A
COMMENTARIE
OR
Exposition
,
vpon
the
fiue
first
Chapters
of
the
Epistle
to
the
Galatians
:
penned
by
the
godly
,
learned
,
and
Judiciall
Diuine
,
M.
W.
PERKINS
.
Now
published
for
the
benefit
of
the
Church
,
and
continued
with
a
Supplement
vpon
the
sixt
Chapter
,
by
RAFE
CVDWORTH
Bachelour
of
Diuinitie
.
ALMA
MATER
CANTA
BRIGIA
HINC
LVCEM
ET
POCVLA
SACRA
Printed
by
IOHN
LEGAT
,
Printer
to
the
Vniuersitie
of
CAMBRIDGE
.
1604.
TO
THE
RIGHT
HOnourable
,
right
vertuous
,
and
most
truly
religious
Lord
,
ROBERT
,
Lord
RICHE
,
Baron
of
Leeze
,
&c.
Grace
and
peace
.
THE
holy
Scriptures
(
Right
Honourable
)
giuen
by
diuine
inspiration
,
and
penned
by
2.
Tim.
3.
16.
the
holy
men
of
God
,
Prophets
,
Apostles
,
and
Apostolike
writers
,
not
by
priuate
motion
,
but
as
they
were
guided
by
the
holy
2.
Pet.
1.
20.
Ghost
;
are
not
onely
commended
by
God
,
and
left
vnto
the
Church
as
a
pretious
depositum
carefully
to
be
kept
in
their
integritie
(
for
which
1.
Tim.
6.
20.
cause
the
Church
is
called
the
ground
and
pillar
of
truth
.
1.
Tim.
3.
15.
)
nor
to
be
defended
onely
by
the
sword
of
the
Magistrate
,
against
Heretikes
,
Schismatikes
,
and
men
of
scandalous
life
,
in
which
respect
he
is
called
(
and
that
truly
,
)
Custos
vtriusque
tabula
:
But
also
to
be
the
piller
and
foundation
whereon
to
rest
our
faith
;
the
touch-stone
of
truth
;
the
shoppe
of
remedies
for
all
spirituall
maladies
;
an
anker
in
the
blasts
of
Temptation
,
and
waues
of
affliction
;
a
two
edged
sword
to
foyle
and
Eph.
6.
17.
put
to
flight
our
spirituall
enemies
;
the
onely
Oracle
to
which
Esa.
8.
20.
we
must
haue
recourse
,
and
whereat
we
are
to
enquire
the
will
of
God
:
In
a
word
,
the
bread
and
water
of
life
,
whereon
our
soules
are
to
feede
vnto
eternall
life
.
Therefore
we
are
commanded
to
search
the
Scriptures
as
for
siluer
,
and
to
seeke
in
Ioh.
5.
9.
Mal.
1
2.
them
as
for
treasures
,
to
read
in
them
continually
,
to
meditate
of
them
day
and
night
,
to
vse
them
as
bracelets
vpon
our
armes
,
Deut
6
8.
and
frontlets
betweene
our
eyes
;
to
teach
them
to
our
posteritie
,
and
to
talke
of
them
when
we
are
in
our
houses
,
and
when
we
walke
by
the
way
,
when
we
lie
downe
,
and
when
we
rise
vp
.
And
great
reason
there
is
of
this
commandement
,
seeing
that
(
as
an
ancient
writer
saith
)
Quicquid
in
cis
docetur
veritas
est
:
quicquid
praecipitur
bonitas
est
:
quicquid
promittitur
foelicitas
Hugo
de
S.
Vi●t
.
de
Script
.
&
Scriptor
.
●●cris
.
l●●
.
1.
c.
1.
est
:
that
is
,
Whatsoeuer
is
taught
in
them
,
is
truth
it selfe
:
whatsoeuer
is
commanded
,
is
goodnes
it selfe
:
whatsoeuer
is
promised
,
is
happines
it selfe
.
They
beeing
of
such
perfection
,
that
nothing
may
be
added
vnto
them
,
nor
any
thing
taken
from
them
:
of
such
Deut.
4.
2.
infallible
certentie
,
that
heauen
and
earth
shall
sooner
passe
away
,
Matth
5.
13.
then
one
title
fall
to
the
ground
:
so
pleasant
and
delightfull
,
that
they
exceede
the
honie
and
the
honie
combe
:
and
so
Psal
19.
10.
profitable
,
that
no
treasures
may
be
compared
vnto
them
:
seeing
they
are
able
to
make
vs
wiser
then
our
enemies
,
then
the
Psal
119.
98.
&c.
2
Tim.
3.
15.
Act.
2.
〈◊〉
.
Iam
1
21.
aged
,
then
our
teachers
:
to
make
vs
wise
vnto
saluation
;
to
giue
vs
an
inheritance
among
them
that
are
sanctified
:
nay
,
able
to
saue
our
soules
.
Which
beeing
so
;
I
cannot
sufficiently
wonder
,
that
any
calling
themselues
Christians
should
make
lesse
account
of
the
booke
of
God
,
then
the
Romanes
in
old
time
,
did
of
their
twelue
Tables
,
and
other
Heathens
of
their
Rituall
bookes
:
or
then
the
Iewes
at
this
day
doe
of
their
Talmud
,
the
Turkes
of
their
Alcoran
,
the
Aethiopians
of
their
Abetelis
:
especially
that
those
which
professe
themselues
Diuines
,
should
so
distast
the
holy
Scripture
,
that
leauing
it
the
cleare
fountaine
of
the
water
of
life
,
they
should
betake
themselues
to
the
troubled
streames
of
mens
deuises
,
and
digge
vnto
Ier.
2.
13.
themselues
pittes
which
will
hold
no
water
.
Wherein
the
Schoolemen
(
I
meane
the
Sententiaries
,
the
Summists
,
and
Quodlibetaries
)
are
chiefly
(
if
not
onely
)
to
be
censured
,
who
setting
aside
the
Scriptures
haue
vanished
away
in
vaine
speculations
in
their
Questions
vpon
Lombard
the
Master
of
the
Sentences
,
and
vpon
Thomas
their
new
Master
.
So
that
had
it
not
beene
for
some
fewe
Glosses
(
which
notwithstanding
like
the
glosse
of
Orleans
doe
often
corrupt
the
text
)
Nicolaus
de
Lyra
,
Hugo
de
S.
Charo
,
and
Peter
Comestor
(
whom
I
should
haue
named
first
,
beeing
so
good
a
text
man
,
that
(
as
his
name
importeth
)
he
did
eate
vp
the
text
,
as
the
poore
mans
horse
dranke
vp
the
moone
)
we
should
not
haue
had
among
such
a
multitude
of
writers
,
one
poore
comment
vpon
the
Bible
for
diuers
hundred
yeares
.
And
no
maruaile
,
seeing
it
is
an
ordinarie
thing
for
young
nouices
in
Popish
Vniuersities
(
and
I
would
it
were
but
there
onely
)
not
to
lay
the
foundation
of
their
studie
in
Diuinitie
vpon
the
rocke
,
but
vpon
the
waters
:
that
is
,
not
vpon
the
Scripture
,
but
vpon
Aquinas
,
or
some
such
Summist
:
and
to
reade
the
Scripture
no
further
then
they
giue
them
light
for
the
vnderstanding
of
their
Schoole-Doctours
.
Witnesse
one
of
their
owne
writers
,
who
testifieth
Ferdinaud
.
Vellosill
.
Epis.
Luc.
in
praef.
in
aduer.
Schol.
Theol
Nec
Script
nec
Doctores
vel
a
limino
solutaste
.
of
himselfe
that
he
had
studied
Schole-diuinitie
and
the
Canon
Law
for
the
space
of
16.
yeares
,
and
yet
neuer
so
much
as
saluted
either
the
Scriptures
or
the
Fathers
.
Which
course
they
take
,
either
because
they
presume
to
vnderstand
,
aboue
that
which
is
written
,
contrarie
to
the
commandement
of
the
Apostle
,
Rom.
12.
3.
or
for
that
they
iudge
the
Scriptures
too
simple
and
shallow
for
them
to
wade
in
,
as
not
affording
them
sufficient
matter
for
their
witts
to
worke
vpon
.
Not
considering
that
whilst
they
contemne
the
simplicitie
of
the
Scriptures
,
&
looke
beyond
the
Moone
,
in
the
meane
time
with
Thales
they
fall
into
Laert.
de
vit.
Philos.
lib.
1.
in
Thal.
the
ditch
:
and
that
whilst
they
striue
with
the
winges
of
their
wit
to
soare
aboue
the
cloudes
of
other
mens
conceyts
,
they
sincke
into
a
Sea
of
absurdities
and
errors
.
Nor
yet
remembring
that
the
Scripture
hath
great
maiestie
ioyned
with
simplicitie
,
and
as
great
difficultie
mixed
with
plainnes
and
facilitie
:
and
therefore
not
vnfitly
resembled
by
S.
Gregorie
,
to
the
Epist.
ad
Leander
.
main
Ocean
in
which
the
lamb
may
wade
&
the
Elephant
may
swim
.
For
the
spirit
of
God
hath
in
wonderfull
wisdom
so
tempered
the
Scriptures
,
that
they
are
both
obscure
&
perspicuous
:
in
some
places
like
a
clasped
or
sealed
booke
.
Isay
29.
11.
in
other
places
like
a
booke
that
is
opened
.
Apoc.
5.
5.
beeing
both
easie
&
difficult
.
Easie
,
in
that
the
enterance
into
the
word
,
giueth
light
and
vnderstanding
so
the
simple
.
Psal.
119.
130.
Difficult
,
in
that
some
things
are
hard
to
be
vnderstood
.
2.
Pet.
3.
16.
and
hard
to
be
interpreted
.
Ebr.
5.
11.
Easie
,
to
inuite
vs
to
reade
and
learne
them
:
Difficult
,
to
exercise
vs
lest
we
should
contemne
them
.
From
the
easie
and
plaine
places
are
gathered
principles
of
religion
,
both
articles
of
faith
&
rules
of
good
life
,
which
we
call
Catechismes
.
The
difficult
places
require
interpretation
,
&
the
Commentaries
of
the
learned
.
Both
which
are
necessarie
in
the
church
of
God
.
Catechismes
haue
a
necessarie
vse
,
both
in
regard
of
the
simple
,
who
are
to
be
fed
with
milke
,
beeing
but
babes
in
Christ
:
and
of
the
learned
who
are
strong
men
in
Christ
,
that
they
may
haue
some
rule
,
whereby
to
trie
the
spirits
,
consonant
to
the
analogie
of
faith
,
and
the
doctrine
of
the
orthodoxe
Fathers
of
the
Church
:
which
Paul
calleth
the
forme
of
knowledge
.
Rom.
2.
20.
and
The
forme
of
doctrine
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
6.
17.
and
a
patterne
of
wholesome
wordes
.
2.
Tim.
1.
13.
which
formes
of
doctrine
were
in
vse
in
the
primatiue
church
in
the
Apostles
daies
,
as
it
is
manifest
Heb.
6.
1.
where
the
Apostle
sets
downe
the
principall
points
of
the
Catechisme
,
calling
them
the
doctrine
of
the
beginning
of
Christ
.
And
after
the
Apostles
,
we
find
that
they
were
vsed
by
the
learned
Fathers
,
both
of
the
Greeke
and
Latine
Church
.
Clement
Alex.
had
his
Pedagogue
.
Cyril
of
Ierusalem
his
Catechisme
and
Mystagog
.
bookes
.
Origen
(
that
famous
Catechist
)
his
books
[
](A09383-e680-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
principles
.
Theodoret
his
Epitome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lactantius
his
Institutions
.
Augustine
his
Enchiridion
.
Hugo
de
S.
Victore
his
books
of
the
Sacraments
,
or
mysteries
of
christian
religion
.
And
it
were
greatly
to
be
wished
that
as
in
other
reformed
churches
beyond
the
Sea
,
they
haue
a
set
Catechisme
which
all
men
follow
;
and
in
the
church
of
Rome
one
approoued
by
the
Councell
of
Trent
:
so
there
were
an
vniforme
Catechisme
inioyned
by
publick
authoritie
to
be
vsed
in
all
Families
,
Schooles
,
and
Churches
in
this
land
,
that
we
might
all
with
one
mind
and
one
mouth
,
iudge
and
speake
the
same
thing
.
Now
as
Catechismes
gathered
out
of
plaine
and
easie
places
are
necessarie
for
the
simple
:
so
Commentaries
are
as
necessarie
for
the
vnderstanding
of
such
places
as
are
more
abstruse
and
difficult
.
Our
Sauiour
Christ
(
the
great
Doctor
of
the
Church
)
hath
by
his
owne
practise
giuen
vs
a
president
hereof
in
expounding
the
lawe
,
Matth.
5.
in
expounding
all
hard
parables
to
his
disciples
a
part
:
for
the
text
saith
,
that
he
vnfolded
or
expounded
them
vnto
them
.
Mark
4.
33.
That
he
interpreted
vnto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
them
in
all
the
scriptures
the
things
which
were
written
of
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luk.
24.
27.
That
he
opened
vnto
them
the
scriptures
.
v.
32.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
haue
bin
alwaies
so
accounted
in
the
Church
of
God
.
For
the
Iewes
(
as
we
know
)
had
their
Per●shim
,
the
Greeke
church
their
Scholia
,
the
Latin
Church
their
Glosses
,
with
other
Paraphrases
,
&
Expositions
.
Neither
was
it
euer
called
in
question
by
any
,
saue
by
the
phantasticall
Anabaptists
,
who
rest
onely
Sleidan
.
lib.
6.
vpon
immediate
reuelations
.
And
some
preiudicate
Papists
,
who
hold
the
consent
of
all
Catholikes
to
be
the
true
Scripture
,
Coster
.
Enchir.
controvers.
c
1.
both
the
glosse
,
and
the
text
,
the
written
word
,
but
inkie
Diuinitie
,
and
a
dead
letter
.
And
certaine
arrogant
spirits
who
with
Nestorius
skorne
to
read
any
Interpreters
.
But
how
Commentaries
Socrat.
lib.
7.
cap.
32.
ought
to
be
written
,
it
is
not
so
easie
to
define
,
there
beeing
such
difference
as
well
in
regard
of
the
manner
of
writing
,
as
of
the
measure
.
For
besides
that
the
Popish
writers
make
foure
seuerall
senses
of
the
Scripture
,
commending
Ierome
to
excell
in
the
Literall
,
Origen
in
the
Allegoricall
,
Ambrose
in
the
Anagogicall
,
Chrysostome
in
the
Tropologicall
;
they
haue
aboue
fiftie
seuerall
waies
of
expounding
the
Scripture
,
as
their
owne
writers
doe
record
.
In
the
measure
,
we
Sixt.
Senens
.
in
praefat.
in
Bib.
finde
some
too
tedious
,
as
the
two
Alphonsi
,
Tostatus
,
and
Salmeron
,
who
vpon
euery
small
occasion
digresse
from
the
text
,
or
rather
take
occasion
to
enter
into
infinite
friuolous
questions
,
which
breede
strife
rather
then
godly
edifying
which
1.
Tim.
1
4.
is
by
faith
.
For
there
is
not
so
short
a
Chapter
in
the
Bible
,
vpon
which
the
former
mooueth
not
aboue
eight
score
questions
:
Sixt
Sen.
Bibl.
lib.
4.
whereupon
his
volumes
growe
to
that
bignesse
,
that
one
contracting
his
Commentarie
vpon
S.
Matth.
and
drawing
it
into
an
Epitome
,
yet
could
not
so
abridge
it
,
but
that
it
Tetrus
Ximenes
Episc.
Cauriens
.
contained
aboue
a
thowsand
pages
in
folio
in
the
largest
volume
,
&
smallest
character
.
The
other
is
so
short
with
his
12
volumes
vpon
the
Euangelists
,
that
he
might
well
haue
contracted
leaues
into
lines
,
and
lines
into
letters
.
Which
tedious
discourses
,
and
impertinent
excursions
from
the
text
,
serue
for
no
other
ende
but
to
cast
a
mist
before
the
eyes
of
the
reader
,
and
drawe
(
as
it
were
)
the
vaile
of
Moses
ouer
his
face
,
so
that
a.
Cor.
3.
he
cannot
see
the
meaning
of
the
holy
Ghost
.
Others
on
the
contrarie
are
too
short
,
and
compendious
,
offending
as
much
in
breuitie
,
as
the
former
in
prolixitie
:
by
name
,
Emanuel
Sa
the
Iesuit
,
whose
Commentaries
vpon
the
Bible
are
shorter
then
the
text
it selfe
,
like
to
those
of
Apollinaris
,
of
whome
Ierom
Non
tam
Commentarios
quam
indicie
〈…〉
lorum
.
Hieron
.
proam
.
in
1.
〈…〉
m
Esai
.
writeth
,
that
a
man
which
readeth
them
,
would
thinke
he
red
Contents
of
chapters
,
rather
then
Commentaries
.
But
as
for
the
manner
:
the
literall
sense
(
which
our
author
here
followeth
)
is
the
onely
sense
intended
by
the
Spirit
of
God
:
the
Allegoricall
,
Tropologicall
,
Anagogicall
,
beeing
but
seuerall
vses
and
applications
thereof
:
For
the
Scripture
(
consisting
in
the
sense
not
in
the
letters
)
is
profitable
to
teach
,
and
improoue
,
as
Paul
2.
Tim.
3.
16.
saith
:
whereas
from
the
Allegoricall
sense
no
necessary
argument
Symbolica
Theologia
〈◊〉
〈◊〉
argumentatiua
.
Thom.
can
be
taken
(
as
their
owne
doctors
confesse
)
either
to
confirme
or
confute
any
point
of
doctrine
:
&
therefore
much
lesse
from
the
Tropologicall
,
or
Anagogicall
.
And
as
for
the
measure
,
in
regard
of
breuitie
or
prolixity
,
the
golden
meane
hath
alway
beene
iudged
by
the
learned
to
be
the
best
,
which
is
not
onely
to
giue
the
bare
meaning
paraphrastically
,
but
to
make
collection
of
doctrine
and
application
of
vses
;
yet
breefly
,
rather
pointing
at
the
cheife
heads
,
then
dwelling
long
vpon
any
point
.
Some
are
of
opinion
that
a
Commentor
is
onely
to
giue
the
literal
sence
of
the
place
,
without
making
further
vse
of
application
,
or
instruction
:
To
which
I
could
easilie
subscribe
,
if
all
the
Lords
people
could
prophesie
,
or
if
all
were
able
to
handle
the
word
of
God
,
the
sword
of
the
spirit
:
For
as
to
an
expert
Musitian
who
is
acquainted
with
the
concords
or
rules
of
discant
,
it
is
as
good
a
direction
to
haue
onely
the
ground
as
if
he
had
euery
point
pricked
out
vnto
him
,
beeing
inured
to
the
diuision
vpon
euery
point
,
as
it
falleth
out
in
the
ground
:
So
to
him
that
is
acquaynted
with
the
word
of
God
,
a
short
and
concise
handling
of
the
Scripture
,
may
be
as
good
a
direction
as
if
euery
point
were
discoursed
at
large
.
But
because
all
readers
are
not
strong
men
in
Christ
,
some
beeing
but
babes
,
who
must
haue
euery
thing
minced
,
and
cutt
small
vnto
them
before
they
can
receiue
it
.
Neither
all
teachers
expert
,
&
prompt
Scribes
,
like
to
Ezra
,
nor
mightie
in
the
Scripture
as
Apollos
,
such
as
are
able
to
diuide
the
word
a
right
,
and
applie
it
fitly
as
they
ought
.
(
Some
beeing
deceitfull
worckmen
peruerting
it
to
their
owne
destruction
,
in
pressing
the
two
dugges
of
1.
Cor.
1
:
●3
.
the
Scripture
,
the
Ould
and
New
Testament
,
that
in
steed
of
Volusian
.
ad
Nicol.
2.
milck
,
they
sucke
nothing
but
blood
:
Others
,
vnskilfull
,
casting
wild
Colloquintida
into
the
pott
of
the
children
of
the
2.
Pet.
3
16.
prophets
,
beeing
too
hastie
to
learne
,
and
too
ignorant
to
know
of
them selues
,
what
they
should
haue
gathered
)
.
Therefore
to
help
the
ignorance
of
the
one
,
and
hinder
the
malice
of
the
other
(
and
so
to
profitte
the
most
)
beside
the
meaning
,
he
hath
briefly
drawne
out
such
doctrines
as
naturally
arise
from
the
text
,
shewing
withall
,
how
they
ought
to
be
applied
for
confutation
,
correction
,
instruction
,
consolation
.
Which
he
hath
donne
with
such
dexteritie
,
(
artificially
matching
together
two
things
,
heretofore
insociable
,
Breuitie
,
and
Perspicuitie
)
that
the
like
(
I
take
it
)
hath
not
beene
performed
heretofore
by
any
Expositer
vpon
this
Epistle
:
which
we
may
well
call
the
key
of
the
new
Testament
,
in
that
it
handleth
the
waightiest
points
of
doctrine
,
whether
we
consider
the
necessarie
knowledge
thereof
,
or
the
controuersies
of
these
times
.
Therefore
Luther
after
he
had
once
publikely
expounded
it
,
toke
in
hand
againe
,
and
interpreted
it
the
second
time
,
beginning
(
as
himselfe
saith
)
where
he
ended
,
according
to
the
saying
of
Syracides
,
When
a
man
hath
donne
what
he
can
,
he
must
beginne
againe
.
Eccles.
〈◊〉
.
6.
Which
Commentarie
,
seeing
it
hath
found
such
good
intertainement
amongst
vs
,
beeing
but
a
forrainer
,
and
hauing
lost
much
of
his
strength
,
and
taken
winde
by
changing
from
language
to
language
,
as
wine
from
one
vessell
to
another
:
I
doubt
not
but
this
,
beeing
a
free-denizen
,
will
find
the
like
fauour
and
acceptance
,
therather
,
if
it
will
please
your
Honour
to
vouchsafe
it
your
countenance
:
To
whose
protection
and
patronage
I
here
commend
it
,
as
S.
Luke
did
his
Histories
to
the
most
noble
Theophylus
:
desiring
hereby
to
testifie
my
humble
dutie
vnto
your
Honor
,
and
my
thankfulnes
to
God
for
the
riches
of
his
grace
bestowed
vpon
you
in
my
sterie
of
the
Gospell
,
for
your
zeale
of
gods
glory
,
your
loue
of
the
truth
,
and
of
all
those
that
vnfainedly
embrace
the
truth
.
And
thus
fearing
to
hinder
the
course
of
your
more
serious
cogitations
&
actions
,
I
humbly
take
may
leaue
:
Desyring
the
Lord
,
who
hath
promised
to
honour
those
that
honour
him
,
2.
Sam.
〈◊〉
.
30.
that
as
he
hath
made
you
Honourable
in
your
noble
progenitors
,
so
he
would
make
you
thrise
Honourable
in
your
future
successors
,
and
long
continue
you
a
notable
instrument
vnder
his
Highnes
,
of
the
peace
and
welfare
of
your
country
as
hetherto
he
hath
done
,
accomplishing
all
your
desires
for
present
prosperitie
and
future
felicitie
.
From
Emanuell
colledge
in
Cambridge
:
August
.
10.
1604.
Your
Honours
most
humbly
deuoted
RAFE
CVDWORTH
.
TO
THE
COVRteous
Reader
.
I
Here
offer
to
thy
view
(
gentle
Reader
)
a
Comment
,
and
a
Supplement
:
the
Comment
begunne
by
an
excellent
workeman
,
and
drawne
in
excellent
proportion
,
in
all
points
suting
to
the
analogie
of
faith
,
and
the
doctrine
of
the
Orthodoxe
Fathers
of
the
Church
,
beeing
the
substance
of
his
three
yeares
Lectures
vpon
the
Lords
day
.
If
his
former
workes
either
of
Positiue
Diuinitie
in
sundrie
of
his
Treatises
,
or
Controuersall
Diuinitie
in
his
Reformed
Catholike
,
or
Case-Diuinitie
in
his
Cases
of
Conscience
,
haue
ministred
any
comfort
vnto
thee
,
or
giuen
thee
content
:
I
doubt
not
but
these
Commentaries
will
abundantly
satisfie
thy
expectation
.
For
(
to
omit
the
varietie
of
matter
,
as
also
the
breuitie
and
admirable
perspicuitie
,
in
regard
of
the
manner
,
beeing
the
chiefest
commendation
of
Oecumenius
or
any
Interpreter
)
in
them
as
in
a
mirrour
thou
maist
more
clearely
see
his
knowledge
in
the
mysterie
of
Christ
;
and
his
dexteritie
in
exemplifying
Eph.
3.
4.
that
by
practise
which
he
had
formerly
taught
by
[
](A09383-e1430-b)o
o
In
his
Prophetica
.
precept
,
them
in
any
of
his
writings
besides
:
as
hauing
a
double
eminencie
aboue
the
rest
.
First
,
in
that
they
were
penned
the
last
of
all
his
workes
,
beeing
come
to
ripenes
of
iudgement
:
and
that
vpon
mature
deliberation
after
his
Sermons
(
as
his
manner
was
.
)
Secondly
,
in
that
they
were
written
with
his
owne
hand
,
whereas
all
his
other
writings
(
except
some
short
Treatises
)
were
taken
by
some
diligent
auditors
,
and
perused
by
himselfe
.
Herein
resembling
the
Epistle
it selfe
,
which
was
written
with
Pauls
owne
hand
:
all
the
rest
(
except
that
short
one
to
Gal.
6.
〈◊〉
.
Philemon
)
by
his
●●ribes
.
And
as
they
doe
exceede
his
other
Writings
,
Phil●m
.
v.
●8
.
so
I
might
say
(
perhaps
more
truly
then
discreetly
)
that
they
surpasse
in
this
kinde
,
all
the
moderne
writers
that
haue
gone
before
them
:
so
that
he
which
will
vouchsafe
to
read
them
,
shall
not
greatly
neede
nor
desire
any
other
Interpreter
vpon
this
Scripture
:
the
which
I
speake
not
as
esteeming
of
Antiquitie
no
better
worth
then
to
be
put
vnder
a
bushell
,
that
Noueltie
might
be
set
vpon
the
candlesticke
:
but
for
that
I
see
not
,
but
that
Iohn
Baptist
the
last
of
all
Ioh
5.
35.
the
Prophets
,
was
as
goodly
a
burning
and
shining
candle
,
as
any
of
the
rest
:
and
that
he
pointed
forth
Christ
more
distinctly
then
the
Ioh.
2.
3●
.
rest
.
But
I
hope
I
shall
not
neede
to
vse
many
words
in
commendation
either
of
the
worke
,
or
of
the
Author
,
beeing
so
well
knowne
and
sufficiently
commended
by
others
,
for
soundnes
of
doctrine
,
and
integritie
of
life
:
which
(
whilst
he
was
liuing
)
did
parallel
each
other
,
his
doctrine
beeing
a
patterne
of
his
life
,
and
his
life
a
counterpaine
of
his
doctrine
.
And
now
beeing
dead
,
his
sauorie-writings
which
he
hath
left
behind
him
,
breathing
forth
(
as
it
were
)
the
sweete
smell
of
a
sanctified
spirit
(
like
a
field
which
the
Lord
hath
blessed
)
hath
got
him
a
name
neuer
to
be
forgotten
:
which
giueth
him
after
his
death
a
second
life
.
I
am
further
to
aduertise
thee
,
(
good
Reader
,
)
that
there
were
some
places
in
the
originall
copie
to
which
the
Author
would
(
no
doubt
)
haue
giuen
some
reuiew
and
correction
,
if
God
had
drawne
out
the
line
of
his
life
but
a
little
longer
:
which
I
haue
filed
and
polished
according
to
my
poore
skill
,
though
very
sparingly
,
in
such
places
onely
as
were
obscure
,
or
had
any
phrase
of
doubtfull
construction
,
or
otherwise
seemed
to
be
mistaken
:
pointing
and
interlining
the
rest
to
fit
it
for
the
Presse
.
It
may
be
my
vnskilfull
handling
of
them
,
hath
depriued
them
of
their
due
lustre
,
yet
sure
I
am
it
hath
giuen
them
no
tincture
.
Touching
the
Supplement
:
it
was
my
purpose
at
the
first
to
have
made
a
supplie
of
that
which
was
wanting
,
out
of
the
Authors
owne
writings
,
as
it
hath
beene
done
in
Aquinas
Summes
and
others
:
but
afterwardes
perceiuing
that
his
workes
alreadie
extant
,
would
not
affoard
me
sufficient
matter
to
furnish
out
that
argument
,
I
was
inforced
to
take
an
other
course
,
and
to
make
a
supplie
with
courser
stuffe
of
mine
owne
,
as
I
could
.
Which
if
it
shall
seeme
not
to
sure
the
former
in
all
points
,
I
shall
desire
thee
to
consider
that
it
is
not
so
easie
a
matter
for
As●lepiodorus
accustomed
to
draw
with
a
cole
or
chaulke
only
,
to
finish
a
picture
he
〈…〉
nne
by
Apelles
with
so
curious
a
pensill
:
and
that
it
is
an
argument
wherein
(
I
confesse
)
I
haue
not
beene
so
much
conuersant
as
perhaps
in
some
other
:
neither
chosen
out
of
purpose
to
make
ostentation
of
witt
,
reading
,
or
inuention
:
but
left
as
a
necessary
task
to
be
performed
by
some
for
the
perfecting
of
the
worke
and
the
good
of
the
Church
:
(
if
this
poore
mite
may
conferre
any
thing
to
the
Treasurie
of
the
Lords
temple
.
)
And
thus
hoping
that
these
respects
may
entreate
for
a
friendly
acceptance
at
thy
hands
,
and
that
thou
wilt
afforde
mee
thy
good
word
for
my
good
will
,
and
a
fauorable
construction
for
my
paines
:
I
commend
it
to
the
blessing
of
the
Almightie
,
and
thee
to
his
gratious
protection
,
vnfainedly
wishing
to
thee
as
to
my selfe
,
the
mercie
of
God
in
Christ
Iesus
.
August
.
10.
Thine
in
the
Lord
Iesus
,
R.
C.
Faults
escaped
in
some
copies
are
thus
to
be
corrected
.
Pag.
|
lin.
|
Fault
.
|
correct
.
|
25
|
30
|
building
|
binding
|
70
|
28
|
degree
|
decree
|
86
|
27
|
Christin
|
Christian
|
ibidem
|
|
refuse
|
refused
|
105
|
4
|
Prov.
14.
|
24.
|
136
|
3
|
seach
|
search
|
153
|
4
|
7
|
47
|
164
|
25
|
begunne
|
beginne
|
176
|
24
|
happily
|
haply
|
241
|
5
|
reuealed
|
conceiued
|
360
|
33
|
it
|
is
|
402
|
1
|
come
|
came
|
440
|
16
|
maginations
|
imaginations
|
461
|
29
|
foole
|
foote
|
469
|
23
|
notes
|
motes
|
472
|
38
|
Recidauation
|
Recidiuation
.
|
473
|
7
|
the
thiefe
|
thiefe
|
478
|
30
|
Quaerenda
|
Qu●rendo
|
480
|
17
|
Supposes
|
Supposals
|
482
|
25
|
perfunctorie
|
defunctorie
|
482
|
37
|
th●
|
the
|
490
|
38
|
heard
|
hard
|
505
|
36
|
thought
|
though
|
556
|
23
|
equall
|
equall
|
559
|
26
|
our
|
an
|
585
|
8
|
see
|
seeing
|
612
|
3
|
Peter
|
Peters
|
647
|
14
|
o
|
other
|
In
the
Epistle
to
the
Reader
,
for
hath
read
haue
.
CHAP.
1
THE
EPISTLE
OF
S.
PAVL
TO
THE
GALATIANS
.
The
Argument
.
TWo
things
are
generally
to
be
considered
,
the
occasion
of
this
Epistle
,
and
the
Scope
.
The
occasion
that
mooued
Paul
to
write
this
Epistle
was
,
because
certen
false-Apostles
slaundered
him
both
in
respect
of
his
calling
,
as
also
in
respect
of
his
doctrine
;
teaching
that
he
was
no
Apostle
,
and
that
his
doctrine
was
false
.
And
by
this
means
they
seduced
the
Churches
of
Galatia
,
perswading
them
that
iustification
and
saluation
was
partly
by
Christ
and
partly
by
the
Lawe
.
The
Scope
of
the
Epistle
is
in
three
things
.
First
the
Apostle
defends
his
calling
in
the
first
and
second
chapters
.
