THE
GROVNDS
Of
Diuinitie
.
The
prime
and
chiefest
place
of
Diuinity
is
concerning
God
,
Hee
that
commeth
to
God
,
must
beleeue
that
God
is
,
and
that
hee
is
a
rewarder
of
them
which
seeke
him
:
and
this
is
life
eternall
,
that
they
know
thee
the
onely
very
God
,
and
him
whom
thou
hast
sent
IESVS
CHRIST
.
QVESTION
.
HOw
may
we
come
to
the
sound
knowledge
of
God
?
Ans.
The
best
meanes
to
attaine
such
knowledge
is
by
the
holy
Scriptures
.
Explication
.
The
knowledge
of
God
is
either
Naturall
or
Reuealed
:
That
which
is
Naturall
is
either
by
the
notions
imprinted
in
euery
mans
minde
,
whereby
the
conscience
is
conuinced
;
or
by
the
consideration
of
the
creatures
:
which
naturall
knowledge
is
vnsufficient
to
saluation
,
Quest.
What
are
the
holy
Scriptures
?
Ans.
The
holy
Scriptures
are
all
those
bookes
of
the
old
and
new
Testament
,
by
the
direction
and
inspiration
of
the
Holy
Ghost
,
written
,
or
approued
by
the
Prophets
and
Apostles
.
Explic.
These
are
the
writings
of
the
Prophets
which
are
contained
in
the
Hebrew
Canon
of
the
old
Testament
:
Those
the
writings
of
the
Apostles
,
which
are
contained
in
the
Greeke
Canon
of
the
New
.
But
all
those
bookes
vsually
contained
in
our
Bibles
,
from
the
end
of
the
small
Prophets
to
the
Gospell
of
Saint
Matthew
,
together
with
the
prayer
of
Manasses
,
are
called
Apocrypha
,
that
is
hidden
,
which
though
they
containe
many
wholesome
things
,
and
for
many
ages
haue
béene
read
in
the
Church
;
yet
are
to
be
distinguished
from
the
other
,
being
neither
equall
in
authority
,
nor
of
any
more
credit
,
then
as
they
agrée
with
them
.
They
are
called
the
Scriptures
,
that
is
the
Writings
,
in
regard
of
their
supereminent
excellency
,
being
vnto
all
other
Writings
,
as
the
Sunne
vnto
the
lesser
Starres
:
both
in
regard
of
their
péerelesse
worth
,
and
also
,
because
that
all
other
bookes
obtaine
a
degrée
of
worthinesse
,
according
as
they
more
or
lesse
accord
with
them
:
They
are
called
Holy
,
It
pleased
God
that
the
heauenly
doctrine
shold
he
written
,
both
that
it
might
be
the
better
conueied
vnto
succéeding
posterities
,
and
also
that
it
might
bee
the
safer
preserued
from
corruption
,
there
beeing
an
infallible
standeth
for
the
examining
and
determining
of
all
doctrines
and
opinions
which
should
arise
:
If
the
worship
of
God
,
and
the
doctrine
of
saluation
hath
béene
meruailously
depraued
,
now
it
is
written
;
what
,
think
wée
,
would
it
haue
béene
,
if
it
neuer
had
béene
written
.
Vse
Whosoeuer
then
desires
the
true
and
sound
knowledge
of
God
,
are
to
bée
admonished
to
procure
themselues
Bibles
,
and
diligently
to
reade
in
them
,
or
if
they
cannot
reade
,
to
heare
others
;
that
they
may
fetch
euen
from
the
Fountaine
it selfe
the
doctrine
of
saluation
:
and
also
that
they
may
euen
discerne
the
bookes
wherein
the
same
is
infallibly
contained
.
For
though
it
be
possible
for
a
man
to
bee
saued
(
holding
the
summe
of
the
heauenly
doctrine
)
without
the
distinct
knowledge
of
the
seuerall
bookes
:
yet
it
is
the
duety
of
all
Christian
men
and
women
,
so
farre
as
they
haue
meanes
,
and
are
capable
of
it
,
to
endeuour
to
attaine
to
the
Historicall
knowledge
of
the
Bible
,
and
bookes
Canonicall
therein
contained
:
First
,
that
they
may
with
all
thankfulnesse
,
honour
the
holy
Scriptures
aboue
all
other
Writings
:
Secondly
,
that
they
may
make
the
best
profite
of
the
Preaching
of
the
Word
,
which
they
cannot
doe
,
who
,
when
Authorities
are
alleaged
,
and
places
quoted
,
are
not
able
to
distinguish
the
worth
of
the
authority
,
as
whether
it
bee
Diuine
or
Humane
:
Thirdly
,
for
the
more
certainty
of
their
faith
,
when
they
can
themselues
find
and
examine
by
the
holy
Scriptures
those
things
which
are
Preached
:
In
which
regard
the
men
of
Berea
are
commended
as
an
example
vnto
vs
.
Q.
What
doe
you
meane
by
this
word
Testament
?
Ans.
By
Testament
I
vnderstand
the
vnchangeable
Couenant
betweene
God
and
man
,
concerning
the
mercy
of
God
by
Christ
to
man
;
and
mans
obedience
to
God
.
Q
You
say
that
the
holy
Scriptures
,
are
the
Bookes
of
the
Old
and
New
Testament
:
Are
there
then
two
Testaments
?
Ans.
I
beleeue
that
the
Testament
or
Couenant
of
God
,
is
but
one
in
regard
of
Substance
;
though
in
regard
of
Circumstance
it
be
said
,
that
there
are
two
.
Expli
.
The
Doctrine
of
Grace
offering
to
men
,
in
the
name
of
God
,
saluation
,
and
binding
man
to
obedience
and
thankefulnesse
to
God
,
is
called
,
in
regard
of
the
forme
of
conuention
&
agréement
betwéene
God
and
man
,
a
Couenant
,
and
in
regard
of
the
maner
of
confirming
it
,
a
Testament
;
being
in
many
things
like
a
Testament
:
For
,
first
,
as
in
a
Testament
or
last
Will
,
the
Testators
minde
is
declared
;
so
is
the
will
of
God
in
his
word
:
Secondly
,
as
in
a
Will
,
so
héere
is
a
Testator
,
which
is
Christ
:
a
Legacie
,
which
is
eternall
life
:
Heires
,
which
are
the
Elect
:
an
instrument
and
Writing
,
which
are
the
Scriptures
:
and
Seales
,
which
are
the
Sacraments
:
Thirdly
and
principally
,
as
a
Testament
is
in
force
by
the
death
of
the
Testator
;
This
Couenant
is
,
and
hath
béene
alwaies
one
and
the
same
;
to
Abraham
and
the
Elect
before
Christ
,
Notwithstanding
this
,
the
Law
it selfe
,
or
Decalogue
,
which
by
a
figure
is
sometimes
called
the
Couenant
,
must
be
holden
to
be
a
diuers
kinde
of
doctrine
from
the
Gospell
,
and
bringing
forth
(
in
respect
of
vs
)
contrary
effects
:
Vse
1.
Remember
,
that
to
be
in
couenant
with
God
,
is
the
fountaine
of
all
thy
happinesse
:
which
Couenant
the
Law
is
not
:
but
it
is
the
Copy
(
as
it
were
)
of
the
Articles
&
points
agréed
vpon
betwéene
God
and
thy selfe
;
declaring
not
why
God
is
thy
God
,
but
what
he
requireth
of
thée
:
nor
why
thou
art
receiued
to
grace
,
but
what
thou
promisest
to
do
.
As
then
when
thou
sealest
to
Couenants
or
Indentures
,
which
are
for
thy
great
aduantage
,
thou
labourest
well
to
vnderstand
what
thou
sealest
to
,
and
art
careful
to
kéepe
conditions
on
thy
part
:
so
this
requireth
that
thou
shouldest
know
the
law
of
thy
God
,
with
the
particular
points
thereof
;
and
(
if
thou
expectest
the
aduantage
of
the
couenant
)
that
thou
shouldest
precisely
kéepe
the
conditions
on
thy
part
;
which
if
thou
doest
not
,
but
transgressest
,
it
is
as
if
thou
shouldest
deny
thine
owne
hand
and
seale
.
Vse
2.
Remember
also
,
that
the
Scriptures
are
Christs
Testament
,
wherein
thou
hast
a
rich
bequeathment
of
eternall
life
.
As
men
neglect
not
to
haue
the
Copies
of
their
fathers
wils
,
wherein
the
inheritance
is
giuen
them
,
and
aske
counsel
,
and
are
very
conuersant
in
them
,
that
they
may
vnderstand
euery
tittle
in
them
:
Q.
Of
what
authority
are
the
holy
Scriptures
?
An.
I
beleeue
that
they
are
of
a
diuine
Authority
,
whereby
we
are
infallibly
certaine
of
the
Doctrine
contained
in
them
,
and
necessarily
bound
to
beleeue
and
obey
the
same
.
Being
therefore
called
the
word
of
God
,
and
the
perfect
and
onely
Canon
of
our
faith
and
life
.
Expl.
The
Scriptures
are
two
waies
taken
,
essentially
for
the
doctrine
contained
in
them
;
and
accidentally
for
the
writings
wherein
such
Doctrine
is
expressed
:
now
in
both
these
they
are
Diuine
,
but
Canonicall
properly
the
first
way
.
The
whole
Scripture
is
the
rule
,
but
not
the
whole
of
the
Scripture
:
as
in
a
Carpenters
Rule
,
euery
thing
that
is
of
the
Rule
,
is
not
the
Rule
.
The
Scriptures
are
Diuine
and
infallible
,
because
God
is
the
Author
,
who
can
neither
be
deceiued
,
nor
deceiue
by
word
,
signe
or
writing
.
They
are
Canonical
,
Vse
1.
Hence
wée
learne
,
that
by
the
Scriptures
,
as
by
a
supreme
Iudge
,
all
controuersies
in
Religion
are
to
be
decided
.
Euen
as
all
difference
and
strife
about
weight
,
is
ended
by
an
euen
and
iust
ballance
:
so
all
dissention
in
the
faith
,
is
by
the
vnpartiall
beame
of
the
Sanctuary
,
which
is
the
Scriptures
,
easily
&
certainly
compounded
:
Yea
,
we
attribute
this
power
onely
to
the
Scriptures
:
and
therefore
we
must
exclude
all
vnwritten
Traditions
,
or
Decrées
of
men
,
though
neuer
so
holy
and
learned
,
from
being
this
Rule
,
or
any
part
thereof
.
Therefore
we
are
forbidden
to
adde
,
Vse
2.
This
bindeth
all
to
all
reuerence
in
reading
,
Q.
The
holy
Scriptures
are
Diuine
and
Canonicall
in
themselues
;
but
how
do
we
know
that
they
be
so
?
.
;
Ans.
We
know
that
they
are
so
,
both
by
the
testimony
of
themselues
:
(
for
so
the
old
Testament
testifieth
of
it selfe
;
the
new
of
the
old
,
and
of
it selfe
;
)
and
also
by
the
witnesse
of
the
Holy
Ghost
in
our
hearts
.
Expli
.
There
are
two
principall
arguments
of
the
Diuinity
of
the
Scriptures
to
vs
:
Thus
saith
the
Lord
.
And
this
is
the
chiefest
Argument
,
euen
the
very
voice
of
God
himselfe
:
of
which
we
may
safely
collect
thus
:
If
the
Scriptures
be
true
,
when
they
speake
of
things
to
come
;
then
also
when
they
speake
of
things
present
.
The
second
argument
is
like
vnto
the
first
,
and
it
is
the
testimony
of
the
Holy
Ghost
;
which
as
it
inspired
the
holy
men
to
write
,
so
also
it
teacheth
the
children
of
God
to
beléeue
the
Scriptures
:
Vse
.
This
serues
to
confute
the
Papists
,
who
hold
,
that
the
only
&
chiefe
argument
whereby
we
are
perswaded
of
the
authority
of
the
Scriptures
,
is
the
testimony
of
the
Church
:
we
willingly
acknowledge
,
that
the
Church
is
a
meanes
whereby
wee
come
to
the
knowledge
of
the
Scriptures
;
but
not
that
for
the
which
only
we
beléeue
them
to
be
diuine
.
The
Scriptures
are
a
Rule
,
his
workes
,
the
witnesse
of
his
Father
,
and
of
the
holy
Scriptures
.
So
when
the
Tessalonians
receiued
the
preaching
of
Paul
as
the
word
of
God
,
Q.
How
do
these
holy
Scriptures
set
forth
and
describe
God
?
or
what
do
you
beleeue
God
to
be
according
to
the
Scriptures
?
Ans.
I
beleeue
by
the
Scriptures
,
that
God
is
a
Spirit
,
being
of
himselfe
,
and
giuing
being
to
all
things
,
Infinite
,
Eternall
,
Almighty
,
Knowing
all
things
,
&c.
Wisedome
,
Goodnesse
,
Mercy
,
Truth
,
Iustice
it selfe
,
&c.
The
Father
,
the
Son
,
and
the
Holy
Ghost
:
The
Creator
,
and
Preseruer
of
all
things
:
The
Redeemer
and
Sanctifier
of
his
Church
.
Expl.
None
must
imagine
,
that
I
haue
set
downe
all
that
can
be
said
of
God
,
for
there
are
many
other
particulars
in
the
holy
Scriptures
;
but
these
are
the
heads
:
neither
can
the
knowledge
of
Men
&
Angels
expresse
fully
the
amplitude
of
his
essence
and
glory
.
Though
that
so
much
as
is
auaileable
for
vs
to
know
,
himselfe
hath
reuealed
in
his
word
:
for
it
is
most
true
,
that
a
learned
man
said
:
We
beleeue
that
God
is
a
Spirit
.
That
God
is
of
himselfe
,
Abraham
,
Isaac
,
and
Iacob
by
his
name
Iehouah
,
Infinite
,
is
that
which
can
neither
be
comprehended
by
any
creature
,
nor
contained
,
nor
circumscribed
in
any
space
,
or
bounds
,
but
being
whole
and
the
same
euery
where
,
filleth
Heauen
and
Earth
,
not
onely
with
his
vertue
and
operation
,
Eternall
,
is
that
which
neither
hath
beginning
nor
end
of
his
Being
:
Almighty
,
is
that
which
without
any
difficulty
or
labour
,
onely
by
his
will
,
can
effect
and
bring
to
passe
all
things
,
which
hée
willeth
,
or
which
in
his
Nature
,
Omniscience
,
or
to
know
all
things
,
when
wée
attribute
to
God
;
is
meant
,
that
God
doth
alwaies
most
perfectly
vnderstand
,
and
in
a
wonderfull
manner
,
vnknowne
to
vs
,
sée
and
behold
himselfe
,
and
the
whole
order
and
purpose
of
his
minde
,
reuealed
in
the
nature
of
things
,
and
in
his
Word
:
and
whatsoeuer
agréeth
,
or
disagréeth
there
with
;
and
all
the
works
,
words
,
and
thoughts
of
all
men
,
and
all
creatures
,
past
,
present
,
and
to
come
,
For
the
rest
of
the
Attributes
,
as
Wisedome
,
Goodnesse
,
Mercy
,
&c.
they
néed
no
Exposition
:
Onely
this
is
to
bee
remembred
,
that
wée
beléeue
,
not
onely
,
that
God
is
Mercifull
,
Wise
,
True
,
&c.
but
Mercy
,
Wisedome
,
Truth
,
because
they
are
his
Essence
,
and
Being
;
euen
euery
one
of
them
,
being
his
whole
Essence
.
In
the
Creatures
these
are
Accidents
,
that
is
Qualities
,
which
may
bee
changed
,
lost
,
increased
,
or
diminished
:
but
not
so
in
the
Creator
,
for
nothing
is
Accidentall
in
him
,
but
Essentiall
:
and
therefore
by
such
forme
of
spéech
is
signified
that
God
in
alwaies
the
same
,
like
himselfe
;
Vnchangeable
,
either
in
regard
of
time
,
or
the
malice
of
the
creature
:
As
,
in
the
creature
the
person
,
which
hath
life
and
wisedome
,
is
one
thing
,
and
the
wisedome
and
life
in
the
creature
another
thing
:
but
in
God
they
are
not
distinct
from
his
Essence
,
but
his
Life
and
Wisedome
are
his
Essence
,
and
cannot
bee
changed
in
him
as
in
the
creature
:
Vse
1.
That
wée
remember
excéedingly
to
praise
God
,
for
his
Word
,
whereby
hée
hath
made
himselfe
manifest
,
who
otherwise
could
neuer
haue
béene
comfortably
knowne
of
vs
:
It
is
hard
to
finde
God
,
but
to
vnderstand
him
vnpossible
:
But
now
,
to
vnderstand
so
much
as
his
pleasure
is
wée
should
know
,
and
is
necessary
to
lift
,
is
possible
,
through
his
infinite
goodnesse
by
his
word
:
for
the
which
to
him
be
praise
for
euer
.
Vse
2.
That
wée
suffer
not
our
minds
to
roue
beyond
the
rules
of
the
word
,
but
that
wée
stay
all
our
thoughts
and
canceits
of
God
therein
.
For
the
Scriptures
must
be
the
bounds
of
our
thoughts
and
spéech
of
God
;
and
withall
wée
are
bound
to
know
what
therein
is
reuealed
of
him
:
Those
things
(
saith
hée
)
which
God
will
haue
hidden
,
search
not
:
those
things
which
hee
hath
made
manifest
deny
not
:
least
in
them
,
thou
be
vnlawfully
curious
,
in
these
damnably
vngratefull
.
Vse
3.
God
is
Almighty
,
knowing
all
things
,
Mercy
,
Iustice
,
Truth
,
&c.
The
knowledge
of
these
things
auailes
not
without
application
:
Many
can
say
,
and
proue
by
Scriptures
,
that
God
is
Iust
;
but
they
feare
him
not
;
and
Mercifull
,
but
féele
him
not
;
and
True
,
but
glorifie
him
not
:
As
a
sword
in
a
scabberd
,
or
in
the
hand
of
a
child
,
so
is
the
knowledge
of
these
things
without
application
:
Therefore
wée
must
labor
to
know
these
things
in
all
wisedome
and
vnderstanding
:
I
haue
seene
riches
reserued
to
the
hurt
of
the
owner
:
For
though
a
woman
should
forget
the
child
of
her
wombe
,
yet
the
Lord
will
not
forget
thee
:
Yea
,
the
Mountaines
shall
remoue
,
and
the
Hils
fall
downe
;
but
my
mercy
shall
not
faile
,
nor
my
couenant
of
peace
fall
away
,
saith
Ichouah
,
who
hath
compassion
.
Thus
much
of
Diuine
Attributes
,
Q.
You
said
that
God
is
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
:
are
there
not
then
three
Gods
?
Ans.
No
:
These
are
three
Persons
,
subsisting
in
the
Diuine
Essence
:
I
beleeue
there
is
but
one
God
:
Ex.
That
there
is
one
God
&
3
Persons
,
is
a
Mystery
propounded
in
the
Scriptures
to
our
faith
to
beléeue
,
not
to
our
reason
to
dispute
,
and
discusse
:
Wée
know
it
is
so
,
because
God
hath
so
reuealed
,
but
the
reason
of
it
,
wée
are
not
capable
of
;
and
therefore
wée
must
bée
wise
vnto
sobriety
,
admiring
with
humble
acknowledgement
this
great
Mistery
:
Wée
may
not
bée
ignorant
of
it
,
nor
curious
in
inquiring
into
that
which
is
not
manifested
:
both
are
very
hurtful
.
This
then
must
bée
holden
,
that
the
God-head
,
or
Essence
of
God
is
one
vndiuided
;
the
Persons
onely
distinguished
,
not
Essentially
,
for
euery
one
hath
the
whole
Essence
of
the
God-head
,
and
is
that
onely
true
God
;
nor
onely
rationally
,
but
really
,
and
yet
,
in
a
manner
,
incomprehensible
,
&
vnknown
of
vs
.
The
Father
is
that
God
,
so
is
the
Son
,
so
is
the
Holy
Ghost
;
Not
thrée
Gods
,
nor
thrée
Eternals
,
but
One
:
As
Athanasius
excellently
in
his
Créed
:
Neither
aforencr
after
other
:
And
yet
the
Father
is
not
the
Sonne
,
nor
the
Sonne
the
Father
,
neither
of
these
the
Holy
Ghost
,
nor
the
Holy
Ghost
either
of
them
,
but
really
distinguisht
one
from
another
in
regard
of
their
Persons
:
So
that
the
Father
is
another
Person
from
the
Sonne
,
not
another
thing
,
or
another
God
,
&c.
Wée
must
beléue
the
Essence
to
bée
one
,
the
persons
to
bée
three
,
neither
confounding
the
Persons
,
nor
diuiding
the
Substance
.
Vse
Bee
exceeding
carefull
rightly
to
vnderstand
these
things
:
For
,
as
August
.
wee
cannot
liue
well
,
vnlesse
wee
beleeue
well
of
God
:
And
againe
,
Errour
is
no
where
more
dangerous
;
seeking
and
study
no
where
more
painefull
;
Finding
no
where
more
profitable
.
If
we
conceiue
amisse
heere
,
to
whom
are
our
prayers
directed
?
to
whom
our
Worship
?
Not
to
the
true
God
,
but
to
the
frame
of
our
owne
braines
:
When
wee
pray
therefore
,
sometimes
naming
the
Father
,
sometimes
the
Sonne
,
sometimes
the
Holy
Ghost
;
wee
direct
our
prayers
to
the
Diuine
Essence
,
and
together
to
the
three
Persons
:
Because
we
beleeue
and
professe
,
not
onely
that
the
three
Persons
are
the
true
God
,
but
that
euery
Person
is
(
not
a
part
of
that
one
Diuine
Essence
,
but
)
the
whole
Diuine
Essence
,
that
is
the
onely
true
God
,
besides
whom
there
is
no
other
:
They
that
call
vpon
one
of
the
Persons
,
as
separate
from
the
rest
,
erre
from
the
true
God
,
according
to
that
of
our
Sauiour
:
The
Lord
eulighten
vs
.
Q.
What
meane
you
by
these
words
Essence
and
Person
?
Ans.
Essence
is
the
Nature
common
to
the
three
Persons
,
being
the
same
,
vndiuided
and
whole
in
euery
of
them
,
subsisting
by
it selfe
:
A
Person
is
a
Subsistance
in
the
Diuine
Nature
,
or
that
one
Essence
;
which
being
referred
to
the
other
Persons
,
is
distinguished
from
them
by
an
incommunicable
Property
.
And
this
is
the
sacred
and
secret
mystery
of
the
Trinity
in
Vnity
,
and
Vnity
in
Trinity
,
for
euer
to
be
adored
.
Expl.
These
words
,
Essence
,
Person
,
as
also
Trinity
,
Vnity
,
are
not
all
in
the
Scriptures
,
but
the
things
signified
by
them
are
:
which
tearmes
the
Church
hath
béene
driuen
by
a
necessity
of
speaking
to
finde
out
,
and
to
vse
;
to
auoyde
the
snares
of
Heretickes
,
who
vnder
the
words
of
the
Church
in
time
past
,
hidde
their
hereticall
prauities
,
and
so
by
their
likely
spéech
,
conueyed
their
poyson
to
the
vnskilfull
.
As
the
Church
acknowledged
God
to
be
one
;
so
the
Heretickes
:
but
in
a
diuers
sence
.
The
Church
,
one
in
Essence
;
the
Heretickes
not
so
:
but
one
in
consent
and
will
,
&c.
And
therefore
the
Church
,
out
of
the
common
&
vsuall
maner
of
speaking
,
vpon
this
necessitie
;
borrowed
certaine
tearmes
to
defeat
the
Heretickes
:
which
tearmes
it
hath
taken
,
not
as
though
these
or
any
other
,
could
fully
expresse
this
mystery
,
but
,
that
it
might
not
wholy
be
concealed
:
of
the
which
an
Emperour
spake
well
and
modestly
;
Neither
doth
the
Church
vse
these
tearmes
Essence
,
Person
,
in
their
common
and
vsuall
meaning
wholly
;
as
namely
:
The
Essence
of
man
,
is
a
thing
communicable
;
but
it
is
an
vniuersall
Name
,
which
truely
exsisteth
not
by
it selfe
,
but
is
onely
a
collection
of
the
minde
,
and
therein
conceiued
.
But
Essence
Diuine
as
it
is
communicable
,
so
also
it
truely
is
and
subsisteth
,
and
is
not
an
imaginary
thing
as
the
former
;
nor
an
vniuersall
name
,
as
the
Philosophers
speake
of
the
humane
Essence
;
but
the
Diuine
nature
,
subsisting
indéede
,
being
common
to
the
thrée
Persons
,
and
whole
in
euery
one
.
So
also
of
the
word
Person
.
In
men
,
what
a
person
is
we
vnderstand
:
as
Peter
,
Iohn
and
Paul
,
are
3.
persons
,
to
whom
is
common
one
humane
nature
:
So
,
Father
,
Sonne
,
and
Holy-ghost
,
are
thrée
Persons
,
to
whom
is
common
the
Diuine
nature
;
but
here
is
wonderfull
difference
.
First
,
the
Diuine
nature
common
to
the
thrée
Persons
,
truly
subsisteth
,
so
doth
not
the
humane
.
Secondly
,
The
thrée
Diuine
Persons
differ
not
in
substance
;
but
the
thrée
humane
Persons
doe
substantially
differ
,
so
that
one
whole
,
is
wholy
distinct
from
an
other
.
Thirdly
,
In
the
humane
Persons
,
there
is
a
difference
betwéene
them
,
in
time
:
as
one
yonger
then
another
.
In
dignity
;
one
more
worthy
then
another
:
In
will
;
one
contradicteth
another
:
In
works
one
laboureth
more
then
another
,
but
there
is
none
of
these
things
in
the
Diuine
Persons
:
Fourthly
,
In
humane
Persons
it
followeth
not
,
Rome
,
Peter
at
Antioch
:
but
in
the
Diuine
it
is
otherwise
;
Vse
.
That
as
wee
reuerently
thinke
of
this
wonderfull
mystery
,
so
that
wee
wisely
speake
of
it
,
not
taking
to
our selues
,
liberty
to
vse
new
formes
of
speaking
,
or
to
swarue
from
the
receiued
custome
approued
by
the
Church
according
to
the
Scriptures
:
but
that
as
duetifull
children
wee
tie
our selues
to
her
wholesome
language
.
For
as
Saint
Hierome
said
;
Heresie
breedeth
out
of
words
improperly
vttered
.
And
Saint
Augustines
caueat
is
singular
,
If
thou
canst
not
find
what
God
is
,
yet
take
heede
to
thinke
of
God
that
which
he
is
not
.
This
doctrine
of
the
true
God
,
one
in
Essence
,
three
in
Persons
,
is
most
religiously
to
be
learned
,
kept
,
professed
,
maintained
,
and
taught
in
the
Church
,
both
for
the
glorie
of
the
True
God
,
and
also
to
distinguish
vs
from
Iewes
,
Turkes
,
and
Infidells
;
and
for
our
owne
comfort
and
saluation
,
He
which
denieth
the
Sonne
,
hath
not
the
Father
.
And
,
He
that
honoureth
not
the
Son
,
the
same
honoreth
not
the
Father
which
hath
sent
him
.
And
,
No
man
can
say
that
Iesus
is
the
Lord
,
but
by
the
Holy-ghost
.
Therefore
we
conclude
that
the
doctrine
of
the
Trinitie
ought
in
some
measure
to
be
knowne
and
beleeued
,
and
that
such
faith
is
necessary
to
saluation
.
Q.
What
is
the
Father
?
Ans.
The
Father
is
the
first
Person
in
the
Trinity
:
that
onely
true
God
:
not
begotten
nor
proceeding
,
but
being
of
none
,
and
from
euerlasting
begetting
the
Sonne
;
and
sending
forth
the
Holy-ghost
.
Q.
What
is
the
Sonne
?
Ans.
The
Sonne
is
the
second
Person
in
the
holy
Trinitie
,
that
only
true
God
,
not
created
but
begotten
from
euerlasting
of
the
Father
;
with
the
Father
sending
forth
the
Holy-Ghost
.
Q.
What
is
the
Holy-Ghost
?
Ans.
The
Holy-Ghost
is
the
third
Person
in
the
holy
Trinity
,
that
only
true
God
,
compared
with
,
not
made
,
nor
created
,
nor
begotten
,
but
proceeding
from
the
Father
and
the
Sonne
,
compared
with
.
Expli
.
The
Father
is
God
onely
,
so
are
the
Sonne
and
Holy-ghost
,
and
therefore
when
you
reade
in
the
Scriptures
,
that
the
Father
is
the
onely
true
God
,
and
onely
wise
,
and
onely
hath
Iunnortality
,
and
such
like
;
remember
to
vnderstand
,
that
it
is
spoken
exclusiuely
,
not
in
regard
of
the
other
Persons
,
but
in
regard
of
Idoles
,
and
the
Creatures
.
The
Father
is
the
first
person
,
the
Sonne
the
second
,
the
Holy-ghost
the
third
:
not
in
time
and
dignity
,
but
in
order
:
all
equall
in
all
attributes
and
workes
,
though
in
regard
of
vs
,
Creation
be
attributed
to
the
Father
,
Redemption
to
the
Sonne
,
and
Sanctification
to
the
Holie-ghost
,
without
excluding
the
other
persons
:
for
one
&
the
same
God
doth
all
these
things
,
according
to
a
common
saying
;
The
workes
of
the
Trinitie
out
of
it selfe
are
vndiuided
.
So
these
persons
are
two
wayes
distinguished
,
first
by
their
common
outward
operations
,
which
with
a
common
efficacie
they
worke
in
,
and
toward
the
creatures
;
sauing
alwayes
this
order
of
the
persons
,
that
the
Father
worketh
of
himselfe
by
the
Sonne
and
the
Holy-ghost
;
the
Sonne
and
the
Holy-ghost
,
not
of
themselues
,
but
by
themselues
.
Secondly
,
they
are
distinguished
by
personall
proprieties
,
and
inward
actions
which
they
haue
towardes
themselues
.
The
proprietie
of
the
Father
to
beget
,
and
to
be
of
none
.
The
propriety
of
the
Sonne
,
to
be
begotten
of
the
Father
.
The
propriety
of
the
Holy-ghost
,
to
proceed
from
the
Father
and
the
Son
.
Where
we
must
obserue
,
that
wee
may
not
say
the
Godhead
begetteth
,
or
is
begotten
,
or
proceedeth
;
but
the
person
.
The
Sonne
and
the
Holy-ghost
being
of
themselues
,
as
they
are
God
:
of
the
Father
as
persons
:
The
essence
of
the
Son
and
Holy-ghost
wanting
beginning
:
their
persons
hauing
the
Father
for
their
beginning
from
euerlasting
.
For
the
Essence
of
the
Deitie
is
to
be
distinguished
from
the
maner
of
subsisting
in
the
same
.
If
any
shall
desire
to
know
what
is
the
meaning
of
the
generation
of
the
Sonne
,
and
proceeding
of
the
Holy-ghost
,
and
how
they
differ
:
let
this
suffice
to
the
sober
;
that
by
generation
and
proceeding
,
is
meant
a
receiuing
of
an
Essence
from
another
:
yet
with
two
cautions
.
First
,
that
we
conceiue
no
superiority
or
inferiority
,
betweene
that
which
giueth
and
that
which
receiueth
.
Secondly
,
that
we
thinke
of
no
priority
or
posteriority
in
time
or
dignity
betweene
that
which
is
begotten
,
and
that
which
proceedeth
.
And
for
the
distinguishing
of
these
,
I
know
no
other
Art
but
this
,
that
the
Sonne
is
begotten
and
proceeds
not
,
and
the
Holy-ghost
proceedes
,
and
is
not
begotten
:
For
that
which
is
not
written
,
is
not
to
be
spoken
or
thought
.
There
is
a
difference
betweene
them
,
but
I
am
not
able
to
vnfold
it
,
faith
Saint
Augustine
,
because
both
the
generation
of
the
Sonne
,
and
the
procession
of
the
Holy-ghost
are
ineffable
.
And
yet
the
same
S.
Augustine
goeth
thus
farre
,
saying
,
that
that
which
is
begotten
,
proceedeth
,
but
that
which
proceedeth
,
is
not
begotten
:
The
first
part
of
which
speach
,
being
vnderstood
of
the
inward
workes
(
as
they
are
called
)
of
the
Deity
,
I
dare
not
auow
;
because
these
are
speciall
proprieties
of
persons
,
admitting
no
such
communication
.
To
conclude
this
whole
point
,
let
vs
heare
Nazianzene
,
who
being
pressed
of
one
,
to
shew
the
difference
betweene
proceeding
and
being
begotten
.
Doe
thou
tel
me
(
saith
Nazianzene
)
what
is
Generation
,
and
I
will
tell
thee
what
is
Procession
,
that
we
may
both
runne
madde
,
in
searching
into
the
vnreuealed
secrets
of
God
.
Vse
.
Wouldst
thou
vnderstand
these
high
and
reuerend
Misteries
?
Repent
then
of
thy
sinnes
,
The
Lord
giue
vs
vnderstanding
in
all
things
which
it
is
our
duety
to
know
,
and
without
the
knowledge
whereof
wee
cannot
be
saued
.
Amen
.
Thus
much
of
the
Relations
of
Persons
,
where
of
the
doctrine
of
the
Trinity
;
now
follows
the
consideration
of
the
Actions
ascribed
to
God
,
and
first
of
generall
Creation
and
Prouidence
.
Quest.
What
is
Creation
?
Ans.
Creation
is
a
worke
proper
onely
to
God
,
vndiuidedly
common
to
the
Father
,
the
Sonne
,
and
to
the
Holy
Ghost
,
whereby
,
in
the
beginning
,
and
in
the
space
of
sixe
daies
,
God
made
of
nothing
,
the
heauens
and
earth
,
and
all
the
Host
of
them
visible
,
and
inuisible
,
to
the
glory
of
his
Name
,
and
the
vse
of
Man
.
Explication
.
The
worke
of
Creation
is
common
to
the
thrée
Persons
,
as
is
proued
,
though
ascribed
to
the
Father
in
our
Créed
,
as
to
the
Fountaine
,
and
Beginning
,
Originall
,
(
not
Temporall
)
of
the
Deity
:
And
this
Creation
is
two-fold
.
Simple
,
viz.
Aproducing
of
things
out
of
Nothing
,
negatiuely
taken
,
or
in
Respect
:
viz.
A
producing
of
things
out
of
matter
prae-existent
vndisposed
.
So
that
these
words
,
Of
Nothing
,
signifie
both
order
,
as
if
wee
should
say
when
there
was
nothing
;
after
,
whatsoeuer
it
was
made
:
and
also
a
simple
denying
of
the
habitude
and
fitnesse
of
the
materiall
cause
.
If
any
shall
say
,
as
of
old
some
Heathen
,
that
of
Nothing
,
Nothing
is
made
:
wee
may
answere
thus
;
It
is
true
,
of
a
Physicall
,
and
Naturall
generation
and
working
:
not
true
of
a
Diuine
Creation
.
Vse
1.
The
worke
of
the
Creation
,
is
a
manifest
conuiction
of
the
Athiest
,
It
is
Hee
,
is
it
Hee
,
which
hath
made
vs
:
Euen
as
the
work
argueth
the
workman
;
so
the
creatures
the
Creator
.
Dost
thou
say
,
who
saw
God
?
Thou
Foole
:
who
euer
saw
the
winde
?
yet
thou
hearest
the
noise
of
it
,
and
féelest
it
.
So
the
Innisible
God
is
manifest
in
his
visible
workes
;
whom
acknowledge
,
least
thou
féele
the
stormy
winde
and
tempest
of
his
wrath
.
