet
turned
to
be
an
occasion
of
Idolatry
,
so
great
is
the
danger
of
Images
.
Reas.
5
Lastlie
,
because
it
is
a
thing
scandalous
to
such
,
as
be
without
,
the
Iewes
and
Turkes
are
hereby
hardned
against
the
Christian
religion
,
when
they
compare
Moses
his
Law
with
the
practice
of
Romish
Catholikes
,
who
make
so
much
account
of
Images
,
when
the
Lord
hath
put
them
downe
for
so
great
abominations
.
Psal.
●15
.
8
.
Thus
yee
see
,
that
simplie
to
haue
,
or
to
make
the
Image
of
God
,
is
vtterlie
vnlawfull
,
or
to
make
any
Image
to
bee
worshipped
.
But
wee
must
here
take
heede
,
that
wee
make
not
this
Commandement
stricter
,
then
the
Lord
hath
made
it
,
to
cast
a
snare
vpon
the
consciences
of
men
:
it
is
true
,
that
as
the
Image
,
so
the
Image-maker
,
and
Image-worshipper
are
alike
abominable
,
and
so
bee
all
such
,
as
wittingly
labour
about
any
ornament
,
or
implement
,
to
the
setting
forth
of
Idolatrie
.
But
God
forbid
,
that
euerie
Image
and
Image-maker
,
should
bee
therfore
accounted
abominable
;
for
so
the
excellent
Art
of
painting
,
seruing
in
liuely
colours
so
to
expresse
our
friends
absent
,
as
if
they
were
euer
present
with
vs
,
and
picturing
many
emblemes
of
vertue
and
vice
,
for
ornament
and
delight
,
should
cleane
bee
put
downe
,
and
our
very
coyne
were
vnlawfull
.
Therefore
here
are
first
to
be
excepted
,
ciuill
pictures
,
for
the
delight
and
comfort
of
the
beholder
:
secondly
,
all
such
as
serue
for
some
remembrance
,
tending
to
our
instruction
,
for
vertue
,
or
vice
,
for
wit
,
policy
,
discretion
and
diligence
.
Thus
the
old
Romans
offended
not
,
in
painting
a
drunken
man
goggle
eyd
,
foaming
at
the
mouth
:
thus
Time
is
well
pictured
,
bald
behind
,
and
hairy
before
:
Iustice
with
a
paire
of
scales
,
with
the
hands
and
eyes
shut
,
&c.
And
lastly
,
such
Images
,
as
serue
for
good
remembrances
,
to
stir
vp
deuotion
or
Christian
affections
,
Ioshua
4.22
.
without
abuse
.
Thus
Ioshua
set
vp
twelue
stones
on
the
further
side
of
Iordan
,
for
a
remembrance
of
the
miraculous
parting
of
the
waters
,
Ioshua
22.
whilst
the
people
went
ouer
:
and
the
people
that
dwelt
on
the
other
side
of
Iordan
,
set
vp
an
Altar
like
that
at
Ierusalem
,
for
a
remembrance
,
that
they
were
all
one
Nation
,
and
serued
one
God
;
and
many
like
monuments
were
there
of
old
,
tending
to
the
same
ends
.
Of
this
commemoratiue
nature
,
was
the
vse
of
the
transeunt
signe
of
the
Crosse
in
baptisme
,
amongst
the
most
ancient
Fathers
in
the
purer
times
.
Nor
can
I
vpon
due
consideration
,
see
any
iust
reason
why
the
same
should
not
bee
so
reputed
,
as
it
is
now
in
vse
retained
in
the
Church
of
England
,
being
intended
as
a
signe
meerely
monitory
,
not
operatiue
;
that
is
,
as
putting
vs
in
mind
of
our
duty
and
profession
,
not
as
infusing
any
spirituall
grace
or
protection
,
or
making
vp
any
part
of
that
Sacrament
,
as
imperfect
without
it
.
I
would
to
God
that
we
all
could
grow
to
a
like
resolution
about
this
ceremony
.
2
Kind
of
Idolatry
to
fall
downe
before
and
worship
an
Image
.
The
second
kind
of
Idolatrie
,
is
the
falling
downe
before
an
Image
,
whether
with
an
intention
the
better
to
bee
put
in
mind
of
God
,
or
of
any
Saint
,
or
by
bowing
before
the
image
to
giue
worship
to
the
thing
represented
,
or
ignorantly
only
according
to
the
tradition
of
the
Fathers
.
For
howsoeuer
,
or
vnder
what
pretence
soeuer
,
if
the
knee
be
religiously
bowed
before
any
Image
Idolatry
is
committed
,
and
this
Commandement
broken
.
And
this
is
so
plainely
set
downe
in
the
holy
Scriptures
,
as
that
,
were
there
no
Patrons
of
this
vice
,
it
were
superfluous
to
speake
much
.
But
for
their
sakes
;
first
,
consider
the
beginning
of
this
euill
,
from
whom
sprang
it
?
from
any
of
the
Patriarkes
,
Prophets
,
or
Apostles
?
from
any
of
the
ancient
Fathers
of
the
Church
,
since
the
time
of
the
Gospell
?
Euseb.
li●
.
7.
cap.
18.
No
verily
;
but
if
Gregorie
Bishop
of
Neocaesarea
,
or
Eusebius
may
be
heard
,
they
will
tell
you
,
that
the
vse
of
Images
came
from
the
Heathen
,
Heltogabalus
,
Alexander
,
Seuerus
,
Hadrianus
had
first
in
their
Chappels
the
Images
of
Abraham
,
Moses
and
Christ
.
If
Theodoret
and
Augustine
may
be
heard
,
they
will
tell
you
,
that
Simon
Magus
first
offered
his
owne
,
and
the
Image
of
Selene
his
Concubine
,
to
be
worshipped
by
his
followers
.
If
Ierom
may
be
heard
,
he
will
tell
you
,
that
the
Cretians
,
whom
Paul
to
Titus
so
much
disgraceth
,
brought
Images
first
into
the
Church
.
Wicked
Marcellina
,
began
the
worshipping
of
the
Images
of
Christ
,
Paul
,
Homer
,
Pythagoras
.
Iren.
lib.
2.
cap.
6.
The
filthy
Gnosticks
worshipped
the
Image
of
Christ
and
are
therefore
condemned
of
Ireneus
▪
Irene
a
most
wicked
woman
,
who
murdered
her
owne
sonne
Constantine
,
through
a
desire
of
raigning
,
called
the
first
Councell
,
that
gaue
any
allowance
to
Images
,
and
there
her
flatterers
without
all
reason
ordained
,
that
Images
should
bee
both
set
vp
and
worshipped
.
Their
maine
arguments
are
recorded
in
the
booke
of
Charles
the
Great
;
Iohn
,
Caluin
.
I●stit
.
lib.
1.
cap
11.
sect.
14.
Legat
of
the
East
,
said
,
That
God
made
man
after
his
owne
Image
;
therefore
it
was
fit
,
that
there
should
bee
Images
of
God
.
Another
said
,
That
no
man
lighteth
a
candle
,
and
putteth
it
vnder
a
bushell
,
therefore
Images
were
to
be
set
vp
in
Churches
,
&c.
Tom
3
qu.
25.
art.
3.
Bellar.
de
Eccles.
triump
.
lib.
2
c.
2.
lib.
9.
cap.
6.
Secondly
,
consider
what
foule
error●
the
Patrons
of
Image-worshipping
haue
falne
into
.
Aquinas
saith
,
Because
the
Crosse
representeth
Christ
,
who
is
God
,
it
is
also
to
bee
worshipped
with
diuine
worship
.
Bellarmine
saith
,
That
Images
are
properly
to
be
worshipped
.
Azorius
saith
,
It
is
the
constant
opinion
of
our
Diuines
,
that
the
Image
is
to
bee
worshipped
with
the
same
worship
,
wherewith
the
thing
represented
by
it
,
is
worshipped
.
Constantinus
,
Bishop
of
Constance
,
said
in
the
forenamed
Councell
of
Nice
;
I
doe
worship
the
holy
Images
with
the
same
worship
,
with
which
I
worship
the
consubstantiall
Trinitie
.
Iohn
,
the
Legate
of
the
East
,
The
Image
of
the
King
,
is
the
King
,
and
so
the
Image
of
God
is
God
,
and
therfore
if
any
man
worshippeth
it
with
the
same
worship
,
he
sinneth
not
.
Neither
is
there
errour
herein
onely
,
that
they
giue
the
worship
of
the
most
glorious
God
,
to
wood
and
stone
,
to
the
worke
of
mens
hands
:
but
in
that
they
Deifie
,
&
make
a
God
(
as
it
were
)
of
euery
relique
about
Christs
body
,
the
napkin
,
linnen-clothes
,
&c.
Yea
,
of
euery
instrument
vsed
to
torment
,
and
teare
him
vpon
the
Crosse
,
as
the
speare
and
nailes
;
witnesse
their
hymmes
made
vnto
them
.
To
the
Crosse
they
say
,
O
Crur
,
Bell.
l
b.
2.
de
Imag
cap
20.
●●e
,
spes
vnica
,
auge
pijs
iustitiam
,
reisque
dona
ventam
:
that
is
;
Hayle
O
Crosse
,
our
onely
hope
,
encrease
righteousnes
to
the
righteous
,
and
giue
pardon
to
the
guilty
.
To
the
Speare
they
say
;
Aue
ferrum
triumphale
,
intra●
pectus
tu
vital
,
cost●●
pandis
ostia
.
Foecundata
in
●ruore
foel●x
hasta
,
nos
amore
,
per
te
fixt
saucia
:
that
is
,
Haile
,
triumphant
iron
,
thou
entring
the
vitall
breast
,
Cron.
Crossin
.
did
open
the
doore
of
the
rib
;
O
thou
that
wert
made
fruitfull
by
his
bloud
,
Oh
happy
Speare
,
wound
vs
with
the
loue
of
him
,
which
was
wounded
by
thee
.
To
the
cloth
,
with
which
his
head
was
bound
,
they
light
two
Candles
,
and
by
the
Acolith
it
is
exhibited
to
euery
one
being
vpon
his
knees
to
be
adored
,
and
reuerently
kissed
,
&c.
This
grosse
and
palpable
erring
from
the
truth
,
following
vpon
the
vse
of
Images
,
a
man
would
thinke
should
be
sufficient
alone
to
make
Image-worshipping
odious
to
all
,
but
onely
to
such
,
as
are
giuen
ouer
to
strong
delusions
,
to
beleeue
lyes
:
for
,
who
would
drinke
of
that
cup
,
the
bottome
whereof
hee
seeth
to
bee
full
of
poyson
?
or
who
would
lie
downe
in
that
channell
,
the
stirring
whereof
causeth
a
most
horrible
stench
.
Psal
115.4
,
5.
Thirdly
,
consider
how
they
are
derided
and
mocked
,
that
bow
before
Images
The
Psalmist
,
euen
as
if
hee
should
set
forth
the
vanitie
of
babes
and
children
,
about
their
puppets
made
of
clouts
,
so
doth
he
ascribe
the
Heathen
;
Their
Idols
are
siluer
and
gold
,
mouthes
haue
they
,
and
speake
not
,
eyes
and
see
not
,
eares
and
heare
not
,
and
noses
and
smell
not
,
&c.
They
are
like
vnto
them
that
make
them
,
and
so
are
al
they
that
put
their
trust
in
them
:
that
is
,
they
haue
euen
as
little
wit
and
reason
as
they
.
And
Esay
mocketh
them
thus
,
Esay
28.9
.
saying
;
Both
the
Countrey-man
,
and
the
Noble-man
,
boweth
himselfe
to
the
worke
of
his
owne
hands
.
And
againe
;
Esay
46.6
.
They
bring
forth
gold
out
of
the
pouch
,
and
siluer
is
weighed
in
the
ballance
,
they
hire
a
founder
,
who
maketh
thereof
a
God
for
them
,
they
carry
him
,
they
beare
him
vpon
the
shoulder
,
and
set
him
in
his
place
,
&c.
●●n.
35.4
.
Fourthly
,
consider
how
greatly
the
worshipping
of
Images
or
Idols
(
for
they
be
all
of
one
bastard
brood
)
hath
been
impugned
by
all
holy
men
from
time
to
time
.
Iacob
,
when
hee
had
once
knowledge
,
that
some
of
his
houshold
,
fauoured
,
and
kept
images
,
hee
tooke
them
away
,
and
hauing
ready
no
other
meanes
to
destroy
them
,
he
hid
them
vnder
an
Oake
,
where
they
might
neuer
come
to
light
againe
.
Moses
was
so
much
moued
at
the
golden
calues
,
as
that
he
could
not
bee
quiet
,
vntill
that
hee
had
broken
them
in
pieces
,
Exod
32
30.
Vers
28.
beaten
them
to
pouder
,
caused
the
people
to
drinke
them
,
and
destroied
three
thousands
of
them
by
the
sword
of
the
Leuites
.
Iosiah
did
burne
with
such
zeale
against
these
idolaters
,
2.
Kings
2.3
.
2.
Kings
28.
as
that
hee
put
them
to
death
,
and
burnt
their
bones
vpon
the
altars
of
Baal
.
Hezekiah
spared
not
the
very
brazen
Serpent
being
worshipped
,
but
brake
it
in
pieces
,
though
at
the
first
there
was
an
holy
vse
thereof
.
The
Christians
of
the
Primitiue
Church
were
at
so
great
defiance
with
image-worshipping
,
that
they
would
not
eate
of
the
meate
offered
to
idols
,
they
would
rather
choose
to
die
,
then
that
the
world
should
haue
the
least
occasion
to
thinke
,
that
they
consented
to
the
worshipping
of
Idols
.
When
the
manner
was
amongst
the
heathen
,
to
weare
a
garland
vpon
their
Emperours
birth-day
,
for
the
superstitious
honouring
of
him
:
the
Christians
hauing
garlands
offered
them
,
carried
them
in
their
hands
,
and
refused
to
put
them
vpon
their
heads
,
and
being
asked
the
reason
;
because
,
said
they
,
we
are
Christians
,
and
thus
they
indangered
their
liues
,
as
witnesseth
Tertullian
,
who
wrote
his
booke
de
corona
milit●s
,
of
the
Souldi●rs
Garland
,
in
the
defence
of
them
.
When
Iulian
the
Apostata
had
cunningly
brought
the
Christians
to
cast
euery
man
a
graine
of
Incense
into
a
C●ns●r
of
fire
,
wherein
perfume
was
made
to
idols
,
they
vnderstanding
his
deceit
,
came
and
cast
downe
his
gold
,
wherewith
hee
had
hired
them
,
and
offered
themselues
to
martyrdome
,
to
expiate
this
heinous
offence
.
Dan.
3
2.
Fifthly
,
consider
,
that
the
meanes
which
haue
been
vsed
to
establish
Image-worshipping
,
are
altogether
carnall
:
euen
as
Nebuchadnezzars
golden
Image
had
so
many
of
all
sorts
to
fal
downe
before
it
.
First
,
the
violent
and
peremptory
command
of
the
most
haughty
King
.
Secondly
,
the
acceptation
and
flattring
of
Nobles
and
Officers
.
Thirdly
,
the
glittering
and
alluring
matter
,
of
which
Images
are
made
,
viz.
Gold
and
Siluer
.
Fourthlie
,
their
outward
forme
and
beautie
,
being
most
curiously
wrought
,
and
apparreld
.
Fiftly
,
most
grieuous
penalties
threatned
to
those
,
that
refuse
to
bow
themselues
.
Sixthly
,
inchanting
musick
of
all
sorts
.
And
therefore
the
thing
it selfe
was
sutably
carnall
,
and
diuellish
,
and
all
such
of
the
like
sort
,
which
are
inticed
by
these
fleshly
meanes
,
or
compelled
through
feare
to
fall
downe
before
images
.
3
Ki●●
of
Idolatry
,
to
serue
God
according
to
our
owne
phantasies
▪
3.
The
third
kind
of
outward
idolatry
,
is
to
serue
God
according
to
our
owne
phantasies
,
either
by
a
kind
of
worship
,
which
wee
our selues
haue
inuented
,
or
other
men
for
vs
,
meerely
out
of
their
owne
braines
,
or
by
resting
in
the
work
done
bodily
,
and
outwardly
;
or
lastly
,
by
seruing
God
without
repenting
vs
truly
of
our
sinnes
.
For
all
these
are
abuses
in
Gods
seruice
,
and
he
is
hereby
made
an
Idoll
.
As
for
the
first
,
most
true
it
is
,
that
not
onely
the
whole
Church
,
but
also
euery
particular
Church
hath
libertie
and
power
to
ordaine
conuenient
Rites
and
Ceremonies
for
the
better
furnishing
,
and
commending
the
outward
seruice
of
God
.
Caluins
iudgement
concerning
Ceremonies
.
Caluins
iudicious
resolution
herein
I
preferre
before
a
thousand
ouer
hasty
disrobers
,
who
would
haue
all
outward
worship
stripped
starke
naked
:
he
in
his
Instituts
,
lib.
4.
cap
10.
Sec.
30.
Dominus
totam
verae
iustitiae
fummam
,
&c.
God
hath
in
the
Scriptures
euidently
set
downe
the
whole
summe
of
true
righteousnesse
,
and
al
the
parts
of
his
worship
,
without
omitting
any
thing
necessary
to
our
saluation
.
But
as
for
outward
discipline
and
ceremonies
,
it
pleased
him
not
to
prescribe
in
particular
what
we
should
follow
;
in
asmuch
as
hee
foresaw
,
that
this
dependeth
vpon
the
diuers
estate
of
times
,
and
knew
very
well
,
that
one
forme
and
fashion
in
those
externals
would
not
fit
all
ages
.
In
this
case
therefore
wee
are
to
haue
recourse
vnto
the
generall
Rules
(
namely
,
of
order
,
decency
,
and
edification
)
,
which
maxims
are
to
bee
diuersly
accommodated
,
according
to
the
manners
of
euery
people
and
age
,
as
shall
be
most
auailable
for
the
good
of
the
Church
.
Thus
in
effect
Caluin
;
which
me
thinks
,
should
allay
the
vehement
rashnesse
of
some
,
who
peremptorily
conclude
,
that
in
Gods
seruice
,
no
externall
Rite
,
gesture
,
or
habit
is
to
bee
imposed
or
admitted
,
without
expresse
authority
of
scripture
.
But
as
this
strict
shutting
vp
the
gates
against
al
ceremonies
deuised
by
man
,
is
a
kind
of
nice
superstition
,
so
on
the
other
side
,
to
set
open
all
doores
,
to
breake
downe
all
barres
and
hedges
,
by
neglect
of
these
generall
rules
,
and
hand
ouer
head
to
take
vp
from
Iew
or
Pagan
,
whatsoeuer
occurreth
;
this
adorneth
not
,
but
ouercloudeth
and
polluteth
the
sincere
worship
of
God
in
spirit
and
truth
.
Verily
it
is
no
lesse
then
a
fantastique
Idolizing
,
to
obtrude
vpon
Christian
people
,
as
parts
of
Gods
worship
,
a
loade
of
duties
,
and
performances
,
inuented
and
imposed
without
either
special
or
general
warrant
out
of
the
booke
of
God
.
Which
,
if
they
were
instituted
as
circumstances
tending
to
decency
and
edification
,
and
as
vpon
occasion
abrogable
,
the
presumption
were
lesse
;
but
being
thrust
vpon
the
Church
as
doctrines
,
and
performed
by
the
people
as
part
of
the
Essence
of
Gods
worship
,
surely
they
aduance
not
,
but
rather
euacuate
the
worship
of
God
.
Esay
19.13
.
Matth.
●5
.
In
vaine
doe
they
worship
mee
(
saith
the
Lord
)
teaching
for
doctrines
the
precepts
of
men
.
It
is
vanitie
then
,
and
idolatrie
,
which
is
daily
practised
in
the
Church
of
Rome
,
where
traditions
of
men
are
receiued
,
and
followed
,
euen
as
the
holy
Scriptures
;
yea
(
which
is
horrible
)
before
them
,
and
against
them
;
It
is
a
farre
greater
wickednes
accounted
amongst
them
,
to
omit
auricular
confession
once
in
the
yeare
,
which
was
inuented
by
man
,
then
to
leade
a
vile
life
all
the
yeare
long
:
to
taste
a
little
flesh
vpon
the
Friday
,
then
to
wallow
in
the
filthy
sin
of
vncleannes
:
that
a
Priest
be
coupled
vnto
one
lawful
wife
,
then
that
he
defile
himselfe
with
many
whores
:
Pap.
pharis
.
cap.
●7
.
to
neglect
a
vow
of
going
on
Pilgrimage
,
then
to
breake
the
necessarie
vow
of
obedience
in
diuers
Morall
and
Christian
duties
to
God
and
man
,
&c.
and
therefore
,
whereas
any
light
punishment
sufficeth
,
when
Gods
lawes
are
broken
,
such
as
breake
any
of
their
traditions
are
punished
with
imprisonment
,
banishment
,
death
.
Neither
doth
it
make
any
whit
the
more
for
their
iustification
,
whereas
they
pretended
them
to
be
the
Traditions
of
holy
men
,
and
ancient
:
for
this
was
the
colour
of
the
Pharisies
,
theirs
were
the
Traditions
of
the
Fathers
,
yet
they
were
threatned
for
teaching
,
and
following
them
,
as
Papists
doe
at
this
day
Yet
on
the
other
side
this
hindreth
not
,
but
that
a
true
Christian
Church
may
without
any
imputation
of
Idolatry
,
inuent
according
to
Ecclesiasticall
prudence
,
and
impose
decent
circumstances
of
time
,
place
,
habit
and
gestures
for
the
outward
clothing
of
Gods
worship
,
so
they
be
neither
burthensome
in
multitude
,
nor
superstitious
,
nor
vnsauorie
,
but
tending
to
edification
,
good
order
,
and
comlines
,
whereby
the
sincere
inward
worship
may
be
not
choaked
,
but
cherished
Such
are
those
which
our
blessed
Mother
hath
thought
fit
to
reteine
,
as
being
vsed
of
old
in
the
purer
age
before
the
corruptions
of
Popery
crept
in
:
but
as
for
the
later
Ceremonies
,
which
are
the
very
spawne
of
Romish
superstition
,
our
Church
hath
most
piously
and
wisely
cast
them
out
of
her
doores
:
I
pray
God
,
and
hope
,
they
shall
neuer
rush
in
againe
.
Iohn
4.20
.
Secondly
,
an
Idoll
is
worshipped
,
and
not
the
true
God
,
when
as
men
rest
in
the
outward
work
of
his
seruice
,
without
the
truth
of
heart
,
and
spirit
.
For
God
is
a
Spirit
,
and
all
true
worshippers
worship
him
in
Spirit
,
and
in
truth
.
As
the
Apostle
saith
of
comming
together
to
the
holy
Communion
:
1.
Cor.
11.20
.
When
ye
come
together
into
one
place
,
This
is
not
to
eate
the
Lords
body
.
So
is
it
,
of
all
other
duties
,
the
outward
hearing
and
preaching
of
the
Word
,
the
outward
praying
,
singing
,
and
giuing
of
thankes
,
are
not
alwayes
acceptable
seruice
vnto
God
,
but
when
the
life
of
the
Spirit
,
and
heart
is
annexed
.
The
drawing
neare
with
the
lips
,
when
the
heart
is
away
,
is
abomination
to
the
Lord
.
And
herein
againe
are
they
of
the
Church
of
Rome
to
be
taxed
,
for
that
they
place
the
worship
of
God
in
outward
things
,
in
kneeling
,
knocking
,
crouching
,
kissing
,
crossing
,
repeatings
,
praying
vpon
Beades
,
sprinkling
with
holy
water
,
going
on
pilgrimage
,
&c.
and
some
dull
and
ignorant
people
of
our
Church
,
which
serue
God
with
the
bare
reciting
of
the
Pater
noster
,
Creed
,
and
ten
Commandements
,
with
resorting
to
the
place
of
his
worship
,
and
inwardly
profiting
no
more
,
then
stocks
and
stones
.
All
these
and
the
like
doe
please
the
Lord
no
better
with
their
seruice
,
then
Kain
did
with
his
sacrifice
,
or
the
Iewes
imperfect
offering
.
Lastly
,
an
Idoll
is
worshipped
,
and
not
the
true
God
,
when
men
presume
to
compasse
about
the
Lords
Altar
with
vnwashen
hands
,
when
they
come
impenitently
to
doe
any
holy
duty
.
For
the
Lord
professeth
,
that
he
is
not
delighted
in
any
such
seruice
,
yea
,
that
he
requireth
it
not
;
yea
,
which
is
more
,
that
it
is
abomination
vnto
him
.
Wherefore
he
dealeth
with
the
Iewes
in
this
case
,
by
his
Prophet
Esay
,
Esay
1.12
.
as
a
man
would
deale
with
his
professed
enemy
,
who
notwithstanding
maketh
a
shew
of
loue
by
offering
his
best
seruice
,
he
sendeth
him
,
as
it
were
,
to
meete
them
vpon
the
way
,
and
to
stay
them
from
their
incense
and
Sacrifices
,
new
Moones
and
Sabbaths
,
bidding
them
to
bring
no
more
oblations
in
vaine
,
and
professing
,
that
hee
is
weary
of
their
solemne
Assemblies
,
&c.
and
the
cause
hereof
was
,
for
that
their
hands
were
full
of
bloud
;
that
is
,
they
liued
impenitently
in
oppression
,
and
wrong
,
and
other
heynous
sinnes
.
Now
if
God
be
not
serued
,
but
grieued
,
and
made
weary
by
being
thus
serued
,
what
else
can
it
bee
but
an
Idoll
,
vnto
which
homage
is
done
,
when
holy
duties
are
vndertaken
by
wicked
persons
,
liuing
,
and
proceeding
in
their
sinnes
?
Whence
wee
may
see
the
fearefull
estate
of
sinners
,
which
make
a
trade
of
wickednesse
,
they
runne
still
more
into
sinne
,
euen
into
the
worshipping
of
an
idoll
,
when
they
would
be
holyest
,
when
they
would
giue
God
honour
,
they
doe
most
dishonour
him
,
when
they
would
bring
a
present
to
pacifie
his
wrath
,
they
make
him
more
angry
,
and
to
bid
them
,
bring
no
more
oblations
in
vaine
.
Wherefore
whosoeuer
thou
art
,
that
wouldest
please
God
,
by
doing
the
parts
of
his
worship
,
present
him
first
with
a
broken
heart
,
and
contrite
Spirit
for
thy
sinnes
,
as
Dauid
did
,
Psal.
51.
Luke
16.
wash
the
feete
of
the
Lord
with
thy
teares
,
as
Mary
Magdalen
did
,
be
deiected
,
and
haue
a
sense
of
thy
sinnes
foulenes
,
as
the
poore
publican
had
;
Rom.
7.
let
there
bee
an
hatred
of
that
which
thou
hast
done
,
as
in
Paul
,
let
there
be
a
forsaking
of
sinne
,
as
in
him
,
that
shall
haue
mercy
,
Prou.
28.13
.
and
then
shalt
thou
bee
like
to
bring
an
acceptable
present
,
and
not
to
depart
without
thy
full
load
of
mercy
,
and
iustification
.
Quest.
60.
What
are
wee
heere
commanded
?
Answ.
To
performe
all
outward
duties
of
Gods
seruice
,
according
to
his
will
reuealed
in
his
word
.
The
duties
of
this
Commandement
.
Explan.
This
duty
of
doing
all
the
parts
of
Gods
worship
according
to
his
will
,
&c.
doth
necessarily
follow
vpon
the
contrary
forbidden
,
viz.
the
following
of
our
owne
heads
in
the
seruice
of
God
,
for
if
we
may
not
make
our
phantasies
the
rule
of
our
doings
,
then
certainely
Gods
word
alone
must
be
our
rule
in
all
things
.
Againe
,
our
God
is
so
wise
and
prouident
for
our
good
,
as
that
it
cannot
,
but
be
a
great
disparagement
vnto
his
care
ouer
vs
,
to
thinke
,
that
he
hath
left
vs
at
sixe
abd
seauen
,
in
matters
of
so
great
moment
,
as
the
parts
of
his
worship
be
.
In
the
old
Testament
the
temple
was
distinctly
plotted
out
,
and
all
sacrifices
particularly
prescribed
.
Matth
6.
And
in
the
new
Testament
,
the
Lord
directeth
his
Disciples
,
not
only
in
the
matter
,
but
in
the
maner
of
fasting
,
prayer
,
1.
Cor
11.
Chap.
14.
and
giuing
of
almes
.
Saint
Pau●
setteth
downe
the
maner
of
rightly
comming
to
the
holy
Communion
,
and
how
the
word
is
to
be
preached
and
heard
.
But
yet
there
is
difference
for
matter
of
circumstance
betwixt
the
old
Testament
,
and
the
new
.
Gal.
4.
In
the
old
,
as
in
the
infancy
of
the
Church
,
euerie
particular
is
set
downe
about
euery
duty
(
for
that
was
the
time
,
in
which
they
were
vnder
age
)
but
in
the
new
,
as
in
the
Churches
riper
age
,
we
haue
onely
generall
rules
,
according
to
which
we
are
to
be
ordred
in
all
particulars
.
Rule
1
Rules
of
circumstance
vnder
the
Gospel
.
Matth.
3.15
.
1.
Cor.
14.
First
,
all
things
are
to
be
done
in
order
,
and
not
confusedly
;
the
author
of
this
is
Christ
Iesus
,
when
as
he
offereth
himselfe
to
be
baptised
of
Iohn
,
vrging
him
to
doe
it
for
orders
sake
,
for
thus
saith
he
,
ought
we
to
fulfill
all
righteousnesse
:
and
Saint
Paul
teacheth
the
same
concerning
prophesying
,
that
one
onely
should
speake
at
a
time
,
and
the
rest
be
silent
,
till
that
he
had
vttered
all
which
he
had
to
say
.
Hence
it
appeareth
,
that
all
disorder
about
Gods
seruice
,
is
a
fault
not
to
bee
tollerated
,
either
in
vndue
comming
to
Church
,
or
going
out
or
walking
,
sleeping
,
talking
,
or
by
Haukes
,
doggs
,
or
vnruly
children
,
which
breed
a
confusion
in
the
congregation
,
or
when
any
shall
presume
to
teach
,
or
administer
the
Sacraments
publikely
without
a
calling
.
Rule
2
Secondly
,
all
things
must
bee
done
in
greatest
humilitie
,
and
highest
reuerence
towards
him
,
whose
seruice
it
is
when
any
preach
or
pray
,
or
ioyne
with
others
in
these
duties
;
men
must
be
vncouered
,
women
must
bee
couered
,
not
onely
in
praying
,
but
also
as
I
thinke
(
yet
herein
I
referre
to
the
laudablest
custome
of
our
Church
)
when
the
Word
of
God
is
read
:
1.
Cor.
11.
for
this
is
the
preaching
of
the
Prophets
and
Apostles
,
who
were
infallibly
guided
by
the
Spirit
of
truth
.
The
Thessalonians
are
commended
for
this
,
that
they
receiue
the
word
,
as
the
word
of
God
;
1.
Thes
2.13
.
Acts
20.
Paul
with
his
company
is
noted
to
haue
kneeled
in
prayer
,
euen
vpon
the
bare
ground
,
and
ancient
Christians
to
haue
stood
bare-headed
all
the
time
of
their
being
in
the
Church
.
Which
reproueth
greatly
our
irreuerence
,
either
of
Ministers
in
reading
,
or
preaching
,
as
if
they
were
vttering
table-talke
,
or
of
people
in
sitting
at
the
time
of
prayer
,
lying
along
,
sleeping
,
or
proudly
behauing
themselues
any
way
;
the
Turks
shall
condemne
them
through
the
reuerence
which
they
vse
to
the
Alchron
of
Mahomet
.
And
this
seemeth
to
me
to
iustifie
our
reuerent
&
humble
receiuing
of
the
holy
Communion
,
with
the
most
submisse
gesture
of
kneeling
,
which
many
impugne
,
but
without
sufficient
ground
.
It
mattereth
not
that
Christ
sat
,
he
sat
also
preaching
,
but
we
stand
;
and
I
am
perswaded
if
wee
should
kneele
,
and
the
people
kneele
in
hearing
,
to
expresse
our
vnworthinesse
about
these
holy
things
,
though
we
differed
from
the
Apostles
,
and
Christians
of
the
Primatiue
Church
,
wee
should
not
offend
at
all
.
Rule
3
Matth
,
6.1
.
Thirdly
,
all
things
are
to
be
done
without
shew
of
vaine-glory
:
for
this
was
the
great
fault
of
the
Pharisies
;
and
Christians
are
warned
to
take
heed
of
it
,
in
their
praying
,
fasting
,
and
giuing
of
almes
,
wee
are
not
to
desire
to
be
seene
of
men
,
that
we
may
haue
their
praise
,
but
in
our
priuate
deuotion
to
be
most
priuate
,
and
in
publike
,
not
to
affect
notoriety
,
by
exceeding
the
rest
of
the
congregation
in
sighing
,
groning
,
knocking
the
breast
,
&c.
Rule
4
1.
Cor.
13.
Fourthly
,
all
things
are
to
bee
accompanied
with
loue
to
our
neighbour
,
and
zeale
for
Gods
glory
:
for
without
loue
,
whatsoeuer
we
doe
,
is
as
a
sounding
brasse
,
or
tinckling
Cimball
:
if
zeale
be
wanting
,
and
we
be
luke-warme
,
we
shall
be
offensiue
to
the
Lords
stomacke
,
Reuel
3.
and
hee
will
spue
vs
out
of
his
mouth
.
Wherefore
if
the
minister
shall
preach
coldly
,
or
the
people
heare
coldly
,
if
they
shall
together
be
luke-warme
in
prayer
,
and
praise
giuing
to
the
Lord
,
there
will
be
a
sacrifice
indeed
,
but
for
want
of
the
fire
of
zeale
,
vndrest
,
and
such
as
the
Lord
cannot
digest
.
Therefore
let
Paul
his
zeale
,
and
Peters
and
Steuers
bee
imitated
by
ministers
,
Acts
17.
Acts
2.
Acts
7.
Nehem.
8.6
.
by
burning
in
the
spirit
against
grosse
abuses
,
by
earnest
exhorting
to
repentance
with
most
effectuall
words
,
and
by
reprouing
with
all
boldnes
,
the
gain-sayers
of
the
truth
:
and
let
the
zeale
of
the
godly
in
Nehemiahs
time
bee
imitated
by
our
people
,
by
giuing
the
greatest
,
and
most
heedfull
attention
,
by
lifting
vp
the
hand
in
prayer
,
and
adding
to
the
Ministers
petition
.
Amen
,
Amen
.
Rule
5
1.
Thes.
5.22
.
2.
Cor.
6
,
17.
Fifthly
,
all
things
are
to
be
done
without
shew
of
idolatry
,
according
to
that
,
Abstaine
from
all
appearance
of
euill
:
and
,
Touch
none
vncl●a●e
thing
▪
and
yee
shall
be
my
sonnes
and
daughters
▪
saith
the
Lord
.
Therefore
of
old
,
the
Temple
was
garnished
without
images
,
and
newly
the
Lords
supper
made
of
naked
elements
.
Which
if
it
be
so
,
how
can
the
Church
of
Rome
be
excused
,
being
full
of
representations
of
heathenisme
;
and
in
the
very
Sacrament
hauing
the
image
of
a
Lambe
vpon
their
wafer
Cake
?
If
any
scrupte
shall
arise
hereupon
,
touching
the
Crosse
,
Copes
and
Surplisses
,
vsed
in
the
Church
of
England
.
It
may
well
bee
said
,
that
they
were
vsed
in
the
Churches
purity
,
and
had
not
their
beginning
from
religion
corrupted
,
and
so
are
not
resemblances
of
things
meerely
naught
but
first
good
,
afterwards
peruerted
.
So
that
if
it
be
replyed
,
that
when
these
things
are
vsed
,
there
is
an
outward
face
of
Popery
:
I
may
aswell
say
,
in
like
manner
of
Gods
ancient
Catholike
Church
:
Euen
as
,
when
the
people
of
Israel
had
sacrificed
to
Molech
,
and
other
Baals
,
such
as
afterwards
did
offer
sacrifices
vnto
God
,
made
some
resemblance
of
their
abomination
,
for
that
both
offer
sacrifice
,
and
consent
in
some
ceremonies
,
yet
it
followeth
not
,
that
their
sacrificing
is
vnlawfull
,
because
that
is
cut
off
,
which
maketh
it
naught
:
so
when
these
things
are
vsed
in
our
Church
,
it
followeth
not
,
that
they
must
be
naught
,
for
some
ill
resemblance
;
because
that
is
cut
off
,
which
made
them
naught
,
they
had
them
yoaked
with
idolatry
,
and
superstition
,
we
with
the
truth
.
Quest.
61.
Whence
is
the
reason
of
this
Commandement
taken
?
Answ.
Partly
from
the
punishments
to
be
inflicted
vpon
such
,
as
breake
it
vnto
the
third
,
and
fourth
genera
ion
,
and
partly
from
the
benefits
to
be
bestowed
vpon
such
as
keepe
it
vnto
the
thousandth
generation
Reas.
1
Reasons
of
this
Commandement
of
two
sorts
:
1.
of
terror
:
2.
of
comfort
.
Explan.
The
reasons
vsed
to
perswade
to
the
obedience
of
this
commandement
be
of
two
sorts
,
the
first
of
terrour
,
the
second
of
comfort
.
Their
estate
is
most
terrible
,
whosoeuer
they
be
,
that
dare
to
offend
here
,
the
Lords
iealousie
is
kindled
against
them
,
and
hee
will
punish
both
them
,
their
children
,
and
their
childrens
children
after
them
.
Their
danger
is
set
forth
by
three
degrees
.
First
,
their
sin
is
such
against
the
Lord
,
as
his
sinne
is
against
a
iealous
husband
,
that
violateth
his
wiues
chastity
;
no
price
will
appease
an
husband
thus
prouoked
,
but
he
will
kill
the
adulterer
;
and
as
greatly
incensed
is
the
Lord
against
those
that
commit
idolatry
,
it
is
spirituall
adultery
,
the
Lord
had
married
them
vnto
himselfe
,
Hosh.
2.
that
like
a
good
,
and
obedient
spouse
,
they
might
be
to
him
only
;
but
they
haue
communicated
their
loue
vnto
others
,
either
stockes
,
or
stones
,
or
the
inuention
of
their
owne
braines
.
Reas.
2
Secondly
,
euen
as
the
adulterers
fault
extendeth
not
onely
to
the
blemishing
of
himselfe
,
but
of
his
children
also
,
who
are
infamous
vnto
many
generations
after
:
so
he
which
committeth
this
spirituall
adultery
,
doth
stirre
vp
the
wrath
of
God
,
not
onely
against
himselfe
,
but
against
his
posterity
,
which
as
a
bastard
brood
shall
bee
in
disgrace
with
the
Lord
,
vnto
the
third
,
and
fourth
generation
.
Ezech.
18.
Obiect
.
Thus
the
Lord
should
not
be
so
iust
,
as
hee
professeth
in
Ezech:
The
soule
that
sinneth
,
shall
die
,
one
shall
not
die
for
the
iniquitie
of
another
.
Sol
It
is
commonly
seene
,
Like
fathers
,
like
children
;
and
in
this
case
is
the
Lords
threatning
,
of
visiting
sins
of
fathers
vpon
their
children
,
viz.
they
making
their
fathers
sins
their
owne
,
by
imitation
,
as
commonly
they
doe
.
Therefore
it
is
not
said
,
that
he
will
visit
the
sins
of
the
fathers
vpon
all
their
children
,
and
euery
one
of
them
,
neither
vpon
the
childe
of
euery
such
father
:
for
it
is
possible
,
as
Ezechiel
sheweth
,
that
a
wicked
mans
child
may
abstaine
from
treading
in
his
fathers
stepps
,
and
then
the
Lords
wrath
is
pacified
towards
him
,
whatsoeuer
his
fathers
wickednesse
is
.
Reas.
3
Deut.
15.
Thirdly
,
as
an
honest
man
accounteth
the
Adulteresse
his
wife
,
and
her
companions
,
his
greatest
enemies
and
haters
:
so
doth
the
Lord
account
of
Idolatours
,
they
bee
haters
of
God
,
and
therfore
he
hath
euer
willed
his
friends
to
abstaine
from
familiaritie
with
them
,
and
to
cut
them
off
,
and
to
roote
them
out
of
the
land
of
the
liuing
,
without
putting
difference
betwixt
strangers
and
kinsfolkes
.
So
that
Idolatry
is
a
most
vnnaturall
sinne
,
for
all
the
Lords
loue
in
creating
,
preseruing
,
and
multiplying
his
blessings
,
he
is
requited
with
hatred
and
enmitie
,
which
is
a
certaine
argument
of
the
Lords
hatred
against
them
,
as
our
loue
of
the
Lord
is
an
argument
of
his
loue
vnto
vs
:
and
if
the
Lord
hateth
them
,
all
the
creatures
are
against
them
,
they
lie
open
to
all
dangers
.
Reasons
of
the
second
sort
of
comfort
.
Deut.
28.
The
second
sort
of
reasons
here
vsed
,
is
taken
from
the
benefits
,
which
the
Lord
promiseth
to
bestow
vpon
such
,
as
keepe
his
commandements
.
First
,
they
shal
haue
mercy
shewed
them
,
Gods
blessings
of
all
sorts
shall
be
vpon
them
and
theirs
,
in
the
house
,
and
in
the
field
,
in
their
out-going
and
in
their
comming
in
,
in
their
corne
,
and
their
cattell
,
and
in
all
things
that
they
put
their
hands
vnto
,
and
when
mercy
will
stand
them
in
most
stead
,
at
the
last
most
terrible
day
,
the
Lord
will
shew
mercy
vnto
them
,
and
speake
comfortably
,
Come
ye
blessed
of
my
Father
receiue
the
kingdome
prepared
for
you
,
Matth.
24.
from
the
beginning
of
the
world
.
Secondly
,
they
shall
haue
mercy
shewed
them
in
their
posterity
,
vnto
the
thousandth
generation
,
that
is
,
far
longer
then
the
wicked
shal
be
punished
in
their
posterity
,
so
much
doth
Gods
mercy
exceed
his
anger
and
seuerity
.
And
this
is
commonly
seene
,
euen
in
the
things
of
this
life
,
wicked
men
often
comming
to
ruine
,
and
their
houses
being
quite
cast
downe
,
and
if
not
in
their
owne
daies
,
yet
in
the
dayes
of
their
children
,
their
goods
which
they
haue
heaped
vp
together
in
great
abundance
,
are
soone
wasted
,
and
scattered
abroad
:
whereas
the
sincere
worshippers
of
God
are
wonderfully
prospered
,
and
their
children
for
the
most
part
after
them
are
largely
prouided
for
,
according
to
that
of
the
Psalmist
:
I
haue
been
young
,
and
now
am
old
,
yet
neuer
did
I
see
the
righteous
forsaken
,
or
their
seed
begging
their
bread
.
If
it
falleth
out
otherwise
,
as
sometime
it
doth
:
it
is
either
because
they
degenerate
,
2.
Chron.
32.
Ezech.
18.
and
are
not
like
their
righteous
parents
,
as
Manassah
was
vnlike
to
his
godly
father
Hezekiah
,
and
in
this
case
it
is
threatned
,
that
the
child
shall
die
,
notwithstanding
his
fathers
holines
:
or
else
because
of
too
much
confidence
in
the
world
,
and
worldly
things
,
Why
righteous
mens
children
are
punished
.
as
Dauid
confesseth
,
that
he
thought
he
should
neuer
be
moued
,
but
he
was
cast
out
of
his
kingdome
by
his
sonne
Absalom
,
and
if
the
children
of
righteous
parents
should
euer
inioy
prosperity
here
,
it
would
make
them
thinke
it
not
to
come
of
mercy
,
but
as
hereditary
to
the
righteous
for
their
works
,
and
so
Gods
mercy
should
not
be
so
much
depended
vpon
,
and
magnified
:
or
lastly
,
for
the
probation
and
triall
of
them
that
their
graces
might
shine
the
more
,
and
bee
perfected
,
as
it
was
with
Iob
,
whose
patience
had
not
been
so
admirable
,
had
not
his
affliction
been
so
great
.
So
that
the
Lord
in
promising
mercy
to
thousands
,
is
so
to
be
vnderstood
,
as
if
they
walke
in
their
fathers
stepps
,
if
he
seeth
it
not
necessary
to
crosse
for
the
remouing
of
worldly
assurance
,
or
for
the
reuiuing
or
perfecting
of
grace
in
them
.
Secondly
,
they
which
keepe
his
Commandements
,
are
accounted
the
Lords
friends
and
louers
,
which
is
the
greatest
grace
in
the
world
:
for
the
Lord
Christ
to
expresse
his
loue
to
his
Disciples
,
saith
,
I
haue
called
you
my
friends
;
and
hereby
,
saith
he
,
yee
shall
know
,
that
yee
loue
me
,
if
yee
keepe
my
commandements
.
Comfort
enough
therefore
there
is
in
the
sincere
worshipping
of
the
Lord
,
and
terrour
enough
in
the
contrary
,
wherefore
let
the
punishments
terrifie
thee
,
and
make
thee
afraid
of
all
kind
of
Idolatrie
,
let
the
mercies
allure
thee
,
and
make
thee
frame
thy selfe
alwaies
so
to
serue
the
Lord
as
he
requireth
.
Quest.
62
Which
is
the
third
Commandement
?
Answ.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
:
for
the
Lord
will
not
hold
him
guiltlesse
,
that
taketh
his
name
in
vaine
.
Quest.
63.
What
is
here
forbidden
?
Answ.
All
abusing
of
the
names
of
God
,
which
is
,
first
by
blaspheming
,
or
giuing
occasion
to
others
to
blaspheme
the
same
.
Secondly
,
by
swearing
falsely
,
deceitfully
,
rashly
,
commonly
,
or
by
creatures
:
Thirdly
,
by
cursing
,
and
banning
:
Fourthly
,
by
vowing
things
impossible
,
or
vnlawfull
,
or
neglecting
our
vowes
made
vnto
God
.
Fifthly
,
by
lightly
vsing
the
holy
name
of
God
,
or
his
word
;
Sixthly
,
by
vaine
protestations
,
and
asseuerations
.
Vices
forbidden
.
Explan.
This
Commandement
being
negatiue
,
giueth
occasion
againe
to
begin
with
the
vice
forbidden
,
which
is
,
all
abusing
of
Gods
holy
name
:
for
the
honour
of
God
is
the
maine
thing
aimed
at
in
the
first
Table
,
which
is
,
when
he
is
set
vp
in
the
heart
,
that
is
the
intent
of
the
first
commandement
;
by
the
parts
of
his
outward
worship
rightly
performed
,
which
is
the
intent
of
the
second
;
by
the
magnifying
of
his
name
in
all
things
,
which
is
the
intent
of
the
third
:
and
by
obseruing
rightly
the
appointed
times
of
his
worship
,
which
is
the
intent
of
the
fourth
.
Breach
1
Is
blasphemy
.
Now
,
that
the
Lord
may
be
honoured
in
all
things
,
the
abuses
are
to
be
noted
,
and
taken
heed
of
.
The
first
is
blaspheming
,
&c.
Concerning
which
,
note
first
,
that
it
is
,
to
speake
any
thing
derogatory
to
the
glorious
attributes
of
the
all-sufficient
Creator
of
all
.
The
word
signifieth
the
hurting
of
a
good
name
by
disgracefull
speeches
,
and
thus
largely
it
is
blasphemy
,
whereby
man
is
disparaged
,
as
in
Naboths
example
,
he
is
said
to
haue
blasphemed
both
God
and
the
King
;
as
also
,
wherby
any
doctrine
is
disgraced
,
thus
Paul
the
fourth
,
a
Bishop
of
Rome
blasphemed
the
holy
Gospell
,
when
vnto
Bembus
a
Cardinall
he
called
it
a
fable
,
saying
;
O
how
much
hath
this
fable
concerning
Christ
,
gained
vs
.
And
Bonner
here
in
England
blasphemed
the
doctrine
of
the
Apostle
Paul
,
when
vnto
one
Mill●
a
Martyr
,
hee
alleaged
that
saying
of
the
liberty
of
a
woman
,
her
husband
being
dead
,
and
said
,
that
when
her
husband
was
asleepe
,
shee
was
at
liberty
for
another
man
.
Lastly
,
it
is
the
greatest
blasphemy
,
when
the
Lord
is
disgraced
,
as
by
Pharaoh
,
who
said
vnto
Moses
;
Who
is
the
Lord
,
Exod.
3.
2.
Kings
19.
that
I
should
let
the
people
goe
.
And
by
Senacherib
,
who
alleaging
vnto
the
people
,
how
the
King
of
Assyria
had
destroyed
all
people
,
and
burnt
vp
their
gods
,
asked
,
Who
is
the
God
of
Israel
,
that
he
should
deliuer
you
out
of
mine
hands
?
as
if
they
should
haue
said
,
he
is
of
no
such
authoritie
and
power
.
2.
This
sinne
is
most
odious
:
for
amongst
men
,
Take
away
his
good
name
,
(
we
say
)
and
take
away
his
life
;
So
,
take
away
the
Lords
good
name
,
and
put
him
out
from
hauing
a
being
,
and
fill
the
world
with
damnable
Atheisme
.
3.
A
man
is
made
accessary
vnto
it
,
by
giuing
occasion
to
others
,
to
blaspheme
,
which
is
,
when
a
mans
profession
is
holy
and
Christian
,
and
yet
his
practice
lewd
and
wicked
,
which
raiseth
this
blaspemous
opinion
in
others
,
that
the
God
which
he
serueth
,
is
like
vnto
himselfe
.
Rom.
2.24
.
2.
Sam.
12.
With
this
,
the
Iewes
are
charged
by
the
Apostle
,
saying
;
The
name
of
God
is
blasphemed
through
you
amongst
the
Gentiles
.
And
Nathan
telleth
Dauid
that
he
had
caused
the
enimies
of
God
to
blaspheme
by
his
adultery
:
for
we
vse
to
say
,
Like
will
to
like
:
and
Augustine
doth
from
hence
conuince
the
Heathen
,
August
de
Ciuit.
Dei
.
lib.
1
cap.
32.
that
their
gods
were
filthy
Idols
,
because
they
did
represent
them
with
obscene
and
filthy
spectacles
,
and
were
not
taught
to
liue
in
any
vertuous
,
or
commendable
course
of
life
by
them
.
Psal
50.21
.
And
may
not
the
Iewes
and
Turkes
vse
the
same
argument
against
the
Papists
for
their
authorised
idolatries
,
and
superstitions
?
And
against
the
Protestants
,
for
their
drunkennes
,
whoredomes
,
prophannesse
,
and
many
more
abominations
,
though
not
authorised
,
yet
too
much
winked
at
?
yea
,
they
do
daily
hence
take
occasion
to
blaspheme
the
name
of
our
God
,
as
though
hee
were
not
the
true
God
,
his
seruants
being
so
wicked
.
And
well
may
they
thus
thinke
of
our
God
,
seeing
that
the
wicked
man
doth
himselfe
thus
blaspheme
God
in
his
heart
;
These
things
thou
didst
(
saith
the
Lord
)
and
whilst
I
held
my
peace
thou
thoughtest
that
I
was
like
vnto
thee
.
Breach
2
The
second
way
of
abusing
Gods
name
,
is
by
swearing
falsly
,
which
is
,
when
a
man
shall
sweare
,
that
a
thing
is
true
,
which
hee
knoweth
to
bee
false
,
or
which
hee
knoweth
not
to
bee
true
,
thus
they
did
sweare
falsly
,
which
were
suborned
by
Iezabel
,
to
testifie
against
Naboth
,
and
against
Christ
,
as
touching
the
destruction
of
their
Temple
,
when
as
they
knew
not
,
that
hee
meant
the
Temple
of
Salomon
.
Secondly
,
by
swearing
deceitfully
,
which
is
,
when
a
man
shal
affirme
any
thing
vpon
his
oath
,
that
he
wil
performe
and
do
it
,
when
his
intent
is
otherwise
,
or
not
doe
it
,
when
his
meaning
is
to
doe
it
;
or
when
hee
shall
bee
carelesse
,
and
negligent
of
his
oath
,
and
of
this
we
haue
no
President
,
as
I
remember
,
in
the
holy
Scriptures
,
2.
Sam.
22.
but
onely
that
of
Saul
,
the
forsaken
of
God
,
who
brake
the
oath
,
1.
Sam.
24.
by
which
Ioshua
had
tied
all
the
people
,
not
to
doe
any
hurt
vnto
the
Gibeonites
,
and
the
oath
by
which
he
bound
himselfe
vnto
Dauid
,
not
to
hurt
him
,
as
it
is
likely
.
Ioshua
9.
For
Ioshua
when
hee
had
bound
himselfe
by
an
oath
,
he
was
moued
with
such
reuerence
hereunto
,
as
that
,
though
he
were
deceiued
,
he
would
not
break
it
,
no
,
nor
yet
the
wicked
Iewes
,
which
had
tied
themselues
by
an
oath
to
an
vnlawfull
act
,
Acts
3.
to
kill
Paul
,
but
that
they
were
by
Gods
Prouidence
preuented
.
And
both
these
kinds
of
vnlawfull
swearings
,
are
commonly
called
by
the
name
of
periury
,
the
odiousnesse
of
which
sin
will
the
rather
appeare
,
if
we
consider
:
First
,
how
much
it
hath
euer
been
abhorred
,
euen
by
heathen
men
,
and
voyd
of
true
godlinesse
.
The
Pharisies
themselues
forbad
forswearing
a
mans
selfe
,
and
commanded
men
to
performe
their
oathes
vnto
the
Lord.
Matth
5
33.
August
de
●●uit
.
Dei
ca.
15.
lib.
1.
And
Saint
Augustine
reciteth
an
history
of
Marcus
Attilius
Regulus
,
a
Prince
amongst
the
Heathen
Romans
,
who
being
captiue
,
taken
by
the
Carthagenians
,
was
sent
home
to
his
Country-men
,
being
first
bound
by
oath
,
if
he
did
not
effect
this
,
for
which
he
was
sent
,
viz.
an
exchange
of
Captiues
,
Carthagenians
for
Romans
,
he
should
returne
to
them
againe
.
He
,
when
he
could
not
preuaile
with
his
Countrey-men
,
or
rather
would
not
,
forsomuch
as
he
thought
it
vnprofitable
for
the
Roman
Common-wealth
,
returned
againe
for
his
oathes-sake
,
which
was
taken
by
an
Idoll-god
,
and
then
was
put
into
a
vessell
of
wood
made
of
purpose
,
either
side
being
full
of
sharpe
pointed
awles
,
or
bodkins
,
that
hee
might
not
leane
any
way
,
but
bee
wounded
by
them
,
and
thus
hee
died
a
most
cruell
and
bloudy
death
,
chusing
rather
this
,
then
to
be
forsworne
.
Much
more
then
should
Christians
hauing
taken
an
oath
by
the
true
God
of
heauen
,
abhorre
the
breaking
thereof
,
whatsoeuer
they
should
lose
by
obseruing
it
.
Consider
againe
,
that
by
periury
God
is
made
Patron
of
a
lye
,
which
is
the
Deuils
owne
propertie
;
for
he
is
a
Lyar
,
and
the
father
of
lyes
:
for
the
Lord
is
called
to
giue
testimonie
vnto
a
lye
,
which
is
the
greatest
indignitie
in
the
world
.
Moreouer
,
consider
that
the
periured
person
prayeth
against
himselfe
,
and
bindeth
his
soule
ouer
to
euerlasting
torments
,
for
so
much
as
he
desireth
the
Lord
so
to
helpe
him
,
as
it
is
a
truth
,
vnto
which
he
sweareth
;
and
on
the
contrary
side
then
,
to
plague
and
punish
him
,
if
it
be
a
falshood
,
and
this
is
meere
madnesse
and
vnnaturalnesse
,
it
was
neuer
heard
,
that
any
would
pray
against
themselues
,
but
all
they
can
for
themselues
.
Consider
also
that
it
is
the
bane
of
all
societies
,
and
the
very
high-way
to
hellish
confusion
;
for
that
if
oaths
shall
be
taken
falsely
,
Kings
will
be
Tyrants
to
their
subiects
,
subiects
Traytors
to
their
Princes
;
Magistrates
,
Wolues
vnto
the
people
,
Ministers
,
Deuourers
of
the
Lords
flock
;
Neighbour-nations
,
Cut-throats
to
one
another
,
notwithstanding
any
league
betwixt
them
.
Breach
3
By
swearing
rashly
,
Gen.
31.53
.
Common
swearing
.
A
third
abuse
in
swearing
is
,
to
sweare
rashly
,
and
without
due
consideration
what
an
oath
is
,
and
by
whom
it
is
taken
:
for
swearing
rightly
is
a
part
of
Gods
worship
,
and
must
be
done
with
high
reuerence
,
as
Iacob
is
noted
to
haue
sworne
by
the
feare
of
his
father
Isaac
.
Fourthly
,
swearing
commonly
in
our
communication
and
talk
one
with
another
,
which
we
are
by
Christs
owne
authority
forewarned
to
doe
;
I
say
vnto
you
,
sweare
not
at
all
,
Matth.
5.33
.
neither
by
Heauen
for
it
is
the
throne
of
God
;
nor
by
the
earth
,
for
it
is
his
foot-stoole
,
&c.
Whence
doe
arise
these
three
conclusions
,
necessary
to
be
considered
of
,
by
all
common
swearers
.
Concl.
1
First
,
that
it
is
a
very
childish
thing
to
sweare
by
creatures
,
bread
or
light
,
&c.
1.
Because
(
as
our
Lord
elsewhere
expoundeth
himselfe
)
Hee
that
sweareth
by
the
Temple
,
Mat.
23.20.21
.
sweareth
by
him
that
dwelleth
therein
:
So
hee
that
sweareth
by
creatures
,
sweareth
by
God
,
who
created
them
,
and
yet
he
will
not
bee
heard
to
sweare
by
the
sacred
name
of
the
Lord
;
as
if
a
child
,
abhorring
any
bitter
thing
,
or
poyson
,
should
notwithstanding
take
the
same
vnder
a
little
sugar
.
2.
Because
hee
calleth
vpon
dumbe
things
,
that
cannot
heare
,
he
bringeth
them
to
patronize
his
cause
,
that
can
neither
hurt
,
nor
helpe
:
like
vnto
Baal●
Priests
,
vnto
whom
hee
was
not
able
to
giue
answere
,
though
they
called
vpon
him
from
morning
,
till
noone-tide
:
or
like
infants
,
that
prate
vnto
babies
made
of
clouts
.
3.
Because
that
hauing
taken
vp
this
childish
custome
of
swearing
,
they
are
no
whit
daunted
,
either
at
the
authority
,
or
charge
giuen
here
against
by
our
Sauiour
Christ
,
no
more
then
children
(
that
are
yet
without
all
vnderstanding
)
are
moued
to
leaue
any
foolish
quality
,
whatsoeuer
,
and
how
great
soeuer
he
be
,
that
doth
admonish
them
thereof
.
Concl.
2
Eccles.
9.2
.
Secondly
,
it
is
a
most
vngodly
thing
to
vse
common
swearing
.
1.
Because
the
Deuill
is
the
authour
hereof
for
,
let
yea
be
yea
,
saith
he
,
and
your
nay
,
nay
,
for
whatsoeuer
is
more
then
these
,
commeth
of
the
euill
one
.
2
It
is
to
agree
with
the
Pharisees
,
who
did
not
forbid
swearing
by
smaller
oaths
.
3.
It
is
an
argument
of
a
prophane
person
.
All
things
fall
out
alike
to
all
(
saith
the
wise
man
)
to
the
cleane
and
the
vncleane
,
to
him
that
sweareth
,
and
that
feareth
an
oath
:
in
which
words
,
hee
maketh
swearing
an
euident
proofe
of
a
prophane
person
.
4.
It
is
a
great
indignity
offered
vnto
the
Lord
to
call
him
to
witnesse
to
euery
trifling
matter
,
as
the
common
swearer
doth
;
no
man
will
offer
the
like
to
his
familiar
friend
,
much
lesse
to
a
greater
person
.
5.
It
is
hereby
derogated
from
the
maiestie
of
the
Lord
,
in
whose
roome
base
creatures
are
placed
:
at
which
our
Sauiour
also
glanceth
,
when
hee
saith
,
that
heauen
is
Gods
throne
,
as
if
he
should
haue
said
,
it
hath
nothing
in
it
worthy
the
swearing
by
,
it
is
not
God
,
but
his
seate
,
and
the
earth
his
footstoole
.
6.
Because
it
is
most
straitly
forbidden
both
here
,
and
by
S.
Iames
who
propoundeth
it
as
a
prime
,
and
most
necessary
charge
;
Before
all
things
my
brethren
,
sweare
not
.
Concl.
3
Ier.
5.7
.
Amos
8.14
.
Thirdly
,
to
sweare
by
the
Masse
,
by
the
Rood
,
is
wicked
in
an
higher
degree
,
because
all
these
haue
been
made
Idols
;
and
thus
considered
,
Gods
greatest
enemies
:
as
he
that
doth
royall
honour
vnto
a
subiect
vsurping
the
Princes
throne
,
and
hauing
been
condemned
for
a
traytor
therefore
,
sheweth
himselfe
herein
to
be
a
most
vild
traytor
,
and
vnworthy
to
liue
,
as
being
a
preferrer
of
his
Princes
greatest
enemy
.
This
makes
the
Lord
breake
into
such
impatience
against
the
Israelites
.
How
should
I
spare
thee
,
thy
children
haue
forsaken
me
,
and
sworne
by
them
,
that
are
no
Gods
.
And
againe
:
They
that
sweare
by
the
sinne
of
Samaria
,
saying
,
Thy
God
(
O
Dan
)
liueth
,
shall
fall
,
and
not
rise
vp
againe
:
answerable
to
which
be
the
sinnes
of
the
Papists
,
the
Masse
,
and
the
Rood
,
&c.
And
thus
much
both
for
swearing
commonly
,
and
by
creatures
.
Breach
4
By
cursing
and
banning
.
The
fourth
way
of
abusing
Gods
holy
name
,
is
by
cursing
,
or
banning
,
which
is
a
calling
for
plague
,
or
murreine
,
or
any
fearefull
euill
vpon
those
,
with
whom
a
man
is
offended
.
For
this
is
first
a
malicious
sinne
,
and
therefore
noted
to
be
a
fruit
of
such
hearts
,
as
are
full
of
gall
,
and
bitternesse
:
Rom
3.11.12
.
as
they
are
described
out
of
the
Psalmes
.
Their
throat
is
an
open
sepulcher
,
the
poison
of
aspes
is
vnde●
their
lippes
,
their
mouth
is
f●ll
of
cursing
and
b
tternesse
.
For
which
cause
the
people
of
God
are
forbidden
all
cursing
,
and
commanded
to
blesse
,
yea
,
euen
such
as
curse
them
.
Bl●sse
your
persecutors
,
blesse
I
say
and
curse
not
.
Rom.
12.14
.
Iames
3.
And
Saint
Iames
maketh
it
an
infallible
argument
of
a
corrupt
fountaine
,
to
send
forth
this
soure
water
of
cursing
.
And
it
is
very
corrupt
indeed
,
for
as
much
as
for
small
hurt
receiued
,
or
a
little
offence
giuen
,
reason
being
blinded
with
malice
,
any
mischiefe
or
grieuous
plague
is
wished
vpon
the
head
of
the
offendour
.
So
that
the
Lord
may
rightly
say
another
day
of
the
wicked
curser
;
Out
of
th●ne
●●wne
mouth
shalt
thou
be
condemned
▪
seeing
that
for
small
offences
thou
hast
adiudged
others
to
the
plague
,
or
the
Deuill
,
much
more
shall
my
fearefull
plagues
be
thy
portion
,
and
the
Deuill
possesse
thy
soule
as
his
vassall
for
euer
.
Secondly
this
cursing
is
a
presumptuous
sinne
,
because
that
,
hee
which
curseth
another
entreth
vpon
Gods
office
,
vnto
whom
alone
it
belongeth
to
say
vnto
plagues
and
punishments
,
as
the
Centurion
to
his
souldiers
,
Come
,
and
he
commeth
.
For
what
else
is
it
in
the
wretched
curser
of
his
brother
,
bidding
the
Deuill
take
him
,
but
to
doe
that
which
is
in
the
Lords
power
onely
,
and
to
make
a
mans
selfe
equall
vnto
God
;
as
the
Pharisies
obi●cted
against
Christ
,
taking
vpon
him
to
remit
sinnes
,
which
none
can
doe
,
but
God
.
Wherefore
we
reade
not
,
that
any
of
the
holy
men
of
God
,
haue
giuen
the
aduenture
to
curse
,
without
special
commission
from
the
Lord
,
Iude
v●es
9.
no
,
nor
so
much
as
Michael
the
Archangell
:
for
he
durst
not
curse
the
Deuill
in
his
fight
with
him
about
the
body
of
Moses
;
plainely
noting
the
arrogancy
,
and
blasphemous
presumption
of
cursed
man
,
that
shall
dare
to
curse
:
N●mb
.
23.
Baalam
shall
rise
vp
in
iudgement
and
condemne
them
,
for
that
being
hired
by
Balaack
to
curse
,
he
durst
not
doe
it
without
commission
from
the
Lord
,
which
hee
could
not
obtaine
;
and
therefore
,
notwithstanding
the
great
rewards
promised
,
turned
his
speech
to
blessing
the
people
of
Israel
The
false
Prophets
shall
rise
vp
in
iudgement
against
these
cursers
,
and
condemne
them
:
for
they
were
sharply
censured
only
for
blessing
,
and
promising
mercy
without
commission
from
the
Lord
.
But
these
doe
take
vpon
them
by
their
owne
authoritie
to
curse
,
without
any
instigation
of
higher
powers
,
without
hope
of
reward
,
onely
some
little
distemper
carrying
them
hereunto
.
Breach
5
By
vowing
things
impossible
or
vnlawfull
.
The
fourth
way
of
abusing
Gods
holy
name
,
is
by
vowing
things
impossible
,
or
vnlawful
,
or
by
neglecting
of
our
vows
:
which
vowes
be
either
generall
in
the
time
of
our
baptisme
;
or
speciall
,
vpon
any
speciall
occasion
of
danger
,
or
benefit
,
whereupon
some
speciall
promise
is
made
vnto
the
Lord
,
or
without
any
such
occasion
,
onely
vpon
a
free
resolution
,
the
rather
hereby
to
glorifie
God
.
The
first
kind
of
vow
wee
all
make
,
both
before
God
and
his
people
,
to
forsake
the
Deuill
and
all
his
workes
,
&c.
not
that
wee
are
not
thus
to
doe
without
a
promise
(
for
it
is
our
duty
by
the
Law
of
nature
)
but
the
rather
to
stir
vp
our
dull
hearts
,
and
to
pricke
forward
our
vnwilling
wils
,
when
as
by
a
double
band
wee
shall
bee
tyed
hereunto
.
The
other
vowes
are
made
to
moue
the
Lord
,
the
rather
to
moderate
our
chastizements
,
and
the
more
speedily
to
remoue
them
,
when
in
the
time
of
sicknesse
,
or
danger
,
wee
promise
to
dedicate
our selues
vnto
the
Lords
seruice
,
if
wee
recouer
againe
:
or
els
they
are
more
speciall
,
of
giuing
this
,
or
that
vnto
the
Lord
,
or
of
abstaining
from
,
or
doing
this
,
or
that
particular
dutie
,
for
the
preuenting
of
sin
,
and
the
furtherance
of
grace
.
Thus
Iacob
vowed
in
the
time
of
his
danger
,
to
make
the
place
of
his
rest
,
Bethel
,
Gods
house
.
Gen.
28.22
.
Thus
Iob
made
a
couenant
with
his
eyes
,
that
they
should
not
looke
vpon
a
maid
.
Thus
were
they
wont
freely
to
dedicate
some
thing
of
their
substance
,
Iob
31.1
.
to
the
maintenance
of
Gods
seruice
.
Acts
5.
Now
,
to
neglect
any
of
these
vowes
,
or
the
like
,
is
a
great
indignity
offered
vnto
God
,
and
a
dishonour
of
his
name
,
which
he
will
not
endure
,
as
may
appeare
by
that
which
befel
Ananias
,
after
hee
had
vowed
his
lands
vnto
the
Lord
,
but
would
haue
kept
away
part
of
the
price
,
he
was
smitten
with
sudden
death
:
and
it
is
destruction
to
a
man
,
saith
Salomon
,
to
deuoure
that
which
is
hallowed
,
and
after
the
vowes
to
enquire
.
And
truly
great
reason
,
for
that
God
is
hereby
deluded
,
and
mocked
,
a
light
account
is
made
what
is
said
,
or
promised
vnto
him
,
as
if
a
man
had
to
doe
with
some
person
of
no
worth
:
and
if
hee
onely
,
that
promiseth
vnto
man
,
and
performeth
shall
dwell
in
the
Tabernacle
of
the
most
High
,
but
they
which
breake
their
promises
,
bee
excluded
:
much
more
shall
they
only
,
that
performe
their
vowes
vnto
the
Lord
,
inhabit
there
;
and
they
which
make
no
conscience
to
doe
as
they
haue
vowed
,
be
excluded
,
and
for
euer
shut
out
.
Oh
that
this
would
enter
into
the
hearts
of
carelesse
Christians
that
liue
,
as
though
they
were
the
deuils
sworne
seruants
,
howsoeuer
they
haue
solemnly
in
their
baptisme
,
vowed
their
seruice
vnto
God
,
and
that
with
the
Israelites
only
promise
,
and
expresse
some
good
resolutions
,
vnder
the
terrour
of
Gods
rodde
,
but
in
being
remooued
,
are
as
licentious
as
before
.
2.
Sam
21.
Mal.
3.8
.
And
as
ill
doe
they
prouide
for
their
owne
good
,
which
denie
things
vowed
to
the
Lord
,
by
whomsoeuer
,
or
vpon
what
occasion
soeuer
:
for
this
brought
a
famine
vpon
Israel
,
and
destruction
vpon
Sauls
house
,
viz
his
slaying
of
the
Gibeonites
,
vnto
whom
was
vowed
immunity
,
and
freedome
from
danger
,
it
is
a
robbing
of
God
.
See
more
afterwards
touching
sacriledge
.
Hauing
thus
explained
first
,
the
last
member
of
the
answer
,
the
first
yet
remaineth
of
vowing
things
impossible
,
or
vnlawful
,
which
cannot
be
without
great
impiety
,
and
dishonor
vnto
the
Lord
.
Things
impossible
are
either
so
vnto
al
men
,
as
to
restore
the
dead
to
life
,
to
heale
incurable
diseases
,
&c.
or
though
not
vnto
all
,
yet
to
the
party
that
voweth
,
as
if
a
poore
man
should
vow
,
that
hee
would
be
a
King
,
a
man
burning
in
the
disposition
of
his
mind
and
body
,
that
he
wil
euer
liue
chaste
a
single
life
,
or
a
lame
Creeple
,
that
hee
will
goe
a
foote
forty
miles
in
a
day
.
Of
this
kind
is
the
vow
commonly
made
by
the
Romish
Priests
,
and
Votaries
,
that
enter
into
any
religious
order
,
seeing
that
most
of
them
doe
daily
shew
by
wofull
experience
,
that
it
is
as
possible
to
liue
pure
,
and
free
from
all
sinne
,
as
from
sinning
against
that
speciall
vow
.
Witnesse
the
frequent
adulteries
,
and
fornications
,
the
rapes
,
and
murthers
of
infants
committed
to
couer
these
vncleane
copulations
.
It
is
well
knowne
that
the
Monkes
at
Spira
of
Saint
Germans
did
so
lewdly
abuse
the
daughters
,
and
wiues
of
the
Citizens
,
vnder
a
colour
of
religion
,
that
they
were
vtterly
expelled
thence
,
and
their
Monastery
pulled
downe
.
I
can
goe
on
in
more
lewd
examples
of
the
most
eminent
in
the
Romish
Church
,
euen
in
the
vnerring
demi-gods
,
but
modesty
bids
me
forbeare
.
If
it
should
bee
obiected
,
that
these
haue
been
but
the
faults
of
some
speciall
men
,
it
appeareth
to
be
most
false
by
Popes
tollerations
,
Decrees
of
Counsels
,
and
iustifications
of
Popish
Writers
.
See
Article
9.
vnder
the
Title
;
The
Church
of
Rome
vnholy
.
Acts
●3
.
12
And
thus
much
for
vowing
things
impossible
.
Things
vnlawfull
,
are
either
against
the
Lawes
of
God
,
or
against
the
wholesome
Lawes
of
the
Countrie
,
wherein
a
man
liueth
Of
this
sort
was
the
vow
made
by
those
forty
conspirators
against
Paul
,
who
bound
themselues
neither
to
eat
nor
drinke
,
vntill
they
had
slaine
him
.
Thus
Russians
and
Swaggerers
do
,
vpon
any
disgrace
receiued
vow
the
death
of
one
another
,
and
if
any
wrong
bee
done
,
to
be
reuenged
once
in
seauen
yeares
:
which
besides
that
it
is
a
cursed
fruite
of
malice
,
is
an
intollerable
indignity
done
vnto
the
most
iust
God
;
for
hee
that
is
called
as
it
were
to
be
a
party
and
a
fauourer
heereof
.
Of
this
sort
also
bee
the
vowes
of
women
(
who
are
tyed
by
the
law
of
their
husbands
)
euen
in
things
,
otherwise
lawfull
,
and
honest
,
Rom.
7.
if
against
the
liking
and
consent
of
their
husbands
.
For
if
a
woman
voweth
a
vow
which
her
husband
disaloweth
,
it
must
not
stand
.
Numb
.
●0
.
And
the
like
is
to
bee
said
of
children
being
in
their
parents
house
,
that
is
,
vnder
their
gouernment
.
And
yet
these
vowes
are
common
,
&
well
approued
of
in
the
Church
of
Rome
.
Wherefore
one
hath
said
well
,
that
they
are
for
many
causes
to
bee
reproued
:
They
impugne
the
law
of
God
;
they
are
oftentimes
impossible
to
bee
performed
;
they
are
against
Christian
liberty
:
they
are
a
renewing
of
Iudaisme
,
Idolatry
,
Hypocrisie
.
Pi●k
Armil
.
Aur.
cap.
21.
Wherefore
to
conclude
this
point
,
let
vs
in
our
vowes
obserue
these
things
First
,
let
them
not
bee
against
Gods
word
.
Secondly
,
nor
against
Christian
liberty
.
Thirdly
,
with
the
consent
of
superiours
.
Fourthly
,
agreeable
to
our
calling
:
Fiftly
,
of
things
not
impossible
.
Sixtly
,
with
good
deliberation
:
Seuenthly
,
with
a
good
end
and
intention
.
Breach
6
Light
vsing
of
Gods
holy
name
.
The
sixth
abuse
of
Gods
name
,
is
the
light
vsing
thereof
,
by
saying
(
O
Lord
)
or
(
Oh
God
)
vpon
euery
light
occasion
,
without
hauing
the
heart
lifted
vp
vnto
him
:
or
by
way
of
admiration
,
crying
out
(
good
Lord
)
vpon
euery
newes
,
or
light
accident
.
For
the
name
of
the
great
God
of
all
is
reuerend
,
and
terrible
,
as
the
Lord
said
to
Manoah
asking
his
name
;
Iudg.
13.
Esay
66.2
.
Why
enquirest
thou
after
my
name
,
which
is
wonderfull
And
his
word
is
such
,
as
that
it
is
to
be
trembled
at
.
Wherefore
let
all
such
,
as
feare
this
great
God
,
learne
better
to
temper
their
tongues
that
they
not
onely
sweare
not
in
their
common
talke
,
but
that
they
doe
not
triflingly
vse
his
holy
name
,
or
any
parcell
of
the
holy
Scriptures
.
6.
The
sixt
,
and
last
abuse
is
by
vaine
protestations
,
and
asseuerations
,
that
is
,
by
the
needlesse
vse
of
them
,
when
some
earnest
occasion
doth
not
vrge
heereunto
.
Against
these
,
as
against
swearing
,
that
speach
of
Christ
is
direct
.
Matth.
5.37
.
Let
your
communication
be
yea
,
yea
,
nay
,
nay
,
for
whatsoeuer
is
more
then
these
,
commeth
of
the
euill
one
,
of
the
diuell
.
Quest.
64.
What
are
we
here
commanded
?
Answ.
To
glorifie
the
name
of
God
in
all
that
wee
doe
,
thinke
,
speake
,
or
desire
,
and
to
labour
,
that
others
may
be
won
by
our
meanes
to
doe
the
same
.
Duties
of
this
Commandement
.
Explan.
This
is
the
duty
of
this
Commandement
,
and
is
thus
abreuiated
by
the
Apostle
;
Whether
yee
eate
,
or
drink●
,
or
whatsoeuer
yee
doe
,
doe
all
to
the
glory
of
God
.
For
if
it
be
a
thing
so
much
displeasing
vnto
the
Lord
,
to
abuse
and
dishonour
his
holy
name
,
then
to
honour
it
by
all
meanes
,
must
needs
be
highly
pleasing
vnto
his
Maiestie
.
Deedes
.
First
,
by
our
doings
,
Gods
name
is
honoured
,
if
they
be
either
deeds
of
piety
,
praying
,
reading
,
hearing
,
preaching
of
his
holy
word
,
Psal.
50.14.15
.
&c.
For
thus
saith
he
by
the
Psalmist
;
Call
vpon
me
in
the
time
of
trouble
and
I
will
heare
,
and
deliuer
thee
,
and
thou
shalt
glorifie
mee
.
Which
is
,
as
if
he
should
say
:
By
calling
vpon
my
name
,
vowing
vnto
me
,
and
performing
thy
vowes
,
by
giuing
thankes
,
and
praysing
my
name
,
thou
shalt
glorifie
me
.
Phil.
1.20
.
And
for
preaching
,
the
Apostle
professeth
,
that
he
reioyced
,
that
he
was
an
occasion
to
many
to
preach
the
Gospell
;
for
his
hope
was
,
that
Christ
should
be
magnified
thereby
.
2.
Cor
8
19.
Againe
,
God
is
glorified
by
deedes
of
charitie
:
For
Paul
exhorting
the
Corinthians
to
liberalitie
towards
the
poore
Saints
at
Ierusalem
,
signifieth
,
that
a
faithfull
brother
was
chosen
to
accompany
him
in
his
iourney
,
to
carry
and
distribute
their
beneuolence
,
and
hee
calleth
it
the
grace
,
that
was
ministred
by
them
,
to
the
glory
of
God
,
and
the
declaration
of
their
prompt
mind
.
Because
that
when
the
poore
are
relieued
,
homage
is
done
vnto
God
,
who
is
in
their
persons
,
ready
to
receiue
our
liberality
,
and
his
name
is
also
praised
by
the
poore
thus
relieued
,
and
so
is
he
further
glorified
.
Now
(
because
it
is
not
the
doing
,
but
the
right
doing
of
these
things
,
which
is
accepted
:
Esay
1.
Matth.
6.
for
we
reade
of
some
,
that
haue
sacrificed
,
kept
Sabbaths
,
and
solemne
assemblies
:
and
of
some
that
haue
fasted
,
prayed
,
and
giuen
almes
much
,
and
yet
haue
beene
reiected
)
I
wil
heere
set
downe
the
right
way
of
performing
these
these
duties
,
that
Gods
name
may
haue
glory
.
First
Rule
1
therefore
,
they
must
be
frequent
,
and
often
:
How
good
workes
must
be
done
.
Iohn
15.8
.
Herein
is
my
Father
glorified
,
saith
our
Sauiour
Christ
,
that
yee
bring
forth
much
fruite
.
Good
Christians
are
good
trees
,
good
ground
,
profitable
sheepe
,
that
are
euer
yeelding
some
profit
.
It
is
not
then
sufficient
to
giue
almes
sometime
,
to
preach
,
and
heare
,
and
pray
sometime
,
but
very
often
.
Wherefore
wee
are
expressely
commanded
to
giue
liberally
,
so
many
as
haue
,
2.
Cor.
9.6
.
euen
as
he
soweth
his
ground
liberally
,
that
expecteth
a
good
crop
at
haruest
:
to
cast
our
bread
vpon
the
waters
,
Eccles.
11.1
.
to
giue
a
portion
to
sixe
,
and
to
seauen
;
that
is
,
though
they
,
to
whom
we
giue
,
can
no
more
yeeld
vs
our
owne
againe
,
then
the
waters
,
if
seed
be
sowne
in
them
,
or
giue
liberally
to
the
poore
,
for
this
is
to
sow
vpon
watery
ground
,
which
in
those
parts
is
most
fruitefull
.
We
are
commanded
to
be
instant
in
preaching
,
1
Pet.
2.2
.
1
Thes.
5.17
.
and
as
new
borne
babes
,
to
desire
the
sincere
milke
of
the
word
.
To
pray
continually
,
and
in
all
things
to
giue
thankes
.
2.
Secondly
,
these
duties
must
be
done
in
sinceritie
,
and
Rule
2
truth
,
that
is
,
from
the
very
heart
,
with
an
aiming
at
this
only
end
,
that
God
may
haue
glory
.
For
,
God
is
a
Spirit
,
Iohn
4
24.
and
the
worshippers
of
God
doe
worship
him
in
Spirit
and
in
truth
.
If
any
other
thing
bee
aymed
at
,
as
the
praise
of
men
,
estimation
amongst
the
people
,
to
merit
heereby
at
Gods
hands
,
or
to
gaine
any
thing
in
the
world
,
it
is
but
Pharisaicall
deuotion
,
Math.
6.
and
hath
all
the
reward
heere
.
Rule
3
Iam.
2.6
.
Thirdly
,
these
duties
must
bee
done
in
faith
,
that
is
,
both
by
persons
beleeuing
,
and
in
assurance
of
being
accepted
in
all
our
deuotion
.
For
in
prayer
,
he
that
commeth
vnto
God
must
beleeue
,
that
God
is
,
and
that
he
is
a
rewarder
of
such
as
seeke
vnto
him
:
hee
must
not
wauer
,
least
hee
bee
like
vnto
the
waues
of
the
sea
,
and
in
euery
other
duty
.
Hearing
must
be
mingled
with
faith
.
The
Iewes
are
noted
,
Heb.
4
2.
not
to
haue
profited
by
hearing
the
word
,
because
it
was
not
mixed
with
faith
.
Heb.
11
6.
And
it
is
written
,
Without
faith
it
is
impossible
to
please
God
.
Wherefore
all
the
vertues
and
good
works
of
Heathen
men
,
haue
beene
censured
for
splendida
peccata
,
glorious
sinnes
.
And
the
many
prayers
,
whippings
and
pilgrimages
performed
by
the
Papists
,
cannot
but
be
in
the
like
sort
being
partly
done
in
a
false
faith
,
viz.
to
merit
heereby
,
and
partly
their
owne
inuentions
,
and
not
Gods
word
being
the
grownd
of
these
superstitions
.
Rule
4
Esa
1.
Esa.
66.3
.
Fourthly
,
that
these
duties
may
be
to
the
glory
of
God
,
a
man
must
be
seperate
from
sin
,
that
is
,
not
liue
impenitently
in
,
or
make
a
trade
of
any
sinne
.
For
the
people
of
Israel
in
stead
of
glorifying
God
,
were
censured
for
such
as
did
offer
abomination
,
when
they
brought
incense
,
as
did
weary
the
Lord
,
when
they
kept
their
solemne
assemblies
.
He
that
sacrificed
a
bullocke
,
was
as
if
hee
had
slaine
a
man
,
hee
that
offered
a
sheepe
,
as
if
hee
had
cut
off
a
dogges
head
.
And
all
this
was
,
because
their
hands
were
full
of
blood
,
that
is
,
Esa.
1.16
.
they
liued
in
oppression
,
and
other
grieuous
sinnes
.
And
the
very
prayer
of
the
wicked
is
abhominaaion
to
the
Lord
.
2.
Speaches
glorifie
God
.
Secondly
,
we
must
glorifie
God
by
our
speeches
,
as
heerein
we
are
priuiledged
beyond
all
other
earthly
creatures
,
&
this
is
by
the
right
vse
of
the
tongue
.
Right
vse
1
Ephes.
4.29
.
Iam.
3.
Phil.
2.10
.
First
,
when
our
talke
is
not
corrupt
,
but
tending
to
the
edification
of
hearers
:
if
it
bee
rayling
,
cursing
,
slandering
or
filthy
,
the
tongue
is
made
a
corrupt
fountaine
,
but
if
it
be
holy
,
gracious
,
sober
,
peaceable
,
exhorting
and
admonishing
one
another
,
blessing
of
God
,
and
wishing
good
vnto
our
neighbour
,
it
is
a
fountaine
of
sweet
water
to
the
praise
of
the
Lord
.
Right
vse
2
Phil
2.10
.
Secondly
,
when
we
speake
reuerently
of
the
name
of
God
:
for
many
things
doe
vrge
vs
heerevnto
.
First
,
Gods
commanmandement
:
Thou
shalt
reuerence
the
fearefull
name
Iehouah
,
and
at
the
name
of
Iesus
,
one
of
the
titles
of
God
,
euery
knee
shall
bow
,
both
of
things
in
heauen
,
in
earth
,
and
vnder
the
earth
.
2.
The
same
reuerend
phrase
alwayes
vsed
in
the
Commandements
,
when
the
Lord
is
named
:
in
the
first
,
I
am
the
Lord
,
thy
God
;
in
the
second
,
I
the
Lord
,
thy
God
;
in
the
third
,
the
name
of
the
Lord
,
thy
God
;
in
the
fourth
,
the
Sabbath
of
the
Lord
,
thy
God
;
and
in
the
fifth
,
which
the
Lord
thy
God
giueth
thee
.
3.
The
signification
of
euery
name
of
the
Lord
,
vsed
in
the
Scriptures
being
such
,
as
that
it
putteth
vs
in
minde
of
great
reuerence
.
He
is
sometime
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
strong
,
and
mightie
,
and
sometime
in
the
plurall
number
,
strengths
,
sometime
Iehouah
,
Essence
,
or
being
,
as
in
whom
,
all
thing●
haue
their
being
,
sometime
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
almightie
,
sometime
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Highest
,
and
the
Lord
of
hostes
,
the
beginning
and
the
end
,
which
was
,
which
is
,
and
which
is
to
come
,
&c.
4.
The
reuerence
,
which
was
wont
to
be
vsed
by
the
Israelites
,
the
Lords
ancient
people
,
in
naming
Iehouah
,
they
would
not
pronounce
it
out
of
the
Temple
,
nor
put
the
letters
of
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
their
numerals
,
least
it
should
bee
prophaned
.
3.
When
in
all
things
wee
make
conscience
of
speaking
Right
vse
3
the
truth
:
for
of
this
Ioshua
specially
saith
vnto
Achan
,
Ios.
7.19
.
My
sonne
,
giue
glorie
vnto
God
,
and
speake
the
truth
:
The
tongue
is
,
Index
mentis
,
The
bewreyer
of
the
mind
and
heart
;
if
then
a
man
shall
lie
and
dissemble
herewith
,
he
doth
peruert
the
nature
of
it
.
4.
When
an
oath
is
rightly
taken
,
or
a
vow
rightly
made
:
Right
vse
4
for
this
is
a
speciall
part
of
Gods
seruice
;
Deut.
6.13
.
Iere.
4.1
.
Thou
shalt
feare
the
Lord
,
and
serue
him
,
and
sweare
by
his
name
.
And
in
Ieremie
it
is
said
;
If
thou
returne
(
O
Jsrael
)
returne
vnto
mee
,
and
thou
shalt
sweare
:
the
Lord
liueth
,
in
truth
,
in
iudgement
,
and
in
righteousnes
.
For
as
by
periury
and
vaine
swearing
,
the
name
of
God
is
highly
dishonoured
,
so
by
swearing
reuerently
,
and
rightly
,
it
is
honoured
and
glorified
.
Thirdly
,
we
must
glorifie
God
in
the
thoughts
,
3
To
glorifie
God
in
thoughts
.
and
desires
of
our
hearts
,
which
is
,
when
euen
here
we
are
conteined
with
a
reuerence
of
his
holy
name
,
and
doe
burne
with
a
desire
of
his
glory
aboue
all
things
.
For
the
outward
reuerence
is
nothing
without
this
,
as
may
appeare
by
the
people
of
Israel
trembling
,
and
falling
downe
before
the
Lord
,
with
offering
their
obedience
,
if
Moses
onely
should
speake
vnto
them
,
Deut.
5.29
.
vnto
whom
the
Lord
answereth
,
saying
;
Oh
that
there
were
such
an
heart
in
them
to
feare
me
:
as
who
did
not
set
by
this
outward
reuerence
,
vnles
together
with
it
there
were
the
inward
of
the
heart
.
And
for
the
earnest
desiring
of
Gods
glory
aboue
all
,
we
are
put
in
mind
of
it
so
often
,
as
we
rehearse
the
Lords
prayer
,
wherein
we
first
,
and
chiefly
pray
.
Hallowed
bee
thy
name
.
And
where
true
zeale
is
,
this
desire
so
exceedeth
,
as
that
like
a
fire
consuming
all
things
,
it
euen
eateth
vp
such
as
are
inflamed
herewith
,
it
maketh
them
to
neglect
themselues
,
so
that
God
may
haue
glory
,
Exod.
32.
Rom
9.
as
Moses
,
and
Paul
,
who
rather
,
than
God
should
haue
dishonour
by
the
destruction
of
his
people
,
wished
their
owne
names
to
be
blotted
out
of
the
booke
of
life
.
4.
To
win
men
to
glorifie
God
.
Math.
5.16
.
Fourthly
,
we
must
labour
to
win
others
to
the
glorifying
of
Gods
name
,
according
to
that
of
Christ
;
Let
your
light
so
shine
before
men
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
There
is
no
good
child
that
doth
entirely
loue
his
father
,
and
reuerence
him
,
but
hee
seeketh
by
all
meanes
to
bring
others
also
to
speak
reuerently
,
and
well
of
him
.
Wherefore
if
it
may
further
Gods
glory
,
amongst
others
to
endeauour
after
their
conuersion
and
reformation
,
he
is
attentiue
about
exhorting
,
instructing
and
admonishing
them
:
if
it
may
further
Gods
glory
to
auoid
all
scandal
giuing
euen
to
those
that
are
without
,
he
wil
liue
purely
and
blamelesse
among
all
men
.
He
is
not
a
Cain
that
saith
,
Am
I
my
brothers
keeper
?
neither
is
hee
a
spot
and
blot
by
his
scandalous
life
amongst
Christians
,
as
the
false
brethren
,
of
whom
Iude
speaketh
,
and
the
carelesse
people
of
these
times
.
But
if
his
endeuours
may
glorifie
God
any
way
,
he
acknowledgeth
,
that
all
which
hee
can
doe
,
is
too
little
,
and
therefore
his
care
extendeth
euen
to
others
,
as
many
as
he
can
possibly
winne
,
to
the
praise
and
glorie
of
God
.
Quest.
65.
Whence
is
the
reason
of
this
Commandement
taken
?
Answ.
From
the
fearefull
estate
of
such
as
any
way
abuse
the
name
of
God
,
the
Lord
holdeth
them
as
guiltie
of
dishonour
done
vnto
his
blessed
maiestie
.
Reasons
implicitie
of
this
command
against
prophaning
the
Lords
holy
name
.
Expl.
The
reason
of
this
commandement
,
howsoeuer
it
may
seeme
to
be
but
single
,
yet
indeed
it
is
twofold
.
The
first
implicite
:
It
is
the
abusing
of
his
name
,
who
is
the
Lord
our
God
,
&
so
the
very
words
of
the
commandement
doe
yeeld
a
weightie
reason
.
First
,
because
he
is
Iehouah
,
the
great
God
of
heauen
and
earth
,
whose
name
is
abused
;
1.
Sam.
2.25
.
it
is
great
presumption
,
man
is
not
abused
,
who
might
be
dealt
withall
for
a
pacification
,
but
God
,
for
the
pacifying
of
whom
,
who
can
,
or
dare
plead
,
as
the
Prophet
saith
.
2.
His
name
is
abused
,
who
is
the
Lord
thy
God
,
who
is
thy
king
,
thy
soueraigne
,
thy
father
and
Sauiour
,
from
whom
commeth
euery
good
gift
,
Iam.
1.17
.
which
is
grosse
ingratitude
:
The
very
heathen
did
not
thus
requite
their
kings
and
benefactors
,
but
did
rather
honour
them
too
much
,
euen
when
they
were
dead
,
and
their
greatnesse
ceased
:
and
yet
thou
vile
swearer
,
wretched
curser
,
and
abominable
blasphemer
,
doest
dayly
abuse
that
great
name
,
which
not
men
but
Angels
,
and
the
very
deuils
doe
reuerence
:
yea
,
thou
abusest
him
with
thy
tongue
,
who
bestoweth
vpon
thee
the
great
benefit
of
the
vse
of
the
tongue
,
without
whom
thou
canst
not
stirre
either
tongue
,
hand
,
or
foot
,
or
thy
least
finger
.
3.
His
name
is
abused
,
whose
dishonour
the
Deuill
in
hell
himselfe
endeuoureth
in
vaine
,
for
hee
both
can
and
will
turne
all
things
to
his
glorie
.
How
vaine
was
Pharaohs
light
reiecting
of
the
Lords
messengers
Moses
and
Aaron
,
Exod.
3.
with
the
blasphemie
which
he
added
,
Who
is
God
,
that
I
should
let
Israel
goe
?
For
this
was
turned
to
Gods
great
glory
,
when
he
drowned
him
with
his
armie
in
the
bottome
of
the
deepe
.
How
vaine
also
were
the
blasphemous
brags
of
Senacherib
insulting
ouer
this
great
God
?
2.
King
.
19.
for
without
any
armie
he
was
confounded
,
and
like
a
silly
fish
,
as
with
a
hooke
taken
,
and
brought
backe
into
his
owne
country
,
and
perished
there
,
to
the
great
honour
of
the
almightie
God
of
Israel
.
And
in
like
manner
,
if
any
be
so
hellishly
disposed
,
that
they
will
still
go
on
to
blaspheme
his
holy
name
,
as
Sathans
sworne
champions
,
to
anger
God
,
they
shall
not
preuaile
,
but
in
spight
of
them
,
the
mightie
God
will
haue
glorie
by
their
confusion
.
Rom.
1.24
.
The
reason
expressed
.
He
holdeth
them
as
guiltie
of
dishonour
done
vnto
his
Maiestie
.
They
are
alreadie
set
downe
in
his
booke
,
as
damned
persons
,
and
in
themselues
they
beare
the
palpable
marke
of
prophanenesse
.
Euen
as
the
Gentiles
,
because
of
the
dishonour
,
that
they
did
vnto
God
,
were
giuen
ouer
to
reprobate
minds
.
For
in
like
manner
is
it
with
common
swearers
,
and
cursers
,
they
haue
this
brand
of
reprobation
vpon
them
,
to
be
generally
insensible
of
sinne
,
especially
they
are
giuen
ouer
withall
to
lying
,
drinking
,
filthy
talking
,
gaming
,
and
vanity
,
neglect
of
prayer
,
and
the
exercises
of
Gods
word
,
quarrelling
&
prophaning
of
the
holy
Sabbaths
,
scorning
&
mocking
at
all
reproofs
,
though
most
iust
.
So
that
he
which
hath
an
eye
to
see
,
may
easily
see
them
stand
guiltie
,
&
the
sentence
already
denounced
,
written
in
their
forheads
.
What
blasphemer
would
not
this
make
to
tremble
,
if
hee
would
but
set
his
heart
to
consider
of
it
,
and
whilst
hee
hath
time
,
seek
for
a
pardon
,
by
vnfained
turning
from
this
cursed
wickednes
of
the
vnruly
tongue
.
Helps
thus
to
doe
,
are
.
1.
To
pray
often
,
and
specially
against
this
vice
;
for
he
is
noted
by
the
Preacher
to
feare
an
oath
,
Eccl.
9.2
.
that
vseth
to
sacrifice
,
that
is
to
pray
.
2.
To
heare
and
meditate
much
vpon
Gods
holy
word
:
for
thus
Dauid
saith
,
haue
hid
thy
word
in
my
heart
,
that
I
might
not
sinne
against
thee
Psal
119.11
.
3.
If
oaths
or
cursed
speaking
haue
at
any
time
proceeded
from
our
mouths
,
2
Cor.
7.
●●
.
to
be
reuenged
vpon
our selues
,
by
refraining
euen
from
speech
in
such
company
,
and
in
such
cases
,
as
wherein
we
haue
been
so
much
ouer
seene
.
4.
To
admonish
one
another
heereof
,
according
to
that
streight
charge
giuen
by
the
Lord
,
Leuit
19
17.
Thou
shal●
not
hate
thy
brother
in
thy
heart
&
suffer
him
to
sin
,
but
shalt
plainly
tell
him
of
his
faults
.
Quest.
66.
If
there
be
such
danger
in
swearing
,
may
a
man
lawfully
sweare
in
any
case
whatsoeuer
?
Answ.
Without
doubt
,
a
man
may
sometime
lawfully
sweare
,
either
for
the
confirmation
of
a
truth
,
which
cannot
otherwise
be
known
,
&
yet
necessary
;
or
for
the
strengthening
of
honest
leagues
and
couenants
made
betwene
me●●
or
lastly
,
we
being
called
hereunto
before
a
lawfull
Magistrate
.
Swearing
lawfull
Math.
5.33
.
Explan.
Here
are
two
things
further
to
be
explaned
.
First
,
that
it
is
not
altogether
vnlawfull
to
sweare
.
Secondly
,
that
a
man
may
lawfully
sweare
in
these
cases
.
Concerning
the
first
,
diuers
haue
beene
contrariwise
minded
,
because
of
those
words
of
Christ
;
I
say
vnto
you
;
sweare
not
at
all
,
neither
by
Heauen
,
&c.
Not
onely
the
Anabaptists
haue
vpon
this
,
withstood
all
swearing
,
and
the
Heretiques
called
Manichees
,
who
did
vtterly
reiect
the
old
Testament
,
because
it
commaundeth
to
sweare
by
the
name
of
God
:
but
Ierom
also
a
learned
Father
held
,
that
the
liberty
of
swearing
by
the
name
of
God
,
Math.
5.33
.
Chrysost.
●●om
.
7.
in
Math.
was
only
granted
vnto
the
Iewes
,
as
vnto
little
children
,
lest
they
should
sweare
by
deuils
,
euen
as
he
saith
,
he
would
haue
sacrifices
done
vnto
him
,
rather
then
vnto
Idols
:
And
certaine
Martyrs
,
aboue
two
hundred
yeeres
agone
,
are
recorded
to
haue
refused
the
taking
of
an
oath
,
being
offered
by
the
Magistrate
,
vpon
the
same
reason
.
But
alas
,
good
men
,
they
were
in
an
errour
,
as
will
plainely
appeare
,
if
wee
consider
first
,
that
the
Lord
hath
commaunded
his
people
to
sweare
by
his
name
,
not
once
,
but
oftner
,
as
was
shewed
a
little
before
out
Deut.
6.13
.
Iere
41.
where
it
is
put
for
a
maine
part
of
his
worship
:
and
of
him
that
shall
dwell
in
the
Tabernacle
of
the
most
High
,
it
is
said
,
that
he
sweareth
to
his
owne
hinderance
,
and
changeth
not
.
Wherefore
,
Psal
15.4
.
not
onely
the
more
hard-hearted
of
the
people
,
but
the
holiest
of
all
,
Abraham
,
Iaacob
,
Ioseph
,
&c
haue
sworne
vpon
some
occasions
,
which
they
would
not
haue
done
,
if
it
had
onely
beene
tolerated
vnto
the
people
,
because
of
the
hardnesse
of
their
heart
.
2.
If
we
consider
,
that
,
as
it
was
commanded
in
the
old
Testament
,
so
is
it
pronounced
in
the
new
,
to
be
an
end
of
controuersies
amongst
men
:
Heb
6.16
.
Phil
1.8
.
therefore
Paul
sometime
sweareth
to
the
Philippians
,
God
is
my
record
how
I
long
after
you
.
And
to
the
Corinthians
,
J
call
God
for
a
record
vnto
my
soule
.
2
Cor.
1.23
.
Heb.
6.14
.
And
the
Lord
is
said
,
to
haue
sworne
by
himselfe
vnto
Abraham
,
to
confirme
his
promise
of
blessing
:
And
the
Angel
in
the
Reuelation
,
Reuel.
10.6
.
sware
by
him
that
liueth
for
euermore
:
all
which
would
not
haue
been
so
,
had
it
not
been
lawfull
in
any
case
to
sweare
.
Concerning
the
second
thing
in
the
answere
.
1.
That
it
is
lawfull
to
sweare
,
to
confirme
a
necessarie
truth
,
which
otherwise
cannot
be
knowne
,
is
plaine
from
the
examples
going
before
.
The
Apostle
sware
,
to
confirme
the
Philippians
and
Corinthians
,
of
his
vnfained
loue
towards
them
,
and
the
Angel
,
that
Time
should
be
no
more
,
which
were
weightie
things
,
and
necessary
to
be
knowne
certainely
,
for
the
furtherance
of
the
Gospell
,
and
yet
so
hidden
,
that
they
could
not
be
certainely
knowne
,
but
by
calling
God
for
a
witnesse
,
who
is
the
knower
of
all
secrets
.
2.
For
the
making
of
leagues
and
couenants
sure
,
it
was
the
common
practise
of
Abraham
,
Isaac
,
Iaacob
,
and
all
holy
men
to
sweare
by
the
true
God
,
that
he
being
called
to
be
witnes
of
what
they
had
promised
,
they
might
not
dare
to
deale
falsly
.
3.
The
lawfull
Magistrate
is
Gods
Vicegerent
heere
vpon
earth
,
and
therefore
if
hee
call
thee
to
sweare
,
thou
must
not
refuse
,
but
obey
herein
:
Rom.
13.1
.
for
to
obey
the
lawfull
Magistrat
,
is
to
obey
God
,
seeing
the
powers
that
bee
,
are
ordeined
of
God
.
And
to
these
may
be
referred
all
other
lawfull
cases
of
swearing
;
otherwise
,
they
are
abuses
of
Gods
holy
name
.
Quest.
67.
What
else
is
required
,
that
our
swearing
may
be
lawfull
?
Answ.
These
foure
things
.
1.
Wee
must
sweare
onely
to
such
a
truth
,
as
we
know
to
be
so
.
2
We
must
sweare
according
to
the
knowne
intent
of
him
vnto
whom
,
or
before
whom
we
sweare
.
3
We
must
sweare
onely
things
possible
,
and
lawfull
.
4.
This
being
a
part
of
Gods
worship
,
we
must
doe
it
with
great
reuerence
.
Explan.
These
things
must
also
bee
knowne
,
and
considered
by
him
,
that
would
rightly
proceed
in
the
taking
of
an
oath
.
For
;
1.
Although
it
be
a
truth
,
vnto
which
thou
swearest
,
yet
if
thou
knowest
it
not
to
bee
so
,
thou
art
periured
,
because
thou
swearest
contrary
to
thy
conscience
2.
If
thou
swearest
in
doubtfull
words
,
hauing
another
meaning
,
then
thou
knowest
him
to
haue
,
before
whom
thou
swearest
,
thou
abusest
this
ordinance
of
God
.
Thus
the
Iesuites
play
with
oathes
,
by
their
equiuocations
,
and
mentall
reseruations
:
and
with
them
agree
too
many
Shop
keepers
,
liuing
vpon
buying
and
selling
,
that
will
sweare
,
that
their
ware
cost
them
thus
much
,
meaning
the
whole
,
when
the
buyer
is
prizing
the
yard
,
or
the
ell
:
or
,
that
they
were
bidden
such
a
price
,
meaning
of
their
wife
,
or
companions
,
for
a
colour
,
when
as
the
buyer
is
made
to
beleeue
,
that
if
they
would
haue
taken
that
money
,
they
might
haue
solde
it
so
,
yer
that
time
,
with
many
other
deuices
,
to
deceiue
their
owne
soules
.
3
To
sweare
things
impossible
,
or
vnlawfull
,
is
to
mocke
God
,
as
if
a
man
should
call
his
neighbour
to
witnesse
,
his
couenanting
with
a
thiefe
to
rob
his
house
,
or
to
cut
his
throat
:
or
if
a
Subiect
should
call
his
Prince
,
to
see
him
build
an
house
in
the
aire
,
to
flie
with
the
fowles
,
or
to
make
his
horse
speake
,
which
were
meere
mockeries
.
4.
If
it
be
not
reuerently
performed
,
Gods
name
is
indeed
taken
into
the
mouth
,
but
forgotten
of
the
heart
;
the
Arke
of
God
is
carried
,
but
in
such
sort
,
as
when
God
was
therefore
displeased
with
Vzz●h
.
Wherefore
,
though
it
bee
a
truth
,
sweare
not
vnto
it
,
vnlesse
it
bee
weighty
,
and
thou
disposest
thy selfe
hereunto
with
reuerence
.
Quest.
68.
What
if
a
man
shall
sweare
that
,
which
is
vnlawful
,
is
he
not
bound
,
notwithstanding
,
to
performe
his
oath
?
Answ.
Nay
in
no
wise
;
for
so
hee
should
adde
vnto
his
sinne
of
swearing
vnlawfully
,
a
further
sinne
of
doing
vnlawfully
Psal.
15.4
.
Explan.
This
is
plaine
of
it selfe
,
to
euery
man
of
vnderstanding
.
A
man
being
in
danger
of
his
life
,
is
through
feare
constrained
to
sweare
,
that
hee
will
not
discouer
,
but
maintaine
a
company
of
theeues
to
his
power
;
he
hath
offended
,
by
taking
this
oath
,
but
he
shal
much
more
offend
,
if
hee
doth
accordingly
,
for
he
shall
be
accessary
to
their
wickednes
.
But
the
case
is
changed
,
if
a
man
by
ouer-sight
,
shall
sweare
any
th●ng
to
his
owne
hinderance
,
but
without
preiudice
to
the
good
of
others
for
here
the
oath
is
to
be
performed
.
This
was
the
case
of
Israel
,
as
touching
the
Gibeonites
,
vnto
whom
,
when
they
had
sworne
,
though
they
were
brought
vnto
it
by
craft
,
yet
they
feared
to
break
the
oath
,
&
suffered
them
to
liue
.
Obiect
.
If
any
man
shall
say
,
if
this
bee
a
rule
to
be
followed
,
then
euen
vnlawfull
oathes
are
to
bee
kept
;
for
it
was
vnlawfull
for
them
,
to
suffer
any
of
the
men
of
those
countries
to
liue
Sol.
I
answer
:
That
this
was
not
simply
vnlawfull
;
but
first
,
if
they
should
bee
an
occasion
of
temptation
vnto
them
.
2.
If
they
could
bring
them
into
their
power
,
for
some
still
remained
to
trie
them
withall
.
3.
They
were
enioyned
this
for
their
owne
good
,
that
roome
might
bee
made
for
them
to
inhabit
there
.
Now
the
Gibeonites
,
by
their
subtilty
,
freed
themselues
from
this
danger
;
so
as
that
they
had
no
power
ouer
them
,
by
reason
of
their
oath
,
to
destroy
them
,
and
it
was
but
to
their
owne
hinderance
,
or
rather
,
as
they
turned
it
,
to
their
commodity
,
Quest.
69.
Which
is
the
fourth
Commandement
?
Answ.
Remember
that
thou
keepe
holy
the
Sabbath
day
,
sixe
dayes
shalt
thou
labour
,
and
doe
all
that
thou
hast
to
doe
;
but
the
seuenth
is
the
Sabbath
of
the
Lord
thy
God
,
in
it
thou
shal●
done
manner
of
worke
,
thou
,
and
thy
son
,
and
thy
daughter
,
thy
man-seruant
,
thy
maid-seruant
,
thy
cattle
and
the
stranger
that
is
within
thy
gates
:
for
in
sixe
dayes
the
Lord
made
Heauen
and
Earth
,
the
sea
,
and
all
that
in
them
is
and
rested
the
seuenth
day
;
wherefore
the
Lord
blessed
the
seuenth
day
,
and
hallowed
it
.
Quest.
70.
What
is
the
duty
here
commanded
?
Answ.
To
keepe
holy
the
Sabbath
day
,
and
to
bee
mindefull
of
it
.
Quest.
71.
How
may
this
be
done
?
Answ.
By
assembling
together
,
to
pray
vnto
God
,
and
to
praise
him
,
to
heare
his
holy
Word
,
and
receiue
the
blessed
Sacraments
.
Quest.
72.
Is
this
all
that
is
required
to
the
right
keeping
of
the
Sabbath
day
?
Answ.
No
;
but
we
must
prepare
our selues
by
prayer
,
and
emptying
our
hearts
of
sin
,
and
meditate
vpon
Gods
workes
,
and
the
Word
which
we
haue
heard
,
suffering
it
so
to
worke
in
vs
,
as
that
we
may
bee
furthered
in
all
holinesse
of
life
.
Memb.
1
Explan.
This
Commandement
being
affirmatiue
,
wee
begin
againe
with
the
duty
;
for
the
further
opening
whereof
we
are
to
consider
it
,
according
to
the
seuerall
members
.
Which
are
first
,
to
keepe
holy
a
time
.
2.
To
remember
,
and
to
be
mindfull
of
it
.
3.
To
keepe
holy
a
Sabbath
.
4.
To
keepe
holy
the
Sabbath
,
that
day
,
which
the
Lord
hath
appointed
.
For
the
first
,
it
offereth
againe
two
things
to
our
consideration
:
both
what
it
is
,
to
keepe
holy
a
time
,
and
wherefore
it
should
be
kept
holy
.
1.
To
keepe
holy
any
time
,
is
to
separate
,
and
set
it
apart
Quest.
1
to
holy
duties
,
to
bee
done
either
towards
God
,
or
towards
our
neighbour
.
1.
The
duties
to
be
done
vnto
God
,
3.
The
exercises
of
the
Word
.
Nehem
8.4
.
Verse
8.
are
either
our
speaking
vnto
God
,
which
is
by
Praier
,
or
Gods
speaking
vnto
vs
,
which
is
by
reading
,
preaching
,
and
hearing
of
Gods
holy
Word
:
these
were
in
vse
at
their
holy
meetings
,
vnder
the
old
Testament
.
In
the
dayes
of
Nehemiah
there
was
a
pulpit
made
,
out
of
which
,
both
God
was
praised
,
and
the
words
of
the
Law
read
,
and
the
sense
and
meaning
opened
vnto
the
people
,
that
they
might
vnderstand
.
And
of
this
Iames
maketh
mention
,
in
the
Councell
held
at
Ierusalem
,
saying
,
Acts
15
21.
that
Moses
had
in
old
time
,
them
in
euery
city
,
which
did
preach
him
,
seeing
he
was
r●●d
in
the
Synagogues
euery
Sabbath
day
:
Their
Synagogues
then
,
being
as
our
places
of
meeting
for
euery
Congregation
in
euery
towne
and
village
,
and
their
reading
was
that
before
spoken
of
in
Nehemiah
,
with
the
giuing
of
the
sense
;
and
thus
is
it
,
that
the
doctrine
of
Moses
was
preached
,
and
made
plaine
.
And
that
this
was
still
their
custome
vnto
the
Apostles
times
,
appeareth
both
from
this
speech
of
Iames
,
being
in
the
Present-tense
,
and
where
it
is
noted
,
that
the
Master
of
the
Synagogue
sent
vnto
Paul
and
his
companions
,
Acts
13.15
.
after
the
Lecture
of
the
Law
,
and
the
Proph●ts
,
that
if
they
had
any
word
of
exhortation
for
the
people
,
they
should
say
on
.
Which
sheweth
,
that
as
it
is
in
vse
amongst
vs
,
to
haue
a
first
and
second
Lecture
,
and
then
a
Sermon
,
the
people
being
gathered
together
to
heare
:
So
it
was
in
those
dayes
vnder
the
Law
,
one
Lecture
was
taken
out
of
one
of
the
fiue
bookes
of
Moses
;
the
other
,
out
of
the
other
parts
of
the
old
Testament
,
which
were
penned
by
the
Prophets
.
1.
Tim.
4
13.
And
much
more
are
these
holy
exercises
commended
vnto
vs
in
the
new
Testament
.
S.
Paul
chargeth
Timothy
,
to
giue
attendance
to
reading
,
to
exhortation
,
to
doctrine
,
and
concludeth
,
that
in
so
doing
he
should
saue
both
himselfe
,
V●rse
16.
1.
Cor.
14.
and
those
that
heard
him
.
And
in
comparing
that
excellent
gift
of
those
times
,
of
speaking
with
tongues
,
with
prophesying
,
or
preaching
,
he
preferreth
far
the
preaching
of
the
Word
.
Therefore
are
such
glorious
things
spoken
hereof
,
1.
Cor
1
18.21
.
2.
Cor
2.15
.
to
bee
the
power
of
God
to
the
saluation
of
those
that
beleeue
,
a
sweet
sauour
vnto
God
in
al
,
whether
they
perish
,
or
be
saued
,
&c.
and
hearers
are
willed
,
1.
Pet.
2.2
.
As
new
borne
babes
,
to
desire
the
sincere
milke
of
the
Word
,
that
they
may
gr●w
thereby
Which
serueth
to
commend
the
care
,
both
of
the
Gouernours
of
the
Church
in
former
times
,
who
would
not
haue
any
Lords
day
passed
ouer
without
a
Sermon
,
Iust.
Martyr
.
Apolog.
as
witnesseth
Iustin
Martyr
,
saying
,
That
the
Word
was
read
and
preached
,
for
the
space
of
an
houre
euery
Sabbath
day
,
at
one
meeting
.
Tertullian
saith
of
his
times
,
that
there
was
not
any
holy
meeting
,
wherein
they
were
not
fed
with
diuine
Sermons
;
and
if
the
Pastor
were
sick
,
or
necessarily
hindred
,
the
Deacon
read
an
Homily
.
In
a
Councell
in
Germany
,
Concil
Frances
.
vnder
Carolus
Magnus
,
it
was
ordaind
,
that
there
should
euer
be
some
man
to
preach
vpon
the
Lords
day
,
so
also
hath
both
the
Trullan
and
Moguntine
Councels
.
And
the
like
is
the
care
of
our
worthy
Gouernors
of
these
times
,
it
being
ordained
,
that
the
Word
should
be
preached
euery
Sabbath
,
and
the
Catechisme
explaned
in
the
afternoone
,
though
many
places
,
alas
,
may
say
hereof
,
as
of
sundry
good
Lawes
besides
,
they
are
well
enacted
,
if
they
were
well
executed
,
2
Prayer
and
thanksgiuing
.
Nehem.
8.
The
other
kind
of
holy
duty
,
is
Prayer
and
Thanksgiuing
:
for
,
when
Ezra
was
ascended
vp
into
the
pulpit
,
hee
prayed
vnto
,
and
praised
the
God
of
Heauen
,
and
all
the
people
said
,
Amen
,
Amen
.
And
there
were
formes
of
prayer
and
thankesgiuing
to
be
vsed
in
publique
as
the
92.
Psalme
more
specially
for
the
Sabbath
,
the
104.
105.
106.
107.
for
all
times
of
Gods
publike
worship
.
This
also
is
spoken
of
in
the
new
Testament
,
2.
Cor.
14.
as
vsed
by
the
Minister
in
their
meetings
,
and
it
is
prouided
,
that
it
should
be
in
a
knowne
tongue
,
that
the
people
might
say
,
Amen
.
Prayer
hath
euer
been
so
essentiall
and
proper
to
the
house
of
the
Lord
,
that
it
is
called
for
this
,
The
house
of
prayer
.
Some
rash
spirits
would
haue
no
prayer
vsed
in
the
Congregation
,
but
conceiued
prayer
,
without
any
set
forme
;
which
would
breed
such
a
confusion
,
as
the
like
hath
not
bin
known
in
the
Church
of
God
:
some
through
insufficiency
of
the
Minister
,
being
without
any
prayers
,
or
too
slenderly
appointed
in
this
regard
.
Others
,
through
the
variety
of
mens
dispositions
,
and
humours
so
diuersly
appointed
,
one
following
this
fashion
,
and
another
that
,
as
that
in
the
same
Church
,
which
is
one
body
,
no
vnity
,
or
agreement
almost
would
appeare
.
3.
Singing
of
Psalmes
to
the
praise
of
God
.
3
Singing
of
Psalmes
.
Much
time
in
their
meetings
was
wont
to
be
spent
herein
,
vnder
the
old
Testament
,
as
may
easily
be
gathered
,
from
the
many
Psalmes
committed
to
the
Masters
of
the
Quiristers
,
and
speciall
holy
songs
,
appointed
to
be
sung
vpon
speciall
occasions
,
by
Moses
,
by
Barack
and
Debrah
,
&c.
Vnto
which
musicke
made
,
with
playing
vpon
instruments
,
and
vpon
triumphant
occasions
,
comely
dancing
was
sometime
added
.
And
vnto
the
like
are
we
excited
in
the
new
Testament
,
with
Psalmes
,
and
Hymnes
and
spirituall
songs
,
Ephes
5.19
.
Iames
5.13
.
to
sing
and
make
melody
to
the
Lord
in
our
hearts
.
Is
any
man
merry
,
saith
Iames
,
let
him
sing
Psalmes
The
practise
of
the
poore
persecuted
Christians
of
the
primitiue
Church
doth
shew
,
that
this
duty
was
wont
to
be
vsed
in
their
assemblies
since
Christs
time
;
for
as
he
according
to
the
ancient
manner
,
after
the
Passeouer
,
sung
a
Psalme
with
his
Disciples
,
so
did
they
at
their
Communions
,
which
were
then
euery
Lords
day
,
and
not
hauing
the
liberty
of
any
other
time
,
they
came
together
thus
before
day
,
or
early
in
the
morning
,
for
which
they
were
called
Hymni
antelucani
.
Plin.
Epist.
Let
the
Papists
therefore
deride
our
seruing
of
God
with
Psalmes
sung
in
our
assemblies
,
we
know
notwithstanding
,
that
if
it
be
done
from
the
heart
,
it
is
better
then
al
their
Latine
Chaunteries
,
which
the
hearers
vnderstand
no
whit
at
all
.
4.
Receiuing
the
Sacraments
.
Fourthly
,
the
administration
,
and
partaking
of
the
blessed
Sacraments
,
because
it
is
the
Lords
day
,
in
remembrance
of
whom
,
the
Communion
is
receiued
.
Wherefore
in
describing
this
day
,
this
circumstance
is
commonly
added
;
Acts
20.7
.
when
they
were
come
together
to
breake
bread
:
for
without
this
,
no
Lords
day
was
wont
to
be
passed
ouer
,
as
hath
been
already
noted
.
And
for
Baptisme
this
day
is
fittest
,
being
the
time
of
Christian
congregations
,
and
as
it
were
a
representatiue
Church
,
whereinto
the
baptised
is
to
be
admitted
,
and
made
a
member
of
the
vniuersall
Church
thereby
.
5.
Holy
conferences
and
meditations
,
for
of
old
they
were
restrained
from
thinking
their
owne
thoughts
,
where
the
Lord
forbiddeth
the
seeking
of
their
owne
will
,
or
speaking
a
vaine
word
,
Esay
58.13
.
and
if
hee
that
keepeth
the
Sabbath
aright
,
must
be
free
from
these
things
,
then
his
thoughts
must
bee
holy
,
his
speeches
and
conferences
holy
.
Moreouer
,
doth
not
the
husbandman
couer
his
seed
with
mouldes
,
when
hee
hath
committed
it
to
the
ground
,
that
it
may
grow
,
and
bring
forth
fruit
?
Doe
not
wee
chew
our
meat
,
when
we
haue
put
it
into
our
mouthes
,
that
it
may
turne
to
our
nourishment
?
and
how
shall
we
thinke
,
that
the
seed
of
the
word
wil
fructifie
in
our
hearts
,
vnlesse
wee
hide
it
there
by
musing
,
and
meditating
thereupon
?
how
can
we
thinke
to
haue
it
turne
to
the
nourishment
of
our
soules
,
vnlesse
wee
chew
it
by
further
talking
,
and
conferring
about
the
same
?
Dauid
did
thus
hide
the
word
in
his
heart
,
that
he
might
be
preserued
from
sinne
,
and
that
corruption
may
not
grow
vp
in
vs
,
the
Apostle
willeth
,
Psal.
119.11
.
Col
3.16
.
that
the
Word
should
dwell
plen●iously
in
our
hearts
.
So
that
the
best
keeping
of
the
Sabbath
is
,
when
as
wee
not
onely
heare
,
pray
,
sing
,
and
communicate
in
publike
,
but
priuately
thinke
againe
,
and
againe
vpon
those
things
,
wherein
wee
haue
been
instructed
,
conferre
one
with
another
,
read
,
pray
,
and
sing
Psalmes
in
our
priuate
houses
.
Quest.
73.
Is
there
no
duty
to
be
done
towards
our
neighbour
,
for
the
hallowing
of
this
day
?
Answ.
Yes
,
it
is
a
speciall
time
of
exercising
mercy
,
by
helping
against
sudden
dangers
,
by
collecting
,
and
distributing
to
the
poore
,
by
visiting
the
sicke
,
and
reconciling
dissentions
amongst
neighbours
.
To
helpe
against
sudden
danger
.
Explan.
The
holy
duties
to
bee
done
towards
our
neighbour
are
;
first
,
workes
of
present
necessitie
,
which
could
not
bee
auoyded
,
which
are
not
onely
then
tollerable
,
but
good
and
commendable
,
according
to
that
speech
of
Christ
,
when
they
watched
him
,
whether
he
would
heale
the
man
with
the
withered
hand
vpon
the
Sabbath
day
;
Mark
.
3.4
.
Js
it
lawfull
to
doe
good
on
the
Sabbath
,
or
to
doe
euill
to
saue
life
or
to
kill
?
as
if
he
should
say
,
this
is
a
right
Sabbath
dayes
worke
,
to
doe
good
,
or
to
doe
any
thing
,
tending
to
the
sauing
of
a
mans
life
in
danger
.
So
to
saue
the
poore
helpelesse
beast
,
either
fallen
into
a
pit
,
Matth.
12.11
.
or
wanting
sustenance
,
he
sheweth
elsewhere
to
bee
a
worke
of
the
Sabbath
.
From
the
equity
of
which
it
followeth
,
that
to
put
to
our
helping
hand
against
any
casualty
falling
vpon
a
mans
person
,
goods
,
cattell
,
or
house
,
is
a
worke
so
good
,
and
holy
,
as
that
it
wel
becommeth
the
Sabbath
day
.
In
like
manner
is
it
to
be
held
,
for
the
sauing
of
good
things
,
which
otherwise
would
be
lost
,
by
gathering
of
Saffron
,
milking
,
and
making
out
the
milke
of
kine
,
and
sheepe
,
and
if
there
bee
any
thing
else
of
this
nature
.
Likewise
,
houshold
businesses
in
making
ready
of
meat
,
and
keeping
things
in
decent
&
comly
order
,
are
lawfull
vpon
this
day
;
for
God
will
haue
mercy
,
and
not
sacrifice
,
he
made
not
man
for
the
Sabbath
,
but
the
Sabbath
for
man
:
that
is
,
Matth.
12.7
.
he
doth
so
much
fauour
the
good
of
man
,
as
that
when
the
strict
keeping
of
this
time
,
is
preiudiciall
to
the
necessary
good
of
man
,
he
would
rather
haue
it
giue
place
hereunto
,
then
that
it
should
hereby
be
neglected
.
2.
Workes
of
mercy
to
the
poore
,
in
gathering
reliefe
for
them
,
and
distributing
the
same
:
for
this
seemeth
to
haue
been
the
custome
in
the
Apostles
times
,
1.