Secondly
,
he
defends
the
truth
of
his
doctrine
,
teaching
iustification
by
Christ
alone
.
And
vpon
this
occasion
,
he
handles
the
greatest
question
in
the
world
,
Namely
,
what
is
that
Justice
whereby
a
sinner
stands
righteous
before
God
,
in
the
3.
and
4.
and
in
the
beginning
of
the
fift
.
Thirdly
,
he
prescribes
rules
of
good
life
in
the
fift
and
sixt
chapters
.
1.
Paul
an
Apostle
(
not
of
men
,
nor
by
man
,
but
by
Iesus
Christ
,
and
God
the
father
,
who
raised
him
from
the
dead
.
)
THe
Epistle
hath
3.
parts
,
a
Preface
,
an
Instruction
,
and
the
Conclusion
.
The
preface
is
in
the
fiue
first
verses
:
and
it
hath
two
parts
,
an
inscription
,
and
a
Salutation
.
The
inscription
sets
downe
the
persons
that
write
the
Epistle
,
and
the
persons
to
whome
it
is
sent
.
The
persons
that
write
are
two
;
Paul
&
the
Brethren
.
Paul
is
mentioned
in
the
first
verse
.
In
which
,
in
comely
and
decent
manner
he
commende
himselfe
to
the
Galatians
by
his
office
and
function
[
as
Apostle
]
that
is
,
one
called
to
be
a
planter
and
founder
of
the
Church
of
the
newe
Testament
among
the
nations
.
And
because
the
title
of
an
Apostle
in
generall
signification
may
agree
to
all
teachers
:
therefore
he
goes
further
,
and
sets
downe
the
cause
of
his
Apostleship
.
And
first
he
remooues
the
false
causes
in
these
words
[
not
of
men
]
that
is
,
not
called
by
men
as
by
Authors
of
my
calling
,
or
not
called
by
the
authoritie
of
men
.
And
in
this
Paul
opposeth
himselse
to
the
false-apostles
,
who
were
called
notby
God
,
but
by
men
.
Againe
he
saith
[
not
by
man
]
that
is
,
not
called
of
God
in
and
by
the
ministerie
of
any
meere
man
.
And
in
this
Paul
opposeth
himselfe
to
all
ordinarie
ministers
of
the
Gospell
whatsoeuer
,
who
are
called
of
God
by
man
.
This
done
,
he
propounds
the
true
cause
and
author
of
his
Apostleshippe
,
of
whome
he
was
called
immediately
.
Against
this
it
may
be
obiected
,
that
Paul
was
ordained
to
be
an
Apostle
by
the
imposition
of
hands
of
the
Church
of
Antioch
.
I
answer
,
that
this
imposition
was
rather
a
confirmation
then
a
calling
.
Secondly
,
they
of
Antioch
had
not
imposed
hands
on
Paul
,
but
that
they
were
commanded
by
the
spirit
of
God
.
Further
Paul
addes
that
he
was
called
by
Christ
[
and
God
the
father
]
for
three
causes
.
The
first
,
was
to
signifie
the
consent
of
will
in
the
father
and
Christ
.
The
second
was
to
teach
vs
howe
we
are
to
conceiue
of
God
,
namely
that
he
is
the
Father
,
and
Iesus
Christ
,
and
the
Holy
Ghost
:
for
the
Godhead
may
not
be
conceiued
out
of
the
trinitie
of
persons
.
The
third
is
,
because
the
father
is
the
fountaine
of
all
good
things
that
come
to
vs
by
Christ
.
Lastly
he
sets
downe
the
effect
or
action
of
the
Father
[
who
raised
him
from
the
dead
]
and
that
for
two
causes
.
One
was
to
prooue
Christ
to
be
the
naturall
sonne
of
God
,
for
he
professed
himselfe
to
be
so
:
and
that
was
one
cause
why
he
was
crucified
and
put
to
death
.
Nowe
when
he
was
dead
,
if
he
had
not
bin
the
sonne
of
God
indeede
,
he
had
neuer
risen
againe
but
had
perished
in
death
.
And
in
that
the
father
raised
him
againe
to
life
,
he
gaue
testimonie
that
he
was
his
own
naturall
sonne
.
And
therefore
Paul
saith
that
Christ
Rom.
1.
5.
was
declared
to
be
the
sonne
of
God
by
the
resurrection
from
the
dead
:
and
he
applies
the
words
of
the
Psalme
,
(
thou
art
my
sonne
this
day
haue
I
begotten
thee
)
to
the
time
of
Christs
resurrection
.
Act.
13.
33.
Againe
,
Paul
mentions
the
resurrection
of
Christ
,
to
note
the
time
of
his
owne
calling
:
for
though
the
rest
of
the
Apostley
were
called
when
Christ
was
in
the
estate
of
humiliation
yet
Paul
was
called
afterwards
,
when
Christ
was
entred
into
his
kingdome
,
and
sate
at
the
right
hand
of
his
father
.
The
vse
.
First
,
whereas
Paul
in
the
very
fore
front
of
his
Epistle
beginnes
with
his
owne
calling
,
I
gather
,
that
euery
minister
of
the
Gospell
ought
to
haue
a
good
and
lawefull
calling
,
A
man
cannot
preach
vnlesse
he
be
sent
.
Christ
tooke
not
vnto
Rom.
10.
14.
him
the
office
of
a
Mediatour
till
he
was
called
and
sent
of
the
Father
.
Therefore
the
opinion
of
the
Anabaptist
is
foolish
and
phantasticall
,
who
thinke
that
euery
man
may
preach
that
will
without
any
speciall
calling
.
They
alleadge
that
the
house
of
Stephanas
ordaine
themselues
to
the
Ministerie
of
the
Saints
.
Answer
,
1.
Cor.
16.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
meaning
of
the
place
is
not
that
they
called
themselues
,
but
that
they
set
themselues
apart
to
the
ministerie
of
the
Saints
,
in
the
purpose
and
resolution
of
their
owne
hearts
.
Againe
they
alleadge
,
that
all
Christians
in
the
newe
Testament
are
Kings
and
Priests
,
and
the
office
of
the
priest
is
to
teach
.
I
answer
,
Apoc.
5.
10.
all
are
priests
in
that
they
are
to
offer
themselues
in
sacrifice
to
God
:
and
to
teach
priuately
within
their
places
and
callings
,
as
the
master
his
seruants
,
the
father
his
children
,
&c
,
and
to
make
a
confession
of
their
faith
,
when
they
are
called
so
to
doe
.
Thirdly
,
they
alleadge
,
that
the
power
of
the
keies
is
giuen
to
the
Church
.
I
answer
,
it
is
indeed
;
yet
so
as
the
vse
and
administration
thereof
belongs
to
the
Ministers
alone
,
in
the
dispensation
of
the
word
.
Secondly
,
whereas
Paul
saith
(
not
of
men
but
of
Christ
)
I
gather
that
euery
lawefull
calling
is
of
God
,
and
not
of
men
as
authors
thereof
:
and
that
the
Right
to
call
belongs
to
God
.
The
Math.
9.
38.
Eph.
4.
11.
Act.
20.
28.
father
thrusts
forth
labourers
into
the
vineyard
:
the
sonne
giues
Pastors
and
teachers
:
the
Holy
Ghost
makes
ouerseers
.
It
may
be
alleadged
that
the
Church
hath
authoritie
to
call
and
ordaine
ministers
.
I
answer
,
that
the
Churches
authoritie
is
no
more
but
a
ministerie
or
seruice
,
whereby
it
doeth
testifie
,
declare
,
and
approoue
whome
God
hath
called
.
Thirdly
,
whereas
Paul
thus
proclaimes
his
calling
,
(
Paul
an
Apostle
of
Iesus
Christ
)
I
gather
that
the
callings
of
the
Ministers
of
the
Gospell
must
be
manifest
to
their
owne
consciences
,
and
the
consciences
of
their
hearers
.
And
that
for
diuers
weightie
causes
.
First
,
they
are
imbassadours
,
instruments
,
and
the
mouth
of
God
:
and
for
this
cause
they
are
to
speake
in
the
name
of
God
,
and
this
they
cannot
doe
,
vnlesse
they
knowe
themselues
to
be
called
.
Secondly
,
that
the
calling
of
the
Ministerie
may
tend
to
edification
there
is
required
the
assistance
of
Gods
spirit
in
the
teacher
,
the
protection
of
him
and
his
ministerie
,
the
effectuall
operation
of
the
spirit
in
the
hearts
of
the
hearers
.
And
he
that
wants
the
assurance
of
his
calling
,
cannot
pray
to
God
in
faith
for
these
things
;
neither
can
he
apply
the
promises
of
God
to
himselfe
.
Thirdly
,
the
knowledge
of
our
callings
breeds
conscience
of
our
duties
,
diligence
,
and
the
feare
of
god
.
Lastly
,
knowledge
of
our
callings
in
the
consciences
of
the
hearers
,
breeds
a
reuerence
in
their
hearts
,
and
obedience
to
the
ministerie
of
the
word
.
Vpon
this
,
some
may
demaund
,
howe
they
may
knowe
that
they
are
called
of
God
to
the
ministerie
of
the
word
.
Answer
:
they
may
knowe
it
,
if
they
finde
three
things
in
themselues
:
the
first
is
the
testimonie
of
their
consciences
that
they
entred
not
for
praise
,
honour
,
lucre
,
but
in
the
feare
of
god
with
a
desire
to
glorifie
him
,
and
to
edifie
the
Church
.
The
second
is
a
facultie
to
doe
that
to
which
they
haue
a
desire
and
will
.
In
this
facultie
are
two
things
,
knowledge
of
God
and
his
waies
,
and
aptnesse
to
deliuer
that
which
they
knowe
.
The
third
is
the
Ordination
of
the
Church
which
approoues
and
giues
testimonie
of
their
will
and
abilitie
.
He
that
hath
these
things
,
is
certainely
called
of
God
.
Nowe
put
the
case
,
a
man
wants
the
first
of
these
three
,
because
he
entred
with
euill
conscience
,
beeing
carried
with
ambitious
and
couetous
desires
:
then
I
answer
,
that
his
calling
still
in
respect
of
the
Churh
,
is
good
and
lawefull
,
and
when
he
repents
of
his
bad
conscience
,
it
is
also
accepted
of
God
.
The
fourth
point
to
be
obserued
is
,
that
Paul
makes
three
kinds
of
callings
in
the
Church
.
One
is
when
men
are
called
by
men
,
and
not
by
God
:
and
thus
are
all
false
teachers
called
.
The
second
is
,
when
men
are
called
of
God
by
the
ministerie
of
men
:
thus
are
all
ordinarie
ministers
of
the
word
called
.
The
third
is
,
when
men
are
called
not
by
men
,
but
by
Christ
immediately
.
And
Paul
here
signifieth
,
that
he
himselfe
and
the
rest
of
the
Apostles
were
called
according
to
this
third
way
.
And
in
this
respect
he
puts
a
difference
betweene
the
Apostles
and
all
the
Ministers
of
the
newe
Testament
.
For
in
that
they
were
called
immediately
,
they
were
also
taught
by
immediate
inspiration
,
and
also
aided
by
the
infallible
assistance
of
Gods
spirit
.
And
of
all
this
they
had
promises
.
Math.
10.
19.
20.
Luc.
10.
16.
Hence
we
may
gather
,
the
certenty
of
our
religion
.
The
essentiall
note
of
the
Church
is
faith
:
faith
stands
in
relation
to
the
word
of
God
:
and
the
word
of
God
is
no
word
vnto
vs
,
vnlesse
we
knowe
it
to
be
so
:
and
we
knowe
it
to
be
so
,
because
it
was
written
by
the
Apostles
,
who
in
preaching
and
writing
could
not
erre
.
Secondly
,
hence
I
gather
,
that
the
doctrine
of
the
Apostles
it
the
immediate
word
of
God
,
because
it
was
giuen
by
inspiration
both
for
matter
and
words
:
whereas
the
doctrine
of
the
Church
in
sermons
,
and
the
decrees
of
councels
is
both
the
word
of
God
and
the
word
of
man
.
The
word
of
God
,
as
it
agrees
with
the
writings
of
the
Apostles
&
Prophets
:
the
word
of
man
,
as
it
is
defectiue
,
and
as
it
is
propounded
in
tearmes
deuised
by
man
.
It
may
be
obiected
,
that
Paul
spake
some
things
of
himselfe
,
and
not
from
the
Lord
,
1.
Cor.
7.
12.
Not
the
Lord
but
I.
Answer
:
the
meaning
is
,
not
the
Lord
by
any
expresse
commaundement
,
but
I
by
collection
and
interpretation
of
Scripture
,
and
that
by
the
assistance
of
Gods
spirit
,
v.
40.
Seeing
then
the
writings
of
the
Apostles
are
the
immediate
and
meere
word
of
God
,
they
must
be
obeyed
as
if
they
had
beene
written
without
man
by
the
finger
of
God
.
Lastly
,
seeing
it
is
the
propertie
of
an
Apostle
to
be
called
immediatly
by
Iesus
Christ
,
hence
it
follows
,
that
the
authority
,
office
,
and
function
of
Apostles
ceased
with
them
,
and
did
not
passe
by
succession
to
any
other
.
Therefore
it
is
a
falshood
that
the
Pope
of
Rome
succeedes
Peter
in
Apostolicall
authoritie
,
and
in
the
infallible
assistance
of
the
spirit
,
when
he
is
in
his
consistorie
.
And
where
paul
saith
he
was
called
by
Iesus
Christ
and
not
by
man
,
that
is
meere
man
,
he
giues
a
pregnant
testimonie
that
Christ
is
both
God
and
man
.
And
whereas
Paul
was
called
by
Christ
raised
from
the
dead
;
hence
I
gather
the
dignitie
of
the
Apostle
Paul
aboue
all
other
Apostles
,
in
that
he
was
called
after
the
resurrection
of
Christ
,
when
he
was
entred
into
his
kingdome
.
The
Text.
2.
And
all
the
brethren
that
are
with
me
,
to
the
Churches
of
Galatia
.
The
Exposition
.
By
brethren
we
are
to
vnderstand
such
as
seperated
themselues
from
the
Pagans
,
and
receiued
the
faith
of
Christ
,
1.
Cor.
5.
11.
And
here
more
specially
such
as
taught
and
professed
the
faith
,
that
is
,
both
pastors
and
people
,
whether
of
Antioche
(
as
some
thinke
)
or
of
Rome
,
as
others
.
And
Paul
writes
his
Epistle
as
well
in
their
names
as
in
his
owne
,
and
with
their
consent
,
for
two
causes
.
One
was
,
that
he
might
not
be
thought
to
deliuer
any
priuate
doctrine
deuised
of
his
owne
head
.
And
this
care
he
had
alwaies
:
and
therefore
taught
nothing
but
that
which
was
in
the
writings
of
Moses
and
the
Prophets
,
Act.
26.
22.
And
this
was
the
care
of
Christ
:
who
saith
,
My
doctrine
is
not
mine
but
his
that
sent
me
.
Joh.
7.
16.
And
at
this
daie
,
this
must
be
the
care
of
the
Ministers
of
the
Gospell
,
to
deliuer
nothing
of
their
owne
.
First
therefore
their
doctrines
must
be
founded
in
the
writings
of
the
Prophets
and
Apostles
:
and
secondly
,
that
they
may
be
sure
of
this
,
they
must
haue
the
consent
of
the
true
Church
,
specially
of
such
as
haue
beene
the
Restorers
of
the
gospell
in
this
last
age
.
This
rule
Paul
giues
Timothie
,
to
continue
in
the
things
which
he
had
learned
of
Paul
and
the
rest
of
the
Apostles
,
2.
Tim.
3.
14.
Hence
it
appeares
to
be
a
fault
in
sundrie
priuate
persons
,
when
they
read
the
Scriptures
,
to
gather
priuate
opinions
,
to
broch
them
to
the
world
.
This
practise
hath
beene
the
foundation
of
heresies
and
schismes
in
the
Church
.
Secondly
,
Paul
writes
with
consent
,
that
he
might
the
better
mooue
and
perswade
the
Galatians
to
receiue
his
doctrine
which
he
is
nowe
to
deliuer
.
Hence
it
appeares
,
that
the
Consent
of
Pastors
and
people
is
of
great
excellencie
.
For
the
better
conceiuing
of
it
,
and
the
meaning
of
the
text
,
I
will
handle
three
points
.
The
first
is
,
what
is
the
force
of
consent
?
wherein
stands
it
?
and
where
it
is
nowe
to
be
found
?
For
the
first
:
Consent
is
of
force
to
prepare
the
heart
,
and
to
mooue
it
to
beleeue
:
as
Augustine
saith
,
I
had
not
beleeued
the
Gospell
,
except
the
authoritie
of
the
Church
had
mooued
me
.
And
this
is
all
it
can
doe
.
For
it
is
the
word
,
that
is
the
obiect
and
the
cause
of
our
faith
:
the
word
it selfe
workes
in
vs
that
faith
whereby
it
is
beleeued
.
And
Paul
in
this
place
vseth
consent
,
not
to
worke
a
faith
in
the
Galatians
,
but
onely
to
stirre
vp
a
liking
of
his
doctrine
.
Two
errors
of
the
Church
of
Rome
must
here
be
auoided
.
One
,
that
Consent
is
a
certaine
marke
of
the
Church
.
It
is
false
:
for
Consent
may
be
among
the
wicked
,
in
the
kingdome
of
Antichrist
,
Reuel.
13.
16.
In
the
kingdome
of
darkenesse
,
all
is
in
peace
.
Againe
,
dissention
may
be
among
the
godly
;
as
betweene
Paul
and
Barnabas
,
Paul
and
Peter
:
in
the
church
of
Corinth
there
were
schismes
1.
Cor.
11.
Consent
therefore
simply
,
vnles
it
be
ioyned
with
true
faith
and
true
doctrine
,
is
not
of
force
to
declare
vnto
vs
the
true
Church
.
The
second
errour
is
that
the
catholike
consent
of
beleeuers
in
pointes
of
religion
is
the
true
and
liuely
scripture
,
and
that
●he
written
word
is
but
a
dead
letter
to
it
,
and
to
be
iudged
by
it
for
his
sense
and
meaning
.
But
all
is
contrary
.
For
the
written
word
is
the
first
,
&
perfect
pattern
of
the
mind
and
will
of
God
:
and
the
inward
consent
in
the
hartes
of
men
is
but
a
rude
and
imperfect
extract
,
and
draught
of
it
.
The
second
point
is
wherein
standes
this
consent
?
it
must
haue
his
foundation
in
Christ
,
&
thence
flow
to
the
members
,
as
the
oile
from
Aarons
head
,
to
his
garments
.
Psal.
133.
and
it
standes
in
three
things
,
consent
in
one
faith
and
doctrine
:
consent
in
affection
,
whereby
men
be
of
one
hart
.
Act.
2.
47.
consent
in
speach
.
1.
Cor.
1.
10.
The
third
point
is
where
it
is
now
to
be
found
?
The
Papists
say
that
they
haue
true
and
perfect
consent
among
themselues
,
and
that
fathers
and
Councells
be
on
their
side
:
and
that
we
haue
no
consent
among
our selues
.
I
answer
first
,
that
they
haue
not
the
consent
which
they
pretend
,
for
the
proper
points
of
Popery
were
not
known
to
the
apostles
nor
to
the
Apostolicall
churches
,
but
were
taken
vp
in
the
ages
following
by
little
and
litle
.
Secondly
,
such
doctrines
as
the
papists
make
articles
of
faith
,
are
but
opinions
and
coniectures
in
the
fathers
and
Councles
.
Thirdly
,
the
things
which
the
Papists
hold
are
the
same
peraduenture
in
name
,
but
they
are
not
the
same
indeede
with
that
which
the
fathers
hold
,
neither
are
they
holden
in
the
same
manner
:
as
for
example
the
purgatory
which
the
fathers
hold
is
a
thing
far
different
from
the
purgatory
of
the
papists
,
and
so
all
the
rest
.
Of
consent
they
may
bragge
,
but
they
cannot
shew
it
.
As
for
our selues
,
we
all
consent
in
the
foundation
of
religion
.
There
is
difference
about
the
descent
of
Christ
into
hell
.
The
thing
we
all
hold
,
namely
a
descent
:
the
difference
is
in
the
manner
,
whether
it
be
vertually
or
locally
.
There
is
difference
about
the
paines
of
Christ
in
his
agony
and
passion
:
yet
all
acknowledge
the
infinite
merit
and
efficacy
of
the
death
of
Christ
.
There
is
difference
about
the
gouernement
of
the
visible
church
on
earth
.
For
the
substance
of
gouernemant
all
agree
,
but
for
the
manner
of
execution
and
administration
,
they
doe
not
.
That
Christ
is
present
in
the
Eucharist
,
&
that
his
body
and
blood
is
there
to
be
eaten
and
drunken
,
all
our
churches
agree
:
and
the
difference
is
only
touching
the
manner
of
his
presence
;
namely
,
whether
it
be
spirituall
or
locall
.
And
this
is
the
mercy
of
God
that
in
all
our
differences
the
foundation
of
religon
is
not
rased
.
Let
vs
pray
for
the
continuance
,
and
increase
of
this
consent
.
Thus
much
of
the
persons
that
write
:
now
follow
the
churches
to
which
the
Epistle
is
sent
[
to
the
churches
of
Galatia
]
.
At
this
time
the
Galatians
had
made
a
reuolte
,
and
were
fallen
from
iustification
by
the
obedience
of
Christ
:
so
as
Paul
was
affraid
of
them
,
Chap.
4.
and
yet
he
called
them
churches
still
vsing
great
meekenes
&
moderation
.
His
example
must
we
follow
in
giuing
iudgement
of
churches
of
our
time
.
And
that
we
may
the
better
doe
this
and
the
better
releeue
our
consciences
:
marke
three
rules
.
The
first
is
,
that
we
must
rightly
consider
of
the
faultes
of
churches
.
Some
are
faultes
in
manners
,
some
in
doctrine
.
If
the
faults
of
the
Church
be
in
manners
,
and
these
faults
appeare
both
in
the
liues
of
ministers
and
people
,
so
long
as
true
religion
is
taught
,
it
is
a
church
,
&
so
to
be
esteemed
:
and
the
ministers
must
be
heard
:
Math.
23.
1.
Yet
may
we
seperate
from
the
priuat
company
of
bad
men
in
the
church
.
1.
Cor.
5.
11.
and
,
if
it
be
in
our
liberty
and
choise
,
ioyne
to
churches
better
ordered
.
If
the
errour
be
in
doctrine
,
we
must
first
consider
,
whether
the
whole
church
erre
,
or
some
few
therein
.
If
the
errour
be
in
some
and
not
in
all
,
it
remaines
a
church
still
,
as
Corinth
did
,
where
some
denied
the
resurrection
,
because
a
church
is
named
of
the
better
part
.
Secondly
,
we
must
consider
whether
the
church
erre
in
the
foundation
or
no.
If
the
errour
or
errours
be
beside
the
foundation
of
religion
,
Paul
hath
giuen
the
sentence
that
they
which
build
vpon
the
foundation
haie
and
stubble
of
erronious
opinion
,
may
be
saued
.
1.
Cor.
3.
15.
Thirdly
,
inquiry
must
be
made
whether
the
church
erre
of
humane
frailty
or
of
obstinacie
.
If
it
erre
of
frailty
,
though
the
error
be
in
the
foundation
,
yet
it
is
stil
a
church
,
as
appears
by
the
example
of
the
Galatians
.
Yet
if
a
church
shall
erre
in
the
foundation
openly
,
and
obstinately
,
it
seperates
from
Christ
and
ceaseth
to
be
a
church
,
and
we
may
seperate
from
it
&
may
giue
iudgement
that
it
is
no
church
.
When
the
Iewes
resisted
the
preaching
of
Paul
,
and
had
nothing
to
say
but
to
raile
,
Paul
then
seperated
the
Church
of
Ephesus
,
and
Rome
from
them
,
Act.
19.
8.
&
28.
28.
It
may
here
be
demaunded
,
why
Paul
writes
to
the
Galatians
as
brethren
,
and
calls
them
Churches
,
seeing
they
haue
erred
in
the
foundation
,
and
are
as
he
saith
,
vers.
6.
remooued
to
another
Gospel
.
I
answer
,
he
could
doe
no
otherwise
.
If
a
priuate
man
shall
erre
,
he
must
first
be
admonished
,
and
then
the
Church
must
be
told
of
it
.
If
he
heare
not
the
Church
,
then
iudgement
may
be
giuen
that
he
is
a
Publican
,
and
not
before
:
much
more
then
,
if
the
Church
shall
erre
,
there
must
first
be
an
examination
of
the
errour
,
and
them
sufficient
conviction
:
and
after
conuiction
,
followes
the
censure
vpon
the
Church
,
and
iudgement
then
may
be
giuen
,
and
not
before
And
Paul
had
nowe
onely
begun
in
this
Epistle
to
admonish
the
Church
of
Galatia
.
Great
therefore
is
the
rashnes
,
and
want
of
moderation
in
many
,
that
haue
beene
of
vs
,
that
condemne
our
Church
for
no
Church
,
without
sufficient
conuiction
going
before
.
If
they
say
that
we
haue
beene
admonished
by
bookes
published
:
I
say
againe
,
there
be
grosser
faults
in
some
of
those
books
,
then
any
of
the
faults
that
they
reprooue
in
the
Church
of
England
:
and
therefore
the
bookes
are
not
fit
to
conuince
,
specially
a
Church
.
And
though
Paul
call
the
Galatians
Churches
of
God
,
yet
may
we
not
hence
gather
,
that
the
Church
of
Rome
is
a
church
of
God
.
The
name
it
may
haue
;
but
it
doeth
in
trueth
openly
,
&
obstinately
oppugne
the
manifest
principles
of
Christian
religion
.
If
any
demaunde
what
these
Churches
of
Galatia
are
?
I
answer
,
that
they
were
a
people
of
Asia
the
lesse
:
and
though
they
were
famous
Churches
in
the
daies
of
the
Apostle
,
yet
now
the
countrie
is
vnder
the
dominion
of
the
Turke
.
This
shewes
,
what
God
might
haue
done
to
vs
in
England
long
agoe
for
the
contempt
of
the
Gospell
.
This
againe
shewes
,
what
desolation
will
befall
vs
vnlesse
we
repent
and
bring
forth
better
fruits
of
the
Gospell
.
3.
Grace
be
with
you
and
peace
from
God
the
father
&
from
our
Lord
Iesus
Christ
.
4.
Who
gaue
—
.
Here
is
laid
downe
the
second
part
of
the
Preface
,
which
is
the
Salutation
propounded
in
the
forme
of
a
praier
,
Grace
and
peace
,
&c.
Grace
here
mentioned
is
not
any
gift
in
man
,
but
grace
is
Gods
,
and
in
God
.
And
it
signifies
his
gratious
fauour
and
good
will
,
whereby
he
is
well
pleased
with
his
elect
,
in
,
and
for
Christ
.
Thus
Paul
distinguisheth
the
grace
of
God
from
the
gift
that
is
by
grace
,
Rom.
5.
v.
15.
and
sets
grace
before
the
gift
as
the
cause
of
it
.
Here
comes
the
errour
of
the
Papists
to
be
confuted
,
which
teacheth
that
the
grace
,
which
makes
vs
gratefull
to
God
,
is
the
infused
gift
of
holinesse
and
charitie
:
whereas
indeed
we
are
not
first
sanctified
,
and
then
please
god
:
but
first
we
please
God
by
grace
in
Christ
,
and
then
vpon
this
we
are
sanctified
and
indued
with
charitie
.
Peace
is
a
gift
not
in
God
,
but
in
vs
:
and
it
hath
three
parts
.
The
first
is
peace
of
conscience
,
which
is
a
quietnesse
and
tranquilitie
of
minde
,
arising
of
a
sense
and
apprehension
of
reconciliation
with
God
.
Rom.
5.
v.
1.
The
second
is
peace
with
the
creatures
:
and
it
hath
fiue
branches
.
The
first
is
,
peace
with
angels
,
for
man
is
redeemed
by
Christ
:
and
by
meanes
of
this
redemption
,
sinfull
man
is
reconciled
to
good
Angels
,
Coloss.
1.
20.
The
second
is
,
peace
with
the
godly
:
who
are
all
made
of
one
heart
and
mind
,
Isai.
11.
9.
The
third
is
,
peace
with
our selues
:
and
that
is
a
conformitie
of
the
will
,
affections
,
and
inclinations
of
mans
nature
to
the
renewed
minde
.
The
fourth
is
,
peace
in
respect
of
our
enemies
.
For
the
decree
of
God
is
,
Touch
not
mine
annointed
,
and
doe
my
Prophets
no
harme
.
Againe
,
all
things
Psal.
105.
15.
turne
to
the
good
of
them
that
loue
God
.
The
fift
is
,
peace
with
Rom.
8.
28.
the
beasts
of
the
field
.
God
makes
a
couenant
with
them
for
his
people
.
Ose.
2.
18.
The
creatures
desire
&
waite
for
the
deliuerance
of
Gods
children
,
Rom.
8.
They
that
trust
in
God
shall
walke
vpon
the
Lyon
and
the
Bafiliske
.
Psal.
91.
The
third
part
of
peace
is
prosperitie
and
good
successe
:
whatsoeuer
the
righteous
man
doth
,
it
prospers
.
And
all
things
prospered
in
the
house
of
Potipher
,
when
Ioseph
was
his
steward
,
because
he
feared
God
,
Gen.
39.
1
,
2.
To
proceed
,
Paul
sets
downe
the
causes
of
grace
and
peace
,
and
they
are
two
,
God
the
father
,
and
Iesus
Christ
.
And
here
it
must
be
remembred
,
that
the
father
and
Christ
,
as
they
are
one
God
,
they
are
but
one
cause
:
and
yet
in
regard
of
the
manner
of
working
,
they
are
two
distinct
causes
.
For
the
father
giues
grace
from
none
but
himselfe
,
by
the
sonne
;
and
Christ
procures
grace
and
peace
,
and
he
giues
it
vnto
men
from
thefather
.
Furthermore
Christ
is
described
by
his
propertie
,
Our
Lord
,
and
by
his
effects
in
the
next
verse
.
The
vse
.
Whereas
Paul
beginnes
his
praier
with
grace
,
we
learne
that
Grace
in
God
is
the
first
cause
and
beginning
of
all
good
things
in
vs
.
Election
is
of
grace
.
Rom.
11.
v.
5.
Vocation
to
saluation
is
of
Grace
.
2.
Tim.
1.
9.
Faith
is
of
grace
.
Phil.
1.
29.
Iustification
is
freely
by
Grace
.
Rom.
3.
24.
Loue
is
by
grace
.
1.
Ioh.
4.
9.
Euery
good
inclination
is
of
grace
.
Phil.
2.
13.
Euery
good
worke
is
of
grace
.
Ezech.
36.
27.
Eph.
2.
10.
Life
euerlasting
is
of
grace
.
Rom.
6.
23.
To
auoide
any
euill
is
the
least
good
,
and
euery
good
is
of
God
.
It
may
be
said
,
that
will
in
man
is
the
cause
and
beginning
of
some
good
things
.
Answer
:
In
the
creating
or
imprinting
of
the
first
grace
in
the
heart
,
will
is
no
cause
at
all
,
but
a
subiect
to
receiue
the
grace
giuen
.
After
the
first
grace
is
giuen
,
will
is
an
Agent
in
the
receiuing
of
the
second
grace
,
and
in
the
doing
of
any
good
worke
.
Yet
this
must
be
remembred
,
that
when
will
is
an
agent
,
it
is
no
more
but
an
instrument
of
grace
,
and
grace
in
God
is
properly
the
first
,
middle
,
and
last
cause
of
grace
in
vs
,
and
of
euery
good
acte
.
Hence
it
followes
,
that
there
be
not
any
meritorious
workes
that
serue
to
prepare
men
to
their
iustification
:
and
that
the
Cooperation
of
mans
will
with
grace
in
the
acte
of
conuersion
,
whereby
we
are
conuerted
of
God
,
is
but
a
fiction
of
the
braine
of
man
.
Lastly
,
this
doctrine
is
the
foundation
of
humilitie
:
for
it
teacheth
vs
to
ascribe
all
to
grace
and
nothing
to
our selues
.
Secondly
we
learne
,
that
the
cheife
good
things
to
be
sought
for
,
are
the
fauour
of
God
in
Christ
,
and
the
peace
of
a
good
conscience
.
Consider
the
example
of
Dauid
,
Psal.
4.
v.
7.
&
Psal.
73.
v.
24
,
25.
and
of
Paul
,
who
accounted
all
things
dung
for
grace
and
peace
in
Christ
.