Vse
2.
Consider
seriously
the
worke
of
the
Creation
,
that
thou
maist
learne
,
both
the
better
to
know
God
,
&
to
celebrate
his
Goodnesse
,
Wisedom
,
&
Power
.
There
is
not
the
least
Fly
,
but
if
the
fashion
,
nimble
actiuity
,
&c.
nor
the
most
contemptible
hearb
,
but
if
the
colour
,
the
qualities
,
&c.
might
giue
vs
plentifull
occasion
of
praises
to
our
God
the
Creator
.
Verely
,
the
negligence
of
the
most
part
of
Christians
,
is
this
way
most
apparant
&
feareful
.
For
God
hath
so
made
his
meruailous
workes
that
they
ought
to
be
had
in
remembrance
,
which
are
sought
out
of
them
that
loue
them
.
Q.
The
History
of
the
Creation
is
set
downe
in
the
first
of
Genesis
;
but
I
finde
no
mention
there
of
the
Creation
of
Angels
:
what
thinke
you
of
that
?
Ans.
I
verily
beleeue
,
that
both
good
and
euill
Angels
were
in
those
sixe
dayes
created
of
nothing
:
all
good
at
the
first
;
but
changeable
:
Spirituall
substances
,
of
singular
wisedome
,
power
&
nimblenesse
;
but
the
very
day
and
time
exactly
of
their
creation
I
know
not
,
neither
is
it
reuealed
.
Q.
What
are
the
good
Angels
?
Ans.
They
are
all
ministring
Spirits
,
sent
forth
to
minister
for
their
sakes
which
are
heires
to
saluation
.
Q.
What
are
the
euill
Angels
?
Ans.
They
are
spirituall
substances
,
which
being
created
good
in
the
beginning
,
stood
not
in
the
truth
,
but
of
their
own
will
fell
from
their
happinesse
.
These
wee
call
Diuels
:
but
of
the
number
of
them
that
fell
,
and
their
sinne
,
what
certainly
it
was
,
and
of
the
exact
time
of
their
fall
,
I
professe
ignorance
.
Expl.
The
Angels
are
the
most
noble
of
all
the
creatures
;
of
whom
many
things
are
curiously
enquired
,
of
their
degrées
,
language
,
knowledge
,
power
,
number
,
&c.
But
this
shall
suffice
,
that
we
know
they
were
created
of
singular
power
,
knowledge
and
wisedome
,
yet
finite
:
neither
knowing
all
things
;
no
not
the
heart
of
man
,
neither
able
to
doe
all
things
:
for
these
are
proper
to
God
.
We
may
confesse
order
amongst
them
;
but
it
were
rashnesse
to
take
vpon
vs
to
declare
it
.
This
is
certaine
,
they
which
abide
in
their
goodnesse
,
haue
it
from
the
grace
of
their
Creator
,
néeding
Christ
as
a
Mediator
to
conserue
them
in
their
happinesse
,
though
not
to
redéeme
them
.
Also
we
are
not
to
be
ignorant
,
that
though
God
néedeth
not
their
ministery
,
yet
it
pleaseth
him
to
imploy
them
for
the
punishment
of
sinners
;
chiefly
for
the
good
of
his
children
:
And
yet
not
so
,
that
euery
one
hath
assigned
him
at
his
birth
,
one
good
,
and
an
other
euill
Angell
,
as
some
haue
without
warrant
affirmed
.
And
as
for
euill
Angels
,
besides
that
which
hath
béen
spoken
,
we
are
to
remember
,
that
they
are
,
in
regard
of
their
substances
,
the
creatures
of
God
,
of
whom
we
may
acknowledge
one
chiefe
,
because
the
Scripture
speaketh
of
the
Prince
of
Diuels
,
and
of
the
Diuell
and
his
Angels
.
That
they
are
of
wonderfull
knowledge
and
power
,
though
limited
:
And
that
they
are
of
excéeding
malice
toward
Christ
,
his
Gospell
,
Vse
1.
Not
to
inuocate
or
worship
good
Angels
,
for
they
are
creatures
:
Vse
2.
That
we
walke
soberly
,
and
in
the
feare
of
God
,
because
of
the
Angels
,
who
as
they
note
our
behauiour
,
Vse
3.
For
euill
Angels
,
remember
first
,
to
hate
all
sinne
,
in
asmuch
as
the
Diuell
is
an
accuser
of
vs
,
Quest.
Well
,
you
say
the
world
was
created
in
sixe
daies
,
with
all
that
therein
is
.
What
did
God
create
the
first
day
?
Ans.
In
the
first
day
were
created
the
Earth
,
Waters
,
and
the
Light
.
Explic.
without
forme
and
void
:
Yea
,
it
had
not
the
name
of
Earth
:
for
that
name
it
had
the
third
day
,
here
so
called
by
anticipation
.
It
was
not
onely
empty
and
void
,
but
drowned
,
as
it
were
,
in
a
most
déepe
gulfe
of
waters
,
and
swimming
in
the
same
;
being
like
vnto
a
slimy
or
muddie
substance
;
not
appearing
,
vntill
by
the
power
of
God
it
was
compacted
into
a
solide
masse
,
and
drawne
out
of
the
depth
;
and
receiued
the
forme
of
the
earth
,
which
was
the
third
day
.
And
darkenesse
was
vpon
the
face
of
the
déepe
.
Then
God
said
,
Let
there
be
Light
,
and
it
was
so
,
&c.
This
darknesse
vnderstand
not
a
substance
created
of
God
:
but
a
priuatiue
quality
of
the
rude
masse
of
earth
,
and
water
commingled
:
that
is
,
a
defect
of
light
,
or
rather
a
méere
negation
,
and
nothing
.
And
whereas
the
Scripture
saith
that
God
creates
darkenesse
,
it
is
to
be
vnderstood
,
by
accident
,
because
he
takes
away
the
light
.
The
light
spoken
of
,
I
thinke
to
be
meant
,
not
a
thing
altogether
immateriall
,
or
subsisting
without
a
subiect
:
but
a
lightsome
quality
sparsed
ouer
the
face
of
the
déepe
,
whereby
it
was
so
illustrated
,
that
it
wholy
might
be
discerned
.
The
time
of
this
first
darkenesse
,
and
the
first
continuance
of
the
light
following
,
made
the
first
naturall
day
:
The
darkenesse
being
called
Night
,
and
the
Light
,
Day
:
which
Light
went
and
returned
by
the
wonderfull
appointment
of
God
,
till
the
fourth
day
;
when
the
order
of
day
and
night
was
to
be
disposed
by
the
Sunne
.
Vse
1.
First
here
,
as
in
all
other
workes
of
the
Creation
,
(
to
note
it
once
for
all
)
the
wonderfull
power
,
wisedome
,
and
goodnesse
of
God
is
to
be
magnified
,
that
of
nothing
hath
made
al
these
things
.
Vse
2.
Here
consider
that
of
Saint
Paul
,
Quest.
What
did
God
create
the
second
day
?
Ans.
I
beleeue
that
on
the
second
day
,
God
made
the
Heauens
,
and
diuided
the
waters
which
were
vnder
the
firmament
,
from
the
waters
which
are
aboue
the
firmament
.
Expli
.
God
(
not
of
water
)
but
of
nothing
,
made
the
heauens
,
with
their
motion
,
together
with
that
wonderful
space
from
the
fact
of
the
earth
to
the
vtmost
Heavens
,
called
a
spreading
ouer
:
The
waters
aboue
the
firmament
,
are
the
cloudes
ouer
our
heads
,
in
the
middle
Region
of
the
Ayre
,
which
God
diuided
from
the
waters
which
couered
the
face
of
the
earth
,
that
it
might
be
a
preparation
for
the
Appearance
of
the
Earth
the
third
day
.
God
diuided
these
waters
,
not
by
their
Centre
,
as
if
one
diuide
an
Apple
into
two
equal
parts
:
but
in
the
middest
,
or
betwéene
the
middest
of
the
waters
,
orbicularly
,
or
round
about
the
whole
compasse
of
the
same
,
as
in
a
ball
of
foure
couers
,
if
one
should
take
the
two
outmost
round
about
,
and
stretching
them
to
a
larger
concauity
and
hollownesse
,
should
so
diuide
them
.
So
God
did
diuide
,
or
make
thinne
and
spread
abroad
the
outmost
halfe
of
the
waters
,
that
part
of
them
should
be
aboue
the
firmament
:
that
is
,
not
aboue
all
the
heauens
,
but
aboue
that
part
of
it
,
which
is
from
the
face
of
the
earth
,
and
sea
vnto
the
cloudes
,
which
is
called
Heauen
,
Verse
20.
Vse
.
Let
all
the
Inhabitants
of
the
Earth
serue
God
,
and
feare
before
him
,
who
is
able
euery
moment
to
let
fall
the
clouds
vpon
vs
,
to
drowne
the
world
:
For
if
these
waters
which
hang
ouer
our
heads
,
were
not
by
the
mighty
commandement
of
God
holden
vp
&
surely
bound
in
the
clouds
,
they
must
néedes
drowne
vp
all
,
as
in
Noahs
floud
;
which
cloudes
he
causeth
at
his
pleasure
to
powre
forth
water
,
eyther
for
punishment
or
mercy
,
Quest.
What
did
God
create
the
third
day
?
Ans.
The
third
day
God
gathered
the
waters
vnder
the
firmament
into
one
place
,
which
hee
called
Sea
,
and
made
the
Earth
to
appeare
,
and
dried
the
same
,
and
made
all
kindes
of
hearbs
,
and
trees
vpon
the
face
of
the
Earth
.
Expli
.
God
purposing
to
create
many
beasts
,
and
man
also
,
now
maketh
ready
the
place
where
they
must
be
,
by
commannding
the
waters
which
still
couered
the
face
of
the
Earth
,
to
gather
together
into
one
place
,
The
waters
being
thus
gathered
,
and
the
dry
land
appearing
,
the
Lord
by
his
commandement
clotheth
it
with
all
manner
of
hearbs
,
flowers
,
trées
,
fruits
,
and
séeds
,
not
onely
to
couer
the
nakednesse
of
it
,
but
also
to
serue
the
vse
of
man
and
beasts
after
to
be
made
.
The
Lord
commanded
the
earth
to
bring
forth
these
hearbs
,
&c.
out
of
it selfe
;
not
as
out
of
the
matter
,
but
as
out
of
the
originall
place
of
them
.
Now
wheras
there
be
only
3
kinds
of
plants
named
:
the
Budde
,
the
Hearbe
,
the
Trée
:
yet
vnder
these
,
all
whatsoeuer
are
contained
:
Yea
,
it
is
very
agréeable
to
thinke
,
that
the
very
hurtfull
and
poysonous
hearbes
were
then
created
,
though
before
the
sin
of
man
they
were
not
hurtfull
,
neither
should
haue
béene
:
euen
as
he
created
venemous
beasts
,
as
the
serpents
,
which
began
to
be
hurtfull
onely
after
the
fall
.
Here
further
we
are
vnder
the
commandement
of
God
,
to
vnderstand
,
the
continuall
fructifying
of
the
Earth
,
by
Roote
or
Séede
,
or
otherwise
,
whereby
there
is
a
kinde
of
Immortality
of
the
kindes
of
all
Hearbes
,
Plants
,
and
Trées
,
&c.
Vse
1.
Nothing
is
more
fading
,
then
flowers
and
hearbes
;
yet
God
hath
giuen
such
liuely
séedes
vnto
them
,
that
they
come
vp
againe
,
and
are
conserued
in
their
kinde
:
Hence
note
(
euen
by
the
direction
of
the
Holy
Ghost
)
first
our
Mortality
,
who
flourish
to
day
,
and
to
morrow
are
in
the
graue
Secondly
,
Vse
2.
Euery
plant
brings
forth
fruit
according
to
his
kind
.
Consider
this
,
&
be
ashamed
:
faith
,
feare
,
loue
,
obedience
,
patience
,
sobriety
,
&c.
are
the
fruits
that
thou
according
to
thy
kinde
shouldest
bring
forth
,
both
in
regard
of
thy
first
and
second
creation
.
Q.
What
did
God
create
on
the
fourth
day
?
Ans.
On
the
fourth
day
God
created
of
nothing
,
the
Sunne
,
the
Moone
and
the
Starres
;
appointing
them
to
these
ends
:
First
,
to
separate
the
day
and
the
night
.
Secondly
,
to
be
for
signes
,
seasons
,
dayes
and
yeares
.
Thirdly
,
to
enlighten
the
earth
day
and
night
.
Expl.
What
Ptolomie
,
and
our
latter
Astronomers
and
Mathematitians
obserue
,
concerning
the
motions
,
aspects
,
coniunctions
,
oppositions
,
influences
,
bignesse
and
quantity
of
the
Starres
both
fixed
and
wandering
,
is
wonderfull
:
as
namely
,
that
the
least
fixed
starre
,
(
which
are
distinguished
into
sixe
magnitudes
)
should
be
eighteene
times
bigger
then
the
whole
compasse
of
the
earth
and
sea
(
whose
globe
is
holden
to
be
at
the
least
twenty
thousand
miles
about
)
and
onely
thrée
of
the
Planets
to
be
lesser
,
which
are
the
Moone
,
Venus
and
Mercury
.
And
of
the
Sunne
(
which
God
created
to
be
the
Chariot
of
light
,
one
of
his
most
wonderfull
workes
)
they
write
that
it
is
of
a
most
maruellous
(
yea
almost
incredible
)
bignesse
,
not
only
in
regard
of
his
influences
and
effect
,
and
lights
,
from
whom
the
rest
of
the
Starres
receiue
their
chiefest
;
but
also
in
regard
of
his
quantity
and
bignesse
:
namely
,
that
it
is
about
an
hundred
&
three
score
times
bigger
then
the
whole
compasse
of
the
earth
and
sea
,
though
to
our
sence
it
appeare
not
so
.
These
things
the
learned
know
very
well
,
&
Saint
Ambrose
,
a
very
learned
Father
,
First
,
to
diuide
the
day
and
the
night
by
their
rising
and
setting
:
the
Sunne
to
rule
the
day
,
the
Moone
and
Starres
to
gouerne
the
night
.
Secondly
,
they
were
ordained
for
signes
,
(
I
vnderstand
not
in
regard
of
their
scituation
,
as
to
make
the
signes
in
and
out
of
the
Zodiaque
)
but
in
regard
of
their
vse
,
portending
and
signifying
many
things
by
the
diuine
ordinance
,
which
are
necessary
for
the
life
of
man
.
The
signification
of
the
starres
(
otherwise
called
Prognostication
)
by
their
rising
,
setting
,
&c.
as
by
causes
or
signes
,
are
three-fold
:
First
Naturall
,
as
of
the
Eclipses
of
the
Sunne
&
Moone
,
Earth-quakes
,
Winde
,
Raine
,
Drought
,
&c.
Secondly
Ciuill
,
as
the
opportunity
of
many
ciuill
actions
:
as
of
fit
time
of
Nauigation
for
Mariners
,
plowing
and
sowing
for
Husbandmen
,
hiring
and
letting
of
ground
for
housholders
,
&c.
Thirdly
Spirituall
,
Lastly
,
they
were
ordained
to
giue
light
to
the
earth
,
and
to
the
creatures
therein
;
without
the
which
they
could
not
diuide
the
day
and
the
night
,
nor
bee
for
signes
and
seasons
,
&c.
Vse
1.
Hereby
are
condemned
,
not
only
al
such
which
practise
Astrology
,
concerning
diuining
of
things
to
come
,
and
telling
of
things
lost
,
as
before
spoken
of
,
but
also
all
such
which
resort
to
such
for
counsell
,
or
help
,
as
by
the
Scriptures
in
the
exposition
appeareth
.
Vse
2.
God
appointed
the
Starres
for
the
diuiding
of
the
day
and
night
:
and
this
appointment
ceaseth
not
:
Hence
comfort
thy selfe
thus
:
If
God
bee
constant
and
true
in
this
,
why
not
then
in
all
his
other
promises
?
though
Reason
séeme
to
sée
,
Sence
to
féele
,
and
the
whole
world
say
the
contrary
,
as
the
Lord
himselfe
testifieth
.
Quest.
What
did
God
create
on
the
fifth
day
?
Ans.
On
the
fifth
day
,
God
created
all
manner
of
Fishes
,
and
all
manner
of
Birds
;
euen
all
creatures
that
liue
,
and
moue
in
the
Aire
,
and
in
the
Waters
,
and
appointed
the
Fishes
to
fill
the
waters
,
and
the
Birds
to
multiply
themselues
on
the
Earth
.
Expl.
God
on
the
fifth
day
,
(
whereas
before
there
was
not
so
much
as
a
Fly
)
created
(
not
of
water
,
but
)
of
nothing
;
the
Fishes
and
Birds
of
all
sorts
and
kind
;
and
also
appointed
this
Order
,
and
gaue
them
this
Faculty
,
that
they
should
bring
forth
their
Like
,
for
the
continuance
of
their
seuerall
kinds
,
as
wée
sée
by
daily
experience
:
but
the
Fishes
in
greater
aboundance
than
the
Fowles
;
as
the
word
to
the
Fishes
(
Fill
the
water
)
and
to
the
Birds
onely
(
Multiply
yee
)
doth
shew
.
Vse
.
That
wée
prouoke
our selues
to
obedience
by
the
nature
of
Birds
:
Quest.
What
did
God
Create
on
the
sixth
day
?
Ans.
On
the
sixth
day
,
God
created
,
of
Nothing
,
all
Cattell
and
creeping
things
,
and
the
beasts
of
the
earth
,
according
to
their
Kings
:
also
hee
made
man
of
the
dust
of
the
earth
.
Expl.
First
,
of
the
Creation
of
the
beasts
of
the
Earth
:
They
are
here
distinguished
,
into
3.
ranks
or
sorts
.
First
,
Cattell
,
whereby
we
vnderstand
all
tame
Beasts
,
and
Domesticall
,
which
are
familiar
and
conuersant
with
man
:
as
Horse
,
Kine
,
Shéep
,
Dogs
,
Cats
,
&c.
Secondly
créeping
things
,
whereby
are
vnderstood
,
those
that
haue
no
féete
,
as
Serpents
;
or
those
which
haue
,
but
very
short
,
as
Wormes
,
Ants
,
&c.
Thirdly
,
Beasts
,
whereby
are
vnderstood
all
wilde
Beasts
:
As
Lyons
,
Beares
,
Tigers
,
Wolues
,
Foxes
,
Hares
,
and
all
such
which
are
of
wilde
Nature
.
The
least
of
which
creatures
;
either
Fishes
,
Fowles
,
or
Beasts
of
the
earth
,
is
so
great
a
worke
;
that
all
the
world
is
not
able
to
make
the
like
:
no
not
a
Fly
,
not
a
Louse
.
Vse
1.
If
God
abase
himselfe
to
make
and
preserue
the
smallest
liuing
creatures
,
much
more
wil
he
prouide
for
them
which
feare
him
.
Vse
2.
The
Lord
made
all
things
good
,
and
so
approued
of
them
;
but
through
the
sinne
of
man
,
many
creatures
are
become
hurtfull
,
as
Toads
,
Snakes
,
&c.
As
one
saith
:
They
were
created
Good
,
but
to
them
that
are
euill
they
are
become
a
scourge
:
Learne
then
by
the
rebellion
of
the
creatures
to
thee
,
and
the
danger
and
feare
thou
art
in
by
them
,
to
bee
humbled
for
thy
finne
the
cause
thereof
.
Quest.
You
said
that
on
the
sixth
day
,
God
also
created
Man
,
What
thinke
you
of
Mans
Creation
?
Ans.
I
beleeue
that
on
the
sixth
day
,
God
made
Man
,
Male
and
Female
,
according
to
his
Image
and
Likenesse
;
The
Body
of
the
Man
,
of
the
dust
of
the
earth
,
and
his
Soule
of
nothing
;
the
Body
of
the
woman
of
the
rib
of
the
Man
,
and
her
Soule
also
of
Nothing
.
Expl.
It
is
a
great
folly
,
and
ouersight
,
for
a
man
to
take
vpon
him
to
know
other
things
,
and
to
bee
ignorant
of
himselfe
;
in
whose
Body
and
Soule
there
are
such
euident
marks
of
Gods
wisedome
,
power
,
and
goodnesse
;
that
euen
Heathen
Philosophers
haue
called
Man
:
A
little
World
;
or
a
Map
of
the
whole
world
.
Man
consists
of
a
body
and
a
Soule
:
wée
will
speake
first
of
his
Body
,
noting
briefly
,
only
that
which
thereof
is
said
in
the
Text.
When
God
had
finished
all
his
other
workes
,
then
he
made
Man
:
In
whose
Creation
,
he
saith
not
as
before
,
Let
there
be
Man
,
or
Let
the
earth
bring
forth
Man
;
but
as
with
Counsell
,
Let
vs
make
Man
:
Hereby
noting
more
cléerely
the
doctrine
of
the
Holy
Trinity
,
in
mans
Creation
,
then
in
the
creation
of
other
things
.
Concerning
Mans
body
;
wée
may
consider
either
the
matter
,
or
the
Figure
of
it
:
The
matter
was
the
dust
of
the
earth
:
other
things
were
made
of
nothing
;
onely
Man
,
and
Womans
body
of
matter
praeexistent
;
thoough
of
it selfe
hauing
no
disposition
to
such
an
effect
:
as
what
likenesse
,
hath
dust
or
red
earth
,
to
the
flesh
,
bloud
and
bones
of
mans
body
?
Now
for
the
Figure
of
it
,
it
is
wonderful
,
as
Dauid
obserueth
:
Vse
.
Did
not
God
make
mans
body
of
nothing
?
nor
of
gold
,
or
some
heauenly
and
pretious
matter
,
but
of
dust
?
Remember
then
thy
beginning
and
be
humble
,
in
as
much
as
thou
,
nay
Kings
,
&
Quéenes
are
framed
of
no
better
stuffe
then
the
dust
and
dirt
of
the
earth
;
which
themselues
,
nay
euen
bruite
beasts
tread
vnder
their
féete
:
yea
,
wée
are
below
the
beasts
in
this
,
that
they
were
but
brought
out
of
the
earth
,
as
out
of
their
originall
place
:
Man
made
of
the
earth
,
as
of
a
base
and
brittle
matter
.
Why
art
the
proud
of
a
péece
of
dirt
?
&
so
prankest
vp
thy
painted
sheath
?
Let
thine
owne
bosome
teach
thée
humility
,
for
thou
art
dust
:
and
let
it
also
teach
thée
thy
frailty
,
that
thou
must
die
:
for
to
dust
thou
shalt
returne
.
Quest.
What
is
the
Soule
of
man
,
which
you
spake
of
?
Ans.
The
Soule
of
man
is
a
Spirituall
substance
,
Immortall
;
endued
with
Vnderstanding
,
Memory
,
Conscience
,
and
Will
:
Created
in
the
Humane
Body
,
to
make
the
Person
of
Man
,
and
to
enable
Man
to
know
,
and
worshippe
his
Creator
.
Expl.
Euery
man
hath
a
Soule
,
the
originall
whereof
is
of
nothing
;
and
it
is
the
better
part
of
man
,
without
the
which
,
the
body
is
a
dead
lump
of
the
earth
,
the
Immortality
whereof
is
to
be
beléeued
against
all
Epicures
,
or
else
all
Religion
&
Piety
vanisheth
.
Though
therefore
the
body
die
,
yet
the
Soule
existeth
,
being
dissolued
from
the
body
,
being
so
farre
from
death
,
that
it
neuer
falleth
a
sléepe
,
When
Moses
speaketh
of
the
creation
of
the
Soule
,
and
the
infusing
of
it
into
the
body
,
hee
saith
:
God
breathed
into
his
face
the
breath
of
life
:
Which
must
not
bée
vnderstood
,
as
though
God
had
any
mouth
to
breath
,
but
that
God
by
his
omnipotent
power
made
the
man
to
breath
,
and
yet
héereby
wée
may
perceiue
,
that
that
which
was
thus
created
is
a
Spirit
,
not
drawne
out
of
the
matter
,
but
immediatly
procéeding
,
as
out
of
the
mouth
of
God
.
Vse
1.
Thou
hast
a
Soule
,
which
is
endued
with
Vnderstanding
and
Will
;
the
proper
obiect
of
thy
Vnderstanding
is
Truth
;
of
thy
Will
,
Goodnesse
:
If
thou
béest
a
man
,
then
all
thy
labour
should
bée
to
increase
in
the
knowledge
of
the
Truth
:
and
in
the
approbation
,
election
,
and
practise
of
that
which
is
Good
.
Vse
.
2.
Remember
thou
hast
an
immortall
part
,
which
is
thy
Soule
,
bée
carefull
then
so
to
adorne
it
with
grace
and
vertue
that
thou
maist
liue
immortally
in
ioy
and
happinesse
,
and
not
in
misery
and
paine
.
Many
will
say
they
haue
Soules
to
saue
,
so
haue
they
Soules
giuen
them
to
know
God
,
and
to
worship
him
according
to
his
Word
:
But
as
the
most
part
haue
no
care
to
glorifie
God
,
in
and
with
their
Soules
:
so
(
whatsoeuer
they
say
)
they
shew
by
their
liues
,
they
haue
Soules
to
bée
damned
rather
then
saued
:
For
as
saluation
is
promised
to
them
which
beléeue
and
obey
God
;
so
to
them
which
do
not
,
is
damnation
denounced
by
the
word
of
God
.
Quest.
You
said
that
Conscience
is
a
Faculty
of
the
Soule
,
declare
further
what
Conscience
is
.
Ans.
Conscience
is
a
Faculty
of
the
Soule
,
taking
notice
of
all
that
is
in
Man
,
or
that
passeth
through
his
whole
life
,
and
so
determining
thereof
,
accusing
or
excusing
before
God
.
Ex.
All
men
haue
Conscience
,
which
is
proper
to
euery
reasonable
creatures
:
yea
,
euery
seuerall
man
or
woman
,
hath
his
,
or
her
,
owne
seuerall
Conscience
within
them
;
which
is
a
Naturall
Faculty
,
or
Created
Quality
in
the
Minde
,
borne
with
vs
:
And
whereas
wée
vse
to
say
,
that
some
are
men
of
no
Conscience
,
or
haue
no
Conscience
;
the
meaning
is
not
,
that
they
haue
no
conscience
at
all
,
but
no
good
Conscience
.
Conscience
is
diuersly
distinguished
:
In
regard
of
the
light
whereby
it
is
informed
,
it
is
either
a
Naturall
Conscience
,
which
hath
onely
the
light
of
Nature
for
direction
;
or
it
is
a
Christian
Conscience
,
and
better
enlightened
(
as
you
may
call
it
)
which
besides
Nature
,
hath
the
Holy
Scriptures
,
more
largely
and
distinctly
,
guiding
and
directing
it
.
In
regard
of
this
direction
:
Conscience
is
either
informed
,
or
discerning
;
or
not
enformed
and
blinde
:
and
this
according
to
two
degrées
thereof
,
is
either
a
Doubting
Conscience
;
when
,
for
want
of
euident
light
to
direct
,
wée
cannot
resolue
:
or
an
Erring
Conscience
;
when
a
man
mistakes
through
ignorance
,
good
for
euill
,
or
euill
for
good
:
or
when
out
of
knowne
principles
and
true
,
we
conclude
and
infer
erroniously
.
Againe
,
Conscience
is
in
regard
of
the
quality
thereof
,
either
Good
,
or
Bad
:
the
Good
Conscience
,
is
that
which
is
sprinkled
with
the
bloud
of
Christ
,
and
regenerate
:
and
is
according
to
a
two-fold
estate
thereof
;
either
a
good
quiet
Conscience
,
when
vpon
good
grounds
wée
truely
beléeue
,
and
vnfeignedly
repent
,
enioying
peace
,
and
confidence
,
and
boldnesse
before
God
:
or
a
good
troubled
conscience
;
when
,
though
we
beléeue
and
repent
,
yet
through
some
sin
that
we
haue
committed
,
or
through
our
in-bred
infidelity
,
we
are
troubled
and
in
doubt
:
and
this
is
called
Good
;
not
because
it
is
troubled
,
but
because
of
the
true
grace
whereby
it
is
renewed
,
with
the
which
true
grace
,
may
and
is
oftentimes
,
yea
for
the
most
part
,
and
that
in
the
best
men
and
women
,
trouble
ioyned
:
as
Dauids
heart
fainting
him
,
and
Pauls
crying
out
:
O
wretched
man
!
Bad
conscience
is
that
which
is
not
renewed
:
for
euery
man
till
he
bée
in
Christ
,
hath
a
bad
conscience
:
and
this
also
,
according
to
a
two-fold
estate
thereof
,
is
either
an
euill
quiet
conscience
,
whereof
there
are
two
degrées
:
first
,
a
slumbring
conscience
,
that
stirres
not
but
when
death
comes
,
or
in
some
grieuous
affliction
:
That
faculty
of
our
soule
,
which
takeeth
knowledge
,
and
determineth
of
all
our
actions
,
is
called
Conscience
,
either
because
it
is
a
partner
with
another
in
the
knowledge
of
a
secret
(
which
Another
is
God
)
or
because
it
is
ioyned
with
certaine
Principles
and
Rules
of
the
Law
,
in
the
minde
,
and
with
memory
;
vsing
the
helpe
of
these
in
the
execution
of
the
office
therof
.
The
office
of
Conscience
is
two-fold
:
First
,
to
know
all
things
in
a
man
,
or
done
,
and
omitted
by
man
:
all
thoughts
,
words
,
déeds
,
affections
,
and
the
omitting
of
all
duties
:
the
soule
by
conscience
séeking
it selfe
,
as
by
a
reflection
.
As
for
instance
:
The
Soule
by
science
knoweth
a
thing
;
the
Conscience
,
it
knowes
that
it
knowes
such
a
thing
.
The
Heart
thinkes
a
thought
,
good
or
euill
:
by
conscience
the
heart
knowes
that
it
thinkes
such
a
thought
.
By
Faith
the
heart
beleeues
:
by
Conscience
,
the
heart
knowes
it
doth
beléeue
.
By
affectious
the
Soule
grieues
,
or
ioyes
:
by
conscience
we
know
we
do
so
.
The
second
office
of
conscience
is
to
determine
of
the
thoughts
,
words
&
deedes
of
men
:
which
things
as
they
are
diuers
,
in
regard
of
time
,
so
is
the
action
of
conscience
diuers
concerning
them
.
The
actions
(
to
insist
onely
of
them
)
are
either
past
,
or
to
come
:
Of
actions
past
,
conscience
determineth
two
wayes
:
according
to
double
consideration
,
or
question
,
of
such
actions
.
As
first
,
whether
they
were
done
or
not
done
:
secondly
,
whether
they
were
well
or
euilly
done
.
For
the
first
question
,
whether
an
action
were
done
or
no
,
Conscience
within
most
certainly
certifieth
:
As
in
Caine
,
when
his
Tongue
said
,
I
know
not
where
my
brother
is
,
his
Conscience
said
,
Thou
knowest
wherere
he
is
:
for
thou
hast
killed
him
.
So
in
Dauid
,
when
he
was
accused
as
a
Traytor
against
Saul
:
his
conscience
said
,
that
he
was
no
Traytor
,
nor
had
conspired
against
him
.
So
in
Iob
,
when
his
friends
said
,
he
was
an
Hypocrite
:
his
conscience
witnessed
within
him
before
God
,
that
he
was
none
.
And
hence
is
conscience
called
a
witnesse
:
yea
,
a
thousand
witnesses
.
For
the
second
question
,
whether
a
thing
be
well
or
ill
done
:
Conscience
,
with
the
helpe
of
certaine
Principles
in
the
Minde
,
iudgeth
in
euill
things
,
as
a
Witnesse
accusing
,
and
as
a
Iudge
condemning
:
In
things
well
done
,
as
a
Witnesse
excusing
,
and
as
a
Iudge
acquiting
:
And
both
these
,
after
the
manner
of
Practicall
Reasoning
,
as
Paul
sheweth
.
Mary
Magdalen
.
He
that
sorroweth
truly
for
sin
,
&
leaueth
it
,
and
followeth
righteousnesse
,
repenteth
(
saith
the
Principle
,
or
Rule
in
the
minde
.
)
But
thou
M.
or
M.
M.
dost
so
,
(
saith
conscience
as
a
witnesse
,
)
therefore
thou
repentest
(
saith
conscience
excusing
)
Againe
,
he
that
repents
shal
be
saued
(
saith
the
rule
.
)
But
thou
M.
or
M.
M.
repentest
(
saith
conscience
excusing
:
)
therfore
the
shalt
be
saued
(
saith
conscience
acquiting
)
And
hence
come
peace
of
conscience
,
Ioy
,
boldnesse
to
come
into
the
presence
of
God
,
&c.
The
actions
to
come
,
of
which
Conscience
determineth
,
are
either
good
or
had
:
The
conscience
,
in
regard
of
her
Iudgement
of
good
actions
,
may
be
called
aspurring
or
prouoking
conscience
:
As
thus
,
if
the
question
be
concerning
kéeping
of
the
Sabaoth
:
the
commaundement
of
God
must
be
kept
,
saith
the
Rule
;
but
to
kéepe
the
Sabaoth
is
a
commandement
of
God
,
saith
the
Iudgement
of
Reason
,
therefore
kéepe
the
Sabaoth
,
saith
Conscience
.
In
regard
of
had
things
,
the
conscience
may
be
called
a
brideling
,
or
a
restraining
Conscience
:
as
,
if
question
be
,
whether
the
Sabaoth
may
bee
broken
:
thus
,
The
commandement
of
God
may
not
be
broken
:
but
to
breake
the
Sabaoth
is
to
breake
the
commandement
of
God
,
therefore
breake
it
not
saith
conscience
.
Thus
by
experience
we
féele
within
vs
,
before
we
do
a
thing
,
a
certaine
power
pushing
vs
backe
,
or
egging
vs
forward
:
or
we
séeme
to
heare
a
voyce
in
our
breasts
,
bidding
,
or
forbidding
vs
.
And
when
we
do
contrary
to
the
motion
and
monishing
of
conscience
,
we
are
said
to
wound
,
and
to
sin
against
our
consciences
,
which
is
grieuous
.
Now
remember
how
the
Conscience
determineth
of
Actions
:
So
also
of
Thoughts
and
Words
.
Vse
1.
Looke
well
to
thy
conscience
,
and
examine
it
:
for
a
good
conscience
is
not
of
Nature
,
but
of
Grace
,
by
Faith
,
Vse
2.
If
thou
once
gettest
a
good
conscience
,
kéepe
it
with
all
diligence
:
For
as
a
good
conscience
is
a
continuall
feast
:
for
whatsoeuer
is
not
of
faith
,
is
sinne
.
Vse
3.
Neuer
sinne
in
hope
of
secrecie
,
for
thou
canst
not
lie
hidde
;
though
thou
couldst
conceale
thy
faults
from
al
men
,
yea
from
the
diuell
,
yet
there
is
a
bird
in
thy
breast
,
which
will
tell
tales
,
and
bewray
all
:
the
conscience
is
a
thousand
witnesses
;
happy
is
he
which
hath
it
to
witnesse
for
him
before
God
.
Quest.
What
meane
you
when
you
say
that
man
was
created
in
the
Image
and
likenesse
of
God
?
Ans.
I
meane
that
neere
likenes
wheby
Adam
resembled
God
;
which
consisted
,
partly
in
the
immortality
of
his
soule
,
partly
in
his
dominion
ouer
the
creatures
,
but
principally
in
the
gifts
of
his
minde
,
knowledge
,
holines
,
and
righteousnes
.