Cor.
16.2
.
that
euery
first
day
of
the
weeke
,
collections
should
bee
made
for
the
poore
,
as
God
blessed
euery
man
.
3.
Duties
of
loue
,
to
the
comfort
of
our
neighbour
in
distresse
,
by
visiting
the
sicke
,
and
poore
prisoners
,
Visiting
the
sicke
.
Matth
25.
Chap
5.
comforting
those
that
mourne
vnder
any
crosse
or
calamity
,
and
making
peace
betwixt
those
,
which
be
at
variance
:
for
as
these
duties
are
holy
,
and
haue
excellent
promises
,
and
become
vs
at
all
times
,
so
specially
vpon
the
Sabbath
dayes
,
when
the
publike
worship
,
and
seruice
of
God
is
ended
.
Quest.
2
Reasons
of
keeping
the
Sabbath
.
The
second
question
touching
the
sanctification
of
the
Sabbath
is
,
wherefore
,
and
for
what
speciall
causes
there
should
bee
times
thus
obserued
for
the
publike
worship
of
God
,
seeing
that
the
spirit
,
and
heart
,
which
are
inward
,
and
priuate
,
are
the
principall
in
his
seruice
?
I
answere
,
that
the
causes
hereof
are
sundry
,
and
weighty
.
1.
Hereby
are
exercised
the
faith
,
and
obedience
of
men
,
when
as
because
of
Gods
commandement
,
only
they
shall
seperate
,
and
set
themselues
apart
from
worldly
businesses
,
what
haste
soeuer
they
haue
,
to
goe
forward
with
the
same
.
And
at
three
times
in
the
yeare
,
especially
were
the
ancient
people
of
God
tryed
,
both
for
their
obedience
,
and
faith
,
and
affiance
in
Almighty
God
in
keeping
their
Sabbaths
.
For
all
the
males
were
to
appeare
at
Ierusalem
three
times
in
the
yeare
before
the
Lord
,
many
of
them
comming
from
a
farre
,
and
leauing
their
houses
destitute
and
void
of
men
,
to
be
made
a
prey
to
the
enemy
,
vnlesse
God
by
his
prouidence
,
should
marueilously
preserue
them
.
And
accordingly
were
they
ready
to
yeeld
themselues
to
the
Lords
ordinance
,
yea
,
to
more
then
hee
required
at
their
hands
,
for
when
their
enemies
set
vpon
them
on
the
Sabbath
,
they
were
so
precise
and
superstitious
,
that
they
would
not
stirre
to
arme
,
and
defend
themselues
for
feare
of
breaking
the
Sabbath
,
1.
Machab.
2.
and
thus
lost
their
liues
,
without
sufficient
warrant
.
2.
By
this
meanes
concord
,
and
vnity
in
doctrine
,
and
the
seruice
of
God
is
maintained
:
for
let
publike
meetings
bee
duely
frequented
,
where
all
things
either
are
,
or
ought
to
bee
prouided
to
be
done
according
to
the
direction
of
Gods
holy
word
,
and
vnity
,
and
soundnesse
will
be
maintained
:
but
take
away
these
,
and
a
confusion
both
in
the
matter
of
religion
,
and
in
the
manner
,
will
vndoubtedly
follow
,
when
euery
one
shall
follow
his
owne
fantasie
,
there
being
commonly
so
many
heads
,
so
many
opinions
.
3.
Loue
and
charity
,
and
all
sauing
graces
are
the
more
hereby
increased
,
when
as
we
shall
be
brought
publikely
,
as
it
were
vpon
the
stage
,
and
be
made
ashamed
before
al
men
,
if
any
man
be
rude
,
1.
Cor.
14.
and
wicked
in
behauiour
.
For
this
is
the
effect
of
the
preaching
of
Gods
word
,
the
sinner
comming
,
is
reprooued
of
all
men
,
and
accused
of
al
men
.
Moreouer
,
the
same
prayers
,
the
same
word
,
the
same
Sacraments
,
the
same
God
serued
there
by
vs
altogether
,
doe
put
vs
in
mind
of
the
vnity
,
whereby
wee
are
vnited
one
vnto
another
,
so
that
as
brands
being
layd
together
,
doe
make
the
greater
flame
,
so
our
loue
towards
one
another
is
the
more
inflamed
by
our
being
thus
ioyned
together
in
these
holy
duties
.
4.
Seruants
and
cattell
,
obtaine
some
ease
from
their
sore
labour
hereby
,
whose
good
,
the
Lord
,
who
is
the
Creator
of
all
,
doth
also
tender
:
for
admit
,
that
there
were
no
Sabbaths
,
vnmercifull
minded
men
would
work
out
the
very
hearts
of
their
seruants
,
and
cattell
,
wherefore
it
is
often
alleaged
by
the
Lord
,
that
thy
seruants
and
cattell
may
rest
as
well
as
thou
.
5.
The
seruice
and
worship
of
God
is
thus
vpheld
,
which
would
otherwise
decay
and
fall
to
the
ground
,
if
there
were
no
times
of
publike
meetings
,
but
all
men
were
left
vnto
their
priuate
deuotion
,
some
vtterly
forgetting
what
they
owe
vnto
GOD
,
some
neglecting
all
,
and
most
through
ignorance
,
seruing
him
with
superstition
,
in
stead
of
true
deuotion
.
Ezech.
20.12
.
Sixtly
,
the
Sabbaths
thus
publiquely
kept
,
are
a
signe
vnto
the
people
of
God
,
both
to
distinguish
betwixt
them
,
and
the
heathen
,
that
know
not
God
,
and
to
represent
in
some
sort
the
Sabbath
,
that
shall
afterwards
bee
kept
in
heauen
from
moneth
to
moneth
,
and
from
weeke
to
weeke
for
euer
:
Esa.
66.23
.
when
the
Saints
of
God
shall
rest
from
all
labour
and
sorrow
,
world
without
end
.
That
euen
hereby
,
they
may
bee
brought
to
some
comfortable
meditation
of
their
happinesse
to
come
,
if
it
be
some
comfort
to
rest
from
toiling
for
one
day
,
and
to
be
recreated
with
Gods
sweet
promises
preached
vnto
vs
,
and
singing
of
Psalmes
,
and
praises
:
oh
what
a
comfort
may
we
thinke
it
will
bee
,
when
as
we
shall
rest
for
euer
,
and
be
in
possession
of
those
ioyes
,
which
are
heere
promised
,
in
the
company
of
the
holy
Angels
delighting
our selues
with
singing
Alleluiah
,
continually
.
Memb.
2
To
remember
the
Sabbath
.
The
second
member
of
the
dutie
heere
enioyned
is
to
remember
,
and
to
bee
mindfull
of
this
sanctification
.
And
this
remembrance
must
be
first
generall
all
the
dayes
of
the
weeke
,
when
we
bargaine
,
couenant
,
and
vndertake
any
businesse
afterwards
to
be
done
,
we
must
not
as
hap
hazzard
promise
to
doe
this
,
or
that
,
without
any
respect
of
the
time
,
but
we
must
call
to
mind
,
whether
our
intended
time
will
not
fall
vpon
the
Lords
day
,
least
we
be
constrained
by
vertue
of
our
couenant
,
sometime
to
pay
a
summe
of
money
,
to
take
this
or
that
iourney
,
to
meet
vpon
this
,
or
that
worldly
occasion
vpon
the
Sabbath
day
.
Math.
27
62.
Againe
,
we
must
make
a
speciall
remembrance
hereof
vpon
the
day
going
before
,
for
this
was
wont
to
be
called
,
the
day
of
preparation
vnto
the
Sabbath
,
and
it
hath
been
an
ancient
custome
amongst
Christians
vpon
the
Saterday
after
dinner
to
absteine
from
working
,
and
to
dispose
themselues
towards
the
Sunday
.
Exod
19.
Neither
was
this
preparation
without
cause
,
if
it
were
made
aright
by
praier
,
reading
,
meditation
,
and
confession
of
sinnes
,
that
they
might
be
clensed
therefrom
:
seeing
that
our
infirmities
,
and
fleshlinesse
doth
make
vs
vnfit
for
these
spirituall
and
heauenly
duties
,
we
are
made
vnholy
by
the
sinnes
of
the
weeke
,
and
so
full
of
filthy
blemishes
,
that
we
had
need
to
wash
and
to
purge
,
before
we
come
into
the
presence
of
so
holy
,
and
glorious
a
God
in
the
assembly
of
his
people
.
Euen
as
the
Israelites
were
commaunded
to
wash
,
and
to
sanctifie
themselues
before
the
day
of
the
Lords
comming
downe
amongst
them
vpon
the
mount
,
so
should
we
remember
,
that
to
morrow
is
the
day
,
wherein
the
Lord
hath
appointed
to
come
downe
amongst
vs
,
in
the
place
of
his
worship
,
and
therefore
to
purge
our
hearts
from
malice
,
enuy
,
anger
,
and
all
wickednesse
,
and
to
beseech
the
Lord
for
his
grace
,
and
direction
both
to
speaker
,
and
hearers
,
that
we
may
keepe
holy-day
to
the
glory
of
his
name
.
Esa
58.
Lastly
,
we
must
also
remember
,
and
keepe
the
Sabbath
in
minde
,
when
it
is
past
,
viz.
by
thinking
vpon
the
holinesse
,
which
wee
then
made
shew
of
,
in
appearing
,
humbling
our selues
before
,
and
hearkening
vnto
the
Lord
,
as
though
wee
were
schollers
of
his
schoole
,
that
wee
may
bee
ashamed
to
walke
otherwise
the
dayes
of
the
weeke
following
,
and
by
thinking
vpon
the
instructions
deliuered
vnto
vs
,
that
wee
may
at
the
least
practise
them
in
speciall
more
carefully
then
before
.
For
through
the
want
of
this
remembrance
,
it
commeth
to
passe
that
euen
they
,
which
are
holy
vpon
the
Sunday
,
are
wicked
all
the
dayes
of
the
weeke
besides
,
that
our
Sabbath-keeping
is
like
the
Iewes
fasting
,
or
hanging
of
the
head
,
like
a
bul-rush
for
a
day
,
which
the
Lord
doth
greatly
disdaine
.
Memb.
3
The
third
member
of
the
dutie
here
inioyned
is
,
that
wee
keepe
holy
a
Sabbath
,
that
is
,
a
cessation
,
a
rest
:
for
this
is
so
inseparably
ioyned
vnto
the
time
,
which
is
to
be
kept
holy
,
as
that
,
take
away
rest
,
and
you
take
away
the
holy
day
,
for
the
holy
day
is
a
Sabbath
,
a
rest
.
Therefore
,
Leuit.
23.
whereas
there
were
many
festiuall
times
appointed
in
the
Mosaicall
Law
,
the
feast
of
the
Passeouer
,
of
Pentecost
,
of
the
gathering
of
fruits
,
&c.
they
were
all
called
by
the
name
of
Sabbaths
.
Esa.
1.16
.
What
we
must
rest
from
vpon
the
Sabbath
.
Now
the
Sabbath
,
or
rest
,
which
wee
must
keepe
,
is
first
,
and
chiefly
from
sinne
,
and
thus
our
life
should
be
a
continuall
Sabbath
,
according
to
that
diuine
rule
.
Cease
to
doe
euill
learne
to
doe
well
,
seeke
iudgement
,
and
releeue
the
oppressed
:
but
principally
vpon
the
Lords
day
,
when
hee
is
most
to
be
honoured
hereby
.
But
alas
,
how
foulely
is
this
rest
abused
in
these
miserable
times
,
no
day
in
the
weeke
being
a
day
of
such
licentiousnes
as
this
,
wherein
,
as
though
hell
it selfe
were
broken
loose
,
some
spend
their
time
,
and
mony
,
and
wits
in
the
alehouse
,
drinking
and
swilling
like
drunken
swine
,
some
waste
that
which
they
haue
gotten
with
hard
labour
,
in
carding
and
dicing
.
Leuit.
2.3
.
Secondly
,
this
rest
must
bee
from
ordinary
(
not
absolutely
necessarie
labour
,
which
is
further
expressed
in
the
wordes
following
;
In
it
thou
shalt
doe
no
manner
of
wo●ke
:
and
in
another
place
speaking
of
this
time
,
he
saith
:
There
shall
be
no
worke
done
therein
,
it
is
the
Sabbath
of
the
Lord
in
all
your
dwellings
:
this
being
added
as
a
reason
,
why
no
worke
might
be
done
,
because
it
is
the
Sabbath
of
the
Lord
,
as
if
he
should
haue
said
,
ye
cannot
keepe
a
Sabbath
,
vnlesse
yee
cease
from
working
.
〈◊〉
ad
Elpid
.
Thirdly
,
wee
are
to
cease
from
workes
of
speciall
times
,
as
plowing
,
sowing
,
reaping
,
&c.
Constantine
in
his
Epistle
to
Elpidi●s
,
willeth
,
that
all
should
rest
vpon
the
Sabbath
day
,
onely
hee
speaketh
of
dangerous
weather
at
some
time
,
yea
,
often
in
the
time
of
planting
,
and
graffing
,
and
sowing
,
through
which
experience
taught
,
that
their
fruit
perished
,
and
was
lost
,
in
which
case
hee
giueth
libertie
to
these
businesses
,
rather
then
that
the
good
gifts
of
God
should
be
lost
.
Anno
27.
Hen.
6
Others
long
agone
prouided
,
that
no
Faires
or
Markets
,
should
be
kept
vpon
the
Sabbath
day
,
as
in
the
time
of
Henry
the
sixt
here
in
England
,
and
yet
before
that
,
euen
before
the
Conquest
,
Con●
Winch
.
in
the
time
of
Canutus
it
was
ordained
,
that
Faires
and
Markets
,
and
worldly
workes
should
cease
vpon
that
day
:
and
Charles
the
great
commanded
his
Visitors
,
that
all
worldly
businesses
should
cease
,
whether
it
were
sowing
time
or
planting
,
Conc.
Dingulo-sunens
.
Can.
13.
or
cutting
of
vines
,
&c.
And
in
an
old
Councell
it
was
decreed
,
That
if
any
should
worke
his
beast
vpon
the
Lords
day
,
it
should
be
forfeited
to
the
King
.
4.
We
must
cease
from
the
works
of
our
speciall
callings
,
for
the
six
dayes
are
appointed
for
them
;
Sixe
dayes
shalt
thou
doe
all
that
thou
hast
to
doe
.
Shop-keepers
ought
not
therefore
to
follow
their
trades
of
selling
,
Millers
of
grinding
,
&c.
and
if
there
bee
any
else
of
the
like
nature
,
they
must
rest
from
the
works
of
their
callings
at
this
time
of
rest
.
Likewise
it
is
fit
that
Bayliffes
,
and
Apparitors
should
on
this
day
forbeare
seruing
their
Processes
,
according
to
the
decree
of
Leo
,
and
Anthemius
,
who
ordeined
,
That
if
they
should
execute
these
offices
vpon
the
Lords
day
,
they
should
bee
proscribed
,
that
is
,
forfeit
all
their
goods
.
5.
We
must
rest
from
worldly
speeches
,
and
thoughts
,
either
by
making
bargaines
,
or
talking
of
worldly
businesse
,
or
contriuing
the
same
in
our
minds
:
when
we
performe
these
duties
,
then
is
the
day
kept
,
as
glorious
vnto
the
Lord
,
as
hath
been
already
noted
out
of
the
Prophet
.
Esa.
58.13
.
Memb.
4
The
fourth
member
of
the
dutie
here
inioyned
,
is
that
wee
sanctifie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Sabbath
day
,
which
the
Lord
hath
appointed
.
Now
it
is
granted
of
all
,
that
the
Iewes
were
to
keepe
such
a
Sabbath
vnder
the
old
Testament
indeed
,
but
much
doubt
is
made
for
the
time
of
the
new
Testament
,
wherefore
here
ariseth
another
question
.
Quest.
74.
Is
there
any
set
day
vnder
the
new
Testament
,
thus
to
be
sanctified
and
kept
holy
?
Answ.
Yes
:
the
day
which
is
commonly
called
Sunday
,
but
in
the
Scripture
the
Lords
day
,
or
the
first
day
of
the
weeke
,
is
thus
to
bee
kept
without
alteration
,
to
the
end
of
the
world
.
Explan
We
enter
now
vpon
one
of
the
most
controuersall
questions
of
these
times
,
wherein
I
will
notwithstanding
plainly
proceed
,
as
is
fittest
for
this
Treatise
,
making
Gods
Word
my
only
rule
of
direction
to
set
downe
the
truth
herein
,
as
by
his
grace
I
shall
be
inabled
.
Reasons
of
the
Sabbath
vnder
the
Gospel
.
First
then
,
I
say
,
that
we
vnder
the
new
Testament
,
are
tied
to
the
obseruation
of
a
Sabbath
,
as
well
as
the
Iewes
were
of
old
,
and
by
as
great
authoritie
.
Reason
1
Rom.
5.
And
this
appeareth
,
first
from
the
time
of
the
Institution
of
the
Sabbath
,
which
was
,
when
man
liued
in
Paradise
,
immediately
after
his
creation
,
when
hee
was
free
from
sinne
,
when
hee
had
the
substance
of
true
holinesse
,
and
needed
no
figuring
Ceremonie
for
his
comfort
,
his
present
estate
being
all
comfortable
.
For
if
a
Sabbath
was
to
bee
obserued
in
Paradise
,
and
came
not
first
in
with
any
ceremonies
,
which
were
to
haue
an
end
at
Christes
comming
in
the
flesh
:
how
can
it
enter
into
any
man
to
thinke
,
that
this
obseruation
should
cease
,
as
they
did
,
at
this
his
comming
?
And
not
rather
after
a
new
sort
be
reuiued
vnder
this
second
Adam
,
to
the
likenesse
of
that
it
was
in
the
time
of
the
first
Adam
?
For
,
by
the
second
Adam
,
who
is
Christ
,
we
are
restored
to
that
estate
;
which
we
lost
in
the
first
Adam
,
and
why
then
should
it
differ
by
the
cessation
of
the
Sabbath
?
Some
thinke
that
the
words
of
Moses
Genes.
2.3
.
were
set
downe
there
by
way
of
anticipation
,
and
not
to
bee
meant
of
that
beginning
of
times
,
but
of
succeeding
times
afterward
about
the
giuing
of
the
law
.
But
this
lieth
vpon
them
to
proue
.
In
the
meane
time
we
are
in
good
possession
of
this
argument
.
Reason
2
2.
From
the
moralitie
of
this
Commaundement
of
the
Sabbath
,
for
it
is
heere
placed
amongst
the
rest
of
the
morrall
Lawes
,
which
are
to
continue
in
force
for
euer
,
according
to
that
saying
.
One
iot
or
title
of
the
Law
shall
not
faile
,
Math.
5.20
.
though
heauen
and
earth
perish
.
Now
if
this
law
bee
morall
,
as
the
ranging
of
it
doth
imply
,
and
all
other
morall
Lawes
bee
of
force
,
to
binde
to
the
obedience
thereof
,
as
before
Christs
comming
,
what
rashnesse
is
it
in
any
to
denie
the
like
force
vnto
this
law
.
Reason
3
3.
From
the
reasons
of
the
Commandement
,
which
are
all
morall
,
and
perpetuall
.
1.
Because
it
is
to
be
remembred
,
that
of
old
it
was
kept
in
Paradise
,
which
doth
alike
bind
vs
,
as
it
did
the
Iewes
.
2.
Because
of
the
equity
,
it
being
but
one
day
of
seauen
,
and
therefore
as
freely
to
be
dedicated
vnto
God
by
vs
,
as
by
the
Iewes
.
3.
Because
of
the
ease
of
seruants
and
cattell
,
of
which
there
is
as
much
need
amongst
vs
,
as
amongst
the
Iewes
.
4.
Because
they
were
to
meditate
vpon
the
great
work
of
creation
,
from
which
the
Lord
rested
,
vnto
which
is
now
added
a
greater
worke
of
redemption
,
vnto
the
meditation
of
both
which
wee
should
much
rather
separate
our selues
,
then
the
Iewes
.
Reason
4
4.
From
the
caueat
giuen
by
our
Sauiour
Christ
,
speaking
of
the
destruction
of
Ierusalem
.
Pray
that
your
flight
be
not
in
the
W●nter
,
Mat.
24.20
.
nor
on
the
Sabbath
day
.
That
which
is
here
spoken
hath
relation
to
the
times
afterwards
to
ensue
(
for
the
destruction
of
Ierusalem
was
thirtie
six
yeares
after
Christes
suffering
)
therefore
euen
then
also
there
was
a
Sabbath
,
the
breach
of
which
would
bee
some
addition
of
griefe
vnto
the
people
,
as
also
if
they
should
bee
constreined
to
flie
in
the
wet
,
and
cold
of
winter
.
If
any
shall
rather
take
these
words
,
as
spoken
of
the
Iewes
sabbath
,
the
necessary
breach
whereof
was
most
grieuous
vnto
them
,
I
will
not
much
contend
hereabout
.
Let
the
former
reasons
then
suffice
.
2.
Our
Sabbath
●ata●ne
.
Secondly
,
I
say
further
,
that
our
Sabbath
is
not
vncertaine
,
but
precisely
determined
and
set
downe
,
as
theirs
was
,
viz.
the
Lords
day
,
or
first
day
of
the
weeke
,
which
is
the
day
of
Christ
his
resurrection
from
the
dead
.
For
he
arose
the
third
day
after
that
hee
was
crucified
vpon
the
Friday
(
which
was
their
preparation
to
the
Sabbath
)
and
had
lien
in
the
graue
all
the
Sabbath
day
.
The
reasons
that
serue
to
confirme
this
are
diuers
.
Arg.
1
1.
Expresse
places
of
Scripture
,
wherein
mention
is
made
of
this
day
,
as
the
set
day
of
the
Christians
meetings
to
break
bread
,
to
preach
,
and
heare
,
and
to
doe
other
duties
of
holinesse
.
In
that
place
of
the
Acts
,
where
the
Euangelist
telleth
,
that
after
their
comming
to
Troas
,
they
abode
there
seuen
dayes
,
and
vpon
the
seuenth
,
which
was
the
first
day
of
the
weeke
,
the
Disciples
being
come
together
to
breake
bread
,
that
is
,
Act.
20.7
.
to
the
holy
Communion
,
Paul
preached
vnto
them
.
Which
doth
plainly
shew
,
that
the
Iewes
Sabbath
was
now
antiquated
,
and
done
away
,
and
that
this
was
the
Christians
Sabbath
,
otherwise
they
would
not
haue
let
passe
the
day
before
,
as
they
did
.
1.
Cor.
16.1
.
Another
place
is
in
the
Epistle
to
the
Corinthians
,
where
the
Apostle
prescribeth
vnto
them
a
rule
of
gathering
for
the
poore
euery
first
day
of
the
weeke
,
when
they
were
come
together
,
which
he
also
saith
,
that
he
had
established
amongst
the
Galatians
,
and
why
I
pray
you
vpon
the
first
day
of
the
weeke
,
and
not
vpon
the
Iewes
Sabbath
?
None
other
reason
I
suppose
can
be
rendred
,
but
that
this
Sabbath
was
at
an
end
,
and
in
stead
hereof
the
Christians
had
another
,
viz.
the
first
day
of
the
weeke
,
wherein
they
made
their
meetings
.
Reuel
1.10
.
A
third
place
is
in
the
Reuelation
,
where
it
is
said
,
that
Iohn
was
in
the
I
le
of
Patmos
vpon
the
Lords
day
rauished
in
the
spirit
.
Now
what
meaneth
this
,
that
he
calleth
it
the
Lords
day
,
vnlesse
a
day
appointed
by
the
Lord
?
For
hence
is
the
Passeouer
called
the
Lords
Passeouer
,
the
Communion
the
Lords
Supper
,
the
bread
the
Lords
bodie
,
because
he
did
appoynt
all
these
in
his
Church
.
Why
is
hee
noted
to
bee
rauished
then
in
the
spirit
,
vnlesse
that
being
in
holy
meditations
,
as
was
the
speciall
manner
of
the
Church
,
now
fortie
yeares
since
Christ
crucified
,
hee
was
rewarded
by
the
Lord
with
this
wonderfull
illumination
in
most
hidden
mysteries
?
From
whence
may
bee
framed
this
vnanswerable
argument
:
That
day
,
which
by
the
inspired
Apostle
,
is
called
the
Lords
day
,
&
was
appointed
by
the
Apostle
,
taught
through
reuelation
,
to
bee
kept
by
holy
meetings
in
the
Churches
of
Christians
,
not
once
or
twice
,
but
euery
time
,
that
it
came
,
is
certainely
the
Christians
Sabbath
:
but
such
is
the
first
day
of
euery
weeke
.
Therefore
not
any
other
,
but
this
day
is
the
Sabbath
of
Christians
The
force
of
this
reason
standeth
in
the
second
part
,
which
is
most
firmely
grounded
,
according
to
euery
branch
.
Apoc.
1.10
.
Act
20.7
.
1.
That
it
is
called
the
Lords
day
.
2.
That
it
was
appointed
for
holy
meetings
,
to
preach
and
heare
,
&c.
3.
Not
in
some
one
Church
,
but
generally
in
the
Churches
of
Christians
,
at
Troas
,
Galatia
,
Corinth
,
&c.
4
Not
in
some
week
only
,
but
euery
weeke
.
Arg.
2
Exod.
20.10
.
The
second
reason
is
taken
from
places
of
Scripture
,
which
proue
the
same
by
consequence
;
as
that
in
Exodus
,
where
the
Commandement
being
giuen
,
this
is
added
as
a
reason
.
The
seuenth
day
is
the
Sabbath
of
the
Lord
thy
God
,
and
the
Lord
rested
the
seuenth
day
.
Math
12.8
.
A
second
place
is
that
in
Matthew
.
The
sonne
of
man
is
euen
Lord
of
the
Sabbath
A
third
place
is
in
Iohn
:
All
men
should
honour
the
Sonne
,
Iohn
5.23
.
euen
as
they
honor
the
Father
.
The
reason
may
be
framed
thus
.
If
the
same
reason
grounded
vpon
Gods
word
,
be
as
wel
for
the
first
day
of
the
weeke
,
as
it
was
once
for
the
Sabbath
of
the
Iewes
,
then
wee
are
as
certainly
tied
to
the
obseruation
of
this
day
,
as
they
were
for
their
Sabbath
:
but
there
is
the
same
reason
.
Therefore
wee
are
certainly
tied
vnto
this
day
.
The
first
part
of
this
argument
is
plaine
,
for
the
same
reason
is
of
the
same
force
,
the
second
part
appeareth
by
the
places
noted
in
the
margent
.
The
maine
reason
of
the
Sabbath
of
the
Iewes
is
,
because
it
was
the
Sabbath
of
the
Lord
,
and
therefore
his
people
must
necessarily
do
him
this
honour
,
that
there
might
be
a
conformitie
betwixt
God
and
his
people
:
and
in
like
manner
,
our
Sabbath
is
the
Sabbath
of
the
Lord
Christ
,
when
he
had
finished
the
worke
of
our
redemption
:
for
which
cause
hee
also
giueth
the
same
name
;
The
Sonne
of
man
is
euen
Lord
of
the
Sabbath
:
As
if
in
more
words
he
should
say
:
When
God
the
Father
had
once
ended
the
making
of
the
world
,
he
rested
and
published
himselfe
to
be
the
Lord
of
that
rest
,
and
dedicated
it
vnto
himselfe
,
giuing
it
the
name
of
the
Sabbath
of
the
Lord
:
In
like
manner
,
when
I
shall
haue
finished
the
worke
of
mans
redemption
,
I
will
rest
,
and
will
haue
the
day
of
my
rest
dedicated
vnto
my selfe
,
for
which
cause
,
I
say
,
that
the
Sonne
of
man
is
euen
Lord
of
the
Sabbath
also
,
it
shall
bee
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lords
day
.
And
thus
shall
the
will
of
the
Father
be
fulfilled
,
which
is
,
that
as
they
honoured
the
Father
,
in
keeping
the
Sabbath
,
betwixt
the
creation
and
redemption
;
so
they
should
honour
the
Son
,
in
keeping
the
Sabbath
,
betwixt
the
redemption
and
consummation
of
the
world
.
Arg.
3
Matth
28.
A
third
reason
may
be
drawne
from
the
vniforme
practise
of
the
Church
,
euen
from
the
time
of
mans
redemption
vnto
this
day
.
Christ
himselfe
first
began
it
when
he
arose
early
in
the
morning
vpon
this
day
,
and
thenceforth
euer
obserued
it
,
so
long
as
he
continued
vpon
the
earth
.
Iohn
20.19
.
When
the
Disciples
were
gathered
together
for
feare
of
the
Iewes
,
the
doores
being
shut
,
he
came
and
stood
in
the
middest
of
them
vpon
that
day
.
Againe
,
Verse
26.
when
incredulous
Thomas
was
amongst
them
,
he
came
and
shewed
his
hands
,
side
,
and
feete
vpon
that
day
,
and
immediately
the
Euangelist
subioyneth
.
And
as
for
the
practice
of
the
Apostles
herein
,
it
is
so
plaine
,
as
that
it
were
great
impudency
to
deny
it
.
Again
,
for
the
practice
of
those
that
liued
next
vnto
them
,
whether
Greekes
or
Latines
,
they
followed
the
same
order
.
Reade
for
this
Ignatius
,
in
his
Epistle
to
the
Magnesians
,
Iustie
Martyr
in
Apologeticis
.
Ireneus
in
his
fourth
booke
.
chap.
19.20
.
Euseb.
Eccles.
hist.
lib.
4.
chap
23.
Origen
.
Hom.
3.
in
Exod.
Cyrill
in
Iohan.
Tertul.
de
Idolat.
Ieronym
.
in
vita
Paulae
.
Ambros
.
serm.
62.
August
.
in
Iohan.
Gregor
lib
11.
epist.
3.
&c
Lastly
,
for
the
Churches
of
these
times
since
,
and
at
this
present
,
whether
Protestant
or
Popish
,
of
what
Country
soeuer
,
all
consent
for
the
obseruation
of
this
day
,
though
in
opinion
there
be
some
difference
about
it
;
some
grounding
it
vpon
Gods
Ordinance
,
according
to
that
which
hath
been
said
,
as
Beza
,
Iunius
,
Piscator
,
Bollocke
,
Hooper
Fulke
,
and
the
book
of
Homilies
,
yea
,
and
some
Papists
also
,
as
S●●tas
,
Panormitanus
,
Syluester
,
Felicius
,
and
the
Schoolemen
:
some
vpon
tradition
onely
,
as
the
Rhemists
Testament
,
Tollet
and
Bellarmine
.
Whence
wee
may
reason
thus
:
That
day
which
the
Lord
Christ
hath
sanctified
by
his
resurrection
,
wherein
hee
came
together
with
his
Disciples
to
instruct
and
to
confirme
them
,
wherein
all
Christian
Churches
of
all
Ages
haue
made
their
Assemblies
,
is
certainlie
the
Sabbath
of
the
Christians
:
but
such
is
the
first
day
of
the
weeke
.
Therefore
certainly
our
Sabbath
.
Arg.
4
A
fourth
argument
may
bee
drawne
from
the
iudgements
of
God
most
fearefully
befalling
such
,
as
either
haue
contemned
the
Sabbath
of
this
day
,
or
through
worldly
mindednesse
haue
neglected
it
.
In
a
Councell
held
at
Paris
,
some
holy
men
vrged
the
making
of
speciall
decrees
,
about
the
strict
obseruation
of
the
Lords
day
:
because
,
as
they
alleaged
,
partly
of
their
owne
knowledge
,
partly
by
the
relation
of
others
;
some
intending
their
husbandry
vpon
this
day
,
had
been
smitten
with
thunder
and
lightning
,
to
the
laming
of
some
,
and
to
the
vtter
destruction
of
others
.
Another
carrying
home
corne
vpon
this
day
,
had
both
corne
and
barne
most
lamentably
consumed
by
fire
.
Also
that
in
Chimstat
,
a
towne
in
France
,
a
certaine
woman
being
wont
,
together
with
her
children
,
to
peele
hempe
vpon
the
Lords
day
,
when
others
were
at
Church
,
was
first
terrified
with
some
sparkes
of
fire
falling
amongst
her
hempe
;
another
time
,
with
a
flame
of
fire
arising
in
her
hempe
;
and
lastly
,
not
being
warned
by
this
,
there
kindled
a
fire
againe
,
which
whilst
she
laboured
to
quench
,
both
she
and
her
children
did
miserably
perish
thereby
.
The
Centuriatours
of
Magdenberg
do
tell
of
a
certaine
Noble-man
,
that
was
wont
to
follow
his
sport
of
hunting
vpon
the
Lords
day
,
when
others
went
to
Church
,
but
the
Lord
shewed
a
great
iudgement
vpon
him
therefore
,
he
had
a
child
borne
vnto
him
,
with
the
head
of
a
dog
.
And
that
a
certaine
Miller
intentiue
about
his
grinding
vpon
this
day
,
had
his
house
and
meale
burnt
,
by
a
fire
kindling
in
his
mill
.
And
to
come
nearer
home
,
Anno
1583.
whilst
they
were
beholding
the
Beare-baitings
in
Parish-garden
,
vpon
this
day
,
the
scaffold
burst
down
suddenly
,
and
eight
persons
were
slaine
outright
,
and
many
more
hurt
and
maimed
.
Arg.
5
A
fifth
argument
may
be
drawne
from
such
things
,
as
fell
out
worth
the
noting
vpon
this
day
.
August
de
temp.
serm
25●
.
Notable
●hi●gs
●pon
this
day
.
N●●●m
.
154.
Christ
arose
vpon
this
day
,
the
elements
were
framed
,
the
world
begun
,
the
Angels
created
,
and
Manna
began
first
to
fall
vpon
this
day
,
the
Israelites
passed
thorow
the
red
sea
,
Christ
was
baptized
,
turned
water
into
wine
,
fed
fiue
thousand
with
a
few
loaues
vpon
this
day
,
and
vpon
it
wee
hope
,
Wolph
.
Cron.
lib.
2.
cap.
1.
that
hee
shall
come
to
Iudgement
,
saith
Augustine
.
Vpon
this
day
Christ
was
borne
,
Aaron
and
his
sons
consecrated
,
&c.
Vpon
this
day
Christ
appeared
at
sundry
times
after
his
resurrection
,
the
holy
Ghost
descended
vpon
the
Disciples
,
and
Iohn
was
enlightned
.
Arg.
6
1.
Cor
2
14.
A
sixth
argument
may
be
drawne
from
the
approbation
and
consent
of
all
the
best
men
,
who
are
spirituall
,
and
most
able
to
discerne
the
things
of
God
;
and
the
opposition
of
godlesse
and
most
euill
men
,
who
are
led
like
brute
beasts
,
who
are
naturall
,
and
perceiue
not
the
things
of
God
.
For
the
best
men
haue
euer
since
Christs
resurrection
,
obserued
,
and
kept
this
day
with
all
due
reuerence
,
only
the
prophane
and
licentious
haue
cast
away
all
conscience
hereof
.
Whence
we
may
reason
thus
:
That
which
is
embraced
,
and
held
by
all
godly
learned
men
:
but
oppugned
by
the
vngodly
,
as
not
standing
with
their
corruption
,
is
certainely
the
truth
:
but
such
is
this
doctrine
of
the
first
day
of
the
week
to
be
the
Sabbath
Therfore
most
certainly
true
.
For
the
first
part
of
this
argument
,
wherein
the
strength
consisteth
;
and
first
,
that
,
that
is
the
truth
,
which
is
held
by
the
godly
with
one
consent
:
our
Sauiour
telleth
them
,
To
you
it
is
giuen
,
to
know
the
secrets
of
the
Kingdome
of
Heauen
.
And
,
if
any
man
shall
doe
his
will
,
he
shall
know
the
doctrine
,
Matth
13.11
.
Iohn
7
17.
1.
Cor.
3.19
.
whether
it
be
of
God
or
no.
And
on
the
other
side
,
The
wisdome
of
this
world
is
foolishnesse
before
God
:
and
they
,
which
are
after
the
flesh
do
sauour
the
things
of
the
flesh
:
with
many
like
places
:
from
whence
it
followeth
,
that
the
constant
consent
of
all
godly
men
,
is
no
small
argument
of
the
truth
,
and
contrariwise
of
the
wicked
.
And
thus
yee
see
,
vpon
most
firme
grounds
,
that
there
is
not
onely
a
Sabbath
to
be
obserued
vnder
the
new
Testament
;
but
the
Sabbath
,
the
first
day
of
the
weeke
,
which
the
Lord
hath
appointed
.
Which
meeteth
with
sundry
phantasticall
opinions
.
Errors
touching
the
Sabbath
Rom.
7.
First
,
of
the
Anabaptists
in
Germany
,
and
the
Familists
in
England
,
which
hold
,
that
all
dayes
are
now
alike
,
and
none
more
a
Sabbath
then
another
:
neither
doth
it
any
whit
helpe
them
,
that
they
alleage
,
Wee
are
free
from
the
Law
,
euen
as
a
woman
,
when
her
husband
is
dead
,
from
the
law
of
her
husband
:
for
by
the
Law
here
,
is
meant
the
ceremoniall
Law
,
the
heauy
yoke
of
which
,
Christ
tooke
from
our
shoulders
,
and
if
in
any
other
place
freedome
from
the
law
bee
spoken
of
it
is
either
meant
of
the
Ceremoniall
and
Iudiciall
,
or
of
the
rigor
of
the
Morall
Law
,
exacting
perfect
obedience
in
euery
point
,
or
else
threatning
condemnation
.
If
they
shall
say
;
Col
2.16
.
Let
no
man
condemne
you
in
respect
of
a
Sabbath
,
&c.
and
that
the
Apostle
saith
reprehensiuely
;
Ye
obserue
dayes
,
and
times
,
and
moneths
,
and
yeeres
▪
neither
doth
this
make
for
them
,
seeing
that
the
first
place
speaketh
of
feasts
abrogated
,
Gal
4.10
.
and
done
away
only
,
the
other
of
times
vsed
to
be
obserued
by
the
Gentiles
.
Secondly
,
it
appeareth
to
bee
an
error
which
is
held
by
the
Iewes
,
by
Ebion
,
and
Corinthus
,
and
the
Sabbatary
Christians
,
viz.
that
the
old
Sabbath
is
still
to
bee
kept
,
as
before
Christ
his
comming
,
for
the
abrogation
of
which
,
these
places
are
most
plaine
,
Col.
2.16
.
1.
Cor.
16.1
.
Acts
20.
&c.
Thirdly
,
they
also
erre
,
that
yeeld
a
Sabbath
now
,
but
hold
it
vncertaine
,
whether
it
be
the
seuenth
,
eighth
,
or
tenth
.
Fourthly
,
they
which
ho
d
this
day
,
but
with
all
,
that
it
may
bee
changed
vpon
the
consent
of
Churches
,
sufficient
cause
concurring
,
which
I
take
it
,
is
suppositus
impossibilium
,
a
surmise
of
things
impossible
.
Lastly
,
they
which
hold
the
same
day
,
but
meerely
vpon
the
ground
of
tradition
,
as
the
Papists
,
to
make
their
other
fond
,
and
corrupt
traditions
in
the
more
request
.
3
To
rest
vpon
the
Lords
day
.
3.
Thirdly
,
I
say
,
that
this
day
is
not
remisly
to
be
kept
by
vs
vnder
the
new
Testament
,
although
it
may
rightly
be
said
,
that
the
strict
resting
inioyned
the
Iewes
,
doth
cease
,
viz.
as
figuring
our
Christ
his
resting
in
heauen
after
the
worke
of
our
redemption
finished
,
according
to
that
Scripture
;
He
that
hath
entred
into
his
rest
,
Heb
4.10
.
hath
rested
from
his
owne
workes
,
as
God
did
from
his
.
Yet
considering
,
that
there
is
a
rest
also
for
Christians
,
Heb.
4.9
.
as
is
contained
in
the
same
place
;
There
remaineth
therefore
a
rest
vnto
the
people
of
God
;
it
were
great
temeritie
,
to
deny
a
day
of
resting
,
now
from
seruile
worke
,
holding
that
the
Lords
day
is
rightly
kept
,
by
comming
together
to
publike
duties
,
though
the
times
of
vacation
be
spent
in
following
worldly
affaires
.
For
as
Gods
resting
vpon
the
Sabbath
did
prefigure
Christs
resting
vpon
his
day
,
so
there
is
a
rest
to
come
vnto
all
Christs
members
in
heauen
,
which
is
figured
out
by
our
resting
vpon
the
Lords
day
:
to
the
apprehending
of
which
sweet
,
and
most
ioyfull
rest
,
we
are
more
sensibly
quickened
,
by
tasting
the
sweet
of
resting
here
(
after
six
daies
painfull
labour
)
vpon
the
Lords
day
.
Acts
15
●1
.
Moreouer
,
it
is
necessary
,
that
wee
cease
from
worldly
affaires
,
that
wee
may
be
more
profitably
imployed
about
heauenly
,
which
without
doubt
,
was
one
end
of
resting
vpon
the
Sabbath
of
old
:
for
they
attended
then
vpon
Gods
publike
seruice
euery
Sabbath
day
,
seeing
it
is
said
,
that
Moses
is
read
in
the
Synagogues
euery
Sabbath
day
.
They
must
therefore
rest
,
that
they
might
labour
,
rest
temporally
,
and
labour
spiritually
,
men
being
vnfit
to
doe
both
these
labours
to
the
best
aduantage
the
same
day
,
especially
the
spirituall
,
if
there
bee
an
incombrance
of
the
corporall
,
wee
beeing
fitted
vnto
the
one
by
nature
,
but
to
the
other
not
onely
not
fitted
,
but
most
vnapt
vnto
it
by
nature
,
so
that
wee
had
neede
to
bee
bowed
,
and
bent
by
meditation
,
and
prayer
before
the
publike
meetings
,
and
to
bee
confirmed
,
and
made
tenacious
of
the
things
which
wee
haue
been
taught
,
by
recounting
them
after
these
meetings
.
And
to
doe
thus
wee
haue
plaine
direction
giuen
vs
in
the
holy
Scriptures
;
Eccles.
4.17
.
Take
heed
vnto
thy
feete
(
saith
the
Wise
man
)
when
thou
entrest
into
the
house
of
the
Lord
,
and
be
more
neare
to
heare
,
then
to
giue
a
sacrifice
of
fooles
;
this
is
for
preparation
before
:
and
after
the
publishing
of
the
law
;
Take
heed
(
saith
Moses
)
that
yee
doe
,
Deut.
5.32
.
Deut.
6
6.
as
the
Lord
your
God
hath
commanded
.
And
againe
;
These
words
which
I
command
thee
this
day
shall
be
in
thine
heart
;
this
is
for
recounting
of
the
word
againe
after
.
And
that
royall
Prophet
professeth
according
to
this
direction
,
I
haue
hid
thy
word
in
mine
heart
,
Psal.
119
●●
.
that
J
might
not
sinne
against
thee
.
Notable
is
the
admonition
of
Chrysostome
,
to
this
purpose
;
yee
ought
not
,
In
Mat.
cap.
1.
Hom.
5.
when
yee
goe
from
the
congregation
,
to
bee
intangled
presently
with
businesses
contrary
to
this
studie
,
but
to
goe
home
,
and
there
to
call
together
your
wife
and
children
,
to
the
rehearsing
of
those
things
which
haue
been
spoken
,
and
when
yee
haue
more
deepely
and
thorowly
ingraffed
them
in
your
minds
,
afterwards
to
goe
about
the
necessaries
of
this
life
.
For
if
going
out
of
the
Bath
,
thou
dost
auoid
publike
meetings
,
lest
the
benefit
of
bathing
be
turned
into
a
greater
hurt
,
much
more
oughtest
thou
to
vse
this
care
,
when
thou
commest
from
publike
meetings
.
Alas
,
most
men
haue
so
much
businesse
vpon
the
weeke
dayes
,
and
are
so
dull
in
respect
of
heauenly
learning
,
as
that
(
vnlesse
they
vse
great
care
,
and
labour
hard
to
attaine
spirituall
knowledge
,
and
grace
vpon
this
day
)
they
are
like
to
bee
very
slender
proficients
,
and
trewant-like
Schollers
in
Gods
schoole
;
yea
,
euen
such
(
that
I
may
vse
the
Apostles
phrase
)
as
had
need
to
be
taught
the
first
rudiments
,
when
by
reason
of
the
time
they
might
haue
been
Doctors
.
Heb.
5.11
.
If
there
be
a
Faire
,
or
a
Market
vpon
a
day
,
will
hee
that
hath
need
of
stuffe
or
prouision
(
the
buying
whereof
,
will
take
vp
his
time
all
that
day
)
let
any
more
time
,
then
he
must
needs
,
from
buying
,
and
prouiding
to
carry
home
his
commodities
?
or
will
he
,
that
is
desirous
to
profit
in
the
skill
of
Musick
,
Dancing
,
Writing
,
Arithmetick
,
&c.
for
the
learning
of
which
,
he
setteth
apart
in
a
weeke
weekely
some
time
,
will
he
I
say
,
loose
any
time
,
when
his
Master
commeth
to
teach
him
,
but
apply
himself
hard
to
these
exercises
?
and
how
much
more
then
should
wee
seeke
to
improue
this
one
Market
,
or
Faire-day
of
our
soules
in
the
weeke
,
this
one
Lords
day
,
wherein
the
preacher
is
appointed
to
come
,
and
teach
vs
in
the
sweetest
and
most
delighting
noble
skill
of
diuinity
,
vnto
the
greatest
aduantage
,
gaine
,
and
storing
of
our
soules
with
heauenly
necessaries
?
It
were
needfull
therefore
,
besides
the
publike
meetings
,
and
meditating
,
and
conferring
vpon
that
,
which
hath
been
taught
,
that
men
should
reade
the
holy
Scriptures
,
endeauouring
to
remember
,
and
to
vnderstand
them
by
such
helpes
,
as
are
now
most
plentifull
,
that
they
may
not
bee
strangers
in
Gods
booke
,
but
make
the
histories
,
and
diuine
instructions
here
set
downe
so
familiar
vnto
them
,
as
that
vpon
any
occasion
,
they
may
be
able
for
their
comfort
,
to
turne
to
such
places
as
they
neede
:
and
moreouer
,
if
they
would
reade
and
study
some
good
prayers
,
that
they
might
bee
well
furnished
this
way
,
according
to
their
seueral
necessities
,
vpon
the
way
,
and
in
the
fields
(
as
Isaac
is
said
to
goe
out
to
meditate
,
and
to
pray
in
the
fieldes
)
and
in
the
night
season
,
vpon
sea
,
or
vpon
land
:
what
wonderfull
great
comfort
should
men
haue
,
and
how
much
more
should
they
grace
,
and
walke
worthy
their
holy
,
and
Christian
profession
,
than
now
they
doe
,
or
can
do
through
the
mispending
of
the
Lords
day
,
in
idlenesse
,
or
vanity
,
or
which
is
worse
,
in
running
to
all
manner
of
excesse
of
riot
?
Lastly
,
it
is
a
base
thing
vpon
so
glorious
a
day
,
as
the
Lords
day
to
put
our
hands
to
worldly
businesses
,
any
more
then
necessity
inforceth
,
for
so
we
should
mingle
things
high
and
low
,
diuine
and
humane
,
earthly
and
heauenly
,
and
so
make
a
more
vnpleasing
linsy-woolsy
,
then
was
forbidden
by
the
Lord
,
vnder
the
ceremoniall
Law
,
Wee
should
doe
like
the
heathen
,
that
knew
not
God
,
who
had
their
dies
festi
,
profesti
,
and
intercisi
,
holy
dayes
,
holy
day
eeues
,
and
mixt
holy
dayes
,
seruing
partly
for
the
worship
of
their
Gods
,
and
partly
for
labour
in
the
workes
of
their
calling
.
Phil.
3.8
.
The
true
God
would
neuer
allow
this
in
any
of
his
holy
dayes
,
he
will
not
be
content
to
part
stakes
with
vs
,
and
therfore
you
shall
find
euery
of
his
holy
dayes
guarded
with
this
clause
;
Thou
shalt
doe
no
seruile
worke
therein
.
Will
a
man
vpon
a
plentifull
feast
day
,
goe
from
dinner
to
seeke
for
scraps
in
the
poores
basket
?
hauing
had
plenty
of
the
gold
of
Ophir
powred
out
into
his
lappe
,
goe
seeke
for
pinnes
,
or
nailes
in
the
dust
?
hauing
sought
pretious
stones
of
inestimable
worth
,
and
the
time
of
this
seeking
still
continuing
,
will
hee
attend
vpon
the
gathering
vp
of
dung
?
But
euen
thus
doth
hee
,
that
vpon
the
Lords
day
putteth
his
hand
to
worldly
businesse
for
gaine
,
seeing
all
these
things
are
but
as
drosse
and
dong
,
in
regard
of
the
excellent
knowledge
of
Christ
:
Psal.
19.
and
the
word
of
God
is
more
pretious
than
fine
gold
,
sweeter
also
,
than
the
hony
and
the
hony
combe
.
Did
wee
but
consider
,
the
double
occasion
of
meditation
vnder
the
new
Testament
,
both
of
the
creation
,
and
redemption
of
man
,
whereas
they
had
but
a
single
of
the
creation
vnder
the
old
:
the
bond
of
thankfulnes
now
inlarged
,
a
greater
measure
of
the
Spirit
now
giuen
,
and
that
implacably-malicious
enemy
of
man
,
the
deuill
now
more
inraged
,
knowing
that
his
time
is
but
short
,
we
would
bee
so
farre
from
making
this
day
a
time
of
riot
,
excesse
and
out-rage
,
that
wee
would
rather
(
as
farre
as
our
weake
nature
will
beare
)
sequester
our selues
vnto
godly
and
spirituall
exercises
,
whereby
wee
may
be
fenced
against
the
deuill
,
walke
worthy
of
the
rich
grace
of
the
Spirit
,
and
answere
the
incomparable
beneficence
of
the
Lord
in
Iesus
Christ
by
due
thankesgiuing
.
Quest.
1
The
Sabbath
beginneth
when
.
And
here
againe
is
occasion
offered
of
diuers
questions
,
to
the
further
opening
of
the
doctrine
of
our
Sabbath
.
As
first
,
When
doth
the
Sabbath
vnder
the
new
Testament
begin
,
and
end
.
I
answer
,
that
howsoeuer
some
begin
it
in
the
euening
,
and
Reas
1
so
make
it
from
euening
to
euening
,
yet
the
more
probable
opinion
is
,
that
it
beginneth
in
the
morning
,
and
continueth
till
the
next
morning
,
because
Christ
his
resurrection
,
the
cause
and
beginning
of
this
Sabbath
was
early
in
the
morning
,
as
appeareth
plainely
,
if
wee
consider
,
how
the
souldiours
were
terrified
at
his
resurrection
,
and
went
into
the
city
to
certifie
the
high
Priests
what
had
happened
,
and
the
time
of
their
going
is
noted
to
be
,
when
Mary
was
gone
from
the
Sepulchre
,
which
was
at
the
dawning
of
the
day
:
so
that
as
the
argument
was
good
for
the
beginning
of
the
old
Sabbath
,
(
the
Lord
rested
,
when
the
euening
and
morning
of
the
sixth
day
were
at
an
end
,
therefore
then
must
begin
the
rest
of
that
Sabbath
)
,
so
it
is
good
also
for
the
beginning
of
our
Sabbath
,
Christ
hauing
finished
the
work
of
our
redemption
,
arose
againe
early
in
the
morning
,
therefore
it
seemes
,
early
in
the
morning
must
wee
begin
the
rest
of
our
Sabbath
.
So
may
we
rightly
hold
,
that
it
hath
againe
been
turned
from
euening
to
euening
,
to
be
from
morning
to
morning
,
to
set
forth
mans
rising
through
Christ
from
darknesse
to
light
by
grace
,
Iohn
19.
according
to
that
of
Iohn
;
Hee
is
the
true
light
,
that
lighteneth
euery
one
,
which
commeth
into
the
world
.
Quest.
2
The
Sabbath
to
be
kept
how
.
But
how
is
the
Sabbath
comprehending
both
day
,
and
night
to
be
kept
?
Answer
.
Not
as
some
heretikes
,
of
whom
Origen
writeth
,
by
remaining
in
that
position
of
body
,
wherein
we
are
taken
at
the
approach
of
the
Sabbath
,
nor
yet
as
the
Essees
,
a
strict
sect
amongst
the
Iewes
,
by
abstaining
from
doing
the
necessary
businesses
of
nature
:
as
Matthew
Paris
writeth
of
a
Iew
,
that
would
not
be
drawne
out
of
a
noysome
Priuy
vpon
their
Sabbath
.
But
look
what
time
thou
art
wont
to
rise
about
thy
worldly
busines
,
which
thou
art
most
desirous
to
set
forward
;
at
the
same
arise
by
prayer
,
and
heauenly
meditations
,
and
loose
no
conuenient
time
,
till
thou
betakest
thy selfe
againe
to
thy
rest
at
night
;
and
if
any
occasion
be
offered
,
for
the
furtherance
of
thy
soules
health
,
perseuer
herein
:
yet
with
entermingling
of
conuenient
relaxations
of
mind
and
body
,
lest
thou
ouer-whelme
Nature
by
ouer-strict
intentions
.
And
(
which
is
the
chiefe
end
of
this
discourse
,
about
the
beginning
of
our
Sabbath
)
presume
not
,
before
a
whole
day
of
rest
bee
complete
,
to
put
thy
hand
to
thy
worldly
businesses
,
as
some
doe
,
going
forth
with
their
carts
towards
Faires
,
or
Markets
,
or
in
carrying
carriages
,
some
about
one
worke
,
and
some
about
another
,
vnlesse
in
the
cases
before
allowed
for
necessitie
.
Quest.
3
Acts
1.12
.
Wee
read
in
the
Scripture
of
a
Sabbath
dayes
iourney
,
by
which
it
should
seeme
,
that
it
is
not
altogether
vnlawfull
to
trauell
then
,
what
is
to
be
said
of
this
?
It
cannot
bee
denyed
,
Answ.
A
Sabbath
dayes
iourney
.
but
that
the
holy
Ghost
speaketh
of
such
a
iourney
indeed
:
yet
Ierom
imputeth
it
to
the
Rabbins
,
as
an
inuention
of
their
;
and
[
](A07350-e63060-b)(a)
(a)
Ioseph
de
bel
Jud.
lib.
7.
cap.
24.
This
riuer
runs
betwixt
Archas
and
Raphaneas
,
two
cities
of
the
kingdome
of
Agrippa
.
This
was
shewed
vnto
Titus
in
his
returne
from
Ierusalem
,
and
if
it
were
true
,
it
is
worthy
to
be
shewed
al
men
,
as
being
a
miraculous
teaching
of
rest
vpon
that
day
from
trauell
,
seeing
a
Riuer
did
rest
from
running
according
to
the
ordinary
course
.
Iosephus
writeth
a
strange
story
of
a
Riuer
,
called
Fluuius
Sabbaticus
,
which
was
wont
to
run
full
all
the
six
daies
,
but
when
the
seuenth
came
,
the
water
abated
,
that
a
man
might
see
the
bottom
of
the
riuer
,
it
ceasing
then
from
running
.
But
Theophilact
bringeth
Origen
for
his
author
,
that
the
Sabbath
dayes
iourney
had
the
beginning
then
,
when
the
Tabernacle
was
placed
in
the
middest
,
and
the
Israelites
tents
farre
off
round
about
,
which
,
as
he
saith
,
was
a
thousand
paces
,
from
whence
they
must
needs
come
to
the
Tabernacle
vpon
the
Sabbath
,
and
this
continuing
for
the
space
of
forty
yeare
,
might
well
giue
occasion
of
this
phrase
,
a
Sabbath
dayes
iourney
.
So
that
it
may
be
granted
,
as
certaine
,
that
there
was
such
a
iourney
allowed
by
the
Lord
,
but
the
doubt
still
remaineth
,
how
farre
this
iourney
extended
.
Caluin
and
the
Latin
Interpreters
hold
,
that
it
was
two
miles
,
and
that
by
comparing
this
place
of
the
Acts
,
with
that
in
Luke
,
Luke
24.
●0
.
Iohn
11.18
.
where
it
is
said
,
that
hee
blessed
his
Disciples
in
Bethany
,
and
ascended
thence
,
which
Bethany
is
from
Ierusalem
15.
furlongs
,
two
little
mils
.
Tremelius
the
Syriacke
interpreter
saith
,
that
it
was
but
seuen
furlongs
,
and
so
translateth
it
,
and
affirmeth
,
that
the
Rabbins
with
wonderfull
consent
,
doe
all
agree
herein
:
for
they
count
it
2000
paces
,
according
to
their
Talmud
,
but
these
are
ordinary
paces
,
but
halfe
so
great
as
Geometricall
paces
,
so
that
they
make
but
1000.
Geometricall
paces
,
which
are
but
a
mile
.
2.
Kings
4.23
.
But
the
matter
still
resting
in
the
distance
of
Bethany
from
Ierusalem
,
which
was
on
the
further
side
of
the
mount
,
and
15.
furlongs
off
,
it
must
be
concluded
,
that
this
is
the
Sabbath
dayes
iourney
there
meant
Neither
doth
it
hinder
,
that
Iosephus
writeth
of
the
mountaine
being
distant
from
Ierusalem
but
fiue
furlongs
,
or
since
but
500.
paces
,
or
more
lately
,
that
Bethany
is
from
Ierusalem
three
miles
:
for
the
mountaine
is
great
and
large
,
and
therefore
some
part
might
well
bee
so
nigh
,
and
since
Ierusalem
reedified
,
it
being
set
vpon
other
ground
including
Golgotha
,
where
Christ
was
crucified
,
which
was
then
without
the
gates
of
the
city
,
Bethany
might
well
bee
three
miles
off
.
Howsoeuer
wee
are
to
hold
,
that
a
Sabbath
daies
iourney
is
about
the
businesses
of
the
Sabbath
,
about
which
we
are
not
alwaies
tied
to
the
same
distance
of
places
,
but
may
trauaile
,
as
occasion
serueth
for
our
greater
comfort
,
or
the
good
of
the
Church
,
so
that
lawfull
order
bee
not
broken
,
as
the
Shunamites
Husband
answered
her
when
shee
would
haue
her
Asse
sadled
to
goe
to
the
man
of
God
;
wherefore
wilt
thou
goe
to
day
,
seeing
it
is
neither
new
Moone
,
nor
Sabbath
?
By
which
is
intimated
,
that
vpon
Sabbath
daies
shee
was
wont
,
if
the
case
did
so
require
to
ride
vnto
him
.
For
conclusion
then
of
this
point
,
let
these
rules
be
obserued
.
1.
To
trauell
about
worldly
businesses
vpon
the
Sabbath
day
is
altogether
vnlawfull
,
vnlesse
necessity
doth
so
require
,
be
the
iourney
lesser
,
or
greater
.
2.
To
make
vnnecessary
iournies
about
spirituall
exercises
vpon
the
Sabbath
is
vnlawfull
,
viz.
either
by
riding
,
or
walking
to
preach
,
to
the
wearying
of
man
,
or
beast
,
Amos
8.
when
the
iourney
might
we
l
haue
been
taken
the
day
before
:
or
by
trauelling
in
like
manner
to
heare
,
when
as
no
famine
of
the
word
constraineth
hereunto
.
3.
To
trauaile
to
our
ordinary
,
and
appointed
place
of
Gods
worship
is
not
only
lawfull
,
but
necessary
,
so
often
as
the
publike
seruice
of
God
is
there
vpon
the
Sabbath
performed
,
how
farre
soeuer
our
dwellings
bee
from
thence
,
if
sicknesse
,
or
weakenesse
,
or
some
other
necessitie
hinder
not
,
and
in
case
of
the
want
of
a
sufficient
ministry
there
to
trauaile
to
some
other
place
,
I
meane
,
if
the
word
be
not
there
preached
,
or
the
grounds
of
religion
explaned
.
But
where
this
is
to
be
had
in
conuenient
sort
,
to
depart
thence
otherwhere
vpon
pretence
of
insufficiency
in
the
Minister
,
is
to
breake
good
order
,
and
to
runne
to
a
confusion
:
for
when
the
minister
doth
his
indeauour
,
if
by
the
diligence
of
his
flocke
,
in
resorting
vnto
him
,
he
be
incouraged
,
he
shall
increase
in
his
gifts
,
care
and
study
,
but
contrariwise
decrease
to
their
greater
hinderance
.
Quest.
4
How
shall
the
poore
doe
,
which
want
food
,
and
raiment
,
and
cannot
prouide
sufficiently
vpon
the
six
dayes
for
their
sustenance
then
,
and
for
the
seuenth
also
,
may
not
they
in
this
case
worke
some
part
of
the
day
?
Exod.
16.
Ans.
No
verily
,
whether
thou
bee
rich
,
or
poore
,
the
same
law
of
God
bindeth
all
alike
:
for
let
the
poore
now
work
,
and
he
can
haue
no
hope
of
benefit
hereby
,
as
those
of
the
people
of
Israel
,
that
went
forth
to
gather
Manna
vpon
the
Sabbath
,
found
none
,
Hag.
1.6
.
and
they
that
neglected
the
building
of
the
Lords
Temple
earned
wages
,
but
put
it
in
a
broken
bag
:
so
they
,
which
neglecting
Gods
ordinance
,
shall
follow
their
worldly
works
,
shal
get
nothing
by
so
doing
,
it
is
not
mans
labour
,
Psal.
127.
but
Gods
blessing
,
that
maketh
our
indeauours
effectuall
,
of
this
blessing
there
can
be
no
hope
,
when
his
Law
is
broken
.
Obiect
.
Sol.
If
it
be
said
,
the
Lord
will
haue
mercy
,
and
not
sacrifice
?
I
answer
,
this
is
in
case
of
necessity
not
to
be
auoided
,
hee
meaneth
not
,
that
if
thou
be
poore
,
he
had
rather
thou
shouldest
worke
vpon
his
Sabbaths
,
but
abstaine
,
serue
him
faithfully
,
and
he
will
stirre
thee
vp
mercy
for
thy
reliefe
.
Quest.
75.
Are
wee
bound
to
doe
the
holy
duties
of
Gods
seruice
all
this
time
without
ceasing
?
Answ.
No
,
for
we
may
refresh
our selues
with
eating
,
and
drinking
,
singing
and
musick
and
other
honest
delights
,
whereby
the
mind
is
cheared
vp
,
and
ioy
and
gladnesse
befitting
the
Lords
holy
day
expressed
.
Hos.
2.11
.
Explan.
Although
we
teach
a
strict
keeping
of
the
Sabbath
vnder
the
new
Testament
,
yet
it
is
not
so
to
bee
vnderstood
,
as
though
wee
were
bound
vpon
this
day
,
to
doe
nothing
but
spirituall
duties
all
the
day
long
;
for
in
respect
that
we
haue
flesh
,
as
well
as
Spirit
,
that
would
be
wearisome
to
vs
,
and
would
turne
the
Lords
day
,
which
is
for
a
delight
,
into
a
heauy
burthen
.
I
say
therefore
,
that
wee
haue
liberty
to
refresh
our selues
with
such
things
,
as
cheare
the
outward
man
,
and
expresse
ioy
befitting
the
Lords
holy
day
.
For
euery
holy
day
of
the
Lord
is
a
festiuall
,
and
ioyfull
day
for
outward
ioy
and
delight
,
which
is
expressed
by
the
Prophet
Hosea
saying
;
I
will
cause
all
her
mirth
to
cease
,
her
feast
dayes
,
her
new
Moones
,
and
her
Sabbaths
.
When
hee
threatneth
iudgements
against
the
land
.
Nehem.
8.9.10
.
And
Nehemiah
inuiteth
the
people
to
eate
of
the
fat
,
and
drinke
the
sweete
;
reproouing
them
when
they
began
to
weepe
,
because
it
was
an
holy
day
of
the
Lord
.
Whence
it
appeareth
plainly
,
that
mirth
and
ioy
euen
externall
doe
well
become
the
holy
day
of
the
Lord
,
neither
were
the
people
of
Israel
euer
reprooued
for
this
,
but
that
through
their
couetous
mindes
,
they
accompted
the
Sabbath
a
burthen
,
and
thought
long
to
haue
it
gone
,
that
their
seruants
might
goe
to
their
labour
,
and
they
themselues
to
their
markets
:
for
in
this
respect
they
are
threatned
by
the
Prophet
Amos
,
Amos
8
5.
Heare
yee
this
,
that
swallow
vp
the
poore
,
and
say
,
when
will
the
new
Moone
be
gone
,
that
we
may
sell
corne
,
and
the
Sabbath
,
that
we
may
sell
wheate
,
&c.
And
some
of
them
not
staying
the
ending
of
the
Sabbaths
,
trod
Wine
presses
,
and
laded
,
and
carried
out
burthens
,
against
which
Nehemiah
prouideth
,
being
grieued
hereat
,
Nehem.
13.15
.
as
at
a
great
abomination
.
Yet
let
no
man
vnderstand
this
so
,
as
though
it
were
hereby
tollerated
to
spend
this
day
in
outward
,
and
vaine
bodily
pastimes
,
for
for
then
how
shall
we
improue
it
to
the
best
aduantage
of
our
soules
,
as
hath
been
already
shewed
,
wee
had
need
,
and
ought
to
doe
:
but
so
farre
forth
we
may
vse
bodily
delight
,
as
it
doth
not
hinder
,
but
further
the
hallowing
of
this
day
,
as
it
doth
not
expresse
an
heathenish
feast
,
such
as
were
the
old
Bacchanalia
,
but
setteth
forth
a
diuine
feast
,
kept
in
the
honour
of
the
Lord
Iesus
.
1.
Let
no
man
therefore
be
eating
and
drinking
,
and
making
merry
,
when
the
publike
seruice
of
God
calleth
for
him
,
Phil.
3
●7
.
for
that
were
truly
to
make
a
mans
belly
his
God
,
as
the
Apostle
speaketh
,
seeing
he
attendeth
vpon
that
,
when
he
should
attend
vpon
God
in
his
seruice
.
2.
Let
no
man
so
affect
outward
pleasure
,
as
that
he
should
forget
the
chiefe
pleasure
,
and
comfort
of
the
soule
,
by
neglecting
to
prepare
to
Gods
worship
before
,
or
to
meditate
,
that
it
may
sinke
,
and
take
rooting
in
his
mind
after
.
3.
Let
euery
man
,
as
hee
is
able
,
exercise
himselfe
in
priuate
in
reading
,
and
studying
the
holy
Scriptures
and
praiers
with
other
helpes
to
strengthen
the
inner
man
in
grace
,
and
knowledge
.
4.
Shunne
and
auoide
all
obscene
and
filthy
pleasures
,
which
are
rather
corrupting
,
then
hallowing
,
and
all
vnlawfull
gaming
,
or
ouer
laborious
exercises
,
which
in
the
end
do
rather
trouble
,
and
dull
the
Spirits
,
then
quicken
,
and
cheare
them
vp
.
Let
there
be
no
frequenting
of
Alehouses
or
Tauerns
vnto
riot
,
no
chambring
&
wantonnes
,
or
in
a
word
,
let
there
bee
no
mirth
,
but
what
becommeth
sober
,
temperate
,
and
chaste
minds
fearing
God
,
and
reuerencing
his
ordinances
.
And
that
licentious
persons
may
bee
the
rather
restrained
from
their
vaine
pleasures
vpon
this
day
,
the
Lord
hath
apparantly
executed
iudgement
vpon
diuers
for
contempt
of
this
day
.
Quest.
76.
Is
this
all
that
we
are
bound
vnto
,
to
keepe
the
Sabbath
our selues
,
in
ceasing
from
labour
,
and
doing
the
duties
thereof
?
Answ.
No
,
but
whosoeuer
hath
sonne
,
or
daughter
,
man-seruant
,
or
maid
,
cattell
,
or
stranger
within
his
gates
,
is
alike
bound
to
prouide
,
that
all
,
as
much
as
in
him
lieth
,
obserue
this
day
in
their
kind
,
both
man
and
beast
.
Gen.
17.
Explan.
The
Lord
,
the
author
of
this
commandement
,
as
in
giuing
other
lawes
he
speaketh
not
vnto
inferiours
,
and
the
gouerned
,
but
vnto
the
gouernours
,
as
in
the
law
of
circumcision
he
commandeth
all
vnto
Abraham
,
both
for
the
act
to
be
done
,
the
time
,
and
manner
;
in
the
law
of
the
Passeouer
he
commandeth
all
vnto
masters
of
families
,
Exod.
12.21
.
and
Moses
openeth
the
matter
vnto
the
elders
onely
:
so
in
commanding
the
obseruation
of
the
Sabbath
,
he
layeth
all
vpon
the
gouernours
,
saying
;
Thou
,
thy
sonne
,
thy
daughter
,
thy
man-seruant
,
thy
maid
,
thy
cattell
and
stranger
that
is
within
thy
gates
.
Gouernours
charged
with
children
and
seruants
.
And
not
without
iust
cause
,
because
that
,
1.
Parents
and
Masters
of
families
are
in
Gods
stead
to
their
children
and
seruants
,
and
haue
his
titles
vpon
them
,
which
,
for
what
else
is
it
,
but
only
to
remember
them
so
to
bring
vp
those
,
that
are
vnder
them
in
all
godlines
,
and
holinesse
,
as
if
God
himselfe
did
more
particularly
take
vpon
him
the
training
vp
,
and
nurturing
of
them
?
2.
Because
of
the
neare
relation
betwixt
gouernours
,
and
their
people
,
he
is
the
head
oeconomicall
,
they
the
members
,
of
all
which
we
know
,
what
care
the
head
hath
,
seeking
stil
to
put
more
comlines
vpon
them
,
and
in
these
kind
of
members
,
the
greatest
grace
is
holines
,
and
greatest
meanes
of
breeding
this
,
the
due
obseruation
of
the
Sabbath
.
3.
Because
of
the
corrupt
nature
,
wherein
parents
beget
,
and
bring
forth
their
children
into
the
world
,
so
that
without
grace
,
they
are
fountaines
of
infinite
misery
vnto
them
,
they
being
by
nature
the
children
of
wrath
,
and
vassals
of
the
deuill
,
Ephes.
2.2
now
what
a
corasiue
must
it
needs
be
to
the
heart
of
any
kinde-hearted
father
,
or
mother
,
to
consider
that
they
haue
bred
children
to
be
fire-brands
of
hell
?
and
what
a
care
then
must
this
needs
worke
in
them
,
to
helpe
them
to
be
deliuered
here-from
?
and
the
chiefest
ordinary
way
vnto
this
,
is
to
bring
them
to
the
Sanctuary
vpon
the
Sabbath
,
to
vrge
them
,
and
helpe
them
by
prayer
,
examinations
,
and
instructions
to
the
fruitfull
obseruation
hereof
.
4.
Because
they
cannot
looke
for
a
blessing
vpon
those
things
about
which
they
imploy
their
seruants
and
children
,
vnlesse
they
be
Iacobs
,
or
Iosephs
,
godly
and
righteous
,
which
none
are
without
the
conscionable
obseruation
of
the
Sabbath
.
Iosh.
24.15
.
Therefore
the
example
of
Ioshua
is
to
be
followed
by
all
masters
of
families
,
doe
not
onely
say
,
I
,
but
I
and
my
houshold
wil
serue
the
Lord
,
and
keepe
his
holy
Sabbaths
:
seeke
that
praise
before
God
,
which
was
giuen
vnto
Abraham
.
I
know
Abraham
,
Gen
18.19
.
1.
Sam.
1.
saith
the
Lord
,
that
hee
will
command
his
to
walke
in
my
waies
.
With
●lcanah
,
and
Hannah
bring
Samuel
to
the
Temple
,
whilst
he
is
young
,
that
he
may
be
a
seruant
vnto
the
Lord
all
the
dayes
of
his
life
.
With
Timothies
grand-mother
,
1.
Tim
3
15.
breed
in
him
thus
knowledge
of
the
Scriptures
from
a
child
.
Ezech.
3.17
.
Now
howsoeuer
the
charge
of
inferiors
lyeth
vpon
the
superiours
,
yet
this
will
not
excuse
the
inferiours
,
if
they
shall
neglect
this
holy
day
:
but
as
the
Lord
telleth
Ezechiel
,
when
he
had
made
him
a
watchman
ouer
Israel
,
if
thou
admonish
them
not
,
and
the
enemy
commeth
,
they
shall
die
in
their
sinnes
,
but
their
bloud
will
I
require
at
thine
hands
:
so
they
shall
die
in
their
sinnes
,
and
feele
the
smart
of
Gods
eternall
wrath
in
the
world
to
come
.
Euen
as
it
is
said
of
all
persons
vncircumcised
,
or
that
keepe
not
the
Passouer
,
they
shall
be
cut
off
from
amongst
the
people
,
be
they
masters
,
or
seruants
,
children
growne
vp
,
or
parents
,
howsoeuer
the
Lord
would
haue
slaine
Moses
,
because
his
sonne
Gershom
was
not
circumcised
.
Wherefore
let
children
,
and
seruants
,
as
they
loue
their
owne
welfare
,
Exod
4.25
.
be
as
forward
to
obserue
the
Lords
holy
dayes
,
as
their
gouernours
to
command
them
,
as
diligent
about
their
priuate
Christian
exercises
,
as
they
to
performe
them
,
and
as
studious
to
satisfie
them
in
holy
indeauours
,
as
they
to
helpe
them
herein
.
Quest.
77.
Doth
the
Lord
onely
take
care
for
our
right
spending
of
this
day
,
and
leaue
vs
to
our selues
vpon
the
sixe
dayes
?
Answ.
No
doubtlesse
,
but
it
is
his
will
,
and
command
also
,
that
we
should
vpon
the
sixe
dayes
abstaine
from
idlenesse
,
and
diligently
labour
in
the
workes
of
our
callings
.
Explan.
Before
we
come
to
the
explanation
of
this
;
by
cattel
,
The
charge
concerning
the
sixe
dayes
.
whose
rest
is
also
commanded
,
are
meant
their
Camels
,
their
Oxen
,
their
Asses
,
&c.
whose
strength
,
and
labour
they
vsed
about
their
carriages
,
treading
out
their
corne
,
&
works
of
husbandry
.
Now
the
Lord
out
of
his
mercy
,
as
he
would
not
haue
the
poore
seruant
,
and
bondslaue
to
by
torne
,
and
worne
out
with
sore
labour
vnder
the
hands
of
vnmercifull
masters
:
so
would
he
not
haue
the
poore
dumbe
creatures
,
and
therefore
elsewhere
explaining
further
this
commandement
,
he
saith
,
that
thy
seruants
and
cattell
may
rest
,
as
well
as
thou
.
Moreouer
,
the
cattell
could
not
labour
,
but
men
must
be
in
some
sort
assistant
vnto
them
,
and
so
neglect
the
Sabbath
.
The
stranger
was
a
people
not
comming
of
the
stocke
of
Israel
,
but
of
some
other
,
either
following
them
out
of
Egypt
,
or
taken
,
and
bought
out
of
other
countries
,
whom
they
had
for
slaues
perpetually
,
as
the
Gibeonites
.
Now
the
Lord
would
not
haue
there
to
do
any
work
vpon
the
Sabbath
day
,
Iosh.
9.23
.
though
borne
without
the
couenant
,
and
liuing
without
circumcision
,
without
passeouer
,
without
sacrifice
,
without
God
in
the
world
:
partly
,
that
through
being
fauoured
,
they
might
come
to
affect
the
true
religion
,
the
fountaine
of
this
their
sweet
rest
,
and
partly
,
that
being
in
the
bosome
of
the
Church
,
there
might
be
an
outward
vniformitie
of
al
in
the
reuerencing
of
this
holy
day
,
which
sheweth
,
that
they
which
liue
in
the
same
Nation
,
and
vnder
the
same
gouernment
,
are
to
be
compelled
to
an
outward
conformity
of
religion
,
though
the
heart
can
only
be
turned
by
the
Lord
;
and
whatsoeuer
thy
seruant
be
inwardly
,
thou
must
cause
him
to
be
conformable
to
all
good
orders
outwardly
,
but
this
extendeth
not
to
such
,
as
come
strangerwise
vnto
thee
,
ouer
whom
thou
hast
none
authority
.
To
returne
now
to
the
proper
question
.
Some
hold
,
that
the
Lord
doth
onely
remit
his
owne
right
,
in
saying
:
sixe
daies
shalt
thou
labour
,
&c.
because
all
the
dayes
of
the
weeke
are
his
,
otherwise
the
people
of
God
had
not
done
well
,
in
setting
apart
some
of
the
sixe
dayes
vnto
holy
exercises
,
Working
vpon
six
daies
commanded
here
.
vpon
any
occasion
whatsoeuer
.
But
they
are
deceiued
,
and
their
ground
is
too
weake
:
for
in
euerie
commandement
wee
are
not
onely
inioyned
the
dutie
,
Reas.
1
but
the
helpes
and
furtherances
heereunto
:
now
vnto
the
right
,
and
free
keeping
of
the
Sabbath
,
it
helpeth
not
a
little
to
spend
the
six
dayes
well
about
the
workes
of
our
callings
:
partly
,
for
that
our
worldly
businesses
being
done
,
we
are
the
freer
from
any
intanglement
hereby
,
therefore
he
saith
;
Thou
shalt
labour
and
doe
all
that
thou
hast
to
doe
.
Partly
for
that
being
weary
of
labouring
,
the
rest
of
the
Sabbath
will
be
the
more
sweet
and
pleasant
vnto
vs
,
according
to
that
of
the
Prophet
:
If
thou
call
the
Sabbath
a
delight
:
Esa
58
13.
and
partly
for
that
the
Lord
of
his
goodnes
,
will
the
rather
sanctifie
vs
,
and
make
vs
fit
to
sanctifie
a
Sabbath
,
when
as
we
diligently
doe
the
workes
of
our
callings
vpon
the
six
daies
,
according
to
that
comfortable
saying
of
Iohn
;
Of
his
fulnesse
wee
haue
all
receiued
,
and
grace
,
●oh.
1.16
.
for
grace
:
hauing
the
grace
of
faithfulnesse
,
and
diligence
in
the
duties
of
our
callings
,
we
receiue
further
grace
of
diligence
about
Sabbath
day
exercises
,
which
is
peculiarly
verefied
in
this
very
thing
,
in
that
the
most
idle
,
which
spend
their
time
of
the
six
dayes
in
gaming
,
sporting
,
and
least
doing
,
are
least
holy
,
and
most
prophane
vpon
the
Sabbath
:
but
contrariwise
the
honestly
diligent
,
and
intentiue
to
their
callings
.
2.
The
iniunction
of
working
vpon
sixe
dayes
,
is
giuen
Reas.
2
in
the
same
commanding
termes
,
in
the
originall
,
that
the
iniunction
of
not
working
the
seuenth
is
giuen
in
:
in
the
first
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thou
shalt
doe
worke
,
in
the
second
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thou
shalt
not
doe
worke
.
3.
As
there
be
reasons
alledged
of
ceasing
from
worke
vpon
the
seuenth
day
,
so
there
is
reason
laid
downe
also
of
working
Reas.
3
king
the
six
dayes
:
as
the
maine
reason
of
the
first
is
;
God
rested
the
seuenth
,
so
the
reason
of
the
second
is
;
In
six
dayes
the
Lord
made
heauen
and
earth
,
hee
wrought
.
If
it
bee
said
,
This
needeth
not
to
bee
heere
commaunded
,
it
rather
belongeth
to
the
second
Table
.
I
answer
,
that
one
and
the
same
dutie
may
belong
to
diuers
Commandements
in
diuers
respects
,
and
in
what
respect
this
of
labouring
belongeth
vnto
this
,
hath
bin
already
shewed
,
neither
is
mine
intent
otherwise
to
bring
it
in
heere
,
and
for
some
questions
,
which
are
fitly
heere
further
to
be
discussed
.
Againe
I
say
,
that
the
ground
of
the
former
assertion
is
too
weake
,
for
not
men
,
but
God
himselfe
hath
againe
set
apart
,
since
the
giuing
of
this
law
,
some
of
these
dayes
for
holy
duties
And
a
good
construction
may
be
made
hereof
,
and
yet
this
stand
for
an
vnder-commandement
;
Six
dayes
shalt
thou
labour
,
vnlesse
the
worship
of
God
shall
hinder
,
and
call
thee
from
thy
labour
:
for
we
must
in
reason
yeeld
as
much
to
the
businesses
of
Gods
seruice
vpon
the
six
daies
,
notwithstanding
the
command
of
working
,
as
to
bodily
labours
vpon
the
seuenth
,
notwithstanding
the
command
of
resting
:
therefore
as
,
when
we
are
bidden
to
rest
all
the
day
,
we
are
not
yet
denied
works
,
wherunto
necessitie
or
charitie
call
vs
:
so
when
we
are
bidden
to
worke
the
six
daies
,
wee
are
not
yet
denied
ceasing
,
when
religion
,
and
Gods
worship
call
vs
heereunto
.
But
for
the
further
cleering
of
these
things
,
here
arise
certain
weightie
,
and
needfull
questions
.
Quest.
78.
Is
it
not
lawfull
then
to
forbeare
working
to
attend
vpon
God
in
his
seruice
in
the
six
dayes
?
Answ.
Yes
,
it
is
not
onely
lawfull
,
but
necessary
to
doe
the
duties
of
Gods
seruice
euery
day
of
the
weeke
in
priuate
,
and
in
publike
,
when
iust
occasion
is
offered
.
1.
Thes.
5.7
.
2
●im
4
1.
Deut.
6.7
.
Explan.
It
is
the
corrupt
maner
of
most
men
,
when
the
Sabbath
is
ended
,
yea
,
when
publike
seruice
is
done
,
neuer
more
to
call
the
Lord
to
minde
all
the
weeke
after
,
or
if
they
doe
,
to
performe
their
deuotion
very
slenderly
,
and
weakely
,
as
though
they
were
sufficiently
sanctified
in
two
,
or
three
houres
vpon
the
Sabbath
for
all
the
weeke
after
,
or
as
though
they
were
Gods
people
only
vpon
that
day
,
and
their
owne
only
all
the
weeke
after
.
But
this
is
great
forgetfulnes
,
&
by
all
meanes
to
be
rooted
out
from
amongst
Christians
,
for
the
Lord
is
to
bee
serued
euery
day
of
the
weeke
,
with
the
best
heart
and
care
that
we
can
.
First
,
wee
haue
for
this
,
his
command
:
Pray
continually
,
and
in
all
things
giue
thanks
;
and
preach
the
word
of
God
,
be
instant
in
season
,
and
out
of
season
:
and
Thou
shalt
talke
of
the
Lawes
of
God
continually
,
when
thou
tarriest
in
thy
house
,
and
when
thou
walkest
in
th
way
▪
as
thou
lyest
downe
,
and
as
thou
risest
vp
:
So
that
duties
of
religion
,
doe
not
onely
tye
vs
semper
,
all
the
dayes
of
our
liues
,
but
ad
semper
also
,
to
euery
day
and
time
,
when
good
opportunitie
is
giuen
,
we
must
expresse
our
deuotion
,
by
praying
,
reading
,
meditation
,
hearing
,
and
conferring
at
fit
times
.
2.
We
haue
for
this
the
example
of
holy
men
:
Daniel
prayed
dayly
thrice
a
day
,
and
praised
his
God
,
Dan.
6.
●0
.
and
the
Text
sheweth
,
that
it
was
his
manner
thus
to
doe
.
Dauid
prayed
early
in
the
morning
:
he
wept
in
prayer
,
euen
in
his
bed
,
Psal.
5
2.
Psal.
6
6.
Psal
22.
●
.
Psal.
34.1
.
so
as
that
he
made
it
swim
with
teares
,
I
call
by
day
,
and
by
night
(
sa●th
he
)
I
will
alway
giue
thankes
vnto
the
Lord
,
and
his
praise
shall
bee
in
my
mouth
continually
:
Morning
,
and
euening
,
and
at
noone-tide
,
hee
called
vpon
the
Lord
.
Anna
a
good
widdow
,
is
said
,
to
haue
serued
the
Lord
in
the
Temple
,
Luc.
2.37
.
Acts
2.46
.
wi●h
fasting
and
prayer
,
night
and
day
.
They
were
dayly
together
in
the
Primitiue
Church
,
with
one
accord
in
the
Temple
.
And
Sozomen
reporteth
out
of
P●●lo
Iudaeus
,
Sozom
lib
6.
cap.
18.
that
the
Christians
in
Aegypt
continued
all
the
six
daies
in
deuotion
so
earnestly
,
as
that
they
forgat
to
take
their
food
from
morning
till
night
:
and
the
people
of
Edessa
would
not
bee
terrified
from
their
often
meetings
,
Ruff.
lib.
2.
c.
5.
through
the
feare
of
death
threatned
vnto
them
.
Which
I
doe
not
rehearse
,
as
fauouring
the
Monasticall
life
,
which
is
wholly
spent
in
blinde
deuotion
:
(
for
euery
man
must
liue
in
a
calling
,
not
onely
generall
,
as
hee
is
a
Christian
,
but
specially
as
he
is
a
member
of
a
Common-wealth
:
and
if
Anna
did
liue
in
the
Temple
,
shee
had
doubtlesse
some
other
imployment
,
besides
prayer
and
fasting
:
and
for
those
of
the
Primitiue
Church
,
their
time
was
extraordinary
and
most
dangerous
)
but
I
rehearse
these
examples
,
to
commend
the
general
,
of
omitting
no
day
,
without
giuing
the
Lord
his
due
.
3.
We
haue
for
this
great
encouragement
giuen
.
Hee
is
pronounced
a
blessed
man
,
Psal.
1.1
.
Psal
119.
●8
.
Verse
99.
that
doth
exercise
himselfe
in
Gods
word
,
and
meditae
therin
day
and
night
.
Dauid
saith
,
that
because
Gods
Commandements
were
euer
with
him
,
he
was
made
wiser
than
his
enemies
,
Yea
(
saith
he
)
●
haue
had
more
vnderstanding
than
all
my
teachers
,
I
vnderstood
more
than
the
ancient
.
So
that
he
which
will
be
wise
indeed
,
must
doe
as
Dauid
did
,
haue
euer
Gods
Commandements
with
him
,
and
make
Gods
testimonies
his
daily
meditation
.
4.
We
haue
to
vrge
vs
to
holy
duties
,
our
owne
great
necessitie
euery
day
.
We
are
daily
subiect
to
sin
,
and
therefore
must
daily
seek
the
remission
of
our
sins
by
praier
,
according
to
the
direction
,
Giue
vs
this
day
our
daily
bread
:
We
haue
daily
businesses
,
vpon
which
wee
need
,
but
cannot
looke
for
a
blessing
,
without
daily
earnest
prayer
,
otherwise
we
may
build
,
Psal.
1
27.
watch
and
worke
,
but
in
vaine
:
we
are
subiect
to
daily
dangers
,
either
by
reason
of
the
Deuils
rage
,
the
crie
of
our
sins
,
or
our
weak
constitutions
,
which
we
cannot
look
,
should
be
preuented
,
without
diligent
prayer
euery
day
,
prayer
being
our
last
&
greatest
refuge
,
Eph.
6.
●8
.
according
to
the
Apostle
:
and
we
daily
receiue
at
Gods
hands
,
great
blessings
,
the
course
of
which
we
shall
cause
him
to
breake
off
,
vnlesse
we
be
daily
in
rendring
praises
to
his
holy
name
.
Ephes
6.17
Againe
,
for
the
reading
and
meditating
on
Gods
word
,
our
necessities
do
all
so
require
,
that
we
should
be
somewhat
emploied
herein
euery
day
.
The
Word
is
the
sword
of
the
spirit
,
without
which
,
how
can
we
combat
with
our
spirituall
enemies
,
that
will
not
leaue
vs
vnassaulted
any
day
?
The
Word
is
the
milke
,
1.
Pet.
2.2
.
whereby
we
must
be
nourished
,
and
grow
vp
,
in
regard
of
which
,
we
are
as
new
borne
babes
,
how
then
can
we
in
any
day
liue
without
it
,
but
be
very
Dwarffes
in
grace
?
The
word
is
the
seed
of
God
,
by
which
we
are
kept
from
sinning
,
1.
Iohn
3.9
.
&
brought
to
be
his
beloued
,
and
holy
children
:
If
this
seed
then
be
not
daily
in
vs
,
how
shal
we
be
kept
from
being
ouergrowne
with
weeds
and
briars
,
and
so
from
being
reprobate
&
accursed
ground
?
The
word
is
a
light
vnto
our
feet
,
and
a
lanthorne
vnto
our
paths
,
how
then
can
we
walke
on
,
and
be
kept
vpright
without
dangerous
stumbling
&
falling
,
Psal
119.105
.
vnlesse
we
haue
euery
day
this
light
set
vp
in
our
minds
?
To
say
nothing
of
the
readinesse
and
dexteritie
in
the
Word
of
God
,
which
we
shall
grow
vnto
by
daily
exercising
ourselues
therein
,
according
to
the
prouerbe
,
Vse
maketh
perfectnesse
,
and
how
much
the
more
apt
we
shal
thus
become
for
publike
instructions
,
to
receiue
them
for
our
greater
comfort
.
Quest.
79.
It
seemeth
then
,
that
euery
day
ought
to
be
made
a
kind
of
Sabbath
,
how
can
this
stand
with
the
command
;
of
working
vpon
the
six
dayes
?
Answ.
Yes
very
well
,
because
that
,
howsoeuer
God
is
to
be
serued
vpon
the
sixe
dayes
,
yet
they
are
for
the
most
part
to
bee
spent
in
the
workes
of
our
callings
.
Quest.
80.
All
this
being
but
generall
,
what
more
speciall
rules
are
wee
to
follow
in
our
weekly
deuotion
?
Answ.
1.
Wee
must
pray
euerie
day
,
morning
and
euening
.
2.
Before
and
after
the
vse
of
Gods
good
creatures
.
3.
The
more
our
necessities
vrge
vs
,
to
pray
the
oftner
,
and
the
more
instantly
.
4.
Let
no
day
passe
without
some
reading
and
diuine
meditations
.
5.
Neglect
not
the
weeke
day
Sermons
,
when
opportunitie
is
offered
to
come
vnto
them
.
Explan.
After
the
necessitie
of
performing
Gods
worship
euery
day
declared
,
I
haue
thought
it
not
amisse
,
to
set
down
speciall
rules
for
the
direction
of
all
men
:
for
,
though
we
are
to
make
euery
day
a
kinde
of
Sabbath
,
yet
wee
are
not
to
follow
the
practise
of
Monkes
and
Friers
,
framing
our
life
to
idlenesse
,
in
regard
of
worldly
affaires
:
nor
yet
of
some
ouer-zealous
persons
,
trauelling
from
place
to
place
,
to
heare
the
Word
of
God
,
spending
many
whole
daies
in
this
manner
,
the
businesses
of
our
calling
being
neglected
,
they
can
haue
little
comfort
herein
,
when
God
shall
aske
,
who
required
these
things
at
your
hands
?
But
he
that
is
desirous
to
performe
his
weeke-dayes
seruice
acceptably
vnto
the
Lord
,
must
,
1.
Reuerendly
commend
his
supplications
,
and
giuing
of
Rule
1
thankes
,
euery
day
,
morning
and
euening
,
vnto
the
Lord
:
as
Daniel
kneeled
downe
,
and
prayed
three
times
a
day
;
Dan.
6.10
.
for
a
figure
of
which
,
it
was
commanded
vnder
the
old
Testament
,
that
they
should
sacrifice
a
Lambe
morning
and
euening
,
euery
day
continually
,
which
Lambe
did
represent
Christ
,
Exod.
29.39
.
and
this
sacrificing
was
a
comming
to
God
,
by
prayer
in
his
name
,
and
in
the
merits
of
his
bloud-shed
.
Now
this
was
done
publikely
,
at
the
doore
of
the
Tabernacle
,
shewing
,
that
in
euery
little
Tabernacle
,
or
Church
,
Vers.
42.
such
as
is
euery
Christian
mans
family
,
the
like
should
be
performed
in
the
company
of
the
members
therof
,
children
&
seruants
.
Wherefore
heathen
families
,
wanting
the
true
knowledge
,
and
feare
of
God
,
are
branded
thus
,
that
they
call
not
vpon
his
name
:
as
in
that
imprecation
of
the
Prrophet
,
Powre
out
thy
wrath
(
O
Lord
)
vpon
the
heathen
,
Iere.
10.25
.
and
vpon
the
families
that
call
not
vpon
thy
Name
.
It
is
not
enough
to
say
the
Lords
prayer
,
or
some
other
drowsily
,
being
halfe
asleepe
,
or
without
minding
it
,
as
is
the
manner
of
most
men
,
for
this
is
the
sacrifice
of
fooles
,
who
know
not
that
they
doe
euill
,
Eccl.
4
17.
neither
is
it
enought
for
Gouernours
,
to
pray
by
themselues
alone
,
but
the
right
worshipper
of
God
prayeth
heartily
,
if
he
be
the
master
of
a
little
Tabernacle
,
he
sacrificeth
in
the
doore
thereof
.
Rule
2
1.
Tim
4.5
.
Secondly
,
thou
must
pray
before
,
and
after
the
vse
of
Gods
good
creatures
:
for
euery
creature
of
God
is
sanctified
by
the
word
&
prayer
;
when
Adam
had
sinned
,
all
things
seruing
for
mans
vse
,
were
accursed
;
now
by
Iesus
Christ
alone
,
this
curse
is
remoued
,
but
not
without
presenting
him
in
prayer
before
the
Father
:
So
that
come
to
partake
of
these
benefits
without
prayer
,
and
thou
feedest
thy selfe
with
curses
,
which
thou
mayest
looke
should
be
the
ouerthrow
,
and
not
the
vpholding
of
thy
bodie
.
Rule
3
Psalm
.
50
15.
Thirdly
,
the
more
our
necessities
vrge
vs
,
wee
must
pray
the
oftner
,
and
the
more
instantly
.
Dauid
,
in
this
case
,
prayeth
day
and
night
,
and
without
ceasing
,
and
sheweth
that
continuall
praying
is
therein
required
:
Call
vpon
me
(
saith
the
Lord
)
in
the
time
or
trouble
.
Iam.
5
13.
What
must
we
call
vpon
him
then
onely
:
no
but
oftner
,
and
more
instantly
then
,
aboue
all
other
times
.
To
this
purpose
,
saith
S.
Iames
,
●s
any
amongst
you
afflicted
,
let
him
pray
,
that
is
,
let
him
make
this
a
time
of
continuall
prayer
,
and
so
in
the
like
cases
.
Rule
4
4.
We
must
let
no
day
passe
without
reading
and
diuine
meditations
:
for
hereby
we
doe
encrease
our
heauenly
substance
,
according
to
that
;
Prayer
,
reading
,
meditation
,
and
tentation
make
a
perfect
diuine
,
Exhort
one
another
daily
,
saith
S.
Paul
:
Hebr.
.13
.
1.
Tim.
4.13
.
and
to
Timothy
,
Giue
attendance
to
reading
,
to
exhortation
,
to
doctrine
.
If
any
shall
say
,
This
is
needfull
indeed
for
a
Diuine
,
but
bindeth
not
the
people
.
I
answere
,
That
it
doth
not
binde
them
indeed
,
vnlesse
they
esteeme
of
Gods
blessing
,
&
desire
to
be
saued
,
but
if
they
doe
,
they
are
bound
,
as
well
as
the
Diuine
.
Hee
onely
is
blessed
,
that
meditateth
thus
in
the
Law
of
God
,
and
thus
doing
,
saith
Paul
to
Timothie
,
Thou
shalt
saue
thy selfe
,
as
a
Christian
,
and
others
as
a
Diuine
.
Fiftly
,
thou
must
attend
vpon
Sermons
,
when
opportunitie
Rule
5
is
offred
,
that
is
,
ordinarily
,
whilst
the
Word
is
plentifully
preached
vpon
the
Sabbaths
;
otherwise
,
thou
must
euen
vse
importunitie
:
and
the
reason
is
good
,
the
Preacher
must
preach
,
opportune
and
importune
,
therefore
thou
must
bee
ready
to
heare
,
if
need
doeth
so
require
,
not
onely
vpon
opportunitie
,
but
vpon
importunitie
,
when
it
will
not
so
well
stand
with
the
season
,
or
thy
wordly
of
affaires
.
When
the
famine
of
hearing
the
Word
of
the
Lord
should
come
,
the
Prophet
saith
,
that
they
should
wander
,
Amos
8.12
.
From
the
North
to
the
East
,
they
should
run
to
and
fro
,
to
heare
the
word
of
the
Lord
.
Quest.
81.
What
is
to
be
thought
of
whole
dayes
in
the
weeke
,
set
apart
to
holy
duties
,
as
Saints
dayes
,
and
dayes
of
thanksgiuing
in
publike
.
Answ.
All
this
may
lawfully
be
done
,
and
is
commendable
by
Gods
Word
,
and
therefore
we
are
reuerently
to
conforme
our selues
,
to
the
ordinance
of
authoritie
herein
.
Holy
dayes
to
be
kept
.
Explan.
Howsoeuer
all
good
Christians
doe
yeeld
to
that
which
hath
beene
already
said
,
about
our
weekly
deuotion
,
yet
there
is
great
difference
about
making
whole
weekdaies
,
holy
dayes
,
and
specially
the
dayes
of
Saints
,
the
fountaine
whereof
is
said
to
haue
beene
Popery
.
To
handle
this
poyint
therefore
somewhat
more
largely
,
I
say
first
,
that
it
is
lawfull
for
the
Christian
Magistrate
,
to
command
some
of
the
weeke
dayes
,
to
be
obserued
as
holy
,
by
abstaining
from
publike
ordinary
workes
of
our
callings
,
and
frequenting
Gods
publique
Seruice
.
1.
Because
the
Magistrate
is
ordained
for
our
good
,
but
a
Reason
1
greater
good
can
hee
not
doe
vnto
the
Church
,
Rom.
13.3
.
then
next
vnto
the
sanctifying
of
the
Sabbath
,
to
prouide
for
the
solemnitie
of
some
other
dayes
,
of
which
iust
occasion
is
giuen
,
that
thus
Gods
seruice
may
be
vpheld
,
euen
vpon
the
weeke
day
.
Reason
2
2.
Because
godly
Magistrates
haue
vsed
thus
to
doe
,
and
beene
commended
therefore
.
As
Hester
and
Mordecai
,
vpon
the
wonderfull
deliuerance
of
the
Iewes
,
Est.
9.21
.
and
the
sword
put
into
their
hands
,
to
be
reuenged
vpon
their
enemies
,
set
apart
the
fourteenth
and
fifteenth
day
of
the
moneth
Adar
,
to
be
kept
holy
from
yeare
to
yeare
continually
:
And
Judas
Maccabeus
,
1.
Mac.
4.59
.
after
that
he
had
purged
the
Sanctuarie
,
and
set
vp
a
new
Altar
,
ordained
that
the
remembrance
heereof
should
bee
continued
with
ioy
,
by
keeping
a
feast
Dedication
eight
dayes
together
,
from
yeare
to
yeare
:
which
feast
Christ
himselfe
graced
with
his
presence
,
Ioh.
10.22
,
23.
preaching
in
the
Temple
,
that
he
was
the
true
Shepheard
,
and
that
he
did
giue
vnto
his
sheepe
,
that
heard
his
voice
,
and
followed
him
,
eternall
life
.
Leuit.
23.
Thirdly
,
because
the
Lord
himselfe
,
howsoeuer
hee
hath
said
,
Sixe
dayes
shalt
thou
labour
,
yet
vpon
iust
occasion
,
hath
set
apart
some
of
these
,
at
certaine
times
of
the
yeare
,
to
be
kept
holy
,
as
for
the
feast
of
the
Passeouer
,
of
Tabernacles
,
and
of
first
Fruits
,
that
there
might
bee
then
a
more
speciall
remembrance
of
the
great
benefits
bestowed
at
those
speciall
times
:
which
the
Magistrats
,
his
Vicegerents
following
to
their
great
commendation
,
as
further
occasion
was
offered
,
doe
plainly
shew
,
that
it
is
not
only
lawfull
,
but
requisite
,
that
it
should
be
thus
in
all
ages
,
amongst
the
Lords
people
.
And
thus
much
for
the
confirmation
of
the
first
.
Secondly
,
I
say
,
that
as
the
setting
apart
of
some
of
the
weeke
dayes
,
is
lawfull
and
commendable
by
examples
vnder
the
old
Testament
,
so
it
is
much
commended
by
the
practise
of
the
pure
and
vncorrupted
times
of
the
new
Testament
.
It
is
well
knowne
to
such
,
as
are
but
meanely
read
,
that
the
feast
of
Easter
and
Whitsontide
,
when
Christ
arose
againe
,
and
when
the
Holy
Ghost
descended
,
and
the
feast
of
the
Ascension
,
Natiuitie
,
and
Circumcision
of
Christ
,
were
obserued
in
the
Primitiue
Church
,
soone
after
the
Apostles
time
,
and
not
long
after
,
there
were
added
vnto
these
,
the
Apostles
dayes
,
Jeron
.
Gal
4.
and
then
of
some
singular
Martyrs
,
betwixt
whose
daies
there
was
yet
this
difference
,
the
Apostles
were
kept
in
all
Churches
,
these
onely
,
where
they
suffered
,
all
which
Ierom
testifieth
in
his
Commentary
vpon
the
Epistle
to
the
Galathians
,
chap.
4.
Adding
there
further
,
that
then
the
histories
of
their
liues
and
deaths
were
read
,
and
their
godly
examples
commended
vnto
others
,
after
all
which
this
prayer
was
added
;
Concede
.
O
Deus
,
vt
quorum
natales
celebramus
,
eorum
virtutes
imitemur
:
Grant
,
O
God
,
that
we
may
imitate
their
virtues
,
whose
birth-daies
we
celebrate
.
Now
,
although
antiquity
is
not
sufficient
of
it selfe
,
to
iustifie
this
or
that
obseruation
,
yet
next
vnto
the
Holy
Scriptures
,
it
is
to
be
reuerenced
,
according
to
that
of
Augustine
:
Post
sacras
Scripturas
,
Aug.
Tom.
2.
Epist.
118.
ea
nobis
sunt
obseruanda
,
quae
vel
ab
Apostolis
profecta
esse
per
traditionem
,
vel
a
vniuersalibus
consiliis
definita
esse
iudicantur
:
Those
things
are
of
vs
to
be
obserued
next
vnto
the
holy
Scriptures
,
which
are
iudged
to
come
from
the
Apostles
by
tradition
,
or
to
haue
bin
defined
by
generall
Counsels
.
New
holy
dayes
rightly
made
.
Thirdly
,
I
say
,
that
to
set
apart
any
day
to
prayer
,
thankesgiuing
,
&c.
without
iust
cause
,
is
superstitious
,
and
if
for
the
honouring
,
and
praying
vnto
any
Saint
,
it
is
idolatrous
:
for
,
neither
God
,
nor
good
men
haue
thus
made
any
holy
dayes
.
A
iust
cause
is
therefore
,
1.
When
any
great
benefit
,
and
extraordinary
Cause
1
hath
been
bestowed
;
for
which
it
were
grosse
ingratitude
not
to
haue
a
solemne
time
of
praising
God
.
Such
was
the
bringing
of
Israel
into
the
land
of
Canaan
,
which
they
were
euer
thankfully
to
remember
,
at
the
feast
of
first
fruits
,
and
such
is
the
Natiuity
,
Resurrection
,
and
Ascension
of
Christ
,
the
comming
downe
of
the
Holy
Ghost
,
the
stirring
vp
,
and
sending
of
the
Apostles
,
to
plant
the
Churches
of
the
Gentiles
,
which
is
a
bringing
of
them
into
spiritual
Canaan
,
to
partake
of
the
hony
and
milke
flowing
there
.
2.
When
any
great
and
wonderfull
deliuerance
hath
been
Cause
2
wrought
,
such
was
the
bringing
of
Israel
out
of
Egypt
,
their
deliuerance
from
Hamans
bloudy
plot
;
and
from
Gorgias
,
vnder
Iudas
Macch●beus
so
that
the
Temple
was
cleansed
,
and
the
Altar
repaired
,
for
which
they
kept
the
Passeouer
,
the
feast
of
Purim
,
and
the
Dedication
:
and
such
haue
been
our
deliuerances
from
the
Spanish
Nauy
,
from
the
Gun-powder
Treason
,
and
Gowries
Conspiracy
,
for
which
we
are
to
continue
solemne
times
of
praising
the
Lord
.
Cause
3
3.
When
some
great
danger
is
vrgent
vpon
a
people
,
or
imminent
,
Ioel
1.14
.
and
hanging
ouer
their
heads
:
thus
Ioel
hauing
foretold
of
a
famine
to
come
,
calleth
for
a
fast
,
and
a
solemne
assembly
:
Ionah
3.
and
the
Nineuites
,
when
Ionah
threatned
their
destruction
,
hauing
onely
the
light
of
nature
to
guide
them
,
kept
solemnely
three
daies
together
,
fasting
,
and
crying
vnto
the
Lord
for
mercy
.
And
thus
haue
our
Magistrates
godly
prouided
,
that
there
should
be
solemne
publique
meetings
for
humiliation
in
our
great
danger
,
Anno
1588.
And
in
the
time
of
famine
and
pestilence
,
and
it
were
to
be
wished
,
that
(
before
we
bee
againe
pressed
with
the
like
,
or
greater
iudgements
,
which
our
sins
cry
for
)
some
times
were
solemnely
appointed
,
for
the
pacifying
of
Gods
wrath
towards
vs
.
Cause
4
4.
When
any
other
speciall
occasion
is
offered
,
for
the
glory
of
God
,
and
the
edification
of
the
Church
,
such
as
bee
the
daies
dedicated
to
the
memory
of
the
most
worthy
Saints
and
Apostles
of
Christ
,
the
remembrance
of
whose
holines
,
miracles
,
and
excellency
,
reuiueth
the
right-affected
Christian
,
to
the
glorifying
of
God
,
who
hath
so
wonderfully
endued
men
with
his
grace
,
and
to
a
zealous
imitation
of
them
in
their
holines
and
integrity
.
Out
of
these
cases
to
appoint
holy
daies
,
is
altogether
without
warrant
from
the
Word
of
God
,
and
the
practice
of
purer
times
,
and
if
they
bee
multiplied
to
the
hinderance
of
the
poore
Labourer
ouer-much
from
his
labour
,
and
to
the
ouer-hooding
of
mens
consciences
,
they
are
a
bondage
,
against
which
the
Apostle
inueigheth
,
saying
;
How
turne
yee
againe
to
beggarly
and
impotent
rudiments
,
Gal.
4.9.10
.
whereunto
,
as
from
the
beginning
yee
will
bee
in
bondage
againe
?
Yee
obserue
dayes
&c.
Obiect
.
1
If
it
bee
heere
obiected
,
that
this
cannot
stand
with
the
Lords
precept
;
Six
dayes
thou
shalt
labour
.
Sol.
I
answer
,
that
this
precept
must
not
,
nor
can
bee
simply
vnderstood
,
but
conditionally
,
vnlesse
the
Lord
shall
call
vs
to
publike
duties
of
holinesse
vpon
any
of
these
dayes
:
otherwise
the
Lord
himselfe
had
amisse
appointed
some
of
these
dayes
yearely
afterwards
for
holines
,
and
godly
magistrates
of
old
had
been
much
to
blame
.
Obiect
.
2
If
it
be
further
obiected
,
that
thus
dayes
appointed
by
men
shall
also
become
Sabbaths
,
and
of
as
great
account
,
Differences
betweene
holy
dayes
and
Sundayes
.
as
the
Lords
day
:
I
answere
,
God
forbid
,
for
yet
there
is
great
difference
betwixt
the
Lords
day
,
and
dayes
appointed
by
men
.
First
,
in
regard
of
the
stricter
kind
of
rest
required
vpon
the
Lords
day
,
from
which
there
is
more
liberty
vpon
other
holy
daies
,
insomuch
as
now
wee
may
lawfully
goe
or
ride
iourneyes
,
keepe
markets
or
faires
,
and
also
doe
the
more
priuate
workes
of
our
callings
,
so
that
we
obserue
the
times
of
publike
meetings
,
and
giue
no
scandall
to
our
brethren
,
nor
offence
to
our
Gouernours
.
Secondly
,
in
regard
of
more
free
recreations
,
in
which
wee
may
now
exercise
our selues
,
all
waies
excepting
the
times
of
publike
prayer
.
Thirdly
,
in
regard
of
speeches
,
and
thoughts
,
out
of
the
publike
times
,
we
may
in
some
conuenient
sort
and
measure
,
talke
of
our
worldly
affaires
,
and
deuise
in
our
thoughts
for
the
best
for
them
.
If
any
doe
otherwise
esteeme
ordinary
holy
daies
appointed
by
men
,
hee
doth
derogate
from
the
dignity
of
the
Lords
day
;
as
they
of
the
Church
of
Rome
,
which
make
more
account
of
some
Saints
dayes
,
then
of
the
Lords
day
it selfe
,
and
are
more
carefull
then
to
exercise
their
deuotion
,
and
tyrannise
in
their
strict
censures
,
more
remisse
,
and
licentious
vpon
this
most
holy
day
.
Quest.
81.
What
is
the
sinne
by
this
commandement
forbidden
?
Answ.
All
prophaning
of
the
Sabbath
day
.
Which
is
,
first
by
doing
workes
that
are
not
of
present
necessitie
,
by
iournying
,
by
idle
resting
,
or
absenting
our selues
about
worldly
businesses
from
the
publike
duties
of
Gods
seruice
.
Secondly
,
by
forgetfulnesse
of
the
Sabbath
vpon
the
sixe
dayes
,
by
which
wee
often
bring
vpon
our selues
a
necessitie
of
prophaning
the
same
.
Thirdly
,
when
being
parents
or
gouernours
,
we
leaue
our
children
,
pupills
,
and
seruants
to
their
owne
liberty
vpon
this
day
.
Labour
on
the
Sabbath
.
Explan.
The
sinnes
against
this
Commandement
,
I
referre
to
three
heads
,
the
first
whereof
is
a
direct
,
and
the
greatest
prophaning
of
the
Lords
day
.
1.
For
labour
(
vnlesse
wee
be
necessarily
called
heereunto
,
such
as
it
is
only
then
,
when
it
is
a
necessary
worke
of
mercy
,
as
hath
been
already
shewed
)
it
is
the
most
direct
breaking
of
the
Sabbath
,
and
taketh
away
the
very
nature
of
it
,
because
the
Sabbath
,
is
the
rest
.
And
how
great
a
sinne
this
is
,
the
Lord
hath
sundry
waies
made
knowne
vnto
his
people
the
Iewes
.
Which
motius
though
they
bind
not
vs
in
the
same
rigor
,
as
the
Iewes
were
of
old
,
yet
they
are
a
good
inducement
to
vs
to
stirre
vp
our
reuerence
vnto
Gods
ordinance
,
and
our
care
to
obserue
the
Christian
Sabbath
,
though
not
in
any
ceremonious
degree
of
stricktnesse
;
yet
in
conuenient
decency
and
sequestration
of
our selues
,
such
as
may
stand
with
Christian
liberty
.
How
close
the
Iewes
well
held
by
God
to
the
precise
obseruation
appeareth
.
Reas.
1
1.
By
his
seuere
poenall
lawes
against
all
labour
,
though
neuer
so
honest
,
Exod.
31.15
.
and
lawfull
in
it selfe
;
Whosoeuer
doth
any
worke
vpon
the
Sabbath
,
shall
die
the
death
.
Reas.
2
2.
How
much
the
Lord
is
displeased
with
working
vpon
this
day
,
is
made
knowne
by
his
iudgements
executed
,
vpon
some
in
their
prophane
working
.
He
that
gathered
stickes
,
was
stoned
to
death
:
the
Israelites
were
held
captiue
in
Balon
seuenty
yeares
for
their
working
vpon
the
Sabbaths
,
Numb.
15.32
.
Ier.
25.
that
the
land
might
enioy
her
Sabbaths
,
and
sundry
examples
tending
to
the
same
purpose
haue
been
already
brought
amongst
the
arguments
for
our
Sabbath
,
which
I
spare
to
repeate
,
referring
the
reader
thither
.
3.
How
displeasing
to
the
Lord
it
is
to
worke
vpon
this
day
,
appeareth
by
his
prouidence
for
the
rest
heereof
:
rather
then
any
worke
should
be
done
euen
about
their
daily
food
,
he
sendeth
the
Israelites
Manna
enough
for
two
dayes
,
the
day
before
the
Sabbath
;
Exod.
16.
and
whereas
at
other
times
the
Manna
would
putrifie
,
and
be
full
of
wormes
,
if
they
kept
any
of
it
vntill
the
morrow
,
after
they
had
gathered
it
,
now
they
did
keepe
it
sweet
,
and
good
all
the
next
day
.
Reas.
4
4.
The
working
vpon
the
Sabbath
hath
been
at
all
times
condemned
by
all
good
men
,
endued
with
Gods
Spirit
.
Moses
is
most
earnest
in
many
places
against
it
,
Nehem.
13.
Nehemiah
threatned
to
punish
the
Merchants
,
that
came
to
Ierusalem
to
sell
their
wares
vpon
the
Sabbath
dayes
;
and
Esay
,
Ieremy
,
and
the
rest
of
the
Prophets
,
doe
all
of
them
put
to
their
helping
hands
,
to
roote
out
this
sinne
of
working
vpon
the
Sabbath
day
.
Wherefore
if
thou
makest
conscience
of
stealing
,
because
the
Lord
hath
forbidden
it
,
make
conscience
also
of
doing
the
workes
of
thy
calling
vpon
the
Sabbath
,
because
God
hath
so
strictly
forbidden
it
,
so
seuerely
iudged
it
,
so
carefully
prouided
against
it
,
and
stirred
vp
so
many
holy
men
to
beate
downe
this
grosse
abuse
.
2.
For
iournying
,
I
shall
not
need
to
adde
any
thing
,
because
it
hath
been
specially
intreated
of
already
,
what
iourney
is
allowed
,
and
what
a
breach
of
the
Sabbath
.
Only
wee
may
take
with
vs
this
one
memorandum
,
that
the
Lord
hath
so
precisely
forbidden
trauaile
,
as
that
he
hath
charged
,
Exod.
16.29
.
Tarrie
euery
man
in
his
place
,
and
let
no
man
goe
out
of
his
place
vpon
the
seuenth
day
,
viz.
about
his
worldly
vnnecessary
busines
,
though
it
may
seeme
vnto
thee
to
bee
time
gained
,
so
that
thou
shalt
not
bee
hindred
now
from
thy
worke
vpon
the
weeke
day
,
or
though
it
may
seeme
otherwise
to
redound
to
thy
benefit
.
Let
them
consider
this
,
that
forecast
to
make
their
iourneyes
specially
vpon
the
Lords
day
,
surely
this
wisdome
commeth
not
from
aboue
,
but
from
the
deuill
,
whose
thou
art
,
Iohn
8
44.
whilest
thou
doest
his
will
.
3.
For
idle
resting
,
and
sitting
at
home
all
day
,
or
most
part
of
the
day
,
Idle
resting
.
when
others
assemble
themselues
to
the
worship
of
God
,
or
sleeping
,
and
lying
longer
in
bed
in
the
morning
,
so
that
a
man
cannot
prepare
himselfe
fitly
,
and
come
in
due
time
to
the
place
of
Gods
publike
worship
,
this
is
also
a
most
vnworthy
vsage
of
a
mans
selfe
vpon
the
Lords
day
.
He
that
doth
thus
,
like
the
vaine
eccho
,
resoundeth
the
last
word
of
the
Lords
precept
,
Thou
shalt
Sanctifie
the
Sabbath
taking
onely
Sabbath
,
an
idle
resting
vnto
himselfe
,
and
therefore
as
idle
watchmen
appointed
ouer
Gods
people
,
that
see
the
enemy
comming
,
and
danger
at
hand
,
yet
doe
onely
sit
still
,
and
behold
it
,
but
sound
no
trumpet
to
giue
them
warning
,
shall
be
so
farre
from
any
reward
of
their
office
,
that
the
peoples
bloud
shall
be
required
at
their
hands
:
so
these
idle
Sabbath-keepers
shall
be
so
farre
from
the
blessing
attending
vpon
such
,
as
sanctifie
a
Sabbath
,
as
that
they
shall
bee
called
to
account
for
this
pretious
time
lost
through
their
idlenesse
,
and
the
vsurpation
of
that
to
their
owne
ease
,
which
they
were
bound
to
spend
to
Gods
glory
.
Let
all
therefore
,
that
would
consecrate
this
day
,
as
glorious
to
the
Lord
,
flie
this
idlenesse
,
and
learne
of
Nehemiah
to
rise
early
in
the
morning
,
at
the
least
in
their
hearts
to
sanctifie
the
Lords
day
,
and
duly
repaire
(
whilst
God
inableth
)
to
the
place
of
publike
meetings
,
otherwise
to
keepe
holy-day
at
home
,
as
his
infirmities
permit
.
4.
For
absence
from
the
publike
duties
,
there
bee
many
that
content
themselues
to
sit
at
home
,
Absence
from
Church
.
and
reade
some
good
prayers
,
and
other
good
bookes
,
especially
,
if
the
weather
be
but
a
little
tedious
,
and
thinke
that
they
keepe
the
Sabbath
,
as
well
,
as
any
other
,
or
as
they
need
to
doe
,
and
more
especially
,
if
there
be
nothing
,
but
diuine
seruice
at
the
Church
.
But
let
all
such
know
their
errour
,
and
repent
of
it
,
they
doe
indeed
sanctifie
the
Lords
day
,
but
it
is
not
after
the
Lords
,
but
their
owne
manner
,
and
therefore
cannot
be
accepted
of
,
no
more
then
a
master
can
accept
of
the
best
indeauours
of
his
seruant
at
home
at
that
time
,
when
he
appointeth
him
to
trauell
about
his
busines
abroad
.
For
the
Lord
doth
now
appoint
thee
to
attend
him
in
the
publike
place
,
Acts
3.
hee
hath
now
imployment
for
thee
there
,
Christ
himself
,
the
holy
Prophets
,
and
Apostles
lurked
not
at
such
times
in
corners
,
or
in
priuat
houses
,
but
went
vp
to
the
Temple
to
pray
,
to
preach
,
to
conuerse
with
Gods
people
in
publike
duties
.
Acts
2
41.
Here
is
the
place
,
where
Gods
ordinance
is
chiefely
vsed
,
and
only
at
the
times
appointed
,
heere
the
Lords
presence
is
promised
,
here
hath
his
glory
euer
shined
by
the
conuersion
of
soules
,
and
sometime
of
thousands
at
once
.
Let
the
proud
seperatist
therefore
goe
by
himselfe
now
into
corners
,
as
ouer-iust
in
his
owne
esteeme
,
to
come
with
others
to
Gods
ordinance
in
publike
,
let
the
idle
,
or
daintie
Sabbath-keeper
stay
at
home
in
his
blind
priuate
deuotion
,
and
the
ouer
scrupulous
absent
themselues
from
Church
in
the
case
of
no
preaching
at
that
time
:
let
those
contemne
publike
prayer
that
know
not
Gods
house
(
the
Church
)
to
be
the
house
of
Prayer
.
But
let
all
that
feare
the
Lord
,
feare
thus
to
peruert
the
Lords
day
,
least
in
so
doing
,
sinne
lye
at
their
doores
.
The
second
head
,
Head
.
2.
Forgetfulnes
of
the
Sabbath
.
vnto
which
I
referre
the
prophaning
of
the
Sabbath
,
is
all
forgetfulnesse
of
this
day
vpon
the
sixe
,
either
in
generall
in
any
of
them
;
or
in
particular
,
the
day
before
,
according
to
our
distinction
,
when
I
spake
of
the
dutie
in
the
word
Remember
;
and
it
may
haue
reference
also
to
the
Sabbath
past
,
Remember
how
holy
thou
wert
then
,
what
rules
of
holines
thou
wert
then
taught
,
how
thou
didst
then
make
shew
of
a
good
disciple
of
Christ
,
when
thou
sattest
to
learne
thy
lesson
of
him
:
as
Saul
,
who
fell
downe
before
the
Lord
,
and
said
;
Lord
,
what
wouldest
thou
haue
mee
to
doe
?
Acts
9.
1.
Sam.
2.
and
as
Samuel
;
Speake
Lord
,
for
thy
seruant
heareth
:
Least
doing
contrariwise
in
the
weeke-dayes
after
,
and
as
one
,
that
rather
listeneth
to
Satan
,
and
to
thine
owne
corrupt
heart
,
thou
be
condemned
out
of
thine
owne
mouth
,
for
drawing
neere
vnto
God
with
thy
lips
,
but
hauing
thine
hart
farre
estranged
from
him
.
The
third
head
,
Head
.
3.
Neglect
of
inferiours
.
vnto
which
I
referre
the
prophaning
of
the
Sabbath
,
is
by
leauing
such
,
as
are
vnder
our
gouernment
,
to
their
owne
vnbridled
and
licentious
liberty
vpon
the
Sabbath
day
,
which
is
no
small
fault
in
parents
,
masters
,
and
gouernours
.
For
whilst
euery
priuate
man
doth
thus
neglect
his
domestick
charge
,
the
minister
may
preach
,
reproue
,
admonish
,
and
teach
,
but
little
wil
it
profit
,
to
bring
them
to
the
right
obseruation
of
Christian
duties
.
Besides
,
doth
it
not
grieue
any
good
parents
,
or
masters
to
see
their
children
,
or
seruants
miscarry
and
come
to
misery
?
but
to
be
negligent
of
them
at
these
times
,
is
the
right
way
to
bring
them
to
all
lewdnesse
,
and
consequently
to
smart
and
misery
,
for
which
they
may
also
then
with
heauy
hearts
thanke
their
gouernors
,
that
were
too
gentle
,
and
remisse
towards
them
,
1.
Sam.
2.
as
Ely
was
vnto
his
children
,
whose
lamentable
estate
in
his
children
and
posteritie
,
what
hard
heart
can
reade
of
,
without
relenting
.
Quest.
83.
What
be
the
reasons
of
this
Commandement
?
Answ.
They
are
partly
infolded
in
the
Commandement
,
and
partly
expressed
in
these
words
;
for
in
sixe
dayes
the
Lord
made
heauen
and
earth
,
the
sea
,
&c.
Quest.
84.
What
are
the
reasons
infolded
in
the
commandement
?
Answ.
Three
.
1.
Because
the
law
of
the
Sabbath
is
ancient
,
and
was
of
force
in
Paradice
before
mans
fall
.
2
,
Because
it
is
most
equall
,
the
Lord
allowing
vs
sixe
dayes
for
our
worldly
affaires
and
requiring
but
one
of
seuen
for
the
workes
of
his
worship
3.
Because
the
seuenth
is
the
Lords
peculiar
day
,
so
that
without
sacriledge
,
we
cannot
any
way
prophane
it
.
Reasons
infoulded
in
this
Commandement
.
Explan.
This
commandement
being
of
maine
and
speciall
vse
for
the
furthering
of
true
godlinesse
,
and
such
,
as
vpon
which
the
rest
of
the
law
hangeth
,
is
therefore
both
placed
in
the
middest
;
and
because
man
naturally
is
most
vnapt
to
bee
moued
with
the
reuerence
hereof
,
fortified
with
many
reasons
beyond
the
rest
.
Which
reasons
are
euery
one
of
great
force
,
partly
infolded
,
and
not
distinctly
placed
out
of
the
words
of
the
commandement
,
and
partly
expressed
,
and
set
downe
at
large
by
themselues
.
Reas.