And
the
peace
of
good
conscience
is
as
a
guard
to
keepe
our
hearts
and
minds
in
Christ
.
Phil.
4.
7.
The
fault
of
most
men
is
,
They
spend
their
daies
and
their
strength
in
seeking
riches
,
honours
,
pleasures
:
and
they
thinke
not
on
grace
and
peace
.
After
the
manner
of
beasts
,
they
vse
the
blessings
of
god
,
but
they
looke
not
at
the
cause
;
namely
,
the
grace
of
God
.
Our
dutie
.
Aboue
all
things
to
seeke
for
grace
and
peace
.
The
reason
;
true
happinesse
,
which
all
men
desire
,
consists
in
peace
,
and
is
founded
in
grace
:
they
are
said
to
be
happie
&
blessed
that
mourne
,
&
suffer
persecution
for
iustice
sake
,
Mat.
5.
because
in
the
middest
of
their
sorrows
&
miseries
,
they
haue
the
fauour
of
God
,
&
the
peace
of
good
conscience
.
Thirdly
in
that
grace
&
peace
are
ioyned
,
we
learn
,
that
peace
without
grace
is
no
peace
.
There
is
no
peace
to
the
wicked
,
saith
my
god
,
Isai.
57.
last
.
They
which
make
a
couenant
with
hel
&
death
are
soonest
destroyed
.
Isai.
28.
18.
Laughter
(
saith
Salomon
)
is
madnes
:
namely
,
when
it
is
seuered
from
grace
and
peace
.
When
men
say
peace
,
peace
,
then
comes
destruction
,
1.
Thess.
5.
The
prosperitie
of
the
men
of
this
world
,
ends
in
perdition
.
read
,
Ps.
73.
Paul
saith
not
simply
that
Grace
and
peace
comes
from
God
,
but
from
God
the
father
and
from
Iesus
Christ
:
that
he
may
teach
vs
rightly
to
acknowledge
and
worship
God
.
For
God
is
to
be
acknowledged
and
worshipped
in
the
father
,
in
Christ
,
&
in
the
holy
spirit
.
It
was
the
fault
of
the
Pagans
,
and
it
is
the
fault
of
sundrie
Christians
to
worship
an
absolute
God
,
without
the
father
,
and
without
Christ
.
This
fault
must
be
amended
,
for
it
turnes
God
to
an
Idol
.
Againe
when
Paul
saith
,
that
grace
proceeds
first
from
the
father
,
and
secondly
from
Iesus
Christ
:
he
sets
downe
the
Order
which
God
obserueth
in
the
communication
of
grace
&
peace
.
The
father
is
the
fountaine
of
grace
,
and
giues
it
from
none
but
from
himselfe
.
Christ
againe
is
(
as
it
were
)
a
conduit
,
or
pipe
,
to
conuaie
grace
from
the
father
to
vs
.
Of
his
fulnesse
we
receiue
grace
for
grace
.
Ioh.
1.
In
him
we
are
complete
.
Col.
2.
Election
,
Iustification
,
Saluation
,
and
all
is
done
in
,
and
by
Christ
.
2.
Tim.
1.
9.
The
vse
.
I.
Let
them
that
trauell
vnder
the
burden
of
a
bad
conscience
,
and
a
bad
life
come
to
Christ
by
turning
from
their
sinnes
,
and
by
beleeuing
in
him
,
and
they
shall
obtaine
grace
,
&
finde
rest
to
their
soules
.
II.
In
our
miseries
,
our
hearts
may
not
be
troubled
ouermuch
,
but
we
must
alwaies
moderate
our
sorrowes
.
For
if
we
beleeue
in
Christ
,
we
shall
alwaies
haue
grace
and
peace
.
Read
Ioh.
14.
27.
III.
We
must
moderate
our
cares
for
this
life
.
For
if
we
trusting
in
Christ
,
haue
grace
and
peace
,
we
shall
want
nothing
read
Psal.
4.
v.
6.
7.
Iesus
Christ
that
giues
grace
and
peace
,
is
called
,
Our
Lord
,
for
two
causes
.
One
is
to
teach
vs
to
acknowledge
Christ
aright
,
and
that
is
as
well
to
acknowledge
him
to
be
our
Lord
,
as
wel
as
our
Sauiour
.
He
is
a
Priest
to
procure
life
,
a
prophet
to
teach
the
way
of
life
,
a
Lord
to
command
them
to
walke
in
the
way
of
life
.
The
fault
of
our
times
:
All
men
professe
Christ
:
yet
many
allowe
of
no
Christ
,
but
of
their
owne
deuising
:
namely
,
a
Christ
that
must
be
a
Sauiour
to
deliuer
them
from
hell
,
but
not
a
Lord
to
commaund
them
;
that
they
cannot
brooke
.
The
second
cause
why
Christ
is
called
our
Lord
,
is
to
signifie
the
persons
to
whome
grace
and
peace
belong
,
and
they
are
such
as
acknowledge
Christ
for
their
Lord
,
and
yeild
subiection
to
him
in
heart
and
life
.
They
finde
rest
to
their
soules
,
that
take
vp
the
yoke
of
Christ
in
newe
obedience
,
and
the
patient
bearing
of
the
Crosse
,
Math.
11.
v.
29.
4.
Who
gaue
himselfe
for
our
sinnes
,
that
he
might
deliuer
vs
out
of
this
present
euill
world
,
according
to
the
will
of
God
our
father
.
5.
To
whome
be
glorie
for
euer
and
euer
,
Amen
.
In
these
words
,
the
second
argument
is
propounded
,
whereby
Christ
is
described
,
namely
the
effect
of
Christ
,
which
is
,
that
he
gaue
himselfe
.
And
he
is
said
to
giue
himselfe
for
two
causes
.
First
,
because
he
presented
himselfe
as
a
price
and
sacrifice
for
sinne
to
God
the
Father
,
Math.
20.
28.
Eph.
5.
2.
1.
Tim.
2.
6.
The
second
,
because
he
did
publikely
propound
and
set
forth
himselfe
to
the
world
,
as
a
sacrifice
and
price
of
redemption
.
Rom.
3.
25.
Ioh.
3.
14.
and
Act.
4.
12.
In
this
giuing
there
are
fiue
things
to
be
considered
.
The
first
,
the
giuer
,
Christ
:
the
second
,
the
thing
giuen
,
and
that
is
Christ
himselfe
.
The
third
is
the
ende
of
his
giuing
,
for
sinne
,
that
is
,
that
he
might
make
satisfaction
for
our
sinnes
.
The
fourth
is
,
another
end
of
his
giuing
,
that
he
might
deliuer
vs
out
of
this
present
euil
world
.
Here
the
present
world
signifies
the
corrupt
estate
of
men
,
that
liue
according
to
the
lusts
of
their
own
hearts
.
1.
Ioh.
2.
16.
And
men
are
here
said
to
be
deliuered
&
taken
out
of
the
world
,
when
they
are
seuered
from
the
condition
of
sinnfull
men
by
sanctification
,
and
newnes
of
life
,
and
by
diuine
protection
,
whereby
they
are
preserued
from
euill
after
they
are
sanctified
.
Tit.
2.
14.
and
Ioh.
17.
15.
And
this
deliuerance
is
not
in
this
life
in
respect
of
place
,
but
in
respect
of
qualitie
.
The
fifth
thing
,
is
the
cause
that
mooued
Christ
to
giue
himselfe
,
and
that
is
the
will
of
God
.
In
the
5.
verse
there
is
set
downe
a
corollarie
or
conclusion
,
which
containes
the
praise
of
God
.
The
vse
followes
.
Whereas
Christ
is
the
giuer
of
himselfe
,
hence
it
followes
that
his
death
and
sacrifice
was
voluntarie
.
And
this
he
shewed
in
two
things
.
When
he
was
to
be
attached
he
fledde
not
,
but
went
to
a
garden
in
the
mount
,
as
his
custome
was
,
which
was
knowne
to
Iudas
,
Ioh.
18.
2.
And
in
the
very
separation
of
bodie
and
soule
,
he
cried
with
a
loud
and
strong
voice
,
which
argued
that
he
was
Lord
of
death
,
&
died
because
his
will
was
to
die
.
This
must
be
remembred
.
For
otherwise
his
death
had
not
beene
a
satisfaction
for
sinne
.
In
that
Christ
gaue
himselfe
to
be
a
sacrifice
,
we
learne
many
things
.
First
,
that
the
worke
of
redemption
exceedes
the
worke
of
creation
.
For
in
the
creation
,
Christ
gaue
the
creatures
to
man
;
in
the
redemption
he
gaue
himselfe
,
and
that
as
a
sacrifice
.
Secondly
in
that
he
gaue
himselfe
,
it
appeares
that
he
gaue
neither
angel
,
nor
meere
man
,
nor
any
thing
out
of
himselfe
;
and
that
all
merits
of
life
,
and
satisfactions
for
sinne
,
are
to
be
reduced
to
the
person
of
Christ
:
and
consequently
that
there
be
no
humane
satisfactions
for
sinne
,
nor
meritorious
workes
done
by
vs
:
because
they
pertaine
not
to
the
person
of
Christ
,
but
to
our
persons
:
and
they
were
neuer
offered
of
Christ
vnto
God
as
merits
and
satisfactions
,
because
he
gaue
nothing
but
himselfe
,
and
the
things
which
appertained
vnto
his
owne
person
.
Thirdly
,
in
that
Christ
giues
himselfe
,
we
must
take
,
and
receiue
him
with
hungering
hearts
.
Nay
he
is
to
suffer
violence
of
vs
,
and
the
violent
are
to
take
him
to
themselues
.
Lastly
,
in
that
he
giues
himselfe
to
vs
,
we
againe
must
giue
our
bodies
and
soules
vnto
him
in
way
of
thankefulnes
,
and
dedicate
all
that
we
haue
or
can
doe
to
the
good
of
men
.
The
creatures
at
our
tables
present
vs
with
their
bodies
:
and
so
must
we
present
our
bodies
,
and
soules
to
God
.
The
first
ende
of
this
giuing
is
,
that
Christ
might
be
a
sacrifice
,
and
ransome
for
sinne
.
The
knowledge
of
this
point
is
of
great
vse
.
First
,
it
workes
loue
in
vs
,
on
this
manner
.
We
must
in
minde
and
meditation
come
to
the
crosse
of
Christ
.
Vpon
the
crosse
we
are
to
behold
Christ
crucified
,
and
in
his
death
and
passion
,
his
sacrifice
,
in
his
sacrifice
for
the
sinnes
of
his
enemies
,
his
endles
loue
:
and
the
consideration
of
this
loue
will
mooue
vs
to
loue
him
againe
,
and
the
father
in
him
.
Secondly
,
the
consideration
of
his
endles
paines
for
our
sinnes
in
the
sacrifice
of
himselfe
,
must
breede
in
vs
a
godly
sorrow
for
them
:
for
if
he
sorrow
for
them
,
much
more
we
.
Thirdly
,
this
knowledge
is
the
true
beginning
of
amendment
of
life
.
For
if
Christ
gaue
himselfe
to
redeeme
vs
from
iniquitie
,
we
must
take
vp
a
purpose
of
not
sinning
,
and
neuer
wittingly
sinne
more
.
Lastly
,
this
knowledge
is
the
foundation
of
comfort
in
them
that
truly
turne
to
Christ
.
For
the
price
is
paid
for
their
sinnes
:
and
they
which
are
eased
of
their
sinnes
are
blessed
,
Psal.
32.
1.
And
in
temptation
,
they
may
boldly
oppose
the
satisfaction
of
Christ
against
hell
,
death
,
the
law
;
and
the
iudgement
of
God
:
and
if
at
any
time
they
sinne
,
they
must
recouer
themselues
and
remember
that
they
haue
an
Advocate
with
the
father
Iesus
Christ
the
iust
.
1.
Ioh.
2.
1.
And
whereas
Paul
saith
,
that
Christ
gaue
himselfe
for
our
sinnes
,
he
teacheth
that
euery
man
must
applie
this
gift
and
sacrifice
of
Christ
to
himselfe
.
This
applying
is
done
by
faith
:
and
the
right
manner
of
application
is
this
.
We
must
turne
to
Christ
,
and
in
turning
by
faith
applie
:
and
when
we
applie
Christ
by
faith
,
we
must
withall
turne
.
Faith
goeth
before
conuersion
in
order
of
nature
,
yet
in
the
order
of
teaching
,
and
practise
,
they
are
both
together
.
They
which
vse
to
applie
Christ
and
his
benefits
vnto
themselues
,
and
yet
will
not
turne
themselues
to
Christ
,
misapplie
,
and
presume
:
because
the
right
apprehension
of
Christ
,
is
in
the
exercises
of
inuocation
,
and
repentance
.
The
second
ende
,
for
which
Christ
gaue
himselfe
,
is
that
he
might
take
vs
out
of
this
euill
world
.
And
hence
we
are
taught
three
things
.
First
,
that
we
must
be
grieued
and
displeased
at
the
wickednes
of
the
world
as
Lot
was
,
2.
Pet.
2.
7.
Secondly
,
that
we
must
not
fashion
our selues
to
the
wicked
liues
of
the
men
of
this
world
:
but
we
must
in
all
things
prooue
what
is
the
Rom.
〈◊〉
.
goodwill
of
God
and
doe
it
.
Thirdly
,
seeing
we
are
taken
out
of
this
world
,
we
must
not
dwell
in
it
,
but
our
dwelling
must
be
in
heauen
.
Reuel.
13.
6.
the
beast
out
of
the
sea
persequutes
them
that
dwell
in
heauen
,
that
is
,
such
as
dwell
on
earth
and
for
affection
haue
their
conuersation
in
heauen
.
And
seeing
this
must
be
so
,
we
must
not
loue
the
world
,
but
loue
the
comming
of
Christ
,
and
euery
day
prepare
our selues
against
the
day
of
death
,
that
we
may
enter
into
our
owne
home
.
And
whereas
Paul
calls
this
world
an
euill
world
,
he
doth
it
to
signifie
that
there
is
nothing
in
men
but
sinne
,
till
they
be
regenerate
,
yea
that
ciuill
vertues
,
and
ciuill
life
,
that
are
excellent
in
the
eyes
of
men
,
are
no
better
then
sinnes
before
God
.
It
is
the
errour
of
the
Papists
,
that
men
may
thinke
and
doe
some
thing
that
is
morally
good
without
grace
.
The
cause
that
mooued
Christ
to
giue
himselfe
,
is
the
will
of
God
.
Hence
it
appeares
that
God
giues
Christ
to
no
man
for
his
foreseene
faith
,
or
works
.
For
there
is
no
higher
cause
of
the
will
of
God
.
The
foreknowledge
of
things
that
may
come
to
passe
,
goes
before
will
,
but
the
foreknowledge
of
things
that
shall
come
to
passe
,
and
therefore
the
foreknowledge
of
faith
,
and
works
,
followes
the
will
of
God
.
Because
things
that
shall
come
to
passe
are
first
decreed
,
and
then
foreseene
.
The
will
here
mentioned
,
is
said
to
be
the
will
of
God
,
that
is
,
the
first
person
,
the
father
:
for
when
Christ
is
opposed
to
God
,
then
God
signifies
the
father
.
And
he
is
most
commonly
called
God
,
because
he
is
God
without
communication
of
the
godhead
from
any
:
whereas
the
Sonne
and
holy
Ghost
are
God
,
by
communication
of
godhead
from
the
father
.
And
this
God
,
is
called
our
father
by
Paul
.
And
hereby
he
signifies
that
the
scope
of
the
Gospel
is
;
first
,
to
propound
God
vnto
vs
not
only
as
a
creator
,
but
as
a
father
:
secondly
,
to
inioyne
vs
to
acknowledge
him
to
be
our
father
in
Christ
:
and
consequently
to
carrie
our selues
as
dutifull
children
to
him
in
all
subiection
and
obedience
.
They
which
doe
not
this
,
know
not
the
intent
of
the
Gospel
:
and
if
they
know
it
,
in
deede
they
denie
it
.
The
conclusion
annexed
to
the
salutation
(
To
whome
be
glorie
for
euer
)
teacheth
vs
so
oft
as
we
remember
the
worke
of
our
redemption
by
Christ
,
so
oft
must
we
giue
praise
&
thanks
to
God
;
yea
all
our
liues
must
be
nothing
els
but
a
testimonie
of
thankfulnes
for
our
redemption
.
And
all
our
praise
and
thankes
to
God
,
must
proceede
from
the
serious
affection
of
the
heart
,
signified
by
the
word
,
Amen
:
that
is
,
so
be
it
.
6.
Imaruell
that
you
are
so
soone
remooued
away
to
another
Gospell
,
from
him
that
hath
called
you
in
the
grace
of
Christ
.
7.
Which
is
not
another
Gospel
:
but
that
some
trouble
you
,
and
intende
to
ouerthrowe
the
Gospell
of
Christ
.
Here
beginnes
the
second
part
of
the
Epistle
,
in
which
he
giues
instruction
to
the
Galatians
.
And
it
hath
two
parts
:
one
concernes
doctrine
,
the
other
manners
.
The
first
part
touching
doctrine
,
beginnes
in
this
sixt
verse
,
and
continues
to
the
13.
verse
of
the
5.
chapter
.
The
summe
of
it
is
a
reproofe
of
the
Galatians
for
reuolting
from
the
Gospell
:
and
it
is
disposed
in
this
syllogisme
.
If
I
be
immediately
called
of
God
to
teach
,
and
my
doctrine
be
true
,
ye
ought
not
to
haue
reuolted
from
my
doctrine
.
But
I
was
called
immediately
of
God
to
teach
,
and
my
doctrine
is
true
.
Therefore
ye
should
not
haue
reuolted
from
my
doctrine
.
The
proposition
is
not
expressed
:
because
it
was
needelesse
.
The
minor
is
handled
,
through
the
whole
Epistle
.
The
Conclusion
is
in
the
6.
and
7.
verses
,
the
meaning
whereof
I
will
briefely
deliuer
.
So
soone
]
that
is
,
presently
after
my
departure
.
remooued
]
carried
away
by
the
perswasions
of
false
teachers
,
to
another
Gospel
.
]
to
another
doctrine
of
saluation
,
which
in
the
speech
and
opinion
of
the
false
teachers
,
is
another
manner
of
Gospel
,
more
sufficient
and
more
excellent
,
then
that
which
Paul
hath
deliuered
.
From
him
]
that
is
,
from
me
beeing
an
Apostle
,
who
haue
called
you
by
preaching
the
Gospell
of
Christ
.
In
the
grace
]
that
is
,
haue
called
you
freely
,
without
any
desert
of
yours
,
to
be
partakers
of
the
fauour
of
God
in
Christ
.
Which
is
not
another
]
which
pretended
Gospell
of
the
false
Apostles
,
is
not
indeed
another
gospell
from
that
of
Paul
,
because
there
is
but
one
;
but
it
is
an
inuention
of
the
brame
of
man
.
But
there
be
some
]
that
is
,
but
I
plainely
perceiue
the
cause
of
your
reuolt
,
that
some
trouble
you
,
and
seeke
to
ouerthrowe
the
Gospell
of
Christ
.
In
these
words
,
two
points
are
to
be
considered
.
The
first
is
,
the
manner
which
Paul
vseth
in
reproouing
the
Galatians
.
He
tenders
their
good
,
and
saluation
,
and
seeks
by
all
meanes
their
recouerie
.
And
therefore
in
his
reproofe
he
doth
two
things
.
First
,
he
reprooues
them
with
meekenesse
,
and
tendernesse
of
heart
,
following
his
owne
rule
,
Gal.
6.
1.
for
he
might
iustly
haue
said
,
ye
may
be
ashamed
,
that
ye
are
remooued
to
another
Gospell
,
but
he
saith
onely
,
I
maruell
,
that
is
,
I
was
well
perswaded
of
you
,
and
I
hoped
for
better
things
,
but
I
am
deceiued
,
&
I
wonder
at
it
.
Secondly
,
he
frames
his
reproofe
with
great
warinesse
,
&
circumspection
:
for
he
saith
not
,
ye
of
your selues
doe
remooue
to
another
Gospell
,
but
ye
are
remooued
:
and
thus
he
blames
them
but
in
part
,
and
laies
the
principall
blame
on
others
.
Againe
,
he
saith
not
,
ye
were
remooued
,
but
in
the
time
present
,
ye
are
remooued
,
that
is
,
ye
are
in
the
acte
of
Reuolting
,
and
haue
not
as
yet
altogither
reuolted
.
And
hereby
he
puts
them
in
minde
,
that
although
they
be
in
a
fault
,
yet
there
is
nothing
done
,
which
may
not
easily
be
vndone
.
According
to
his
example
,
we
are
in
all
Reproofes
,
to
shewe
loue
,
and
to
keepe
loue
:
to
shewe
loue
to
the
partie
reprooued
,
and
to
frame
our
reproofe
,
so
as
we
may
keepe
his
loue
.
The
second
point
is
the
fault
reprooued
,
and
that
is
,
the
Reuolt
of
the
Galatians
,
which
was
a
departure
from
the
calling
,
whereby
they
were
called
to
the
grace
of
Christ
.
If
it
be
demanded
,
what
kind
of
Reuolt
this
was
?
I
answer
,
there
be
two
kinds
of
reuolt
,
particular
and
generall
.
Particular
,
when
men
professe
the
name
of
Christ
,
and
yet
depart
from
the
faith
,
in
some
principall
points
thereof
.
Of
this
kinde
was
the
Apostacie
of
the
tenne
tribes
,
and
such
is
the
Apostacie
of
the
Romane
Church
.
A
generall
reuolt
is
,
when
men
wholly
forsake
the
faith
&
name
of
Christ
.
Thus
doe
the
Iewes
,
and
Turkes
at
this
day
.
Againe
,
a
reuolte
is
sometime
of
weakenesse
,
and
humane
frailtie
,
and
sometime
of
obstinacie
.
Nowe
the
reuolt
of
the
Galatians
was
onely
particular
in
the
point
of
iustification
,
and
of
weakenesse
,
and
not
of
obstinacie
:
and
this
Paul
signifies
when
he
saith
,
they
were
carried
by
others
.
Of
this
Reuo●t
,
4.
things
are
to
be
considered
.
The
time
,
so
soone
:
from
whome
,
or
what
?
from
the
doctrine
of
Paul
,
&
consequently
the
grace
of
Christ
.
To
what
?
to
another
Gospell
.
By
meanes
of
whome
?
but
some
trouble
you
,
&c.
Touching
the
time
,
it
was
short
,
They
were
soone
carried
away
.
This
shewes
the
lightnesse
and
inconstancie
of
mans
nature
,
specially
in
matter
of
religion
.
While
Moses
tarried
in
the
mount
,
Aaron
and
the
people
set
vp
a
golden
calfe
,
and
departed
from
God
.
Osea
saith
,
The
righteousnesse
of
the
Israelites
,
was
like
the
morning
dewe
,
which
the
rising
,
of
the
sunne
consumeth
,
chap.
6.
4.
Iohn
was
a
burning
light
,
&
the
Iewes
reioyced
in
this
light
:
that
is
well
;
but
marke
what
is
added
:
for
an
houre
or
moment
.
Iohn
.
5.
35.
They
which
cried
Osanna
to
the
sonne
of
Dauid
,
shortly
after
cried
,
Crucifie
him
,
crucifie
him
.
The
crosse
and
persecution
,
will
make
men
call
the
Gospell
in
question
,
if
not
forsake
it
.
Luk.
8.
13.
The
multitude
of
people
among
vs
are
like
waxe
,
and
are
fit
to
take
the
stampe
,
and
impression
of
any
religion
:
and
it
is
the
law
of
the
land
that
makes
the
most
imbrace
the
Gospell
,
&
not
conscience
.
That
we
may
constantly
perseuere
in
the
profession
of
the
true
faith
,
both
in
life
,
and
death
,
first
we
must
receiue
the
Gospell
simply
for
it selfe
,
because
it
is
the
Gospell
of
Christ
,
and
not
for
any
other
by-respect
.
Secondly
,
we
must
be
mortified
,
and
renewed
in
the
spirit
of
our
mindes
,
and
suffer
no
by-corners
in
our
hearts
,
where
secret
vnbeleefe
,
secret
hypocrisie
,
and
spirituall
pride
may
lurke
,
and
lie
hid
from
the
eies
of
men
.
Heb.
3.
12.
Thirdly
,
we
must
not
onely
be
hearers
of
the
word
,
but
also
doers
of
it
,
in
the
principall
duties
to
be
practised
,
of
faith
,
conuersion
,
and
newe
obedience
.
To
come
to
the
second
point
:
when
Paul
saith
,
the
Galatians
were
remooued
from
him
that
called
them
,
that
is
,
himselfe
;
he
shewes
Christian
modestie
:
because
speaking
things
praise-worthie
of
himselfe
,
he
speaks
in
the
third
person
:
from
him
that
hath
called
,
&c.
The
like
he
doeth
,
2.
Cor.
12.
I
knowe
a
man
taken
vp
into
the
third
heauen
:
that
is
,
himselfe
.
And
Iohn
saith
,
the
disciple
that
leaned
on
the
breast
of
Christ
,
whome
Christ
loued
,
asked
whome
he
meant
.
Ioh.
13.
23.
After
this
practise
,
we
are
to
giue
praise
to
God
,
and
to
his
instruments
,
but
neither
to
praise
nor
dispraise
our selues
.
This
is
Christian
ciuilitie
to
be
ioyned
with
our
faith
.
Secondly
,
when
he
saith
,
who
hath
called
you
in
the
grace
of
Christ
,
we
learne
,
that
the
scope
of
the
Gospel
is
to
bring
men
to
the
grace
of
Christ
.
To
this
very
ende
God
hath
vouchsafed
vs
in
England
the
Gospel
more
then
fourtie
yeares
.
And
therefore
our
words
,
and
deedes
,
and
liues
,
should
be
seasoned
with
grace
,
and
sauour
of
it
:
and
shew
forth
the
grace
of
God
.
Secondly
,
we
owe
vnto
God
great
thankfulnes
,
and
we
can
neuer
be
sufficiently
thankefull
for
this
benefit
,
that
God
calls
vs
to
his
grace
.
But
it
is
otherwise
:
the
sunne
is
a
goodly
creature
:
yet
because
we
see
it
daily
,
it
is
not
regarded
:
and
so
it
is
with
the
grace
of
God
.
Thirdly
,
the
Galatians
are
remooued
not
onely
from
the
doctrine
of
Paul
,
but
also
from
the
grace
of
God
.
And
the
reason
is
,
because
they
ioyned
the
workes
of
the
law
with
Christ
and
his
grace
in
the
cause
of
their
iustification
,
and
saluation
.
Here
it
must
be
obserued
,
that
they
which
make
an
vnion
of
grace
,
and
workes
,
in
the
cause
of
iustification
,
are
separated
from
the
grace
of
God
.
Grace
admits
no
partner
,
or
fellow
.
Grace
must
be
freely
giuen
euery
way
,
or
it
is
no
way
grace
.
Hence
it
followes
,
that
the
present
Church
of
Rome
is
departed
from
the
grace
of
God
,
because
it
makes
a
concurrence
of
grace
,
and
workes
,
in
the
iustification
of
a
sinner
before
God
:
and
we
may
not
make
any
reconciliation
with
that
Church
in
religion
:
because
it
is
become
an
enemie
of
the
grace
of
God
.
The
third
point
is
,
To
what
thing
the
Galatians
reuolt
?
to
another
Gospel
,
that
is
,
to
a
better
gospel
,
then
that
which
Paul
taught
,
compounded
of
Christ
and
the
workes
of
the
law
.
And
this
forged
gospel
the
false
apostles
taught
,
and
the
Galatians
quickly
receiued
.
Here
we
see
the
curious
nicenes
and
daintines
of
mans
nature
,
that
cannot
be
content
with
the
good
things
of
God
,
vnlesse
they
be
framed
to
our
minds
:
and
if
they
please
vs
for
a
while
,
they
doe
not
please
vs
long
,
but
we
must
haue
new
things
.
Our
first
parents
not
content
with
their
first
estate
,
must
needes
be
as
God
.
Nadab
and
Abihu
offer
sacrifice
to
God
,
but
the
fire
must
be
of
their
owne
appointment
.
Lev.
10.
1.
King
Achas
will
offer
sacrifice
to
God
,
but
the
altar
must
2.
Reg.
16.
11.
be
like
the
altar
at
Damascus
.
False-teachers
beside
the
doctrine
of
the
Apostles
,
had
profound
learning
of
their
Rev.
2.
24.
owne
.
The
Iewes
beside
the
written
law
of
Moses
,
must
haue
their
Cabala
,
containing
,
as
they
supposed
,
more
mysticall
and
excellent
doctrine
.
The
Papists
beside
the
written
word
,
set
vnwritten
Tradition
which
they
make
equall
with
the
Scripture
.
We
that
professe
the
Gospel
,
are
not
altogether
free
from
this
fault
.
We
like
,
that
Christ
should
be
preached
:
but
sermons
are
not
in
common
reputation
learned
,
neither
doe
they
greatly
please
the
most
,
vnlesse
they
be
garnished
with
skill
of
arts
,
tongues
,
and
varietie
of
reading
:
this
curiousnes
and
discontentment
the
Lord
condemnes
,
when
he
forbids
plowing
with
Deut.
22.
9.
the
oxe
,
and
the
asse
,
and
the
wearing
of
garments
of
linsi-wolsie
.
And
it
is
the
worst
kind
of
discontment
,
that
is
,
in
things
pertaining
to
saluation
.
It
is
called
by
Paul
,
the
itching
of
the
care
,
2.
Tim.
4.
5.
and
it
is
incident
to
them
that
follow
their
owne
lusts
.
The
remedie
of
this
sinne
,
is
to
learne
the
first
lesson
that
is
to
be
learned
of
them
that
are
to
be
good
schollers
in
the
schoole
of
Christ
:
and
that
is
to
feele
our
pouertie
,
and
in
what
extreame
neede
we
stand
of
the
death
and
passion
of
Christ
:
and
withall
to
hunger
,
&
thirst
after
Christ
,
as
the
bread
,
and
water
of
life
.
Read
Isa.
44.
3.
Ioh.
7.
37.
Psal.
25.
11.
the
example
of
Dauid
,
Psal.
143.
6.
When
the
heart
and
conscience
hath
experimentally
learned
this
lesson
,
and
not
the
braine
,
and
tongue
alone
:
then
shall
men
beginne
to
sauour
the
things
of
God
,
and
discerne
of
things
that
differ
,
and
put
a
difference
betwene
grace
,
and
workes
,
mans
word
and
Gods
word
,
and
for
the
working
of
our
saluation
,
esteeme
of
mans
workes
,
and
mans
word
,
as
offols
that
are
cast
to
dogges
.
Paul
addes
,
which
is
not
another
Gospel
,
that
is
,
though
it
be
an
other
gospel
in
the
reputation
of
false
teachers
,
yet
indeede
it
is
not
an
other
,
but
is
a
subuersion
of
the
Gospel
of
Christ
.
Hence
I
gather
,
that
there
is
but
one
Gospel
,
one
in
number
and
no
more
.
For
there
is
but
one
way
of
saluation
by
Christ
,
whereby
all
the
Elect
are
saued
,
from
the
beginning
of
the
world
to
the
ende
.
Act.
15.
11.
1.
Cor.
10.
3.
It
may
be
demanded
,
how
they
of
the
old
Testament
,
could
be
partakers
of
the
bodie
,
&
blood
of
Christ
,
which
then
was
not
.
Answer
.
The
bodie
,
and
blood
of
Christ
,
though
then
it
was
not
subsisting
in
the
world
,
yet
was
it
then
present
to
all
beleeuers
,
two
waies
:
first
,
by
diuine
acceptation
:
because
God
did
accept
the
incarnation
and
passion
of
Christ
to
come
,
as
if
it
had
beene
accomplished
.
Secondly
,
it
was
present
to
them
by
meanes
of
their
faith
,
which
is
a
subsistance
of
things
that
are
not
seene
;
and
consequently
it
makes
them
present
to
the
beleeuing
heart
.
Againe
,
hence
it
appeares
,
to
be
a
falshood
,
that
Euery
man
may
be
saued
in
his
owne
religion
,
so
be
it
,
he
hold
there
is
a
God
,
and
that
he
is
a
rewarder
of
them
that
come
vnto
him
.
For
there
is
but
one
Gospel
:
and
if
the
former
opinion
were
true
,
then
so
many
opinions
,
so
many
gospels
.
Paul
saith
,
that
the
world
by
her
wisdome
could
not
know
God
in
his
wisdome
,
and
for
this
cause
he
ordained
the
preaching
of
the
word
to
saue
men
,
1.