Expli
.
Herein
consists
the
chiefe
happinesse
of
man
,
to
be
like
his
Creator
:
for
God
made
not
man
like
other
things
made
,
but
like
himselfe
;
like
I
say
,
hauing
some
sparkes
of
excellency
,
as
representations
of
the
Diuine
Nature
;
though
this
likenesse
be
such
that
there
remaines
an
vnspeakeable
distance
betwéene
God
and
man
,
euen
in
his
greatest
perfection
.
Though
the
feature
of
the
body
bee
most
beautifull
,
yet
herein
we
place
no
part
of
the
Image
of
God
:
though
wee
confesse
,
that
euen
as
the
lanthorne
is
illustrated
by
the
candle
within
it
:
euen
so
the
body
is
made
,
in
some
sort
,
resplendent
,
by
the
brightnesse
of
the
Soule
within
,
in
which
the
Image
of
GOD
chiefly
resideth
.
And
yet
to
speake
properly
,
we
say
not
,
that
the
Soule
,
but
that
the
whole
man
was
made
according
to
Gods
Image
.
This
Image
(
not
to
say
any
thing
,
of
the
spirituall
Essence
,
and
Immortalitie
of
the
Soule
)
was
partly
in
the
dominion
granted
ouer
the
Creatures
:
which
dominion
was
not
direct
:
(
for
God
is
onely
the
soueraigne
Lord
;
)
but
profitable
:
consisting
in
his
dwelling
,
and
the
vse
and
benefit
of
the
Creatures
:
yet
the
extent
of
this
,
onely
to
the
inferiour
creatures
,
as
the
earth
,
sea
,
ayre
,
and
the
creatures
liuing
in
the
same
.
Partly
also
was
the
Image
,
in
the
excellent
Graces
of
Knowledge
,
Holines
,
righteousnes
,
and
Trueth
,
wherewith
man
was
endowed
;
so
that
as
the
former
resembled
Gods
imperious
maiesty
,
so
this
his
infinite
purity
and
Holinesse
.
And
this
also
wée
are
to
remember
,
that
the
woman
was
made
aswell
as
the
man
,
accorcording
to
the
Image
of
God
:
though
in
regard
of
the
subiection
of
the
woman
to
the
man
,
it
more
excellently
,
in
that
,
Vse
.
Labor
for
knowledge
,
and
grace
to
liue
godlily
,
whereby
thou
resemblest
God
himselfe
:
and
this
is
commanded
;
Be
ye
holy
,
for
I
am
holy
,
saith
the
Lord
:
Thus
much
of
the
first
generall
worke
the
Creation
:
now
of
the
other
,
which
is
the
preseruation
of
the
Creature
called
Prouidence
.
Quest.
What
is
the
Prouidence
of
God
?
Ans.
The
Prouidence
of
God
,
is
that
way
or
manner
,
whereby
I
verely
beleeue
that
God
knoweth
,
preserueth
,
gouerneth
,
and
to
their
certaine
ends
directeth
,
all
and
singular
the
things
,
with
their
actions
which
he
hath
created
.
Explic.
As
nothing
could
haue
béene
vnlesse
it
had
receiued
a
being
of
God
,
so
nothing
can
continue
,
vnlesse
it
be
still
preserued
by
him
:
Which
preseruation
of
the
Creature
,
is
eyther
generall
,
or
speciall
.
The
generall
is
that
wherby
he
continueth
the
order
,
which
he
gaue
the
creature
at
the
first
;
as
the
seasons
and
tunes
of
the
years
,
that
the
Sunne
should
giue
light
,
the
fire
burne
,
the
earth
yeeld
fruit
,
bread
nourish
,
&c.
for
this
could
not
continue
without
the
prouidence
of
God
;
as
appeares
in
bread
.
So
that
we
beléeue
the
prouidence
of
God
,
to
extend
it selfe
,
euen
to
the
basest
worme
,
and
least
flie
,
as
well
as
to
the
Angels
in
heauen
,
and
that
it
is
as
large
as
his
knowledge
;
equally
containing
all
things
,
(
though
not
giuing
equall
things
to
all
)
vniuersalls
,
singulars
:
things
necessary
,
things
contingent
;
naturall
,
voluntary
,
good
,
euill
,
little
,
great
;
and
that
it
ordereth
and
gouerneth
all
things
,
and
actions
,
as
he
himselfe
hath
decréed
.
Neither
is
this
to
flatter
God
,
to
say
that
he
careth
for
euery
particular
worme
,
flie
&c.
as
if
so
be
God
cared
onely
for
multitudes
,
,
and
not
for
euery
each
one
:
when
our
Sauiour
saieth
one
Sparrow
.
Hee
is
as
well
able
to
know
them
,
and
to
prouide
for
them
,
as
to
make
them
,
and
giue
them
life
,
and
the
paine
is
all
alike
to
him
,
to
care
for
euery
one
,
as
for
a
multitude
;
neither
doth
it
derogate
from
his
greatnesse
,
or
goodnesse
,
but
rather
amplifie
the
same
,
when
hee
neglecteth
nothing
which
he
hath
made
.
Surely
if
it
did
not
impeach
his
Maiestie
to
make
them
,
neither
to
preserue
them
.
Quest.
But
do
you
beleeue
that
Gods
prouidence
,
extendeth
it selfe
to
all
actions
of
men
,
euen
to
decree
,
order
,
and
gouerne
euill
actions
?
Ans.
Yes
indeede
,
Ibeleeue
that
euen
the
euill
actions
of
men
,
are
not
only
ly
foreknowne
,
but
also
decreed
by
God
.
Expli
.
We
néed
not
feare
to
attribute
euill
actions
to
the
decrée
of
God
,
because
the
Scripture
so
speaketh
;
onely
we
must
soberly
and
wisely
vnderstand
it
:
namely
,
that
Pharaohs
cruelty
,
Sheme
is
cursing
,
Absolons
vncleannes
,
Iudas
his
betraying
of
Christ
;
are
not
by
his
reuealed
wil
approued
,
but
forbidden
:
and
yet
that
by
his
good
pleasure
hee
will
permit
the
same
.
Which
permission
we
may
not
vnderstand
to
be
the
cessation
of
his
care
and
prouidence
,
or
an
ydle
wincking
at
the
matter
;
but
ioyned
with
an
actiue
power
,
not
of
infusing
euill
into
men
:
but
first
of
taking
away
or
denying
his
grace
,
and
of
deliuering
of
them
most
iustly
to
Satan
,
and
to
the
lusts
of
their
owne
hearts
.
And
also
of
bounding
their
wils
,
purposes
,
and
actions
,
and
directing
them
to
a
good
end
.
For
God
is
so
good
that
he
would
neuer
suffer
euill
to
be
,
if
hee
could
not
bring
good
out
of
euill
;
Euen
as
the
skilfull
Apothecary
,
knoweth
how
to
vse
poyson
well
,
and
to
the
good
of
the
patient
.
And
surely
,
this
is
a
most
pregnant
proofe
of
the
powerfull
prouidence
of
God
herein
,
when
those
actions
which
are
done
by
wicked
men
contrary
to
his
will
,
yet
are
brought
to
serue
and
fulfill
his
holy
will
and
purpose
.
For
euen
as
in
an
Armie
one
fighteth
for
praise
,
an
other
for
lucre
of
the
spoyle
,
an
other
is
egged
forward
by
desire
of
reuenge
;
yet
all
for
the
victorie
,
and
for
their
Prince
:
and
as
in
a
shippe
,
some
weigh
vp
Ankers
,
others
stand
at
the
pumpe
,
others
at
the
sterne
,
and
all
by
seuerall
workes
labour
for
the
safety
of
the
ship
:
so
,
whatsoeuer
the
wicked
propound
to
themselues
,
yet
the
Lord
ordreth
all
to
his
good
pleasure
,
will
they
,
nill
they
:
so
that
as
an
arrow
flieth
to
the
marke
which
the
shooter
aymeth
at
,
without
any
sence
whither
it
goeth
:
So
the
Lord
serueth
himself
by
the
wicked
thogh
they
thinke
not
so
much
.
Here
further
it
is
to
be
marked
,
that
the
Decrée
of
God
(
in
respect
whereof
all
things
are
necessary
)
doth
not
take
away
contingency
;
which
is
,
when
a
thing
,
when
it
is
,
had
a
cause
whereby
it
might
haue
béene
otherwise
.
As
the
bones
of
Christ
must
be
vnbroken
in
regard
of
Gods
Decrée
,
and
yet
they
might
haue
béene
broken
in
regard
of
their
owne
nature
,
and
the
fréedome
of
the
mindes
of
the
Souldiers
.
Neither
may
any
thinke
,
that
hereby
are
frustrated
,
deliberations
,
prudence
and
vse
of
meanes
:
for
as
God
decréeth
the
being
of
things
,
so
also
the
meanes
wherby
such
things
shall
be
.
As
in
regard
of
Gods
Decrée
,
Lot
cannot
be
burut
in
Sodome
;
but
then
he
must
escape
,
and
hie
him
away
out
of
the
Citty
.
Dauid
must
ouercome
Goliath
,
but
then
he
must
take
his
Sling
,
with
the
smooth
Stones
,
with
him
.
Manasses
must
be
saued
,
because
God
hath
so
decréed
,
but
then
he
must
repent
and
beléeue
,
which
are
the
meanes
of
saluation
appointed
and
decréed
by
God
.
Vse
1.
Labour
soundly
to
vnderstand
,
and
with
all
thy
wit
to
maintaine
this
doctrine
:
for
to
deny
the
Prouidence
is
all
one
as
to
deny
God
:
Wherefore
,
denying
a
fatall
destiny
,
whereby
all
things
,
euen
God
himselfe
,
should
be
tied
to
the
nature
of
second
causes
,
and
abhorring
all
conceit
of
fortune
and
méere
chaunce
(
which
are
words
fitter
for
Heathens
then
Christians
,
which
beléeue
there
is
a
GOD
)
let
vs
hold
fast
this
Doctrine
,
that
all
things
whatsoeuer
are
gouerned
by
an
Ocular
Prouidence
:
Numbers
35.22
.
compared
with
that
of
Exodus
21.13
.
doth
most
plainely
shew
.
Vse
2.
This
Doctrine
also
comforteth
many
wayes
:
First
if
wee
(
as
we
ought
)
carefully
obserue
the
experiences
of
Gods
prouidence
towards
vs
,
in
the
often
vnexpected
successe
of
our
affaires
,
we
must
needes
both
be
confirmed
in
our
Faith
,
the
more
stedfastly
to
depend
and
trust
on
GOD
,
and
also
be
hereby
occasioned
often
to
giue
thankes
.
Secondly
,
if
Affliction
come
,
it
teacheth
,
that
it
commeth
not
out
of
the
dust
,
but
by
the
wise
and
iust
appointment
of
GOD
;
And
this
breedeth
patience
.
Thirdly
,
whereas
the
Church
,
and
such
as
feare
GOD
,
haue
many
enemies
,
this
teacheth
that
they
can
do
nothing
but
as
GOD
pleaseth
:
yea
,
the
very
Diuels
themselues
can
neither
hurt
Iob
,
nor
enter
into
the
Swine
,
but
as
they
are
licenced
by
GOD
,
and
when
he
pleaseth
to
licence
either
Sathan
,
or
euill
Men
,
or
other
Creatures
,
to
hurt
his
Children
,
or
Seruants
,
he
both
boundeth
them
,
beyond
which
they
cannot
go
,
and
also
in
the
end
turneth
all
things
to
the
best
.
Fourthly
,
neglect
not
lawful
meanes
for
the
accomplishing
of
thy
lawfull
desires
:
for
this
were
to
tempt
GOD
:
And
yet
trust
not
in
the
meanes
,
though
neuer
so
likely
:
for
that
were
to
sacrifice
to
thy
worth
,
and
to
commit
a
kinde
of
Idolatry
.
Hast
thou
Bread
?
Then
that
is
a
good
meanes
of
Nourishing
:
But
God
can
breake
the
staffe
of
it
,
and
make
it
as
a
stone
to
thee
:
For
man
liueth
not
by
bread
onely
,
but
by
the
word
of
Promise
annexed
thereto
.
Thus
much
of
the
generall
workes
by
which
God
is
described
:
Creation
,
and
Prouidence
,
which
extend
to
all
things
.
Now
of
the
more
Speciall
,
which
concerne
the
Church
,
which
are
Redemption
,
Sanctification
.
Quest.
You
said
that
God
is
the
Redeemer
of
his
Church
:
What
is
Redemption
?
Ans.
Redemption
is
a
worke
of
God
,
whereby
hee
hath
fully
deliuered
his
Elect
,
from
sinne
,
the
curse
of
the
Law
,
Eternall
Death
,
and
the
power
of
the
Deuill
,
by
IEVS
CHRIST
to
the
praise
and
glory
of
his
Name
.
Expl.
The
deliuery
of
Mankind
from
sinne
and
death
is
,
significantly
,
by
the
Holy
Ghost
called
Redemption
:
which
signifieth
,
a
purchasing
,
or
buying
againe
,
or
a
Ransoming
at
a
price
(
as
life
for
life
)
of
them
which
are
in
bondage
.
Therefore
is
Christ
called
,
a
Price
,
Yee
are
bought
with
a
price
.
We
were
in
bondage
,
euen
to
the
very
Diuell
of
hell
,
the
great
enemy
of
Mankind
;
and
therefore
vngodly
men
and
women
,
But
heere
we
must
know
that
Christ
ransoming
vs
out
of
the
clawes
of
the
deuill
,
by
a
Price
,
paies
not
this
Price
to
the
deuill
,
but
to
God
:
who
deliuers
sinners
to
the
deuill
,
as
to
his
executioner
to
bee
tormented
:
And
when
this
worke
of
Redemption
is
spoken
onely
,
of
taking
vs
from
sathan
,
it
noteth
that
wée
are
deliuered
by
power
and
force
,
not
by
a
price
:
Therefore
in
the
Gospell
,
Christ
in
comparison
of
Sathan
,
is
called
the
Stronger
,
who
ouer-commeth
him
and
diuideth
his
spoiles
.
This
Redemption
wée
speake
of
,
is
so
the
worke
of
God
,
that
wée
exclude
all
creatures
from
any
power
,
or
possibility
of
redéeming
vs
.
Vse
.
First
,
héere
wée
may
sée
the
wonderfull
misery
,
in
the
which
wée
are
all
,
till
wée
haue
our
part
,
in
the
Eternall
Redemption
,
purchased
for
vs
by
Iesus
Christ
:
For
first
,
we
are
vnder
the
power
of
sinne
,
and
the
tiranny
of
the
deuill
:
very
Bond-slaues
;
more
miserable
then
euer
were
the
poore
Iraelites
in
Egypt
,
or
now
are
the
poore
Christians
vnder
the
Turke
:
for
the
bondage
of
these
is
onely
bodily
:
ours
more
:
bodily
and
spirituall
also
:
our
bodies
and
very
Spirits
being
subiect
to
obey
his
filthy
will
in
all
things
.
Secondly
,
we
are
all
our
life
time
in
feare
of
death
;
euen
as
is
the
case
of
one
condemned
to
the
Gallowes
,
hee
alwaies
trembles
and
quakes
at
the
approach
and
remembrance
of
the
houre
of
his
execution
:
So
wee
,
if
God
make
vs
sensible
of
our
estate
,
in
regard
of
sinne
,
are
alwaies
haunted
with
the
terrours
of
an
euill
conscience
,
as
with
Furies
and
Fiends
of
hel
:
as
Caine
,
Saul
,
Iudas
.
Thurdly
,
wee
are
fire-brands
of
hell
,
subiect
to
eternall
condemnation
,
for
our
sinnes
,
&c.
This
is
our
misery
,
which
who
so
vnderstandeth
not
,
nor
considereth
,
he
neuer
esteemeth
this
wonderfull
mercy
of
God
in
redeeming
of
vs
,
as
he
ought
:
For
as
hee
that
supposeth
himselfe
to
bee
mortally
sicke
,
highly
reckoneth
of
the
Phisition
which
cureth
him
,
and
he
which
is
troubled
but
with
some
light
infirmity
not
so
:
Euen
so
,
to
him
,
to
him
onely
is
the
tydings
of
the
Gospell
welcome
,
the
Promise
sweete
,
the
Bloud
of
Christ
vnualuable
,
the
Loue
of
God
vnspeakeable
,
yea
,
without
measure
,
and
passing
all
knowledge
:
which
seeth
his
misery
,
and
seeleth
his
heart
wrung
with
the
fetters
and
bolts
of
sinne
,
and
which
considereth
of
those
eternall
torments
due
to
the
same
.
Vse
2.
Here
we
ought
also
to
consider
,
of
the
Price
whereby
wee
are
ransomed
,
and
of
the
exceeding
Loue
of
God
.
For
the
Price
,
it
was
neither
gold
nor
siluer
,
nor
any
corruptible
thing
,
but
the
pretious
Bloud
of
the
Lambe
vnspotted
Iesus
Christ
.
Marke
thou
which
readest
:
Quest.
But
you
said
that
Man
was
created
according
to
the
Image
of
God
,
in
a
most
holy
and
happy
estate
:
how
then
comes
bee
to
stand
in
need
of
a
Redeemer
?
Ans.
I
beleeue
that
Adam
and
Eue
being
created
by
God
,
according
to
his
Image
,
in
singular
happinesse
,
and
placed
in
Paradise
;
did
notwithstanding
willingly
,
and
by
the
enticement
of
the
diuell
,
fall
away
,
transgressing
Gods
commandement
giuen
vnto
them
;
and
so
made
themselues
,
and
their
posteritie
;
subiect
both
to
sinne
and
death
,
the
wages
of
the
same
.
Expli
.
Though
it
be
farre
better
to
indeuoure
to
come
out
of
the
misery
we
are
in
,
then
curiously
to
inquire
,
how
wée
came
into
the
same
:
yet
because
many
necessary
points
depend
on
this
;
and
wee
neuer
séeke
the
heauenly
Physition
till
we
vnderstand
and
féele
our
disease
,
and
the
danger
;
Therefore
it
is
necessary
that
wee
should
haue
some
good
measure
of
knowledge
hereof
.
Which
we
shall
attaine
,
if
we
consider
these
two
things
:
First
,
what
Adams
state
was
in
his
Innocency
,
and
vpon
what
conditions
it
did
stand
.
Secondly
,
the
manner
of
his
fall
:
We
will
héere
intreate
of
his
happinesse
,
Secondly
,
that
they
were
placed
in
the
Garden
of
Eden
,
translated
,
by
the
Septuagint
,
Paradise
,
and
commonly
so
called
,
because
it
was
a
place
of
singular
delight
and
pleasure
:
This
day
thou
shalt
be
with
me
in
Paradise
:
not
that
Paradise
wherein
Adam
was
put
,
which
was
defaced
in
the
flood
:
but
Heauen
,
so
called
,
for
the
happinesse
,
ioy
,
and
riuers
of
pleasure
which
are
there
for
euermore
.
Thirdly
,
the
happines
of
our
first
parents
is
set
downe
,
from
their
fréedome
from
all
things
which
might
hurt
their
bodies
,
or
disturbe
their
mindes
.
They
were
both
naked
and
were
not
ashamed
.
They
were
naked
;
Hereby
is
signified
,
that
their
bodies
had
a
kinde
of
Impassibilitie
;
so
that
though
they
were
neither
hairy
nor
woolly
as
other
beasts
,
nor
clad
in
apparrell
,
as
now
;
but
of
a
soft
&
smooth
skinne
,
and
naked
:
yet
they
were
not
subiect
to
the
iniuries
of
the
wether
,
as
raine
,
wind
,
heat
,
cold
,
&c.
They
were
not
ashamed
.
Not
as
though
any
vndecent
thing
were
spoken
of
them
,
(
as
now
he
is
accounted
a
beast
that
is
not
ashamed
of
his
nakednesse
)
but
first
,
to
shew
,
that
inwardly
in
their
mindes
,
did
shine
the
Image
of
God
;
that
is
,
Innocencie
,
sanctity
,
and
Integritie
,
&c.
in
which
if
they
had
continued
,
they
should
not
haue
néeded
their
figge-leaues
,
nor
any
apparell
:
Secondly
,
that
outwardly
in
their
bodies
,
there
was
excéeding
beautie
,
and
perfection
of
all
parts
,
so
that
there
was
no
vncomelinesse
,
no
not
in
those
members
,
which
after
sinne
,
natural
shame
,
for
their
deformity
,
and
vnséemlinesse
,
teacheth
vs
to
couer
.
Thirdly
,
that
in
the
inferiour
parts
of
the
minde
and
body
,
there
was
no
inordinat
motion
or
appetite
;
all
members
of
the
body
,
and
inferiour
desires
,
being
ruled
and
gouerned
by
the
Inward
grace
of
the
minde
:
So
that
if
wée
meditate
of
these
things
,
we
can
not
but
conceiue
,
that
the
happinesse
of
our
first
parents
was
very
great
.
Now
we
are
to
consider
of
the
conditions
,
on
which
this
happinesse
did
stand
;
for
they
were
created
thus
;
but
mutable
,
and
changeable
,
&
this
state
to
continue
,
and
in
the
end
to
be
translated
to
a
celestiall
life
,
The
Commandement
was
about
one
of
the
Trées
which
were
in
the
middest
of
the
Garden
,
namely
the
Tree
of
Knowledge
of
good
and
euill
;
which
was
so
called
,
not
of
the
effect
,
as
though
it
had
a
quality
to
sharpen
the
wit
,
but
of
the
euent
,
being
a
Sacrament
of
triall
and
admonition
to
them
,
that
if
they
did
eate
of
it
,
then
they
should
haue
wofull
experience
,
of
the
good
they
had
lost
,
and
of
the
euil
they
had
gotten
,
they
hauing
before
a
speculatiue
knowlege
,
but
not
a
practical
experience
hereof
.
The
other
trée
was
called
the
trée
of
Life
,
both
because
it
had
a
power
or
vertue
to
preserue
life
and
health
,
and
also
more
principally
because
it
was
to
our
first
parents
a
Sacrament
of
the
continuance
of
their
life
in
Paradise
,
and
after
,
of
their
translating
vnto
a
heauenly
life
,
if
they
continued
in
obedience
.
The
Commaundement
concerning
the
Trée
of
Knowledge
contained
a
Prohibition
,
which
was
this
:
Of
the
Tree
of
knowledge
of
good
and
euil
thou
shalt
not
eate
.
This
Commaundement
God
inforceth
by
two
reasons
:
The
first
from
the
liberty
God
gaue
them
to
all
the
rest
of
the
Trées
of
the
Garden
.
Therefore
he
might
wel
abstaine
from
this
one
.
Thou
shalt
die
the
death
.
Vse
1.
Death
,
to
speake
properly
,
is
not
naturall
,
namely
according
to
the
nature
of
man
in
his
Creation
:
Thou
shalt
die
the
death
.
Hée
was
mortall
,
not
because
he
should
haue
actually
died
,
if
he
had
not
sinned
;
but
because
,
if
he
sinned
,
it
was
possible
hée
should
,
or
hée
might
die
.
Death
then
commeth
not
from
Nature
,
but
from
Sinne.
.
Vse
2.
The
remembrance
of
this
happinesse
of
our
first
parents
,
which
they
lost
to
themselues
,
and
to
vs
,
by
their
fall
,
should
moue
vs
,
euen
with
teares
of
bloud
(
if
it
were
possible
)
to
bewaile
our
present
misery
in
which
we
are
;
which
is
〈◊〉
farre
from
that
happinesse
,
as
the
Earth
,
nay
as
Hell
is
from
Heauen
.
Then
Man
was
the
Cedar
of
Paradise
,
the
Picture
of
Heauen
,
the
Glory
of
the
Earth
,
the
Ruler
of
the
World
,
and
Gods
owne
delight
.
But
now
he
is
the
Fire-brand
of
Hell
,
the
Picture
of
the
Diuell
,
more
base
then
the
basest
creatures
on
the
earth
:
clothed
with
no
lesse
dishonour
and
shame
,
then
he
was
before
crowned
with
honour
and
glory
:
Not
onely
,
as
Nebuchadnezzar
,
trans-formed
into
a
beast
;
but
being
made
of
the
Temple
of
God
,
a
Cage
of
vncleane
Spirits
:
yea
,
the
very
habitation
of
the
Diuell
.
Wherefore
let
vs
all
take
vp
a
grieuous
lamentation
,
when
we
looke
backe
to
our
first
glory
,
and
to
Paradise
,
our
antient
right
.
And
if
there
be
any
sparke
of
Heauenly
courage
&
wisedme
in
our
breasts
,
let
vs
endeuour
to
recouer
that
by
Christ
,
which
we
haue
lost
in
Adam
:
Nay
,
God
offers
,
in
his
beloued
Sonne
,
more
glory
,
better
happinesse
:
let
vs
not
be
so
besotted
,
as
to
suffer
Sathan
to
deceiue
,
and
depriue
vs
of
the
Recouery
of
Gods
fauour
,
by
our
continuance
in
sinne
,
which
first
he
made
vs
loose
by
committing
sinne
,
&c.
Vse
3.
Man
in
Paradise
,
in
the
time
of
his
Innocency
,
might
not
be
idle
,
,
nor
without
a
positiue
law
,
for
obedience
:
so
that
neither
lobour
in
dressing
the
Garden
,
nor
to
be
tyed
to
speciall
duty
by
the
law
,
was
any
impeachment
of
his
happinesse
:
Those
therefore
which
place
any
pleasure
or
happines
in
idlenes
,
or
in
desiring
to
liue
as
they
list
,
and
to
be
lawlesse
,
do
excéedingly
manifest
the
vile
corruption
of
their
hearts
:
for
idlenesse
,
and
lawlesse
liberty
was
not
permitted
to
Adam
in
Paradise
.
Q.
I
something
conceiue
the
happinesse
of
man
in
his
creation
,
and
the
conditions
of
the
same
:
Now
I
pray
you
shew
me
,
what
was
the
manner
of
his
fall
?
Ans.
The
fall
of
our
first
parents
,
was
their
voluntary
transgression
of
the
commandement
of
God
,
in
eating
of
the
fruit
of
the
forbidden
tree
;
caused
by
the
subtill
malice
of
the
Diuell
,
and
their
owne
infidelitie
,
Gen.
3.
through
the
whole
chapter
.
,
Expli
.
Out
of
the
third
chapter
of
Genesis
,
which
is
called
of
some
,
The
Patriarkes
Catechisme
,
we
are
taught
of
the
fall
and
sin
of
man
,
of
the
anger
of
God
,
of
the
punishment
of
sinne
,
and
of
the
beginning
of
mans
misery
,
vnto
the
which
he
was
not
created
;
but
into
the
which
he
fell
,
by
the
iustice
of
God
,
through
his
sinne
:
points
hidden
from
the
wise
,
and
reuealed
by
the
word
,
by
which
we
come
to
know
the
cause
of
all
the
miseries
which
follow
our
nature
;
which
miseries
the
Philosophers
saw
,
and
confessed
:
but
the
wisest
of
them
could
neuer
conceiue
the
cause
thereof
,
which
is
sinne
.
In
this
3d
chapter
is
also
contained
a
most
excellent
(
euen
the
first
)
promise
of
Christ
.
But
we
are
briefly
to
consider
of
his
fall
,
which
is
set
downe
in
the
fixe
first
verses
:
the
rest
of
the
chapter
shewing
the
consequence
of
the
fall
.
The
Diuell
,
being
fallen
irrecouerably
,
comes
into
the
Garden
,
and
in
the
forme
of
a
Serpent
,
I
meane
speaking
in
,
and
by
a
true
Serpent
,
out
of
a
cruell
enuy
of
Mans
happinesse
,
and
an
insatiable
desire
of
doing
hurt
,
tempts
the
first
Woman
,
and
by
the
Woman
,
Man
to
sinne
,
and
preuailes
:
He
boords
the
Woman
thus
:
Yea
?
Hath
God
said
,
ye
shal
not
eate
?
Thou
shalt
dye
the
death
,
nothing
the
certainty
of
it
;
the
speaketh
doubtfully
:
Lest
yee
dye
.
As
if
she
began
to
thinke
,
that
it
might
be
they
should
dye
,
if
they
did
eate
,
it
might
be
not
.
The
Diuell
perceiuing
the
Woman
to
stagger
,
and
the
wall
of
her
faith
to
shake
,
plies
all
his
ordinance
to
the
battry
.
For
the
word
was
no
sooner
out
of
her
mouth
,
Lest
yee
dye
:
Yee
shall
not
dye
at
all
.
As
if
he
should
haue
said
:
What
?
Dye
?
with
eating
so
faire
in
Apple
?
Can
there
be
any
hurt
in
this
?
Silly
Woman
!
Yée
shall
not
dye
at
all
.
God
affirmed
,
Yee
shall
dye
certainly
.
The
Woman
doubteth
,
Lest
yee
dye
.
The
Diuell
,
that
old
Lyer
,
denieth
;
Yee
shall
not
dye
at
all
.
Then
(
not
giuing
the
Woman
any
respite
to
bethinke
her
,
or
to
reply
)
he
accuseth
God
of
enuy
,
God
knoweth
,
&c.
As
if
he
should
haue
said
,
God
enuies
your
hahpinesse
,
and
I
cannot
but
tell
you
of
it
.
For
he
knowes
well
inough
,
that
if
you
should
eate
of
that
trée
,
you
should
sée
that
you
neuer
saw
:
(
O
subtile
deceiuer
!
)
and
that
yée
shall
be
as
Gods
.
Impudent
liar
!
when
as
by
this
meanes
both
they
and
their
〈◊〉
became
like
vnto
him
.
Beholde
O
woman
(
saith
he
)
what
a
goodly
Trée
this
is
!
how
pleasant
to
the
eye
,
delicate
to
the
taste
,
diuine
for
vse
.
Can
it
doe
you
any
hurt
?
would
any
but
fooles
abstaine
?
goe
to
,
eate
and
feare
not
,
I
le
warrant
you
:
And
then
the
woman
yéeldeb
,
and
séeing
that
it
was
good
for
meate
,
pleasant
to
the
eyes
,
and
a
Trée
to
bée
desired
to
get
Knowledge
;
she
tooke
of
it
,
and
did
eate
,
and
by
these
same
reasons
perswaded
her
husband
,
and
gaue
him
,
and
hée
did
eate
.
Ah!
and
Alas
!
This
is
the
fall
,
of
our
first
Parents
euen
their
most
grieuoussinne
:
which
is
not
to
bée
measured
by
the
price
of
the
Apple
,
but
by
the
Person
,
whose
Commandement
is
broken
;
together
,
with
the
great
reason
they
had
to
kéepe
it
,
and
the
easines
of
performing
the
same
.
It
is
thought
of
some
to
bée
the
greatest
sinne
pardonable
,
that
euer
was
committed
:
and
surely
it
was
most
heynous
,
and
iniurious
to
God
our
Creator
;
being
called
the
Fall
,
because
it
is
not
one
sinne
but
many
:
as
,
First
,
Doubting
:
Secondly
,
Infidelity
:
Thirdly
,
Security
:
Fourthly
,
Curiosity
,
seeking
wisedome
beside
the
Word
:
Fifthly
,
Pride
:
Sixthly
,
Idolatry
,
preferring
the
deuill
and
his
lyes
,
before
God
and
his
Truth
:
Seuenthly
,
horrible
Vnthankefulnesse
:
Eighthly
,
contempt
of
God
:
Ninthly
,
murder
both
of
themselues
and
of
their
Posterity
,
&c.
The
consequents
of
this
fall
,
followes
in
the
seuenth
verse
,
to
the
end
of
the
chapter
,
viz.
when
they
had
both
thus
eaten
,
then
their
eyes
were
opened
,
and
they
saw
that
that
were
naked
;
and
they
were
ashamed
,
&
fled
from
God
,
&c.
Their
eyes
were
opened
:
Not
that
they
saw
not
at
all
before
,
but
to
sée
that
which
they
saw
not
before
,
to
wit
,
their
owne
misery
and
shame
:
In
the
act
of
their
sinne
their
eyes
(
that
of
their
vnderstanding
)
were
shut
by
the
Witch-craft
of
the
Deuill
:
After
their
sinne
,
they
are
opened
;
their
consciences
accuse
them
of
guiltinesse
,
they
sensibly
féele
their
nakednesse
;
that
is
,
the
corruption
their
nature
,
the
losse
of
the
Image
of
God
;
And
are
ashamed
:
Then
they
séeke
figge
leaues
to
couer
the
nakednesse
of
their
bodies
,
flye
from
God
,
deny
the
fact
,
and
most
impudently
excuse
themselues
:
the
woman
laying
the
blame
vpon
the
serpent
,
the
man
vpon
God
.
Then
God
sentenceth
them
to
all
manner
of
miseries
for
their
transgression
:
and
yet
in
mercy
propoundeth
a
Sauiour
,
which
is
the
séed
of
the
woman
,
Iesus
Christ
,
by
whom
they
might
bée
saued
through
faith
and
repentance
▪
Vse
1.
If
Adam
and
Eue
,
hauing
the
Image
of
God
shining
in
them
,
and
being
in
Paradice
,
were
not
out
of
the
gun-shot
of
Sathan
,
but
were
tempted
and
ouercome
:
What
person
or
place
can
then
bee
frée
?
yea
,
who
can
preuaile
?
but
onely
such
which
obtaine
sufficient
grace
,
continually
pray
for
strength
,
Vse
2.
In
as
much
as
Sathan
doth
not
at
first
plainly
tempt
Eue
,
to
disobey
God
,
but
first
cunningly
,
beginnes
to
bréed
a
doubt
in
her
minde
of
the
certainety
of
Gods
Word
,
wée
are
taught
two
singular
things
:
First
to
obserue
the
order
of
the
deuils
procéeding
in
temptation
,
for
looke
how
hée
delt
with
Eue
,
so
he
dealeth
with
vs
,
drawing
vs
,
not
bluntly
and
at
the
first
dash
,
into
euill
,
but
by
degrées
:
As
when
hée
would
kéep
men
from
Repentance
,
that
they
might
be
damned
with
him
;
hée
will
not
at
first
say
,
Ye
néed
not
repent
at
all
:
but
thus
,
(
much
like
as
hée
dealt
with
Eue
)
Yea
?
beginne
so
soone
to
bée
precise
?
What
?
a
yong
Saint
?
Loose
your
best
time
?
The
flowre
of
your
age
?
Wither
your
body
with
griefe
,
care
,
study
,
and
melancholy
?
Bury
your selfe
quicke
?
Tush
:
giue
your selfe
liberty
;
you
are
yong
,
you
shall
haue
time
enough
afterwards
,
you
néed
not
repent
as
yet
.
Thus
doth
the
serpent
hisse
:
But
yéeld
in
this
,
and
deferre
thy
Repentance
,
and
then
hée
will
rore
out
boldly
;
Thou
néedst
not
repent
at
all
,
&c.
Secondly
,
hence
we
are
taught
,
that
if
we
would
be
preserued
in
the
time
of
temptation
;
then
one
singular
meanes
is
to
hold
fast
the
word
of
God
,
and
to
beléeue
it
:
which
was
the
weapon
wherewith
Christ
repelled
and
foyled
the
deuill
in
the
Wildernesse
:
Vse
3.
From
the
guiltinesse
of
conscience
,
corruption
,
shame
,
and
other
miseries
,
issuing
from
the
disobedience
of
our
first
Parents
;
we
learne
what
it
is
to
sin
:
namely
,
to
bring
our selues
vnder
the
danger
of
all
the
curses
and
plagues
of
God
.