1
The
first
reason
infolded
,
is
taken
from
the
word
;
Remember
:
as
if
the
Lord
should
haue
said
;
Howsoeuer
all
the
rest
of
these
lawes
haue
hitherto
passed
without
such
expresse
mention
,
especially
,
when
mans
nature
was
vncorrupt
in
Paradise
,
yet
this
law
of
the
Sabbath
was
expressely
giuen
at
that
time
,
and
now
I
giue
you
warning
only
to
remember
it
,
as
most
ancient
,
and
euer
vsed
amongst
all
my
deuout
people
:
so
that
if
old
customs
wil
beare
any
sway
with
you
,
the
very
remembrance
of
this
must
needs
be
of
force
to
moue
you
to
keepe
holy
my
Sabbaths
.
Or
else
,
Remember
is
a
reason
of
force
,
because
it
is
a
note
of
special
charge
for
the
duty
,
vnto
which
it
is
prefixed
.
For
when
a
master
commandeth
his
seruants
diuers
things
,
and
would
chiefely
haue
some
one
thing
done
,
hee
impresseth
it
with
this
word
remember
,
as
if
hee
should
say
,
I
would
not
haue
that
neglected
,
or
forgotten
by
any
meanes
.
If
therefore
any
earnest
speciall
charge
giuen
by
the
Lord
be
of
any
force
with
thee
,
if
the
old
custome
of
Gods
Church
euer
since
the
creation
bee
of
any
force
,
doe
not
prophane
,
but
keepe
holy
the
Sabbath
day
.
Reason
2
Gene.
2.
The
second
reason
infolded
,
is
taken
from
these
wordes
;
Sixe
dayes
shalt
thou
labour
,
&c.
as
if
the
Lord
should
haue
said
,
It
is
no
vnreasonable
matter
,
or
hard
vnto
thee
,
that
I
require
in
bidding
thee
keepe
holy
the
Sabbath
day
,
it
is
but
one
day
of
seauen
,
I
allow
thee
six
for
the
workes
of
thy
calling
,
I
will
be
content
onely
with
the
seuenth
,
though
I
haue
made
all
the
dayes
,
and
could
require
six
,
and
leaue
thee
but
one
,
therefore
doe
thou
willingly
keepe
this
day
.
This
is
a
reason
of
great
moment
,
and
oftentimes
onely
vsed
,
as
being
alone
sufficient
to
mooue
any
honest
heart
to
obedience
.
In
Paradise
it
was
the
maine
reason
to
Adam
and
Euah
.
Ye
shall
eate
of
all
the
trees
in
the
garden
,
but
of
the
tree
in
the
middest
ye
shall
not
eat
:
it
was
the
reason
vsed
to
mooue
the
Israelites
to
let
their
land
rest
the
seuenth
yeare
,
that
the
poore
might
haue
some
comfort
of
that
which
grew
then
of
it
owne
accord
,
Deut.
10.12
.
because
they
were
in
times
past
seruants
,
and
poore
,
and
had
the
liberty
of
tilling
,
and
sowing
,
and
reaping
six
yeares
for
themselues
.
And
he
must
needs
be
iudged
an
vnreasonable
seruant
,
who
(
if
he
serueth
so
kind
a
master
,
as
that
will
allow
him
two
,
or
three
dayes
in
a
weeke
for
his
own
busines
)
doth
not
willingly
go
about
his
masters
worke
the
other
dayes
.
Reason
.
3
1.
Sam.
2.
The
third
reason
infolded
,
is
taken
from
these
wordes
;
The
seauenth
is
the
Sabbath
of
the
Lord
thy
God
;
As
if
the
Lord
should
haue
said
,
I
haue
specially
marked
the
seuenth
for
mine
owne
holy
,
and
peculiar
:
so
that
hee
which
shall
presume
to
take
that
,
or
any
part
of
it
,
and
make
it
common
by
doing
worldly
workes
,
or
following
vanitie
,
is
a
thiefe
,
and
a
robber
vnto
me
,
euen
as
he
,
which
being
an
hired
seruant
,
taketh
the
time
to
follow
his
owne
businesses
,
wherein
his
master
appointeth
him
to
doe
his
worke
.
Therefore
as
no
honest
seruant
will
thus
vse
his
Master
:
so
no
honest
seruant
of
God
will
thus
abuse
the
Lord
,
for
if
a
lewd
seruant
thus
abusing
his
master
,
cannot
endure
his
presence
,
though
hee
bee
but
a
man
,
how
shall
hee
,
that
presumeth
thus
to
abuse
the
Lord
indure
,
when
hee
commeth
:
seeing
that
if
one
man
sinneth
against
another
,
the
Iudge
shall
iudge
it
,
but
if
a
man
sinne
against
the
Lord
,
there
is
none
that
dares
plead
for
him
.
Quest.
85.
What
are
the
reasons
expressed
?
Answ.
Two
,
first
from
the
Lords
example
,
who
rested
vpon
the
seauenth
,
from
all
his
workes
of
creation
:
Secondly
,
from
his
blessing
inseparably
linked
vnto
the
hallowing
of
this
day
,
so
that
he
that
keepeth
it
holy
shall
finde
it
vnto
his
comfort
a
blessed
day
also
.
The
Reasons
expressed
.
Explan.
The
Lord
not
content
to
haue
interlaced
the
reasons
,
of
which
it
hath
beene
already
spoken
,
addeth
further
weight
of
reason
:
For
in
sixe
dayes
the
Lord
made
heauen
and
earth
,
and
rested
the
seauenth
,
&c.
Reason
1
Ioh.
13.
First
,
from
his
owne
example
,
who
hauing
finished
the
great
worke
of
the
creation
vpon
the
sixe
dayes
,
rested
the
seauenth
,
and
for
a
memoriall
heereof
hath
commended
the
care
of
this
rest
to
all
his
louing
subiects
,
euery
seauenth
day
throughout
all
generations
.
As
if
hee
should
haue
said
;
I
command
you
(
O
people
)
nothing
but
what
I
your
Soueraigne
Lord
haue
done
before
you
,
who
when
I
had
made
the
Heauens
,
the
earth
,
the
Seas
,
and
all
creatures
,
rested
from
this
my
labour
and
recreated
my selfe
in
the
beholdiog
of
that
I
had
done
:
follow
me
therefore
,
and
doe
likewise
,
after
the
labour
of
sixe
dayes
,
rest
and
refresh
your selues
,
by
sweet
and
heaueely
contemplations
and
exercises
,
that
so
in
all
ages
to
come
ye
may
be
knowne
by
your
holy
rests
,
as
by
my
cognizance
,
to
be
my
people
,
and
true
subiects
.
This
reason
Christ
vseth
to
his
Disciples
to
perswade
humility
,
saying
,
If
I
your
Lord
and
Master
haue
washed
your
feet
,
then
ought
ye
also
to
wash
one
anothers
feet
.
And
very
apt
are
all
men
to
bee
led
by
examples
,
especially
of
great
ones
,
according
to
that
,
Regis
ad
exemplar
totus
componitur
orbis
.
After
the
Kings
example
the
whole
world
is
framed
.
If
the
King
were
maimed
in
any
member
,
Fu.
Solin
:
Pompen
:
Mela.
or
had
but
one
eye
amongst
the
Aethiopians
,
they
would
all
willingly
make
themselues
,
herein
like
vnto
him
,
though
to
their
great
paine
:
how
much
more
should
all
the
people
of
the
Lord
bee
led
by
his
example
,
&
be
like
vnto
him
,
in
keeping
holy
rests
wherin
he
rested
?
Reason
.
2
Esa
58.13
.
●4
.
Secondly
,
from
the
blessing
annexed
vnto
this
day
,
being
hallowed
and
kept
holy
,
The
Lord
blessed
the
seauenth
day
,
and
hallowed
it
.
So
that
if
thou
be
faithful
in
the
obseruation
of
this
day
,
thou
shalt
not
lose
thy
labour
;
for
hallowing
this
time
,
hath
alwayes
Gods
blessing
accompanying
it
:
according
as
more
fully
it
is
promised
by
the
Prophet
Esay
,
If
thou
turne
away
thy
foot
from
the
Sabaoth
,
&c.
Thou
shalt
thou
delight
in
the
Lord
,
and
I
wil
,
cause
thee
to
mount
vpon
the
high
places
.
Chap.
56.2
.
And
againe
,
Blessed
is
the
man
that
doth
this
,
and
the
Son
of
man
that
layeth
hold
on
it
:
that
keepeth
the
Sabaoth
,
and
poluteth
it
not
.
And
it
is
commonly
seene
,
that
such
are
blessed
men
,
blessed
with
diuine
knowledge
,
and
blessed
with
all
the
fruites
of
sauing
faith
,
Iustice
,
innocencie
and
true
mercy
,
and
blessed
with
a
diligent
endeauour
about
all
holy
exercises
:
and
this
is
to
those
,
that
see
it
,
the
greatest
blessing
:
for
blessed
is
that
man
,
that
exerciseth
himselfe
in
the
Law
of
God
,
Psal.
1.1
.
and
meditateth
therein
day
and
night
.
If
then
this
Law
be
so
ancient
,
and
such
as
hath
beene
obserued
from
the
first
beginning
:
if
it
be
most
equall
and
indifferent
;
if
it
bee
an
entring
vpon
Gods
peculiar
right
to
breake
it
:
if
the
Lord
hath
gone
before
vs
in
the
rest
of
this
day
,
in
his
owne
example
:
and
if
it
bee
a
blessed
day
also
to
such
as
keepe
it
aright
,
and
redounding
to
their
exceeding
great
good
and
comfort
:
then
rouze
vp
your
dull
hearts
,
cast
off
the
clog
of
worldly
thoughts
and
businesses
,
and
lift
vp
your
spirits
,
to
the
highest
Spirit
,
in
the
due
keeping
of
this
holy
day
.
Quest.
86.
Which
is
the
first
Commandement
of
the
second
Table
,
or
the
fifth
of
the
Law
?
Answ.
Honour
thy
father
and
mother
,
that
thy
dayes
may
bee
long
in
the
land
,
which
the
Lord
thy
God
giueth
thee
.
Quest.
87.
In
which
Commandements
doe
you
learne
your
duty
towards
your
neighbour
?
Answ.
In
the
sixe
latter
Commandements
which
be
of
the
second
Table
.
Quest.
What
is
thy
duetie
towards
thy
neighbour
?
Answ.
My
duty
towards
my
neighbour
,
is
to
loue
him
as
myselfe
,
to
doe
to
all
men
as
I
would
they
should
doe
to
me
,
to
loue
honour
,
and
succour
my
father
and
my
mother
,
to
honour
and
obey
the
King
and
his
Ministers
:
to
submit
my selfe
to
all
my
goueenours
,
teachers
,
spirituall
pastors
and
masters
,
to
order
my selfe
lowly
and
reuerently
to
all
my
betters
.
To
hurt
no
body
by
word
nor
deed
.
To
be
true
and
iust
in
all
my
dealing
To
beare
no
malice
,
nor
hatred
in
my
heart
.
To
keepe
my
hands
from
picking
and
stealing
,
my
tongue
from
euill
speaking
,
lying
and
slandering
.
To
keepe
my
body
in
temperance
,
chastitie
and
sobernes
.
Not
to
couet
,
nor
desire
other
mens
goods
,
but
to
learne
and
labour
truly
to
get
mine
owne
liuing
,
and
to
doe
my
dutie
in
that
estate
of
life
,
vnto
which
it
hath
pleased
God
to
call
me
.
Explan.
All
these
recited
particular
duties
are
by
me
to
be
prosecuted
hereafter
in
the
explication
of
the
seueral
commandements
of
the
second
table
.
I
shall
not
need
therefore
to
adioyne
any
literall
comment
vpon
them
here
,
but
rather
remit
the
Reader
to
obserue
than
in
the
branches
of
streams
,
wherto
they
seuerally
belong
.
Now
for
the
methodicall
handling
of
the
second
Table
,
I
will
invert
these
three
questions
thus
,
the
last
first
,
then
the
second
,
and
the
first
last
.
Quest.
1
Math
19.19
.
First
,
What
is
your
dutie
towards
your
neighbour
?
For
hauing
finished
our
dutie
towards
God
,
in
the
next
place
commeth
to
be
considered
our
dutie
towards
our
neighbor
,
which
is
only
generally
and
at
large
here
laid
down
in
the
Catechisme
,
in
imitation
of
our
Sauiour
Christ
,
who
being
asked
which
were
the
Commandements
,
answered
.
The
first
is
,
Thou
shalt
loue
the
Lord
,
&c
&
the
second
is
like
vnto
it
:
Thou
shalt
loue
thy
neighbor
as
thy self
;
&
to
the
young
man
which
asked
which
they
were
,
Thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
,
thou
shalt
not
beare
false
witnes
,
honor
thy
father
&
mother
,
and
thou
shalt
loue
thy
neighbor
as
thy selfe
.
And
the
Apostle
in
the
same
briefe
manner
giueth
the
summe
of
these
commandements
:
not
that
good
Christians
should
not
search
any
further
into
the
depth
of
them
,
but
content
themselues
with
this
short
epitom
,
for
they
doe
more
largely
in
other
places
expresse
euery
branch
of
euery
of
these
Lawes
,
Math.
5.
and
Christ
doth
in
precise
words
taxe
the
blind
Iewes
for
thus
slighting
ouer
Gods
lawes
,
teaching
only
thus
:
Thou
shalt
not
k
ll
,
then
shalt
not
commit
adultery
,
&c.
and
not
teaching
further
the
sins
here
forbidden
.
These
briefes
therefore
serue
for
remembrances
for
the
wekest
memories
,
which
when
they
are
held
and
rightly
vnderstood
,
doe
acquaint
vs
more
fully
with
Gods
will
in
euery
thing
.
Quest.
2
Who
is
our
neighbour
.
Secondly
,
Jn
which
Commaundemement
is
your
dutie
towards
your
neighbour
?
Good
reason
is
it
,
that
our
dutie
towards
our
neighbour
should
be
placed
in
a
second
Table
,
after
that
containing
our
dutie
towards
God
;
both
because
God
is
the
most
high
,
and
farre
aboue
men
and
Angels
:
and
also
because
this
must
be
the
first
wheele
,
as
it
were
,
that
must
set
vs
a
worke
to
loue
our
neighbour
,
euen
for
our
duties
sake
toward
God
,
who
requireth
it
at
our
hands
.
Now
our
neighbour
is
euery
man
without
exception
,
vnlesse
God
hath
noted
him
for
his
enemie
,
though
hee
dwelleth
among
the
furthest
Indies
,
and
wee
neuer
see
him
,
though
he
bee
our
enemie
,
yet
we
are
bound
to
loue
him
:
and
if
by
Gods
prouidence
wee
be
brought
to
behold
his
necessitie
at
any
time
,
wee
are
bound
to
shew
our
loue
by
putting
to
our
helping
hand
.
This
is
made
plaine
by
the
parable
of
the
Samaritan
,
Luke
10.30
.
who
in
his
trauell
saw
a
man
wounded
by
theeues
,
and
helpelesse
,
vnto
whom
,
though
hee
were
a
stranger
,
hee
shewed
mercy
,
powring
oile
into
his
wounds
,
and
setting
him
on
his
owne
beast
;
Esa
58.7
.
and
by
the
Lord
commending
to
vs
our
dutie
towards
our
poore
neighbour
,
Is
it
not
to
deale
thy
bread
to
the
hungrie
,
and
to
bring
the
poore
wandring
into
thy
house
,
when
thou
seest
the
naked
,
that
thou
couer
him
,
and
hide
not
thy selfe
from
thy
owne
flesh
?
so
that
whosoeuer
is
flesh
as
thou
art
,
is
thy
neighbour
.
Quest.
3
This
commandement
exceedeth
the
rest
.
Ephe.
6.1
.
Thirdly
,
let
this
question
follow
,
Which
is
the
first
of
these
Commaundements
?
Honour
thy
father
and
thy
mother
&c.
This
Commandement
hath
in
it
some
thing
singular
,
and
wherein
it
exceedeth
the
rest
of
this
Table
,
viz.
a
promise
,
according
as
the
Apostle
hath
noted
.
It
is
the
first
Commandement
with
promise
.
Namely
,
the
first
of
the
second
Table
,
or
the
first
,
and
onely
Commaundement
,
with
a
speciall
promise
expressely
annexed
,
so
as
it
is
not
the
promise
of
the
second
Commandement
,
which
is
generall
,
and
belonging
to
all
.
But
I
speake
this
onely
,
according
to
the
reason
of
others
;
for
,
without
doubt
,
the
Apostle
calleth
it
in
the
same
sense
,
the
first
Commaundement
,
and
the
Commandement
with
promise
,
so
vsuall
is
it
with
him
,
speaking
of
the
Commaundements
,
to
restraine
them
to
this
second
Table
onely
.
And
,
as
the
first
of
the
first
Table
is
the
ground
of
al
the
rest
;
so
is
this
first
of
the
second
Table
,
the
ground
of
the
fiue
Commaundements
following
.
In
that
first
is
commended
vnto
vs
,
a
right
esteeme
of
God
,
in
this
,
of
man
made
after
Gods
image
,
and
specially
bearing
Gods
Image
in
him
:
of
the
Magistrate
,
bearing
the
Image
of
his
authoritie
and
power
,
whence
he
is
said
to
bee
a
God
:
Psal.
82.1
.
of
the
ancient
bearing
the
image
of
his
eternitie
,
whence
it
is
,
that
he
is
said
to
haue
appeared
,
as
one
ancient
of
dayes
:
Dan.
9
37.
of
parents
,
bearing
the
image
of
the
Creatour
of
things
,
which
before
were
not
;
of
Tutours
,
Ministers
,
and
Teachers
,
bearing
the
image
of
his
wisedome
and
diuine
knowledge
.
And
where
this
due
esteeme
of
men
according
to
their
places
is
setled
:
and
againe
in
superiours
towards
their
inferiours
,
the
duties
of
the
other
commandements
will
easily
follow
,
euen
as
when
God
is
rightly
set
vp
in
the
heart
,
hee
is
not
disgraced
by
base
Images
,
by
blasphemies
,
and
prophaning
of
his
Sabaoths
:
so
giue
the
honour
due
to
the
Parents
,
magistrates
,
masters
and
instructers
,
and
murthering
,
adultery
,
theft
,
false
witnesses
,
and
coueting
will
easily
bee
put
away
.
Murthering
of
a
superiour
is
a
debasing
of
him
as
of
an
Oxe
or
Sheep
,
when
he
beareth
the
Image
of
God
in
him
:
of
an
inferiour
,
it
is
an
extinguishing
of
that
reciprocall
affection
,
by
which
thou
shouldst
bee
prouident
for
his
safety
,
because
he
giueth
honour
vnto
thee
.
Adultery
in
a
superiour
,
is
a
vilefying
of
his
body
,
making
it
the
member
of
a
foule
strumpet
,
when
God
hath
graced
him
with
a
resemblance
of
himselfe
:
in
an
inferiour
,
it
is
a
grosse
neglect
of
the
counsell
of
good
parents
,
and
of
wise
tutors
,
and
of
the
magistrates
authority
.
Theft
is
a
trumpet
to
sound
forth
our
discontent
with
our
present
estates
,
and
our
enuying
in
stead
of
honouring
others
.
False
witnesse-bearing
is
,
a
plaine
shaking
off
,
and
rooting
out
of
our
hearts
,
and
the
hearts
of
others
,
this
esteeme
of
our
superiours
,
and
branding
them
so
,
as
that
they
may
be
had
in
base
accompt
.
And
for
couetousnesse
,
there
will
be
no
roome
left
for
these
desires
,
if
there
be
a
setled
esteeme
of
euery
man
in
his
place
,
with
his
house
,
his
wife
,
his
oxe
,
and
other
things
about
him
.
Quest.
88.
What
is
heere
commanded
?
Answ.
To
honour
.
That
is
,
to
loue
,
reuerence
,
cherish
,
and
obey
our
naturall
parents
,
the
parents
of
our
Countrey
,
and
our
fathers
in
Christ
.
2.
To
carry
our selues
lowly
and
reuerently
towards
our
masters
,
being
ruled
by
them
,
and
towards
the
ancient
,
and
all
our
betters
.
3.
Jf
wee
bee
superiours
,
to
walke
worthy
the
honour
due
vnto
vs
from
our
inferiours
,
and
to
vse
all
gentlenesse
towards
them
.
Father
,
how
taken
.
Explan.
That
we
may
the
better
know
the
duty
of
this
Commandement
,
it
is
to
be
vnderstood
,
that
the
word
Father
is
diuersly
taken
in
the
Scriptures
,
euen
for
euery
superiour
in
any
thing
.
1.
For
our
superiour
in
gouernment
,
thus
euery
King
is
called
a
Father
,
because
he
is
Parens
Patriae
the
Father
of
the
Countrey
,
it
was
a
common
name
of
the
Kings
of
the
Philistines
,
who
were
called
Abimelech
,
Gen
20.3
.
which
is
the
King
my
father
.
2.
For
a
Superiour
in
knowledge
,
and
in
wise
counsell
,
thus
the
counsellours
of
State
,
are
Fathers
of
the
State
,
as
Ioseph
,
Pharaohs
chiefe
Councellour
,
speaketh
of
himselfe
,
God
hath
made
me
a
father
vnto
Pharaoh
,
Gen.
45
8.
and
Pharaoh
caused
the
name
Abrech
,
that
is
,
Father
,
to
bee
proclaimed
before
him
;
and
the
Senatours
of
Rome
were
commonly
called
,
Patres
conscripti
,
reuerend
Fathers
.
3.
For
a
Superiour
,
in
priuate
,
and
houshold
gouernment
,
thus
masters
of
families
are
called
,
Patres
Familias
,
Fathers
of
the
Familie
,
as
Naaman
the
Syrian
is
called
Father
,
by
his
seruants
.
4.
For
a
Superiour
,
2
King
.
5.13
.
in
the
inuention
of
any
Art
or
Science
:
Gen.
4.
thus
Iubal
is
said
to
be
the
father
of
all
that
play
on
the
Organs
and
harpe
;
and
Iabal
,
the
father
of
all
that
make
tents
.
5.
For
a
Superiour
,
in
things
spirituall
towards
God
:
thus
the
Ministers
of
the
Gospell
are
called
Fathers
in
Christ
,
because
that
through
that
spirituall
knowledge
and
grace
exceeding
others
,
they
beget
men
vnto
God
,
1
Cor.
4.5
.
as
Paul
,
who
therefore
cals
the
Galatians
his
little
children
,
and
professeth
to
the
Corinthians
,
that
hee
onely
was
their
father
,
for
,
J
begat
you
,
saith
hee
,
vnto
Christ
.
6.
For
a
Superiour
in
holinesse
and
power
with
God
:
thus
the
King
of
Israel
calleth
Elisha
Father
,
saying
of
the
Hoast
of
the
Syrians
,
2
Kings
6.21
.
Shall
I
smite
them
,
my
Father
?
7.
2.
Kings
2.12
.
For
a
Superiour
in
ouersight
,
and
instruction
:
thus
Elishab
called
Elijah
,
who
brought
him
vp
in
the
knowldge
of
prophesying
,
My
father
,
my
father
,
the
chariots
of
Israel
,
and
the
horse-men
thereof
.
8.
For
a
Superiour
in
estate
and
condition
;
thus
rich
men
vsing
their
riches
aright
,
are
fathers
of
the
poore
,
Iob
31.28
.
From
my
youth
hee
hath
growne
vp
with
mee
,
as
with
a
father
,
saith
Iob.
9.
For
a
Superior
in
age
and
yeares
;
thus
the
gray-headed
is
called
a
father
,
and
the
ancient
are
as
fathers
to
be
exhorted
,
and
not
to
bee
rebuked
.
10
According
to
the
common
acception
amongst
children
,
1
Tim.
5.1
.
there
is
a
naturall
father
and
mother
,
which
beget
,
beare
,
and
bring
vs
foorth
,
and
vp
in
the
world
,
and
if
one
of
them
dieth
,
or
he
,
or
shee
,
that
suruiueth
,
bee
married
againe
,
and
hee
or
shee
vnto
whom
,
is
now
made
also
thy
father
,
or
mother
,
though
not
by
nature
,
yet
by
law
,
and
there
is
an
honour
due
vnto
them
.
Superiours
diuers
wayes
.
To
honour
,
is
to
giue
that
reuerend
respect
,
which
is
due
to
euery
superiour
,
whether
in
authority
,
and
power
,
in
place
and
calling
,
or
in
worth
and
dignitie
.
1.
In
authoritie
and
power
,
some
are
superiors
by
the
law
of
nature
,
some
by
the
law
of
nations
,
and
some
by
the
law
of
contract
.
By
the
law
of
nature
,
our
naturall
father
,
and
mother
,
who
are
instruments
of
our
very
being
,
by
whose
tender
care
,
wee
are
preserued
in
our
infancy
,
when
we
cannot
help
our selues
,
they
are
therfore
to
be
recompenced
by
our
giuing
of
due
honor
vnto
them
.
Ephes.
6.1
.
Col
3.20
.
And
this
is
first
obedience
in
all
things
in
the
Lord
;
Children
obey
your
parents
in
the
Lord
.
Children
,
obey
your
parents
in
all
things
,
for
that
is
well
pleasing
vnto
the
Lord
:
and
he
is
an
vnnaturall
beast
,
and
no
childe
,
that
giueth
not
this
obedience
vnto
both
father
and
mother
.
2.
To
beare
their
corrections
with
submission
:
of
this
the
Apostle
speaketh
,
as
of
a
most
common
thing
euen
in
children
,
that
haue
nothing
but
nature
to
guide
them
;
Heb.
12.9
.
Wee
haue
had
the
fathers
of
our
bodies
correcting
vs
,
and
wee
gaue
them
reuerence
.
3.
To
reuerence
them
,
in
giuing
them
all
outward
respect
,
which
is
due
to
chiefe
superiors
,
and
fearing
to
offend
them
:
for
from
hence
the
Lord
taketh
his
comparison
;
Mal.
1.6
.
A
sonne
honoreth
his
father
,
and
a
seruant
his
master
;
if
I
then
be
a
Father
,
where
is
mine
honour
;
if
I
be
a
master
,
where
is
my
feare
?
4.
To
cherish
them
,
and
to
giue
them
maintenance
in
time
of
need
.
When
the
Pharisees
did
by
their
traditions
,
vnder
a
pretence
of
holines
,
dispence
with
this
duty
,
they
were
reproued
by
our
Sauiour
Christ
for
hypocrisie
,
saying
,
Why
doe
yee
transgresse
the
commandement
of
God
by
your
tradition
?
Matth.
15.3.4.5.6
.
for
God
hath
commanded
.
Honour
thy
father
,
and
thy
mother
.
But
yee
say
,
Whosoeuer
shall
say
to
father
and
mother
,
by
the
gift
that
is
offered
by
me
,
thou
mayest
haue
profit
,
though
hee
honour
not
his
father
and
mother
,
shall
be
free
.
That
is
,
if
he
dedicate
his
goods
,
and
suffer
them
to
want
,
whereas
hee
might
therewith
haue
relieued
them
;
If
a
Widdow
hath
children
,
or
nephewes
,
saith
Saint
Paul
,
let
them
learne
first
to
shew
godlinesse
towards
their
owne
house
,
1.
Tim.
5.4
.
and
to
recompence
their
kindred
;
for
that
is
an
honest
thing
,
and
acceptable
before
God
.
Which
he
further
expoundeth
afterwards
,
saying
,
Jf
any
faithfull
man
,
or
woman
,
haue
widdowes
,
that
is
,
Verse
16.
to
their
mothers
or
aunts
,
let
them
minister
vnto
them
,
and
let
not
the
Church
,
that
is
,
other
Christians
,
bee
charged
.
And
God
hath
made
the
Storke
a
wonderfull
example
to
condemne
children
,
that
are
this
way
vnnaturall
to
their
parents
in
their
age
:
for
she
nourisheth
,
and
bringeth
food
to
her
parents
in
their
old
age
,
wherefore
she
hath
the
name
,
Chesidah
,
Pious
,
or
Mercifull
,
in
Hebrew
.
And
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
this
kind
of
mutuall
retribution
,
being
deriued
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
,
a
Storke
.
In
these
things
consisteth
the
honour
due
to
father
and
mother
,
and
for
examples
wee
may
take
Iacob
,
who
obeyed
his
father
and
mother
in
the
choyce
of
his
wife
:
and
Shem
and
Japhet
,
who
reuerenced
their
father
Noah
,
and
went
backward
and
couered
his
nakednesse
:
and
Ioseph
,
who
recompenced
his
father
Iaacobs
care
,
with
prouiding
for
him
in
his
old
age
,
and
all
holy
men
,
who
haue
readily
performed
these
duties
.
They
are
wicked
children
therefore
and
accursed
,
as
breaking
this
Commandement
in
the
head
,
that
do
continually
greeue
their
godly
parents
by
their
disobedience
,
and
light
esteeme
of
them
,
liuing
out
of
all
good
order
,
being
Drunkards
and
Swaggerers
,
and
plunging
into
the
estate
of
marriage
without
,
yea
contrary
to
their
liking
.
The
Lord
prouided
of
old
,
that
such
should
be
put
to
death
:
If
any
man
hath
a
disobedient
son
,
Deut.
21.18.19.20
.
which
will
not
hearken
to
the
voyce
of
his
father
,
nor
the
voyce
of
his
mother
,
and
they
haue
chastened
him
,
and
he
will
not
obey
them
.
Then
shall
they
take
him
,
and
bring
him
out
.
And
all
the
men
of
the
City
shall
stone
him
with
stones
vnto
death
.
Honour
due
to
Magistrates
.
Rom.
13.1
.
The
Superiours
in
authority
,
by
the
Law
of
Nations
,
are
Magistrates
and
Gouernours
of
the
Common-wealth
.
The
honour
due
to
them
is
,
1.
To
be
subiect
vnto
them
,
according
to
that
precept
:
Let
euery
soule
bee
subiect
to
the
higher
powers
.
And
againe
:
1.
Pet.
2.13.14
.
Submit
your selues
to
all
manner
ordinance
of
man
,
for
the
Lords
sake
,
whether
it
be
vnto
the
King
,
or
vnto
Gouernors
that
are
sent
of
him
.
2.
To
pay
tribute
vnto
them
:
Giue
to
all
men
their
dutie
tribute
to
whom
yee
owe
tribute
,
and
custome
to
whom
custome
:
and
in
the
verse
before
it
is
said
,
For
this
cause
yee
pay
tribute
vnto
them
.
Rom.
13.7
.
Vers.
6.
They
are
,
as
it
were
,
the
belly
,
vpon
which
all
the
members
depend
,
and
for
which
they
therefore
labour
.
3.
To
giue
all
outward
reuerence
vnto
them
,
not
onely
when
they
are
courteous
and
kind
vnto
vs
,
but
euen
,
when
vniustly
they
are
harsh
towards
vs
.
This
Paul
acknowledged
,
and
excused
his
ill
language
towards
the
high
Priest
,
when
he
had
commanded
him
to
be
smitten
,
Acts
23.5
.
saying
;
I
knew
not
(
brethren
)
that
he
was
the
high
Priest
.
The
honour
due
to
Step-fathers
and
Step-mothers
.
Superiours
in
authority
by
the
Law
of
contract
,
are
step-fathers
,
and
masters
and
husbands
.
1.
Step-fathers
and
step-mothers
are
to
bee
honoured
,
as
the
naturall
parents
,
if
they
be
as
naturall
parents
,
nourishing
and
bringing
their
step-children
vp
,
and
prouiding
for
their
good
,
&
the
reason
hereof
is
good
;
for
a
step
father
is
now
one
flesh
with
thine
owne
mother
,
and
he
is
thy
father
,
if
thou
liuest
in
his
family
.
In
this
case
wee
see
what
honour
Moses
giueth
to
his
father
in
law
Iethro
,
comming
to
see
him
,
Exod.
18.17
.
Ruth
.
3.
and
giuing
him
good
counsell
.
He
obeyed
him
.
Thus
Ruth
obeyed
Naomi
in
all
things
;
and
Christ
himselfe
was
obedient
to
Ioseph
,
Matth
2.1
.
the
husband
of
his
Mother
,
as
hee
was
vnto
her
:
for
it
is
said
,
that
hee
was
subiect
vnto
them
.
But
if
step-fathers
,
and
step-mothers
,
seek
to
make
a
prey
of
their
step-children
,
as
it
is
sometime
seene
,
when
they
are
left
rich
,
endeauoring
to
match
them
for
their
owne
aduantage
,
in
this
case
,
and
the
like
,
they
are
not
bound
to
obey
,
because
the
bond
is
now
broken
,
by
which
they
were
first
tied
,
viz.
naturall
affection
,
which
is
turned
into
strange
and
vnnaturall
.
Honour
due
to
masters
.
Colos
3.22
.
Vers
23.
Verse
22.
Masters
of
families
are
to
be
obayed
,
as
the
Lord
Christ
.
Thus
the
Apostle
commandeth
;
Seruants
,
bee
obedient
to
them
that
are
your
masters
in
the
flesh
in
all
things
:
and
whatsoeuer
ye
do
,
doe
it
as
vnto
the
Lord
Christ
,
of
whom
yee
shall
receiue
the
recompence
of
reward
.
They
are
therefore
to
be
serued
:
1.
Diligently
at
all
times
,
not
only
in
their
presence
,
as
is
the
manner
of
eye-pleasers
.
2.
Faithfully
being
true
vnto
them
,
and
with
the
best
endeauour
,
seeking
to
bring
to
passe
what
they
command
,
and
to
preuent
euill
,
and
losses
from
them
,
and
to
procure
their
good
.
Such
a
seruant
had
Abraham
,
Gen
24.
that
was
the
steward
of
his
house
,
whom
he
sent
to
fetch
a
wife
for
his
son
Isaack
,
from
amongst
his
kindred
.
Hee
did
not
onely
endeauour
to
bring
to
passe
what
he
had
in
charge
,
by
going
to
the
place
,
and
obseruing
his
opportunity
to
make
this
motion
:
but
also
he
prayed
vnto
the
Lord
for
good
successe
,
and
hastened
his
returne
home
with
all
speed
,
when
hee
had
obtained
.
Not
as
many
loytering
,
and
carelesse
seruants
now
adayes
,
who
,
howsoeuer
they
goe
,
when
their
master
biddeth
them
,
yet
they
are
without
all
care
,
and
study
about
the
dispatch
of
their
businesse
,
and
delay
their
returne
to
the
vttermost
.
This
stranger
seruant
shall
rise
vp
in
iudgement
against
them
,
and
condemne
them
.
3.
With
feare
and
reuerence
,
not
daring
to
displease
them
,
euen
as
young
schollers
vnder
most
seuere
Masters
.
Thus
the
Apostle
Peter
commaundeth
;
Seruants
bee
subiect
to
your
Masters
with
all
feare
.
1.
Pet.
2.18
.
1
Tim.
6.1
.
And
the
Apostle
Paul
;
Let
seruants
count
their
Masters
worthy
of
all
honour
.
Thus
Iacob
serued
his
vncle
Lahan
,
Gen.
31.39
.
in
keeping
his
sheepe
.
If
any
were
torne
with
beasts
,
hee
brought
it
not
to
shew
his
master
,
but
made
it
good
;
and
likewise
,
if
any
were
stolne
by
day
,
or
by
night
.
So
should
seruants
feare
their
masters
,
as
to
auoyd
all
occasions
of
offending
them
,
though
against
themselues
.
4.
Without
all
exception
,
whether
they
bee
wicked
,
or
godly
,
if
thou
be
vnder
the
yoake
;
but
if
thy
Master
be
a
beleeuer
,
1.
Tim.
61.2
.
then
serue
him
thus
much
rather
.
Whether
they
bee
vnreasonable
in
their
correction
,
chastising
thee
wrongfully
,
1.
Pet.
2.19
.
or
reasonably
,
correcting
for
iust
cause
:
as
Hagor
was
bidden
to
returne
,
and
humble
her selfe
to
her
Mistrisse
,
euen
when
shee
was
most
seuere
towards
her
.
Genes
16.6
.
Whether
they
be
wise
or
foolish
,
as
Nabal
,
whose
seruant
fore
seeing
the
danger
towards
him
,
did
the
parts
of
faithful
seruants
,
in
telling
their
mistris
,
how
vnworthily
he
delt
with
Daui●s
men
,
when
they
had
well
deserued
at
his
hands
.
1.
Sam.
15.
Which
will
condemne
many
seruants
at
the
last
day
,
who
contrariwise
conceiue
malice
against
their
masters
,
and
are
glad
of
reuenge
,
if
they
be
any
thing
harsh
,
and
seuere
vnto
them
:
and
much
more
will
it
condemne
such
as
hauing
godly
,
and
kinde
masters
,
do
hate
them
euen
for
their
goodnes
towards
them
,
and
refuse
to
be
learned
by
their
good
instructions
,
and
to
be
ordered
as
it
becommeth
Christians
,
in
matters
concerning
religion
,
and
the
feare
of
God
.
Which
,
though
it
bee
most
strange
,
yet
daily
experience
teacheth
to
bee
most
true
,
but
woe
will
be
vnto
them
more
,
than
vnto
other
seruants
,
at
the
last
,
for
that
their
meanes
haue
been
double
to
the
meanes
of
others
,
but
they
haue
hated
to
be
reformed
.
Honour
due
to
husbands
.
1.
Pet.
3.6
.
1.
C
r.
11.3
Ephes.
5.24
.
Husbands
are
to
be
obeyed
by
their
wiues
,
according
as
it
is
written
of
Sarai
,
that
shee
ob●y
d
Abraham
,
and
called
him
Lord
:
and
good
reason
,
for
by
the
contract
of
marriage
,
the
husband
is
made
the
head
of
the
wife
,
euen
as
Christ
is
the
head
of
the
Church
.
Therefore
the
wife
must
bee
gouerned
by
her
husband
in
euery
thing
,
as
the
Church
is
by
Christ
:
she
must
submit
her selfe
to
be
taught
of
her
husband
;
1.
Cor.
14.34
.
Ephes.
5.33
.
if
the
wife
w●ll
know
any
thing
,
shee
must
ask
her
husband
at
home
:
and
lastly
,
shee
must
reuerence
her
husband
in
her
speeches
,
not
brawling
,
or
scolding
with
him
,
and
in
her
behauiour
,
shewing
all
due
obseruance
towards
him
.
What
if
the
husband
be
a
Nabal
,
is
the
wife
notwithstanding
to
reuerence
and
obey
him
?
He
is
yet
the
head
,
and
though
the
head
be
idle
and
foolish
,
it
keepeth
the
place
ouer
the
members
of
the
body
:
so
the
husband
must
be
acknowledged
by
the
wife
,
and
by
her
discreet
and
louing
carriage
towards
him
,
she
may
both
win
him
,
and
prouide
for
her
owne
,
and
the
best
of
her
family
.
Honour
due
to
Ministers
.
Hauing
spoken
of
the
superiors
in
authority
,
it
followeth
now
of
superiours
in
place
and
calling
:
and
these
are
,
first
,
ministers
of
Gods
word
,
which
are
ouer
seuerall
congregations
in
the
Lord
,
as
Paul
describeth
them
,
1.
Thes.
5.12
.
which
labour
amongst
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
.
The
honour
due
to
them
in
briefe
,
is
set
downe
to
be
double
honour
;
1.
Tim.
5.17
.
The
Elders
,
that
rule
well
,
let
them
be
had
in
double
honour
,
specially
such
as
labour
in
the
word
and
doctrine
.
Contrary
to
the
manner
of
the
world
,
that
giueth
them
none
honour
at
all
and
esteemeth
of
them
as
most
vnworthy
persons
,
especially
such
,
as
thinke
themselues
better
,
in
regard
of
their
pelfe
of
the
world
.
But
to
meete
with
such
degenerous
persons
,
the
holy
Ghost
giueth
a
greater
charge
for
the
honouring
of
faithfull
,
and
painfull
ministers
,
then
of
any
other
.
And
this
double
honour
is
first
loue
,
which
is
further
expressed
.
1.
Thes.
5.12
.
Haue
them
in
singular
loue
for
their
workes
sake
.
And
the
Prophet
Esay
,
in
admiration
of
this
ezcellent
office
,
crieth
out
;
Esay
52.7
.
How
beautifull
are
the
feet
of
those
,
that
bring
glad
tidings
of
peace
,
and
glad
tidings
of
good
things
:
and
accordingly
the
Galathians
are
commended
,
for
receiuing
the
Apostle
of
Christ
,
as
if
an
Angell
from
heauen
had
come
vnto
them
,
and
for
such
earnest
loue
vnto
him
,
as
that
if
it
had
been
possible
,
they
would
haue
pulled
out
their
eyes
,
Gal
4
14.15
.
and
giuen
them
vnto
him
.
And
from
this
loue
ariseth
obedience
,
and
submission
according
to
that
precept
;
Obey
those
,
Heb.
13.17
.
that
haue
the
ouer-sight
of
you
,
and
submit
your selues
vnto
them
.
For
,
where
singular
loue
is
,
there
is
weight
in
the
doctrine
,
to
sway
him
that
is
taught
,
and
estimation
of
the
person
,
to
moue
to
all
due
reuerence
,
and
submission
,
seeing
this
is
a
proper
effect
of
speciall
loue
towards
those
that
bee
in
any
place
aboue
vs
.
1.
Cor.
9.14
.
Secondly
,
they
are
to
bee
honoured
with
the
paiment
of
tithes
,
and
duties
,
which
by
Gods
ordinance
belong
vnto
them
for
their
maintenance
:
for
God
hath
ordained
,
that
they
which
preach
the
Gospell
should
liue
of
the
Gospell
.
But
none
other
way
doe
we
reade
of
,
whereby
God
hath
ordained
,
that
they
should
liue
.
And
vnto
this
agreeth
that
precept
;
Let
him
that
is
instructed
,
Gal.
6.6
.
make
him
,
that
hath
instructed
him
,
partaker
of
all
his
goods
,
that
is
,
as
I
take
it
,
pay
him
the
tith
of
all
his
goods
growing
and
increasing
;
otherwise
he
must
make
his
estate
common
vnto
him
,
which
is
Anabaptisticall
and
absurd
.
If
it
be
here
demanded
.
What
is
to
bee
done
,
if
the
minister
bee
vnfaithfull
and
negligent
?
is
this
double
honour
due
vnto
him
?
He
must
notwithstanding
haue
his
duties
,
and
if
authoritie
see
not
to
his
reformation
,
God
,
that
thretneth
idle
shepherds
,
will
call
him
to
account
for
his
infidelity
.
If
any
man
for
this
shall
neglect
to
pay
tithes
,
or
doe
it
deceitfully
,
God
will
call
him
to
account
,
seeing
that
the
Minister
is
his
Steward
,
and
though
he
be
bad
,
it
wil
not
excuse
this
robbing
of
his
master
.
If
it
be
further
demanded
,
whether
all
ministers
be
meant
in
generall
,
and
are
equally
to
bee
honoured
by
particular
peoples
?
I
answer
,
All
Ministers
in
generall
,
for
the
height
of
their
calling
,
are
to
be
honoured
of
all
people
,
whether
their
owne
flocke
,
or
strangers
;
but
there
is
a
more
speciall
,
and
proper
honour
due
from
the
people
to
their
owne
Pastor
:
for
so
it
is
written
;
1.
Thes.
5.12
.
Obserue
those
that
labour
amongst
you
,
and
haue
them
in
singular
loue
:
and
good
reason
,
seeing
that
,
although
there
bee
other
labourers
also
,
yet
he
laboureth
to
feed
this
flocke
,
to
watch
for
these
soules
.
Whence
it
appeareth
,
how
farre
they
erre
,
that
extoll
strangers
,
and
oftentimes
more
vnworthy
ones
,
God
knoweth
,
then
their
owne
Minister
by
many
degrees
,
that
preferre
readers
of
Lectures
in
their
own
townes
,
or
elsewhere
,
before
their
owne
proper
painefull
Pastor
,
and
euen
young
new
vpstart
Curats
,
before
the
graue
and
learned
Rectours
of
the
Church
.
Honour
due
to
ancients
.
Superiours
in
place
are
elders
,
and
ancient
persons
,
the
dutie
towards
whom
,
is
for
younger
persons
to
rise
vp
vnto
them
,
and
giue
them
reuerence
,
according
to
that
;
Leuit.
19.32
.
Thou
shalt
rise
vp
before
the
hoare-head
,
and
honour
the
person
of
the
old
man
,
and
euen
of
the
best
and
greatest
younger
men
,
the
poorest
and
meanest
ancients
are
to
be
vsed
with
respect
for
their
gray
haires
.
Heb.
●3
.
4
.
Superiours
in
place
are
married
persons
,
whose
estate
is
honourable
,
according
to
that
saying
of
the
Apostle
.
Marriage
is
honourable
amongst
all
men
and
the
bed
vndefiled
.
The
honour
due
to
them
,
is
for
single
persons
of
like
quality
,
to
giue
place
vnto
them
,
as
it
is
euery
where
vsuall
amongst
vs
,
which
is
a
ciuill
and
commendable
custome
.
Superiours
in
fortunes
,
are
either
Noble
men
by
birth
,
or
aduancement
,
Honour
due
to
the
rich
.
or
else
rich
and
wealthy
persons
,
which
distribute
and
giue
of
their
goods
vnto
the
poore
,
as
hath
been
already
said
of
Iob
:
they
are
to
be
reuerenced
of
the
poore
,
towards
whom
they
are
Gods
stewards
.
So
that
it
is
a
fault
to
be
reformed
in
the
poore
,
that
neede
the
helpe
of
almes
,
if
they
be
irreuerent
towards
them
,
that
are
both
able
and
willing
to
bestow
almes
on
them
.
Parts
of
reuerence
.
Now
because
much
hath
bin
spoken
of
reuerence
towards
superiours
,
I
haue
thought
it
not
amisse
to
set
downe
more
particularly
the
parts
of
this
reuerence
.
The
first
is
,
to
rise
vp
vnto
them
,
according
as
hath
been
already
said
,
Leuit.
36.32
.
Thou
shalt
rise
vp
before
the
hoare-headed
.
So
children
are
to
rise
vp
before
their
parents
,
schollers
before
their
masters
,
common
people
before
Magistrates
,
seruants
before
their
masters
,
and
all
inferiours
before
their
superiours
.
The
second
is
to
goe
to
meete
them
,
when
they
are
comming
towards
vs
,
Gen.
18.2
.
as
Abraham
is
said
to
haue
gone
to
meete
the
men
that
came
towards
him
,
and
Salomon
to
meete
his
mother
Bathsheba
,
1.
King
.
2.19
.
when
shee
came
vnto
him
,
as
a
sutor
.
The
third
is
to
bow
the
knee
vnto
them
,
as
Abraham
is
also
noted
to
haue
done
towards
the
same
men
.
The
fourth
is
to
stand
by
them
,
whilest
they
sit
,
as
Abraham
also
did
,
and
all
the
people
stood
about
Moses
,
Exod.
18.
whilst
he
sat
to
iudge
them
.
Gen.
43.
The
fifth
is
,
to
giue
them
the
chiefe
seate
,
and
our selues
to
take
the
lowest
,
as
the
brethren
of
Ioseph
did
sit
euerie
one
according
to
his
senioritie
,
and
as
the
Lord
commandeth
,
when
thou
art
bidden
to
a
feast
to
take
the
lowest
place
.
Luke
14.10
.
The
sixth
,
is
to
be
silent
before
them
,
whilst
they
haue
spoken
:
thus
Elihu
,
one
of
Iobs
friends
,
hold
his
peace
,
because
he
was
yung
,
whilst
the
ancient
of
dayes
spake
.
Iob
32.6.7
.
The
seuenth
is
,
to
be
silent
in
Courts
,
and
places
of
Iudgement
,
vntill
we
bee
bidden
to
speake
:
thus
Paul
being
before
Felix
accused
of
the
Iewes
,
was
silent
,
Acts
24.10
.
till
the
Gouernour
bad
him
answere
for
himselfe
,
and
it
is
want
of
good
manners
in
those
,
that
take
more
liberty
before
Iudges
and
Iustices
,
vnlesse
apparant
wrong
be
offered
vnto
them
.
The
eighth
is
,
to
giue
euery
one
his
iust
title
:
1.
Sam.
1.14
.
1.
Pet.
3.7
.
as
Hannah
when
she
was
blamed
by
Ely
,
as
a
drunkard
,
I
am
not
drunken
(
my
Lord
)
saith
shee
;
rnd
as
Sarai
reuerenced
her
husband
,
and
called
him
Lord
,
or
by
a
title
of
reuerence
.
The
ninth
is
,
to
order
all
our
speeches
and
gestures
so
,
as
that
we
passe
not
the
bounds
of
reuerence
;
for
what
auaileth
it
,
though
thou
bow
the
knee
,
and
giue
titles
,
if
thou
scorne
,
or
deride
him
in
vnseemely
speeches
,
or
behauiour
,
as
C
ham
that
cursed
sonne
against
his
father
Noah
.
Genes.
9.
The
tenth
is
,
to
vncouer
the
head
before
Superiours
,
and
to
stand
vncouered
,
if
the
qualitie
of
the
person
doth
so
require
.
And
as
these
be
the
parts
of
reuerence
due
to
superiours
,
and
they
that
wilfully
offend
herein
,
doe
not
only
passe
good
manners
,
but
sinne
against
Gods
Law
.
Hauing
hitherto
spoken
of
such
,
as
are
to
bee
honoured
for
their
authority
,
or
place
:
it
followeth
now
to
be
spoken
of
all
others
,
which
are
to
haue
any
honour
done
vnto
them
,
for
any
dignity
,
or
worth
appearing
in
them
.
Men
worthy
of
Honour
by
Learning
and
knowledge
.
And
these
are
,
first
,
men
worthy
by
learning
and
knowledge
,
or
by
any
other
excellent
qualitie
in
them
.
Thus
King
Salomen
was
honoured
of
all
the
Kings
round
about
,
so
that
many
sent
him
presents
,
and
many
came
from
farre
to
see
him
.
The
honour
due
to
such
,
is
highly
to
esteeme
of
them
,
to
praise
them
according
to
their
worth
,
and
to
preferre
their
acquaintance
,
and
friendship
.
After
this
manner
did
the
Queene
of
the
South
,
1.
King
.
10.
Acts
18.24
.
honour
Salomon
for
his
wisdome
:
and
Luk
,
Apollos
for
his
eloquence
and
power
in
the
Scriptures
:
and
Paul
,
Titus
,
and
the
Brethren
sent
to
Corinth
for
their
holinesse
,
and
integrity
,
calling
them
the
glory
of
the
Church
of
God
.
2.
There
is
a
kinde
of
worth
also
in
men
,
euen
for
this
,
because
they
are
Christians
,
Phil.
2.3
.
and
we
are
all
members
one
of
another
:
for
which
cause
euery
man
is
first
to
esteeme
another
better
then
himselfe
:
because
other
men
are
not
so
vnworthy
in
our
knowledge
as
wee
our selues
.
2.
Rom
12
10.
In
giuing
honour
,
we
must
goe
one
before
another
,
and
not
in
taking
,
such
should
our
humility
be
.
3.
As
we
meet
one
another
in
the
way
,
giuing
due
salutations
,
this
was
often
prescribed
to
the
first
Christians
:
as
by
Peter
,
1
Pet.
5.14
.
Greet
yee
one
another
with
the
kisse
of
loue
.
And
by
Paul
Rom.
16.16
.
&c.
prouided
alwayes
,
that
if
any
were
knowne
an
enemy
to
the
truth
,
2
Ioh.
10.
they
should
not
bid
him
,
God
speed
.
Not
that
there
is
danger
in
saluting
strangers
,
in
a
Christian
common-wealth
,
where
all
are
supposed
Christians
,
as
some
haue
foolishly
thought
,
but
if
any
be
knowne
to
be
Christs
enemie
.
3.
There
is
also
a
kinde
of
Worth
,
because
of
Gods
ordinance
.
Thus
men
are
to
giue
honour
to
women
,
1
Pet.
3.7
.
as
to
the
weaker
vessels
,
and
not
for
their
weaknesse
to
despise
them
,
and
to
think
them
vnworthy
of
all
respect
,
because
that
howsoeuer
the
woman
is
weaker
then
the
man
,
yet
shee
is
also
the
childe
of
God
,
and
an
instrument
of
much
good
in
the
Church
.
The
honour
therefore
due
to
them
is
the
like
to
that
,
which
hath
beene
sayd
towards
man
in
the
like
cases
.
And
thus
much
of
the
honour
commanded
heere
.
Now
wee
are
to
speake
of
the
duties
of
persons
honoured
,
which
(
as
is
contained
in
the
answer
)
is
to
walke
worthy
the
honour
due
vnto
them
from
inferiours
.
1.
The
duty
of
Parents
towards
children
.
Ephes.
6.4
.
Gen.
18.19
.
And
first
to
begin
with
naturall
Parents
.
Their
duty
towards
their
children
,
is
first
to
giue
them
good
education
,
as
it
is
commanded
;
Parents
bring
vp
your
children
in
the
information
and
feare
of
the
Lord
.
Season
them
with
knowledge
of
the
first
principles
,
and
command
them
to
doe
accordingly
,
as
father
Abraham
,
of
whom
the
Lord
saith
,
I
know
Abraham
,
that
hee
will
command
his
sonnes
,
and
his
houshold
after
him
,
t
at
they
keepe
the
way
of
the
Lord
;
as
the
vessell
is
first
seasoned
,
it
will
fauour
long
after
.
2.
Discreetly
to
chastize
them
for
their
faults
,
whilst
they
are
young
;
according
to
that
,
2
Duty
.
Heb.
12.9
.
Wee
haue
had
the
fathers
of
our
bodies
,
which
corrected
vs
.
And
,
Hee
that
spareth
the
rod
,
saith
Salomon
,
marreth
the
childe
.
They
are
now
young
and
tender
plants
,
and
may
easily
be
set
to
rights
,
deferre
till
they
bee
growne
,
and
then
,
as
Elies
children
,
they
will
be
incorrigible
,
and
accursed
of
God
.
3.
Duty
.
3.
Not
to
exceed
in
giuing
correction
,
but
tempering
the
vinegar
of
sharpe
correction
,
with
the
oyle
of
gentle
exhortation
,
Ephes
6.4
.
so
that
they
be
not
prouoked
(
as
the
Apostle
saith
)
vnto
wrath
:
For
,
too
harsh
vsage
is
so
farre
from
amending
them
,
as
that
it
doth
obdurate
and
harden
them
like
vnto
the
smiths
anuil
,
with
continuall
beating
vpon
it
.
4
Duty
.
4.
To
prouide
like
good
parents
for
them
,
both
food
,
rayment
,
and
the
like
,
and
in
time
conuenient
fit
marriages
,
and
if
ability
will
serue
,
some
competencie
of
liuing
.
For
it
dishearteneth
a
childe
much
,
to
see
his
father
spend
all
vpon
vanity
,
and
without
all
prouidence
for
his
children
;
or
when
they
do
their
duty
,
and
earne
something
with
their
labour
,
to
haue
it
taken
from
them
,
and
to
bee
left
without
comfort
.
Good
Parents
haue
beene
euermore
prouident
,
Gen.
25.
as
Abraham
,
who
left
Isaac
his
inheritance
;
and
gaue
so
much
as
was
fit
to
his
other
children
.
Ruths
very
mother
in
law
,
was
carefull
to
prouide
for
her
a
good
husband
,
and
this
is
commended
to
all
Parents
by
S.
Paul
.
1.
Cor
7.
5.
Duty
.
5.
To
beare
an
equall
affection
towards
their
children
,
vnlesse
there
be
inequality
of
desert
:
otherwise
it
breedeth
enuy
amongst
brethren
,
and
vndutifulnesse
to
Parents
.
Thus
was
it
amongst
Iaacobs
children
,
who
sought
the
ouerthrow
of
Ioseph
,
for
his
fathers
too
much
cockeriug
him
:
and
this
was
a
fault
in
old
Isaac
,
as
he
knew
afterwards
,
placing
his
affection
most
vpon
Esau
.
Parents
must
take
heed
therefore
that
they
prefer
not
the
eldest
so
,
giuing
him
all
,
as
that
they
leaue
nothing
for
the
rest
;
nor
yet
the
younger
,
depriuing
the
eldest
without
iust
cause
,
of
his
du●
:
for
either
way
,
there
is
a
breach
of
naturall
duty
.
What
is
a
iust
cause
of
disheriting
the
eldest
,
Gen
49.
we
may
see
in
Iaacobs
last
will
,
where
Reuben
the
eldest
is
put
besides
his
right
for
incest
,
and
Simeon
and
Leui
for
bloud-shed
.
So
that
no
deformity
,
or
defect
,
but
onely
sin
,
which
putteth
out
of
Gods
fauour
,
ought
to
put
any
besides
this
right
.
Lastly
,
to
be
graue
,
sober
,
honest
&
holy
,
and
in
all
things
to
giue
the
example
of
a
father
,
that
is
,
of
one
in
Gods
stead
vnto
his
children
:
for
it
is
a
vaine
thing
in
parents
,
to
forbid
their
children
lying
,
swearing
,
drinking
,
and
to
be
lyars
,
drunkards
,
and
swearers
themselues
,
to
bid
them
feare
God
,
and
serue
him
,
and
to
bee
prophane
themselues
.
Rather
as
Iosuah
,
thou
must
be
the
first
and
chiefe
in
all
goodnesse
,
saying
,
J
and
my
houshold
will
serue
the
Lord
,
Ios.
24.
Otherwise
that
sharpe
sentence
belongeth
to
thee
;
Rom.
2.17
.
Thou
that
saist
a
man
should
not
steale
,
dost
thou
steale
&c.
The
duty
of
Maisters
towards
seruants
.
Gen.
18.19
.
Maisters
doe
also
owe
a
duty
vnto
their
seruants
,
as
being
fathers
of
their
families
,
They
must
teach
them
also
,
and
command
them
to
feare
the
Lord
,
as
Abraham
his
houshold
.
2.
Not
bee
too
harsh
towards
them
,
by
ouer-correcting
,
by
churlish
vsage
,
by
too
sore
labouring
them
:
but
to
vse
them
,
as
those
that
remember
that
they
also
haue
a
master
in
Heauen
:
according
to
that
,
Col.
4.1
.
Yee
maisters
doe
vnto
your
seruants
that
is
iust
and
equall
.
There
must
be
discretion
therefore
vsed
in
corrections
.
Sins
against
God
,
are
more
seuerely
to
be
punished
,
then
against
themselues
;
if
they
be
often
,
more
;
if
seldome
,
lesse
;
if
obstinately
,
or
of
purpose
,
more
;
if
by
infirmity
,
lesse
.
And
for
labour
,
they
must
remember
,
that
the
righteous
man
is
merciful
to
his
beast
,
much
more
to
his
seruant
.
3.
They
must
duely
recompence
their
labour
with
fit
maintenance
and
wages
;
Iam.
5.4
.
for
there
is
a
cry
against
those
that
keepe
backe
their
wages
,
which
commeth
vp
to
heauen
for
vengeance
.
4.
They
must
not
despise
their
good
counsell
,
if
they
can
aduise
them
well
at
any
time
,
but
follow
it
as
Naaman
did
his
seruants
;
and
Iob
acknowledgeth
of
himselfe
,
saying
;
If
I
haue
despised
the
iudgement
of
my
seruant
,
and
my
mayd
,
when
they
did
contend
with
me
.
Iob
31.13
.
For
what
auaileth
it
for
a
seruant
to
bend
his
minde
for
his
maisters
good
,
if
his
aduice
be
neuer
heard
.
It
had
been
better
for
the
Leuite
in
his
trauell
,
if
he
had
heard
his
seruant
counselling
him
,
Iudic.
19.
he
had
escaped
a
great
danger
,
which
he
doing
contrary
fell
into
.
The
duty
of
Princes
to
subiects
.
Kings
,
Princes
&
all
Magistrates
,
do
owe
a
duty
to
their
subiects
,
&
to
the
common
people
,
which
is
to
deale
iustly
&
truly
with
them
,
to
be
coragious
to
maintaine
the
right
,
and
to
hate
couetousnesse
,
Exod.
18.2
.
as
Jethro
did
wisely
counsell
Moses
to
prouide
for
,
in
setting
Iudges
ouer
the
people
,
to
iudge
the
fatherlesse
and
widdow
,
Esa.
1.16
.
supporting
them
in
their
iust
causes
;
not
to
lift
vp
themselues
aboue
their
brethren
,
or
pressing
them
too
much
with
charges
,
Deut
17
19.
as
the
Lord
commandeth
to
the
Kings
of
Israel
:
to
reward
the
good
,
and
to
punish
the
euill
,
which
is
the
maine
cause
why
he
beareth
the
sword
,
and
hath
the
Scepter
committed
to
him
.
The
duty
of
Ministers
to
peop●e
.
2
Tim
4.2
.
Ez●ch
3.17
.
Ministers
owe
a
duty
to
their
people
,
which
is
publikely
to
pray
for
them
,
and
with
them
,
to
preach
the
word
vnto
them
with
diligence
,
in
season
and
out
of
season
,
to
watch
ouer
them
as
Ezechiel
is
charged
,
to
espye
their
danger
,
by
reason
of
their
sinnes
,
and
to
admonish
them
with
all
earnestnesse
,
euen
as
watchmen
doe
,
when
the
City
is
in
danger
by
the
enemies
comming
:
to
care
for
them
,
studying
how
best
to
further
their
sanctification
,
1
Pet.
5.2
.
as
Peter
exhorteth
,
Feed
the
flocke
of
Christ
that
dependeth
on
you
caring
for
it
:
not
to
domineere
,
or
tyrannically
to
rule
ouer
them
,
Verse
3.
as
it
followeth
:
Not
as
Lords
ouer
Gods
heritage
,
but
that
yet
may
bee
examples
to
the
flocke
.
Ephes.
1.
And
lastly
,
in
their
priuate
dayly
prayers
,
to
commend
them
to
the
Lord
as
Paul
professeth
that
he
did
for
the
Ephesians
and
Thessalonians
,
1
Thes
1.2
.
Ephes
6.28
.
Duty
of
Husbans
to
their
Wiues
.
Ephes.
5.30
.
1
Cor.
14.34
.
1
Pet.
3.7
.
&c.
and
as
the
people
are
also
bound
to
pray
for
the
Minister
.
1
Cor.
7
3.
Husbands
owe
a
duty
to
their
wiues
,
which
is
to
loue
them
dearly
,
euen
as
their
owne
flesh
,
as
Christ
loueth
his
Church
,
to
teach
them
,
if
they
would
or
ought
to
know
any
thing
,
to
dwell
with
them
as
men
of
vnderstanding
,
and
not
to
liue
separate
;
and
to
keepe
their
bodies
as
proper
and
peculiar
by
a
sacred
band
,
to
them
onely
,
and
not
as
their
owne
,
to
abuse
them
with
other
women
,
or
to
deny
them
to
their
lawfull
wife
,
as
the
wife
is
also
bound
to
her
husband
.
The
duty
of
rich
toward
the
poore
.
1.
T●●●
.
6.17
.
The
rich
owe
a
duty
towards
the
poore
,
and
such
as
bee
meaner
,
which
is
not
to
carry
themselues
haughtily
and
proudly
towards
them
:
for
against
this
the
Apostle
giueth
warning
:
Warne
rich
men
that
they
be
not
high-minded
.
Wherefore
,
as
meaner
persons
giue
them
reuerence
,
so
let
them
bee
courteous
to
the
poorest
:
and
another
duty
is
to
distribute
of
their
goods
vnto
the
poore
,
as
it
followeth
in
the
same
place
.
That
they
doe
good
,
and
be
rich
in
good
workes
,
and
ready
to
distribute
and
communicate
:
This
if
they
doe
not
,
they
are
false
stewards
,
and
shall
be
turned
quite
out
of
office
,
and
haue
their
portion
with
hypocrites
.
7
If
any
bee
learned
,
or
excelleth
in
any
faculty
or
science
,
his
duty
is
not
to
bee
strange
and
lifted
vp
in
the
sight
of
his
gifts
,
but
to
doe
the
more
good
,
to
seeke
in
all
humility
to
winne
the
more
glory
to
God
.
As
Apollo
is
commended
to
haue
done
,
Acts
18.
mightily
confuting
the
Iewes
out
of
the
Scriptures
:
and
Paul
that
did
so
much
excell
,
became
all
things
to
all
men
,
that
hee
might
winne
some
.
Quest.
89.
What
is
here
forbidden
?
Answ.
All
irreuerence
towards
those
,
that
bee
in
place
and
authority
aboue
v
,
and
churlish
behauiour
in
such
,
towards
those
that
be
of
a
low
degree
.
Explan
Before
that
we
come
to
speake
of
the
sinnes
,
something
is
here
to
be
premised
.
Wherefore
is
the
duty
of
Inferiours
onely
expressed
in
this
Commandement
,
and
not
of
Superiours
,
if
all
be
alike
bound
heereby
?
Answ.
The
Commandement
indeed
is
heere
in
singular
,
and
different
from
the
rest
:
but
this
omission
doth
not
giue
any
whit
the
more
liberty
to
Superiours
,
because
Parents
and
children
,
Maisters
&
Seruants
,
&c.
are
relatiues
;
so
that
the
duty
of
the
one
cannot
be
set
downe
,
but
the
duty
of
the
other
,
is
by
the
rule
of
relation
vnderstood
:
nay
,
Superiors
are
more
taxed
heereby
,
if
they
faile
of
their
duty
,
as
being
of
more
vnderstanding
,
&
such
as
therefore
must
more
readily
doe
without
any
pressing
by
expresse
words
,
seeing
(
which
is
also
a
more
speciall
motiue
)
they
are
as
Gods
towards
others
,
in
authority
,
in
maiesty
,
in
greatnesse
,
and
in
reuerend
antiquity
.
Oh
how
foule
a
thing
is
it
then
in
them
,
not
to
carry
them selues
accordingly
?
if
it
be
a
fault
in
inferiours
,
in
any
thing
to
neglect
their
duty
,
much
more
are
they
faulty
in
neglecting
theirs
:
because
they
doe
not
onely
neglect
their
duty
,
which
they
ought
to
doe
,
but
being
so
strongly
bound
,
by
Gods
beneficence
towards
them
,
and
it
being
presumed
so
far
of
their
readinesse
on
Gods
part
,
for
this
honour
giuen
vnto
them
,
that
(
as
though
meere
conscience
would
not
suffer
them
to
be
so
fouly
negligent
)
he
maketh
no
mention
of
that
,
which
they
ought
to
doe
.
Disobedience
.
Touching
the
sins
against
this
Commandement
,
they
are
of
two
sorts
,
as
the
duties
were
.
1.
Of
Inferiours
.
2.
Of
Superiours
.
The
sinne
of
Inferiours
is
irreuerence
,
that
is
to
be
without
that
awfull
regard
,
which
ought
to
be
towards
Superiours
,
and
it
may
be
referred
to
these
heads
.
1.
Disobedience
,
and
refusing
to
doe
,
and
to
bee
ruled
:
thus
stubborne
and
vnruly
children
and
seruants
sinne
greatly
,
and
stubborne
people
that
will
not
yeeld
to
follow
the
directions
of
Ministers
:
they
were
by
Gods
censure
all
subiect
to
the
same
most
fearefull
punishment
:
viz.
to
bee
stoned
to
death
.
For
it
was
the
plaine
Law
of
God
touching
children
.
See
before
in
their
duties
to
parents
.
Deut.
21.18
.
And
for
people
,
it
was
commanded
,
Thou
shalt
doe
according
to
all
,
that
they
,
that
is
,
Deut
17.10.11
,
12.
the
Priests
and
Leuites
,
teach
thee
:
According
to
the
Law
,
that
they
teach
thee
thou
shalt
not
decline
,
neither
to
the
right
hand
,
nor
to
the
left
:
And
that
man
that
will
doe
presumptuosly
,
not
harkning
to
the
Priest
,
shall
dye
.
Thus
people
,
that
obey
not
the
wholsome
lawes
of
the
Magistrates
,
sinne
greatly
;
and
if
any
refuse
to
be
ordered
by
them
,
they
resist
the
ordinance
of
God
,
Rom
13.2
.
and
are
specially
threatned
,
that
they
shall
receiue
to
themselues
condemnation
.
Quest.
Is
it
a
sinne
then
in
any
thing
to
doe
contrary
to
the
Kings
lawes
,
for
examples
sake
,
to
eate
flesh
in
Lent
,
or
vpon
Fridayes
?
Answ.
If
the
intent
of
this
Law
were
,
that
euery
one
should
vse
this
abstinence
without
exception
,
it
were
a
sinne
to
disobey
,
vnlesse
necessity
did
compell
:
but
the
chiefe
politique
intent
,
being
,
that
Fisher-men
might
haue
vtterance
for
their
fish
,
and
so
be
encouraged
for
the
good
of
the
Common-wealth
,
as
the
title
of
that
Law
sheweth
,
and
that
young
things
might
in
Lent
be
preserued
and
not
spent
before
they
come
to
some
age
and
greatnesse
;
if
this
bee
obserued
,
and
the
Law
be
not
purposely
crossed
,
I
take
it
that
it
is
no
sinne
of
disobedience
against
the
higher
powers
,
in
regard
of
the
ciuill
and
politicall
prohibition
:
and
the
like
is
to
be
thought
of
all
other
statute-lawes
,
their
intent
and
scope
must
be
duly
,
by
all
good
subiects
obserued
.
Quest.
It
is
a
sin
for
children
to
disobey
their
Parents
,
by
deuoting
themselues
in
their
youth
to
any
religious
course
,
or
order
,
or
without
,
or
contrary
to
their
liking
?
Numb
30.1
.
Math
15.4
Answ.
Yea
doubtlesse
,
for
God
hath
taken
order
,
that
such
a
vow
,
as
vnlawfull
,
should
be
counted
of
no
force
.
It
is
therfore
meerely
pharisaicall
in
the
Romanists
,
that
in
this
case
allow
,
nay
commend
disobedience
of
young
and
ignorant
children
,
in
deuoting
themselues
to
any
Monasticall
order
,
though
to
the
great
offence
of
Parents
.
2.
Fraudulent
and
deceitfull
obedience
:
Thus
seruants
sin
,
when
they
obey
,
and
vse
diligence
in
their
masters
sight
,
Deceitfulnes
.
but
are
slothfull
and
negligent
behinde
their
backs
,
they
rob
and
steale
from
them
,
taking
meat
,
drinke
,
and
wages
to
doe
their
worke
with
diligence
,
but
contrariwise
neglect
it
,
and
prefer
their
own
ease
,
they
can
haue
but
cold
comfort
,
when
they
looke
to
the
great
Lord
of
all
Christ
Iesus
,
that
seeth
all
their
sloth
and
deceit
.
3.
Deriding
and
scoffing
at
Superiours
,
as
Ham
mocked
at
his
father
Noah
,
for
which
he
was
accursed
in
himselfe
,
Gen.
9.
Deriding
Superiours
.
and
posterity
.
This
is
a
common
vice
in
wayward
youth
,
when
they
are
taught
any
thing
,
that
is
good
,
or
admonished
of
their
vanity
,
if
not
openly
,
which
they
dare
not
,
yet
in
heart
they
mocke
at
the
admonitions
of
Parents
,
Masters
and
Ministers
.
But
see
what
a
cutse
of
God
is
out
against
them
.
Pro.
30.17
.
The
eye
that
mocketh
his
father
and
despiseth
the
instruction
of
his
mother
,
let
the
Rauens
of
the
valley
picke
it
out
,
and
the
young
eagles
eate
it
.
This
irreuerent
scoffing
neuer
escaped
Gods
punishing
hand
.
The
children
that
mocked
Elisha
,
2
King
.
2.
calling
him
Bald-pate
,
were
suddenly
torne
in
pieces
by
Beares
to
two
&
forty
of
them
.
The
Ephraimites
that
mocked
Iphtah
,
and
his
Gileadites
calling
them
runagates
of
Ephraim
,
were
slaine
to
two
&
forty
thousands
.
Nahash
with
his
Ammonites
,
1
Sam.
11.
that
mocked
at
the
conditions
of
peace
offered
by
tbe
men
of
Iabesh
Gilead
,
saying
,
that
if
they
might
put
out
euery
mans
right
eye
,
and
bring
that
shame
vpon
Israel
,
they
should
haue
peace
,
were
all
slaine
&
scattered
,
so
as
that
not
two
of
them
were
left
together
.
And
what
fearefull
end
the
Iewes
came
to
,
that
mocked
at
Christ
,
and
the
holy
Apostles
,
wee
all
know
.
Feare
therefore
to
scoffe
at
any
good
man
,
but
much
more
at
such
as
thou
oughtest
to
reuerence
for
his
place
and
function
.
Cursing
Superio●rs
.
Exod.
21.17
.
Exod.
22.28
4
Cursing
and
backbiting
Superiours
;
Hee
that
curseth
Father
or
Mother
,
shall
die
the
Death
.
And
the
Lord
expressely
commandeth
;
Thou
shalt
not
raile
vpon
the
Iudge
,
nor
speake
euill
of
the
Ruler
of
the
people
.
Thus
therefore
children
,
seruants
,
people
,
that
let
loose
their
tongues
against
their
Gouernors
,
to
curse
and
raile
vpon
them
,
take
the
right
way
to
bring
Gods
curse
vpon
themselues
.
Numb
.
23
Balaams
case
shall
be
easier
at
the
last
day
,
then
theirs
,
for
he
durst
not
curse
,
where
God
forbade
him
.
5
Irreuerent
gestures
towards
Superiours
in
any
particular
mentioned
,
before
in
the
duty
.
Too
much
obedience
to
Superiours
.
Now
,
as
this
Law
is
broken
by
detracting
,
and
taking
away
from
the
reuerence
of
Superiours
,
so
their
is
a
sinne
in
ouer
reuerencing
them
.
1
If
obedience
be
absolute
without
respect
to
Gods
will
:
for
there
we
must
say
with
the
Apostle
;
Acts
4.19
Wee
must
rather
obey
God
,
then
men
.
If
Parents
,
or
Masters
bid
thee
lye
,
steale
,
worke
vpon
the
Sabbatth
,
or
the
like
,
for
their
gaine
,
thou
must
in
all
modesty
deny
so
to
doe
:
If
Kings
and
Rulers
command
Idolatry
,
Superstition
,
or
Heresie
,
obey
not
lest
escaping
their
hands
thou
fall
into
the
hands
of
the
Lord
.
Quest.
Whether
is
a
Minister
of
Gods
Word
,
being
forbidden
to
preach
,
by
the
Magistrate
,
to
forbeare
to
execute
this
his
office
of
Preaching
,
seeing
the
Apostle
did
not
though
straightly
charged
?
Ministers
suspended
may
not
preach
.
Answ.
The
ordinary
Ministers
of
these
times
,
are
bound
in
this
case
to
obey
the
Magistrate
,
as
touching
the
publike
execucution
of
their
office
;
because
,
that
howsoeuer
they
haue
an
inward
calling
from
God
,
yet
their
outward
,
to
the
publike
place
is
from
man
,
or
by
man
,
and
may
againe
bee
taken
away
by
man
:
but
it
was
not
so
with
the
Apostles
,
who
as
the
other
Ministers
of
those
times
,
were
immedialy
and
extraordinarily
set
a
worke
by
God
onely
.
The
onely
preaching
that
they
may
now
in
this
case
exercise
,
is
by
way
of
conference
and
exhortation
in
priuate
,
prouided
alwayes
,
that
it
be
not
contrary
,
but
as
the
Law
doth
allow
:
otherwise
the
power
is
resisted
.
Here
we
may
see
what
the
Anabaptists
are
,
that
are
enemies
to
authority
,
viz.
euen
a
sinagogue
of
fantastick
braine-sick
soules
,
enemies
to
Gods
ordinance
:
and
so
are
many
other
humorus
people
of
these
times
,
who
though
in
word
they
acknowledge
the
higher
powers
,
yet
in
practise
they
doe
not
,
seeing
all
their
opinions
,
and
practises
in
matter
of
religion
are
still
to
disgrace
authoritie
,
and
gouernment
hereby
established
,
both
Ciuill
and
Ecclesiasticall
.
I
know
that
many
of
them
are
zealous
persons
,
but
they
are
zealous
,
as
the
Apostle
saith
to
the
Galathians
,
amisse
.
Oh
that
they
would
weigh
,
that
next
vnto
zeale
towards
God
,
is
zeale
to
Gods
vicegerents
,
and
where
they
are
ill
spoken
of
,
and
despised
in
the
heart
(
as
it
is
,
where
their
wayes
of
gouernment
are
impugned
)
there
can
hardly
be
right
zeale
towards
God
:
it
being
a
marke
of
such
as
are
ordained
to
damnation
,
to
despise
gouernment
,
Iude
,
vers.
8.
and
to
speake
euill
of
those
that
be
in
authority
.
Acts
12.
Secondly
,
Superiours
are
ouer
reuerenced
,
by
ascribing
too
much
vnto
them
,
and
extolling
them
too
highly
;
as
the
people
are
noted
to
haue
done
to
Herod
,
saying
the
voyce
of
God
,
and
not
of
man
,
whereat
the
Lord
was
so
displeased
,
that
hee
strook
him
with
an
horrible
death
:
and
as
the
Popes
flatterers
extoll
him
,
calling
him
,
alterum
deum
in
terris
:
another
God
vpon
earth
;
and
Dominum
Deum
papam
,
the
Lord
God
the
Pope
:
with
other
the
like
blasphemous
appellations
.
1.
Cor.
11.1
.
Thirdly
,
by
making
them
absolute
patterns
to
be
followed
in
all
things
:
for
it
is
no
excuse
for
people
liuing
in
sinne
,
to
say
they
follow
their
minister
,
or
for
children
to
follow
parents
,
or
subiects
their
Princes
:
for
examples
of
the
greatest
are
no
further
to
be
followed
,
but
as
they
follow
Christ
,
as
Paul
speaketh
of
himselfe
;
Follow
mee
as
I
follow
Christ
Iesus
.
The
blind
guide
,
and
he
that
followeth
him
,
shall
both
fal
into
the
ditch
.
4.
By
preposterous
obseruance
towards
them
in
the
Congregation
,
which
is
,
when
we
rise
vp
to
great
persons
,
being
in
the
very
act
of
Gods
worship
;
this
is
absurd
,
&
as
much
as
if
wee
should
say
,
by
thy
leaue
,
Lord
,
a
little
,
heere
commeth
a
greater
then
thou
;
for
why
else
dost
thou
rise
,
if
he
be
greatest
,
and
most
worthy
,
whom
thou
dost
now
worship
?
Wherefore
looke
not
for
,
nay
,
suffer
not
this
absurd
honour
to
be
done
vnto
you
;
yee
great
persons
,
parents
,
and
masters
,
vnlesse
ye
would
part
stakes
with
God
,
yea
,
be
better
accounted
of
,
whilst
men
rise
off
their
knees
to
God
,
to
bow
vnto
you
.
5.
By
our
humble
prostrating
the
body
vnto
them
,
as
vnto
God
:
Acts
10.
Saint
Peter
forbad
this
vnto
Co●nelius
,
and
the
Angels
raised
vp
Daniel
,
and
Saint
John
prohibiting
this
kind
of
reuerence
to
be
done
by
one
fellow-seruant
to
another
.
This
gesture
where
it
proceedeth
from
religious
humiliation
and
worship
,
commeth
very
neare
the
brinkes
of
open
Idolatrie
,
and
cannot
but
incurre
that
reprehension
,
Take
heed
thou
doest
i●
not
.
But
in
ciuill
worship
performed
to
Kings
,
I
dare
not
condemne
the
lowest
prostrations
,
whereas
I
see
in
the
Scripture
that
such
gestures
were
vsually
exhibited
to
the
most
pious
Kings
.
2.
Sam.
14.22
.
So
Ioab
to
Dauid
,
fell
to
the
ground
on
his
face
,
and
bowed
himselfe
.
Yet
could
I
wish
,
that
Christian
Princes
in
their
piety
,
and
by
their
authoritie
,
would
enact
a
difference
betweene
the
signes
of
reuerence
,
yeeldable
to
the
heauenly
and
the
earthly
Maiesty
,
that
there
might
bee
some
outward
,
as
well
as
inward
,
adoring
gesture
appropriated
to
Gods
worship
vtterly
vncommunicable
to
any
mortall
man
,
though
bearing
the
image
of
God
,
and
exercising
a
vice-gerency
of
his
Soueraignty
.
What
is
to
be
thought
of
childrens
kneeling
to
their
parents
,
morning
and
euening
,
to
aske
their
blessing
?
Answ.
Kneeling
to
aske
blessing
.
I
take
it
,
that
this
custome
is
lawfull
,
and
grounded
vpon
this
Commandement
;
Honour
thy
father
,
and
mother
,
that
they
may
prolong
thy
daies
,
that
is
,
by
their
blessing
,
which
in
godly
parents
hath
euer
been
accounted
a
sacred
●●ing
.
Therefore
Isaac
would
giue
his
blessing
to
his
sonne
Esau
before
his
death
,
and
Iacob
to
his
children
,
and
the
children
of
I
seph
,
which
examples
,
though
they
were
extraordinary
,
as
farre
as
they
were
speciall
prophesies
,
yet
they
shew
it
to
bee
a
very
ancient
and
laudable
custome
,
and
of
excellent
vse
,
for
children
to
aske
and
parents
to
giue
their
blessing
vnto
them
,
because
,
as
their
curse
hath
alwaies
been
ominous
to
wicked
children
,
and
disobedient
;
that
is
,
such
as
hath
bin
followed
with
Gods
curse
:
so
their
blessing
hath
been
auspicious
,
that
is
,
such
,
as
hath
been
followed
with
Gods
blessing
vpon
good
children
,
and
obedient
.
And
the
like
is
to
be
thought
of
the
blessing
of
spirituall
parents
,
that
it
hath
vertue
by
Gods
ordinance
annexed
vnto
it
,
and
therefore
is
not
to
bee
neglected
,
but
reuerently
to
be
receiued
,
before
that
wee
depart
the
congregation
.
For
kneeling
vnto
parents
,
and
vnto
Princes
,
if
it
be
but
as
vnto
men
,
it
is
as
lawfull
as
any
other
low
bowing
vnto
them
:
for
nothing
can
bee
pressed
against
the
one
,
but
it
alike
impugneth
the
other
:
if
it
bee
otherwise
intended
by
way
of
religious
adoration
(
as
some
Heathen
Emperours
haue
taken
vpon
them
the
honour
of
Gods
)
it
is
Idolatrous
.
The
sinnes
of
Superiours
.
And
hitherto
of
the
sinnes
of
inferiours
.
Superiours
sinne
against
this
commandement
by
too
much
austerity
and
rigor
,
or
by
too
much
remissenes
.
Their
sinne
may
be
referred
to
these
heads
.
1.
Cruelty
,
and
threatning
:
for
this
is
most
vniust
,
and
vnequall
for
the
reuerence
and
seruice
,
which
seruants
,
and
children
doe
to
their
parents
,
and
masters
:
wherefore
it
is
forbidden
;
Yee
masters
doe
the
same
things
to
them
,
Ephes.
6.9
.
putting
away
threatning
,
knowing
,
that
euen
your
master
is
in
heauen
,
and
there
is
no
respect
of
persons
with
him
.
Thou
doest
rather
represent
the
deuill
(
who
striketh
feare
into
men
,
and
terror
)
in
thus
doing
,
then
God
,
whose
Image
thou
shouldest
beare
.
2.
Denying
them
things
conuenient
,
meat
,
drinke
,
cloth
,
resting
time
,
and
recreation
,
which
may
be
sufficient
.
Heere
is
Mammon
serued
indeed
,
whilst
to
get
wealth
,
thou
dealest
so
vnworthily
with
thy
family
,
euen
wringing
it
out
of
their
flesh
,
and
spirits
,
which
thou
doest
thus
pinch
,
and
beate
downe
,
that
they
cannot
be
so
seruiceable
to
Church
,
or
common-wealth
.
They
shall
crie
against
thee
to
heauen
,
and
their
crie
shall
bee
heard
:
if
being
weary
of
their
liues
,
through
thy
hard
vsage
,
they
shall
doe
any
mischiefe
to
themselues
,
or
others
,
or
runne
head-long
into
any
forlorne
course
through
griefe
and
despaire
,
thou
art
guiltie
of
their
sinne
,
because
thou
haste
driuen
them
to
it
.
3.
Prodigally
wasting
all
,
or
most
part
of
thy
estate
,
without
any
prouidence
for
posteritie
,
or
care
to
reward
the
extraordinary
paines
of
thy
houshold
seruants
:
2.
Tim.
5.8
.
If
there
bee
any
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
houshold
,
he
denieth
the
faith
,
and
is
worse
then
an
infidell
.
4.
Neglecting
the
good
education
of
youth
,
through
the
want
of
teaching
,
or
praying
for
them
,
and
inuring
them
to
good
duties
,
and
by
leting
passe
grosse
sinnes
,
and
disorder
without
due
correction
.
Heauy
will
their
account
be
for
this
at
the
last
day
,
when
they
shall
see
Ioshuah
Abraham
,
El●ana
,
Hannah
,
and
all
good
gouernours
sitting
downe
in
the
kingdome
of
God
,
and
themselues
shut
out
of
doores
.
5.
Leuity
,
and
remisnes
in
Princes
,
and
set
Magistrates
sparing
sinnes
,
that
must
necessarily
bee
punished
,
and
to
the
incouragement
of
malefactors
.
6.
Tiranny
,
exercising
their
owne
pleasure
vpon
their
subiects
,
without
all
respect
of
equity
,
and
right
.
Contrariwise
did
the
good
iudge
Samuel
,
1.
Sam.
12.
and
Dauid
the
King
,
after
that
he
was
well
schooled
,
witnesse
that
,
which
hee
professeth
saying
;
Psal.
101.1
.
I
will
sing
of
mercy
and
iudgement
.
And
so
scrupulous
was
he
,
that
he
would
not
take
of
gift
,
much
lesse
by
violence
,
the
threshing
floore
of
Arannah
,
but
would
buy
it
,
to
offer
sacrifice
there
,
2.
Sam.
24.21
.
although
the
Lord
had
commanded
him
to
build
an
Altar
in
that
place
.
7.
Sloath
,
and
infidelity
in
ministers
,
whose
calling
is
to
labour
,
who
haue
hire
to
labour
,
and
whose
labour
is
to
so
excellent
an
end
:
if
then
they
be
loyterers
,
if
they
be
seeds-men
of
tares
,
woe
is
to
them
.
The
dispensation
is
committed
to
me
,
saith
Paul
,
2.
Cor
9.16
.
woe
is
vnto
me
then
,
if
I
preach
not
the
Gospell
A
threefold
woe
then
is
vnto
them
,
that
haue
not
only
the
calling
,
but
the
hire
also
,
and
that
double
,
and
trebble
,
if
they
vse
not
diligence
,
as
is
sometime
seene
to
the
scandall
of
the
ministerie
.
8.
A
vitious
life
in
all
persons
of
note
,
and
qualitie
,
whether
they
be
magistrates
,
ministers
,
masters
,
ancient
,
learned
,
or
of
any
excellency
any
way
:
they
doe
not
only
sinne
in
the
breach
of
Gods
law
,
but
in
giuing
example
to
inferiour
persons
,
so
that
they
pull
vpon
them
the
burthen
of
their
sinnes
also
:
and
because
many
are
ready
to
follow
them
,
more
then
men
of
meaner
condition
,
they
make
their
estate
by
far
more
fearefull
,
then
others
,
the
sinnes
of
multitudes
,
besides
their
owne
,
lying
at
the
dore
.
Wherefore
,
when
a
grieuous
fall
is
threatned
to
wicked
Iudges
,
it
is
said
,
Yee
shall
fall
,
Psalm
.
82.7
.
as
one
of
the
Princes
.
The
Kings
of
Israel
,
that
were
wicked
,
are
said
to
haue
made
Israel
to
sin
,
they
are
euen
the
eldest
sonnes
of
Satan
,
that
be
such
,
and
therefore
good
reason
,
that
they
should
share
deepely
in
his
inheritance
.
Quest.
90.
Whence
is
the
reason
of
this
Commandement
taken
?
Answ.
From
the
promise
of
long
life
,
if
God
please
not
to
preuent
vs
with
the
blessing
of
eternall
life
.
1.
Tim
4.19
.
Explan.
The
promise
heere
annexed
may
bee
also
read
;
That
they
may
prolong
thy
dayes
.
Not
,
that
parents
haue
any
power
so
to
doe
,
in
themselues
,
but
partly
keeping
them
from
many
dangers
,
which
they
are
ready
to
runne
into
,
to
the
shortening
of
their
dayes
,
but
are
preuented
,
whilest
they
obediently
follow
their
graue
,
and
godly
counsell
;
and
partly
blessing
them
by
vertue
of
Gods
ordinance
with
such
efficacy
,
as
that
this
redoundeth
to
their
great
good
,
euen
for
the
prolonging
of
their
happy
,
and
good
estate
in
this
world
.
And
in
this
sense
it
is
vsuall
in
the
holy
Scriptures
,
to
ascribe
that
to
the
instrument
,
which
is
proper
to
God
.
Paul
commending
to
Timothy
,
the
study
and
teaching
of
the
word
of
God
,
saith
,
in
so
doing
,
thou
shalt
saue
both
thy selfe
and
others
.
And
to
the
Corinthians
he
saith
,
I
haue
begotten
you
,
vnto
Christ
Iesus
.
Therfore
of
the
reason
then
is
thus
.
1.
That
is
duly
of
all
to
bee
done
,
by
which
they
may
liue
long
,
and
comfortably
:
but
the
rule
to
be
followed
for
this
,
is
,
Honour
thy
father
,
and
mother
.
Therefore
all
are
to
honour
father
,
and
mother
.
2.
Thou
wilt
honour
them
gladly
,
by
whom
thy
life
may
be
prolonged
,
especially
in
weale
:
but
such
are
thy
father
,
and
mother
:
therefore
honour
father
and
mother
.
For
the
first
of
these
.
Life
is
so
sweet
,
that
all
desire
it
,
and
most
,
though
it
be
ioyned
with
much
bitternes
,
and
sorrow
:
but
to
liue
long
well
,
all
doe
naturally
most
earnestly
desire
,
so
that
they
would
follow
any
rule
,
though
verie
hard
,
for
this
:
but
all
other
rules
are
vaine
,
this
only
effectual
,
the
Lord
the
greatest
Phisitian
telleth
thee
so
.
Doe
not
therefore
harden
thy selfe
against
it
,
but
bring
downe
thy
rebellious
nature
,
and
become
obedient
seruants
,
children
,
and
people
of
all
sorts
.
For
the
second
.
Euery
phisitian
,
whom
experience
teacheth
to
be
a
meanes
of
the
health
and
long
life
of
his
patients
,
men
will
honour
in
the
time
of
necessitie
,
seeking
to
them
,
and
carefully
following
their
directions
,
and
he
thinkes
himselfe
a
happy
man
,
that
can
come
to
the
best
,
neither
will
hee
for
any
thing
displease
him
,
though
he
be
froward
,
and
hastie
towards
him
,
although
his
skill
often
faileth
him
,
and
he
bee
,
till
that
time
a
very
stranger
vnto
him
:
but
thy
parents
are
no
strangers
,
but
such
,
as
may
challenge
something
at
thy
hands
,
because
they
haue
bred
,
and
brought
thee
vp
with
care
and
paines
,
and
God
giueth
them
this
blessing
to
prolong
thy
daies
,
and
not
to
faile
,
if
thou
honour
them
.
Foolish
then
,
and
out
of
his
wits
is
hee
,
and
worse
then
a
bruite
beast
(
which
alwaies
doth
that
,
which
is
naturall
)
whosoeuer
giueth
not
honour
to
his
parents
,
according
to
the
scope
of
this
commandement
.
Quest
1
But
how
is
this
promise
verified
,
seeing
as
well
such
as
honour
parents
,
and
doe
their
duty
,
as
the
disobedient
,
doe
often
times
die
in
the
prime
of
their
age
:
and
the
disobedient
and
vnruly
doe
often
liue
long
?
First
,
it
is
often
verified
to
obedient
children
,
when
as
they
are
kept
thus
in
a
temperate
and
honest
course
of
life
,
the
disobedient
comming
to
their
end
by
surfets
,
How
parents
prolong
their
childrens
life
.
or
the
Gallowes
with
shame
,
in
their
very
prime
.
2.
It
is
alwaies
verified
:
because
obedient
children
liue
well
,
and
in
the
feare
of
God
,
and
to
liue
well
,
is
to
liue
long
,
according
to
the
prouerb
;
1.
Tim.
5
6.
Bene
viuere
,
bis
biuere
est
;
To
liue
well
,
is
to
liue
twice
:
and
to
liue
ill
,
is
neuer
to
liue
,
but
to
be
euer
dead
,
as
S.
Paul
speaketh
of
wanton
widdowes
;
Shee
that
liueth
in
pleasure
,
is
dead
,
whilest
shee
liueth
:
so
that
,
though
the
disobedient
liue
long
,
yet
they
haue
not
this
blessing
of
long
life
,
the
obedient
,
and
dutifull
haue
it
,
though
they
liue
not
many
yeares
:
for
one
day
is
better
,
then
a
thousand
of
the
rebellious
,
Eccles
8.12
.
which
is
the
cause
,
that
the
Wise
man
maketh
no
reckoning
of
a
sinners
life
,
though
hee
liue
an
hundred
yeares
.
3.
If
it
bee
not
verified
for
life
here
,
yet
it
is
more
then
made
good
by
their
taking
hence
,
they
receiuing
for
frailty
,
strength
;
for
basenes
,
glory
;
for
temporalitie
,
eternity
.
Who
wil
say
,
that
if
the
King
promise
any
of
his
houshold-seruants
by
name
,
one
of
his
Guard
,
a
Pentioner
,
or
Porter
,
that
he
shal
euer
inioy
his
place
,
and
yet
remoueth
him
to
be
the
Master
of
his
Horse
,
his
Treasurer
,
or
Chamberlaine
,
that
he
is
not
so
good
as
his
word
vnto
him
?
and
who
can
say
then
,
that
the
Lord
of
all
,
if
he
promise
along
life
in
this
miserable
world
,
and
yet
remoueth
to
a
Kingdome
euerlasting
,
that
hee
is
not
true
of
his
promise
?
1.
King
14.
Doth
any
man
thinke
Enoch
the
lesse
blessed
,
because
hee
was
taken
away
some
hundreths
of
yeare
sooner
,
then
others
?
or
doth
he
thinke
it
an
vnhappines
in
the
good
sonne
of
Jeroboam
,
for
that
he
was
taken
away
in
his
youth
?
no
more
are
they
vnhappy
,
or
lesse
blessed
,
but
so
much
the
more
,
whom
the
Lord
is
pleased
to
take
away
from
the
euils
of
this
world
to
come
,
as
saith
the
Prophet
.
Esay
57.1
.
Quest
2
Why
doth
the
Lord
rather
promise
long
life
to
such
as
honour
father
and
mother
,
then
any
other
blessing
?
First
,
because
life
is
sweet
,
and
we
are
apt
by
nature
to
hearken
to
any
thing
to
prolong
life
,
but
this
is
generall
,
and
fitteth
other
commandements
as
well
.
2
More
specially
,
because
children
that
honour
parents
,
may
be
said
in
some
sort
to
prolong
their
dayes
,
through
that
ioy
,
wherewith
they
are
affected
,
when
they
doe
well
:
for
as
sorrow
shortneth
the
dayes
,
according
to
that
of
father
Iaacob
,
yee
shall
b●ing
my
gray
head
,
with
sorrow
,
to
the
graue
;
Gen.
42
38.
so
ioy
prolongeth
them
.
Againe
,
by
nourishing
them
in
their
necessity
,
they
prolong
their
dayes
,
euen
as
young
storkes
,
so
that
it
is
most
equall
with
the
Lord
,
to
giue
them
this
recompence
,
in
prolonging
their
dayes
:
which
also
is
an
argument
of
force
,
to
moue
to
obedience
,
and
to
make
them
flie
disobedience
,
seeing
this
is
a
death
to
their
good
parents
,
and
they
are
like
the
viper
herein
,
which
,
as
is
thought
,
is
the
death
both
of
sire
and
dam
in
the
breeding
,
and
comming
forth
into
the
world
.
3.
Because
the
way
to
come
to
an
estate
of
honour
,
is
giuing
honour
,
according
to
our
prouerb
,
qui
nescit
parere
,
nescit
imperare
,
He
knoweth
not
how
to
rule
,
that
knoweth
not
how
to
obey
first
.
Wherefore
it
is
iust
with
God
to
cut
off
the
disobedient
,
that
they
may
not
liue
to
honour
,
and
to
prolong
the
life
of
the
obedient
,
that
they
may
come
in
their
age
to
bee
obeyed
and
honoured
.
Quest.
91.
Which
is
the
sixth
Commandement
,
or
the
second
of
the
second
Table
?
Answ.
Thou
shalt
doe
no
murther
.
Quest.
92.
What
is
here
forbidden
?
Answ.
All
murthering
of
our selues
or
others
,
and
all
approbation
hereof
,
either
by
command
,
counsell
,
consent
,
or
concealement
:
secondly
,
all
iniurious
actions
tending
to
the
prejudice
of
our
neighbours
life
:
thirdly
,
all
railing
and
reuiling
speeches
:
fourthly
,
all
murtherous
desires
and
affections
of
the
heart
,
as
malice
,
hatred
and
enuie
:
fifthly
,
all
cruelty
towards
the
creature
,
which
sheweth
a
murtherous
mind
in
vs
.
Matth.
5.22
,
Explan.
The
Lord
hauing
prouided
for
the
vpholding
of
euery
man
in
his
estate
and
condition
,
to
preuent
a
confusion
amongst
the
orders
of
men
,
proceedeth
here
to
take
away
particular
abuses
,
which
,
if
they
should
bee
,
this
order
cannot
stand
,
and
first
the
most
horrible
of
all
other
,
murther
,
the
despoyling
men
of
their
liues
.
Now
,
because
the
Pharisees
erred
,
when
they
restrained
the
sinne
here
,
to
the
outward
and
compleat
act
of
murther
,
our
Sauiour
Christ
reprouing
this
their
absurd
cleauing
to
the
letter
of
the
text
,
I
haue
more
largely
according
to
his
blessed
direction
set
downe
,
the
sinne
against
this
commandement
.
It
may
well
be
referred
to
these
fiue
heads
.
First
,
actuall
murther
,
which
is
either
of
our selues
,
or
of
other
men
.
1.
Thou
shalt
not
murther
thy selfe
,
howsoeuer
thou
art
pressed
by
temptations
of
pouerty
,
disgrace
,
or
other
heauy
crosses
,
wherevpon
the
deuill
is
busie
about
thee
,
and
seeketh
to
driue
thee
to
this
desperate
selfe-execution
.
Thou
shalt
feare
,
and
neuer
yeeld
to
so
horrible
an
act
,
whatsoeuer
becommeth
of
thee
.
And
that
thou
maist
the
better
bee
preserued
,
because
the
diuell
preuaileth
against
many
in
these
dayes
,
and
against
some
,
that
haue
formerly
had
a
care
to
doe
well
,
I
haue
set
downe
heere
the
most
effectuall
meanes
of
preseruation
in
all
assaults
.
Forerunners
of
selfe-murther
.
First
,
take
heed
of
all
forerunners
of
these
temptations
,
as
of
pride
,
and
carying
a
higher
saile
than
thy
estate
will
beare
:
for
when
a
man
commeth
thus
to
be
spent
,
and
must
necessarily
come
downe
,
and
be
laid
open
to
the
world
,
according
to
his
meanes
,
his
proud
heart
cannot
indure
to
yeeld
,
if
by
any
meanes
he
may
auoid
this
open
debasement
,
wherevpon
Satan
is
ready
,
and
biddeth
him
murther
himselfe
:
this
is
plainely
to
be
seen
in
many
examples
in
our
dayes
▪
Another
forerunner
of
this
,
is
some
notorious
sinne
,
or
sinnes
,
which
are
committed
in
secret
,
but
the
conscience
will
not
suffer
to
bee
secret
,
but
accuseth
for
them
,
and
d
then
Satan
layeth
hold
heerevpon
,
pressing
the
threatnings
of
the
Law
,
and
neuer
ceaseth
till
he
hath
driuen
a
man
to
the
desperate
making
away
of
himselfe
.
These
hideous
sinnes
are
murther
,
adultery
,
periury
,
apostacie
,
or
backsliding
from
the
truth
before
imbraced
,
and
such
like
.
A
third
,
is
generall
security
,
in
matters
of
religion
,
from
which
when
the
eyes
come
to
be
opened
,
there
ariseth
an
horrour
and
trouble
in
conscience
,
which
the
Diuell
further
presseth
to
desperate
selfe-murther
.
Wherefo●e
let
euery
man
first
be
carefull
to
auoid
these
wayes
.
Let
him
put
on
humility
,
liuing
rather
in
meaner
fashion
,
then
he
is
worth
:
let
him
watch
ouer
his
hands
and
hea●t
and
tongue
against
mu●thering
,
against
adultery
,
and
vncleannesse
,
against
lying
and
fo
swearing
,
and
ouer
his
waies
against
backsliding
:
and
let
him
in
all
his
dealings
keepe
a
good
conscience
.
If
thou
shalt
say
I
feare
not
this
temptation
,
I
hope
I
shall
keepe
mee
without
this
pensiue
carefulnesse
,
farre
enough
from
it
:
heare
what
the
Apostle
saith
,
Rom
9.
●ee
not
high-minded
but
feare
:
consider
that
thou
art
a
man
,
and
if
a
man
,
subiect
to
the
like
passions
,
as
the
meanest
&
worst
of
men
,
if
thou
take
not
the
better
heed
.
It
is
no
wisedome
to
surfet
the
body
,
&
then
to
seek
a
cure
,
neither
is
it
wisedome
,
to
let
the
enemy
into
the
Citty
,
and
then
to
seek
to
driue
him
out
againe
.
In
like
manner
,
it
is
no
wise
dome
but
great
folly
to
put
a
mans
selfe
into
the
hazard
of
this
desperation
,
thinking
then
to
be
cured
againe
.
●
Labor
for
pitience
.
Labour
for
patience
in
all
crosses
,
according
to
the
example
of
thy
master
Christ
,
if
being
a
seruant
thou
be
buffetted
,
pinched
with
hunger
,
and
hardly
intreated
;
or
being
a
childe
,
art
neglected
of
thy
parents
,
and
discouraged
,
or
being
a
subiect
,
thou
art
in
danger
through
thy
Princes
displeasure
;
consider
not
so
much
the
greatnesse
of
thy
crosse
,
as
the
reward
,
if
thou
haue
patience
consider
the
vanity
of
the
most
excellent
things
in
this
world
,
the
shortnesse
of
all
crosses
heere
,
and
the
most
worthy
partners
which
thou
hast
,
both
Christ
and
all
the
holy
Prophets
,
and
Apostles
,
to
whose
society
,
it
is
ioy
to
be
ioyned
.
The
want
of
this
patience
breedeth
discontent
,
&
discontent
,
with
the
Diuels
furtherance
,
desperation
and
murther
.
3
Consider
,
if
at
any
time
thou
beest
thus
tempted
,
that
to
murther
a
mans
selfe
,
is
the
most
vnnaturall
Sinne
,
that
can
bee
in
the
world
:
and
therfore
(
because
other
meanes
of
punishment
is
taken
away
)
the
law
doth
brand
the
dead
carcasse
with
infamous
buriall
.
2.
It
is
also
the
most
dangerous
and
vnrecouerable
(
except
the
sinne
against
the
holy
Ghost
)
for
it
seldome
giueth
any
time
of
repentance
,
and
perhaps
more
seldome
any
probability
.
Hee
that
dyeth
thus
,
dyeth
alas
in
Satans
worke
,
and
I
feare
me
in
Satans
hands
.
Yet
I
presume
not
to
confine
Gods
extraordinary
and
boundles
mercy
,
that
can
reach
it selfe
forth
inter
●ontem
&
font●m
,
after
voluntary
headlong
percipice
.
I
deny
not
this
to
be
possible
.
But
O
dreadfull
tryall
of
this
ballance
,
which
in
probability
weigheth
down
so
heauy
on
the
other
side
,
as
to
presse
wretched
man
to
hell
it selfe
.
Distressed
Brother
,
art
thou
tempted
to
this
hellish
and
monstrous
sinne
?
Gather
thy
strength
vnto
thee
,
say
,
Auoid
Satan
;
if
thou
tell
mee
I
shall
notwithstanding
bee
saued
,
commending
my
soule
to
God
when
I
dye
,
say
thou
art
a
lyar
,
and
the
father
of
lyes
:
for
the
truth
saith
,
●f
a
righteous
man
turneth
from
his
righteousnesse
and
committeth
iniquity
in
the
sinne
wherein
he
is
found
he
shall
surely
dye
.
If
hee
telleth
thee
that
thou
shalt
thus
end
thy
sorrowes
,
say
,
thou
art
heerin
a
lyar
also
Satan
,
I
shall
passe
thus
rather
from
sorrow
to
greater
sorrow
,
from
temporall
woe
to
eternall
,
to
be
gnawed
vpon
by
the
worme
that
neuer
dyeth
,
and
to
bee
burned
with
the
fire
that
neuer
goeth
out
.
If
it
be
said
,
there
are
some
that
dye
thus
,
Obiect
.
2.
Selfe-murther
●●
p●eseru●
vertue
inuiolate
.
August
.
de
Ciuit:
D●i
.
to
preserue
vertue
vnuiolate
,
as
Lucretia
to
preserue
her
chastity
,
and
certaine
Matrons
of
Rome
,
of
whom
S.
Augustine
writeth
:
and
some
,
that
they
may
be
glorious
Martyrs
,
as
the
Donatists
of
old
,
holding
,
that
if
they
could
procure
death
to
themselues
they
should
immediately
passe
to
glory
in
heauen
.
Sol.
They
are
all
in
the
same
dangerous
and
demnable
plight
;
notwithstanding
,
without
extraordinary
,
and
euen
miracu-repentance
,
they
perish
,
as
guilty
of
their
owne
death
.
Read
S.
Augustine
,
in
the
same
place
,
excellently
setting
forth
the
vice
of
Lucretia
,
which
by
the
Heathen
▪
was
commended
for
a
vertue
.
2.
Murthereing
of
other
men
:
2.
Vniust
blood-sh●d
.
This
is
vniustly
to
shed
the
bloud
of
any
man
,
by
any
meanes
whatsoeuer
.
First
,
I
say
,
it
is
an
vniust
shedding
of
bloud
:
because
there
is
a
shedding
of
bloud
,
that
is
no
sin
,
as
of
the
bloud
of
creatures
,
which
are
giuen
vnto
man
for
meat
,
or
which
are
any
way
noysome
vnto
him
,
contrary
to
the
Tacian
heresie
,
which
denyed
it
to
be
lawfull
to
kill
any
thing
.
Againe
,
there
is
s
shedding
of
the
bloud
of
man
,
which
is
no
sinne
,
viz.
when
it
is
done
iustly
,
by
such
persons
as
to
whom
it
doth
belong
:
and
this
is
by
the
Magistrate
,
or
at
his
appointment
onely
,
and
that
by
iust
proceedings
:
for
,
Hee
●eare●h
not
the
sword
in
vaine
,
Rom.
13.4
.
but
is
Gods
Minister
,
to
take
vengeance
on
those
that
doe
euill
.
And
it
is
so
necessary
for
them
to
put
to
death
,
where
there
is
iust
and
necessary
cause
,
as
that
if
they
spare
,
Gods
curse
will
follow
:
for
the
Lord
hath
expressly
taught
,
Num.
35.33
.
that
bloud
defileth
the
land
,
and
the
land
cannot
be
clensed
of
the
bloud
that
is
shed
therein
,
but
by
the
bloud
of
him
that
shed
it
:
And
on
the
other
side
if
they
put
to
death
vniustly
through
malice
or
for
any
priuate
reuenge
,
they
are
murtherers
:
for
so
far
forth
only
may
they
reuenge
by
death
,
as
they
are
Gods
Ministers
set
a
worke
by
him
.
Ioh.
21.15
.
Whence
we
may
see
that
heathen
Kings
,
persecuting
the
poor
Christians
to
the
death
,
were
murtherers
:
and
in
like
manner
are
such
,
as
be
in
authority
in
the
Church
of
Rome
,
that
doe
diuersly
murther
the
poore
people
of
God
,
by
burning
,
by
the
sword
,
and
by
cutting
their
throats
in
butcherly
manner
,
only
for
following
a
righter
,
and
more
holy
way
,
then
is
allowed
amongst
them
.
Peter
,
of
whose
succession
they
brag
so
much
,
durst
not
so
to
haue
turned
his
maisters
charge
,
Feed
my
sheepe
,
feed
my
lambs
,
into
killing
them
though
they
had
run
out
of
the
fold
.
He
would
not
haue
taken
heart
vpon
so
sleighty
a
ground
,
Act.
10.
vp
Peter
,
kill
an
eate
,
as
some
doe
,
to
iustifie
this
killing
of
the
poore
sheepe
of
Christ
;
nay
,
to
murther
or
expose
to
murther
Gods
Anointed
.
Lastly
,
there
is
another
iust
cause
of
shedding
bloud
:
viz.
in
lawfull
and
iust
wars
,
and
in
defence
of
a
mans
owne
life
:
for
iust
warres
are
called
the
Lords
battels
,
2
Chron.
20.15
.
as
Iehoshaphat
encouraging
his
men
,
saith
,
The
battle
is
not
yours
but
Gods
.
But
some
make
doubt
whether
it
be
lawfull
for
Chrstians
to
wage
warre
.
Answ.
This
is
the
fancy
of
the
Anabaptists
,
whose
follies
are
easily
refuted
out
of
their
own
furies
and
ourages
in
Germany
,
where
they
that
impugned
lawfull
warre
and
Magistracy
,
made
vse
in
their
rebellions
of
that
which
themselues
disauowed
,
namely
,
the
Sword
.
And
as
for
the
vocation
of
a
Souldier
,
surely
,
Iohn
Baptist
when
the
Soldiers
came
vnto
him
,
Luk.
3.14
.
demanding
of
him
,
What
shall
we
doe
?
Did
not
answer
them
that
they
must
of
necessity
cast
off
their
Swords
if
they
would
be
the
seruants
of
God
,
but
rather
aduised
than
to
remaine
still
the
Military
seruants
of
Caesar
,
else
what
place
can
those
precepts
haue
,
Do
violence
to
no
man
,
neither
accuse
any
falsly
,
&
be
content
with
your
wages
.
Another
frenzy
of
the
same
sect
,
denieth
all
vse
of
the
sword
,
at
home
in
time
of
peace
by
way
of
ciuil
iustice
,
as
if
it
were
against
Christian
perfection
put
any
man
to
death
by
the
hand
of
publike
authority
though
for
neuer
so
grieuous
a
crime
tending
to
the
dissolution
of
humane
society
,
and
defacing
the
Image
of
God
.
Alas
,
frantique
soules
,
that
in
hatred
of
Murther
,
maintaine
Murther
.
Shall
he
,
that
hath
murthered
one
man
,
be
suffered
by
suruiuing
to
embrue
his
hands
with
the
guiltlesse
blood
of
more
.
Our
Sauiour
himselfe
(
whose
nearest
Disciples
these
saintly
innocents
would
seeme
to
bee
)
expressly
pronounced
this
law
of
Iustice
.
Math.
2●
.
52
.
They
that
take
the
Sword
shall
perish
by
the
Sword
.
That
is
,
priuate
auengers
that
wring
the
sword
out
of
the
Magistrates
hand
to
vsurpe
the
vse
of
it
,
for
their
own
passions
,
must
expect
to
feele
the
edge
of
it
,
and
to
be
cut
off
by
it
.
This
publique
reuenge
is
so
far
from
being
a
sinne
,
that
(
as
euen
now
I
shewed
)
it
is
a
necessary
duty
in
him
that
beareth
the
Sword
.
If
this
Sword
had
no
edge
,
or
were
not
imployed
vpon
iust
occasion
,
verily
it
were
borne
in
vaine
.
Ob●ect
.
But
the
Apostle
Paul
,
say
they
,
speaketh
of
Heathen
,
not
Christian
Magistrates
.
I
answer
,
hee
speaketh
of
Magistrates
,
as
Magistrates
,
generally
of
all
,
whether
Heathen
or
Christian
.
Is
not
a
Christian
King
Gods
ordinance
,
Gods
Minister
?
Doe
we
not
owe
tribute
and
honour
to
Christian
Kings
,
as
well
as
to
heathen
?
Surely
much
more
.
Are
there
not
that
doe
euill
(
malefactors
in
an
high
kind
)
among
Christians
.
Alas
too
many
.
I
conclude
therefore
,
that
that
God
who
in
this
Commandement
saith
to
euery
priuate
man
,
Thou
shalt
not
kill
,
doth
therewithall
and
thereby
not
only
permit
,
but
also
command
his
own
publike
Minister
to
kill
for
the
preuention
or
auengement
of
killing
other
heynous
crying
sinnes
.
Q●est
.
Here
it
may
be
demanded
whether
this
vse
of
the
Sword
belongeth
alwayes
and
onely
to
the
Magistrate
,
seeing
there
are
in
the
Scripture
examples
of
others
,
who
haue
killed
and
haue
therein
been
not
onely
blamelesse
but
also
commended
,
as
Phinees
and
Moses
.
True
it
is
that
Phinees
had
no
ciuill
power
,
yet
is
greatly
commended
for
killing
Cozby
and
Zimri
.
But
this
he
did
out
of
speciall
instinct
,
and
extraordinary
zeale
,
which
God
stirred
vp
in
him
for
the
quenching
of
an
extraordinary
plague
▪
Moses
,
being
yet
but
a
priuate
man
,
slew
an
Aegyptian
that
stroue
with
an
Israelite
:
But
Moses
was
an
eminent
type
of
Christ
,
and
performed
this
and
other
such
actions
as
a
rescuer
of
the
people
of
God
.
And
lest
we
should
doubt
whether
he
had
a
speciall
instinct
vnto
this
enterprise
,
Saint
●teuen
sheweth
that
Moses
,
euen
before
the
solemn
commission
giuen
him
by
God
appearing
in
the
flaming
bush
,
had
an
inward
vocation
and
notice
of
his
own
office
of
a
Deliuerer
,
whereof
this
slaying
the
Aegyptian
was
,
as
it
were
,
the
first
act
an
hands●l
:
which
,
as
himselfe
knew
,
so
he
thought
that
the
people
of
Israel
would
acknowledge
.
Act
7.
●5
.
For
hee
supposed
his
brethren
would
haue
vnderstood
how
that
God
by
his
hand
would
deliuer
them
.
In
briefe
,
I
say
,
to
such
Heroicall
examples
,
that
we
Christians
must
liue
by
rules
and
not
by
exceptions
,
within
the
line
of
our
ordinary
callings
,
and
without
aspiring
to
a
boundlesse
imitation
of
extraordinary
actions
.
Heree
it
may
be
demanded
vnto
what
crimes
the
vse
of
the
Magistrates
Sword
ought
to
be
extended
:
and
how
farre
the
prescript
of
Capitall
Lawes
giuen
to
the
Israelites
bindeth
Christian
Common-wealths
.
Whereto
I
answer
:
first
(
as
modesty
requireth
)
that
I
will
not
take
vpon
mee
the
office
of
a
Law-maker
,
by
defining
this
.
Secondly
,
that
many
of
those
Lawes
were
peculiar
to
the
Common-wealth
of
Israel
,
and
agree
not
with
our
,
and
other
Common-wealths
.
Thirdly
,
as
for
the
chiefe
defiances
of
the
first
Table
,
as
hellish
blasphemy
and
grosse
Idolatry
,
I
doubt
not
but
that
in
all
Christian
Estates
they
ought
to
be
capitall
,
as
they
were
among
the
Iewes
.
As
for
the
second
Table
,
this
commandement
aboue
all
the
rest
is
in
all
Nations
fenced
and
guarded
with
this
extreame
punishment
ex
lege
talionis
.
in
the
same
kinde
.
Limbe
for
limbe
,
life
for
life
,
which
is
of
force
so
generally
,
not
out
of
imitation
of
the
lawes
of
the
Iewes
,
but
out
of
the
instinct
of
nature
,
and
ballance
of
euident
iustice
.
How
farre
other
offences
against
our
neighbour
are
to
be
made
capitall
is
a
greater
difficulty
by
reason
of
the
variety
of
natures
and
dispositions
in
diuers
people
:
with
true
respect
,
wherevnto
there
may
bee
ioyned
an
ayme
at
the
best
and
most
principall
positiue
Lawes
prescribed
by
God
vnto
the
Iewes
,
as
I
haue
heeretofore
touched
in
the
preface
before
the
Commandements
.
Gen.
9.
Exo.
●●2
.
To
proceed
now
in
the
description
of
that
which
is
heere
forbidden
vnder
that
name
of
murther
,
I
say
it
is
to
shed
bloud
vniustly
,
that
is
,
ad
d●liquium
animae
,
to
the
spilling
of
life
,
for
thus
the
Lord
describeth
killing
euery
where
.
Againe
I
say
,
it
is
a
shedding
of
bloud
,
that
is
,
direct
and
purposed
,
not
an
act
by
which
bloud
is
shed
by
accident
,
besides
the
intent
of
the
doer
.
Exod.
21
13.
For
in
this
case
it
is
no
sinne
but
in
a
fort
Gods
act
,
according
to
the
wordes
of
the
Law
;
If
a
man
hath
not
laid
wait
,
but
God
hath
offered
him
into
his
hand
,
I
will
appoint
thee
a
pla●e
wh●ther
hee
shall
flye
:
and
a
particular
instance
is
giuen
,
Deut.
19.5
.
If
a
man
be
felling
a●ree
and
his
hande
strike
with
the
axe
,
and
the
head
slip
from
the
helu●
and
hit
his
neighbour
,
that
hee
dyeth
:
heere
it
is
no
murther
,
therefore
hee
is
not
worthy
to
dye
by
whose
stroke
this
was
done
,
there
was
a
place
of
refuge
for
such
to
saue
himselfe
in
.
But
it
is
not
so
if
two
men
quarrell
and
fight
,
and
one
killeth
the
other
.
Men
may
mince
it
heere
,
and
call
it
onely
man-slaughter
;
but
indeed
it
is
plaine
murther
,
as
is
euident
by
the
very
English
word
of
this
commandement
,
Thou
shalt
doe
no
murther
,
which
is
the
translation
of
the
Latine
,
N●n
o●ci●●es
.
And
surely
those
that
are
conuicted
of
Manslaughter
,
haue
in
their
inditement
their
load
of
this
word
occia●●t
.
So
then
murther
legally
,
and
precisely
taken
is
either
comprised
vnder
occision
,
or
else
it
is
not
forbidden
in
this
commandement
,
which
were
very
absurd
.
Moreouer
,
the
case
of
our
excused
and
refined
manslaughter
,
differeth
much
from
this
case
Put
by
the
Lord
,
by
which
the
Law
for
the
quitting
of
him
that
slew
his
neighbour
vnawares
,
is
illustrated
.
For
though
the
word
,
not
laying
wait
▪
bee
vsed
,
and
not
hating
his
bro●her
in
times
p●ssed
;
looking
to
which
words
onely
,
his
sinne
may
bee
extenuated
,
for
that
hee
that
slayeth
his
neighbour
in
a
sudden
quarrell
,
may
be
said
not
to
haue
hated
him
before
:
yet
consider
the
instance
that
is
giuen
,
of
one
cutting
wood
,
to
make
plaine
this
Law
,
and
it
will
appeare
that
the
Lord
hath
no
meaning
to
giue
any
toleration
,
to
any
killing
in
quarrels
,
but
onely
out
of
all
pretending
before
,
or
intending
then
,
as
it
is
not
with
him
that
killeth
another
in
heat
and
fury
,
seeing
howsoeuer
he
doth
it
suddenly
,
yet
he
endeauoureth
it
and
doth
it
willingly
.
Indeede
it
somewhat
lesseneth
the
fault
,
if
it
shall
manifestly
appeare
,
that
slaying
was
against
the
intent
of
the
striker
,
either
for
that
the
instrument
,
wherewith
,
was
but
some
little
stone
or
sticke
,
not
likely
to
kill
,
or
for
that
the
part
of
the
body
smitten
,
was
not
any
principall
,
&
not
much
wounded
,
and
heerein
fauour
may
be
shewed
.
Because
that
otherwise
a
maister
giuing
his
seruant
correction
,
by
the
striking
of
one
blow
vnawares
,
and
death
following
,
should
become
a
murtherer
,
whereas
oftentimes
death
hath
followed
vpon
a
small
cause
.
But
in
these
cases
our
Lawes
and
Statutes
doe
sufficiently
prouide
.
And
as
for
the
case
of
Manslaughter
now
discussed
by
mee
,
I
doe
not
presume
to
make
my selfe
regibus
Sapientorem
,
but
only
declare
Gods
positiue
Law
,
which
if
I
deeme
to
be
more
equall
and
iudicious
then
the
law
of
other
Nations
,
I
see
not
why
any
man
should
bee
agrieued
thereat
.
Sam
12.
Lastly
,
I
adde
by
any
meanes
whatsoeuer
,
and
thus
all
accessaries
to
murther
,
are
murtherers
.
First
and
chiefly
he
that
commandeth
,
or
counselleth
,
as
Dauid
made
himselfe
guilty
of
the
murther
of
Vriah
,
Achitophel
of
Dauid
,
if
it
had
beene
proceeded
according
to
his
counsell
,
and
the
high
Priests
of
the
murther
of
Christ
.
2.
He
that
consenteth
as
Pilate
did
vnto
the
Iewes
,
about
the
killing
of
Christ
,
Act.
8.1
.
though
hee
washed
his
hands
,
and
●aul
vnto
the
killing
of
Steuen
.
3.
He
that
concealeth
,
as
is
set
downe
in
the
case
of
a
man
found
slaine
,
whose
murtherer
is
vnknowne
,
the
Elders
of
the
City
nearest
shall
purge
themselues
of
the
guilt
of
this
bloud
by
washing
their
hands
and
saying
,
Deut.
21.7
.
our
hands
haue
not
shed
this
bloud
,
neither
haue
our
eyes
seene
it
:
so
that
if
any
had
seene
it
,
and
not
reuealed
the
murther
,
hee
had
made
himselfe
guilty
of
murther
.
Now
,
this
murther
is
so
odious
before
God
,
as
that
hee
which
doth
it
,
must
die
without
any
fauour
;
yea
,
Exod.
21.14
.
if
he
flieth
to
the
Sanctuary
,
he
shall
be
pulled
away
from
thence
;
for
,
thou
shalt
take
him
from
mine
altar
▪
saith
the
Lord
,
and
put
him
to
death
.
Whence
we
may
see
,
how
great
the
Popes
presumption
is
,
in
giuing
pardon
for
grosse
murders
,
to
such
as
flie
to
any
popish
sanctuary
.
1
Murther
,
a
most
grieuous
sinno
.
But
iustly
hath
the
Lord
appointed
this
seuere
punishment
:
first
,
because
murther
is
the
destruction
of
a
little
world
,
as
man
is
rightly
called
,
wherein
the
wonderfull
,
wisdome
,
power
,
and
mercy
of
God
doth
as
much
appeare
.
2.
Because
it
is
the
defacing
of
Gods
image
,
which
is
in
euery
man
,
betwixt
which
,
and
the
clipping
of
the
Kings
coine
,
hauing
his
image
,
there
is
no
comparison
.
3.
Because
it
is
an
incroching
vpon
Gods
office
,
to
whom
alone
it
belongeth
,
to
cal
men
when
it
pleaseth
him
,
out
of
this
world
.
4.
Because
it
is
the
greatest
breach
of
loue
and
peace
,
and
so
the
greatest
sinne
against
man
▪
Iohn
8.44
.
Gen.
4.
Whence
it
is
,
that
Christ
entitleth
the
Deuill
a
murtherer
,
as
by
his
proper
name
,
and
how
secretly
soeuer
murther
bee
committed
,
it
is
noted
aboue
all
other
,
to
be
a
crying
sinne
.