Cor.
1.
21.
And
though
he
that
comes
to
God
must
beleeue
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
come
to
him
:
yet
not
euery
one
that
beleeues
generally
that
there
is
a
God
,
and
that
he
is
a
rewarder
of
them
that
come
to
him
,
comes
to
God
:
for
this
the
deuills
beleeue
.
The
fourth
point
,
is
concerning
the
Authors
of
this
Reuolt
:
and
Paul
chargeth
them
with
two
crimes
.
The
first
is
,
that
they
trouble
the
Galatians
,
not
onely
because
they
make
diuisions
,
but
because
they
trouble
their
consciences
setled
in
the
gospel
of
Christ
.
It
may
be
alleadged
,
that
there
be
sundrie
good
things
which
trouble
the
conscience
,
as
the
preaching
of
the
law
,
the
censure
of
excommunication
,
the
authoritie
of
the
magistrate
in
compelling
Recusants
to
the
congregation
.
I
answer
,
these
things
indeede
trouble
the
consciences
of
men
,
but
they
are
euill
consciences
:
and
the
ende
of
this
trouble
is
that
they
may
be
reformed
,
and
made
good
.
But
the
crime
wherewith
the
false-apostles
are
charged
,
is
,
that
they
trouble
the
consciences
of
the
godly
,
or
the
good
consciences
of
men
.
Here
then
is
set
downe
a
note
,
whereby
false
,
and
erroneous
doctrines
,
may
be
discerned
:
namely
,
that
they
serue
onely
to
trouble
,
and
disquiet
the
good
conscience
.
And
by
this
we
see
the
Romane
religion
to
be
corrupt
and
vnsound
:
for
a
great
part
of
it
tends
this
way
.
Iustification
by
workes
is
a
yoke
that
none
could
euer
beare
.
Act.
15.
The
vowe
of
single
life
is
as
a
snare
,
or
as
the
noose
in
the
halter
to
strangle
the
soule
.
1.
Cor.
7.
34.
So
is
the
doctrine
which
teacheth
that
men
after
their
conuersion
,
must
still
remaine
in
suspence
of
their
saluation
:
and
that
pardon
of
sinne
,
is
necessarily
annexed
to
confession
in
the
eare
,
&
to
satisfaction
for
the
temporall
punishment
of
sinne
in
this
life
,
or
in
purgatory
.
On
the
contrary
,
the
Gospell
of
Christ
(
as
here
it
appeares
)
troubles
not
the
good
conscience
,
but
it
brings
peace
and
perfect
ioy
.
Iohn
.
15.
11.
Rom.
15.
4.
And
the
reason
is
plaine
:
for
it
ministers
a
perfect
remedy
for
euery
sinne
,
and
comfort
sufficient
for
euery
distresse
.
And
this
is
a
note
whereby
the
gospell
is
discerned
from
all
other
doctrines
,
whatsoeuer
.
The
second
crime
where
with
the
false-apostles
are
charged
,
is
,
that
they
ouerthrow
the
gospell
of
Christ
:
the
reason
of
this
charge
must
be
considered
.
They
did
not
teach
a
doctrine
flat
contrary
to
the
Gospell
of
Christ
:
but
they
maintained
it
in
word
,
and
put
an
addition
to
it
of
their
owne
out
of
the
law
,
namely
instification
,
and
saluation
,
by
the
workes
thereof
.
And
by
reason
of
this
addition
,
Paul
giues
the
sentence
that
they
peruer●
,
and
turne
vpside
downe
the
Gospell
of
Christ
.
Vpon
this
ground
it
appeares
that
the
Popish
religion
is
a
flat
subuersion
of
the
Gospell
of
Christ
,
because
it
ioynes
iustification
by
workes
,
with
free
iustification
by
Christ
.
The
excuse
,
that
the
works
that
iustify
,
are
workes
of
grace
,
and
not
of
nature
,
will
not
serue
the
turne
.
For
if
Christ
by
his
grace
make
workes
to
iustifie
,
then
is
he
not
onely
a
sauiour
,
but
also
an
instrument
to
make
vs
sauiours
of
our selues
:
he
beeing
the
first
,
and
principall
sauiour
,
and
we
subordinate
sauiours
,
vnto
him
.
But
if
Christ
haue
a
partner
in
the
worke
of
iustification
,
and
saluation
,
he
i●
no
perfect
Christ
.
8.
But
though
we
,
or
an
angell
from
heauen
,
preach
vnto
you
otherwise
,
then
that
which
we
haue
preached
vnto
you
,
let
him
be
accursed
.
9
As
we
said
before
,
so
say
I
now
againe
:
if
any
man
preach
vnto
you
otherwise
then
ye
haue
receiued
,
let
him
be
accursed
.
An
obiection
might
be
made
against
the
former
conclusion
,
thus
:
But
the
most
excellent
among
the
Apostles
,
Iames
,
Peter
,
Iohn
(
by
your
leaue
)
teach
an
other
gospel
then
that
which
Paul
had
preached
.
To
this
obiection
he
makes
answer
in
this
verse
negatiuely
,
that
whosoeuer
teacheth
another
Gospell
is
accursed
,
whatsoeuer
he
be
.
In
this
answer
three
things
are
to
be
considered
:
a
sinne
,
the
punishment
thereof
,
and
a
supposition
seruing
to
amplifie
the
sinne
.
The
sinne
is
to
preach
in
the
cause
of
our
iustification
,
any
other
thing
beside
that
or
diuers
to
that
which
Paul
taught
the
Galatians
,
though
it
be
not
contrarie
.
Thus
much
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
words
import
:
and
the
same
wordes
are
againe
vsed
in
the
next
verse
.
And
Paul
bids
Timothie
,
auoid
them
that
teach
otherwise
,
that
is
,
any
diuers
doctrine
as
necessarie
to
saluation
,
beside
that
which
he
taught
.
1.
Tim.
6.
3.
And
the
reason
of
this
sinne
,
is
:
because
God
hath
giuen
this
commandement
,
We
may
not
depart
from
his
word
,
to
the
right
hand
or
to
the
left
;
neither
may
we
adde
thereto
,
or
take
therfrom
.
Iosu.
1.
v.
7.
8.
Deut.
4.
&
12.
Before
I
gather
any
doctrine
hence
,
this
ground
is
to
be
laid
downe
,
that
Paul
preached
all
the
counsell
of
God
,
Act.
20.
27.
And
that
which
he
preached
,
beeing
necessarie
to
saluation
,
he
wrote
,
or
some
other
of
the
Apostles
.
Ioh.
20.
31.
This
beeing
graunted
(
which
is
a
certen
trueth
)
two
maine
conclusions
followe
.
One
,
that
the
Scriptures
alone
by
themselues
,
without
any
other
word
,
are
aboundantly
sufficient
to
saluation
,
whether
we
regard
doctrines
of
faith
,
or
manners
.
For
he
that
deliuers
any
doctrine
out
of
them
,
and
beside
them
,
as
necessarie
to
be
beleeued
,
is
accursed
.
The
second
conclusion
,
is
,
that
vnwritten
Traditions
,
if
they
be
tendered
to
vs
,
as
a
part
of
Gods
word
,
and
as
necessarie
to
saluation
,
they
are
abominations
,
because
they
are
doctrines
beside
the
Gospell
that
Paul
preached
.
And
the
Romane
religion
goes
to
the
ground
:
because
it
is
founded
on
Tradition
out
of
,
and
beside
the
written
word
.
Learned
Papists
,
to
helpe
themselues
,
make
a
double
answer
.
One
is
,
that
they
are
accursed
which
preach
otherwise
then
Paul
preached
,
and
not
they
which
preach
otherwise
then
he
writ
.
But
it
is
false
which
they
say
,
for
that
which
he
preached
,
he
writte
.
Augustine
hauing
relation
to
the
text
in
hand
saith
,
that
he
is
accursed
which
preacheth
any
thing
[
](A09383-e7020-b)o
o
Praeter
quam
Contra
Petilian
.
l.
3
c.
6.
beside
that
which
we
haue
receiued
in
the
legall
and
Euangelicall
scriptures
.
Againe
,
he
saith
,
that
he
must
[
](A09383-e7050-b)o
o
Non
aliud
quid
amp
〈…〉
us
?
not
teach
Debono
viduitatis
.
c.
1.
any
more
,
or
any
other
thing
,
then
that
which
is
in
the
Apostle
,
whose
words
he
must
expound
.
The
second
answer
is
,
that
to
preach
otherwise
,
is
to
preach
contrary
.
Because
(
as
they
say
)
precepts
and
doctrines
,
may
be
deliuered
if
they
be
diuerse
,
and
not
contrary
.
As
the
Gospell
of
Iohn
,
and
the
Apocalyps
,
were
written
after
this
epistle
to
the
Galatians
,
which
are
diuers
to
it
,
though
not
contrarie
:
the
like
they
say
of
the
canons
of
councells
:
and
that
Paul
,
Rom.
16.
18.
put
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
beside
,
for
contrarie
.
I
answer
thus
:
The
proposition
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
translated
beside
or
otherwise
,
signifieth
thus
much
properly
:
and
we
are
not
to
depart
from
the
proper
signification
of
the
words
,
vnlesse
we
be
forced
by
the
text
.
And
the
place
in
the
Romans
in
his
proper
and
full
sense
,
must
be
turned
thus
:
Obserue
the
authors
of
effences
,
besides
the
doctrine
which
ye
haue
learned
.
And
Pauls
minde
,
is
,
that
they
should
be
obserued
,
that
teach
any
other
diuers
,
or
distinct
doctrine
,
though
it
be
not
directly
contrarie
.
The
Gospell
of
Iohn
and
the
Apocalyps
,
written
afterward
,
propound
not
any
diuers
doctrine
,
pertaining
to
the
saluation
of
the
soule
,
but
one
and
the
same
in
substance
,
with
that
which
Paul
wrote
.
The
Canons
of
Councels
,
are
traditions
touching
order
and
comelinesse
,
&
they
prescribe
not
any
thing
,
as
necessarie
to
iustification
,
and
saluation
.
Againe
,
the
Embassadour
that
speakes
any
thing
beside
his
commission
,
is
as
well
in
fault
,
as
he
that
speakes
the
contrarie
:
though
not
so
much
.
The
second
point
is
,
the
punishment
[
Let
him
be
accursed
]
Here
are
three
things
to
be
considered
.
The
first
,
what
is
it
to
be
accursed
?
Ans.
God
hath
giuen
to
the
Church
,
the
power
of
building
,
and
it
hath
4.
degrees
,
Admonition
,
Suspencion
from
the
Sacraments
,
Excommunication
,
Anathema
.
And
this
last
is
a
censure
or
iudgement
of
the
Church
,
whereby
it
pronounceth
a
man
seuered
from
Christ
,
and
adiuged
to
eternall
perdition
,
Rom.
9.
5.
1.
Cor.
16.
22.
And
he
is
here
said
to
be
accursed
,
that
stands
subiect
to
this
censure
.
The
second
part
is
,
who
are
to
be
accursed
?
Answer
.
Hainous
offendours
,
and
desperate
persons
,
of
whose
amendment
,
there
is
no
hope
.
And
therefore
this
iudgement
is
seldome
pronounced
vpon
any
.
We
finde
but
one
example
in
the
newe
Testament
:
Paul
accursed
Alexander
the
Copper-smith
,
2.
Tim.
4.
14.
And
the
Church
afterward
accursed
Iulian
the
Emperour
.
Other
examples
we
finde
not
any
.
The
third
point
,
howe
the
Church
should
accurse
any
man
,
and
in
what
order
?
Answer
.
In
this
action
,
there
be
foure
iudgements
.
The
first
is
Gods
,
which
is
giuen
in
heauen
,
whereby
he
doeth
accurse
obstinate
and
notorious
offendours
.
The
second
iudgement
,
pertaines
to
the
Church
vpon
earth
,
which
pronounceth
them
accursed
,
whome
god
accurseth
.
It
may
be
said
,
howe
comes
the
Church
to
knowe
the
iudgement
of
God
,
whereby
he
accurseth
?
Answer
.
The
word
sets
downe
the
condition
of
them
,
that
are
accursed
;
and
experience
,
and
obseruation
findes
out
the
persons
,
to
whome
these
conditions
are
incident
.
The
third
iudgement
is
giuen
in
heauen
,
whereby
God
ratifies
and
approoues
the
iudgement
of
the
Church
,
according
to
that
,
whatsoeuer
ye
binde
on
earth
,
shall
be
bound
in
heauen
.
The
last
iudgement
,
pertaines
to
euery
priuate
person
,
who
holds
him
in
execration
,
whome
God
hath
accursed
,
and
the
Church
hath
pronounced
so
to
be
.
If
he
heare
not
the
Church
,
the
Church
pronounceth
him
to
be
as
a
Publican
and
heathen
:
&
then
(
saith
Christ
)
let
him
be
a
Publican
to
thee
.
Thus
must
the
text
be
vnderstood
.
Hence
we
we
are
taught
,
to
be
carefull
in
preseruing
the
puritie
of
the
Gospell
:
because
the
corrupters
thereof
,
are
to
be
accursed
as
the
damned
spirits
.
Hence
againe
it
appeareth
,
that
the
Church
in
accursing
,
doth
but
exercise
a
Ministerie
,
which
is
,
to
publish
and
testifie
,
who
are
accursed
of
God
.
Lastly
,
hence
we
learne
,
that
priuate
persons
must
seldome
vse
cursing
:
because
God
must
first
accurse
,
and
the
Church
publish
the
sentence
of
God
;
before
we
may
with
good
conscience
vtter
the
same
.
They
therefore
,
which
in
a
rage
accurse
themselues
,
&
others
,
deale
wickedly
.
We
are
called
ordinarily
to
blessing
,
&
not
to
cursing
.
The
third
point
is
,
the
fupposition
of
things
impossible
,
on
this
manner
.
Put
the
case
,
that
I
Paul
,
or
any
other
of
the
Apostles
,
should
teach
otherwise
then
I
haue
taught
you
:
neither
I
nor
they
must
be
beleeued
,
but
be
accursed
.
Againe
,
put
the
case
,
that
an
angell
from
heauen
should
come
and
preach
,
otherwise
then
Paul
preached
to
the
Galatians
,
who
must
be
beleeued
?
Paul
,
or
the
Angel
?
the
answer
is
,
not
the
Angell
,
but
Paul
:
and
the
angel
must
be
accursed
.
And
the
reason
is
,
because
Paul
in
preaching
and
writing
,
did
represent
the
authoritie
of
God
,
and
God
puts
his
owne
authoritie
into
the
word
which
he
vttered
:
and
he
was
assisted
by
the
extraordinarie
,
immediate
,
and
infallible
assistance
of
Gods
spirit
.
From
this
supposition
,
sundrie
things
may
be
learned
.
The
first
,
that
the
word
preached
and
written
by
Paul
,
is
as
certen
,
as
if
it
had
bin
written
by
God
himselfe
,
immediately
.
It
may
be
obiected
,
that
Paul
saith
,
1.
Cor.
7.
12.
To
the
remnant
,
I
speake
,
not
the
Lord
.
I
answer
,
Paul
saith
,
I
,
not
the
Lord
,
not
because
he
was
deceiued
in
his
aduise
,
for
he
spake
by
the
spirit
of
God
,
c.
7.
v.
40.
but
because
he
gaue
counsell
in
a
case
of
marriage
,
whereof
the
Lord
had
made
no
expresse
lawe
.
The
meaning
then
is
this
,
I
speake
by
collection
from
the
lawe
of
God
,
and
not
the
Lord
,
by
any
particular
and
expresse
lawe
.
Secondly
it
appeares
hence
,
that
the
articles
of
faith
,
or
the
doctrine
of
the
Gospell
,
is
in
excellencie
and
authoritie
,
aboue
all
men
and
angeis
.
And
hence
it
followes
,
that
the
Church
and
Councels
,
cannot
authorize
the
word
of
God
,
in
the
minde
&
conscience
of
any
man
.
For
the
inferiour
,
and
dependent
authoritie
,
addes
nothing
to
that
which
is
the
principall
,
and
superior
authoritie
.
Therefore
,
the
opinion
of
the
Papist
is
false
,
that
we
cannot
knowe
the
scripture
to
be
the
word
of
God
,
but
by
the
testimony
of
the
Church
:
as
though
the
letter
of
a
Prince
,
could
not
be
knowne
to
be
so
,
without
the
testimonie
of
the
subiects
.
The
principall
authoritie
is
sufficient
in
it selfe
,
to
authorize
it selfe
,
without
externall
testimonie
.
Thirdly
,
since
the
daies
of
the
Apostles
,
sundrie
doctrines
haue
bin
receiued
and
beleeued
,
touching
intercession
of
Saints
,
praier
to
the
dead
,
and
for
the
dead
,
Purgatorie
,
and
such
like
:
and
these
doctrines
haue
bin
confirmed
by
sundrie
revelations
.
And
here
we
learne
,
what
to
iudge
both
of
the
doctrines
,
and
of
the
reuelations
;
namely
,
that
they
are
accursed
:
because
the
doctrines
are
beside
the
written
word
,
and
the
reuelations
tend
to
ratifie
and
confirme
them
.
Lastly
,
hence
we
learne
,
what
to
thinke
of
the
writings
of
Papists
,
and
Schoolemen
,
whereof
some
are
called
,
Seraphicall
,
cherubicall
,
or
Angelicall
doctors
.
They
broch
,
and
maintaine
sundrie
things
,
beside
that
which
the
Apostles
preached
,
&
wrote
;
as
iustification
by
workes
,
and
a
mixture
of
the
lawe
and
the
Gospell
:
they
giue
too
little
to
grace
,
and
too
much
to
mans
will
.
In
this
regard
,
Paul
hath
giuen
the
sentence
,
that
they
are
accursed
.
For
this
cause
,
students
of
diuinitie
,
are
warily
to
read
them
with
praier
,
that
they
be
not
led
into
temptation
,
and
they
are
to
vse
them
onely
in
the
last
place
.
And
they
are
greatly
to
be
blamed
,
that
preferre
them
almost
aboue
all
writers
:
they
shewe
that
they
haue
little
loue
of
the
Gospell
in
their
hearts
.
9
As
we
said
before
,
so
say
I
now
againe
:
if
any
man
preach
vnto
you
otherwise
then
ye
haue
receiued
,
let
him
be
accursed
.
In
these
words
Paul
repeates
againe
that
which
he
said
before
:
and
the
repetition
is
not
in
vaine
,
but
for
three
weightie
causes
;
the
first
is
,
to
signifie
that
he
had
spoken
not
rashly
,
but
aduisedly
,
whatsoeuer
he
had
said
before
:
the
second
is
,
that
the
point
deliuered
,
is
an
infallible
truth
of
God
:
the
third
is
,
to
put
the
Galatians
and
vs
in
minde
,
that
we
are
to
obserue
and
remember
that
which
he
hath
said
,
as
the
foundation
of
our
religion
,
namely
,
that
the
doctrine
of
the
Apostles
is
the
onely
infallible
truth
of
God
,
against
which
we
may
not
listen
to
Fathers
,
Councels
,
or
to
the
very
Angels
of
God
.
If
this
had
bin
remembred
and
obserued
,
the
Gospel
had
continued
in
his
puritie
after
the
daies
of
the
Apostles
.
In
this
verse
one
thing
is
to
be
obserued
.
Before
Paul
saide
,
they
are
accursed
which
teach
otherwise
then
he
had
taught
:
here
he
saith
,
they
are
accursed
which
teach
otherwise
then
the
Galatians
had
receiued
.
Whereby
it
appeares
,
that
as
Paul
preached
the
Gospel
of
Christ
,
so
the
Galatians
receiued
it
.
And
they
receiued
it
,
first
in
that
they
,
had
care
to
know
it
,
secondly
in
that
they
gaue
the
assent
of
faith
vnto
it
,
as
to
a
truth
:
against
which
the
very
Angels
could
take
no
exception
.
And
for
this
also
are
the
Thessalonians
commended
that
the
Gospel
was
to
them
in
power
and
much
assurance
.
The
great
fault
of
our
times
is
,
that
where
as
the
Gospel
is
preached
,
it
is
not
accordingly
receiued
.
Many
haue
no
care
to
know
it
:
and
they
which
know
it
,
giue
not
vnto
it
the
assent
of
faith
,
but
onely
hold
it
in
opinion
.
And
this
is
the
cause
that
there
is
so
small
fruit
of
the
Gospel
.
This
sinne
will
at
length
haue
his
punishment
.
The
places
that
are
not
seasoned
by
the
waters
of
the
Sanctuarie
,
are
turned
to
saltpits
.
Ezech.
47.
v.
11.
10
For
now
whether
preach
I
men
or
God
?
or
seeke
I
to
please
men
?
for
if
I
should
yet
please
men
I
were
not
the
seruant
of
Christ
.
The
interrogations
in
this
place
,
doe
I
preach
?
and
,
doe
I
please
?
are
in
stead
of
earnest
negations
:
I
doe
not
preach
,
I
doe
not
please
.
And
when
he
saith
,
doe
I
now
preach
men
,
or
God
?
his
meaning
is
this
:
Heretofore
I
haue
preached
the
Traditions
of
men
,
but
now
beeing
an
Apostle
,
I
preach
not
the
doctrine
of
men
,
but
of
God
.
And
when
he
saith
,
doe
I
seeke
to
please
,
men
?
his
meaning
is
this
;
I
doe
not
make
this
the
scope
of
my
mini
sterie
,
to
frame
,
and
temper
my
doctrine
so
,
as
it
may
be
sutable
and
pleasing
to
the
affections
of
men
.
For
otherwise
we
are
to
please
men
in
that
which
is
good
,
and
for
their
good
.
1.
Cor.
10.
33.
Rom.
15.
2.
This
verse
containes
a
double
reason
of
his
former
speach
,
and
of
the
repitition
thereof
.
The
first
is
this
;
Though
heretofore
I
taught
the
Traditions
of
men
;
yet
now
I
teach
the
word
not
of
men
,
but
of
God
:
and
therefore
I
accurse
them
that
teach
otherwise
.
The
second
is
framed
thus
.
If
I
should
yet
please
men
,
I
were
not
the
seruant
of
God
:
but
I
am
the
seruant
of
God
:
therefore
I
seeke
not
to
please
men
,
but
,
if
neede
shal
be
,
I
will
denounce
curses
against
them
.
Here
first
we
see
the
proper
matter
of
the
Ministerie
,
which
is
not
the
word
or
doctrine
of
man
,
but
of
God
.
By
this
the
Ministers
of
the
Gospel
are
taught
to
handle
,
their
doctrine
with
modestie
,
and
humilitie
,
without
ostentation
,
with
reuerence
,
and
with
a
consideration
of
the
maiestie
of
God
whose
the
doctrine
is
which
they
vtter
,
that
.
God
may
be
glorified
.
1.
Pet.
4.
11.
Secondly
,
the
hearers
in
hearing
are
to
know
that
they
haue
to
deale
with
God
:
and
that
they
are
to
receiue
the
doctrine
taught
not
as
the
word
of
man
,
but
as
the
very
word
of
God
,
as
the
Thessalonians
did
.
1.
Thess.
2.
13.
The
want
of
this
consideration
,
is
the
cause
that
some
contemne
the
ministerie
of
the
word
,
and
others
are
not
touched
and
mooued
in
hearing
.
Againe
,
here
is
set
downe
the
right
manner
of
dispensing
the
word
,
which
must
not
be
for
the
pleasing
of
men
,
but
of
God
.
Hence
it
appeares
,
that
Ministers
of
the
Gospel
,
must
not
be
men-plea
〈…〉
,
nor
applie
,
and
fashion
their
doctrine
to
the
affections
,
humours
,
and
dispositions
of
men
,
but
keepe
a
good
conscience
,
and
doe
their
office
.
The
Lord
tells
Ieremie
he
must
not
turne
to
the
people
,
but
the
people
must
turne
to
him
,
Ierem.
15.
19.
Thus
God
shal
be
with
them
,
and
they
shal
bring
forth
much
fruit
.
And
the
people
must
know
it
to
be
a
good
thing
for
them
,
not
to
be
pleased
alwaies
by
their
Ministers
.
The
ministerie
of
the
word
must
be
as
a
sacrificing
knife
,
to
kill
and
mortifie
the
old
Adam
in
vs
,
that
we
may
liue
vnto
God
.
A
sicke
man
must
not
alwaies
haue
his
minde
,
but
he
must
often
be
crossed
,
and
restrained
of
his
desire
:
and
so
must
we
that
are
sicke
in
our
soules
in
respect
of
our
sinnes
.
It
is
a
fault
therefore
of
men
that
desire
to
be
pleased
,
&
to
haue
matters
smoothed
ouer
of
their
teachers
.
This
is
Dauids
balme
,
which
he
wisheth
may
neuer
be
wanting
to
his
head
.
Psal.
141.
5.
The
ende
of
this
verse
sets
downe
a
memorable
sentence
,
That
if
we
seeke
to
please
men
,
we
cannot
be
the
seruants
of
God
.
Hence
I
gather
,
that
our
nature
is
full
of
rebellion
,
and
enmitie
against
God
;
because
they
which
please
men
,
cannot
please
God
.
Againe
,
here
is
set
downe
what
is
the
hurt
that
comes
by
pride
,
and
ambition
.
It
keepes
men
that
they
cannot
be
the
seruants
of
Christ
.
Ye
beleeue
not
(
saith
Christ
)
because
ye
seeke
glorie
one
of
another
.
Ioh.
5.
44.
Ambition
so
fills
the
minde
with
vanitie
,
and
the
heart
with
worldly
desires
,
that
it
cannot
thinke
,
or
desire
to
please
God
.
Wherefore
he
that
would
be
a
faithfull
Minister
of
the
Gospel
,
must
denie
the
pride
of
his
heart
,
and
be
emptied
of
ambition
,
and
set
himselfe
wholly
to
seeke
the
glorie
of
God
in
his
calling
.
And
generally
,
he
that
would
be
a
faithfull
seruant
of
Christ
,
must
set
God
before
him
as
a
Iudge
,
and
consider
that
he
hath
to
deale
with
God
:
and
he
must
turne
his
minde
,
and
senses
from
the
world
,
and
all
things
therein
,
to
God
:
and
seeke
aboue
all
things
to
approoue
his
thoughts
,
desires
,
affections
,
and
all
his
doings
vnto
him
.
Lastly
,
the
profession
of
the
seruant
of
God
,
is
here
to
be
obserued
in
the
example
of
Paul
,
who
saith
,
Doe
I
now
preach
men
?
and
,
doe
I
yet
please
men
?
as
if
he
had
said
,
I
haue
done
thus
and
thus
,
I
haue
preached
the
Traditions
of
man
heretofore
,
and
I
haue
pleased
man
in
persequnting
the
Church
of
God
:
but
I
doe
not
so
still
,
neither
will
I.
And
he
that
can
say
the
like
with
good
conscience
,
I
haue
sinned
thus
and
thus
heretofore
,
but
now
I
doe
not
,
neither
will
I
sinne
as
I
haue
done
,
is
indeede
the
seruant
of
God
.
v.
11.
Now
I
certifie
you
,
brethren
,
that
the
Gospel
which
was
preached
by
me
,
was
not
after
man
.
The
meaning
is
this
:
that
it
may
the
better
appeare
that
I
haue
iustly
accursed
them
which
teach
any
other
Gospel
,
and
iustly
reprooued
you
for
receiuing
it
:
I
giue
you
to
vnderstand
,
that
the
Gospel
which
I
preached
was
not
after
man
,
that
is
,
not
deuised
by
man
,
or
preached
of
me
by
mans
authoritie
,
but
it
was
from
God
,
and
preached
by
the
authoritie
of
God
.
And
this
sense
appeares
by
v.
10
,
and
12.
In
these
words
is
laid
downe
the
reason
of
the
conclusion
,
or
the
assumption
of
the
principall
argument
,
which
was
on
this
manner
:
If
I
be
called
to
teach
,
and
that
immediatly
of
God
,
and
my
doctrine
be
true
,
then
ye
ought
not
to
haue
reuolted
from
the
Gospel
which
I
preached
:
but
I
was
called
to
teach
immediatly
of
God
,
and
my
doctrine
is
true
.
The
first
part
of
this
assumption
is
here
set
downe
,
and
handled
to
the
ende
of
the
second
chapter
:
and
the
conclusion
(
as
we
haue
heard
)
was
set
downe
in
the
premises
.
Hence
two
maine
points
of
doctrine
that
are
of
great
consequent
,
may
be
gathered
.
The
first
is
this
:
It
is
a
thing
most
necessarie
,
that
men
should
be
assured
and
certified
that
the
doctrine
of
the
Gospel
,
and
the
Scripture
,
is
not
of
man
,
but
of
God
.
This
is
the
first
thing
which
Paul
stands
vpon
in
this
Epistle
.
It
may
be
demanded
,
how
this
assurance
may
be
obtained
.
I
answer
thus
.
For
the
setling
of
our
consciences
,
that
Scripture
is
the
word
of
God
,
there
be
two
testimonies
.
One
is
the
Euidence
of
Gods
spirit
,
imprinted
and
expressed
in
the
Scriptures
:
and
this
is
an
excellencie
of
the
word
of
God
aboue
all
words
,
and
writings
of
men
,
and
Angels
:
and
containes
13.
points
.
The
first
,
is
the
puritie
of
the
law
of
Moses
,
whereas
the
lawes
of
men
,
haue
their
imperfections
.
The
second
i●
that
the
Scripture
setteth
downe
the
true
cause
of
all
miserie
,
namely
sinne
,
and
the
perfect
remedie
,
namely
the
death
of
Christ
.
The
third
is
,
the
Antiquitie
of
Scripture
,
in
that
it
fets
downe
an
historie
from
the
beginning
of
the
world
.
The
4.
is
,
prophecies
of
things
in
sundrie
bookes
of
Scripture
,
which
none
could
possibly
foretell
but
God
.
The
5.
is
,
the
confirmation
of
the
doctrine
of
the
Prophets
and
Apostles
by
miracles
,
that
is
,
works
done
aboue
,
and
contrarie
to
the
strength
of
nature
,
which
none
can
doe
but
God
.
The
6.
is
,
the
consent
of
all
the
scripture
with
themselues
,
whereas
the
writings
of
men
,
are
often
at
iarre
with
themselues
.
The
7.
is
,
the
confession
of
enemies
;
as
namely
,
of
heretickes
,
who
in
oppugning
of
scriptures
,
alleadge
scriptures
,
and
thereby
confesse
the
trueth
thereof
.
The
8.
is
,
an
vnspeakable
detestation
,
that
Sathan
and
all
wicked
men
beare
to
the
doctrine
of
scripture
.
The
9.
is
,
the
protection
and
preseruation
of
it
,
from
the
beginning
to
this
houre
,
by
a
speciall
prouidence
of
God
.
The
10.
is
,
the
constant
confession
of
Martyrs
,
that
haue
shedde
their
blood
for
the
Gospell
of
Christ
.
The
11.
is
,
that
fearefull
punishments
and
iudgements
haue
befallen
them
,
that
haue
oppugned
the
word
of
God
.
The
12.
is
,
holinesse
of
them
that
professe
the
Gospell
.
The
last
is
,
the
effect
and
operation
of
the
word
:
for
it
is
an
instrument
of
God
,
in
the
right
vse
whereof
,
we
receiue
the
testimonie
of
the
spirit
,
of
our
adoption
,
and
are
conuerted
vnto
God
.
And
yet
neuerthelesse
,
the
word
which
conuerteth
,
is
contrarie
to
the
wicked
nature
of
man
.
The
second
testimonie
is
,
from
the
Prophets
and
Apostles
,
who
were
Embassadours
of
God
,
extraordinarily
to
represent
his
authoritie
vnto
his
Church
,
and
the
pen-men
of
the
holy
Ghost
,
to
set
downe
the
true
and
proper
word
of
God
.
And
the
Apostles
aboue
the
rest
,
were
eie-witnesses
,
and
eare-witnesses
,
of
the
sayings
,
and
doings
of
Christ
:
and
in
that
they
were
guided
by
the
infallible
assistance
of
the
spirit
,
both
in
preaching
,
and
writing
:
their
Testimonie
touching
the
things
which
they
wrote
:
must
needes
be
authenticall
.
If
it
be
said
,
that
counterfeit
writings
,
may
be
published
to
the
world
,
vnder
the
name
of
the
Apostles
.
I
answer
,
if
they
were
in
the
daies
of
the
Apostles
,
they
,
by
their
authoritie
cut
them
off
:
and
therefore
Paul
saith
,
If
any
teach
otherwise
,
let
him
be
accursed
.