The
deuill
promiseth
pleasure
and
profite
,
if
we
sinne
,
fulfilling
our
owne
lusts
,
beléeue
him
if
thou
wilt
:
he
that
tempts
thée
now
,
will
,
if
thou
beest
ruled
by
him
,
torment
thée
for
it
afterwards
.
Remember
how
hee
promised
a
kind
of
Diuinity
to
our
first
Parents
,
and
tremble
.
Labour
what
thou
canst
to
resist
him
,
and
repent
.
Vse
4.
When
we
see
our
nakednesse
,
bodily
,
or
spirituall
,
or
feele
any
cold
or
heat
hurtfull
;
sickenesse
,
want
,
paine
,
&c.
we
should
call
to
minde
the
originall
of
all
these
our
sinnes
,
and
be
humbled
,
&c.
Quest.
What
if
Adam
and
Eue
thus
offended
,
what
's
that
to
vs
?
Ans.
Yes
very
much
;
for
though
Adam
actually
transgressed
,
yet
because
he
was
not
,
as
a
priuate
,
but
as
a
publique
person
,
representing
,
and
the
very
roote
of
all
Man-kind
:
receiuing
,
and
loosing
,
not
onely
for
himselfe
,
but
for
all
his
Posterity
,
the
Grace
which
hee
had
:
Therefore
his
fall
made
both
Himselfe
,
and
all
Mankind
also
,
Culpable
,
Guilty
,
and
Corrupt
,
&c.
Expl.
In
Adams
sinne
,
three
things
concurred
:
First
,
the
Actuall
Transgression
:
Secondly
,
the
Legall
Guilt
:
Thirdly
,
the
Naturall
Prauity
,
or
Corruption
.
These
three
are
conueyed
to
all
Posterity
(
the
Virgin
Mary
not
excepted
)
which
are
by
Naturall
Generation
descended
of
Adam
;
and
that
,
three
waies
.
The
fault
by
participation
,
For
as
Leui
was
in
Abrahams
Loines
,
so
were
we
in
Adams
:
Therefore
the
Apostle
saith
:
That
in
Adam
all
sinned
.
The
guilt
,
by
imputation
;
as
the
sonne
of
a
Traytor
,
looseth
the
honour
his
father
lost
by
his
Treason
:
Therefore
Paul
saith
;
By
the
offence
of
one
the
guilt
came
on
all
men
to
condemnation
,
and
this
is
meant
when
wee
say
the
sinne
of
Adam
is
imputed
to
vs
.
The
Corruption
by
Generation
;
therefore
it
is
said
:
By
one
Mans
disobedience
,
wee
are
made
sinners
:
So
Adam
begat
Seth
,
not
according
to
the
image
in
which
he
was
first
created
,
but
in
his
Image
as
he
then
was
,
corrupt
;
that
is
,
a
corrupt
father
,
begat
a
corrupt
sonne
.
that
which
is
borne
of
the
Flesh
is
Flesh
:
As
a
serpent
engenders
a
serpent
,
so
sinnefull
men
begets
sinnefull
men
,
according
to
the
Rule
:
That
which
is
begotten
followeth
the
nature
of
that
which
doth
beget
.
Neither
doth
this
hinder
,
because
some
are
regenerated
and
their
sinnes
pardoned
;
for
men
beget
not
children
,
as
they
are
regenerate
,
but
as
they
are
men
:
euen
as
a
circumcised
father
begetteth
an
vncircumcised
sonne
:
and
as
cleane
séed-Corne
commeth
vp
with
straw
and
chaffe
,
and
other
wrecke
:
so
men
,
though
they
haue
obtained
grace
,
beget
children
which
are
borne
and
conceiued
in
sinne
.
Vse
1.
Hence
we
learne
,
that
children
are
corrupt
,
not
onely
by
imitation
,
but
also
by
nature
:
not
as
it
was
at
first
created
,
but
as
it
is
now
corrupted
:
none
partaking
thereof
(
Christ
onely
excepted
)
but
being
culpable
,
guilty
,
and
corrupt
thereby
.
Vse
2.
This
also
admonisheth
parents
,
with
all
care
to
endeuour
to
bring
vp
their
children
in
the
instruction
and
information
of
the
Lord
;
that
as
they
are
Instruments
of
their
generation
,
&
also
of
their
corruption
and
guiltinesse
,
conceiued
by
the
same
:
so
they
become
instruments
,
by
their
good
Education
and
Discipline
,
of
their
regeneration
by
the
Spirit
of
God
.
Surely
these
parents
which
beget
and
bring
forth
children
,
and
care
not
to
teach
them
the
feare
of
God
,
and
to
instruct
them
in
holinesse
,
both
by
doctrine
and
example
,
bring
forth
Children
(
as
much
as
in
them
lieth
)
fort
the
Diuell
,
and
not
for
God
,
&c.
Q.
Tell
me
more
plainly
,
what
is
that
corruption
that
you
say
is
conueyed
vnto
vs
from
Adam
?
Ans.
It
is
that
which
is
called
Originall
sinne
:
which
is
the
disorder
of
the
whole
man
,
and
the
guiltinesse
of
Adams
transgression
,
brought
vpon
all
mankinde
by
the
fall
of
Adam
;
whereby
they
want
the
righteousnes
which
ought
to
be
in
them
,
and
haue
that
vnrighteousnesse
which
ought
not
to
bee
in
them
,
which
makes
them
inclinable
to
actuall
sinne
,
being
the
fountaine
thereof
.
;
Expl.
This
corruption
of
Nature
is
called
Originall
sinne
,
or
of
beginning
;
because
it
was
from
the
beginning
,
as
soone
as
euer
the
fall
of
Adam
was
:
and
also
,
because
it
is
one
of
the
first
things
which
is
with
the
childe
in
the
conception
:
And
further
,
because
it
is
the
beginning
of
all
actuall
sinne
.
Generally
and
more
largely
taken
,
it
signifies
the
sinne
of
Adam
,
the
guilt
following
,
and
the
corruption
:
but
more
strictly
,
it
is
vsually
taken
,
onely
for
the
corruption
of
nature
,
which
implieth
the
losse
of
the
Image
of
God
;
and
in
the
stead
thereof
,
in
the
minde
,
blindnesse
and
vanity
;
in
that
will
,
stubbornnesse
and
rebellion
;
and
in
the
affections
,
sences
,
and
the
whole
body
,
grieuous
disorder
,
contrary
to
that
that
should
be
,
and
inclinable
to
all
euill
:
Yea
,
we
may
not
thinke
,
that
the
substance
of
body
and
soule
,
or
any
faculties
,
are
impaired
;
but
as
in
a
poysoned
Fountaine
,
there
is
the
water
,
and
the
running
,
onely
the
wholesomnesse
is
taken
away
:
so
onely
the
soundnesse
of
these
is
lost
,
and
in
the
roome
therof
,
all
vnsoundnesse
hath
taken
place
.
This
corruption
,
which
wée
thus
speake
of
,
hath
truely
the
nature
of
sinne
,
and
maketh
subiect
to
the
wrath
of
God
,
as
is
manifest
in
Infants
,
which
die
,
though
they
haue
committed
no
actuall
transgression
,
Vse
1.
Hence
we
sée
,
that
we
are
corrupt
and
guilty
of
Hell
,
euen
in
our
mothers
wombe
:
being
conceiued
in
sinne
:
Vse
2.
Seing
there
is
in
euery
one
,
an
inclination
,
through
corruption
,
vnto
all
sinne
,
euen
that
vnpardonable
one
:
then
,
if
thou
haue
receiued
grace
and
power
to
maister
thy
corruptions
,
acknowledge
him
who
hath
discerned
thée
:
and
when
thou
séest
a
Drunkard
,
or
any
other
sinner
wallowing
in
his
sinne
,
praise
God
;
for
thou
art
of
the
same
Mould
and
Mettall
,
and
if
thou
doest
not
the
like
,
it
is
not
the
goodnesse
of
thy
nature
;
but
the
mercy
of
God
,
restraining
,
or
sanctifying
thy
corrupt
heart
.
Also
,
let
it
teach
thée
,
not
to
despaire
of
thy
neighbour
,
or
rashly
to
condemne
him
,
that
yet
hath
not
obtained
grace
:
For
as
thou
being
,
by
nature
,
in
the
same
condemnation
,
hast
obtained
mercy
:
so
what
knowest
thou
,
how
God
will
deale
with
him
?
Rather
pray
for
him
,
and
endeuour
to
bring
him
to
the
partaking
of
that
grace
which
thou
hast
receiued
;
which
is
indéed
a
property
of
true
grace
.
Vse
3.
This
also
teacheth
a
singular
point
of
Wisedome
:
namely
,
in
the
practise
of
repentance
,
to
strike
at
the
roote
,
to
crucifie
the
flesh
,
and
the
affections
,
and
to
destroy
the
body
of
Sinne
:
As
Physitions
,
which
in
the
curing
of
a
disease
,
remoue
the
cause
:
or
as
a
man
that
would
destroy
Wéeds
,
pluckes
them
vp
Roote
and
Rinde
;
bend
all
thy
force
,
study
and
sorrow
in
repentance
first
this
way
.
For
from
whence
are
Drunkennesse
,
Whooredome
,
Idolatry
,
Blasphemy
,
Lying
?
&c.
euen
from
this
bitter
root
,
this
vncleane
fountaine
of
Originall
sinne
.
Q.
You
speake
of
Actuall
and
Originall
sinne
:
what
is
sinne
?
Ans.
Sinne
is
the
transgression
of
the
Law
.
Q.
What
is
the
Law
you
speake
of
?
Ans.
The
Law
which
I
meane
,
is
the
eternall
Rule
of
Righteousnesse
in
God
,
manifested
to
man
,
first
in
the
Creation
,
afterward
repeated
by
the
voyce
of
God
,
and
written
in
two
Tables
of
stone
by
the
finger
of
God
,
containing
diuine
precepts
what
we
should
be
,
doe
,
and
leaue
vndone
,
requiring
perfect
obedience
vnder
the
hope
of
life
,
and
punishing
the
least
disobedience
with
eternal
death
.
Exp.
The
law
is
taken
sundry
waies
in
the
Scripture
,
héere
we
take
it
for
the
Morall
law
,
contained
in
the
ten
Commandements
:
we
call
it
an
eternall
Rule
of
righteousnesse
in
God
:
because
it
is
a
bright
beame
issuing
from
the
Father
of
Lights
,
containing
the
summe
of
his
wil
,
concerning
his
worshiip
,
and
the
duety
of
man
vnto
him
,
and
to
his
neighbour
.
For
Gods
wil
is
the
rule
of
all
righteousnesse
;
the
Law
the
Copy
of
it
:
This
Law
is
an
eternall
rule
,
because
it
was
alwayes
in
God
,
and
shall
for
euer
continue
,
euen
vnto
all
eternity
,
perfectly
to
be
kept
in
heauen
;
and
also
to
distinguish
it
from
the
Ceremoniall
and
Iudiciall
Lawes
,
which
are
abrogated
.
The
Ceremoniall
in
regard
of
Vse
and
Obseruation
;
and
the
Iudiciall
,
in
regarde
of
Obligation
:
So
that
,
as
wee
may
,
at
no
hand
,
bring
into
vse
the
Leuiticall
Ceremonies
,
so
we
are
not
bound
to
the
same
forme
of
Lawes
Politicall
,
which
were
giuen
to
the
Common-wealth
of
the
Iewes
.
And
yet
the
generall
equitie
of
both
remaines
;
of
the
Iudicialls
,
that
sinne
is
to
be
punished
by
the
Magistrate
:
of
the
Ceremonialls
,
that
God
is
to
bee
worshipped
in
the
comelinesse
himselfe
hath
commaunded
:
besides
the
substance
of
these
Ceremonies
,
which
remaines
for
euer
,
Iesus
Christ
.
This
Law
was
at
the
first
printed
in
Adams
heart
;
the
knowledge
and
loue
thereof
,
being
a
part
of
the
Image
of
God
in
him
.
A
glimmering
whereof
God
,
in
his
singular
wisedome
,
continued
in
the
heart
of
man
after
the
fall
:
namely
,
so
much
as
might
serue
for
the
continuing
of
fellowship
and
society
amongst
men
,
Quest.
What
are
the
words
of
this
Law
?
Ans.
The
words
of
this
Law
are
these
;
Then
God
spake
all
these
words
,
and
said
,
I
am
the
Lord
thy
God
which
brought
thee
,
&c.
as
it
followeth
in
Exodus
chap.
20.
from
the
beginning
of
the
first
verse
to
the
end
of
the
sixteenth
.
;
Expli
.
These
tenne
Lawes
,
or
Lawe
Sentences
,
are
the
ground
and
rule
of
all
righteousnesse
,
with
the
which
whatsoeuer
agréeth
,
is
good
.
Whatsoeuer
disagréeth
,
is
euill
:
containing
the
generall
heads
of
al
duties
to
God
and
man
which
can
be
required
.
Diuided
into
two
Tables
,
the
first
containing
our
duety
to
God
,
the
summe
where
of
is
:
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
&c.
The
second
,
our
duety
to
our
neighbour
,
the
summe
whereof
is
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
Also
it
is
diuided
into
tenne
Precepts
.
The
manner
of
giuing
this
law
was
very
solemne
and
terrible
:
Vse
1.
First
,
we
are
to
praise
God
for
giuing
the
Law
,
without
the
which
wee
could
neuer
attaine
to
the
knowledge
of
sinne
,
and
so
of
our
wretchednes
thereby
;
for
by
the
Law
comes
the
knowledge
of
sinne
.
Of
the
which
,
Vse
2.
With
all
reuerence
heare
,
and
with
all
care
obey
this
Law
:
for
if
the
gining
of
it
were
so
terrible
;
how
terrible
shall
the
reuenging
of
the
transgressions
thereof
be
;
thinke
you
?
Vse
3.
From
the
number
of
the
Precepts
,
being
tenne
,
we
may
profitably
remember
,
that
as
they
are
not
many
,
but
few
;
not
confused
,
but
orderly
;
and
distinct
;
not
long
and
tedious
,
but
excéeding
short
:
that
we
should
in
no
wise
be
ignorant
of
them
,
the
Lord
hauing
framed
them
so
:
that
they
may
be
carried
in
minde
,
as
readily
as
the
number
of
our
fingers
and
toes
.
Vse
4.
In
asmuch
as
the
Lord
forbiddeth
all
transgressions
,
vnder
the
names
of
the
greatest
sinnes
of
that
kinde
,
as
all
oppression
vnder
the
name
of
Murther
:
all
deceit
vnder
the
name
of
Theft
;
&c.
We
are
carefully
to
auoyde
all
,
euen
the
least
sinnes
,
euen
sinfull
thoughts
:
for
(
whatsoeuer
we
thinke
)
no
sinne
is
little
,
but
in
the
account
of
God
;
euen
vniust
anger
is
murder
.
Extenuate
not
therefore
,
nor
minse
thy
sinnes
,
saying
;
Oh
this
is
a
trifle
.
I
would
no
body
did
doe
worse
.
I
hope
I
am
neither
whoore
nor
thiefe
,
&c.
for
all
vnchaste
and
wanton
lookes
,
speaches
,
&c.
is
whoredome
,
all
couetousnesse
,
deceit
,
and
griping
in
bargaining
,
&c.
is
theft
in
the
sight
of
God
:
But
rather
be
humbled
for
them
by
true
repentance
,
that
they
may
be
forgiuen
.
For
the
least
euill
thought
shall
damne
a
man
,
without
Christ
,
according
to
the
tenour
of
this
law
;
Cursed
is
euery
one
that
continueth
not
in
all
things
written
in
the
Law
to
doe
them
.
Quest.
But
is
not
this
Morall
Lawe
abrogated
by
Christ
?
Ans.
Not
,
as
it
is
a
rule
of
our
life
,
for
so
it
is
eternall
,
not
to
be
abolished
eyther
heere
,
or
in
the
life
to
come
;
but
in
regard
of
the
appurtenances
of
it
:
as
the
Threatnings
,
and
Curse
,
and
the
seuere
exaction
of
obedience
in
our
persons
,
vnto
Iustification
,
it
is
abolished
to
the
children
of
God
.
Explic.
There
are
thrée
voyces
of
the
law
:
The
first
is
,
Thou
shalt
doe
this
,
and
auoyde
that
:
This
is
neuer
to
be
at
an
end
:
but
the
law
this
way
,
as
it
is
a
doctrine
commaunding
good
,
and
forbidding
euill
,
shall
by
vs
be
most
perfectly
fulfilled
in
heauen
,
where
we
shall
most
perfectly
loue
God
and
our
neighbour
,
which
is
the
whole
law
:
and
Saint
Paul
saith
,
That
loue
neuer
is
to
be
abolished
.
The
2d
voice
of
the
lawis
,
if
thou
dost
this
in
thine
own
person
,
thou
shalt
liue
.
The
third
:
If
thou
doest
it
not
,
or
doest
the
contrary
,
thou
arte
accursed
:
Now
the
Morall
law
is
abrogated
,
and
the
mouth
thereof
stopped
to
the
children
of
God
in
these
two
last
respects
:
The
Gospel
teaching
life
and
saluation
by
another
,
which
is
Christ
;
who
also
hath
for
vs
,
and
in
our
stead
,
borne
the
curse
of
the
law
:
but
of
the
vngodly
the
law
still
exacteth
their
personall
obedience
,
and
thundreth
out
the
plagues
and
iudgements
of
God
against
them
for
the
want
thereof
.
Vse
1.
Christ
hath
purchased
thée
liberty
,
but
not
of
the
flesh
;
that
thou
shouldest
liue
as
thou
list
,
without
a
law
:
but
onely
from
the
necessity
of
Iustification
by
the
law
:
and
from
the
curse
thereof
.
But
to
the
obedience
thou
art
bound
to
doe
thy
vtmost
endeuour
,
more
then
before
,
euen
for
the
Redemption
sake
,
which
thou
hast
obtained
,
&c.
Vse
2.
Hereby
also
we
perceiue
that
Redemption
from
the
Law
is
a
benefite
not
to
be
valued
by
Gold
:
Wée
feare
sathan
,
and
sinne
,
as
wée
haue
great
cause
:
But
,
neither
sathan
without
sinne
,
nor
sinne
without
the
Law
,
can
any
way
harme
vs
,
for
the
sting
of
death
is
sinne
,
Vse
3.
If
thou
comfortably
seekest
the
benefite
of
Redemption
from
the
Law
in
thy
conscience
,
labour
to
preserue
it
,
by
Faith
,
Obedience
,
Repentance
,
Prayer
,
and
other
holy
exercises
,
and
carefully
beware
of
all
sinne
,
least
thou
come
within
the
dynt
of
the
Law
:
for
sinne
subiects
vs
vnto
it
:
as
therefore
the
burnt
child
dreads
the
fire
;
and
euen
the
Bird
that
hath
bene
once
shaken
in
the
Net
,
is
not
easily
taken
againe
;
so
if
thou
beest
free
,
keepe
thy selfe
so
:
Sinne
bringeth
into
bondage
.
As
therefore
wee
reade
how
the
Romanes
.
in
detestation
of
the
name
of
proud
Tarquine
,
who
tyrannized
ouer
them
,
banished
a
good
Cittizen
,
onely
because
he
had
that
name
;
euen
so
,
if
thou
truely
knowest
what
a
precious
thing
thy
Redemption
is
,
it
will
make
thee
hate
the
very
mention
(
much
more
the
practise
)
of
sinne
,
which
frustrateth
the
same
,
&c.
Quest.
What
is
then
the
vse
of
the
Law
?
Ans.
The
vse
of
the
Law
is
three-fold
:
First
,
to
restraine
corruption
from
breaking
forth
into
externall
transgression
:
Secondly
,
to
discouer
,
make
worse
,
and
condemne
sinne
:
Thirdly
,
to
instruct
vs
,
in
the
true
worship
of
God
,
and
to
rule
our
liues
.
Expl.
If
a
man
know
not
the
vse
of
that
which
he
possesseth
,
or
haue
a
Iewell
,
and
know
not
what
it
is
good
for
,
it
is
vnprofitable
to
him
.
So
,
the
Law
is
good
to
him
which
knoweth
how
to
vse
it
:
First
therefore
the
Law
serues
,
by
the
threates
of
it
,
to
restraine
vs
from
sinne
,
and
to
keep
and
containe
vs
in
obedience
:
and
this
is
the
vse
which
the
Pharisies
and
Hypocrites
,
make
onely
of
it
:
being
indeed
proper
to
the
vnregenerate
,
and
therefore
also
dealing
with
the
beleeuers
,
so
farre
as
they
are
vnregenerate
:
For
otherwise
,
as
they
are
spirituall
,
they
are
a
Law
to
themselues
,
and
the
Law
not
put
for
them
:
they
doing
of
themselues
,
by
the
guift
of
Sanctification
,
willingly
,
that
which
the
Law
enioynes
vnder
the
penalty
of
the
curse
;
and
would
also
do
it
,
though
the
Law
threatned
not
:
Euen
as
a
mother
loues
her
child
of
her
olune
accord
,
though
the
Law
also
require
the
same
.
Secondly
,
it
serues
to
discouer
sinne
,
and
to
prouoke
it
,
and
to
damne
it
:
The
first
and
last
of
these
three
,
being
naturall
to
the
Law
,
the
second
the
effect
of
the
law
,
not
of
it selfe
,
but
through
our
corrupt
nature
,
which
takes
occasion
by
the
Law
,
which
is
good
,
and
forbids
euill
,
to
bée
the
worse
:
Now
in
these
respects
the
Law
is
said
to
worke
anger
,
Thirdly
,
the
Law
serues
for
a
doctrine
,
to
instruct
vs
;
not
what
to
do
to
be
iustified
;
but
to
shew
vs
wherein
stands
our
duty
to
God
and
man
,
and
what
to
do
to
shew
our selues
thankefull
for
our
Iustification
by
Iesus
Christ
.
Vse
1.
Héere
we
may
take
knowledge
of
the
vilenesse
of
our
Nature
;
which
is
the
worse
for
that
,
for
which
it
should
bée
the
better
,
turning
that
into
death
which
was
ordained
for
life
:
For
euen
as
a
corrupt
stomacke
,
turnes
good
meate
into
the
nature
of
the
disease
;
so
till
grace
come
by
Christ
,
wée
are
the
worse
for
the
Law
,
longing
after
that
which
is
forbidden
.
Euen
as
there
was
but
one
Trée
forbidden
,
and
that
must
Eue
haue
or
none
:
So
is
it
with
vs
,
our
corruption
iudging
stollen
waters
swéeter
then
those
of
our
Fountaine
.
For
as
a
Riuer
,
when
the
course
of
it
is
stopt
,
it
riseth
and
swels
against
the
impediment
:
So
doth
our
vile
nature
against
the
Law
,
being
so
much
the
more
euill
,
by
how
much
the
more
the
Law
commands
vs
to
be
good
.
This
should
serue
excéedingly
to
humble
vs
,
and
to
séeke
for
the
renouation
of
the
Spirit
,
that
wée
may
loue
the
Law
and
obey
it
:
For
heere
is
the
weakenesse
of
the
Law
,
it
shewes
that
which
is
good
,
but
giues
no
power
to
do
it
:
But
the
Gospell
(
teaching
vs
better
then
the
Law
)
learnes
vs
ouer
the
same
lesson
againe
,
and
giues
power
also
to
do
the
same
.
Vse
2.
Héere
also
we
sée
how
necessary
the
Preaching
of
the
Law
is
to
prepare
men
for
Christ
;
though
it
haue
no
skill
or
power
to
apply
him
:
Euen
as
the
Néedle
is
necessary
,
to
make
a
way
for
the
thred
whereby
the
rent
is
sowne
vp
;
though
it
bée
the
thrid
that
fastheth
the
péece
together
,
not
the
Néedle
,
and
without
the
Néedle
the
Thrid
cannot
do
it
:
Euen
so
it
is
the
Gospell
which
blesseth
the
Conscience
with
Peace
;
but
first
the
Law
must
make
way
for
the
same
.
For
euen
as
the
Land
is
not
fit
to
receiue
the
Séede
,
till
it
bee
torne
vp
with
the
Plough
:
So
neither
are
wée
fit
to
receiue
Grace
vnto
Life
,
till
we
,
being
humbled
by
the
Law
,
be
made
to
sée
what
néede
we
haue
of
a
Redéemer
.
Of
this
vse
of
the
Law
wée
haue
example
in
Dauid
.
Q.
Can
you
perfectly
keepe
the
law
?
Ans.
I
confesse
that
no
man
liuing
is
able
to
performe
that
perfect
obedience
which
the
law
requireth
.
Expl.
Adam
in
his
innocency
was
able
to
haue
performed
perfect
obedience
to
the
law
,
both
in
regard
of
perfection
of
parts
,
and
also
of
degrées
;
which
in
the
state
of
corruption
is
impossible
,
euen
to
the
regenerate
,
in
their
owne
persons
,
in
this
life
,
though
in
the
life
to
come
,
they
shall
most
perfectly
fulfill
the
same
in
their
owne
persons
,
when
the
Image
of
CHRIST
shall
perfectly
be
renewed
in
them
.
Now
if
any
should
say
,
that
it
is
vnméet
to
thinke
,
that
God
should
punish
for
the
breach
of
that
law
which
is
impossible
to
be
kept
:
It
is
answered
,
that
the
law
was
possible
to
man
,
as
God
made
him
;
though
it
be
vnpossible
,
as
man
made
himselfe
.
As
iustly
then
,
as
a
man
may
require
his
debt
of
him
,
who
through
his
owne
vnthriftinesse
,
hath
made
himselfe
vnable
to
pay
it
:
Euen
so
may
God
most
iustly
require
that
of
vs
,
vnto
the
which
he
did
inable
vs
,
though
we
wantonly
haue
dis-inabled
our selues
.
Wherfore
,
if
at
any
time
we
read
,
that
the
Saints
are
said
to
be
perfect
,
and
to
kéepe
the
law
:
it
is
not
to
be
vnderstood
of
perfection
,
or
obedience
legally
taken
,
according
to
the
strict
rigor
of
the
law
;
but
Euangellically
,
or
according
to
the
mitigation
of
the
Gospell
:
which
is
,
first
,
when
the
party
obeying
is
in
Christ
;
in
whom
all
our
imperfections
are
expiated
,
and
our
spirituall
sacrifices
accepted
.
If
any
shall
obiect
,
that
the
workes
of
the
Saints
are
the
workes
of
the
Spirit
;
therefore
perfect
:
It
is
safely
answered
,
that
if
they
were
the
workes
of
the
Spirit
alone
,
it
were
true
:
but
they
are
so
the
workes
of
the
Spirit
,
that
they
are
our
workes
also
,
and
sauour
of
our
corruption
:
as
pure
water
is
soyled
by
passing
through
a
filthy
channell
;
and
good
Wine
(
as
it
were
)
tainted
by
the
fustinesse
of
the
Caske
:
And
further
,
our
actions
are
to
be
reputed
such
,
as
are
the
next
naturall
beginnings
in
vs
from
whence
they
procéed
:
which
are
an
vnderstanding
,
but
in
part
inlightened
;
and
will
,
and
affections
,
but
in
part
sanctified
by
the
Spirit
.
Vse
1.
Trust
not
in
thine
own
works
:
for
though
they
may
be
in
some
respect
good
,
yet
in
other
respect
they
haue
euill
mingled
withall
:
so
that
thou
hast
much
cause
,
or
more
,
when
thou
hast
done
thy
best
,
to
aske
pardon
for
that
is
wanting
,
then
to
boast
of
that
thou
hast
performed
,
&c.
Vse
2.
Perswade
thy
heart
to
endeuour
to
please
him
with
thy
best
seruice
,
who
so
graciously
is
content
through
Christ
,
to
accept
of
thy
weake
obedience
,
&c.
Q.
None
then
can
keepe
the
law
:
what
doe
they
deserue
which
breake
it
?
Ans.
They
which
in
the
least
manner
breake
that
holy
Law
,
deserue
the
wrath
and
curse
of
God
:
that
is
,
all
plagues
,
and
iudgements
of
body
and
soule
,
in
this
world
,
and
in
the
world
to
come
.
Vse
1.
If
one
sinne
deserue
Hell
,
then
what
hast
thou
iust
cause
to
feare
,
who
art
guilty
of
innumerable
sinnes
?
How
shalt
thou
escape
vnder
many
sinnes
,
when
the
least
sinne
is
so
heauy
and
heynous
,
that
it
cannot
bee
pardoned
without
the
heart
bloud
of
Iesus
Christ
?
&c.
Vse
2.
Hate
sin
,
which
bringeth
with
it
the
curse
,
yea
all
curses
:
and
if
thy
vile
nature
taketh
pleasure
in
any
sinne
,
lay
the
momentany
pleasure
thereof
with
the
eternall
paine
that
followeth
it
,
and
consider
wisely
:
Is
sinne
swéet
?
But
Death
and
the
Curse
are
bitter
.
Couetousnesse
,
Vsury
,
Vncleannesse
,
Drunkennesse
,
Reuenge
,
may
please
the
flesh
;
but
knowest
thou
not
,
that
they
will
bee
bitter
in
the
end
?
Wilt
thou
rather
separate
thy selfe
foreuer
from
God
,
and
be
accursed
,
then
leaue
thy
sinnes
,
and
walke
in
the
commandements
of
God
?
Who
can
dwell
with
continuall
burnings
,
and
endure
that
fire
?
&c.
Q.
Wee
are
all
sinners
,
and
deserue
the
curse
,
what
meanes
is
there
to
be
freed
from
it
?
Ans.
Whosoeuer
are
iustified
in
the
sight
of
God
,
by
the
obedience
of
Christ
,
through
Faith
,
are
sure
to
escape
the
curse
of
the
Law
.
Q.
What
is
iustification
in
the
sight
of
God
?
Ans.
Iustification
is
the
sentence
of
God
;
whereby
,
as
a
Iudge
,
for
the
righteousnesse
of
another
,
that
is
of
Christ
,
he
freely
forgiueth
the
sins
of
the
belieuing
sinner
,
and
imputeth
the
righteousnesse
of
Christ
vnto
him
,
for
his
owne
glory
,
and
the
sinners
eternall
saluation
.
Expl.
For
the
vnderstanding
of
this
wonderful
point
,
it
must
be
very
well
obserued
,
that
Iustification
,
or
to
Iustifie
,
signifies
not
to
make
Iust
,
by
expelling
the
euill
quality
in
vs
,
and
infusing
that
which
is
good
:
but
alwayes
in
this
matter
it
is
taken
iudicially
,
being
a
tearme
,
or
word
taken
from
the
bench
of
the
Iudge
,
and
signifies
by
way
of
sentence
,
to
pronounce
a
person
arraigned
,
to
be
cleare
,
quit
and
guiltlesse
,
as
appeares
:
He
that
iustifies
the
wicked
,
and
condemneth
the
iust
:
both
these
are
an
abhomination
to
the
Lord
.
Here
,
by
the
opposition
of
Iustifying
and
Condemning
,
For
the
vnderstanding
then
of
the
answeres
to
the
two
last
questions
,
conceiue
thus
.
Thou
hast
broken
the
Law
,
and
art
a
grieuous
sinner
;
Thou
must
answere
it
before
the
iudgement
seate
of
God
,
the
sentence
of
the
Law
is
:
Thou
must
bee
damned
for
thy
sinnes
:
Thy
Conscience
askes
how
thou
shalt
escape
?
The
answer
is
:
There
is
no
way
,
vnlesse
the
Iudges
fauour
may
bee
obtained
to
iustifie
thee
,
that
is
,
to
absolue
thée
by
his
sentence
.
Which
Iudge
(
who
is
God
,
from
whose
sentence
there
is
no
appeale
)
if
he
shall
iustifie
thée
,
that
is
,
pronounce
thée
to
be
guiltlesse
and
Iust
,
and
so
acquite
thée
,
then
thy
Conscience
hath
Peace
.
Vse
1
:
Diligently
study
this
point
,
which
is
the
chiefe
Tower
(
as
it
were
)
of
Christian
Religion
,
against
all
Gentilisme
,
and
Superstitions
:
Which
if
it
be
not
rightly
vnderstood
,
it
is
not
possible
to
preserue
the
purity
of
doctrine
in
other
points
:
Yea
,
some
Papists
haue
confessed
(
and
it
is
most
true
)
that
this
doctrine
,
Vse
2.
It
is
the
greatest
and
hardest
matter
in
the
world
,
for
a
sinner
to
be
iustified
in
the
sight
of
God
.
Many
thinke
it
to
be
a
slight
and
easie
thing
:
and
therfore
they
neither
feare
him
,
nor
seriously
séeke
forgiuenesse
.
But
consider
thou
,
that
thou
must
be
arraigned
,
and
tried
,
before
the
iudgement
seat
of
that
God
,
who
is
a
consuming
fire
:
in
whose
sight
the
Heauens
are
vncleane
,
who
will
not
fauour
iniquity
,
who
cannot
be
deluded
,
or
deceiued
;
who
cannot
retract
,
and
reuerse
the
sentence
of
condemnation
manifest
in
the
law
,
without
satisfaction
:
for
the
law
accusing
sheweth
that
sentence
already
written
with
the
finger
of
God
:
&
thy
conscience
confesseth
all
:
Consider
this
,
and
then
tell
me
what
it
is
to
be
Iustified
:
How
shalt
thou
escape
?
Euen
Dauid
,
a
man
beloued
of
God
,
and
after
his
owne
heart
,
when
hee
considereth
this
,
crieth
out
,
Enter
not
into
iudgement
with
thy
seruant
,
O
Lord
,
for
in
thy
fight
shall
no
flesh
be
iustified
.
And
againe
,
If
thou
shalt
marke
iniquities
,
who
shall
stand
?
namely
,
in
iudgement
.
What
then
canst
thou
say
,
why
thou
shouldst
not
be
damnned
?
What
shall
thy
conscience
plead
?
Guilty
thou
art
,
and
God
must
deale
iustly
.
To
whom
wilt
thou
go
?
We
will
go
euen
to
Iesus
Christ
,
our
Lambe
,
slaine
from
the
beginning
of
the
world
:
Iehouah
our
righteousnesse
,
our
surety
,
who
hath
perfectly
fulfilled
the
Law
for
vs
,
and
fully
paid
,
and
patiently
suffered
all
things
which
can
be
exacted
of
vs
,
or
were
to
be
suffered
by
vs
.
Whose
righteousnesse
is
ours
(
if
we
beléeue
)
euen
as
effectually
,
as
if
it
had
béene
done
in
our
owne
persons
:
and
for
this
onely
is
a
sinner
iustified
,
that
is
pronounced
to
be
iust
before
God
,
This
if
thou
know
it
,
happy
arte
thou
if
thou
féele
it
,
&c.
Quest.
You
said
that
wee
are
instified
by
the
righteousnesse
of
another
;
How
can
that
be
?
Can
I
liue
by
another
mans
Soule
?
or
be
learned
by
the
learning
that
is
in
an
other
?
Ans.
I
verely
beleeue
,
that
the
righteousnesse
,
for
the
which
I
am
iustified
in
the
sight
of
God
,
is
not
in
me
,
but
in
Iesus
Christ
my
Redeemer
and
Surety
.
Explic.
Those
things
,
though
they
séeme
hard
,
yet
are
easie
inough
to
him
which
is
willing
to
learne
and
beléeue
the
Scriptures
,
and
doth
not
desire
to
make
his
faith
subiect
to
his
reason
.
We
must
then
know
that
Christ
is
our
Suretie
:
If
any
shall
obiect
,
and
say
;
How
can
I
be
righteous
by
anothers
Righteousnesse
?
Suppose
Christs
?