Cains
murther
cried
to
Heauen
against
him
.
The
Egyptians
murther
made
amongst
the
Iewes
children
,
cried
against
them
.
The
sin
of
the
rich
,
denying
the
hire
of
the
poore
,
cryed
to
Heaven
,
and
this
is
a
kind
of
murther
also
:
Iames
5.4
.
in
these
places
we
reade
of
sinnes
that
are
crying
for
vengeance
;
to
shew
,
that
murther
of
all
sinnes
is
the
most
crying
sinne
,
so
that
the
murther
shall
not
rest
,
but
if
man
reuengeth
not
,
God
will
,
if
man
cannot
know
it
,
God
will
make
it
knowne
,
sometime
making
the
dead
body
to
bewray
the
murtherer
,
somtime
the
birds
,
and
sometime
the
murtherers
owne
conscience
.
And
hitherto
of
the
head
sinne
against
this
Law
.
2
Against
quarrelling
.
A
second
sinne
here
,
is
the
next
degree
vnto
murther
,
all
iniury
done
vnto
our
neighbor
,
tending
to
the
preiudice
of
his
life
.
1.
By
striking
and
fighting
in
priuate
,
vniust
quarrelling
,
whereby
it
commeth
to
passe
,
that
an
eye
,
or
tooth
is
lost
,
the
head
,
the
face
,
or
the
arme
is
bruized
,
or
broken
,
or
some
other
part
of
the
body
hurt
.
The
Lord
prouideth
for
the
punishment
hereof
;
Eye
for
eye
,
tooth
for
tooth
,
Exod.
21.24
.
hand
for
hand
,
and
to
pay
the
charges
of
the
party
stricken
,
during
the
time
of
the
healing
.
2.
By
grinding
the
faces
of
the
poore
,
in
selling
,
and
letting
without
all
conscience
,
in
diminishing
their
hire
,
or
in
taking
their
meanes
away
from
them
,
this
is
also
called
oppression
,
Esay
1.15
.
by
which
rich
mens
hands
are
filled
with
bloud
,
and
such
an
oppressing
bloudy
sin
,
as
that
it
shall
escape
no
more
then
actuall
murther
,
when
the
poore
cry
out
vnder
this
burthen
:
Exod.
22.24
.
the
Lord
threatneth
,
that
his
wrath
shall
be
kindled
,
and
he
will
kill
them
that
vse
it
.
3.
By
vsing
any
outward
meanes
of
impairing
our
neighbours
life
,
or
health
;
as
if
the
Phisitian
or
Chirurgion
shall
deale
falsely
with
his
patient
,
giuing
him
rather
things
against
,
then
for
his
health
,
that
he
may
be
the
longer
vnder
his
hands
,
or
hauing
no
skil
,
or
but
little
,
shall
pretend
skill
sufficient
,
and
so
keepe
him
to
the
indangering
of
his
health
and
life
,
from
such
as
bee
more
skilfull
:
and
likewise
if
the
Apothecarie
,
through
a
greedy
desire
of
gaine
,
or
by
neglect
shall
giue
one
thing
for
another
,
vnwholsome
,
improper
ingredients
,
in
stead
of
the
prescribed
,
here
is
not
only
a
wicked
deceit
,
but
a
degree
of
murder
.
And
as
it
is
,
in
regard
of
others
,
so
also
is
it
in
regard
of
a
mans
owne
selfe
,
if
he
shall
by
any
meanes
willingly
impaire
his
owne
health
,
rather
choosing
to
indanger
his
life
in
time
of
sicknes
,
then
that
he
will
be
at
charge
for
the
meanes
of
recouerie
in
the
time
of
health
,
rather
staruing
through
idlenesse
,
then
working
:
or
on
the
contrary
side
,
following
drunkennes
,
surfeting
and
whoring
,
to
the
breeding
of
noisome
diseases
in
his
body
;
thus
,
and
whatsoeuer
way
else
he
taketh
,
to
the
preiudice
of
his
owne
life
,
besides
his
sinne
against
other
Commandements
,
he
is
guilty
of
selfe
murther
.
3
Against
railing
speeches
.
The
third
sinne
is
to
raile
,
and
reuile
in
speeches
,
although
no
stroke
is
giuen
:
for
this
is
also
a
degree
of
murther
,
Christ
himselfe
being
Iudge
,
where
speaking
of
murther
,
hee
saith
,
Whosoeuer
shall
say
vnto
his
brother
,
Matth.
5.22
.
Racha
,
shall
be
worthy
to
bee
punished
by
a
Counsell
;
and
whosoeuer
shall
say
,
Thou
foole
,
shall
be
in
danger
of
hell
fire
:
Prou.
12.18
.
For
rayling
,
and
bitter
words
,
are
like
the
pricking
of
swords
,
and
therefore
are
not
only
forbidden
,
but
all
appearance
hereof
by
crying
out
aloud
,
Ephes.
4.31
.
where
the
Apostle
biddeth
to
put
away
anger
,
euill
speaking
,
and
crying
.
And
good
reason
,
that
this
should
be
forbidden
here
,
as
a
degree
of
murther
,
seeing
experience
teacheth
,
that
of
words
,
blowes
doe
commonly
arise
.
4
Against
malice
,
hatred
,
and
enuy
.
The
fourth
sin
,
is
to
haue
murtherous
affections
of
malice
,
hatred
,
and
enuy
against
our
brother
,
or
but
the
first
degree
hereof
,
vnaduised
anger
:
for
to
preuent
the
height
of
these
euill
affections
,
the
Lord
threatneth
such
,
as
bee
vnaduisedly
angry
,
as
culpable
of
iudgement
;
and
Saint
Iames
saith
,
Matth
5.22
.
Matth.
5.22
.
Iames
1.20
.
that
the
anger
of
man
doth
not
worke
the
righteousnes
of
God
.
This
vnaduised
anger
is
heate
arising
in
vs
,
vpon
some
priuate
iniurie
done
vnto
vs
,
or
to
our
friend
,
pricking
vs
forward
to
reuenge
,
and
this
may
well
be
said
,
not
to
worke
the
righteousnes
of
God
,
because
it
setteth
not
a
man
the
right
way
,
but
contrary
to
that
,
which
the
Lord
hath
appointed
vs
,
saying
;
Rom.
12
19.
Ephes.
4.26
.
Vengeance
is
mine
,
and
I
will
repay
it
.
There
is
a
kind
of
anger
,
which
is
commanded
;
Be
angry
,
but
sinne
not
,
but
this
is
not
an
humane
,
but
holy
anger
,
and
hath
these
properties
.
First
,
Properties
of
holy
anger
.
1.
Against
sin
.
it
is
only
against
sinne
,
and
not
against
that
,
which
is
a
priuate
displeasure
done
vnto
vs
.
Such
was
the
anger
of
Moses
,
when
as
comming
from
the
Lord
with
the
tables
of
the
law
in
his
hands
,
seeing
the
idolatry
of
the
people
,
he
threw
them
downe
,
not
being
able
to
hold
,
when
he
saw
God
thus
highly
dishonoured
.
2.
It
is
onely
,
because
God
is
offended
:
2.
Because
God
is
offended
.
for
the
same
sinne
may
be
to
the
offending
of
God
,
and
of
our selues
also
,
because
it
is
some
iniury
vnto
vs
:
as
when
a
seruant
neglecteth
his
masters
busines
behind
his
backe
,
or
spendeth
his
money
at
the
Ale-house
;
or
when
a
people
walketh
stubbornly
against
their
Minister
,
or
ruler
;
in
these
,
and
the
like
cases
our
anger
must
not
be
for
our selues
,
but
for
our
God
.
Here
meek
Moses
himself
erred
at
the
waters
of
Meribah
,
when
the
people
murmured
for
water
,
so
that
hee
could
not
enter
into
the
land
of
Canaan
.
3.
It
is
not
sudden
,
but
vpon
deliberation
,
3.
It
is
not
sudden
.
Iames
1.19
.
Theodor.
5.
cap.
17.
according
to
that
precept
;
Bee
swift
to
heare
,
slow
to
speake
,
slow
to
wrath
:
Thus
Ambrose
Bishop
of
Millaine
obtained
at
the
hands
of
Theodosius
the
Emperour
,
after
that
he
had
greatly
offended
by
sudden
anger
,
that
he
should
not
suffer
any
decree
made
in
his
anger
to
be
executed
till
thirty
dayes
after
.
4.
It
doth
not
continue
long
Psal.
03.89
.
Ephes.
4.26
.
4.
It
doth
not
continue
long
,
but
is
soone
ouer
againe
,
where
there
is
repentance
,
according
to
the
example
of
our
Lord
,
who
is
slow
to
anger
,
and
ready
to
forgiue
:
wherefore
it
is
said
;
Let
not
the
Sunne
goe
downe
vpon
thy
wrath
.
5.
It
ariseth
from
loue
.
1.
Cor.
13.
Gal.
6.1
.
5.
It
ariseth
from
loue
,
and
is
guided
by
loue
,
the
loue
of
God
,
and
the
loue
of
our
neighbor
,
that
hath
sinned
:
for
whatsoeuer
is
without
this
,
is
sinne
:
and
if
any
be
fallen
by
infirmitie
,
saith
the
Apostle
,
restore
such
an
one
with
the
Spirit
of
meekenesse
.
When
anger
is
thus
ordered
,
it
is
so
farre
from
being
a
sinne
,
as
that
it
is
necessary
in
all
men
it
is
zeale
for
Gods
glory
,
and
out
of
this
anger
,
the
disgracefull
words
of
fooles
,
wicked
children
,
sonnes
of
a
whore
,
&c.
haue
rightly
,
and
without
sinne
been
vsed
,
as
by
the
Prophets
,
our
Sauiour
Christ
,
and
by
the
Apostles
.
But
out
of
these
cases
,
anger
is
fleshly
,
and
if
it
be
more
violent
,
it
is
hatred
,
if
it
dwelleth
in
a
man
to
make
him
watch
his
opportunity
to
be
reuenged
,
it
is
malice
,
if
it
causeth
ioy
,
when
it
falleth
out
ill
vnto
our
neighbour
,
and
griefe
,
when
it
is
well
with
him
,
it
is
diuellish
enuy
,
if
it
bee
a
perpetuall
barre
to
reconciliation
,
it
is
a
reprobate
affection
,
as
of
such
as
cannot
be
appeased
.
Rom.
1.30
.
Now
as
the
very
act
of
murther
hath
been
shewed
to
be
a
most
odious
sinne
,
so
are
these
degrees
of
railing
,
anger
,
&c.
1.
First
,
the
heart
and
tongue
is
here
set
on
fire
,
of
the
fire
of
hell
,
Iames
3.
neither
good
men
,
nor
good
Angels
durst
euer
doe
thus
,
no
,
not
Michael
the
Archangell
,
when
he
stroue
with
the
Deuill
,
about
the
body
of
Moses
,
Iude
,
verse
9.
he
durst
not
blame
him
with
cursed
speaking
,
but
said
,
the
Lord
rebuke
thee
.
2.
To
sinne
thus
,
is
to
be
a
murtherer
before
God
,
euen
as
Cain
was
,
Iohn
3.15
.
for
,
he
that
hateth
his
brother
is
a
manslayer
.
Rom.
3.13.14
.
3.
It
is
a
proper
brand
of
the
wicked
;
His
throate
is
an
open
Sepulcher
,
the
poyson
of
Aspes
is
vnder
his
lips
:
his
mouth
is
full
of
cursing
and
bitternesse
.
5.
Properties
of
cruelty
.
Prou
12.10
.
Cruelty
in
the
lookes
.
Gen.
4.
Gen.
31.2
.
5.
The
fift
sinne
against
this
Commandement
is
al
cruelty
towards
man
or
beast
:
for
the
righteous
man
is
noted
to
bee
mercifull
,
euen
to
his
beast
.
Cruelty
is
sometime
in
the
very
looke
and
countenance
,
when
it
is
cast
downe
towards
any
man
,
thus
was
Cains
towards
Abel
,
before
his
murther
,
and
Labans
countenance
expressed
his
malice
against
Iacob
,
before
his
departure
:
and
this
downeward
looke
is
a
sinne
in
any
,
when
an
ill
mind
is
hereby
set
forth
,
as
it
is
for
the
most
part
.
2.
In
the
behauiour
there
is
cruelty
,
when
it
is
harsh
,
In
their
behauiour
.
and
churlish
,
as
Nabals
is
said
to
haue
been
towards
his
seruants
,
so
as
that
they
could
not
tell
how
to
speake
to
him
:
of
him
therefore
it
is
said
,
He
was
churlish
,
1.
Sam.
23.3
,
and
ill
conditioned
and
this
is
an
ill
condition
indeed
,
and
vnworthy
a
Christian
,
seeing
our
lesson
is
,
Learne
of
me
,
that
J
am
meeke
and
gentle
.
Matth.
11.
Too
much
seuerity
towards
the
poore
.
3.
When
any
way
too
much
seuerity
is
vsed
,
by
the
rich
towards
the
poore
,
by
officers
towards
malefactors
,
dealing
with
them
in
all
extremity
,
by
gouernours
,
towards
such
as
be
vnder
them
,
vnreasonably
correcting
,
or
otherwise
expressing
an
hatefull
mind
against
them
.
This
was
a
sinne
in
the
Pharisees
,
that
brought
the
adulterous
woman
to
Christ
,
Iohn
8.
breathing
out
cruelty
against
her
,
and
al
they
shal
haue
iudgement
mercilesse
,
that
are
thus
without
mercy
.
4.
Cruelty
is
in
the
vnmercifull
vsage
of
the
dumbe
creature
,
Vnmercifull
vsage
of
the
dumb
creatures
.
working
them
without
reason
,
pinching
them
in
things
necessary
,
beating
,
or
killing
them
without
mercy
,
or
otherwise
abusing
them
,
so
as
that
they
surfet
,
or
grow
diseased
hereby
,
all
these
are
wicked
acts
,
and
shew
wicked
men
,
Prou.
12.10
.
whose
mercies
are
cruelty
.
1.
Cor
9.
For
howsoeuer
the
Apostle
saith
comparatiuely
:
Doth
God
take
care
for
Oxen
?
it
is
certaine
,
that
God
doth
take
care
for
Oxen
and
Horses
,
and
for
the
very
fowles
of
the
aire
:
Deut.
22.6
.
seeing
that
he
hath
made
a
law
,
forbidding
,
when
a
man
findeth
a
birds
neast
,
to
take
the
old
together
with
the
young
.
It
is
therfore
to
be
vnderstood
,
that
he
doth
not
take
care
for
Oxen
principally
and
chiefely
,
but
subordinately
,
as
his
care
is
towards
all
the
creatures
.
And
hitherto
of
the
sinnes
against
the
bodily
life
.
The
murther
of
soules
.
1.
Cor
8.11
.
Now
there
bee
sinnes
also
against
the
spirituall
life
and
soule
,
according
to
the
teaching
of
Saint
Paul
,
who
sheweth
a
case
,
wherein
a
man
destroyeth
the
soule
of
another
,
viz.
when
he
is
an
occasion
of
his
stumbling
,
and
falling
into
sin
.
Thus
Ministers
murther
,
1.
In
Ministers
.
or
at
the
least
make
themselues
guilty
of
murthering
the
soules
of
the
people
,
committed
to
their
charge
,
when
as
through
their
default
any
of
them
perish
.
This
is
plainely
taught
in
Ezechiel
,
Ezech.
3.
whom
the
Lord
told
,
that
he
made
him
a
watchman
ouer
the
people
,
and
if
the
enemy
,
which
is
sin
should
come
,
and
destroy
any
,
he
not
giuing
them
warning
,
their
bloud
hee
threatneth
to
require
at
his
hands
.
If
any
minister
therfore
,
either
by
neglecting
to
teach
,
and
watch
ouer
the
people
,
&
much
more
if
by
false
doctrine
,
or
a
wicked
life
,
he
be
an
occasion
,
that
any
die
in
their
sins
,
he
shall
vndoubtedly
answer
for
this
soule-murther
:
if
he
endeauoreth
,
being
furnished
with
gifts
necessary
,
to
saue
them
,
whosoeuer
shal
perish
,
he
is
acquitted
,
&
shal
haue
his
reward
.
2
Parents
and
Masters
.
Againe
,
parents
and
masters
,
and
all
priuate
gouernours
are
murtherers
,
if
by
their
neglect
,
or
bad
example
,
their
children
,
seruants
,
or
pupils
perish
by
ignorance
,
prophanenes
,
or
any
other
sinfull
course
of
life
,
which
they
might
haue
amended
in
them
,
by
teaching
,
charging
,
reprouing
,
and
requiring
better
things
at
their
hands
,
and
leading
them
on
by
a
good
example
.
For
this
,
as
hath
been
shewed
,
is
their
dutie
,
as
it
is
to
furnish
them
,
with
things
necessary
for
the
bodily
life
,
and
therefore
,
as
in
the
denying
of
these
,
they
which
are
vnder
their
gouernment
perishing
,
their
blood
shall
be
laid
to
their
charge
:
so
is
it
,
when
they
deny
them
meanes
necessary
for
their
soules
,
and
much
more
,
if
they
giue
them
the
poyson
of
bad
counsell
,
or
bad
example
,
this
murthering
of
soules
shal
be
charged
vpon
them
.
3
Neighbours
.
And
lastly
,
euery
neighbour
,
that
giueth
his
neighbour
drinke
to
make
him
drunken
,
that
stirreth
vp
one
against
another
to
sighting
and
quarrelling
,
and
generally
,
if
hee
enticeth
to
any
sinne
,
or
doth
countenance
,
and
fauour
,
and
defend
it
,
to
the
heartning
of
a
man
on
therein
,
euery
of
these
waies
,
he
is
the
cause
of
the
destruction
of
his
neighbour
,
and
shall
answer
,
as
a
soule-murtherer
.
For
this
is
taxed
in
Gods
word
as
an
high
offence
;
Habbac
2.15
.
Woe
be
to
him
that
giueth
his
neighbour
drinke
;
that
is
,
to
make
him
drunken
:
and
it
is
set
downe
as
an
height
of
sinne
;
Rom.
1.31
.
Which
not
onely
doe
such
things
,
but
fauour
such
as
doe
them
.
And
good
reason
,
seeing
euery
man
is
bound
to
keepe
his
neighbour
,
as
much
,
as
in
him
lieth
,
from
sinne
,
otherwise
he
is
censured
,
as
hating
his
brother
:
For
,
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
Leuit.
19.27
.
saith
the
Lord
,
but
rebuke
him
plainely
●nd
not
suffer
him
to
sinne
.
Oh
then
,
how
shall
hee
answer
it
,
that
prouoketh
his
brother
to
sinne
?
without
doubt
hee
shall
be
iudged
as
an
hater
,
yea
,
a
murtherer
of
his
brother
at
the
last
day
.
Quest.
93.
What
is
here
commanded
?
Answ.
Out
of
the
loue
that
we
beare
to
our
neighbour
,
as
much
as
in
vs
lieth
,
to
preserue
his
life
and
health
,
and
specially
the
life
of
his
soule
,
by
good
counsell
,
exhortations
,
admonitions
,
and
the
like
.
Explan.
The
duty
here
commanded
,
ariseth
from
the
consideration
of
the
sinne
forbidden
,
for
if
it
be
forbidden
to
murther
,
then
it
is
commanded
to
saue
life
,
because
he
that
saueth
not
life
when
it
is
in
his
power
,
is
guilty
of
murther
.
Now
,
as
murther
is
either
of
a
mans
own
self
,
or
of
another
man
,
so
the
duty
,
that
we
may
be
free
from
the
guilt
of
any
murther
,
is
to
endeauour
to
saue
both
a
mans
owne
life
,
and
the
life
of
another
man
.
1
To
saue
our
owne
life
by
flying
in
time
of
danger
.
First
then
,
thou
art
here
bound
to
preserue
thine
owne
life
,
by
the
vse
of
all
lawfull
meanes
.
1.
In
the
time
of
danger
,
flying
from
one
place
to
another
,
whether
the
danger
bee
by
persecution
,
as
Dauid
was
indangered
by
Saul
,
and
therefore
fled
from
him
,
and
as
Athanasius
,
an
holy
father
of
the
Church
,
hid
himselfe
a
long
time
,
when
he
was
sought
for
to
the
death
by
the
Arians
,
and
as
Eliah
long
before
fled
from
Jezabel
:
1.
King
.
19.
or
if
the
danger
be
by
famine
,
as
Abraham
,
Isaack
,
Iacob
,
Naomi
,
and
other
holy
persons
haue
commonly
done
:
or
if
there
be
danger
by
the
plague
,
the
chiefe
cure
of
which
deuouring
euill
,
next
to
repentance
,
is
to
change
the
aire
,
and
that
speedily
,
not
in
an
opinion
to
be
safe
from
Gods
stroake
,
but
in
obedience
to
his
wil
,
who
would
haue
vs
to
preserue
our
liues
by
all
lawfull
meanes
,
in
the
time
of
danger
.
And
a
principall
ground
of
all
this
,
is
that
commandement
of
our
Sauiour
;
Matth.
10.23
.
If
they
persecute
you
in
one
City
,
flie
into
another
,
and
the
speciall
command
vnto
Eliiah
in
the
time
of
famine
,
1.
King
.
17.
Gen
12.
Gen.
20.
and
the
Lords
manifest
approbation
of
Abrahams
flying
then
,
comforting
him
,
and
taking
his
part
against
Kings
.
If
it
be
demanded
,
but
may
Ministers
flie
in
the
plague-time
,
and
leaue
their
people
.
Answ.
That
Ministers
may
flie
in
time
of
danger
.
Without
doubt
they
may
,
if
it
bee
Gods
will
to
preserue
themselues
for
the
greater
good
of
the
Church
,
whereas
,
if
they
should
harden
themselues
,
and
stay
amongst
the
infected
,
there
were
apparant
danger
of
being
cut
off
,
and
so
to
bee
preuented
of
doing
further
good
in
the
Church
.
2.
By
vsing
lawful
meane
in
times
of
sicknesse
.
Esay
38.21
.
Secondly
,
in
the
time
of
sicknes
,
keeping
thy selfe
warme
,
and
taking
such
things
,
as
whereby
thou
mayest
be
freed
from
the
matter
of
thy
disease
,
and
by
Gods
blessing
bee
restored
.
Thus
Hez●chiah
that
was
sick
vnto
the
death
,
is
bidden
to
take
a
●umpe
of
drie
figs
,
and
lay
it
vpon
the
boile
.
3.
To
defend
our selues
with
our
best
force
.
Thirdly
,
being
set
vpon
by
wicked
men
,
or
by
the
enemy
,
defending
our selues
with
our
best
forces
.
4.
By
vsing
lawfull
recreation
.
Fourthly
,
by
vsing
lawfull
recreation
at
lawfull
times
,
by
some
extraordinary
motion
of
the
body
,
or
otherwise
chearing
our
minds
and
spirits
,
with
the
vse
of
pleasant
pastimes
,
that
are
in
themselues
indifferent
.
Such
is
shooting
,
of
which
m●ntion
is
made
in
the
holy
Scriptures
;
●
.
Sam.
1.18
.
He
bad
them
teach
the
children
of
Israel
to
shoote
,
as
it
is
written
in
the
booke
of
Jasher
:
And
Musicke
,
Nehem.
7.67
.
Iudges
14
9.
vnto
which
,
many
were
brought
vp
,
and
propounding
of
riddles
and
the
like
.
But
heere
is
no
tolleration
for
gaming
meerely
for
gaine
,
which
in
stead
of
recreating
distempereth
the
mind
and
body
,
and
is
commonly
accompanied
with
many
foule
sinnes
.
To
preserue
another
mans
life
.
1.
By
almes-deeds
.
Iob
3
9.
For
the
life
of
another
man
.
This
is
preserued
;
1.
By
almes
deeds
,
where
necessity
doth
require
:
for
thus
Iob
saith
,
that
hee
had
not
seene
any
perish
for
want
of
cloathing
,
&c.
and
some
there
are
in
this
danger
continually
,
vnlesse
they
be
relieued
,
and
he
that
seeth
it
,
and
hath
,
wherewithall
to
helpe
them
,
but
doth
not
,
if
they
perish
,
is
guilty
of
their
death
.
2.
To
helpe
in
time
of
danger
.
1.
King
.
18.13
.
2.
By
rescuing
and
helping
a
man
in
any
danger
,
as
Obadiah
hid
the
Prophets
of
the
Lord
in
caues
,
to
saue
them
from
Ahab
,
and
Iezabel
,
in
time
of
persecution
.
3
By
patience
and
me●knes
.
3.
By
patience
and
meekenesse
,
preuenting
quarrels
,
and
bloudshed
,
that
doth
otherwise
often
times
follow
.
The
parts
of
this
gentlenes
,
and
meekenes
,
are
:
1.
Soft
answers
;
when
any
meanes
be
vsed
to
prouoke
vs
:
Prou.
15.1
.
for
,
a
soft
answer
putteth
away
strife
.
Dauids
fury
was
calmed
,
when
Abigail
came
vnto
him
with
gentle
and
pleasing
words
:
and
without
doubt
,
seruants
and
children
might
escape
many
cruell
blowes
,
if
they
would
frame
their
tongues
to
this
soft
answering
.
2.
A
stayed
temper
of
affections
whereby
wee
are
not
suddenly
moued
,
and
for
trifling
matters
,
neither
doe
wee
keepe
our
anger
,
as
hath
beene
shewed
already
;
Be
slow
to
anger
,
and
let
not
the
sunne
goe
downe
vpon
thy
wrath
:
for
thus
is
this
dangerous
sinne
preuented
,
which
for
want
of
this
stayd
temper
,
many
doe
commonly
runne
into
.
3.
A
disposition
alwayes
to
interprete
such
things
,
as
are
done
against
vs
,
in
the
best
sense
that
wee
can
:
as
it
is
noted
to
bee
the
property
of
loue
;
It
thinketh
not
euill
:
1
Cor.
13.5
.
for
by
a
misconstruction
,
men
are
often
prouoked
causelesly
to
sinne
against
their
owne
soules
,
or
when
small
matters
are
aggrauated
,
and
accounted
greater
.
4.
A
loue
of
peace
,
and
seeking
it
,
with
all
men
,
as
much
as
may
be
,
according
to
the
precept
;
As
much
as
in
you
lyeth
,
Ro●
12.8
.
haue
peace
with
all
men
:
And
againe
;
Dost
thou
desire
to
liue
long
,
and
to
see
good
dayes
,
refraine
thy
tonge
from
euill
,
Psal.
34.12
.
and
thy
lips
that
they
speake
no
guile
,
cease
to
doe
euill
,
learne
to
doe
well
,
seeke
peace
and
ensue
it
.
5.
Lastly
,
a
minde
content
,
for
the
loue
of
peace
sometimes
to
depart
with
a
mans
right
,
as
Abram
the
vncle
,
Gen.
13.
Math.
17.
gaue
Lot
his
nephew
,
his
choise
,
being
content
that
part
,
which
hee
left
;
and
Christ
,
when
he
had
proued
,
that
hee
was
not
to
pay
tribute
,
or
poll
money
,
did
notwithstanding
pay
it
being
demanded
.
By
interring
,
and
timely
bringing
to
the
buriall
,
dead
bodies
of
Christian
people
,
or
others
,
which
being
vnburied
would
be
noysome
,
and
preiudiciall
to
the
liues
of
the
liuing
,
Wherefore
Abraham
prouideth
a
place
to
bury
Sarah
in
.
But
this
taxeth
not
the
hanging
vp
of
paricides
,
or
other
notorious
murtherers
in
chaines
,
without
buriall
,
who
are
vnworthy
of
the
honour
of
Christian
buriall
.
And
this
duty
doth
more
properly
belong
to
the
fift
Commandement
.
1
Pet.
2.2
.
Ro.
10.14
.
Now
,
as
there
is
a
spirituall
murthering
as
well
as
a
corporall
,
so
there
are
duties
to
be
done
to
preserue
the
spirituall
life
,
and
first
to
preserue
thine
owne
,
thou
art
bound
to
desire
the
sincere
milke
of
the
word
,
as
S.
Peter
saith
,
that
thou
maist
grow
thereby
,
1
Pet.
2.2
.
Rom.
10.14
.
attend
the
preaching
hereof
,
whereby
faith
may
be
wrought
and
confirmed
,
and
that
with
all
diligence
,
as
it
is
to
bee
preached
in
season
,
and
out
of
season
:
thou
must
hide
the
word
in
thy
heart
by
serious
meditation
,
as
Dauid
did
,
Psal
119.11
.
Cor.
3.16
.
and
let
it
dwell
plenteously
in
thee
,
pray
continually
for
grace
,
and
reuerently
receiue
the
Sacraments
,
and
vnto
all
these
ioyne
obedience
;
be
doers
of
the
word
,
and
not
hearers
onely
deceiuing
your selues
.
If
any
of
these
things
bee
neglected
,
Iam.
1.22
.
thy
soule
cannot
liue
,
thou
destroyest
thy selfe
euerlastingly
.
To
preserue
the
life
of
the
soule
.
To
preserue
thy
neighbours
spirituall
life
.
1.
If
thou
be
a
minister
,
teach
,
exhort
,
rebuke
,
vse
all
meekenes
,
discretion
,
and
diligence
in
doctrine
and
life
to
keepe
in
the
right
way
,
to
bring
in
such
as
are
out
,
to
strengthen
the
weake
,
to
comfort
the
faint-hearted
,
to
curbe
the
vnruly
,
to
informe
the
ignorant
,
and
erronious
,
and
to
further
the
sanctification
,
&
saluation
of
all
.
2.
If
thou
beest
a
Iudge
,
a
ruler
,
or
a
magistrate
in
executing
iustice
,
seeke
not
onely
in
regard
of
temporall
punishments
,
to
make
men
affraid
of
sinning
but
much
more
,
because
they
shall
thus
damne
and
destroy
their
owne
soules
,
commend
an
honest
and
deuout
course
of
life
,
both
by
word
,
and
example
:
so
as
S.
Paul
saith
to
Timothy
,
thou
maist
saue
both
thy selfe
and
many
others
.
3.
If
thou
be
father
,
or
mother
,
master
or
priuate
gouernour
,
teach
and
season
youth
in
good
things
betimes
,
command
them
with
Abraham
to
walke
in
the
way
of
the
Lord
,
instruct
them
in
the
grounds
of
religion
,
out
of
the
holy
Scriptures
,
euen
in
their
childhood
,
with
Timothies
grandmother
,
chastize
them
duly
when
they
sinne
against
God
,
as
Ely
did
not
,
and
in
all
things
bee
an
example
of
holinesse
vnto
them
,
bringing
them
to
the
publike
place
of
Gods
worship
,
and
praying
earnestly
for
them
with
Elchana
,
and
Hannah
,
and
thus
thou
shalt
dedicate
them
with
Samuel
to
the
LORD
,
and
well
prouide
for
the
saluation
of
their
soules
.
Heb.
3.13
.
Leuit.
19.27
.
4.
If
thou
be
a
priuate
person
,
exhort
such
as
are
backward
,
and
prouoke
vnto
loue
and
good
workes
,
reproue
such
as
offend
,
and
suffer
them
not
to
sinne
;
such
as
are
forward
in
goodnesse
,
incourage
with
the
Kingly
Prophet
,
who
saith
,
I
was
glud
,
when
they
said
,
Psal.
1
22.
1
Cor.
10●
let
vs
goe
vp
to
the
house
of
the
Lord
,
and
by
no
meanes
lay
any
stumbling-blocke
,
before
thy
brother
,
by
which
he
should
fall
and
perish
,
and
thus
many
priuate
persons
to
their
great
ioy
saue
the
soules
of
others
,
whilest
others
carelesse
of
these
duties
,
like
Cain
,
haue
murtherous
mindes
,
and
say
;
am
I
my
brothers
keeper
?
Quest.
94.
What
is
the
seauenth
Commandement
?
Answ.
Thou
shalt
not
commit
Adultery
.
Quest.
95.
What
is
heere
forbidden
?
Answ.
First
all
outward
vncleane
actions
of
Adultery
,
Fornication
,
&c.
Secondly
,
all
filthy
and
vncleane
speeches
,
songs
,
and
Bookes
and
Ballads
of
this
sort
.
Thirdly
,
all
incontinent
thoughts
and
lusts
of
the
heart
.
Fourthly
,
whatsoeuer
is
an
occasion
of
vncleannesse
,
as
surfetting
,
drunkennesse
and
idlenesse
,
&c.
Mat.
5.28
.
Explanat
.
The
sinne
heere
forbidden
,
is
not
onely
the
act
of
Adultery
,
but
whatsoeuer
is
any
way
against
chastitie
or
sobernesse
,
either
in
deed
,
in
word
or
in
thought
,
directly
or
indirectly
,
as
a
meanes
of
sinning
heere
against
:
For
thus
large
our
Sauiour
sheweth
the
extent
of
this
Commandement
to
be
;
where
hee
saith
;
Whosoeuer
looketh
vpon
a
woman
to
lust
after
her
hath
committed
adultery
with
her
in
his
heart
;
stretchihg
this
commandement
to
the
very
thoughts
,
and
the
meanes
of
such
wicked
thoughts
,
a
wandering
eye
Gen:
19.18
.
First
therefore
this
commandement
is
broken
by
vnclean
actions
of
euery
kinde
,
whether
by
beastiality
,
Leuit.
18.23
.
or
by
vnnaturall
lust
,
Rom.
1.26.27
and
so
foule
an
euill
is
this
,
as
that
the
Lord
hath
done
more
against
it
,
euen
in
the
view
of
the
world
,
then
against
any
other
sinne
,
sweeping
away
euen
whole
Kingdomes
with
fire
and
brimstone
from
Heauen
,
not
sparing
any
of
that
impure
people
,
and
continuing
the
memoriall
of
his
iudgement
vnto
this
day
,
by
the
dead
sea
,
which
is
there
,
by
the
apples
outwardly
faire
,
hauing
nothing
within
them
but
smoke
,
and
by
the
generall
desolation
of
the
Countrey
,
voyd
of
euery
liuing
creature
.
Deut.
22.22
.
Or
the
act
of
vncleannesse
is
committed
with
a
man
,
or
woman
married
,
or
betrothed
,
and
this
is
adultery
which
is
also
so
foule
,
as
that
the
punishment
appointed
is
death
.
If
any
man
bee
found
lying
with
a
woman
married
to
a
man
,
then
they
shall
dye
,
euen
both
twaine
,
to
wit
,
the
man
that
lay
with
the
wife
,
23.
and
the
wife
.
If
a
maa
bee
betrothed
to
an
husband
,
and
a
man
lye
with
her
:
then
shall
yee
bring
them
both
out
to
the
gates
of
the
Citie
,
and
shall
stone
them
with
stones
to
death
.
And
good
reason
that
adultery
should
bee
thus
puninished
;
because
it
is
an
abhominable
sinne
diuers
wayes
.
Against
adultery
.
1.
It
is
a
breach
of
a
most
sacred
couenant
made
before
God
,
and
the
congregation
of
his
people
in
most
sollemne
manner
:
yea
,
it
is
a
breach
of
promise
made
with
God
,
for
the
strange
that
is
the
whorish
woman
,
Pro.
2.17
▪
is
said
to
forget
the
couenant
of
her
God
.
2.
It
is
the
greatest
disgrace
to
a
familie
that
may
bee
,
the
mother
being
a
whore
,
the
children
bastards
,
and
through
the
curse
of
God
,
following
herevpon
,
the
father
being
likewise
and
whoremaster
,
according
to
that
which
Job
calleth
for
,
as
iust
against
himselfe
.
Iob.
31.9.10
.
If
my
heart
hath
beene
deceiued
by
a
woman
,
&c.
let
my
wife
grinde
vnto
other
men
,
and
let
another
bow
downe
vpon
her
.
For
this
is
comonly
seene
,
where
the
husband
is
naught
,
the
wife
is
giuen
ouer
to
bee
such
also
.
And
the
children
begotten
of
such
,
beside
that
the
Lord
esteemeth
them
as
base
,
Deut.
23.1
.
excluding
them
from
bearing
office
in
the
congregation
,
to
the
tenth
generation
,
doe
commonly
follow
the
steps
of
their
adulterous
parents
,
a
family
is
made
of
a
chaste
houshold
,
and
a
Church
of
God
,
as
it
ought
to
bee
a
very
brothel
house
and
stewes
,
loathsome
to
God
,
and
to
all
good
men
.
3.
It
is
an
intollerable
wrong
to
the
husband
,
to
be
thus
abused
;
in
that
he
nourisheth
,
bringeth
vp
,
and
prouideth
for
as
for
his
owne
,
the
bastard
brood
of
lewd
knaues
,
and
thus
adultery
is
greater
then
any
theft
,
because
a
man
is
heereby
robbed
of
his
whole
estate
,
defrauded
of
his
chiefest
worldly
treasure
,
and
preuented
of
his
greatest
comfort
here
,
through
the
want
of
genuine
true-begotten
children
,
these
bastards
being
suggested
in
their
stead
.
And
therefore
,
as
murther
hath
beene
and
is
daily
miraculously
discouered
,
that
it
may
be
accordingly
punished
,
so
did
the
Lord
appoint
a
miraculous
way
for
the
detection
of
adultery
,
that
it
might
not
escape
vnpunished
:
viz.
holy
water
,
which
the
woman
suspected
should
drinke
,
that
should
cause
her
thigh
to
rot
,
Numb
5.12
.
Sed
non
ego
credulus
illis
.
and
her
belly
to
swell
:
and
there
is
a
certaine
precious
stone
as
some
report
,
at
this
day
,
which
being
laid
vpon
a
woman
sleeping
,
maketh
knowne
whether
she
hath
beene
false
to
her
husband
.
Boem
.
How
odious
this
sin
is
,
appeareth
by
the
punishments
appointed
by
men
,
led
onely
by
the
light
of
nature
:
some
adiudging
the
Adulteresse
to
be
punished
,
with
the
cutting
off
of
her
nose
;
and
the
adulterer
,
with
a
thousand
stripes
,
as
the
Aegyptians
:
some
allowing
to
kill
such
,
as
were
taken
in
adultery
instantly
,
as
Solon
:
Hackluit
.
p.
561.
Munst
.
Cosmog.
some
adiudging
that
the
adulteresse
should
cut
the
throat
of
the
adulterer
,
and
the
next
kinsman
to
him
should
cut
her
throar
,
as
a
people
dwelling
southward
from
the
Indians
:
and
some
stoning
them
both
to
death
,
as
the
Turkes
.
Nebuchadnezzar
hearing
that
one
Acab
and
Zedechiah
,
Iewes
,
had
committed
this
wickednesse
with
two
married
women
broiled
them
to
death
,
vpon
a
gridiron
.
Pet.
Mart.
in
2
Sam
pag.
241.
Zaleucus
,
a
Law-giuer
of
the
Locrians
appointed
both
their
eyes
to
be
put
out
,
&
when
his
own
son
was
taken
in
adultery
,
rather
then
the
Law
should
be
broken
,
hee
spared
one
of
his
sonnes
eyes
,
and
caused
one
of
his
owne
to
bee
put
out
.
And
yet
more
to
shew
how
abominable
it
is
to
naturall
reason
,
when
Cabades
King
of
the
Persians
made
a
Law
to
tolerate
it
,
his
subiects
tooke
it
so
hainously
,
that
they
would
not
suffer
him
any
longer
to
raigne
ouer
them
.
Not
onely
men
,
but
other
creatures
,
led
by
the
instinct
of
nature
,
without
reason
,
doe
in
their
kinde
hate
adultery
.
The
Elephant
will
not
indure
it
in
his
female
,
and
it
is
reported
,
Topsel
Histor.
of
Beasts
.
that
a
certaine
Elephant
seeing
another
man
lying
with
his
mistresse
in
the
absence
of
his
maister
,
slew
them
both
:
and
the
like
is
said
to
haue
been
done
at
Rome
,
whom
also
being
slaine
,
the
Elephant
couered
vp
and
shewed
them
both
to
his
maister
at
his
comming
home
:
and
another
time
,
when
a
man
had
murthered
his
wife
and
married
another
,
his
Elephant
leading
her
vpon
a
time
to
the
place
,
where
the
first
wife
was
buried
,
opened
the
ground
with
his
trunck
,
&
shewed
her
the
dead
body
.
Wherefore
whosoeuer
thou
art
that
bearest
the
name
of
a
Christian
,
abhor
to
commit
this
wickednesse
so
foule
,
and
so
much
detested
euen
by
heathen
men-and
by
the
very
bruit
beast
:
assure
thy selfe
,
that
how
secret
soeuer
it
be
,
God
beholdeth
it
,
and
if
not
heere
,
yet
heereafter
he
will
open
it
,
to
thine
eternall
confusion
.
Against
fornication
.
Or
,
the
act
of
vncleannesse
is
committed
with
a
single
woman
,
by
a
single
man
;
for
if
either
be
married
,
it
is
adultery
,
but
this
is
fornication
:
the
punishment
of
this
sin
,
of
old
,
was
to
be
enforced
to
marry
her
that
was
defloured
,
and
to
pay
her
father
fifty
shekels
of
siluer
:
Deut
▪
22.29
.
and
if
her
father
refused
to
giue
her
to
wife
vnto
him
,
he
was
to
pay
mony
,
according
to
the
dowry
of
virgins
.
Exod.
22.17
.
And
straightly
hath
the
Lord
charged
,
saying
,
Deut.
23
17.
Vers.
18.
There
shall
not
be
an
whore
of
the
daughters
of
Israel
,
nor
a
whore-keeper
of
the
sonnes
of
Jsrael
.
And
in
the
verse
following
,
a
whore
is
compared
vnto
a
dog
;
for
,
●hou
shalt
not
bring
,
saith
the
Lord
,
the
hire
of
an
whore
,
nor
the
price
of
a
dogge
into
the
house
of
the
Lord
.
This
sin
is
next
vnto
adultery
,
and
so
placed
euery
where
in
the
Scriptures
,
both
because
it
is
next
vnto
it
in
foulnesse
before
God
,
&
such
,
as
that
whosoeuer
falleth
into
the
one
,
neuer
maketh
conscience
of
the
other
.
Many
waies
is
this
a
most
detestable
sinne
.
1.
Because
indignity
is
hereby
offered
vnto
Christ
,
the
member
of
Christ
being
thus
made
the
member
of
an
harlot
:
1
Cor:
6
14.15
.
for
,
Know
ye
not
,
saith
the
Apostle
,
that
your
bodies
are
the
members
of
Christ
?
shall
I
then
take
the
member
of
Christ
,
and
make
it
the
member
of
an
harlot
?
God
forbid
.
Know
ye
not
that
he
which
coupleth
himselfe
to
an
harlot
,
is
one
body
.
2.
Because
that
by
no
sinne
is
the
body
so
much
wronged
,
as
by
this
vncleannesse
,
wherefore
the
same
Apostle
proceedeth
,
and
saith
,
Euery
sinne
that
a
man
committeth
,
is
without
the
body
,
Vers.
18.
but
he
that
committeth
fornication
,
sinneth
against
his
owne
body
.
That
is
,
actually
cutting
off
himselfe
from
Christ
hereby
,
and
dissoluing
the
couenant
with
his
God
.
For
the
Lord
hath
vouchsafed
to
ioyne
vs
that
beleeue
vnto
himselfe
in
marriage
;
now
by
other
sins
,
we
offend
greatly
this
our
dearest
loue
,
and
are
blemished
,
and
made
loathsome
vnto
him
,
so
as
that
he
is
at
the
point
of
cutting
vs
off
:
but
by
fornication
,
either
spirituall
,
which
is
with
Idols
;
or
corporall
,
a
man
cutteth
himselfe
off
from
God
.
3.
Because
,
that
by
fornication
,
the
Spirit
of
God
,
the
Spirit
of
all
comfort
,
is
wronged
,
and
that
extreamly
,
being
thrust
out
of
his
owne
house
and
temple
:
for
,
your
body
,
Vers.
19.
as
it
followeth
in
the
same
chapter
,
is
the
Temple
of
the
holy
Ghost
,
bought
for
a
price
,
and
is
not
your
owne
.
All
which
being
put
together
,
or
any
one
of
which
sheweth
this
sinne
to
bee
abominable
to
all
Christians
,
that
are
not
of
feared
consciences
,
and
altogether
without
feeling
of
Gods
grace
towards
them
.
Gen.
38.
And
it
is
to
be
noted
,
that
whatsoeuer
difference
hath
been
put
,
betwixt
the
punishment
of
this
and
adultery
,
yet
it
appeareth
euen
before
Moses
his
Law
,
this
sin
was
death
:
for
when
Thamar
,
Iudahs
daughter
in
law
,
had
played
the
harlot
,
Iudah
hearing
of
it
commanded
that
shee
should
bee
brought
forth
,
and
be
burnt
to
death
.
Gal.
5.19
.
And
amongst
the
Turkes
,
they
are
punished
with
eighty
stripes
:
and
how
slightly
soeuer
these
sinnes
of
fornication
and
adultery
bee
passed
ouer
amongst
men
in
these
miserable
times
,
there
is
a
greater
punishment
then
a
thousand
bodily
deaths
expressly
threatned
heereagainst
,
viz
eternall
death
:
for
he
that
doth
these
things
,
saith
S.
Paul
,
shall
neuer
enter
into
the
Kingdome
of
Heauen
.
Gen.
6.
Secondly
,
this
ranketh
them
with
men
of
the
old
world
,
who
are
said
to
haue
taken
wiues
of
al
that
they
liked
;
that
is
,
by
bruitish
and
inordinate
comming
together
with
them
,
before
they
tooke
them
,
and
with
vncircumcised
Shechem
,
who
first
defloured
Dinah
,
and
then
would
haue
married
her
,
Gen.
34.
but
he
smarted
for
it
,
hee
and
all
the
men
of
the
City
being
slaine
therefore
.
Thirdly
,
this
is
a
continuall
heart-smart
,
and
griefe
vnto
them
,
euen
when
they
behold
that
,
which
otherwise
would
be
one
of
their
greatest
worldly
comforts
,
viz.
their
first-borne
;
or
any
other
in
what
number
soeuer
,
being
the
fruit
of
the
body
;
whom
,
when
they
behold
,
they
behold
their
sinne
:
and
if
contrariwise
it
be
a
ioy
,
as
it
is
to
many
,
woe
is
vnto
them
,
the
guilt
of
their
sinne
is
yet
vpon
them
.
Against
Incest
.
Or
,
the
Act
of
vncleannesse
is
committed
with
a
neere
kinswoman
,
viz.
the
Aunt
,
the
Sister
,
or
the
Wiues
Sister
,
&c.
and
this
is
Incest
,
Leu
20.10.11
whether
it
be
in
marriage
,
or
out
of
marriage
,
and
so
heinous
is
this
,
that
death
is
appointed
for
a
punishment
heereof
.
1.
Cor.
5.1
When
Saint
Paul
heard
,
that
one
among
the
Corinthians
had
taken
his
Fathers
wife
,
he
detested
it
,
as
abominable
,
and
so
abominable
,
as
that
the
like
was
not
heard
of
among
the
Gentles
,
and
ceaseth
not
,
till
he
had
caused
him
to
bee
excommunicated
and
cast
out
of
the
Church
of
Gods
people
.
How
is
it
a
sinne
of
Incest
,
in
a
man
to
marry
his
brothers
wife
,
whereas
the
Iewes
were
commanded
to
rayse
vp
seed
to
their
childesse
brethren
?
how
shall
these
two
Lawes
bee
reconciled
?
The
law
against
Incest
is
generall
,
binding
all
people
of
all
countries
,
Answ.
and
perpetuall
for
euer
:
the
law
of
the
brothers
taking
the
brothers
wife
wanting
issue
,
was
a
speciall
exception
to
this
law
,
peculiar
to
the
Israelites
,
and
to
last
,
but
for
a
time
,
whilst
there
was
a
speciall
reckoning
made
of
the
first
borne
,
and
of
his
seed
,
still
continuing
him
,
as
it
were
aliue
,
thus
typifying
the
first
borne
amongst
many
brethren
,
who
without
hauing
any
seed
further
raised
vp
vnto
him
,
doth
himselfe
remaine
aliue
for
euer
.
Wherefore
in
no
case
may
the
like
now
be
tollerated
,
for
it
is
a
foule
sinne
.
Polygamy
.
Or
the
act
of
vncleanesse
is
with
a
second
wife
,
in
the
time
of
the
first
:
for
,
howsoeuer
it
may
seem
,
that
there
is
no
direct
law
against
this
,
and
because
the
most
holy
Patriarchs
had
many
wiues
,
that
it
is
no
sinne
,
to
haue
more
wiues
together
:
yet
now
certainely
it
is
no
lesse
sinne
then
Adultery
in
continuall
practise
,
to
take
a
second
wife
,
Le●it
.
18.18
.
during
the
life
of
the
first
.
For
first
there
is
a
direct
Law
against
it
,
made
by
God
himselfe
;
Thou
shalt
not
take
vnto
a
wife
her
sister
during
her
life
;
which
may
also
be
read
,
one
wife
vnto
another
,
that
is
a
second
,
whilest
the
first
is
liuing
:
Otherwise
,
it
might
be
lawfull
,
the
wife
being
dead
,
to
marry
her
sister
,
which
is
against
all
equity
of
these
lawes
.
For
,
whatsoeuer
woman
becommeth
any
way
thy
sister
,
Leuit.
18.11.16
,
thou
mayst
not
marry
,
if
she
be
but
the
daughter
of
thy
fathers
wife
,
begotten
by
thy
father
,
or
thy
brothers
wife
;
and
the
reason
is
,
because
she
is
thy
sister
;
onely
such
an
one
as
is
called
sister
,
but
is
not
,
viz.
the
daughter
of
thy
fathers
wife
,
begotten
by
another
husband
,
mayst
thou
marry
.
But
thy
wiues
sister
is
thy
sister
,
and
therefore
it
is
vnlawfull
to
marry
her
,
though
thy
wife
be
dead
;
whence
it
followeth
,
that
this
law
must
be
vnderstood
,
as
being
against
Bygamie
,
which
is
,
hauing
two
wiues
together
,
though
they
be
not
sisters
,
but
strangers
one
to
the
other
.
2.
The
first
institution
is
against
it
,
God
making
but
one
man
,
and
one
woman
;
and
why
did
he
make
but
one
,
saith
Malachy
,
because
he
sought
a
godly
seed
.
3.
There
is
no
expresse
and
positiue
tolleration
throughout
al
the
book
of
God
,
for
hauing
more
wiues
together
,
then
one
,
Malac.
2
15.
but
much
to
the
contrary
,
They
twaine
(
saith
Christ
)
shall
be
one
flesh
,
Matth.
19.5
.
1.
Cor.
7.1
.
not
three
,
or
more
.
And
,
To
auoyd
fornication
,
saith
Paul
,
let
euery
man
haue
his
owne
wife
,
and
euery
woman
her
owne
husband
,
not
wiues
or
husbands
.
And
Lamech
is
branded
to
be
the
first
that
had
two
wiues
.
Obiect
.
It
is
not
a
toleration
,
when
Abraham
doth
hearken
to
Sarahs
voyce
,
willing
him
to
goe
in
,
to
his
maid
Hagar
and
when
she
being
with
child
by
him
,
hath
an
Angell
sent
to
comfort
her
,
in
regard
of
that
she
went
withall
?
And
when
Nathan
telleth
Dauid
,
that
the
Lord
had
giuen
him
Sauls
wiues
and
concubines
:
And
when
Iacob
obtained
so
much
fauour
,
in
the
middest
of
his
wiues
and
concubines
?
Sol.
It
seemeth
to
haue
been
a
secret
and
implicite
toleration
to
them
in
particular
,
and
so
for
others
of
those
times
:
but
what
is
that
to
vs
vnder
the
new
Testament
?
The
Lord
,
who
made
the
Law
,
can
dispense
with
his
Law
,
as
it
pleaseth
him
,
for
ends
best
knowne
to
himselfe
.
Though
it
were
no
sinne
in
Abraham
,
taking
Hagar
vpon
his
wiues
motion
,
Socrat.
lib.
4.
cap.
26.
yet
it
was
a
sin
in
the
Emperour
Talentinian
to
take
Iustina
,
vpon
the
commendations
of
his
wife
Seuera
and
to
make
a
law
,
to
tolerate
it
in
others
.
Though
it
were
no
sin
in
Iacob
to
take
foure
wiues
and
concubines
,
yet
it
was
a
sin
in
the
Emperor
Charles
the
Great
.
Whence
it
appeareth
,
how
grosse
the
impudency
of
the
Pope
is
,
who
hath
taken
vpon
him
to
dispense
with
these
sins
,
as
with
incest
,
in
Emanuel
King
of
Portugall
,
who
married
two
sisters
;
and
Katherine
Queene
of
England
,
had
two
brethren
;
and
Ferdinand
.
King
of
Naples
,
married
his
aunt
,
by
the
dispensation
of
Pope
Alexander
the
sixth
;
and
Pope
Martin
the
fifth
,
gaue
leaue
for
a
man
to
marry
with
his
owne
sister
.
The
same
may
be
said
of
fornication
and
whoredome
,
the
Popes
of
Rome
do
generally
tolerate
it
,
taking
tribute
of
the
stewes
.
Lastly
,
there
is
an
act
of
vncleannes
committed
without
a
companion
,
namely
,
by
wilfull
pollution
;
yea
,
and
sometime
by
casuall
arising
from
voluntary
fore-going
occasions
.
1.
Cor.
15.34
.
Secondly
,
this
commandement
is
broken
by
vncleane
and
filthy
speeches
;
Euill
speeches
corrupt
good
manners
.
Corrupt
talke
is
a
signe
of
a
filthy
and
corrupt
mind
,
which
is
within
.
And
good
reason
is
there
,
that
if
poysonous
drugs
be
forbidden
to
be
kept
in
the
house
,
that
the
signe
should
be
forbidden
to
be
hanged
vp
also
:
if
stewes
,
and
whoredome
be
forbidden
,
that
the
signes
and
allurements
should
be
forbidden
also
.
Yea
filthy
words
are
expresely
forbidden
;
Ephes.
5.3.11
.
Let
not
fornication
,
or
vncleanenesse
be
once
named
amongst
you
,
as
it
becommeth
Saints
:
and
it
is
a
shame
to
speake
of
the
things
,
that
are
done
of
them
in
secret
.
If
thou
wilt
be
merry
therefore
,
make
not
mirth
by
filthy
talking
,
or
reading
:
for
this
is
scurrilous
and
sensuall
,
beseeming
men
giuen
ouer
to
brutish
vncleannes
,
without
al
commemoration
of
the
account
to
be
made
at
the
resurrection
.
Matth
5.28
.
Thirdly
,
this
Commandement
is
broken
by
vnchast
thoughts
and
desires
of
the
heart
;
for
he
that
looketh
vpon
a
woman
to
lust
after
her
hath
committed
adultery
already
with
her
in
his
hart
.
These
desires
and
lusts
do
somtime
exceed
,
for
that
they
are
not
motions
vanishing
away
againe
,
but
continuing
the
trouble
,
and
disquiet
of
the
mind
,
1.
Cor.
7.9
.
and
this
is
called
a
burning
in
lust
;
It
is
better
to
marry
,
then
to
burne
.
Lust
,
and
fleshly
desires
in
any
measure
,
are
members
vpon
earth
,
that
must
be
mortified
,
euen
as
fornication
and
adultry
it selfe
:
according
to
that
precept
;
Mortifie
your
members
,
Col.
3.5
.
which
are
vpon
earth
,
fornication
,
vncleannes
,
inordinate
affections
,
and
euill
concupiscence
.
Fourthly
,
this
Commandement
is
broken
by
entring
vpon
any
degree
of
vncleannes
,
or
vnnecessary
occasions
and
prouocasions
hereunto
.
For
as
euery
linke
of
a
chaine
is
a
part
of
the
chaine
,
and
euerie
skale
of
the
ladder
,
a
part
of
the
ladder
;
so
euery
step
to
adultery
,
and
euery
linke
to
this
chaine
,
is
a
part
hereof
,
and
so
is
it
for
the
meanes
inducing
,
and
drawing
vnto
it
.
Gal.
5.19
.
Here
then
are
first
to
bee
censured
wantonnesse
either
in
men
or
women
:
it
is
one
of
the
fruites
of
the
flesh
reckoned
vp
with
others
,
against
which
it
is
threatned
,
that
they
which
doe
such
things
,
shall
not
inherit
the
kingdome
of
heauen
.
Now
this
is
partly
in
the
eie
,
when
it
wandreth
here
and
there
in
light
manner
,
being
vsed
as
a
window
to
let
in
vanity
,
Esay
3.16
.
such
were
the
eyes
of
the
daughters
of
Ierusalem
,
who
are
said
to
haue
wandring
eyes
;
and
these
are
called
by
Saint
Peter
,
2.
Pet.
2.14
.
Eye●
full
of
adultery
:
it
is
partly
also
in
the
apparrell
,
when
the
haire
is
ouer
curiously
broyded
,
or
curled
,
when
the
attire
is
ouer-costly
,
or
the
apparrell
light
and
vaine
,
as
is
intimated
by
Saint
Paul
to
Timothy
and
partly
in
the
gesture
and
carryage
,
1
Tim.
2.9
.
which
indeed
is
the
principall
wantonnesse
,
when
as
thus
there
shall
bee
any
allurement
to
adulterous
acts
:
these
gestures
are
to
be
seene
in
the
whorish
woman
,
in
the
booke
of
Prouerbs
,
she
is
light-footed
,
now
here
,
now
there
,
familiarly
kissing
,
and
full
of
smooth
,
and
flattering
speeches
.
Pro.
7.12.13.14
.
Wherefore
let
all
,
that
hate
adultery
,
abstaine
from
euery
of
these
degrees
,
and
not
by
any
otherwise
considering
of
them
,
labor
in
their
iudgement
to
make
them
tollerable
,
but
weighing
them
,
as
accidents
or
inducements
of
adultery
,
let
them
flie
them
,
as
adultery
it selfe
.
Against
idlenes
.
Secondly
,
to
liue
in
ease
and
idlenesse
,
is
heere
to
bee
reproou●d
:
for
it
is
a
true
saying
,
Otia
si
tollas
,
periere
Cupidinis
arcus
;
Take
away
idlenesse
,
and
preuent
wantonnesse
.
2
,
Sam
11.
Dauid
may
bee
an
example
,
who
paied
dearely
for
the
experience
,
which
he
bought
of
the
mischiefe
comming
by
idlenesse
:
Numb.
25
1.
1.
Tim.
5.12
.
and
the
Israelites
,
who
being
idle
in
Shittim
,
fell
to
adultery
with
the
daughters
of
Moab
:
and
the
young
widdowes
,
that
wax
wanton
against
Christ
,
are
noted
to
be
idle
goers
aboue
,
from
house
to
house
.
3.
Surfetting
,
and
drunkennes
are
to
be
●proued
,
Drunkennes
.
as
degrees
and
occasions
of
vncleanenesse
.
Amongst
the
Sodomites
there
was
fulnes
of
bread
,
Ezech.
16.49
.
and
abundance
of
idlenes
,
and
from
hence
it
followed
,
that
they
committed
the
abomination
of
vncleanenes
.
Experience
sheweth
this
daily
,
that
vncleanenes
is
the
vsuall
companion
of
drunkennesse
.
Ephes.
5.
●4
.
It
is
very
true
,
Sine
Cerere
&
Baccho
frig●t
Venus
;
Vse
meats
,
and
drinkes
temperately
,
and
there
will
be
no
such
heate
of
venery
.
4
Being
present
at
obscene
and
filthy
stage-playes
;
namely
,
such
wherein
the
way
and
manner
of
vncleannes
is
acted
,
and
so
taught
to
the
spectators
:
against
which
,
there
is
an
expresse
precept
:
Obscene
pictures
.
2.
Thes.
5.22
.
Let
not
adultery
,
or
fornication
,
be
once
named
amongst
you
,
neither
filhinesse
,
nor
foolish
talking
.
Fiftly
,
to
haue
obscene
and
filthy
pictures
,
and
much
more
to
make
such
,
whereby
filthinesse
or
wantonnesse
is
represented
:
contrary
to
which
it
is
commanded
,
Abstaine
from
all
appearance
of
euill
.
Sixthly
,
to
dance
lasciuious
and
wanton
dances
,
men
and
women
together
.
Some
dancing
indeed
hath
been
approued
among
Saints
,
as
when
Goliah
was
ouercome
,
the
daughters
of
Ierusalem
danced
,
and
played
vpon
instruments
in
praysing
God
,
and
so
did
:
Miriam
and
the
women
long
before
,
and
Dauid
danced
before
the
Arke
.
Mark
.
6.22
.
But
to
dance
,
as
some
men
and
women
do
in
these
times
,
in
amorous
sort
kissing
,
and
dallying
,
and
vsing
wanton
gestures
towards
one
another
,
cannot
bee
without
sinne
,
for
heere
is
plainely
the
wantonnesse
before
censured
,
as
a
fruite
of
the
flesh
,
and
an
offering
of
themselues
to
further
temptations
.
The
daughter
of
Herodias
danced
before
Herod
and
others
,
perhaps
not
so
wantonly
,
as
some
doe
now
adaies
;
yet
this
Iohn
Baptists
head
.
Munst
.
Cosmog.
lib
3.
pag
739.
One
Ludouicus
an
Archbishop
,
of
whom
you
may
reade
in
Munsters
Cosmographie
,
whilst
he
was
together
with
others
present
at
this
vanity
,
they
were
all
destroyed
by
the
did
cost
house
falling
downe
vpon
them
.
Lastly
,
for
women
to
gad
,
and
wander
ouer
much
abroad
,
to
meetings
of
vaine
,
and
light
persons
,
and
in
the
twilight
:
for
this
is
a
great
shew
of
leuitie
,
and
of
an
vnstaied
mind
:
the
harlot
is
also
set
forth
by
this
,
that
she
walked
in
the
twilight
,
stayed
mind
:
the
harlot
is
also
set
forth
by
this
,
that
she
walked
in
the
twilight
,
in
the
euening
,
Prou
7.9
11.
when
the
night
began
to
grow
blacke
and
darke
:
and
to
be
such
,
as
whose
feete
cannot
abide
in
the
house
Let
Dinah
the
daughter
of
●arob
,
be
an
example
to
take
warning
by
,
who
going
abroad
to
see
the
countrey
,
was
taken
by
Shechem
,
and
deflowred
:
and
the
daughters
of
Shiloh
,
Gen.
34.
Iudg.
21.32
.
who
going
out
to
dance
,
were
taken
by
the
men
of
●eniamin
.
Quest.
96.
What
is
here
commanded
?
Answ.
To
liue
in
temperance
,
chastity
,
and
sobernes
,
and
so
to
labour
to
keepe
my
body
holy
,
and
pure
,
as
a
temple
of
the
holy
Ghost
.
1.
Cor
6.19.20
.
Explan.
Hauing
shewed
the
sinne
,
the
vertue
to
be
imbraced
followeth
,
which
is
to
keepe
as
the
soule
,
and
mind
,
so
the
body
,
and
members
pure
,
and
holy
,
without
any
adulterous
spot
,
and
staine
of
vncleannes
;
and
the
reason
is
yeelded
by
the
Apostle
;
Your
bodies
are
not
your
owne
,
yee
are
bought
with
a
price
,
and
your
bodies
are
the
temples
of
the
holy
Ghost
.
If
a
man
hath
an
house
of
his
owne
,
he
may
vse
it
,
as
he
thinkes
good
;
but
if
the
pallace
of
some
noble
person
,
or
Prince
be
committed
to
his
keeping
,
to
which
that
great
person
doth
vsually
resort
,
he
dareth
not
let
it
lie
slouenly
,
or
vncleane
:
no
more
will
a
Christian
man
,
or
woman
,
his
body
,
but
keepe
it
pure
for
the
great
person
of
Gods
Spirit
,
who
doth
daily
come
to
him
,
as
to
his
pallace
and
temple
.
Wherefore
,
when
the
Apostle
would
in
short
deliuer
,
what
the
will
of
God
is
,
he
saith
;
This
is
the
will
of
God
,
euen
your
sanctification
,
1.
Thes.
4.3
.
and
that
yee
should
abstaine
from
fornication
.
And
distinguishing
men
into
some
married
,
and
some
vnmarried
,
he
willeth
them
to
bee
all
alike
minded
for
this
,
seeking
by
puritie
to
please
the
Lord.
1.
Cor
7.29
.
Now
that
we
may
the
better
be
preserued
thus
pure
and
holy
,
consider
first
the
parts
,
and
then
the
meanes
.
The
parts
are
modesty
,
and
sobriety
.
Modesty
is
a
decent
and
comly
carriage
of
our selues
in
all
things
.
1
Modesty
wherin
it
standeth
.
Iob
31.1
.
First
,
in
the
eyes
,
when
they
are
stayed
,
and
not
wandring
,
as
the
adulterous
eyes
spoken
of
before
,
but
as
Iobs
,
tied
by
couenant
,
and
stedfast
purpose
of
not
sinning
herewith
.
Secondly
,
in
the
countenance
,
when
it
is
bashfull
,
and
not
impudent
,
to
expresse
which
,
maids
were
vailed
in
old
time
.
Prou.
7.11
.
Thirdly
,
in
speech
,
when
it
is
sparing
(
for
the
harlot
is
a
babler
)
,
when
it
is
submisse
and
low
(
for
the
harlot
also
is
loud
)
;
and
when
with
the
best
words
,
and
becomming
a
modest
spirit
,
in
speaking
of
things
shameful
in
themselues
,
as
is
the
phrase
of
the
Scripture
:
Adam
knew
his
wife
Euah
.
1.
Tim.
2.9
.
Fourthly
,
in
apparrell
,
when
it
is
such
as
becommeth
men
and
women
fearing
God
,
not
strange
to
the
disguising
of
the
person
,
as
the
Courtiers
at
Ierusalem
,
whose
strange
apparell
the
Lord
threatneth
,
Z
ph.
1.8
.
saying
:
I
will
visit
the
Princes
,
and
the
Kings
ch●ldren
,
and
all
such
as
cloathe
themselues
with
strange
apparrell
:
not
exceeding
a
mans
degree
and
calling
,
not
light
and
vaine
,
nor
ouer
curious
,
as
the
apparrell
of
the
daughters
of
Ierusalem
,
against
which
it
is
threatned
therefore
,
That
instead
of
a
sweet
sauor
,
Esay
3.24
.
there
shall
be
stinke
;
in
stead
of
a
godlie
,
a
rent
;
in
stead
of
dressing
of
the
haire
,
laidnesse
;
and
instead
of
a
stomacher
,
a
girding
with
sackcloth
,
and
burning
in
stead
of
beauty
.
2
Sobriety
,
wherein
it
standeth
.
Luke
21.34
.
2.
Sobrietie
is
Christianly
and
temperately
to
carry
our selues
in
the
vse
of
meates
and
drinkes
.
First
,
by
auoyding
excesse
,
Take
heed
,
least
at
any
time
your
hearts
be
oppressed
with
surfetting
and
drunkennesse
,
saith
the
Lord
,
and
when
thou
sittest
downe
to
eate
with
a
ruler
,
saith
Salomon
,
if
thou
be
a
man
giuen
to
the
appe●ite
,
Prou.
23
1.
put
thy
knife
to
thy
throate
.
Secondly
,
by
honest
mirth
seasoned
with
some
holy
&
good
speeches
,
as
the
feasts
were
vnto
which
Christ
was
called
,
and
the
eating
and
drinking
together
of
the
first
Christians
.
Luke
14.
Acts
●
46.
Thirdly
,
by
eating
and
drinking
at
fit
times
,
and
not
still
euer
,
as
we
are
inuited
by
company
,
or
disorderly
appetite
,
for
necessity
,
and
not
for
fashion
;
for
woe
be
to
thee
O
land
(
saith
the
Wise
man
)
when
thy
Princes
ea
e
in
the
morning
:
Eccles.
10.16
.
Verse
17.
Blessed
art
thou
(
O
land
)
when
thy
King
eateth
in
season
,
for
strength
,
and
not
vnto
drunkennesse
.
Fourthly
,
by
a
sanctified
vse
of
meates
and
drinkes
,
which
is
,
when
prayer
and
thanksgiuing
are
vsed
before
and
after
them
.
Meates
God
hath
created
to
be
receiued
with
thankesgiuing
;
●
.
Tim.
4.
●
.
5
.
for
euery
creature
of
God
is
good
,
and
nothing
is
to
bee
refused
,
if
it
be
receiued
with
thankesgiuing
;
for
it
is
sanctified
by
the
word
,
and
prayer
.
If
these
rules
of
modesty
and
sobrietie
bee
obserued
out
of
a
conscience
of
puritie
,
then
all
acts
repugnant
vnto
these
will
much
more
bee
auoided
,
as
being
too
grosse
,
not
onely
for
such
as
are
Christianly
,
but
euen
ciuilly
modest
and
sober
.
The
meanes
to
be
preserued
thus
pure
and
holy
,
are
either
generall
belonging
to
all
,
or
speciall
,
some
for
married
persons
,
some
for
the
vnmarried
.
The
generall
preseruatiues
are
:
1.
To
consider
the
neere
vnion
betwixt
God
and
vs
,
Ephes.
5.30
.
Preseruatiue●
generall
.
so
great
is
his
loue
,
as
that
hee
hath
married
vs
to
himselfe
,
insomuch
as
that
he
is
our
husband
,
and
wee
are
his
spouse
,
and
as
there
is
good
reason
,
he
is
most
iealous
ouer
vs
,
and
cannot
indure
any
impurity
in
vs
,
if
there
be
,
hee
doth
in
the
very
instant
of
vncleannesse
cast
vs
off
,
as
the
members
of
an
harlot
.
2.
To
consider
,
that
God
is
holy
and
pure
,
and
the
Deuill
an
vncleane
spirit
,
vnto
whom
he
is
ioined
in
fellowship
,
that
sinneth
by
vncleannesse
.
Iob
31.1
.
2.
Cor.
7.10
.
Thirdly
,
to
tie
and
bind
our selues
by
couenant
and
vowes
from
the
occasions
,
which
as
sparkles
of
fire
doe
light
vpon
the
tinder
of
our
corrupt
nature
,
as
Iob
;
I
haue
made
a
couenant
with
mine
eies
,
why
then
should
I
thinke
on
a
maid
?
otherwise
,
where
is
that
Christian
care
of
not
si●ning
,
of
which
Paul
speaketh
?
What
care
?
1.
The
speciall
preseruatiues
of
single
persons
are
:
First
,
2.
Cor.
9.
●
.
7
.
Preseruatiues
for
single
persons
.
to
beat
downe
the
body
,
and
bring
it
into
subiection
,
as
the
Apostle
did
:
to
bee
abstemious
,
especially
from
such
meates
and
drinkes
as
inflate
and
lift
vp
the
body
,
and
prouoke
to
fleshlinesse
;
and
in
case
of
fleshly
motions
to
pray
heartily
for
grace
against
them
,
as
also
did
the
same
Apostle
.
Secondly
,
2.
Cor.
1●
.
to
absteine
from
the
company
of
a
woman
in
priuate
,
and
alone
,
and
in
the
dark
,
Gen.
39.
as
Ioseph
with
al
speed
went
out
from
the
presence
of
his
mistresse
,
who
in
this
case
tempted
him
.
Thirdly
,
if
notwithstanding
these
meanes
thou
canst
not
containe
,
but
art
troubled
with
fleshly
motions
,
then
flie
to
Gods
ordinance
,
which
is
the
last
remedy
for
single
persons
,
1.
Cor.
7.1
,
according
to
the
doctrine
of
S.
Paul
:
To
auoide
fornication
,
l●t
●u●●y
m●n
haue
his
owne
wif●
,
and
euery
woman
h●r
owne
husband
.
This
is
the
rule
of
Gods
spirit
,
therefore
,
whereas
in
some
sinister
respect
,
many
young
gallants
in
these
times
,
very
incontinent
,
yet
wil
not
marry
,
but
rather
burne
in
lust
,
or
wallow
in
the
mire
of
vncleannesse
with
harlots
,
because
they
are
younger
brethren
,
or
their
parents
be
liuing
,
and
the
inheritance
is
not
yet
come
vnto
them
,
so
that
they
cannot
marry
so
richly
,
or
because
they
will
not
be
tied
to
a
wife
,
and
the
cares
attending
marriage
.
These
,
I
say
,
do
plainely
shew
,
that
they
are
not
schollers
of
the
Lords
schoole
,
but
of
the
Deuils
,
the
master
of
vncleannesse
.
And
whereas
the
Romanists
doe
seeke
to
preuent
men
of
this
meanes
,
by
orders
of
Priesthood
and
Monkerie
,
binding
them
by
vowes
here-from
,
how
incontinent
soeuer
their
minds
be
:
it
sheweth
plainely
,
that
they
are
nor
like
Catholike
Christians
,
1.
Tim.
4.
r.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Taught
of
God
,
but
of
the
Deuill
,
to
whom
it
is
proper
to
teach
the
doctrine
of
forbidding
to
marry
,
as
Saint
Paul
sheweth
.
The
speciall
preseruatiues
for
married
persons
are
;
1.
To
dwell
together
,
and
not
separate
,
as
some
doe
;
The
husband
must
dwell
with
his
wife
,
1.
Helpes
of
puriti●
in
married
persons
.
1.
Pet.
3.7
.
as
a
man
of
vnderstanding
Sometime
it
falleth
out
,
that
they
must
necessarily
be
separated
for
a
time
,
as
when
the
necessity
of
warres
doth
call
hereunto
.
Now
there
is
danger
,
as
we
may
see
in
the
wife
of
Vriah
,
but
the
Lord
calling
then
to
this
separate
liuing
,
we
must
take
it
as
a
calling
in
speciall
manner
to
continency
,
for
that
time
:
in
cases
vnnecessary
,
it
is
an
aduantage
giuing
against
our
chastity
to
the
common
aduersary
.
2.
To
follow
that
rule
of
the
Apostle
,
Let
the
husband
giue
vnto
the
wife
due
beneuolence
,
1.
Cor.
17.3
.
and
likewise
the
wife
vnto
the
husband
:
and
as
he
further
expresseth
,
to
carry
themselues
so
towards
one
another
,
as
those
whose
bodies
are
not
in
their
owne
power
,
but
mutually
in
one
anothers
power
.
1.
Cor.
7.5
.
3.
To
containe
at
times
of
extraordinary
deuotion
,
by
mutuall
consent
,
according
as
Paul
also
teacheth
;
Defraud
not
one
another
,
except
it
be
by
consent
for
a
time
that
ye
may
giue
your selues
to
fasting
and
prayer
.
4.
When
women
loue
to
be
at
home
,
and
their
delight
is
in
their
huswifrie
,
as
the
vertuous
wife
is
described
in
the
Prouerbs
;
Prou.
30.
●
.
Tim
5.14
.
and
Saint
Paul
chargeth
,
saying
,
Let
younger
women
marry
,
and
beare
children
,
and
gouerne
the
house
.
5.
When
the
man
esteemeth
best
of
his
owne
wife
,
aboue
all
other
women
,
couering
her
infirmities
by
loue
,
and
the
wife
doth
likewise
of
her
husband
,
and
therfore
they
delight
most
in
the
company
of
one
another
.
Quest.
97.
Which
is
the
eighth
Commandement
?
Answ.
Thou
shalt
not
steale
.
Quest.
98.
What
is
here
forbidden
?
Answ
,
All
stealing
:
which
is
first
by
violent
,
or
secret
taking
away
that
which
is
our
neighbours
.
2.
By
oppression
and
tyranny
in
the
rich
towards
the
po●re
.
3
By
deceit
,
in
buying
and
selling
.
4.
By
vsing
an
vnlawfull
trade
or
way
of
gaine
.
5
By
prodigal●ty
,
for
thus
doe
men
rob
their
children
and
posterity
.
Deut.
22.29
.
Exod.
22.1
.
Explan.
The
sinne
against
this
,
I
say
,
is
all
stealing
,
that
is
vniust
going
about
to
diminish
the
goods
,
or
estate
of
another
man
,
any
manner
of
way
.
Vniust
,
I
say
,
because
sometime
men
do
enter
vpon
,
and
take
away
the
goods
&
estates
of
other
men
without
theft
,
viz.
when
they
doe
it
iustly
,
either
being
specially
commanded
by
God
,
as
the
Israelites
spoyled
the
Aegyptians
,
and
tooke
away
the
inheritances
of
the
Canaanites
;
or
when
men
being
deputed
by
God
,
vpon
due
consideration
,
doe
take
away
mens
goods
and
lands
,
as
forfeited
by
the
law
,
or
any
part
of
them
,
as
a
mulct
,
or
punishment
for
some
offence
iustly
laid
vpon
them
:
the
Lord
himselfe
is
the
Author
heereof
,
where
hee
appointeth
,
as
a
punishment
to
the
fornicatour
,
the
payment
of
fifty
shekels
of
siluer
,
and
to
the
theefe
,
of
making
restitution
foure-fold
:
and
it
seemeth
that
the
punishment
of
blasphemy
,
besides
death
,
was
also
the
forfeiture
of
a
mans
estate
,
for
that
Naboth
,
1.
King
.
21.
against
whom
it
was
pretended
,
was
thus
punished
.
1.
Kinde
.
Of
Robbery
and
theft
.
To
steale
then
,
is
vniustly
to
take
away
any
thing
from
our
neighbour
.
First
,
by
robbery
,
or
theft
,
either
with
violence
,
or
in
secret
it
is
the
highest
and
first
degree
of
sinning
against
this
Law
.
The
punishment
of
this
sinne
,
was
appointed
to
be
a
foure-fold
restitution
,
if
hee
had
stollen
a
sheepe
and
had
killed
it
;
a
fiuefold
,
Exod.
22
1.
Verse
4.
if
he
had
stollen
an
oxe
and
killed
it
,
and
double
,
if
the
beast
stolne
were
yet
aliue
:
not
that
the
sinne
was
thus
expiated
and
done
away
;
but
for
that
,
without
this
restitution
,
it
eould
not
be
done
away
,
according
to
the
maxim
in
Diuinity
;
Non
remittitur
peccatum
,
nisi
restituatur
ablatum
;
The
sinne
is
not
forgiuen
,
vnlesse
the
thing
taken
away
be
restored
:
Luc.
19.8
.
Which
Zacheus
being
conuerted
,
knew
well
enough
,
and
therefore
saith
,
If
I
haue
taken
from
any
man
by
forged
cauillation
,
I
restore
it
foure-fold
.
I
say
yet
,
that
the
sinne
is
not
thus
done
away
,
because
as
a
common
punishment
of
sinne
,
1
Cor.
6
10.
it
is
threatned
,
that
neither
theeues
,
nor
couetous
,
nor
drunkards
,
shall
inherit
the
kingdome
of
heauen
.
Whereas
theeues
and
robbers
are
felons
amongst
vs
,
and
punished
with
death
it
is
done
vpon
good
reason
:
because
without
this
aggrauation
of
punishment
,
no
man
should
possesse
his
owne
in
peace
,
the
baser
sorr
of
our
Nation
,
being
through
idlenesse
,
and
want
of
constraint
vnto
labour
,
so
prone
to
filching
and
robbing
.
But
alas
,
were
it
not
much
better
to
take
a
stricter
course
for
the
employment
of
such
idle
men
,
at
home
or
abroad
,
then
to
send
such
troopes
of
able
and
vigorous
bodies
to
make
literam
longam
,
for
pilfering
?
Though
they
haue
nothing
to
restore
;
yet
wee
haue
mynes
to
digge
,
and
many
other
publique
workes
,
and
may
haue
more
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
besides
Bridewell
.
This
is
my
poore
iudgemedt
concerning
these
poore
offenders
.
What
is
to
be
thought
of
taking
the
spoyle
of
the
enemy
,
and
of
going
against
a
Nation
to
conquer
&
subdue
it
,
To
take
spoyle
of
the
enemy
.
whether
is
not
this
a
great
robbery
?
If
it
be
vpon
iust
cause
that
wars
are
made
and
spoyles
be
tak●n
,
it
is
no
robbery
,
but
a
iust
reuenge
of
God
,
viz
if
the
nation
thus
spoyled
,
hath
in
former
times
notoriously
wronged
,
and
infested
them
without
restitution
,
if
it
hath
broken
couenants
solemenly
made
,
&c.
for
in
the
like
cases
the
Aegyptians
were
iustly
spoyled
,
and
the
Amalekites
,
by
Dauid
and
his
men
.
But
if
warres
bee
made
out
of
malice
,
or
through
vaine-glory
,
out
of
vnsatiable
desire
of
reigning
farre
and
wide
,
and
getting
together
aboundance
of
riches
,
it
is
a
great
practice
of
robbery
.
As
one
Diomed●s
an
Arch-pyrate
answered
vnto
great
Alexa●der
,
Nauel
.
gen.
57.
being
challenged
for
robbing
and
infesting
the
Seas
:
What
is
that
to
thee
who
infestest
,
the
whole
world
,
but
because
I
doe
it
with
a
little
Nauy
,
and
thou
with
a
great
one
,
I
am
called
a
thiefe
,
but
thou
an
Emperour
?
A
poore
mans
stealing
.
What
if
a
poore
man
,
driuen
through
necessity
,
stealeth
to
warme
,
to
cloath
,
or
to
feed
himselfe
,
hauing
none
other
meanes
of
releefe
?
Howsoeuer
he
be
driuen
this
is
stealing
,
and
a
head
sinne
heere
,
although
these
circumstances
doe
somewhat
extenuate
and
lessen
it
:
whence
it
is
said
,
Prou.
6.30
.
Men
doe
not
despise
a
thiefe
when
he
stealeth
to
satisfie
his
soule
,
because
he
is
hungry
:
but
it
is
added
,
If
hee
be
found
,
he
shall
restore
seuenfold
,
Verse
31.
or
giue
all
the
substance
of
his
house
,
that
is
manifold
,
according
to
the
first
Law
,
or
be
sold
for
a
seruant
.
Wherefore
take
heed
of
the
least
theft
,
thou
that
art
poore
and
needy
,
if
thou
canst
,
then
worke
and
take
paines
honestly
for
thy
liuing
;
if
thou
beest
not
able
,
with
Lazarus
rather
lye
and
dye
at
the
gates
of
the
rich
,
than
steale
,
and
so
maist
thou
bee
recompenced
with
him
in
heauen
;
otherwise
,
thou
takest
the
way
to
hell
.
And
for
young
dissolute
persons
that
will
rob
to
maintaine
their
riot
,
they
shall
assuredly
pay
deare
therfore
with
shamefull
ends
,
being
hanged
like
dogs
,
and
which
is
worst
of
all
,
vnlesse
they
duely
repent
with
eternall
most
horrible
paines
,
for
a
little
pleasure
in
riot
,
mixt
also
with
dread
and
feare
.
2.
The
second
kinde
of
theft
is
oppression
,
and
wronging
without
recompence
making
,
Oppression
of
many
sons
.
1
Kinde
.
and
this
is
a
farre
stretching
sinne
,
a
monster
with
many
heads
.
1.
In
Kings
and
Princes
,
when
as
tyrannically
they
exact
vpon
their
poore
subiects
,
taking
vnreasonably
of
them
for
their
owne
pleasure
.
The
Lord
made
this
an
occasion
of
the
peoples
reuolt
from
Rehoboam
,
when
without
all
mercy
hee
threatned
,
saying
:
1
King
.
12.11
.
My
least
part
shall
bee
bigger
then
my
fathers
loynes
whereas
my
father
did
burthen
you
with
a
grieuous
yoake
,
I
will
make
your
burthen
more
heauy
.
2.
In
the
Officers
of
Kings
and
Princes
,
which
extort
from
the
people
more
then
they
are
by
their
Lords
commanded
,
euen
to
the
priuate
inriching
of
themselues
.
This
was
the
Publicans
sinne
,
who
were
the
Officers
of
the
Romanes
,
the
Lords
of
the
world
,
and
therefore
were
odious
amongst
all
people
,
and
therefore
called
Publicans
and
sinners
.
When
they
came
to
Iohns
Baptisme
,
desirous
to
know
what
they
should
doe
,
this
was
commanded
them
as
their
maine
duty
;
Require
no
more
then
that
which
is
appointed
vnto
you
,
Luke
3
:
13.
as
if
failing
in
this
,
they
were
guilty
of
so
notorious
a
sin
,
as
that
whatsoeuer
else
they
did
,
they
could
not
escape
Gods
wrath
to
come
.
3
Kinde
.
3.
In
noble
men
and
great
persons
,
which
take
away
the
lands
or
commons
of
meaner
persons
,
or
inforce
them
to
sell
,
for
feare
of
their
displeasure
,
at
an
vnder-reckoning
.
This
was
Ahabs
sinne
against
Naboth
,
King
.
22.
and
so
felonious
a
robbery
,
as
that
God
arraigned
him
,
and
condemned
him
to
lose
his
bloud
,
as
Naboth
had
done
.
If
any
now
adayes
doe
the
like
,
as
God
knowes
there
bee
many
,
though
hee
murther
not
directly
that
hee
may
possesse
,
yet
if
he
abuseth
his
power
to
the
wronging
of
the
poore
,
or
meaner
persons
,
hee
is
a
robber
by
oppression
,
&
may
look
for
his
punishment
threatned
in
this
case
.
Hos.
5.20
.
The
Princes
of
Iudah
are
like
those
that
remoue
the
bound●
,
therefore
will
J
poure
out
mine
anger
vpon
them
like
water
,
that
is
,
without
any
stay
,
or
let
.
4
Kinde
.
4.
In
rich
men
,
that
take
aduantage
of
the
poore
mans
necessity
,
through
which
hee
is
constrained
to
sell
lands
,
or
goods
,
not
giuing
to
the
worth
for
them
.
Against
this
,
as
a
fore
oppression
,
the
God
of
Israel
gaue
a
Law
to
his
people
,
saying
;
Le●it
.
25.14
.
If
thou
sel●est
ought
vnto
thy
neighbour
,
or
buyest
of
him
,
thou
shalt
not
oppresse
,
but
according
to
the
number
of
the
yeares
from
the
Iubile●
,
thou
shalt
buy
of
thy
neighbour
if
there
bee
many
yeares
increasing
the
price
,
&c.
But
this
law
,
or
the
equity
hereof
is
little
regarded
now
adayes
,
euen
amongst
such
,
as
take
themselues
to
bee
Gods
people
,
euery
man
almost
euery
where
being
onely
for
himselfe
.
5
K●nde
.
5.
In
Iudges
,
and
Iusticers
,
or
any
other
Ministers
of
Iustice
,
or
Subordinates
vnder
them
,
which
haue
their
hands
open
to
receiue
bribes
,
and
then
they
are
ready
to
worke
on
any
side
,
Esa
1.23
.
Verse
24.
Their
Pr●ices
are
rebellious
,
saith
the
Lord
,
and
the
companions
of
theeues
,
euery
one
loueth
gifts
and
followeth
after
reward●
.
Therefore
I
will
ease
me
of
mine
a●uersaries
and
auenge
me
of
mine
enemies
.
I
would
to
God
,
that
this
were
euer
before
the
eyes
of
euery
corrupt
Iudge
and
Iusticer
,
and
of
euery
griping
vnconscionable
Lawyer
,
and
pilling
officer
in
euery
Court
,
that
such
are
companions
of
theeues
,
and
Gods
grieuous
enemies
.
6
Kinde
.
In
such
as
toward
deare
seasons
hoord
vp
their
corne
,
and
the
like
,
in
Fore-stalling
of
Markets
,
Regratours
,
and
Ingrossers
,
which
are
so
set
vpon
their
owne
priuate
gaine
,
as
that
they
endeauour
by
all
these
meanes
,
to
inhaunce
the
price
,
to
the
vtter
vndoing
of
the
poore
.
These
are
theeues
of
the
Commonwealth
also
they
are
accursed
;
Prou.
11
.
2●
.
He
●hat
withdraweth
the
corne
,
the
people
will
curse
him
,
but
blessing
shall
be
vpon
the
head
of
him
that
selleth
corne
.
Many
bitter
cryes
bee
daily
sent
vp
against
such
Cormorants
,
by
the
Lords
poore
people
,
&
curses
vttered
,
which
shall
not
be
in
vaine
.
7.
In
such
as
take
pledges
of
the
poore
,
7
Kinde
.
which
they
cannot
spare
,
but
to
their
great
hinderance
and
hurt
,
and
such
as
restore
not
the
pledge
;
for
the
Lord
hath
forbidden
to
take
thy
neighbours
garment
to
pledge
when
he
hath
no
more
,
or
at
the
least
,
Exod.
12
.
2●
.
Deut.
24.6
.
to
restore
it
yer
the
euening
when
it
serueth
to
couer
him
:
also
,
No
man
shall
take
the
vpper
or
the
neither
milstone
to
pledge
.
And
for
restoring
any
pledge
taken
,
it
is
a
property
of
him
that
shall
liue
and
not
dye
;
Ezech.
18.7
.
Hee
hath
restored
the
pledge
to
his
debter
,
whereas
hee
that
hath
not
restored
,
shall
dye
.
A
fearfull
doome
against
many
misers
in
these
times
,
that
without
all
conscience
,
take
aduantage
against
poore
men
,
when
lands
being
laid
to
pledge
by
morgage
,
are
forfeited
,
the
poore
man
not
being
able
to
redeeme
it
:
for
in
this
case
,
thou
must
giue
the
full
price
as
it
is
wortb
;
otherwise
,
looke
how
many
pledges
thou
keepest
,
so
many
witnesses
dost
thou
keepe
to
testifie
thy
oppression
against
thee
at
the
latter
day
.
8.
In
such
as
let
lands
or
monies
,
8
Kinde
Oppression
in
letting
lands
.
setting
them
vpon
the
racke
,
and
not
so
as
the
hirer
,
by
Gods
ordinary
blessing
,
may
be
saued
harmelesse
,
doing
his
best
endeauour
,
this
is
called
a
biting
and
deuouring
of
our
neighbour
.
For
these
lettings
are
both
so
alike
as
I
take
it
,
as
that
they
may
wel
be
ioned
together
,
according
to
that
law
,
which
,
if
it
be
rightly
applyed
,
belongeth
equally
to
them
both
;
Deut:
23
18.
Thou
shalt
not
giue
to
bitting
to
thy
brother
,
either
money
,
meat
,
or
any
thing
,
that
is
put
to
vsury
,
or
byting
:
so
that
,
if
there
be
any
way
that
the
wicked
heart
of
man
hath
deuised
to
oppresse
by
,
in
letting
any
thing
it
is
a
breach
of
this
law
,
and
a
deuouring
oppression
.
Wherfore
let
both
the
caterpiller-like
vsurer
,
and
the
vnconscionable
Landlord
apply
the
threatnings
of
the
Law
,
wheresoeuer
they
finde
them
,
as
well
to
the
one
as
to
the
other
,
being
both
deepe
plunged
alike
into
the
same
damnation
.
It
is
the
sinne
of
this
nation
to
oppresse
both
these
wayes
,
and
no
doubt
but
the
Lord
hath
some
great
iudgement
to
punish
it
,
and
such
is
the
blindnesse
of
the
Vsurer
,
oppressing
with
his
money
,
as
that
he
cryeth
out
vpon
the
Landlord
,
and
of
the
rent-racker
oppressing
with
his
land
,
as
that
he
cryeth
out
vpon
the
Vsurer
,
and
neither
of
them
see
into
their
owne
sin
,
to
turne
there-from
.
It
is
the
practice
of
too
many
in
our
nation
to
oppresse
this
way
,
no
conscience
being
vsed
,
but
as
a
man
can
by
most
cunning
deuises
procure
his
owne
greatest
gaine
.
Wherefore
repent
,
and
let
neighbourly
loue
beare
rule
,
which
is
the
fulfilling
of
the
Law
.
Let
nothing
to
the
hinderance
but
to
the
benefit
of
the
hirer
:
be
content
with
a
moderate
gaine
,
so
shalt
thou
shew
loue
and
haue
loue
,
which
through
vnconscionablenesse
is
waxen
cold
all
ouer
this
our
world
.
9
Kinde
.
9.
In
such
as
sell
vpon
trust
,
come
or
ware
,
the
buyer
wanting
ready
money
,
which
take
more
then
a
iust
price
therefore
,
without
all
reason
.
Is
this
the
loue
wherewith
thou
louest
thy
neighbor
as
thy selfe
?
Is
this
an
helping
hand
reacht
out
vnto
him
in
his
need
?
It
is
a
reaching
of
him
a
knife
to
cut
his
throat
,
when
hee
asketh
thee
bread
;
a
treading
him
downe
into
the
water
with
thy
feet
,
when
hee
craueth
thy
hand
to
helpe
him
out
.
Wherefore
either
sell
not
vpon
trust
at
all
,
and
so
deny
altogether
to
doe
the
office
of
loue
,
or
else
sell
for
an
indifferent
gaine
,
euen
when
thou
trustest
.
10
Kinde
.
Against
Bank●●p●s
.
10.
In
such
as
faine
themselues
bankrupt
,
to
deceiue
their
creditors
,
bringing
them
thus
to
compound
for
their
debts
,
sometime
at
fiue
shillings
in
the
pound
,
sometime
at
lesse
.
He
is
a
wicked
man
that
borroweth
and
payeth
not
againe
.
Their
credit
is
rupt
,
that
is
,
broken
before
God
and
man
.
Vnder
the
colour
of
pouerty
,
they
inrich
themselues
with
other
mens
goods
;
and
rob
the
poore
indeed
.
11.
In
such
as
hire
labourers
to
doe
their
worke
,
11
Kinde
.
To
deny
labourers
hire
.
Deut.
24
14.
but
either
defer
to
pay
their
hire
,
or
deny
some
part
of
it
.
Against
this
the
Lord
hath
commanded
,
saying
,
Thou
shalt
not
oppresse
an
hired
seruant
.
Thou
shalt
giue
him
his
hire
for
the
day
,
neither
shall
the
Sunne
go
down
vpon
it
,
lest
he
cry
against
thee
vnto
the
Lord
,
and
it
bee
sinne
vnto
thee
.
So
that
this
is
an
oppression
,
and
a
crying
oppression
,
to
put
off
the
poore
labourer
by
delayes
,
who
hath
present
need
of
his
wages
,
but
much
more
,
if
any
part
be
with-held
from
him
.
This
is
a
sinne
making
so
loud
a
cry
,
as
that
it
ascendeth
vp
into
the
eares
of
the
Lord
of
hostes
for
reuenge
,
as
S.
Iames
sheweth
.
Iam.
5.4
.
The
greatest
men
are
most
guilty
of
this
,
who
abound
heere
,
but
if
they
had
none
other
sinnes
,
they
shall
bee
st●ipt
euen
for
this
,
of
all
comfort
,
and
euery
penny
detained
from
the
poore
,
shall
bee
a
fearefull
testimony
against
them
at
the
day
of
iudgement
.
12
Kinde
.
In
such
as
hauing
wronged
his
neighbour
any
way
,
though
vnwittingly
,
yet
if
comming
to
the
knowledge
of
the
wrong
done
,
hee
shall
refuse
to
make
any
recompence
,
the
fault
being
onely
his
:
as
when
cattell
break
into
a
mans
corne
,
being
sufficiently
fenced
on
his
part
that
oweth
the
corne
,
if
he
shal
demand
recompence
and
shew
his
losse
,
it
is
oppression
not
to
make
recompence
in
some
reasonable
manner
,
but
much
more
if
hee
in
his
owne
knowledge
could
not
but
conceiue
before
of
this
losse
like
to
come
to
his
neighbour
.
13
Kinde
.
The
thirteenth
kinde
of
theft
,
is
fraud
and
deceit
in
buying
,
and
selling
,
and
this
is
alike
threatned
as
oppression
;
Let
no
man
oppresse
or
defraud
his
broeher
in
any
matter
,
1
Thes.
4.6
.
for
God
is
the
auenger
of
all
such
things
.
Deceit
is
practised
diuers
wayes
.
Deut.
25.13.14
.
First
,
by
false
weights
and
measures
,
or
by
some
deuice
,
giuing
lesse
then
measure
,
this
is
an
abhomination
to
the
Lord
.
For
,
Thou
shalt
not
haue
,
saith
God
,
in
thy
bagge
two
manner
of
weights
,
a
great
and
small
,
neither
shalt
thou
haue
in
thy
house
diuers
measures
,
a
great
,
and
a
small
.
For
all
that
doe
such
things
,
Verse
16.
and
all
that
doe
vnrighteously
,
are
abhomination
to
the
Lord
thy
God
,
Let
them
look
to
it
therfore
,
that
haue
two
kinds
of
weights
and
measures
,
one
to
buy
,
and
another
to
sell
by
,
their
practise
is
abhominable
.
Amos
8.4
.
Secondly
,
by
mixtures
of
base
things
,
and
such
as
bee
nought
or
little
worth
with
things
of
price
,
and
so
selling
all
together
,
as
if
all
were
best
.
This
was
the
sinne
of
the
Israelites
,
cormorants
,
against
whom
the
Prophet
inueigheth
,
saying
;
Heare
this
O
yee
that
swallow
vp
the
poore
,
that
ye
may
make
the
needy
of
the
land
to
faile
,
Verse
6.
saying
,
when
will
the
new
moneth
bee
gone
,
that
wee
may
sell
corne
&c.
and
sell
thr
refuse
of
the
wheate
?
And
this
is
the
sinne
of
many
trades-men
,
corne-maisters
and
hop-maisters
,
and
of
such
as
deale
in
euery
commodity
in
these
dayes
,
strange
are
their
deuises
to
make
things
,
that
are
sold
by
weight
heauier
,
and
to
stretch
such
things
as
are
sold
by
measure
,
and
to
make
the
greatest
gaine
of
base
corne
or
other
necessaries
,
wines
,
and
the
like
,
which
are
too
many
to
bee
named
.
I
think
that
no
age
did
euer
come
neere
this
our
age
for
this
deceit
,
wherein
there
are
so
many
Zachensses
vnconuerted
,
taking
away
from
one
another
by
forged
cauillation
;
God
grant
that
they
may
speedily
repent
as
hee
did
,
for
their
owne
comfort
and
saluation
.
Thirdly
,
by
setting
a
faire
glosse
vpon
things
to
bee
sold
,
that
the
buyer
may
think
it
farre
more
precious
then
indeed
it
is
,
and
pay
for
it
accordingly
.
Thus
they
sinne
by
theft
that
sophisticate
any
wares
,
or
vse
false
lighrs
and
slights
,
or
ouerreach
the
buyer
by
outwardly
placing
that
which
is
goodly
,
and
hiding
the
base
and
little
worth
.
This
is
a
colon
able
deceit
to
circumuent
the
simple
,
but
they
that
vse
it
,
shall
be
taken
in
their
owne
craft
.
Fourthly
,
by
setting
forth
the
thing
to
bee
sold
,
by
extolling
speeches
,
though
it
be
vnworthy
.
This
is
so
common
,
as
that
many
who
are
accounted
honest
men
,
doe
fall
into
this
dissimulation
also
,
and
proue
themselues
stealers
.
Fiftly
,
by
factions
,
when
as
two
or
three
compact
together
,
that
when
one
is
selling
the
other
shall
come
and
bid
him
such
a
price
to
deceiue
him
that
intendeth
to
buy
indeede
.
By
these
and
the
like
deuises
fetcht
from
hell
,
whilst
they
thinke
,
that
they
deceiue
others
,
and
aduantage
themselues
,
they
doe
greatly
deceiue
their
owne
soules
,
loosing
eternall
life
,
for
the
base
gaines
appertaining
to
this
life
;
Luke
9.25
.
For
what
shall
it
profit
a
man
to
winne
the
whole
world
,
and
to
loose
his
owne
soule
?
The
fourth
kind
of
theft
is
the
practise
of
vnlawfull
Artes
and
meanes
to
get
riches
;
as
iudiciary
Astrology
,
whereby
it
shall
be
vndertaken
to
iudge
of
particular
future
euents
,
the
Blacke
Art
,
whereby
the
deuill
is
consulted
with
,
to
finde
out
things
lost
,
and
Palmistry
,
whereby
it
is
pretended
to
tell
fortunes
by
beholding
the
hand
.
Howsoeuer
it
may
,
and
doth
oftentimes
fal
out
to
be
true
,
which
is
thus
foretold
,
yet
these
Arts
are
to
be
condemned
,
as
for
the
open
,
or
secret
compact
betwixt
the
practizers
,
and
the
deuill
,
and
the
presumption
,
entring
vpon
the
search
of
Gods
secrets
,
and
so
climbing
,
as
it
were
,
into
his
chaire
of
Omniscience
:
so
for
that
they
are
altogether
vaine
and
vnprofitable
to
such
,
as
make
vse
hereof
,
no
danger
being
the
more
preuented
;
and
if
things
lost
bee
recouered
,
the
losse
being
no
whit
the
lesse
notwithstanding
,
but
farre
greater
,
because
God
is
lost
for
the
deuill
,
who
thus
discouereth
things
lost
,
and
getteth
soules
.
Againe
,
to
make
a
trade
of
gaming
to
gaine
hereby
,
because
men
are
hindred
hereby
,
and
many
vndone
in
their
outward
estate
.
Moreouer
,
to
make
paintings
for
womens
faces
,
disguising
,
and
monstrous
attires
,
vnciuill
and
immodest
apparrell
,
and
many
other
things
,
which
serue
meerely
to
set
forth
pride
and
vanity
,
and
to
sel
these
things
,
it
is
an
vniust
gaine
for
the
blazons
of
sinne
.
Lastly
,
to
keepe
stewes
,
or
whores
to
gaine
hereby
,
is
to
tollerate
this
wickednes
for
yearely
pension
of
money
,
raked
out
of
these
sinkes
(
as
the
Pope
doth
)
,
as
it
is
an
intollerable
abuse
against
the
seuenth
Commandement
,
so
it
is
the
most
odious
theft
against
this
Commandement
of
all
others
.
Against
prodigality
.
The
fifth
kind
of
theft
is
by
prodigality
,
and
riotous
wasting
that
,
which
God
hath
lent
vnto
a
man
,
to
prouide
herewith
for
wife
and
children
,
and
to
pay
euery
man
his
.
For
our
goods
in
this
world
are
not
our
owne
to
vse
as
we
list
,
but
committed
to
our
dispensation
:
that
wee
should
honestly
and
soberlie
vse
them
to
such
ends
,
as
God
hath
appointed
:
as
a
seruant
therefore
hauing
receiued
money
of
his
master
,
to
be
laid
out
to
such
,
and
such
vses
,
if
hee
shall
spend
it
vpon
his
owne
pleasure
,
is
a
thiefe
to
his
master
:
so
he
,
that
hauing
the
goods
of
this
world
,
more
,
or
lesse
,
at
the
hands
of
the
Lord
,
to
the
end
,
that
he
may
liue
comfortably
hereupon
,
owe
nothing
to
any
man
,
and
prouide
for
his
owne
,
if
God
permits
;
if
contrariwise
he
shall
wast
,
and
consume
them
amongst
harlots
,
and
drunken
companions
,
and
gamesters
,
he
is
a
thiefe
to
the
great
Lord
of
all
,
1.
Tim.
5.8
.
and
a
worse
thiefe
,
as
S.
Paul
calleth
him
,
then
many
an
infidell
.
Hee
robbeth
and
depriueth
his
owne
bowels
,
his
children
,
his
owne
flesh
,
his
wife
(
O
sauage
,
and
inhumane
)
of
all
meanes
of
maintenance
,
and
leaueth
them
helpelesse
,
exposed
to
hunger
and
cold
,
and
pouertie
.
Quest.
99.
Is
not
this
Commandement
broken
any
other
way
?
Answ.
Yes
,
couetousnesse
in
heart
,
is
also
a
great
sinne
against
it
,
and
vnmercifulnesse
;
and
lastly
,
robbing
of
God
in
things
dedicate
,
in
Tithes
and
offerings
.
Explan.
These
sinnes
are
not
put
off
to
the
last
place
,
because
the
least
,
for
they
are
most
heinous
,
but
because
they
deserue
a
distinct
consideration
by
themselues
,
as
being
rather
against
God
,
then
against
man
.
Couetousnes
is
an
vnsatiable
most
eager
desire
of
hauing
more
,
carrying
a
man
on
,
to
the
obtaining
of
worldlie
gaine
,
through
any
meanes
,
though
vnconscionable
and
wicked
.
Matth.
6.25
.
1.
Tim.
6.10
.
For
,
first
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
desire
of
hauing
more
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
loue
of
money
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
superlatiue
manner
,
so
as
that
the
mind
is
taken
vp
night
and
day
with
worldly
cares
,
and
deuises
to
get
the
things
of
the
world
,
there
being
an
ouer
great
distracting
feare
of
wanting
these
things
,
according
to
the
word
vsed
by
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
not
carefull
.
This
very
desire
of
the
world
is
couetousnes
,
and
the
roote
of
all
euill
,
this
is
the
seruing
of
Mammon
,
so
as
that
the
man
that
hath
it
,
Matth.
6.24
.
1.
Iohn
2.15
.
cannot
serue
God
;
for
he
that
thus
loueth
the
world
,
the
loue
of
the
Father
is
not
in
him
.
Secondly
,
I
adde
,
carrying
a
man
on
to
the
obtaining
of
worldly
gaine
,
through
any
meanes
,
because
hereby
couetousnes
doth
expresse
it selfe
before
men
,
and
when
any
man
is
come
to
this
,
without
conscience
of
right
and
wrong
,
Iames
114.15
.
1.
Tim.
6
9.
Luke
21.34
.
to
get
what
he
can
,
his
sin
is
perfected
,
nothing
remaineth
now
for
him
,
but
as
a
iust
reward
,
death
and
damnation
,
the
drowning
of
his
soule
in
perdition
,
for
this
foolish
admiring
the
dust
of
the
earth
,
and
adoring
the
wedge
of
gold
,
and
that
that
day
should
come
vpon
him
vnawares
,
wherein
he
shall
be
sent
into
the
torments
of
Gods
enemies
.
If
any
mans
hart
therefore
be
oppressed
with
worldly
cares
,
choaking
the
seed
of
Gods
word
,
hindring
from
heauenly
meditations
,
and
deuout
prayer
,
though
there
bee
no
meanes
of
wicked
gaine
outwardly
vsed
,
yet
it
is
a
couetous
hart
,
a
seruer
of
Mammon
,
and
an
hater
of
God
,
but
this
is
only
betwixt
God
,
and
a
mans
owne
conscience
.
Againe
,
if
any
man
seeketh
gaine
by
oppression
,
by
deceit
,
by
vnreasonable
sparing
,
when
hee
ought
to
spend
,
he
vttereth
himselfe
for
couetous
,
before
men
also
.
And
this
is
the
right
vnderstanding
of
couetousnes
,
whence
it
appeareth
,
how
fowly
they
erre
,
that
account
him
couetous
,
who
is
only
frugall
,
and
desirous
to
keepe
within
the
compasse
of
his
estate
in
his
expences
.
There
may
bee
a
couetous
heart
in
the
sight
of
God
indeed
,
but
that
is
not
seene
to
thee
,
and
therefore
if
thou
iudgest
,
if
thou
shalt
take
him
for
couetous
,
thou
sinnest
by
taking
vpon
thee
Gods
office
.
Contrary
to
which
is
that
precept
of
the
Apostle
;
Iudge
nothing
before
the
time
,
1.
Cor.
4.5
.
till
the
Lord
come
who
will
lighten
things
,
that
are
hid
in
darknesse
,
and
make
the
counsels
of
the
heart
manifest
.
Woe
is
to
them
;
that
condemne
the
righteous
,
and
a
double
woe
then
is
to
them
,
that
delighting
in
riot
themselues
,
doe
passe
their
sentence
vpon
men
of
more
sober
and
staied
minds
,
taxing
them
as
couetous
,
because
they
will
not
drinke
,
and
spend
superfluously
at
the
alehouse
,
nor
entertaine
lauish
and
riotous
idle-packs
,
good
fellowes
,
as
they
call
them
,
in
their
houses
.
Vnmercifulnes
is
a
benummednes
of
Christian
loue
,
hardening
him
that
is
affected
herewith
;
so
,
as
that
he
will
not
bestow
any
thing
where
apparant
necessitie
doth
require
.
And
this
is
a
kind
of
false
dealing
against
God
,
for
a
mans
owne
priuate
commodity
,
which
hee
taketh
so
heinously
,
as
that
he
maketh
such
hard
hearted
misers
examples
of
his
vengeance
,
Matth
25.
euen
for
this
adiudging
them
to
hell
sire
with
the
deuill
and
his
angels
.
For
the
Lord
commeth
in
the
person
of
the
poore
,
which
are
poore
indeed
,
that
is
impotent
of
body
,
and
vnable
to
helpe
themselues
,
or
necessarily
by
Gods
hand
cast
into
pouerty
and
want
,
and
what
thou
deniest
vnto
such
,
thou
deniest
vnto
the
Lord
,
from
whom
thou
receiuest
al
,
and
vnto
whom
thou
owest
all
,
who
will
also
require
at
the
last
day
,
saying
;
I
was
hungry
and
thou
didst
not
feede
me
,
naked
,
and
thou
diddest
not
cloath
mee
,
sicke
,
and
in
prison
,
and
thou
visitedst
me
not
.
3
Against
sacriledge
.
Lastly
,
robbing
of
God
,
which
is
called
sacriledge
,
is
in
things
dedicate
,
when
they
are
taken
away
,
and
in
tithes
and
offerings
,
when
they
are
vniustly
paid
,
and
without
conscience
of
the
right
.
For
as
the
Lord
hath
forbidden
stealing
from
men
,
so
,
and
much
more
strictly
hath
hee
forbidden
stealing
from
himselfe
,
and
appointed
more
precisely
the
duties
to
bee
paid
to
his
Ministers
in
his
stead
.
Now
that
wee
may
say
something
of
this
sinne
,
to
moue
the
consciences
of
all
such
,
as
make
conscience
of
any
stealing
,
it
shall
first
be
shewed
,
Tithes
due
by
Gods
Law
.
that
tithes
are
due
by
Gods
Law
vnder
the
new
Testament
:
secondly
,
wherein
it
is
offended
about
the
payment
of
tithes
:
and
thirdly
,
how
God
is
robbed
in
things
dedicate
.
Arg.
1
Leuit.
27.30
.
1.
That
tithes
are
due
euen
in
these
dayes
,
appeareth
,
from
direct
Scripture
;
All
the
tithes
of
the
seed
of
the
ground
,
and
of
the
fruit
of
the
trees
are
the
Lords
,
they
are
wholy
to
the
Lord
he
saith
not
,
shall
be
,
or
let
them
be
,
as
Origen
hath
well
obserued
of
other
ceremoniall
Lawes
,
which
were
to
last
but
for
a
time
,
as
of
the
Passouer
,
This
shall
be
a
Law
or
an
ordinance
vnto
thee
:
and
so
of
other
ceremonies
.
But
as
it
is
said
of
the
seuenth
day
,
it
is
the
Lords
Sabbath
so
of
tithes
,
Exod
12.24
.
they
are
the
Lords
.
Whence
ariseth
this
sound
reason
.
That
which
is
the
Lords
peculiarly
,
&
perpetually
,
&
not
by
any
new
ordination
for
a
time
,
that
is
to
be
paid
alwaies
,
without
al
difference
of
times
of
the
old
and
new
Testament
:
but
such
are
tithes
,
they
are
the
Lords
,
&
not
made
so
by
any
such
ordination
,
therefore
they
are
to
be
paid
euen
vnder
the
new
Testament
also
.
It
cannot
be
maintained
,
that
tithes
are
ceremonial
,
or
appurtenances
of
the
Leuiticall
Priesthood
:
for
God
,
though
he
gaue
them
to
the
Leuites
,
yet
did
he
not
first
found
them
in
that
encorporation
:
but
only
transferred
his
owne
right
to
that
Order
of
Priest-hood
quousque
,
so
long
as
it
should
endure
,
and
after
the
ceasing
of
that
Priest-hood
,
the
same
right
descended
,
as
it
were
,
by
entaile
to
the
succeeding
Ministery
of
the
Gospell
.
In
a
word
;
Tythes
were
due
to
the
Leuiticall
Ministers
,
not
as
Leuiticall
,
but
as
Ministers
;
and
so
are
successiuely
due
to
the
Euangelicall
Pastors
,
as
Pastors
,
and
not
formally
as
Euangelicall
.
And
if
per
impossibile
,
the
Gospell
could
cease
,
yet
should
not
tythes
cease
,
but
be
rendred
to
whatsoeuer
Ministery
could
be
feigned
to
succeed
in
place
thereof
.
2.
This
appeareth
further
by
Scripture
,
1.
Cor.
9.14
.
concluding
the
Arg.
2
same
by
consequence
;
It
is
ordained
(
saith
the
Apostle
)
that
they
should
liue
of
the
Gospell
,
that
preach
the
Gospell
:
euen
as
they
did
liue
of
the
Altar
,
that
did
wait
at
the
Altar
.
Whence
I
reason
thus
,
That
is
due
now
,
and
to
bee
paid
vnder
the
Gospell
,
without
the
paiment
of
which
,
the
preachers
cannot
be
maintained
,
according
to
Gods
ordinance
:
but
such
are
Tithes
,
God
hauing
ordained
them
onely
,
and
not
other
meanes
:
for
if
none
other
meanes
can
be
shewed
to
haue
been
ordained
by
God
,
to
maintaine
preachers
,
then
tythes
only
are
of
his
ordinance
.
Therefore
tythes
are
due
now
in
these
dayes
of
the
Gospell
.
3.
This
appeareth
further
,
because
that
,
as
vnto
Aaron
,
Arg.
3
and
vnto
men
after
his
order
,
tythes
were
to
bee
payed
,
so
they
were
payed
vnto
Melchisedeck
,
after
whose
order
is
Christ
,
in
whose
name
,
and
representing
whose
person
,
are
the
ministers
of
the
Gospell
:
according
to
the
Apostles
reasoning
to
the
Hebrewes
;
Here
men
receiue
tythes
,
that
die
,
Heb.
7.8
.
and
there
he
is
said
to
haue
receiued
tythes
,
that
liueth
for
euer
&c.
Hence
I
reason
thus
:
That
which
is
Christs
due
,
as
he
is
a
meanes
of
Gods
blessing
vnto
the
people
,
that
is
the
due
of
his
ministers
seruing
in
the
same
office
:
but
tythes
are
Christs
due
,
seeing
they
were
Melchisedecks
,
euen
as
they
were
due
to
the
Priests
after
Aaron
,
because
due
to
Aaron
,
and
they
are
Christs
and
Melchisedecks
,
as
they
were
a
meanes
of
blessing
;
for
,
Eonomine
,
in
this
respect
Abraham
is
noted
to
haue
paied
tythes
to
Melchisedeck
,
when
he
met
him
,
and
blessed
him
.
Therefore
they
are
due
to
the
Ministers
of
the
Gospell
.
And
to
such
as
will
vnderstand
,
the
Apostle
Paul
is
most
plaine
for
tithes
:
Let
him
that
is
instructed
,
make
him
that
hath
instructed
him
,
partaker
of
all
his
goods
.
Cal
6.6
.
What
,
must
hee
make
his
goods
common
vnto
him
,
that
he
may
vse
any
of
them
as
himselfe
?
none
will
grant
this
,
I
am
sure
.
Must
he
only
giue
him
some
small
matter
,
as
an
almes
at
his
discretion
?
Ah
forced
construction
,
to
make
part
of
all
,
some
gratuitie
only
out
of
the
money
.
Thus
there
remaineth
no
way
else
to
make
him
partaker
of
al
thy
goods
,
but
by
the
due
paying
of
thy
tithes
from
all
sorts
of
thy
encreased
goods
,
namely
,
which
arise
from
thy
Corne
,
from
thy
Fruite
,
from
thy
Cattell
,
&c.
which
are
called
,
all
thy
goods
.
Arg.
4
Gen.
14.
Gen.
28.22
.
A
fourth
argument
may
be
taken
,
from
the
custome
of
the
Church
of
God
in
all
ages
.
Abel
and
Cain
acknowledge
something
due
to
the
Lord
,
when
they
bring
vnto
him
part
of
their
increase
.
Abraham
more
particularly
payeth
the
tithe
of
all
.
Iacob
voweth
to
giue
the
tenth
to
the
Lord
.
Vnder
the
new
Testament
,
there
was
a
community
of
things
amongst
Christians
for
200.
yeares
,
according
to
Tertullian
,
which
being
dissolued
by
Vrlan
,
Bishop
of
Rome
,
tithes
came
againe
into
vse
,
according
to
Origin
,
Ciprian
,
and
Gregory
,
long
before
the
Laterane
Counsell
,
by
which
the
Popes
of
Rome
maketh
them
ceremoniall
,
tooke
aduantage
of
impropriations
for
their
owne
gaine
.
Who
so
would
be
further
instructed
herein
,
may
reade
the
learned
Treatises
,
written
of
this
subiect
by
Doctor
Carlion
,
now
Bishop
of
Chichester
,
by
Master
Roberts
,
Minister
of
Norwich
and
others
.
It
is
to
be
renounced
therefore
,
as
an
error
,
to
hold
,
that
tithes
are
not
now
due
by
Gods
law
,
and
the
Ministery
should
liue
vpon
the
beneuolence
of
people
,
as
Wickliffe
,
being
deceiued
in
his
iudgement
,
did
.
It
is
not
enough
to
say
,
it
was
a
ceremony
,
and
so
belonged
only
to
the
time
of
the
Law
:
for
though
a
figure
might
be
found
herein
(
as
Athanasin
,
hath
obserued
,
●
an
Hebrew
letter
expressing
ten
,
setting
forth
the
first
letter
of
Iesus
)
,
yet
it
was
not
meerely
ceremoniall
,
as
other
things
,
that
had
no
further
vse
,
but
to
prefigure
Iesus
,
this
being
a
maintenance
for
Gods
ministers
,
such
,
as
hee
hath
ordained
alwaies
to
bee
in
his
Church
,
though
not
after
the
same
order
,
yet
such
(
as
hath
been
shewed
)
as
vnto
which
tithes
are
also
paid
.
2
The
right
paying
of
tythes
.
It
followeth
now
therefore
,
that
I
shew
the
manner
of
paying
tithes
rightly
,
in
all
such
,
as
would
liue
by
rule
,
and
keepe
a
good
conscience
.
Leuit.
37
,
31.
First
,
they
are
to
be
paid
without
diminution
,
either
when
they
are
paid
in
kind
,
or
a
price
is
giuen
for
them
.
If
any
man
among
the
Israelites
would
buy
his
tithes
,
he
must
adde
a
fifth
part
to
the
price
,
if
hee
payeth
it
in
kinde
,
it
must
not
bee
changed
,
giuing
a
worse
for
a
better
,
for
if
it
bee
changed
,
then
both
it
,
and
that
,
for
which
it
is
changed
,
Leuit.
27.10
.
shall
be
holy
,
he
shall
forfeit
both
.
Contrary
to
which
,
is
the
corrupt
manner
now
adayes
,
wherein
for
the
most
part
,
either
the
worst
,
or
least
,
is
paid
for
tithe
,
or
lesse
money
then
the
tithe
is
worth
,
it
being
a
common
reckoning
of
worldlings
,
that
the
tithe
is
not
so
much
worth
,
as
one
of
the
nine
parts
.
And
yet
this
is
one
of
the
least
abuses
,
if
wee
consider
the
customes
,
by
which
,
in
stead
of
giuing
a
fifth
part
more
,
onely
a
fifth
,
or
fourth
part
is
paid
six
pence
,
for
a
tithe
worth
two
shillings
and
six
pence
,
or
a
peny
,
or
three
halfe-pence
,
for
that
which
is
worth
a
shilling
,
or
more
:
and
he
thinketh
,
that
he
dealeth
honestly
with
God
,
that
doth
thus
.
But
let
any
man
indifferently
consider
this
Law
,
and
hee
shall
finde
,
that
no
such
custome
ought
to
bee
amongst
men
fearing
God
,
although
Gods
Minister
,
for
quites
sake
,
bee
content
to
accept
of
it
,
and
no
more
hath
been
paid
a
long
time
;
for
the
thing
,
and
not
the
custome
is
to
bee
regarded
,
if
thou
wilt
goe
by
the
rule
of
Gods
Law
,
which
can
onely
order
thy
going
aright
.
Leuit.
27.30
.
Secondly
,
tithes
are
to
be
paid
yearely
euery
yeere
,
of
the
increase
of
corne
,
of
cattle
,
of
fruit
,
&c.
for
,
All
the
tithe
of
the
Land
,
both
of
the
seede
of
the
ground
,
and
of
the
fruit
of
the
trees
,
is
the
Lords
,
and
euerie
tithe
of
bullocke
and
sheepe
,
&c.
Deut
14.22
.
Numb.
18
21.
Thou
shalt
giue
the
tithe
of
all
,
yeere
by
yeare
.
For
I
haue
giuen
,
saith
the
Lord
,
all
the
tenths
of
Israel
,
vnto
the
children
of
Leui
for
an
inheritance
:
and
the
reason
is
added
,
for
their
seruice
about
the
Tabernacle
.
Deut.
14.24
.
Now
,
whereas
it
seemeth
to
be
put
in
the
mans
power
,
so
that
hee
duly
pay
his
tithes
,
to
impart
hereof
vnto
the
poore
,
and
to
eate
and
drinke
,
and
bee
merry
herewith
,
he
and
his
family
:
because
the
Lord
saith
;
If
the
way
be
too
long
for
thee
,
thou
shalt
put
it
into
mony
and
carry
it
,
and
when
thou
commest
at
the
place
,
which
the
Lord
shall
chuse
,
thou
shalt
bestow
the
money
,
for
whatsoeuer
thine
heart
desireth
,
&c
And
againe
,
whereas
it
may
seeme
,
that
it
was
sufficient
to
doe
thus
once
in
the
three
yeares
,
because
it
is
said
,
Deut.
14
28.
At
the
end
of
the
three
yeeres
,
thou
shalt
bring
forth
the
tithe
of
all
thine
increase
the
same
yeare
,
&c.
We
must
for
the
right
vnderstanding
hereof
,
haue
recourse
to
the
originall
law
,
by
which
,
as
hath
been
shewed
,
the
tithes
are
appointed
for
an
inheritance
to
the
sonnes
of
Leui
,
they
dedicating
the
tenth
of
them
vnto
God
:
now
,
if
they
were
their
inheritance
,
then
no
priuate
man
could
haue
any
power
,
in
the
disposing
of
them
,
more
then
the
Leuite
had
power
ouer
the
land
giuen
to
any
other
tribe
for
inheritance
.
I
take
it
therefore
,
that
the
man
thus
appointed
,
to
bring
his
tithe
in
money
,
had
not
any
part
of
the
worth
of
it
in
his
power
,
to
dispose
,
but
putting
more
hereunto
,
as
was
prouided
,
a
fifth
part
,
or
more
,
according
to
Gods
blessing
vpon
him
,
he
had
power
in
this
,
to
make
prouision
,
and
to
eate
and
drinke
hereof
,
and
reioyce
before
the
Lord
,
Deut
16.16
.
and
to
impart
of
it
to
the
needy
.
For
thrice
in
a
yeare
did
the
Lord
appoint
feasts
,
and
willed
them
,
not
to
come
to
his
house
emptie
,
but
to
bring
euery
man
according
to
Gods
blessing
vpon
him
,
a
gift
of
his
hand
,
to
feast
therewithall
.
And
for
the
tithe
of
the
third
yeare
,
I
take
it
,
that
the
Law
hath
none
other
meaning
,
then
hath
been
said
,
viz.
that
out
of
the
abundance
of
Gods
blessing
,
as
some
thing
should
be
taken
to
feast
withall
at
the
Lords
house
,
so
priuately
the
Leuit
and
poore
should
be
refreshed
herewith
at
home
.
Some
hold
,
that
the
tithe
of
the
third
yeare
was
a
tithe
arising
out
of
the
nine
parts
for
charitable
vses
,
which
question
I
need
not
debate
any
further
hauing
been
large
in
this
point
.