And
they
prouided
,
that
no
counterfeits
should
be
foisted
vnder
their
names
,
after
their
departure
.
And
hereupon
Iohn
,
the
last
of
the
Apostles
,
concludes
the
new
Testament
with
this
clause
,
If
any
man
shall
adde
vnto
these
things
,
God
shall
adde
vnto
him
the
plagues
that
are
written
in
this
booke
,
Reu.
22.
18.
If
any
demand
,
of
what
value
is
the
testimonie
of
the
Church
.
I
answer
,
consider
the
Church
distinct
;
from
the
Apostles
,
and
then
the
testimonie
thereof
,
is
farre
inferiour
to
the
Apostolicall
testification
,
concerning
the
word
of
God
.
For
the
Church
is
to
be
ruled
,
by
the
testimonie
of
the
Apostles
,
in
the
written
word
:
and
the
sentence
of
the
Church
,
is
not
alwaies
,
and
altogether
certen
,
nor
ioyned
with
that
euidence
of
the
spirit
,
wherewith
euery
testimonie
Apostolicall
is
accompanied
.
Furthermore
,
that
we
may
be
capable
of
these
two
testimonies
,
and
take
the
benefit
thereof
,
we
our selues
for
our
parts
,
must
yeilde
subiection
,
and
obedience
to
the
word
of
God
.
In
this
our
obedience
,
shall
we
be
assured
,
that
it
is
indeed
of
God
,
as
our
Sauiour
Christ
saith
,
Ioh.
7.
v.
17.
This
doctrine
touching
the
certentie
of
the
word
,
is
of
great
vse
.
For
when
the
minde
and
conscience
,
by
meanes
of
the
double
testimonie
before
mentioned
,
plainely
apprehends
it
,
there
is
foundation
laid
of
the
feare
of
God
,
and
of
iustifying
faith
:
&
before
we
be
assured
that
the
scripture
is
the
word
of
God
,
it
is
not
possible
,
that
we
should
conceiue
,
and
hold
a
faith
in
the
promises
of
God
.
And
the
want
of
this
certentie
in
many
,
is
an
open
gappe
to
heresie
,
apostacie
,
Atheisme
,
and
all
iniquitie
.
Secondly
,
by
this
it
appeares
,
that
the
Church
of
Rome
erreth
grossely
,
in
teaching
that
we
cannot
knowe
the
scripture
to
be
the
word
of
God
,
without
the
testimonie
of
the
Church
,
in
these
latter
times
,
and
that
without
it
,
we
could
haue
no
certentie
of
religion
;
whereas
the
testimonie
of
the
spirit
,
or
the
euidence
thereof
in
scripture
,
with
the
testimonie
of
the
Apostles
,
will
doe
the
deede
sufficiently
,
though
the
Church
should
be
silent
.
The
second
maine
point
is
,
That
it
is
necessarie
,
that
men
should
be
assured
in
their
consciences
,
that
the
calling
,
and
authoritie
of
their
teachers
,
is
of
God
.
It
may
be
demanded
,
howe
we
in
these
daies
should
be
assured
hereof
.
I
answer
thus
:
a
diuers
consideration
must
be
had
,
of
the
first
Ministers
of
the
Gospel
,
and
of
their
successors
.
Touching
the
first
Ministers
and
planters
of
the
Gospel
,
within
these
80.
yeares
.
We
must
consider
,
that
a
calling
is
of
two
sorts
:
Ordinarie
,
and
Extraordinarie
.
Ordinarie
is
,
when
God
calls
by
the
voices
,
and
consent
of
men
,
following
the
laws
of
his
word
.
Extraordinarie
is
,
when
God
calls
otherwise
.
And
this
he
doth
3.
waies
,
first
,
by
immediate
voice
.
Thus
God
called
Abraham
and
Moses
,
and
thus
were
the
Apostles
called
.
The
second
is
,
by
the
message
of
a
creature
.
Thus
Aaron
and
the
tribe
of
Leui
was
called
by
Moses
:
Elizeus
,
by
Elias
:
Philip
was
called
by
an
angel
to
baptize
the
Eunuch
,
Act.
8.
26.
The
third
is
,
by
instinct
.
Thus
Philip
a
deacon
preached
in
Samaria
,
Act.
8.
14.
Thus
the
men
of
Cyprus
,
and
Cyrene
preached
among
the
Gentiles
,
and
the
hand
of
God
was
with
them
,
though
otherwise
they
were
but
priuate
persons
,
Act.
11.
19
,
20.
Of
this
kind
was
the
calling
of
the
first
preachers
of
the
Gospel
.
It
may
be
obiected
,
that
they
did
not
confirme
their
callings
and
doctrine
by
miracles
,
which
they
should
haue
done
,
if
their
callings
had
beene
extraordinarie
.
I
answer
:
they
preached
no
new
doctrine
,
but
the
old
&
auntient
doctrine
of
the
Prophets
and
Apostles
,
which
they
had
heretofore
confirmed
by
miracles
.
Now
old
doctrine
needes
no
newe
miracles
,
but
new
doctrine
,
such
as
are
the
Popes
decrees
&
decretals
.
Againe
,
it
may
be
alleadged
,
that
men
may
falsly
pretend
extraordinarie
calling
.
I
answer
,
if
three
rules
be
obserued
they
cannot
.
The
first
is
,
that
extraordinarie
neuer
takes
place
,
but
when
there
is
no
roome
for
ordinarie
.
The
second
,
that
they
which
plead
a
calling
extraordinarily
,
must
be
tried
by
the
word
,
both
for
doctrine
and
life
:
for
this
is
an
infallible
way
to
discouer
false
teachers
,
Math.
7.
22.
Deut.
13.
1.
5.
Iohns
authoritie
is
said
to
be
from
heauen
,
because
his
baptisme
,
that
is
,
his
doctrine
,
was
so
.
Luk.
20.
2.
The
third
is
,
that
extraordinarie
teachers
in
these
last
daies
,
after
they
haue
brought
men
to
receiue
the
Gospel
,
are
to
be
ordained
as
other
ordinarie
ministers
after
the
laws
of
gods
word
.
For
they
are
not
extraordinarie
in
respect
of
their
doctrine
,
which
is
the
doctrine
of
the
word
,
nor
in
respect
of
their
office
or
function
,
in
which
regard
they
are
Pastors
&
teachers
,
and
not
Apostles
or
Euangelists
:
but
their
callings
are
extraordinarie
,
in
respect
of
the
common
abuse
of
the
office
of
teaching
,
and
in
respect
of
the
common
corruption
of
doctrine
.
These
3.
rules
,
as
caueats
obserued
,
we
may
easily
perceiue
who
are
called
extraordinarily
,
who
not
:
and
they
are
all
fully
verified
in
the
first
preachers
of
the
Gospell
.
Thirdly
,
it
is
obiected
,
that
they
which
are
lawfully
called
,
are
ordained
by
them
,
whose
auncetours
haue
bene
successiuely
ordained
by
the
Apostles
.
I
answer
:
Succession
is
threefold
.
The
first
is
,
of
persons
and
doctrine
joyntly
together
:
and
this
was
in
the
Primitiue
Church
.
The
second
is
,
of
persons
alone
,
and
this
may
be
among
infidels
,
and
heretikes
.
The
third
is
,
of
doctrine
alone
.
And
thus
our
Ministers
succeede
the
Apostles
.
And
this
is
sufficient
.
For
this
Rule
must
be
remembred
,
that
the
Power
of
the
keyes
,
that
is
,
of
order
and
iurisdiction
,
is
tied
by
God
and
annexed
in
the
new
Testament
to
doctrine
.
If
in
Turkie
,
or
America
,
or
els
where
,
the
Gospel
should
be
receiued
of
men
,
by
the
counsell
and
perswasion
of
priuate
persons
,
they
shall
not
neede
to
send
into
Europe
for
consecrated
Ministers
,
but
they
haue
power
to
choose
their
owne
Ministers
from
within
themselues
:
because
where
God
giues
the
word
,
he
giues
the
power
also
.
Touching
the
Successours
of
the
first
preachers
,
their
calling
was
altogether
ordinarie
,
and
they
were
ordained
of
their
predecessours
.
It
is
obiected
,
that
their
callings
are
corrupt
.
I
answer
thus
.
All
actions
Ecclesiasticall
,
that
tende
to
binding
or
loosing
,
appertaine
properly
to
the
person
of
Christ
,
and
men
are
but
ministers
,
and
instruments
thereof
.
And
therefore
to
call
men
to
the
ministerie
and
dispensation
of
the
Gospel
,
belongs
to
Christ
,
who
alone
giueth
the
power
,
the
will
,
the
deede
.
And
the
Church
can
doe
no
more
but
testifie
,
publish
,
and
declare
whome
God
calleth
,
by
Examination
of
parties
for
life
and
doctrine
,
by
Election
,
and
by
ordination
.
This
is
for
substance
all
that
the
Church
can
doe
:
and
all
this
is
allowed
,
and
prescribed
by
the
lawes
of
this
Church
,
and
land
.
And
therefore
our
callings
for
their
substance
are
diuine
,
whatsoeuer
defects
there
be
otherwise
.
This
assurance
that
our
callings
are
of
God
,
is
of
great
vse
.
It
makes
the
Minister
to
make
a
conscience
of
his
dutie
:
it
is
his
comfort
in
trouble
.
Isa.
49.
2.
2.
Cor.
2.
15.
And
to
the
hearers
it
is
a
meanes
of
great
reuerence
,
and
obedience
.
12
For
neither
receiued
I
it
of
man
,
neither
was
I
taught
it
,
but
by
the
reuelation
of
Iesus
Christ
.
The
meaning
is
this
.
Paul
here
saith
,
he
receiued
not
the
Gospel
of
man
:
because
he
receiued
not
the
office
to
teach
and
preach
the
Gospel
from
any
meere
man
.
For
here
he
speakes
of
himselfe
as
he
was
an
Apostle
:
and
then
an
Apostle
properly
is
said
to
receiue
the
Gospel
,
when
he
receiues
not
onely
to
know
and
beleeue
it
,
but
also
to
preach
it
.
And
he
addes
further
,
that
he
was
not
taught
it
,
that
is
,
that
he
learned
the
Gospel
not
by
the
teaching
of
any
man
,
as
formerly
he
learned
the
law
at
the
feete
of
Gamaliel
.
The
last
words
[
but
by
the
reuelation
of
Iesus
Christ
]
carrie
this
sense
;
but
I
learned
and
receiued
it
of
Christ
,
who
taught
me
by
reuelation
.
Further
,
Reuelation
is
twofold
,
one
ordinarie
,
the
other
extraordinarie
.
Ordinarie
is
,
when
Christ
teacheth
men
by
the
word
preached
,
and
by
his
spirit
.
In
this
sense
the
holy
Ghost
is
called
the
spirit
of
reuelation
,
Eph.
1.
17.
Extraordinarie
is
,
with
the
word
preached
,
and
that
foure
waies
.
First
,
by
voice
.
Thus
God
taught
Adam
and
the
Patriarkes
.
The
second
,
by
dreames
,
when
things
reuealed
were
represented
to
the
minde
in
sleepe
.
The
third
is
vision
,
when
things
reuealed
are
represented
to
the
outward
senses
of
men
beeing
awake
.
The
fourth
is
instinct
,
when
God
teacheth
by
inward
motion
and
inspiration
.
Thus
did
God
vsually
teach
the
Prophets
.
2.
Pet.
1.
21.
Now
the
reuelation
which
Paul
had
,
was
not
ordinarie
,
but
extraordinarie
,
and
that
partly
by
vision
,
partly
by
voice
,
and
partly
by
instinct
,
Act.
9.
&
22.
It
may
here
be
demanded
,
where
Christ
was
,
whether
on
earth
or
in
heauen
,
because
Paul
heard
his
voice
,
&
saw
him
visibly
.
I
answer
,
he
was
not
on
earth
,
but
in
heauen
:
and
that
Paul
both
saw
,
and
heard
him
,
it
was
by
miracle
;
whereas
Stephen
in
like
manner
saw
Christ
,
he
saw
him
not
on
earth
,
but
standing
at
the
right
hand
of
God
in
heauen
:
for
otherwise
the
opening
of
the
heauens
had
bin
a
needles
thing
.
These
wordes
then
are
a
confirmation
of
the
former
verse
,
on
this
manner
.
The
authoritie
whereby
I
teach
,
and
the
doctrine
which
I
teach
,
I
first
receiued
and
learned
it
,
not
of
man
,
but
immediatly
of
Christ
:
therefore
the
Gospel
which
I
preach
is
not
humane
,
but
diuine
,
and
preached
not
by
humane
,
but
by
diuine
authoritie
.
In
the
scope
and
sense
of
the
words
,
many
points
of
doctrine
are
contained
.
The
first
,
that
Christ
is
the
great
Prophet
and
Doctour
of
the
Church
,
Math.
17.
6.
Heare
him
.
and
23.
8.
One
is
your
Doctour
,
namely
Christ
.
And
he
is
called
the
great
shepheard
of
the
sheepe
,
Hebr.
13.
20.
His
office
is
in
three
things
.
The
first
is
,
to
manifest
and
reueale
the
will
of
the
father
touching
the
redemption
of
mankind
,
Ioh.
1.
18.
&
8.
26.
This
he
hath
done
from
the
beginning
of
the
world
(
the
father
neuer
speaking
and
appearing
immediately
but
in
the
baptisme
and
transfiguration
of
Christ
)
and
this
he
doth
to
Paul
in
this
place
.
The
second
is
,
to
institute
the
Ministerie
of
the
word
,
and
to
call
and
send
Ministers
.
As
my
father
sent
me
,
so
send
I
you
,
Ioh.
20.
21.
He
it
is
that
giues
some
to
be
Pastours
,
some
to
be
teachers
,
Eph.
4.
11.
And
thus
appoints
Paul
to
be
an
Apostle
.
The
third
is
,
to
teach
the
heart
within
,
by
illuminating
the
mind
,
and
by
working
a
faith
of
the
doctrine
which
is
taught
.
He
openeth
the
vnderstandings
of
his
Disciples
that
they
may
vnderstand
the
Scriptures
,
Luk.
24.
45.
Thus
here
he
inlightneth
and
teacheth
Paul
.
Furthermore
,
it
must
be
obserued
,
that
this
office
of
teaching
,
is
inseparably
annexed
to
the
person
of
Christ
,
and
is
by
him
accordingly
exequuted
euen
after
his
ascension
,
as
appeares
in
the
conuersion
of
Paul
.
And
therefore
Isai
saith
,
they
shall
be
all
taught
of
God
,
Isa.
54.
13.
As
for
the
Ministers
of
the
Gospel
,
they
in
teaching
are
no
more
but
instruments
of
Christ
to
vtter
and
pronounce
the
word
to
the
eare
:
this
is
all
they
can
doe
.
Therefore
Paul
saith
,
he
that
plants
or
waters
is
not
any
thing
,
but
God
that
giueth
the
increase
.
The
teacher
then
properly
in
the
ministerie
of
the
new
Testament
to
the
very
ende
of
the
world
,
is
Christ
himselfe
.
This
must
teach
vs
reuerence
in
hearing
Gods
word
,
and
care
with
diligence
in
keeping
of
it
.
Hebr.
2.
1
,
2
,
3
,
&c.
Secondly
this
teacheth
vs
,
that
they
which
imbrace
not
the
Gospel
among
vs
,
are
contemners
of
Christ
,
and
shall
indure
eternall
condemnation
.
Ioh.
3.
18.
&
Hebr.
12.
25.
Thirdly
,
if
we
want
vnderstanding
,
we
must
pray
to
Christ
for
it
;
and
because
we
haue
so
excellent
a
teacher
,
we
must
pray
vnto
him
that
he
would
giue
vnto
vs
hearing
eares
,
that
is
,
hearts
tractable
,
and
obedient
to
his
word
,
that
we
may
be
fitte
disciples
for
so
worthie
a
master
.
The
second
is
,
that
there
be
two
waies
whereby
Christ
teacheth
those
that
are
to
be
teachers
.
One
is
immediate
reuelation
;
the
other
,
is
ordinarie
instruction
in
schooles
by
the
means
and
ministerie
of
man
.
The
like
saith
Amos
,
I
was
neither
Prophet
,
nor
sonne
of
a
Prophet
,
but
the
Lord
sent
me
to
prophecie
to
Israel
.
Amos
7.
14.
The
third
point
is
,
that
They
which
are
to
be
teachers
must
first
be
taught
;
and
they
must
teach
that
which
they
haue
first
learned
themselues
.
2.
Tim.
3.
14.
Abide
in
the
things
which
thou
hast
learned
.
Christ
taught
,
that
which
he
heard
of
the
father
;
the
Apostles
that
which
they
heard
of
Christ
:
ordinarie
ministers
that
which
they
haue
learned
of
the
Apostles
.
This
is
the
right
Tradition
:
and
if
it
be
obserued
without
addition
or
detraction
,
the
Gospel
shall
remaine
in
his
integritie
.
Here
our
Auncetours
are
greatly
to
be
blamed
,
who
haue
not
contented
themselues
with
that
which
they
haue
learned
of
the
Apostles
,
but
haue
deliuered
things
of
their
owne
which
they
were
neuer
taught
.
Hence
sprang
vnwritten
traditions
,
and
the
corruption
of
religion
.
Againe
,
such
are
here
to
be
blamed
,
that
take
vpon
them
to
be
teachers
of
the
Gospel
,
and
were
neuer
taught
by
reuelation
,
or
by
any
ordinarie
way
.
Thirdly
,
priuate
persons
are
much
more
to
be
blamed
,
that
broch
and
deliuer
such
doctrines
,
and
opinions
,
as
they
themselues
neuer
learned
by
any
ministery
.
For
teachers
themselues
must
first
learne
,
and
then
teach
.
The
fourth
point
is
,
that
they
which
are
to
be
teachers
are
first
to
be
taught
,
and
that
by
men
,
where
reuelation
is
wanting
.
This
kind
of
teaching
is
the
foundation
of
the
schoole
of
the
Prophets
,
and
it
hath
bin
from
the
beginning
.
The
Patriarkes
till
Moses
were
Prophets
in
their
families
,
&
they
taught
not
onely
their
families
in
generall
,
but
also
their
first
borne
,
that
they
might
succeede
as
Prophets
after
them
.
There
were
48.
cities
of
the
Leuites
dispersed
through
all
the
tribes
,
where
not
onely
the
people
were
taught
,
but
also
schooles
erected
that
they
might
be
taught
,
which
were
to
be
Priests
and
Leuites
,
Num.
37.
One
citie
among
the
rest
is
called
Cireath
sephar
,
Iosu.
15.
15.
that
is
,
the
citie
of
bookes
,
or
as
we
say
,
the
Vniversitie
.
Samuel
a
yong
man
was
sent
to
the
Tabernacle
in
Shilo
,
to
be
taught
,
and
trained
vp
of
Eli
the
Priest
.
Samuel
when
he
was
iudge
of
Israel
erected
Colledges
of
Prophets
,
and
ruled
them
himselfe
.
1.
Sam.
10.
In
the
decaied
estate
of
the
ten
tribes
,
Elias
and
Elizeus
set
vp
schooles
of
the
Prophets
in
Bethel
,
Carmel
,
&c.
and
the
yong
students
were
called
the
sonnes
of
the
Prophets
.
2.
king
.
2.
3.
Christ
himselfe
beside
the
sermons
made
to
the
people
,
trained
vp
and
taught
himselfe
,
his
12.
Apostles
,
and
his
70.
disciples
.
Paul
commaunds
Timothie
to
teach
that
which
he
had
learned
,
to
such
as
shal
be
fit
to
teach
others
,
2.
Tim.
2.
2.
Furthermore
,
this
teaching
is
of
great
vse
.
For
it
serues
to
maintaine
the
true
interpretation
of
scripture
,
the
puritie
of
doctrine
:
and
it
is
a
meanes
to
continue
the
ministerie
to
the
ende
of
the
world
.
The
meanest
arte
or
trade
that
is
,
is
not
learned
without
great
teaching
:
then
much
more
teaching
is
required
in
diuinitie
,
which
is
the
arte
of
all
arts
.
The
true
interpretation
of
scripture
,
and
the
right
cutting
of
the
word
,
is
a
matter
of
great
difficultie
,
and
a
matter
(
whatsoeuer
men
think
)
of
the
greatest
learning
in
the
world
.
Therefore
it
is
necessarie
,
that
teachers
should
first
be
taught
,
and
learne
aright
the
Gospel
of
Christ
.
Eleauen
hundred
yeares
after
Christ
,
men
began
to
lay
aside
Moses
,
and
the
Prophets
,
and
the
writings
of
the
new
Testament
,
and
to
expound
the
writings
of
men
,
as
the
Sentences
of
Peter
Lumbard
.
Hence
ignorance
,
superstition
,
&
idolatrie
come
headlong
into
the
world
.
Seeing
then
the
teaching
of
them
that
are
to
be
teachers
,
is
of
such
antiquitie
,
and
vse
,
all
men
are
to
be
exhorted
,
to
put
to
their
helping
hands
,
that
this
thing
may
goe
forward
.
Princes
are
to
maintaine
it
,
by
their
bountifulnesse
,
and
authoritie
,
as
they
haue
done
,
and
doe
still
:
and
that
which
they
doe
,
they
must
doe
it
more
.
Parents
must
dedicate
the
fittest
of
their
children
to
the
seruice
of
God
,
in
the
ministerie
,
and
not
to
vse
it
in
the
last
place
for
a
shift
,
as
they
doe
.
For
commonly
,
the
eldest
must
be
the
heire
,
the
next
the
lawyer
,
the
youngest
the
diuine
.
Students
must
loue
and
affect
this
calling
aboue
all
other
.
1.
Cor.
14.
1.
Lastly
,
all
men
must
make
praier
,
that
God
would
prosper
and
blesse
all
Schooles
of
learning
,
where
this
kind
of
teaching
is
in
vse
.
Here
againe
it
appeares
,
that
Christ
is
God
,
and
more
then
a
meere
man
,
because
he
is
opposed
to
man
:
and
that
Paul
receiued
authoritie
,
and
the
keies
of
the
kingdome
of
heauen
,
immediately
of
Christ
,
as
well
as
Peter
.
13.
For
ye
haue
heard
of
my
conuersation
,
in
time
past
,
howe
that
I
persecuted
the
Church
of
God
extreamely
,
and
wasted
it
.
14.
And
profitted
in
the
Iewish
religion
,
aboue
many
of
my
companions
,
of
mine
owne
nation
,
and
was
much
more
zealous
of
the
Traditions
of
my
fathers
.
In
the
former
verse
,
the
Apostle
set
downe
,
that
he
learned
the
Gospel
,
not
of
man
,
but
of
Iesus
Christ
,
immediately
.
This
in
the
next
place
,
he
goes
about
to
prooue
at
large
.
His
reason
is
framed
thus
.
If
I
learned
the
Gospell
of
any
man
,
I
learned
it
either
before
,
or
after
my
conuersion
:
but
I
learned
it
neither
before
,
nor
after
my
conuersion
of
any
man
.
The
first
part
of
his
reason
is
here
confirmed
thus
:
before
my
calling
and
conuersion
,
I
professed
Iudaisme
,
and
I
liued
accordingly
,
persecuting
the
Church
,
and
suppressing
the
Gospel
of
Christ
,
and
profiting
in
my
religion
aboue
many
others
:
therefore
I
was
not
then
fit
to
heare
and
learne
the
Gospell
of
Christ
of
any
man
.
This
argument
he
further
confirmes
,
by
the
testimonie
of
the
Galatians
thus
:
That
this
was
my
conuersation
in
Iudaisme
,
ye
are
witnesses
:
for
ye
haue
heretofore
heard
as
much
.
In
the
example
of
Paul
,
two
points
are
generally
to
be
considered
.
The
first
,
that
the
distinction
of
man
and
man
,
ariseth
not
of
the
will
,
or
naturall
disposition
of
man
,
but
of
the
grace
and
mercie
of
God
.
For
Paul
an
Elect
vessell
for
nature
and
disposition
,
before
his
conuersion
,
is
as
wicked
as
any
other
.
And
he
saith
,
Rom.
9.
11.
that
the
difference
betweene
man
and
man
before
God
,
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
.
Therefore
it
is
a
Pelagian
errour
,
to
thinke
that
men
,
doing
that
which
they
can
,
doe
by
nature
occasion
God
to
giue
them
supernatural
grace
.
The
second
point
is
,
that
Paul
here
makes
an
open
,
and
ingenious
confession
of
his
wicked
life
past
.
And
hence
I
gather
that
this
Apostle
,
and
consequently
the
rest
,
writ
the
scriptures
of
the
new
Testament
by
the
instinct
of
Gods
spirit
,
and
not
by
humane
pollicie
,
which
(
no
doubt
)
would
haue
mooued
them
to
haue
couered
and
concealed
their
owne
faults
,
and
not
to
haue
blazed
their
owne
shame
to
the
world
.
And
therefore
the
bookes
of
scripture
,
are
not
bookes
of
pollicie
(
as
Atheists
suppose
)
to
keepe
men
in
awe
,
but
they
are
the
very
word
of
God
.
Againe
,
the
end
of
this
plaine
confession
is
,
that
Paul
might
thereby
confirme
,
and
iustifie
,
his
owne
calling
,
to
the
office
of
an
Apostle
.
This
serues
to
giue
a
checke
to
such
persons
,
as
vse
to
sit
and
rehearse
their
wicked
liues
past
,
in
boasting
and
reioycing
manner
.
In
Pauls
example
there
be
two
things
to
be
considered
,
his
profession
before
his
calling
,
and
his
conuersation
.
His
profession
was
Iudaisme
:
and
this
hindred
him
from
imbracing
the
gospell
.
It
may
here
be
demanded
,
what
Iudaisme
,
or
the
Iewish
religion
is
?
Answer
.
In
the
daies
of
Christ
,
and
the
Apostles
,
there
were
three
speciall
sects
among
the
Apostles
,
Esseis
,
Sadduceis
,
and
Pharises
.
And
the
Pharises
were
the
principall
,
and
their
doctrine
was
commonly
imbraced
of
the
Iewes
.
And
therefore
by
Iudaisme
(
as
I
take
it
)
Phariseisme
is
here
meant
.
Nowe
the
principall
doctrines
of
the
Pharises
were
these
.
I.
They
held
,
that
there
was
one
God
,
and
that
this
God
was
the
father
,
without
any
distinction
of
persons
:
for
when
Christ
mentioned
the
distinction
of
the
father
,
and
the
sonne
,
they
would
not
acknowledge
it
,
Iohn
8.
19.
II.
They
acknowledged
in
the
Messias
but
one
nature
:
for
when
it
was
asked
them
,
howe
Christ
beeing
the
sonne
of
Dauid
,
should
neuerthelesse
be
his
Lord
;
they
could
not
answer
.
Math.
22.
III.
They
held
,
that
the
kingdome
of
the
Messias
,
was
an
earthly
kingdome
:
and
with
this
opinion
,
the
Disciples
of
Christ
were
tain
●ed
.
IV.
They
held
,
that
the
keeping
of
the
morall
lawe
,
stood
in
externall
obedience
,
as
appeares
by
the
speeches
of
Christ
,
reforming
their
errours
,
Math.
5.
6.
7.
chap.
V.
They
maintained
a
naturall
freedome
of
the
will
,
in
the
obseruing
of
the
law
,
Luk.
18.
Lord
I
thanke
thee
(
saith
the
Pharisie
)
I
doe
thus
&
thus
.
VI.
They
held
a
iustification
by
the
workes
of
the
lawe
,
without
the
obedience
of
the
Messias
.
Rom.
9.
3.
VII
.
Beside
the
written
word
and
law
of
Moses
,
they
had
many
vnwritten
traditions
,
which
they
obserued
precisely
:
and
the
obseruation
of
them
was
accounted
the
worship
of
God
,
Math.
15.
3.
9.
Other
points
they
held
,
but
these
are
the
principall
.
It
may
further
be
demaunded
,
how
the
Iewes
could
hold
such
hereticall
,
&
damnable
opinions
,
and
yet
be
the
people
of
God
?
Answer
.
They
had
for
their
parts
forsaken
God
:
but
God
had
not
forsaken
them
,
because
the
Temple
was
yet
standing
,
and
the
sacrifices
with
the
outward
worship
,
yet
remained
among
them
.
In
this
regard
,
they
were
still
a
reputed
people
of
God
.
Againe
,
they
are
called
a
people
of
God
,
not
of
the
bigger
,
but
of
the
better
part
:
and
the
better
part
was
a
small
remnant
of
them
,
that
truely
feared
God
,
and
beleeued
in
the
Messias
.
Of
which
sort
,
were
Ioseph
,
Marie
,
Zacharie
,
Elizabeth
,
Simeon
,
Anna
,
Ioseph
of
Arimathia
,
Nicodemus
.
Againe
,
it
may
be
demanded
,
howe
the
Iewes
beeing
such
a
people
of
God
,
should
fall
away
to
so
damnable
a
religion
.
Answer
.
They
neither
loued
,
nor
obeyed
the
doctrine
of
Moses
,
and
the
Prophets
:
and
therefore
God
in
iudgment
left
them
to
the
blindenesse
of
their
owne
mindes
,
and
the
hardnesse
of
their
own
hearts
.
Isai.
6.
The
like
may
be
our
case
.
If
we
loue
and
obey
not
the
Gospel
,
more
then
we
haue
done
,
our
religion
may
ende
in
ignorance
,
superstition
,
and
prophanenesse
,
as
theirs
hath
done
.
The
second
thing
in
Pauls
example
,
is
his
conuersation
,
whereby
he
liued
and
conuersed
according
to
his
religion
.
The
like
should
be
in
vs
.
For
the
profession
of
the
faith
,
and
godly
conuersation
are
to
goe
together
.
Phil.
1.
27.
Faith
in
the
hart
is
a
light
,
and
workes
are
the
shining
of
this
light
.
Math.
5.
16.
Christ
hath
redeemed
them
that
beleeue
from
their
vaine
conuersation
.
1.
Pet.
1.
18.
Heere
many
of
vs
doe
amisse
,
disioyning
faith
,
and
good
life
.
And
this
fault
is
the
greater
,
because
it
is
an
occasion
to
our
aduersaries
to
mislike
,
and
reiect
our
religion
.
Pauls
conuersation
hath
two
partes
,
his
persequution
of
the
church
,
and
his
profiting
in
his
religion
.
Persequution
properly
is
the
afflicting
of
the
people
of
god
for
their
faith
and
religion
.
In
this
we
are
not
to
follow
Paul
,
but
to
doe
the
contrary
,
that
is
,
by
all
meanes
to
seeke
the
good
of
the
church
.
After
Gods
glory
immediatly
,
we
are
to
seeke
the
comming
,
and
aduancement
of
the
kingdome
of
God
.
Now
this
kingdome
,
is
a
certen
estate
and
condition
of
men
,
whereby
they
stand
subiect
to
the
word
and
spirit
of
God
.
And
this
subiection
to
God
,
and
Christ
,
is
the
propertie
of
them
that
be
members
of
the
church
of
God
.
All
,
both
rich
,
and
poore
,
conferred
something
(
according
to
their
abilitie
)
to
the
building
of
the
Temple
,
which
figured
the
church
of
God
.
The
fault
of
our
times
is
,
that
we
build
our selues
,
and
our
worldly
estates
,
and
little
respect
the
common
good
of
the
church
.
In
the
persequution
of
the
church
by
Paul
,
two
pointes
are
to
be
considered
,
the
manner
,
and
measure
,
or
accomplishment
.
The
manner
is
,
that
he
persequuted
the
church
extreamely
or
aboue
measure
.
That
which
Paul
did
in
his
religion
,
we
must
doe
in
ours
.
The
good
things
,
that
we
are
to
doe
,
we
must
doe
them
with
all
our
might
.
Eccles.
9.
10.
our
dutie
is
to
keepe
our
hartes
in
the
feare
of
God
,
and
we
must
doe
it
with
all
diligence
.
Prou.
4.
24.
It
is
our
duty
to
seeke
gods
kingdome
,
and
we
must
take
it
with
violence
.
To
enter
into
life
is
our
duty
,
and
we
must
striue
to
enter
.
To
pray
is
our
duty
,
and
we
must
wrastle
in
praier
,
Rom.
15.
30.
Iosias
turnes
to
God
with
all
his
harte
.
The
law
requires
,
that
we
should
loue
God
,
with
all
the
powers
of
body
and
soule
,
and
with
all
the
strengh
of
all
the
powers
.