Why
may
I
not
as
well
be
said
to
liue
by
the
humane
Soule
of
Christ
,
as
to
be
instified
by
his
Righteousnesse
.
The
answere
is
ready
:
That
those
two
things
are
not
like
,
as
they
are
supposed
to
be
:
Because
the
humane
Soule
of
Christ
was
not
giuen
him
,
or
appointed
to
this
end
to
enliue
,
and
informe
my
bodie
:
but
the
Righteousnesse
of
Christ
was
appointed
by
God
to
this
end
,
that
I
thereby
should
be
accounted
righteous
before
him
:
For
the
quality
,
property
,
or
nature
of
any
thing
,
whereby
it
is
apt
and
fitte
vnto
this
,
or
vnto
that
,
is
from
,
and
depends
vpon
the
appoyntment
of
God
,
the
GOD
of
Nature
:
the
affection
of
the
Creature
,
whereby
it
naturally
produceth
any
effect
,
being
the
effect
or
creation
of
God
:
So
that
if
you
aske
,
Why
doth
the
Sunne
shine
:
the
Fire
burne
?
&c.
I
answere
;
Because
GOD
hath
appoynted
them
so
to
doe
:
which
appoyntment
of
his
is
their
very
nature
:
As
then
it
is
naturall
for
the
Sunne
to
shine
,
and
the
fire
to
burne
,
and
that
I
should
be
warmed
by
the
heate
,
which
is
in
the
fire
,
because
God
hath
so
appointed
:
So
also
it
is
as
naturall
an
effect
,
for
the
righteousnesse
of
Christ
to
iustifie
Beléeuers
,
Because
God
hath
appoynted
it
to
that
end
and
purpose
.
For
it
falls
not
out
at
aduenture
,
that
Christs
Righteousnes
should
be
ours
;
but
God
in
his
Eternall
Counsell
,
appoynted
Christ
to
be
our
Suretie
,
and
for
his
righteousnesse
sake
,
to
accept
of
vs
,
as
if
we
had
béene
perfitly
righteous
in
our selues
:
Moreouer
,
we
beléeue
that
Christ
dyed
:
What
was
that
which
made
him
according
to
the
counsell
of
his
Father
subiect
to
death
?
Euen
our
sinnes
,
which
were
imputed
to
him
.
If
therefore
wée
beléeue
that
the
sinnes
which
were
in
vs
,
and
not
subiectiuely
in
him
,
did
make
him
die
:
why
should
we
doubt
,
but
that
the
righteousnesse
which
is
in
him
,
and
not
subiectiuely
in
vs
,
should
instifie
vs
before
GOD
,
Further
,
consider
this
:
The
first
Adam
was
the
roote
,
and
in
the
steade
of
all
mankinde
,
all
of
vs
partaking
of
his
flesh
and
bloud
by
naturall
generation
.
The
second
Adam
(
which
is
Christ
)
is
the
roote
,
the
head
,
and
instead
of
all
the
Elect
,
who
are
made
bone
of
his
bone
,
and
flesh
of
his
flesh
,
by
a
supernaturall
grace
through
faith
.
Vnderstand
then
in
a
word
.
The
guilty
sinner
is
arraigned
before
Gods
iudgement
seate
:
Christ
his
Aduocate
,
in
the
behalfe
of
the
sinner
,
pleades
his
owne
(
not
the
sinners
)
righteousnesse
both
actiue
and
passiue
,
by
the
couenant
,
agréement
,
and
consent
of
the
Iudge
:
Then
the
Iudge
(
according
to
his
owne
appointment
and
couenant
made
)
for
giueth
the
sinner
beleeuing
,
and
imputeth
the
righteousnesse
of
Christ
his
Suretie
vnto
him
:
And
this
is
the
Iustification
of
a
sinner
,
which
is
the
forgiuenesse
of
sinnes
,
and
the
imputation
of
the
righteousnesse
of
Christ
,
as
further
appeareth
,
Psal.
32.1
,
2.
compared
with
Rom.
4.6
▪
7
,
8.
If
any
shall
say
;
How
are
we
iustified
fréely
,
when
so
pretious
a
thing
as
the
righteousnesse
of
Christ
is
payed
for
it
:
It
is
to
be
answered
that
whatsoeuer
it
cost
Christ
(
as
it
cost
him
full
deare
)
yet
to
vs
Iustification
is
frée
.
Vse
Build
,
and
stablish
thy
Conscience
on
this
Doctrine
,
in
as
much
as
it
sheweth
such
a
way
of
iustifying
sinners
,
wherein
the
exalt
Iustice
and
bottomlesse
mercy
of
God
met
together
,
and
are
declared
.
God
must
be
iust
;
therefore
our
sinnes
must
be
punished
:
and
he
must
be
mercifull
,
or
else
we
cannot
be
saued
.
If
our selues
in
our selues
suffer
for
our
sins
,
where
is
his
mercy
?
if
he
forgiue
vs
without
Satisfaction
;
where
is
his
Iustice
?
Here
is
then
that
mistery
,
which
Reason
cannot
conceiue
;
the
wisedome
of
man
could
neuer
finde
out
;
into
the
which
the
very
Angels
desire
to
looke
:
Gods
iustice
to
the
vttermost
farthing
satisfied
in
Christ
:
His
mercy
vnspeakeably
declared
to
vs
for
his
sake
.
Thus
the
beginning
and
end
of
our
saluation
is
in
God
:
who
found
out
alone
,
this
way
so
admirable
:
and
who
effectually
applyeth
it
to
vs
by
the
Eternall
Spirit
;
to
whom
be
praise
for
euer
,
Amen
.
Quest.
It
may
be
conceiued
,
that
there
may
be
such
a
Righteousnsse
,
whereby
the
Person
that
worketh
it
may
be
iustified
,
but
is
it
possible
,
that
the
Righteousnesse
of
one
,
should
suffice
for
the
Iustification
of
thousands
,
euen
all
that
shall
be
saued
?
Ans.
Yes
,
it
is
very
possible
,
if
we
consider
the
worthinesse
of
the
Person
which
wrought
it
,
which
is
Iesus
Christ
.
Quest.
What
manner
rf
Person
then
is
Iesus
Christ
?
describe
this
plainly
vnto
me
.
Ans.
I
beleeue
that
Iesus
Christ
,
is
the
naturall
and
onely
begotten
Son
of
God
.
the
second
Person
in
the
holy
Trinitie
,
very
God
,
and
very
Man
,
and
that
in
one
person
;
annoynted
,
to
be
our
Prophet
,
Priest
,
and
King
.
Who
was
humbled
for
vs
to
the
death
of
the
Crosse
,
and
was
exalted
for
vs
to
the
right
hand
of
his
Father
.
Expli
.
The
true
knowledge
of
Christ
consisteth
in
the
knowledge
of
these
two
points
:
Of
his
Person
,
and
of
his
Office
.
Of
his
Person
these
thrée
things
,
must
necessarily
be
beleeued
according
to
the
Scriptures
.
First
,
that
he
is
that
onely
true
God
.
Secondly
,
that
he
is
very
man
,
partaking
of
our
flesh
and
bloud
,
with
all
generall
(
not
personall
)
infirmities
of
our
Nature
,
being
in
all
things
like
vnto
vs
,
yet
without
sinne
:
Thirdly
,
that
he
is
God
and
Man
in
one
Person
;
figured
by
the
Arke
,
which
was
of
Gold
and
precious
Wood
that
would
not
rot
;
noting
by
the
Gold
the
Deity
of
Christ
,
and
by
the
precious
Wood
,
his
Humanity
without
sinne
:
This
Personall
vnion
of
these
two
Natures
in
Christ
,
was
thus
.
The
Sonne
of
God
,
being
from
euerlasting
a
Person
,
subsisting
in
the
Holy
and
vndiuided
Trinity
,
did
assume
,
or
take
,
into
the
Vnty
of
his
Person
,
a
Humane
Nature
,
consisting
of
Body
and
Soule
,
so
soone
as
euer
it
beganne
to
be
,
hauing
no
Subsistence
out
of
his
Person
,
but
being
destitute
of
all
Personality
in
it selfe
,
so
that
it
becomes
the
very
Body
and
Soule
of
the
Sonne
of
God
;
and
whatsoeuer
is
proper
to
either
Nature
(
which
are
not
by
this
meanes
,
either
in
Essence
,
or
Operations
,
confounded
)
is
indifferently
and
truely
spoken
of
the
Person
:
As
to
make
it
plaine
to
the
simple
.
In
our selues
,
vnderstanding
and
knowledge
,
are
effects
,
and
workes
of
the
Soule
:
eating
,
sleeping
,
&c.
are
workes
proper
to
the
Body
:
Neither
doth
the
Soule
eate
,
or
sleepe
,
or
the
Body
vnderstand
or
know
:
Yet
wée
say
well
and
truely
,
that
Peter
or
Paul
,
consisting
of
this
body
and
soule
,
vnderstand
,
know
,
eate
,
stéepe
,
&c.
because
these
two
Natures
,
the
body
and
soule
are
vnited
in
their
person
:
And
for
this
cause
,
looke
what
is
well
,
or
ill
done
,
by
the
body
,
or
any
part
of
it
;
or
by
the
soule
,
or
any
part
of
it
,
is
accounted
to
the
whole
Person
,
making
the
Person
guilty
or
not
guilty
,
good
or
bad
:
As
if
the
Tongue
blasphemeth
,
it
is
said
the
Person
blasphemeth
:
or
if
there
be
euill
motions
in
the
minde
,
yet
the
whole
Person
is
guilty
.
So
(
in
some
sort
)
is
it
in
this
Personall
Vnion
of
these
two
Natures
of
Christ
.
As
:
To
know
all
things
,
to
be
present
euery
where
,
are
Proprieties
of
his
Diuine
Nature
:
To
kéep
the
Law
,
to
die
,
and
to
bléed
,
are
Proprieties
of
the
Humane
Nature
of
Christ
.
Now
wée
may
not
say
that
the
Humane
Nature
of
Christ
knoweth
all
things
,
is
omnipotent
,
&c.
Nor
that
the
Diuine
Nature
is
obedient
,
bléedeth
,
dyeth
,
&c.
And
yet
in
regard
of
the
Personall
Vnion
of
these
two
Natures
in
Christ
:
we
say
that
the
Person
which
hath
these
two
Natures
(
which
is
Christ
the
Sonne
of
God
)
knoweth
all
things
,
is
present
euery
where
,
bléedeth
,
dyeth
,
&c.
and
looke
what
is
done
,
or
suffered
,
by
either
of
the
Natures
,
is
truely
done
(
and
so
accomited
)
by
the
whole
Person
:
So
that
if
you
〈◊〉
who
fulfilled
the
Law
,
who
dyed
for
vs
?
we
may
say
,
the
second
Person
in
the
Trinity
,
euen
God
;
though
not
according
to
his
Diuine
,
but
Humane
Nature
,
as
speaketh
the
Holy
Ghost
notably
.
Yet
heere
one
thing
must
be
remembred
;
that
though
the
body
and
soule
of
Peter
,
make
the
person
of
Peter
,
yet
the
Humane
and
Diuine
Nature
of
Christ
make
not
his
Person
:
for
he
was
a
Person
from
euerlasting
,
and
cannot
bee
a
Humane
Person
,
but
is
still
a
Diuine
Person
;
though
he
could
not
be
a
Mediator
,
or
execute
that
Office
without
the
Humane
Nature
so
assumed
.
This
is
that
wonderfull
Mystery
of
our
Sauiour
IESVS
CHRISTS
Incarnation
:
Wherein
concurred
(
propounded
to
our
Faith
,
not
to
our
Reason
)
three
the
greatest
Miracles
that
euer
were
.
First
,
that
a
Virgine
conceiued
and
brought
forth
a
Child
,
remainings
Virgine
.
Secondly
,
that
Adams
flesh
,
and
Adams
sin
were
parted
.
Thirdly
,
and
principally
,
this
vnsearchable
Mystery
of
the
Personall
Vnion
of
the
God-head
and
Man-hood
of
Christ
.
Quest.
But
was
it
necessary
,
that
our
Mediator
should
be
God
and
Man
:
and
that
in
one
Person
,
as
you
haue
declared
?
Ans.
Yes
verely
,
for
by
this
meanes
,
he
could
die
for
vs
,
and
ouercome
death
,
and
deserue
for
vs
by
his
obedience
,
the
pardon
of
our
sinnes
,
and
eternall
life
.
Expli
.
Two
things
necessarily
required
that
our
Mediatour
should
be
God
:
First
,
the
greatnesse
of
the
euill
,
to
the
which
we
were
subiect
:
Secondly
,
the
greatnes
of
the
good
that
we
stood
in
néed
of
.
Our
euill
was
foure-folde
.
First
,
the
heinousnesse
of
sinne
.
Secondly
,
the
anger
of
God
.
Thirdly
,
the
power
of
death
.
Fourthly
,
the
tyranny
of
the
Diuell
.
Our
good
which
we
wanted
Foure
folde
also
.
First
,
the
restoring
of
the
Image
of
God
.
Secondly
,
the
pardon
of
sinne
.
Thirdly
,
deliuerance
from
Death
and
Satan
.
Fourthly
,
eternall
life
.
But
to
take
away
the
Euill
,
Two
reasons
also
may
be
alleaged
why
he
must
be
God
and
Man
in
one
person
:
First
,
that
he
might
be
a
fit
Mediator
betwéene
God
and
Man
;
as
it
were
,
indifferent
,
and
equally
affected
to
either
side
:
for
an
Vmpiere
,
or
Wards-man
may
not
be
partiall
.
If
he
had
béene
onely
God
,
wée
might
haue
thought
,
that
he
would
not
enough
haue
respected
our
misery
:
If
he
had
béene
onely
Man
,
not
enough
the
iustice
of
God
.
Therefore
he
is
to
be
God
and
Man
:
deare
vnto
both
,
and
accounting
both
deare
vnto
him
:
carefull
that
Gods
iustice
be
not
impeached
,
and
that
our
misery
be
relieued
.
Secondly
,
that
the
workes
performed
in
the
flesh
of
the
Sonne
of
God
,
might
be
of
an
infinite
price
to
satisfie
for
our
sinnes
,
by
which
an
infinite
Maiesty
was
offended
:
which
could
not
be
,
if
the
Person
vndertaking
our
Redemption
,
had
not
béene
God
and
Man
in
one
Person
.
He
was
Man
,
that
he
might
haue
somewhat
to
offer
:
God
in
the
same
person
,
that
such
offring
might
be
sufficient
.
For
the
worke
of
our
Redemption
was
performed
by
the
Man-hood
,
but
the
vertue
and
merite
was
from
the
God-head
.
And
here
we
haue
found
out
the
Reason
why
the
Righteousnesse
of
Christ
should
be
of
merite
sufficient
,
and
effectuall
for
thousand
thousands
,
euen
all
the
Elect
;
because
it
is
the
righteousnesse
,
and
obedience
,
not
of
a
méere
Man
,
but
of
God
and
Man
in
one
person
:
euen
of
God
himselfe
,
whose
goodnesse
and
righteousnesse
must
néeds
be
as
himselfe
,
of
infinite
merite
,
forre
and
vertue
.
The
righteousnesse
then
of
Christ
,
hath
this
aptitude
,
or
nature
,
to
make
all
beléeuing
sinners
righteous
;
because
it
was
so
appointed
of
God
.
It
hath
power
and
sufficienty
is
to
doe
,
because
it
is
the
righteousnesse
of
God
.
Vse
1.
To
giue
thankes
vnto
God
for
the
Incarnation
of
our
Lord
Iesus
Christ
,
and
our
redemption
by
him
:
and
to
take
delight
to
grow
in
the
knowledge
of
it
,
according
to
the
Scriptures
:
For
indéed
,
how
can
he
be
a
Christian
,
or
Godly
,
who
knoweth
not
his
Sauiour
,
nor
the
great
mystery
of
Godlinesse
concerning
him
,
Vse
2.
Is
Christ
God
?
Then
tremble
all
yée
prophane
wretches
,
which
despise
his
Word
and
Sacraments
:
yea
,
let
all
such
tremble
,
who
teare
his
Body
,
Bloud
and
Passion
by
their
blasphemous
oathes
:
for
he
is
God
;
yea
,
a
iealous
and
reuenging
God
:
yea
,
a
consuming
fire
.
But
let
all
such
as
feare
him
,
and
trust
in
him
,
be
comforted
;
yea
,
let
them
be
merry
,
and
ioyfull
:
for
he
is
God
,
most
true
,
and
able
to
performe
all
his
pretious
promises
of
saluation
:
And
though
shame
,
disgrace
,
rebukes
of
men
,
and
cruell
persecutions
follow
the
profession
of
his
Name
,
&
Gospell
,
shrinke
not
,
neither
be
ashamed
:
he
is
able
,
and
will
both
beare
thée
out
,
assist
thée
,
and
reward
thee
in
his
Kingdome
.
Remember
Paul
;
For
the
Gospell
(
saith
he
)
I
suffer
,
but
I
am
not
ashamed
:
for
I
know
in
whom
I
haue
beleeued
;
and
I
am
perswaded
,
that
hee
is
able
to
keepe
that
which
I
haue
committed
vnto
him
vnto
that
day
.
Is
Christ
man
?
Then
be
comforted
thou
which
art
afflicted
in
body
,
or
minde
,
which
beleeuest
:
For
wee
haue
a
high
Priest
,
which
is
touched
with
our
infirmities
,
and
is
full
of
compassion
,
who
was
afflicted
,
who
suffered
,
and
was
tempted
,
that
he
might
be
able
to
succour
them
which
are
tempted
.
Is
Christ
God
and
Man
in
one
Person
?
Then
let
thy
soule
by
Faith
rest
on
his
obedience
,
as
sufficient
;
yea
,
of
infinite
price
for
thy
Redemption
,
&c.
Qu.
I
conceiue
in
some
measure
(
I
thanke
God
)
the
exceeding
worthinesse
of
the
person
of
Christ
,
and
that
his
righteousnesse
is
of
a
sufficient
merite
for
all
the
Elect
:
yea
,
(
if
it
had
so
pleased
God
)
for
a
thousand
worlds
,
but
what
is
this
Righteousnesse
of
Christ
for
the
which
we
are
iustified
?
Ans.
It
is
(
to
speake
properly
)
his
actuall
obedience
,
whereby
he
fulfilled
the
will
of
his
Father
,
both
in
perfect
keeping
of
the
Law
,
and
in
voluntary
suffering
the
punishment
due
to
our
finnes
.
Explic.
The
Righteousnesse
of
Christ
is
two
folde
,
vncreated
,
essentiall
to
the
Godhead
,
which
is
incommunicable
and
cannot
be
imputed
:
and
created
,
being
either
the
holinesse
of
his
nature
(
which
improperly
I
would
not
deny
to
be
imputed
)
or
,
Vse
.
It
is
the
righteousnes
of
Christ
,
for
the
which
onely
we
are
iustified
in
the
sight
of
God
:
not
for
our
owne
inherent
righteousnesse
,
either
in
whole
,
or
in
part
;
because
it
is
vnperfect
,
and
wil
not
endure
the
rigor
of
the
Law
,
nor
is
proportionable
to
the
iustice
of
God
,
which
is
to
be
satisfied
:
yea
,
the
maintaining
of
Iustification
by
workes
,
ouer-turneth
the
foundation
of
Religion
,
which
whosoeuer
obstinately
and
finally
holdeth
,
cannot
possibly
be
saued
.
Q.
How
shall
I
bee
made
partaker
of
this
righteousnesse
of
Christ
?
Ans.
Wee
are
made
partakers
of
the
righteousnesse
of
Christ
by
faith
onely
.
Expl.
As
the
righteousnesse
of
our
owne
workes
is
not
that
for
the
which
we
are
iustified
:
so
neither
is
it
,
or
the
sacrifice
of
the
Masse
,
the
Instrument
of
applying
the
obedience
of
Christ
vnto
vs
,
but
onely
Faith
:
And
faith
is
that
instrument
,
not
for
any
inward
dignity
or
merit
of
it
,
neither
as
it
is
a
quality
,
or
good
worke
;
nor
because
it
hath
Charity
ioyned
with
it
,
but
because
it
receiueth
and
embraceth
Christ
.
The
manner
of
our
Iustification
by
Faith
,
is
thus
:
God
in
the
promise
of
the
Gospell
,
offereth
the
Righteousnesse
of
Christ
,
and
withall
in
the
hearts
of
his
children
by
his
Spirit
,
worketh
a
power
whereby
they
receiue
it
,
which
is
Faith
,
not
onely
belieuing
the
truth
of
the
promise
in
generall
,
but
in
particular
,
applying
to
themselues
;
which
Faith
,
by
the
sentence
of
God
is
then
imputed
to
vs
for
Righteousnesse
to
Iustification
.
Vse
.
We
are
here
admonished
specially
to
labour
for
this
same
Faith
;
without
which
,
Christ
dyed
indéed
,
and
was
righteous
,
but
not
for
vs
.
The
excellency
of
Faith
cannot
sufficiently
be
expressed
:
By
this
the
Word
and
Sacraments
are
profitable
vnto
vs
,
our
Prayers
auaileable
by
this
:
By
this
our
obedience
is
acceptable
,
we
please
God
,
we
stand
,
we
ouercome
the
world
,
resist
the
Diuell
;
and
through
this
we
are
made
partakers
of
the
righteousnesse
of
Christ
,
and
are
kept
to
the
saluation
promised
.
No
maruell
then
,
if
it
be
called
,
More
pretious
then
gold
:
For
the
vnualuable
righteousnesse
of
Iesus
Christ
,
which
is
not
attained
by
siluer
and
gold
,
or
pretious
pearles
,
is
made
ours
by
faith
:
How
therfore
should
we
prize
it
when
we
haue
it
?
When
we
want
it
,
how
should
wee
séeke
it
?
It
is
wrought
by
hearing
the
word
,
confirmed
by
prayer
,
the
vse
of
the
Sacraments
,
and
true
obedience
.
Q.
Tell
me
then
what
is
Faith
?
Ans.
Faith
is
the
gift
of
God
,
wrought
by
his
Holy
Spirit
in
the
hearts
of
the
elect
,
by
the
Ministery
of
the
Word
ordinarily
,
whereby
they
take
knowledge
of
the
doctrine
of
saluation
,
are
perswaded
it
is
true
,
and
that
it
belongeth
to
them
in
particular
,
and
wholly
relye
thereon
:
Expli
.
As
all
other
good
gifts
,
so
Faith
is
of
God
:
There
are
then
to
be
obserued
,
three
kindes
of
Faith
:
First
,
Historicall
:
to
know
and
acknowledge
the
truth
of
the
Bible
:
Secondly
,
Temporary
:
when
there
is
also
a
perswasion
(
but
not
grounded
)
that
the
promise
belongs
to
vs
.
The
third
,
True
Iustifying
Faith
:
when
vnto
our
knowledge
is
ioyned
acknowledgement
,
and
to
this
good
and
warrantable
perswasion
,
from
whence
comes
confidence
.
And
this
last
kinde
of
faith
hath
three
properties
:
First
,
it
is
certaine
:
Lord
I
beleeue
,
helpe
my
vnbeliefe
:
but
doubt
commeth
from
the
flesh
:
certainty
from
faith
,
which
in
the
end
ouer-cometh
.
Secondly
,
Vse
1.
Deceiue
not
thy selfe
thou
mayest
be
learned
in
the
History
of
the
Bible
,
in
the
grounds
of
Religion
,
in
Controuersies
,
and
yet
thou
may
foward
true
Faith
:
for
so
far
do
the
Diuels
goe
,
which
are
irrecouerably
dammed
:
The
Diuels
beléeue
and
tremble
.
Vse
2.
Here
is
comfort
to
those
of
poore
estate
,
if
they
beleeue
.
Iustification
is
by
Faith
onely
;
and
Faith
is
the
gift
of
God
,
on
the
which
the
poorest
is
as
〈◊〉
as
the
richest
:
yea
,
and
in
the
bestowing
of
it
,
there
is
no
respect
of
persons
with
God
:
The
spirit
bloweth
wherein
〈◊〉
And
many
times
the
Lord
passeth
by
Rich
,
Noble
and
Mighty
,
and
honoureth
the
poore
and
dispised
.
In
the
things
of
this
world
,
he
that
is
rich
,
hath
all
,
(
she
poore
hath
the
least
,
or
no
part
:
but
it
is
Faith
that
obtaineth
fauour
with
God
.
A
King
not
prefected
to
haue
part
in
the
righteousnesse
of
Christ
,
because
a
King
,
if
hee
want
faith
;
nor
a
Beggar
reiected
because
a
Beggar
,
if
he
haue
faith
,
&c.
Vse
3.
True
faith
iustifies
thee
before
God
by
the
righteousnesse
of
Christ
:
see
that
thou
iustify
thy
Faith
to
bee
true
,
by
the
workes
of
righteousnesse
and
true
obedience
before
men
,
and
to
thy
owne
conscience
,
&c.
Quest.
You
said
that
Christ
was
annointed
to
be
our
Prophet
,
Priest
,
and
King
:
What
meant
you
by
it
?
Ans.
I
meant
the
three
Offices
of
Christ
:
First
,
the
Office
of
his
Prophetship
,
whereby
he
hath
plainely
opened
to
vs
the
counsell
of
his
Father
,
concerning
our
saluation
.
2d.
The
Office
of
his
Priesthood
,
whereby
hee
hath
fully
satisfied
the
Iustice
of
God
for
vs
,
and
maketh
intercession
at
the
right
hand
of
his
Father
;
3d.
his
Kingly
Office
,
whereby
hee
giueth
vs
his
Spirit
,
and
by
the
same
gouernes
vs
,
protecteth
vs
from
our
enemies
,
and
bringeth
vs
to
Eternall
Life
.
Expl.
In
the
times
of
the
old
Testament
,
thrée
sorts
of
persons
were
Annointed
,
Prophets
,
Kings
,
and
Priests
:
When
you
reade
that
hee
is
called
,
A
Shepe-heard
,
The
Preacher
of
Peace
,
A
Witnesse
;
these
note
his
Prophet-ship
:
when
hée
is
called
Iesus
,
Sauiour
,
Redeemer
,
Mediator
,
Lambe
,
Sacrificer
,
Intercessor
,
Aduocate
,
&c.
these
note
his
Priest-hood
:
And
when
he
is
called
,
Lord
,
King
of
Righteousnesse
,
King
of
Kings
:
These
note
his
Kingly
Office
.
His
Prophet-ship
is
in
the
teaching
of
his
people
,
in
his
owne
Person
,
while
hee
liued
on
the
earth
,
and
in
the
continuance
of
the
heauenly
doctrine
to
his
Church
by
the
Ministery
ordaind
,
to
the
end
of
the
world
.
His
Priest-hood
implies
two
things
:
First
,
The
satisfaction
performed
to
his
Father
,
by
his
obedience
:
euen
to
the
death
of
the
Crosse
:
Secondly
,
his
Intercession
,
making
request
for
vs
at
the
right
hand
of
his
Father
;
Vse
1.
Is
Christ
our
Prophet
?
if
an
Angell
from
heauen
teach
otherwise
let
him
be
accursed
.
Is
Christ
,
our
Priest
,
who
hath
taken
vpon
to
satisfie
for
thee
,
and
to
make
intercession
for
thée
in
heauen
?
Then
trust
neither
to
Saint
,
Angell
,
or
thy selfe
:
but
trust
perfectly
on
his
Grace
,
Is
Christ
the
King
of
his
Church
?
Yes
of
heauen
and
earth
:
then
let
the
〈◊〉
of
the
earth
be
confounded
.
For
Christ
is
King
,
who
shall
stay
all
〈◊〉
before
〈◊〉
face
,
Vse
2
,
Learne
héere
why
thou
art
called
a
Christian
:
Thou
art
called
so
of
Christ
,
because
all
the
Elert
tereme
of
his
Annoynting
;
that
is
of
his
Spirit
:
Hee
was
annoynted
with
the
Oyle
of
Gladnesse
,
aboue
his
Fellowes
:
For
he
receiued
the
Spirit
not
by
measures
and
to
this
end
,
that
wee
of
his
Fulnesse
might
receiue
Grace
for
Grace
.
So
that
as
the
oyntment
powred
vpon
the
head
of
Aaron
,
ran
downe
to
the
skirts
of
his
cloathing
;
so
wee
〈◊〉
of
the
〈◊〉
of
Christ
,
and
of
him
are
called
Christians
▪
by
the
which
is
meant
,
that
we
are
made
Priests
and
Kings
to
God
;
therefore
called
a
Royall
Priest
hood
.
Quest.
Is
there
nothing
else
necessary
to
bee
knowne
concerning
Christ
?
Ans.
Yes
,
as
namely
,
his
Resurrection
,
Ascension
,
Sitting
at
the
right
hand
of
his
Father
,
and
his
comming
to
Iudgement
,
which
things
may
well
bee
referred
to
the
Kingly
Office
of
Christ
.
Expl.
Christ
teacheth
vs
as
a
Prophet
,
saueth
vs
by
his
Merite
as
a
Priest
,
and
maketh
his
heauenly
Doctrine
and
Obedience
Effectuall
,
as
he
is
a
King
and
to
this
his
Efficacy
are
those
seuerals
in
the
answere
to
bee
referred
:
of
the
which
there
are
plentifull
expositions
extant
;
and
therefore
I
spare
the
particular
opening
of
them
.
Thus
much
of
the
first
speciall
worke
of
God
toward
his
Church
,
which
is
Redemption
.
Now
followes
the
second
called
Sanctification
.
Quest.
What
is
Sanctification
?
Ans.
It
is
the
worke
of
God
by
his
Holy
Spirit
,
whereby
the
Image
of
God
is
renewed
in
the
Elect
:
called
also
Conuersion
,
Regeneration
,
Repentance
,
&c.
Expl.
There
are
two
principall
benefits
which
wee
obtaine
in
this
life
by
Christ
,
Iustification
by
Faith
,
and
Sanctification
by
the
Spirit
;
Who
is
called
the
Holy
Spirit
,
both
Essentially
and
Effectually
:
because
as
he
is
God
holy
in
himselfe
;
so
he
maketh
holy
whom
he
pleaseth
,
This
worke
is
wrought
in
the
minde
,
will
,
and
affections
,
yea
in
the
whole
man
:
not
by
altering
the
substance
of
body
or
mind
;
or
abolishing
any
naturall
Faculty
or
Affection
,
as
Vnderstanding
,
Loue
,
Hate
,
Ioy
,
&c.
but
by
putting
away
,
and
purging
out
the
euill
quality
in
these
and
the
like
,
and
by
creating
a
new
holy
quality
in
them
,
acceptable
to
God
,
and
agréeable
to
his
word
,
that
now
the
vnderstanding
should
be
capable
of
good
things
,
and
the
streame
of
our
affections
turned
to
the
right
obiect
,
as
to
hate
euill
,
to
loue
goodnesse
,
and
to
reioyce
in
it
.
Wée
are
to
vnderstand
also
that
this
(
in
nature
)
is
after
Iustification
,
as
Paul
reciteth
them
:
Whom
he
iustifieth
,
hee
glorifieth
,
that
is
,
he
gloriously
reneweth
,
which
is
begun
here
,
perfected
in
the
life
to
come
:
&
yet
I
confesse
the
repentance
is
sometimes
put
before
remission
of
sinnes
:
not
that
in
Nature
,
but
because
in
our
sense
,
and
feeling
it
is
first
:
For
first
we
feele
the
burden
of
our
sinnes
,
Vse
1.
As
the
Sunne
is
declared
by
his
light
,
the
trée
by
his
fruits
;
so
by
thy
sanctification
,
demonstrate
thy
iustification
,
&c.
Vse
2.
Boast
not
of
thy
heart
,
while
thy
life
is
profane
,
neither
content
thy self
with
an
outward
shew
of
holines
,
hauing
an
euill
conscience
:
Quest.
Is
Sanctification
,
Conuersion
,
or
Repentance
,
so
the
worke
of
God
,
that
we
can
not
of
our selues
,
by
the
power
of
our
free
will
,
〈◊〉
or
repent
?
Ans.
Iverely
beleeue
,
that
since
the
fall
of
Adam
,
there
is
no
free
will
in
man
vnto
things
Spirituall
and
pleasing
to
God
.
Expl.
For
the
vnderstanding
of
this
,
we
are
to
consider
of
Man
,
as
he
was
before
his
fall
,
or
as
he
is
now
,
since
the
fall
.
Free
will
you
may
call
,
a
facultie
or
power
of
the
Soule
,
whereby
it
doth
fréely
,
without
compulsion
&
force
chuse
or
refuse
the
obiect
shewne
by
the
vnderstanding
:
yet
so
,
that
we
hold
not
this
frée
will
to
be
independent
,
but
that
,
as
the
wills
of
all
creatures
,
it
dependeth
on
God
,
to
be
inclined
and
moued
,
either
immediately
by
him
,
or
mediately
by
good
or
euill
instruments
as
he
please
:
Neither
doth
this
dependencie
hurt
or
diminish
the
frée
dome
of
the
will
:
because
God
inclineth
the
will
,
so
that
the
will
doth
by
the
Iudgement
of
its
owne
reason
fréely
and
willingly
moue
it selfe
:
so
that
to
doe
a
thing
fréely
in
the
Creature
,
is
not
to
be
frée
from
the
gouernement
of
another
:
but
to
doe
that
which
it
doth
,
willingly
,
voluntarily
,
and
deliberately
,
though
it
be
ruled
by
another
.
Before
the
fall
this
was
in
Adam
,
both
to
good
and
euill
,
that
he
might
,
if
he
would
either
stand
or
fall
(
the
dependencie
before
spoken
of
still
reserued
.
)
Since
the
fall
,
the
case
is
altered
,
according
to
the
saying
of
Augustine
;
That
man
abusing
his
frée
will
,
lost
both
himselfe
and
that
:
whereby
,
as
also
when
we
say
that
man
hath
no
free
will
,
we
doe
not
vnderstand
that
the
faculty
is
lost
,
but
the
goodnesse
;
whereby
it
was
able
freely
and
willingly
to
chuse
that
which
is
good
.
For
man
lost
no
essentiall
part
or
faculty
of
his
nature
by
his
fall
:
euen
the
vnregenerate
hauing
a
power
freely
to
will
or
nill
the
obiect
shewne
by
Reason
,
though
they
haue
not
power
to
wil
and
chuse
spiritual
good
things
:
both
because
their
wil
is
wholy
depraued
and
turned
from
good
,
and
inclinable
only
to
euill
:
and
also
because
Reason
,
being
blind
,
doth
not
shew
to
the
will
the
spirituall
good
,
or
if
it
doe
:
it
is
not
vnder
the
likenesse
of
good
,
but
vnder
the
likenesse
of
euill
.
For
the
naturall
man
vnderstandeth
not
the
things
of
God
,
Wherefore
we
confesse
,
that
man
hath
stil
free
wil
in
ciuill
and
outward
things
,
and
vnto
euill
:
but
not
vnto
good
:
And
this
freedome
vnto
ciuill
things
must
bee
so
vnderstood
,
that
he
hath
power
to
chuse
or
refuse
the
obiect
:
but
to
do
this
well
he
hath
no
power
.
Also
he
hath
free
will
vnto
euill
,
not
that
he
can
will
or
nill
euill
at
his
pleasure
;
but
that
without
any
violence
,
he
onely
chuseth
euill
:
so
that
as
it
may
be
called
free
will
,
because
it
is
free
from
coaction
,
so
also
bond
will
,
because
it
freely
willeth
onely
that
which
is
euill
.