Mal.
3.8
.
Thirdly
,
touching
things
dedicate
to
an
holy
vse
,
if
any
man
shall
presume
to
take
them
,
and
turne
them
to
a
priuate
vse
,
hee
stealeth
from
,
and
robbeth
God
,
according
to
that
challenge
made
by
the
Prophet
,
saying
:
Yee
haue
robbed
mee
,
and
yet
say
,
Wherein
haue
wee
robbed
thee
?
In
tithes
and
offerings
.
And
the
same
Law
maketh
things
dedicate
sacred
also
,
and
such
,
as
it
is
a
robbing
of
God
,
to
take
them
from
the
Church
.
Leuit.
27.28
.
For
,
Euery
thing
(
saith
the
Lord
)
separate
from
common
vse
,
whether
it
be
man
or
beast
,
or
land
,
is
most
holy
to
the
Lord
,
it
may
not
be
sold
,
nor
redeemed
.
And
it
is
destruction
to
a
man
,
saith
Salomon
,
to
deuoure
that
,
which
is
sanctified
,
and
after
the
vowes
to
enquire
.
What
is
to
be
thought
then
of
Impropriations
,
whereby
both
glebe
and
tythes
of
many
townes
,
are
taken
into
the
hands
of
meere
Lay
men
,
some
small
Vicaridge
or
pension
being
allotted
to
the
Minister
?
I
cannot
with
beating
of
my
braines
deuise
how
to
excuse
these
vsurpers
from
sacriledge
,
or
robbing
of
God
,
and
therefore
many
thriue
thereafter
that
haue
them
.
True
it
is
,
that
the
first
authors
hereof
,
haue
the
heauiest
answere
to
make
,
as
being
directly
guilty
of
this
sinne
,
but
this
is
no
excuse
,
euen
for
such
as
haue
purchased
impropriations
,
knowing
the
very
glebe
lands
to
be
dedicated
to
God
,
and
by
gift
voluntarily
,
but
irreuocably
made
holy
,
and
that
Tythes
,
as
in
themselues
,
holy
by
originall
institution
,
which
if
they
were
vnknowne
,
the
case
were
otherwise
.
They
therefore
that
sinne
least
this
way
,
offend
first
by
consent
vnto
their
predecessors
,
Church-robbers
:
for
if
thou
didst
not
thinke
it
lawfull
to
buy
and
sell
these
things
,
&
to
alienate
them
from
holy
vses
,
wouldst
thou
meddle
with
buying
them
in
the
same
manner
?
Secondly
,
they
offend
,
by
impouerishing
the
Ministers
of
Gods
Word
,
to
their
great
discouragement
,
taking
their
things
,
vnto
whom
they
ought
to
communicate
their
owne
things
.
Thirdly
,
by
vsurping
the
Ministers
duty
,
vnto
whom
,
as
it
properly
belongeth
to
Minister
about
the
holy
things
,
so
to
possesse
things
hallowed
and
dedicate
,
for
which
it
may
be
said
vnto
them
,
as
the
spirits
said
vnto
the
Coniurers
,
Jesus
I
know
,
Acts
19.13
.
and
Paul
:
but
who
are
yee
?
Fourthly
,
they
offend
by
oppression
,
taking
the
tithes
of
the
people
for
nothing
,
hiring
for
small
pension
some
simple
cheape
Sir
Iohn
,
vnder
whom
the
people
perish
for
want
of
knowledge
.
What
is
to
bee
done
then
by
such
as
haue
these
things
left
them
for
inheritances
by
their
parents
,
and
want
all
other
meanes
of
liuing
?
In
my
opinion
,
their
safest
way
for
clearing
and
vnclogging
their
consciences
,
is
either
to
dedicate
themselues
vnto
God
,
if
they
can
by
studious
endeauour
attaine
to
any
sufficiency
,
that
they
may
bee
worthy
of
a
Ministers
liuing
,
and
for
hereafter
leaue
it
to
the
Church
:
or
if
they
bee
vnapt
to
learning
,
fell
it
at
some
indifferent
rate
to
some
sufficient
Minister
,
that
may
,
and
will
not
only
for
his
owne
time
performe
the
Pastorall
duties
,
but
also
entaile
the
tithes
in
such
manner
,
that
all
conueyance
of
them
shall
bee
voyd
,
other
then
to
a
Minister
,
who
shall
discharge
the
Cure
.
And
so
it
is
like
,
that
the
Ministers
in
possession
,
will
still
breed
vp
their
sons
,
or
other
heires
to
succeed
as
well
in
Officio
,
as
in
Beneficio
.
Nay
moreouer
it
is
not
improbable
,
that
vpon
such
condition
imposed
,
the
Ministers
possessing
thus
as
purchasers
in
Lay-fee
,
and
yet
being
bound
to
all
Church-performances
,
will
bee
content
to
conuert
the
Tythes
into
Church-fee
,
reseruing
onely
the
Patronage
to
themselues
and
their
heires
;
and
so
in
processe
of
time
the
Church
may
bee
reinuested
in
Gods
right
,
throughout
many
now
wronged
Parishes
in
this
Kingdome
.
Deep
iudgements
may
perhaps
propound
other
more
plausible
or
passable
courses
;
I
haue
made
bold
to
cast
in
the
mite
of
my
weake
vnderstanding
,
but
feruent
wish
:
not
so
much
,
I
protest
,
for
the
enriching
any
of
our
profession
,
as
for
the
restoring
God
his
owne
,
and
the
disburthening
many
deteinors
of
so
heauy
a
load
of
sinne
.
In
this
,
or
any
other
probable
course
for
restitution
,
there
will
,
I
grant
,
be
to
the
restorers
,
some
losse
of
worldly
wealth
,
but
it
will
turne
to
great
gaine
,
viz.
of
a
good
Conscience
,
which
will
feast
thee
euery
day
,
whereas
thou
canst
not
but
lose
this
way
still
,
cleauing
to
that
vniust
gaine
,
offensiue
so
many
waies
,
as
hath
been
shewed
.
Oh
that
God
would
giue
power
to
these
words
,
that
they
might
enter
into
mens
hearts
,
and
neuer
cease
speaking
there
,
vntill
they
dispose
themselues
to
cease
from
robbing
God
,
and
make
some
restitution
of
these
holy
things
,
meaner
persons
doing
as
hath
bin
said
,
and
the
greater
which
haue
thousands
besides
,
extending
their
bountie
,
restoring
freely
to
the
Church
,
and
sparing
from
many
superfluities
.
What
is
to
be
thought
of
religious
houses
and
lands
,
which
in
times
past
haue
been
giuen
to
Friers
and
Nunnes
,
&c.
Of
Religious
houses
.
Those
cages
of
vncleane
birds
were
deseruedly
dissolued
,
both
for
their
owne
impurities
,
as
also
for
their
originall
foundation
,
being
out
of
blind
zeale
ordeined
to
the
maintenance
of
idle
bellies
,
superstitious
Massemongers
,
and
inuaders
of
Tythes
,
which
were
due
to
the
locall
Pastors
,
and
not
to
the
swarmes
of
mungrell
Friars
.
And
truly
it
were
to
bee
wished
,
that
the
footsteps
and
memorials
of
those
Church-robbers
were
abolished
,
and
not
still
preserued
,
by
exempting
Abbey
lands
from
paying
any
Tythes
.
The
Friars
had
then
some
pretences
,
that
they
prayed
for
the
people
,
and
sometime
preached
to
them
also
:
but
now
the
Lay
men
that
succeed
the
Friars
in
those
purloyneries
,
haue
no
shaddow
of
such
pretence
,
but
defraud
the
Church
against
all
reason
,
and
against
law
to
,
as
I
haue
cause
to
thinke
.
Now
as
for
the
lands
and
Manors
thus
bestowed
by
our
deuout
Ancestors
,
I
do
not
see
that
superstition
did
so
vnseperably
sticke
to
them
,
that
they
might
not
at
the
suppression
haue
bin
diuerted
to
some
better
publike
vse
for
the
Church
or
Common-wealth
,
at
least
some
large
portion
of
them
.
But
of
all
in
this
kind
,
most
laudable
is
their
worke
,
that
haue
conuerted
any
such
lands
and
houses
to
the
maintenance
of
students
in
good
learning
,
which
may
grow
vp
,
as
profitable
plants
in
the
Church
of
God
.
Quest.
100.
What
is
here
commanded
?
Answ.
To
doe
to
all
men
as
I
would
they
should
doe
to
me
,
and
by
diligent
paines-taking
to
get
mine
owne
liuing
,
in
that
estate
of
life
,
to
which
it
pleaseth
God
to
call
me
.
Matth.
7.12
.
Explan.
Hauing
been
so
large
already
in
shewing
the
sin
,
it
doth
more
easily
appeare
,
what
the
dutie
according
to
this
law
is
.
And
this
in
briefe
is
set
downe
by
Christ
;
To
doe
to
all
men
,
as
ye
would
that
they
should
doe
to
you
:
and
that
is
in
the
excuting
of
any
office
,
in
buying
and
selling
,
in
lending
and
borrowing
,
and
in
giuing
and
taking
,
&c.
In
executing
any
office
,
as
of
a
King
,
or
a
Iudge
,
or
of
a
Iusticer
,
&c.
without
respecting
the
person
of
the
rich
,
or
fauoring
the
person
of
the
poore
,
Leuit.
19.5
.
doing
iustice
betwixt
a
man
and
his
neighbour
,
euen
as
thou
wouldest
haue
it
done
vnto
thee
,
if
thou
wert
to
be
iudged
,
and
therefore
shutting
the
eies
against
kindred
in
the
flesh
,
acquaintance
and
greatnesse
,
and
thy
hands
against
bribes
.
In
doing
the
office
of
a
steward
,
or
collector
of
any
duties
,
taking
no
more
then
the
due
.
In
doing
the
duty
of
a
master
,
to
allow
seruants
things
conuenient
,
of
a
seruant
to
bee
faithfull
in
doing
seruice
,
and
euery
other
office
,
dealing
iustly
,
though
power
bee
in
thy
hands
,
to
aduantage
thy selfe
in
doing
otherwise
.
2.
In
buying
and
selling
.
2.
In
buying
and
selling
,
thou
must
do
as
thou
wouldest
be
done
to
,
not
seeking
to
liue
out
of
other
mens
losses
,
but
selling
according
to
the
worth
of
the
thing
,
and
no
more
,
and
in
buying
,
giuing
accordingly
,
as
the
Lord
hath
by
Law
prouided
,
Leuit.
25.
3.
To
lend
freely
.
3.
In
borrowing
,
and
lending
to
the
needy
,
lending
freely
,
as
thou
wouldst
gladly
borrow
,
if
thou
wert
poore
and
needy
,
Luke
6.35
.
and
as
is
commanded
;
Lend
freely
,
looking
for
nothing
againe
:
no
,
not
for
the
thing
lent
,
being
but
some
small
summe
,
which
thou
canst
well
spare
:
and
if
thou
canst
gratifie
any
neighbour
without
thine
owne
hinderance
by
lending
,
to
doe
this
freely
also
for
loue
.
2.
Kings
4.
Againe
,
if
any
thing
be
lent
for
gaine
,
which
we
call
letting
,
not
to
exact
vpon
any
man
,
but
to
cleaue
to
this
rule
:
and
if
thou
borrowest
,
be
carefull
to
pay
againe
,
not
onely
at
the
time
appointed
,
but
by
continual
prouidence
against
that
time
;
and
if
thou
hast
not
otherwise
wherewithall
,
sell
such
things
as
thou
hast
,
to
satisfie
thy
creditour
,
as
the
poore
widow
of
the
Prophet
sold
her
oyle
.
If
thou
findest
ought
of
thy
neighbours
,
if
the
owner
may
bee
knowne
,
thou
must
restore
it
as
is
by
law
prouided
:
Deut.
22.1.2.3
.
Thou
shalt
not
see
thy
brothers
Oxe
,
nor
his
Asse
goe
astray
,
and
withdraw
thy selfe
from
them
,
but
shalt
bring
them
againe
to
thy
brother
,
and
if
thou
know
him
not
,
thou
shalt
bring
them
to
thy
house
,
vntill
thy
brother
seeketh
after
it
,
and
so
shalt
thou
doe
with
all
lost
things
of
thy
brother
.
If
any
thing
bee
committed
to
thy
trust
,
Exod
22
7.8
.
Verse
14
15.
not
by
any
deceit
to
beguile
thy
brother
of
it
,
but
to
deliuer
it
againe
,
when
it
shall
be
required
.
If
thou
hast
hired
any
thing
,
and
it
perish
,
or
be
hurt
vnder
thy
hand
,
thou
must
make
it
good
.
If
thou
beest
any
way
wronged
,
not
to
go
to
law
,
if
by
any
other
meanes
thou
maist
be
restored
,
and
not
for
trifles
;
for
wee
must
rather
depart
from
our
right
in
something
,
especially
where
the
Gospell
is
scandalized
by
contentious
brabbling
among
Christians
,
according
to
the
Apostle
;
Why
rather
suffer
ye
not
wrong
?
1.
Cor.
6.7
.
why
rather
sustaine
yee
not
harme
?
And
as
we
reade
of
Abraham
,
that
to
auoid
contention
,
yeelded
vnto
Lot
,
being
his
Nephew
,
from
his
right
.
And
if
we
be
constrained
to
go
to
law
,
then
not
to
prosecute
matters
in
malice
,
seeking
the
hinderance
,
but
the
reformation
of
our
aduersary
,
&
recalling
him
from
his
error
,
if
it
be
a
criminal
cause
;
and
faire
recouery
of
our
owne
right
,
if
it
be
a
Ciuill
cause
.
4.
In
giuing
and
taking
,
do
as
thou
wouldst
be
done
to
,
in
mercy
relieuing
the
poore
with
clothing
,
meat
and
drink
,
Iames
1.27
.
and
other
comforts
,
according
to
his
necessity
.
The
pure
religion
and
vndefiled
before
God
,
is
to
visit
the
fatherlesse
and
widdowes
in
their
aduersitie
:
So
that
he
which
performeth
not
this
duty
,
hauing
this
worlds
goods
,
hath
no
true
religion
in
him
:
yea
,
1.
Iohn
3.17
.
he
hath
no
loue
of
God
;
for
,
If
any
man
hath
this
worlds
good
,
and
seeing
his
brother
in
want
,
shutteth
vp
his
compassion
towards
him
,
how
dwelleth
the
loue
of
God
in
him
?
yea
,
he
hath
no
faith
;
for
,
Iames
2.20
.
faith
without
workes
is
dead
.
yea
,
he
hath
no
sure
foundation
;
for
,
1.
Tim.
6.17.18
.
the
rich
are
warned
to
be
rich
in
good
workes
,
to
be
ready
to
distribute
and
communicate
,
laying
vp
in
store
for
themselues
,
a
good
foundation
:
yea
,
hee
hath
no
conformitie
with
God
,
as
the
child
of
God
hath
:
for
,
doe
good
,
saith
the
Lord
,
to
them
that
hate
you
,
Matth.
5.45
.
that
yee
may
bee
the
children
of
your
father
which
is
in
heauen
.
Now
that
this
duty
may
be
rightly
performed
,
it
must
be
done
liberally
,
according
to
a
mans
ability
;
for
,
he
that
soweth
liberally
,
shall
reape
liberally
,
and
with
all
chearefulnes
,
and
not
grudgingly
;
2.
Cor
9
6.7
.
for
,
God
loueth
a
cheareful
giuer
.
And
for
taking
,
there
must
be
no
more
taken
then
is
giuen
,
neither
must
they
aske
,
and
receiue
almes
,
that
are
not
pressed
hereunto
by
necessity
:
labor
must
not
be
neglected
,
&
an
idle
,
loitring
,
vagrant
life
entred
vpon
,
for
this
is
to
breed
a
confusion
,
&
to
hinder
the
poore
indeed
,
&
to
rob
the
spittle
.
And
thus
much
of
following
the
rule
,
which
hath
been
embraced
,
euen
amongst
the
heathen
by
the
law
of
Nature
,
Quod
tibi
non
vis
fieri
,
alteri
nefeceris
:
Insomuch
.
as
that
Alexander
Seuerus
,
an
heathen
Emperour
of
the
Romans
,
caused
it
to
be
written
in
all
open
places
,
and
market-places
,
that
it
might
bee
continually
before
the
eyes
of
all
people
;
That
which
thou
wouldest
not
haue
done
to
thee
,
doe
not
to
another
man
.
Rules
of
obedience
to
this
Commandement
.
Now
,
there
is
further
added
,
as
a
speciall
meanes
to
inable
vnto
this
duty
:
by
diligent
paines
taking
,
to
get
mine
owne
liuing
,
in
that
estate
of
life
,
to
which
it
pleaseth
God
to
call
me
.
1.
Cor.
7.20
.
For
that
we
may
doe
the
duty
of
this
Law
:
we
must
first
be
in
a
lawful
estate
and
calling
,
according
to
the
precept
;
Let
euery
man
abide
in
the
same
vocation
,
wherein
he
was
called
:
and
as
a
remedy
against
stealing
,
and
as
a
meanes
to
inable
vs
to
giue
to
the
needy
,
it
is
said
,
Let
him
worke
with
his
hands
,
the
thing
that
is
good
:
Ephes.
4.22
.
so
that
thy
calling
must
be
good
and
honest
,
otherwise
what
thou
gainest
hereby
is
stollen
,
and
if
thou
giuest
,
it
is
not
accepted
:
it
must
be
profitable
to
Church
,
or
Common-wealth
.
Gen.
3
17.
Secondly
,
thou
must
be
diligent
herein
:
for
,
In
the
sweate
of
thy
brow
(
saith
the
Lord
)
thou
shalt
eate
of
thy
bread
vntill
thou
returne
to
the
earth
.
Diligence
was
at
the
first
enioyned
Adam
,
when
hee
was
set
to
dresse
the
garden
.
The
Lord
himselfe
(
though
a
most
omnipotent
essence
,
and
pure
act
)
is
in
continuall
action
,
ruling
all
things
;
the
Angels
haue
wings
,
to
expresse
their
diligence
and
celerity
;
the
Sunne
,
Moone
,
and
Starres
,
with
all
the
heauenly
orbes
,
are
alwaies
in
motion
;
and
the
smallest
creatures
,
the
very
Bee
,
and
little
Pismire
,
are
diligent
in
their
kind
,
all
which
teach
man
diligence
in
his
calling
.
1.
Tim.
6.6
.
Thirdly
,
thou
must
be
content
with
thy
present
estate
;
for
,
godlinesse
is
great
gaine
with
contentation
.
Discontent
,
besides
that
it
is
ingratitude
against
God
,
is
a
ground
of
all
vnlawful
practices
,
to
gaine
more
,
and
cooleth
,
and
kils
the
spirits
,
from
the
workes
of
our
callings
:
but
contentation
stayeth
from
that
,
which
is
vnlawfull
,
and
putteth
life
into
our
honest
labours
and
endeauours
.
Prou.
21.5
.
Fourthly
,
thou
must
bee
frugall
and
thriftie
,
to
saue
that
wherewith
the
Lord
hath
blessed
thee
,
not
spending
it
vnnecessarily
vpon
vanity
,
nor
loosing
it
through
neglect
;
The
thoughts
of
the
diligent
doe
surely
bring
abundance
:
so
that
a
man
by
thrift
,
hauing
in
reasonable
sort
enough
of
his
owne
,
shall
not
need
to
gape
after
other
mens
goods
,
but
may
haue
wherwithall
to
giue
to
others
.
Psal.
15.4
.
Lastly
,
thou
must
bee
constant
,
to
performe
all
thy
lawfull
promises
:
for
,
Who
shall
dwell
in
the
Tabernacle
of
the
most
High
?
he
that
sweareth
to
his
owne
hinderance
,
and
changeth
not
:
or
,
if
hee
maketh
any
speech
,
or
promise
,
of
doing
any
thing
,
to
the
benefit
of
another
:
For
,
he
that
boasteth
of
false
liberality
,
Prou.
25.14
.
is
like
clouds
,
and
winde
without
raine
.
Hee
bringeth
poore
men
into
a
vaine
hope
of
some
benefit
to
be
receiued
,
but
doth
nothing
,
or
he
maketh
a
shew
before
others
,
as
is
the
manner
of
many
,
seeming
good
and
beneficiall
,
and
making
faire
promises
;
but
in
deeds
least
of
all
,
they
shall
haue
reward
accordingly
.
Quest.
100.
Which
is
the
ninth
Commandement
?
Answ.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Quest.
101.
What
is
here
forbidden
?
Answ.
All
false
witnesse
bearing
,
which
is
first
,
falsely
accusing
,
and
witnessing
against
our
neighbour
before
a
Iudge
.
2.
By
slandring
and
back-biting
,
and
by
all
readinesse
to
hearken
to
such
false
reports
.
3
By
flattering
and
soothing
any
for
aduantage
against
the
truth
.
4
By
lying
or
telling
any
vntruth
against
our
conscience
.
Explan.
In
this
Commandement
,
the
maine
intent
and
scope
is
,
to
preserue
the
good
name
of
our
neighbour
,
and
our
owne
credit
,
and
good
name
:
for
,
by
false
witnessing
and
lying
,
as
our
neighbours
disparagement
is
sought
,
so
a
mans
owne
is
procured
.
The
maine
sin
therefore
here
,
is
vniustly
,
or
out
of
malice
to
detract
from
the
good
name
of
our
neighbour
.
1.
King
.
19.
First
,
I
say
,
vniustly
;
because
sometime
a
man
is
so
bad
and
notorious
,
as
that
hee
which
should
goe
about
to
maintaine
his
credit
,
should
endanger
himselfe
of
the
woe
to
such
,
as
iustifie
the
wicked
.
Of
such
like
it
is
iust
and
right
for
a
man
,
according
to
their
deserts
,
to
complaine
,
either
before
God
,
as
Dauid
did
of
Ahitophel
and
Doeg
,
who
had
most
notoriouslie
expressed
their
malice
,
and
as
Eliiah
did
against
the
Israelites
,
who
had
killed
the
Prophets
,
and
broken
downe
the
altars
:
Or
before
men
,
as
Paul
doth
of
false
teachers
to
the
Galatians
;
and
so
doth
Peter
and
Iude
giuing
them
disgracefull
names
,
that
others
might
take
heede
of
their
company
,
and
being
infected
by
them
:
or
before
themselues
in
publike
,
as
Paul
calleth
the
Galatians
foolish
,
Gal.
3.1
.
and
bewitched
.
And
Esay
the
Israelites
,
Princes
of
Sodome
,
and
people
of
Gomorrah
.
Or
lastly
,
Leuit.
19.17
.
Matth.
18.17
.
in
priuate
reprouing
offenders
;
for
,
Thou
shalt
rebuke
thy
neighbour
for
his
fault
,
and
not
suffer
him
to
sinne
:
And
if
hee
heareth
not
thee
,
tell
it
to
the
Church
,
saith
Christ
,
complaine
to
the
Gouernours
of
the
Church
,
from
whom
he
may
receiue
due
censure
.
But
it
is
offended
in
making
such
complaints
vpon
any
,
either
if
it
be
but
vpon
coniecture
,
and
not
apparant
certainty
,
or
in
doubtfull
actions
,
that
may
haue
a
better
construction
,
or
out
of
malice
,
or
vaine-glory
,
seeking
by
the
disgrace
of
our
neighbour
,
to
bring
our selues
into
credit
:
or
lastly
,
Iohn
8.
being
in
as
great
,
or
greater
fault
our selues
:
for
,
Hee
that
is
without
sinne
amongst
you
,
saith
Christ
,
cast
the
first
stone
at
her
.
And
hypocrite
,
cast
first
out
the
beame
which
is
in
thine
owne
eye
,
and
then
shalt
thou
see
more
clearely
,
to
cast
the
mote
out
of
thy
brothers
eye
.
The
sin
against
this
Commandement
therefore
,
is
vniustly
to
detract
from
the
good
name
of
our
neighbour
,
by
any
meanes
.
Deut.
19.17
.
First
,
by
vniust
and
false
accusations
,
and
witnessing
,
before
any
Iudge
:
If
any
doth
thus
,
the
Lord
prouided
,
That
he
should
by
the
Judge
bee
done
vnto
,
as
hee
had
thought
to
haue
done
vnto
his
brother
:
and
where
it
is
concealed
from
men
,
God
will
be
auenged
,
2
Kings
22.
Vniust
accusations
.
as
in
Naboths
case
,
against
Ahab
and
Iezabil
.
This
is
a
double
most
hainous
sinne
,
a
most
high
degree
of
taking
Gods
name
in
vaine
,
when
in
his
presence
,
before
his
Vicegerent
,
the
false
is
witnessed
,
and
the
height
of
sinne
,
against
this
Commandement
.
Secondly
,
by
accepting
of
sleighty
witnesse
against
a
man
,
Deuit.
17
6.
and
the
Iudges
proceeding
hereupon
in
sentence
of
condemnation
:
for
by
Gods
positiue
law
,
there
must
be
sufficient
witnesse
of
two
,
or
three
,
when
Pilate
proceeded
to
iudgement
against
Christ
in
this
case
,
he
made
himselfe
as
guilty
,
as
the
Iewes
that
falsely
accused
him
.
Leuit.
19.16
.
Rom.
1.30
.
Thirdly
,
by
slandering
and
back-biting
:
for
,
Thou
shalt
not
walke
about
with
tales
,
saith
the
Lord
,
It
is
noted
,
as
one
of
the
properties
of
such
,
as
are
giuen
ouer
to
a
reprobate
sense
,
to
be
back-biters
,
and
much
in
complaining
against
this
is
the
booke
of
the
Prouerbs
.
Such
are
worse
then
deuouring
beasts
,
and
foules
,
making
a
prey
of
men
,
euen
whilst
they
liue
,
whereas
others
deuoure
onely
dead
things
.
Hee
that
hath
an
ill
name
wee
say
is
halfe
hanged
,
the
back-biter
therfore
that
raiseth
an
ill
name
is
halfe
an
hangman
to
his
neighbour
,
poysoning
,
as
with
dead
Cantharides
,
with
his
venomous
tongue
,
the
boxe
of
precious
oyntment
,
of
his
neighbour
,
which
is
his
chiefe
treasure
,
and
with
the
sharpe
Rasor
of
his
tongue
,
cutteth
his
throate
,
and
pierceth
his
sides
,
as
it
were
with
swords
and
speares
.
And
yet
this
is
a
common
practise
in
these
miserable
daies
,
out
of
the
same
fountaine
,
as
to
send
forth
the
sweet
water
of
blessing
God
,
so
the
brackish
water
of
malediction
,
or
speaking
euill
of
our
neighbours
.
But
so
much
as
thou
falsly
detractest
from
thy
brothers
good
name
before
men
,
is
detracted
from
thine
before
God
in
heauen
,
to
the
razing
of
it
out
of
the
booke
of
life
which
he
hath
written
.
Exod.
13.1
.
Fourthly
,
to
haue
a
mans
eares
open
to
receiue
false
rumours
and
tales
against
a
neighbour
:
For
,
Thou
shalt
not
receiue
a
false
tale
,
saith
the
Lord
.
The
slanderer
is
as
the
thiefe
,
he
that
hearkens
to
him
as
the
receiuer
:
for
if
there
were
not
some
which
delighted
to
heare
,
and
so
did
giue
incouragcement
,
there
would
be
no
carrier
of
tales
.
Gal.
6.1
.
Prou.
11.13
.
Fiftly
,
to
be
long-tongued
,
and
bee
ready
to
blaze
abroad
the
infirmities
and
slips
of
others
:
for
hee
that
is
not
carnall
,
like
Jsmael
,
after
the
flesh
,
but
spirituall
,
doth
restore
such
by
the
spirit
of
meekenes
.
The
man
of
vnderstanding
will
keepe
silence
;
hee
is
a
foole
that
seeketh
thus
to
disgrace
his
neighbour
:
He
that
is
of
a
faithfull
heart
,
concealeth
a
secret
;
hee
is
a
slanderer
that
discouereth
a
secret
.
Hard
surmises
.
1
Cor.
4.4
.
Rom.
2.
Sixtly
,
in
the
heart
to
thinke
,
and
iudge
ill
of
our
neighbour
,
without
apparant
cause
,
or
for
some
infirmities
to
passe
sentence
of
iudgement
against
any
man
:
for
,
Iudge
nothing
,
saith
the
Apostle
,
before
the
time
,
when
the
Lord
wil
lighten
things
that
are
hid
in
darkenes
.
He
is
made
subiect
hereby
to
Gods
iudgement
that
iudgeth
another
man
.
Vaine-glory
.
Seuenthly
,
to
be
possessed
with
vain-glory
and
selfe-loue
,
which
is
the
fountain
of
all
disgrace
doing
vnto
our
brother
:
as
Eliab
Dauids
elder
brother
,
out
of
an
high
conceit
of
himselfe
and
of
his
owne
valour
,
made
base
account
of
his
younger
brother
Dauid
,
and
extenuated
his
worth
.
When
a
man
is
puft
vp
saith
S.
Paul
,
hence
commeth
strife
,
enuy
,
railings
,
euill
surmisings
.
1
Tim
6.4
.
Prou.
27.2
.
Wherefore
,
Let
another
man
praise
thee
,
saith
Salomon
,
and
not
thine
owne
mouth
.
Such
is
the
basenesse
of
a
proud
minde
,
as
that
it
will
build
vp
the
owne
credit
,
with
the
ruines
of
another
mans
,
and
varnish
it selfe
ouer
with
oyle
pressed
from
anothers
credit
,
euen
to
the
vtter
spoyling
and
tearing
of
it
in
pieces
.
As
he
that
without
conscience
seeketh
to
in
rich
himselfe
out
of
another
mans
goods
:
so
is
he
whose
tongue
runneth
ouer
the
world
,
to
rob
his
neighbours
of
their
good
name
,
and
to
make
all
other
men
no
body
,
that
himselfe
onely
may
bee
some
body
,
it
was
a
speciall
marke
,
wherewith
the
false
teachers
amongst
the
Galatians
were
branded
.
Against
flattery
.
Eighthly
,
to
flatter
and
sooth
men
contrary
to
the
truth
for
aduantage
,
praising
him
,
that
is
,
or
may
be
beneficiall
vnto
thee
,
or
into
whom
thou
desirest
to
insinuate
thy selfe
for
thine
owne
benefit
,
when
he
is
not
worthy
any
such
praise
,
or
when
the
contrary
is
true
of
him
.
As
if
a
man
should
praise
him
for
liberall
,
which
is
vainely
prodigall
,
or
couetous
,
for
wise
,
and
vnderstanding
in
such
things
,
as
wherein
hee
hath
little
or
no
skill
,
for
deuout
and
holy
,
when
hee
is
negligent
of
holy
duties
,
and
prophane
,
for
discreet
,
when
he
is
Machiauell-like
politique
,
for
humble
and
familiar
,
when
he
is
base
,
&
degenerous
,
for
ordering
himselfe
well
in
all
things
,
when
hee
doth
palpably
amisse
in
many
things
,
and
like
Gnatho
in
the
Comedy
,
swearing
it
to
be
true
,
that
Thraso
saith
,
how
false
soeuer
.
Flattery
is
called
in
hebrew
Chalac
,
signifying
either
blanaus
,
swooth
,
and
mollis
,
soft
,
because
the
flatterer
vseth
smooth
,
and
soft
speeches
;
or
diuidere
,
to
deuide
,
because
in
flatterers
,
the
tongue
is
diuided
from
the
heart
.
So
that
flattery
is
the
framing
of
the
tongue
to
smooth
speeches
against
the
conscience
to
curry
fauour
with
a
man
,
in
some
worldly
respect
,
or
as
Augustine
hath
defined
it
;
Est
fallacilaude
seductio
:
A
seducing
by
a
deceitfull
praise
.
In
the
new
Testament
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sycophansie
,
from
a
decree
made
amongst
the
Atticks
,
that
they
should
bee
punished
,
that
carryed
figges
out
of
the
countrey
,
and
if
any
man
could
detect
them
,
hee
was
appointed
a
reward
,
whence
it
came
to
passe
,
that
many
promooter-like
persons
accused
many
,
and
sometime
falsly
,
pretending
to
be
best
common-wealths
men
,
and
louers
of
the
countrey
,
but
intending
their
owne
gaine
by
oppressing
others
,
like
most
of
our
Informers
,
and
Catchpoles
.
Now
of
flatterers
there
are
foure
sorts
.
1.
Some
flatter
to
circumuent
others
,
that
they
may
the
more
easily
affect
their
malicions
proiects
,
as
Ioab
dealt
with
Abner
,
asking
him
how
hee
did
,
or
vsing
some
such
kinde
speeches
vnto
him
,
but
with
his
hand
smote
him
,
2
Sam
3.27
.
that
he
dyed
;
as
Sauls
seruants
flattered
Dauid
,
commending
it
as
an
high
fauour
to
be
the
kings
sonne
in
law
,
that
hee
might
bee
intrapped
and
indangered
.
2.
Some
flatter
,
by
commending
beyond
all
measure
,
for
their
owne
priuate
benefit
:
of
such
it
is
said
;
Prou.
27.14
.
Hee
that
praiseth
his
friend
with
a
loud
voyce
,
rising
early
in
the
morning
,
it
shall
bee
counted
for
a
curse
vnto
him
.
3.
Some
flatter
so
,
as
that
for
the
pleasing
of
some
,
they
care
not
how
they
detract
from
and
disgrace
others
,
with
whom
they
are
at
enmity
,
or
whose
discredit
,
they
account
their
owne
credit
.
These
are
tale-bearing
flatterers
,
whose
words
as
the
wiseman
hath
it
,
Prou.
26.22
.
goe
downe
into
the
bowels
of
the
belly
.
4.
Some
flatter
by
speaking
things
pleasing
,
when
their
duty
is
to
rouze
vp
the
sleepy
spirits
of
men
,
by
crying
aloud
against
their
sinnes
,
thundering
out
Gods
iudgements
due
therefore
.
These
sow
pillowes
vnder
mens
elbowes
,
Ezech.
13.10
.
and
daube
with
vntempered
morter
,
&
a
storme
of
Gods
iudgements
is
threatned
both
against
it
and
them
.
Against
lying
Ninthly
,
&
lastly
,
this
law
is
broken
by
lying
,
which
is
the
speaking
of
any
thing
contrary
to
truth
,
against
a
mans
knowledge
,
with
an
intent
to
deceiue
.
First
,
against
a
mans
knowledge
,
because
if
vnwittingly
an
vntruth
be
told
,
it
is
no
lye
,
and
if
a
truth
be
told
,
the
person
telling
it
,
thinking
it
false
,
it
is
a
lie
in
him
,
for
,
mentiri
,
to
lye
,
is
,
as
some
deriue
it
,
contra
mentemare
,
to
go
against
a
mans
minde
,
and
knowledge
.
Otherwise
a
man
receiuing
a
report
from
another
,
and
telling
it
forth
,
without
any
fault
on
his
part
,
should
be
a
lyer
.
Whereas
mendacium
,
a
lye
,
is
menda
,
a
fault
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Greeke
;
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
flying
,
because
all
men
naturally
flye
,
and
hate
lyers
.
Aristotle
deriueth
it
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vituperandus
,
to
be
dispraised
,
and
Plato
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sleeping
,
because
he
is
asleepe
in
sinne
,
that
trades
in
lying
.
In
Hebrew
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
iniquity
.
Psal.
12.2
.
Againe
,
if
a
truth
bee
told
against
the
knowledge
of
the
teller
,
it
is
a
lye
,
for
it
is
not
that
which
a
man
speaketh
,
but
the
manner
how
he
speaketh
that
maketh
it
a
lye
,
according
to
the
description
of
the
Psalmist
;
They
speake
deceitfully
euery
man
with
his
neighbour
,
and
speake
with
a
double
heart
.
Lyes
amongst
the
ancient
haue
beene
distinguished
into
three
sorts
;
Officiosum
,
perniciosum
,
iocosum
.
An
officious
,
a
pernicious
and
a
iesting
lye
.
The
officious
is
the
telling
of
an
vntruth
,
meerely
to
saue
a
mans
owne
life
,
or
his
neighbours
,
or
their
goods
,
or
their
freedome
,
and
peace
without
intending
any
hurt
vnto
another
.
This
kinde
of
lye
hath
found
fauourers
amongst
the
ancient
.
Origen
defended
it
,
and
Gregory
held
it
to
be
lawfull
vnder
the
old
testament
,
wherefore
he
saith
that
the
midwiues
lying
vnto
Pharaoh
to
saue
the
children
of
the
Hebrewes
were
rewarded
,
God
made
them
houses
.
The
Priscilianists
held
this
to
be
lawfull
,
and
so
continued
vndiscouered
in
their
heresie
a
long
time
,
wherefore
Consentius
feigned
himselfe
a
Briscillianist
to
discouer
them
,
but
it
is
reproued
by
Augustine
;
especially
vpon
this
reason
,
if
it
were
lawfull
to
pursue
a
lye
with
a
lye
,
then
robbery
might
bee
pursued
with
robbery
adultery
with
adultery
and
one
sin
with
another
.
This
officious
lye
was
the
common
refuge
of
holy
men
in
their
dangers
,
of
Abraham
,
of
Isaac
,
of
Rebecca
,
of
Iaacob
,
of
Rahab
,
and
of
Iehu
,
in
the
hottest
of
his
zeale
for
God
.
This
hath
euer
yet
beene
held
a
sinne
amongst
soundest
Diuines
,
who
haue
excused
Abraham
and
Iaacob
,
&c.
from
being
guilty
hereof
.
Abraham
,
for
that
she
was
his
Sister
,
Iaacob
,
for
that
hee
said
Prophetically
,
I
am
thy
first
borne
Esau
,
and
Paul
,
for
that
he
also
said
Prophetically
,
I
know
him
not
to
be
the
high
Priest
,
seeing
the
Priesthood
after
Aarons
order
was
at
an
end
in
Christ
.
It
is
extenuated
and
lessened
indeed
,
the
lesse
it
breaketh
the
rule
of
loue
:
for
this
is
the
maine
reason
why
lying
is
sinfull
,
Eph.
4.25
.
and
vnbeseeming
a
Christian
,
because
we
are
members
one
of
another
,
and
by
lying
wee
deceiue
and
beguile
one
another
,
like
strangers
,
yea
like
enemies
.
Hence
it
is
that
the
lyes
before
mentioned
,
though
they
be
recorded
in
the
Scriptures
,
yet
they
are
not
taxed
in
those
persons
,
because
it
was
to
saue
life
,
not
to
destroy
;
to
fulfill
things
pleasing
vnto
God
,
not
against
his
will
.
2.
The
pernicious
lye
,
is
the
telling
of
an
vntruth
to
deceiue
,
and
to
hurt
a
mans
neighbour
,
either
for
some
base
gaine
,
or
out
of
malice
.
This
is
a
common
practice
amongst
tradesmen
,
and
buyers
and
sellers
of
all
sorts
,
and
amongst
Sycophants
before
spoken
of
.
But
it
is
an
essentiall
property
of
the
Diuell
,
and
makes
them
the
children
of
the
Diuell
,
at
which
all
should
quake
and
tremble
:
Hee
is
a
lyer
from
the
beginning
,
and
the
Father
of
lyes
.
He
deceiued
Adam
and
Euah
,
Ioh.
8.44
.
to
the
woe
of
vs
all
,
he
was
a
lying
spirit
in
the
mouth
of
the
false
Prophets
of
Ahab
,
and
is
in
the
mouth
of
all
such
as
speake
lyes
.
3.
The
iesting
or
sporting
lye
,
is
the
telling
of
things
not
true
for
the
recreation
of
the
hearer
,
hauing
none
other
end
of
morality
;
or
it
is
to
tell
vntruths
,
to
make
a
gull
of
the
hearer
,
or
to
sport
and
please
a
mans
selfe
and
his
own
vaine
glorious
humour
.
Thus
Iesters
make
a
practice
of
lying
and
sinning
,
whilst
they
exercise
their
scurrilous
wits
,
in
telling
strange
inuentions
of
their
owne
which
be
most
false
.
And
the
ouer-witty
rakehels
of
these
times
,
who
deuising
and
spreading
false
newes
,
account
it
the
best
sport
to
deceiue
the
credulous
and
simple
,
they
are
all
lyars
,
and
set
a
worke
of
the
Diuell
:
and
to
be
ranked
with
them
are
vain
trauellers
and
praters
,
which
meerely
out
of
vanity
because
they
would
say
something
,
set
such
things
as
they
haue
seen
or
heard
,
vpon
the
tainters
,
stretching
them
most
palpably
beyond
all
credit
,
or
coyning
incredible
things
out
of
their
own
mynt
,
that
neuer
before
saw
any
light
:
it
is
not
so
with
mythologies
,
riddles
,
and
parables
,
hauing
good
and
vsefull
moralls
;
for
they
are
none
other
but
parables
,
the
more
plainely
and
effectually
to
set
forth
good
things
.
2
King
5.
Act.
5.
And
vnto
these
may
be
added
an
other
kinde
of
lye
,
which
may
be
called
f●cosum
,
a
varnishing
or
colouring
lye
,
to
hide
,
and
couer
ouer
some
sin
after
that
it
hath
beene
committed
,
as
Geheza
sought
to
colour
ouer
the
matter
to
Elishah
his
maister
,
saying
,
thy
seruant
went
no
whither
,
and
Ananias
and
Saphira
sought
thus
to
colour
ouer
their
sacriledge
,
but
it
turned
to
their
greater
sinne
.
This
is
to
lay
a
plaister
lenitiue
vpon
a
corrupt
sore
,
making
it
the
worse
,
and
the
couering
of
bad
seed
with
earth
,
making
it
to
grow
the
rather
.
The
sin
,
which
was
but
single
before
,
is
thus
made
double
,
because
the
party
sinning
hauing
thus
salued
it
,
hath
no
further
care
of
being
purged
by
repentance
,
and
amendment
,
and
deludeth
iustice
,
so
that
all
meanes
of
reformation
are
taken
away
.
Quest
1
Ought
a
man
therefore
being
examined
of
a
fault
worthy
of
death
,
or
imprisonment
,
or
other
punishment
to
confesse
it
,
if
he
be
guilty
?
Doubtlesse
he
is
either
to
keepe
silence
,
and
then
his
answer
may
be
,
non
tenere
,
or
respondere
;
or
else
,
if
hee
will
answer
positiuely
,
he
must
professe
his
own
innocencie
,
or
confesse
his
owne
guilt
expressly
.
Out
of
a
necessary
ground
Ioshua
exhorteth
Achan
to
confesse
his
theft
;
My
sonne
giue
glory
vnto
God
,
and
tell
the
truth
:
so
that
,
as
thou
makest
conscience
of
giuing
God
glory
,
thou
must
not
in
this
case
deny
,
but
confesse
the
truth
,
whatsoeuer
thou
suffer
,
seeing
thou
art
worthy
.
Quest.
2
What
if
a
man
bee
called
in
question
for
his
conscience
,
and
religion
,
the
acknowledgement
whereof
will
bring
him
in
danger
vnworthily
,
may
hee
not
denye
it
for
his
owne
safety
,
keeping
his
heart
right
before
God
,
seeing
he
is
inquired
into
,
not
for
the
edification
of
any
,
but
for
his
owne
destruction
?
No
;
he
may
not
deny
it
,
as
hee
would
not
bee
denyed
by
Christ
before
the
Father
:
for
,
hee
that
denyeth
me
before
men
,
saith
the
Lord
,
I
will
deny
before
my
Father
which
is
in
Heauen
.
Math.
10.33
.
1
Pet.
3
15.
Heerein
Peter
fell
grieuously
,
and
therfore
being
conuerted
,
he
indeauoureth
to
strengthen
others
against
the
like
falls
,
willing
them
to
be
ready
alwayes
to
giue
an
answer
to
euery
one
that
asketh
you
a
reason
of
that
hope
,
that
is
in
you
.
So
that
a
man
must
not
onely
not
deny
with
the
Priscilianists
,
his
religion
,
but
when
like
cause
is
offered
in
the
middest
of
greatest
dangers
,
with
Paul
,
to
confesse
the
maine
of
his
beleefe
:
as
nature
bindeth
him
still
notwithstanding
in
circumstances
,
&
other
quiddities
,
he
may
be
silent
for
his
owne
safety
.
Quest.
3
Against
equiuocations
.
May
not
a
man
by
equiuocations
,
or
mentall
reseruations
blindfold
the
truth
,
to
saue
himselfe
from
danger
?
These
are
deuises
fetcht
from
hell
,
and
therfore
to
be
auoyded
by
all
such
,
as
look
for
heauen
:
Equiuocating
is
speaking
in
words
of
a
double
sense
,
but
yet
so
,
as
that
we
would
haue
it
taken
contrary
to
the
truth
of
that
,
concerning
which
it
is
questioned
.
The
Diuell
is
the
first
Author
heereof
,
hee
deceiued
our
first
parents
by
his
equiuocations
,
for
which
Christ
calleth
him
a
lyer
as
hath
beene
shewed
:
for
both
Dii
,
Gods
had
a
double
sense
,
there
being
superi
&
inferi
,
such
as
be
called
Gods
in
hell
beneath
,
as
in
heauen
aboue
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
scientes
,
knowing
,
which
is
as
well
by
experience
,
as
by
theory
,
or
contemplatiue
vnderstanding
.
And
euer
since
the
Diuel
hath
made
equiuocating
his
ordinary
phrase
of
answering
such
as
seeke
vnto
him
.
When
Iulian
consulted
with
his
Oracle
at
Delos
,
Delphos
,
&
Dodona
,
being
to
fight
against
the
Persians
:
it
was
answered
,
Omnes
dii
decreuimus
trophaeos
,
&
spolia
Thera
,
iuxta
fluuium
ducere
:
All
wee
Gods
haue
decreed
to
carry
the
trophees
,
and
spoyles
by
Thera
besides
,
or
nigh
to
the
riuer
;
Thera
being
the
name
of
a
place
in
Iulians
Empire
,
and
the
name
of
a
riuer
,
that
runneth
through
Assyria
,
in
the
Persian
Creeke
,
so
that
the
victory
being
gotten
by
the
enemies
,
the
prophesie
was
verified
,
&
hee
deceiued
by
equiuocation
.
In
the
dayes
of
Iustitian
,
it
was
foretold
by
the
Diuell
,
Mundum
cum
prole
periturum
,
that
Mundus
,
Munst
.
Cosmog.
or
the
world
,
with
the
off-spring
should
perish
,
insomuch
,
Theodor.
li
3.
c
2.
all
expected
an
end
of
the
world
,
but
one
Mundus
with
his
sonnes
went
to
the
warres
,
and
were
slaine
,
thus
the
Prophesie
was
fulfilled
.
Socrat.
li.
4.
c.
15.
In
the
dayes
of
Valens
,
hee
foretold
that
one
whose
name
began
with
these
foure
Greek
Letters
θ
ε.
ο.
δ.
th
.
e.
o.
d.
should
reigne
next
,
of
which
sort
there
were
many
,
which
was
the
occasion
of
Valens
his
tyranny
against
many
.
And
many
such
like
instances
more
might
he
giuen
.
When
Arius
presumed
thus
by
equiuocation
to
deceiue
,
he
was
punished
with
a
miserable
,
death
,
voyding
out
his
very
bowels
vpen
the
stoole
.
And
yet
this
is
an
ordinary
practice
amongst
Iesuites
,
defending
it
also
from
the
best
examples
of
Christ
&
the
Apostles
.
Wheras
they
do
herein
most
fouly
blaspheme
.
For
though
Christ
were
misvnderstood
of
the
woman
of
Samaria
,
touching
the
water
that
he
spake
of
,
&
by
his
Disciples
touching
the
temple
that
he
could
destroy
,
&
raise
vp
againe
in
3.
dayes
,
yet
he
had
no
meaning
to
deceiue
by
thus
speaking
,
but
to
remoue
their
minds
from
carnal
to
spirituall
conceits
,
betwixt
which
and
the
Iesuites
equiuocating
,
there
is
no
more
proportion
,
then
betwixt
heauen
and
hell
.
And
the
same
is
to
be
said
of
the
Apostles
,
speaking
wordes
that
might
be
taken
two
wayes
,
or
in
two
diuers
senses
:
Mentall
reseruations
are
such
answers
,
as
wherein
some
clause
is
reserued
in
the
minde
of
the
answerer
,
making
the
answer
true
,
how
contrary
soeuer
the
words
are
to
the
truth
.
For
example
,
it
being
demanded
,
Did
you
not
come
lately
from
beyond
the
seas
?
he
answers
,
no
,
though
hee
did
,
with
this
mentall
reseruation
,
to
passe
into
Scotland
,
Poland
,
&c.
Did
you
say
or
heare
masse
since
you
came
into
England
?
hee
answers
no
,
when
he
did
,
with
this
mentall
reseruation
,
I
did
it
not
to
tell
you
.
O
strange
deuice
to
mocke
men
,
and
God
;
this
is
a
degree
beyond
Beelzehubs
inuention
,
neuer
the
like
heard
of
before
in
any
age
Be
ashamed
heereof
,
euen
yee
first-borne
of
Satan
,
yee
Iesuites
,
vnlesse
yee
will
take
vpon
you
to
be
tutors
to
your
owne
father
.
Quest.
102.
What
is
heere
commanded
?
Answ.
As
much
as
in
vs
lyeth
,
to
preserue
the
good
name
of
our
neighbour
,
and
our
onwe
good
name
,
stopping
our
eares
against
false
reports
,
and
suppressing
them
,
and
alwayes
,
whatsoeuer
comes
of
it
speaking
the
truth
.
Explan.
First
,
we
must
:
by
all
lawfull
meanes
maintaine
our
owne
credit
,
and
a
good
name
:
for
,
proximus
quisque
sibi
,
euery
man
is
next
to
himselfe
,
&
he
that
will
vse
that
care
which
hee
ought
,
to
the
preseruing
of
his
neighbours
good
name
,
doth
begin
with
looking
to
his
own
.
Yet
,
I
say
,
that
we
must
doe
it
by
lawfull
meanes
,
because
there
be
some
that
doe
ambire
famam
,
too
earnestly
secke
after
credit
and
offend
hereby
.
It
is
vnlawfully
therefore
sought
.
Math.
6.
Vnlawfull
meanes
of
fame
.
First
,
by
hypocrisie
,
as
the
Pharisies
fought
the
praise
of
men
,
by
pretending
exceeding
great
godlinesse
,
for
which
they
are
censured
by
the
Lord
,
to
haue
their
reward
:
so
that
if
any
seeke
fame
,
by
making
a
most
excellent
shew
that
hee
may
be
seene
,
he
may
indeed
get
a
name
before
men
,
but
hee
shall
lose
it
before
God
.
Secondly
,
by
flattery
,
as
Absalon
is
noted
to
haue
flattered
the
people
,
vsing
all
courtesie
towards
them
,
that
so
he
might
make
a
way
to
the
Kingdome
:
such
are
some
courting
Gallants
now
adayes
,
that
vse
all
courtesie
towards
others
,
hauing
most
proud
hearts
,
and
making
most
lowly
shewes
,
these
and
the
like
,
get
the
names
of
most
kinde
Gentlemen
,
and
lowly
,
when
they
are
proud
,
and
insinuate
themselues
into
men
for
aduantage
,
by
thus
setting
vp
their
names
amongst
them
.
Luc.
6.26
.
Thirdly
,
by
the
neglect
of
a
mans
duty
,
when
he
ought
to
oppose
himselfe
against
mens
sinnes
,
winking
at
them
,
and
forbearing
to
censure
them
,
when
his
office
doth
require
it
,
that
he
may
thus
haue
the
report
of
an
honest
quiet
man
.
After
this
manner
,
to
seeke
and
to
obtaine
a
good
name
,
and
to
bee
well
spoken
of
,
is
to
bee
infamous
and
vile
before
God
,
who
hath
threatned
such
,
saying
;
Woe
is
vnto
you
,
when
all
men
speake
well
of
you
,
for
so
did
they
to
the
false
Prophets
.
Lawfull
means
of
fame
.
The
lawfull
meanes
of
getting
and
maintaining
a
good
name
,
are
,
Prou.
10.7
.
1.
To
liue
well
and
righteously
:
for
the
memory
of
the
iust
be
blessed
,
but
the
memoriall
of
the
wicked
shall
not
.
Whatsoeuer
good
parts
a
man
hath
,
yet
if
there
bee
any
thing
scandalous
in
him
,
Eccl
10.2
.
it
is
a
flye
in
a
boxe
of
precious
oyntment
,
corrupting
it
all
.
2.
In
all
things
thou
must
endeauour
to
glorifie
God
:
for
,
Such
as
honour
me
,
1
Sam.
2.30
.
saith
the
Lord
,
J
will
honour
them
:
seeke
to
maintaine
and
aduance
Gods
fame
,
and
thou
shalt
be
sure
of
a
good
name
,
though
thou
seemest
to
be
vile
before
some
Michel
,
as
Dauid
in
dancing
before
the
Arke
.
Math
7.2
.
3.
Thou
must
speake
well
,
as
much
as
thou
canst
of
other
men
:
for
it
is
iust
with
God
as
thou
measurest
vnto
others
,
so
that
it
should
be
measured
to
thee
againe
.
4.
If
there
be
any
other
thing
which
is
honest
,
which
is
iust
,
Which
is
pure
,
which
is
worthy
of
loue
,
which
is
of
good
report
,
Phil.
4.8
.
If
there
be
any
vertue
,
if
there
be
any
praise
,
think
on
these
things
.
Our
duty
towards
our
neighbours
good
name
.
Now
for
the
credit
and
good
name
of
our
neighbour
,
that
we
may
doe
our
duty
aright
towards
the
maintaining
hereof
.
1.
We
must
congratulate
with
him
for
the
good
report
that
goeth
of
him
,
as
S.
Paul
professeth
his
ioy
,
for
the
faith
of
the
Romans
,
Rom.
1.8
.
which
was
published
throughout
the
whole
world
;
and
likewise
towards
other
Churches
&
particular
persons
.
And
if
we
be
not
likewise
affected
to
the
good
report
that
goeth
of
our
neighbour
,
but
do
contrariwise
repine
at
it
,
as
though
something
were
heereby
detracted
from
vs
,
as
is
the
manner
of
many
,
we
are
far
from
maintaining
his
good
name
,
as
our
duty
requireth
.
2.
We
must
speake
of
the
good
things
in
our
neighbours
,
to
their
praise
and
commendation
:
as
the
Christians
at
Lystra
and
Iconium
,
Act
16.2
.
2
Cor.
8.
are
said
to
haue
reported
well
of
Timothy
,
as
Paul
commendeth
the
charity
and
forwardnesse
of
those
of
Macedonia
.
3.
Wee
must
conceale
and
hide
the
infirmities
of
our
neighbour
,
sparing
to
speake
of
them
to
his
disgrace
:
for
,
loue
couereth
all
trespasses
:
and
beare
one
anothers
burthen
,
saith
the
Apostle
,
Prou.
10.12
.
Gal.
6.2
.
and
so
fulfill
the
Law
of
Christ
.
Little
care
of
the
neighbours
good
name
is
in
him
,
that
is
ready
to
set
abroach
his
weaknesses
4
If
any
thing
be
done
by
our
neighbour
that
may
haue
a
tolerable
construction
,
we
must
so
construe
it
,
and
not
in
the
worst
sense
.
This
was
the
charity
of
the
rest
of
Israel
towards
the
Reubenites
and
Gadites
,
on
the
other
side
Iordan
,
Ios.
12.
which
had
set
vp
an
Altar
for
a
testimonial
,
they
sent
first
vnto
them
to
vnderstand
the
thing
,
before
that
they
begin
to
war
vpon
them
:
and
Ioseph
willing
to
make
the
best
construction
that
he
could
of
Maries
being
with
childe
,
determined
secretly
to
send
her
away
.
5.
Against
all
slanderous
tales
and
reports
against
our
neighbours
credit
,
to
stop
our
eares
,
it
is
commended
as
a
necessary
property
in
such
,
as
bee
inhabitants
of
Gods
holy
mountaine
,
not
only
not
to
slander
,
but
not
to
receiue
a
false
tale
against
his
neighbour
.
And
what
loue
is
there
in
such
,
Psal.
15.3
.
as
be
ready
to
hearken
to
backbiters
,
vnlesse
it
may
notoriously
or
euidently
appeare
to
be
no
slander
.
Wherefore
thou
must
not
onely
not
hearken
to
such
,
but
reproue
them
,
bee
angry
with
them
,
and
make
them
knowne
,
as
most
odious
persons
,
going
about
to
rob
thy
neighbour
of
his
principall
iewell
,
more
worth
then
all
his
substance
.
Whether
a
man
may
praise
himselfe
.
Whether
may
a
man
to
preserue
his
owne
credit
,
and
to
get
him
a
good
name
,
speake
of
such
thinges
,
as
are
praise-worthy
in
himselfe
,
seeing
it
is
forbidden
;
Let
another
man
praise
thee
,
and
not
thine
owne
lippes
.
This
is
to
be
iudged
of
,
according
to
the
fountaine
from
whence
it
proceedeth
,
if
it
commeth
from
pride
and
selfe-loue
,
out
of
a
desire
to
be
famous
,
and
highly
thought
of
,
as
it
is
in
most
,
it
is
to
be
condemned
as
pride
it selfe
,
which
maketh
a
man
hatefull
to
God
and
man
:
but
if
it
commeth
from
necessity
,
because
otherwise
a
man
shall
bee
vniustly
in
disgrace
through
slanderous
tongues
,
heere
is
a
time
to
seeke
to
maintaine
his
owne
good
name
:
Thus
did
Paul
iustifie
himselfe
,
and
extoll
his
owne
gifts
and
labours
;
or
else
because
otherwise
some
aspersion
shall
be
cast
vpon
Gods
glory
,
something
slanderous
laid
vpon
his
seruant
,
being
imputed
to
him
,
1
Sam.
11.
as
if
Samuel
had
not
stood
forth
to
iustifie
himselfe
,
and
to
publish
his
vpright
dealing
in
his
Iudges
Office
:
or
lastly
,
because
otherwise
sometime
euen
such
as
are
of
excellent
deserts
might
remaine
vnknowne
,
and
bee
vsed
as
enemies
,
when
there
is
none
else
to
make
them
knowne
.
Thus
Obadiah
telleth
Elijah
to
his
owne
praise
,
that
hee
hid
an
hundred
Prophets
of
the
Lord
,
1
King
.
18.
fifty
in
a
Caue
,
and
fed
them
with
bread
and
water
:
And
Nehemiah
speaketh
much
of
his
goodnesse
towards
the
Iewes
,
desiring
the
Lord
to
remember
him
in
mercy
.
Ios.
7.
Lastly
,
the
dutie
heere
is
,
in
all
things
to
speake
the
truth
,
whatsoeuer
commeth
of
it
not
bee
affraid
of
the
faces
of
the
greatest
,
standing
for
the
truth
of
the
Gospell
:
not
to
feare
any
enmity
of
man
in
witnessing
the
truth
for
the
meanest
:
not
for
feare
of
death
or
other
punishment
,
to
deny
the
truth
of
any
fact
,
making
vs
lyable
herevnto
.
For
thus
,
as
Iosuah
said
vnto
Achan
,
thou
giuest
glory
to
God
,
whatsoeuer
becommeth
of
thee
,
otherwise
thou
aduancest
the
Diuell
the
father
of
lies
.
Thou
art
a
follower
of
God
,
as
one
of
his
deare
Children
;
and
though
thou
lose
something
heere
,
yet
thou
shalt
be
rewarded
an
hundred
fold
:
otherwise
,
as
a
bastard
and
impe
of
the
Diuell
,
thou
shalt
with
him
bee
adiudged
to
hell-fire
,
Reuel.
22.
as
is
the
censure
of
lyars
.
Quest.
103.
Which
is
the
tenth
and
last
Commanmandement
?
Answ.
Thou
shalt
not
couet
thy
neighbours
house
,
thou
shalt
not
couet
thy
neighbours
wife
,
nor
his
seruant
,
nor
his
mayd
,
nor
his
Oxe
,
nor
his
Asse
,
nor
any
thing
that
is
his
.
Quest.
104.
What
is
heere
forbidden
?
Answ.
All
first
motions
in
the
minde
vnto
sin
,
springing
from
originall
sin
,
though
no
consent
be
yeelded
vnto
them
.
Explan.
This
Commandement
as
hath
beene
already
said
,
is
diuided
by
the
Romanists
into
two
,
that
the
two
formost
might
be
reckoned
but
one
:
But
this
,
as
hath
beene
shewed
is
their
sophistry
,
and
against
all
reason
,
there
being
two
so
distinctly
deliuered
of
two
arguments
,
the
inward
and
outward
worship
of
God
,
heere
one
and
the
same
argument
,
euill
motions
and
lusts
of
the
minde
,
and
no
full
distinction
in
the
matter
,
but
onely
enumeration
of
diuers
obiects
.
Nay
to
demonstrate
that
all
this
is
but
one
commandement
,
compare
Exod.
20.17
.
with
Deut
4.21
.
and
you
shall
finde
the
order
of
this
enumeraion
inuerted
,
in
the
one
the
house
first
named
,
in
the
other
the
wife
,
which
would
neuer
haue
beene
done
,
if
they
had
beene
two
different
commandements
.
Thou
shalt
not
couet
;
that
is
,
thou
shalt
not
haue
any
first
motions
in
thy
minde
,
against
that
loue
which
thou
owest
vnto
thy
neighbour
,
whereby
the
way
may
bee
opened
to
sinne
against
him
in
any
kinde
,
either
through
the
desire
of
pleasure
,
or
profit
,
whether
the
profit
bee
inheritance
,
his
house
or
goods
,
man
,
maid
,
cattle
,
which
were
alike
bought
,
and
sold
in
those
times
:
all
beginnings
of
sin
must
be
resisted
,
that
the
soule
may
bee
pure
and
fit
for
Gods
Spirit
,
to
ioyne
it selfe
vnto
.
Now
,
the
Lord
passeth
on
heere
,
in
reckoning
vp
particular
euill
motions
against
our
neighbour
,
and
saith
nothing
of
motions
against
his
owne
Maiesty
,
not
that
men
are
not
as
apt
heerein
to
sinne
against
God
,
nether
for
that
these
motions
are
more
excusable
;
but
because
as
more
hainous
in
any
common
vnderstanding
,
they
are
to
be
auoyded
rather
,
being
against
him
,
from
whom
euery
good
thing
,
and
onely
good
commeth
.
Psal.
139.
The
sin
against
this
Law
,
I
say
,
is
,
when
ill
motions
of
any
kinde
are
first
in
the
minde
,
whether
against
God
,
or
against
man
,
though
no
consent
be
yeelded
by
the
minds
approbation
and
liking
well
of
,
and
thinking
to
put
these
motions
in
execution
;
for
as
grosse
affections
and
desires
make
the
soule
impure
in
Gods
sight
,
so
his
peircing
eye-sight
beholdeth
it
if
there
be
any
beginnings
a
far
off
,
and
cannot
abide
them
,
according
to
the
Psalmist
.
Rom.
7.
Gal
5.17
.
Here
therefore
commeth
to
be
censured
originall
sin
in
vs
,
deriued
from
Adams
sin
,
viz.
the
leprosie
of
our
corrupt
nature
,
which
is
called
lust
,
and
concupiscence
,
the
flesh
,
&c.
which
is
a
want
of
originall
righteousnesse
and
holinesse
and
a
pronnesse
to
all
sin
and
wickednesse
.
This
is
daubed
vp
with
vntempered
morter
,
by
those
of
the
Roman
Church
denying
it
to
be
any
sinne
but
a
disease
only
in
nature
,
as
the
hereditary
stone
or
gout
,
whereas
the
Apostle
plainly
teacheth
euen
this
to
be
sin
,
saying
;
I
had
not
knowne
sinne
but
by
the
Law
,
for
I
had
not
knowne
lust
,
except
the
Law
had
said
,
Rom.
7.7
.
Thou
shalt
not
lust
,
or
couet
,
by
which
words
it
is
euident
that
it
is
truely
a
sinne
,
and
against
this
precept
:
to
let
passe
that
of
Dauid
,
Psal.
51.
Rom.
4.
In
sinne
was
I
conceiued
:
they
are
made
lyable
vnto
death
that
sinned
not
,
as
Adam
,
that
is
hauing
no
sinne
but
this
originall
.
Of
this
Argument
hee
that
pleaseth
,
may
see
a
large
Tractate
in
my
fourefold
resolution
.
Iob.
14.3
.
Againe
,
I
say
,
further
motions
vnto
sinne
,
springing
from
originall
sin
,
that
is
,
from
the
flesh
,
are
against
this
commandement
,
though
no
consent
be
yeelded
,
because
if
the
roote
be
naught
,
the
branches
must
needs
be
naught
also
;
Who
can
draw
a
cleane
thing
(
saith
Iob
)
out
of
that
which
is
vncleane
?
there
is
not
one
.
Springing
from
originall
sinne
,
or
the
flesh
in
vs
,
I
say
,
because
some
euill
motions
are
suggested
by
the
Diuell
,
which
are
not
our
sins
,
vnlesse
by
consenting
wee
make
them
so
.
Such
motions
had
our
Lord
when
he
was
tempted
,
Math
4.
but
wee
must
learne
of
him
to
resist
constantly
,
lest
they
by
admitting
,
Motions
from
Satan
knowne
how
.
become
our
sinnes
.
These
diabolicall
temptations
are
commonly
knowne
,
either
because
they
are
sudden
and
come
into
the
minde
without
any
obiect
leading
heerevnto
:
or
,
because
they
are
often
,
yea
,
hundreths
of
times
iterated
,
without
intermission
,
like
Ordnances
planted
to
batter
downe
a
wall
,
to
the
infeebling
of
the
faculties
of
minde
and
body
,
and
weakening
of
the
senses
.
3.
Or
,
because
they
are
motions
to
things
horrible
to
nature
,
as
to
murthers
of
others
,
or
of
a
mans
selfe
.
Or
,
because
they
moue
to
things
vnpleasing
,
tedious
and
irksome
:
Or
,
lastly
,
because
they
are
violent
,
and
inforce
almost
to
the
doing
of
that
vnto
which
it
is
moued
.
If
at
any
time
a
man
bee
tempted
heereby
,
to
things
pleasing
to
the
flesh
,
as
Paul
was
tempted
,
when
he
had
that
pricke
in
the
flesh
,
the
messenger
of
Satan
,
to
buffet
him
:
2
Cor
,
12
7.
And
Dauid
,
when
he
was
stirred
vp
to
number
the
people
,
or
if
some
outward
obiect
be
vsed
as
a
mean
to
allure
,
as
Euah
was
allured
,
by
the
sight
of
the
goodly
fruit
,
they
are
not
so
easie
to
be
distinguished
from
fleshly
motions
,
which
alwaies
defile
where
they
come
,
how
lightly
soeuer
they
passe
away
againe
,
though
this
bee
also
denyed
by
the
Romanists
,
calling
them
,
Leuicula
vitiola
,
queis
renatus
contaminari
nequit
;
light
pecadilloes
wherewith
the
regenerate
cannot
be
defiled
.
Lastly
,
I
say
,
all
first
motions
to
include
not
onely
originall
corruption
,
and
first
motions
hence
arising
,
without
ioying
in
them
;
but
much
more
,
if
there
bee
ioy
and
delight
,
though
there
be
no
consent
in
the
heart
,
to
put
them
in
practice
,
it
is
a
sinne
also
heere
forbidden
,
such
motions
onely
,
as
are
ioyned
with
consent
,
being
against
other
Commandements
.
So
that
he
,
which
is
pleased
in
motions
arising
in
the
mind
,
to
haue
such
house
and
goods
of
another
man
,
or
such
a
woman
,
being
another
mans
wife
,
and
therefore
breaketh
out
in
vaine
wishes
,
although
he
doth
not
plot
and
deuise
in
his
minde
,
how
to
attaine
them
,
he
is
a
sinner
in
the
highest
degree
against
this
Commandement
.
Marke
7.12
.
Verse
23.
If
his
thoughts
wherein
he
is
delighted
be
adulterous
,
hee
is
guilty
of
adultery
;
if
murtherous
,
of
murther
,
and
is
defiled
heereby
,
according
to
that
saying
of
Christ
;
From
within
,
euen
out
of
the
heart
of
man
,
proceed
euill
thoughts
,
adulteries
,
fornications
,
murthers
,
thefts
,
couetousnesse
,
wickednesse
&c.
All
these
euill
things
come
from
within
,
and
defile
a
man
.
All
which
serueth
to
help
vs
to
a
sight
of
our
own
spirituall
deformitie
,
whosoeuer
is
best
amongst
vs
,
so
that
if
the
Lord
should
enter
into
iudgement
with
vs
,
the
holiest
man
were
neuer
able
to
abide
it
,
seeing
he
hath
about
him
the
flesh
,
the
root
of
bitternesse
,
&
often
euill
motions
though
he
striueth
against
them
,
and
some
taking
vp
the
heart
with
delight
,
by
their
pleasing
insinuation
.
And
thus
the
Law
doth
the
office
rightly
,
to
conclude
all
vnder
sinne
,
that
we
might
all
depend
onely
vpon
Gods
mercy
for
pardon
and
saluation
.
Quest.
105.
What
is
heere
commanded
?
Answ.
To
keepe
our
very
hearts
and
mindes
free
from
all
euill
motions
and
thoughts
,
contrary
to
any
of
the
Lawes
and
Commandements
of
God
.
Explan.
The
duty
commanded
here
,
is
our
through
sanctification
,
not
only
in
deeds
,
but
euen
in
heart
and
thought
also
as
the
Apostle
prayeth
for
the
Thessalonians
;
The
very
God
of
peace
sanctifie
you
throughout
,
1
Thes.
5.23
.
and
I
pray
God
that
your
spirit
,
and
soule
and
body
,
may
be
kept
blamelesse
vnto
the
comming
of
the
Lord
Iesus
Christ
.
The
parts
of
this
are
mortification
,
putting
off
the
old
man
which
is
corrupt
through
deceiuable
lusts
:
and
viuification
,
Ephes.
4.24
.
which
is
,
the
putting
on
of
the
new
man
,
which
after
God
is
created
in
righteousnesse
,
Iohn
3.5
.
and
true
holinesse
.
It
is
otherwise
called
Regeneration
or
a
New
birth
without
which
a
man
shall
neuer
see
the
Kingdome
of
Heauen
.
Now
of
this
new
birth
there
be
foure
degrees
or
parts
.
1.
The
birth
of
a
pure
and
holy
minde
hating
sinne
,
and
louing
the
Law
,
Rom
7.16
.
Verse
22.
Verse
15.
this
was
in
Dauid
;
Lord
,
how
doe
I
loue
thy
Law
,
and
all
false
wayes
I
vtterly
abhorre
,
and
in
Paul
,
I
consent
to
the
Law
that
is
good
:
and
,
I
delight
in
the
Law
of
God
concerning
the
inner
man
,
and
I
hate
the
thing
that
I
doe
.
2.
Stirring
and
mouing
in
holy
duties
,
as
a
liuing
man
doth
the
actions
of
the
liuing
,
which
a
dead
carcasse
cannot
doe
.
Psal.
34.12
.
This
stirring
of
the
regenerate
,
is
ceasing
to
doe
euill
,
and
learning
to
doe
well
,
doing
the
duties
of
pietye
towards
God
,
and
of
loue
towards
man
.
3.
An
earnest
desire
of
food
,
whereby
this
new
life
may
be
maintained
:
1
Pet.
2.2
.
As
new
borne
babes
desire
the
sincere
milke
of
the
word
that
yee
may
grow
thereby
.
2
Pet.
3
18.
A
growing
vp
towards
mans
estate
,
in
knowledge
and
holinesse
,
according
to
S.
Peter
:
Finally
brethren
grow
in
grace
,
and
in
the
knowledge
of
Iesus
Christ
.
Now
the
Law
sheweth
all
this
to
be
done
,
but
helpeth
not
to
the
doing
,
and
so
leaueth
a
man
destitute
of
all
comfort
,
that
all
conceit
of
righteousnesse
in
man
might
bee
taken
away
,
his
frailty
and
weaknesse
might
be
acknowledged
,
hee
might
despaire
of
his
owne
power
and
ability
,
that
he
might
be
set
a
worke
to
seeke
out
of
the
Law
,
meanes
of
fulfilling
the
Law
,
and
to
become
righteous
before
God
.
And
hitherto
of
the
ten
Commandements
.
Of
keeping
the
Law
.
MY
good
child
know
this
,
that
thou
art
not
able
to
doe
these
things
of
thy selfe
,
nor
to
walke
in
the
commandements
of
God
,
and
to
serue
him
,
without
his
especiall
grace
,
&c.
Very
fitly
in
this
publike
Catechisme
,
after
the
setting
downe
of
the
particulars
required
by
the
Law
,
we
are
put
in
mind
of
our
owne
weakenesse
,
and
disabilitie
to
performe
those
duties
in
any
measure
,
and
therefore
wee
are
sent
to
seeke
from
aboue
,
a
supernaturall
assistance
,
which
may
fight
with
our
corruptions
,
and
helpe
our
infirmities
:
not
that
we
are
thereby
aduanced
in
this
life
,
to
a
total
and
perfect
correspondence
to
the
Legall
rigor
of
these
duties
,
but
that
we
may
know
,
that
it
is
a
greater
strength
,
then
our
owne
naturall
abilities
,
which
worketh
in
vs
a
sound
and
sincere
,
though
imperfect
,
obedience
in
this
life
,
which
is
the
Euangelicall
performance
of
Gods
Law
,
atchieued
partly
by
vs
in
our
weake
endeauours
through
grace
,
and
the
rest
by
supply
for
vs
by
our
Sauiours
perfect
satisfaction
vnto
the
vtmost
of
the
Law
,
as
more
distinctly
appeareth
in
the
Questions
following
.
Quest.
106.
Is
any
man
able
to
keepe
all
these
Commandements
?
Answ.
No
man
vpon
earth
hath
,
or
can
euer
be
able
to
keep
them
perfectly
,
Adam
onely
excepted
in
the
state
of
innocency
,
and
Christ
,
who
was
both
God
and
man
.
Explan.
For
clearing
hereof
,
we
will
deduce
these
Theses
,
Thes.
1.
Man
at
the
first
able
to
keep
the
Law
.
or
positions
;
Man
by
his
first
creation
,
was
able
to
keepe
the
whole
Law
without
sinning
:
for
hee
was
made
after
Gods
image
,
which
,
as
is
expressed
by
the
Apostle
,
is
righteousnes
,
and
true
holines
:
Eccles.
7.31
.
and
God
,
saith
Salomon
,
made
man
righteous
,
his
hart
was
full
of
diuine
vnderstanding
,
his
will
was
altogether
right
,
his
affections
holy
,
his
power
absolute
to
persist
,
and
continue
such
alwaies
.
Thes.
2.
Man
vnable
to
keepe
the
law
.
Man
,
as
his
nature
now
is
,
cannot
keepe
the
Law
of
God
,
neither
the
whole
,
nor
any
parcell
thereof
;
but
is
altogether
corrupt
,
his
vnderstanding
darkened
,
his
will
crooked
,
his
affections
impure
,
and
his
best
strength
,
weakenesse
towards
the
running
the
race
of
Gods
Commandements
.
Iob
14
4.
And
when
the
best
meanes
are
offered
of
being
brought
into
the
right
way
,
he
is
apt
to
turne
them
into
his
owne
corruption
to
the
increasing
thereof
,
euen
as
the
spider
turneth
all
into
poyson
.
This
corruption
of
nature
is
wel
set
forth
by
Iob
,
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
so
that
mans
nature
now
is
filthines
it selfe
:
and
so
farre
gone
is
it
herein
,
as
Paul
sheweth
,
that
speaking
hereof
in
his
owne
person
,
hee
saith
,
Rom.
7.18
.
In
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
.
The
vnderstanding
is
so
darke
,
as
that
,
euen
like
as
a
blind
man
,
borne
blind
,
1.
Cor.
2.14
.
doth
not
see
any
light
,
neither
can
hee
:
the
naturall
man
perceiueth
not
the
things
of
God
,
neither
can
he
.
The
will
is
so
crooked
,
as
that
in
all
things
it
is
contrary
to
Gods
will
,
according
to
that
saying
,
Nitimur
in
vetitum
semper
cupimusque
negata
?
We
are
prone
to
that
which
is
forbidden
vs
,
&
we
long
most
for
that
which
is
denied
vs
.
See
an
example
in
the
corrupt
Iewes
,
Ezech.
3.11
.
vnto
whom
the
Lord
sending
Ezechiel
,
saith
,
but
they
will
not
heare
,
neither
will
they
cease
.
The
affections
are
so
impure
,
as
nothing
is
so
good
,
but
he
is
apt
to
hate
,
and
impeach
it
;
nothing
so
vile
,
but
hee
loueth
it
,
and
is
wedded
vnto
it
:
as
is
shewed
in
the
Iewes
,
Ezech.
18.29
.
saying
,
The
way
of
the
Lord
is
not
equall
,
but
of
their
owne
waies
,
they
thought
most
highly
.
The
weakenesse
of
the
whole
man
is
such
,
as
that
he
is
not
able
to
thinke
a
good
thought
,
2.
Cor.
3
5.
and
as
a
dead
carcasse
corrupteth
of
it selfe
,
and
stinketh
more
and
more
:
so
a
naturall
man
increaseth
in
corruption
,
till
that
he
becommeth
most
vile
,
and
runneth
on
to
doe
things
euen
against
nature
.
And
lastly
,
so
apt
is
he
to
turne
the
best
meanes
into
corruption
,
as
that
Christ
himself
is
made
a
stumbling
blocke
,
hee
that
was
giuen
to
raise
vs
vp
to
heauen
,
Sam.
1.
is
made
an
occasion
of
stumbling
and
falling
;
the
grace
of
God
,
which
appeareth
for
our
saluation
,
is
turned
into
wantonnesse
.
Man
assisted
by
Gods
grace
,
and
regenerate
,
Thes.
3.
Man
cannot
perfectly
keepe
the
law
.
1
Iohn
3
9.
cannot
perfectly
fulfill
the
Law
,
but
faileth
still
in
many
things
.
For
though
a
man
be
now
spirituall
,
and
guided
by
Gods
Spirit
,
not
to
sinne
,
as
men
naturall
,
according
to
Saint
Iohn
:
yet
the
flesh
,
the
old
man
,
corrupt
nature
is
not
altogether
expelled
,
but
remaining
for
their
humiliation
,
and
the
exercise
of
grace
in
their
spirituall
combate
,
hindreth
them
from
doing
perfectly
the
thing
they
would
,
and
swayeth
them
oftentimes
to
the
thing
they
would
not
.
Euen
as
a
very
dull
scholler
,
being
excellently
taught
,
and
much
laboured
vpon
by
a
most
skilful
Schoole-master
,
yet
through
defects
of
his
nature
,
is
imperfect
in
his
learning
,
and
erreth
in
exercises
of
learning
,
sometime
in
against
Orthography
,
sometime
in
false
Latin
,
and
sometime
in
frigid
inuention
,
misplacing
of
words
,
and
vsing
vnproper
words
,
vntill
that
in
continuance
of
time
,
he
comming
to
perfect
age
,
all
these
faults
come
to
be
amended
.
So
the
scholler
taught
by
Gods
Spirit
,
shall
at
the
last
,
namely
,
in
patria
,
come
to
perfection
,
and
be
without
all
error
and
sinne
:
but
through
the
vntowardnesse
of
his
nature
,
cannot
here
in
via
doe
any
exercise
,
but
there
be
faults
escaping
him
.
1.
Iohn
1.8
.
Iames
3.1
.
Rom.
7.21
.
Hence
it
is
,
that
Saint
Iohn
saith
,
If
we
say
,
that
we
haue
no
sin
,
we
deceiue
our selues
,
and
there
is
no
truth
in
vs
:
and
Saint
James
;
In
many
things
we
sinne
all
:
and
Paul
acknowledged
it
in
himselfe
;
When
I
would
doe
good
,
euill
is
present
with
me
.
So
that
both
Pelagianisme
is
to
be
reiected
,
that
teacheth
man
to
be
able
,
out
of
the
strength
of
nature
,
to
keepe
the
Law
,
and
semipelagianisme
(
that
is
Popery
)
teaching
,
that
the
regenerate
are
able
perfectly
to
keepe
it
,
yea
,
to
doe
more
then
it
requireth
,
which
they
call
workes
of
supererrogation
.
Can
no
man
attaine
to
perfection
of
righteousnes
according
to
the
Law
?
how
then
is
it
,
that
some
are
said
to
be
perfect
,
according
to
that
speech
of
the
Apostle
;
So
many
as
are
perfect
,
let
vs
be
thus
minded
?
Perfection
is
two
waies
to
bee
vnderstood
,
either
,
as
it
is
opposed
to
imperfections
,
and
wants
,
Perfection
two
fold
.
and
this
is
perfection
of
degrees
,
whereby
the
law
is
kept
without
failing
in
any
thing
:
or
,
as
it
is
opposed
to
hypocrisie
,
and
this
is
perfection
of
parts
,
whereby
what
is
outwardly
professed
,
is
inwardly
imbraced
;
so
that
,
as
the
outward
part
maketh
a
good
shew
,
the
inward
part
is
also
right
,
and
sincere
.
And
thus
Dauid
,
Iosiah
,
and
others
are
said
to
be
perfect
,
and
not
otherwise
:
and
thus
euery
regenerate
man
can
,
and
doth
in
some
measure
approue
himselfe
for
perfect
,
though
amidst
great
weakenesses
.
Quest.
107.
What
is
the
breach
of
the
Law
,
and
the
punishment
hereof
?
Answ.
It
is
firme
,
which
if
it
be
but
once
committed
onely
,
and
that
but
in
thought
,
it
makes
the
person
committing
it
,
subiect
to
Gods
eternall
curse
,
which
is
euerlasting
death
,
in
hell
fire
,
the
torments
whereof
are
vnspeakable
,
without
any
end
or
ease
.
1.
Iohn
.
3.4
.
Rom.
7.
Explan.
Next
vnto
the
consideration
of
mans
weakenesse
towards
the
Keeping
of
the
Law
,
commeth
to
bee
considered
the
punishment
due
vnto
him
therefore
.
And
here
first
I
say
,
that
the
breach
of
the
Law
is
sinne
:
because
sinne
,
as
Saint
Iohn
teacheth
,
is
a
transgression
of
the
Law
:
and
without
the
Law
,
saith
Saint
Paul
sinne
is
dead
.
And
this
sinne
,
though
it
be
but
one
once
only
committed
,
yea
,
but
in
thought
,
subiecteth
the
sinner
to
the
eternall
curse
of
God
.
For
that
inbred
corruption
only
,
euen
before
it
breaketh
into
action
,
maketh
all
men
guilty
of
death
,
according
to
that
;
By
the
offence
of
one
man
,
Rom.
5.18
.
Iames
2.10
.
the
faule
came
on
all
men
to
condemnation
.
But
much
more
,
if
any
man
obserue
the
whole
law
,
and
yet
faile
in
one
point
,
he
is
guiltie
of
all
,
as
being
actually
a
sinner
also
.
Now
the
punishment
,
which
is
here
said
to
bee
death
,
is
otherwise
called
the
curse
:
Deut.
27.26
.
for
,
cursed
is
he
,
that
confirmeth
not
all
the
words
of
the
Law
to
doe
them
.
It
is
called
hell
fire
,
damnation
,
the
second
death
,
vtter
darkenesse
,
the
worme
that
neuer
dieth
,
and
fire
that
neuer
goeth
out
;
the
extremitie
being
such
,
as
that
it
causeth
continuall
weeping
,
and
gnashing
of
teeth
for
sorrow
,
and
no
one
drop
of
mercy
is
granted
to
ease
any
part
of
these
torments
:
and
all
this
is
not
for
some
long
time
,
but
thousand
thousands
of
yeares
,
and
still
as
farre
from
end
,
as
at
the
first
beginning
.
Quest.
108.
Is
it
not
iniustice
to
appoint
so
great
a
punishment
for
euery
sinne
,
yea
,
euen
for
the
least
?
Answ.
It
is
very
iust
and
right
,
for
the
Lord
to
adiudge
the
very
least
sinne
to
hell
fire
:
because
his
marke
,
which
is
perfect
holines
,
set
vpon
man
in
his
creation
,
is
remoued
,
and
a
marke
with
the
deuils
brand
is
made
vpon
the
soule
of
the
sinner
:
for
which
it
is
iust
,
that
the
deuill
,
and
not
God
should
now
haue
such
a
soule
.
Mark
.
7.23
.
Explan
The
Lord
,
which
is
iust
in
all
the
waies
,
and
righteous
in
all
his
workes
,
cannot
bee
vniust
in
punishing
sinne
.
Therefore
this
heauy
censure
against
the
least
sinne
cannot
but
bee
most
iust
:
and
that
this
may
more
plainely
appeare
,
wee
are
not
to
consider
of
sinne
,
as
of
an
offence
meerely
,
whereby
a
law
is
broken
,
but
as
of
a
blemish
,
whereby
the
soule
is
steined
,
and
so
made
vnfit
to
bee
a
citizen
of
heauen
,
where
only
holines
dwelleth
,
and
none
vncleane
thing
may
enter
.
This
blemish
also
is
so
great
,
as
that
it
is
said
to
defile
the
whole
man
,
and
that
with
such
filthinesse
,
as
is
most
loathsome
.
Now
this
being
the
case
of
any
sinner
,
is
it
not
iust
with
God
to
condemne
him
to
the
place
fit
for
him
,
and
much
more
,
because
he
preferreth
by
sinne
,
Satans
bage
,
and
cognisance
before
the
Lords
.
Sinne
worthy
of
hell
fire
.
Againe
,
euery
sinne
is
an
offence
against
an
infinite
maiesty
,
euen
the
smallest
,
as
wel
as
the
greatest
:
for
the
same
God
,
which
hath
said
.
Thou
shalt
not
commit
adultery
,
hath
said
also
,
Iames
2.11
.
thou
shalt
not
kill
.
He
that
hath
said
,
thou
shalt
not
doe
ill
,
hath
also
said
,
thou
shalt
not
thinke
ill
.
Now
according
to
the
greatnesse
of
the
person
offended
,
the
offence
is
to
be
estimated
,
if
it
be
against
a
temporall
King
,
it
is
a
temporall
death
,
if
against
the
eternall
King
,
it
is
eternall
death
in
hell
.
For
it
is
not
with
God
,
as
with
man
,
whose
lawes
,
if
they
bee
broken
,
yet
being
of
diuers
sorts
,
onely
such
,
as
concerns
the
Kings
person
,
are
reckoned
to
be
against
his
Maiesty
,
others
against
this
,
or
that
subiect
onely
:
but
the
lawes
of
God
doe
all
concerne
his
royall
person
,
and
any
breach
is
rebellion
,
as
Samuel
called
the
sinne
of
Saul
sparing
the
Amalekites
;
1.
Sam.
15.23
.
Rebellions
is
as
the
sinne
of
witchcraft
and
therefore
worthy
of
death
and
damnation
.
Quest.
109.
If
no
man
can
perfectly
keepe
the
Law
,
wherefore
then
serueth
it
?
The
vse
of
the
Law
.
Answ.
Of
excellent
vse
notwithstanding
is
the
law
of
God
.
1.
To
humble
vs
,
in
regard
of
our
miserable
estate
hereby
discouered
.
2.
To
beare
rule
of
good
life
vnto
vs
.
3.
To
bee
a
Schoole-master
to
bring
vs
to
Christ
.
Explan.
Seeing
the
end
of
the
Law
,
now
is
not
the
perfect
obseruing
of
it
in
all
things
,
without
any
faile
,
that
the
doer
might
so
be
counted
worthy
to
liue
,
which
is
impossible
:
it
is
needefull
to
bee
considered
,
to
what
end
it
now
serueth
.
Rom.
7.9
.
And
the
first
is
to
beate
downe
pride
,
and
to
humble
the
most
holy
and
best
men
liuing
:
For
I
was
once
aliue
,
saith
the
Apostle
,
without
the
Law
,
but
when
the
Commandement
came
,
sinne
reuiued
:
and
being
more
reformed
by
Gods
grace
,
seeing
what
by
the
Law
he
ought
to
doe
,
and
what
through
infirmitie
hee
did
,
Verse
24.
he
crieth
out
;
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
And
as
the
Apostle
,
so
euery
man
that
hath
his
eyes
open
to
see
into
the
glasse
of
the
Law
,
and
thereby
his
miserable
estate
,
seeth
himselfe
so
wretched
,
sinne
being
about
him
to
defile
him
,
the
threatnings
of
the
law
before
him
,
the
flesh
behind
,
still
putting
him
forward
to
sinne
,
aboue
him
the
Lord
ready
to
take
vengeance
on
him
,
and
vnder
him
hell
fire
,
the
bottomlesse
gulfe
ready
to
swallow
him
vp
with
the
mouth
wide
open
:
as
that
hee
cannot
but
ioyne
in
an
holy
despaire
with
the
Apostle
,
and
condemne
himselfe
for
a
most
vnworthy
wretched
sinner
.
And
being
thus
humbled
,
shall
he
condemne
the
Law
,
and
cast
off
all
care
of
obedience
,
because
it
requireth
so
much
more
,
then
hee
can
any
way
performe
?
Nay
,
hee
will
the
more
loue
it
,
and
admire
the
perfection
of
it
,
saying
with
the
same
holy
Apostle
;
The
Law
is
holy
,
Rom.
7.12.22
.
and
the
Commandement
is
iust
,
and
holy
,
and
good
;
and
I
delight
in
the
Law
of
God
concerning
the
inner
man
.
Euen
as
a
student
in
any
Art
,
to
the
perfection
whereof
hee
cannot
attaine
(
such
bee
the
mysteries
thereof
,
)
yet
hee
is
the
more
rauisht
with
the
loue
of
it
,
and
striueth
hard
after
the
perfect
knowledge
of
it
,
and
neuer
ceaseth
.
He
saith
not
with
Esau
,
what
is
this
birth-right
vnto
mee
?
because
hee
is
tied
to
an
hard
taske
hereby
:
but
with
Saint
Paul
,
he
presseth
towards
the
marke
,
walking
that
way
of
good
workes
,
which
God
hath
appointed
,
vsing
for
a
rule
this
holy
Law
of
God
.
Rom.
8.
And
lastly
,
finding
,
that
when
he
hath
done
whatsoeuer
hee
is
able
,
he
is
an
vnprofitable
seruant
,
worthy
of
Gods
eternall
displeasure
,
he
is
driuen
to
seeke
both
meanes
of
satisfaction
for
his
delinquencies
and
failes
,
and
helpe
to
doe
this
hard
task
,
vnto
which
of
himselfe
he
is
so
vnsufficient
,
and
this
satisfaction
and
helpe
is
the
Lord
Iesus
Christ
alone
;
For
that
which
was
impossible
to
the
Law
,
in
as
much
,
as
it
was
weake
because
of
the
flesh
,
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
.
Gal.
3.24
.
And
thus
doe
we
see
the
third
,
and
last
end
of
the
Law
.
viz.
to
bee
a
schoolemaster
to
bring
vs
vnto
Christ
:
and
this
schoolemaster
is
both
the
Ceremoniall
law
,
tutoring
,
and
teaching
by
rudiments
and
figures
,
as
little
children
,
those
that
were
not
come
to
full
age
vnder
the
Gospell
,
and
to
vs
more
principally
the
Morall
Law
,
shewing
the
great
neede
,
which
wee
haue
of
a
Sauiour
,
and
driuing
vs
vnto
him
,
as
our
onely
refuge
,
to
be
made
righteous
,
according
to
that
;
The
law
was
our
Schoole-master
,
to
bring
vs
vnto
Christ
,
that
we
might
bee
made
righteous
by
faith
.
Quest.
110
How
may
wee
bee
saued
from
our
sinnes
?
Answ.
Onely
by
the
bloud
of
Iesus
Christ
,
laid
hold
vpon
by
a
true
and
liuely
faith
.
1.
Iohn
1.7
.
Explan.
Being
brought
to
despaire
by
the
sight
of
our
sinnes
in
the
glasse
of
the
Law
,
and
of
the
horrible
punishments
due
therefore
:
it
is
necessary
that
wee
now
looke
for
a
remedy
against
so
great
danger
:
as
the
cunning
Chirurgion
,
when
he
hath
searched
a
festered
soare
to
the
bottom
,
applieth
himselfe
to
the
Cure
.
And
our
onely
remedie
is
the
bloud
of
Iesus
Christ
,
according
to
that
comfortable
speech
,
The
bloud
of
Jesus
Christ
his
Son
,
cleanseth
from
all
sinne
.
If
all
Angels
and
men
should
haue
done
their
vttermost
,
to
deliuer
and
saue
one
soule
,
it
were
altogether
vaine
,
they
being
all
finite
,
the
punishment
by
sinne
deserued
infinite
,
and
therfore
such
,
as
could
neuer
bee
satisfied
for
,
by
creatures
finite
,
but
in
an
infinite
time
.
It
pleased
the
Lord
for
this
cause
,
to
send
his
onely
begotten
Sonne
into
the
world
,
that
whosoeuer
belieueth
in
him
should
not
perish
,
Iohn
3
16.
but
haue
life
euerlasting
▪
And
his
bloud
doth
saue
from
all
sinne
.
1.
By
expiation
.
2.
By
sanctification
.
Expiation
.
Expiation
is
the
satisfying
of
Gods
wrath
due
to
sin
,
by
bearing
the
heauy
burthen
thereof
:
and
this
did
the
Lord
Iesus
,
Phil.
2.8
.
when
he
abased
himselfe
,
and
became
obedient
to
the
death
,
euen
to
the
death
of
the
crosse
:
when
he
redeemed
vs
from
the
curse
of
the
Law
,
Gal.
3.13
.
1.
Iohn
3.16
.
being
made
a
curse
for
vs
,
for
it
is
written
Cursed
is
euery
one
that
hangeth
on
the
tree
:
when
in
loue
,
he
laid
downe
his
life
for
vs
.
And
thus
we
are
by
his
bloud
saued
from
sin
and
damnation
hereby
deserued
,
euen
as
a
condemned
person
is
saued
,
by
some
other
man
dying
in
his
stead
.
If
it
be
demanded
,
whether
Christ
being
the
Son
of
God
,
could
not
haue
saued
vs
by
some
lesse
suffering
,
than
death
,
seeing
whatsoeuer
he
endured
,
was
of
infinite
worth
?
I
answer
,
that
I
take
it
not
to
be
safe
affirming
or
denying
this
:
for
if
we
shal
say
,
that
he
could
not
,
we
should
limit
his
Almightie
power
,
if
that
he
could
,
we
should
call
in
question
his
diuine
wisdome
;
wherefore
I
say
,
that
he
could
not
so
abundantly
haue
manifested
his
loue
towards
vs
any
other
way
,
but
by
dying
for
vs
,
and
therefore
let
it
suffice
to
know
,
that
hee
ha●h
voluntarily
,
and
of
his
owne
accord
,
suffered
death
,
to
deliuer
vs
from
death
and
damnation
.
Sanctification
.
Secondly
,
sanctification
is
the
vertuall
diffusing
of
his
bloud
in
our
hearts
,
and
in
euery
corner
thereof
,
by
the
working
of
his
holy
Spirit
,
to
the
cleansing
of
them
from
sinne
,
so
as
that
it
hath
no
more
dominion
ouer
vs
;
Rom.
6.3.4
.
For
all
wee
that
are
baptized
into
Christ
,
are
baptized
into
his
death
.
Wee
are
buried
then
with
him
by
baptisme
into
his
death
,
that
as
Christ
was
raised
from
the
dead
by
the
glory
of
the
Father
,
so
we
also
should
walke
in
newnes
of
life
.
Rom.
8.
●
.
2.
Cor.
5.77
.
And
such
as
are
in
Christ
,
are
described
thus
,
Which
walke
not
after
the
flesh
,
but
after
the
Spirit
:
Jf
any
bee
in
Christ
,
hee
is
a
new
creature
,
old
things
are
passed
away
,
all
things
are
become
new
.
It
is
a
vaine
thing
therefore
,
for
any
man
to
perswade
himselfe
of
deliuerance
from
sinne
and
death
,
by
Christ
his
bloud
,
vnlesse
his
conscience
bee
heereby
purged
from
dead
workes
of
sin
,
in
newnesse
of
life
to
serue
God
.
No
price
paid
for
the
ransome
of
a
slaue
can
set
him
at
liberty
,
if
he
stil
beareth
a
slauish
mind
,
that
he
will
serue
his
old
master
alwaies
:
neither
can
any
friend
,
though
he
will
die
for
him
that
deserueth
death
,
saue
him
,
if
he
will
still
desperately
cast
himselfe
vpon
mortall
danger
:
nor
yet
can
any
water
of
Iordan
clense
from
the
foule
leprosie
,
if
the
precepts
of
the
Prophet
bee
not
obeyed
.
No
more
can
that
man
be
any
better
then
a
slaue
of
the
Deuill
,
though
Christs
precious
bloud
hath
been
paid
for
ransome
,
if
hee
will
still
liue
the
seruant
of
sinne
,
and
of
the
Deuill
:
neither
can
he
be
saued
from
death
,
though
our
dearest
friend
Christ
hath
once
died
for
man
,
that
stil
by
sinning
runneth
vpon
the
danger
of
death
▪
Nor
lastly
can
any
be
cleansed
from
the
leprosie
of
sin
,
vnlesse
his
precepts
bee
obeyed
,
who
onely
can
,
and
doth
direct
rightly
to
vse
the
streames
of
his
bloud
for
this
end
and
purpose
.
Oh
mad
men
then
,
that
hope
for
deliuerance
from
sin
,
but
haue
sinne
ruling
and
raigning
in
them
!
How
happeneth
it
,
that
being
so
wise
for
things
worldly
and
temporall
,
yee
haue
no
more
vnderstanding
for
things
spirituall
and
eternall
?
How
is
it
that
yee
looke
for
deliuerance
from
death
by
Christs
bloud
,
when
no
power
of
this
death
is
seene
to
mortifie
and
kill
sinne
in
you
?
What
word
haue
yee
?
What
promise
of
God
to
build
this
confidence
vpon
?
As
verily
as
God
is
truth
,
yee
haue
none
at
all
from
God
.
Whence
then
is
the
ground
of
your
hope
?
What
doe
you
build
your
comfort
vpon
?
vpon
a
shadow
,
vpon
nothing
?
Bee
ashamed
in
time
of
this
your
folly
,
flatter
not
your selues
in
vaine
yee
sinners
,
but
lay
hold
vpon
saluation
whilest
it
is
offered
,
being
sanctified
and
washed
by
vertue
of
Christ
his
bloud
in
your
hearts
,
so
that
all
iniquity
being
expelled
thence
,
it
may
by
power
of
the
same
bloud
be
expiated
,
and
neuer
appeare
to
your
condemnation
at
the
day
of
account
.
Now
as
Christ
his
bloud
alone
purgeth
from
sinne
,
so
it
of
〈…〉
must
be
applied
by
the
sinner
vnto
his
own
soule
by
the
hand
of
faith
.
All
the
water
of
all
riuers
will
not
make
a
man
cleane
,
vnlesse
with
hands
he
bee
washed
with
the
water
:
no
more
will
Christ
his
bloud
make
cleane
the
soule
,
vnles
with
the
hand
of
faith
it
be
applied
vnto
it
:
For
this
cause
,
as
the
bloud
of
Christ
is
said
to
clense
from
all
sinne
,
so
faith
is
said
to
purge
the
heart
from
sinne
,
and
to
iustifie
a
sinner
.
That
precious
bloud
purgeth
,
1.
Iohn
3.3
.
Rom.
3.28
.
and
iustifieth
,
as
the
cause
materiall
;
faith
,
as
the
cause
instrumentall
.
Q.
111.
How
is
faith
first
begun
,
&
wrought
in
the
hart
.
Meanes
of
working
Faith
.
Answ.
Ordinarily
by
the
preaching
of
the
Gospell
of
Christ
,
the
holy
spirit
inwardly
opening
the
heart
to
belieue
those
things
that
are
outwardly
preached
to
the
eare
.
Rom.
10.17
.
Explan.
Finding
that
Faith
is
the
instrument
of
our
iustification
and
saluation
,
it
is
necessary
to
consider
,
how
,
or
by
what
meanes
this
instrument
is
purchased
,
that
if
it
be
wanting
,
it
may
bee
sought
here
,
if
it
bee
already
attained
,
the
meanes
and
giuer
hereof
may
bee
magnified
and
honoured
.
The
meanes
therfore
,
I
say
,
is
the
Gospell
published
and
made
knowne
vnto
vs
,
which
,
the
spirit
opening
the
heart
,
it
beleeueth
.
For
,
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
;
and
this
word
thus
working
faith
,
is
the
Gospell
;
the
Law
driueth
to
despaire
,
the
Gospell
erecteth
by
hope
,
the
Law
threatneth
and
filleth
with
feare
;
the
Gospell
promiseth
and
filleth
with
comfort
,
the
Law
sheweth
our
miserable
estate
,
and
what
need
we
haue
of
a
Sauiour
:
the
Gospell
sheweth
a
remedy
against
this
misery
,
and
pointeth
out
vnto
vs
our
Sauiour
.
Then
must
be
a
kind
of
faith
,
or
assent
to
belieue
the
Law
also
,
but
this
is
not
the
Faith
,
by
which
wee
are
saued
from
the
Law
;
but
when
this
is
,
and
the
Gospell
is
preached
:
euen
as
a
man
at
deaths
dore
,
through
extreame
sicknesse
,
at
the
newes
of
some
soueraigne
remedy
lifteth
vp
himselfe
,
taketh
it
,
and
is
recouered
.
So
the
sinner
,
euen
dead
by
the
Law
,
at
the
newes
brought
in
the
Gospell
of
a
remedy
,
lifteth
vp
himselfe
with
hope
,
and
by
faith
taketh
it
,
and
is
recouered
out
of
his
danger
.
And
being
so
sicke
of
sinne
,
and
weake
,
as
that
he
cannot
of
himselfe
doe
it
,
the
holy
spirit
is
ready
,
holding
vp
the
hand
,
and
opening
the
mouth
of
the
soule
to
enable
it
to
receiue
this
wholsom
medicine
:
as
in
the
case
of
Lydia
,
of
whom
it
is
said
,
that
,
A
certaine
woman
named
Lydia
,
Acts
16.14
.
a
seller
of
purple
,
of
the
City
of
the
Tbyatirians
,
which
worshipped
God
,
heard
,
whose
hart
the
Lord
opened
,
that
she
attended
to
such
things
as
Paul
spake
.
Q●●st
112.
How
is
faith
encreased
?
Ans.
Chiefly
by
prayer
,
reading
preaching
,
and
hearing
of
the
word
,
and
receiuing
the
Sacraments
;
for
if
these
be
well
attended
,
we
will
not
be
wanting
in
workes
of
mercy
and
righteousnesse
.
Exercises
of
Faith
.
Rom.
10.14
.
Explan
Of
Prayer
,
the
Apostle
speaketh
,
as
of
a
chiefe
fruit
and
exercise
of
Faith
;
for
,
How
shall
they
call
vpon
him
,
saith
he
,
in
whom
they
haue
not
belieued
?
So
that
,
if
there
be
faith
,
that
setteth
a
worke
presently
to
pray
.
When
the
disciples
belieued
,
a
chiefe
care
which
they
had
,
was
to
be
taught
to
pray
;
wherfore
they
come
to
Christ
,
saying
;
Lord
,
teach
vs
to
pray
,
as
Iohn
also
taught
his
disciples
.
And
great
reason
is
there
,
Luke
11.1
.
that
faithfull
people
should
pray
often
,
prayer
being
a
proper
worke
of
faith
,
euen
as
to
speake
is
proper
vnto
man
:
whence
it
is
,
that
the
Kingly
Prophet
saith
,
I
belieued
,
and
therefore
I
spake
,
or
prayed
;
as
if
he
should
say
,
I
had
vtterance
,
and
therefore
I
vttered
;
for
what
difference
betwixt
the
tongue
of
man
and
beast
,
but
in
the
speech
?
and
what
difference
betwixt
the
beleeuer
and
the
atheist
,
if
he
prayeth
not
.
1.
Tim.
4.5
.
Againe
,
as
faith
purgeth
man
,
so
prayer
purgeth
all
things
,
and
maketh
them
pure
vnto
the
faithful
;
Euery
creature
of
God
is
sanctified
by
the
word
and
prayer
.
Prayer
is
a
conuersing
with
God
,
and
the
most
heauenly
and
sweetest
recreation
of
the
soule
belieuing
:
whence
it
is
,
that
continuall
praier
&
thanksgiuing
is
commended
vnto
vs
;
Pray
continually
,
1.
Thes.
5
17.
and
in
all
things
giue
thanks
:
and
for
the
faithfull
,
saith
Dauid
,
praise
is
comely
.
2.
Of
the
exercises
of
the
word
of
God
,
it
is
spoken
,
The
Word
of
G
d.
1.
Pet
2.2
.
as
of
the
food
and
nourishment
of
the
faithfull
soule
;
Desire
,
as
new-borne
babes
,
the
sincere
milke
of
the
Word
,
that
ye
may
grow
thereby
.
And
againe
:
Let
the
word
dwell
plenteously
in
you
,
Col.
3.16
.
euen
as
good
blood
and
iuyce
in
the
body
,
to
make
it
thriue
and
grow
.
It
is
a
pore
weake
constitution
▪
that
is
not
hungry
,
and
taketh
no
delight
in
the
meate
and
drinke
;
and
it
is
a
poore
weakly
soule
,
neuer
like
to
grow
to
any
good
,
that
hungreth
not
after
the
Word
,
and
receiueth
it
without
appetite
.
The
word
is
the
sinewes
and
strength
,
the
prop
and
stay
of
faith
,
it
is
the
light
,
to
guide
all
the
holy
affections
hereof
,
that
they
erre
not
,
and
the
heauenly
riches
making
it
most
precious
.
It
must
needs
be
a
crazed
weake
house
,
that
hath
no
repairing
:
and
he
must
needs
wander
much
,
that
wanteth
light
;
and
grow
poore
,
that
spendeth
daily
,
and
hath
nothing
comming
in
:
so
that
faith
that
is
not
repaired
by
reading
,
hearing
,
and
meditation
,
is
very
ruinous
,
if
it
wanteth
this
light
,
it
wil
erre
,
if
something
commeth
not
in
daily
,
out
of
this
treasury
,
it
wil
be
very
poore
and
starued
.
Lastly
,
for
the
Sacraments
,
these
doe
more
sensibly
conuey
Gods
promises
to
our
hearts
,
whilest
we
apply
to
vs
the
outward
washing
of
bodies
,
for
the
inward
clensing
of
soules
and
bodies
,
and
whilest
we
feele
,
and
taste
the
flesh
and
bloud
of
Christ
,
of
which
,
in
preaching
,
we
heare
with
the
eare
,
euen
as
Thomas
was
confirmed
,
when
hee
f●lt
the
sides
,
and
hands
of
Christ
,
crying
out
,
My
Lord
and
my
God
.
Quest
113.
What
is
Prayer
?
Answ.
It
is
a
lifting
vp
of
the
heart
vnto
God
onely
in
the
name
of
Jesus
Christ
,
according
to
his
will
,
in
full
assurance
of
being
heard
and
accepted
at
his
gracious
hands
.
Of
Prayer
.
Explan.
In
the
short
Catechisme
vpon
the
declaring
of
our
inhabilitie
to
obey
God
without
his
speciall
grace
,
there
is
very
opportunely
inferred
,
the
meanes
to
call
for
,
and
obtaine
this
heauenly
treasure
of
grace
;
namely
,
diligent
Prayer
:
and
thereupon
is
the
young
Scholler
in
Christs
Schoole
bidden
,
to
repeate
the
Lords
Praier
,
as
the
direction
and
aime
for
asking
of
our
heauenly
Father
,
all
particular
graces
.
Wherefore
I
heere
enter
vpon
that
part
of
Catechisme
,
which
concerneth
prayer
:
and
because
that
vnlesse
wee
know
what
right
prayer
is
,
and
what
is
the
necessitie
of
praying
,
and
when
,
and
where
it
is
to
bee
made
,
we
shall
not
bee
so
disposed
hereunto
,
as
wee
ought
;
I
haue
thought
good
first
to
handle
these
things
in
generall
,
and
then
to
come
nearer
to
the
patterne
of
prayer
,
prescribed
by
our
Sauiour
.
Iohn
4.24
.
First
,
I
say
,
that
prayer
is
a
lifting
vp
of
the
heart
;
because
that
if
all
the
best
words
in
the
world
be
spoken
,
without
the
lifting
vp
of
the
heart
,
it
is
no
praying
,
but
a
saying
of
the
words
,
which
a
Parret
may
be
taught
to
doe
:
God
is
a
spirit
,
and
they
which
worship
him
,
must
worship
him
in
spirit
,
and
in
truth
.
Moses
prayed
thus
,
without
the
vttering
of
any
words
,
and
the
Lord
said
,
Why
cryest
thou
vnto
mee
;
Exod.
14.15
.
as
though
lifting
vp
his
heart
,
euen
when
he
vsed
no
voyce
,
he
had
made
a
loud
crying
sound
in
the
Lords
eares
:
according
that
old
Distick
.
Non
vox
,
sed
votum
,
non
musica
chordula
,
sed
cor
,
Non
clamans
,
sed
amans
clamat
in
aure
Dei
.
Not
shrillest
voyce
,
but
silent
vowes
:
Not
strings
sweet
sounds
,
but
heart
that
bowes
.
Not
mounted
cryes
,
but
flames
of
loue
:
Pierce
through
the
eares
of
God
aboue
.
1.
Sam.
1.20
.
Such
also
was
the
prayer
of
Hannah
,
which
preuailed
:
shee
spake
in
her
heart
,
her
lips
onely
mooued
.
But
there
is
a
time
,
when
the
voyce
also
must
be
vsed
,
as
in
the
presence
of
others
,
that
they
may
be
edified
,
and
ioyne
in
prayer
also
:
and
vpon
euery
other
occasion
of
solemne
praying
,
when
the
vtterance
commeth
from
the
heart
and
spirit
,
though
we
be
alone
most
priuate
,
the
voyce
is
well
vsed
,
if
it
be
not
Pharisaically
to
boast
of
our
deuotion
in
the
eares
of
others
,
neere
about
vs
.
For
,
Christ
himselfe
being
retired
and
alone
,
prayeth
with
words
:
Fathe●
,
if
it
be
possible
,
let
this
cup
passe
from
me
.
Matth
26.39
.
Iohn
17.
And
for
his
Disciples
,
whom
he
was
to
leaue
,
he
prayeth
in
many
words
,
for
their
custodie
,
for
their
vnity
,
and
for
the
glorifying
of
God
by
them
.
The
heart
lifted
vp
therefore
with
words
,
or
without
words
,
is
true
prayer
;
but
words
without
an
heart
,
are
not
so
.
In
stead
of
●●aving
,
this
is
prating
,
and
a
great
abuse
.
So
do
Laick
vnlearned
Papists
,
saying
many
prayers
vpon
Beads
,
placing
deuotion
in
the
labour
of
the
lipps
,
and
scoring
vp
by
dozens
mumbled-vnknowne
shredds
of
Latin
;
and
many
of
our
common
people
,
in
their
morning
and
euening
deuotion
,
beeing
drowzie
,
or
hauing
mindes
taken
vp
with
other
businesse
in
the
very
time
,
doe
with
their
words
beate
the
aire
in
vaine
,
and
deceiue
God
of
his
dutie
.
Prayer
to
God
alone
.
I
adde
further
,
that
prayer
is
a
lifting
vp
of
the
heart
to
God
alone
:
because
it
is
a
part
of
his
peculiar
worship
,
and
he
is
robbed
,
and
his
glory
is
taken
,
and
giuen
to
another
,
when
prayers
are
made
to
any
other
,
besides
the
Lord
.
It
helpeth
not
,
that
is
said
,
men
vpon
earth
do
pray
one
for
another
,
as
the
Apostle
,
Ephesians
,
and
Thessalonians
,
to
pray
for
him
,
and
the
sicke
are
directed
by
Saint
Iames
to
pray
the
Elders
of
the
Church
to
pray
for
them
.
For
though
we
haue
examples
of
requesting
the
liuing
to
pray
for
vs
,
what
one
example
is
there
to
doe
the
like
to
the
Saints
in
heauen
?
There
is
not
one
.
What
direction
is
there
in
all
the
Scriptures
?
Verily
none
at
all
.
Psal
50.14
.
Deut.
6
13.
And
as
for
imploring
of
aide
,
Call
vpon
me
,
saith
the
Lord
,
in
the
time
of
trouble
;
and
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
:
but
for
calling
vpon
any
other
,
not
a
title
in
all
the
Bible
to
warrant
it
.
Esay
63.16
.
Lastly
,
what
hope
is
there
of
praying
to
any
other
?
Surely
none
;
for
Abraham
is
ignorant
of
vs
,
and
Israel
doth
not
know
vs
,
saith
the
Prophet
,
no
more
(
for
ought
we
can
tell
for
certainty
)
doth
the
blessed
Virgin
Mary
.
not
the
holy
Apostles
,
Peter
,
Paul
,
&c.
A
frantick
,
or
at
least
an
idle
and
addle
part
is
it
then
in
any
to
pray
to
Saints
or
Angels
,
there
being
no
wel-grounded
hope
of
good
thus
to
bee
attained
,
and
infinit
danger
at
Gods
hands
,
who
will
not
suffer
,
but
be
auenged
,
if
his
honor
be
giuen
to
any
other
.
I
say
moreouer
,
that
prayer
is
made
in
the
name
of
Iesus
Christ
,
to
meete
with
that
cauill
of
Saint-worshippers
:
it
is
presumption
,
say
they
,
that
wee
will
not
offer
to
a
mortall
Prince
,
to
come
immediately
to
him
to
make
petition
for
any
thing
,
without
the
mediation
of
some
Courtier
,
much
more
to
presse
into
Gods
presence
,
without
the
helpe
of
some
Saint
.
O
stupid
ignorance
!
O
affected
blindnesse
!
Is
not
Christ
an
helpe
sufficient
?
I
am
sure
Saint
Iohn
thought
him
so
,
when
hee
comforted
the
faithfull
with
these
words
:
1.
Iohn
2.2
.
Jf
any
man
sinneth
,
we
haue
an
aduocate
with
the
Father
,
Iesus
Christ
,
the
righteous
:
and
Saint
Paul
,
when
to
the
assurance
of
the
faithfull
he
wrote
thus
;
Rom.
8.33
.
It
is
God
that
iustifieth
,
who
shall
condemne
?
It
is
Christ
which
is
dead
,
yea
rather
which
is
risen
againe
,
who
is
at
the
right
hand
of
God
,
and
maketh
request
also
for
vs
Neither
of
them
,
nor
any
other
holy
Apostle
once
dreamt
of
the
mediation
of
Saints
,
or
any
other
creature
.
Moreouer
,
the
Lord
himselfe
doth
so
often
bid
vs
vse
his
mediation
in
praying
to
the
Father
,
that
they
must
needs
be
very
stupid
,
and
dull
of
hearing
,
Iob.
14.13.14
.
or
such
as
wilfully
blindfold
their
eyes
against
the
truth
,
which
make
any
question
about
any
other
helpe
to
preuaile
with
God
in
our
petitions
.
Iames
4.3
.
Furthermore
I
adde
,
according
to
his
will
,
because
,
if
wee
follow
our
owne
lusts
in
prayer
,
we
may
aske
much
,
but
shall
little
preuaile
Yee
aske
,
but
receiue
not
,
saith
Saint
Iames
,
because
yee
aske
amisse
,
that
ye
might
consume
it
on
your
lusts
.
Wherefore
,
that
we
may
speed
of
that
which
wee
aske
in
prayer
,
it
is
necessary
to
frame
all
our
petitions
according
to
Gods
will
;
we
must
therefore
haue
the
knowledge
of
the
Law
;
teaching
vs
to
preferre
the
honour
and
glory
of
God
before
all
other
things
;
and
for
this
cause
chiefely
to
pray
for
this
,
and
that
we
may
be
instruments
of
honouring
him
,
as
the
duties
there
set
downe
doe
require
:
and
in
the
next
place
to
pray
for
grace
to
doe
those
duties
of
loue
,
which
are
required
towards
our
neighbour
for
the
pardon
of
our
errors
and
offences
,
and
strength
of
faith
,
whereby
we
may
be
iustified
here
from
:
and
lastly
,
for
temporall
benefits
,
and
deliuerances
in
the
time
of
danger
,
as
blessings
promised
to
such
as
keepe
the
Commandements
:
wherein
,
because
our
daily
failes
are
many
,
we
must
not
be
absolute
,
but
with
submission
of
our
desires
to
Gods
will
,
saying
euery
one
of
vs
with
our
Master
,
Not
my
will
but
thy
will
be
done
,
as
who
knoweth
what
is
best
for
vs
.
Whence
it
is
plaine
,
that
ignorant
persons
which
know
not
Gods
lawes
,
cannot
pray
a
right
,
nor
they
which
are
without
feeling
of
the
word
of
Gods
grace
,
and
of
right
affections
towards
his
glory
,
but
are
onely
led
with
a
sense
of
corporall
and
outward
wants
and
grieuances
.
Iam.
1
,
6.
Lastly
,
I
say
,
with
full
assurance
of
being
heard
;
for
there
must
be
no
wauering
in
prayer
:
He
that
wauereth
,
is
like
a
waue
of
the
Sea
,
tossed
with
the
wind
,
and
carried
away
:
neither
let
that
man
thinke
that
he
shall
receiue
any
thing
of
the
Lord
.
It
is
beleeuing
,
and
fully
assuring
our selues
of
Gods
fauour
,
which
maketh
all
things
possible
that
we
aske
in
prayer
.
This
assurance
,
as
a
lusty
gale
of
wind
,
carrieth
our
prayers
with
full
saile
to
heauen
,
the
desired
hauen
:
wauering
and
doubting
like
opposite
vncertaine
windes
,
carry
them
to
some
other
place
,
and
so
they
returne
without
speeding
.
Wherefore
hee
that
without
doubting
doth
not
belieue
,
that
God
is
,
and
that
he
is
a
rewarder
of
such
as
call
vpon
him
,
cannot
haue
any
good
successe
of
his
praiers
:
neither
can
a
wicked
man
pray
aright
,
seeing
his
conscience
is
ready
to
check
him
,
and
danteth
him
,
in
regard
of
sin
that
cleaueth
fast
to
him
,
making
his
very
prayers
abominable
to
the
Lord
.
Quest.
114.
What
neede
is
there
that
the
faithfull
should
pray
,
seeing
they
are
in
Gods
fauour
,
who
knoweth
all
their
wants
,
hath
pardoned
their
sinnes
,
and
promised
them
all
blessings
?
Answ.
By
how
much
the
more
we
are
in
Gods
fauour
,
so
much
the
more
need
is
there
that
we
should
chearefully
pray
,
both
to
pay
the
dutie
that
we
owe
vnto
the
Lord
,
and
to
obtaine
the
blessings
promised
,
and
to
renue
our
assurance
of
the
pardon
of
sinne
daily
interrupted
through
our
great
weakenesse
.
The
necessity
of
Prayer
.
Explan.
The
Christian
soule
purified
by
Faith
,
needeth
not
to
be
pressed
,
by
shewing
the
necessity
to
this
heauenly
exercise
;
being
continually
either
actu
,
or
habitu
by
present
performance
,
or
by
generall
resolution
lifted
vp
in
prayer
vnto
the
fountaine
of
all
comfort
:
as
Dauid
,
who
professeth
,
that
at
midnight
hee
prayed
vnto
the
Lord
.
Yet
because
the
full
may
not
seeme
to
haue
need
to
beg
,
nor
they
that
haue
all
things
already
to
aske
any
more
,
I
haue
shortly
set
downe
some
reasons
of
the
necessity
of
prayer
,
euen
in
those
which
through
Faith
haue
all
things
already
.
Psal.
50.14
.
First
,
it
is
a
duty
which
God
requireth
of
vs
all
,
as
a
tribute
of
the
great
King
of
all
:
Call
vpon
me
in
the
time
of
trouble
,
and
I
will
heare
,
and
deliuer
thee
,
and
thou
shalt
glorifie
me
:
That
is
,
when
thou
wantest
,
pray
;
and
when
thou
art
full
,
still
pray
,
and
giue
glory
to
God
.
●
.
Thes.
5.17
.
And
againe
,
Pray
continually
,
and
in
all
things
giue
thanks
.
The
best
subiects
doe
most
willingly
pay
the
duties
of
their
Prince
,
and
the
most
faithfull
do
most
duly
performe
this
of
prayer
to
Almighty
God
:
hee
hath
little
or
no
faith
,
that
is
,
little
,
or
not
at
all
in
prayer
.
Yea
,
if
any
neglect
to
call
vpon
God
,
he
doth
not
so
much
as
belieue
that
God
is
a
rewarder
of
such
as
call
vpon
him
,
or
that
he
heareth
prayers
any
more
then
Baal
did
,
when
his
Prophets
prayed
and
cryed
from
morning
till
night
,
and
had
no
answer
:
for
he
saith
in
his
heart
as
Iob
sheweth
,
that
God
is
in
heauen
on
high
,
Iob.
22.14
.
Chap.
21.15
.
that
the
clouds
hide
him
,
and
hee
cannot
see
:
and
againe
,
What
profit
should
we
haue
if
we
should
pray
vnto
him
.
So
that
faith
is
so
farre
from
cooling
our
deuotion
in
prayer
,
when
we
belieue
that
God
knoweth
all
our
wants
,
that
hee
hath
pardoned
our
sins
,
and
we
are
made
partakers
of
his
promises
,
as
that
it
setteth
vs
the
more
on
fire
,
and
increaseth
our
feruencie
in
prayer
,
as
in
a
chiefe
duty
towards
the
Author
of
all
this
our
comfort
;
and
it
is
onely
the
want
of
faith
that
maketh
men
cold
,
dull
,
and
backward
in
prayer
.
Secondly
,
prayer
is
the
reaching
out
of
the
hand
of
Faith
vnto
the
Lord
,
to
receiue
his
blessings
promised
:
although
he
promiseth
to
the
faithfull
the
things
of
this
life
,
&
of
that
which
is
to
come
;
yet
he
doth
not
promise
vnasked
,
to
thrust
them
into
their
mouthes
,
as
it
were
,
but
if
they
reach
forth
the
hand
to
receiue
them
.
That
Beggar
is
worthy
to
goe
without
his
almes
,
euen
when
dole
is
most
bountifully
dealt
to
all
,
that
will
not
offer
him-selfe
to
aske
it
,
and
put
forth
the
hand
to
receiue
it
:
So
grace
and
mercy
being
offered
from
aboue
,
we
are
worthy
to
be
sent
away
without
it
,
if
wee
will
not
put
forth
the
hand
daily
by
hearty
prayer
to
receiue
it
.
Thirdly
,
prayer
is
the
applying
and
actuall
putting
on
of
Christ
Iesus
,
to
couer
euery
part
of
our
spirituall
nakednesse
,
to
cure
euery
wound
of
our
soule
,
and
to
strengthen
euery
faculty
of
our
minde
.
Now
by
sinning
wee
are
subiect
daily
to
make
our
soules
naked
to
Gods
iudgements
,
to
wound
and
hurt
our
soules
,
and
to
craze
and
infeeble
our
Spirits
.
If
we
haue
faith
,
we
haue
cloathing
medicines
,
cordialls
,
but
without
this
exercise
of
faith
by
prayer
,
we
are
without
the
vse
&
benefit
heereof
.