In
earthly
things
we
must
moderate
our
thoughtes
&
cares
,
but
spirituall
duties
must
be
performed
with
all
our
might
.
The
accomplishment
of
persequution
,
is
,
that
Paul
wasted
the
church
,
and
made
hauocke
of
it
.
Here
I
consider
2.
points
,
what
is
wasted
?
&
who
is
the
waster
?
For
the
first
,
it
is
the
church
.
Here
2.
questions
may
be
demanded
,
the
firist
is
,
how
the
church
can
be
wasted
?
Answer
.
In
respect
of
the
inward
estate
thereof
,
which
standes
in
election
,
faith
,
iustification
,
glorification
,
it
cannot
be
wasted
.
In
respect
of
his
outward
estate
,
it
may
be
wasted
,
that
is
in
respect
of
mens
bodies
,
and
in
regard
of
the
publike
assemblies
,
and
the
exercises
of
religion
.
The
second
question
is
,
why
God
suffers
his
enemies
to
wast
his
owne
church
?
Answer
.
Iudgement
beginnes
in
Gods
house
:
and
his
iudgements
sometime
are
very
sharpe
,
whether
they
be
inflicted
for
triall
or
correction
of
sinnes
past
,
or
for
the
preuenting
of
sinnes
to
come
.
As
in
the
bodie
,
sometime
there
is
no
hope
of
life
,
except
armes
,
and
legges
be
cut
off
:
euen
so
is
it
in
the
church
.
Hence
it
appeares
that
there
shall
be
a
last
iudgement
,
and
that
there
is
a
life
euerlasting
in
heauen
:
because
the
wicked
man
florisheth
in
this
world
,
and
the
godly
are
often
oppressed
.
The
waster
of
the
church
is
Paul
.
By
whome
we
learne
that
sinne
,
where
it
takes
place
,
giues
a
man
no
rest
till
it
hath
brought
him
to
a
height
of
wickednes
.
Hatred
hauing
entred
into
Caines
heart
,
leaues
him
not
,
till
it
haue
caused
him
to
imbrue
his
hands
in
his
brothers
bloud
.
Coueteousnes
makes
Iudas
at
length
to
betray
his
master
,
and
hange
himselfe
.
Blind
zeale
makes
Paul
not
only
to
persequute
,
but
also
to
wast
the
church
.
Therefore
it
is
good
to
auoide
the
first
beginnings
,
yea
the
very
occasion
of
sinne
.
The
second
part
,
and
point
in
Pauls
conuersion
,
is
,
that
he
profittes
in
his
religion
.
Thus
should
we
profit
in
the
gospell
of
Christ
.
It
is
gods
commandement
be
ye
perfect
as
your
heauenly
father
is
perfect
:
that
is
,
indeuour
to
come
to
perfection
.
Math.
5.
48.
All
the
faith
we
haue
or
can
obtaine
is
little
enough
in
the
time
of
temptation
.
Iob
that
said
in
his
affliction
,
though
the
Lord
kill
mee
I
will
still
trust
in
him
,
saith
also
that
God
wrot
bitter
things
Iob.
13.
15.
v.
26.
against
him
and
made
him
to
possesse
the
sinnes
of
his
youth
.
It
is
a
token
that
a
man
is
dead
in
his
sinnes
,
when
he
doth
not
growe
,
or
increase
in
good
things
.
1.
Pet.
2.
2.
In
this
regard
great
is
the
fault
of
our
daies
,
for
many
are
wearie
of
the
gospell
,
many
stand
at
a
staie
without
profiting
;
many
goe
backward
.
The
cause
is
this
.
Commonly
men
liue
as
it
were
without
the
lawe
:
and
thinke
it
sufficient
,
if
they
doe
not
grossely
offend
:
not
considering
that
the
lawe
of
God
,
is
a
lawe
to
our
thoughtes
,
and
affections
,
and
all
the
circumstances
of
our
actions
.
That
we
may
hereafter
make
good
proceedings
in
our
religion
,
we
must
remember
3.
caueats
.
One
,
that
we
must
indeuour
to
see
,
and
feele
in
our selues
the
smalenes
of
our
faith
,
repentance
,
feare
of
God
&c.
And
the
great
masse
of
corruptions
that
is
in
vs
.
Thus
with
the
beggar
,
we
shall
be
alwaies
peecing
,
and
mending
our
garment
.
The
second
,
that
as
trauellers
,
we
must
forget
things
past
,
and
goe
on
to
doe
more
good
.
Psal
,
3.
14.
The
third
,
that
we
must
set
before
vs
the
crowne
of
eternall
glorie
&
seeke
to
apprehend
it
1.
Tim.
6.
11.
thus
did
Moses
Heb.
11.
In
Pauls
profiting
,
two
things
must
be
considered
,
the
measure
,
and
the
thing
in
which
he
profited
.
The
measure
in
that
he
profited
aboue
many
others
.
Hence
we
learne
that
in
matters
of
religion
there
should
be
an
holy
Emulation
,
and
contention
,
among
vs
:
and
our
fault
is
that
we
contend
,
who
shall
haue
the
most
riches
,
and
honour
,
or
goe
in
the
finest
apparell
,
and
striue
not
to
goe
one
beyond
another
in
good
things
.
Againe
,
Pauls
modestie
must
here
be
obserued
.
He
doth
not
say
that
he
profited
more
then
all
but
more
then
many
:
and
he
saith
not
,
more
then
his
superiors
,
but
more
then
his
equalls
for
time
:
and
he
saith
not
more
then
all
the
world
,
but
more
then
they
of
his
owne
nation
.
This
modestie
of
his
,
must
be
learned
of
vs
,
for
it
is
the
ornament
of
our
faith
:
and
therefore
must
be
ioyned
with
our
faith
.
The
matter
or
the
thing
in
which
Paul
profited
,
is
that
he
was
aboundantly
zealous
for
the
traditions
of
the
fathers
.
Here
I
consider
three
points
.
I.
What
zeale
is
?
Answ.
It
is
a
certen
feruencie
of
spirit
,
arising
of
a
mixture
of
loue
,
and
anger
,
causing
men
earnestly
to
maintaine
the
worship
of
God
,
and
all
things
pertaining
thereto
,
and
moouing
them
to
griefe
,
and
anger
,
when
God
is
any
way
dishonoured
.
II.
For
what
is
Paul
zealous
?
Answer
.
For
the
outward
obseruation
of
the
law
,
and
withall
,
for
Pharisicall
vnwritten
Traditions
:
which
therefore
he
cals
the
Traditions
of
his
fathers
.
III.
What
is
the
fault
of
his
zeale
?
(
for
he
condemnes
it
in
himselfe
)
Answer
.
He
had
the
zeale
of
God
,
but
not
according
to
knowledge
.
For
his
zeale
was
against
the
word
,
in
that
it
tended
to
maintaine
vnwritten
Traditions
,
and
iustification
by
the
workes
of
the
lawe
,
out
of
Christ
,
Rom.
10.
2.
Hence
we
learne
sundrie
things
(
For
that
which
Paul
did
in
his
religion
,
are
we
to
doe
in
the
profession
of
the
Gospell
.
)
First
,
we
are
to
addict
and
set
our selues
earnestly
,
to
maintaine
the
trueth
,
and
the
practise
of
the
Gospel
.
Christ
was
euen
consumed
with
the
zeale
of
Gods
house
.
Ioh.
2.
The
angell
of
the
Church
of
Laodicea
is
blamed
,
because
he
is
neither
hotte
,
nor
cold
.
Rev.
3.
He
is
accursed
of
God
,
that
doeth
the
worke
of
God
negligently
,
Ierem.
48.
Secondly
,
we
are
to
be
angrie
in
our
selues
,
and
grieued
,
when
God
is
dishonoured
,
and
his
word
disobeyed
.
When
the
Israelites
worshipped
the
golden
calfe
,
Moses
in
holy
anger
,
brust
the
tables
of
stone
.
Dauid
wept
,
and
Paul
was
humbled
for
the
sinnes
of
other
men
.
Psal.
119.
136.
2.
Cor.
12.
21.
Thirdly
,
we
are
here
taught
,
not
to
giue
libertie
to
the
best
of
our
naturall
affections
,
as
to
zeale
;
but
to
mortifie
them
,
and
to
rule
them
by
the
word
,
Numb.
15.
39.
otherwise
they
will
cause
vs
to
runne
out
of
order
,
like
wild
beasts
,
as
here
we
see
in
Paul
.
Lastly
,
let
it
be
obserued
,
that
Paul
here
condemnes
zeale
,
for
the
maintenance
of
vnwritten
Traditions
.
And
let
the
Papists
consider
this
.
15.
But
when
it
pleased
God
(
which
had
seperated
me
from
my
mothers
wombe
,
and
called
me
by
his
grace
.
)
16.
To
reueale
his
sonne
in
me
(
or
to
me
)
that
I
should
preach
him
among
the
Gentiles
,
immediately
I
communicated
not
with
flesh
and
blood
.
17.
Neither
came
I
to
Hierusalem
,
to
them
which
were
Apostles
before
me
,
but
I
went
into
Arabia
,
and
turned
againe
to
Damascus
.
Paul
before
prooued
,
that
he
learned
not
the
Gospell
of
any
man
before
his
conuersion
:
here
he
further
prooues
,
that
he
learned
it
of
no
man
after
his
conuersion
.
And
the
substance
of
his
reason
,
is
this
,
because
immediately
vpon
his
conuersion
,
he
conferred
with
no
man
;
but
went
,
and
preached
in
Arabia
,
and
Damascus
.
In
the
words
I
consider
foure
things
.
First
,
the
causes
of
Pauls
conuersion
.
And
here
he
sets
down
three
degrees
of
causes
,
depending
one
vpon
another
.
The
first
is
,
the
good
pleasure
of
God
,
whereby
he
doth
whatsoeuer
he
will
,
in
heauen
,
&
earth
,
in
these
words
[
when
it
pleased
.
]
The
second
,
is
,
his
seperation
from
the
wombe
:
which
is
an
acte
of
Gods
counsell
,
whereby
he
sets
men
apart
to
be
members
of
Christ
,
and
to
be
his
seruants
,
in
this
,
or
that
office
.
This
separation
is
said
to
be
from
the
wombe
;
not
because
it
began
then
,
for
it
was
appointed
by
God
before
all
times
,
euen
from
eternitie
,
as
all
his
counsels
are
.
But
the
H.
Ghost
hereby
signifies
,
that
all
our
goodnesse
,
and
all
our
dexteritie
,
to
this
,
or
that
office
,
is
meerely
from
God
:
because
we
are
sanctified
,
dedicated
,
and
set
apart
in
the
Counsell
of
God
,
from
all
eternitie
,
and
therefore
from
the
wombe
,
or
from
our
first
conception
,
and
beginning
.
The
third
cause
is
,
vocation
by
grace
;
the
accomplishment
of
both
the
former
,
in
the
time
which
God
hath
appointed
.
The
second
thing
is
,
the
manner
of
forme
of
Pauls
vocation
,
in
these
words
[
to
reueale
his
sonne
to
me
.
]
The
third
is
,
the
end
of
his
vocation
,
to
preach
Christ
among
the
Gentiles
.
The
last
is
,
his
obedience
to
the
calling
of
God
:
in
the
16.
and
17.
verses
.
To
begin
with
the
efficient
causes
of
Pauls
conuersion
:
here
we
see
the
order
and
dependance
of
causes
,
in
the
conuersion
,
and
saluation
of
euery
sinner
.
The
beginning
of
our
saluation
,
is
,
in
the
good
pleasure
of
God
:
then
followes
separation
,
or
election
to
eternall
life
:
then
vocation
by
the
word
and
spirit
:
then
obedience
to
the
calling
of
god
,
&
after
obedience
,
euerlasting
life
.
This
order
Paul
here
sets
down
,
and
the
consideration
of
it
,
is
of
great
vse
.
Hence
it
appeares
to
be
a
doctrine
erronious
,
which
beginnes
our
saluation
,
in
the
preuision
of
mans
faith
,
and
good
workes
.
For
in
Paul
order
,
workes
haue
the
last
place
.
And
it
must
be
Gods
pleasure
,
that
man
shall
doe
a
good
worke
,
before
he
can
doe
it
.
And
if
seperation
to
eternall
life
,
should
be
according
to
faith
,
or
workes
,
then
we
should
make
seperation
of
our selues
,
as
well
as
God
.
And
vocation
is
not
for
workes
,
but
that
we
might
doe
good
workes
.
Eph.
1.
4.
Secondly
,
by
this
order
it
appeares
,
that
the
saluation
of
them
that
beleeue
,
is
more
sure
,
then
the
whole
frame
of
heauen
,
and
earth
:
because
it
is
founded
in
the
vocation
of
God
,
which
is
without
repentance
,
in
the
counsell
of
seperation
,
and
in
the
pleasure
of
God
.
Thirdly
,
by
obseruing
well
this
order
,
we
may
attaine
to
the
assurance
of
our
election
.
For
if
thou
hast
beene
called
,
and
hast
in
trueth
answered
to
the
calling
of
God
,
by
obedience
,
thou
maist
assure
thy selfe
,
of
thy
seperation
from
the
womb
,
to
euerlasting
life
,
because
this
order
is
(
as
it
were
)
a
golden
chaine
,
in
which
,
all
the
linkes
are
inseperably
vnited
.
Lastly
the
consideration
of
this
order
,
serues
to
mortifie
the
pride
,
&
arrogancie
of
our
hearts
,
in
that
it
ascribes
all
to
God
:
and
nothing
to
man
,
in
the
cause
of
saluation
.
Read
Ezech.
16.
63.
Againe
by
the
consideration
of
these
3.
causes
,
we
gather
that
God
hath
determined
what
he
will
doe
with
euery
man
,
and
that
he
hath
in
his
eternall
counsell
assigned
euery
man
his
office
and
condition
of
life
.
For
there
is
in
God
a
pleasure
whereby
he
may
doe
with
euery
man
what
he
will
.
And
by
his
eternall
counsell
,
he
seperates
euery
man
from
the
very
wombe
to
one
calling
,
or
other
:
and
accordingly
he
calles
them
in
time
by
giuing
giftes
,
and
will
,
to
doe
that
,
for
which
they
were
appointed
.
And
this
I
vnderstand
of
all
lawfull
callings
,
in
the
familie
,
church
,
or
common
wealth
.
Thus
Christ
was
called
from
the
wombe
,
and
set
apart
to
be
a
mediatour
.
Isai.
47.
1.
and
Iohn
.
6.
27.
Ieremie
to
be
a
prophet
Ierem.
1.
5.
Christ
is
said
to
giue
Apostles
,
Prophets
,
Pastors
teachers
.
Eph.
4.
11.
God
sent
Ioseph
vnto
Egipt
to
be
the
gouernour
thereof
,
and
a
releeuer
of
Iacobs
familie
.
Gen.
45.
In
this
regard
the
Medes
and
Persians
are
said
to
be
the
sanctified
ones
of
God
Isai.
13.
3.
and
the
men
of
his
counsell
,
Isa.
46.
11.
The
vse
.
Hence
we
are
all
taught
,
to
walke
in
our
callings
with
diligence
,
and
good
conscience
.
Because
they
are
assigned
vs
of
God
.
Hence
we
are
taught
to
yeeld
obedience
to
our
rulers
&
teachers
:
because
they
that
are
our
rulers
and
teachers
,
were
seperated
from
the
wombe
to
be
so
,
and
that
by
God
himselfe
,
without
the
will
of
man
.
Hence
we
may
gather
assurance
of
Gods
protection
,
and
assistance
in
our
callings
:
for
in
that
he
hath
appointed
vs
our
callings
,
he
will
also
defend
vs
in
them
.
2.
Cor.
3.
46.
Isay.
49.
2.
Hence
we
may
learne
patience
,
and
contentation
in
all
the
miseries
,
and
troubles
of
our
callings
,
for
in
what
calling
soeuer
thou
art
,
thou
wast
ordained
to
it
by
God
from
thy
mothers
wombe
.
Thinke
on
this
.
Hence
we
learne
thankfulnes
to
god
,
because
our
calings
,
giftes
,
and
the
exequution
of
our
callings
,
is
wholy
of
God
:
and
this
Paul
signifies
,
when
he
saith
that
our
seperation
to
our
offices
,
and
callings
,
was
from
our
first
conception
.
Hence
we
learne
to
depend
on
Gods
prouidence
for
the
time
to
come
.
For
if
he
prouided
our
callings
,
when
we
were
not
,
he
will
much
more
aide
,
and
blesse
vs
in
them
now
while
we
haue
a
beeing
.
Read
.
Psalme
.
22.
8.
9.
Poore
parents
that
cannot
leaue
landes
,
and
liuings
to
their
children
after
their
decease
,
let
them
comfort
themselues
in
this
;
that
there
children
are
from
their
mothers
wombe
,
seperated
to
some
good
office
,
and
condition
of
life
,
by
the
wisdome
of
God
:
and
that
a
good
office
,
or
calling
is
better
then
land
and
liuing
.
Thirdly
,
it
appeares
hence
that
the
time
of
all
euentes
,
is
determined
in
the
counsell
of
God
.
For
God
determines
with
himselfe
the
time
in
which
he
will
call
,
and
conuert
Paul
.
By
this
we
are
taught
,
in
our
praiers
not
to
limit
God
to
any
time
for
the
accomplishment
of
our
requests
:
for
the
disposition
of
time
is
his
,
and
that
is
to
be
left
to
his
wisdome
.
Againe
in
our
afflictions
and
temptations
we
may
not
make
hast
,
for
helpe
and
deliuerance
before
the
time
,
but
waite
the
leasure
of
God
,
who
hath
decreede
the
time
of
deliuerance
.
He
that
beleeues
makes
no
hast
.
Isai.
28.
16.
Habacuk
must
waite
because
the
vision
is
for
a
time
appointed
.
Hab.
2.
1.
Dauids
eyes
and
strength
failed
in
waiting
on
God
.
Psal.
69.
3.
Daniel
waites
on
God
.
70.
yeares
,
and
then
praies
for
deliuerance
out
of
captiuitie
,
the
time
beeing
expired
.
This
serues
to
discouer
the
wickednes
of
them
,
that
beeing
in
any
kind
of
miserie
,
cannot
staie
the
leasure
of
God
till
he
deliuer
them
by
good
meanes
,
but
they
will
haue
present
remedie
,
though
it
be
from
the
deuill
:
and
if
helpe
cannot
be
had
when
they
desire
,
they
presently
make
away
themselues
.
The
second
point
is
,
the
Forme
of
the
calling
,
or
conuersion
of
Paul
in
these
wordes
[
to
reuele
his
sonne
in
me
]
that
is
,
to
teach
me
the
doctrine
of
the
redemption
of
mankind
by
the
sonne
Iesus
Christ
.
Here
I
consider
,
to
whome
reuelation
is
made
,
and
how
?
For
the
first
,
reuelation
of
the
sonne
is
made
to
cruell
,
and
persequuting
Paul
,
a
desperate
sinner
.
Hence
euery
man
can
gather
,
that
God
hath
mercy
for
great
,
and
notorious
offenders
,
as
for
Paul
,
and
such
like
:
and
the
collection
is
good
.
For
God
is
much
in
sparing
Isai.
55.
7.
And
yet
here
it
must
be
remembred
,
that
all
desperate
offenders
,
shall
not
finde
mercie
;
vnlesse
they
be
great
in
their
repentance
as
God
is
great
in
mercy
.
For
Gods
mercy
hath
a
double
effect
in
vs
,
one
is
,
remission
of
sinne
,
by
the
imputaton
of
the
merit
of
Christ
:
the
other
,
the
mortification
of
originall
sinne
,
by
his
efficacie
.
And
these
two
be
inseperable
,
as
we
see
in
Paul
,
on
whome
God
shewed
great
mercie
,
whose
repentance
also
was
notable
.
As
the
woman
Iohn
.
7.
had
many
sinnes
forgiuen
her
,
so
shee
loued
much
.
v.
47.
By
this
we
see
the
great
,
and
common
abuse
of
the
mercy
of
God
.
Men
euery
where
presume
vpon
the
greatnes
of
gods
mercie
,
and
they
make
Christ
a
packe-horse
,
lading
him
with
their
burdens
,
and
there
is
little
or
no
amendment
of
life
.
The
manner
that
God
vsed
in
reuealing
the
sonne
to
Paul
,
stands
in
two
things
:
Preparation
and
Instruction
.
Preparation
is
a
worke
of
God
,
whereby
he
humbled
Paul
,
subdued
the
pride
,
and
stubbernenesse
of
his
heart
,
and
made
him
tractable
,
and
teachable
.
This
humiliation
is
outward
,
or
inward
.
The
outward
,
was
partly
by
lightening
from
heauen
,
that
cast
him
to
the
earth
,
and
made
him
blinde
:
and
partly
by
a
voice
reproouing
him
:
Saul
,
Saul
,
why
persecutest
thou
me
?
The
inward
humiliation
,
was
in
a
sight
,
and
horrour
for
his
sinnes
.
The
sinnes
that
God
reuealed
to
him
,
are
these
:
the
first
was
,
an
height
of
wickednesse
,
that
in
persecuting
the
Church
,
he
made
warre
euen
against
God
himselfe
.
Secondly
,
God
made
manifest
vnto
him
the
meaning
of
the
tenth
commandement
,
and
,
that
secret
lust
without
consent
of
will
,
was
sinne
.
Rom.
7.
7.
And
thus
the
lawe
killed
him
,
that
was
aliue
,
in
his
owne
opinion
,
when
he
was
a
Pharise
.
The
instruction
whereby
God
taught
the
same
to
Paul
,
hath
two
parts
.
The
first
is
,
the
call
of
God
,
whereby
he
inuites
Paul
to
become
a
member
of
the
sonne
of
God
.
And
this
he
did
,
first
,
by
propounding
vnto
him
the
commandement
of
the
Gospel
,
which
is
to
repent
and
beleeue
in
Christ
.
Secondly
,
by
offering
to
him
the
promise
of
remission
of
sinnes
,
and
life
euerlasting
,
when
he
beleeued
.
The
second
part
of
instruction
,
is
a
reall
and
liuely
teaching
,
when
God
made
Paul
in
his
heart
to
answer
the
calling
,
according
to
that
,
Psalme
.
27.
v.
5.
When
thou
saidst
,
seeke
ye
my
face
,
mine
heart
answered
,
I
will
seeke
thy
face
,
O
Lord
.
And
in
Zacharie
,
13.
9.
He
shall
say
,
it
is
my
people
,
and
they
shall
say
,
the
Lord
is
our
God
.
This
is
a
spirituall
Eccho
,
that
is
made
in
the
heart
.
The
sound
of
Gods
word
,
goes
through
the
world
,
and
the
hearts
of
men
,
which
be
as
Rocks
and
stones
,
make
answer
.
And
this
worke
of
God
,
that
makes
man
yeild
to
the
calling
of
God
,
is
in
scripture
,
a
kind
of
diuine
teaching
:
thus
the
father
is
said
to
teach
the
sonne
,
by
drawing
,
Ioh.
6.
44.
And
God
is
said
to
teach
vs
his
waies
,
when
he
guids
vs
by
his
spirit
in
the
land
of
righteousnesse
,
Psal.
143.
That
this
reall
,
and
heauenly
kind
of
teaching
,
may
take
place
,
God
by
his
grace
,
puts
a
kind
of
softnesse
into
the
heart
,
whereby
it
is
made
subiect
,
and
obedient
to
the
word
.
And
it
hath
two
parts
.
One
is
an
acknowledgement
by
faith
,
that
the
sonne
is
our
redeemer
.
The
second
is
,
regeneration
,
which
is
the
putting
off
the
old
man
,
and
the
putting
on
of
the
newe
:
which
to
doe
,
by
the
vertue
of
Christ
,
is
to
learne
Christ
.
Eph.
4.
20.
23.
Thus
then
God
reueales
the
sonne
to
Paul
,
by
preparing
him
,
and
making
him
teachable
,
by
propounding
the
doctrine
of
saluation
to
him
,
and
by
causing
him
inwardly
to
beleeue
it
,
and
to
obey
it
.
And
thus
we
see
the
manner
of
the
calling
,
and
conuersion
of
Paul
.
For
the
better
cleering
of
this
doctrine
,
fiue
questions
are
to
be
answered
.
The
first
is
,
what
was
the
preuenting
grace
in
the
conuersion
of
Paul
?
Answer
.
Schoolemen
,
and
Papists
generally
teach
,
that
it
was
the
inspiration
of
good
motions
,
and
desires
,
into
the
heart
of
Paul
.
But
it
is
false
which
they
teach
:
for
the
heart
is
vncapable
of
any
good
desire
,
or
purpose
,
till
it
be
regenerate
.
The
trueth
is
this
:
that
the
preuenting
grace
,
in
the
first
conuersion
,
is
the
grace
of
regeneration
,
and
secondly
,
the
inspiration
of
good
desires
,
and
motions
.
When
Christ
preuents
Lazarus
,
that
he
may
reuiue
againe
,
he
first
puts
a
soule
into
him
,
and
then
he
calls
vnto
him
,
and
saith
,
Come
forth
,
Lazarus
,
because
he
was
dead
:
in
like
manner
,
we
are
dead
in
sinne
,
and
therefore
regeneration
(
which
is
the
soule
of
our
soules
)
must
be
put
into
vs
,
before
any
inspiration
of
heauenly
motions
can
take
place
.
Yet
after
we
are
once
borne
anew
,
good
motions
and
desires
put
into
our
hearts
,
may
be
the
preuenting
grace
,
for
the
doing
of
sundrie
good
workers
.
The
second
question
is
,
whether
the
will
of
Paul
,
were
an
agent
,
or
cause
,
in
the
effecting
of
his
first
conuersion
?
Answer
.
No
:
scripture
makes
two
sorts
of
conuersion
:
one
Passiue
,
when
man
is
conuerted
by
god
.
In
this
,
man
is
but
a
subiect
,
to
receiue
the
impression
of
grace
,
and
no
agent
at
all
.
For
in
the
creating
,
setting
,
or
imprinting
of
righteousnesse
,
and
holinesse
in
the
heart
,
Will
can
doe
nothing
.
The
second
conuersion
,
is
Actiue
,
whereby
man
beeing
conuerted
by
God
,
doth
further
turne
&
conuert
himselfe
to
God
,
in
all
his
thoughts
,
wordes
,
and
deeds
.
This
conuersion
is
not
onely
of
grace
,
nor
onely
of
will
;
but
partly
of
grace
,
and
partly
of
will
:
yet
so
as
grace
is
the
principall
agent
,
and
will
but
the
instrument
of
grace
.
For
beeing
first
turned
by
grace
,
we
then
can
mooue
,
and
turne
our selues
.
And
thus
there
is
a
cooperation
of
mans
will
,
with
Gods
grace
.
And
Austen
said
truely
,
He
that
made
thee
without
thee
,
doeth
not
Term
25
de
verbi
,
Apest.
saue
thee
without
thee
.
The
third
question
is
,
whether
God
did
offer
any
violence
,
to
Pauls
minde
and
will
,
in
his
conuersion
.
Answer
.
There
is
a
double
violence
,
or
Coaction
.
One
,
which
doth
abolish
all
consent
of
will
;
and
this
he
vsed
not
.
The
other
,
draws
out
a
consent
from
the
will
,
by
causing
it
of
an
vnwilling
will
,
to
become
willing
.
This
coaction
or
violence
,
God
offered
to
Paul
,
and
in
this
sense
,
they
which
come
to
Christ
,
are
said
to
be
drawne
,
Ioh.
6.
45.
The
fourth
question
is
,
wherein
standes
the
efficacie
of
the
preuenting
grace
,
whereby
Paul
was
effectually
conuerted
?
Answ.
The
Councell
of
Trent
,
and
sundrie
Papists
,
incline
to
this
opinion
,
to
thinke
that
it
stands
in
the
euent
,
in
that
the
will
of
man
applies
it selfe
to
the
grace
which
God
offereth
.
But
then
the
efficacie
of
grace
must
be
from
mans
will
:
and
then
man
hath
something
,
whereof
to
boast
,
and
he
is
to
thanke
himselfe
for
the
grace
of
God
.
Other
Papists
place
the
efficacie
of
grace
,
in
the
congruitie
,
or
aptnesse
of
motions
,
or
heauenly
perswasions
,
presented
to
the
mind
of
the
man
that
is
to
be
conuerted
.
But
this
opinion
also
,
is
deuoid
of
trueth
.
For
there
is
no
efficacie
in
any
motions
,
or
perswasions
,
till
there
be
a
change
,
and
newe
creation
of
the
will
.
The
true
answer
is
this
.
Outward
meanes
are
effectuall
,
because
they
are
ioyned
with
the
inward
operation
of
the
spirit
.
Inward
grace
is
effectuall
:
because
God
addes
to
the
first
grace
,
the
second
grace
.
For
hauing
giuen
the
power
to
beleeue
,
and
repent
,
he
giues
also
the
will
and
the
deede
:
and
then
faith
and
repentance
must
needs
followe
.
And
herein
stands
the
efficacie
of
the
first
grace
,
that
God
addes
vnto
it
,
and
workes
the
will
and
the
deede
,
Phil.
2.
13.
The
last
question
is
,
whether
it
was
in
the
power
of
Pauls
will
,
to
resist
the
calling
,
or
the
grace
of
God
?
Answ.
The
will
for
his
condition
is
apt
to
resist
grace
:
neuer
the
lesse
,
if
we
consider
the
efficacie
of
Gods
grace
,
and
the
will
of
God
,
he
could
not
resist
the
calling
of
God
.
Euery
one
that
hath
heard
and
learned
of
the
father
,
comes
to
Christ
,
Ioh.
6.
45.
Gods
will
determines
and
limits
the
will
of
man
:
and
mans
will
is
an
instrument
to
effect
the
will
of
god
:
It
may
be
here
demanded
;
howe
the
efficacie
of
grace
,
may
stand
with
the
libertie
of
mans
will
;
if
it
haue
not
libertie
,
to
accept
or
refuse
the
grace
of
God
?
Ans.
Libertie
and
freedome
of
will
in
God
,
is
perfect
libertie
:
nowe
God
cannot
will
either
good
or
euill
,
but
onely
that
which
is
good
.
And
mans
will
,
the
neerer
it
comes
to
this
will
of
God
,
the
greater
libertie
hath
it
.
Therefore
to
wil
that
onely
which
is
good
,
so
it
be
freely
without
compulsion
,
is
true
libertie
,
to
be
able
to
will
that
which
is
euill
,
and
to
resist
the
calling
of
God
,
is
not
libertie
,
but
impotencie
.
And
he
that
can
onely
will
that
which
is
good
,
doth
more
freely
will
good
,
and
hath
more
libertie
,
then
he
that
can
will
either
good
or
euill
.
The
vse
.
Ministers
of
the
Gospell
must
learne
Christ
as
Paul
learned
him
.
They
may
not
content
themselues
with
that
teaching
which
they
find
in
schooles
,
but
they
must
proceede
further
to
a
reall
learning
of
Christ
:
and
that
is
to
beleeue
in
the
sonne
of
God
,
to
die
to
their
sinnes
by
the
vertue
of
his
death
,
and
to
liue
to
God
by
the
vertue
of
his
life
.
This
is
a
reall
&
liuely
learning
of
Christ
.
They
that
must
conuert
others
,
it
is
meete
they
should
be
effectually
conuerted
.
Iohn
must
first
eate
the
booke
and
then
prophecy
.
Reuel.
10.
9.
And
they
that
would
be
first
Ministers
of
the
Gospell
,
must
first
themselues
eate
the
booke
of
God
And
this
booke
is
indeede
eaten
,
when
they
are
not
only
in
their
mindes
inlightned
,
but
their
hartes
are
mortified
and
brought
in
subiection
to
the
worde
of
Christ
.
Vnlesse
Christ
be
thus
learned
spiritually
and
really
,
diuines
shall
speake
of
the
word
of
God
,
as
men
speake
of
riddles
,
and
as
Preists
in
former
time
said
their
mattens
,
when
they
hardly
knewe
what
they
saide
.
Againe
students
in
euery
faculty
,
are
with
Paul
to
learne
Christ
,
and
that
as
he
learned
him
.
Such
persons
desire
and
loue
good
learning
:
nowe
this
is
the
best
learning
of
all
,
to
learne
to
knowe
and
to
acknowledge
Christ
.
The
knowledge
of
Christ
crucified
is
Pauls
learning
.
The
knowledge
of
the
remission
of
our
sinnes
is
the
learning
of
Dauid
that
great
prophet
.
For
this
title
he
giues
to
the
32.