And
hence
it
is
,
that
the
reprobate
sinne
necessarily
and
yet
freely
;
necessarily
,
because
they
haue
no
power
to
goodnes
:
freely
,
because
they
chose
euill
without
compulsion
:
Yea
by
how
much
the
more
necessarily
they
sinne
:
by
so
much
the
more
voluntarily
they
doe
it
:
in
as
much
as
their
will
hath
brought
vpon
them
this
necessity
.
Now
when
this
worke
of
Sanctification
or
Repentance
,
or
Conuersion
is
wrought
;
then
we
haue
free
will
both
to
good
and
euill
:
to
good
as
farre
as
we
are
regenerate
by
the
Spirit
:
to
euill
as
far
as
we
are
vnregenerate
and
flesh
.
And
in
the
state
of
Glorification
,
our
will
shall
be
free
onely
to
good
immutably
:
as
the
will
of
the
damned
shal
be
immutably
free
vnto
euill
,
as
Augustine
saith
:
The
first
Will
was
to
haue
power
not
to
sinne
,
the
last
shall
be
to
haue
no
power
to
sinne
.
Then
for
our
purpose
this
is
to
be
holden
,
that
till
the
spirit
worke
new
grace
,
we
haue
no
power
of
our selues
;
being
vnto
the
worke
of
conuersion
meere
patients
;
though
in
the
worke
,
when
the
Spirit
hath
changed
and
inclined
vs
,
we
are
co-workers
with
the
Spirit
.
Before
conuersion
we
resist
:
In
conuersion
the
Spirit
inclineth
our
wills
;
and
of
vnwilling
makes
them
willing
to
be
conuerted
,
and
to
repent
:
God
not
working
in
vs
as
in
stockes
or
stones
,
but
as
in
reasonable
creatures
.
Vse
1.
If
thou
be
truly
conuerted
,
ascribe
al
the
glory
of
it
to
God
:
for
as
soone
can
an
Ethiop
change
his
skinne
,
Vse
2.
Beware
thou
neglect
not
the
present
meanes
of
grace
offered
to
thee
,
as
though
thou
couldest
repent
and
doe
well
when
thou
wouldest
:
No
,
no
,
it
is
the
meere
gift
of
God
.
For
if
thou
canst
not
make
one
haire
of
thy
head
white
or
black
,
much
lesse
canst
thou
change
thy
vile
and
corrupt
heart
.
But
thou
wilt
say
:
Doth
not
GOD
promise
,
that
at
what
time
soeuer
a
sinner
doth
repent
,
he
will
be
mercifull
?
Yes
;
the
Lord
most
comfortably
(
blessed
be
his
name
)
saieth
so
:
but
he
saith
not
that
a
sinner
can
repent
when
he
list
:
or
that
he
will
giue
repentance
,
whensoeuer
a
sinner
shall
but
whistle
for
it
:
As
Augustine
excellently
;
He
that
hath
promised
to
all
repentants
,
pardon
,
hath
not
promised
to
all
delinquents
,
repentance
,
&c.
Quest.
What
are
the
parts
of
this
Sanctification
or
Repentance
?
Ans.
The
parts
are
two
:
First
,
Mortification
of
the
old
man
,
or
Hatred
of
sin
,
and
turning
from
euill
:
Secondly
,
Viuification
,
or
Quickening
of
the
new
man
;
or
loue
of
goodnesse
and
Turning
to
God
.
Quest.
What
meane
you
by
Mortification
of
the
old
man
?
Ans.
I
meane
that
grace
wherby
there
is
wrought
in
vs
,
by
little
and
little
,
a
detestation
of
sinne
,
and
an
extinguishing
and
weakening
of
corruption
in
vs
,
that
it
should
not
bring
forth
fruit
vnto
death
.
Quest.
What
meane
you
by
the
new
man
▪
Ans.
I
meane
that
Grace
,
whereby
,
by
little
and
little
we
are
raised
to
a
new
and
spirituall
life
,
to
be
able
(
in
some
measure
)
to
liue
in
knowledge
,
holinesse
,
and
righteousnes
.
The
summe
of
all
these
answers
prooued
by
Rom.
6.
from
the
first
verse
to
the
twelfth
.
Explic.
When
we
reade
that
the
olde
man
,
or
the
body
of
sinne
,
or
our
earthly
members
(
by
which
and
the
like
names
,
the
corruption
of
our
nature
is
called
)
are
are
to
be
mortified
,
that
is
,
made
to
die
.
We
are
not
to
vnderstand
it
of
the
life
of
our
bodies
,
but
of
the
life
of
sinne
in
our
bodies
.
So
when
our
Sauiour
saith
,
If
thine
eie
offend
thee
,
plucke
it
out
,
&c.
he
meaneth
not
that
we
should
maime
our
bodies
,
but
that
by
all
meanes
wee
should
purge
out
corruption
,
which
manifests
it selfe
in
such
members
;
yea
then
as
wee
estéeme
our
corrupt
affections
as
deare
as
our
eyes
.
These
two
parts
of
repentance
are
also
called
,
putting
off
the
olde
man
,
and
putting
on
the
new
man
,
&c.
whereby
is
signified
,
that
as
willingly
as
a
man
puts
off
his
old
filthy
ragges
,
to
bee
clad
in
sweete
and
rich
attire
,
so
should
we
willingly
put
away
sin
whereby
we
are
deformed
,
and
labour
to
follow
righteousnes
,
which
is
a
part
of
our
Beauty
in
the
sight
of
God
.
Whereas
some
make
thrée
parts
of
repentance
;
first
,
Contrition
;
secondly
,
Confession
;
thirdly
,
Satisfaction
:
they
deceiue
the
simple
.
For
a
man
may
haue
all
these
,
and
yet
be
damned
,
as
is
manifest
in
Iudas
;
who
grieued
,
confessed
his
sinne
,
If
you
shall
desire
to
know
the
maner
how
God
works
repentance
,
vnderstand
,
that
first
by
preaching
of
the
Law
,
and
sometimes
by
crosses
,
punishments
,
&c.
the
conscience
is
terrified
for
sinne
,
and
is
sorrowfull
,
but
in
a
worldly
manner
for
feare
of
wrath
;
for
the
Law
can
worke
no
otherwise
:
Then
,
by
the
promise
of
the
Gospel
,
the
conscience
is
chéered
through
the
gift
of
GOD
,
in
assurance
of
mercy
:
the
sense
whereof
bréeds
an
other
sorrow
,
different
from
that
wrought
by
the
Law
,
called
godly
Sorrow
;
which
is
,
when
we
are
grieued
for
sinne
,
not
so
much
because
of
the
wrath
following
,
as
because
thereby
we
haue
offended
so
gratious
a
father
:
and
then
followes
repentance
,
which
is
a
changing
of
the
heart
and
purpose
vnto
a
continuall
care
and
indeuour
to
hate
all
euill
,
Vse
1.
Beware
of
a
wonderfull
subtilty
of
the
Diuell
,
whereby
he
carries
multitudes
to
hell
;
which
is
,
when
men
and
women
are
perswaded
,
that
if
they
can
sigh
,
sorrow
,
and
wéep
for
their
sins
,
that
then
they
truly
repent
.
When
Ahab
and
Iudas
did
thus
much
and
yet
frie
in
hell
.
There
is
a
sorrow
caused
by
the
Lawe
,
which
may
bee
in
a
Reprobate
,
whose
sorrow
is
like
vnto
the
sorrow
of
a
thiefe
,
and
whose
teares
are
whoorish
teares
:
for
as
these
being
taken
in
the
maner
,
many
times
,
hang
downe
their
heads
,
and
wéepe
and
waile
for
feare
of
the
present
punishment
,
which
when
it
is
ouer
,
they
returne
to
their
former
courses
,
their
hearts
not
being
changed
;
so
many
grieue
by
the
preaching
of
the
Lawe
,
and
yet
their
hearts
remaine
as
corrupt
,
and
as
willing
,
(
if
it
were
not
for
the
Lawe
)
to
sinne
,
as
euer
before
;
whereas
the
Godly
Sorrow
,
which
commeth
from
the
Gospel
,
changeth
the
very
inclination
and
purpose
of
the
heart
,
to
hate
sinne
,
and
loue
goodnes
,
and
to
continue
increasing
in
such
grace
,
though
there
were
no
Law
to
condemne
,
nor
hell
to
torment
.
Vse
2.
Remember
that
the
summe
of
of
a
Christians
duty
,
is
to
Eschew
euill
,
and
to
do
good
:
and
deceiue
not
thy selfe
with
those
same
halfe
Christians
,
whose
furthest
obedience
is
to
kéepe
themselues
(
not
vnspotted
,
for
they
regard
not
spots
)
but
vndetected
of
grosse
euils
,
such
for
the
which
men
are
carried
to
the
Iayle
:
who
,
though
they
abound
with
small
faults
(
as
they
tearme
them
)
hauing
prophane
hearts
,
and
destitute
of
loue
to
the
truth
,
and
do
no
good
,
thinke
themselues
among
the
forwardest
of
such
who
shall
be
saued
.
But
soft
:
the
first
step
to
heauen
,
in
the
practise
of
obedience
,
is
to
depart
from
euill
:
but
he
that
sets
but
one
step
,
(
and
that
an
ill-fauoured
one
too
)
is
neuer
like
to
come
there
:
mend
that
step
,
and
depart
from
all
euill
,
and
step
againe
,
doing
the
good
,
and
so
walk
on
;
&
then
the
reward
is
thine
.
If
thou
holdest
not
vp
thy
hands
to
any
strange
God
,
but
if
thou
worshippest
not
the
true
God
,
thou
canst
not
be
saued
.
If
thou
plowest
not
,
and
goest
not
to
cart
on
the
Sabaoth
day
,
it
is
well
;
but
if
thou
doest
not
the
duties
of
the
Sabaoth
in
the
publique
and
priuate
worship
of
God
,
thou
maist
be
damned
.
As
therefore
we
doe
not
content
our selues
that
no
wéeds
be
in
our
Gardens
,
vnlesse
there
bée
good
Hearbes
and
Flowers
:
so
we
must
not
onely
be
void
of
euill
,
but
filled
also
with
the
fruits
of
righteousnesse
;
Vse
3.
Note
,
that
Repentance
,
and
true
conuersion
is
a
worke
of
great
difficulty
:
for
sinne
cleaues
so
fast
vnto
vs
,
sitting
as
close
as
our
skinne
,
and
is
so
familiar
to
our
nature
,
that
till
God
perswade
the
heart
by
the
worke
of
his
Spirit
,
it
is
as
easie
a
matter
to
perswade
a
man
to
leaue
his
sinnes
,
as
to
get
him
to
endure
his
eyes
to
be
pluckt
out
of
his
head
,
and
his
limbes
to
be
torne
from
his
body
.
Therefore
called
Mortification
,
and
crucifying
the
flesh
with
the
lusts
,
&c.
It
is
not
a
sigh
and
away
,
and
now
and
then
a
few
sorrowfull
words
will
serue
the
turne
.
No
,
sinne
is
impudent
,
and
will
neuer
out
till
it
be
kild
,
and
cast
out
.
If
thou
makest
account
that
Repentance
is
an
easie
worke
,
thou
hast
not
yet
repented
as
thou
shouldst
do
.
Go
to
:
Remember
thou
must
mortifie
sinne
,
and
destroy
it
:
It
is
a
Serpent
in
thy
bosome
;
kill
,
or
be
kild
:
if
thou
kilst
not
it
,
it
will
kill
thée
;
euen
thy
Soule
,
&c.
Q.
What
is
the
measure
of
sanctification
which
we
attaine
to
in
this
life
?
Ans.
This
grace
is
not
perfectly
finished
in
this
life
,
but
here
it
is
only
in
part
.
Expl.
There
are
two
sorts
of
benefites
which
we
receiue
by
Christ
:
One
,
of
such
which
are
out
of
our selues
;
as
Redemption
,
Iustification
.
Another
of
such
which
are
in
vs
,
as
Sanctification
,
Conuersion
.
The
first
sort
are
perfected
in
this
life
:
as
,
Now
we
are
the
sonnes
of
God
.
So
now
wee
are
elected
,
iustified
,
redeemed
.
The
second
are
not
perfected
in
all
their
degrées
,
but
onely
begun
:
Wee
are
perfectly
redeemed
,
(
vnderstand
in
regard
of
the
price
,
for
we
looke
for
the
redemption
of
our
bodies
:
)
We
are
perfectly
iustified
(
in
regard
of
Christs
righteousnesse
,
and
the
sentence
,
for
we
pray
for
more
féeling
of
it
;
and
these
shall
bée
more
fully
declared
at
the
last
day
.
)
We
are
imperfectly
sanctified
;
there
remaining
euen
in
the
best
,
a
great
deale
of
corruption
,
which
lusteth
against
the
Spirit
,
and
often
maketh
them
bitterly
to
mourne
:
as
in
the
example
of
Paul
.
Vse
1.
Our
sanctification
cannot
iustifie
vs
,
Vse
2.
The
life
of
a
godly
man
is
a
continuall
repenting
to
his
dying
day
.
As
a
man
that
buyes
an
old
house
is
alwayes
mending
:
so
the
true
Christian
,
because
he
discouers
alwaies
new
corruptions
,
is
alwaies
mourning
,
repairing
and
mending
somwhat
.
Do
with
thy
conscience
as
women
do
in
dressing
vp
their
houses
:
they
swéepe
,
and
rub
,
and
brush
euery
day
,
because
euery
thing
gathereth
dust
:
and
euer
and
anon
,
they
are
renewing
,
&
strewing
new
Hearbs
and
Flowers
in
their
Windowes
:
euen
so
,
because
we
alwayes
are
gathering
soyle
,
through
the
corruption
that
is
in
the
World
,
wee
must
alway
he
washing
,
cleansing
,
and
purging
our
hearts
,
and
euer
and
anon
,
be
adding
new
graces
vnto
our
former
receiued
.
He
that
giues
ouer
this
practise
and
care
,
as
if
hée
were
holy
enough
,
giues
a
shrewd
testimony
,
that
he
hath
no
true
holinesse
in
him
:
for
the
nature
of
true
grace
is
to
bée
increasing
,
and
true
Christians
are
like
the
morning
light
,
which
is
brighter
and
brighter
vnto
perfect
day
.
Q.
What
helpes
then
should
a
man
vse
to
hold
out
,
and
increase
in
sanctification
?
Ans.
There
are
two
principall
meanes
of
furthering
vs
this
way
:
The
conscionable
vsing
of
the
Ministery
of
the
Word
and
Sacraments
,
and
deuout
prayer
.
Q.
What
is
Prayer
?
Ans.
Prayer
is
a
worship
of
God
,
wherby
,
through
the
Spirit
,
in
the
name
of
Christ
,
beleeuing
,
we
aske
of
God
onely
things
needfull
,
and
also
giue
thankes
for
that
which
we
haue
receiued
.
Expl.
I
shall
not
néede
to
be
long
in
this
,
of
the
which
,
so
many
haue
so
worthily
written
:
Onely
remember
,
that
not
onely
the
voyce
,
Vse
1.
Pray
neither
to
,
nor
by
Saints
,
or
Angels
,
nor
for
the
dead
:
who
either
are
in
heauen
,
and
so
thy
prayer
is
néedelesse
;
or
in
hell
,
and
then
impossible
they
should
be
deliuered
:
When
therefore
thou
hast
occasion
to
mention
thy
friends
,
or
any
departed
:
say
not
,
God
haue
mercy
on
their
soules
,
or
God
bee
with
them
;
For
though
I
confesse
that
the
words
be
very
good
,
yet
they
are
héerein
abused
,
as
is
the
Name
of
God
which
is
good
,
abused
by
too
much
wicked
swearing
:
And
it
sauors
of
grosse
Ignorance
,
and
Wil-wrship
:
because
wee
haue
neither
commandement
nor
promise
,
for
so
doing
:
also
it
wants
charity
towards
the
dead
,
to
whom
wee
would
séeme
therein
to
be
very
charitable
:
For
when
we
pray
that
God
would
haue
mercy
on
them
,
&c.
it
shewes
,
that
wee
thinke
(
if
we
know
what
we
say
)
that
they
want
the
mercy
of
God
:
Better
a
great
deale
to
say
,
Who
is
,
I
trust
,
with
the
Lord
,
or
such
like
,
then
to
pray
for
them
.
Vse
2.
Because
Prayer
is
an
acceptable
sacrifice
to
God
.
Remember
the
commandement
,
Holy
Affections
,
heere
helpe
thy selfe
with
the
practise
of
Repentance
,
hate
sinne
,
which
dulleth
our
prayers
,
and
quencheth
the
heate
of
them
,
as
water
quencheth
fire
,
Bee
Thankefull
:
when
we
are
in
necessity
,
wée
haue
many
words
,
and
haue
neuer
done
;
but
when
we
haue
receiued
,
as
ful
Vessels
,
wée
haue
scarce
a
word
to
say
:
Wée
go
to
God
,
as
men
goe
to
the
Riuer
alwaies
to
fetch
,
and
as
when
wee
haue
filled
our
vessels
we
turne
our
backes
;
so
when
wee
are
blessed
with
our
desires
,
we
turne
our
backes
with
those
Lepers
,
Quest.
What
if
wee
obtaine
this
Grace
of
Sanctification
,
and
continue
in
it
?
Ans.
Then
wee
shall
bee
sure
to
haue
Eternall
Life
.
Expl.
There
is
nothing
more
ordinary
in
the
Scriptures
,
then
that
such
shall
be
blessed
,
which
endeuour
to
holinesse
:
which
must
not
bee
so
vnderstood
,
as
though
we
could
merite
thereby
Eternall
life
,
but
wee
must
vnderstand
it
as
a
condition
,
necessarily
required
in
such
(
being
of
discretion
)
which
shall
be
saued
.
By
which
spéeches
is
not
meant
to
shew
why
a
man
is
saued
,
but
who
they
are
which
shall
be
saued
.
When
therefore
eternall
life
is
called
a
Reward
,
it
is
not
meant
,
as
though
we
could
deserue
it
by
our
good
workes
;
no
not
by
our
faith
;
but
by
reward
is
meant
a
frée
gift
,
or
a
gift
due
by
couenant
,
or
promise
.
For
there
is
a
double
reward
:
Due
,
or
vndue
and
frée
:
the
first
properly
,
the
second
improperly
so
called
.
That
which
is
due
,
by
order
of
iustice
,
for
the
dignity
of
the
worke
,
is
properly
a
debt
,
or
due
Reward
:
That
also
is
so
called
,
which
is
due
by
fauour
,
and
by
promise
.
To
our
good
workes
is
eternall
life
as
a
reward
due
:
not
the
first
,
but
the
second
way
:
For
God
hath
made
himselfe
our
debter
,
not
by
receiuing
from
vs
,
but
by
promising
to
vs
.
So
that
if
you
take
debt
,
or
reward
,
properly
,
we
affirme
,
that
nothing
is
due
to
our
best
works
:
for
there
are
foure
things
necessary
to
make
a
worke
meritorious
in
the
first
acception
of
debt
:
First
,
that
the
grace
whereby
we
do
it
,
be
our
owne
:
for
if
we
receiue
it
from
another
,
it
is
against
reason
,
that
he
that
giues
,
should
thereby
be
indebted
to
giue
more
:
But
wee
haue
no
grace
,
but
we
haue
receiued
it
.
Secondly
,
it
must
not
be
due
,
or
duty
to
performe
it
:
for
that
is
contrary
to
merit
;
but
all
that
we
are
able
to
doe
,
if
it
were
more
,
is
due
,
in
regard
of
Creation
,
and
Redemption
.
A
free
gift
of
God
.
This
further
remember
,
that
we
teach
good
workes
to
be
necessary
to
saluation
:
but
not
as
causes
thereof
,
but
as
the
way
thereto
:
as
Bernard
said
.
Q.
What
is
eternall
life
?
Ans.
Eternall
life
is
that
glorious
and
most
happy
estate
,
in
which
the
soules
of
the
elect
are
,
in
heauen
after
this
life
,
and
in
which
their
bodies
and
soules
shall
bee
at
the
day
of
iudgement
:
the
contrary
whereof
is
eternall
death
.
Q
What
is
eternall
death
?
Ans.
Eternall
death
is
the
most
horrible
condition
in
which
the
Reprobate
shall
be
for
euer
in
Hell
,
with
the
Diuell
and
his
Angels
:
in
their
soules
presently
after
their
bodily
death
,
and
in
body
and
soule
together
in
the
day
of
Iudgement
.
Expli
.
There
are
thrée
kindes
of
life
:
First
,
Naturall
of
the
body
,
in
the
vnion
of
body
and
soule
.
Secondly
,
Spirituall
of
the
soule
,
in
the
vnion
of
it
with
God
,
and
Christ
;
For
eternall
life
may
be
considered
,
either
in
respect
of
the
creature
,
as
it
is
,
and
continueth
by
the
power
of
the
Creator
,
&
so
the
wicked
shal
liue
eternally
in
hell
:
or
in
respect
of
the
adiuncts
of
life
,
or
the
affection
which
the
creature
shal
haue
toward
the
Creator
,
and
the
fauour
of
God
in
Christ
;
and
so
the
Elect
shall
only
liue
for
euer
.
In
a
word
,
the
happinesse
of
the
one
estate
,
and
the
misery
of
the
other
,
is
such
,
as
no
tongue
is
able
to
expresse
,
no
heart
able
to
conceiue
:
Al
the
glory
and
splendor
of
this
life
,
being
scarce
a
shadow
of
the
glory
to
be
reuealed
:
the
first
fruits
whereof
are
in
this
life
,
in
the
peace
and
ioy
of
a
good
conscience
:
Caine
,
Saul
,
Balthasar
,
Iudas
,
As
there
are
but
two
Estates
,
so
but
two
places
,
Heauen
and
Hell
:
As
for
a
third
place
,
called
Purgatory
,
neither
doth
the
Scripture
mention
it
,
neither
can
the
Deuisers
,
and
first
Founders
of
it
,
the
Papists
,
tell
what
to
make
of
it
:
and
therefore
wee
acknowledge
it
not
.
Vse
1.
Séeing
such
torments
remaine
for
them
in
Hell
which
repent
not
of
their
sins
,
vse
all
possible
care
that
thou
come
not
there
:
Helpe
thy selfe
against
sin
,
and
all
damnable
security
in
it
,
by
thinking
of
the
torment
following
.
In
regard
of
thy selfe
,
it
had
béene
better
thou
hadst
neuer
béene
borne
,
then
to
haue
thy
abiding
with
those
vgly
Fiends
in
that
same
euerlasting
Fire
and
Brimstone
:
Let
not
therefore
the
bitter
pleasures
of
sinne
deceiue
thée
:
Knowest
thou
not
it
will
be
bitternesse
in
the
end
:
The
end
of
thy
Drunkennesse
,
Whooredome
,
Lying
,
Pride
,
Sabaoth-breaking
,
Negligence
in
the
seruice
of
God
,
Contempt
of
the
Gospell
,
&c.
will
be
more
bitter
then
Worme-wood
or
Gall
,
when
the
very
Dregges
of
the
Wine
of
the
fierce
wrath
of
God
shall
be
powred
out
against
thée
for
those
thy
sinnes
.
Is
sinne
swéete
?
But
death
is
bitter
:
remember
it
:
Thy
sinne
,
and
the
pleasure
of
it
,
is
short
:
but
the
shame
and
torment
following
is
without
end
:
and
that
in
Hell
:
where
one
minute
of
torment
shall
swallow
vp
the
very
memory
of
all
fore-past
pleasures
:
Labour
to
thinke
often
of
Hell
,
it
will
bée
some
meanes
to
kéepe
thée
from
thence
,
&c.
Vse
2.
Is
life
Eternall
such
a
happinesse
?
then
liue
godly
,
Quest.
But
doe
you
thinke
indeede
that
there
shall
be
such
a
day
of
generall
Ludgement
which
you
seeme
to
speake
of
?
Ans.
Yes
,
I
verely
beleeue
that
God
hath
appoynted
a
day
wherein
hee
will
iudge
the
world
in
righteousnesse
by
the
man
whom
hee
hath
appoynted
,
that
is
,
by
Iesus
Christ
,
who
shall
seperate
the
Elect
from
the
Reprobate
,
adiudging
them
to
eternall
life
,
these
to
eternall
death
.
Explic.
As
the
Scriptures
doe
infallibly
teach
,
that
there
shall
be
such
a
day
of
Iudgement
,
wherein
the
Church
shall
be
crowned
with
eternall
and
full
glorie
:
and
the
Diuels
and
wicked
men
sentenced
vnto
eternall
condemnation
,
so
also
by
an
inuincible
Argument
,
drawne
from
the
Iustice
of
God
,
the
same
may
be
concluded
.
It
is
iust
the
the
promise
of
God
should
be
made
good
to
the
righteous
,
and
his
threatning
to
the
vngodly
:
which
because
it
is
not
here
,
must
néedes
euen
for
the
iustice
and
trueth
of
God
be
executed
in
another
world
:
Doubtlesse
there
is
a
reward
laid
vp
for
the
righteous
;
Doubtlesse
there
is
a
GOD
which
iudgeth
the
earth
.
The
Iudge
shall
be
the
whole
Trinity
,
in
regard
of
the
decrée
and
authority
;
but
Iesus
Christ
the
Mediatour
,
in
regard
of
the
visible
act
,
promulgation
,
and
execution
of
the
Sentence
,
who
shall
come
from
heauen
in
maiesty
and
great
glory
,
attended
vpon
with
innumerable
Saints
and
Angels
,
and
in
his
Humane
Nature
wherein
he
suffered
,
performe
the
same
;
pronouncing
the
definitiue
sentence
according
to
Saint
Mathews
Gospel
:
The
persons
to
be
iudged
are
all
mankinde
,
small
and
great
,
who
by
the
dreadfull
sound
of
a
Trumpet
,
Vse
1.
This
is
a
singular
comfort
to
the
Elect
,
that
there
shall
be
a
day
wherein
they
shall
haue
righteous
Iudgement
:
though
here
they
be
despised
and
condemned
before
men
.
Then
also
shal
appeare
,
to
the
confusion
of
the
wicked
,
their
labour
hath
not
béene
in
vaine
.
And
certainely
,
what
can
be
more
comfortable
,
then
to
be
iudged
by
him
,
who
is
our
Aduocate
,
and
hath
redéemed
vs
by
his
blood
?
Let
vs
therefore
lift
vp
our
heads
,
with
trust
in
him
,
because
our
redemption
draweth
neare
;
Let
vs
loue
,
looke
for
,
and
haste
to
his
appearing
,
saying
,
and
praying
with
the
Church
;
Come
Lord
Iesus
,
come
quickely
.
Vse
2.
This
is
a
terrible
and
blacke
day
to
the
wicked
,
who
haue
not
repented
,
for
they
must
appeare
before
the
tribunall
seate
of
Iesus
Christ
,
there
to
answer
for
all
their
sinnes
,
euen
such
which
the
eie
of
man
could
neuer
discerne
:
all
shall
be
laied
open
then
,
and
they
shall
smart
for
all
.
Knowing
the
terrour
of
this
day
,
we
should
be
perswaded
.
Surely
,
whome
the
remembrance
of
that
day
,
of
that
fire
,
and
of
that
wrath
,
which
shall
be
throwne
vpon
the
wicked
,
will
not
moue
,
nothing
will
moue
.
The
day
of
Sodom
was
a
grieuous
day
,
but
nothing
to
this
day
,
which
shall
be
grieuous
to
drunkards
,
vsurers
,
whoremongers
,
&c.
but
specially
to
contemners
,
and
enemies
of
the
Gospel
.
Quest.
But
if
the
Soules
of
the
Elect
goe
presently
after
their
death
to
heauen
,
and
the
Soules
of
the
Reprobate
to
hell
,
what
neede
a
generall
Iudgement
?
Ans.
There
must
be
a
general
Iudgement
notwithstanding
,
both
that
the
iustnesse
of
such
particular
Iudgement
may
bee
made
more
manifest
to
the
glorie
of
God
,
and
that
the
whole
man
,
consisting
of
body
and
soule
,
may
receiue
the
du
reward
.
Quest.
Doe
you
then
thinke
,
that
the
bodies
of
man
shall
be
restored
at
the
day
of
iudgement
?
Ans.
Yes
verely
,
I
beleeue
the
resurrection
of
the
body
according
to
the
Scriptures
.
Expli
.
We
are
firmely
to
hold
the
generall
resurrection
both
of
good
and
bad
;
for
the
good
shall
not
onely
rise
,
though
they
shall
rise
onely
to
eternall
life
:
in
which
regard
they
are
saide
to
be
the
children
of
the
Resurrection
.
In
the
day
thou
eatest
thereof
thou
shalt
die
the
death
:
secondly
,
of
the
end
:
for
the
righteous
shall
rise
to
glory
,
the
wicked
to
shame
and
perpetuall
contempt
.
And
note
this
carefully
,
that
those
very
bodies
,
in
which
both
iust
and
vniust
liued
here
,
This
corruptible
shall
put
on
incorruption
:
This
,
that
is
,
This
same
in
number
,
as
if
he
had
clapt
himselfe
on
the
breast
:
Now
though
this
séeme
vnpossible
to
reason
,
yet
it
is
not
so
to
our
Faith
:
whereby
,
considering
the
power
of
God
,
we
know
,
that
he
is
able
to
restore
the
body
,
though
burnt
to
ashes
,
deuoured
by
wild
beasts
,
or
turned
to
dust
,
as
he
was
able
to
create
them
,
and
all
the
world
of
nothing
in
the
beginning
:
And
this
the
Iustice
of
GOD
requires
;
namely
,
that
that
body
which
sinned
,
should
be
punished
,
and
not
another
,
and
that
that
body
which
hath
béen
tortured
héere
for
the
profession
of
his
Name
,
should
be
crowned
with
glorie
at
the
last
day
.
The
bodies
shall
rise
the
same
in
substance
:
but
the
bodies
of
the
Iust
shall
bée
Immortall
,
Incorruptible
,
Spirituall
:
not
in
substance
,
but
in
quality
or
condition
;
not
néeding
meanes
of
bodily
nouriture
,
not
subiect
to
infirmities
,
but
powerfull
,
firme
,
strong
,
and
impassible
,
nimble
to
moue
as
well
vp-wards
,
as
downe-wards
,
voide
of
all
deformity
,
and
vncomelinesse
;
glorious
,
of
perfect
stature
;
without
the
vse
,
though
not
without
the
difference
,
of
Sexe
.
The
manner
of
the
Resurrection
,
conceiue
to
be
thus
:
On
the
last
day
Christ
shall
suddenly
come
in
the
clouds
,
in
that
visible
forme
in
which
He
Ascended
,
and
shall
send
his
Angell
with
a
Trumpet
,
Vse
1.
If
in
this
life
onely
wee
had
hope
,
we
were
of
all
men
the
most
miserable
;
but
we
looke
for
a
day
,
when
our
vile
bodies
shall
gloriously
rise
,
and
bee
made
like
the
Glorious
Body
of
our
Lord
Iesus
Christ
;
Antiochus
Epiphanes
,
Many
were
racked
and
would
not
be
deliuered
,
because
they
looked
for
a
better
Resurrection
.
Vse
2.
Remember
that
euen
that
body
which
thou
hast
vsed
as
a
Weapon
and
Instrument
,
to
Lying
,
Murder
,
Vncleannesse
,
Theft
,
Pride
,
and
all
manner
of
vnrighteousnesse
,
shall
rise
againe
:
and
as
thou
hast
done
in
the
same
that
which
thou
shouldst
not
;
so
shalt
thou
receiue
in
the
very
same
,
that
which
thou
wouldst
not
:
And
if
thou
béest
a
Beléeuer
,
remember
that
that
very
body
of
thine
,
which
hath
bene
vnto
thy
soule
,
an
instrument
of
Righteousnesse
,
&
which
for
righteousnesse
sake
,
hath
endured
Griefe
,
Smart
,
or
Contempt
,
&c.
as
it
hath
taken
part
with
the
soule
in
Mortification
,
and
in
the
affliction
,
so
shall
it
also
pertake
in
the
blessed
Consolation
to
bee
reuealed
in
the
last
day
.
Quest.
You
said
that
God
was
the
Redeemer
and
Sanctifier
of
his
Church
:
Do
you
not
beleeue
that
the
Redemption
,
Iustification
,
and
Sanctification
,
which
you
haue
spoken
of
,
are
vniuersall
,
and
belonging
to
all
?
Ans.
No
:
I
verely
beleeue
that
those
Graces
belong
onely
to
the
Church
.
Quest.
What
is
the
Church
?
Ans.
By
Church
,
I
meane
the
Holy
Catholique
Church
,
which
is
the
whole
Company
,
of
them
which
are
from
euerlasting
Predestinated
to
Eternall
Life
,
and
which
,
in
time
,
are
called
by
the
Word
,
and
sanctified
by
the
Bloud
and
Spirit
of
IESVS
,
and
this
is
but
one
:
part
whereof
is
Triumphant
in
heauen
,
and
part
Militant
on
earth
.
Expl.
As
in
our
vsuall
Créed
wée
are
taught
to
beleeue
,
the
Holy
Catholique
Church
,
to
bee
the
company
of
Saints
,
which
haue
Communion
,
or
Fellowship
,
in
the
grace
of
Remission
of
sinnes
,
and
Resurrection
to
Eternall
life
:
So
it
is
manifest
that
such
onely
are
the
Catholique
Church
,
and
that
such
graces
are
proper
and
peculiar
vnto
them
:
As
the
Scriptures
do
euery
where
restraine
these
benefites
,
to
Beleeuers
onely
,
and
to
the
Church
:
To
Beléeuers
,
Ioh.
3.16
.
and
5.24
.
and
6.40.47
.
Act.
10.43
.
Ioh.
12.46
.
Rom.
3.22
.
Gal.
3.22
.
To
the
Church
:
Mat.
1.21
.
Ioh.
10.15
.
and
15.13
.
and
17.9.19
.
Now
whereas
in
diuers
places
,
the
Scripture
speaketh
with
a
generall
note
:
That
Christ
dyed
for
all
,
and
that
God
loued
the
world
,
and
such
like
:
Such
places
must
bee
vnderstood
,
some
of
the
sufficiency
of
Christs
death
for
all
,
not
of
the
Efficacy
,
which
is
onely
to
Beléeuers
:
Some
of
a
Precept
vniuersall
,
whereby
all
are
commanded
to
beléeue
:
Some
of
the
publique
Ministery
of
the
Word
,
whereby
grace
is
offered
to
all
:
Some
collectiuely
to
signifie
that
the
benefite
of
Redemption
extends
it selfe
,
to
Gentiles
as
well
as
to
Iewes
:
or
distributiuely
,
signifying
that
some
of
all
Nations
,
Conditions
,
Ages
,
Sexes
,
haue
that
benefite
,
not
that
euery
singular
of
all
kinds
,
but
the
kinds
of
all
singulars
,
are
made
partakers
thereof
,
So
then
,
not
the
world
.
that
is
,
not
euery
man
and
woman
in
the
world
,
haue
interest
in
the
blessing
of
Christ
,
This
Church
is
called
Holy
,
partly
because
it
is
cloathed
with
the
righteousnes
of
Christ
imputed
,
and
partly
because
it
is
gouerned
by
the
Spirit
of
Christ
,
by
the
which
euery
member
thereof
is
quicknes
;
and
made
able
in
some
measure
,
in
truth
,
to
hate
sinne
,
and
to
loue
,
and
follow
that
which
is
good
:
It
is
called
Catholike
,
that
is
Vniuersall
;
because
all
the
Saints
and
Elect
,
of
all
times
and
places
,
〈…〉
vnto
it
,
as
to
one
Body
:
And
this
we
professe
to
be
One
,
because
there
is
the
Head
,
which
is
Christ
,
one
Body
,
one
Spirit
,
one
Faith
,
one
Hope
,
Vse
1.