Wherefore
let
Prayer
be
held
as
a
most
necessary
exercise
of
the
soule
,
and
the
most
excellent
of
all
other
,
whereby
it
conuerseth
,
and
hath
familiarity
with
God
,
as
Moses
had
:
yea
,
let
me
bee
imprisoned
with
Peter
;
in
the
Whales
belly
in
the
bottom
of
the
sea
with
Ionah
,
forsaken
of
all
men
with
Paul
;
or
stoned
to
death
with
Steuen
;
by
prayer
I
obtaine
the
Lords
presence
,
and
by
him
more
ioy
,
as
some
of
the
Martyrs
haue
found
by
experience
,
then
in
the
time
of
freedome
from
all
sufferings
,
insomuch
that
they
haue
beene
grieued
when
they
haue
been
taken
from
the
racks
and
torments
.
Quest.
115.
I
perceiue
by
that
which
hath
been
said
,
that
it
is
necessary
to
pray
,
as
well
in
prosperity
,
as
in
aduersity
,
what
times
therefore
are
specially
to
be
spent
in
prayer
?
Answ.
It
is
necessary
,
that
euery
Christian
make
his
prayers
solemnly
vnto
God
euery
morning
and
euening
,
sitting
down
&
rising
vp
from
euery
meale
:
and
at
all
other
times
as
the
Spirit
moueth
,
or
other
occasions
and
necessities
doe
require
,
to
haue
the
heart
lifted
vp
in
prayer
.
The
times
of
Prayer
.
Explan.
Seeing
the
necessity
and
excellency
of
prayer
,
the
times
follow
to
bee
considered
of
,
which
are
both
generall
and
speciall
.
Generally
,
we
are
commanded
to
pray
continually
,
&
in
all
th●ngs
to
giue
thankes
,
that
is
,
by
continuall
lifting
vp
of
the
heart
vnto
God
,
when
we
begin
to
awake
,
to
sleepe
,
to
read
,
to
labor
,
when
we
walke
abroad
,
come
into
the
house
,
when
we
are
in
safety
,
in
danger
,
by
land
,
by
sea
,
&c.
For
that
which
some
haue
fondly
taken
vpon
them
to
performe
in
grosse
and
outward
manner
,
sequestring
themselues
from
all
wordly
imployment
,
that
they
might
spend
their
whole
time
in
prayer
,
tying
themselues
therefore
to
a
great
number
of
prayers
,
or
to
the
rehearsall
of
the
same
prayers
many
times
ouer
,
to
make
vp
the
number
,
counted
sometime
by
little
stones
,
more
lately
by
beads
;
this
,
I
say
,
as
it
is
actually
and
vocally
vsed
by
Monkes
and
Heretiques
,
commeth
too
neere
the
practice
of
ancient
fond
heretiques
,
called
Euchitae
,
and
robbeth
a
Christian
of
all
opportunities
of
doing
other
profitable
and
necessary
duties
to
and
for
our
brethren
:
yet
is
there
another
kinde
of
continuall
prayer
well
becomming
a
Christian
,
which
is
performed
in
a
spirituall
manner
,
and
is
to
be
intermingled
in
all
the
morall
and
ciuill
actions
of
our
life
,
without
impeaching
or
interrupting
them
,
namely
a
perpetuall
disposition
to
lift
vp
the
heart
vnto
God
,
and
to
bend
and
tend
in
all
our
actions
to
the
glorifying
of
his
name
.
This
,
by
the
due
exercise
of
actuall
prayers
in
their
times
,
becommeth
habituall
,
and
extendeth
it selfe
to
all
times
,
consecrating
the
whole
course
of
our
liues
and
endeauours
vnto
obedience
and
holinesse
.
The
speciall
times
of
Prayer
;
are
both
of
publike
and
priuate
prayers
,
the
one
subordinate
,
&
such
as
is
to
giue
place
vnto
the
other
.
To
come
to
publique
prayers
.
The
times
of
publique
prayers
,
are
the
times
in
vse
in
the
Church
of
God
wherein
we
liue
,
when
it
is
requisite
,
that
we
come
duely
and
reuerently
together
,
euen
as
of
old
,
they
came
vp
to
the
Temple
at
Ierusalem
,
to
worship
,
from
all
partes
.
For
,
though
now
a
dayes
there
bee
no
such
place
of
speciall
holinesse
,
so
that
for
hauing
respect
vnto
the
place
,
we
may
haue
the
more
hope
of
being
heard
in
our
prayers
:
yet
it
auaileth
much
to
frequent
the
assemblies
of
Gods
people
vnto
prayer
.
The
prayers
of
many
made
together
,
are
like
vnto
many
coales
of
fire
together
,
making
the
greater
heat
,
as
saith
S.
Chrysostome
.
When
the
Lord
would
set
forth
a
most
strong
and
powerfull
prayer
,
he
ioyneth
Noah
,
Ezech.
14.
Iob
&
Daniel
together
,
in
his
name
.
Wherefore
,
I
would
to
God
that
all
would
make
more
account
of
publique
prayers
,
to
come
betimes
and
duely
vnto
them
.
Peter
and
Iohn
went
vp
to
the
Temple
to
pray
,
euen
since
the
time
that
in
all
places
God
was
to
be
prayed
vnto
,
and
shall
we
prefer
our
prayers
at
home
,
before
prayers
there
?
Praying
in
company
and
alone
.
The
times
of
priuate
prayers
of
euery
person
daily
to
bee
made
alone
,
and
if
hee
liueth
in
any
society
,
with
others
also
.
For
it
is
not
sufficient
that
thou
prayest
alone
,
and
in
secret
,
if
thou
liuest
in
a
family
,
or
society
,
where
more
doe
vsually
come
together
to
prayer
;
neither
is
it
sufficient
,
that
thou
prayest
daily
in
such
company
,
if
praying
in
secret
bee
omitted
.
Math.
6.6
.
It
is
to
be
feared
that
he
which
prayeth
in
company
only
,
makes
no
better
prayers
then
the
Pharisies
,
and
shall
lose
his
reward
,
seing
that
to
such
as
pray
in
secret
it
is
promised
,
that
the
Father
will
reward
them
openly
:
and
on
the
other
side
,
if
any
man
prayeth
in
secret
,
and
neglecteth
the
ioynt
praying
with
others
,
it
is
to
bee
feared
,
that
he
is
left
without
Gods
presence
,
to
vaine
speculations
,
seeing
that
hee
delighteth
not
to
enioy
his
presence
in
the
middest
of
two
,
or
three
gathered
together
in
his
name
.
Exod.
29.39
.
Wherefore
it
is
necessary
to
pray
daily
in
secret
,
morning
and
euening
,
and
likewise
with
company
,
if
it
may
be
according
to
the
ancient
rite
of
sacrificing
a
Lambe
in
the
morning
,
and
a
Lambe
in
the
euening
,
euery
day
continually
.
For
,
euery
Christian
family
is
a
little
Church
,
as
the
Apostle
intitleth
some
amongst
the
Christians
,
to
whom
hee
wrote
,
not
that
it
is
any
way
fit
,
now
wee
haue
allowance
for
publique
meetings
,
to
meet
in
priuate
houses
,
for
all
religious
exercises
(
for
this
is
the
way
to
faction
,
and
against
the
vnity
of
Gods
Church
)
but
especially
for
the
prayers
daily
vsed
in
euery
such
house
,
making
it
a
Church
,
and
Gods
house
,
according
to
that
;
My
house
shall
bee
called
the
house
of
prayer
:
and
therefore
the
Prophet
speaketh
of
this
as
a
note
distinguishing
Christian
and
Heathen
families
,
when
hee
saith
;
Ier.
10.25
.
Poure
out
thy
wrath
vpon
the
Heathen
,
that
know
thee
not
,
and
vpon
the
families
that
call
not
vpon
thy
name
.
Let
all
Gouernours
of
families
think
vpon
this
,
to
set
vp
prayers
in
their
houses
,
that
they
may
bee
Gods
houses
,
and
not
houses
diuided
from
God
,
vpon
which
hee
will
poure
out
his
wrath
.
Prayer
at
going
to
meat
.
1.
Tim.
4.5
.
Againe
,
prayers
are
ordinarily
to
be
vsed
,
when
wee
receiue
any
of
Gods
good
creatures
for
our
sustenance
.
For
by
mans
sinne
,
the
creatures
become
accursed
vnto
him
,
by
prayer
they
are
againe
sanctified
,
Euery
creature
of
God
is
sanctified
by
the
word
and
prayer
.
1.
Sam.
9.13
.
When
a
feast
was
made
in
the
land
of
Zuph
,
it
is
said
,
that
the
people
would
not
eat
,
vntill
that
Samuel
came
,
and
had
blessed
the
feast
:
euen
as
it
is
said
of
the
beasts
,
being
gathered
together
to
the
waters
in
the
wildernesse
,
that
for
feare
of
poyson
,
they
will
not
drinke
till
the
Vnicorne
hath
with
his
horne
stirred
the
waters
.
And
after
meat
it
is
necessary
to
praise
God
,
&
so
as
we
are
commanded
,
Whether
we
eate
or
drinke
,
or
whatsoeuer
we
doe
,
1
Cor.
10.31
.
we
shall
doe
all
●o
the
glory
of
God
.
Praying
in
time
of
troublel
Dan.
6.
Extraordinarily
,
we
must
pray
oftner
in
the
time
of
any
extraordinary
danger
or
trouble
,
by
sicknesse
,
persecution
,
battles
and
wars
,
famine
and
losses
.
Daniel
at
this
time
,
besides
morning
and
euening
,
prayed
also
at
noone-tide
daily
.
Dauid
in
the
like
case
prayed
seauen
times
a
day
,
and
at
midnight
.
Christ
prayed
three
times
together
in
his
agonie
.
M●th
.
27.
Acts
2.
And
the
Disciples
continued
daily
together
in
prayer
.
And
in
those
times
of
persecution
the
faithfull
are
noted
to
haue
met
to
prayer
,
and
to
haue
continued
three
,
sometime
sixe
daies
together
,
without
taking
food
vntil
night
.
These
times
of
trouble
are
more
specially
times
of
prayer
,
to
make
praying
our
practice
night
and
day
,
and
to
procure
others
to
pray
with
vs
,
and
for
vs
.
Ioh.
4.
●0
.
For
the
place
and
gesture
to
be
vsed
in
prayer
,
wee
know
,
that
now
there
is
no
difference
of
places
,
howsoeuer
it
hath
beene
in
times
past
;
for
euery
where
God
may
be
called
vpon
in
Spirit
,
and
in
truth
:
and
for
gesture
,
Come
(
saith
the
Prophet
)
let
vs
fall
downe
,
and
kneele
before
the
Lord
our
maker
.
Not
that
prayer
is
not
auailable
without
kneeling
,
for
Isaack
walked
in
the
fields
,
and
prayed
;
Ionah
,
lying
in
the
whales
belly
,
prayed
,
&c.
But
because
all
worship
both
of
body
and
soule
is
due
to
the
Lord
of
all
,
and
because
prostration
,
or
kneeling
is
a
meanes
to
b
eed
the
more
humility
in
the
minde
:
therefore
though
kneeling
be
not
alwayes
necessary
,
yet
it
is
to
be
preferred
both
in
publike
and
priuate
by
all
,
that
would
yeeld
vnto
God
his
due
and
entire
worship
:
and
in
all
publike
prayers
,
it
is
the
more
duely
and
strictly
to
be
vsed
where
the
orders
of
Church
doe
expressly
enioyne
it
,
or
the
laudable
custome
of
the
congregation
commend
it
.
To
conclude
the
omission
of
decent
&
vsuall
gesture
must
needs
be
more
or
lesse
scandalous
,
as
arguing
either
coldnesse
in
deuotion
or
contempt
of
the
Church
,
or
discrepancie
in
opinion
o●
in
affection
from
the
rest
of
Gods
people
,
with
whom
wee
seeme
to
make
but
halfe
coniunction
,
whilest
wee
denye
the
vniformity
of
our
bodily
humiliation
.
And
thus
much
of
the
generall
Introduction
to
Prayer
.
Of
the
Lords
Prayer
.
Quest.
116.
HOw
,
and
according
to
what
patterne
,
ought
wee
to
pray
?
Answ.
The
Patterne
and
forme
of
prayer
for
our
direction
,
is
the
Lords
Prayer
.
Our
Father
which
art
in
Heauen
,
hallowed
bee
thy
name
,
thy
kingdome
come
,
thy
will
bee
done
in
earth
as
it
is
in
heauen
.
Giue
vs
this
day
our
dayly
bread
and
forgiue
vs
our
trespasses
,
as
wee
forgiue
them
that
trespasse
against
vs
,
and
lead
vs
not
into
temptation
,
but
deliuer
vs
from
euill
:
For
thine
is
the
Kingdome
,
the
power
▪
and
glory
,
for
euer
and
euer
.
Amen
.
Explan.
Hauing
hitherto
made
way
to
the
Lords
Prayer
,
following
in
the
Catechisme
,
by
considering
some
necessary
questions
:
it
followeth
now
,
that
wee
come
more
neerely
to
the
prayer
it selfe
,
which
is
our
onely
absolute
and
perfect
patterne
.
Concerning
this
prayer
,
consider
we
some
things
generally
,
and
then
particularly
of
the
parts
heereof
.
Generally
,
who
was
the
Author
of
this
prayer
.
The
Author
of
this
Prayer
.
Lu●
.
11.1
.
Answ.
Christ
Iesus
our
Lord
,
who
with
the
Father
and
Spirit
is
God
blessed
for
euer
.
Hee
hauing
beene
himselfe
,
busied
in
prayer
,
was
desired
by
his
Disciples
,
saying
;
Good
maister
teach
vs
to
pray
,
as
Iohn
also
taught
his
Disciples
:
and
he
said
vnto
them
.
When
yee
pray
,
say
,
Our
Father
which
art
in
heauen
,
&c.
Whence
ir
hath
the
name
,
the
Lords
Prayer
,
as
the
Lords
Day
,
the
Lords
Supper
,
&c:
2.
Consider
therefore
the
excellencie
of
this
Prayer
,
as
Salomons
song
,
is
called
a
Song
of
songs
:
so
this
may
bee
a
Prayer
of
Prayers
,
excelling
all
other
prayers
.
And
,
as
the
Lords
Supper
,
because
by
him
instituted
is
of
that
reuerend
account
,
that
whosoeuer
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
;
so
,
whosoeuer
vseth
the
Lords
Prayer
,
being
of
diuine
Institution
,
vnworthily
,
endangereth
himselfe
of
damnation
heereby
.
The
Author
is
the
wisedome
of
the
Father
,
&
like
vnto
himselfe
hath
made
this
Prayer
,
with
admirable
wisedome
,
drawing
the
whole
Scriptures
into
a
short
Epitome
heerein
,
and
comprizing
all
our
wants
of
euery
kinde
in
a
few
wordes
,
with
all
most
needfull
directions
about
prayer
,
and
reasons
mouing
in
the
offering
vp
of
Praoer
.
So
that
if
all
men
should
all
together
haue
studied
all
their
dayes
,
they
could
not
possibly
make
a
prayer
of
such
worth
and
excellencie
.
Math.
6.9
.
Thirdly
,
consider
the
vse
of
this
prayer
,
which
is
both
for
the
words
,
and
the
matter
and
forme
.
Some
thinke
,
that
it
is
onely
to
be
vsed
,
as
a
direction
,
by
which
wee
may
learne
how
and
what
to
pray
,
and
that
the
words
are
not
to
be
vsed
,
because
Christ
saith
,
After
this
manner
pray
yee
.
Others
thinke
it
the
onely
prayer
to
be
vsed
at
all
times
,
and
vpon
all
occasions
;
because
Christ
saith
,
When
yee
pray
say
,
Our
Father
,
Luc.
11.2
.
&c.
But
neither
right
,
the
truth
is
(
that
which
maketh
a
perfect
consent
betwixt
these
two
Euangelists
,
reporting
what
Christ
said
)
viz.
the
vse
of
this
Prayer
is
not
onely
to
direct
for
matter
,
or
for
words
,
but
for
both
,
say
these
words
when
ye
pray
,
or
vse
this
patterne
for
a
direction
,
and
frame
all
your
petitions
accordingly
First
,
vse
the
words
of
this
praye
,
if
thou
knowest
not
,
how
otherwise
,
according
to
it
to
expresse
thy
minde
,
and
though
thou
knowest
,
yet
vse
it
,
and
vrge
the
Lord
,
as
it
were
heereby
to
heare
thee
;
for
,
as
C●pria●
saith
.
A
father
will
acknowledge
the
voice
of
his
only
son
,
&
the
Lord
cannot
but
acknowledge
the
voyce
and
words
of
his
son
,
being
vttered
by
any
of
the
faithfull
.
But
take
heed
,
lest
in
praying
these
words
,
the
tongue
runne
without
the
heart
,
as
it
must
needes
doe
,
in
those
that
ceremoniously
rehearse
them
,
making
hast
to
haue
done
,
euen
like
vnto
a
chlide
saying
his
lesson
,
which
he
hath
conned
perfectly
.
Such
may
say
the
words
of
Gods
deare
Son
,
and
yet
goe
away
without
any
notice
taken
of
them
,
because
they
pray
not
his
words
,
which
is
a
harder
matter
to
doe
.
Wherefore
,
to
pray
these
words
rightly
,
thou
must
in
some
conuenient
measure
vnderstand
them
,
and
haue
the
minde
taken
vp
with
them
,
in
the
vttering
the
heart
still
conueying
it selfe
into
the
meaning
of
euery
petition
,
which
that
it
may
be
done
,
there
must
be
vsed
good
deliberation
in
him
that
prayeth
.
Thus
,
if
this
prayer
be
said
,
it
is
well
vsed
alone
,
or
added
to
other
prayers
:
like
vnto
a
wrastler
,
who
hauing
vsed
his
best
skill
and
strength
,
to
ouercome
in
his
wrastling
,
yet
finding
the
victory
,
getting
to
bee
very
hard
,
hee
re-inforceth
himselfe
at
the
last
,
with
all
his
might
,
force
and
skill
,
together
,
that
he
may
carry
away
the
prize
:
so
the
Christian
man
wrastling
,
as
Iaacob
with
God
by
prayer
,
in
the
end
re-inforceth
himselfe
in
this
prayer
,
that
he
may
not
depart
vnblessed
.
Two
extreames
are
heere
to
be
taken
heed
of
:
The
one
is
,
too
much
confidence
in
the
words
of
this
prayer
often
repeated
,
as
some
Popes
of
Rome
haue
granted
great
pardons
to
seuen
Paternosters
,
and
as
many
Aue
Maries
,
said
ouer
euery
day
,
or
on
some
dayes
,
and
in
some
places
:
which
is
grosse
and
superstitious
:
The
other
is
,
too
much
detracting
from
this
prayer
,
by
accounting
it
no
better
,
or
not
so
worthy
,
as
a
mans
owne
conceiued
prayer
,
which
is
derogatorie
and
arrogant
.
Secondly
,
vse
this
prayer
,
as
a
forme
of
direction
,
learning
hereby
what
to
aske
,
what
first
&
chiefly
,
with
what
affections
and
assurance
.
Are
not
other
prayers
also
to
be
vsed
by
vs
,
though
differing
from
this
in
order
;
yet
consonant
in
matter
?
Yes
doubtlesse
;
for
otherwise
,
the
Apostle
Paul
in
his
Epistles
would
not
haue
vsed
such
variety
of
order
and
manner
in
thanksgiuings
,
requests
,
and
deprcations
,
for
his
spirituall
children
,
for
himselfe
,
for
the
whole
Church
:
nor
would
the
primitiue
Christians
,
in
their
ioynt
prayer
for
the
Apostles
haue
beene
so
bold
as
to
premise
this
part
of
thanksgiuing
,
before
their
intreating
of
Gods
assistance
to
the
Apostolicall
offices
,
as
they
did
,
when
Peter
and
Iohn
being
dismissed
,
and
charged
to
speake
no
more
in
the
name
of
Iesus
,
they
all
together
prayed
vnto
the
Lord.
Act.
4.24
.
Wherefore
though
this
order
bee
generally
to
bee
followed
,
yet
neither
is
it
alwayes
necessary
,
nor
yet
is
it
a
swaruing
from
this
direction
,
though
some
of
these
petitions
onely
bee
asked
in
our
prayers
,
and
others
bee
omitted
.
But
the
errour
is
,
when
we
goe
beyond
the
rules
heere
giuen
vs
,
doting
too
much
vpon
worldly
things
,
or
hauing
proud
,
vnfaithfull
,
or
malicious
hearts
,
we
make
our
prayers
the
labor
of
poluted
lippes
.
Why
doth
the
Apostle
say
that
we
know
not
what
to
aske
,
Quest.
Rom.
8
26.
as
wee
ought
,
but
the
Spirit
it selfe
maketh
request
for
vs
,
with
sighes
,
which
cannot
be
expressed
:
if
this
be
a
perfect
direction
teaching
vs
all
things
?
Or
,
are
we
not
rather
to
hold
it
a
generall
direction
onely
for
matter
,
and
that
to
be
true
,
which
hee
saith
for
words
,
we
know
them
not
afore-hand
,
wee
follow
not
any
set
forme
of
speech
,
but
as
the
spirit
giueth
vtterance
at
the
time
of
prayer
.
And
so
heere
commeth
to
bee
enquired
,
what
is
to
be
thought
of
set
formes
of
prayer
,
and
whether
it
be
well
to
vse
them
?
It
is
true
indeed
:
wee
know
not
of
our selues
,
as
naturall
men
,
what
to
aske
,
but
the
Spirit
of
God
teacheth
vs
,
partly
enlightening
vs
by
the
Word
of
God
,
and
partly
stirring
vp
this
heauenly
motion
in
our
mindes
,
to
pray
,
and
long
after
the
fulnesse
of
Gods
grace
,
which
is
an
argument
of
our
full
deliuerance
from
mortality
and
basenesse
,
into
perfect
glory
of
soule
and
body
,
and
this
onely
is
the
scope
of
the
Apostle
in
that
place
.
Againe
,
because
prayer
is
the
worke
of
Gods
Spirit
,
it
may
bee
hence
gathered
,
that
all
such
as
haue
the
Spirit
,
and
are
regenerate
,
doe
and
are
able
in
some
measure
to
pray
,
to
their
owne
comfort
,
hauing
none
other
helps
of
prayers
made
by
men
,
or
aforehand
deuised
by
themselues
.
Yet
it
doth
not
hence
follow
,
that
it
is
not
good
to
pray
in
set
formes
of
prayer
,
no
more
that
it
is
not
good
to
haue
staires
,
to
goe
vp
into
an
vpper
roome
,
because
a
man
may
make
a
shift
to
goe
vp
by
a
ladder
,
or
by
some
other
meanes
.
In
publique
,
for
the
ordinary
seruice
of
God
,
it
is
needfull
there
should
bee
set
formes
of
prayer
,
because
it
is
not
certaine
,
that
euery
Minister
of
Gods
Word
hath
the
Spirit
of
Prayer
in
him
to
teach
him
:
and
if
hee
had
,
there
would
be
danger
through
weaknesses
of
memory
,
of
omitting
many
things
needfull
to
bee
prayed
for
in
the
congregation
,
of
excursions
,
and
runnings
out
into
clauses
impertinent
,
and
idle
,
in
so
long
prayers
,
and
of
tautologies
,
and
repeating
the
same
things
againe
and
againe
,
to
the
wearying
of
the
congregation
.
Numb.
10.35
.
Numb.
6.24
.
And
thus
this
heauenly
seruice
of
Prayer
,
should
bee
vnequally
performed
,
according
to
the
inequality
of
the
ministers
,
some
Churches
hauing
men
able
and
sufficient
,
some
againe
very
weake
ones
and
deficient
.
For
these
causes
,
set
formes
haue
beene
vsed
anciently
in
the
Church
of
God
vnder
the
Law
;
Moses
vsed
the
same
forme
of
prayer
,
when
the
Arke
remoued
,
and
when
it
stoodstill
:
by
the
commandement
of
the
Lord
,
he
taught
Aaron
and
his
sonnes
a
forme
of
blessing
the
people
.
Rom
16.24
.
2
Cor
13.13
.
Dauid
made
many
Psalmes
,
which
were
formes
of
praise
,
and
prayer
to
bee
vsed
publikely
,
as
the
104
105.106.107
.
Psalmes
,
the
90.
Psalme
,
was
a
Psalme
for
the
Sabaoth
.
Vnder
the
Gospell
the
first
forme
of
prayer
is
the
Lords
Prayer
the
first
forme
of
blessing
is
that
of
Paul
▪
The
grace
of
our
Lord
Iesus
Christ
be
with
you
all
:
or
more
fully
,
The
grace
of
our
Lord
Iesus
Christ
,
the
loue
of
God
,
and
the
Communion
of
the
holy
Ghost
bee
with
you
all
,
Amen
.
And
since
it
hath
beene
the
custome
of
Gods
Church
to
pray
in
the
congregation
by
set
prayers
.
If
therefore
these
rules
following
be
obserued
,
I
suppose
it
shall
be
well
.
Rules
of
prayer
.
First
,
that
all
vse
the
set
formes
of
common
prayer
,
appointed
in
publique
.
Secondly
,
if
more
speciall
prayers
are
to
be
vsed
before
,
or
after
the
preaching
of
the
word
(
for
which
no
set
common
forme
is
,
nor
can
well
bee
appointed
)
that
euery
man
endeauour
himselfe
hecrein
,
either
with
words
studied
,
and
set
before
,
or
then
iudiciously
and
reuerently
conceiued
,
as
by
the
Spirit
he
is
able
.
Thirdly
,
that
nouices
,
or
such
as
haue
not
the
gift
of
well
conceiuing
prayers
,
vse
set
formes
of
prayer
,
deuised
by
others
in
priuate
.
Fourthly
,
that
such
as
vse
the
prayers
of
others
,
labour
to
be
moued
with
the
same
spirit
of
the
Authors
,
as
if
the
wordes
did
flow
from
the
Spirit
in
them
.
Lastly
,
that
no
man
stand
heere
without
indeauouring
to
goe
further
,
if
hee
can
pray
some
set
forme
,
but
striue
to
grow
to
more
perfection
in
this
heauenly
faculty
,
and
to
bee
able
without
the
helpe
of
set
wordes
,
to
make
knowne
his
desires
vnto
the
Lord
.
If
any
man
shall
thinke
as
some
doe
,
that
this
is
presumption
,
without
set
wordes
to
come
to
God
in
Prayer
,
when
as
to
a
mortall
Prince
wee
dare
not
,
hee
is
greatly
deceiued
,
and
sheweth
to
haue
little
vnderstanding
of
the
faithfull
mans
neerenesse
vnto
God
,
and
acquaintance
with
Gods
holy
Spirit
.
For
,
will
such
as
wait
about
the
Kings
person
euery
day
,
and
talke
continually
with
him
,
study
set
wordes
afore-hand
,
what
to
speake
?
they
will
indeed
thinke
of
the
matter
concerning
which
they
would
speake
,
but
for
wordes
they
would
not
,
especially
,
if
they
had
alwayes
some
eloquent
person
at
their
elbow
ready
to
prompt
them
,
and
to
tell
them
what
to
say
:
in
like
manner
,
faithfull
men
doe
continually
attend
vpon
the
Lord
,
and
talke
with
him
by
Prayer
,
and
the
most
eloquent
Spirit
of
God
is
alwayes
ready
to
prompt
and
helpe
them
;
wherefore
,
so
that
the
matter
to
be
spoken
of
be
thought
vpon
before
,
it
is
no
presumption
to
come
without
set
wordes
,
in
such
,
as
by
experience
doe
finde
some
sufficiency
by
Gods
gracs
,
to
talke
thus
with
their
heauenly
King
and
Father
?
Quest.
What
desirest
thou
of
God
in
this
prayer
?
Answ.
I
desire
my
Lord
God
our
heauenly
Father
,
who
is
the
giuer
of
all
goodnes
,
to
send
his
grace
to
me
,
and
to
all
people
,
that
wee
may
worship
him
,
seeue
him
,
and
obey
him
,
as
we
ought
to
doe
.
And
I
pray
vnto
God
,
that
he
will
send
vs
all
things
that
bee
needfull
both
for
soule
and
body
,
and
that
he
would
bee
mercifull
vnto
vs
,
and
forgiue
vs
our
sinnes
,
and
that
it
will
please
him
to
saue
▪
and
defend
vs
in
all
dangers
ghostly
and
bodily
,
and
that
he
will
keepe
vs
from
all
sinne
and
wickednesse
,
from
our
ghostly
enemy
,
and
from
euerlasting
death
:
And
this
I
trust
he
will
do
of
his
mercy
and
goodnesse
,
through
our
Lord
Iesus
Christ
,
and
therefore
I
say
,
Amen
.
So
be
it
.
Explan.
Heere
in
briefe
are
set
downe
the
most
needfull
things
contained
in
the
Lord●
Prayer
with
such
plainnesse
,
as
that
euen
children
may
attaine
some
good
vnderstanding
of
the
prayer
heereby
,
which
was
the
laudable
intent
of
our
Church
,
in
prouiding
this
wholsome
milke
for
tender
babes
.
I
shall
not
need
therefore
to
adde
any
explanation
of
these
words
of
our
Catechisme
,
(
being
so
plaine
and
euident
of
themselues
)
other
then
by
poynting
at
the
parts
of
the
Lords
Prayer
secretly
diffused
through
this
Answer
.
The
first
parcell
whereof
compriseth
,
both
the
meaning
of
the
Preface
,
that
he
vnto
whom
we
pray
,
calling
him
,
Father
which
art
in
heauen
,
is
the
Lord
God
of
heauen
and
earth
,
our
common
Father
by
faith
,
and
heauenly
,
most
glorious
,
and
full
of
maiesty
,
from
whom
euery
good
thing
descendeth
;
and
the
meaning
of
the
first
Petitions
,
that
by
our
worshipping
him
,
hee
may
be
glorified
,
and
his
name
hallowed
,
by
our
liuing
as
his
loyall
subiects
,
and
faithfully
seruing
him
,
his
kingdome
may
come
,
and
by
our
readines
to
obey
him
,
in
euery
thing
,
his
will
may
be
done
in
earth
,
as
it
is
in
heauen
,
and
not
onely
by
such
a●
readily
obey
,
but
by
all
people
,
his
ouer
ruling
power
compelling
the
disobedient
and
stubborne
.
The
words
next
following
are
the
interpretation
of
the
rest
of
the
petitions
,
that
he
would
giue
vs
all
things
needfull
both
for
soule
and
body
,
which
is
to
giue
vs
this
day
our
dayly
bread
,
to
forgiue
vs
our
sinnes
,
is
the
next
petition
:
to
saue
,
and
defend
vs
from
all
dangers
,
&c.
is
,
not
to
lead
vs
into
temptation
,
but
deliuer
vs
from
euill
,
from
all
sinne
,
and
wickednesse
,
from
our
ghostly
enemy
,
and
the
end
and
reward
of
being
led
heereby
,
euerlasting
death
.
The
last
clause
,
And
all
this
I
trust
he
will
doe
,
&c.
serueth
to
explaine
the
conclusion
,
for
thine
is
the
kingdome
,
&c.
thou
art
a
most
gracious
King
,
full
of
mercy
and
goodnesse
,
in
Iesus
Christ
,
and
this
thy
mercy
and
goodnesse
shall
thus
bee
more
glorified
,
wherefore
I
trust
and
assure
my selfe
,
that
thou
wilt
doe
these
,
and
in
this
confidence
,
I
say
,
Amen
,
Quest.
117.
How
many
bee
the
partes
of
this
Prayer
?
Answ.
Three
,
the
Preface
;
Our
Father
which
art
in
Heauen
:
the
Petitions
;
Hallowed
be
thy
name
,
thy
kingdome
come
,
&c.
And
the
conclusion
▪
For
thine
is
the
kingdome
,
the
power
and
the
glory
,
for
euer
and
euer
,
Amen
.
Eccles.
4.17
.
Exod.
3.
Explan.
This
Prayer
being
an
absolute
forme
of
direction
for
vs
,
hath
in
it
all
things
needfull
,
both
for
beginning
,
proceeding
,
and
concluding
:
the
petitions
are
not
nakedly
set
down
without
a
preface
,
neither
are
they
left
without
a
conclusion
hemming
them
in
on
both
sides
,
to
shew
both
the
necessity
of
preparation
,
when
we
addresse
our selues
to
prayer
,
and
of
obseruation
when
wee
haue
prayed
.
Preparation
to
prayer
there
must
needs
be
,
otherwise
we
shall
be
ready
to
offer
the
sacrifice
of
fooles
,
wee
shall
draw
neere
to
the
flaming
bush
,
with
shooes
on
our
feet
,
and
tread
on
holy
ground
with
vncleane
feet
,
and
compasse
the
Lords
Altar
with
vnwashen
hands
.
Obseruation
there
must
bee
when
wee
haue
prayed
,
to
giue
God
the
glory
of
our
petitions
granted
otherwise
we
shall
deale
deceitfully
with
God
,
&
mocke
him
;
Gal.
6.7
.
(
which
he
wil
not
heare
)
pretending
his
glory
and
kingdome
,
but
the
sequell
shewing
when
we
rest
at
the
blessings
receiued
,
that
we
intend
our
owne
ease
and
pleasure
.
Quest.
118.
In
the
Preface
,
why
doe
you
call
God
Father
?
Answ.
Because
he
is
ready
as
a
louing
Father
,
to
heare
mee
calling
vpon
his
name
,
whence
J
learne
with
boldnesse
.
and
confidence
to
come
vnto
him
in
my
prayers
.
Explan.
Hauing
shewed
the
necessity
of
preparation
vnto
prayer
in
generall
,
heere
follow
the
parts
of
this
preparation
in
particular
.
And
the
first
is
,
to
consider
rightly
,
vnto
whom
we
pray
,
and
with
what
faith
and
affiance
.
Hee
,
vnto
whom
,
is
called
Father
,
teaching
vs
both
who
can
pray
,
and
what
faith
is
required
in
praying
.
First
,
he
only
can
pray
aright
,
and
as
a
true
Christian
,
that
can
call
God
Father
by
adoption
&
grace
through
Iesus
Christ
.
It
is
not
sufficient
;
that
hee
be
thy
Father
by
creation
,
for
so
is
he
the
father
of
the
spirits
now
damned
in
hell
:
but
he
must
also
be
thy
Father
by
regeneration
,
through
the
preaching
of
his
word
,
casting
thee
into
a
new
mold
of
righteousnes
and
holines
,
according
to
his
Image
,
Rom.
8.25
.
wherein
man
was
first
made
.
For
wee
haue
receiued
,
saith
the
Apostle
,
not
the
spirit
of
bondage
to
feare
againe
,
but
the
Spirit
of
adoption
whereby
wee
cry
,
Verse
16.
Abba
,
Father
:
And
the
same
spirit
beareth
witnesse
with
our
spirits
that
we
are
the
children
of
God
.
So
that
there
must
be
a
Spirit
in
him
,
that
will
pray
,
making
him
the
childe
of
God
by
adoption
,
1
Ioh.
3.3
.
purging
him
to
become
holy
,
as
he
is
holy
.
1
Ioh.
3.9
.
Whence
it
followeth
,
that
a
wicked
man
liuing
in
sinne
,
cannot
pray
,
seeing
he
,
which
is
borne
of
God
,
sinneth
not
,
who
only
is
indued
with
the
Spirit
of
Prayer
.
All
his
praying
therefore
is
a
vaine
beating
of
the
ayre
with
a
sound
of
words
,
neither
shall
he
speed
any
more
then
Esau
of
the
blessing
belonging
to
the
first
borne
,
though
he
cryed
with
strong
cryes
and
bitter
.
Hee
may
wish
indeed
as
Balaam
,
Let
me
dye
the
dea
h
of
the
righteous
but
he
cannot
pray
,
&
so
is
without
fruit
heereof
,
these
wishes
differing
so
farre
from
faithfull
prayer
.
Differences
betwixt
praying
and
wishing
.
1.
Because
wishes
are
sudden
and
inconsiderate
,
straightway
ceasing
as
a
ball
rebounding
,
when
it
is
at
the
highest
,
it
falleth
againe
;
prayer
is
with
deliberation
,
and
giueth
not
ouer
without
speeding
of
the
thing
desired
.
2.
Wishes
are
without
respect
of
the
meanes
and
care
of
right
or
wrong
,
in
attaining
the
thing
wished
for
:
Prayer
is
with
submission
to
the
vse
of
the
meanes
,
and
care
of
preuailing
by
right
onely
.
3.
Wishes
,
are
for
the
most
part
of
things
worldly
,
I
would
I
had
such
an
house
,
such
riches
,
&c.
prayer
,
is
chiefly
for
things
spirituall
,
and
heauenly
,
one
only
petition
of
sixe
being
for
things
temporall
.
4.
Wishes
are
sometime
for
things
spirituall
and
heauenly
,
but
very
inconstant
as
Balaams
wish
,
and
that
of
Simon
Magus
pray
vnto
God
that
none
of
these
things
befall
mee
:
prayer
perseuereth
,
as
Iaacob
wrestling
heereby
,
will
not
let
God
depart
vntill
that
hee
yeeldeth
to
blesse
him
.
Esa.
1.13
.
Prou.
15.8
.
Furthermore
,
as
a
wicked
man
cannot
pray
,
so
his
saying
of
prayers
is
an
abhomination
to
the
Lord
.
Of
the
wicked
Iewes
Incense
is
abhomination
to
me
,
saith
the
Lord
:
and
The
sacrifice
of
the
wicked
,
saith
Salomon
,
is
abomination
to
the
Lord
.
The
King
,
or
some
noble
person
would
disdaine
it
much
,
to
bee
waited
vpon
at
the
Table
with
Clownes
all
miry
,
and
dirty
,
and
the
King
of
heauen
is
no
lesse
offended
,
if
any
wallowing
in
the
mire
of
sinne
,
come
to
giue
attendance
vpon
him
in
prayer
.
Woe
then
to
wicked
persons
,
that
will
,
steale
,
whoore
,
prophane
the
Sabbath
,
drinke
,
oppresse
,
and
kill
,
and
yet
come
and
worship
in
the
Lords
House
.
This
is
so
abominable
,
that
euen
naturall
men
,
and
Pagans
doe
abhorre
it
in
Christians
.
Penda
an
heathen
king
of
the
Mercians
,
Hows
Chron.
pag.
67.
would
not
suffer
any
Christians
,
that
liued
contrary
to
their
profession
to
goe
vnpunnished
:
So
the
Turke
doth
at
this
day
.
See
then
here
the
horrible
estate
of
wicked
men
,
pray
they
ought
,
it
being
a
common
duty
of
all
men
,
and
yet
pray
they
cannot
;
yea
,
they
sinne
,
if
they
pray
,
such
a
maze
or
Labyrinth
doth
sinne
bring
them
into
.
2
Secondly
,
from
the
person
,
vnto
whom
we
are
directed
to
pray
,
wee
learne
,
if
wee
bee
such
,
as
can
rightly
call
him
Father
,
to
come
with
all
boldnesse
,
and
confidence
vnto
him
.
Father
sometime
,
and
most
commonly
setteth
foorth
,
the
first
person
in
Trinity
:
sometime
,
but
very
rarely
,
the
second
,
as
where
the
prophet
saith
,
Hee
shall
call
his
name
Emmanuell
,
Esa.
9.6
.
the
euerlasting
Father
.
And
sometime
the
whole
Trinity
,
as
where
the
Apostle
comparatiuely
sayeth
,
Heb.
12.9
.
Ought
we
not
much
more
bee
subiect
to
the
Father
of
Spirits
?
We
may
therefore
pray
vnto
the
whole
Trinity
,
but
more
properly
vnto
the
first
person
,
God
the
Father
,
in
the
name
of
God
the
Sonne
,
by
the
assistance
of
God
the
holy
Ghost
.
But
though
we
come
before
so
high
a
maiesty
,
he
is
our
Father
,
and
doth
accept
vs
for
his
children
,
to
our
great
incouragement
not
to
bee
afraid
,
but
to
come
often
,
and
with
all
filiall
boldnesse
vnto
him
:
Luc.
11
.
1●●
If
a
sonne
desireth
,
saith
Christ
;
of
any
of
you
,
that
is
a
Father
,
for
bread
,
will
he
giue
him
a
stone
?
if
hee
aske
a
Fish
,
will
hee
giue
him
a
Serpent
?
If
yee
then
,
which
are
euill
.
can
giue
good
gifts
vnto
your
Children
,
how
much
more
shall
your
heauenly
Father
giue
the
holy
Ghost
,
to
them
,
that
desire
him
?
What
boldnesse
did
Iaacob
vse
saying
,
I
will
not
let
thee
goe
vnlesse
thou
blesse
mee
first
?
and
Moses
saying
,
rather
blot
mee
out
of
the
booke
which
thou
hast
written
?
and
Abraham
,
disswading
the
Lord
from
destroying
Sodome
,
if
fifty
,
if
forty
,
if
thirty
,
if
twenty
,
if
but
ten
righteous
were
found
there
?
Children
ire
bold
aand
confident
to
aske
of
their
louing
Parents
,
and
soae
Gods
●
children
to
aske
of
him
.
Quest.
119.
Why
doe
wee
say
our
Father
,
and
not
my
Father
?
Answ.
Because
J
ought
to
pray
for
all
other
the
children
of
God
,
as
well
as
for
my selfe
.
For
whom
we
must
pray
.
Explan.
As
we
are
directed
for
the
person
vnto
whom
,
so
also
for
the
persons
for
whom
wee
ought
to
pray
,
and
that
is
,
not
for
our selues
onely
,
or
some
few
of
our
friends
,
but
for
all
our
brethren
and
Sisters
by
grace
,
that
can
call
God
,
as
we
do
,
Father
.
And
these
are
to
be
distinguished
into
certaine
ranks
or
orders
.
1.
Wee
must
pray
for
all
such
as
are
effectually
called
by
the
preaching
of
the
word
,
these
are
already
our
brethren
,
and
fellow
members
of
the
same
body
of
Christ
,
they
are
of
the
houshold
of
faith
,
and
their
welfare
ought
as
much
to
affect
vs
with
ioy
as
our
owne
.
2.
For
all
such
,
as
God
in
his
eternall
secret
counsell
hath
appointed
vnto
life
but
are
not
yet
called
from
their
wandrings
to
be
of
one
sheepe-fold
,
vnder
one
shepheard
the
Lord
Iesus
Christ
:
we
must
pray
for
them
,
that
God
would
hasten
their
vocation
,
as
Christ
hath
giuen
vs
example
in
his
prayer
for
his
sheepe
;
Iohn
17.20
.
I
pray
not
for
them
onely
,
which
thou
hast
giuen
me
,
saith
Christ
,
but
for
them
also
which
shall
belieue
in
mee
through
their
word
.
3.
For
Particular
persons
,
of
whom
wee
haue
receiued
benefit
,
vnder
whose
gouernment
wee
liue
,
or
which
bee
more
deare
or
neare
in
the
flesh
vnto
vs
.
Thus
S.
Paul
promiseth
that
for
the
liberality
towards
the
poore
Saints
at
Ierusalem
there
should
bee
thanksgiuing
of
many
vnto
God
,
2.
Cor.
9.12
.
●
Tim.
2.2
.
and
,
Le
prayers
,
saith
he
,
and
suplications
,
and
giuing
of
thankes
bee
mad
for
all
,
for
Kings
,
and
for
such
as
be
set
in
authoritie
.
And
such
people
,
as
with
whom
he
had
special
acquaintance
,
he
professeth
,
that
he
made
often
mention
of
them
in
his
prayers
,
and
for
the
Iewes
,
that
were
his
kinsmen
according
to
the
flesh
,
hee
sheweth
his
great
earnestnesse
in
prayer
,
for
their
conuersion
.
4.
For
such
,
as
whose
necessity
is
more
specially
made
knowne
vnto
vs
,
if
they
be
in
danger
of
sicknesse
,
troubled
in
mind
,
distracted
vpon
any
dangerous
enterprise
or
iourney
,
or
in
any
distresse
.
Iames
5.14
.
If
any
be
sicke
(
saith
Iames
)
let
him
send
for
the
Elders
of
the
Church
and
let
them
pray
for
him
.
5.
For
men
generally
of
all
estates
and
conditions
,
that
they
may
be
saued
;
for
this
is
good
and
acceptable
,
saith
Paul
,
in
the
sight
of
God
.
1.
Tim.
2.3
.
And
likewise
for
men
of
all
Countries
and
Nations
:
for
this
cause
wee
Englishmen
must
pray
for
Gods
ancient
people
the
Iewes
,
for
Turkes
,
Heathen
,
and
seduced
Papists
,
that
they
may
come
to
the
vnity
of
Faith
.
6.
For
our
enemies
,
and
those
that
hate
vs
:
Matth.
5
44.
Pray
for
them
that
hurt
you
,
and
persecute
yau
,
and
loue
your
enemies
,
saith
the
Lord
:
not
that
they
may
be
blessed
,
and
heartned
to
proceed
in
their
enmity
and
malice
,
but
be
ouercome
with
our
innocency
,
and
requiting
good
for
euill
,
and
so
haue
their
heart
turned
vnto
God
.
Whom
we
must
not
pray
for
.
Now
as
there
is
some
for
whom
we
must
pray
,
so
there
be
others
,
for
whom
we
may
not
pray
,
but
pray
against
.
1.
The
Deuill
,
ours
and
Gods
common
enemy
,
wee
must
pray
against
him
,
Rom.
16.20
.
that
he
may
be
confounded
and
troden
vnder
our
feet
.
2.
All
knowne
enemies
of
God
:
Dauid
hath
many
Psalmes
of
imprecations
,
and
praying
against
such
:
of
this
sort
is
Antichrist
,
which
is
an
Aduersary
,
2.
Thes.
2.4
.
and
exalteth
himselfe
against
all
that
is
called
God
.
Such
was
Iulian
the
Apostata
,
against
whom
the
Church
prayed
:
1.
Sam.
16.1
.
and
Saul
was
declared
to
bee
such
vnto
Samuel
,
for
which
cause
he
is
rebuked
for
mourning
and
praying
for
him
.
3.
We
ought
not
to
pray
for
the
dead
,
whose
estate
is
vnchangeable
,
as
Abraham
told
the
rich
Glutton
being
in
hell
,
that
they
which
were
there
,
could
not
come
hither
.
Quest.
120.
Why
is
there
added
in
the
preface
,
Which
art
in
heauen
?
Answ.
Not
for
that
I
belieue
God
to
be
in
heauen
only
,
for
he
is
euery
where
;
but
because
to
bee
in
heauen
,
is
an
argumeni
of
great
glorie
,
wherefore
I
learne
with
all
reuerence
and
humility
to
pray
vnto
him
being
our
father
most
glorious
.
1.
Eing
.
8
27.
Expl.
Here
followeth
the
third
thing
in
the
Preface
for
our
direction
,
Which
art
in
heauen
.
This
is
not
spoken
circumscriptiue
,
as
though
God
were
contained
in
the
heauens
;
for
the
heauen
of
heauens
are
not
able
to
containe
him
,
or
as
though
,
if
the
heauens
were
not
,
God
cannot
bee
as
the
inhabitants
of
the
earth
cannot
be
,
when
the
earth
ceaseth
;
for
God
was
before
all
heauens
,
and
earth
,
and
creatures
.
But
God
is
said
to
be
in
heauen
.
1.
First
,
for
his
glory
,
which
doth
most
shine
in
the
third
heauen
,
it
being
most
manifested
there
to
the
holy
Angels
,
and
blessed
Saints
,
by
an
immediate
vision
and
fruition
;
as
also
his
glory
,
that
is
,
the
manifestation
of
his
Wisdome
,
power
,
&c.
is
by
way
rationall
deduction
,
argued
from
the
lower
heauens
,
and
the
hoast
of
them
,
the
●unne
,
Moone
and
starres
,
according
to
the
Song
of
the
holy
King
;
The
heauens
declare
the
glory
of
the
Lord
,
and
the
firmament
sheweth
his
handy
worke
.
2.
There
is
not
only
a
naturall
,
but
also
supernaturall
and
extraordinary
demonstration
of
his
glorious
attributes
of
Iustice
,
Mercy
,
Power
and
Wisdome
,
which
are
manifested
from
heauen
,
as
by
the
Prophets
,
who
were
immediately
inspired
from
heauen
to
declare
them
;
and
by
Christ
,
who
came
from
heauen
;
and
sometimes
by
the
signes
which
the
heauens
beare
,
portending
great
alterations
,
as
before
the
destruction
of
Ierusalem
,
and
the
like
:
and
lastly
,
by
influences
comming
from
the
heauens
,
most
notably
to
destroy
most
notorious
sinners
,
as
the
old
World
,
against
which
the
windowes
of
Heauen
were
opened
to
drowne
them
:
and
Sodome
,
against
which
fire
and
brimstone
came
thence
to
burne
them
vp
.
Thirdly
,
for
his
puritie
,
and
holinesse
,
euen
as
the
heauens
are
pure
,
and
not
obnoxious
to
corruption
in
such
manner
,
as
the
inferiour
bodies
are
:
yea
,
when
they
shal
at
the
last
perish
,
and
haue
an
end
,
the
yeares
of
the
Lord
,
the
same
pure
,
and
holy
God
,
shall
last
alwaies
,
according
to
the
Psalmist
;
Thou
art
the
same
,
and
thy
yeares
shall
not
faile
.
4.
For
his
excellent
maiesticall
,
Psal.
101
2●
.
and
inaccessible
brightnesse
,
euen
as
the
most
shining
heauenly
creatures
,
the
Sunne
and
Starres
.
And
all
this
serueth
to
breed
in
vs
humility
,
and
reuerence
in
comming
before
the
Lord
,
euen
as
the
sinful
Publican
,
durst
not
looke
vp
to
heauen
,
but
cryed
;
Luke
18.
Lord
bee
mercifull
to
me
a
sinner
,
and
as
the
poore
Prodigall
;
Father
,
I
am
not
worthy
to
be
called
thy
child
:
Luke
1.53
.
for
the
proud
the
Lord
dispiseth
,
the
rich
he
sendeth
empty
away
,
that
is
such
,
as
acknowledge
not
themselues
vnworthy
wretched
sinners
,
Esay
66.2
.
and
presume
vpon
any
thing
in
themselues
:
but
the
humble
ones
,
that
tremble
at
his
word
,
that
doe
reuerence
before
him
,
hee
wil
looke
,
and
haue
respect
vnto
.
Which
should
make
vs
so
to
temper
our
boldnes
with
humility
,
and
reuerence
in
praying
to
this
our
most
glorious
Father
,
that
when
we
would
be
bold
with
him
,
like
sonnes
,
we
incurre
not
the
blame
of
saucinesse
and
irreuerence
with
the
Iewes
,
and
be
challenged
with
that
sharpe
saying
;
If
J
be
a
Father
,
where
is
mine
honour
,
Mal.
1.
●
.
if
I
be
a
Master
,
where
is
my
feare
,
saith
the
Lord
of
Hostes
?
Quest.
121.
How
many
bee
the
Petitions
of
this
prayer
?
Answ.
Six
,
whereof
the
three
former
concerne
the
glory
of
God
,
the
three
latter
concerne
nur
selues
.
Explan.
In
handling
the
petitions
of
this
prayer
.
1.
Wee
are
to
consider
of
them
in
generall
,
and
then
in
particular
:
Generally
they
bee
sixe
,
as
many
concerning
Gods
glory
,
as
our
owne
necessities
,
and
the
first
in
order
concerning
Gods
glory
,
the
last
our selues
.
The
equall
number
teaching
vs
,
how
gratious
the
Lord
is
towards
vs
sinfull
men
,
allowing
vs
,
if
we
come
with
one
request
for
the
aduancement
of
his
glory
,
to
come
with
another
for
our
owne
benefit
,
if
with
three
for
him
,
with
three
for
our selues
also
.
This
is
no
small
fauour
,
when
a
mortall
King
will
〈…〉
when
do
the
like
,
happy
would
his
subiects
think
themselues
,
and
pray
often
,
and
heartily
for
his
health
,
and
honour
,
if
premising
prayers
for
his
welfare
,
hee
would
allow
them
to
petion
freely
also
for
themselues
,
being
ready
to
grant
their
desires
.
Happy
then
are
we
,
that
serue
so
good
a
King
,
but
vnworthy
of
this
happines
,
sith
that
vngratefully
wee
seeke
not
his
honour
,
but
the
satisfying
of
our
owne
worldly
lusts
,
hee
alloweth
vs
to
pray
as
much
for
our selues
,
as
for
himself
,
three
for
our selues
,
and
three
for
him
,
but
wee
pray
three
for
him
,
and
threescore
for
our selues
,
or
nothing
for
him
,
and
altogether
for
our selues
,
thus
requiting
the
Lord
euill
for
good
.
Let
euery
man
bee
ashamed
of
this
,
and
desire
as
heartily
the
glorifying
of
Gods
name
,
as
his
owne
necessary
foode
and
raiment
,
as
the
welfare
of
his
owne
soule
.
The
order
of
the
petition
.
The
order
of
placing
the
petitions
concerning
Gods
glory
first
,
and
then
those
concerning
our selues
,
teacheth
,
1.
that
God
is
absolutely
to
be
respected
,
and
for
himselfe
,
but
man
for
Gods
cause
.
He
is
the
Soueraigne
Lord
of
all
,
and
the
reuerence
of
him
ought
to
sway
all
;
the
greatest
men
are
not
so
to
be
reuerenced
simply
for
their
power
and
greatnes
,
but
for
him
,
Matth.
10.28
.
and
in
him
;
I
will
tell
you
(
saith
Christ
)
whom
yee
shall
feare
,
not
him
that
can
kill
the
body
,
but
him
that
can
destroy
body
and
soule
in
hell
fire
.
And
this
is
the
argument
vsed
by
the
Apostle
,
to
perswade
obedience
to
the
higher
powers
,
Rom.
13.1
.
because
there
are
no
powers
but
of
God
,
and
the
powers
that
are
,
are
of
God
Euen
as
the
riuers
come
from
the
sea
,
and
runne
into
the
sea
,
so
all
mens
greatnesse
,
and
that
they
are
men
,
commeth
from
God
,
and
ends
in
God
.
If
God
commandeth
any
thing
,
he
is
to
be
heard
for
his
commands
sake
;
if
man
commandeth
any
thing
,
he
is
to
be
heard
for
Gods
sake
,
which
if
it
were
so
,
sinne
should
not
so
much
haue
the
vpper
hand
:
but
this
is
turned
amongst
the
men
of
this
age
,
into
the
contrary
,
man
is
heard
,
and
obserued
for
himselfe
,
God
for
man
,
a
plaine
euidence
,
whereof
is
the
obedience
of
the
most
vnto
great
persons
and
gouernours
,
and
neglect
of
Gods
poore
Ministers
armed
only
with
the
Word
,
the
Sword
of
the
Spirit
.
2.
That
the
first
,
and
maine
thing
by
the
Lord
intended
in
creating
all
,
is
his
owne
glory
,
and
whatsoeuer
is
good
for
man
is
subordinate
vnto
this
,
and
onely
so
farre
forth
to
bee
sought
after
,
as
it
maketh
for
Gods
glory
.
The
heauens
are
made
to
shew
his
glory
,
the
earth
,
and
seas
are
for
his
glory
,
al
men
are
made
for
his
glory
,
yea
,
the
vessels
of
wrath
:
for
of
him
,
for
him
,
and
vnto
him
are
all
things
,
to
him
be
glory
,
for
euer
,
Rom.
11
36.
Amen
.
This
made
Moses
to
neglect
his
owne
soule
,
rather
then
God
should
be
dishonoured
,
and
Paul
to
lay
open
himselfe
to
the
curse
,
that
God
might
haue
glory
by
the
conuersion
of
the
Iewes
.
And
this
will
make
euery
one
,
that
is
an
obedient
subiect
to
the
King
of
heauen
,
with
ioy
to
beare
any
crosse
,
so
that
God
may
haue
glory
,
to
account
all
losse
,
which
is
gotten
with
his
dishonour
.
For
if
the
maine
estate
of
any
man
bee
safe
,
he
is
the
lesse
troubled
at
small
losses
;
but
much
lesse
if
hundreths
of
pounds
bee
daily
added
hereunto
,
and
his
losses
be
but
some
few
pence
:
no
more
ought
wee
to
be
much
troubled
at
our
owne
losses
,
or
crosses
,
seeing
the
maine
,
Gods
glory
,
is
hereby
greatly
increased
.
3.
That
the
glory
of
the
Lords
name
is
so
deare
,
as
that
hee
did
not
only
make
it
his
marke
in
the
creation
,
but
in
euery
particular
dutie
done
by
man
,
hee
setteth
it
still
,
as
his
marke
,
as
here
in
prayer
,
in
giuing
the
law
,
he
beginneth
with
his
owne
maiesty
in
the
Gospell
,
at
the
very
natiuity
of
that
blessed
one
the
Angels
are
heard
lauding
,
and
glorifying
God
.
And
in
like
manner
ought
wee
to
bee
affected
to
Gods
glory
in
euery
duty
seeking
this
first
,
and
chiefely
,
and
not
to
be
seene
of
men
,
as
the
Pharisees
.
For
if
a
man
doth
fast
,
pray
,
heare
the
word
,
giue
almes
,
deale
iustly
in
some
other
respect
chiefely
,
he
breakes
this
rule
of
Christ
,
he
pleaseth
not
,
whatsoeuer
,
or
how
oft
soeuer
his
deuotion
bee
,
hee
can
haue
no
thankes
at
Gods
hands
.
Quest.
122.
Which
bee
the
three
petitions
concerning
Gods
glory
?
Answ.
The
first
is
,
Hallowed
be
thy
name
;
the
second
,
Thy
Kingdome
come
;
the
Third
,
Thy
will
be
done
in
earth
,
as
it
is
in
heauen
.
Quest.
123.
In
the
first
of
these
petitions
,
what
do
you
desire
?
Answ.
That
the
holy
name
of
God
may
bee
glorified
in
the
vse
of
his
titles
,
word
and
workes
.
Explan.
In
handling
these
petitions
more
particularly
,
I
will
obserue
,
first
,
the
order
;
secondly
,
the
sense
;
thirdly
,
the
scope
of
euery
petition
.
For
the
first
;
Hallowed
be
thy
name
;
this
is
placed
before
,
thy
Kingdome
come
,
to
teach
vs
,
that
no
man
can
bee
a
true
subiect
of
Gods
kingdome
,
vnlesse
that
in
his
heart
hee
maketh
principall
account
of
Gods
glory
.
For
then
onely
maist
thou
hope
to
be
accepted
as
a
good
subiect
vnder
Gods
kingdome
,
when
thou
first
desirest
;
Hallowed
bee
,
not
mine
,
but
thy
name
.
The
name
of
God
.
When
thou
settest
vp
not
thy selfe
,
thy
pleasure
,
profit
,
or
glory
,
to
be
chiefly
sought
after
,
in
professing
the
Christian
religion
,
but
the
honouring
of
Gods
name
:
so
that
such
as
seeke
for
aduantage
by
their
profession
,
1.
Tim.
6.6
.
thinking
;
that
gaine
is
godliness
,
as
was
the
manner
of
some
,
whom
the
Apostle
challengeth
,
that
vnder
the
colour
of
religion
,
deceiue
,
and
inueagle
others
to
their
owne
commoditie
,
are
not
of
Gods
Kingdome
,
but
are
puffed
vp
,
knowing
nothing
,
doting
in
stead
of
going
the
right
way
,
Verse
5.
or
hauing
any
true
wisdome
.
2.
For
the
sense
of
the
words
.
By
the
name
of
the
Lord
,
here
we
are
to
vnderstand
that
,
whatsoeuer
it
is
,
whereby
the
Lord
is
made
knowne
vnto
vs
,
according
to
his
most
glorious
attributes
,
wisdome
,
power
,
mercy
,
&c.
1.
God
is
knowne
by
his
name
.
And
this
is
first
by
his
titles
,
God
,
Lord
,
Iehouah
,
Lord
of
hosts
,
the
Almighty
,
&c.
for
by
these
God
hath
made
himselfe
knowne
vnto
vs
,
and
th●se
do
serue
most
properly
to
set
forth
God
:
for
which
cause
,
though
for
their
office
sake
,
being
Gods
Vicegerents
,
some
haue
been
called
Gods
,
and
Lords
,
yet
neuer
any
man
presumed
thus
to
bee
called
,
as
by
his
proper
name
,
that
we
can
reade
of
,
amongst
all
Gods
people
,
●n
the
booke
of
God
,
but
Iesus
Christ
,
who
was
truly
Emmanuel
,
God
with
vs
.
Let
no
man
therefore
aspire
after
such
names
,
but
leaue
them
off
rather
,
as
too
high
for
mortall
man
.
2.
By
his
word
.
Iohn
1.
2.
Cor.
3.18
.
Secondly
,
God
is
made
knowne
by
his
word
,
and
therefore
Christ
hath
the
title
of
the
word
of
God
,
being
the
fountaine
from
whence
the
word
of
wisedome
sloweth
,
and
hee
that
knoweth
the
word
written
,
knoweth
God
,
his
face
being
visibly
and
gloriously
reflected
to
our
open
faces
there
,
as
by
a
glasse
.
Thirdly
,
by
his
works
,
the
heauens
,
the
earth
,
the
seas
,
3.
By
his
work●
.
infinite
number
of
creatures
herein
contained
,
which
doe
also
set
forth
God
vnto
vs
:
For
the
inuisible
things
of
him
,
that
is
,
Rom.
1.20
.
his
eternal
power
,
and
God-head
,
are
seene
by
the
creation
of
the
world
considered
in
his
workes
.
And
as
these
lasting
workes
of
God
,
do
set
him
forth
vnto
vs
,
so
doe
his
transient
workes
,
acts
of
iudgement
,
mercy
,
prouidence
and
goodnesse
.
Let
thy
name
be
hallowed
,
or
sanctified
.
1.
This
doth
first
signifie
,
To
Sanctifie
,
what
.
the
purifying
of
a
thing
which
before
was
corrupt
,
and
vnholy
,
thus
mystically
it
was
shewed
to
Peter
,
that
God
had
sanctified
the
Gentiles
,
when
hee
being
inuited
to
eate
of
the
creatures
appearing
in
the
sheet
,
and
refusing
them
,
as
vncleane
,
was
the
second
time
commanded
:
The
things
which
God
hath
sanctified
,
Acts
10.15
.
pollute
thou
not
.
2.
The
separating
of
any
thing
common
to
an
holy
vse
,
thus
Aaron
and
his
sonnes
are
said
to
be
sanctified
,
and
their
vestments
,
and
vessels
of
the
Temple
,
and
all
things
dedicate
,
and
thus
are
the
houses
of
God
now
a
dayes
to
bee
counted
holy
,
and
glebes
,
and
tithes
of
the
Church
.
3.
The
acknowledging
of
a
thing
to
be
holy
,
and
declaring
it
,
by
giuing
all
due
obseruance
,
and
respect
hereunto
,
so
that
the
holines
thereof
may
be
made
more
famous
,
and
notable
amongst
all
men
:
and
thus
principally
doe
wee
pray
,
hollowed
bee
thy
name
,
as
it
is
holy
,
and
glorious
,
make
vs
to
acknowledge
it
,
and
to
ascribe
all
honour
,
and
glory
vnto
it
,
whether
we
speake
of
thy
titles
,
behold
thy
creatures
,
and
works
of
prouidence
,
or
receiue
any
of
thy
blessings
,
or
whether
we
be
conuersant
in
the
exercises
of
thy
Word
and
Sacraments
,
or
of
any
other
diuine
ordinances
.
And
againe
,
whereas
thy
name
is
vsed
,
as
vnholy
by
prophane
worldlings
,
vindicate
,
and
deliuer
it
from
such
abuses
,
and
make
vs
to
stand
for
the
maintenance
of
thy
honour
against
such
.
And
lastly
,
prouide
for
the
preseruation
of
the
same
,
from
being
vsed
as
a
common
thing
,
working
in
all
thy
people
an
holy
consent
to
hallow
it
together
,
abstaining
from
all
common
and
base
vsage
thereof
.
1.
The
supplication
.
3.
For
the
scope
of
this
petition
,
as
euery
one
of
the
other
,
it
containeth
a
supplication
,
a
deprecation
,
and
a
thanksgiuing
.
The
supplication
is
,
that
we
and
all
the
people
of
God
may
glorifie
the
holy
name
of
God
,
in
our
affections
louing
him
with
all
our
hearts
,
with
all
our
soules
,
and
with
all
our
might
,
fearing
him
aboue
all
,
putting
our
trust
only
in
him
:
in
our
deuotion
with
pure
minds
lifted
vp
to
him
only
to
pray
:
and
in
our
speeches
,
swearing
rightly
,
and
reuerently
by
his
name
,
and
neuer
making
mention
of
him
,
but
with
high
reueuerence
:
lastly
,
in
all
naturall
and
ciuill
actions
,
seeing
,
hearing
,
eating
,
drinking
,
labouring
,
recreating
,
buying
,
selling
,
and
conuersing
,
and
dealing
one
with
another
,
doing
these
,
not
as
men
led
by
sense
only
,
but
by
religion
,
eating
and
drinking
moderately
,
and
with
thanksgiuing
,
seeing
and
hearing
of
Gods
works
with
vnderstanding
,
and
praising
his
power
,
his
wisdome
,
and
his
iustice
and
mercy
,
labouring
and
working
the
thing
that
is
good
,
as
in
Gods
presence
,
recreating
with
moderation
,
and
not
according
to
the
sway
of
voluptuous
and
vaine
minds
,
and
in
all
our
contracts
and
dealings
,
following
the
rule
of
iustice
and
equity
,
in
the
feare
of
this
great
God
.
And
this
in
briefe
is
commanded
by
the
Apostle
,
Whether
yee
eate
or
drinke
or
whatsoeuer
yee
doe
,
1.
Cor.
10.31
.
doe
all
to
the
glory
of
God
.
And
if
in
some
of
these
things
onely
wee
giue
glory
to
God
,
and
not
in
them
all
,
we
come
short
of
that
,
which
wee
are
here
directed
to
striue
after
.
We
honour
God
with
our
lippes
,
but
our
hearts
are
farre
remooued
from
him
;
whilst
we
performe
workes
of
deuotion
outwardly
,
but
haue
hearts
void
of
this
loue
,
feare
,
and
trust
,
and
liues
irregular
,
swaruing
from
iustice
,
temperance
,
and
the
feare
of
God
,
and
tongues
let
loose
to
curse
and
blaspheme
God
:
or
else
wee
honour
men
more
then
God
,
whilst
wee
follow
iustice
,
temperance
,
and
sobernesse
,
and
speake
reuerently
of
Gods
name
amongst
men
,
but
are
cold
,
and
seldome
,
or
corrupt
in
our
deuotion
.
So
that
this
one
short
petition
comprehendeth
the
three
former
Commandements
of
the
Law
,
and
herein
we
craue
,
that
we
may
be
able
to
doe
,
whatsoeuer
we
are
therein
directed
vnto
.
2.
The
deprecation
.
The
deprecation
is
against
the
sinnes
in
these
Commandements
forbidden
,
contrary
to
the
duties
before
spoken
of
,
with
an
acknowledgement
of
our
transgressions
,
and
weakenesse
;
through
which
wee
daily
offend
herein
,
sighing
after
more
perfection
,
and
strength
of
grace
.
Wee
acknowledge
therefore
here
our
selfe-love
,
and
loue
of
the
world
,
feare
of
men
,
and
trust
in
armes
of
flesh
,
our
corrupt
worshipping
of
God
,
our
neglect
of
his
worship
,
our
errours
in
speech
to
the
dishonour
of
his
name
,
cursings
,
swearings
,
periuries
,
neglect
of
vowes
,
and
giuing
Gods
honour
to
creatures
,
swearing
by
them
:
and
our
errours
in
action
,
not
being
moued
with
diuine
meditations
beholding
Gods
works
,
being
intemperate
in
meates
and
drinkes
,
and
not
following
that
iustice
,
and
feare
of
God
in
our
dealings
,
that
wee
ought
to
doe
,
and
for
strength
to
ouercome
all
these
our
corruptions
we
pray
.
3.
The
thanksgiuing
.
The
thanksgiuing
is
for
these
corruptions
mortified
,
and
purged
,
and
for
contrarie
graces
,
reuiued
,
and
setled
to
the
praise
of
Gods
name
:
when
wee
find
to
our
comfort
,
that
the
Lord
hath
set
vp
in
our
hearts
some
measure
of
this
loue
,
feare
,
trust
,
made
vs
deuout
worshippers
of
God
,
and
reformed
in
some
measure
,
the
errours
of
our
speeches
,
and
actions
:
in
which
notwithstanding
wee
must
take
heed
,
that
wee
doe
not
glory
and
boast
our selues
,
least
wee
fauour
of
the
proud
Pharisie
,
but
to
giue
God
onely
all
the
glory
.
1.
Tim.
2.1
.
Likewise
wee
praise
God
here
for
his
grace
in
other
men
,
by
whom
his
name
hath
also
glorie
,
whilest
they
consent
in
things
together
with
vs
,
to
the
honouring
of
God
.
For
this
is
also
commanded
,
as
to
pray
for
others
,
so
to
praise
God
for
others
;
I
exhort
,
that
first
of
all
,
prayers
,
and
supplications
,
and
giuing
of
thankes
,
be
made
for
all
men
.
For
this
cause
of
old
,
they
that
were
led
by
the
Spirit
of
God
,
did
praise
his
name
ouer
the
graues
of
Martyrs
,
for
his
grace
giuen
vnto
them
,
shining
so
much
to
his
glory
(
though
since
it
hath
been
turned
into
praiers
for
them
being
dead
,
and
to
them
)
and
it
is
an
euident
want
of
the
Spirit
of
God
,
and
of
the
presence
of
the
lying
Spirit
,
to
maligne
such
,
as
seeke
thus
to
liue
to
Gods
glory
,
and
to
discourage
them
,
and
to
speake
all
manner
of
euill
against
them
,
as
is
the
manner
of
many
now
adaies
,
seeking
by
their
checkes
and
taunts
,
to
quench
the
sparkes
of
zeale
,
which
are
kindling
in
the
hearts
of
others
,
especially
of
vnderlings
.
Out
of
your
owne
mouthes
shall
yee
bee
iudged
,
yee
euill
and
wicked
seruants
,
to
the
highest
;
seeing
,
with
your
mouthes
,
ye
speak
the
words
of
Gods
praise
,
for
grace
in
others
,
and
with
the
same
mouthes
,
ye
pricke
their
sides
,
as
with
swords
,
to
spill
,
if
it
were
possible
,
all
warmth
of
grace
out
of
them
.
Now
,
all
this
is
in
the
first
petition
:
the
supplication
,
wee
pray
thee
,
let
thy
name
be
hallowed
:
the
deprecation
,
wee
pray
thee
,
let
not
thy
name
be
vnhallowed
,
or
haue
dishonour
done
vnto
it
:
the
thanks-giuing
,
wee
thanke
thee
for
disposing
vs
to
the
magnifying
,
and
giuing
glory
to
thy
name
,
for
thy
grace
and
goodnesse
,
and
so
let
thy
name
be
hallowed
.
Quest.
124
In
the
second
petition
,
what
doe
you
desire
?
Answ.
That
the
number
of
true
belieuers
may
be
daily
increased
,
that
Gods
Kingdome
of
grace
may
bee
enlarged
,
and
his
Kingdome
of
glory
hastened
.
Acts
2.23
.
Explan.
According
to
the
method
propounded
,
I
consider
first
,
the
order
of
this
petition
,
it
goeth
before
this
;
Thy
will
be
done
,
to
teach
vs
,
that
no
man
can
rightly
doe
the
will
of
God
,
and
please
him
,
vnlesse
he
be
of
his
Kingdome
,
and
deliuered
out
of
the
Kingdome
of
darknesse
,
by
faith
,
and
the
Spirit
of
Sanctification
.
He
shall
doe
his
will
indeed
,
as
a
vessell
of
wrath
,
being
ouer-ruled
by
his
Almighty
power
,
as
the
Deuill
doth
Gods
secret
will
;
but
not
as
a
vessell
of
mercy
out
of
a
good
heart
to
be
accepted
,
as
the
Angels
and
Saints
in
heauen
.
For
when
the
wicked
Iewes
had
crucified
the
Lord
Iesus
,
it
is
said
,
that
they
had
taken
him
,
being
deliuered
by
the
determinate
counsell
.
and
fore-knowledge
of
God
▪
and
against
his
disposing
will
,
it
is
not
possible
,
that
wicked
men
and
wicked
Angels
should
do
any
thing
.
But
in
this
there
is
little
comfort
,
as
to
the
gally-slaues
of
the
Turkes
,
being
compelled
to
their
taske
,
the
comfort
onely
is
,
when
from
the
heart
willingly
and
chearefully
Gods
will
is
done
,
namely
,
his
reuealed
will
and
Law
.
To
doe
Gods
will
.
Heb.
11.6
.
Esay
1.
Now
for
this
it
is
necessary
,
that
a
man
be
first
of
this
kingdome
,
Without
faith
it
is
impossible
to
please
God
.
All
duties
done
by
the
vnsanctified
Iewes
liuing
in
sinne
,
are
reiected
as
abominable
.
Their
new
Moones
,
their
Sabbaths
,
their
incense
,
their
sacrifices
:
without
these
a
man
cannot
so
much
as
thinke
any
thing
pleasing
vnto
God
;
2.
Cor.
3.5
.
euen
as
they
that
yeeld
alleageance
to
the
Pope
,
or
to
the
Turke
,
or
any
enemy
of
our
King
,
cannot
please
him
,
their
lawfull
Soueraigne
,
how
officious
soeuer
they
bee
.
So
they
in
whom
the
power
of
darkenesse
is
not
yet
shaken
off
;
but
are
still
through
infidelity
,
and
the
loue
of
sinne
,
vnder
the
Prince
of
the
ayre
,
and
not
subiects
of
the
kingoome
of
heauen
,
cannot
please
God
,
what
duties
soeuer
they
seeme
to
the
world
to
performe
with
zeale
and
deuotion
.
This
then
serueth
,
first
,
to
shew
vs
the
fountaine
of
all
our
goodnes
,
the
grace
of
God
,
the
mercy
of
our
heauenly
King
,
who
maketh
vs
able
to
serue
him
,
and
crowneth
our
seruice
with
glory
,
t●at
for
no
seruice
which
wee
doe
,
we
presume
to
challenge
ought
at
his
hands
,
as
the
merit
of
our
worke
,
but
reiect
this
,
as
Popish
arrogancy
,
and
acknowledge
when
wee
haue
done
al
that
we
can
;
we
are
vnprofitable
seruants
,
which
is
Christian
simplicitie
.
2.
Not
to
rest
in
any
outward
act
or
duty
,
which
we
doe
,
but
labour
for
true
faith
,
for
hearts
rightly
seasoned
,
as
hearts
of
the
subiects
of
his
kingdome
,
otherwise
it
is
lost
labour
whatsoeuer
we
doe
in
vaine
are
ye
iust
,
mercifull
,
or
deuout
,
vnlesse
the
seruice
of
Satan
be
in
heart
renounced
,
vnlesse
there
be
faith
purging
inwardly
.
2.
The
Kingdome
of
God
.
For
the
sense
of
the
words
:
Thy
kingdome
,
the
obiect
of
this
desire
is
first
to
bee
considered
,
and
then
the
act
,
let
it
come
.
Gods
kingdome
is
the
rule
that
hee
doth
exercise
ouer
his
creatures
,
and
is
generall
ouer
all
,
and
speciall
ouer
the
elect
.
Generally
his
kingdome
doth
comprehend
the
whole
world
,
with
all
things
therein
,
which
he
ruleth
and
gouerneth
by
his
prouidence
,
making
one
to
be
for
the
preseruation
or
punishment
of
the
other
,
thus
vpholding
things
in
order
euer
since
the
first
creation
.
Psal
48.2
.
Psal.
93.1
.
In
this
sense
God
is
called
by
the
Psalmist
,
the
great
King
,
and
God
is
King
,
be
the
Heathen
neuer
so
impatient
:
and
againe
,
the
Lord
reigneth
,
&c.
and
vnto
his
First-borne
,
Christ
,
the
Heathen
are
giuen
for
inheritance
,
Psal.
2.
and
the
vttermost
ends
of
the
earth
for
a
possession
.
Specially
Gods
Kingdome
is
ouer
the
Church
,
howsoeuer
dispersed
into
many
places
,
yet
making
but
one
Kingdome
,
and
this
Kingdome
is
partly
in
Heauen
,
partly
vpon
earth
,
till
the
last
great
day
,
when
in
Heauen
onely
it
shall
flourish
.
That
part
of
his
Kingdome
,
which
is
vpon
earth
,
is
the
whole
multitude
of
all
such
people
,
as
outwardly
embrace
the
Christian
religion
,
though
many
be
prophane
,
or
hypocrites
,
and
this
part
is
called
the
Kingdome
of
Heauen
,
Matth.
13.
both
in
the
Parable
of
the
Sower
,
of
the
Draw-net
,
and
of
the
Field
,
wherein
the
enuious
man
sowed
tares
,
&c.
Wicked
men
being
for
a
time
mixt
amongst
the
godly
,
but
at
the
last
day
to
bee
seuered
,
and
singled
out
,
and
left
,
the
godly
onely
being
taken
:
and
this
is
Gods
speciall
outward
Kingdome
,
which
in
speciall
manner
he
defend●th
from
Infidels
,
holding
vp
the
Scepter
of
his
Word
,
and
giuing
them
lawes
,
whereby
to
be
gouerned
.
Now
besides
this
,
there
is
an
inward
spirituall
Kingdome
of
God
,
which
is
ouer
all
those
,
in
whose
hearts
these
lawes
are
written
to
doe
them
,
and
the
holy
Spirit
ruleth
,
and
beareth
sway
,
and
happy
is
that
man
,
which
is
thus
of
his
Kingdome
:
for
when
Christ
did
highly
extoll
Iohn
the
Baptist
,
saying
,
that
a
greater
then
he
,
was
not
borne
of
women
,
hee
affirmeth
yet
,
that
the
least
in
the
Kingdome
of
Heauen
,
is
greater
then
hee
,
the
least
of
those
that
are
inwardly
called
,
greater
then
hee
,
by
his
most
excellent
office
,
euen
as
they
which
doe
the
will
of
God
in
Heauen
,
are
more
then
mother
,
brethren
,
and
sisters
of
Christ
,
then
Mary
,
as
shee
was
dignified
to
be
his
mother
,
according
to
the
flesh
.
That
part
of
the
Kingdome
,
which
is
really
in
Heauen
,
consisteth
of
Angels
and
Saints
,
and
is
imperfect
,
till
the
last
day
,
when
in
a
more
speciall
manner
,
the
Kingdome
shall
bee
deliuerd
vp
to
God
the
Father
,
that
he
may
bee
all
in
all
.
1.
Cor.
15.24
.
And
thus
much
for
the
meaning
of
the
obiect
.
The
act
,
Let
it
come
.
This
is
first
of
the
generall
Kingdome
,
whereby
the
world
is
most
prouidently
ruled
,
let
it
stand
,
let
wickednesse
be
punished
,
and
godlinesse
rewarded
.
1.
The
Kingdome
of
grace
commeth
by
foure
degrees
.
Secondly
,
of
the
speciall
Kingdome
,
the
comming
whereof
is
in
foure
degrees
.
1.
Let
it
be
erected
,
where
it
is
not
,
send
thy
word
,
send
Labourers
to
worke
in
thy
haruest
,
let
thy
Word
sound
to
all
parts
of
the
earth
,
to
the
Iew
,
to
the
Turke
,
to
Infidels
in
all
places
,
plant
a
Church
there
:
this
specially
is
the
praying
for
al
men
,
vnto
which
Saint
Paul
exhorteth
,
that
the
Gospell
may
shine
amongst
them
,
that
it
may
shine
to
their
hearts
,
who
are
yet
in
darknesse
.
2.
Let
it
be
confirmed
and
continued
where
it
is
,
let
it
not
be
abolished
by
persecution
,
corrupted
by
heresie
,
vanish
by
hypocrisie
,
or
degenerate
,
and
grow
into
the
contrarie
,
by
prophanenesse
.
3.
Let
it
be
restored
,
where
it
is
decaied
,
or
corrupted
in
doctrine
,
or
manners
,
restore
such
as
are
falne
by
weaknesse
,
purge
the
errours
of
such
as
are
seduced
.
4.
Let
it
be
perfected
,
&
made
compleat
,
by
hastening
the
marriage
day
,
wherein
the
new
Ierusalem
may
bee
in
all
points
as
a
Bride
trimmed
for
her
husband
,
which
shall
onely
bee
at
the
last
day
,
when
death
,
and
the
Deuill
,
and
euerie
enemie
shall
be
destroyed
,
and
God
alone
shall
absolutely
raigne
ouer
his
people
,
guiding
them
in
and
out
euerlastingly
,
and
communicating
his
heauenly
most
glorious
Kingdome
vnto
them
.
3.
For
the
scope
.
The
supplication
is
,
2.
The
scope
of
the
words
.
1.
For
Gods
generall
Kingdome
,
not
that
it
shall
faile
whilst
the
world
endureth
,
bur
because
it
is
Gods
will
that
we
should
pray
for
such
things
,
as
make
for
his
glory
,
wee
are
directed
to
aske
here
,
the
exercising
of
Gods
soueraigntie
and
dominion
ouer
the
world
,
whereby
his
power
,
wisedome
,
and
goodnesse
may
appeare
to
the
sonnes
of
men
,
of
the
great
creatures
,
the
irrationall
,
the
Heauens
,
Earth
and
Seas
,
being
still
contained
in
their
proper
places
,
properties
and
operations
;
of
the
rationall
,
the
obstinate
,
and
rebellious
being
by
his
iust
iudgement
punished
,
and
the
godly
by
his
mercie
rewarded
,
the
rage
of
the
enemies
of
good
order
,
being
restrained
,
and
the
peaceable
and
righteous
being
encouraged
.
For
,
according
to
al
this
,
Deut.
27.
they
were
taught
of
old
,
to
pray
,
when
a
curse
being
annexed
to
euery
Commandement
broken
,
all
the
people
were
bidden
to
say
,
Amen
.
2.
For
al
good
meanes
and
furtherances
of
his
special
kingdome
,
which
is
his
Church
,
and
such
are
godly
and
righteous
Magistrates
,
defending
the
faith
,
diligent
and
zealous
preachers
,
publishing
the
faith
of
Christ
Iesus
:
for
such
we
pray
,
that
many
may
be
stirred
vp
,
and
continued
in
all
places
.
For
Preachers
,
Matth.
●
.
38
.
we
haue
a
speciall
precept
,
Pray
the
Lord
of
the
haruest
,
that
he
would
send
forth
Labourers
into
his
haruest
,
and
as
wee
are
to
pray
for
the
encrease
of
their
number
,
so
for
their
vtterance
,
Ephes.
6
,
19.
and
boldnesse
in
preaching
the
Gospell
.
And
for
such
as
be
in
authoritie
,
how
we
are
to
pray
,
hath
been
shewed
already
,
they
are
nursing
Fathers
and
Mothers
of
the
Church
,
Kings
shall
be
thy
nursing
Fathers
,
Esay
49
23.
and
Queenes
shall
be
thy
Nurses
,
saith
the
Prophet
.
Let
thy
Kingdome
come
,
therefore
is
;
Let
godly
Magistrates
bee
encreasen
,
vnder
whose
gouernment
,
thy
Church
and
people
may
flourish
,
and
send
many
faithfull
Preachers
,
Deut.
33.8
.
as
Moses
said
of
Leui
;
Let
thy
Thummim
and
thine
Vrim
be
with
thy
holy
ones
.
Such
integritie
of
life
,
and
light
of
doctrine
,
that
they
may
be
as
lights
,
set
vpon
an
hill
;
giuing
light
to
such
,
as
be
in
darkenesss
of
sin
and
ignorance
.
3.
For
the
defence
of
these
from
all
dangers
,
whereby
they
may
be
interrupted
in
their
proceedings
,
that
their
liues
may
bee
continued
,
and
their
power
encreased
,
to
the
comfort
of
the
faithfull
.
Thus
it
hath
bin
the
manner
of
good
Subiects
,
of
old
,
to
pray
for
their
good
Gouernours
.
Cushi
comming
to
bring
word
vnto
Dauid
of
Absaloms
death
,
prayeth
,
saying
;
The
enemies
of
my
Lord
the
King
,
2.
Sam
12.32
.
and
all
that
rise
against
thee
,
to
doe
thee
hurt
,
be
as
that
young
man
is
.
And
for
Ministers
,
Smite
through
the
loynes
of
them
that
rise
against
him
(
saith
Moses
of
Leui
)
and
of
them
that
hate
him
,
Deut.
33.11
.
that
they
rise
not
againe
.
And
Saint
Paul
,
speaking
of
the
Ministers
of
the
Gospell
,
saith
;
Pray
for
vs
,
that
the
Word
of
God
may
haue
free
passage
,
and
be
glorified
,
and
that
we
may
be
deliuered
from
vnreasonable
,
2.
Thes.
3.1.2
.
and
euill
men
.
4.
That
many
may
be
daily
conuerted
,
by
the
Ministry
of
these
faithfull
seruants
of
the
Lord
,
and
grace
,
vertue
,
and
true
religion
confirmed
&
encreased
in
them
.
And
first
,
and
chiefly
,
that
inferiour
Gouernours
,
which
haue
the
priuate
rule
of
others
committed
vnto
them
,
in
the
well
ordering
of
their
families
and
iurisdictions
,
may
helpe
forward
the
worke
of
grace
,
in
their
children
and
seruants
.
Thus
Saint
Paul
professeth
often
,
that
hee
prayed
for
such
people
,
as
amongst
whom
the
Word
was
preached
,
and
willeth
all
men
to
do
the
like
,
when
he
bids
,
Pray
,
that
the
Gospell
may
haue
a
free
passage
.
5.
That
the
Kingdome
of
glory
may
bee
hastened
,
to
the
comfort
of
all
the
faithfull
,
all
the
workes
of
the
Deuill
beeing
then
dissolued
,
the
flesh
and
old
man
being
quite
abolished
,
and
grace
onely
ruling
and
gouerning
vs
all
;
or
rather
grace
being
perfected
and
swallowed
vp
in
glory
.
And
this
is
the
highest
pitch
of
our
desire
here
,
this
being
the
height
of
Gods
honour
,
the
most
full
establishment
of
his
kingdome
,
and
the
perfection
of
his
will
.
Wherefore
the
Spirit
,
Reuel.
22
17.20
.
and
the
Bride
both
say
thus
Come
,
let
thy
Kingdome
come
,
and
the
inspired
prophetical
Diuine
saith
,
Euen
so
,
that
is
,
quickly
,
Come
Lord
Iesus
.
2.
The
deprecation
is
against
all
impediments
and
lets
of
Gods
Kingdome
,
and
these
are
either
generall
or
speciall
.
2
The
deprecation
.
Generall
hinderances
of
Gods
Kingdome
are
,
either
in
the
Magistracy
,
or
in
the
Ministry
.
1.
In
the
Magistracy
is
an
Anarchy
,
when
any
Countrie
is
without
a
King
and
lawfull
Gouernour
,
by
reason
whereof
,
euerie
man
doth
what
hee
thinkes
good
,
as
being
vnder
no
Law
of
a
Gouernour
:
such
as
was
the
estate
of
the
Israelites
,
immediatelie
before
Samuels
time
,
as
is
twice
noted
;
In
those
dayes
there
was
no
King
in
Israel
.
●udg.
18.1
.
19.1
And
this
wee
are
to
pray
against
,
as
the
most
wofull
condition
of
anie
people
that
may
bee
,
there
beeing
hereby
such
a
gappe
opened
to
all
licentiousnesse
and
lewdnesse
,
as
that
another
Nero.
or
Vit
llius
,
may
better
bee
indured
,
then
this
being
without
a
Gouernour
.
At
this
time
was
that
outrage
done
by
Dan
vnto
Michah
,
and
Idolatrie
so
graffed
amongst
the
Danites
,
as
that
God
seemeth
for
euer
,
to
haue
blotted
them
out
of
his
booke
of
life
,
Reuel.
7●
.
when
thousands
of
all
other
Tribes
being
sealed
,
Dan
is
passed
ouer
vnmentioned
.
Iudges
19.
And
at
this
time
was
that
villany
done
,
for
which
the
Tribe
of
Beniamin
was
cut
short
,
&
almost
brought
to
be
no
people
.
And
our
fore-fathers
in
this
I
le
,
haue
felt
the
terrour
and
miserie
of
such
times
,
by
the
inuasion
of
the
barbarous
Picts
to
be
greater
,
then
when
they
haue
been
ruled
by
Tyrants
and
Strangers
.
If
any
therefore
be
vnwilling
to
liue
vnder
gouerment
,
and
long
after
the
liberty
of
an
Anarchy
,
he
doth
most
palpably
pray
against
himselfe
in
this
petition
.
2.
Wee
pray
against
Tyrannie
,
that
is
,
an
euill
and
wicked
gouernment
,
whereby
the
truth
is
discountenanced
,
as
in
Ahab
,
time
,
who
hated
Michaiah
;
or
persecuted
,
as
when
Iezabel
was
Queene
:
or
idolatrie
,
or
heresie
is
maintained
and
commanded
,
as
by
Nebuchadnezzar
;
or
lastly
,
whereby
wickednesse
is
rewarded
and
fauoured
,
as
by
some
Heathen
Emperours
of
the
Romans
:
Tiberius
Caesar
is
said
,
to
haue
rewarded
Nouellus
Tricongius
with
a
Pro-Consulship
,
for
drinking
three
pottles
of
wine
at
one
draught
.
Against
such
Gouernours
we
pray
,
Munst
.
Cos.
pag.
720.
that
,
if
God
so
please
,
no
place
may
be
troubled
with
them
;
if
they
be
,
that
their
hearts
may
relent
,
and
be
turned
.
3.
We
pray
against
euill
lawes
,
made
against
the
proceedings
of
the
Gospell
,
and
for
the
maintenance
of
men
in
sin
,
such
was
the
law
made
by
the
Pharisies
,
against
the
followers
of
Christ
,
Iohn
9.22
.
they
ordained
,
that
if
any
followed
him
,
he
should
be
cast
out
of
the
synagogue
,
such
was
the
Law
of
Darius
that
no
man
should
pray
vnto
any
other
for
thirty
daies
,
but
vnto
himselfe
onely
,
Dan.
6.
He●●
.
3.
against
which
Daniel
prayeth
:
and
such
was
the
decree
of
Ahashuerosh
,
made
for
the
destruction
of
all
the
Lords
people
in
one
day
,
against
which
they
all
fasted
and
prayed
.
We
pray
therefore
here
against
such
lawes
of
Infidell
Kingdoms
,
as
forbid
all
comming
of
strangers
in
amongst
them
,
to
preuent
the
rooting
out
of
their
idolatry
,
as
amongst
the
people
of
Ch●n
against
the
bloudy
Inquisition
in
Popish
Countries
,
tending
to
the
preuention
and
rooting
out
of
all
reformation
for
euer
,
and
against
any
lawes
of
Turkes
or
Iewes
hindring
their
conuersion
,
that
God
would
disanull
them
,
and
against
all
defects
(
if
there
be
any
)
in
our
lawes
,
and
neglect
of
the
execution
that
the
defects
may
be
supplied
,
&
the
execution
of
good
lawes
better
lookt
vnto
,
for
the
furtherance
of
Gods
kingdome
.
Hinderances
of
Gods
kingdome
in
the
ministry
.
In
the
ministery
there
may
bee
also
many
hinderances
of
this
kingdome
against
which
we
pray
.
1.
Ignorance
and
vnaptnesse
to
teach
:
for
euen
as
the
childe
without
milke
perisheth
,
and
hauing
too
little
languisheth
:
so
the
poore
soules
of
men
vnder
ignorant
ministers
,
or
such
as
be
vnapt
to
teach
them
,
doe
perish
and
decay
:
Hos.
4.6
.
1
Tim.
3.
2
Tim.
2.15
.
My
people
perish
,
saith
the
Lord
,
for
want
of
knowledge
,
and
a
Bishop
,
saith
the
Apostle
,
must
be
apt
to
teach
,
he
must
know
to
diuide
the
word
of
truth
a
right
.
2.
We
pray
against
heresie
in
them
,
whereby
the
milke
of
the
word
,
as
with
poyson
,
is
corrupted
and
turned
to
the
destruction
of
soules
.
Of
this
hinderance
S.
Peter
speaking
,
2
Pet.
3.16
.
saith
,
that
there
bee
many
hard
places
in
the
Scriptures
,
which
the
ignorant
and
vnstable
peruert
vnto
damnation
.
And
like
vnto
this
are
prophane
and
vaine
bablings
,
which
by
the
Apostle
are
compared
vnto
the
Canker
and
Gangreene
,
tending
to
the
destruction
of
the
body
.
Wherefore
wee
pray
,
2
Tim.
2.27
.
that
no
such
preachers
may
creepe
in
or
be
suffered
in
the
Church
,
as
doe
teach
hereticall
opinions
,
vainely
and
prophanely
handle
the
holy
Word
,
to
the
disgrace
thereof
amongst
the
hearers
.
3.
Wee
pray
against
idlenesse
in
Ministers
,
taking
the
fleece
and
fat
of
the
flocke
,
but
through
lazinesse
and
carelesnes
suffering
the
wandring
to
be
out
of
the
way
,
the
feeble
without
pasture
,
and
the
diseased
,
and
weake
without
cure
,
and
exposing
all
to
the
rage
of
the
deuouring
Wolfe
.
If
hee
that
hath
the
keeping
of
a
tower
against
the
enemy
committed
vnto
him
,
and
a
reward
therefore
,
shall
sleepe
and
neglect
his
charge
,
he
is
worthy
of
death
by
the
Martiall
Law
:
and
he
that
taking
wages
,
and
hauing
any
worke
committed
vnto
him
,
if
through
sloath
he
doth
it
to
halues
,
or
to
quarters
,
he
is
worthy
to
bee
punished
as
a
thiefe
.
So
,
and
much
more
they
which
take
charge
of
soules
,
and
wages
therfore
,
a
spirituall
worke
in
hand
,
and
hire
to
doe
it
,
and
yet
are
sloathfull
,
and
giuen
so
much
to
their
ease
,
as
that
they
labour
not
in
this
worke
,
by
preaching
,
praying
,
exhortation
;
yea
,
and
by
good
example
of
life
,
shall
answer
as
theeues
and
robbers
,
and
vndergoe
the
vtmost
of
Gods
Law
.
Wee
pray
heere
,
that
if
there
be
any
such
(
O
vtinam
nusquam
)
they
may
bee
diligent
,
or
else
speedily
remoued
,
and
more
painfull
and
faithfull
placed
in
their
roome
.
4.
Wee
pray
against
wickednesse
in
the
life
and
conuersation
of
Ministers
:
for
a
Bishop
must
be
vnreprouable
,
Leui
had
both
the
Thummim
and
Vrim
committed
vnto
him
;
1
Tim.
32.
When
wicked
ministers
are
wicked
liuers
,
though
they
teach
things
good
,
and
the
way
right
,
yet
such
a
cloud
is
cast
ouer
their
doctrine
,
that
it
shineth
very
dimly
,
and
few
,
or
none
see
to
follow
after
it
:
when
like
Images
,
shewing
the
way
they
are
seene
to
stand
still
without
motion
,
they
are
held
as
idols
to
be
teachers
of
lies
,
and
what
they
shew
is
not
imbraced
.
Particular
hinderances
of
Gods
kingdome
.
The
particular
hinderances
of
Gods
kingdome
are
such
,
as
be
in
euery
priuate
person
in
particular
.
These
are
first
Infidelity
and
vnbeliefe
,
whereby
the
dore
of
the
heart
is
shut
vp
against
the
Lord
,
that
hee
cannot
rule
there
as
King
.
Heb.
4.2
.
Where
vnbeliefe
was
,
it
is
noted
that
Christ
could
doe
no
great
matters
.
Lydiu
had
her
heart
opened
,
before
that
the
power
of
godlinesse
wrought
in
her
;
The
Iewes
are
noted
to
haue
had
the
world
without
profit
,
because
their
hearing
was
not
mixed
with
faith
.
Faith
was
the
first
thing
which
Satan
vndermined
in
our
first
parents
to
beat
downe
Gods
kingdome
,
&
it
is
the
first
thing
,
wherin
Paul
laboureth
with
King
Agrippa
,
to
make
him
a
member
of
Gods
kingdome
.
As
all
things
are
possible
to
faith
,
so
it
is
impossible
,
that
any
good
thing
should
be
with
vnbeliefe
.
Wee
pray
therefore
here
against
this
vnbeliefe
,
that
the
Lord
would
open
our
hearts
to
belieue
his
word
,
and
all
the
promises
,
and
threatnings
therein
contained
.
2.
Impenitency
,
and
hardnesse
of
heart
,
whereby
the
mind
is
without
relenting
for
sinne
,
and
reioyceth
rather
heerein
,
and
as
the
hand
by
often
handling
of
hard
things
becommeth
daily
more
hard
and
insensible
,
so
by
sinning
,
the
conscience
becommeth
more
hard
,
and
without
sense
or
remorse
for
sin
.
Luc
3.
Wherefore
when
Iohn
would
prepare
the
way
for
the
Kingdome
of
Christ
,
hee
preacheth
repentance
,
the
putting
away
of
this
hardnes
in
sinning
,
Esa.
66
2.
and
when
the
Prophet
Esay
would
describe
such
a
man
as
with
whom
the
Lord
doth
dwell
,
to
rule
and
raigne
in
him
,
he
saith
,
that
he
must
be
humble
,
contrite
spirit
,
and
tremble
at
his
word
.
Wee
pray
then
heere
,
that
the
Lord
would
take
away
the
heart
of
stone
out
of
vs
,
Ezech.
11.19
.
and
giue
vs
an
heart
of
flesh
,
as
he
hath
promised
,
so
that
the
power
of
sinne
may
be
shaken
,
we
may
tremble
for
sinne
past
,
and
resolue
vpon
newnesse
of
life
for
the
time
to
come
,
as
good
subiects
of
Gods
kingdome
.
3.
Any
one
raigning
sin
,
which
is
,
when
the
soule
is
quiet
in
some
priuate
secret
sinne
,
and
doth
not
striue
earnestly
against
it
:
For
let
it
be
neuer
so
small
if
there
be
a
willing
going
on
in
it
,
it
is
a
raigning
sinne
,
and
God
cannot
reigne
in
that
heart
;
Let
not
sinne
therefore
saith
the
Apostle
,
Rom.
6.12
.
raigne
in
your
mortall
bodies
.
Eph.
5.14
.
Hee
that
promiseth
to
the
enemy
of
the
Land
but
one
peny
,
or
one
egge
towards
his
maintenance
to
inuade
the
countrey
,
is
no
good
subiect
to
his
Prince
,
no
more
,
than
hee
that
promiseth
horse
,
man
,
and
armour
:
neither
is
he
a
good
subiect
of
Gods
kingdome
,
that
resteth
,
and
without
checke
,
nesteth
in
lying
,
in
petty
swearing
,
in
vaine
talking
,
or
euill
thinking
,
and
fighteth
not
against
these
,
Awake
thou
that
sleepest
,
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
life
:
if
thou
sleepest
in
any
sinne
,
thou
art
without
life
,
out
of
the
Kingdome
of
light
.
4.
Negligence
in
superiours
towards
inferiours
in
parents
,
masters
,
or
the
wealthy
towards
the
poore
,
children
or
seruants
,
suffering
them
to
sin
,
leauing
them
vntaught
,
forbearing
to
admonish
them
,
&
to
further
Gods
kingdome
in
them
.
Leuit.
19.17
.
For
if
it
be
a
sinne
of
neglect
in
any
man
to
let
his
familiar
friend
to
sinne
vnreproued
:
much
more
is
it
in
such
,
as
haue
some
authority
annexed
vnto
their
persons
,
they
sinne
against
that
Charge
.
Thou
shalt
plainly
rebuke
thy
neighbour
,
and
not
suffer
him
to
sinne
.
5.
We
pray
therefore
,
that
all
gouernours
of
families
may
shake
off
negligence
towards
their
charges
,
and
though
it
be
painfull
vnto
them
,
labour
to
further
Gods
Kingdome
in
their
families
,
and
that
the
rich
in
disposing
the
liberalities
to
the
poore
,
would
not
let
passe
good
admonitions
,
but
as
feed
their
bodies
,
so
indeauour
to
season
their
soules
with
grace
.
3.
The
thanksgiuing
.
3.
The
thanksgiuing
is
,
for
the
Lords
exercising
his
Kingdome
,
in
the
right
ordering
of
the
world
,
punishing
the
wicked
,
rewarding
the
godly
,
spreading
the
glorious
beames
of
his
word
,
for
bringing
men
heereby
into
the
right
way
,
for
inlarging
his
kingdome
thus
,
for
worthy
magistrates
,
painfull
and
faithfull
ministers
,
religious
neighbours
,
for
faith
,
repentance
hatred
of
all
sinne
,
and
care
to
doe
our
duties
wrought
in
vs
.
Thus
the
Saints
in
heauen
doe
sing
continually
to
the
praise
of
the
Lord
,
both
for
the
destruction
of
the
whore
of
Babilon
,
Reuel
18.
and
for
his
kingdome
in
them
.
And
all
this
is
in
the
second
Petition
properly
comprehending
the
first
Commandement
:
Let
thy
kingdome
come
,
outwardly
thy
power
and
prouidence
being
exercised
,
and
inwardly
,
grace
being
increased
,
and
glory
hastened
.
Let
nothing
hinder
the
comming
of
thy
kingdome
,
neither
the
deuill
,
nor
wicked
men
,
neither
in
the
magistracy
,
ministry
,
nor
people
,
neither
infidelity
,
impenitency
,
any
reigning
sin
,
or
negligence
.
Thy
kingdome
is
come
,
we
praise
thee
for
it
in
our selues
,
and
others
,
and
all
ouer
the
world
.
Heere
also
implicitly
wee
acknowledge
our
opposite
disposition
to
Gods
kingdome
,
and
bewaile
it
.
Quest.
105.
In
the
third
Petition
,
what
doe
you
desire
?
Answ.
That
I
my selfe
,
and
all
the
people
of
God
vpon
earth
may
as
readily
obey
Gods
will
,
as
the
Angels
,
and
Saints
in
heauen
.
Explan.
First
,
for
the
order
of
this
Petition
,
it
followeth
this
;
Thy
kingdome
come
.
to
shew
,
that
where
Gods
kingdome
is
set
vp
,
his
will
is
endeauoured
after
,
and
preferred
alwayes
,
and
not
our
owne
will
His
will
is
accounted
holy
,
and
his
way
equall
,
our
owne
will
,
and
waies
vnholy
,
and
vnequall
.
There
cannot
be
a
good
Tree
,
but
it
will
bring
forth
good
fruite
,
there
cannot
be
faith
,
but
it
will
appeare
by
the
workes
,
neyther
can
there
bee
a
good
faithfull
subiect
of
Gods
kingdome
,
but
he
will
study
in
all
things
to
doe
his
will
.
Hee
is
therefore
wrapped
vp
in
infidelitie
,
hardnesse
of
heart
,
and
in
sinne
,
that
preferreth
his
owne
will
,
and
goeth
on
in
Rebellion
against
the
Lord
,
what
Faith
,
and
hope
soeuer
hee
pretendeth
.
2.
The
sense
of
the
wordes
:
GODS
will
is
eyther
secret
,
or
reuealed
:
according
to
that
of
Moses
;
The
secret
things
of
the
Lord
,
belong
to
the
Lord
,
but
the
reuealed
to
vs
,
&
to
our
children
.
The
secret
will
of
God
is
touching
the
number
of
those
,
that
shall
be
saued
,
the
day
of
iudgement
,
the
time
of
the
Iewes
conuersion
,
the
finall
confusion
of
Antichrist
,
and
particular
estates
of
other
men
,
the
particular
afflictions
,
and
crosses
appointed
for
vs
,
and
the
day
of
our
death
,
and
such
like
.
In
these
things
we
pray
,
that
we
may
rest
contented
in
the
Lords
good
pleasure
,
when
by
the
euent
it
shall
be
made
knowne
,
what
hard-ship
soeuer
he
hath
appointed
to
vs
.
The
reuealed
will
of
God
is
,
whatsoeuer
is
manifested
in
his
word
,
to
be
his
will
concerning
both
faith
,
and
practise
,
we
pray
that
it
may
be
answerably
done
,
as
it
is
required
;
Thy
will
,
that
is
,
not
my
will
,
thy
will
only
,
not
thine
,
and
mine
also
,
betwixt
which
two
,
there
is
no
proportion
,
thy
will
both
for
matter
,
and
manner
,
and
thy
will
,
though
contrary
vnto
and
against
my
will
;
In
earth
,
as
it
is
in
heauen
,
that
is
,
say
some
of
our
bodies
,
and
members
,
as
of
our
soules
,
and
mindes
,
of
the
worldly
,
and
such
as
be
not
yet
called
,
as
of
those
that
are
called
,
but
this
is
forced
without
cause
,
the
words
hauing
a
proper
meaning
with
good
sense
.
In
earth
therefore
,
is
by
vs
,
that
dwell
in
this
world
,
in
the
middest
or
many
temptations
,
and
prouocations
vnto
sinne
,
let
thy
will
be
done
,
as
by
the
inhabitants
of
heauen
,
that
are
free
from
all
temptations
,
and
discouragements
.
1.
With
such
cheerfulnesse
and
readines
,
as
the
Saints
are
set
forth
in
heauen
to
be
continually
reioycing
,
and
singing
,
and
the
Angels
to
haue
wings
,
through
their
readinesse
flying
,
as
it
were
,
to
do
that
,
which
the
Lord
appointeth
them
.
2.
With
so
perfect
an
heart
,
free
from
all
hypocrisie
,
louing
the
Lord
with
all
our
heart
,
and
out
of
this
loue
doing
his
will
,
as
Dauid
,
and
Iosiah
,
are
commended
to
haue
done
.
3.
In
all
things
,
not
in
some
onely
,
which
wee
can
most
easily
incline
our
hearts
vnto
,
or
in
most
,
still
cleauing
to
our
owne
most
beloued
wayes
,
but
in
all
things
,
to
the
vtter
denying
of
our selues
as
Zachary
,
and
Elizabeth
are
commended
to
haue
done
.
Luke
1.
4.
Striuing
after
that
perfection
of
obedience
,
which
the
Angels
and
saints
in
heauen
yeeld
,
making
it
our
marke
that
we
continually
ayme
at
,
and
therefore
not
looking
backe
with
Lots
wife
,
Phil
3.
but
pressing
towards
this
with
the
holy
Apostle
Paul
,
earnestly
desiring
to
attaine
vnto
it
.
5.
With
all
constancy
and
perseuerance
,
neuer
being
weary
of
well
doing
,
or
fainting
vnder
the
burthen
of
crosses
,
&
persecutions
:
for
they
stand
continually
in
the
Lords
presence
,
ready
to
execute
his
commands
,
and
this
was
holy
Iobs
praise
;
Though
he
kill
me
,
yet
will
I
trust
in
him
.
To
deny
our
owne
will
.
Supplicat
.
1.
3.
The
scope
of
this
Petition
,
1.
in
the
supplication
,
wee
desire
grace
to
deny
our
owne
wills
and
wayes
,
for
vnlesse
we
be
willing
to
deny
that
which
is
pleasing
to
our
corrupt
natures
,
and
desired
by
vs
,
we
doe
in
vaine
desire
,
that
Gods
will
may
be
done
by
vs
,
euen
as
he
which
is
in
some
pleasing
by-way
,
that
he
will
not
forsake
,
doth
in
vaine
desire
to
goe
the
right
way
;
and
as
hee
that
hath
a
Table-booke
wherein
many
old
things
haue
beene
written
heeretofore
,
which
hee
will
not
consent
to
haue
blotted
out
,
doth
in
vaine
desire
to
haue
some
other
thing
anew
written
there
.
Wherfore
Christ
teacheth
vs
to
deny
our selues
,
thet
we
may
become
his
Disciples
;
Ezech.
18
Eph.
4.23.24
.
Cast
away
all
your
transgressions
,
saith
the
Prophet
,
Whereby
you
haue
transgressed
,
and
make
you
a
new
heart
,
and
,
Cast
off
the
old
man
,
saith
the
Apostle
,
which
is
corrupt
,
and
put
on
the
new
man
.
Heere
is
no
new
heart
,
or
new
man
according
to
Gods
will
granted
,
vnlesse
first
the
old
heart
,
the
old
man
be
put
away
.
Our
will
is
a
blind
guide
,
leading
vs
into
the
danger
of
our
enemies
,
as
Elishah
led
the
Aramites
.
Wee
pray
therefore
,
Lord
make
vs
to
deny
our
owne
crooked
wills
,
which
vntill
we
doe
,
we
cannot
doe
thy
most
holy
will
.
2.
Wee
pray
for
vnderstanding
of
the
will
of
God
:
for
without
this
how
should
we
doe
it
?
Giue
mee
vnderstanding
,
Supplicat
2.
Psal.
119.34
.
Hos
4.6
.
Prou
1.
saith
Dauid
,
and
I
will
keepe
thy
saw
:
Without
knowledge
my
people
perish
saith
the
Lord
,
Get
knowledge
,
and
get
vnderstanding
,
saith
Wisedome
in
the
Prouerbs
.
No
seruant
can
doe
the
will
of
his
maister
vnlesse
he
knoweth
it
;
neither
can
he
walke
after
the
Spirit
,
and
doe
the
will
of
God
,
that
is
,
not
by
the
spirit
instructed
to
know
all
things
in
Gods
will
.
3.
We
pray
for
faith
,
whereby
to
belieue
,
Supplicat
.
3.
that
the
will
of
God
reuealed
vnto
vs
,
in
his
will
,
and
to
apply
his
gratious
promises
to
our
owne
soules
:
for
knowledge
will
not
profit
without
faith
,
without
the
Spirits
teaching
of
vs
,
as
hee
taught
Peter
,
when
to
his
commendation
Christ
saith
;
Math.
16.16
.
flesh
and
bloud
hath
not
reuealed
it
vnto
thee
,
but
the
Spirit
of
my
Father
,
which
is
in
heauen
.
Nay
,
to
beleeue
,
is
to
do
the
will
of
God
:
for
,
this
is
the
will
of
the
Father
,
saith
Christ
,
Iohn
6.4
.
that
yee
beleeue
in
him
,
whom
hee
hath
sent
.
4.
We
pray
for
power
to
obey
the
holy
will
,
Supplicat
.
4.
and
commandements
of
the
Lord
:
now
this
obedience
is
both
actiue
,
and
passiue
,
in
doing
,
and
suffering
.
Actiue
obedience
is
both
gederall
and
speciall
.
Generall
is
our
sanctification
:
for
this
is
the
will
of
God
,
saith
S.
Paul
,
euen
your
sanctification
,
1
Thes
4.3
.
leading
an
holy
,
iust
,
and
good
life
;
holy
,
by
praying
,
reading
,
hearing
of
the
word
and
meditation
,
as
it
is
commanded
,
1
Thes.
5.27
.
Psal.
1.
pray
continually
,
and
in
all
things
giue
thankes
,
and
Blessed
is
that
man
which
doth
meditate
in
the
law
of
God
,
&c.
iust
,
Psal.
15.
by
righteous
and
equal
dealing
with
all
men
;
as
he
which
shal
dwell
in
the
Tabernacle
of
the
most
high
,
is
vncorrupt
in
all
his
wayes
:
good
by
beneficence
,
and
workes
of
charity
towards
the
poore
,
as
warning
is
giuen
to
rich
men
,
to
distribute
,
1
Tim.
6.17
.
and
giue
vnto
the
poore
.
Speciall
obedience
is
in
workes
of
our
speciall
callings
,
as
we
are
Princes
,
gouernours
,
or
subiects
,
ministers
or
people
,
husband
,
1
Cor.
7.10
.
or
wife
,
father
or
childe
,
maister
or
seruant
:
of
these
it
is
commanded
;
Let
euery
man
remaine
in
that
vocation
wherein
he
is
called
And
more
particularly
,
the
King
and
magistrate
are
set
for
the
praise
of
the
good
,
and
the
punishment
of
euill
doers
,
Rom.
13.
the
people
must
bee
obedient
to
the
magistrate
.
Eph.
6.
The
father
must
bring
vp
his
childe
in
the
information
and
feare
of
the
Lord
,
children
must
obey
their
parents
,
and
likewise
for
the
rest
.
1.
Tim.
3.
Coll.
3.
Of
this
obedience
there
be
fiue
rules
.
Rules
of
obeying
Gods
will
,
and
mans
.
Eph.
6.1
.
Verse
7.
Acts
4.
1.
Obey
Gods
will
absolutely
,
&
for
himselfe
,
obey
man
only
in
God
,
and
for
God
,
therefore
it
is
added
:
Children
obey
your
parents
in
the
Lord
,
and
Seruants
obey
your
masters
,
as
seruing
the
Lord
.
Esa.
29.13
.
And
when
men
command
any
thing
against
the
will
of
God
,
the
example
of
the
Apostles
is
to
bee
followed
,
obeying
God
rather
then
man
.
2.
Obey
God
in
the
manner
,
as
well
as
in
the
matter
,
which
he
commanded
:
for
he
is
wisest
,
and
knoweth
best
what
will
please
himselfe
.
Otherwise
,
in
vaine
doe
yee
worship
me
saith
the
Lord
.
And
thou
shalt
not
make
any
grauen
Image
to
worship
the
Lord
by
.
Obey
God
in
all
the
matter
by
him
commanded
,
and
not
in
something
of
thine
owne
inuention
,
Esay
.
1.12
.
as
Saul
and
Peter
,
lest
it
be
said
;
Who
required
these
things
at
your
hands
?
Math.
12.
3.
In
doing
the
workes
of
piety
,
let
them
giue
place
,
if
necessity
calleth
to
a
work
of
charity
,
as
to
thy
neighbours
,
house
being
on
fire
,
his
Oxe
or
other
beast
,
being
fallen
into
a
pit
vpon
the
Sabaoth
day
.
4.
Let
the
workes
of
thy
priuate
calling
giue
place
to
workes
of
a
publike
calling
,
and
generall
,
if
thou
bee
labouring
vpon
the
sixe
dayes
,
the
Lord
calling
to
his
house
,
by
appointing
solemne
meetings
to
his
worship
,
thou
must
leaue
thy
worke
,
Leuit.
23.
and
attend
vpon
the
Lord
there
.
Thus
feast
of
the
Passeouer
was
kept
vpon
the
sixe
dayes
,
the
feast
of
Tabernacles
,
of
●●●st
fruits
,
purim
,
and
when
the
Lord
called
to
any
fasting
,
&c.
5.
The
workes
of
a
generall
common
calling
,
must
giue
place
to
the
works
of
a
speciall
vndoubted
calling
being
contrary
,
if
a
man
at
any
time
,
hath
such
:
as
Abraham
had
to
kil
his
own
sonne
,
the
man
,
whom
the
Prophet
bad
to
smite
,
and
wound
him
,
and
the
Prophet
that
was
forbidden
to
eate
bread
in
the
place
of
Ieroboams
Idolatry
.
1
Pet
2.15
.
Passiue
obedience
,
is
in
bearing
patiently
according
to
Gods
will
,
whatsoeuer
is
his
will
to
lay
vpon
vs
;
This
is
the
will
of
GOD
,
saith
Peter
,
that
by
well
doeing
yee
put
to
silence
the
ignorance
of
foolish
men
,
speaking
of
subiection
to
the
Tyrants
of
those
times
,
and
to
seruants
being
wrongfully
punished
,
hee
propoundeth
this
comfort
;
If
any
man
for
conscience
towards
GOD
indureth
wrongfully
,
Verse
19.
that
is
thanke
worthy
.
If
any
man
therefore
grudgeth
,
and
be
impatient
,
hee
doth
against
the
will
of
the
LORD
,
Now
that
all
our
obedience
may
the
better
bee
accepted
,
it
must
haue
these
three
properties
.
1.
Chearefulnes
,
and
readines
,
it
is
spoken
of
,
as
a
thing
taxed
in
Cain
,
that
in
processe
of
time
,
he
came
to
doe
sacrifice
,
Obedience
acceptable
.
Gen.
4.
2
Cor.
8.
Iam.
1.
and
God
loueth
a
cheerefull
giuer
,
(
saith
Paul
)
he
loueth
one
like
to
himselfe
,
who
readily
bestowerh
vpon
such
as
aske
,
vpbraiding
no
man
.
It
is
not
therefore
sufficient
to
obey
,
eyther
in
doing
or
suffering
,
when
we
must
needes
,
and
are
pressed
hereunto
,
but
we
must
willingly
and
cheerefully
obey
,
euen
in
bearing
any
crosse
,
wherefore
,
He
that
will
be
my
Disciple
,
saith
Christ
,
Matth.
10.
must
take
vp
his
crosse
,
and
follow
me
.
2.
Sincerity
,
which
is
heartily
and
from
the
Spirit
,
approuing
our selues
to
God
,
and
not
affecting
the
applause
and
praise
of
men
:
for
,
thus
our
obedience
will
be
all
lost
labor
,
Esa.
1.
Matth.
6.
as
that
of
the
Iewes
and
Pharisies
.
3.
Vniuersalitie
,
which
is
in
all
and
euery
particular
thing
:
Marc.
6.
for
Herod
did
many
things
,
and
yet
was
reiected
,
because
he
disobeyed
in
one
thing
:
but
Iob
is
approued
,
obediently
professing
his
subiection
to
God
,
though
he
should
yet
aggrauate
his
misery
,
and
kill
him
.
2.
The
deprecation
against
all
disobedience
to
the
will
of
God
:
and
this
is
first
rebellion
,
an
obstinate
offending
against
the
knowne
will
of
God
:
when
Saul
offended
thus
,
The
deprecation
.
1
Sam.
15.
Psalme
19.
his
sinne
is
censured
as
rebellion
.
This
made
Dauid
so
earnestly
to
pray
against
this
presumptuous
sinning
.
Deprecat
2.
2
We
pray
against
prophannesse
,
which
is
a
base
estimation
of
holy
duties
,
Heb
12.16
.
making
no
more
reckoning
of
the
Word
of
God
,
then
of
Aesops
Fables
This
is
set
forth
by
Esau's
example
,
who
sold
his
birth-right
for
one
messe
of
pottage
;
and
is
forbidden
to
all
men
.
Vnder
paine
of
being
depriued
of
Gods
blessing
,
when
we
shall
seeke
it
with
teares
.
Deprecat
.
Esa.
29.13
.
3.
Wee
pray
against
hypocrisie
,
whereby
men
draw
neere
vnto
God
with
their
lips
,
but
haue
their
hearts
estranged
from
him
,
doing
duties
,
which
the
Lord
requireth
,
but
not
with
that
vprightnesse
.
This
maketh
God
an
Idoll
,
and
his
worship
odious
,
it
causeth
blasphemy
against
his
holy
Name
,
and
ruine
of
many
soules
,
who
seeing
wickedesse
vnder
the
cloak
of
religion
,
doe
stumble
and
fall
.
Wherefore
amongst
all
others
,
Christ
giueth
warning
vnto
his
Disciples
,
that
they
be
not
like
vnto
the
Pharisies
.
Deprecat
.
4.
Rom.
7.
Iam.
1.14
.
4
We
pray
against
naturall
corruption
,
which
hindreth
.
that
wee
cannot
doe
the
good
we
should
,
and
pricketh
forward
to
the
euils
,
which
wee
should
not
:
which
draweth
away
to
disobedience
,
and
enticeth
:
we
pray
,
that
it
may
bee
mortified
,
and
not
beare
this
sway
in
vs
.
Deprecat
.
5.
5.
Wee
pray
against
wearinesse
in
well-doing
,
which
is
,
when
hauing
for
a
time
heartily
obeyed
,
a
man
faynteth
,
as
in
a
long
and
tedious
iourney
,
eyther
going
on
more
slackly
,
siting
still
and
refusing
to
goe
further
,
or
turning
backe
againe
.
Against
this
it
is
commanded
:
Be
not
weary
of
well-doing
,
for
wee
shall
reape
in
due
time
,
if
we
faint
not
.
Deprecat
.
6.
6.
Wee
pray
against
delight
and
pleasure
taking
in
other
mens
sinnes
,
whereby
they
are
heartned
:
this
is
condemned
in
the
Gentiles
,
who
were
giuen
ouer
of
God
:
and
holy
Lot
,
vpright-hearted
Dauid
,
and
all
the
righteous
haue
beene
vexed
at
the
heart
to
see
the
disobedience
and
sinnes
of
other
men
.
Deprecat
7.
Heb.
12.9
.
7.
We
pray
against
impatience
,
that
maketh
a
man
murmur
at
crosses
,
and
discontent
,
that
we
may
not
so
vngraciously
offer
that
vnto
God
,
which
we
will
not
doe
to
our
naturall
parents
,
whose
corrections
we
suffer
patiently
.
Thirdly
,
the
thanksgiuing
is
for
disobedience
and
sinne
in
any
measure
mortified
,
for
the
knowledge
of
Gods
will
,
for
faith
,
and
desires
in
truth
,
to
obey
the
will
of
the
Lord
in
all
things
all
the
daies
of
our
liues
:
and
we
praise
God
for
the
readinesse
of
other
men
herein
,
as
Paul
prayseth
God
for
the
faith
and
obedience
of
the
Romans
,
and
of
other
Churches
,
Rom.
1.8
.
and
the
other
Disciples
glorified
God
,
when
of
Peter
they
heard
of
Cornelius
and
his
friends
,
that
God
had
giuen
them
repentance
,
Acts
11.18
:
and
to
obey
the
Gospell
.
So
that
in
this
petition
is
properly
comprehended
the
tenth
Commandement
,
forbidding
all
first
motions
to
sinne
against
the
will
of
God
,
and
prescribing
perfect
conformity
hereunto
,
as
it
is
in
the
Angels
,
and
Saints
in
Heauen
:
and
the
fourth
Commandement
appointing
vnto
vs
a
Sabbath
,
as
it
is
in
Heauen
.
Or
rather
this
Petition
may
be
said
to
comprehend
all
the
Commandements
,
the
second
the
meanes
of
keeping
them
,
and
the
first
,
the
last
end
of
all
our
obedience
to
Gods
will
,
viz.
his
glory
.
The
supplication
of
this
petition
is
.
Let
thy
will
be
done
,
making
vs
able
by
thy
grace
,
the
deprecation
,
let
nothing
hinder
the
doing
of
thy
will
,
neyther
rebellion
,
prophanenesse
,
nor
hypocrisie
;
the
thanksgiuing
,
thy
will
is
done
,
by
thy
faithfull
people
,
we
prayse
thy
name
for
it
,
for
the
Faith
,
Repentance
,
Patience
,
and
other
grace
bestowed
vpon
thine
,
and
implicitely
,
we
bewaile
our
vntowardnesse
,
and
backwardnesse
to
doe
Gods
wil
,
and
humbly
to
acknowledge
the
same
.
Quest.
126.
Which
be
the
three
Petitions
,
concerning
our selues
?
Answ.
First
,
Giue
vs
this
day
our
daily
bread
:
the
second
,
forgiue
vs
our
trespasses
,
as
we
forgiue
them
,
that
trespasse
against
vs
;
the
third
,
And
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
Explan.
After
the
petitions
for
Gods
glorie
,
here
follow
such
,
as
more
immediately
concerne
our
owne
necessities
,
in
handling
of
which
,
first
consider
the
order
in
generall
,
they
follow
those
which
concerne
Gods
kingdome
,
and
glorie
,
to
teach
vs
,
that
if
our
care
be
first
for
Gods
kingdome
,
and
to
honour
him
in
doing
his
will
,
we
shall
easily
obtaine
all
things
needefull
for
our
owne
comfort
,
otherwise
,
if
wee
seeke
our selues
first
and
chiefly
,
wee
may
endeauour
after
comforts
for
our selues
,
but
all
shall
be
in
vaine
.