Psalme
,
The
vnderstanding
of
Dauid
.
Lastly
all
men
are
on
this
reall
manner
with
Paul
to
learne
the
same
.
For
he
is
an
example
to
all
that
shall
beleeue
in
him
to
life
euerlasting
1.
Tim.
1.
12.
Paul
biddes
vs
doe
the
good
things
which
we
haue
seene
in
him
.
Philip.
4
,
9
,
Hoc
vrge
.
The
third
point
is
the
end
of
Paules
conuersion
in
these
wordes
[
that
he
might
preach
him
among
the
gentiles
.
]
Here
I
consider
what
he
must
preach
,
namely
the
sonne
Christ
:
and
to
whome
I
namely
among
the
nations
.
Againe
of
the
preaching
of
Christ
,
I
consider
two
thinges
:
the
first
is
,
why
Christ
must
be
preached
rather
then
Moses
?
Answer
,
there
be
two
causes
.
One
is
,
because
Christ
is
the
substance
or
subiect
matter
of
the
whole
Bible
.
For
the
summe
of
the
scriptures
may
be
thus
gathered
together
.
The
sonne
of
God
made
man
,
and
working
our
redemption
,
is
the
sauiour
of
mankind
:
but
Iesus
the
sonne
of
Marie
is
the
sonne
of
God
made
man
,
working
our
redemption
:
therefore
Iesus
the
sonne
of
Marie
is
the
sauiour
of
mankind
.
The
maior
is
the
summe
of
the
old
testament
:
the
minor
is
the
summe
of
the
new
:
and
the
conclusion
is
the
scope
of
both
.
The
second
cause
is
.
The
law
is
the
ministerie
of
death
:
and
the
Gospell
(
which
is
the
doctrine
of
saluation
by
the
sonne
)
is
the
instrument
of
God
to
beginne
and
to
confirme
all
graces
of
God
in
vs
that
are
necssarie
to
our
saluation
.
Therefore
the
doctrine
principally
to
be
preached
is
the
Gospell
,
and
not
the
lawe
.
Secondly
it
may
be
demanded
,
what
it
is
to
preach
Christ
?
Answer
:
it
is
a
great
worke
,
and
it
containes
4.
ministeriall
actions
.
The
first
,
generally
to
teach
the
doctrine
of
the
incarnation
of
Christ
and
of
his
three
offices
,
his
kingly
office
,
his
propheticall
office
,
and
his
priesthood
with
the
exequution
therof
.
The
second
,
to
teach
that
faith
is
an
instrument
ordained
of
God
to
apprehend
and
to
applie
Christ
with
his
benefits
.
The
third
is
to
certifie
and
to
reuele
to
euery
hearer
,
that
it
is
the
will
of
God
to
saue
him
by
Christ
in
particular
,
so
be
it
he
will
receiue
Christ
.
For
when
the
Gospell
is
preached
,
God
thereby
signifies
vnto
vs
,
that
his
will
is
to
giue
vs
life
euerlasting
1.
Ioh.
5.
11.
The
last
is
to
certifie
and
to
reueale
to
euery
particular
hearer
,
that
he
is
to
apply
Christ
with
his
benefits
to
himselfe
in
particular
,
and
that
effectually
by
his
faith
,
that
a
change
and
conuersion
may
followe
both
in
hart
and
life
.
1.
Ioh.
3.
23.
And
thus
when
these
things
are
rightly
performed
,
Christ
is
preached
.
Hence
it
appeares
that
to
learne
Christ
,
is
not
only
to
know
him
generally
,
but
also
effectually
to
apply
him
to
our selues
by
our
faith
,
that
there
may
be
a
change
and
renouation
of
the
whole
man
.
They
which
learne
Christ
,
must
thus
learne
him
,
els
can
they
not
be
saued
.
The
second
point
is
,
that
Paul
must
preach
to
the
gentiles
.
there
be
two
causes
of
it
:
one
,
that
the
prophecies
of
the
calling
of
the
gentiles
might
be
fulfilled
,
Psal.
2.
and
110.
Isai.
2.
The
second
,
because
at
the
death
of
Christ
the
deuision
which
was
betweene
the
Iewes
and
gentiles
was
quite
abolished
.
Eph.
2.
13.
Here
I
obserue
the
difference
betweene
Apostles
,
and
ordinary
Ministers
.
Their
charge
is
a
sett
,
and
particular
congregation
;
whereas
the
charge
of
an
Apostle
is
the
whole
world
.
The
4.
and
last
point
is
the
obedience
of
Paul
to
the
calling
of
God
,
in
that
he
went
and
preached
the
Gospell
.
Here
a
question
may
be
demaunded
:
whether
Paul
performed
his
obedience
,
by
vertue
of
the
grace
which
he
had
formerly
receiued
without
the
helpe
of
new
and
speciall
grace
,
or
noe
?
Answer
.
noe
.
His
obedience
proceedes
from
the
first
grace
,
helped
or
excited
,
by
speciall
grace
.
In
the
regenerate
,
that
haue
power
to
doe
good
,
God
workes
the
will
,
and
the
deede
,
in
euery
good
worke
.
Phil.
2.
13.
And
it
is
a
certaine
truth
:
we
doe
not
that
which
we
are
able
to
doe
,
vnlesse
God
make
vs
doe
it
,
as
he
made
vs
able
to
doe
it
.
Therefore
to
the
dooing
of
euery
new
acte
,
there
is
new
,
and
speciall
grace
required
.
In
Pauls
obedience
,
I
consider
3.
points
.
1.
When
he
obeyed
?
Immediatly
.
How
?
without
deliberation
or
consultation
.
when
?
In
Arabia
and
Damascus
.
For
the
first
,
in
that
he
obeied
God
in
going
to
preach
im
mediatly
,
we
learne
how
we
are
to
answer
and
obey
the
calling
of
God
,
that
calles
to
amendment
,
and
newnesse
of
life
:
namely
in
all
hast
,
without
deferring
of
time
.
Hebr.
3.
8.
To
daie
if
ye
will
heare
his
voice
,
harden
not
your
hartes
:
and
v.
13.
exhort
one
another
while
it
is
called
to
day
.
Psal
119.
60.
I
made
hast
and
did
not
delaie
to
keepe
thy
commandements
.
And
there
be
good
reasons
,
why
we
should
no
longer
deferre
our
conuersi
on
to
God
.
The
ende
of
our
life
is
vncerten
:
and
looke
as
death
leaues
vs
,
so
shall
the
last
iudgement
find
vs
.
Secondly
,
when
we
delay
our
repentance
,
we
add
sinne
to
sinne
,
and
so
treasure
vp
wrath
against
the
day
of
wrath
.
Rom.
2.
Thirdly
,
when
we
deferre
to
obey
and
turne
to
God
,
we
growe
to
perfection
in
sinne
:
and
sinne
beeing
perfected
bringes
forth
death
.
I
am
.
1.
14.
Lastlie
,
late
repentance
is
seldome
,
or
neuer
,
true
repentance
.
For
when
men
are
dying
,
their
sinnes
forsake
them
,
and
they
doe
not
commonly
forsake
their
sinnes
.
God
hath
called
vs
in
England
more
then
40.
yeares
together
,
and
yet
many
of
vs
haue
not
listned
to
the
call
of
God
but
deferred
to
obey
:
let
vs
now
presently
amend
,
and
turne
to
God
:
least
if
we
still
deferre
the
time
of
our
repentance
,
Gods
iudgements
come
forth
in
hast
vpon
vs
.
The
manner
of
his
obedience
is
,
that
Paul
did
not
communicate
with
men
:
that
is
,
conferre
,
and
consult
with
them
,
touching
his
doctrine
,
and
calling
.
And
this
he
amplifies
by
a
comparison
thus
:
He
did
not
consult
with
any
man
,
no
not
the
Apostles
of
Hierusalem
.
And
he
addes
a
reason
of
his
doing
:
because
they
were
but
flesh
and
blood
,
in
respect
of
God
:
and
indeede
it
is
vnmeete
to
consult
with
men
,
touching
the
matters
of
God
.
Hence
I
gather
,
that
Gods
word
,
whether
preached
or
written
,
doth
not
depend
on
the
authoritie
of
any
man
,
no
not
on
the
authoritie
of
the
Apostles
themselues
;
it
is
sufficient
to
authorize
it selfe
.
Christ
receiues
not
the
testimonie
of
man
,
Iohn
.
5.
34.
And
it
is
an
errour
,
to
thinke
that
the
Church
doth
authorize
the
word
,
and
religion
,
in
the
consciences
of
men
.
For
the
Church
it selfe
is
founded
on
the
word
.
The
Church
cannot
consist
without
faith
,
nor
faith
without
the
word
.
Secondly
,
hence
I
gather
,
that
there
is
no
consultation
,
or
deliberation
,
to
be
vsed
at
any
time
,
touching
the
holding
,
or
not
holding
of
our
religion
.
He
that
will
followe
Christ
,
may
not
put
his
hand
to
the
plough
,
and
then
looke
backe
againe
to
his
friends
,
to
see
what
they
will
say
,
Luke
,
9
:
61.
He
that
would
be
wise
,
must
denie
his
owne
wisdome
,
and
become
a
foole
,
1.
Cor.
3.
18.
The
three
children
would
not
consult
,
touching
the
worshipping
of
the
image
,
but
said
:
be
it
knowne
to
thee
,
O
king
,
that
we
will
not
worship
thy
gods
,
Dan.
3.
When
the
iudge
gaue
Cyprian
the
martyr
leaue
to
deliberate
a
while
;
whether
he
would
denie
his
religion
:
he
answered
,
that
in
diuine
matters
deliberation
is
not
to
be
vsed
.
By
this
I
gather
,
that
the
Schoolemen
haue
done
euill
,
which
haue
turned
all
diuinitie
into
Questions
,
and
haue
made
of
the
articles
of
our
faith
,
a
questionarie
diuinitie
.
Secondly
,
by
this
we
are
taught
,
that
in
the
day
of
triall
,
we
may
not
consult
of
the
change
of
religion
:
but
we
must
be
resolute
,
and
tread
vnder
foote
the
perswasions
of
flesh
and
blood
.
Thirdly
our
obedience
to
God
must
be
without
consultation
.
We
must
first
trie
what
is
the
will
of
God
,
and
then
absolutely
put
it
in
exequution
,
leauing
the
issue
to
God
.
Abram
is
called
of
god
to
forsake
his
countrie
&
kindred
.
Gen.
12.
he
derectly
then
giues
attendance
to
the
commandement
,
and
goes
as
it
were
blind
fold
,
he
knowes
not
whither
.
God
promised
him
a
childe
in
his
old
age
,
he
beleeues
God
without
any
reasoning
,
or
disputing
the
case
with
himselfe
,
too
or
fro
:
Rom
4.
20.
But
the
common
manner
is
,
(
though
we
knowe
the
will
of
God
)
to
dispute
the
case
,
and
to
consult
with
our
friends
,
and
to
practise
according
to
carnall
counsell
.
Eue
listens
to
the
counsell
of
Satan
,
and
neglects
Gods
commandement
.
Saul
beeing
forbidden
to
offer
Sacrifice
in
Gilgal
,
till
Samuel
came
to
doe
it
;
consults
with
himselfe
,
whether
he
may
doe
it
or
no
:
and
followes
his
owne
reason
,
against
Gods
commandement
,
and
lost
his
kingdome
for
it
.
And
this
kind
of
deliberation
,
whereby
men
consult
what
is
to
be
done
,
is
the
cause
of
the
manifold
rebellions
of
men
,
in
the
world
.
In
that
man
is
tearmed
here
,
flesh
and
blood
,
we
are
taught
,
not
to
put
confidence
in
man
:
we
are
taught
to
humble
our selues
before
God
:
we
are
taught
,
euery
day
,
to
prepare
our selues
against
the
day
of
death
,
and
the
day
of
iudgement
:
yea
to
account
euery
new
day
,
as
the
day
of
death
,
because
we
are
but
flesh
and
blood
.
The
third
point
is
,
where
Paul
first
preached
?
namely
,
in
Arabia
and
Damascus
.
Arabia
is
a
region
of
the
world
,
where
Mount
Sina
standes
,
and
where
the
children
of
Israel
wandered
40.
yeares
.
The
inhabitants
thereof
,
were
of
two
forts
:
some
more
ciuill
,
and
some
barbarous
.
Ciuill
,
as
the
Israelites
,
Amalechites
,
Madianites
,
&c.
(
Yet
were
they
professed
enemies
of
the
people
of
God
.
)
Barbarous
,
as
the
Easterne
part
of
Arabia
,
to
ward
Babylon
.
For
the
inhabitants
dwelt
in
Tents
,
and
liued
like
wilde
and
sauage
men
,
by
robbing
,
and
stealing
,
and
consequently
by
killing
.
Isai.
13.
20.
Ierem.
3.
2.
Here
we
see
Pauls
estate
and
condition
,
when
he
first
begins
the
exequution
of
his
Apostolicall
function
.
God
then
laies
vpon
him
a
sharpe
and
waightie
triall
.
For
he
goes
alone
into
Arabia
,
and
he
must
become
a
teacher
to
his
owne
professed
enemies
,
yea
to
a
sauage
generation
of
whose
conuersion
he
had
no
hope
,
in
mans
reason
.
And
this
hath
bin
an
vsuall
dealing
of
God
,
with
his
owne
seruants
.
When
Moses
was
called
to
deliuer
the
Israelites
,
and
was
in
the
way
,
the
Lord
,
for
a
defect
in
his
family
,
comes
against
him
;
to
destroy
him
,
Exod.
4.
24.
Da
uid
is
annointed
king
of
Israel
:
and
withall
Saul
is
raised
vp
,
to
persecute
him
,
and
to
hunt
him
,
as
men
hunt
Partridges
in
the
mountaines
.
Ionas
is
called
to
preach
to
Niniue
,
and
withall
God
forsakes
him
,
and
leaues
him
to
himselfe
,
so
,
as
he
is
cast
into
the
sea
,
and
deuoured
of
a
fish
:
and
after
this
,
beeing
deliuered
,
he
must
goe
preach
at
Niniue
.
When
Christ
was
in
his
baptisme
(
as
it
were
inaugurated
the
Doctor
of
the
Church
)
presently
after
,
before
he
begun
to
preach
,
he
is
carried
into
the
wildernesse
,
to
be
with
wild
beasts
,
and
to
be
tempted
of
the
deuill
,
Mar.
1.
v.
12.
And
the
reasons
of
this
dealing
of
God
,
are
manifest
:
by
this
meanes
sinnefull
men
,
are
made
fit
for
the
office
of
teaching
.
For
the
saying
is
true
,
Reading
,
praier
;
and
temptation
,
make
a
Diuine
.
Againe
,
by
this
meanes
they
are
caused
to
depend
on
the
prouidence
,
and
protection
of
God
,
and
they
are
made
fit
for
the
assistance
,
and
presence
of
Gods
spirit
,
who
dwels
onely
with
them
that
are
of
humble
,
and
contrite
hearts
.
Nowe
then
,
let
not
them
,
that
in
any
notable
change
of
their
liues
,
finde
notable
temptations
,
be
discouraged
;
for
this
is
a
condition
that
befalls
them
,
by
a
wise
and
speciall
prouidence
of
God
.
For
it
was
the
spirit
of
God
,
that
led
Christ
into
the
wildernesse
,
to
be
tempted
,
after
his
baptisme
.
Againe
,
here
we
are
taught
,
to
acknowledge
three
things
in
God
.
His
power
,
in
that
he
sets
vp
his
kingdome
,
where
it
is
most
oppugned
,
and
raignes
in
the
middest
of
his
owne
enemies
;
namely
,
the
wicked
and
sauage
Arabians
,
according
to
that
in
the
Psalme
,
110.
v.
2.
His
goodnes
,
in
that
he
sends
Paul
to
preach
repentance
,
to
the
people
,
that
are
in
the
snare
of
the
deuill
,
at
his
will
.
2.
Tim.
2.
26.
His
trueth
,
in
that
he
nowe
fulfils
things
foretold
by
Dauid
.
Psal.
72.
10.
The
kings
of
Sheba
&
Saba
shall
bring
gifts
:
that
is
,
Ethiopians
and
Arabians
.
18.
Then
after
three
yeares
,
I
came
againe
to
Ierusalem
,
to
visit
Peter
,
and
abode
with
him
fifteene
daies
.
Paul
hauing
prooued
before
,
that
he
learned
not
the
Gospel
of
any
man
,
no
not
of
the
Apostles
at
Hierusalem
:
goes
about
nowe
to
answer
exceptions
,
that
might
be
made
against
his
reason
.
And
first
of
all
,
it
might
haue
beene
obiected
,
that
he
was
seene
at
Hierusalem
sundrie
times
:
and
therefore
in
all
likelyhood
,
went
thither
to
be
instructed
.
To
this
he
answers
three
things
:
that
he
went
thither
three
yeares
after
his
conuersion
,
and
not
before
:
that
he
went
to
visit
Peter
:
that
he
abode
there
fifteene
daies
.
For
the
first
,
where
he
saith
,
he
preached
3.
yeares
in
Arabia
and
Damascus
,
and
then
after
went
to
Hierusalem
,
and
abode
there
fifteene
daies
(
for
some
speciall
causes
:
)
we
see
Paul
is
readie
,
and
able
to
make
a
good
account
of
the
spending
of
his
time
,
both
for
daies
and
yeares
.
And
good
reason
:
for
time
is
pretious
,
and
great
care
ought
to
be
had
of
the
expending
of
it
.
After
Pauls
example
,
we
must
so
liue
,
that
we
may
be
able
to
giue
a
good
account
of
the
spending
of
our
daies
.
That
this
may
be
done
,
we
must
learne
to
number
our
daies
,
and
,
to
redeeme
the
time
.
To
number
our
daies
,
is
to
consider
the
shortnesse
of
our
liues
,
and
that
we
are
euery
day
subiect
to
death
:
and
withall
seriously
to
bethinke
our selues
,
of
the
causer
of
this
our
condition
;
namely
,
our
sinnes
,
both
originall
,
and
actuall
.
When
this
twofold
consideration
takes
place
,
we
then
beginne
to
number
our
daies
.
The
numbring
of
our
time
,
and
the
parts
thereof
,
brings
vs
to
the
redeeming
of
it
.
To
redeeme
our
time
,
is
to
take
time
,
while
time
serues
,
specially
for
spirituall
vses
,
and
for
the
amendement
of
our
liues
.
When
time
is
thus
numbred
and
redeemed
,
then
shall
the
good
account
be
made
before
God
and
men
.
Wherefore
miserable
is
the
case
of
them
,
that
spend
their
daies
in
idlenes
,
in
riot
,
and
sporting
,
in
chambering
,
and
wantonnesse
.
For
they
neither
number
time
,
nor
redeeme
it
:
and
therefore
they
are
farre
from
any
good
account
.
The
second
point
is
,
that
Paul
goes
vp
to
Hierusalem
to
visit
Peter
,
that
is
,
to
see
him
,
to
be
acquainted
with
him
,
to
talke
,
and
conferre
with
him
.
Hence
it
appeares
,
that
there
is
a
lawefull
kind
of
peregrination
,
or
pilgrimage
:
in
that
Paul
iourneies
from
Arabia
to
Ierusalem
,
to
see
Peter
.
Thus
the
Queene
of
Saba
,
went
vp
to
Ierusalem
,
to
heare
the
wisdome
of
Salomon
.
The
lawe
of
God
,
was
,
that
all
the
males
in
Israel
,
should
thrise
in
the
yeare
,
goe
vp
to
the
place
which
god
had
appointed
,
Deut.
16.
This
law
was
practised
by
Elkana
&
Anna
,
1.
Sam.
1.
by
Ioseph
and
Marie
,
by
the
Steward
of
Candaces
queene
of
Ethiopia
.
Act.
8.
Neuerthelesse
,
Popish
pilgrimage
is
vtterly
to
be
condemned
,
for
two
causes
.
One
is
,
because
it
is
made
a
part
of
Gods
worship
,
whereas
nowe
in
the
newe
testament
,
all
religious
distinction
of
places
is
abolished
,
1.
Tim.
2.
8.
Lift
vp
pure
hands
in
euery
place
vnto
God
.
Some
alleadge
,
that
vows
,
which
were
not
commanded
,
were
neuerthelesse
parts
of
Gods
worship
,
among
the
Iewes
.
I
answer
:
though
men
were
not
commanded
to
vowe
,
yet
the
matter
and
forme
of
vowes
was
commanded
.
And
in
that
God
commanded
the
manner
of
vowing
,
he
allowed
the
acte
of
vowe-making
:
let
the
Papists
shew
the
like
allowance
for
their
pilgrimage
.
The
second
reason
is
,
because
popish
pilgrimage
,
is
not
to
liuing
men
,
but
to
the
Reliques
and
images
of
dead
men
:
which
kind
of
peregrination
,
was
neuer
vsed
in
the
world
,
till
after
the
Apostles
daies
.
For
pilgrimage
to
reliques
,
came
in
,
300.
yeares
after
Christ
,
and
pilgrimage
to
Images
,
after
600.
yeares
.
In
that
Paul
goes
about
to
visit
Peter
,
the
Papists
gather
the
Primacie
of
Peter
,
ouer
all
the
Apostles
,
but
falsely
.
For
this
visitation
argues
reuerence
:
and
reuerence
is
giuen
,
not
onely
to
superious
,
but
also
to
equalls
.
Againe
,
primacie
is
twofold
:
Primacie
of
order
,
and
Primacie
of
power
.
Primacie
of
order
,
was
due
vnto
Peter
,
in
that
he
was
first
called
to
be
an
Apostle
,
and
he
was
in
the
faith
before
Paul
.
And
in
this
regard
,
he
was
reuerenced
of
him
.
The
third
point
is
,
that
Paul
abides
with
Peter
at
Ierusalem
,
and
that
fifteene
daies
.
His
abode
with
Peter
,
was
in
token
of
mutuall
consent
and
fellowship
.
Like
should
be
the
consent
of
the
Ministers
of
the
Gospell
.
For
their
office
is
to
publish
and
perswade
peace
betweene
God
and
men
,
to
which
they
are
vnfit
,
that
cannot
maintaine
peace
among
themselues
.
And
all
beleeuers
should
be
of
one
minde
,
speaking
and
thinking
the
same
things
:
and
this
cannot
be
,
vnlesse
there
be
a
consent
of
them
that
are
guides
.
This
consent
therefore
is
to
be
maintained
,
and
greatly
to
be
praied
for
.
And
when
there
cannot
be
consent
of
iudgement
,
by
reason
of
humane
frailtie
,
yet
so
long
as
the
foundation
is
maintained
,
there
must
be
consent
in
affection
.
And
iniuries
offered
,
may
not
dissolue
this
bond
.
Though
the
Church
of
Ierusalem
suspected
Paul
,
and
would
not
at
the
first
acknowledge
him
for
a
Disciple
,
Act.
9.
26.
yet
did
he
for
his
part
,
accept
of
their
loue
,
and
fellowship
.
Whereas
he
addes
,
that
his
abode
with
Peter
was
but
for
15.
daies
:
hereby
he
signifies
that
he
learned
not
the
Gospell
of
him
:
for
it
could
not
be
learned
in
so
short
a
space
:
neither
could
Paul
by
the
teaching
of
any
man
become
an
Apostle
in
so
little
time
.
19
And
none
other
of
the
Apostles
sawe
I
,
saue
Iames
the
Lords
brother
.
It
might
happily
be
obiected
against
the
former
verse
,
that
Paul
might
be
taught
of
some
other
Apostle
beside
Peter
,
and
that
at
Ierusalem
:
to
this
he
answers
two
things
.
One
,
that
there
was
none
of
the
Apostles
at
Ierusalem
but
Iames
:
(
beside
Peter
before
named
:
)
the
second
,
that
he
did
but
see
Iames.
Here
I
gather
that
if
there
be
any
mother
church
in
the
world
,
it
is
rather
Ierusalem
then
Rome
,
because
the
Gospel
was
first
preached
there
&
went
thence
into
the
whole
world
:
and
Ierusalem
was
for
a
time
guided
by
two
of
the
cheefe
Apostles
,
Iames
,
and
Peter
.
In
that
Iames
is
called
our
Lords
brother
three
things
may
be
demanded
.
One
,
which
Iames
this
was
?
Answer
.
It
was
Iames
the
sonne
of
Alpheus
:
for
he
liued
14.
yeares
after
this
,
Gal.
2.
9.
whereas
Iames
the
sonne
of
Zebedeus
liued
not
so
long
,
because
he
was
put
to
death
by
Herod
.
The
second
thing
is
,
how
Iames
should
be
the
Lords
brother
?
Answer
.
In
scripture
,
children
of
the
same
wombe
,
are
brethren
:
men
of
the
same
bloud
,
are
brethren
;
as
Abram
and
Lot
.
Gen.
13.
8.
Men
of
the
same
countrie
are
brethren
,
thus
Sauls
countrimen
are
called
his
brethren
.
1.
Chron.
12.
2.
And
Iames
is
called
our
Lordes
brother
,
not
beacuse
he
was
of
the
same
wombe
,
but
because
he
was
of
the
same
bloud
or
kindred
:
for
Elie
had
two
daughters
,
Marie
espoused
to
Ioseph
,
&
Marie
Cleophas
,
who
afterward
was
maried
to
Alpheus
of
whome
came
Iames
here
mentioned
.
Iames
therefore
was
the
cosin-german
of
Christ
.
Therefore
Heluideus
failed
when
he
went
about
to
insringe
the
perpetuall
virginitie
of
the
virgin
Marie
out
of
this
place
,
as
if
she
had
more
sonnes
beside
Christ
.
The
third
thing
is
,
what
benefit
Iames
had
by
beeing
the
Lords
brother
?
Answer
.
He
is
here
called
the
Lords
brother
only
,
for
distinctions
sake
in
respect
of
the
other
Iames
the
sonne
of
Zebedeus
:
and
this
brother-hood
doth
not
make
him
the
better
Apostle
,
or
the
better
man
.
Outward
things
doe
not
commende
vs
to
god
.
And
it
is
the
spirituall
kindred
,
by
meanes
of
faith
,
and
our
new
birth
,
that
bringes
vs
into
fauour
with
God
.
Mathew
.
12.
49.
20
Nowe
the
things
which
I
write
,
I
speake
before
God
,
I
lie
not
.
Before
,
Paul
hath
auouched
sundrie
thinges
of
himselfe
:
that
he
preached
in
Arabia
,
&
Damascus
:
that
he
went
thence
to
Ierusalem
:
that
he
did
not
learne
the
Gospell
there
of
Peter
,
Iames
,
or
any
other
Apostle
.
Now
some
men
might
happily
say
,
that
these
sayings
of
his
are
but
false
and
fabulous
auochments
:
therefore
in
this
verse
Paul
defends
himselfe
,
and
iustifies
his
owne
sayings
,
by
a
diuine
testimony
.
The
wordes
containe
2.
partes
.
An
answer
to
an
obiection
concealed
,
on
this
manner
;
I
may
be
thought
to
lie
,
but
indeede
I
lie
not
.
The
second
is
,
a
confirmation
by
oath
,
Before
God
I
speake
it
.
Touching
the
first
parte
,
there
be
two
pointes
to
be
handled
:
what
is
a
lie
?
And
whether
it
be
a
sinne
or
no
?
A
lie
is
when
we
speake
the
contrarie
to
that
we
thinke
with
an
intention
to
deceiue
.
More
plainly
,
in
a
lie
there
be
4.
thinges
:
the
first
is
,
to
auouch
and
affirme
that
which
is
false
.
The
second
is
to
speake
with
a
double
harte
Psal.
12.
2.
That
is
to
speake
against
knowledge
,
and
conscience
,
as
when
a
man
saith
that
is
true
which
he
knowes
to
be
false
,
or
that
is
false
,
which
he
knowes
to
be
true
.
This
makes
a
lie
,
to
be
a
lie
,
and
this
distinguisheth
an
vntruth
,
from
a
lie
.
For
here
it
must
be
obserued
,
that
a
man
may
speake
that
which
is
false
,
and
not
lie
:
namely
if
he
speake
that
which
is
false
,
thinking
it
to
be
true
.
For
then
though
he
erre
and
is
deceiued
,
yet
he
speakes
not
against
conscience
,
and
consequently
he
speakes
no
lie
.
Againe
,
a
man
may
speake
that
which
is
true
,
and
yet
lie
:
for
if
he
speake
that
which
is
true
indeede
,
and
speake
it
as
a
trueth
,
and
yet
thinke
it
to
be
false
,
he
lies
indeed
:
because
he
speakes
the
truth
,
against
his
conscience
.
The
third
thing
in
a
lie
,
is
,
a
minde
or
intention
to
deceiue
,
or
hurte
.
For
in
the
ninth
commandement
that
is
a
false
testimonie
that
is
against
our
neighbour
.
The
4.
pointe
is
,
that
he
which
speakes
that
which
is
false
,
vpon
a
vanitie
of
minde
without
reasonable
cause
,
is
a
lier
.
Thus
bosters
,
&
flatterers
,
are
liers
.
And
these
are
the
things
which
concurre
in
the
making
of
a
lie
.
For
the
better
conceiuing
of
the
nature
of
a
lie
,
we
must
put
difference
between
it
and
sundrie
other
things
incident
to
speach
.
First
,
we
must
put
difference
betwene
a
lie
and
a
Parable
or
figure
.
In
a
parable
indeed
there
is
something
supposed
or
fained
;
as
for
example
,
when
the
trees
are
brought
in
conferring
,
and
consulting
aboute
their
king
,
Iud.
9.
8.
neuerthelesse
a
parable
is
farre
from
falsehoode
,
or
lying
:
for
by
things
fained
,
it
signifies
and
declares
an
vnfained
truth
.
Againe
,
difference
must
be
put
betwene
a
lie
and
the
concealement
of
a
thing
for
it
is
one
thing
to
speake
against
our
knowledge
,
and
another
to
speake
that
which
we
knowe
.
And
concealements
,
if
there
be
a
reasonable
cause
,
and
if
it
be
not
necessary
for
vs
to
reueale
the
thing
concealed
,
are
not
vnlawfull
.
Thus
Abram
speakes
the
truth
in
parte
,
calling
Sara
his
sister
,
and
conceales
it
in
part
,
not
confessing
her
to
be
his
wife
.
Gen.
12.
10.
Thus
Samuel
by
Gods
appointment
reueales
that
he
came
to
Gilgall
to
offer
sacrifice
,
and
conceales
the
annointment
of
Dauid
,
that
he
might
saue
his
life
.
1.
Sam.
16.
5.
Ionas
preaches
that
Niniue
shall
be
destroyed
within
40.
daies
,
and
he
conceales
the
condition
of
repentance
.
The
like
did
Isaie
to
Ezechias
,
Isa.
38.
1.
Thirdly
,
a
difference
must
be
made
between
lying
and
fayning
:
which
some
call
simulation
:
not
dissembling
,
but
rather
sembling
(
if
I
may
so
terme
it
.
)
And
that
is
,
when
something
is
spoken
not
contrary
,
but
beside
,
or
diuers
to
that
which
we
thinke
.
And
this
kind
of
fayning
,
if
it
be
not
to
the
preiudice
of
truth
,
against
the
glory
of
God
,
and
the
good
of
our
neighbour
,
&
haue
some
conuenient
and
reasonable
cause
,
is
not
vnlawfull
.
It
was
not
the
will
and
counsell
of
God
to
destroy
the
Israelites
for
their
idolatrie
.
And
he
doth
not
speake
vnto
Moses
any
thing
contrary
to
his
will
,
but
something
that
is
beside
,
or
diuers
vnto
it
,
when
he
saith
.
let
me
alone
,
that
my
wrath
may
waxe
ho●●
and
I
may
destroy
them
:
Exod.
32.
10.
And
this
he
spake
,
that
he
might
stirre
vp
Moses
to
feruencie
in
praier
for
the
Israelites
,
and
the
Israelites
to
vnfained
repentance
.
Iosua
hauing
besiged
Ai
meant
not
to
flie
,
yet
doth
lie
faine
a
flight
,
that
he
might
draw
his
enemies
out
of
the
citie
&
destroy
them
.
Ios.
8.
5.
There
is
a
kind
of
deceit
called
dolus
bonus
,
that
is
,
a
good
deceit
,
and
of
this
kind
was
the
act
of
Iosua
.
Thus
Physitians
for
their
good
,
vse
to
deceiue
the
senses
of
their
impotent
patients
.
Thus
parents
insinuate
vnto
their
children
,
terrible
things
,
of
the
beare
,
and
bull-begger
,
that
they
may
keepe
them
from
places
of
hurt
and
danger
.