All
happy
making
promises
are
made
onely
to
the
Church
;
All
shall
not
be
saued
:
labour
to
be
of
that
number
,
whose
are
the
promises
,
if
thou
wouldst
bee
saued
.
Vse
2.
It
's
a
great
comfort
,
that
of
all
sorts
of
men
,
some
are
of
this
Church
,
which
is
washed
with
the
Blocd
of
Iesus
,
the
Geatile
,
as
well
as
the
Iew
,
the
Seruant
as
well
as
the
Maister
,
the
Poore
as
well
as
the
Rich:
For
there
is
no
respect
of
persons
with
God
,
but
in
all
Nations
,
such
as
feare
him
are
accepted
,
be
they
one
or
other
:
Vse
3.
The
Church
of
Christ
is
a
Holy
Church
:
Marke
then
.
If
thou
béest
not
holy
,
in
heart
and
affections
,
in
life
and
conuersation
,
but
a
profane
wretch
,
thou
art
also
a
damned
wretch
,
if
thou
so
continuest
;
thou
art
no
part
of
this
Church
,
for
Christ
hath
chosen
vs
that
we
should
bée
holy
,
Quest.
You
say
that
the
Church
is
a
company
of
such
which
are
Predestinated
to
Eternall
Life
:
What
meane
you
by
Predestination
?
Ans.
By
Predestination
of
men
,
I
meane
the
Eternall
purpose
of
God
concerning
Man-kind
fallen
and
corrupted
;
whereby
,
for
the
setting
forth
of
his
glory
,
he
appointed
some
to
Saluation
,
with
the
meanes
whereby
they
should
obtaine
the
same
,
which
is
called
Election
;
and
some
to
damnation
,
which
is
called
Reprobation
,
Rom.
9.
throughout
the
chapter
.
Quest.
What
is
Election
?
Ans.
Election
is
the
most
free
and
Eternall
Counsell
of
God
,
whereby
hee
chooseth
some
,
which
were
falne
in
Adam
,
and
Predestinateth
them
to
Grace
and
Glory
by
Iesus
Christ
.
Quest.
What
is
Reprobation
?
Ans.
It
is
the
most
free
Counsell
of
God
,
whereby
hee
determined
,
not
to
chuse
,
but
to
passe
by
some
,
fallen
in
Adam
,
and
to
leaue
them
in
their
guiltinesse
and
corruption
,
and
in
the
end
to
condemne
them
for
their
sinnes
.
Q
Do
you
then
thinke
that
men
were
ordained
to
life
or
death
before
they
were
borne
?
Ans.
Yes
verily
that
I
do
.
Quest.
Doth
not
this
bring
in
a
neglect
of
all
godlinesse
,
and
make
for
them
which
say
:
If
I
be
predestinated
to
life
,
I
shall
be
saued
whatsoeuer
I
do
,
if
to
death
,
I
shall
bee
damned
in
like
manner
,
therefore
I
will
liue
as
I
list
?
Ans.
God
forbid
:
For
wee
teach
that
men
are
not
onely
predestinated
to
the
end
,
but
also
to
the
meanes
.
They
which
are
ordained
to
Life
,
being
also
ordained
to
Grace
,
whereby
they
obtaine
it
:
and
they
that
are
ordained
to
death
,
being
also
ordained
to
be
left
in
their
corruption
that
they
may
be
damned
.
Expl.
That
there
is
Predestination
,
which
is
an
ordaining
of
a
thing
,
to
this
or
that
,
before
it
be
extant
:
appeares
in
the
doctrine
of
the
Prouidence
of
God
.
And
that
it
is
to
be
referred
to
men
in
the
two
branches
of
it
,
Election
and
Reprobation
,
is
manifest
in
the
like
Answeres
.
To
deny
it
,
were
to
deny
that
Wisedome
in
God
,
which
we
attribute
to
wise
men
;
who
thinke
of
nothing
,
but
to
some
ends
,
which
they
haue
before
propounded
in
themselues
:
Much
more
doth
God
determine
aforehand
,
what
he
will
do
,
and
why
,
appointing
euery
thing
the
fit
vse
to
which
it
shall
serue
,
and
the
certaine
end
to
which
it
shall
attaine
,
with
the
meanes
leading
thereto
.
This
doctrine
is
to
bee
taught
in
the
Church
soberly
,
and
discreatly
according
(
not
to
the
curious
inuentions
of
men
)
but
the
Scripture
,
in
as
much
as
the
wisedome
of
God
hath
reuealed
it
,
and
then
we
are
bound
to
take
knowledge
of
it
.
And
because
it
is
the
very
foundation
,
We
say
that
Election
and
Reprobation
,
are
the
free
Counsell
and
Purpose
of
God
,
&c.
Because
we
are
stedfastly
to
acknowledge
,
that
the
Will
of
God
is
the
first
and
principall
mouing
cause
of
all
things
.
For
nothing
can
be
,
but
God
willing
it
to
be
,
either
by
effecting
it
,
or
suffering
it
.
I
make
the
Subiect
of
Predestination
,
in
Election
and
Reprobation
,
to
be
Mankind
fallen
,
and
corrupted
:
which
I
suppose
,
in
the
vttermost
of
my
weake
vnderstanding
,
to
be
the
safest
and
plainest
way
in
this
intricate
,
and
weighty
Point
.
With
mine
Opnion
,
I
will
be
bold
to
set
downe
,
and
to
proue
,
as
briefly
,
and
plainely
as
I
can
,
willingly
,
and
with
all
〈◊〉
respect
,
submitting
my selfe
in
this
,
and
in
all
the
rest
,
to
the
censure
and
iudgement
of
the
Learned
,
according
to
the
Scriptures
:
I
conceiue
then
that
in
〈◊〉
,
first
God
willeth
a
thing
to
be
,
before
he
ordaineth
it
to
this
or
that
end
:
I
do
not
say
that
a
thing
must
be
extant
before
God
determine
of
it
,
but
that
God
willeth
it
to
be
extant
,
else
Gods
decree
should
be
of
nothing
,
in
as
much
as
till
God
will
it
,
there
is
not
,
nor
can
be
any
shing
.
Then
I
would
argue
thus
:
When
God
considered
Man-kind
in
Election
or
Reprobation
,
he
considered
him
,
either
〈◊〉
in
his
created
Perfection
,
or
fallen
from
it
:
Not
standing
:
Therefore
fallen
.
First
for
the
Proposition
,
if
any
shal
finde
fault
with
it
,
as
not
sufficient
,
and
adde
a
〈◊〉
estate
of
man
to
be
considered
,
neither
standing
,
nor
fallen
:
Then
,
I
think
,
they
must
proue
that
there
was
such
an
estate
of
man
;
(
but
I
am
sure
there
neuer
was
any
such
)
vnlesse
they
make
a
double
purpose
of
God
in
creating
of
man
:
One
,
whereby
he
purposed
to
create
him
:
another
,
whereby
he
purposed
to
create
him
according
to
his
Image
;
which
I
suppose
to
be
too
curious
,
because
at
that
instant
that
man
was
,
he
was
according
to
the
Image
of
God
:
and
so
God
considered
him
onely
and
alwayes
,
because
he
neuer
was
otherwise
(
vnlesse
we
would
say
,
that
the
inward
act
of
Gods
purpose
is
different
from
the
outward
,
which
I
thinke
is
not
to
be
granted
:
)
And
likewise
so
Moses
bringeth
in
the
Trinity
consulting
,
as
it
were
:
Let
vs
make
Man
according
to
our
Image
;
noting
,
as
I
thinke
,
one
vndiuided
act
of
the
purpose
of
God
,
when
he
considered
the
Creation
of
Man
.
I
would
not
therefore
say
,
that
the
naked
Masse
is
the
subiect
of
Predestination
:
nor
that
God
passeth
by
men
,
onely
as
they
are
men
,
and
not
as
they
are
corrupt
:
For
this
were
to
make
the
subiect
of
Gods
Predestination
to
be
améere
notion
,
or
a
conceit
onely
of
the
minde
;
because
that
man
was
neuer
but
in
an
estate
of
holinesse
,
or
corruption
:
Neither
doth
the
similitude
of
the
Potter
proue
it
as
farre
as
I
can
conceiue
.
Who
art
thou
that
disputest
with
God
?
If
the
Potter
haue
power
of
the
same
naked
lampe
to
make
a
vessell
to
honour
,
another
to
dishonour
:
shall
not
God
much
more
haue
power
,
of
a
corrupted
lumpe
of
mankinde
,
to
make
vessels
of
wrath
?
Which
(
in
my
simple
vnderstanding
)
doth
better
take
away
all
reasoning
from
the
Reprobate
,
and
stoppe
their
mouthes
,
then
to
expound
it
of
Gods
absolute
Right
:
For
similitudes
are
not
to
be
pressed
too
farre
:
it
is
brought
against
the
Reprobate
,
and
there
is
no
correspondency
and
likenesse
betwéene
the
Potters
naked
masse
,
and
the
naked
masse
of
mankinde
;
because
the
Potters
masse
,
though
naked
,
is
a
thing
really
,
and
indéed
extant
by
it selfe
,
though
the
Potter
make
neuer
a
Pot
of
it
:
So
is
not
the
naked
masse
of
mankinde
extant
really
,
but
only
in
imagination
.
And
therfore
I
would
not
presse
a
similitude
in
that
wherein
there
is
us
likenesse
.
If
any
shall
obiect
and
say
:
Hath
not
God
absolute
right
,
authority
,
soueraignty
&
power
ouer
his
creature
?
I
answere
,
Yes
:
and
he
may
do
with
his
owne
,
what
he
will
;
who
shall
let
him
?
Neither
doth
any
thing
I
haue
said
,
inferre
the
contrary
.
And
yet
that
God
doth
,
or
will
vse
an
absolute
right
toward
the
creature
(
as
to
cast
it
away
without
any
desert
of
it
)
I
sée
not
yet
by
the
Scriptures
.
This
I
sée
,
that
what
God
may
doe
,
I
may
not
dispute
:
but
what
he
wil
do
,
I
must
enquire
and
beléeue
according
to
his
word
,
knowing
that
he
can
do
the
same
.
If
any
shall
say
further
,
God
maketh
vessels
of
wrath
,
but
if
he
should
consider
man
fallen
,
he
should
finde
them
made
:
I
deny
the
consequence
:
for
a
man
fallen
in
Adam
,
is
then
said
to
be
made
a
vessell
of
wrath
,
when
God
for
his
sin
decréeth
his
reiecting
and
punishment
.
Beside
,
to
hold
the
corrupted
masse
is
agréeable
to
that
receiued
doctrine
of
the
Ancients
,
that
God
forsakes
none
penally
,
but
such
as
forsake
him
.
This
also
best
stoppeth
the
mouth
of
Reprobates
,
and
taketh
away
all
reasoning
from
them
,
(
as
was
said
)
when
they
must
acknowledge
that
there
was
matter
in
them
〈◊〉
reprobation
by
the
fall
of
Adam
.
So
doth
this
best
set
forth
the
rich
grace
of
God
to
the
Elect
,
the
vessels
of
Mercy
,
then
they
shall
consider
,
that
there
was
〈◊〉
in
them
deseruing
Reprobation
.
And
me
thinkes
,
when
I
consider
,
that
〈◊〉
are
elected
in
Christ
,
it
must
néedes
follow
,
that
they
are
to
be
considered
salin
:
for
Christ
presupposeth
sinne
,
which
Christ
was
to
satisfie
for
the
elect
.
For
the
second
Proposition
,
that
God
considered
not
man
good
,
is
plaine
;
because
all
promises
of
Gods
eternal
fauour
,
both
before
the
fall
,
and
after
the
same
,
are
made
in
the
Scriptures
to
them
which
are
good
(
either
by
Creation
,
or
Regeneration
)
and
which
continue
in
the
same
.
To
conclude
,
Election
,
and
Reprobation
may
be
considered
eyther
absolutely
,
as
that
God
elected
or
reprobated
these
:
or
that
he
elected
or
reprobated
these
,
and
not
these
.
If
you
aske
why
God
elected
these
:
I
answer
,
that
his
sole
will
,
without
any
the
least
respect
in
the
Creature
,
was
the
cause
of
it
:
If
you
aske
why
God
elected
these
,
and
not
those
,
as
Iacob
,
and
not
Esau
:
I
answere
after
the
same
manner
.
If
you
aske
why
God
reprobateth
these
rather
then
these
:
I
answer
as
before
,
that
there
is
no
cause
thereof
in
the
Creature
,
but
onely
in
him
,
which
is
his
will
.
If
also
you
shall
aske
why
did
God
reprobate
these
:
I
answere
,
that
his
will
also
is
the
onely
cause
thereof
in
this
sense
,
namely
,
that
it
was
in
Gods
frée
power
notwithstanding
sinne
,
to
elect
,
or
not
elect
,
to
reprobate
or
not
reprobate
:
For
God
was
not
compelled
by
the
sinne
he
considered
in
man
to
reprobate
him
,
for
he
might
haue
elected
the
same
man
in
Iesus
Christ
,
if
he
had
pleased
.
And
yet
this
we
adde
,
that
in
reprobation
of
these
,
God
had
respect
to
mans
sinne
(
not
actuall
infidelity
or
sinne
,
but
originall
)
not
as
a
principall
efficient
,
or
as
a
cause
first
moouing
,
for
God
might
haue
not
reprobated
,
if
he
had
so
pleased
:
but
as
a
cause
deseruing
reprobation
,
or
as
a
necessary
condition
in
the
obiect
,
without
which
GOD
will
not
reprobate
any
.
For
neither
doth
God
in
time
deny
his
grace
to
any
,
but
to
those
who
deserue
to
be
denied
:
neither
decrées
he
before
time
to
deny
it
,
but
vnto
such
.
And
whereas
some
will
say
,
An
vniuersall
cause
bringeth
forth
an
vniuersall
effect
:
If
then
sinne
be
vniuersall
,
why
is
not
Reprobation
?
I
answer
,
that
an
vniuersall
cause
bringeth
forth
such
effect
actually
,
if
it
be
not
hindered
by
a
superiour
ouer-ruling
cause
.
And
so
I
yéelde
that
it
is
the
natrue
of
sinne
to
depriue
all
of
Grace
and
Glorie
;
Vse
1.
Beware
of
searching
too
farre
into
this
déepe
,
without
the
light
of
the
Word
:
The
plaine
way
is
the
safest
,
and
in
as
much
as
the
Scripture
hath
more
sparingly
spoken
of
Reprobation
then
Election
:
Doe
thou
labour
more
to
make
thy
election
sure
vpon
good
grounds
,
then
to
conceiue
euery
quiddity
of
men
concerning
Reprobation
.
Vse
2.
If
thou
findest
vpon
good
grounds
,
that
thou
arte
elected
:
for
euer
acknowledge
the
rich
mercy
of
God
vnto
thée
:
who
wert
déepe
enough
in
Adams
transgression
to
be
damned
;
if
God
had
not
of
his
frée
loue
discerned
thée
:
therefore
let
it
bind
thée
to
all
humilitie
(
séeing
thou
hast
receiued
all
)
and
all
thankefulnesse
to
him
that
hath
shewed
thée
such
mercy
.
Vse
3.
Beware
of
that
damnable
speach
of
profane
men
,
who
say
:
If
I
be
predestinated
,
and
Gods
decrée
must
take
effect
,
then
I
may
doe
what
I
will
:
for
if
I
be
appointed
to
saluation
,
I
shall
be
saued
:
and
if
to
damnation
,
I
shall
be
damned
,
whatsoeuer
I
doe
.
Which
is
all
one
,
as
if
one
should
say
,
God
hath
decréed
that
I
shall
liue
or
die
;
If
he
hath
appoynted
life
,
I
shall
liue
,
though
I
eate
not
at
all
,
or
though
I
eate
poyson
,
if
he
hath
appoynted
death
,
t
is
not
eating
or
not
eating
will
saue
me
:
therefore
I
will
either
not
eate
at
all
,
or
I
will
eate
poison
:
then
which
collection
there
can
bee
nothing
more
sottish
.
If
a
man
be
reprobate
,
he
shall
certainly
be
damned
,
doe
what
he
can
:
T
is
most
true
.
But
yet
remember
,
such
an
one
,
can
(
nay
will
)
doe
nothing
,
but
that
which
shall
more
and
more
bring
his
damnation
vpon
him
:
For
the
horrible
disease
of
finne
,
not
being
healed
by
Christ
(
as
it
is
only
in
the
Elect
)
must
néeds
bring
forth
fruit
vnto
death
.
Indéed
if
a
Reprobate
,
had
power
to
doe
good
and
to
repent
,
and
yet
for
all
that
,
and
doing
so
,
he
should
be
damned
by
the
necessitie
of
Gods
will
,
there
might
be
some
colour
:
but
to
reprobate
is
to
be
left
in
originall
sinne
,
which
is
the
fountaine
of
all
transgressions
:
and
the
persons
so
left
,
are
iustly
so
left
,
because
they
are
left
guilty
in
Adam
:
and
can
do
no
good
vnlesse
God
did
giue
them
new
grace
,
which
he
is
not
bound
to
doe
,
and
they
haue
deserued
not
to
receiue
.
Likewise
,
if
a
man
be
elected
,
hee
must
néedes
be
saued
,
not
that
God
hath
elected
to
saue
any
absolutely
without
grace
;
but
whomsoeuer
he
hath
elected
to
saue
,
he
hath
elected
also
to
beléeue
and
repent
,
that
they
may
be
capable
thereof
.
For
God
did
as
well
decrée
the
meanes
whereby
we
should
be
saued
,
as
that
we
should
be
saued
:
which
meanes
are
the
merite
of
Christ
,
effectuall
calling
,
Iustification
,
Faith
,
Repentance
,
&c.
which
whosoeuer
attaineth
may
certainely
conclude
that
he
is
elected
,
and
shall
be
saued
,
as
he
that
wanteth
them
to
the
end
,
may
certainely
conclude
,
that
he
shall
not
be
saued
,
and
therefore
neuer
was
elected
.
Wherefore
,
by
the
workes
of
Sanctification
,
make
thy
Election
sure
,
as
Peter
aduiseth
thée
:
Qu.
Are
then
all
which
are
in
the
Church
of
God
on
Earth
,
predestinated
to
life
eternall
and
effectually
sanctified
?
Ans.
No
:
onely
those
are
predestinated
to
life
,
and
effectualy
sanctified
,
which
are
of
th'
inuisible
church
,
many
are
in
the
visible
which
are
hypocrites
and
profane
.
Quest.
Are
there
then
two
Churches
,
one
which
can
not
be
seene
,
and
an
other
visible
,
which
may
be
seene
.
Ans.
No
:
there
is
but
one
Church
,
which
in
diuers
respects
is
said
to
be
Inuisible
or
Visible
.
Expli
.
Whosoeuer
are
of
the
Inuisible
Church
,
are
holy
;
not
all
that
are
of
the
visible
Church
:
which
two
tearmes
of
Visible
&
Inuisible
,
are
in
diuers
respects
giuen
to
the
Church
,
which
is
but
one
:
euen
as
if
you
should
say
,
the
same
man
to
be
inuisible
in
regard
of
his
soule
,
and
visible
in
regard
of
his
Apparrell
,
and
outward
shape
.
Thus
the
Church
on
Earth
is
said
to
be
Inuisible
,
in
regarde
of
the
inward
essentiall
forme
,
which
is
sanctity
,
which
cannot
be
seene
with
mans
eie
:
Vse
.
Examine
how
thou
standest
in
the
visible
Church
;
for
many
are
called
,
but
few
are
chosen
;
and
many
are
in
the
visible
,
which
are
not
of
the
inuisible
,
as
the
Lées
are
in
the
Vessell
,
which
are
not
wine
,
nor
of
the
wine
.
It
is
not
enough
to
be
in
Gods
field
,
vnlesse
we
be
good
corne
:
not
enough
that
we
be
in
the
body
,
vnlesse
we
be
members
:
For
if
wee
be
wennes
and
spottes
,
we
must
be
purged
and
scowred
off
:
not
enough
to
be
in
Gods
floore
,
vnlesse
we
be
good
Corne
:
For
hee
will
gather
the
Corne
into
his
Barne
,
but
the
Chaffe
hee
will
burne
with
vnquenchable
fire
:
so
,
not
enough
that
thou
arte
among
the
Saints
,
vnlesse
thou
be
a
Saint
.
For
C
ham
was
in
the
Arke
,
Saul
among
the
Prophets
,
Iudas
among
the
Apostles
,
and
yet
these
are
damned
:
So
thou
mayst
be
baptized
,
and
ioined
to
the
visible
company
of
the
faithfull
:
yet
if
thou
want
the
Spirit
,
which
quickens
al
the
true
members
of
Christs
body
,
to
holinesse
and
righteousnesse
of
life
:
thou
art
but
a
withered
branch
,
to
be
cut
off
and
cast
into
the
fire
:
Looke
therefore
to
thy
standing
.
Question
.
What
call
you
the
Inuisible
Church
?
Ans.
It
is
the
vniuersity
of
the
Elect
and
Regenerate
,
which
doe
at
any
time
,
or
in
any
place
,
professe
and
truely
haue
faith
and
conuersion
to
God
.
Quest.
What
is
the
visible
Church
?
Ans.
It
is
a
company
embracing
and
enioying
the
Ministery
of
the
Word
and
Sacraments
,
and
professing
the
Gospel
.
Quest.
What
are
the
true
notes
of
a
true
visible
Church
?
Ans.
The
true
,
proper
,
and
essentiall
notes
of
a
true
Church
,
are
two
,
namely
,
The
pure
and
incorrupt
Ministerie
and
profession
of
the
Word
:
and
,
The
lawfull
Administration
of
the
Sacraments
:
to
the
which
some
adde
Discipline
.
Explic.
Vnto
those
Scriptures
in
the
answere
,
which
shew
that
the
lawfull
vse
of
the
Word
and
Sacraments
,
are
the
two
genuine
notes
of
a
true
Church
:
because
the
Primitiue
Church
is
so
in
them
described
.
You
may
adde
concerning
the
Word
,
these
;
Iohn
8.31
.
and
10.27
.
and
14.23
.
1.
Corint.
4.15
.
Ephes.
2.20
.
1.
Tim.
3.15
.
And
of
the
Sacraments
,
these
;
1.
Corin.
20.16
.
and
12.13
.
So
that
wheresoeuer
there
is
a
Company
preaching
and
professing
,
that
Iesus
Christ
the
Sonne
of
Marie
is
the
Sonne
of
GOD
:
Christ
the
Lord
,
by
whom
onely
and
alone
they
séeke
to
be
saued
:
that
Company
is
a
true
visible
Church
,
though
there
be
many
corruptions
in
the
same
.
Simon
Magus
was
by
Baptisme
receiued
into
the
Visible
Church
,
These
notes
haue
their
degrées
:
the
more
pure
they
are
,
the
more
pure
is
the
Church
which
hath
them
:
the
lesse
pure
they
are
,
the
lesse
pure
is
a
Church
to
bee
accounted
:
and
where
they
are
not
all
,
or
wholely
adulterated
,
there
,
either
is
no
Church
,
or
a
very
corrupt
one
:
Now
though
Discipline
be
allowed
,
and
necessarily
required
to
the
well
being
of
a
Church
:
yet
a
Company
holding
Christ
,
and
maintaining
the
Scriptures
,
though
they
should
want
Discipline
,
are
a
true
,
though
a
defectiue
Church
.
It
is
the
duty
of
the
Church
,
to
vse
Discipline
:
but
as
a
wife
ceaseth
not
to
be
a
true
wife
,
for
the
neglect
of
houshold
gouernement
,
so
long
as
she
kéepeth
the
mariage
oath
to
herhusband
vnbroken
:
so
a
Church
ceaseth
not
to
be
a
true
Church
for
some
faults
,
or
neglects
,
so
long
as
she
acknowledgeth
her
head
Christ
according
to
the
Word
.
Vse
.
Withdraw
not
thy selfe
from
the
fellowship
of
the
Churches
of
God
:
and
if
thou
hast
depraued
the
Church
of
England
,
and
separated
from
it
:
repent
of
thy
rash
and
vncharitable
censures
:
Remember
what
great
things
God
hath
done
for
the
Church
thou
despisest
:
and
spit
not
in
her
face
that
hath
brought
thée
forth
to
Christ
.
Remember
that
God
hath
alwaies
preserued
a
séed
of
Christ
in
our
land
euer
since
the
first
conuersion
therof
from
Heathenisme
:
which
,
as
a
little
leauen
,
lay
a
long
time
hid
in
thrée
peckes
of
meale
,
as
our
Sauiour
speaketh
:
till
at
the
last
,
by
the
hand
of
a
King
,
Q.
Tell
me
what
is
the
Ministery
of
the
Word
and
Sacraments
you
speake
of
?
Ans.
The
Ministery
of
the
Word
and
Sacraments
is
an
office
ordeined
by
the
Holy
Trinity
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
to
be
in
the
Church
to
the
end
of
the
world
:
whereby
men
of
vnblameable
conuersation
,
able
and
apt
to
teach
,
being
lawfully
called
,
doe
administer
holy
things
in
publique
Prayer
,
and
thankes-giuing
,
dispensing
the
Word
and
Sacraments
.
Expli
.
The
Ministery
of
the
Word
and
Sacraments
is
not
an
Inuention
of
man
,
hut
of
God
himselfe
,
for
the
saluation
of
man
most
necessary
,
not
in
regard
of
God
,
who
is
able
without
it
,
to
effect
his
purpose
:
but
of
vs
,
who
ordinarily
without
it
cannot
be
saued
,
in
as
much
as
God
hath
once
ordained
by
the
foolishnes
of
Preaching
to
saue
then
which
beléeue
,
called
foolishnesse
,
when
indéed
it
is
the
wisedome
of
God
,
because
ignorant
and
euill
men
so
account
of
it
.
This
calling
is
either
Inward
or
Outward
.
The
Inward
is
the
good
testimony
of
our
hearts
,
that
not
through
ambition
,
or
couetousnesse
,
&c.
we
séeke
and
accept
of
such
office
,
but
onely
through
a
sincere
desire
in
the
feare
of
God
,
to
edifie
and
build
vp
Gods
Church
.
And
this
calling
must
be
in
all
who
would
approue
their
Ministery
to
God
.
The
outward
is
that
which
is
according
to
the
comely
order
of
the
Church
,
and
it
is
Ordinary
,
or
Extraordinary
.
Extraordinary
calling
is
that
which
is
immediately
from
God
,
without
the
ministery
of
man
before
spoken
of
,
as
the
calling
of
Iohn
Baptist
,
And
this
is
not
to
be
expected
,
or
pretended
in
an
established
Church
:
But
when
the
state
of
a
Church
is
wholly
decayed
,
or
interrupted
:
God
doth
extraordinarily
stirre
vp
,
and
endue
with
answerable
gifts
,
some
to
restore
the
same
.
There
are
foure
rules
to
be
obserued
in
the
examining
of
such
a
Calling
:
The
first
is
concerning
the
time
and
place
;
whether
it
be
there
and
then
:
where
,
and
when
,
there
is
no
vse
or
possibility
of
lawfull
ordinary
calling
:
Secondly
,
concerning
the
life
and
doctrine
of
such
:
Vse
1.
Art
thou
,
a
Minister
,
enabled
with
gifts
?
Presume
not
,
though
into
the
Office
of
the
Ministery
,
without
the
calling
of
the
Church
:
As
Esay
goeth
not
till
he
be
sent
,
Vse
2.
Art
thou
enadled
with
gifts
,
Vse
3.
Reuerence
the
Ministery
of
the
Word
as
the
ordinance
of
God
,
and
receiue
the
Ministers
in
all
loue
and
respect
for
their
workes
sake
,
and
the
doctrine
they
deliuer
,
according
to
the
Scriptures
,
as
the
word
of
man
,
but
as
it
is
indéed
,
the
Word
of
the
liuing
God
:
For
God
hath
pleased
by
the
foolishnesse
of
Preaching
to
saue
them
which
beleeue
,
&c.
Quest.
What
are
the
Sacraments
?
Ans.
The
Sacraments
are
visible
and
outward
Signes
and
Seales
instituted
,
and
ordained
of
God
,
whereby
he
confirmeth
to
the
Elect
the
free
promise
of
the
Gospell
,
and
also
bindeth
them
to
the
performance
of
duty
to
himselfe
.
Quest.
How
many
Sacraments
hath
the
Church
of
God
now
?
Ans.
Onely
two
,
Baptisme
and
the
Supper
of
the
Lord
.
Quest.
What
is
Baptisme
?
Ans.
It
is
a
Sacrament
of
the
new
Testament
,
instituted
by
Christ
,
in
the
which
the
confecrated
water
representeth
the
Bloud
of
Christ
,
sealing
to
all
that
are
sprinkled
therewith
,
into
the
name
of
the
Father
,
the
Soune
,
and
the
Holy
Ghost
,
the
merite
of
Christ
,
remission
of
finnes
,
and
Eternall
Life
,
and
testifying
our
grafting
into
Christ
,
and
Regeneration
,
with
the
repromission
of
our
obedience
.
Expl.
God
is
the
Authour
of
Sacraments
,
and
none
can
adde
any
to
the
Word
but
God
:
Now
God
added
them
to
the
Word
,
not
that
the
Word
was
not
sufficient
without
them
,
but
for
a
helpe
to
our
weakenesse
,
that
wée
might
haue
,
as
it
were
,
liuely
pawnes
before
our
eyes
,
of
those
things
which
wee
heare
with
our
eares
(
as
euen
Adam
had
Sacraments
in
Paradice
)
and
these
he
ordained
to
be
Seales
of
the
couenant
of
Grace
,
which
was
not
néedfull
on
Gods
part
,
who
is
alwaies
better
then
his
word
;
but
it
was
néedfull
for
vs
,
to
succour
whose
weakenesse
(
who
in
regard
of
our
vnworthinesse
,
are
prone
to
doubting
)
the
Lord
hath
added
them
to
giue
vs
greater
assurance
;
euen
as
a
Seale
to
a
Writing
makes
it
more
Authenticall
.
The
Essentiall
parts
of
a
Sacrament
,
are
either
outward
,
or
inward
:
The
outward
hath
the
signe
,
with
the
Ceremony
ordained
,
and
the
Word
:
As
in
Baptisme
,
the
outward
signe
is
Water
,
the
Ceremony
is
the
sprinkling
:
The
word
is
the
word
of
Institution
and
Promise
:
Baptise
them
,
&c.
Whosoeuer
beleeueth
,
and
is
Baptized
,
shall
be
saued
.
I
Baptise
thee
in
,
or
into
,
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holy
Ghost
.
The
meaning
whereof
is
thus
much
:
That
,
(
the
name
of
the
Father
,
Sonne
,
and
Holy
Ghost
,
being
called
vpon
)
the
Person
Baptized
,
is
,
through
forgiuenesse
of
sinnes
,
receiued
into
the
fauour
of
God
,
who
is
Father
,
Soune
,
and
Holy
Ghost
;
and
Adopted
,
Receiued
,
Sealed
,
Initiated
,
and
Consecrated
,
into
the
proper
Goods
,
Right
,
Family
,
Couenant
,
Grace
,
Worship
,
Religion
,
Faith
,
and
Fellowship
,
of
the
Father
,
Sonne
,
and
Holy
Ghost
,
God
,
one
in
Essence
,
thrée
in
Persons
,
to
liue
wholly
according
to
his
Will.
The
inward
matter
is
the
thing
signified
:
which
is
both
the
Bloud
and
Spirit
of
Christ
,
and
our
Incision
,
and
Grafting
,
and
Incorporation
into
him
by
the
Holy
Ghost
,
with
all
benefites
following
;
As
imputation
of
Christs
Righteousnesse
,
Remission
of
sinnes
,
Adoption
,
Receiuing
into
the
Communion
of
Saints
,
Regeneration
,
&c.
For
as
the
Water
washeth
the
filthinesse
of
the
body
,
so
the
Bloud
of
Christ
washeth
away
our
spirituall
filthinesse
,
through
the
Spirit
:
which
Spirit
,
makes
vs
fruitfull
in
good
workes
,
and
abateth
our
defires
of
earthly
things
;
euen
as
water
maketh
things
fruitfull
,
and
quencheth
bodily
thirst
.
And
this
so
surely
,
in
regard
of
the
true
and
Mysticall
vnion
,
of
the
Signe
,
and
Things
signified
,
by
the
bond
of
Faith
;
that
for
our
assurance
the
worke
of
the
Spirit
is
often
attributed
to
the
Signe
(
as
Baptisme
regenerateth
and
saueth
)
because
such
is
the
relation
and
vnion
of
the
Signe
,
and
the
grace
signified
thereby
,
in
regard
of
the
truth
of
God
,
on
the
one
side
offering
,
and
faith
on
the
other
side
receiuing
;
that
whosoeuer
beléeueth
may
as
verily
be
assured
of
receiuing
the
thing
signified
in
his
soule
,
as
he
is
made
partaker
of
the
signe
in
his
body
.
Vse
1.
In
as
much
as
the
Sacraments
are
Significations
,
and
Seales
,
of
such
excellent
things
,
they
are
with
all
reuerence
to
be
handled
and
estéemed
,
euen
as
meanes
which
exhibite
to
vs
and
confirme
the
best
blessings
of
God
:
In
regard
therefore
of
their
vse
by
institution
,
they
are
things
vnualuable
:
though
in
regard
of
that
which
is
subiect
to
the
eye
they
bée
of
little
price
.
Estéeme
then
,
not
according
to
their
outward
valew
,
but
according
to
the
blessing
annexed
in
their
lawfull
vse
,
and
looke
more
vnto
the
gift
,
then
the
meanes
or
manner
of
giuing
:
For
God
measureth
our
contempt
,
or
irreuerence
in
the
Sacraments
,
not
according
to
the
worth
of
the
Elements
;
but
according
to
the
benefite
offered
in
and
by
them
:
As
the
thing
wherein
Adam
transgressed
was
but
an
Apple
,
but
the
manner
of
sinning
,
euen
in
that
Apple
,
was
most
heynous
.
As
therefore
men
estéeme
of
their
Euidences
,
not
according
to
the
value
of
the
Paper
and
Waxe
,
but
according
to
their
vse
:
So
are
we
to
consider
of
the
Sacraments
.
The
Water
in
Baptisme
,
and
the
Bread
and
Wine
in
the
Lords
Supper
,
are
but
small
matters
:
Yet
no
Bread
or
Wine
in
the
world
,
none
,
the
most
precious
water
that
is
,
or
can
be
distilled
,
though
a
drop
were
worth
a
Kingdome
,
may
be
compared
vnto
these
,
but
in
the
like
vse
.
Adamah
and
Pharphar
,
Riuers
of
Damascus
,
fairer
then
Iordan
,
yet
cannot
cleanse
the
leprosy
:
So
there
are
many
waters
which
comfort
the
heart
;
but
none
but
this
cleanseth
the
soule
&
saueth
it
.
Wherefore
all
Ministers
,
Parents
,
and
People
,
are
reuerently
to
cary
themselues
,
in
,
or
at
the
administration
of
the
holy
Sacrament
of
Baptisme
:
and
if
they
slightly
reckon
thereof
(
as
in
too
many
places
is
vsed
)
they
are
to
be
reproued
,
as
heinously
guilty
before
God
.
Vse
2.