According
to
this
is
the
promise
made
by
Christ
:
Matth.
5.33
.
Seeke
first
the
kingdome
of
God
,
and
the
Righteousnesse
thereof
,
and
all
other
things
shall
be
cast
vpon
you
:
and
that
saying
of
the
Apostle
.
Godlinesse
is
profitable
to
all
things
,
1
Tim.
4.8
.
which
hath
the
promise
of
this
life
,
and
of
that
which
is
to
come
.
There
is
nothing
more
vsuall
,
than
this
,
to
incourage
vnto
godlinesse
,
or
to
discourage
from
disobedience
,
and
wickednesse
;
Deut.
28.
Leuit.
26.
If
thou
shalt
diligently
doe
that
I
command
thee
(
saith
the
Lord
)
thou
shalt
be
blessed
in
all
things
,
contrariwise
,
cursed
shalt
thou
be
.
Thus
it
is
promised
by
the
Prophet
,
if
the
Sabaoth
bee
consecrated
,
Esay
58.14
.
as
glorious
vnto
the
Lord
,
&c.
I
will
cause
thee
to
mount
vpon
the
high
places
of
the
earth
,
and
feede
thee
with
the
heritage
of
Iacob
thy
Father
.
Hag.
16.
And
on
the
contrary
side
;
Yee
haue
sowne
much
,
and
bring
in
little
(
saith
Haggay
)
ye
eate
,
and
haue
not
enough
,
ye
drinke
and
are
not
filled
,
yee
cloath
you
,
but
are
not
warme
,
hee
that
earneth
wages
,
putteth
them
into
a
broken
bag
,
because
the
house
of
the
Lord
lyeth
waste
.
The
want
of
this
consideration
,
maketh
men
so
eager
,
in
seeking
worldly
profit
,
and
so
slack
about
the
aduancing
of
Gods
Kingdome
,
and
building
of
his
house
,
to
the
ineuitable
losse
,
not
onely
of
the
things
sought
after
,
by
worldly
mindes
;
but
of
the
soule
perishing
in
hell
fire
for
euer
.
Quest.
127.
What
pray
you
for
in
the
first
of
these
,
which
is
the
fourth
Petition
of
the
Lords
prayer
?
Answ.
We
pray
for
all
things
necessary
for
this
present
life
,
and
therefore
we
aske
but
for
bread
,
and
for
this
day
.
Ioh.
6.27
.
Explan.
To
follow
the
method
before
vsed
,
in
the
three
first
petitions
:
The
speciall
order
of
this
petition
,
before
that
which
is
for
the
remission
of
sins
,
is
first
to
be
considered
,
and
because
it
is
immediately
after
this
Petition
:
Thy
will
bee
done
.
It
is
placed
before
this
;
Forgiue
vs
our
Trespasses
,
&c.
Not
for
that
the
things
of
this
life
are
to
be
sought
,
before
those
that
concerne
the
life
to
come
:
for
against
such
surmises
,
the
Lord
hath
plainely
commanded
;
Seeke
not
the
foode
that
perisheth
,
but
that
which
endureth
vnto
eternall
life
,
that
is
,
in
regard
of
your
earnest
care
and
study
,
for
spirituall
food
and
saluation
,
euen
neglect
seeking
daily
bread
.
The
reason
of
this
order
then
is
,
to
prouide
against
our
infirmity
,
whereby
wee
distrust
God
,
for
bread
,
food
,
rayment
,
and
worldly
deliuerances
,
when
we
professe
,
that
we
belieue
in
him
,
for
the
remission
of
sin
,
and
deliuerance
from
damnation
.
For
the
Lord
Iesus
being
priuy
to
this
our
weaknesse
,
to
make
vs
to
see
,
and
to
be
ashamed
of
it
,
followeth
our
own
order
,
both
secretly
taxing
this
our
corruption
,
and
discouering
our
little
faith
,
euen
for
maine
matters
,
concerning
saluation
,
and
also
helping
it
,
by
beginning
with
things
temporall
,
wherein
we
haue
a
sensible
taste
of
Gods
goodnesse
,
and
ascending
to
things
spirituall
,
and
out
of
all
bodily
sense
1.
It
sheweth
,
how
much
we
prefer
the
food
that
perisheth
,
We
aske
bread
before
remission
of
sins
,
why
?
that
finding
it
to
be
true
in
our
own
hearts
,
we
may
be
emptyed
of
these
immoderate
worldly
cares
:
much
more
,
than
other
naturall
creatures
,
the
Fowles
of
the
ayre
,
&
the
grasse
of
the
field
,
we
hauing
reason
to
lead
vs
,
which
they
want
:
Math.
6.
for
thus
doe
the
Heathen
,
which
haue
no
knowledge
of
the
heauenly
Father
caring
for
them
.
2.
It
sheweth
the
deceitfulnesse
of
our
hearts
in
regard
of
Faith
,
we
thinking
wee
haue
a
great
measure
heereof
,
but
being
proued
lyars
,
when
wee
come
to
the
tryall
,
by
the
smaller
things
of
this
life
:
for
when
the
disciples
were
warned
of
worldly
cares
,
Why
care
yee
for
these
things
,
Math.
10.
saith
the
Lord
,
O
yee
of
little
faith
:
and
when
Peter
,
ready
to
sinke
,
being
afraid
for
the
waues
of
the
Sea
,
cryed
out
,
Master
,
saue
me
.
The
Lord
rebuketh
him
saying
,
O
thou
of
little
faith
,
why
diddest
thou
doubt
?
as
if
he
should
haue
said
,
there
is
little
faith
indeed
,
if
there
bee
distrustfull
caring
for
wordly
things
in
time
of
want
,
or
despaire
in
time
of
danger
.
S.
Paul
concludeth
on
the
contrary
side
,
from
faith
making
Christ
ours
,
and
peace
with
God
belieued
.
Wherefore
we
reioyce
in
tribulation
,
Rom.
5.1
.
Rom.
5.32
.
and
hauing
giuen
vs
Christ
,
how
should
hee
not
together
with
him
giue
vs
all
things
also
?
He
that
beleeueth
not
that
the
King
will
giue
him
sixepence
,
how
can
hee
beleeue
that
he
will
giue
him
an
hundreth
pounds
?
And
if
thou
canst
not
through
faith
patiently
wait
the
good
pleasure
of
the
Lord
for
things
temporall
,
which
are
of
no
valew
,
in
comparison
of
heauenly
,
how
canst
thou
through
faith
depend
vpon
him
for
heauen
,
and
euerlasting
life
?
3.
The
Lord
prouideth
here
for
the
strengthening
of
our
Faith
touching
things
eternall
,
by
ascending
from
these
his
gifts
below
,
wherein
we
taste
of
his
goodnesse
daily
.
For
whereas
the
Lord
,
notwithstanding
our
sinnes
,
giueth
vs
the
comforts
of
this
life
,
for
which
we
call
vpon
him
,
hee
doth
hereby
draw
vs
on
to
lift
vp
our
minds
to
the
comfort
of
the
remission
of
all
our
sinnes
,
and
of
euerlasting
saluation
.
As
Dauid
is
drawne
on
in
his
confidence
against
the
vncircumcised
Philistims
,
2
Sam
17
37.
because
God
had
deliuered
him
from
the
Lion
and
the
Beare
.
The
begger
that
comming
daily
to
the
doore
of
the
charitable
Christian
,
findeth
reliefe
;
or
if
hee
commeth
not
,
hath
it
sent
home
vnto
him
,
doth
heereby
assure
himselfe
of
this
mans
loue
and
good
will
towards
him
:
so
when
we
finde
reliefe
at
the
Lords
hands
,
especially
crauing
it
at
his
gate
of
mercy
,
in
faith
and
assurance
,
wee
may
well
be
assured
that
he
beareth
a
fauour
towards
vs
,
and
will
not
suffer
vs
to
perish
in
our
sinnes
,
wee
putting
our
trust
in
his
mercy
.
So
that
as
from
our
weaknesse
about
the
things
of
this
life
,
we
may
see
the
weaknesse
of
our
faith
,
about
the
things
of
the
life
to
come
:
so
from
Gods
goodnesse
towards
vs
heere
,
we
trusting
in
his
mercy
,
wee
may
also
see
and
bee
confirmed
touching
his
goodnesse
heereafter
,
putting
our
trust
in
the
same
his
infinite
mercy
.
Againe
,
consider
in
the
order
,
that
it
followeth
immediately
after
this
.
Thy
will
be
done
;
because
to
haue
things
necessary
for
our
maintenance
heere
is
a
stay
,
and
helpe
vnto
vs
,
the
more
cheerefully
to
doe
the
will
of
God
,
and
to
keepe
vs
from
vnlawfull
enterprizes
.
Whence
we
are
taught
.
1.
That
it
is
not
vnlawfull
euen
for
Christians
to
seeke
for
the
things
of
this
life
in
their
due
place
and
measure
;
neither
is
this
seeking
an
impeachment
to
our
Christian
profession
,
otherwise
our
Sauiour
Christ
would
not
haue
appointed
vs
to
aske
,
Give
vs
this
day
our
daily
bread
.
Wherefore
as
to
bee
ouer
carefull
for
things
temporall
,
is
heathinish
dissidence
,
so
to
be
altogether
negligent
and
secure
,
1
Tim
5.8
.
is
worse
then
heathenish
infidelity
,
as
the
Apostle
teacheth
.
2.
The
rule
of
our
seeking
things
temporall
must
be
not
our
owne
,
but
the
will
of
God
;
for
after
this
wee
pray
,
Giue
vs
our
daily
bread
,
that
is
,
according
to
thy
will
and
good
pleasure
,
restraining
vs
from
all
vnlawfull
meanes
of
getting
,
that
by
true
,
iust
,
and
equall
dealing
onely
wee
may
seeke
these
things
,
not
carking
when
thou
wouldst
haue
vs
secure
,
not
sparing
,
when
thou
wouldst
haue
vs
to
spend
,
not
trusting
to
our
owne
industry
,
1
Pet.
5.7
.
when
thou
wouldst
haue
vs
to
cast
our
care
vpon
thee
.
For
whatsoeuer
is
thus
gotten
is
extreame
losse
,
the
losse
of
the
most
precious
soule
.
3.
Wee
learne
,
that
they
onely
vse
the
goods
of
this
world
rightly
,
and
seek
them
rightly
,
that
vse
them
as
furtherances
to
do
the
will
of
God
,
and
make
this
their
marke
which
they
shoot
at
in
seeking
after
them
,
&
not
their
own
pleasure
,
Iam
5.5
.
or
promotion
in
the
world
.
They
which
seek
riches
to
liue
herevpon
in
pleasure
,
&
to
pamper
themselues
are
accursed
of
God
,
and
shall
haue
a
terrible
reckoning
to
make
at
the
last
day
.
Riches
are
vsed
according
to
Gods
will
.
1.
By
liberality
towards
the
poore
.
2.
To
pious
vses
for
the
glory
of
God
.
3.
To
necessary
vses
for
the
maintenance
of
our selues
and
families
,
&
to
the
benefit
of
the
Common-wealth
.
For
the
sense
of
the
words
.
By
bread
heere
,
some
of
the
Fathers
were
wont
to
vnderstand
the
body
of
Christ
,
and
the
Papists
the
Sacrament
of
the
Altar
;
and
Erasmus
saith
,
By
bread
what
vnderstood
.
that
it
is
not
likely
that
any
worldly
thing
should
be
asked
in
so
concise
and
short
a
prayer
.
But
this
cannot
be
yeelded
to
be
true
.
First
,
because
this
Prayer
is
a
perfect
patterne
for
our
direction
in
all
things
Secondly
,
because
our
spirituall
food
is
asked
in
the
second
petition
the
comming
of
Gods
Kingdome
being
the
bestowing
of
his
grace
,
and
specially
of
Christ
the
fountaine
of
all
grace
vpon
vs
.
Thirdly
,
because
the
bread
heere
asked
,
is
but
for
this
day
which
doth
imply
,
a
fading
and
wasting
away
,
so
as
that
wee
still
haue
need
euery
day
of
new
bread
,
which
cannot
bee
said
of
our
food
spirituall
.
By
bread
therefore
in
this
place
,
is
to
bee
vnderstood
both
bread
and
all
things
necessary
for
our
sustenance
,
Leuit
26.26
.
as
the
word
Bread
is
vsed
,
where
it
is
said
,
Man
liueth
not
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
:
and
where
the
Prophet
threatneth
;
The
Lord
of
Hoasts
will
take
away
from
Ierusalem
,
and
from
Iudah
all
the
stay
,
and
the
strength
,
Isa
3.2.3
.
all
the
stay
of
bread
,
and
all
the
stay
of
water
.
And
shewing
further
what
this
stay
is
,
hee
reckoneth
vp
all
needfull
things
for
the
well-being
of
a
Land
:
The
strong
man
,
the
Iudge
,
the
Prophet
,
the
Counsellor
,
&c.
Sometime
bread
is
properly
vnderstood
,
as
where
the
Psalmist
reckoneth
vp
bread
to
strengthen
man
,
wine
to
cheere
the
heart
,
Psal.
104
14
and
oyle
to
make
the
face
to
shine
.
1
Cor.
3.21
Giue
,
that
is
,
sanctifie
all
worldly
comforts
vnto
vs
,
which
by
reason
of
sinne
were
and
doe
stand
still
accursed
euer
since
the
fall
of
man
,
that
they
may
not
bee
destruction
and
bane
vnto
vs
in
the
vsing
,
as
wee
deserue
;
for
I
doe
not
thinke
that
sinne
depriueth
a
man
of
all
iust
title
vnto
these
things
,
(
for
a
ciuill
right
remaineth
in
wicked
men
to
that
they
possesse
by
Law
)
but
of
comfort
in
vsing
them
,
they
being
vncleane
and
accursed
vnto
them
,
neither
doth
this
saying
,
All
things
are
yours
,
conclude
the
contrary
against
sinners
,
but
expresseth
how
all
things
consent
together
for
the
sanctification
of
the
faithfull
.
2
Giue
,
that
is
,
bestowe
,
vphold
,
continue
,
and
maintaine
that
which
thou
hast
giuen
vs
;
for
all
our
labour
is
nothing
towards
the
obtaining
,
and
all
our
care
nothing
towards
the
conseruing
and
keeping
what
we
haue
,
vnlesse
the
Lord
giue
and
preserue
vnto
vs
.
3
Giue
,
that
is
,
blesse
,
make
prosperous
and
wholesome
our
meates
and
drinkes
for
the
strengthening
of
our
bodies
,
and
for
the
cheering
and
refreshing
of
our
spirits
;
so
as
that
our
fraile
liues
may
be
vpheld
,
and
we
inabled
to
serue
thee
in
the
strength
of
thy
blessing
in
our
callings
;
for
it
is
not
any
meere
naturall
vertue
in
vs
,
that
maketh
our
meates
nourishable
,
but
Gods
blessing
,
for
which
it
is
also
plaine
which
was
said
before
,
Man
liueth
not
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
This
day
,
that
is
,
we
desire
not
such
aboundance
for
so
long
a
time
,
as
whereby
our
dependance
vpon
thee
should
bee
cut
off
,
but
to
be
content
with
things
necessary
for
the
present
,
and
to
waite
vpon
thee
from
day
to
day
,
though
in
the
morning
wee
haue
not
wherewithall
to
be
sustained
vntill
the
euening
,
or
in
the
euening
vntill
the
next
morning
,
though
wee
see
present
destruction
before
our
eyes
.
Daily
bread
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bread
for
our
substance
,
such
as
nature
doth
require
to
vphold
it
,
no
dainties
or
costly
feasting
,
but
necessary
cloathing
and
food
,
whereby
the
substance
of
our
bodies
may
be
continued
and
confirmed
,
and
not
pine
and
waste
away
through
want
.
2
Thes.
3.2
.
Our
daily
bread
:
that
is
,
not
the
bread
,
the
cloathes
,
the
substance
of
another
,
but
such
things
honestly
gotten
by
our
labour
through
Gods
blessing
vpon
vs
,
according
to
the
phrase
of
the
Apostle
,
calling
this
a
mans
owne
bread
;
We
command
and
exhort
them
that
are
such
,
that
they
worke
with
quietnesse
,
and
eate
their
owne
bread
,
that
is
,
honestly
gotten
.
2.
For
the
scope
of
this
Petition
,
The
supplication
.
and
first
in
the
supplication
:
Wee
pray
for
all
things
needfull
for
vs
in
this
present
life
,
not
being
measured
by
our
owne
will
and
desire
,
but
by
the
will
of
the
Lord
.
These
things
are
either
generall
,
or
speciall
.
The
things
generall
concerning
vs
all
,
are
;
1.
Peace
and
tranquilitie
,
through
which
small
things
become
great
,
whereas
by
discord
euen
great
things
decay
,
and
come
to
nothing
.
This
is
the
maine
end
which
the
Apostle
propoundeth
in
praying
for
such
as
bee
in
authority
,
that
wee
may
liue
a
peaceable
and
quiet
life
in
all
godlinesse
and
honesty
.
1.
Tim.
2.2
.
2.
Seasonable
weather
,
for
heate
and
cold
,
moysture
and
drought
,
in
summer
and
winter
:
that
the
Sunne
may
shine
,
and
the
raine
fall
seasonably
:
that
the
heauens
may
answere
the
earth
,
the
earth
may
answere
the
corne
and
the
wine
,
and
the
corne
and
wine
may
answere
vs
,
as
is
the
promise
of
God
to
such
as
he
fauoureth
.
3.
Worthie
and
vertuous
Gouernours
of
the
Common-wealth
,
by
whose
care
peace
may
be
maintained
,
and
we
may
in
quiet
enioy
euery
man
his
owne
Vine
and
Figge-tree
;
for
vpon
such
doth
the
well-fare
of
a
Countrie
much
depend
,
as
the
Prophet
sheweth
by
the
contrary
,
Esay
.
3.2
3.
threatning
to
increase
the
misery
of
the
people
,
to
take
away
the
Iudges
,
Counsellours
and
Captaines
.
4.
Healthfulnesse
,
strength
,
and
ability
of
the
people
,
and
the
increase
of
them
to
our
mutuall
comfort
,
and
the
dismaying
of
the
enemies
;
Psal.
144.12
.
for
this
Dauid
prayeth
,
That
our
sons
may
be
as
plants
growing
vp
in
our
youth
,
and
our
daughters
as
the
corner
stones
of
the
temple
:
and
it
is
promised
to
such
as
feare
God
,
that
fiue
shall
chase
an
hundreth
,
Leuit.
26.8
.
and
an
hundred
shall
put
tenne
thousand
to
flight
.
5.
Victory
ouer
our
enemies
that
rise
vp
against
vs
;
for
it
is
likewise
promised
,
Deut.
28.
Your
enemies
shall
come
against
you
one
way
,
and
flie
seauen
waies
before
you
.
Gen.
3.19
.
The
speciall
things
which
wee
pray
for
are
,
first
,
an
honest
disposition
to
labor
&
take
paines
in
our
particular
callings
,
to
get
and
preserue
such
things
as
are
for
our
maintenance
:
otherwise
we
doe
not
desire
our
owne
bread
,
but
bread
pulled
from
the
mouthes
of
other
men
.
Whether
wee
bee
rich
or
poore
therefore
,
we
must
not
be
idle
and
vnprofitable
,
neither
vse
vnlawfull
meanes
of
getting
,
but
according
to
the
Lords
appointment
:
In
the
sweat
of
thy
brow
shalt
thou
eat
of
the
fruite
of
the
earth
,
till
thou
returne
to
it
:
for
the
Apostle
,
a
sound
interpreter
of
the
Scriptures
,
doth
thus
apply
it
,
saying
,
This
we
warned
you
of
,
2.
Thes.
3.10
.
that
if
there
were
any
that
would
not
worke
,
the
same
should
not
eate
.
So
that
he
which
will
eate
,
must
worke
,
and
take
paines
in
his
calling
,
and
not
liue
idly
whatsoeuer
he
be
.
2.
Good
successe
through
Gods
blessing
in
our
labours
;
for
in
vaine
doth
the
builder
build
the
house
,
and
the
watchman
watch
the
city
,
Psal.
127.
vnlesse
the
Lord
build
and
keepe
it
.
We
pray
therefore
,
that
when
we
plow
and
sow
the
ground
,
that
God
would
blesse
it
,
and
giue
increase
;
and
when
we
attempt
and
goe
about
any
thing
,
that
God
would
bring
it
to
passe
.
3.
A
charitable
disposition
in
the
rich
,
to
relieue
the
poore
impotent
that
cannot
helpe
themselues
,
and
such
a
disposition
in
our selues
if
wee
be
rich
:
for
we
pray
not
for
mine
,
but
for
our
daily
bread
,
which
is
a
mocking
of
God
,
if
hauing
wherewith
to
relieue
such
as
be
in
want
,
we
deny
so
to
do
,
as
if
a
man
being
present
at
any
danger
of
his
neighbour
,
from
which
he
is
able
to
deliuer
him
,
should
stand
still
and
call
to
some
other
a
farre
off
to
come
and
helpe
him
.
4.
The
sanctification
of
the
creatures
,
which
is
,
when
wee
are
sanctified
that
receiue
them
,
according
to
that
of
the
Apostle
;
To
the
cleane
,
all
things
are
cleane
;
for
without
this
there
cannot
be
a
comfortable
vse
of
them
.
5.
The
blessing
of
God
to
make
the
creatures
nourishable
vnto
vs
;
for
they
haue
not
wherewithall
in
themselues
,
neither
haue
we
wherewithall
in
our selues
to
conuert
them
to
nourishment
,
our
heat
and
organes
of
the
body
fitted
for
this
purpose
,
must
haue
strength
from
the
Lord
,
Psal.
104.29
.
who
if
hee
hideth
his
face
,
we
are
troubled
,
and
returne
to
the
dust
.
6.
Contentation
and
resting
vpon
Gods
prouidence
in
our
greatest
wants
and
dangers
;
Whilst
we
haue
food
and
raiment
,
1.
Tim
68.
let
vs
therewith
be
content
for
this
is
all
which
we
pray
for
,
and
praying
for
it
,
wee
are
taught
to
depend
vpon
God
for
the
same
,
which
we
implicitely
professe
by
praying
,
yea
,
though
we
should
be
very
destitute
,
that
we
know
not
how
to
liue
to
morrow
,
as
the
Widow
of
Sarepta
,
who
notwithstanding
imparted
of
her
meale
to
the
Prophet
,
1.
Kings
17.10
.
and
belieued
that
it
should
continue
for
her
reliefe
from
day
to
day
.
7.
Humility
and
lowlines
of
mind
,
because
we
are
al
beggars
,
it
is
of
almes
that
we
haue
any
thing
,
we
haue
nothing
of
our
owne
,
and
without
these
things
giuen
vs
of
the
Lord
,
we
cannot
be
sustained
:
Euen
as
the
lampe
,
vnlesse
it
be
from
time
to
time
supplied
with
new
oyle
,
must
needs
goe
out
.
What
a
shame
therefore
is
it
for
a
man
to
he
proud
and
insolent
ouer
others
,
seeing
all
are
fellow-beggars
,
as
well
the
rich
as
the
poore
,
the
King
as
the
slaue
.
A
proud
heart
and
a
beggars
purse
we
say
doe
not
well
agree
together
.
1.
Cor.
4.7
.
Wee
pray
therefore
that
it
may
not
be
thus
with
vs
,
but
that
we
in
all
humilitie
may
acknowledge
,
that
wee
haue
nothing
which
wee
haue
not
receiued
,
and
of
our selues
are
poore
and
miserable
.
The
things
prayed
against
.
The
deprecation
is
against
all
hinderances
to
our
bodily
health
and
welfare
,
yet
not
simply
,
but
with
submission
to
the
will
of
the
Lord
,
who
knoweth
to
bring
light
of
darkenesse
,
and
to
turne
hinderances
to
helpes
and
furtherances
,
euen
to
our
outward
estate
.
We
pray
therefore
with
submission
.
1.
Against
vnseasonable
weather
,
immoderate
raines
,
vntimely
heate
or
cold
,
and
droughts
when
wee
need
moysture
,
against
pestilent
influences
from
any
star
,
or
out
of
the
earth
by
the
vapours
,
or
by
the
quaking
and
opening
thereof
.
2.
Against
improuident
Magistrates
and
Gouernours
,
which
bring
on
woe
to
a
land
,
Eccles.
10
16.
Woe
vnto
thee
O
Land
,
when
thy
Prince
is
a
child
,
and
eateth
in
the
morning
.
3.
Against
plague
,
pestilence
,
and
famine
,
against
all
noysome
and
contagious
diseases
,
whereby
thousands
haue
in
short
time
been
taken
away
,
so
that
the
liuing
haue
not
been
able
to
bury
the
dead
.
4.
Against
inuasion
of
the
enemies
,
bringing
destruction
,
and
making
hauock
of
all
things
,
this
being
a
time
of
such
misery
,
as
that
no
pestilence
or
famine
is
comparable
vnto
it
,
which
made
the
Kingly
Prophet
to
desire
rather
to
fall
into
the
hands
of
the
Lord
.
5.
Against
ciuill
wars
,
the
people
rising
against
the
Prince
,
or
one
part
of
a
Kingdome
against
another
:
the
miserie
of
which
wee
haue
seene
France
and
the
Low
Countries
to
tast
of
,
and
doe
reade
of
the
like
in
King
Iohns
daies
,
in
Edward
the
second
,
and
Richard
the
seconds
daies
,
&c.
in
England
,
but
haue
not
felt
it
our selues
,
and
we
pray
that
we
may
neuer
tast
of
it
.
6.
Against
extreame
pouerty
,
and
want
of
all
things
,
tending
to
the
famishing
of
our
bodies
;
for
such
as
feare
the
Lord
shall
want
no
good
thing
,
though
the
Lions
hunger
,
and
bee
hunger
bit
.
7.
Against
all
things
that
defile
man
,
and
make
the
creatures
vncleane
and
accursed
vnto
him
.
8.
Against
an
vnhealthfull
constitution
,
turning
our
meats
and
drinkes
into
il
humours
,
to
the
hazarding
of
our
liues
,
and
the
decay
of
our
bodily
strength
.
9.
Against
idlenesse
and
sloth
,
whereby
time
is
spent
vnprofitably
,
or
not
to
so
much
,
benefit
of
the
Common-wealth
as
it
might
be
,
either
through
want
of
bodily
labour
,
to
whom
this
belongeth
,
or
of
studie
and
care
otherwise
to
doe
good
towards
the
preseruation
of
the
peace
and
welfare
of
the
Countrey
.
10.
Against
discontent
,
whatsoeuer
our
want
is
,
that
we
may
not
doe
that
iniury
to
the
Lord
,
as
to
prescribe
him
a
time
when
to
helpe
vs
,
or
else
murmure
through
want
,
as
the
Israelites
in
the
wildernesse
.
11.
Against
trusting
in
any
arme
of
flesh
,
what
wealth
or
friend
soeuer
we
haue
;
for
they
which
doe
so
,
fall
downe
flat
,
and
it
was
the
folly
of
the
rich
man
in
the
Gospel
,
Psalm
.
20
8.
that
he
said
vnto
his
soule
,
Eate
,
drinke
,
and
be
merry
,
Luke
12
16.
for
thou
hast
much
goods
laid
vp
for
many
yeares
.
12.
Against
Couetousnesse
and
worldly
cares
,
carrying
vs
on
to
the
greedy
desiring
of
more
,
through
the
loue
of
money
.
It
is
a
spirit
farre
differing
from
that
of
Agur
,
of
whom
it
is
written
for
our
learning
,
that
he
desired
,
Pro.
30.9.13
.
Giue
mee
not
riches
,
lest
I
be
full
and
deny
thee
,
and
say
,
Who
is
the
Lord
?
13.
Against
hard-heartednesse
and
vncharitablenesse
,
whereby
the
hand
is
held
backe
from
relieuing
the
needie
,
when
with
the
tongue
reliefe
is
desired
for
them
,
as
for
our selues
.
14.
Against
all
vniust
and
vnrighteous
dealing
:
for
bread
gotten
thus
,
is
not
our
owne
,
and
God
is
mocked
,
whom
wee
pray
to
giue
vs
bread
,
but
in
the
meane
season
,
we
thus
carue
for
our selues
vtterly
against
his
will
.
15.
Against
prodigality
and
wastefull
spending
the
goods
of
this
world
vpon
vanity
;
for
must
not
the
Lord
needs
be
offended
,
if
comming
to
begge
things
necessary
of
him
,
and
receiuing
,
we
like
wanton
vntoward
children
,
cast
them
away
againe
?
No
man
but
will
haue
indignation
at
such
a
beggar
,
and
rather
let
him
starue
,
then
giue
him
any
thing
againe
,
as
the
Prodigall
in
the
Parable
.
Seeing
we
pray
against
these
things
,
may
wee
at
any
time
pray
for
them
,
that
being
afflicted
we
may
be
humbled
,
which
in
the
time
of
our
prosperity
we
will
not
be
?
Expressely
to
pray
for
any
affliction
,
is
to
doe
contrary
to
the
first
principles
of
nature
,
which
teacheth
to
pray
for
,
Answ.
To
pray
for
affliction
.
and
to
seeke
all
things
that
are
good
,
and
to
shunne
and
pray
against
all
things
that
are
euill
,
and
tend
to
the
destruction
thereof
:
and
therefore
must
needs
be
vnlawfull
,
as
it
is
vnlawfull
voluntarily
to
hurt
a
mans
owne
body
,
vnder
what
pretence
soeuer
.
For
it
is
all
one
to
pray
for
some
hurt
vnto
the
body
,
and
to
doe
it
hurt
,
the
tongue
being
the
instrument
in
the
one
case
,
and
the
hand
in
the
other
,
in
both
a
member
of
the
body
armed
against
the
body
.
1.
Cor.
9.7.2
.
Cor.
7.11
.
Secondly
,
this
is
without
precedent
or
other
warrant
,
except
of
superstitious
persons
,
who
haue
whipped
themselues
almost
to
the
death
,
or
otherwise
vnduly
beaten
downe
their
bodies
to
preuaile
in
the
rash
vow
of
chastity
,
euen
to
the
infeebling
of
themselues
,
so
that
they
haue
been
vnable
to
doe
the
workes
of
their
callings
,
and
yet
haue
not
preuailed
,
being
they
had
not
the
gift
of
continency
.
Thirdly
,
conditionally
,
to
pray
for
afflictions
in
the
case
of
rebellion
of
the
flesh
,
if
the
Lord
hath
appointed
this
to
be
the
meane
of
our
mortification
,
and
bringing
to
sanctification
,
and
so
to
himselfe
,
it
is
without
doubt
most
lawfull
and
Christian
:
for
this
is
in
effect
,
to
aske
nothing
but
that
which
is
good
for
vs
.
Whereas
Saint
Paul
saith
,
I
beate
downe
my
body
,
and
bring
it
in
subiection
,
&c.
And
calling
vpon
the
Corinthians
for
reuenge
vpon
themselues
,
he
meaneth
not
this
vnnaturall
violence
offering
to
the
body
,
but
denying
of
such
things
,
as
whereby
the
body
is
pampered
to
sinne
,
though
otherwise
lawfull
in
themselues
,
which
is
the
duty
of
vs
all
.
Whereas
Saint
Augustine
saith
;
Aug.
tom.
10.
serm.
181.
Etsi
non
candem
cum
martyribus
passionem
subimus
,
at
si
corpora
castigemus
,
&c.
possumus
candem
cum
illis
vitam
aeternam
obtinere
.
Although
we
suffer
not
the
same
passion
together
with
the
martyrs
,
yet
if
we
chastise
our
bodies
we
may
attaine
the
same
life
euerlasting
with
them
.
Hee
hath
no
other
meaning
then
the
Apostle
,
neither
could
approue
of
the
violence
vsed
to
the
body
,
seeing
the
Donatists
seeking
thus
the
glory
of
Martyrdome
,
are
by
him
earnestly
inueighed
against
.
3.
The
Thanksgiuing
is
for
all
and
euery
of
the
benefites
of
this
life
both
generall
and
speciall
;
for
seasonable
weather
to
praise
God
,
for
which
was
made
,
Psal.
65.
for
deliuerance
from
the
enemies
and
victorie
ouer
them
,
for
which
is
the
Song
or
Deborah
and
Barack
,
Iudg.
5.
for
plentie
of
all
things
,
for
which
is
Psalm
.
114.
Psalm
.
104.
&c.
We
also
praise
God
for
freeing
vs
from
any
euils
,
wherewith
we
haue
been
bodily
oppressed
;
from
plague
,
pestilence
,
famine
,
captiuity
,
particular
sicknesses
,
&c.
for
which
the
people
of
Israel
,
Hezekiah
,
&c.
may
be
examples
vnto
vs
.
This
petition
therefore
comprehendeth
chiefly
the
eighth
commandement
,
and
in
the
branches
:
the
fifth
,
touching
gouernours
and
superiours
:
the
sixth
,
touching
life
and
health
:
the
seauenth
,
touching
chastitie
,
the
exercise
of
filthy
lust
being
a
shortning
of
the
dayes
,
and
a
decay
of
the
strength
,
and
the
ninth
touching
false
witnesse
,
through
which
it
cannot
be
well
with
men
for
the
bodily
state
.
The
deprecation
is
,
let
nothing
hinder
,
but
that
thou
mayst
giue
vs
our
daily
bread
;
the
supplication
,
Giue
vs
our
daily
bread
;
the
thanksgiuing
,
thou
giuest
vs
our
daily
bread
,
for
which
we
praise
thee
.
Quest.
128.
What
pray
you
for
in
the
second
of
these
petitions
,
which
is
the
fifth
of
the
Lords
Prayer
?
Answ.
That
God
would
freely
forgiue
vs
all
our
sinnes
,
and
trespasses
against
his
lawes
,
as
we
doe
from
the
heart
forgiue
the
offences
by
men
committed
against
vs
.
Lament.
3.39
.
Esay
59.1.2
.
Explan.
For
the
order
of
this
petition
,
it
followeth
,
that
wherin
we
craue
the
good
things
of
this
life
,
which
are
needfull
for
vs
,
teaching
,
that
the
maine
hinderance
of
our
prosperity
,
and
the
cause
of
aduersity
and
misery
is
sinne
,
which
till
it
be
remoued
,
hindreth
,
that
wee
cannot
enioy
the
good
things
wee
desire
,
nor
bee
free
from
the
euill
things
which
we
decline
.
This
in
short
is
taught
by
the
Prophet
Ieremy
:
Wherefore
is
the
liuing
man
sorrowfull
,
man
suffereth
for
his
sinne
:
and
by
Esay
;
The
Lords
hand
is
not
shortned
,
nor
his
eare
heauy
,
but
your
sinnes
doe
seperate
betweene
your
God
and
you
.
And
nothing
is
more
vsuall
then
this
in
all
the
Sermons
of
the
Prophets
,
and
in
al
holy
records
of
examples
,
this
being
the
principall
drift
of
all
,
to
set
forth
the
miseries
of
sinners
,
and
vngodly
men
.
If
wee
haue
therefore
prayed
for
food
,
rayment
,
and
other
necessaries
,
but
yet
are
destitute
;
the
cause
is
,
our
sinnes
remaine
,
wee
must
humbly
sue
for
the
pardon
of
them
,
and
to
haue
Gods
wrath
against
vs
for
them
pacified
;
otherwise
all
our
calling
for
daily
bread
is
lost
labour
.
2.
For
the
sense
of
the
words
,
trespasses
,
by
Matthew
called
debts
,
by
Luke
sinnes
:
for
sinnes
are
debts
,
because
we
owe
obedience
,
of
which
we
faile
by
sinne
,
and
because
,
as
by
debt
a
man
is
in
danger
of
imprisonment
;
so
by
sinne
,
of
being
cast
into
the
prison
of
hell
.
Forgiue
,
that
is
,
seeing
we
are
not
able
to
pay
the
debts
of
our
sinnes
,
being
ten
thousands
of
talents
,
accept
of
the
satisfaction
made
by
the
al-sufficient
Lord
Iesus
,
and
for
his
sake
let
not
our
debts
be
required
at
our
hands
,
or
any
of
them
,
for
the
least
of
which
wee
are
neuer
able
to
answere
.
Vs
;
that
is
vs
,
who
are
grieuous
sinners
,
and
are
for
euer
forlorne
without
this
mercy
,
vs
,
that
by
faith
doe
belieue
that
our
sinnes
are
pardoned
,
helping
vs
against
doubting
and
infidelity
,
and
confirming
our
faith
more
;
and
vs
,
who
belieue
,
continuing
this
thy
grace
to
the
end
,
whereby
we
may
daily
haue
sinne
expiated
and
done
away
,
as
by
our
weakenesse
we
are
daily
prone
vnto
sinne
.
Our
sinnes
,
that
is
the
infinite
sinnes
which
proceede
properly
and
naturally
from
vs
,
as
from
a
most
corrupt
fountaine
,
and
are
no
way
to
be
imputed
to
thy
maiesty
,
as
the
Author
hereof
,
or
to
fate
or
constellation
,
or
to
the
Deuill
onely
,
though
hee
seeketh
to
bring
vs
to
sinne
,
Iames
1.14
.
and
so
to
destroy
vs
:
for
,
Euery
man
is
drawne
away
by
his
owne
concupiscence
and
is
inticed
.
2.
Iohn
5.16
.
Againe
,
we
say
our
sinnes
emphatically
,
that
is
,
with
a
sense
of
our
own
misery
,
chiefly
in
regard
of
our
sinnes
,
vnto
which
wee
are
most
priuie
,
and
at
which
wee
begin
our
griefe
and
prayer
for
pardon
:
for
,
though
wee
pray
for
the
pardon
of
other
mens
sinnes
also
,
according
to
that
precept
.
If
any
man
seeth
his
brother
sinne
a
sinne
not
vnto
death
,
let
him
aske
,
and
hee
shall
giue
him
life
.
Yet
chiefely
we
find
and
feele
sinne
in
our selues
most
hainous
,
and
that
we
are
of
all
sinners
the
chiefe
,
knowing
more
amisse
in
our selues
,
then
in
others
,
and
therefore
we
principally
craue
mercy
for
the
pardon
of
our
owne
sins
.
As
we
forgiue
them
that
trespasse
against
vs
.
2.
Tim.
1.15
.
This
is
the
condition
vpon
which
we
desire
mercy
at
the
Lords
hands
:
to
vnderstand
the
meaning
three
questions
arise
.
Quest
1
How
doe
others
trespasse
against
;
vs
?
Sol.
By
offering
some
iniury
or
wrong
vnto
vs
,
in
regard
of
our
life
,
Trespasses
against
vs
.
goods
,
or
good
name
,
whereby
they
became
trespassers
.
First
,
in
the
want
of
loue
which
they
owe
vnto
vs
.
Secondly
,
in
the
losse
and
hurt
which
wee
doe
hereby
sustaine
,
which
they
are
bound
to
recompence
.
Quest
2
How
are
we
said
to
forgiue
these
trespasses
?
Sol.
By
forgiuing
the
first
,
the
breach
of
that
loue
wherein
they
were
tied
vnto
vs
,
not
bearing
any
mallice
or
grudge
against
them
therefore
,
nor
seeking
any
reuenge
,
nor
taking
opportunity
to
be
reuenged
though
it
be
offered
.
We
forgiue
also
by
forgiuing
the
second
,
viz.
the
wrong
that
is
done
vnto
vs
,
not
requiring
any
satisfaction
at
their
hands
,
and
by
forgiuing
a
debt
which
they
owe
vnto
vs
,
not
requiring
any
payment
,
in
the
case
of
extreame
pouerty
.
But
the
first
is
all
the
forgiuenesse
which
the
Lord
requireth
at
our
hands
,
out
of
this
case
,
and
wee
doe
well
,
remitting
the
malice
,
though
wee
exact
satisfaction
,
where
there
is
ability
;
so
that
a
trespasser
may
be
forgiuen
,
and
yet
lawful
satisfaction
required
,
and
a
debt
may
bee
forgiuen
,
and
yet
the
condition
here
set
downe
not
performed
,
viz.
if
the
minde
bee
not
reconciled
,
but
continueth
still
offended
.
Quest
3
Is
it
sufficient
for
him
that
hath
offended
his
brother
,
if
he
hath
forgiuen
him
,
to
acquite
him
before
God
?
Sol.
It
is
not
sufficient
,
for
so
man
might
bee
able
to
forgiue
sinnes
,
which
is
blasphemie
to
affirme
.
Men
therefore
can
onely
forgiue
the
trespasse
against
him
,
the
trespasser
remaineth
still
obliged
to
Gods
eternall
wrath
,
vnlesse
by
humiliation
and
repentance
before
God
his
wrath
bee
turned
away
.
So
that
man
may
for
his
part
forgiue
trespasses
,
and
yet
they
may
be
retained
still
before
the
Lord
:
and
on
the
contrarie
side
,
though
man
will
not
forgiue
,
through
the
hardnesse
of
his
heart
,
the
trespasse
may
be
forgiuen
before
the
Lord
,
the
trespasse
being
acknowledged
,
and
pardon
craued
;
or
if
there
be
ability
,
satisfaction
offered
,
and
the
heart
being
turned
,
thorow
a
purpose
of
not
offending
any
more
.
3.
For
the
scope
of
the
Petition
in
the
supplication
,
What
we
pray
for
.
wee
pray
for
the
forgiuenes
of
our
sinnes
,
and
whatsoeuer
tendeth
hereunto
,
and
to
make
vs
iust
and
righteous
in
the
presence
of
God
.
Wherefore
,
wee
craue
first
the
knowledge
of
our
sinnes
,
that
we
may
vnderstand
the
infinite
number
of
our
offences
,
and
our
wofull
case
in
regard
of
them
:
for
,
without
this
knowledge
,
the
tongue
may
pray
for
the
pardon
of
sinne
,
but
the
heart
cannot
.
Hee
that
knoweth
not
himselfe
to
be
sick
,
cannot
seeke
for
remedy
to
cure
his
sicknes
;
neither
can
he
seek
to
fortifie
himselfe
against
the
enemie
,
that
knoweth
not
the
danger
wherein
hee
standeth
:
no
more
can
a
sinner
seeke
remedie
against
his
sinnes
,
if
hee
bee
ignorant
of
them
.
The
Church
of
Laodicea
is
censured
for
saying
,
that
shee
was
rich
and
wanted
nothing
,
when
as
the
holy
Ghost
testifieth
,
saying
,
Reuel.
3.17
.
Thou
knowest
not
that
thou
art
poore
,
wretched
,
miserable
,
blind
,
and
naked
.
And
many
poore
,
and
miserable
soules
,
through
ignorance
not
seeing
this
,
say
,
forgiue
vs
our
trespasses
,
but
cannot
pray
it
,
because
they
know
not
,
that
they
haue
any
such
need
of
forgiuenesse
.
Prou.
28.13
.
Secondly
,
wee
craue
grace
to
acknowledge
our
sinne
:
For
,
Hee
that
confesseth
,
and
forsaketh
his
sinnes
,
shall
haue
mercy
;
but
hee
that
hideth
them
,
shall
not
prosper
All
men
that
know
their
sinnes
doe
not
confesse
them
;
or
if
they
doe
,
they
will
not
confesse
and
put
away
their
beloued
speciall
sinne
,
but
rather
seeke
to
iustifie
themselues
in
them
,
because
all
men
are
sinners
,
and
in
many
things
we
offend
all
.
But
such
craue
not
the
pardon
of
their
sinnes
so
,
as
that
they
may
bee
in
hope
to
speede
,
the
confession
and
putting
away
of
all
sinne
onely
haue
a
ground
to
build
comfort
vpon
.
When
there
was
sinne
in
the
congregation
of
Israel
specially
noted
,
Ioshua
7.10
.
but
in
one
Achan
;
Ioshua
could
not
be
heard
,
without
remouing
it
first
,
much
lesse
can
that
man
be
heard
to
haue
his
sinnes
forgiuen
,
that
loueth
any
one
sinne
,
though
it
be
most
secret
and
small
,
and
laboureth
not
to
put
it
away
from
him
.
Ought
this
confession
to
be
before
the
Lord
onely
,
and
not
vnto
men
also
?
In
some
case
it
ought
to
bee
before
men
,
who
are
wise
and
holy
,
viz.
when
our
mind
is
inwardly
troubled
,
and
wee
cannot
by
our selues
find
any
ease
or
comfort
,
confessing
them
vnto
the
Lord
:
Iames
5
16.
In
this
sense
Saint
Iames
willeth
vs
to
acknowledge
our
faults
one
vnto
another
.
But
to
doe
this
vpon
absolute
necessity
,
as
if
there
were
no
saluation
without
it
,
and
to
performe
it
,
not
vpon
particular
grieuance
of
conscience
,
but
for
formality
,
at
a
certaine
time
in
the
yeare
,
which
the
Papists
call
,
the
time
of
Shrift
,
and
to
confesse
before
the
Priest
al
our
particular
sins
,
with
the
circumstances
,
is
superstitious
,
and
auaileth
not
,
but
to
make
way
for
more
licentiousnesse
,
as
experience
teacheth
,
and
to
establish
the
Popes
Hierarchy
ouer
the
world
,
and
to
the
increase
of
his
reuenues
by
buying
pardons
.
Thirdly
,
we
craue
grace
to
be
truly
humbled
for
sinne
,
that
in
the
sense
of
Gods
curse
due
for
it
,
Rom.
7.14
.
Matth
11.28
.
wee
may
crie
out
with
the
Apostle
,
Miserable
man
that
I
am
who
shall
deliuer
mee
from
the
body
of
this
death
?
Come
vnto
me
(
saith
the
Lord
)
all
yee
that
are
weary
and
loaden
,
and
I
will
refresh
you
.
If
any
man
therefore
commeth
to
aske
forgiuenesse
of
his
sinnes
,
and
is
not
humbled
for
them
,
but
is
without
a
contrite
spirit
to
offer
in
sacrifice
vnto
God
,
he
cannot
pray
to
speed
,
but
is
still
in
his
sinnes
.
Rom.
4.25
.
Fourthly
,
we
craue
iustification
,
through
the
death
&
bloudshedding
of
Iesus
Christ
,
who
was
deliuered
to
death
for
our
sinnes
,
and
rose
againe
for
our
iustification
:
that
the
Lord
would
not
therfore
require
our
sinnes
at
our
hands
,
either
holding
vs
guiltie
,
or
punishing
vs
therefore
in
this
world
,
or
in
the
world
to
come
,
but
that
the
sacrifice
of
Christ
may
be
a
perfect
attonement
for
vs
,
and
his
precious
blood
effectuall
to
clense
vs
from
all
sinne
.
Now
of
this
iustification
there
are
two
degrees
,
the
first
,
whereby
of
sinners
wee
are
made
righteous
,
in
the
very
act
of
our
conuersion
:
the
second
,
whereby
our
daily
infirmities
and
failes
are
done
away
,
and
wee
are
still
notwithstanding
them
reputed
righteous
.
The
first
we
pray
for
and
desire
to
be
confirmed
in
it
,
through
Gods
grace
,
that
our
estate
may
be
comfortable
:
the
second
wee
pray
for
,
as
wee
haue
need
to
preserue
our
peace
and
comfort
,
when
wee
view
our
estate
before
God
.
Euen
as
a
bankrupt
debter
finding
great
fauor
with
his
creditors
to
forgiue
his
great
debts
,
and
being
ready
still
daily
through
his
extreame
want
to
run
vpon
the
score
againe
,
is
a
daily
sutor
for
mercy
vnto
them
,
to
continue
this
their
fauour
in
forgiuing
all
.
Fifthly
,
wee
pray
for
loue
and
charity
towards
our
neighbours
,
through
which
wee
may
bee
ready
to
forgiue
them
their
trespasses
against
vs
:
for
our
heart
naturally
is
a
corrupt
fountaine
,
and
wee
are
implacable
when
wee
are
offended
,
especially
if
it
be
spitefully
done
against
vs
,
or
by
an
enemy
.
Wherefore
wee
pray
,
that
when
wrongs
are
done
vnto
vs
,
we
may
consider
,
how
much
,
and
often
wee
haue
offended
the
Lord
,
to
what
griefe
of
his
holy
Spirit
,
and
with
what
hatefull
hearts
,
preferring
Sathan
and
his
seruice
before
the
seruice
of
the
heauenly
Maiesty
:
that
as
we
would
notwithstanding
haue
all
this
forgiuen
vnto
vs
,
wee
may
frame
our
minds
to
forgiue
the
greatest
offences
against
vs
,
hee
which
hath
done
them
acknowledging
his
fault
.
Thus
Christ
being
asked
,
Should
I
forgiue
my
brother
,
if
he
sinneth
against
me
seauen
times
in
a
day
?
Matth
18.21
.
answereth
,
If
he
turneth
againe
,
and
saith
,
it
repenteth
me
,
I
say
not
vntill
seuen
times
,
but
vntill
seuenty
times
seuen
times
.
And
for
this
cause
he
bringeth
his
Parable
of
the
Lord
,
forgiuing
ten
thousand
of
talents
to
his
seruant
;
but
finding
him
with
rigour
to
exact
the
hundreth
pence
due
vnto
him
from
his
fellow-seruant
,
shewing
hereby
how
vaine
all
our
prayers
are
for
the
pardon
of
our
sinnes
against
God
,
if
we
refuse
to
forgiue
the
sinnes
of
our
fellow-seruants
against
vs
.
Let
no
man
therefore
deceiue
himself
,
by
keeping
malice
,
and
seeking
reuenge
vpon
men
for
wrong
done
vnto
him
,
but
through
loue
let
him
forgiue
all
:
for
if
there
be
not
this
loue
towards
his
brother
,
there
is
no
loue
towards
God
,
and
then
it
is
sure
,
that
God
beareth
no
loue
towards
him
,
his
loue
of
God
being
an
inseperable
reflexion
of
the
sun
shine
of
Gods
loue
vpon
him
:
euen
as
a
blind
man
may
assuredly
know
,
that
the
Sunne
doth
not
shine
vpon
him
,
because
he
feeleth
no
warmth
thereby
in
his
body
.
What
we
pray
against
.
2.
The
deprecation
is
against
all
things
that
may
shut
vp
Gods
mercy
and
compassion
towards
vs
,
&
make
vs
remaine
still
bound
in
our
sinnes
:
which
are
,
1
Cor.
2.14
.
First
,
Blindnesse
of
minde
,
and
ignorance
of
our
inward
estate
,
which
is
through
ignorance
of
the
Law
.
For
this
hindreth
so
much
the
pardon
of
sin
,
as
that
it
is
a
certaine
signe
of
a
naturall
man
,
still
in
his
sins
,
according
to
that
saying
,
The
naturall
man
perceiueth
not
the
things
of
God
,
neither
indeed
can
hee
.
This
blindnesse
hindreth
so
much
,
as
being
out
of
the
way
from
comming
to
the
wayes
end
,
for
the
way
to
forgiuenesse
of
sinnes
is
noted
to
bee
perceiuing
with
the
eye
,
and
vnderstanding
with
the
heart
in
the
charge
giuen
to
Esay
:
Make
the
heart
of
this
people
fat
,
&c.
lest
they
see
with
their
eyes
,
Esay
6.10
.
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
conuert
,
and
he
heale
them
.
Rom.
2.4
.
Secondly
,
hardnesse
of
heart
,
that
cannot
repent
by
acknowledging
sinne
,
sorrowing
for
sinne
,
intreating
grace
,
and
by
resoluing
against
euery
sinne
:
for
such
hardened
persons
are
so
farre
from
mercy
,
as
that
they
heape
vp
wrath
to
themselues
against
the
day
of
wrath
.
2.
Kings
6.
Thirdly
,
despaire
of
Gods
mercy
and
goodnesse
,
which
driueth
from
God
to
the
Diuell
,
our
sinnes
making
vs
without
all
hope
,
as
Cain
,
who
said
,
My
punishment
is
greater
then
I
can
beare
.
Wee
pray
therefore
,
that
though
with
the
one
eye
wee
see
our
sinnes
infinite
and
most
heinous
,
yet
that
with
the
other
wee
may
see
Gods
mercy
infinite
,
farre
aboue
all
our
sinnes
,
that
howsoeuer
wee
are
vrged
by
Satan
,
wee
may
bee
kept
from
despaire
,
as
Elishaes
seruant
hauing
his
eyes
opened
to
see
the
fiery
chariots
and
horses
round
about
him
,
and
his
maister
,
when
the
bands
of
the
Aramites
drew
neare
against
them
.
Now
to
be
kept
from
despaire
,
it
is
necessary
that
we
pray
and
striue
to
be
kept
.
Stepps
vnto
despaire
.
First
,
from
notorious
sinnes
most
chiefly
,
as
murder
,
apostasie
,
adultery
,
and
theft
,
from
such
as
from
a
steepe
downe-hill
,
Cains
and
Iudas
fell
head-long
into
the
valley
of
desperation
.
Secondly
,
from
wicked
company
,
which
like
a
violent
streame
doth
force
men
so
,
as
that
they
cannot
withstand
,
as
Peter
was
carried
farre
thereby
.
Ephes.
6.
Thirdly
,
from
the
neglect
of
Gods
worship
,
whereby
wee
loose
our
spirituall
armature
,
and
are
laid
naked
to
our
potent
foes
.
Fourthly
,
from
the
loue
and
immoderate
affection
to
the
things
of
this
world
,
which
hauing
the
heart
,
if
they
faile
,
our
heart
faileth
also
,
and
a
wide
gap
is
opened
to
despaire
.
And
if
any
of
these
haue
been
,
through
which
wee
are
falling
to
despaire
,
wee
pray
that
wee
may
yet
bee
supported
by
such
helpes
,
as
are
most
effectuall
,
they
being
euer
neere
vnto
vs
.
Helpes
against
despaire
.
Esay
1.18
.
These
are
first
,
promises
of
mercy
,
how
heinous
soeuer
our
sinnes
haue
been
,
Though
your
sinnes
were
as
crimson
,
they
shall
bee
made
white
as
snow
;
though
they
were
red
as
scarlet
,
they
shall
bee
as
wooll
.
Secondly
,
examples
of
mercy
shewed
to
Murther
,
to
Adultery
in
Dauid
,
to
Apostacie
in
Peter
to
Idolatrie
in
Manasseh
,
to
Theft
in
the
Thiefe
vpon
the
Crosse
,
to
Blasphemy
in
Paul
,
and
much
iniquity
and
impurity
to
Mary
hauing
many
foule
Diuels
together
in
her
.
Thirdly
,
the
indignity
offered
vnto
God
by
despaire
,
seeing
wee
refuse
to
trust
him
vpon
his
most
faithfull
word
,
and
the
ineuitable
destruction
of
our
owne
soules
hereby
,
vnto
former
most
heinous
sinnes
,
this
being
added
to
make
a
man
out
of
measure
sinfull
.
Wherefore
we
pray
,
that
in
this
case
wee
may
keepe
our
eyes
fastned
vpon
Gods
promises
,
reuolue
in
our
minds
,
and
alwaies
thinke
vpon
examples
of
mercy
,
and
consider
that
as
long
as
we
despaire
not
,
we
are
not
shut
out
from
mercy
;
but
hereby
we
are
gone
for
euer
,
and
that
worthily
,
seeing
we
offer
that
vnto
him
,
which
we
will
not
vnto
a
man
making
faith
vnto
vs
.
Psal.
50.11
.
Fourthly
,
we
pray
against
presumption
,
which
is
the
promising
of
happinesse
to
a
mans
self
vpon
false
grounds
,
either
because
God
is
infinitely
mercifull
,
and
will
not
haue
any
to
perish
whom
he
hath
made
,
neither
is
so
seuere
as
they
preach
of
him
.
Which
is
the
presumption
spoken
of
by
the
Psalmist
:
These
things
thou
diddest
,
and
whilest
I
held
my
peace
,
thou
thoughtest
that
I
was
like
vnto
thee
:
or
because
his
owne
life
is
not
so
bad
,
as
that
the
Lord
can
therefore
iustly
condemne
him
to
death
,
but
rather
for
his
good
deeds
,
is
bound
to
giue
him
eternall
life
,
Luke
18
11.
as
the
Pharisie
vaunteth
himselfe
,
saying
,
O
Lord
I
thanke
thee
that
J
am
not
as
other
men
,
extortioners
,
vniust
,
adulterers
,
or
euen
as
this
Publican
,
I
fast
twice
in
the
weeke
,
&c.
or
because
the
Lord
hath
promised
,
Ezech.
18.
that
at
what
time
soeuer
a
sinner
doth
repent
him
of
his
sinne
from
the
bottome
of
his
heart
,
he
will
put
all
his
wickednesse
out
of
his
remembrance
;
whereupon
he
doth
willingly
yet
go
on
in
sinne
,
presuming
that
he
will
notwithstanding
prouide
well
enough
afterwards
in
his
old
age
,
or
extreame
sicknesse
for
his
soule
,
by
repenting
him
then
of
all
.
For
this
is
a
most
vaine
hope
,
life
being
most
vncertaine
,
mans
power
to
turne
to
God
being
meere
weaknesse
,
and
sin
getting
stronger
hold
vpon
him
,
the
longer
he
liueth
therein
,
and
making
him
more
vnfit
euery
day
to
repent
,
according
to
that
saying
:
Qui
non
est
hodie
,
cras
minus
aptus
erit
.
He
that
for
repentance
thinkes
this
day
too
soone
,
Will
much
more
thinke
the
same
till
life
be
done
.
Wherefore
wee
pray
heere
,
that
by
none
of
these
deceitfull
baites
wee
may
bee
allured
to
liue
in
sinne
,
that
we
may
not
presume
vpon
our
owne
righteousnesse
,
but
reiect
it
as
a
menstruous
cloth
,
nor
make
a
God
of
all
mercy
to
our selues
,
when
as
hee
is
also
most
iust
and
seuere
against
sinners
,
least
with
thousands
we
thus
perish
for
euer
,
when
we
little
feare
it
.
Fifthly
,
malice
and
thirsting
after
reuenge
,
when
iniurie
hath
been
offered
vnto
vs
.
From
this
we
desire
to
be
preserued
,
and
that
we
may
the
rather
,
we
are
to
consider
:
First
,
how
much
the
Lord
hath
forgiuen
vs
for
Christ
his
sake
.
Secondly
,
that
both
the
Lord
Iesus
,
and
all
holy
men
haue
forgiuen
and
prayed
for
their
enemies
,
and
the
Diuell
only
is
an
implacable
aduersary
.
1.
Pet.
2
2.
Thirdly
,
that
the
way
of
grace
is
thus
stopped
vp
against
vs
,
and
consequently
the
way
of
glorie
:
for
vnlesse
we
be
conuerted
,
and
become
as
little
children
,
wee
cannot
bee
saued
;
vnlesse
as
new
borne
babes
,
laying
aside
maliciousnesse
,
wee
desire
the
sincere
milke
of
the
Word
,
wee
cannot
grow
in
grace
thereby
.
3.
The
thanksgiuing
is
for
illumination
to
see
our
sinnes
,
sanctification
to
turne
from
sinne
,
iustification
to
deliuer
vs
by
the
death
of
Christ
from
all
sinne
:
for
blindnesse
spirituall
expelled
,
for
hard
hearts
mollified
,
and
for
the
extreames
and
barres
of
grace
,
despaire
and
presumption
remoued
:
for
loue
abounding
,
where
offences
against
vs
a
bound
,
and
for
malice
banished
and
purged
out
of
vs
.
Psalm
.
32.
Blessed
is
the
man
whose
sinne
is
couered
,
and
to
whom
the
Lord
imputeth
not
sinne
.
Hee
therefore
that
is
made
partaker
of
this
,
cannot
but
blesse
God
againe
,
yea
,
all
the
Saints
in
heauen
do
euer
without
ceasing
sing
of
this
;
Reuel.
5.9
.
Thou
wast
killed
and
hast
redeemed
vs
to
God
by
thy
blood
,
out
of
euery
kindred
,
tongue
people
and
nation
,
and
hast
made
vs
vnto
our
God
Kings
and
Priests
,
and
we
shall
reigne
vpon
the
earth
,
&c.
The
supplication
therefore
is
,
Forgiue
vs
our
trespasses
:
Let
none
of
our
sinnes
euer
come
in
remembrance
against
vs
,
but
be
washed
away
in
the
blood
of
Christ
:
the
deprecation
,
let
nothing
hinder
,
but
that
thou
maist
forgiue
our
trespasses
:
the
thanksgiuing
,
thou
hast
turned
our
hearts
,
and
forgiuen
our
trespasses
,
wee
praise
thee
therefore
,
and
this
alike
concerneth
the
whole
law
.
Quest.
129.
What
pray
you
for
in
the
third
of
these
,
which
is
the
sixth
petition
of
the
Lords
Prayer
?
Answ.
That
the
Lord
would
not
suffer
vs
to
be
carried
away
by
the
temptations
of
the
world
,
the
flesh
or
the
deuill
to
the
committing
of
sin
,
but
that
he
would
deliuer
vs
from
the
euill
of
all
temptatious
,
both
sinne
,
and
damnation
.
Explan.
For
the
order
of
this
petition
,
it
is
added
vnto
the
former
made
for
our
soules
good
,
so
that
there
be
two
petitions
for
our
soules
,
and
but
one
for
our
bodies
,
teaching
vs
,
that
our
care
for
our
estate
spirituall
before
God
ought
to
be
double
to
our
care
for
things
temporall
,
and
of
this
world
.
And
good
reason
,
because
the
soule
liueth
for
euer
,
the
body
but
a
short
time
,
the
things
of
the
soule
are
permanent
,
and
lasting
euer
to
the
comfort
of
it
,
the
things
of
the
body
are
slitting
,
and
fade
soone
away
.
Lastly
,
the
soule
is
most
excellent
,
and
of
more
worth
,
then
the
whole
world
,
the
body
is
base
,
euen
as
the
dust
of
the
earth
,
from
whence
it
was
taken
,
and
vnto
which
it
shall
returne
againe
.
So
that
they
do
foulely
forget
themselues
,
which
care
altogether
for
the
body
,
and
take
little
or
no
care
for
the
soule
,
when
it
is
poore
,
miserable
,
and
naked
,
as
is
the
manner
of
most
men
.
2.
This
petition
is
immediately
subioyned
after
the
other
,
crauing
the
pardon
of
sinne
,
to
teach
vs
,
that
this
is
not
the
only
care
of
Christians
,
to
seeke
to
haue
sinne
pardoned
,
but
they
ought
as
earnestly
to
striue
against
sinne
,
and
to
resist
it
for
the
time
to
come
:
according
to
the
warning
giuen
by
Christ
;
Goe
thy
way
,
sinne
no
more
,
least
a
worse
thing
befall
thee
.
He
that
seeketh
for
the
pardon
of
his
sinnes
,
and
not
to
subdue
and
mortifie
them
,
is
like
vnto
a
prodigall
spend-thrift
,
who
is
no
whit
the
richer
,
though
he
receiueth
much
;
for
in
like
manner
,
though
he
talketh
often
of
the
pardon
of
sinne
,
and
prayeth
for
it
,
he
is
destitute
,
and
miserable
through
sinne
,
his
prayers
not
being
heard
,
but
turned
into
sinne
.
3.
After
that
we
haue
prayed
for
the
pardon
of
sinne
,
wee
pray
against
temptations
,
tending
to
sinne
,
being
hereby
taught
,
that
a
Christian
mans
life
is
a
continuall
warfare
,
and
when
one
enemy
is
ouercome
,
and
vanquished
,
hee
must
prouide
to
incounter
with
another
.
Wherefore
Saint
Paul
speaking
of
this
estate
saith
,
We
wrestle
not
against
flesh
and
bloud
,
but
against
principalities
,
against
powers
,
and
against
worldly
gouernors
,
&c.
Ephes.
6
,
12.
Euen
as
they
which
are
besieged
in
a
Towne
,
or
Castle
,
into
which
the
enemy
attempts
the
entry
,
haue
not
sufficiently
defended
themselues
,
if
some
times
they
haue
beaten
backe
their
enemies
scaling
their
walles
,
or
making
breaches
to
come
vpon
them
,
but
they
must
continually
prouide
to
do
the
like
,
if
they
will
saue
their
hold
.
So
in
the
spirituall
warfare
,
the
enemies
must
be
continually
watched
against
,
and
resisted
,
otherwise
we
shall
bee
taken
,
and
spoiled
of
our
soules
.
If
any
man
findeth
no
such
need
of
preparing
to
resist
,
he
is
dangerously
sicke
of
a
spiritual
Lethargy
,
some
inchanting
Circe
hath
him
at
his
pleasure
,
hee
is
sure
enough
for
comming
to
his
heauenly
country
.
Let
all
men
therefore
awake
,
and
seeing
their
danger
,
keepe
watch
and
ward
ouer
their
soules
.
2.
For
the
meaning
of
the
words
.
Temptations
of
diuers
sorts
.
Temptation
is
either
that
whereby
God
tryeth
man
,
searching
and
prying
into
his
heart
,
to
see
whether
it
be
vpright
,
as
Dauid
prayeth
;
Trie
mee
(
O
Lord
)
and
prooue
mee
,
and
thou
shalt
find
none
iniquity
in
mee
:
or
giuing
him
some
hard
commandement
,
as
vnto
Abraham
to
kill
his
sonne
,
and
to
the
young
man
in
the
Gospell
,
to
sell
all
that
he
had
,
and
to
giue
it
to
the
poore
:
or
sending
him
some
grieuous
affliction
,
which
Iames
calleth
temptation
,
Iames
1.2
.
willing
vs
to
count
it
exceeding
ioy
,
when
wee
fall
into
sundrie
temptations
.
Psalm
.
95.
2.
Temptation
is
that
,
whereby
man
tempteth
God
,
of
which
the
Psalmist
complaineth
,
they
tempted
in
a
proued
mee
,
and
saw
my
workes
,
that
is
,
by
murmuring
,
and
refusing
to
belieue
,
and
to
rest
vpon
Gods
prouidence
,
without
seeing
euident
present
signes
of
his
power
and
goodnes
:
and
thus
whosoeuer
saith
in
his
heart
,
God
regardeth
not
,
or
God
cannot
,
or
will
not
helpe
in
the
time
of
necessity
,
tempteth
God
.
Matth.
4.7
.
Againe
,
there
is
another
tempting
of
God
,
by
aduenturing
vpon
apparant
danger
without
warrant
,
according
to
which
,
Satan
tempting
Christ
to
cast
himselfe
downe
from
the
pinacle
of
the
Temple
,
he
answereth
;
Thou
shalt
not
tempt
the
Lord
thy
God
.
3.
Temptation
is
that
,
whereby
man
tempteth
man
,
seeking
to
circumuent
him
,
Matth.
22.18
.
by
trying
him
with
politique
deuises
;
thus
the
Pharisees
are
said
to
haue
tempted
Christ
:
for
,
Why
tempt
ye
〈◊〉
,
yee
hypicrites
,
saith
the
Lord
?
4
Temptation
is
that
,
whereby
man
tempteth
himselfe
,
his
corrupt
heart
alluring
,
and
drawing
him
on
to
sinne
,
according
to
that
of
Iames
;
Iames
1.14
.
Euery
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
i●●●i●●d
.
Genes
3
Matth.
4.
5.
Temptation
is
that
,
whereby
the
deuill
tempteth
man
,
and
prouoketh
him
to
sinne
,
as
hee
did
Euah
in
Paradise
,
and
attempted
against
the
Lord
Christ
.
For
these
two
last
temptations
of
the
flesh
,
and
deuill
,
we
desire
here
to
be
deliuered
:
from
the
third
we
pray
to
be
kept
in
the
fourth
petition
:
from
the
second
in
the
second
petition
:
from
the
first
wee
doe
not
pray
to
be
kept
,
but
rather
that
the
Lord
would
trie
vs
,
and
vse
all
meanes
which
hee
seeth
best
to
further
our
sanctification
;
Lande
vs
not
,
thus
we
pray
,
because
that
howsoeuer
the
deuill
tempteth
,
and
the
flesh
tempteth
,
without
being
set
aworke
by
the
Lord
,
yet
if
hee
be
pleased
,
not
to
leade
vs
into
temptation
,
we
shall
be
safe
from
danger
.
Now
the
Lord
is
said
to
leade
into
temptation
.
To
leade
into
temptation
,
what
.
1.
By
forsaking
,
and
with-drawing
his
grace
,
without
which
,
as
a
lame
man
going
with
stiltes
,
falleth
,
if
they
be
taken
from
him
,
so
euery
man
falleth
,
and
is
vnable
to
stand
,
in
the
day
of
temptation
.
2.
By
leauing
a
man
to
his
owne
lustes
,
by
which
,
as
by
a
violent
streame
running
downe
a
steepe
hill
,
hee
is
carried
quite
away
.
3.
By
deliuering
ouer
to
Satan
for
the
punishment
of
former
notorious
sinnes
,
who
hardeneth
more
and
more
,
in
all
wickednes
,
as
he
did
Pharaoh
,
and
King
Saul
;
But
deliuer
vs
:
that
is
,
withdraw
not
thy
grace
from
vs
,
for
the
time
to
come
,
leaue
vs
not
to
our
owne
lusts
,
neither
deliuer
vs
ouer
to
satan
to
be
hardened
,
as
thou
mightest
iustly
doe
,
for
our
sinnes
:
but
when
satan
,
and
our
owne
lusts
conspire
our
destruction
,
stand
by
vs
,
that
our
faith
may
not
faile
,
as
Christ
promised
to
his
Disciples
,
saying
,
Satan
hath
desired
to
win
now
you
,
but
I
haue
prayed
,
that
your
faith
may
not
faile
.
From
euill
:
euill
is
twofold
,
of
sinne
,
and
of
punishment
vsually
called
,
Malum
culpa
,
and
malum
poena
.
From
both
these
wee
pray
to
bee
deliuered
.
3.
For
the
scope
of
the
petition
,
because
it
is
negatiue
,
it
is
first
to
bee
considered
in
the
deprecation
,
which
is
:
1.
Against
spirituall
desertion
,
or
forsaking
of
Gods
Spirit
,
What
we
pray
against
.
which
if
it
be
gone
,
all
power
to
stand
,
and
all
spirituall
comfort
is
gone
also
.
It
is
in
vs
the
new
life
;
and
spirit
of
the
soule
,
Gods
fire
sent
from
heauen
,
to
heat
vs
with
good
affections
,
to
inlighten
vs
with
true
vnderstanding
,
and
to
ouercome
whatsoeuer
corruptions
it
meeteth
withal
in
vs
,
according
to
which
the
Apostle
warneth
,
quench
not
the
Spirit
.
1.
Thes.
5.19
.
Wofull
is
their
estate
,
that
are
thus
forsaken
;
as
we
pray
therefore
against
it
,
so
let
vs
prouide
,
by
willing
entertaining
the
motions
of
the
Spirit
and
auoyding
all
vnkind
vsage
thereof
,
that
wee
may
neuer
be
forsaken
,
or
left
without
the
sweet
consort
and
company
of
it
.
2.
We
pray
against
solicitations
to
sin
either
by
the
deuill
,
world
,
or
flesh
,
that
satan
may
be
chained
vp
,
&
not
let
loose
against
vs
,
that
the
flesh
may
bee
nourished
,
and
not
continue
so
rebellious
in
the
euill
motions
thereof
,
and
that
we
may
auoide
the
outward
flattering
obiects
in
the
world
,
and
company
of
wicked
men
alluring
vnto
sinne
.
Against
which
things
,
seeing
that
we
pray
,
what
mock
gods
are
those
,
that
are
careles
of
offering
themselues
into
temptations
,
and
prouocations
to
sinne
?
yea
,
delight
so
to
doe
,
by
frequenting
wicked
company
,
and
giuing
aduantage
to
Satan
,
whilst
they
please
themselues
in
deceitefull
obiects
of
sinne
.
3.
Wee
pray
against
sinne
,
euen
when
we
are
most
solicited
,
and
tempted
vnto
it
,
because
it
cannot
be
,
but
wee
ust
needes
meet
with
temptations
,
as
long
as
we
haue
eyes
,
and
hearts
,
and
eares
in
this
world
.
Wee
pray
therefore
,
that
though
we
be
tempted
,
yet
wee
may
not
be
ouercome
,
and
made
slaues
to
sinne
,
as
they
are
,
which
commit
sinne
,
according
to
the
Apostle
to
the
Romans
;
Rom.
6.16
.
He
that
committeth
a
sinne
,
is
the
seruant
of
sinne
.
To
be
preserued
from
sinne
,
vse
these
remedies
,
with
thy
eies
euer
behold
God
present
,
with
thy
eares
euer
heare
that
terrible
voyce
sounding
,
Arise
yee
dead
,
and
come
to
iudgement
,
with
thy
hands
bee
euer
exercising
that
which
is
good
,
in
thy
heart
,
euer
hide
the
Word
of
God
,
and
with
thy
feet
stand
in
the
courts
of
Gods
house
.
4.
Against
grieuous
afflictions
long
continuing
to
make
vs
despaire
of
Gods
mercy
,
or
hearing
our
prayers
:
for
these
are
the
most
forcible
temptations
in
the
world
,
and
therefore
need
of
strong
faith
is
there
,
still
to
trust
in
God
,
and
patiently
to
indure
,
that
they
may
be
turned
of
temptations
to
sin
,
into
purgations
of
sin
,
that
grace
may
more
abound
through
meanes
of
them
.
And
otherwise
wee
doe
not
pray
against
them
,
least
we
should
be
found
such
,
as
would
follow
Christ
,
but
whilst
we
resist
the
crosse
,
rather
goe
from
him
,
then
take
vp
the
crosse
and
follow
him
,
as
he
hath
commanded
.
5.
We
pray
against
sudden
death
,
which
is
a
great
euill
,
and
therfore
threatned
against
wicked
worldlings
,
of
whom
Dauid
saith
;
Psalm
.
73.19
.
How
suddenly
are
they
perished
,
destroyed
,
and
horribly
consumed
:
yet
we
do
not
simply
pray
against
sudden
death
,
out
of
a
carnal
desire
of
licentiousnes
,
but
that
we
may
haue
space
to
set
our
house
in
order
,
to
testifie
our
faith
to
the
comfort
of
the
Church
,
and
to
repent
of
our
renued
trespasses
,
into
which
we
daily
fall
,
though
we
striue
against
them
.
The
fiery
Serpents
in
the
wildernesse
destroyed
the
Israelites
suddenly
,
and
so
did
the
Angell
suddenly
in
one
night
destroy
185000.
of
the
Assyrians
,
and
all
this
was
done
in
anger
for
sinne
:
likewise
the
men
of
Bethshemesh
perished
,
and
Vzzah
,
and
the
old
World
,
and
Sodome
,
al
being
smitten
in
great
indignation
.
On
the
contrary
side
,
it
is
a
fauour
vsually
done
to
such
,
as
feare
God
,
to
giue
them
time
at
their
death
,
as
to
Abraham
,
Isaac
,
Iacob
,
Moses
,
Aaron
,
and
to
all
,
whose
deaths
are
described
.
Which
I
speake
not
as
censuring
those
,
that
die
suddenly
,
but
those
that
find
fault
with
praying
against
this
vncomfortable
departure
.
For
whatsoeuer
is
ordinarily
a
signe
of
Gods
anger
,
and
barreth
his
ordinary
manifestation
of
his
greatest
loue
in
this
life
is
to
bee
prayed
against
:
but
such
is
sudden
death
,
ergo
,
it
is
to
be
prayed
against
.
6.
Wee
pray
against
obduration
,
and
hardning
in
sinne
,
through
a
custome
of
sinning
,
or
through
some
notorious
sins
,
for
which
the
Lord
vsually
giueth
men
ouer
to
sinne
,
with
a
reprobate
mind
for
a
punishment
,
as
he
did
the
Gentiles
,
of
whom
the
Apostle
testifieth
,
Rom.
1.24
.
Verse
26.
Versse
28.
He
gaue
them
vp
to
their
owne
hearts
lusts
:
and
againe
,
God
gaue
them
vp
for
this
cause
to
vile
affections
:
and
againe
,
God
deliuered
them
vp
to
a
reprobate
mind
.
Wee
pray
therefore
,
that
of
all
punishments
the
Lord
would
not
lay
this
vpon
vs
,
or
turne
vs
into
Satans
hands
,
so
that
hee
should
take
vs
,
and
worke
his
cursed
will
in
vs
at
his
pleasure
,
which
is
the
very
entrance
of
hell
,
and
most
terrible
to
the
soule
inlightned
,
as
experience
sheweth
.
If
any
set
light
by
such
a
punishment
,
let
him
know
,
that
hee
is
blinded
by
the
god
of
this
world
,
and
led
as
the
Aramites
by
Elisha
,
into
the
midst
of
deuils
in
the
bottomlesse
pit
.
7.
We
pray
against
eternal
death
and
damnation
,
the
greatest
euill
of
all
other
,
in
regard
of
which
,
all
torments
here
are
but
flea-bites
,
and
to
be
despised
.
We
desire
therefore
,
that
whatsoeuer
our
deserts
be
,
by
reason
of
sin
,
yet
that
the
Lord
would
not
punish
vs
accordingly
,
but
lay
all
the
burthen
of
these
too
intollerable
,
vpon
the
shoulders
of
our
blessed
Sauiour
,
who
hath
submitted
himselfe
vnto
death
,
and
all
possible
humiliation
of
dolours
and
terrors
by
the
apprehension
euen
of
Gods
heauy
wrath
and
indignation
for
vs
,
that
wee
might
escape
.
2.
The
supplication
is
for
such
things
as
are
best
for
vs
,
What
we
pray
for
.
preseruing
vs
from
sin
and
damnation
,
the
first
whereof
is
the
spirit
of
grace
,
for
which
we
haue
Dauids
example
,
Psalm
.
51.
Establish
me
with
thy
free
spirit
.
This
grace
is
threefold
:
First
,
light
of
vnderstanding
of
the
holy
Scriptures
,
whereby
we
are
made
able
to
vse
them
,
as
the
sword
of
the
spirit
against
our
spirituall
enemies
.
We
pray
therfore
,
Ephes.
6.17
.
that
when
we
are
tempted
,
we
may
be
able
to
handle
this
weapon
as
our
Lord
did
,
cutting
off
the
weapons
vsed
against
for
sin
.
2.
Stedfastnes
of
faith
,
whereby
as
by
a
shield
,
the
fiery
darts
of
the
Deuill
are
repressed
and
kept
from
hurting
vs
,
which
also
is
of
vertue
to
purifie
the
heart
.
3.
Patience
in
bearing
any
crosse
or
affliction
,
whereby
wee
are
tempted
at
any
time
,
that
in
stead
of
sinne
,
the
issue
thereof
may
bee
hope
,
according
to
that
of
Paul
,
Tribulation
bringeth
forth
patience
,
Rom.
5.3
.
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
;
because
the
loue
of
God
is
shed
abroad
in
our
hearts
.
2.
We
pray
for
the
helping
hand
of
the
Lord
,
to
turne
euil
into
good
vnto
vs
,
according
to
the
experience
of
former
times
.
Rom.
8.28
.
Wee
know
that
all
things
worke
together
for
the
best
of
those
that
loue
God
,
that
are
called
of
his
purpose
.
That
in
the
middest
of
temptation
wee
may
haue
the
comfort
of
the
Apostle
,
vnto
whom
,
praying
against
temptations
,
it
was
answered
;
My
grace
is
sufficient
for
thee
,
2.
Cor.
11.10
.
for
my
power
is
made
perfect
through
weakenesse
For
though
wee
be
tempted
,
and
euill
be
intended
against
vs
;
yet
the
Lord
,
who
can
raise
light
out
of
darkenesse
,
can
turne
this
very
euill
into
good
vnto
vs
,
whether
it
bee
distraction
of
mind
,
sicknesse
of
body
,
priuation
of
any
member
,
or
sinne
it selfe
.
And
this
he
doth
:
Euill
turned
into
good
,
how
.
First
,
by
humiliation
,
and
casting
vs
downe
vnder
,
and
for
these
things
,
as
Nebuchadnezzar
the
proudest
,
and
Saul
the
bloudiest
persecutor
;
yea
,
when
through
the
aboundance
of
reuelation
hee
was
ready
to
bee
exalted
aboue
measure
,
hee
hath
a
check
hereby
giuen
vnto
him
to
keepe
him
downe
.
Secondly
,
by
alienating
and
estranging
our
affections
from
the
world
and
worldly
things
,
whilest
the
Lord
doth
hereby
mingle
wormewood
and
gall
,
as
it
were
,
with
them
,
euen
as
nurses
do
towards
their
children
to
weane
them
from
the
dugge
.
Psal.
119.71
.
Thirdly
,
by
framing
to
more
carefull
obedience
for
the
time
to
come
,
as
Dauid
acknowledgeth
;
Jt
is
good
for
me
that
I
haue
been
afflicted
,
that
I
may
learne
thy
statutes
:
euen
as
scholers
that
haue
been
beaten
for
their
faults
,
or
spent
their
time
passed
negligently
,
are
afterwards
the
more
carefull
and
industrious
.
1.
Cor.
11
28.
Fourthly
,
euill
is
turned
to
our
good
by
preuention
,
the
Lord
punishing
vs
in
this
world
,
that
wee
may
escape
in
the
world
to
come
,
as
the
Apostle
teacheth
to
the
Corinthians
.
3.
We
pray
for
euerlasting
life
,
that
God
for
his
mercies
sake
would
bestow
this
good
of
all
goods
vpon
vs
,
in
regard
of
which
,
all
the
things
of
this
world
are
but
as
a
messe
of
pottage
,
as
drosse
,
and
dung
:
Heb.
12
16.
Phil.
3.8
.
other
things
being
common
to
the
Reprobate
,
and
to
Gods
peculiar
people
,
this
is
the
right
of
the
first
borne
;
other
things
bringing
a
little
ioy
with
much
sorrow
,
this
infinite
ioy
,
free
from
all
sorrow
:
other
things
being
temporall
,
and
momentary
,
this
eternall
and
euerlasting
.
3.
The
thanksgiuing
is
for
Gods
spirit
of
grace
,
making
vs
in
any
measure
to
resist
sinne
,
and
purging
vs
thereof
,
for
the
good
arising
to
vs
by
temptations
,
for
deliuerance
from
the
punishments
by
our
sinnes
deserued
,
and
for
part
giuen
vs
in
the
inheritance
immortall
and
most
glorious
.
So
that
,
Leade
vs
not
into
temptation
,
is
as
much
as
if
more
expresely
the
deprecation
,
and
to
euill
insuing
thereupon
,
the
supplication
,
Giue
grace
that
wee
may
not
bee
preuailed
against
,
but
haue
power
to
resist
all
temptations
,
and
be
finally
crowned
with
glory
;
the
thanksgiuing
,
thou
hast
not
led
vs
into
temptation
,
but
assured
vs
of
finall
deliuerance
from
hell
and
death
;
blessed
be
thy
name
therefore
.
Quest.
130.
Wherefore
serueth
the
Conclusion
,
For
thine
is
the
Kingdome
,
&
c
?
Answ.
It
is
added
as
a
reason
of
all
the
Petitions
to
strengthen
our
faith
,
that
God
being
both
able
and
willing
doth
grant
all
our
requests
made
vnto
him
in
the
name
of
Christ
,
and
therefore
in
the
end
we
put
to
a
note
of
confidence
,
and
say
,
Amen
.
Explan.
Here
we
haue
also
to
be
obserued
the
order
,
the
sense
,
and
the
scope
of
this
conclusion
.
1.
For
the
order
,
it
followeth
all
the
Petitions
,
and
containeth
a
kind
of
promise
to
giue
glory
to
God
,
and
to
bee
thankfull
,
our
requests
being
granted
;
whence
wee
learne
,
that
it
is
necessary
to
obserue
the
Lords
dealing
towards
vs
,
when
wee
haue
called
vpon
his
name
,
how
graciously
he
heareth
and
helpeth
vs
,
that
out
of
a
speciall
apprehension
of
his
former
mercies
,
wee
may
build
assured
confidence
of
future
,
and
be
duely
thankfull
to
his
holy
name
.
Thus
Dauid
kept
a
Register
of
the
Lords
dealing
towards
him
,
and
is
confident
against
the
Giant
Goliah
,
and
for
thankfulnesse
it
is
required
as
much
as
prayer
.
Psal.
50.14
.
Call
vpon
me
in
the
time
of
trouble
,
and
I
will
heare
and
deliuer
thee
,
and
thou
shalt
glorifie
me
:
thou
shalt
remember
this
as
thy
duty
,
hauing
receiued
deliuerance
,
to
note
it
,
and
to
be
thankfull
.
Pray
continually
and
in
all
things
giue
thanks
:
thus
did
Moses
,
1.
Thes.
5.17
.
Deborah
,
Barak
,
Samson
,
and
all
the
faithfull
.
The
not
obseruing
of
Gods
mercies
granted
at
our
request
,
blunts
the
edge
of
our
zeale
this
way
,
and
causeth
,
that
the
Lord
hath
none
but
a
formall
thanksgiuing
at
our
hands
,
which
is
abominable
:
it
maketh
vs
without
confidence
and
feruency
,
triuiall
and
idle
in
our
prayers
,
euen
as
an
idiote
or
senseles
man
,
that
hath
not
reason
to
know
,
note
,
and
acknowledge
his
benefactors
,
and
such
as
doe
for
him
.
2.
For
the
sense
of
the
words
.
Thine
is
the
Kingdome
,
that
is
both
generall
ouer
the
world
,
and
speciall
ouer
the
Church
and
chosen
,
neither
is
there
any
kingdome
,
but
is
ruled
by
thee
,
as
by
the
supreme
constitutor
,
and
appointer
thereof
,
and
in
this
faith
doe
we
pray
vnto
thee
,
submitting
our selues
,
as
thy
subiects
and
liege
people
.
The
power
;
that
is
,
the
Almighty
power
,
whereby
thou
art
able
to
doe
all
things
whatsoeuer
thy
people
aske
and
beg
of
thee
,
there
is
nothing
out
of
thy
power
,
neither
life
nor
death
,
things
present
,
nor
things
to
come
,
no
power
can
withstand
thee
,
either
of
men
or
Diuels
,
but
thou
art
able
to
doe
for
vs
,
mauger
them
all
;
wee
are
without
all
power
and
might
in
our selues
to
help
our selues
,
wee
know
not
what
to
doe
,
but
our
eyes
wait
vpon
thee
.
And
the
glory
:
that
is
,
thou
doest
so
moderate
thy
Kingdome
and
power
,
doing
good
to
all
thy
people
,
that
thou
art
the
most
glorious
King
,
and
most
excellent
,
not
strange
to
thy
subiects
suing
vnto
thee
,
but
louing
and
ready
to
accept
of
them
,
and
to
grant
their
suites
,
thou
shalt
make
thy
glory
to
shine
more
and
more
by
being
beneficiall
vnto
vs
,
thy
faith
and
religion
shall
bee
more
esteemed
and
reuerenced
,
and
this
will
bee
the
end
of
all
that
thou
doest
for
vs
,
thine
eternall
praise
;
yea
,
we
giue
thee
glory
in
confidence
of
thy
goodnes
,
&
promise
due
thankfulnesse
,
and
intend
this
in
our
desires
aboue
all
things
.
Amen
:
wee
verily
belieue
that
it
shall
bee
so
,
and
againe
,
with
all
feruency
begge
,
O
Lord
let
it
bee
so
;
wherefore
let
vs
not
bee
deceiued
of
our
hope
,
but
do
thou
subscribe
to
our
desires
,
and
say
,
So
be
it
.
3.
For
the
scope
,
The
reasons
c●ntained
in
the
conclusion
.
it
containeth
sundry
most
strong
reasons
for
the
propping
of
our
faith
and
assurance
in
our
prayers
.
2
Sam.
24.
First
,
from
the
Kingdome
of
God
.
A
good
King
,
louing
and
kind
to
his
subiects
,
is
easie
to
be
intreated
of
them
,
and
is
delighted
with
their
life
and
welfare
:
but
thou
art
the
best
King
of
all
;
we
thy
subiects
who
do
craue
nothing
but
things
needfull
for
vs
,
and
tending
to
our
welfare
:
therefore
thou
wilt
be
intreated
.
And
the
strength
of
the
reason
lyeth
in
the
first
part
,
that
a
good
King
tendreth
the
good
of
his
people
,
which
wee
shall
find
to
bee
true
in
all
good
Kings
and
Rulers
,
in
Dauid
,
who
desired
,
when
the
plague
raged
amongst
his
people
.
Let
thy
hand
,
Lord
,
bee
against
mee
,
and
against
my
fathers
house
,
these
sheepe
what
haue
they
done
?
And
in
Samuel
,
being
vnkindly
reiected
by
the
people
;
yet
being
in
their
danger
,
desired
to
pray
for
them
:
God
forbid
,
saith
hee
,
1.
Sam.
12.
that
I
should
sinne
against
the
Lord
,
and
cease
praying
for
you
.
Yea
,
some
Heathen
Kings
haue
excelled
herein
,
as
Vespasian
,
who
was
so
delighted
in
doing
good
vnto
his
people
,
as
that
if
hee
had
let
slippe
any
day
,
without
doing
some
speciall
good
for
some
man
he
would
say
,
O
socii
,
per
didimus
diem
,
O
fellowes
,
wee
haue
lost
a
day
.
This
disposition
therefore
to
doe
good
,
must
needes
bee
much
more
in
the
best
King
of
Kings
at
all
times
.
Secondly
,
from
the
power
of
God
wee
haue
this
reason
.
A
King
that
wanteth
no
power
to
doe
good
vnto
his
subiects
,
if
he
be
good
,
will
assuredly
doe
for
them
in
all
their
necessities
:
but
thou
,
O
Lord
,
art
such
a
powerfull
King
,
nothing
can
hinder
,
or
resist
thy
good
pleasure
.
Therefore
thou
wilt
doe
these
things
for
vs
.
Euery
part
of
this
reason
is
euident
,
for
nothing
but
ability
can
hinder
a
mercifull
Lord
from
doing
for
his
humble
seruants
,
hee
being
Parens
patriae
,
the
father
of
the
country
,
Matth.
6.
and
a
father
,
being
so
ready
as
the
Lord
sheweth
to
doe
good
vnto
his
children
when
they
aske
of
him
:
and
as
for
this
King
,
his
power
is
infinite
,
he
doth
whatsoeuer
it
pleaseth
him
in
heauen
and
earth
;
hee
is
all-sufficient
to
defend
Abraham
in
strange
countries
,
Iacob
in
Padam
Aram
,
Dauid
in
the
wildernesse
,
and
Ionah
in
the
whales
belly
:
wherefore
we
may
build
assured
confidence
of
his
mercy
.
Psalm
19.
Thirdly
,
from
the
glory
of
God
we
haue
this
reason
.
Hee
that
being
a
great
King
regarding
his
glory
aboue
al
things
,
will
readily
doe
whatsoeuer
may
redound
to
his
honour
and
glory
:
but
thou
(
O
God
)
art
thus
regardfull
of
thy
glory
,
it
being
aboue
all
things
tendred
by
thee
:
therefore
wee
doubt
not
but
thou
wilt
grant
these
things
,
of
which
thou
shalt
haue
so
much
glory
.
The
strength
of
this
reason
lieth
in
the
second
part
,
that
God
doth
principally
regard
his
glory
,
and
that
by
granting
our
requests
,
hee
shall
haue
glory
.
The
first
is
plaine
,
both
by
the
most
excellent
workes
of
creation
,
redemption
&c.
which
serue
to
manifest
his
glory
,
according
to
that
of
the
Psalmist
.
The
heauens
declare
the
glory
of
God
,
&c.
and
according
to
that
of
the
Apostle
,
who
speaking
of
Predestination
and
redemption
,
Ephes.
1.6
.
saith
,
that
it
was
,
to
the
praise
of
the
glory
of
his
grace
.
And
it
is
plaine
also
by
his
dealings
,
honoring
such
as
honour
him
,
and
bringing
downe
such
as
take
honour
to
themselues
,
that
hee
onely
may
bee
exalted
in
that
day
.
Againe
,
that
God
hath
glory
by
granting
our
requests
,
appeareth
;
for
that
our
first
and
chiefe
request
is
,
that
God
may
bee
glorified
,
and
our
desire
is
,
by
being
heard
in
all
our
requests
,
to
haue
matter
of
praysing
and
magnifying
his
holy
name
.
Fourthly
,
from
the
eternity
of
these
things
,
for
euer
and
euer
,
wee
may
reason
thus
.
A
most
glorious
and
excellent
King
,
out
of
whose
power
nothing
is
,
who
remaineth
such
for
euer
,
is
euer
alike
graciously
disposed
to
his
subiects
:
but
God
is
a
most
glorious
King
and
powerfull
for
euer
,
in
all
times
and
ages
alike
,
and
hath
heretofore
heard
the
requests
of
such
as
faithfully
haue
called
vpon
his
name
:
therefore
he
is
still
likewise
ready
to
do
for
vs
,
granting
all
our
petitions
.
The
first
part
of
this
reason
is
plaine
,
because
that
he
to
whom
no
change
is
incident
,
the
case
being
alwaies
alike
,
cannot
be
changeable
in
his
grace
and
fauour
.
The
second
part
is
also
euident
,
for
God
is
hee
Reuel.
1.8
.
Heb.
13.8
.
which
is
,
which
was
,
and
which
is
to
come
;
yea
Iesus
Christ
is
the
same
yesterday
and
to
day
,
and
for
euer
.
Now
for
his
grace
in
times
past
,
and
readines
to
heare
the
prayers
of
such
as
haue
faithfully
called
vpon
him
,
no
age
hath
been
without
large
testimony
.
Iacob
prayed
in
his
distresse
,
and
was
heard
,
so
that
of
a
man
naked
and
destitute
,
hee
was
made
rich
,
and
had
great
droues
of
cattell
.
Iehosaphat
prayed
,
and
had
victory
ouer
his
enemies
,
when
he
knew
not
what
to
doe
;
sundry
diseased
,
possessed
and
blind
persons
both
in
body
and
soule
prayed
,
and
were
healed
,
and
had
their
sinnes
pardoned
,
wherefore
wee
need
not
to
doubt
,
but
that
we
also
are
heard
in
our
desires
.
Fifthly
,
from
our
confidence
,
expressed
in
the
last
word
Amen
,
we
may
reason
thus
.
The
Lord
will
grant
vnto
vs
,
whatsoeuer
we
belieue
shall
be
granted
,
when
we
aske
:
but
we
belieue
when
we
aske
these
Petitions
;
for
we
say
Amen
in
hart
,
verily
wee
are
perswaded
that
it
shall
bee
so
;
therfore
they
are
granted
.
Marke
9.23
.
The
first
part
of
this
reason
,
it
is
the
saying
of
our
Lord
,
Whatsoeuer
yee
aske
if
yee
belieue
,
it
shall
bee
done
vnto
you
:
for
the
second
,
if
wee
dissemble
not
,
but
haue
our
heart
going
with
our
tongue
,
wee
doe
belieue
,
and
therefore
are
the
more
confident
to
speed
of
our
desires
.
But
more
especially
of
these
reasons
,
The
first
hath
reference
to
the
second
Petition
,
the
second
to
the
third
,
the
third
to
the
first
,
the
fourth
to
the
fourth
and
fift
,
the
fift
to
the
last
Petition
.
From
hence
arise
these
two
conclusions
.
First
,
that
they
which
learne
aright
to
pray
are
most
happy
and
blessed
,
they
build
good
speed
and
successe
in
all
their
designes
vpon
the
surest
foundation
in
the
world
,
the
Kingdome
,
power
,
glory
,
eternity
and
fidelity
of
the
Lord
:
and
therefore
,
as
these
shall
not
faile
,
so
shall
not
their
labours
in
prayer
and
supplication
.
In
any
attempt
without
this
there
is
none
assurance
;
the
builder
,
watch-man
,
seeds-man
,
build
,
watch
,
and
cast
seede
vpon
the
ground
in
vaine
,
in
vaine
are
barnes
pulled
downe
,
and
made
greater
,
and
fruits
and
goods
heaped
vp
without
profit
,
only
he
that
maketh
faithfull
praiers
doth
it
not
in
vaine
.
Let
euery
man
then
apply
himselfe
to
this
exercise
,
and
learne
to
doe
it
aright
,
by
the
perusing
and
due
consideration
of
these
,
and
the
like
meditations
.
Secondly
,
as
the
first
beginning
of
all
things
is
from
God
,
so
their
end
also
is
in
him
,
to
set
forth
his
Kingdome
,
power
,
and
glorie
for
euer
,
and
therefore
it
shall
bee
our
wisedome
in
all
things
alwaies
to
respect
God
,
to
come
to
him
,
to
walke
with
him
,
as
Enoch
did
;
and
with
Dauid
say
in
all
things
,
Not
vnto
vs
O
Lord
,
not
vnto
vs
▪
but
vnto
thy
name
we
giue
the
glory
.
If
we
aime
at
any
other
thing
,
we
shall
be
disappointed
,
if
wee
go
from
God
,
and
haue
not
him
in
our
waies
,
whither
we
will
or
not
,
we
shall
be
brought
vnto
him
;
hills
and
mountaines
laid
vpon
vs
,
shall
not
couer
vs
,
but
we
must
inpure
his
angry
presence
,
and
as
from
a
most
seuere
Iudge
receiue
our
iust
doome
:
Goe
yee
cursed
into
hell
fire
prepared
for
the
Deuill
and
his
Angels
,
and
euen
by
this
will
he
haue
glory
.
Of
the
Sacraments
.
Quest.
131.
THe
benefits
being
shewed
,
which
we
are
to
craue
at
Gods
hands
by
Praier
,
what
further
meanes
haue
wee
for
the
better
assuring
to
our
soules
the
promises
of
all
spirituall
blessings
in
Christ
?
Answ.
The
Sacraments
of
the
new
Testament
,
which
are
the
pledges
of
the
Couenant
betweene
God
and
his
people
.
Explan.
In
prayer
there
being
implied
our
wants
and
desires
,
and
the
temporall
and
spirituall
benefits
mentioned
,
which
wee
are
in
faith
and
feruency
,
to
begge
at
the
hand
of
our
heauenly
father
;
in
the
next
place
,
it
is
a
great
comfort
to
consider
,
how
God
hath
condescended
to
our
weakenesse
,
in
affording
a
kind
of
palpable
obiect
to
the
hand
of
our
faith
by
outward
elements
,
making
a
sensible
assurance
of
those
most
spirituall
graces
and
dignities
,
which
by
prayer
wee
shoote
at
,
as
at
a
marke
set
a
farre
off
,
and
more
insensibly
and
abstractly
perceiued
.
Prayer
indeed
giueth
wings
to
the
soule
,
and
maketh
it
mount
vp
to
heauen
,
and
there
conuerse
,
as
in
a
glorious
Citie
,
but
not
so
knowne
and
familiar
to
vs
by
natiue
acquaintance
:
but
the
Sacraments
bring
heauen
downe
to
vs
here
on
earth
,
and
represent
vnto
vs
more
domestically
spirituall
graces
,
cloathed
in
tractable
elements
.
In
prayer
we
see
God
,
yet
at
a
distance
,
and
through
the
prospectiue
glasse
of
faith
:
but
in
the
Sacraments
we
handle
him
,
as
it
were
immediately
,
yet
so
,
that
our
outward
senses
tarrie
not
at
home
,
as
dull
schollers
in
the
schoole
of
nature
only
,
but
trauell
vp
to
the
highest
mount
of
spirituall
meditation
,
and
therein
the
language
of
faith
(
the
true
Teach-man
of
the
Christian
soule
)
haue
enter-course
with
that
,
which
naturall
elements
cannot
reach
vnto
,
but
as
they
are
eleuated
by
supernaturall
signification
.
O
the
vnspeakable
goodnes
of
our
God
,
who
vouchsafeth
thus
to
draw
vs
to
him
by
the
cords
of
man
,
and
to
stoope
downe
to
vs
in
conuersation
,
and
communicating
himselfe
vnder
the
habit
of
externall
Sacraments
.
It
was
not
enough
for
him
to
make
a
couenant
with
the
soule
of
man
vpon
spirituall
conditions
,
but
he
would
also
giue
our
bodily
sences
a
part
to
act
,
and
an
obiect
to
worke
vpon
.
The
blessed
and
blessing
Couenant
of
grace
made
with
vs
in
the
Charter
of
the
Gospell
,
hath
the
broad
seale
of
Heauen
set
vnto
it
,
for
the
more
sensible
confirmation
.
As
the
Counsellors
and
Gouernours
of
Darius
his
Kingdome
,
Dan.
6.
desired
the
King
to
seale
the
writing
,
being
assured
that
so
it
should
be
firme
and
vnchangeable
:
so
the
Christian
soule
hauing
obtained
this
mercy
to
haue
the
promise
of
grace
made
in
the
Word
,
sealed
by
the
Sacraments
,
is
more
ascertained
,
that
it
shall
remaine
vnchangeable
,
as
the
lawes
of
the
Medes
and
Persians
,
that
altar
not
.
Quest.
How
many
Sacraments
hath
Christ
ordained
in
his
Church
?
Answ.
Two
onely
,
as
generally
necessary
to
saluation
,
that
is
to
say
,
Baptisme
and
the
Supper
of
the
Lord
.
Explan.
Hauing
supplied
some
questions
,
and
answers
betwixt
the
Lords
prayer
and
the
Sacraments
,
which
may
serue
as
an
introduction
to
the
Sacraments
,
it
remaineth
now
to
proceed
to
the
handling
of
the
Sacraments
,
according
to
the
patterne
of
the
Catechisme
propounded
,
first
,
in
generall
,
touching
the
number
and
nature
of
Sacraments
,
then
in
speciall
and
particular
of
either
of
them
.
The
Papists
make
seuen
Sacraments
,
Baptisme
,
the
Eucharist
,
Pennance
,
Ordination
,
Matrimony
,
Confirmation
,
and
Extreame
Vnction
.
Their
reasons
are
chiefely
,
because
in
Ierom
s
translation
,
some
of
these
are
stiled
Sacram●nta
,
and
because
seuen
is
a
sacred
number
,
both
in
the
old
and
new
Testament
;
there
are
seuen
Angels
,
seuen
Trumpets
,
seuen
Vials
,
seuen
Thunders
,
&c.
Therefore
say
they
,
there
are
seauen
Sacraments
.
August
serm.
de
sanct.
19.
Ieron
.
ad
occanum
.
But
how
weak
a
reasoning
this
is
,
who
seeth
not
?
for
,
admit
that
so
many
things
as
are
named
Sacraments
,
are
Sacraments
indeed
;
&
then
we
shal
haue
not
seuen
only
,
but
seuenteene
Sacraments
,
seeing
so
many
things
more
are
called
Sacraments
.
Tertullian
calleth
the
helme
,
wherewith
Elishah
recouered
the
axe
out
of
the
water
,
Sacramentum
ligni
,
The
Sacrament
of
the
wood
;
the
whole
state
of
the
Christian
faith
,
hee
calleth
,
The
Sacrament
of
the
Christian
Religion
.
Augustine
hath
in
many
places
,
Sacramentum
Crucis
,
The
Sacrament
of
the
Crosse
.
Ierome
calleth
martyrdome
a
Sacrament
,
&c.
Wherefore
all
Sacraments
by
the
ancients
so
called
,
are
not
properly
Sacraments
,
but
some
signifying
,
or
memorable
mysteries
,
Sacraments
,
of
which
there
be
many
.
Againe
,
for
the
number
of
seauen
Angels
,
&c
It
is
too
childish
to
be
insisted
vpon
,
as
a
ground
of
proofe
.
I
intend
not
here
to
handle
at
large
the
controuersies
concerning
the
number
,
formes
,
and
power
of
the
Sacraments
,
I
will
only
for
the
confining
the
number
of
them
,
set
downe
the
conditions
requirable
in
a
Sacrament
of
the
new
Testament
properly
so
called
.
It
must
haue
,
first
,
for
the
originall
cause
,
Christ
instituting
:
secondly
,
for
the
matter
and
forme
a
visible
signe
or
element
,
and
audible
forme
of
words
.
So
Saint
Augustine
;
●●●ced
et
verbum
ad
elementum
&
fit
sacramentum
where
is
to
be
vnderstood
,
that
,
as
this
word
,
so
also
this
outward
element
,
and
kind
of
action
must
be
prescribed
by
God
,
not
inuented
by
man
.
Thirdly
,
for
the
end
and
benefit
of
it
,
it
is
a
seale
of
sauing
graces
.
And
lastly
,
for
the
extent
of
it
,
it
must
be
common
and
necessary
to
all
Christians
,
of
what
degree
soeuer
at
one
time
or
other
.
Now
of
the
fiue
latter
reckoned
by
the
Church
of
Rome
for
Sacraments
,
Matrimony
hath
none
of
all
these
conditions
.
It
is
Gods
ordinance
but
in
,
and
by
nature
,
not
grace
:
Christ
prescribed
no
visible
signe
,
or
formall
words
for
it
,
nor
made
it
a
seale
of
righteousnes
,
nor
imposed
it
vpon
all
,
but
only
in
danger
of
incontinency
.
Penance
hath
no
elementary
signe
or
forme
of
words
prescribed
by
our
Sauiour
.
Confirmation
hath
no
set
prescript
of
words
:
so
likewise
Extreme
vnction
,
which
also
was
but
temporary
.
As
for
Ordination
to
the
Ministery
,
we
find
in
the
new
Testament
both
institution
and
expresse
forme
of
a
sacred
Ceremonious
action
and
words
,
with
necessary
perpetuitie
in
the
Church
to
the
worlds
end
.
In
which
respects
it
doth
well
be
seeme
the
name
of
a
Sacrament
;
and
so
is
it
stiled
by
iudicious
Caluin
:
Jmpositio
manuum
,
Cal
●nstit
.
li.
4.
cap.
19.
sec.
31.
quam
in
veris
legitimisque
ordinationibus
Sacramentum
esse
con●edo
.
I
grant
Imposition
of
hands
in
true
and
due
ordinations
to
be
a
Sacrament
.
But
when
we
define
a
Sacrament
strictly
,
and
confine
it
to
the
conditions
aboue-said
,
we
exclude
this
,
as
being
not
vniuersall
,
but
peculiar
to
one
estate
of
men
.
So
also
Caluin
:
Instit.
lib
4.
cap.
14
sect
20.
As
I
mislike
not
that
imposition
of
hands
should
bee
called
a
Sacrament
,
so
I
doe
not
account
it
among
the
ordinarie
sacraments
:
that
is
(
as
hee
expoundeth
himselfe
there
)
among
those
quae
in
vsum
totius
Ecclesiae
sunt
instituta
,
appointed
to
bee
vsed
by
euerie
member
of
the
Christian
Church
.
For
these
and
other
such
causes
,
the
ancientest
and
most
learned
of
the
Fathers
of
the
Church
acknowledged
two
only
Sacraments
.
Cyprian
saith
,
Tunc
demum
plane
sanctificari
&
esse
filii
Dei
possunt
,
Ciprian
.
lib
2.
Epist
2.
ad
Stephan
.
Alex.
Hal.
Par.
4
Qu.
24.
Aug.
de
doct.
Christ
.
lib
3.
cap.
9.
si
vtroque
sacramento
naseantur
.
Then
may
men
bee
throughly
sanctified
,
and
become
the
sonnes
of
God
,
if
they
be
borne
again
of
both
the
Sacraments
.
Augustine
saith
,
Quaedam
pauca
pro
multis
,
eademque
factu
facillima
intellectis
augustissima
,
&
obseruatione
castissima
,
dominus
&
Apostolica
tradidit
disciplina
sicut
est
baptismi
sacramentum
,
&
celebratio
corporis
,
&
sanguinis
Domini
:
The
Lord
and
the
doctrine
of
the
Apostles
haue
deliuered
some
few
things
instead
of
many
,
and
those
most
easie
to
be
done
,
most
diuine
to
be
vnderstood
,
most
pure
in
obseruation
,
to
wit
,
the
sacrament
of
Baptisme
,
and
of
the
body
and
bloud
of
the
Lord
.
The
like
hath
Iustin
Martyr
,
Tertullian
,
Ambrose
,
Cyril
,
Alexandrinus
,
and
some
Schoole
Doctors
:
For
Alexander
Hales
saith
,
that
the
Sacrament
of
Confirmation
neither
did
the
Lord
institute
,
nor
the
Apostles
,
but
it
was
afterwards
instituted
in
the
Councell
of
Melda
.
And
Durandus
saith
,
that
Matrimony
,
to
speake
strictly
,
and
properly
,
is
no
Sacrament
.
Iohn
3.5
.
I
conclude
then
,
that
the
Doctrine
of
our
Church
is
true
,
There
be
two
Sacraments
of
the
new
Testament
onely
,
generally
necessary
to
saluation
that
is
,
for
all
people
of
what
condition
soeuer
,
which
desire
to
be
saued
.
For
we
do
not
with
the
Church
of
Rome
,
hold
for
Sacraments
,
properly
so
called
,
those
rites
and
institutions
which
are
pecular
to
some
kind
of
people
only
,
as
aforesaid
:
but
that
these
only
are
properly
Sacraments
which
doe
generally
belong
to
all
,
and
also
without
which
there
is
(
now
vnder
the
Gospel
,
no
saluation
ordinarily
to
be
attained
.
Euen
as
the
Lord
himselfe
hath
taught
,
saying
,
Vnlesse
a
man
be
borne
againe
of
water
,
and
of
the
holy
Ghost
,
he
shall
neuer
enter
into
the
Kingdome
of
Heauen
.
Yet
wee
doe
not
teach
them
so
absolutely
and
simply
necessary
,
as
that
without
them
,
it
is
absolutely
altogether
impossible
to
bee
saued
:
for
God
is
aboue
al
his
ordinances
,
and
he
can
saue
without
meanes
of
Sacraments
,
as
well
as
hee
preserued
Israel
in
the
Wildernesse
without
bread
,
nay
,
saued
them
without
the
Sacrament
of
Circumcision
.
Therefore
,
in
setting
downe
that
rule
by
all
to
be
followed
vnto
saluation
,
He
that
belieueth
and
is
baptized
,
shall
be
saued
and
he
that
will
not
belieue
,
Marke
16.16
.
shall
be
damned
:
hee
saith
not
,
he
that
is
not
baptized
,
shall
be
damned
:
for
sometimes
a
man
may
necessarily
be
preuented
by
death
,
as
many
infants
are
,
and
sometime
through
the
delay
of
Parents
without
any
fault
on
their
part
,
for
which
God
forbid
that
wee
should
iudge
them
out
of
the
case
of
saluation
.
It
is
indeed
a
sinfull
neglect
in
Parents
,
(
considering
this
to
bee
the
onely
ordinary
way
to
saluation
)
to
hazard
their
children
of
the
depriuation
hereof
,
and
therefore
well
is
it
prouided
,
that
all
carefull
diligence
should
be
vsed
about
it
,
especially
where
there
appeareth
to
bee
danger
of
death
in
the
childe
,
and
I
doubt
not
but
all
good
Christian
people
that
submit
themselues
to
goe
the
ordinary
way
to
heauen
which
God
hath
appointed
,
will
vse
this
diligence
,
as
for
others
that
wil
finde
out
a
new
way
,
God
bee
mercifull
vnto
them
.
Now
these
two
Sacraments
are
baptisme
and
the
Supper
of
the
Lord
,
baptisme
to
regenerate
and
breed
a
new
life
,
the
Lords
Supper
to
strengthen
,
and
to
maintaine
it
.
Quest.
What
meanest
thou
by
this
word
Sacrament
?
Answ.
I
meane
an
outward
visible
signe
of
an
inward
,
and
spirituall
grace
giuen
vnto
vs
,
ordained
by
Christ
,
as
a
meanes
whereby
we
receiue
the
same
,
and
as
a
pledge
to
assure
vs
thereof
,
Explan.
After
the
number
of
Sacraments
,
about
which
there
is
most
controuersie
,
the
definition
of
a
Sacrament
followeth
,
setting
forth
the
nature
of
it
.
Jt
is
an
outward
visible
signe
,
&c.
This
is
common
to
all
Sacraments
,
to
Circumcision
,
the
Passeouer
,
and
to
such
as
in
more
large
sense
are
called
Sacraments
,
as
to
Marriage
and
all
Legall
Ceremonies
,
the
brazen
Serpent
,
the
Rocke
flowing
out
waters
,
and
the
red
Sea
diuided
,
for
in
them
all
is
the
outward
signe
,
and
an
inward
inuisible
grace
set
forth
heereby
.
Secondly
,
Ordained
by
Christ
,
this
is
the
difference
betwixt
all
other
Sacraments
and
these
of
the
new
Testament
,
some
were
ordained
by
the
mediation
of
men
,
as
all
the
Sacraments
that
were
in
the
Church
vnder
the
Law
,
some
for
other
vses
ordained
,
and
great
graces
vnder
them
signified
,
as
Matrimony
,
the
annointing
of
the
sicke
for
a
time
;
and
some
were
ordained
Sacraments
by
Christ
,
purposely
to
signifie
and
confirme
the
maine
grace
vnto
vs
,
and
these
are
Baptisme
and
the
Supper
of
the
Lord
.
Thirdly
,
As
a
meanes
whereby
we
receiue
the
same
,
&c.
These
are
ends
of
the
Sacraments
,
they
are
a
means
to
conuey
grace
vnto
the
power
of
Gods
ordinance
,
we
not
only
hearing
with
the
eare
,
the
powerfull
and
comfortable
word
of
God
preached
,
but
also
more
neerely
seeing
,
and
more
palpably
feeling
,
and
tasting
in
these
signes
the
sweetenesse
of
Gods
grace
to
our
comfort
,
euery
outward
sense
being
a
meane
to
conuey
the
outward
obiect
to
the
inward
vnderstanding
,
and
euery
thing
being
done
that
is
requisite
to
make
a
perfect
couenant
betweene
God
and
vs
.
Euen
as
a
bargaine
of
sale
of
any
possession
being
made
betwixt
one
man
and
another
,
if
the
couenants
be
not
only
drawne
,
but
also
sealed
and
deliuered
before
witnesses
,
is
a
perfect
bargaine
,
and
the
conueyance
of
the
estate
is
fully
made
;
so
is
it
in
the
word
and
Sacraments
for
grace
and
the
state
of
glory
to
come
,
by
sealing
and
deliuering
,
it
is
fully
conueyed
vnto
vs
in
the
Sacraments
,
the
couenants
being
before
drawne
in
the
Word
.
R●th
.
4.
And
thus
the
Sacraments
are
both
a
meanes
to
receiue
grace
,
and
a
pledge
to
assure
vs
hereof
:
as
hee
which
of
olde
did
draw
off
his
shooe
and
giue
it
vnto
his
neighbour
,
did
hereby
assure
him
of
his
inheritance
,
and
as
in
all
ages
,
hee
which
giueth
a
pledge
of
speciall
note
to
his
neighbour
,
doth
hereby
assure
him
of
the
thing
promised
;
so
the
Lord
,
by
giuing
vnto
vs
the
outward
signes
of
the
Sacraments
,
doth
as
it
were
by
pledges
,
make
vs
sure
of
his
grace
,
wee
being
no
intruders
,
but
such
as
he
doth
offer
them
vnto
,
of
which
wee
shall
speake
afterwards
Quest.
How
many
parts
bee
there
of
a
Sacrament
?
Answ.
Two
,
the
outward
visible
signe
,
and
the
inward
spirituall
grace
.
Explan.
This
may
bee
gathered
from
the
definition
of
a
Sacrament
,
and
is
inserted
heere
to
make
way
vnto
the
particular
consideration
of
each
Sacrament
,
which
are
knowne
onely
then
when
we
know
their
parts
,
the
outward
signe
by
Christ
ordained
,
and
the
inward
grace
signified
;
for
,
put
any
other
than
the
right
outward
signe
(
out
of
the
case
of
necessiity
)
and
it
is
no
right
Sacrament
of
Christ
;
for
wine
,
put
water
,
and
the
Sacrament
is
marred
;
for
water
,
put
an
hot
iron
,
or
sand
,
as
some
Heretiques
haue
done
,
or
vnto
it
creame
,
honey
,
oyle
and
spittle
,
as
the
Popish
Priests
doe
,
and
the
Sacrament
is
clogged
and
embased
with
the
admixture
of
drosse
.
But
if
any
such
corruption
bee
,
the
person
being
faithfull
that
receiueth
the
Sacrament
,
and
ignorant
how
the
wine
is
mixed
,
or
in
his
infancie
how
the
water
hath
beene
blended
,
it
shall
stand
in
force
vnto
him
,
if
the
right
forme
of
the
institution
hath
beene
vsed
,
in
baptisme
,
in
the
name
of
the
Father
,
Sonne
and
Holy
Ghost
;
in
the
Lords
Supper
.
Take
,
eate
,
this
is
my
body
,
&c.
because
it
it
is
Gods
pledge
,
though
some
things
be
ouer
added
.
Againe
,
make
a
change
of
the
outward
signe
into
the
inward
grace
,
and
it
ceaseth
to
be
a
Sacrament
,
as
by
that
doctrine
of
Transubstantiation
in
the
Lords
Supper
:
for
if
the
signe
be
changed
into
the
thing
signified
,
that
is
a
Sacrament
no
more
than
an
Angel
in
gold
is
a
pledge
for
the
payment
of
an
Angell
.
Quest.
What
is
the
outward
signe
in
Baptisme
?
Answ.
Water
,
wherein
the
party
baptized
is
dipped
or
sprinkled
,
with
in
the
name
of
the
Father
,
of
the
sonne
,
and
of
the
holy
Ghost
.
Math.
3.13
.
Explan.
After
the
generall
consideration
of
the
Sacraments
,
followeth
the
speciall
of
either
Sacrament
apart
.
And
first
of
Baptisme
,
and
of
the
first
part
,
which
is
the
outward
The
outward
part
of
Baptisme
is
water
,
which
ought
to
bee
pure
and
cleane
,
fittest
to
wash
the
body
from
all
filthinesse
;
for
which
cause
Iohn
the
Baptist
baptized
in
the
riuer
of
Iordan
,
and
vnto
his
Baptisme
Christ
himselfe
came
thither
.
Neither
was
this
any
thing
rashly
and
vnaduisedly
taken
vp
,
but
long
before
mistically
appointed
by
the
Lord
:
If
any
vncleannesse
had
come
vnto
a
man
by
touching
the
dead
,
by
the
leprosie
,
&c.
they
were
commanded
to
wash
in
pure
water
,
and
so
were
iudged
cleane
.
1
Cor.
10.
2
King
.
5.
All
the
Israelites
are
said
to
haue
been
baptized
in
the
sea
.
Naaman
the
leprous
Syrian
was
bidden
to
goe
and
wash
in
Iordan
,
and
be
cleane
.
A
blinde
man
was
bidden
by
Christ
to
goe
and
wash
in
the
poole
of
Siloam
,
and
recouered
sight
.
All
which
things
serue
to
set
forth
the
naturall
faculty
,
&
honourable
antiquity
of
water
,
being
vsed
to
clense
from
filthinesse
;
and
the
like
is
not
to
be
found
of
any
thing
else
for
this
purpose
.
Which
serueth
to
confute
the
errour
of
them
that
haue
presumed
to
vse
some
other
outward
signe
in
Baptisme
,
as
of
one
Seleucus
and
Hermias
Galatians
,
of
whom
Augustine
speaketh
out
of
Philaster
,
that
they
would
baptize
with
branding
with
an
hot
Iron
,
abusing
that
place
of
Christ
,
Yee
shall
bee
baptized
with
the
holy
Ghost
,
and
with
fire
.
2.
Wherein
the
party
baptized
is
dipped
or
sprinckled
with
it
:
For
of
old
they
were
wont
in
hot
countries
to
dip
the
party
to
be
baptized
,
being
all
naked
into
the
water
.
,
and
so
hee
was
washed
all
ouer
,
and
thus
did
Iohn
baptize
,
making
choyce
for
this
purpose
of
the
riuer
Iordan
:
but
in
colder
Countries
,
experience
teaching
how
dangerous
it
is
for
Infants
to
be
diued
into
the
cold
water
in
winter
time
,
sprinkling
water
vpon
the
face
hath
beene
vsed
,
part
of
the
body
being
thus
washed
for
the
whole
,
and
yet
no
presumption
can
be
noted
heerein
,
for
differing
from
the
first
ordination
.
First
,
because
it
is
dangerous
to
weake
Infants
to
doe
otherwise
,
which
the
Lord
would
haue
to
be
auoided
,
saying
,
I
will
haue
mercy
and
not
Sacrifice
,
that
is
,
when
the
obseruing
of
any
ordinance
of
mine
in
the
strictnesse
,
is
against
the
good
of
my
Creature
,
and
to
the
indangering
thereof
,
I
would
rather
,
that
regard
should
be
had
ro
the
good
of
the
Creature
,
then
to
this
strictnesse
.
Ios.
1.
For
this
cause
Circumcision
commanded
to
be
the
eighth
day
,
was
deferred
whilst
the
people
of
Israel
were
trauelling
in
the
wildernesse
forty
yeares
,
and
though
vpon
the
Saboth
,
Math.
12
a
rest
from
working
was
required
,
yet
workes
of
necessity
for
the
safegard
of
man
and
beast
were
allowed
.
Secondly
,
the
vertue
of
the
Sacrament
is
not
measured
by
the
quantity
or
vniuersall
transfusion
of
the
outward
signe
,
which
our
Sauiour
teacheth
,
when
vnto
Peter
,
desiring
to
be
washed
,
hands
,
and
head
,
and
all
parts
,
he
answereth
,
Ioh.
13
10.
He
that
is
washed
,
needeth
not
sauing
to
wash
his
feete
onely
,
but
is
cleane
euery
whit
.
In
which
wordes
howsoeuer
hee
also
teacheth
another
thing
;
yet
withall
,
he
correcteth
it
as
an
error
to
thinke
it
more
auailable
simply
to
be
washed
all
ouer
,
than
on
one
part
of
the
body
onely
.
Some
haue
vsed
to
dippe
the
party
to
be
baptized
thrice
in
the
water
,
in
remembrance
of
the
three
dayes
wherein
Christ
lay
in
the
graue
,
and
for
this
threefold
immersion
haue
stood
both
Tertullian
and
Ciprian
:
but
because
no
such
itteration
of
baptizing
is
commanded
in
the
institution
,
we
haue
it
but
single
.
3.
In
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
Holy
Ghost
:
for
according
to
these
words
the
ministers
of
the
Gospell
are
to
baptize
,
this
being
their
charge
,
Math.
28.19
.
Goe
teach
all
nations
baptizing
them
in
the
name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
so
that
to
adde
or
to
take
away
from
this
forme
of
words
is
cursed
presumption
,
as
being
adding
or
taking
away
from
Gods
strict
and
expresse
word
.
From
whence
wee
may
g●ther
how
presumptuous
those
Romane
Catholiques
are
that
say
,
that
the
name
of
our
Lady
may
also
be
added
in
baptisme
,
as
Dionysius
a
Carthusian
,
Theophronius
and
Eutychius
haue
beene
reported
to
vse
this
forme
of
baptizing
,
I
baptize
thee
into
the
death
of
Iesus
Christ
,
no
mention
being
made
of
the
Farher
,
Son
or
holy
Ghost
.
Euseb.
lib.
4.
cap.
11.
Hist.
And
Valentinus
an
Heretique
of
old
,
to
haue
baptized
in
the
name
of
the
vnknowne
God
,
and
of
the
truth
,
the
mother
of
all
.
Now
such
baptismes
are
no
baptismes
,
and
those
that
were
out
of
the
right
forme
baptized
,
had
need
to
be
baptized
again
:
but
according
to
the
right
forme
,
he
that
is
once
baptized
ought
not
to
be
baptized
againe
,
whatsoeuer
the
person
baptizing
be
,
or
whatsoeuer
sin
the
party
baptized
hath
since
fallen
into
.
And
the
reason
is
,
because
Baptisme
is
a
signe
of
regeneration
,
or
the
new
birth
,
which
can
be
but
once
vnto
one
man
:
seeing
that
a
man
being
once
born
cannot
enter
into
his
mothers
womb
,
&
be
borne
again
.