Thankefully
receiue
the
holy
things
of
God
,
for
the
confirmation
of
thy
faith
:
for
though
not
in
themselues
,
yet
by
Institution
they
haue
singular
vertue
hereunto
:
I
am
perswaded
we
often
want
comfort
,
because
we
do
not
wisely
vse
the
Sacraments
to
their
vse
for
the
which
they
were
appointed
:
Wherefore
,
doubtest
thou
,
or
wantest
thou
comfort
?
Remember
thy
Baptisme
,
as
Dauid
when
he
went
to
fight
against
Goliah
,
incouraged
himselfe
by
his
Circumcision
:
and
go
with
confidence
to
the
Lords
Table
,
the
Lord
will
be
present
with
his
owne
Ordinance
;
he
is
able
to
make
them
effectuall
,
and
cannot
faile
by
them
to
conuey
comfort
and
assurance
to
thée
;
if
thou
canst
do
him
this
honour
,
as
to
beléeue
that
he
is
able
and
true
to
fulfill
all
his
Word
:
For
God
is
faithfull
and
all
his
promises
are
sure
;
and
as
Bernard
said
:
Neither
doth
his
Word
differ
from
his
Meaning
,
because
he
is
all
Truth
,
nor
his
Deed
from
his
Word
,
because
hee
is
all
Power
and
Strength
,
&c.
Vse
3.
Art
thou
baptized
?
then
know
,
that
thou
art
bound
ouer
to
all
manner
of
obedience
to
God
,
and
to
the
continuall
practise
of
Repentance
,
which
if
thou
dost
not
,
There
is
nothing
more
profitable
then
Baptisme
,
yet
it
profited
not
Simon
Magus
,
because
he
wanted
the
inuisible
washing
of
the
Spirit
:
therefore
,
if
thou
wouldst
make
the
best
profite
of
thy
baptisme
,
walke
then
in
all
holy
obedience
,
and
vnfainedly
repent
of
thy
sinnes
;
yea
thou
arte
bound
vnto
it
:
Euen
as
the
Souldier
by
his
preast
money
to
serue
in
the
warres
:
so
thou
by
this
holy
marke
and
character
,
which
thou
hast
receiued
of
God
,
art
bound
to
his
seruice
.
Thou
hast
solemnely
before
God
,
his
holy
Angels
and
Saints
,
protested
as
much
,
so
as
thou
must
néedes
be
guilty
of
treacherous
falshood
if
thou
performest
it
not
.
Men
thinke
their
words
binds
them
to
men
;
and
Herod
séemes
to
make
conscience
of
an
vnlawfull
oath
:
make
thou
conscience
much
more
of
thy
oth
to
God
,
the
breaking
whereof
bringeth
vpon
thy
soule
an
eternall
guilt
.
Shalt
thou
by
thy
sinnes
blot
out
the
stampe
of
God
which
thou
hast
receiued
?
Shalt
thou
vow
seruice
to
GOD
,
and
be
the
Diuells
slaue
?
Hast
thou
Gods
marke
in
thy
fore-head
,
and
the
diuels
in
thy
heart
and
life
?
Dost
thou
receiue
the
badge
of
a
Christian
,
and
liuest
like
an
Infidell
?
Thy
Baptisme
shall
not
saue
thée
,
but
condemne
thée
rather
:
for
thy
sinnes
are
the
greater
,
euen
as
Balthasars
drunken
feastings
were
the
more
abhominable
,
for
the
abuse
of
the
holy
Vessells
:
Euen
as
the
holy
water
of
triall
was
to
the
suspected
wife
,
if
shée
were
faulty
,
mortall
and
deadly
:
but
if
not
,
it
was
a
blessing
:
Qu.
What
is
the
Sacrament
af
the
Lords
Supper
?
Ans.
The
Supper
of
the
Lord
,
is
a
Sacrament
of
the
New
Testament
,
instituted
by
Christ
,
wherein
by
the
taking
and
eating
of
the
bread
blessed
,
and
broken
,
and
by
drinking
the
wine
being
blessed
,
is
signified
and
sealed
to
vs
the
Communion
of
the
body
of
Christ
crucified
,
and
his
bloud
shed
for
vs
vpon
the
Crosse
for
remission
of
sinnes
:
and
that
being
incorporated
into
Christ
by
his
Spirite
,
wee
might
be
more
and
more
strengthened
in
assurance
of
eternall
life
.
Explic.
The
Supper
of
the
Lord
is
that
other
honourable
Seale
of
Gods
couenant
in
Christ
,
by
whom
it
was
instituted
:
wherein
are
,
as
in
all
Sacraments
,
two
things
:
First
,
the
visible
Element
,
or
outward
signe
:
Second
,
the
word
.
For
as
Augustine
saith
;
The
Word
being
added
to
the
Element
makes
a
Sacrament
.
The
Element
or
Signe
is
Bread
blessed
,
broken
,
distributed
,
and
eaten
:
and
the
Wine
blessed
,
distributed
and
drunke
of
the
Church
,
or
company
present
.
Both
those
are
the
outward
signe
:
which
though
they
be
two
materially
(
as
they
say
)
yet
in
regarde
of
the
end
and
forme
,
they
are
but
one
.
Our
Sauiour
Christ
intending
the
nouriture
of
the
Soule
,
by
a
similitude
of
the
bodies
nourishment
,
which
consïsteth
in
bread
and
drinke
.
The
word
is
the
Promise
added
to
the
Signe
in
these
words
;
This
is
my
Bodie
which
is
giuen
for
you
;
This
is
my
blood
which
&c.
together
with
the
commandement
in
these
words
;
Doe
this
,
&c.
The
element
doth
represent
the
inuisible
grace
of
the
which
the
word
speaketh
,
and
the
Word
declareth
what
the
inuisible
grace
is
,
which
is
represented
and
sealed
by
the
Element
.
The
outward
Signe
then
in
this
Sacrament
,
is
the
Bread
and
Wine
as
I
haue
spoken
.
The
inward
Grace
,
is
the
Body
and
Bloud
of
Christ
giuen
,
and
shead
for
our
sinnes
;
and
the
Spirituall
eating
and
drinking
of
them
,
whereby
is
signified
our
Vnion
with
Christ
by
faith
,
by
the
which
we
drawe
from
him
Righteousnesse
,
Ioy
,
and
eternall
life
,
according
to
an
excellent
Analogie
in
this
Sacrament
.
Now
these
two
,
the
Signe
,
and
the
thing
signified
,
are
vnited
by
the
Word
in
the
lawfull
vse
of
this
Sacrament
:
which
Vnion
is
only
Sacramentall
,
and
relatiue
,
wherby
the
signe
is
not
changed
into
the
thing
signified
;
nor
the
thing
signified
contained
,
in
,
vnder
,
or
in
the
place
of
the
Signe
:
but
by
the
Signe
the
thing
signified
is
represented
,
offered
,
and
sealed
in
the
lawful
vse
to
Beléeuers
.
For
Grace
is
not
so
tied
to
the
Sacrament
,
that
whosoeuer
partakes
of
the
Signe
,
should
also
of
the
thing
signified
;
or
as
none
could
partake
of
the
thing
signified
,
without
the
Signe
:
For
the
vnbeléeuers
may
haue
the
Lords
Bread
in
their
mouthes
,
which
neuer
haue
Christ
in
their
hearts
;
as
Beléeuers
may
taste
of
the
swéetnesse
of
the
Lord
in
their
soules
,
which
(
where
it
can
not
be
had
)
partake
not
of
the
Bread
and
Wine
,
which
are
the
outward
Signe
.
Quest.
What
is
required
that
wee
may
so
partake
of
this
Sacrament
at
the
Lords
Table
.
that
we
may
be
partakers
of
the
inward
Grace
of
the
Sacrament
?
Ans.
Whosoeuer
would
come
worthily
to
this
Sacrament
,
and
to
his
benefite
,
must
first
examine
himselfe
,
and
so
eate
and
drinke
.
Explic.
To
be
worthy
,
and
to
come
worthily
to
the
Lords
Table
,
are
two
diuers
things
:
none
are
worthy
of
so
great
mercy
;
yet
we
come
worthily
when
we
try
our selues
.
Which
triall
is
of
our
faith
,
and
repentance
.
Concerning
Faith
,
first
,
whether
we
haue
a
competent
knowledge
of
the
doctrine
of
the
Sacrament
,
and
why
it
was
instituted
:
secondly
,
whether
we
beléeue
the
pardon
of
our
sinnes
by
Iesus
Christ
.
Concerning
repentance
,
whether
we
haue
héeretofore
,
or
doe
now
vnfainedly
repent
of
our
sinnes
,
purposing
to
leade
a
new
life
:
He
which
comes
to
the
Lords
Table
without
Faith
and
Repentance
,
comes
vnworthily
:
and
he
which
findes
them
in
himselfe
,
euen
in
their
beginnings
,
true
,
Question
.
How
often
would
you
aduise
a
Christian
to
receiue
the
holy
Communion
?
Ans.
So
often
as
there
is
occasion
offered
,
and
liberty
granted
lawfully
to
receiue
the
same
.
Explic.
Baptisme
is
but
once
administred
,
as
being
the
sacrament
of
our
new
Birth
;
euen
as
we
are
but
once
borne
.
But
as
being
borne
,
we
often
eate
to
be
nourished
,
and
to
grow
:
so
we
are
often
to
communicate
and
to
come
to
the
Lords
Table
:
first
,
that
we
may
grow
in
Faith
:
secondly
,
that
we
may
haue
occasion
to
stirre
vp
our
dulnesse
,
both
to
consider
of
,
and
to
be
thankfull
for
the
death
of
Christ
:
thirdly
,
that
we
may
testifie
our
Remembrance
of
Christ
:
fourthly
,
that
we
may
kéepe
Vnity
,
and
nourish
Charity
:
fiftly
,
that
wee
may
immitate
the
Apostolicall
church
,
who
seldome
came
together
without
the
word
,
prayer
,
breaking
of
bread
,
&
almesgiuing
.
Neither
will
this
holy
Sacrament
grow
into
contempt
through
the
often
vse
to
the
godly
,
Vse
1.
Prepare
thy self
often
to
come
to
the
Lords
Table
,
if
occasion
fitly
be
offered
:
that
thou
tempt
not
GOD
by
neglecting
his
ordinance
appoynted
for
the
confirmation
of
thy
Faith
:
And
that
thou
maist
performe
his
commandement
,
who
saith
:
Do
this
often
in
remembrance
of
me
.
And
that
thou
maist
shew
foorth
the
Lords
death
till
hee
come
.
Consider
then
,
is
once
or
twice
a
yeare
enough
for
thy
discharge
herein
?
Canst
thou
so
neglect
the
remembrance
of
his
torments
,
who
was
bruised
for
thy
sins
,
and
which
bore
thine
iniquities
?
who
hath
deliuered
thée
from
Hell
,
and
purchased
Heauen
for
thée
by
his
bloud
?
Thy
Sauiour
passing
out
of
this
world
by
a
most
bitter
passion
for
thée
,
commends
himselfe
to
thée
,
and
commands
thée
to
remember
him
;
and
to
testifie
this
,
and
thy
thankfulnesse
for
his
death
,
to
come
often
to
his
Table
:
How
then
doest
thou
not
shewe
thy selfe
vngratefull
,
and
forgetfull
,
which
when
occasion
is
offered
,
churlishly
turnest
thy
backe
?
&c.
Vse
2.
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
Iudgement
to
himselfe
.
Beware
therefore
how
thou
presumest
to
come
to
the
Lords
Table
without
thy
wedding
garment
,
without
preparation
.
Holy
things
require
holy
vsage
:
first
labour
for
faith
,
both
to
vnderstand
what
the
Mystery
is
,
that
thou
mayst
discerne
the
Lords
body
,
and
also
to
receiue
the
grace
that
is
offered
therein
:
which
without
faith
thou
receiuest
not
.
He
that
beléeueth
hath
benefite
vnspeakeable
by
the
ordinances
of
God
:
but
without
faith
all
is
to
vs
in
vaine
.
Euen
as
the
euidences
of
another
mans
land
,
are
nothing
auaileable
to
me
,
but
to
the
Land-holder
they
are
of
singular
vse
:
So
the
Sacraments
are
part
of
the
euidences
of
a
beléeuers
hope
,
and
seale
to
him
Gods
fauour
;
but
to
vnbeléeuers
they
seale
nothing
,
but
their
greater
condemnation
,
if
they
repent
not
.
Euen
as
if
an
vnlearned
man
open
a
booke
,
he
séeth
the
letters
,
but
is
neuer
the
better
,
and
cannot
attaine
the
meaning
;
but
a
man
that
is
learned
,
readeth
,
and
is
instructed
:
So
an
vnbeléener
séeth
the
Bread
and
Wine
,
and
eateth
the
signe
;
but
the
beléeuer
onely
hath
the
benefite
of
the
thing
signified
,
through
his
faith
:
For
the
spirituall
grace
is
present
,
not
to
the
signe
,
but
to
the
person
beléeuing
.
Euen
as
Pharoh
had
a
dreame
,
but
not
the
interpretation
,
and
as
the
noble
man
of
Samaria
saw
the
plenty
,
but
tasted
not
of
it
:
Euen
se
vnbeléeuers
,
ignorants
,
vnthankefull
for
the
death
of
Christ
,
haue
the
shell
,
but
not
the
kyrnell
;
haue
that
which
goeth
into
the
body
,
not
that
which
blesseth
the
soule
.
First
therefore
get
faith
.
Secondly
,
repent
of
thy
sins
,
hauing
an
vnfained
and
stedfast
purpose
alwaies
hereafted
to
liue
godlily
.
If
thou
comest
with
a
hungring
desire
of
the
righteousnesse
of
Christ
,
with
a
broken
heart
for
that
which
is
past
,
and
with
a
holy
purpose
for
the
time
to
come
:
then
thou
art
welcome
to
thy
Sauiour
,
and
shalt
without
faile
,
taste
of
his
swéetnesse
;
but
if
thou
hast
béene
,
and
yet
art
,
a
Drunkard
,
a
Blasphemer
,
Vncleane
,
Proud
,
Couetous
,
Contentious
,
&c
,
and
hast
not
vnfeignedly
repented
,
or
at
least
doest
not
begin
to
repent
:
For
this
cause
thou
art
guilty
of
the
body
and
bloud
of
Christ
;
being
more
fit
to
be
at
the
méetings
of
Turkes
and
Infidels
,
then
of
such
as
professe
Iesus
Christ
.
Get
therefore
Repentance
also
.
And
testifie
this
thy
repentance
not
onely
by
a
shew
of
sorrow
and
sobriety
the
day
thou
comest
to
the
Lords
Table
,
but
all
the
dayes
of
thy
life
after
.
Many
haue
I
séene
,
which
on
that
day
haue
gone
softly
,
spoken
patiently
,
looked
sorrowfully
,
behaued
themselues
grauely
;
which
within
a
day
or
two
,
haue
with
the
swine
returned
to
the
wallowing
in
the
mire
;
and
,
with
the
dogge
,
to
the
vomit
of
their
former
euill
courses
.
But
vnderstand
thou
,
that
euen
as
when
a
man
hath
escaped
the
danger
of
some
great
distemper
of
surfeit
,
it
is
not
enough
for
him
to
kéepe
a
good
dyet
a
day
or
two
:
So
it
is
not
a
dayes
obedience
,
or
two
,
nor
such
fits
of
deuotion
,
which
vanish
as
a
flash
of
lightning
,
that
will
approue
our
faith
,
repentance
,
and
profession
;
but
it
is
perseuerance
in
these
holy
duties
,
when
the
sauour
of
the
Sacrament
remaines
with
vs
all
the
daies
of
our
life
.
Therfore
euen
as
Daniel
was
the
fairer
and
better
fauoured
by
his
dyet
of
Pulse
:
so
it
is
required
,
and
the
Lord
erpects
,
that
if
thou
eate
&
drinke
at
his
table
,
thou
shouldest
be
the
fairer
by
it
,
and
the
better
reformed
in
thy
conuersation
:
And
if
thou
béest
notwithstanding
ill-fauoured
,
that
is
,
without
Knowledge
,
Faith
,
Repentance
,
Obedience
,
Patience
,
Temperance
,
Charity
,
&c.
it
is
a
manifest
argument
that
thou
hast
a
foule
and
corrupted
conscience
,
that
thou
hast
receiued
vnworthily
,
and
so
art
in
danger
of
the
wrath
of
God
.
Qu.
You
said
,
that
some
thinke
Discipline
to
be
a
note
of
the
true
Church
:
What
is
that
Discipline
?
Ans.
It
is
that
power
in
the
Church
,
by
the
consent
and
approbation
of
the
Christian
Magistrate
;
whereby
,
by
persons
fit
and
lawfully
called
,
Constitutions
are
made
,
both
for
comelinesse
and
order
in
the
worship
of
God
,
and
for
the
censuring
of
prophane
liuers
.
Expl.
Though
a
true
Church
may
bée
without
this
power
of
Discipline
,
yet
bée
well
without
it
,
it
cannot
;
both
that
the
ministery
of
the
holy
things
may
with
the
greatest
reuerence
and
profite
be
performed
;
and
also
that
the
Church
may
be
holy
,
and
a
maintainer
thereof
:
First
then
,
because
without
order
things
cannot
well
procéede
,
or
continue
,
and
God
is
the
God
of
order
,
the
hold
that
the
Church
hath
power
to
make
Canons
and
Constitutions
:
but
with
a
thrée-fold
restraint
:
First
,
that
they
be
onely
about
matters
Ecclesiasticall
:
Euery
man
is
to
kéepe
within
the
compasse
of
his
calling
.
Secondly
,
that
as
concerning
the
worship
of
God
,
they
be
determinations
of
circumstances
,
necessary
&
profitable
,
as
concerning
time
,
place
,
order
,
méetings
,
maner
of
reading
Scriptures
,
&c.
In
all
which
,
comelinesse
,
order
,
edification
of
the
Church
,
&
auoiding
of
offence
are
to
be
respected
:
and
such
determinations
in
their
owne
nature
to
remaine
mutable
,
&
to
be
altered
,
as
the
Magistrate
shall
sée
it
make
for
the
good
of
the
Church
.
Thirdly
,
that
if
there
be
a
Christian
Magistrate
,
they
be
with
his
consent
and
authority
:
because
the
authority
of
making
&
confirming
lawes
,
concerning
both
the
ciuill
&
Ecclesiasticall
good
of
the
subiects
,
is
principally
in
the
chiefe
ciuil
Magistrate
.
This
order
being
obserued
,
the
Ecclesiasticall
things
,
as
dispensation
of
the
Word
&
Sacraments
,
and
execution
of
Discipline
be
handled
;
not
by
lay
persons
,
but
by
Ecclesiasticall
persons
onely
,
by
the
authority
of
God
and
the
Prince
.
For
the
other
part
,
which
concerneth
Ecclesiasticall
censures
,
this
is
to
be
remembred
,
that
properly
they
are
not
executed
by
mulcts
,
fines
,
hodily
smart
,
imprisonment
,
death
,
&
such
like
,
which
are
proper
to
the
power
of
a
ciuill
Magistrate
;
but
by
admonition
,
Also
,
excommunication
is
not
absolutely
to
be
executed
,
but
on
the
contumacy
of
the
delinquent
:
for
the
party
,
as
a
lost
shéepe
is
both
carefully
to
be
sought
vp
,
&
if
he
repent
,
to
be
with
all
reioycing
&
loue
,
receiued
againe
into
the
fellowship
of
the
Church
:
for
the
end
of
excommunication
must
be
:
first
,
that
holy
things
be
not
giuen
to
dogges
.
Secondly
,
And
this
order
of
censuring
offenders
,
&
excommunication
,
ought
to
be
perpetuall
in
the
Church
;
because
the
causes
thereof
are
vniuersal
&
perpetuall
,
which
are
those
foure
before
mentioned
,
together
with
the
commandement
of
Christ
:
Vse
.
1.
All
such
whom
it
concernes
to
deale
in
Ecclesiasticall
censures
,
ought
to
beware
of
all
filthy
lucre
,
&
faithfully
discharge
that
which
is
committed
vnto
them
,
&
to
censure
them
which
are
prophane
accordingly
,
for
the
glory
of
God
,
the
good
of
the
Church
,
the
repentance
of
them
which
offend
,
and
the
furthering
of
their
owne
accounts
at
the
last
day
.
Vse
2.
Art
thou
prophane
?
a
drunkard
,
a
blasphemer
,
an
vsurer
,
a
breaker
of
the
sabaoth
,
&c.
&
deseruest
thou
to
be
stricken
with
the
thunderbolt
of
excommunication
,
&
yet
escapest
by
thy
purse
,
or
otherwaies
?
yet
know
thou
,
whatsoeuer
thou
art
,
that
although
either
through
the
corruption
of
them
which
excecute
the
same
Discipline
,
thou
continuest
in
the
fellowship
of
the
Church
,
yet
in
the
account
of
the
Lord
,
thou
art
excluded
from
all
spiritual
priuiledges
of
the
Church
,
till
thou
repent
,
not
being
worthy
to
sit
among
the
dogs
of
the
flocke
,
(
as
one
may
say
)
&
the
lesse
thou
answerest
for
here
,
through
the
silence
of
the
lawes
,
the
more
thou
hast
to
answere
before
Iesus
Christ
at
the
day
of
Iudgement
.
Q.
You
seeme
to
say
,
that
where
there
is
a
Christian
ciuill
Magistrate
,
there
the
Church
ought
to
expect
his
consent
,
and
by
his
authority
make
Constitutions
,
and
Canons
:
Do
you
then
thinke
that
the
Clergie
,
or
Church-men
,
are
subiect
to
the
Ciuill
Magistrate
?
Ans.
Yes
verily
do
I
:
and
so
God
plainly
teacheth
in
his
word
:
Let
euery
soule
be
subiect
,
&c.
Whether
Apostle
,
Prophet
or
Bishop
.
Q.
What
is
the
ciuill
Magistracy
,
or
Gouernment
?
Ans.
It
is
an
ordinance
of
God
for
the
good
of
men
,
whereby
they
are
gouerned
by
good
lawes
,
both
Diuine
and
humane
,
that
publike
peace
may
be
preserued
,
the
good
maintained
,
the
euill
punished
,
the
worship
and
glory
of
God
set
forth
?
Q.
What
is
the
office
of
the
ciuil
Magistrate
?
Ans.
The
office
of
the
supreme
Magistrate
is
to
keepe
and
maintaine
both
the
Tables
of
the
morall
law
:
and
to
minister
right
,
iudgment
&
iustice
to
his
subiects
.
Q.
What
is
the
power
of
the
superior
Magistrate
?
Ans.
In
things
diuine
,
it
is
limited
by
the
word
:
but
in
humane
things
,
and
ciuill
,
it
is
wonderfull
large
:
as
namely
,
to
command
all
his
subiects
in
matters
concerning
the
publike
good
of
all
,
or
the
priuate
good
of
some
:
To
compell
all
orders
Ecclesiasticall
or
Ciuill
,
to
do
their
duties
,
&
to
punish
the
stubborne
.
To
command
the
bodies
and
goods
of
his
subiects
in
matters
lawfull
.
To
exact
Tribute
,
Custome
,
Subsidies
,
Taxes
,
Tenthes
,
&c.
for
the
maintaining
of
his
honour
and
magnificence
,
and
for
the
bearing
of
the
publike
charge
.
To
make
and
confirme
lawes
for
the
ciuill
policy
of
his
Iurisdiction
,
and
to
define
all
matters
and
causes
by
the
same
.
And
in
a
word
,
the
Ciuill
supreme
Magistrate
is
in
all
causes
,
and
ouer
all
persons
,
as
well
Ecclesiasticall
as
Ciuill
,
supreme
Gouernour
,
next
vnder
Christ
:
as
also
in
the
examples
of
the
good
Kings
of
Iudah
appeareth
.
Q.
What
is
the
duty
of
Subiects
?
Ans.
The
duty
of
subiects
may
be
referrred
to
these
heads
:
1.
Reuerence
,
2.
Obedience
.
3.
Piety
.
4.
Faithfulnesse
.
5.
Thankfulnesse
.
Expl.
One
of
the
greatest
blessings
which
God
hath
giuen
to
men
,
is
Order
,
and
Gouernment
,
without
which
through
confusion
,
all
things
would
soone
come
to
ruine
:
For
as
a
Ship
without
a
Pilot
,
so
is
a
Company
,
or
Society
,
of
men
,
without
a
King
,
or
other
lawfull
Magistrate
:
Therefore
it
was
well
said
of
Tacitus
;
That
it
is
better
to
haue
an
euill
Prince
then
none
:
And
of
S.
Chrysostome
;
It
is
better
to
haue
a
Tyrant
,
then
no
Gouernour
:
And
the
Scripture
maketh
mention
,
that
the
state
of
the
people
of
Israel
was
neuer
worse
(
while
they
were
a
free
people
)
then
when
they
were
without
continual
Gouernours
:
Yea
Nature
,
euen
in
reasonlesse
&
bruite
creatures
,
acknowledgeth
Order
&
Gouernment
,
as
in
the
Bées
,
&c.
This
great
benefite
came
from
the
Lord
,
as
all
other
good
things
.
The
prime
care
of
the
Soueraigne
Magistrate
must
be
to
maintaine
the
first
Table
of
the
Law
:
Kissing
the
Sonne
,
and
doing
homage
vnto
Christ
:
and
therefore
to
maintaine
the
true
worship
of
God
,
and
to
forbid
,
and
vtterly
to
extirpate
,
the
contrary
:
And
yet
this
so
to
be
vnderstood
,
the
through
the
necessity
of
dangerous
times
,
he
may
suffer
such
as
are
superstitious
,
and
do
erre
;
that
some
Common-wealth
and
Religion
may
be
had
,
rather
then
none
at
all
.
It
belongs
to
the
Prince
,
to
sée
the
the
true
Doctrine
be
taught
;
but
to
administer
the
same
,
&
teach
it
in
publique
,
it
belongs
to
Ministers
and
Ecclesiasticall
persons
:
It
belongs
to
his
Authority
to
appoint
ordinary
iudgements
Ecclesiasticall
,
to
maintaine
Schooles
,
Vniuersities
,
&c.
wherby
fit
Bishops
&
Ministers
may
beset
ouer
the
Flock
of
Christ
,
&
to
make
lawes
,
whereby
such
Pastors
&
Teachers
,
may
be
directed
,
corrected
,
suspended
,
depriued
,
as
matters
shall
require
.
It
is
his
Authority
which
may
call
and
moderate
,
Prouincionall
.
Nationall
,
Generall
Syneds
,
appoint
Fasts
,
&c.
Yea
,
he
ought
to
punish
Heretickes
,
Idolaters
,
Blasphemers
,
&c.
as
well
as
Murtherers
,
Théeues
,
&c.
and
to
do
all
things
which
may
further
the
Spirituall
good
of
his
Subiects
,
and
to
take
away
the
contrary
:
For
he
beareth
not
the
Sword
in
vaine
.
So
Moses
appointed
the
worship
of
God
,
&
prescribed
it
to
Aaron
;
Dauid
disposed
the
Ministery
of
the
Tabernacle
,
called
a
Conuocation
,
or
Synode
,
for
the
bringing
of
the
Arke
:
Salomon
dedicated
the
Temple
,
deposed
Abiathar
:
Iehoshaphat
commanded
the
Priests
and
Elders
to
visite
the
Churches
,
and
to
restore
the
worship
of
God
:
As
also
did
other
good
Kings
of
Iudah
,
as
appeareth
in
their
Stories
,
which
they
did
not
onely
of
Piety
,
but
euen
of
Office
:
So
also
haue
Christian
Emperours
,
called
Ccuncels
,
moderated
Controuersies
of
Religion
;
aduanced
good
Bishops
,
repressed
bad
,
and
made
Lawes
concerning
Bishops
,
Ministers
,
&
holy
things
for
the
welfare
of
the
Church
,
and
the
glory
of
God
:
For
the
Magistrate
is
the
Father
of
the
Common-wealth
;
yea
Esay
saith
:
Kings
&
Queens
are
nursing
Fathers
and
Mothers
of
the
Church
:
Constantine
the
Great
,
said
:
the
the
Bishops
were
Ouer-seers
in
the
Church
,
and
Hee
a
Bishop
or
Ouer-seer
out
of
the
Church
.
For
the
Duty
,
or
Office
,
of
the
chiefe
Magistrate
,
in
the
maintaining
the
second
Table
,
I
néed
not
say
any
thing
,
for
none
is
so
ignorant
,
as
not
to
know
,
that
the
procuring
of
the
ciuill
good
of
men
belongs
to
the
Supreme
Gouernour
.
For
the
power
of
Magistrates
,
Sée
the
Scriptures
,
in
the
Answere
vnto
the
Question
,
and
for
this
they
are
called
Gods
,
the
Sonnes
of
the
most
High
,
not
by
Nature
,
but
by
Office
and
Dignity
;
being
the
Images
of
God
,
&
his
Deputies
Royall
on
earth
:
The
Ministers
also
of
God
,
&c.
Whose
Power
it
is
better
,
and
fitter
,
for
Subiects
to
feare
and
obey
,
then
to
dispute
or
determine
.
Concerning
the
duties
of
Subiects
:
The
first
is
,
Reuerence
,
which
is
a
godly
subiection
in
Heart
,
Word
,
&
Déed
:
Thinking
and
Iudging
honourably
of
the
Magistrate
,
euen
of
the
lowest
:
Looking
not
to
his
person
,
whether
good
or
bad
,
but
the
Person
he
representeth
which
is
GOD
.
Speaking
reuerently
,
The
second
Duty
is
Obedience
,
The
third
is
Piety
,
that
Subiects
pray
for
their
Gouernours
:
Yea
,
The
fourth
is
Faithfulnesse
,
which
requireth
that
Subiects
be
quiet
and
peaceable
,
and
true-hearted
in
all
Loyall
Alleageance
:
that
they
be
not
Trayterous
or
Seditious
,
raising
,
or
consenting
to
Tumults
,
Insurrections
,
Mutynies
,
&c.
but
that
they
reueale
such
things
spéedily
,
and
that
what
they
can
,
by
all
good
,
possible
,
and
lawfull
meanes
,
they
do
defend
and
kéep
safe
,
the
Health
,
Life
,
Person
,
Cause
,
Crowne
,
Dignity
,
and
Family
of
the
Supreme
Magistrate
,
against
all
Opposites
whatsoeuer
;
The
fift
is
Thankfulnes
,
which
is
a
ready
and
chéerfulloue
,
which
is
to
be
shewed
in
a
willing
paying
of
tribute
,
&
bearing
such
charges
as
are
imposed
by
the
King
or
superior
magistrate
:
in
as
much
as
the
treasure
of
the
King
is
the
sinew
of
the
common
wealth
,
and
because
he
watcheth
and
careth
for
all
,
Vse
1.
First
,
it
is
the
duety
of
Ministers
,
wel
to
instruct
,
and
to
put
their
hearers
in
remembrance
of
these
things
,
that
they
may
know
their
duetie
to
their
Gouernors
,
and
performe
allegeance
accordingly
,
wherein
is
a
great
part
of
the
welfare
of
the
Common
wealth
.
Vse
2.
Hence
it
appeareth
that
the
Pope
with
his
limbs
are
the
great
rebells
of
the
world
;
for
not
onely
pulling
their
neckes
,
as
Ecclesiastical
persons
from
the
yoake
of
the
Emperour
and
their
Soueraignes
;
but
specially
for
seeking
to
ouerrule
,
depose
,
and
destroy
,
the
kings
,
and
kingdomes
of
the
earth
.
Vse
3.
Learne
thy
duty
.
Thy
calling
is
to
be
subiect
.
Pray
for
the
prosperity
of
the
King
,
his
children
,
and
dominions
:
Speake
not
euill
:
Corah
,
Absolon
,
Sheba
&c.
Obey
for
conscience
.
Quarrell
not
,
neither
murmure
at
the
commandement
,
though
vnequall
&
hard
,
if
not
impious
to
be
done
:
yea
,
if
it
be
doubtfull
,
examine
it
not
,
but
obey
.
Pay
all
subsidies
,
taxes
,
customes
,
&c.
willingly
,
yea
though
it
goe
hard
with
thée
,
and
thine
,
and
thou
be
faine
to
borrow
it
.
Do
it
of
conscience
,
and
thou
shalt
be
the
more
blessed
in
thy
substance
.
Remember
Christ
had
it
not
when
it
was
due
,
and
he
willingly
paid
:
and
surely
,
if
wee
must
willingly
pay
to
a
Heathen
,
much
more
to
a
Christian
,
religious
,
mercifull
,
and
renowned
king
.
Draw
not
thy
neeke
out
of
the
yoake
,
and
being
able
,
go
not
about
to
be
eased
of
that
which
is
thy
duty
in
conscience
to
pay
.
It
is
no
part
of
a
good
subiect
,
or
of
one
that
loueth
his
Prince
or
Common
wealth
,
to
séek
to
be
frée
,
or
to
be
eased
oboue
his
Equalls
,
in
a
common
burthen
,
the
benefite
whereof
comes
to
himselfe
.
It
is
a
thing
too
much
practised
in
these
dayes
,
to
the
great
hindrance
and
dammage
of
the
Kings
excellent
Maiesty
,
the
Countrey
,
and
many
particular
men
.
Vse
4.
Praise
God
,
for
establishing
so
worthy
,
religious
,
peaceable
,
learned
,
and
famous
a
King
ouer
vs
,
through
whom
we
enioy
,
peace
,
liberty
,
plenty
,
hope
of
succession
,
and
the
swéete
comfort
of
our
Soules
,
the
holy
Gospel
.
And
let
all
true
hearted
subiects
pray
,
for
the
safety
&
preseruation
,
of
the
person
,
life
,
crowne
,
and
dignity
of
our
most
gracious
King
,
Iames
by
the
grace
of
God
,
King
of
great
Brittaine
,
France
,
and
Ireland
,
Defender
of
the
Faith
,
&c.
and
in
all
Causes
,
and
ouer
all
Persons
,
aswell
Ecclesiasticall
as
Ciuill
,
within
these
his
dominions
,
next
and
immediatly
vnder
Iesus
Christ
,
supreme
Gouernour
,
who
is
the
very
breath
of
our
nostrils
:
that
God
would
blesse
our
most
vertuous
Q.
Anne
his
wife
;
our
hopefull
Prince
Charles
;
the
Lady
Elizabeth
her
Highnesse
,
with
her
renowned
Husband
:
That
God
would
direct
with
wisedome
and
pietie
,
all
the
Honorable
of
his
Maiesties
Priuy
Councell
;
blesse
all
the
reuerend
Fathers
of
the
Church
;
that
he
would
endue
all
the
Nobles
&
Gentrie
of
the
Kings
dominions
,
with
fortitude
,
courage
,
&
loyalty
;
and
all
the
graue
&
Honorable
Iudges
;
right
worshipfull
Iustices
,
and
other
inferior
Magistrates
,
with
the
knowledge
and
conscience
of
Equity
,
Iustice
,
and
Right
;
all
the
Ministers
of
the
Word
with
abilitie
of
gifts
,
and
conscionable
care
,
and
diligence
in
the
Lords
haruest
;
&
all
the
Commons
with
peaceable
,
loyall
,
and
religious
minds
,
and
affections
:
that
God
would
hold
backe
the
Iudgements
we
haue
deserued
;
and
continue
and
increase
vpon
vs
and
our
posterity
his
vndeserued
mercies
,
bodily
and
spirituall
,
to
his
owne
glory
,
and
the
temporall
and
eternall
comfort
of
vs
all
,
through
our
princely
Sauiour
Iesus
Christ
.
Amen
.
So
be
it
.
Now
vnto
the
King
euerlasting
,
immortall
,
inuisible
,
vnto
God
onely
wise
,
be
honour
,
FINIS
.