This
prepostrously
applied
made
some
of
the
Ancients
,
though
erroniously
to
deferre
their
Baptisme
,
fearing
that
if
after
Baptisme
,
they
should
be
ouertaken
with
sinne
,
they
could
not
be
forgiuen
,
because
that
in
Baptisme
onely
there
is
remission
of
sinnes
,
which
may
not
in
any
case
bee
againe
iterated
.
Whereas
in
truth
,
though
the
act
of
baptising
bee
transient
and
but
once
performed
,
yet
the
power
and
comfort
of
it
diffuseth
it selfe
through
all
our
life
,
and
is
renewed
and
reapplyed
by
repentance
after
grieuous
lapses
of
the
faithfull
.
Quest.
What
is
the
inward
or
spirituall
grace
?
Answ.
A
death
vnto
sinne
,
and
a
new
birth
vnto
righteousnes
,
for
being
by
nature
borne
in
sinne
,
and
the
children
of
wrath
,
we
are
heereby
made
the
children
of
grace
.
Explan.
That
Baptisme
may
bee
perfect
,
there
must
not
onely
bee
the
outward
part
,
water
,
and
the
forme
of
words
vsed
;
but
the
inward
part
also
mortification
and
dying
of
sinne
,
and
regeneration
and
liuing
of
righteousnesse
,
The
outward
alone
is
no
more
auaileable
,
than
the
rocke
flowing
waters
in
the
wildernesse
,
to
saue
the
rebellious
people
from
perishing
,
before
that
they
came
in
Canaan
;
then
Elishas
staffe
to
reuiue
the
Shunamites
childe
,
when
he
himselfe
was
absent
.
1
Pet.
3.21
.
Vnto
true
Baptisme
therefore
must
concurre
a
death
vnto
sinne
,
in
him
that
is
dipped
,
and
a
new
birth
vnto
righteousnesse
,
otherwise
his
baptisme
is
vaine
,
euen
as
it
had
beene
in
vain
for
Noah
,
when
he
had
built
the
Arke
,
not
to
haue
entred
into
it
in
time
:
for
vnto
this
answereth
,
Saint
Peter
,
Baptisme
,
the
figure
that
now
is
,
when
it
is
not
the
washing
away
of
the
filth
of
the
flesh
,
but
the
stipulation
of
a
good
conscience
.
For
let
a
man
be
neuer
so
rightly
baptized
,
yet
if
he
be
not
borne
againe
,
saith
our
Sauiour
Christ
,
that
is
,
if
sinne
be
not
killed
in
him
,
that
grace
may
liue
,
hee
shall
neuer
enter
into
the
Kingdome
of
Heauen
.
The
death
vnto
sinne
is
signified
by
the
dipping
or
sprinckling
with
water
,
it
being
necessary
▪
that
as
by
water
the
filthines
of
the
flesh
is
washed
and
done
away
,
so
by
the
vertue
of
Christs
bloud
,
the
filthinesse
of
the
soule
should
be
washed
away
:
and
it
should
be
purged
from
sinne
;
and
that
as
hee
which
commeth
to
washing
disliketh
and
accompteth
that
filthinesse
which
is
to
be
washed
,
and
not
any
part
of
his
body
growing
to
him
:
so
should
he
that
is
baptized
,
account
his
sinnes
filthinesse
,
and
dead
and
no
liuing
part
of
his
soule
:
and
that
as
he
which
is
washed
,
entreth
into
the
water
and
is
couered
therewith
,
that
he
may
be
made
cleane
;
so
he
that
is
baptized
,
should
enter
into
the
graue
with
sin
,
and
be
buried
,
that
as
dead
bodies
,
his
sinnes
may
decay
,
and
be
abolished
more
and
more
.
The
new
birth
vnto
righteousnesse
is
signified
,
by
the
taking
vp
out
of
the
water
,
the
soule
being
lifted
vp
out
of
the
puddle
of
sinne
,
and
clensed
herefrom
,
becomming
a
pure
&
new
soule
,
as
it
were
,
in
the
vnderstanding
,
the
will
,
the
affections
,
and
in
all
the
desires
and
thoughts
;
euen
as
a
childe
being
new
borne
into
the
world
,
and
clensed
from
that
corruption
which
hee
bringeth
with
him
,
is
as
it
were
a
new
creature
,
and
cryeth
after
the
meanes
of
sustentation
of
his
new
life
.
Againe
,
it
is
signified
by
his
taking
into
the
congregation
of
Christians
,
he
now
conuersing
,
labouring
,
&
in
all
things
and
duties
of
holinesse
suting
himselfe
vnto
them
;
euen
as
the
leaprous
person
being
made
cleane
commeth
to
liue
againe
in
the
congregation
,
from
which
hee
was
before
seperated
.
Lastly
,
it
is
also
signified
in
the
forme
of
wordes
,
Jn
the
name
of
the
Father
,
&c.
whose
faithfull
seruant
and
soldiour
he
is
thus
admitted
to
be
,
he
was
before
the
slaue
of
sin
,
and
seruant
of
the
Diuell
;
but
hee
hath
now
changed
for
a
new
seruice
of
him
,
into
whose
name
hee
hath
beene
baptized
.
Wherefore
hee
whosoeuer
hee
bee
,
that
after
baptizing
,
committeth
sinne
,
is
liable
,
notwithstanding
his
baptisme
,
to
damnation
.
Doth
not
Baptisme
then
conferre
grace
vniuersally
and
infallibly
to
the
baptized
,
by
the
very
worke
wrought
?
and
if
it
doth
not
,
what
vertue
is
there
in
the
Sacrament
,
more
then
if
washing
should
be
vsed
after
the
Iewish
maner
?
Baptisme
,
as
it
is
an
act
done
by
the
batizer
,
without
any
any
relation
to
the
disposition
of
the
person
to
bee
baptized
,
beng
of
ripe
yeares
and
vnderstanding
,
hath
no
force
to
saluation
,
by
vertue
of
Christs
ordination
,
but
if
that
person
bee
by
faith
within
the
couenant
of
grace
,
then
it
doth
conuey
grace
vnto
him
.
Luke
3.7
.
This
is
plaine
from
the
Doctrine
of
Iohn
Baptist
,
who
reproued
those
that
came
to
his
baptisme
,
without
repentance
and
inward
sanctification
,
whereby
it
might
become
effectuall
to
saue
them
from
the
wrath
to
come
.
For
had
the
very
worke
wrought
beene
auailable
,
Iohn
had
beene
worthy
of
blame
for
such
a
censure
and
sharpe
reproofe
of
them
,
calling
them
a
generation
of
Vipers
,
whereby
they
might
thus
be
discouraged
,
whereas
otherwise
,
by
comming
and
being
baptized
,
they
should
haue
receiued
grace
,
and
beene
saued
,
notwithstanding
their
impieties
and
hypocrisy
.
It
is
not
therefore
the
act
done
that
preuaileth
,
but
the
right
disposition
of
the
person
Baptized
,
neyther
shall
this
Sacrament
become
thus
an
idle
ceremony
,
but
an
excellent
and
effectuall
institution
to
purge
and
confirme
the
faithfull
.
Wherefore
,
let
vs
renounce
that
opinion
that
holdeth
the
Sacrament
of
Baptisme
,
by
the
very
act
of
administration
,
of
such
vertue
,
as
that
originall
sinne
remaineth
not
any
longer
in
such
as
are
baptized
.
True
it
is
that
where
Baptisme
is
perfect
,
and
vnto
the
outward
is
ioyned
the
inward
part
,
the
sting
of
sinne
is
plucked
out
,
both
in
regard
of
the
guilt
and
of
the
punishment
:
but
for
the
vtter
abolition
of
sinne
,
this
is
not
till
death
,
though
the
power
thereof
be
broken
so
,
as
that
it
raigneth
not
in
vs
,
it
remaining
still
as
a
rebellious
head
to
exercise
vs
to
the
last
gaspe
,
Quest.
What
is
required
in
persons
to
bee
Baptised
?
Answ.
Repentance
,
whereby
they
forsake
sinne
,
and
faith
,
to
beleeue
the
promise
made
vnto
them
in
this
Sacrament
.
Explan.
Hauing
considered
Baptisme
both
in
the
outward
and
inward
part
,
it
remayneth
that
we
shew
the
vertues
necessarily
required
in
euery
man
,
that
his
Baptisme
may
be
compleat
,
and
that
this
Sacrament
may
not
be
abused
to
the
indangering
of
the
soule
,
but
rightly
vsed
,
to
the
saluation
thereof
.
Now
to
this
end
there
must
be
repentance
and
Faith
:
Repentance
is
here
briefly
said
to
be
a
forsaking
of
sinne
,
as
wherein
the
chiefe
power
thereof
consisteth
,
according
to
the
description
hereof
made
by
Iohn
the
Baptist
,
who
hauing
exhorted
those
that
come
to
his
Baptisme
,
to
Repentance
,
vpon
enquiry
made
by
them
,
what
then
they
should
doe
,
answereth
to
the
people
,
He
that
hath
two
coates
,
let
him
part
with
him
that
hath
none
:
Luk
3.10.11.12
.
&c.
To
the
Publicans
,
Require
no
more
then
that
which
is
appointed
vnto
you
:
And
to
the
Soldiers
,
Doe
violence
to
no
man
,
neyther
accuse
any
man
falsly
,
and
be
content
with
your
wages
;
which
is
in
effect
,
forsake
your
speciall
sinnes
,
vncharitablenesse
,
extortion
,
violence
and
mutening
.
Quest.
132.
Wherein
standeth
true
Repenrance
?
Answ.
In
three
things
:
1.
In
a
knowledge
and
acknowledgment
of
our
sinnes
past
:
2.
In
godly
sorrow
,
and
griefe
of
heart
for
them
:
3.
In
a
constant
purpose
to
forsake
all
sinne
,
and
to
leade
a
new
life
for
all
time
to
come
.
Explan.
Repentance
is
a
word
both
in
English
,
Latine
,
and
Greeke
of
that
signification
that
it
implyeth
,
a
new
course
begunne
vpon
a
better
after-consideration
,
and
it
is
set
forth
by
euery
one
of
these
three
things
in
the
Scriptu●es
.
1.
It
is
an
acknowledgement
of
sinne
:
for
,
Hee
that
confesseth
and
forsaketh
his
sinnes
,
shall
haue
mercy
.
Prou.
28.13
.
And
when
the
Prophet
would
teach
the
people
a
right
form
of
repentance
,
he
teacheth
them
to
say
thus
,
We
lie
downe
in
our
confusion
,
Ier.
3
25.
and
our
shame
couereth
vs
;
for
we
haue
sinned
against
the
Lord
our
God
,
we
and
our
Fathers
from
our
youth
vp
,
euen
vnto
this
day
,
&c.
Now
that
there
may
be
this
acknowledgemet
,
there
must
needes
be
a
knowledge
and
consideration
had
of
sinne
,
seeing
no
man
will
confesse
as
a
loathsome
burthen
what
he
knoweth
not
,
and
findeth
not
to
be
dangerous
being
concealed
and
hidden
,
as
sinne
is
,
when
it
is
not
confessed
.
The
Prodigall
sonne
would
neuer
haue
come
to
confesse
vnto
his
Father
,
Father
I
haue
sinned
against
heauen
and
against
thee
,
vnlesse
he
had
first
had
a
sense
of
his
misery
:
neither
will
the
blinde
and
ignorant
person
(
that
seeth
not
by
the
glasse
of
the
Law
his
foule
sinnes
and
misery
,
by
reason
of
the
curse
due
to
him
therefore
,
come
to
confesse
them
to
God
the
Father
.
2.
Repentance
is
godly
sorrow
for
sinne
,
such
as
was
in
Dauid
,
Psal.
51.17
.
who
bewailing
his
sinnes
,
saith
,
The
sacrifices
of
God
are
a
contrite
spirit
:
a
contrite
and
a
broken
heart
(
O
God
)
thou
will
not
despise
.
Math.
●4
.
Wherefore
,
Blessed
are
they
that
mourne
(
saith
the
Lord
)
for
they
shall
be
comforted
,
that
is
,
They
that
truely
repent
them
of
their
sinnes
,
weeping
and
mourning
for
them
,
according
to
the
direction
giuen
by
Ioel
,
Ioel
2.12
.
Turne
you
vnto
mee
with
all
your
heart
,
with
fasting
,
with
weeping
,
and
with
mourning
.
He
that
mourneth
not
for
his
sins
,
maketh
his
repentance
the
labour
of
his
lips
,
when
he
confesseth
them
,
and
so
doth
adde
vnto
his
sins
abomination
,
in
stead
of
taking
the
right
way
for
their
expiation
:
Whereas
godly
sorrow
is
said
to
cause
repentance
and
so
seemeth
to
be
no
par
thereof
,
it
is
to
bee
vnderstood
,
that
repentance
is
there
more
strictly
taken
for
the
forsaking
of
sinne
,
as
appeareth
by
the
description
of
it
,
following
;
2
Cor.
7.11
.
For
behold
this
thing
that
yee
haue
beene
godly
sorry
,
what
care
it
hath
wrought
in
you
,
what
clearing
of
your selues
,
what
indignation
,
what
feare
,
how
great
desire
,
what
zeale
,
what
punishment
:
that
is
,
how
penitent
it
hath
made
you
is
manifest
by
your
care
to
forsake
sinne
,
your
feare
of
falling
againe
,
your
clearing
and
purging
of
your
hearts
from
sinne
,
&c.
3.
And
thus
we
are
come
to
that
which
is
thirdly
called
repentance
the
forsaking
of
all
sinne
,
and
leading
a
new
life
And
euery
one
of
these
may
well
bee
said
to
bee
repentance
,
because
they
are
so
necessarily
linked
vnto
one
another
,
as
that
by
whom
the
one
is
rightly
performed
,
the
other
are
performed
also
.
He
that
forsaketh
his
sinnes
,
must
needs
first
haue
a
knowledge
of
his
horrible
estate
by
sinne
,
be
stricken
with
sorrow
,
and
humbly
come
vnto
God
to
confesse
and
craue
pardon
;
otherwise
his
heart
wil
tell
him
,
that
it
auaileth
little
to
depart
from
sinne
for
the
time
to
come
.
Againe
,
he
that
seeth
how
odious
his
sinnes
are
,
and
confesseth
them
,
must
needs
haue
griefe
of
heart
therefore
,
and
hee
knoweth
that
all
this
will
little
auaile
,
if
with
the
dogge
he
shall
reeturne
to
his
vomit
,
and
with
the
swine
to
the
wallowing
in
the
mire
.
If
it
be
said
,
Cain
repented
then
,
and
Ahab
,
and
Iudas
,
seeing
they
confessed
,
or
sorrowed
out
of
the
sight
of
their
sinnes
:
I
answere
,
it
is
true
,
they
repented
indeed
in
some
sort
,
but
they
erred
in
that
the
feare
of
punishment
,
and
the
sight
of
fearfull
iudgements
hanging
ouer
their
heads
caused
this
sorrow
and
confession
in
them
;
whereas
in
such
as
are
true
penitents
,
confession
and
sorrow
ariseth
from
the
sight
of
the
duty
which
wee
ought
to
haue
done
,
and
of
the
many
bonds
of
Gods
fauour
towards
vs
,
whereby
we
were
bound
to
haue
done
it
,
all
which
notwithstanding
we
haue
neglected
it
,
and
haue
done
the
contrary
,
thus
requiting
our
good
Lord
euill
for
good
,
cleauing
to
sinne
and
Satan
,
his
and
our
vtter
enemies
,
when
hee
hath
dealt
so
bountifully
with
vs
,
that
we
should
follow
and
serue
him
.
For
the
sorrow
and
confeision
that
ariueth
from
hence
are
neuer
ended
in
desperation
,
but
in
reformation
and
amendement
of
life
,
that
our
gracious
Lord
may
not
be
offended
any
more
.
Acts
2.37
.
Acts
16
.
3●
.
Now
that
this
repentance
is
necessary
,
that
our
baptisme
may
become
effectuall
,
is
plaine
from
the
teaching
of
Iohn
the
first
baptizer
as
hath
beene
already
shewed
,
and
from
the
practice
of
the
Christian
Church
of
God
,
when
the
Gospell
began
first
to
be
preached
abroad
in
the
world
.
Peter
exhorteth
not
to
Baptisme
,
vntill
that
they
were
pricked
in
their
hearts
,
and
cryed
out
,
Men
and
bretheren
,
what
shall
we
doe
?
And
the
Iaylor
first
trembled
,
and
asked
,
Sirs
,
what
must
I
doe
to
be
saued
?
before
that
he
was
baptized
.
And
it
were
indeed
a
prepostrous
course
,
for
a
man
of
yeares
and
vnderstanding
,
to
be
baptized
before
repentance
,
as
before
couenants
made
for
a
maister
to
giue
his
cognizance
,
to
retaine
any
into
his
seruice
,
or
to
seale
him
a
lease
or
grant
of
any
thing
,
before
some
duty
or
seruice
done
.
For
Baptisme
is
Gods
cognizance
,
and
without
repentance
there
are
no
couenants
made
:
It
is
Gods
seale
set
to
the
greatest
grant
in
the
world
,
but
without
all
seruice
or
duty
,
where
repentance
is
wanting
.
Wherfore
repentance
is
necessary
in
all
such
as
would
haue
their
baptisme
effectuall
to
confirme
Gods
mercy
vnto
them
:
&
there
must
be
a
generall
turning
from
sinne
in
these
that
come
to
be
baptized
,
so
after
baptisme
there
is
a
daily
practise
of
repentance
by
confession
,
contrition
and
reformation
.
For
euen
after
Baptisme
we
are
still
subiect
to
sinne
,
though
we
striue
and
fight
against
sinne
,
daily
the
flesh
leading
vs
captiue
to
the
law
of
sin
:
to
be
deliuered
from
which
,
we
must
make
a
daily
practise
of
Repentance
,
but
the
seale
of
Baptisme
is
no
more
to
be
iterated
.
Euen
as
a
seruant
being
once
bored
through
the
eare
by
his
Master
,
without
iterating
this
,
remained
his
seruant
for
euer
;
but
if
he
offended
,
was
chastised
and
reformed
often
:
so
he
that
is
once
truely
baptized
,
remayneth
Gods
seruant
for
euer
;
but
because
he
doth
often
offend
,
he
must
be
chastized
and
reformed
by
Repentance
.
Quest.
135.
What
is
Faith
.
Ans.
It
is
a
certaine
perswasion
of
the
heart
,
wrought
by
the
spirit
of
God
,
grounded
vpon
his
promises
,
that
all
my
sinnes
are
forgiuen
me
in
Christ
Iesus
.
Heb.
11.1
.
Explan
,
Hauing
spoken
of
Repentance
,
one
thing
necessarily
required
,
that
Baptisme
may
be
compleate
,
it
remaineth
that
we
speake
now
of
Faith
,
which
is
alike
required
.
This
I
say
,
is
a
certaine
perswasion
for
the
assurance
,
that
they
haue
,
which
are
faithfull
,
vnto
whom
Faith
is
an
euidence
in
their
hands
,
as
Saint
Paul
calleth
it
.
Faith
is
the
ground
of
things
hoped
for
,
and
the
euidence
of
things
not
seene
.
It
is
a
certaine
knowledge
,
whereby
a
man
knoweth
that
hee
hath
any
thing
which
is
made
most
sure
vnto
him
:
for
which
cause
it
is
also
commonly
called
knowledge
,
Esa
53.11
.
Ioh.
17.
1
Iohn
23.
By
his
knowledge
shall
my
righteous
seruant
iustifie
many
.
And
,
this
is
life
eternall
to
know
thee
,
and
whom
thou
hast
sent
,
Iesus
Christ
.
And
againe
,
Hereby
wee
are
sure
that
wee
know
him
,
if
we
keepe
his
Commandements
.
It
is
such
a
certainty
,
as
that
it
maketh
things
to
come
present
,
according
to
that
,
Rom.
8
30.
Iohn
.
6.47
.
Those
whom
he
hath
iustified
,
he
hath
glorified
:
And
he
that
beleeueth
in
mee
,
hath
euerlasting
life
.
Wherefore
Faith
expelleth
doubting
and
vncertainty
,
in
whomsoeuer
it
is
:
for
which
cause
when
Peter
doubted
,
hee
is
checked
,
as
hauing
little
or
no
Faith
,
Why
didst
thou
doubt
,
O
thou
of
little
Faith
.
Rom.
10.14
,
Eph.
3.17
.
The
heart
is
the
proper
seate
of
Faith
;
for
,
with
the
heart
man
beleeueth
vnto
iustification
:
and
Christ
is
said
to
dwell
in
the
heart
by
faith
.
If
it
bee
therefore
but
an
imagination
of
the
braine
,
or
an
outward
profession
of
faith
in
word
,
it
is
but
a
shadow
and
no
true
grace
of
faith
,
wrought
by
the
spirit
of
God
;
for
it
is
supernaturall
and
diuine
,
not
flesh
and
bloud
,
but
the
spirit
of
God
is
the
author
of
it
,
according
to
that
of
Christ
vnto
Peter
,
Flesh
and
bloud
hath
not
reuealed
it
vnto
thee
,
Math.
1●
.
6
.
but
my
Father
which
is
in
heauen
,
viz
by
his
spirit
.
Of
Lydia
conuerted
to
the
faith
,
it
is
said
,
Her
heart
the
Lord
opened
,
Act.
16.14
.
that
she
attended
vnto
the
things
that
Paul
spake
.
To
the
same
tendeth
that
speech
of
our
Sauiour
Christ
.
Iohn
6.
Ioh.
3.
No
man
commeth
vnto
me
vnlesse
the
Father
draw
him
;
and
the
winde
bloweth
where
it
listeth
,
so
is
euery
man
that
is
borne
of
the
spirit
,
&c.
ground
on
vpon
his
promises
.
For
,
as
without
a
word
of
institution
there
is
no
Sacrament
,
so
without
a
word
of
promise
,
there
is
no
faith
.
Iohn
6.40
.
And
as
faith
is
not
without
a
promise
,
so
it
is
not
without
a
promise
made
vnto
mee
,
viz.
fulfilling
the
condition
with
which
euery
promise
of
God
is
made
.
For
it
is
not
sufficient
because
the
Lord
hath
promised
,
He
that
beleeueth
in
the
Sonne
shall
haue
euerlasting
life
,
and
I
will
raise
him
vp
at
the
last
day
:
that
a
man
hold
this
,
and
through
Christ
,
beleeue
the
acomplishment
of
this
vnto
himselfe
:
but
he
must
by
faith
apply
it
lawfully
,
fulfilling
the
condition
which
the
Lord
requireth
:
and
the
condition
is
to
be
baptized
to
true
repentance
,
Rom.
6.
dying
vnto
sinne
,
as
Christ
died
,
and
rising
vp
to
newnesse
of
life
,
as
Christ
was
raised
vp
vnto
the
glory
of
the
Father
:
for
the
words
of
the
promise
are
,
He
that
is
baptized
&
beleeueth
,
shall
be
saued
:
which
baptisme
is
only
expounded
then
to
be
,
when
sinne
is
dead
and
buried
,
and
grace
,
which
is
newnesse
,
Prou
28.13
.
liueth
.
The
condition
is
,
to
confesse
and
forsake
all
my
sinnes
,
to
deny
my selfe
,
to
walke
after
the
spirit
,
and
not
after
the
flesh
.
Rom.
8.1
.
If
then
I
doe
thus
,
and
lay
hold
vpon
the
promise
,
I
beleeue
it
law-fully
and
the
mercy
promised
is
sure
vnto
me
,
otherwise
my
faith
is
vaine
,
and
the
promise
is
to
me
of
none
effect
.
Obiect
.
If
it
be
so
,
then
Faith
can
neuer
make
a
man
sure
of
his
saluaition
,
because
it
may
bee
that
although
hee
doth
now
walke
after
the
spirit
in
newnesse
of
life
,
yet
hee
may
fall
from
this
againe
.
Sol.
A
man
cannot
be
so
sure
,
as
that
he
may
now
grow
secure
and
remisse
in
going
forward
in
that
new
life
which
he
hath
begunne
;
for
he
must
alwayes
worke
out
his
saluation
with
feare
and
trembling
,
not
be
high
minded
but
feare
,
serue
the
Lord
with
feare
,
Rom.
12.
Psal.
2.
Math.
16.
Iohn
17.
and
reioyce
before
him
with
trembling
:
but
hee
that
beleeueth
so
as
hath
beene
said
,
is
so
sure
,
as
that
the
gates
of
hell
shall
not
preuaile
against
him
,
Christs
prayer
shall
be
stronger
to
keepe
him
at
one
with
God
,
than
all
contrary
powers
to
set
enmity
againe
betweene
God
and
him
:
Rom.
11.29
.
Iohn
13.1
.
for
the
guifts
and
calling
of
God
are
without
repentance
:
and
his
owne
he
loued
,
vnto
the
end
he
loued
them
.
And
this
is
a
reason
rendred
by
S.
Iohn
,
1
Iohn
2.19
.
Iohn
17.20
.
why
some
that
were
before
counted
faithfull
,
turned
Heretiques
:
They
were
not
of
vs
,
for
if
they
had
beene
of
vs
,
they
had
continued
with
vs
.
Whatsoeuer
is
,
or
can
be
said
to
weaken
the
force
of
these
grounds
,
presumptuously
fighteth
against
that
most
cofortable
&
euideēt
Prayer
of
Christ
,
Psal.
32.1
.
I
pray
not
for
these
alone
,
but
for
them
also
which
shall
belieue
in
my
name
through
their
word
.
So
that
who-soeuer
doth
rightly
belieue
in
Christ
,
hee
hath
Christ
on
his
side
,
by
the
merit
of
his
prayer
vniting
him
vnto
himselfe
,
so
that
he
is
made
a
member
of
his
body
,
no
more
to
bee
rent
or
pulled
from
him
.
Rom.
3.28
.
That
all
my
sinnes
are
forgiuen
me
in
Christ
Iesus
,
for
this
is
the
maine
thing
assured
vnto
mee
by
faith
,
and
wherein
the
happinesse
of
man
consisteth
,
according
to
that
,
Blessed
is
the
man
whose
iniquity
is
forgiuen
,
and
whose
sinne
is
couered
.
Wherefore
it
is
said
,
that
by
faith
wee
are
iustified
,
that
is
,
of
sinners
are
made
iust
and
righteous
;
not
onely
by
that
purifying
quality
that
is
in
faith
,
but
in
regard
of
Gods
acceptance
,
when
we
by
faith
cloath
our selues
with
the
garments
of
our
elder
brother
Christ
,
being
accounted
such
as
he
is
,
all
our
sinnes
being
passed
ouer
.
And
this
is
that
which
maketh
true
faith
so
excellent
,
as
that
being
indued
heerewith
,
the
Lord
vouchsafeth
to
seale
couenants
by
his
Sacrament
vnto
vs
.
Whatsoeuer
faith
wee
haue
else
,
it
is
generall
historicall
and
imperfect
,
if
wee
beleeue
that
there
is
a
God
,
that
the
Scriptures
are
his
word
,
that
the
promises
and
threanings
are
true
,
yea
,
though
wee
had
faith
to
remoue
mountaines
,
onely
then
is
faith
perfect
and
full
,
when
it
doth
lawfully
apply
the
merits
of
Christs
sufferings
vnto
the
soule
for
the
forgiuenesse
of
all
the
sinnes
.
Quest.
Why
then
are
infants
baptised
,
when
as
by
reason
of
their
tender
age
,
they
cannot
performe
them
?
Answ.
Yes
,
they
doe
performe
them
by
their
sureties
,
who
promise
and
vow
them
both
in
their
names
,
which
when
they
come
to
age
themselues
are
bound
to
performe
.
Acts
8.37
.
Explan.
Hauing
shewed
what
repentance
and
faith
is
,
and
how
necessary
vnto
baptisme
repentance
is
,
faith
being
also
of
the
like
necessity
,
according
to
the
institution
:
He
that
beleeueth
and
is
baptized
shall
be
saued
,
and
according
to
the
practise
of
the
Church
vnto
the
Eunuch
:
If
thou
beleeuest
,
saith
Philip
,
thou
maist
,
and
when
any
came
to
be
baptized
,
it
was
wont
to
be
asked
,
What
beleeuest
thou
?
and
the
person
answered
,
I
beleeue
in
God
the
Father
Almighty
,
&c.
It
remaineth
now
to
giue
resolution
touching
the
baptisme
of
infants
in
whom
there
cannot
bee
faith
and
repentance
actually
.
Because
faith
and
repentance
are
necessary
to
saluation
,
it
becommeth
questionable
whether
infants
ought
to
bee
baptized
,
and
some
haue
altogether
denied
it
,
affirming
,
that
if
any
haue
beene
baptized
in
their
infancie
,
they
ought
to
bee
rebaptized
when
they
came
to
vnderstanding
,
as
the
Anabaptists
in
Germany
;
and
some
giddy-headed
seperatists
in
England
,
El●is
and
his
faction
.
But
that
the
children
of
beleeuing
parents
may
,
and
ought
to
bee
baptized
,
it
is
plaine
.
Reas.
1
1.
From
the
vse
of
Circumcision
,
which
was
the
forerunner
heereof
,
which
was
appointed
to
be
done
vpon
the
eight
day
after
the
birth
.
Now
the
seale
of
Gods
couenant
is
to
be
applyed
vnto
the
children
of
Christians
as
soone
as
vnto
the
children
of
the
Iewes
:
but
vnto
the
children
of
the
Iewes
the
seale
was
applyed
in
their
infancie
:
therefore
to
the
children
of
Christians
likewise
,
as
Circumcision
their
seale
to
them
,
so
baptisme
our
seale
to
these
.
If
doubt
bee
made
of
the
first
part
of
this
reason
,
it
is
proued
thus
.
Where
there
is
the
like
reason
,
and
none
but
the
same
hinderances
,
it
may
bee
sealed
alike
:
but
in
these
children
there
is
the
same
reason
,
and
onely
the
same
hinderances
:
the
same
reason
,
because
they
are
the
children
of
Gods
people
likewise
,
onely
the
same
hinderances
,
because
they
want
vnderstanding
alike
:
therefore
the
seale
is
as
well
to
bee
applyed
vnto
the
children
of
Christians
,
as
vnto
theirs
.
Reas.
2
Acts.
2
39.
Secondly
,
from
the
estate
of
infants
,
the
promises
belong
to
them
,
as
well
as
vnto
their
Parents
:
(
saith
Peter
)
is
made
to
you
,
and
your
children
:
Theirs
is
the
kingdome
of
heauen
,
saith
our
Sauiour
Christ
.
As
the
Parents
are
holy
,
so
they
are
holy
;
1.
Cor.
7.14
.
so
Now
they
are
holy
,
saith
Paul
to
the
Corinthians
.
Now
vnto
those
that
are
wholly
partakers
of
the
promises
of
God
,
and
of
the
Kingdome
of
Heauen
,
the
signe
and
seale
of
God
is
not
to
bee
denied
but
children
of
beleeuing
parents
are
such
euen
in
their
infancie
,
therefore
the
seale
or
signe
of
baptisme
may
not
be
denied
.
Reas.
3
2
Cor.
1.16
.
Acts
16.5
.
Verse
33.
Thirdly
,
from
the
practice
of
the
Apostles
,
and
first
teachers
of
the
Gospell
▪
S.
Paul
the
Apostle
baptized
the
houshold
of
Stephanas
and
Lydia
,
and
her
houshold
:
and
the
Iaylor
was
baptized
,
with
all
that
belonged
vnto
him
.
And
when
little
children
were
brought
vnto
Christ
,
some
disliking
it
were
reproued
,
and
the
bringers
of
them
incouraged
:
neither
hath
there
beene
any
time
since
,
wherein
they
haue
beene
refused
,
but
since
the
springing
vp
of
the
many
headed
Hydra
of
Anabaptisme
.
Indeed
,
none
but
men
of
yeares
haue
been
admitted
to
this
Sacrament
,
when
their
Parents
had
not
before
been
baptized
,
&
that
commonly
at
one
time
of
the
yeare
,
being
able
to
giue
account
of
their
faith
.
But
for
those
,
whose
parents
had
receiued
the
faith
before
,
they
were
counted
worthy
of
this
holy
signe
in
their
Infancie
.
Whereas
the
Institution
of
Baptisme
may
be
obiected
,
and
that
no
mention
is
made
of
any
particulars
that
were
baptized
by
the
Apostles
in
their
Infancie
.
I
answere
,
that
Christ
in
giuing
order
to
his
Disciples
to
goe
teach
and
baptize
,
doth
onely
prescribe
for
men
of
yeares
and
discretion
,
who
were
not
to
be
baptized
without
teaching
going
before
,
and
it
is
a
good
reason
onely
against
the
baptizing
of
their
children
,
who
were
not
instructed
,
and
baptized
before
,
themselues
.
Againe
,
it
is
no
maruell
,
though
Baptisme
was
vsed
vnto
children
also
,
that
no
particular
mention
is
made
heereof
,
seeing
it
sufficeth
vpon
the
conuersion
of
any
,
to
set
downe
,
he
was
baptized
,
and
his
houshold
:
For
who
can
bee
so
ignorant
,
and
not
out
of
this
generall
to
conclude
in
particular
that
their
children
being
part
of
their
houshold
were
baptized
also
.
1.
Cor
7
14.
For
further
resolution
of
the
doubt
,
why
Infants
are
baptized
,
seeing
they
cannot
beleeue
and
repent
,
that
which
is
set
downe
in
the
Catechisme
,
is
,
that
they
performe
them
by
their
Sureties
,
&c.
that
is
,
their
Sureties
standing
in
their
Parents
stead
doe
publikely
professe
both
these
,
so
as
they
are
supposed
in
them
to
bee
performed
,
and
through
them
in
their
Children
.
For
there
is
so
neere
a
Relation
of
the
Child
vnto
the
Parents
,
that
what
the
state
of
the
Parents
is
,
such
is
the
estate
of
the
child
reputed
to
bee
,
vntill
that
it
commeth
to
reason
and
discretion
;
nay
,
the
young
childe
is
taken
for
a
very
partie
or
limbe
of
the
Parent
:
whereunto
giueth
testimony
that
which
hath
been
already
said
,
otherwise
your
children
were
vncleane
,
but
now
are
they
holy
:
that
is
,
the
Parents
,
or
one
of
them
being
made
holy
by
beleeuing
.
Luke
19.9
.
For
this
cause
,
when
Abraham
was
appointed
the
circumcision
,
it
was
for
him
and
all
the
males
belonging
vnto
him
;
and
when
Zacheus
entertained
Gods
grace
,
and
was
made
partaker
of
saluation
,
it
is
said
,
This
day
is
saluation
come
,
not
to
this
man
,
but
to
this
houshold
.
And
the
state
of
this
man
is
not
to
be
measured
by
the
fruites
,
which
he
doth
outwardly
bring
forth
,
but
by
his
incorporation
through
Baptisme
into
the
visible
Church
,
whereby
hee
becommeth
a
member
of
it
,
and
the
Children
which
hee
begetteth
,
are
likewise
members
of
the
same
.
So
that
howsoeuer
children
doe
want
actuall
faith
,
and
repentance
,
yet
such
as
present
them
to
the
Church
,
sustaining
their
Parents
persons
,
are
supposed
not
to
want
them
,
and
in
their
Parents
they
are
to
be
reckoned
such
as
haue
them
,
because
of
their
neere
coniunction
vnto
their
Parents
,
whose
bowels
as
it
were
they
be
,
and
by
Baptisme
,
remission
of
sinnes
,
and
eternall
life
is
sealed
vnto
them
,
as
well
as
vnto
their
Parents
;
euen
as
an
Estate
or
Conueyance
in
law
is
made
sure
vnto
a
child
together
with
the
father
,
by
some
ceremony
vsed
vnto
it
,
when
it
vnderstandeth
not
what
is
done
.
Ez●k.
18.18.10
.
Againe
,
it
is
further
added
,
which
they
themselues
when
they
come
of
age
are
bound
to
performe
.
Because
that
,
howsoeuer
in
their
infancy
before
they
doe
good
or
euill
,
their
parents
estate
is
reckoned
theirs
as
hath
been
said
,
yet
in
their
elder
age
they
are
taken
as
distinct
persons
,
subsisting
by
themselues
,
and
standing
or
falling
to
themselues
:
if
therefore
in
this
due
time
they
doe
not
actually
beleeue
and
repent
,
their
Baptisme
is
made
frustrate
and
vaine
vnto
them
.
For
then
commeth
the
time
of
which
the
Prophet
speaketh
.
If
a
righteous
man
beget
a
sonne
that
is
a
thiefe
,
or
a
shedder
of
blood
,
&c.
he
shall
die
the
death
.
Verse
20.
The
righteousnesse
of
the
righteous
shall
bee
vpon
him
,
and
the
wickednesse
of
the
wicked
shall
bee
vpon
himselfe
.
Wherefore
it
standeth
euery
man
in
hand
now
to
looke
to
himselfe
,
seeing
that
,
how
holy
Parents
so
euer
hee
hath
,
and
how
soeuer
religious
his
beginning
hath
been
,
yet
if
these
things
bee
wanting
,
hee
is
altogether
in
his
sinnes
,
and
vncleane
.
If
hee
dyeth
before
,
wee
are
to
account
him
holy
,
and
vndoubtedly
in
Gods
fauour
.
To
whom
belongeth
the
office
of
Baptizing
?
To
the
Ministers
onely
,
and
to
none
other
,
that
is
not
ordained
to
that
sacred
office
by
the
successours
of
the
Apostles
,
and
is
thereby
himselfe
made
a
successour
of
the
Apostles
,
and
partaker
in
that
generall
Commission
,
which
shall
neuer
bee
cancelled
till
the
end
of
the
world
,
Goe
and
teach
all
Nations
,
baptizing
them
,
&c.
Are
Lay-men
,
are
women
the
teachers
of
Nations
?
Wee
read
that
our
Sauiour
himselfe
baptized
not
,
but
his
Disciples
did
,
which
is
to
bee
taken
exclusiuely
,
that
none
baptized
but
they
,
namely
his
Apostles
,
and
other
of
the
seuenty
Disciples
,
who
were
called
to
the
Ministeriall
function
.
If
it
bee
said
that
priuate
persons
circumcised
of
old
,
yea
euen
Zipporah
a
woman
,
circumsised
her
sonne
,
and
the
Master
of
euery
family
killed
the
Passeouer
in
his
priuat
house
,
and
distributed
it
vnto
his
family
,
whence
it
may
seeme
to
be
lawfull
euen
for
priuate
persons
now
adayes
to
administer
the
Sacraments
.
I
answere
,
that
when
Circumcision
,
and
the
Passeouer
were
first
ordained
,
there
were
no
Priests
specially
appoynted
,
but
the
eldest
man
of
euery
family
was
a
Priest
vnto
God
,
and
did
both
sacrifice
,
and
performe
all
other
Priestly
duties
:
but
after
that
the
Tribe
of
Leui
was
taken
,
these
things
were
done
by
them
,
and
not
by
any
of
other
Tribes
.
Now
,
vnder
the
Gospell
Christ
hath
ordained
some
from
the
beginning
to
preach
and
administer
the
Sacraments
,
and
therefore
it
is
a
confusion
,
and
disorder
for
others
to
doe
those
.
Whence
it
appeareth
,
that
our
Communion
Booke
doth
very
iudiciously
explaine
,
that
in
time
of
necessity
or
danger
,
priuate
Baptisme
is
to
bee
performed
by
a
lawfull
Minister
;
least
Midwiues
or
others
should
intrude
into
this
function
.
Quest.
Why
was
the
Sacrament
of
the
Lords
Supper
ordained
?
Answ.
For
a
continuall
remembrance
of
the
sacrifice
of
the
death
of
Christ
,
and
of
the
benefits
which
we
receiue
thereby
.
Explan.
After
Baptisme
,
the
Sacrament
of
Initiation
,
followeth
the
Lords
Supper
,
the
Sacrament
of
Consolidation
:
for
as
the
one
bringeth
the
soule
into
the
societie
of
the
faithfull
,
so
doth
the
other
feed
it
,
and
comfort
it
with
heauenly
comforts
.
Math.
26.
Now
considering
that
both
the
Sacraments
are
Seales
,
it
is
worthily
propounded
for
a
question
,
why
this
particular
Sacrament
of
the
Lords
Supper
was
ordeined
?
and
it
is
answered
for
a
continuall
remembrance
.
For
this
is
intimated
by
the
Lord
,
to
be
the
proper
end
of
this
Institution
,
when
he
saith
,
Doe
this
in
remembrance
of
me
.
1.
Cor.
11.26
.
For
as
often
as
yee
eate
this
Bread
,
and
drinke
this
Cup
,
saith
the
Apostle
,
yee
shew
the
Lords
death
till
hee
commeth
.
And
this
remembrance
is
so
effectuall
,
as
that
before
whomsoeuer
it
is
made
,
it
is
as
if
Christ
were
visibly
crucified
in
their
sight
;
Gal.
3
1.
for
to
this
purpose
,
saith
Saint
Paul
to
the
Galathians
,
to
whom
Christ
Iesus
was
plainely
described
before
your
eyes
,
and
amongst
you
crucified
.
In
Baptisme
there
is
also
a
remembrance
of
Christes
death
in
that
,
as
the
water
floweth
,
so
did
his
blood
in
streames
runne
out
;
but
this
is
not
the
particular
end
of
Baptisme
,
to
represent
Christ
crucified
,
but
as
he
is
vertually
in
vs
,
clensing
our
soules
,
and
making
vs
to
dye
,
and
to
be
buried
vnto
sinne
:
besides
Baptisme
doth
not
so
fully
set
before
our
eyes
Christs
grieuous
passions
,
as
doth
the
Lords
Supper
,
wherein
are
to
be
remembred
all
things
about
his
sufferings
.
The
Bread
and
Wine
are
first
prepared
,
the
one
by
threshing
,
grinding
,
and
baking
in
the
fiery
ouen
,
the
other
by
cutting
downe
,
casting
them
into
the
Wine-presse
,
and
treading
with
the
feet
of
men
:
Againe
,
when
there
is
thus
made
a
loafe
of
bread
,
it
is
diuided
and
broken
,
that
it
may
become
food
;
and
when
wine
is
thus
made
,
it
is
powred
out
to
be
drunke
,
and
(
which
is
a
principall
Analogie
)
the
corne
and
grape
out
of
which
they
are
made
,
are
the
meere
fruits
of
Gods
blessing
,
and
not
of
mans
labour
:
and
lastly
,
this
threshing
,
and
grinding
,
and
treading
of
these
creatures
are
by
man
,
for
whose
sustenance
they
serue
,
and
when
they
are
made
ready
,
can
affoord
no
comfort
to
such
as
haue
them
,
but
by
Gods
effectuall
blessing
,
according
to
that
,
Deut.
8.3
.
Man
liueth
not
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
So
wee
are
to
remember
heere
,
that
Christ
is
the
Sonne
of
Gods
loue
towards
vs
,
sent
from
Heauen
,
according
to
Gods
eternall
purpose
,
for
our
comfort
and
saluation
,
not
through
any
labour
or
seeking
of
ours
,
2.
Cor.
3.5
.
seeing
wee
were
all
enemies
euer
since
the
trangression
,
and
dead
in
sinne
,
so
as
that
wee
could
not
so
much
as
thinke
a
good
thought
.
2.
Wee
must
remember
,
that
Christ
was
threshed
with
many
strokes
of
affliction
,
ground
in
the
milne
of
sorrowes
,
and
baken
in
the
hoat
ouen
of
Gods
wrath
,
when
through
the
feruency
heereof
,
his
sweat
ran
downe
from
him
like
drops
of
blood
,
Luke
22.44
.
that
he
was
cut
downe
and
trodden
in
the
wine-presse
of
Gods
wrath
due
to
vs
for
sinne
.
3.
That
his
bodie
was
broken
,
and
his
blood
shed
out
of
his
hands
,
feet
,
and
sides
,
that
he
might
be
vnto
vs
bread
indeed
,
and
drinke
indeed
.
4.
That
all
these
sufferings
came
vnto
him
from
man
,
for
whose
comfort
hee
was
sent
from
heauen
,
sinne
being
the
cause
,
and
sharpening
the
Speare
and
Nayles
against
him
,
and
mens
handes
being
instruments
thus
to
torture
and
torment
him
.
Lastly
,
wee
must
remember
,
that
as
Gods
mercy
sent
him
,
so
his
blessing
must
cause
that
we
may
liue
by
him
,
otherwise
wee
are
still
subiect
to
perish
in
our
sinnes
,
that
we
may
alwayes
lift
vp
our
hearts
vnto
him
for
this
blessing
.
It
followeth
,
whereof
this
remembrance
is
,
Of
the
sacrifice
of
the
death
of
Christ
.
The
old
Sacraments
and
Sacrifices
did
prefigure
this
,
as
the
Lambe
slaine
euery
morning
,
and
euery
euening
,
the
red
Cow
,
the
Scape-Goate
,
the
Paschall
Lambe
,
and
all
the
bloud
shed
in
Sacrificing
,
which
made
,
that
the
bloud
might
not
bee
eaten
,
because
Christes
bloud
remaineth
euer
,
to
speake
better
things
in
Gods
eares
,
then
the
bloud
of
Abel
.
Heb.
13.8
.
Now
,
as
it
was
in
those
Sacraments
prefigured
,
so
in
this
it
is
remembred
as
a
thing
past
,
because
that
Christ
Iesus
yesterday
and
to
day
,
is
the
same
also
for
euer
.
And
the
death
of
Christ
is
truely
a
Sacrifice
,
the
Altar
was
the
Crosse
,
the
Priest
,
Christ
himselfe
,
the
creature
offered
,
was
his
humane
nature
,
the
blood
shed
,
his
precious
blood
,
and
the
fat
fuming
vp
,
the
sweete
perfume
of
his
rich
merits
.
Of
this
,
much
is
spoken
to
the
Hebrewes
,
Heb.
7.27
.
Heb
9.12
.
He
did
once
offer
vp
himselfe
,
&
,
by
his
owne
blood
he
entred
once
into
the
holy
place
,
&
obtained
eternall
redemption
for
vs
.
Moreouer
,
such
as
the
vse
of
sacrificing
hath
beene
,
such
is
the
vse
of
this
sacrifice
of
Christs
death
.
The
vse
of
sacrificing
was
fourefolde
.
1.
To
expiate
and
doe
away
sinne
;
for
if
any
man
had
sinned
,
he
was
appointed
to
bring
a
sacrifice
therefore
.
2.
To
sanctifie
those
that
were
outwardly
defiled
by
any
vncleannesse
,
as
when
any
had
beene
infected
with
the
leprosie
.
3.
When
a
man
had
touched
a
dead
body
;
they
were
likewise
vsed
to
sanctifie
assemblies
and
solemne
meetings
,
as
when
all
Israell
were
met
at
the
feast
that
Salomon
made
,
and
when
Iobs
children
met
together
to
feast
.
1
Sam.
13.8
.
4.
To
prosper
all
weighty
attempts
that
are
vndertaken
,
as
when
the
battell
was
by
Saul
entred
into
against
the
Philistims
,
he
did
sacrifice
after
that
he
had
tarried
seauen
dayes
for
Samuel
,
who
intended
to
haue
beene
there
to
do
sacrifice
himselfe
.
And
of
the
same
vse
,
and
effectuall
to
these
vses
,
is
the
sacrifice
of
Christs
death
.
1
Ioh.
1.6
.
First
,
to
expiate
sinne
;
for
,
It
is
the
bloud
of
Iesus
Christ
that
cleanseth
from
all
sinne
.
Eph.
2.13.11
.
Secondly
,
To
sanctifie
such
as
,
before
were
vncleane
,
for
Yee
that
were
farre
off
,
saith
the
Apostle
,
are
made
neere
by
the
bloud
of
Christ
:
for
hee
is
our
peace
who
hath
made
of
both
one
and
hath
broken
downe
the
stop
of
partition
wall
:
that
is
,
whereas
in
times
past
some
were
vncleane
,
as
the
Gentiles
,
and
seperated
from
Israell
,
now
they
are
sanctified
and
made
all
one
people
.
And
the
same
is
expressed
by
the
sheete
let
downe
from
heauen
before
Peter
,
wherein
were
creatures
both
cleane
and
vncleane
,
but
it
was
shewed
,
that
by
Christ
,
not
onely
meates
,
but
people
of
all
sorts
,
were
then
sanctified
.
Thirdly
,
all
meetings
and
feastings
are
sanctified
onely
by
him
,
hee
hauing
borne
the
curse
for
vs
;
and
therefore
when
two
or
three
are
gathered
together
in
his
name
,
God
is
in
the
midst
of
them
,
as
in
an
holy
assembly
.
Act
20.7
.
Fourthly
,
by
vertue
of
this
sacrifice
only
,
can
we
looke
to
be
prospered
in
our
weighty
attempts
,
this
being
the
standard
,
that
,
as
Constantines
crosse
,
maketh
all
the
enemies
to
yeeld
before
it
,
and
the
viands
and
weapons
,
Act.
2.
wherewith
the
Disciples
sought
to
be
furnished
in
all
their
dangerous
voyages
,
and
the
precious
cordiall
that
put
spirit
and
magnanimity
into
the
Church
,
so
as
that
it
flourished
in
the
midst
of
Persequutors
and
Tyrants
.
Whence
it
appeareth
to
be
a
fiction
and
no
truth
,
that
the
Lord
did
allow
the
Israelites
of
old
to
sacrifice
,
only
that
they
might
be
kept
from
offering
sacrifices
to
Diuels
,
as
the
Heathen
.
Againe
,
how
absurd
it
is
to
hold
the
Sacrament
of
the
Lords
Supper
,
to
be
a
Sacrifice
propitiatory
for
the
quicke
and
the
dead
,
seeing
it
is
only
a
remembrance
of
a
Sacrifice
,
neyther
is
there
any
liuing
creature
slaine
,
as
must
needes
bee
,
that
there
may
be
a
Sacrifice
;
and
yet
so
impudent
haue
some
beene
,
as
that
they
not
only
affirme
it
to
be
a
Sacrifice
,
but
more
auaileable
than
the
very
Sacrifice
of
Christ
vpon
the
Crosse
,
as
the
Queene
Mother
of
Francis
the
second
of
France
,
complained
by
Letters
vnto
the
Pope
,
that
it
was
preached
.
It
will
bee
answered
that
this
Fryar
was
too
bold
so
to
preach
,
and
that
the
Pope
would
not
beare
him
out
in
it
:
But
surely
no
magnifyer
of
the
Masse
durst
haue
sung
so
high
a
note
,
but
in
a
Church
where
the
true
remembrance
of
Christs
death
is
so
obscured
and
falsifyed
by
the
bastard
Masse
,
and
peruerted
from
the
true
Sacramentall
representation
and
inward
application
by
Faith
,
into
a
carnall
and
theatricall
ostentation
,
in
crucifyxes
and
other
pictures
supersticiously
adored
.
Did
our
Sauiour
,
trow
we
,
speake
to
the
painters
and
engrauers
,
when
he
said
doe
this
in
remembrance
of
me
?
1
Cor
11.28
.
Math.
12.
It
followeth
in
the
answere
,
And
of
the
benefits
that
wee
receiue
thereby
,
for
as
the
danger
is
great
,
to
abuse
this
ordinance
of
the
Lord
,
or
to
contemne
it
(
the
one
eating
and
drinking
his
owne
damnation
,
the
other
prouoking
the
master
of
this
feast
to
anger
and
reuenge
)
so
the
benefit
is
great
to
vse
it
rightly
;
whatsoeuer
good
is
purchased
vnto
vs
by
the
precious
blood
of
Christ
,
being
remembred
hereby
to
our
vnspeakeable
comfort
;
to
speake
more
largely
of
which
benefits
,
there
will
bee
place
afterwards
.
Quest.
What
is
the
outward
signe
or
part
of
the
Lords
supper
?
Answ.
Bread
and
wine
,
which
the
Lord
hath
commanded
to
bee
receiued
.
Explan.
Hauing
considered
the
end
of
the
institution
of
the
Lords
supper
(
the
Author
and
instituter
being
supposed
to
bee
known
to
all
Christians
,
viz.
the
Lord
Iesus
the
same
night
that
he
was
betrayed
)
it
followeth
here
of
the
outward
and
visible
part
of
bread
and
wine
.
In
the
handling
of
which
,
diuers
questions
doe
arise
.
First
,
Whether
both
these
things
are
necessary
to
bee
vsed
in
the
administration
of
the
Lords
supper
,
and
to
be
administred
to
all
receiuers
.
Quest.
2
These
of
necessity
must
be
vsed
wheresoeuer
they
may
be
had
,
vnder
paine
of
being
accounted
a
derogater
from
the
Lords
ordination
;
because
hee
that
precisely
commanded
the
vse
of
these
.
The
bread
only
hath
been
long
vsed
to
the
Laity
in
the
Church
of
Rome
,
vnder
this
pretence
,
that
it
is
Christs
very
body
,
and
so
must
needes
haue
blood
in
it
,
&
for
the
auoiding
of
inconueniences
,
if
the
cup
should
be
vsed
also
,
seeing
that
some
of
Christs
precious
blood
might
bee
thus
spilt
vpon
the
ground
,
or
hang
vpon
mens
beards
.
Wherefore
this
hath
beene
also
established
by
the
Councel
of
Trent
,
and
for
some
,
referred
vnto
the
Pope
,
who
through
much
instance
granted
the
vse
of
the
cup
also
to
them
.
Oh
sacriledge
,
whereby
both
Christ
is
robbed
of
his
authority
,
and
his
ordinance
debased
,
Christ
himselfe
hauing
commanded
,
Eate
,
Drinke
ye
all
of
this
,
it
must
bee
referred
to
the
Pope
,
and
he
must
first
allow
,
or
else
it
cannot
be
lawfull
:
And
why
,
forsooth
should
he
not
afford
our
Sauiours
whole
allowance
to
other
Christians
,
as
well
as
to
the
Bohemians
?
Must
all
the
rest
of
the
Christian
world
be
cut
short
of
halfe
of
their
spiritual
banquet
?
What
fault
haue
they
committed
,
that
they
must
be
debarred
of
the
fruite
of
the
vine
?
Surely
Christ
our
Master
was
not
so
prouident
as
his
ouerwise
Vicar
,
to
foresee
the
grand
inconueniences
of
his
sacred
primitiue
institution
.
2
Cor.
1●
If
they
tell
vs
that
the
Supper
was
first
instituted
amongst
Clericks
only
(
for
the
Disciples
only
were
present
)
we
answere
,
this
is
a
silly
shift
,
for
by
the
like
reason
the
Laicks
should
haue
neyther
cup
nor
bread
:
but
they
had
both
also
appointed
vnto
them
,
as
wel
vnto
the
Clericks
,
for
to
the
Corinthians
,
Saint
Paul
teacheth
in
generall
the
vse
of
both
,
and
applyeth
the
ordination
both
of
bread
and
wine
to
the
whole
congregation
of
the
Faithfull
.
Besides
,
it
is
a
weake
reason
that
is
vsed
,
viz.
that
the
bread
after
the
words
of
consecration
is
transubstantiated
,
and
turned
into
the
very
body
of
Christ
,
&
therefore
is
not
without
bloud
.
For
this
transubstantiation
is
mere
commentum
humanum
,
a
mere
fiction
of
man
,
&
so
absurd
,
as
that
if
there
were
not
many
other
strong
reasons
,
at
large
set
downe
by
learned
writers
in
this
controuersie
(
which
I
purposely
omit
)
these
few
reasons
following
doe
sufficiently
shew
the
vanity
of
this
contention
,
or
rather
circumuention
.
Reas.
1
Iohn
6
,
63.
First
,
because
that
,
grant
it
were
the
very
body
of
Christ
,
his
flesh
and
bones
,
what
would
this
auaile
our
soules
?
the
Lord
himselfe
hauing
taught
vs
,
that
the
flesh
profiteth
nothing
,
speaking
of
his
owne
flesh
,
if
they
should
eate
it
with
their
teeth
:
for
all
things
that
are
eaten
,
as
they
defile
not
,
so
they
sanctifie
not
the
man
,
seeing
they
goe
downe
into
the
belly
,
Marke
7
,
16.
and
are
cast
out
into
the
draught
.
See
therefore
(
ye
Romanists
)
what
is
it
that
yee
striue
for
?
What
is
it
,
that
your
graue
Councell
of
holy
Fathers
,
vnder
your
graund
Captaine
,
Innocent
the
third
,
in
the
Councell
of
Laterane
,
after
long
deliberation
so
wisely
determined
?
Doe
ye
not
pursue
a
dead
dogge
,
or
seeke
a
flea
in
the
wildernes
to
vse
the
words
of
Dauid
to
Saul
.
Secondly
,
if
it
were
Christs
very
body
,
hee
must
not
once
onely
haue
suffered
,
but
10000.
times
,
euen
so
oft
as
hee
is
receiued
,
seeing
his
body
is
broken
and
torne
with
the
teeth
,
and
his
bloud
is
poured
out
:
yea
the
faithfull
,
such
as
from
crucifying
to
themselues
,
the
Lord
of
Life
,
which
is
so
abhorring
from
all
good
Diuinity
,
Heb.
10.17
.
as
that
for
such
it
teacheth
that
there
is
no
more
sacrifice
for
sinne
,
but
a
fearefull
looking
for
of
iudgement
and
fire
that
shall
deuoure
the
aduersaries
.
Consider
this
also
(
ye
Popish
Priests
)
what
an
odious
estate
ye
seeke
to
bring
your selues
into
,
whilst
you
seeke
to
haue
Christs
body
really
present
in
the
Sacrament
?
Are
you
so
blind
as
that
if
you
see
this
,
you
doe
not
see
your selues
also
to
bee
his
bloudy
executioners
and
butchers
.
Thirdly
,
if
Christs
body
be
really
in
the
Sacrament
,
it
must
needes
eyther
long
since
haue
an
end
,
or
else
the
Lord
must
daily
create
him
new
bodies
,
and
a
thousand
bodies
at
once
,
seeing
that
he
is
so
often
eaten
vp
,
and
in
so
many
places
at
the
same
time
:
If
it
be
said
that
the
same
body
can
be
in
many
places
at
once
,
and
that
it
is
not
wasted
and
spent
though
it
be
often
eaten
,
through
Gods
miraculous
working
:
I
answere
,
that
this
is
contrary
to
all
,
not
only
naturall
,
but
also
enlightened
reason
,
seeing
that
no
quantity
can
be
eaten
,
and
by
eating
consumed
(
as
the
bread
and
wine
in
the
Sacrament
are
)
but
it
is
wasted
and
spent
.
I
grant
that
God
can
indeede
miraculously
feede
men
with
bread
and
meate
,
and
yet
cause
that
a
greater
quantity
shall
remaine
,
as
when
fiue
thousand
were
fed
with
a
few
loaues
,
&c.
but
here
the
bread
was
not
consumed
in
eating
,
as
it
is
in
the
Lords
Supper
:
againe
,
a
body
cannot
be
in
many
places
at
once
,
but
being
a
continued
quantity
,
it
must
fill
the
interuallum
also
,
betwixt
one
place
and
another
,
though
through
miracle
not
visibly
,
yet
so
,
as
that
it
may
be
felt
,
and
hinder
the
passage
of
other
bodies
,
otherwise
the
body
must
be
turned
into
a
Spirit
,
that
hath
not
flesh
and
bones
,
and
the
nature
thereof
must
cease
to
be
:
for
though
misteries
in
Diuinity
bee
aboue
Philosophicall
reason
;
yet
they
are
not
cleane
contrary
vnto
it
as
this
is
,
if
there
be
such
a
mystery
.
But
we
learne
to
detest
these
and
the
like
,
as
foule
prophanations
of
the
Lords
ordinance
,
and
to
hold
the
truth
according
to
Christs
appointment
.
Quest.
2
Why
are
bread
and
wine
rather
than
other
signes
to
be
vsed
and
appointed
?
Because
of
the
neere
resemblance
betwixt
them
and
Christs
precious
body
and
blood
.
First
,
in
the
preparation
;
the
corne
whereof
the
bread
is
made
is
threshed
,
&c.
as
hath
beene
already
shewed
,
in
speaking
of
the
remembrance
.
Ioh.
1.82
.
Secondly
,
in
the
vse
,
the
bread
and
wine
are
taken
,
fed
vpon
,
and
inwardly
in
the
stomack
digested
:
so
the
body
and
blood
of
Christ
is
taken
and
entreth
into
the
stomack
of
the
soule
by
Faith
.
Psal.
104.14.15
.
Thrdly
,
in
the
vertue
,
bread
and
wine
being
giuen
to
such
as
are
ready
to
famish
,
through
want
of
foode
,
doth
reuiue
them
,
they
strengthen
the
heart
of
man
,
and
make
him
cheerefull
and
merry
,
according
to
that
in
the
Psalmes
,
He
bringeth
bread
forth
out
of
the
earth
,
and
wine
that
maketh
glad
the
heart
of
man
:
so
the
body
and
blood
of
Christ
being
receiued
by
the
faithfull
soule
,
that
is
euen
hungerstarued
for
want
of
foode
,
doth
reuiue
and
put
life
into
it
:
for
,
He
that
eateth
my
flesh
and
drinketh
my
bloud
,
hath
euerlasting
life
,
saith
the
Lord
,
Ioh.
6.47
.
it
strengtheneth
vnto
a
Christian
course
,
for
without
mee
,
saith
the
LORD
also
,
yee
can
doe
nothing
,
and
it
giueth
ioy
and
gladnesse
:
The
Christians
after
Christs
ascention
continued
together
,
breaking
of
bread
,
with
gladnes
and
singlenes
of
heart
.
Act.
2.46
.
Gen.
14.18
.
Secondly
,
bread
and
wine
were
appointed
,
that
by
Christ
might
be
fulfilled
what
before
was
begun
by
Melchisedech
,
after
whose
order
hee
is
:
for
he
brought
forth
bread
and
wine
vnto
Abraham
,
Eph.
2.
and
as
the
partition
wall
betwixt
Abrahams
feede
and
vs
is
by
him
broken
downe
,
so
the
vnity
of
ceremony
was
hereby
established
,
all
others
being
but
more
varieties
to
expresse
the
same
thing
,
but
this
specially
of
bread
and
wine
continuing
in
vse
,
euen
vnto
the
time
of
this
Supper
,
one
part
of
the
bread
in
the
Passeouer
being
kept
,
hid
vnder
a
napkin
,
and
a
cup
of
wine
to
bee
distributed
after
the
feast
with
thankesgiuing
.
Act
15.10
.
Thirdly
,
bread
and
wine
were
appointed
,
because
they
were
things
common
and
alwaies
at
hand
;
and
so
in
this
Sacramentall
seale
,
we
neede
not
to
say
,
who
shall
ascend
to
Heauen
to
fetch
Christ
from
thence
?
And
as
they
are
common
,
so
they
be
few
and
cheape
,
and
not
like
the
ceremonies
of
the
Law
,
which
were
a
costly
and
burthensome
yoake
that
the
forefathers
were
not
able
to
beare
:
for
such
was
it
fit
,
that
in
fulnes
of
time
should
be
appointed
vnto
sonnes
,
Gal.
3.
and
heires
,
and
not
to
be
kept
any
longer
vnder
the
rudiments
of
the
Law
,
as
vnder
tutors
and
gouernours
.
Quest.
3
Is
there
no
care
to
be
had
of
other
circumstances
,
for
conformity
vnto
the
first
institution
,
so
that
we
vse
bread
and
wine
,
in
the
right
forme
with
thanksgiuing
:
as
for
the
leauen
,
the
water
,
which
it
is
likely
,
was
mixed
with
the
wine
,
for
the
gesture
,
sitting
,
&
c
?
It
is
not
required
that
we
obserue
all
circumstances
,
no
more
than
that
the
Iewes
in
keeping
the
passeouer
should
continually
stand
with
staues
in
their
hands
and
shooes
on
their
feete
,
according
to
the
first
institution
,
for
Christ
himselfe
did
otherwise
keepe
the
Passeouer
.
Now
all
men
,
I
suppose
,
doe
yeeld
herein
for
most
circumstances
,
of
the
place
,
in
an
vpper
chamber
,
of
the
persons
,
a
few
disciples
men
only
in
the
time
of
the
night
,
after
supper
:
but
it
is
questioned
about
the
leauen
,
water
,
&
sitting
,
though
little
reason
to
make
question
about
these
.
1
Cor.
11.17
First
,
if
we
consider
that
they
are
no
where
precisely
expressed
,
though
they
may
be
gathered
from
the
place
where
the
institution
is
described
,
nay
,
which
is
more
,
where
the
Apostle
repeateth
the
institution
,
though
he
remembreth
the
time
,
the
night
wherein
he
was
betrayed
,
the
persons
,
his
Disciples
,
yet
he
speaketh
not
of
leauened
bread
,
or
water
mixed
with
wine
,
nor
yet
of
sitting
.
Secondly
,
if
it
bee
considered
,
that
as
the
standing
at
the
Passeouer
,
the
night
,
&c.
were
taken
vp
occasionally
,
not
purposely
as
Sacramentall
:
so
was
the
leauened
bread
,
this
kinde
of
bread
being
at
hand
,
and
sitting
,
or
rather
leaning
downe
along
,
which
is
implyed
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luc.
22.14
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
26.20
.
that
gesture
being
the
position
of
the
body
at
that
time
.
Thirdly
,
if
it
bee
considered
,
that
as
the
night
season
,
the
persons
and
place
,
are
without
any
intended
signification
,
so
is
the
leauened
bread
and
sitting
.
If
it
bee
said
,
sitting
doth
set
forth
our
Communion
with
Christ
;
I
answere
,
take
heede
of
inuenting
this
or
the
like
significations
,
which
are
beyond
the
word
,
least
thou
bee
such
an
one
,
as
addeth
vnto
the
word
of
God
,
and
least
herein
thou
rashly
censure
all
those
Churches
,
wherein
standing
,
walking
,
or
kneeling
is
vsed
.
Indeed
some
circumstances
there
be
,
which
are
not
only
expressed
,
but
commaunded
also
,
as
Sacramentall
,
and
these
are
alwayes
necessary
in
the
Lords
Supper
.
First
the
giuing
of
thankes
,
whence
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Eucharist
,
or
Thankesgiuing
,
for
when
he
had
giuen
thankes
,
it
is
said
that
he
brake
the
bread
.
Acts
2.23
.
Secondly
,
the
taking
of
the
bread
and
of
the
cup
,
whereby
may
be
signified
,
how
the
Lord
tooke
his
deare
Sonne
,
and
set
him
apart
to
be
crucified
,
and
slaine
for
the
sinnes
of
the
world
,
euen
from
the
beginning
of
the
world
:
for
,
hee
was
not
by
the
Iewes
taken
and
slaine
,
as
being
by
them
ouer-powred
,
but
hee
was
deliuered
by
the
determinate
counsell
and
fore-knowledge
of
God
:
hee
was
the
Lambe
of
God
slaine
from
the
beginning
of
the
world
.
Thirdly
,
the
breaking
of
the
bread
,
whereby
is
set
foorth
the
Lords
submitting
of
himselfe
to
the
death
of
the
Crosse
,
where
he
was
pierced
hands
,
feet
,
and
side
,
so
that
the
bloud
ranne
out
abundantly
from
him
.
Fourthly
,
the
distributing
of
the
Bread
and
of
the
Wine
to
his
Disciples
,
whereby
is
set
foorth
how
Christ
is
giuen
by
the
Father
vnto
all
faithfull
Christians
,
to
nourish
their
soules
vnto
eternall
life
,
according
to
that
of
the
Apostle
:
Hauing
giuen
vnto
vs
Christ
Iesus
,
how
shall
hee
not
together
with
him
giue
vs
all
things
also
?
Math.
26.26
.
Verse
27.
Fifthly
,
the
forme
of
wordes
in
deliuering
the
bread
and
wine
:
Take
,
eate
this
is
my
bodie
,
doe
this
in
remembrance
of
mee
.
Drinke
ye
all
of
this
.
This
is
my
blood
of
the
new
Testament
which
is
shed
for
many
for
the
remission
of
sinnes
.
Which
words
are
not
the
same
precisely
recorded
by
euery
Euangelist
,
but
yet
so
,
as
that
the
record
of
any
one
doth
set
foorth
the
signification
,
the
vse
,
and
the
end
of
this
Sacrament
.
So
that
if
a
forme
of
words
bee
vsed
according
to
these
,
it
is
rightly
done
,
and
according
to
rule
;
as
in
our
Church
:
Eate
this
in
remembrance
that
Christ
died
for
you
,
&c.
the
precise
wordes
as
they
are
recorded
by
Saint
Paul
,
being
placed
immediatly
before
.
Now
that
these
things
,
besides
that
they
are
expressed
,
are
commaunded
,
is
to
be
noted
from
the
command
giuen
to
the
Disciples
,
Doe
this
in
remembrance
,
that
is
,
not
as
some
interpret
it
,
make
this
my
body
,
but
doe
in
all
these
things
as
yee
haue
seene
me
doe
,
giue
thankes
,
take
,
breake
,
distribute
,
and
say
according
to
this
forme
.
As
for
other
things
,
yea
euen
for
gesture
,
they
may
be
as
shall
seeme
best
vnto
the
particular
Churches
of
God
,
which
haue
power
to
appoint
any
most
lowly
&
reuerent
gesture
,
such
as
kneeling
,
seeing
,
that
euen
in
praising
God
wee
are
inuited
by
the
Kingly
Prophet
.
O
come
,
let
vs
worship
and
fall
down
,
and
kneele
before
the
Lord
our
maker
,
and
the
people
of
Israel
in
Egypt
,
hearing
the
good
newes
of
Gods
appearing
to
Moses
,
to
deliuer
them
,
bowed
themselues
and
worshipped
:
so
that
as
well
in
receiuing
a
benefit
,
as
in
asking
,
this
lowly
casting
downe
of
the
body
,
doth
well
become
vs
.
The
chiefe
obiection
heere
against
,
(
for
all
else
are
friuolous
)
is
that
kneeling
was
brought
in
for
adoration
of
the
bread
transubstantiated
:
for
answere
vnto
which
;
first
I
say
,
that
it
is
indeed
to
bee
graunted
,
that
they
kneeled
vnto
the
supposed
body
of
Christ
,
but
it
is
to
be
prooued
,
that
hence
it
began
first
,
otherwise
it
is
as
good
an
argument
,
they
kneeled
in
praying
with
their
heads
,
therefore
we
ought
not
to
kneele
in
our
prayers
;
they
came
to
the
Masse
at
Easter
,
therefore
wee
ought
not
to
come
then
to
the
Communion
,
but
at
some
other
time
,
&c.
What
superstitious
Idolaters
haue
done
in
the
seruice
of
their
idols
,
marreth
not
what
we
do
like
them
,
the
fault
not
being
in
the
thing
,
or
gesture
vsed
,
but
in
the
end
,
their
kneeling
being
to
an
Idol
,
ours
to
the
God
of
heauen
,
giuing
his
Sonne
to
our
hearts
by
faith
.
Quest.
132.
What
is
the
inward
part
or
thing
signified
?
Answ.
The
body
and
blood
of
Christ
,
which
are
verily
and
indeed
aken
and
receiued
of
the
faithfull
in
the
Lords
Supper
.
Explan.
The
inward
part
of
the
Lordes
Supper
,
is
the
bodie
and
bloud
of
Christ
,
which
are
present
to
all
the
faithfull
.
In
handling
whereof
,
three
questions
.
1
Cor.
10.16
.
First
,
how
is
the
Lords
body
and
bloud
there
?
for
,
that
hee
is
receiued
by
the
faithfull
,
is
plaine
,
both
because
he
saith
,
This
is
my
body
,
and
my
body
is
meate
indeed
,
and
my
blood
drinke
indeed
:
and
from
the
doctrine
of
the
Apostle
,
The
cup
of
Blessing
which
wee
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
The
bread
which
wee
breake
,
Iohn
6.47
.
is
it
not
the
Communion
of
the
bodie
of
Christ
?
But
how
is
his
body
there
to
bee
communicated
?
Not
by
Transubstantiation
,
as
hath
been
already
shewed
,
nor
by
consubstantiation
,
so
as
that
his
body
is
in
,
vnder
,
or
about
the
bread
,
as
the
Lutherans
teach
:
but
onely
in
a
spirituall
&
Sacramentall
manner
faith
making
him
present
vnto
the
worthy
receiuer
:
euen
as
hereby
we
possesse
euerlasting
life
,
according
to
that
,
He
that
beleeueth
in
me
,
hath
euerlasting
life
:
For
as
Faith
is
an
eye
vnto
which
things
to
come
are
present
;
so
it
is
an
hand
holding
them
,
a
mouth
feeding
vpon
them
,
and
a
stomacke
receiuing
them
,
and
vniting
them
vnto
the
person
that
beleeueth
.
If
it
be
said
then
,
the
Sacrament
is
vaine
,
seeing
by
faith
Christ
may
be
receiued
without
it
,
and
he
is
not
outwardly
any
whit
the
more
present
with
his
body
.
I
answere
,
God
forbid
;
for
it
is
Gods
ordinance
to
helpe
our
faith
,
an
outward
meanes
to
conuey
vnto
vs
inward
grace
,
and
sanctification
his
seale
to
confirme
our
faith
in
his
gracious
promises
.
As
when
the
King
bestoweth
any
thing
vpon
a
subiect
,
he
is
assured
hereof
by
his
meere
donation
,
and
giuing
it
vnto
him
,
but
yet
hee
appoynteth
vnto
him
to
take
the
state
thereof
,
a
meanes
of
writing
and
sealing
to
ratifie
what
hee
hath
graunted
,
for
more
assurance
,
which
writings
and
seale
,
though
they
containe
not
the
estate
about
them
or
in
them
,
that
is
,
the
house
or
ground
in
quantitie
,
yet
they
conuey
them
vnto
him
:
so
though
the
body
of
Christ
bee
in
heauen
,
and
being
giuen
vnto
vs
by
the
Father
,
is
made
ours
through
faith
,
yet
it
hath
pleased
him
for
more
assurance
to
appoynt
the
Sacrament
,
hereby
to
conuey
this
rich
possession
vnto
vs
,
and
to
write
and
seale
to
our
hearts
that
Christ
is
ours
,
by
his
holy
body
sanctifying
our
bodies
and
soules
,
and
by
his
blood
cleansing
vs
from
all
our
sinnes
,
though
this
body
bee
not
in
or
about
the
bread
really
,
in
the
quantitie
as
it
was
heretofore
vpon
earth
.
And
of
like
nature
were
the
ancient
Sacraments
appointed
to
the
Fathers
,
vnto
which
,
though
Christ
was
not
really
and
corporally
annexed
,
yet
vnto
the
receiuers
they
were
Christ
through
faith
:
1.
Cor.
10.1
.
Iohn
1.29
.
for
,
the
Rocke
was
Christ
,
Christ
was
the
Lambe
Quest.
2
Be
there
not
other
wayes
,
besides
this
of
receiuing
Christ
?
Answ.
Yes
:
the
Scripture
speaketh
of
two
other
wayes
or
meanes
.
1.
Gal
3.27
.
He
is
receiued
by
Baptisme
:
for
Hee
that
is
baptized
into
Christ
,
hath
put
on
Christ
.
2.
Hee
is
receiued
by
the
preaching
of
the
Word
,
whether
by
himselfe
,
when
he
came
amongst
his
owne
,
Iohn
1.12
.
and
to
such
as
receiued
him
,
hee
gaue
power
to
be
the
sonnes
of
God
:
Math.
10.40
.
or
by
his
Disciples
:
for
,
Hee
that
receiueth
you
,
saith
Christ
,
receiueth
mee
:
that
is
,
the
doctrine
which
hee
and
they
taught
,
being
entertained
into
beleeuing
hearts
,
and
their
persons
being
welcome
vnto
them
.
By
the
word
hee
is
receiued
,
as
by
the
draught
of
a
conueyance
,
and
Articles
of
agreement
by
the
Sacraments
,
as
by
seales
put
heereunto
,
Baptisme
being
properly
the
seale
of
a
new
life
,
which
is
the
beginning
of
euerlasting
life
,
we
being
dead
,
and
buried
vnto
sinne
,
the
Lords
Supper
,
the
seale
of
the
comforts
and
strength
that
wee
grow
vnto
in
this
life
,
as
by
most
wholesome
meats
and
drinkes
,
till
that
in
the
life
to
come
,
we
shall
bee
continually
feasted
with
him
,
hee
being
meat
,
and
drinke
,
and
cloathing
,
and
wealth
,
and
all
in
all
vnto
vs
euermore
.
Quest.
3
Wherefore
is
the
Communion
of
the
Lords
Supper
receiued
often
,
and
Baptisme
but
once
,
seeing
both
are
Gods
Seales
,
and
assure
our
spirituall
estate
sufficiently
,
by
being
once
put
to
?
That
the
Lords
Supper
is
often
to
bee
receiued
,
the
Lord
himselfe
doth
intimate
vnto
vs
,
where
hee
biddeth
,
So
oft
as
yee
drinke
this
cup
,
doe
it
in
remembrance
of
mee
.
Whereupon
the
Apostle
inferreth
,
So
oft
as
yee
eate
this
bread
,
and
drinke
this
cup
,
yee
shew
the
Lords
death
till
he
come
:
1.
Cor.
11.26
.
construing
this
precept
to
last
till
the
comming
of
Christ
to
iudgement
,
at
the
end
of
this
world
.
And
the
reason
hereof
is
:
first
,
because
that
howsoeuer
our
new
life
is
begun
at
once
,
as
is
represented
in
Baptisme
,
yet
it
continueth
from
yeare
to
yeare
,
and
must
haue
often
meanes
to
sustaine
it
:
and
therefore
,
though
circumcision
was
but
once
,
the
Passeouer
was
once
euery
yeare
.
Secondly
,
because
that
although
we
are
in
Baptisme
regenerate
,
and
become
new
creatures
;
yet
the
flesh
still
dwelling
in
vs
,
rebelleth
:
so
as
that
we
are
subiect
to
sinne
daily
,
against
which
,
as
the
bloud
of
Christ
is
continually
by
faith
to
be
applied
to
purge
vs
,
so
the
Sacrament
whereby
his
death
and
bloudshed
is
represented
,
is
often
to
bee
vsed
for
the
more
comfortable
remembrance
hereof
;
euen
as
to
shadow
it
out
before
it
was
,
the
high
Priest
entred
into
the
holy
of
holies
with
bloud
once
euery
yeere
.
Now
precisely
set
downe
how
often
the
Lords
Supper
is
to
be
receiued
,
we
cannot
,
because
it
is
left
indefinite
.
Acts
10
7.
Acts
2.46
.
The
practise
of
the
Primitiue
Church
was
euerie
Lords
day
,
or
first
day
of
the
weeke
,
and
at
the
first
daily
,
as
their
dangers
were
great
,
by
reason
of
the
persecution
euery
day
.
Wherfore
in
the
Canons
,
carrying
the
name
of
the
Apostles
,
it
was
commanded
,
that
all
which
came
to
heare
the
Word
,
being
Communicants
,
should
receiue
the
Communion
:
Et
siquis
non
communicat
,
excommunicatur
,
vt
ecclesiae
turbator
,
Can.
10.
&
ordinum
violator
;
If
any
man
doth
not
communicate
,
let
him
be
excommunicated
,
as
a
troubler
of
the
Church
,
and
a
breaker
of
order
.
And
hereunto
do
the
ancient
Fathers
assent
.
But
this
often
receiuing
was
in
regard
of
the
times
,
such
as
at
the
first
institution
,
the
shepheard
being
smitten
,
and
the
sheep
scattered
.
Since
in
the
peace
of
the
Church
,
the
Communion
hath
been
three
or
foure
times
in
the
yeare
,
and
specially
at
Easter
,
as
succeeding
the
Passeouer
.
If
it
be
said
,
once
in
the
yeare
is
sufficient
as
the
Passeouer
was
but
once
.
I
answer
,
the
Passeouer
required
a
long
time
,
euen
seuen
dayes
for
the
celebration
thereof
,
and
if
it
had
been
often
,
Exod.
12.19
.
it
would
haue
been
too
heauy
a
burthen
vnto
the
people
,
it
is
not
so
with
the
Lords
Supper
.
Againe
,
this
is
the
proper
time
of
the
right
Passeouer
,
the
Lords
supper
;
in
times
past
,
besides
the
Paschall
Lambe
,
and
vnleauened
bread
once
in
the
yeare
,
there
being
many
other
remembrances
of
Christ
in
action
,
viz.
the
many
sacrifices
,
now
we
haue
onely
the
Lords
Supper
,
often
to
be
vsed
to
the
same
purpose
.
Quest.
What
are
the
benefits
whereof
wee
are
partakers
thereby
?
Answ.
The
strengthening
and
refreshing
of
our
soules
by
the
bodie
and
bloud
of
Christ
,
as
our
bodies
are
by
the
bread
and
wine
.
Mouns.
du
Plessis
.
Explan.
Considering
the
solemne
ordination
of
the
Lords
Supper
in
a
time
of
so
great
need
,
when
the
bridegroome
was
now
to
be
taken
away
from
the
children
of
the
mariage
chamber
,
and
they
should
mourne
;
it
is
worth
the
considering
,
how
great
the
benefit
hereof
is
:
and
hereof
it
will
not
be
amisse
a
little
to
delay
the
Reader
,
in
shewing
the
extrauagancies
of
the
Church
of
Rome
,
in
extolling
the
supposed
sacrifice
hereof
If
it
be
vsed
,
that
is
,
if
the
masse
be
vsed
vpon
Saint
Gregories
dayes
,
it
delivereth
soules
out
of
Purgatory
:
if
vpon
S.
Rochell●
day
,
from
the
plague
:
if
vpon
S.
Antonies
,
it
saueth
Cattell
:
if
vpon
Sigismun●s
,
it
cureth
the
Ague
:
if
vpon
S.
Anthonies
of
Padua
it
restoreth
things
lost
:
if
vpon
Saint
Apollonius
,
it
cureth
the
tooth-ache
:
if
vpon
S.
Lucies
day
,
it
cleareth
the
eyes
:
if
vpon
the
holy
Spirits
day
,
it
giueth
a
goodly
husband
or
wife
,
as
a
learned
writer
hath
gathered
together
of
late
,
and
set
these
their
fooleries
vpon
the
stage
.
Another
hath
noted
,
1.
that
they
teach
it
to
be
auaileable
,
as
for
the
liuing
,
so
for
the
dead
:
2.
to
be
carried
about
the
Church
:
3.
to
be
carried
about
the
streets
:
4.
to
be
carried
into
the
fields
,
that
the
corne
and
grasse
may
grow
:
5.
to
be
caried
to
the
wars
for
the
obtaining
of
victory
:
6.
before
the
Pope
when
he
goeth
forth
:
7.
at
the
comming
of
Kings
into
cities
:
And
which
might
more
be
added
,
to
houses
on
fire
,
and
to
waters
ouerflowing
,
as
Clement
the
fift
cast
it
into
the
Riuer
Tyber
,
to
asswage
the
swelling
thereof
.
Thus
do
these
men
,
as
led
with
the
spirit
of
lying
,
triflingly
deale
with
this
blessed
Sacrament
,
and
seeking
too
highly
to
extoll
it
,
make
their
vse
of
it
vaine
and
ridiculous
:
and
when
as
euery
good
Christian
should
follow
his
master
Christ
,
they
differ
altogether
from
him
He
commanded
,
Doe
this
in
remembrance
of
me
,
they
in
remembrance
of
the
dead
.
Christ
tooke
it
,
and
gaue
thankes
,
they
breath
vpon
it
.
Christ
brake
it
,
they
hang
it
vp
in
a
pyxe
:
Christ
gaue
it
to
his
Disciples
,
they
most
commonly
eate
vp
all
alone
,
and
so
it
is
no
communion
(
properly
so
called
)
of
the
faithfull
together
;
Christ
took
bread
,
and
gaue
bread
;
they
take
bread
,
and
giue
flesh
:
Christ
gaue
it
to
confirme
faith
,
they
to
redeeme
departed
soules
:
Christ
gaue
it
to
bee
eaten
,
they
to
bee
adored
:
Christ
spake
plainely
in
a
knowne
tongue
,
they
in
Latin
,
which
is
not
by
the
vulgar
vnderstood
.
Not
to
aske
them
therefore
(
which
is
but
lost
labour
)
what
the
benefit
is
,
wee
say
,
that
it
is
the
strengthening
and
refreshing
of
the
soule
.
More
distinctly
,
whatsoeuer
benefit
redoundeth
to
the
corporall
life
from
the
Bread
and
Wine
,
the
like
redoundeth
here-from
to
the
worthy
receiuer
,
by
vertue
of
Christs
body
and
bloud
,
as
before
hath
been
particularly
declared
.
This
made
them
in
the
Primitiue
Church
to
seek
so
earnestly
after
it
,
that
though
Christ
in
body
was
now
absent
from
doing
these
good
offices
vnto
them
,
yet
they
might
be
supplied
by
this
visible
signe
of
his
continuall
presence
to
the
worlds
end
.
Speciall
benefits
of
the
Communion
.
Againe
,
yet
more
distinctly
,
wee
haue
hereby
communion
with
Christ
,
and
through
him
with
the
Father
,
wee
becomming
flesh
of
his
flesh
,
and
bone
of
his
bones
,
as
the
bread
and
wine
being
eaten
and
incorporated
into
vs
.
2.
Strength
of
faith
,
it
being
as
it
were
an
hand
,
a
mouth
,
and
stomack
,
with
these
signes
receiuing
Christ
,
as
hath
been
said
.
3.
All
other
graces
and
blessings
,
which
together
are
therby
conueyed
vnto
vs
,
this
being
the
conduict
through
which
we
receiue
Chr●st
,
and
all
things
also
,
as
he
is
heire
of
all
.
4.
Communion
with
one
another
,
and
with
all
the
faithfull
in
all
ages
,
we
becomming
by
Christ
one
body
,
though
diuersly
dispersed
in
the
world
,
as
many
cornes
and
grapes
are
brought
together
to
make
one
loafe
of
bread
,
and
one
cup
of
wine
.
All
which
benefits
are
so
great
,
as
that
it
should
set
a
most
sharpe
edge
vpon
the
desires
of
all
men
vnto
this
heauenly
duty
,
that
euen
for
loue
and
earnest
desire
of
these
benefits
,
we
may
gape
after
them
,
as
the
thirsty
ground
for
raine
,
and
neuer
through
neglect
depriue
our selues
of
such
comforts
,
when
by
Gods
Minister
they
are
offered
.
Qu●st
.
What
is
required
of
them
which
come
to
the
Lord
Supper
?
Answ.
To
examine
themselues
,
whether
they
repent
them
truly
of
their
former
sinnes
,
stedfastly
purposing
to
lead
a
new
life
,
haue
a
liuely
Faith
in
Gods
mercy
through
Iesus
Christ
,
with
a
thankefull
remembrance
of
his
death
,
and
be
in
charity
with
all
men
.
Explan.
The
benefit
of
this
Sacrament
being
so
great
,
it
is
necessary
to
know
how
euery
man
may
dispose
himselfe
hereunto
,
that
he
may
be
made
partaker
of
this
benefit
;
for
this
is
certaine
,
that
all
obtaine
it
not
that
eat
this
supper
,
seeing
there
is
an
vnworthy
,
as
well
as
a
worthy
receiuing
,
and
the
vnworthy
eate
and
drinke
their
owne
damnation
.
For
the
worthy
and
right
receiuing
,
therfore
a
rule
is
here
set
downe
of
things
to
be
done
before
,
and
in
the
act
of
receiuing
.
Before
there
must
be
an
examination
:
in
the
time
of
receiuing
,
a
remembrance
or
meditation
,
to
stirre
vp
thankfulnesse
for
Gods
great
mercy
herein
expressed
.
The
distinct
consideration
of
which
,
because
it
is
so
necessary
,
I
haue
here
subioyned
in
some
distinct
questions
,
and
answers
.
Quest.
134.
What
is
required
in
those
that
come
to
the
Lords
Supper
?
Answ.
To
bee
rightly
disposed
,
both
before
,
and
at
the
receiuing
hereof
.
Quest.
135.
What
ought
a
man
to
doe
before
his
comming
?
Answ.
To
examine
himselfe
for
his
faith
in
Christ
.
1.
C
r
1●
.
●8
.
Explan.
Let
a
man
examine
himselfe
,
saith
Saint
Paul
,
and
so
let
him
eate
of
this
bread
,
and
drinke
of
this
cup
:
for
he
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
:
where
you
see
,
that
vnder
paine
of
damnation
,
a
man
must
prepare
himselfe
to
the
Lords
Table
,
and
that
hee
is
an
vnworthy
receiuer
,
that
prepareth
not
by
fore-examination
.
Such
was
the
man
that
came
vnto
the
feast
without
a
wedding
garment
,
of
whom
it
is
said
.
Bind
him
hand
and
foote
,
Matth.
22.12
.
and
cast
him
into
vtter
darkenesse
:
Such
pulleth
vpon
himselfe
,
1.
Cor.
11.
as
the
Corinthians
,
sundry
plagues
and
sicknesse
,
and
vntimely
death
.
And
verily
,
though
there
were
no
such
danger
,
great
reason
there
is
,
that
euery
man
comming
to
this
Sacrament
,
should
prepare
himselfe
.
1.
Because
euery
man
is
most
vnfit
and
vnworthy
to
come
thus
familiarly
to
communicate
with
the
Lord
of
glorie
,
as
when
the
Lord
was
to
descend
to
giue
the
Law
,
they
were
vnfit
without
a
three
dayes
preparation
,
to
heare
him
speaking
vnto
them
.
Wee
are
herein
to
imitate
the
most
curious
women
,
when
they
came
to
any
honourable
place
,
or
meeting
,
they
spend
much
time
in
decking
themselues
,
and
putting
on
all
their
ornaments
,
and
behold
themselues
in
the
glasse
very
diligently
,
that
nothing
may
be
amisse
or
vnseemely
.
In
like
manner
,
seeing
wee
are
to
come
into
the
presence
of
the
highest
estate
of
the
whole
world
,
and
to
the
Communion
of
his
most
honourable
Saints
,
we
cannot
vse
too
much
curiositie
in
decking
our
hearts
,
and
looking
out
diligently
in
the
glasse
of
the
Law
,
our
blemishes
by
sin
,
that
we
may
reforme
them
.
For
we
come
not
only
to
this
meeting
,
as
ordinary
guests
,
but
as
the
spouse
of
the
great
King
of
heauen
,
of
whom
it
is
expected
,
that
she
should
exceed
in
ornaments
,
according
to
that
,
Shee
is
all
glorious
within
,
Psalm
.
45.13
.
her
clothing
is
of
broydred
gold
.
Indeed
if
we
were
euery
day
such
,
this
speciall
decking
and
preparing
were
not
needfull
,
but
alas
,
we
doe
all
daily
in
many
things
offend
,
and
so
haue
vpon
vs
staines
and
spots
,
and
are
so
raggedly
cloathed
,
as
that
our
filthy
nakednes
doth
appeare
,
and
who
dares
come
so
into
the
feasting
roome
of
so
great
a
maiesty
?
2.
Because
of
the
great
grace
and
fauour
of
God
heerein
towards
vs
,
inuiting
vs
,
vnto
whom
hee
is
not
tied
by
any
bond
of
friendship
or
desert
that
might
moue
him
to
vse
this
respect
towards
vs
,
no
more
then
the
Father
of
the
prodigall
sonne
,
to
take
him
home
with
him
,
and
with
such
ioy
to
feast
him
.
When
Haman
was
inuited
by
Queene
Hester
to
a
feast
,
which
hee
tooke
as
a
speciall
fauour
towards
him
,
how
did
it
reioyce
him
,
how
duely
and
early
sitting
himselfe
in
the
best
manner
,
as
hee
thought
,
did
he
repaire
thither
?
How
much
more
should
we
be
glad
of
Gods
inuiting
vs
,
and
with
all
diligence
,
against
the
time
make
vs
ready
to
come
to
this
heauenly
banquet
.
Galat
3.1
.
3.
Because
of
the
great
benefit
which
we
behold
here
,
and
receiue
,
Christ
being
crucified
,
as
it
were
before
our
eyes
,
by
whom
wee
conquer
sinne
and
Satan
,
and
haue
entrance
into
heauen
,
the
way
being
thus
made
open
vnto
vs
.
If
a
rich
dole
be
dealt
amongst
the
poore
,
al
will
make
them
ready
to
come
vnto
it
,
and
if
there
be
any
thing
that
may
make
them
to
bee
sent
empty
away
,
they
will
vse
diligence
to
remooue
it
:
if
the
Phisitian
hath
any
receite
,
which
a
man
being
prepared
,
and
taking
,
shall
vndoubtedly
haue
his
health
confirmed
,
and
his
life
prolonged
,
hee
will
speedily
with
all
care
vse
this
preparatiue
:
But
here
is
a
most
rich
dole
dealt
out
to
euery
one
,
a
soueraigne
most
excellent
receipt
for
the
soule
,
making
it
vndoubtedly
to
liue
for
euer
:
Oh
let
euerie
man
then
dispose
himselfe
so
,
as
that
hee
may
not
bee
sent
emptie
away
,
and
prepare
himselfe
so
,
as
that
this
receipt
may
kindly
worke
vpon
him
,
for
his
preseruation
to
euerlasting
life
.
Ephes
3.27
.
Now
the
thing
wherewith
wee
are
to
be
decked
,
and
by
which
the
onely
preparation
is
made
,
is
faith
in
Iesus
Christ
,
of
which
it
hath
been
already
spoken
:
Faith
apparrelieth
the
soule
with
rich
clothing
,
the
wedding
garment
,
for
such
as
are
baptized
into
Christ
haue
put
on
Christ
,
their
nakednesse
is
all
hidden
,
and
none
appeareth
,
euen
as
when
Aaron
had
on
the
cloathing
of
the
high
Priest
,
hee
appeared
a
most
goodly
person
:
Faith
behangeth
the
soule
with
most
rich
iewels
and
pearles
of
inestimable
worth
,
Matth
13
45.
of
which
the
Merchant
that
seeth
the
value
,
will
giue
all
that
hee
hath
for
one
.
Of
this
it
is
said
,
Prou.
3
15.
It
is
more
precious
then
pearles
,
and
all
things
that
thou
canst
desire
,
are
not
to
bee
compared
vnto
her
.
Faith
is
the
hand
of
the
soule
,
reaching
out
vnto
Christ
;
for
as
the
woman
touched
him
and
was
healed
of
her
bloudy
issue
,
so
the
faithfull
touch
him
,
handle
and
receiue
him
,
to
the
healing
of
al
their
spirituall
all
diseases
.
Faith
is
the
mouth
of
the
soule
feeding
vpon
Christ
;
for
when
the
Lord
had
taught
,
that
his
body
must
bee
eaten
,
and
that
he
which
eateth
,
hath
euerlasting
life
,
he
affirmeth
the
same
of
the
belieuer
.
He
that
belieueth
in
me
,
Iohn
●
.
47
.
hath
euerlasting
life
.
Faith
is
the
digesting
facultie
of
the
stomacke
of
the
soule
,
working
so
effectually
,
that
Christ
becommeth
here
by
our
nourishment
,
and
wee
are
flesh
of
his
flesh
,
Ephes.
53.
●
and
bone
of
his
bones
,
as
the
Apostle
teacheth
.
Rom.
5.1
.
Heb
11.13
.
Heb.
11.5
.
Lastly
,
whatsoeuer
may
bee
more
desired
,
a
person
pleasing
vnto
God
,
an
eye
to
see
God
,
feete
to
come
vnto
God
,
faith
giueth
all
:
for
being
iustified
by
faith
,
we
haue
peace
with
God
:
by
faith
the
ancient
Fathers
saw
the
promises
a
farre
off
:
that
is
,
Christ
,
and
by
faith
Enoch
,
as
with
feete
walked
with
God
.
He
therefore
that
examining
his
owne
heart
,
findeth
faith
,
needeth
not
to
feare
to
stand
in
doubt
,
he
is
hereby
made
worthy
of
this
blessed
Sacrament
.
Quest.
136.
How
may
a
man
know
whether
he
hath
this
faith
or
no
?
Answ.
By
two
speciall
fruits
thereof
,
Repentance
for
all
his
sinnes
,
and
Loue
towards
his
neighbour
.
Explan.
The
heart
of
man
which
is
deceitfull
aboue
measure
,
doth
deceiue
him
in
nothing
more
,
then
in
falsely
perswading
him
that
hee
hath
true
and
right
faith
:
for
if
a
man
putteth
his
trust
in
Gods
mercy
through
Iesus
Christ
to
bee
saued
,
it
telleth
him
that
this
faith
,
neuer
suffering
him
to
come
to
a
true
triall
,
whether
this
trust
be
the
faith
that
instifieth
before
God
,
or
no.
Wherefore
,
that
we
might
not
be
herein
beguiled
,
the
Lord
hath
set
forth
this
faith
to
bee
liuely
:
so
that
as
a
man
liuing
may
be
knowne
from
a
man
dead
by
breath
and
motion
;
so
he
that
listeth
to
take
paines
in
the
tryall
of
his
faith
,
may
know
the
true
iustifying
and
sauing
from
all
counterfeits
,
and
false
faiths
.
Iames
2.20
.
It
breatheth
and
moueth
by
Repentance
and
Loue
,
which
who
so
findeth
not
in
himselfe
,
hee
is
a
vaine
man
,
his
faith
is
dead
and
vnprofitable
,
euen
as
a
dead
tree
,
as
Saint
●ame●
teacheth
:
For
,
that
the
faith
is
vaine
which
is
without
these
,
is
plaine
from
many
euidences
.
First
,
from
the
comparing
of
Paul
and
Iames
together
,
who
seeme
to
speake
one
against
the
other
,
Paul
saying
,
that
wee
are
iustified
by
faith
without
the
workes
of
the
Law
,
Iames
,
that
we
are
iustified
by
workes
,
and
not
by
faith
onely
,
both
bringing
for
example
the
father
of
the
faithfull
Abraham
.
From
whence
we
may
reason
thus
:
Such
as
was
Abrahams
faith
,
such
ought
the
faith
of
euery
man
to
bee
,
that
hee
may
bee
iustified
and
saued
:
But
Abrahams
faith
was
a
liuing
faith
,
expressing
it self
by
the
leauing
of
his
Idolatrous
Country
,
when
God
called
him
,
and
by
sacrificing
his
sonne
Isaac
in
admirable
obedience
,
when
God
commanded
,
that
is
,
by
forsaking
sinne
,
though
most
deare
,
and
performing
obedience
,
euen
in
that
which
was
hardest
.
Therefore
such
must
our
faith
also
bee
.
Prou.
28.13
.
Secondly
,
faith
that
doth
not
thus
liue
,
appeareth
to
bee
vaine
,
because
it
is
a
building
without
a
foundation
,
the
only
foundation
of
faith
being
Gods
promises
,
which
belong
not
to
any
but
such
as
haue
and
do
by
true
repentance
turne
from
sinne
:
For
you
shall
find
none
other
promise
of
God
,
but
such
as
this
:
Hee
that
confesseth
and
forsaketh
his
sinnes
,
shall
haue
mercy
,
and
this
:
Whensoeuer
a
sinner
doth
repent
him
of
his
sinne
from
the
bottome
of
his
heart
,
I
will
put
all
his
wickednesse
out
of
my
remembrance
.
Now
such
as
is
the
ground
whereupon
any
mans
faith
is
built
,
such
is
his
faith
,
if
the
ground
be
none
,
his
faith
is
vaine
,
but
the
ground
of
his
faith
that
continueth
in
sinne
without
repentance
is
none
,
God
hauing
made
no
promise
vnto
him
,
therefore
his
faith
is
vaine
.
If
hee
shall
say
,
but
I
meane
to
repent
before
my
death
:
Ah
strange
delusion
of
Satan
;
thou
art
content
then
in
the
meane
season
to
be
without
faith
,
and
without
interest
in
the
merits
of
Christ
,
to
be
vnder
the
dominion
of
the
Deuill
,
and
in
a
Reprobate
estate
.
A
thousand
to
one
when
thou
intendest
to
repent
,
thy
God
,
the
Prince
of
the
ayre
that
ruleth
in
the
Children
of
disobedience
,
will
not
suffer
thee
,
and
it
shall
be
iust
with
God
,
for
so
grosse
neglect
of
his
grace
,
to
giue
thee
ouer
effectually
vnto
him
,
to
be
finally
hardned
vnto
damnation
.
Thirdly
,
faith
that
is
not
liuing
,
is
vaine
,
because
the
true
faith
doth
establish
the
Law
,
but
this
disannulleth
it
,
seeing
it
looketh
for
saluation
,
and
yet
doth
contrary
to
the
Law
by
liuing
in
sinne
.
1.
Cor.
13.
Lastly
,
faith
must
expresse
it selfe
,
as
by
repentance
,
so
also
by
loue
,
otherwise
it
is
vaine
;
for
,
if
J
haue
all
faith
,
saith
the
Apostle
,
and
haue
not
loue
,
it
is
vaine
:
and
faith
worketh
by
loue
,
and
God
is
loue
:
wherefore
the
true
faithfull
man
must
needs
haue
loue
,
and
he
that
is
without
it
,
is
without
God
,
and
doth
vtterly
deceiue
his
owne
soule
.
1
Cor.
12.13
.
Againe
,
by
the
true
faith
wee
are
made
members
one
of
another
,
according
to
that
of
the
Apostle
:
By
one
spirit
wee
are
all
baptized
into
one
body
,
and
if
members
one
of
another
,
we
must
needes
be
likewise
affected
,
being
knit
together
by
the
bond
of
loue
.
Quest.
137.
Wherein
standeth
true
Christian
Loue
?
Answ.
Jn
affection
,
when
it
is
the
same
towards
our
neighbour
,
that
it
is
towards
our selues
,
void
of
malice
,
hatred
and
enuy
,
and
desirous
of
our
neighbours
good
,
as
of
our
owne
;
and
in
action
,
when
we
are
ready
to
doe
good
vnto
others
,
as
vnto
ourselues
,
and
to
keepe
away
hurt
as
from
ourselues
.
1.
Cor.
13.13
.
Explan.
Hauing
already
spoken
of
repentance
(
the
first
whereby
faith
that
is
liuing
,
manifesteth
it selfe
)
viz.
in
the
Tractate
of
baptisme
:
wee
haue
now
left
onely
to
consider
of
loue
,
which
is
highly
commended
aboue
all
other
speciall
graces
,
as
being
the
fulfilling
of
the
Law
,
the
seasoning
of
all
duties
in
Gods
seruice
and
the
principall
amongst
the
chiefe
graces
:
for
there
bee
these
three
,
saith
the
Apostle
,
Faith
Hope
and
Loue
,
and
the
chiefe
of
these
is
Loue
.
And
this
Loue
is
both
in
affection
and
in
action
.
First
,
in
affection
,
where
the
heart
is
malicious
or
enuious
,
there
can
bee
no
loue
:
For
what
loue
was
there
in
Cain
towards
Abel
,
what
loue
in
Esau
towards
Iacob
,
or
in
Iosephs
brethren
towards
him
?
So
in
whomsoeuer
these
vild
affections
rest
,
there
is
no
loue
.
Publicans
may
bee
friendly
to
Publicans
,
and
sinners
vnto
sinners
,
but
if
our
loue
be
none
other
,
it
is
naturall
and
corrupt
,
and
not
the
loue
by
which
faith
liueth
,
seeing
this
directeth
to
loue
our
enemies
,
and
those
that
hate
vs
.
If
there
be
malice
and
enuy
in
vs
,
we
are
altogether
indisposed
to
the
word
by
which
faith
commeth
:
for
the
right
disposition
hereunto
,
is
as
Saint
Peter
sheweth
,
to
lay
aside
all
maliciousnesse
,
1.
Pet
2.2
1.
Iohn
●
.
15
.
and
dissimulation
,
and
enuy
.
And
whosoeuer
hateth
his
brother
is
a
manslayer
.
Wherefore
they
which
are
thus
can
haue
no
faith
,
but
they
come
before
the
Lord
with
hands
full
of
bloud
,
and
all
iniquitie
.
Rom.
12.15
.
Againe
,
loue
desireth
the
good
and
welfare
of
a
mans
neighbour
as
well
as
his
owne
;
it
maketh
a
man
liue
affected
to
his
neighbour
as
vnto
himselfe
,
and
so
to
reioyce
with
them
that
reioyce
,
and
to
weepe
with
them
that
weepe
.
1
Iohn
3.18
.
Verse
17.
Lastly
,
it
is
not
faint
,
and
contained
with●n
the
desire
of
the
heart
,
but
breaketh
forth
into
action
,
doing
good
vnto
others
,
as
vnto
our selues
,
and
keeping
away
hurt
,
as
from
our selues
.
My
little
Children
(
saith
Iohn
)
let
vs
loue
not
in
word
,
nor
in
tongue
,
but
indeed
,
and
in
truth
.
Whosoeuer
hath
this
worlds
goods
,
and
shutteth
vp
his
compassion
towards
his
brother
,
how
dwelleth
the
loue
of
God
in
him
?
Iame●
1.27
It
is
a
vaine
Religion
,
that
is
in
word
,
the
pure
Religion
and
vndefiled
before
God
,
euen
the
Father
,
is
this
,
to
visite
the
fatherles
and
widdowes
in
their
aduersitie
,
and
to
keepe
a
mans
selfe
vnspotted
of
the
world
.
The
deeds
of
loue
shall
beare
all
the
weight
at
the
last
day
.
Matth
25.
J
was
hungry
,
and
ye
fed
me
,
&c.
where
these
are
wanting
,
the
Lord
saith
,
Goe
yee
cursed
into
hell
fire
,
prepared
for
the
Diuell
and
his
Angels
.
In
briefe
therefore
to
giue
you
a
view
of
perfect
loue
by
the
parts
thereof
.
2.
Cor.
13.5
.
The
first
is
gentlenesse
,
and
not
without
iust
cause
to
bee
moued
to
anger
.
Secondly
,
patience
and
long
suffering
,
when
iust
cause
of
anger
is
offered
.
Thirdly
,
goodnesse
not
admit-tinking
enuy
,
or
the
like
against
any
enemy
,
but
louing
him
.
Fourthly
,
tendernesse
,
and
being
affected
with
griefe
,
at
the
sight
of
other
mens
miseries
.
Fifthly
,
freedome
from
euill
thing
against
thy
neighbour
,
interpreting
all
things
to
the
best
,
if
it
may
be
.
Sixthly
,
yeelding
,
rather
then
contend
,
from
some
thing
of
a
mans
owne
right
,
as
Abraham
did
to
Lot
.
Seauenthly
,
humblenesse
of
mind
seeking
reconciliation
,
where
offences
haue
bin
.
Eighthly
,
bountifulnes
towards
the
poore
.
Ninthly
,
care
to
saue
a
neighbour
from
hurt
or
hindrance
in
his
cattell
,
corne
,
or
any
danger
towards
him
.
Tenthly
,
abstinence
from
priuate
reuenge
,
in
speech
,
or
in
deed
.
Quest.
138.
What
shall
he
doe
,
that
after
examination
findeth
not
these
things
in
himselfe
?
Answ.
He
may
not
keepe
away
from
the
Lords
supper
,
for
this
were
a
prouoking
of
God
to
wrath
:
neither
can
he
come
vnto
it
,
without
offending
the
Lord
in
a
higher
degree
.
Matth.
22.
Explan.
It
is
not
enough
that
a
man
examine
himselfe
,
but
hee
must
by
examination
,
find
true
faith
liuing
by
loue
,
and
repentance
in
him
:
and
if
hee
findeth
it
not
,
hee
must
not
then
thinke
that
hee
shal
doe
well
enough
by
abstaining
,
as
is
the
manner
of
the
most
;
but
it
lieth
vpon
him
as
a
dutie
required
at
his
hands
,
the
neglect
of
which
prouoketh
the
Lord
to
wrath
,
as
wee
may
see
by
the
parable
in
those
that
refused
to
come
,
and
excused
themselues
when
they
were
bidden
to
the
feast
:
The
Lord
of
the
feast
is
wroth
against
them
,
and
sendeth
forth
his
warriours
to
destroy
them
.
And
as
this
is
a
great
offence
,
so
it
is
much
greater
to
come
vnpreparedly
;
for
such
a
man
is
without
a
wedding
garment
,
and
commanded
to
be
bound
hand
and
foot
,
and
to
be
cast
into
vtter
darknesse
,
where
shall
bee
weeping
and
gnashing
of
teeth
,
so
that
either
way
there
is
nothing
but
iudgement
with
out
mercy
.
If
if
bee
demanded
here
,
whether
it
bee
not
a
sinne
in
the
Minister
,
to
admit
such
to
the
holy
Communion
?
Matth.
7.6
.
I
answer
,
if
any
be
euidently
knowne
to
be
such
,
and
wil
not
promise
amendment
,
he
that
receiueth
him
,
giueth
that
which
is
holy
to
doggs
,
and
casteth
pearles
before
Swine
If
otherwise
there
be
a
shew
of
penitency
,
man
,
that
cannot
see
into
the
heart
,
may
admit
of
him
.
If
it
should
seeme
,
that
without
difference
the
wicked
as
well
as
the
godly
are
to
bee
admitted
to
this
holy
Supper
,
without
difference
putting
,
seeing
that
Iudas
was
admitted
by
the
Lord
.
I
answere
,
that
it
is
most
probable
,
that
Iudas
was
gone
out
before
seeing
Matthew
and
Marke
doe
speake
of
his
going
out
immediately
after
the
sop
,
before
the
holy
Supper
began
,
vnto
whom
consenteth
Iohn
,
Chap.
13.30
.
Secondly
,
if
it
bee
granted
,
that
hee
was
present
,
yet
this
example
proueth
nothing
to
this
purpose
;
for
Iudas
was
not
yet
detected
,
his
treason
was
onely
in
his
heart
,
not
in
action
,
that
followed
afterward
.
Moreouer
,
how
can
the
minister
giue
the
Lords
body
to
him
,
that
is
appointed
by
the
Lord
to
be
giuen
ouer
to
Satan
;
for
as
it
was
with
the
incestuous
person
against
the
Corinthians
,
1
Cor.
5.5
.
so
is
it
with
euery
notorious
scandalous
liuer
,
he
is
,
vntill
repentance
to
bee
put
from
the
communion
of
Gods
people
.
Thus
we
see
what
a
maze
or
labyrinth
sin
doth
bring
men
into
;
in
danger
they
are
by
comming
,
and
in
danger
by
not
comming
to
the
Lords
Table
.
Quest.
139.
What
may
a
man
doe
then
in
this
case
?
Answ.
He
must
humbly
sue
vnto
God
for
the
pardon
of
all
his
sins
,
to
strike
his
hard
heart
,
that
he
may
melt
into
teares
for
them
,
and
constantly
cleaue
to
his
commandements
;
and
if
there
be
any
dissention
,
he
must
goe
,
and
be
reconciled
to
his
brother
.
Explan.
So
gracious
is
our
good
God
,
as
that
when
wee
are
brought
into
desperate
straights
,
and
wildred
so
by
sinne
,
as
that
we
know
not
which
way
to
get
out
,
hee
holdeth
forth
the
thread
of
his
mercy
,
by
the
helpe
of
which
wee
may
come
into
the
right
way
againe
.
Like
vnto
Ahashuerosh
his
scepter
stretched
out
towards
his
beloued
Hester
,
when
shee
was
intangled
with
danger
:
euen
so
is
the
Lords
Scepter
euer
held
out
vnto
vs
,
that
in
the
name
of
his
Sonne
we
may
come
vnto
him
,
though
wee
be
most
wretched
sinners
.
Aske
,
saith
hee
,
and
you
shall
haue
,
seeke
and
you
shall
find
,
knocke
,
and
it
shall
be
opened
vnto
you
.
This
is
the
gate
,
or
scale
of
Heauen
which
Iacob
saw
,
hither
wee
may
come
,
being
thus
beset
with
sinne
,
and
find
mercy
to
bee
deliuered
,
and
made
welcome
to
the
Lords
Table
.
If
it
bee
said
,
but
can
I
being
thus
in
my
sinnes
pray
to
bee
heard
,
seeing
that
God
heareth
not
sinners
,
and
the
sacrifice
of
the
wicked
is
abomination
to
the
Lord
?
I
answer
,
was
not
the
Publican
likewise
in
his
sinnes
?
and
yet
hee
prayed
,
and
was
heard
and
iustified
,
and
did
not
the
Thiefe
vpon
the
Crosse
likewise
?
So
that
wicked
men
praying
out
of
a
desire
to
bee
made
repentant
,
and
to
bee
brought
to
amendment
,
grieuing
that
they
are
so
hard-hearted
,
and
without
faith
,
are
heard
in
their
prayers
;
neither
is
this
against
the
places
before
alleaged
;
for
the
wicked
whom
God
will
not
heare
,
are
such
as
delight
in
sinne
,
and
are
without
all
care
of
amendment
,
resolute
in
sinning
.
Quest.
140.
What
ought
a
man
to
doe
at
the
Lords
Supper
?
Answ.
He
ought
thankefully
by
seeing
and
receiuing
the
outward
signes
,
to
remember
the
inward
graces
of
God
towards
him
.
Quest.
141.
What
are
these
graces
?
Answ.
First
,
the
Lords
giuing
of
his
Sonne
Iesus
to
death
for
vs
,
set
forth
by
the
Ministers
taking
of
the
bread
and
wine
,
breaking
and
powring
out
,
and
offering
it
to
vs
all
.
Secondly
,
our
neare
vnion
vnto
Christ
,
and
how
we
haue
all
our
spirituall
foode
from
him
,
set
forth
by
our
taking
,
eating
,
and
inward
digesting
the
bread
and
wine
that
becommeth
nourishment
vnto
vs
.
Thirdly
,
the
neare
vnion
that
God
hath
made
by
Christ
betwixt
all
the
faithfull
,
set
forth
by
the
same
bread
being
made
of
many
graines
of
corne
,
and
by
the
same
wine
being
made
of
many
grapes
.
Expl.
I
shall
not
need
largely
here
to
intreat
of
these
meditations
which
hath
been
done
already
;
onely
the
Communicant
that
commeth
to
the
Lords
Table
is
to
bee
aduert●sed
,
that
by
no
meanes
he
bee
there
an
idle
beholder
of
things
done
,
but
a
profitable
ponderer
of
all
circumstances
,
to
stirre
him
vp
to
greatest
thankfulnesse
vnto
God
for
so
great
benefits
.
In
which
,
that
hee
may
bee
holpen
,
let
him
first
herein
consider
Gods
admirable
loue
,
in
giuing
his
Sonne
to
death
for
his
sinnes
,
his
holy
body
to
be
broken
,
and
his
pure
bloud
to
be
shed
:
for
without
Gods
giuing
of
his
Sonne
to
the
cursed
death
of
the
Crosse
,
all
the
power
of
the
Scribes
,
Pharisees
and
high
Priests
was
not
able
to
doe
it
.
Wherefore
he
saith
,
I
lay
downe
my
life
for
my
sheepe
,
and
no
man
taketh
it
from
me
,
but
J
lay
it
downe
of
my selfe
.
Euen
as
if
a
man
being
condemned
to
die
,
another
most
louing
friend
should
lay
downe
his
life
,
and
suffer
for
him
;
Oh
how
thankfully
were
this
loue
to
be
remembred
,
and
with
what
praises
to
bee
celebrated
,
as
being
vnmatchable
by
any
loue
that
euer
hath
been
seene
amongst
men
:
for
a
deare
friend
,
there
hath
been
in
many
ages
one
amongst
many
Kingdoms
of
the
Latines
,
one
amongst
many
of
the
Grecians
,
that
haue
offered
to
die
for
their
friends
;
but
for
their
enemies
neuer
any
.
Lord
,
therefore
should
the
soule
of
euery
Christian
say
,
I
offer
againe
vnto
thee
mine
own
self
,
soule
&
body
to
serue
thee
,
and
my
old
nature
to
be
killed
and
slaine
with
al
the
concupiscences
thereof
,
though
neuer
so
deare
vnto
me
,
for
thou
hast
offered
thy
deare
sonne
for
mee
,
and
vnto
me
without
any
desert
of
mine
,
and
for
this
cause
art
most
worthy
of
all
honour
,
and
thanksgiuing
.
Secondly
,
let
the
Communicant
consider
of
Gods
admirable
loue
in
vniting
him
so
neare
vnto
his
Sonne
,
and
through
his
sonne
vnto
himselfe
,
and
in
feeding
him
from
heauen
with
such
comforts
,
without
which
his
soule
must
needs
bee
hungerstarued
,
and
perish
.
Iohn
17.21
.
This
was
Christs
prayer
vnto
the
Father
,
that
we
might
be
one
with
him
,
that
they
may
all
be
one
,
as
thou
,
O
Father
art
in
me
,
and
I
in
thee
,
that
they
may
be
also
one
in
vs
:
and
this
did
he
my
stically
in
this
Sacrament
shadow
out
vnto
vs
.
When
Dauid
was
offered
the
Kings
Daughter
,
and
to
be
the
Kings
Sonne
in
Law
,
Who
am
I
,
said
he
,
that
I
should
be
Sonne
in
Law
to
a
King
?
and
,
who
am
I
,
should
the
Communicant
say
,
that
I
should
bee
made
one
with
the
King
of
Heauen
?
Most
vnspeakable
(
O
Lord
)
is
thy
loue
towards
me
,
that
thou
shouldest
haue
such
respect
to
so
poore
a
worme
,
to
raise
me
out
of
the
dust
,
to
sit
with
thy
Christ
,
Rom.
8
.
1●
.
of
so
great
dignity
,
to
be
so
ioyned
vnto
him
,
that
I
should
be
made
coheire
with
him
of
the
heauenly
Kingdome
?
How
can
I
doe
lesse
then
put
away
all
basenesse
of
mind
,
whereby
I
cleaue
to
the
world
and
the
flesh
,
and
bee
like
minded
to
my
deare
Sauiour
(
to
whom
I
am
ioyned
in
fellowship
,
though
most
vnworthy
)
being
holy
as
he
is
holy
.
It
is
also
to
bee
considered
,
how
our
soules
are
fed
heere
euen
as
the
Israelites
with
Manna
from
heauen
,
in
the
wildernesse
,
where
they
must
otherwise
haue
perished
:
and
as
Dauid
flying
from
Saul
,
by
Abimelech
,
with
the
hazard
of
his
owne
life
;
so
God
spared
not
his
sonne
,
but
gaue
him
,
as
bread
from
heauen
vnto
vs
,
without
which
wee
must
needs
haue
perished
for
euer
,
and
in
our
greatest
need
,
that
wee
might
haue
strength
to
flie
away
from
the
danger
of
Satan
inraged
against
vs
,
he
spared
not
,
though
with
the
hazard
of
his
life
to
giue
vs
the
true
Shew-bread
.
Oh
how
should
my
heart
be
affected
towards
thee
,
O
Lord
,
therefore
,
and
resolued
to
abide
alwaies
with
thee
,
vowing
with
Dauid
to
Abiathar
,
Hee
that
seeketh
my
life
,
shall
seeke
thy
life
also
,
those
that
are
thy
enemies
shall
be
mine
,
and
as
if
they
hated
me
.
Thirdly
,
let
the
Communicant
consider
of
the
neere
vnion
that
the
Lord
hath
made
by
Christ
betwixt
all
his
Saints
,
into
the
which
hee
is
also
receiued
,
that
faithfully
partaketh
of
the
Lords
Supper
:
which
should
effectually
suppresse
all
exorbitant
affections
,
and
worke
an
holy
loue
in
him
,
as
towards
members
of
the
same
body
.
Quest.
142.
What
is
to
be
done
after
the
receiuing
?
Answ.
We
must
meditate
of
the
Couenant
of
new
obedience
with
the
Lord
renewed
by
this
Sacrament
,
that
we
may
be
more
carefull
to
performe
this
obedience
,
and
to
flee
sinne
and
vice
all
the
dayes
of
our
life
.
Explan.
The
receiuing
of
the
Lords
Supper
is
not
a
transient
holy
duty
,
as
it
is
by
most
men
vsed
(
who
put
some
holinesse
vpon
them
for
the
time
,
afterwards
returning
as
the
dogge
to
the
vomit
,
and
as
the
swine
to
the
wallowing
in
the
mire
)
but
it
is
a
sealing
of
couenants
betwixt
God
and
his
people
,
and
the
grace
of
God
for
the
pardon
of
all
our
sinnes
;
and
our
dutifulnesse
to
God
,
in
forsaking
all
our
old
sinnes
,
and
liuing
according
to
his
holy
lawes
:
For
as
God
doth
hereby
giue
himselfe
vnto
vs
to
become
our
God
,
and
gracious
Father
;
so
we
giue
our selues
vnto
God
,
to
become
his
people
,
and
obedient
children
.
There
be
these
two
parties
in
all
couenants
,
otherwise
they
cannot
stand
,
something
assured
and
giuen
,
and
something
taken
and
receiued
therefore
:
So
betwixt
Princes
and
Subiects
;
the
Prince
giueth
and
assureth
his
care
in
ruling
,
and
prouiding
well
for
the
good
of
the
Subiect
,
hee
receiueth
tribute
,
custome
and
obedience
:
so
betwixt
masters
and
seruants
,
betwixt
sellers
and
buyers
,
lenders
and
borrowers
.
In
like
manner
in
this
Couenant
God
for
his
part
assureth
,
and
giueth
himselfe
to
be
our
gracious
God
,
forgiuing
all
our
trespasses
,
and
on
our
part
,
he
must
receiue
tribute
,
subiection
and
obedience
,
otherwise
the
bond
is
forfeit
,
and
if
it
hath
bin
so
once
,
twise
,
or
often
,
and
the
forfeit
hath
not
yet
been
taken
,
take
heed
of
the
next
time
,
for
if
thou
still
remaine
vnreformed
,
not
better
keeping
couenants
,
hauing
renewed
them
so
many
times
,
there
is
no
hope
for
thee
to
bee
dealt
withall
,
but
as
with
a
desperate
person
,
that
thou
shouldst
suddenly
be
deliuered
to
some
infernall
spirit
,
the
Taylor
,
and
so
be
imprisoned
in
Hell
,
whence
thou
canst
neuer
come
out
againe
.
If
thou
hast
therefore
neglected
to
pay
God
the
duties
of
praise
and
prayer
,
of
obedience
,
and
performance
of
holy
duties
,
both
publike
and
priuate
,
now
bee
negligent
no
longer
,
but
be
rather
officious
,
redeeming
the
time
with
double
diligence
;
if
thou
hast
loued
and
liued
in
sinne
,
and
disobedience
,
keepe
couenants
by
feare
of
offending
any
more
hereafter
,
and
if
thou
hast
no
way
answered
that
loue
,
which
the
Lord
tieth
thee
vnto
towards
thy
neighbour
for
his
owne
sake
,
but
hast
hated
such
as
haue
shewed
any
enmity
against
thee
;
for
offences
hast
been
vnaduisedly
prouoked
,
and
through
an
immoderate
loue
of
thy selfe
,
and
of
the
world
,
hast
denied
food
vnto
the
hungry
,
and
hast
sought
to
beguile
thy
neighbour
;
learne
of
Christ
to
be
meeke
and
gentle
,
in
holinesse
,
follow
Paul
as
he
followeth
Christ
,
and
for
bounty
,
imitate
Zacheus
conuerted
,
giuing
liberally
to
the
poore
,
and
satisfying
where
thou
hast
done
wrong
to
any
man
:
for
thus
,
and
thus
onely
mayst
thou
haue
comfort
of
the
Lords
Supper
,
and
shalt
in
his
good
time
sit
downe
in
the
Kingdome
of
Heauen
,
and
be
feasted
with
Abraham
,
Isaak
,
and
Iacob
,
for
euer
and
euer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.