And
this
may
be
done
without
fault
,
for
it
is
one
thing
to
contrary
the
truth
,
and
an
other
to
speake
or
doe
something
diuerse
vnto
it
without
contrariety
.
The
second
point
is
,
whether
to
lie
,
be
a
sinne
,
or
no
?
the
answer
is
,
yea
.
For
euen
in
this
place
,
Paul
puts
lying
from
himselfe
,
and
that
with
an
oath
.
The
deuill
is
said
to
be
the
author
of
all
lies
,
Ioh.
8.
And
it
is
Gods
commandement
,
that
we
should
put
away
lying
,
Eph.
4.
25.
It
is
obiected
,
that
the
sporting
,
and
officious
lie
,
is
not
against
charitie
,
to
the
hurt
of
any
,
but
for
the
good
of
men
.
I
answer
,
first
,
though
it
be
not
to
the
hurt
of
our
neighbour
,
yet
is
it
to
the
hurt
and
preiudice
of
trueth
.
Secondly
,
they
are
deceiued
to
whom
these
lies
are
told
.
Thirdly
,
he
hurts
himselfe
that
tels
a
lie
,
though
it
be
for
the
good
of
men
:
for
when
he
speakes
the
truth
indeede
,
he
is
lesse
beleeued
.
Lastly
,
though
these
kind
of
lies
,
seeme
to
be
good
in
respect
of
their
ende
,
yet
are
they
not
good
in
respect
of
their
nature
,
and
constitution
.
For
in
speaking
,
there
should
be
a
conformitie
,
and
consent
,
betweene
the
tongue
,
and
the
minde
;
which
is
not
,
when
any
lie
is
vttered
.
Secondly
,
it
is
obiected
,
that
the
Egyptian
Midwiues
,
saued
the
male
children
of
the
Israelites
:
and
Rahab
the
spies
,
by
lying
.
Exod.
1.
19.
Ios.
2.
5.
and
that
they
are
commended
for
this
.
I
answer
,
we
must
distinguish
the
worke
done
,
from
the
ex
equution
of
the
worke
.
The
worke
in
sauing
the
children
,
and
the
spies
,
was
a
fruite
of
faith
,
and
the
feare
of
God
,
and
it
is
commended
:
but
the
manner
of
putting
these
workes
in
exequution
,
by
lying
,
is
not
approoued
.
If
it
be
said
,
that
faith
,
and
the
feare
of
God
,
cannot
stand
with
a
manifest
sinne
:
I
say
againe
,
that
faith
,
and
the
feare
of
God
,
are
imperfect
in
this
life
,
and
therefore
they
are
ioyned
with
many
frailties
;
and
actions
of
faith
,
are
mixed
with
sundrie
defects
,
and
sinnes
.
Now
then
,
we
are
to
be
exhorted
,
to
make
a
conscience
of
lying
,
and
to
speake
the
trueth
from
our
hearts
.
And
there
be
many
reasons
to
induce
vs
to
the
practise
of
this
dutie
.
First
,
it
is
Gods
commandement
,
Iam.
3.
14.
Secondly
,
lying
is
a
conformitie
to
the
deuill
,
and
by
truth
we
are
made
conformable
to
God
,
who
is
truth
it selfe
.
Thirdly
,
we
are
sanctified
by
the
word
of
truth
,
Ioh.
17.
17.
and
guided
by
the
spirit
of
truth
:
and
therefore
we
are
to
detest
lying
,
and
deceit
.
Fourthly
,
truth
is
a
fruit
of
Gods
spirit
,
Gal.
5.
and
a
marke
of
Gods
child
,
Psal.
32.
v.
2.
he
hath
the
pardon
of
his
sinnes
in
whose
spirit
there
is
no
guile
.
and
Psal.
15.
2.
he
shall
rest
in
the
mountaine
of
God
,
who
speakes
the
truth
from
his
heart
.
Lastly
,
destruction
is
the
lyers
reward
.
Psal.
5.
6.
God
will
destroy
them
that
speake
lies
:
and
they
must
haue
their
portion
in
the
lake
that
burnes
with
fire
and
brimstone
.
Reuel.
22.
15
Thus
much
of
the
answer
to
the
obiection
:
now
followes
the
confirmation
by
oath
[
before
God
.
]
Here
it
may
be
demanded
,
how
these
words
can
be
a
forme
of
swearing
?
Ans.
In
an
oath
there
be
foure
things
.
The
first
is
,
an
Asseveration
of
the
truth
.
The
second
is
Cenfession
,
whereby
the
partie
that
is
to
sweare
,
acknowledgeth
the
power
,
presence
,
and
wisdome
of
God
,
in
searching
the
heart
,
and
that
he
is
both
witnes
,
&
iudge
of
all
our
doings
.
The
third
is
,
Invocation
of
God
,
that
he
would
be
a
witnesse
with
vs
,
and
to
vs
,
that
we
speake
the
truth
.
The
last
is
,
Imprecation
,
that
God
would
be
a
iudge
to
take
reuenge
vpon
vs
,
if
we
lie
.
Now
then
,
the
forme
of
an
oath
is
a
certen
forme
of
wordes
,
in
which
not
all
,
but
some
of
the
principall
parts
of
an
oath
are
expressed
,
and
the
rest
concealed
,
and
yet
to
be
vnderstood
.
Ierem.
4.
2.
there
is
the
forme
of
an
oath
,
The
Lord
liueth
,
and
here
onely
confession
is
expressed
.
The
forme
of
swearing
,
I
call
God
to
witnesse
to
my
soule
,
2.
Cor.
1.
23.
expresseth
the
third
part
,
namely
inuocation
.
The
words
,
Ruth
.
2.
17.
The
Lord
doe
thus
and
thus
vnto
me
,
is
an
Imprecation
.
The
common
forme
,
The
Lord
thee
helpe
through
Iesus
Christ
,
is
partly
praier
,
and
partly
imprecation
.
And
the
forme
in
this
place
is
directly
a
confession
,
that
God
is
present
,
to
witnes
and
iudge
the
truth
.
Thus
commonly
in
all
formes
of
oaths
one
part
is
expressed
,
and
the
rest
are
infolded
.
Here
first
we
learne
,
that
the
forme
of
an
oath
,
is
to
be
plaine
,
and
direct
in
the
name
of
God
,
and
not
indirect
,
or
oblique
,
in
the
name
of
the
creatures
,
Gods
name
concealed
.
And
it
is
the
flat
commandement
of
God
,
Math.
5.
34.
It
is
alleadged
,
that
Paul
1.
Cor.
15.
31.
sweares
by
his
reioycing
in
Christ
.
I
answer
;
the
words
of
Paul
,
by
my
reioycing
,
are
not
an
oath
,
but
an
obtestation
:
for
the
meaning
of
his
wordes
is
this
,
that
his
sorrowes
and
afflictions
which
he
indured
for
Christ
,
would
testifie
(
if
they
could
speake
)
that
he
died
daily
.
Thus
Moses
called
heauen
and
earth
to
witnes
,
without
swearing
:
for
in
an
oath
the
thing
by
which
he
sweares
,
is
made
not
onely
witnes
,
but
also
iudge
.
Neuerthelesse
,
it
is
not
vnlawfull
to
name
the
creatures
in
the
forme
of
an
oath
,
if
they
be
considered
as
pledges
,
presented
vnto
God
,
that
he
should
punish
vs
in
them
,
if
we
lie
.
Thus
Paul
sweareth
,
I
call
God
to
witnes
to
(
or
vpon
)
my
soule
.
Here
they
are
to
be
blamed
,
whose
common
fwearing
,
is
by
the
creatures
,
as
by
their
faith
,
by
their
troth
,
by
the
Masse
,
Marie
,
by
this
bread
,
by
this
drinke
,
&c.
Secondly
,
here
we
learne
to
vse
an
oath
,
onely
in
the
case
of
extremitie
,
namely
,
when
a
necessarie
truth
is
to
be
confirmed
,
&
when
this
cannot
be
don
by
any
reason
,
or
proofe
to
be
found
among
men
vpon
earth
,
then
may
we
flie
vnto
heauen
for
proofe
,
and
make
God
our
witnes
.
Thus
Paul
confirmes
his
owne
calling
,
when
all
other
proofes
failed
.
And
it
must
further
be
obserued
,
that
in
extremities
he
vseth
an
oath
but
seldome
.
This
seemes
to
condemne
their
wickednes
,
that
crie
at
euery
word
in
their
common
talke
,
before
God
,
before
God
.
Thirdly
,
before
we
sweare
,
we
are
to
vse
great
meditation
,
consideration
,
and
preparation
:
and
therefore
Paul
in
swearing
vseth
a
word
of
attention
,
and
saith
,
Behold
,
I
speake
it
before
God
.
This
condemnes
the
rash
,
and
customable
swearing
of
men
in
their
common
talke
:
who
also
in
that
they
commonly
and
rashly
sweare
,
commonly
forsweare
themselues
.
In
that
Paul
confirmes
his
writings
by
oath
,
it
appeares
that
they
are
of
God
.
For
if
he
had
sworne
falsly
,
God
would
haue
taken
reuenge
vpon
him
,
and
his
writings
,
before
this
:
which
he
hath
not
done
.
Whereas
Paul
saith
,
Before
God
I
speake
it
:
he
teacheth
vs
after
his
owne
example
to
bring
our selues
into
the
presence
of
God
,
to
walke
before
him
as
Enoch
did
,
Gen.
5.
22.
and
as
Abraham
was
commanded
,
Gen.
17.
1.
and
to
doe
whatsoeuer
we
doe
as
in
the
sight
and
presence
of
God
:
and
to
be
afraid
to
sinne
,
because
of
his
presence
.
This
is
the
true
feare
of
God
,
and
this
is
the
right
practise
of
religion
.
21
After
that
I
went
into
the
coasts
of
Syria
and
Cilicia
:
and
I
was
vnknowne
by
face
to
the
Churches
of
Iudea
which
were
in
Christ
.
22.
But
they
had
heard
onely
some
say
,
He
which
persequuted
vs
in
times
past
,
now
preacheth
the
faith
which
before
he
destroied
.
23
And
they
glorified
God
in
me
.
Here
Paul
answers
an
other
obiection
,
which
may
be
framed
thus
:
Though
Paul
learned
not
the
Gospel
of
the
Apostles
at
Ierusalem
,
yet
might
he
happily
learne
it
of
them
in
other
Churches
of
Iudea
.
To
this
Paul
answers
three
things
.
The
first
is
,
that
he
went
from
Ierusalem
into
Syria
,
and
Cilicia
.
The
second
,
that
he
was
not
knowne
in
person
to
the
Churches
of
Iudea
,
but
onely
by
hearsay
:
and
he
sets
downe
the
report
that
went
of
him
.
The
third
is
,
that
the
Churches
of
Iudea
did
not
disgrace
and
slander
him
,
but
they
glorified
God
for
him
.
Of
these
in
order
.
For
the
first
,
that
Paul
went
from
Ierusalem
straight
into
Syria
,
and
Cilicia
,
the
regions
of
the
Gentiles
,
there
be
two
causes
.
One
,
because
Paul
was
ordained
specially
to
be
the
Apostle
of
the
Gentiles
,
Act.
9.
15.
Rom.
15.
16.
The
second
,
because
Cilicia
was
his
owne
countrey
:
for
he
was
borne
in
Tarsus
a
towne
in
Cilicia
:
and
his
loue
to
his
countrey
,
no
doubt
,
was
great
.
For
in
the
like
case
,
he
could
haue
wished
himselfe
to
be
accursed
for
his
countrimen
the
Iewes
.
From
this
first
answer
,
I
gather
two
things
.
First
,
if
any
Apostle
aboue
the
rest
,
be
the
Pastour
and
vniuersall
Bishop
of
the
Church
ouer
the
whole
world
,
it
is
Paul
,
and
not
Peter
:
because
he
specially
was
ordained
to
teach
and
conuert
the
nations
.
The
second
is
,
that
Pauls
often
and
daungerous
iourneies
,
must
teach
vs
to
attend
on
our
callings
with
care
and
diligence
,
and
not
to
be
dismaied
with
the
troubles
that
shall
befall
vs
.
The
second
answer
,
that
Paul
was
knowne
to
the
Christian
Iewes
,
not
by
face
,
but
by
hearsay
:
this
may
seeme
strange
,
considering
Paul
was
at
Ierusalem
,
and
trauailed
through
Iurie
,
into
Syria
,
and
Cilicia
:
but
it
is
the
truth
:
and
the
reason
of
it
is
plaine
.
The
office
of
an
Apostle
,
is
not
to
build
vpon
the
foundation
of
an
other
,
or
to
succeede
any
man
in
his
labours
,
but
to
plant
and
found
the
Church
of
the
new
Testament
,
where
Christ
had
not
bin
preached
or
named
,
Rom.
15.
20.
In
this
the
Apostles
differ
from
all
the
Ministers
of
the
new
Testament
whatsoeuer
.
And
this
is
the
cause
why
Paul
was
not
knowne
to
the
Churches
of
Iudea
.
And
here
we
see
,
that
Succession
(
which
the
Papists
magnifie
)
is
not
alwaies
a
note
of
the
true
Church
,
and
the
true
Ministerie
.
For
the
ministerie
of
the
Apostles
,
and
the
Apostolicall
Churches
wanted
it
.
And
this
is
for
the
greater
commendation
of
them
.
Againe
,
it
is
said
,
that
Paul
was
not
knowne
to
the
Churches
of
Iudea
,
which
were
in
Christ
.
Where
let
it
be
obserued
,
that
4.
yeares
after
the
ascension
of
Christ
,
the
Apostles
had
gathered
,
and
planted
sundrie
Christian
Churches
in
Iudea
.
This
greatly
commends
the
efficacie
,
and
power
of
the
Gospel
.
For
hardnes
of
heart
had
ouerspread
the
nation
of
the
Iewes
,
and
they
had
reiected
and
crucified
the
Lord
of
life
.
And
thus
,
that
is
verified
which
Christ
saith
,
that
his
Disciples
beleeuing
in
him
,
should
doe
greater
things
,
then
he
had
done
,
Ioh.
14.
12.
for
he
by
preaching
did
not
conuert
multitudes
of
the
Iewes
,
and
range
them
into
Churches
,
as
the
Apostles
did
.
Here
againe
,
we
see
that
the
Gospel
,
by
means
of
the
corruption
of
man
,
is
an
occasion
of
diuisions
.
For
after
the
gospel
was
preached
by
the
Apostles
,
there
arose
a
diuision
of
Churches
among
the
Iewes
.
Some
were
Churches
in
Christ
,
and
some
out
of
Christ
;
namely
the
Synagogues
which
refused
Christ
.
We
may
not
therfore
nowe
a
daies
take
offence
,
if
schismes
and
dissentions
followe
,
where
the
Gospel
is
preached
;
it
is
not
the
fault
of
the
Gospel
,
it
is
the
fault
of
men
.
That
Paul
might
the
better
shewe
,
that
he
was
known
to
the
Churches
of
the
Iewes
,
onely
by
heare-say
,
he
expresses
the
report
that
went
of
him
.
Hence
I
gather
,
it
is
not
vnlawfull
to
tell
and
heare
reports
,
or
newes
,
so
be
it
,
they
be
not
to
the
preiudice
of
the
trueth
,
of
the
glory
of
God
,
and
the
good
name
of
men
.
Nay
it
is
commendable
to
report
,
and
heare
newes
,
that
concernes
the
increase
of
Gods
kingdome
,
and
the
conuersion
of
wicked
men
.
In
the
report
,
two
things
aren
set
downe
,
what
Paul
did
?
He
once
persecuted
vs
,
and
destroyed
the
faith
:
what
he
now
doth
?
He
preacheth
the
Gospel
.
By
this
we
see
that
verified
,
which
Isai
foretold
,
that
the
lyon
,
the
wolfe
,
the
lambe
,
&c.
should
peaceably
liue
togither
.
Againe
,
here
we
see
,
that
all
things
vpon
earth
,
are
subiect
to
change
and
alteration
:
so
as
it
may
be
said
,
heretefore
it
was
thus
,
and
thus
,
but
nowe
it
is
otherwise
.
Therefore
in
miseries
,
we
may
not
be
ouer-much
grieued
,
for
they
are
changeable
:
and
in
earthly
things
,
we
may
not
reioyce
ouer
much
,
because
they
are
mutable
,
and
subiect
to
daily
alterations
.
Our
speciall
care
must
be
,
to
auoide
eternall
and
vnchangeable
euils
;
as
death
,
and
the
cause
of
death
,
namely
,
sinne
;
and
to
purchase
to
our selues
,
the
good
things
which
are
euerlasting
;
namely
,
the
fauour
of
God
,
and
euerlasting
life
.
Furthermore
,
the
thing
which
Paul
aimed
at
,
in
persequuting
the
Church
,
is
to
be
considered
,
and
that
was
,
that
he
might
destroy
the
faith
.
By
faith
,
we
are
to
vnderstand
the
doctrine
of
the
Gospel
,
and
with
all
,
the
vertue
,
or
gift
of
faith
,
whereby
it
is
beleeued
:
for
the
deuill
&
his
instruments
,
seeke
the
ouerthrow
of
both
.
Christ
saith
,
Satan
desired
to
sift
his
Disciples
,
that
is
,
to
sift
all
their
faith
out
of
their
hearts
,
and
to
leaue
nothing
in
them
,
but
chaffe
,
Luk.
22.
32.
Here
then
,
it
may
be
demanded
,
whether
faith
may
be
lost
,
specially
in
the
children
of
God
,
in
the
time
of
temptation
,
and
persecution
?
I
answer
thus
.
There
be
three
degrees
of
faith
.
The
first
consists
in
two
things
,
knowledge
of
the
Gospel
,
and
Assent
to
the
trueth
of
it
.
This
faith
the
deuils
haue
,
and
it
may
be
lost
;
and
beleeuers
by
this
faith
,
may
quite
fall
away
.
The
second
kind
of
faith
,
containes
knowledge
,
assent
,
a
taste
,
or
ioy
in
the
goodnesse
of
God
,
a
zeale
to
the
word
of
God
,
and
apparent
fruits
of
holinesse
.
This
faith
also
(
beeing
better
then
the
former
)
may
be
lost
in
the
daies
of
persecution
:
and
beleeuers
by
this
faith
,
may
fall
quite
away
.
Luk
8.
13.
The
third
faith
,
(
called
the
faith
of
the
Elect
)
containes
three
parts
,
knowledge
of
the
Gospel
,
assent
to
the
trueth
of
it
,
and
apprehension
,
whereby
we
doe
receiue
,
and
apply
Christ
with
his
benefits
to
our selues
,
or
the
promise
of
remission
of
sinnes
,
and
life
euerlasting
.
This
faith
may
be
greatly
wasted
,
for
things
appertaining
to
it
,
may
be
lost
,
as
boldnesse
to
come
vnto
God
,
the
sense
or
feeling
of
spiritual
ioy
,
and
such
like
.
Againe
,
it
may
be
buried
for
a
time
in
the
heart
,
and
not
shew
it selfe
,
either
by
fruits
,
or
any
profession
:
and
in
respect
of
the
measure
of
it
,
it
may
be
lessened
and
maimed
:
and
if
we
respect
the
nature
of
it
,
it
is
as
apt
to
be
lost
,
as
any
other
grace
of
God
:
for
there
is
nothing
by
nature
vnchangeable
,
but
God
.
Neuerthelesse
,
where
this
faith
is
in
trueth
,
it
is
neuer
by
affliction
and
temptation
put
out
or
exstingnished
:
because
God
in
mercie
confirms
it
,
by
newe
grace
.
Christ
saith
to
Peter
,
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
,
Luk.
22.
32.
And
this
priuiledge
haue
all
the
godly
,
for
God
promiseth
that
they
shall
not
be
tempted
aboue
their
strength
,
1.
Cor.
10.
13.
Indeede
,
persecutors
are
said
to
destroy
the
faith
:
because
this
is
their
intent
,
and
they
indeauour
to
doe
what
they
can
,
but
God
preuents
their
desires
,
by
establishing
true
faith
,
that
it
may
not
vtterly
faile
.
It
may
be
obiected
to
the
contrarie
,
on
this
manner
.
The
child
of
God
may
fa●l
into
persecution
,
and
denie
Christ
:
by
this
fall
,
he
is
guiltie
of
a
grieuous
offence
:
beeing
guiltie
,
he
hath
not
pardon
of
his
offence
:
and
beeing
without
pardon
,
he
is
without
faith
.
Touching
guiltinesse
,
I
answer
thus
.
The
child
of
God
,
when
he
falls
,
is
indeed
guiltie
:
but
howe
?
Guiltie
in
respect
of
himselfe
,
or
as
much
as
in
him
lies
:
because
he
hath
done
that
which
is
worthy
of
death
,
and
he
hath
done
all
he
can
to
make
himselfe
guiltie
.
But
he
is
not
guiltie
to
condemnation
,
because
God
on
his
part
,
doeth
not
breake
off
the
purpose
of
adoption
,
and
adiudge
him
to
wrath
.
Secondly
,
touching
the
pardon
of
his
offence
,
I
answer
thus
.
In
pardon
there
be
foure
degrees
:
the
degree
of
pardon
before
all
worlds
:
the
promise
of
pardon
in
the
beginning
of
the
worde
,
The
seed
of
the
woman
,
&c.
The
procurement
of
pardon
vpon
the
crosse
:
and
the
donation
,
or
the
giuing
of
the
pardon
.
This
donation
is
an
action
of
God
,
whereby
he
giues
and
communicates
Christ
vnto
vs
,
and
applies
to
our
consciences
the
remission
of
our
sinnes
.
In
this
donation
,
there
is
required
a
hand
to
giue
,
and
a
hand
to
receiue
.
The
hand
of
God
,
whereby
he
giues
,
is
the
word
preached
,
and
the
sacraments
:
the
hand
to
receiue
,
is
our
faith
.
The
giuing
of
pardon
is
necessarie
:
for
though
sinnes
be
pardoned
,
in
the
decree
of
God
,
by
his
promise
in
the
word
,
and
by
procurement
vpon
the
crosse
:
yet
pardon
,
is
no
pardon
to
vs
,
till
it
be
giuen
vnto
vs
by
God
.
Furthermore
,
this
giuing
is
not
altogether
at
one
instant
,
but
it
beginnes
in
the
conuersion
of
a
sinner
,
and
is
often
iterated
in
the
vse
of
the
word
,
and
sacraments
,
to
the
death
.
Paul
wils
the
Corinthians
reconciled
to
God
,
still
to
be
reconciled
,
2.
Cor.
5.
21.
And
we
are
taught
,
euery
day
to
pray
to
God
,
to
giue
vs
the
pardon
of
our
sinnes
.
This
giuing
is
twofold
;
conditionall
,
and
absolute
.
Conditionall
,
when
God
giues
the
pardon
of
sinne
,
vpon
condition
.
Thus
in
baptisme
,
and
in
the
first
conuersion
of
a
sinner
,
all
sinnes
without
exception
,
are
pardoned
;
yea
future
sinnes
:
yet
not
simply
,
whether
a
man
repent
,
or
no
,
but
vpon
condition
of
future
repentance
.
The
absolute
donation
is
,
when
a
man
repents
,
or
renewes
his
repentance
:
for
then
the
pardon
of
sinne
,
is
simply
,
and
fully
without
condition
,
applied
and
reuealed
to
the
conscience
.
When
Dauid
confessed
his
sin
,
Nathan
,
in
the
name
of
the
Lord
saith
,
Thy
sinne
is
forgiuen
thee
,
2.
Sam.
12.
Now
then
,
to
come
to
the
point
,
the
child
of
God
hath
pardon
of
his
fall
,
in
respect
of
the
decree
to
pardon
,
in
respect
of
the
generall
promise
of
pardon
,
in
respect
of
the
procurement
of
pardon
,
in
respect
of
the
conditionall
donation
of
pardon
,
which
is
made
in
baptisme
:
and
he
may
be
said
to
want
pardon
,
in
that
the
pardon
of
his
offence
is
not
fully
and
absolutely
giuen
him
till
he
recouer
himselfe
,
and
renewe
his
repentance
.
If
it
be
here
demaunded
,
what
the
childe
of
God
askes
,
when
he
praies
for
pardon
day
by
day
?
I
answer
,
he
praies
for
two
things
.
First
,
that
God
would
continue
to
shew
his
fauour
,
and
to
impute
the
merits
of
Christ
vnto
him
,
wheras
he
for
his
part
by
his
offence
deserues
to
be
depriued
of
all
fauour
.
Secondly
,
he
asks
the
giuing
of
the
pardon
,
that
is
,
that
God
would
certifie
his
conscience
thereof
.
The
vse
.
Seeing
the
intent
of
the
Deuill
and
wicked
▪
men
,
is
to
destroy
the
saith
(
as
it
appeares
in
this
place
,
and
in
the
first
temptation
wherewith
Satan
assaulted
Christ
,
Math.
4.
)
we
must
haue
a
speciall
care
of
our
faith
.
And
first
we
must
looke
that
our
faith
be
a
true
faith
,
least
we
be
dece●ued
,
as
the
foolish
virgins
.
Secondly
,
we
must
keepe
and
locke
vp
our
faith
in
some
safe
and
sure
place
,
namely
in
the
store
house
or
treasurie
of
a
good
conscience
.
1.
Tim.
1.
19.
Thirdly
,
our
care
must
be
to
increase
in
faith
,
that
our
hearts
may
be
rooted
and
grounded
in
the
loue
of
God
.
And
for
this
cause
we
are
to
make
continuall
experiences
,
and
obseruations
of
the
loue
of
God
toward
vs
,
and
to
laie
them
all
together
,
and
to
build
a
ioyfull
conclusion
therevpon
.
The
third
answer
of
Paul
is
,
And
they
glorified
God
for
mee
:
that
is
,
the
churches
of
Iudea
when
they
heard
of
my
calling
,
&
conuersion
,
they
considered
therein
the
power
,
the
goodnes
,
and
the
mercie
of
God
,
and
with
ioy
they
gaue
him
thankes
for
it
.
In
this
practise
of
the
church
,
we
learne
that
our
dutie
is
to
sanctifie
&
glorifie
the
name
of
God
,
in
euery
worke
of
his
.
And
this
sanctification
hath
2.
partes
.
The
first
is
,
the
consideration
of
the
diuine
vertues
that
shew
themselues
in
euery
worke
of
God
,
as
his
wisdome
,
power
,
iustice
,
mercie
,
prouidence
,
presence
,
&c.
The
second
is
,
praise
and
thanks
giuing
to
God
for
the
same
.
And
this
practise
must
be
inlarged
to
all
his
workes
without
exception
,
to
his
iudgements
,
as
well
as
to
his
workes
of
mercie
.
Therefore
we
are
commaunded
in
persequution
to
sanctifie
God
in
our
hearts
,
1.
Pet.
3.
17.
And
Moses
,
because
he
failed
in
the
doing
of
this
duty
,
was
barred
the
land
of
Canaan
.
Num.
20.
12.
In
England
god
hath
wrought
his
wonderous
workes
among
vs
.
He
hath
giuen
vs
peace
and
protection
against
our
enemies
,
with
the
Gospell
for
the
space
of
40.
yeares
and
more
.
And
our
dutie
is
to
glorifie
God
in
these
workes
of
his
:
but
alas
,
we
doe
it
not
.
For
the
Gospell
of
saluation
is
little
regarded
of
the
most
,
and
little
obedience
is
yeelded
to
it
.
This
neglect
of
ours
,
in
glorifying
&
praising
of
God
is
a
great
sinne
:
and
it
standes
vs
in
hand
to
repent
of
it
betime
,
least
God
take
away
his
word
from
vs
,
and
leaue
vs
to
strange
illusions
,
to
beleeue
lies
.
Again
,
here
we
see
what
is
the
right
maner
of
honouring
of
the
Saints
,
and
that
is
to
glorifie
God
in
them
and
for
them
.
As
for
religious
worship
of
adoration
and
inuocation
,
it
is
proper
to
God
:
and
the
Saints
desire
it
not
.
Reuel.
22.
9.
CHAP.
II.
1
Then
14.
yeares
after
I
went
vp
againe
to
Ierusalem
with
Barnabas
,
and
tooke
with
me
Titus
also
.
2
And
I
went
by
reuelation
,
and
communicated
with
them
of
the
Gospel
,
which
I
preach
among
the
Gentiles
,
but
priuately
with
them
that
were
the
chiefe
,
least
by
any
meanes
I
should
runne
,
or
had
runne
in
vaine
.
IN
this
chapter
,
Paul
proceedes
to
iustifie
and
defend
,
his
immediate
,
&
extraordinarie
calling
.
And
this
whole
chapter
seemes
to
depend
on
the
last
wordes
of
the
former
chapter
,
against
which
the
Aduersaries
of
Paul
might
happily
obiect
on
this
manner
:
Though
the
Churches
of
Iudea
glorifie
God
for
thee
,
yet
will
not
the
Apostles
doe
it
;
because
thou
teachest
otherwise
then
they
teach
.
To
this
obiection
,
Paul
makes
a
double
answer
,
in
this
chapter
.
The
effect
and
summe
of
the
first
,
is
this
:
I
went
vp
to
Ierusalem
:
I
conferred
with
the
Apostles
there
:
I
had
their
consent
,
and
approbation
.
And
the
answer
containes
three
parts
.
The
first
,
of
Pauls
iourney
to
Ierusalem
,
in
the
first
verse
:
the
second
,
of
his
conference
with
the
Apostles
,
in
the
2.
verse
:
the
third
,
of
the
approbation
which
they
gaue
him
,
from
the
3.
v.
to
the
eleuenth
.
In
his
iourney
,
I
consider
foure
things
.
The
first
is
,
the
Manner
of
his
iourneying
,
in
these
wordes
,
I
went
vp
,
or
,
ascended
to
Ierusalem
.
And
this
he
speakes
,
because
Ierusalem
was
placed
,
and
seated
vpon
a
mountaine
,
and
compassed
with
mountaines
,
Psal.
125.
or
againe
,
in
respect
of
the
dignitie
and
excellencie
of
the
place
:
as
we
in
England
are
said
to
goe
vp
to
London
,
from
all
the
parts
of
the
land
,
because
it
is
the
cheife
citie
.
The
second
thing
to
be
considered
in
the
iourney
is
,
the
time
when
,
in
these
words
,
then
after
fourteene
yeares
.
Here
two
questions
are
to
be
demaunded
.
The
first
is
,
of
which
of
his
iourneies
must
this
be
vnderstood
?
(
for
he
made
fiue
iournies
to
Ierusalem
.
)
The
first
,
from
Arabia
:
the
second
,
when
he
and
Barnabas
were
sent
by
the
Church
of
the
Gentiles
to
carrie
almes
to
Ierusalem
:
the
third
,
when
he
went
to
the
Councell
at
Ierusalem
:
the
fourth
,
when
he
went
vp
for
the
keeping
of
his
vowe
:
the
last
,
is
mentioned
Act.
19.
21.
Answ.
These
words
are
not
spoken
of
the
first
,
for
that
was
but
three
yeares
after
his
conuersion
:
neither
can
they
well
be
vnderstood
of
the
second
,
because
Paul
then
was
sent
by
the
Church
,
and
therefore
he
went
not
by
reuelation
.
And
they
cannot
well
be
vnderstood
of
the
third
:
for
then
Paul
would
here
haue
mentioned
the
Councell
of
Ierusalem
,
whereof
he
was
a
principall
member
,
specially
seeing
he
hath
occasion
so
to
doe
,
and
it
serued
much
for
his
purpose
.
The
fourth
,
&
fifth
iourneys
were
after
a
longer
time
then
fourteene
yeares
.
It
is
likely
therefore
,
that
this
iourney
here
mentioned
,
and
described
by
Paul
,
is
none
of
the
fiue
mentioned
by
Luke
,
but
some
other
.
The
second
question
is
,
When
these
fourteene
yeares
must
beginne
?
Ans.
It
is
vncerten
.
Some
thinke
,
they
must
beginne
at
his
conuersion
;
some
three
yeares
after
,
when
Paul
went
first
to
Ierusalem
:
and
either
may
be
a
truth
.
None
must
here
take
offence
.
For
though
circumstances
of
time
,
and
place
,
beeing
things
of
lesse
moment
,
cannot
alwaies
be
certenly
gathered
,
yet
histories
for
their
substance
and
doctrines
pertaining
to
saluation
are
plainly
set
downe
.
And
here
we
are
put
in
minde
,
to
be
content
to
be
ignorant
in
some
things
,
because
the
spirit
of
God
hath
more
darkly
expressed
them
,
or
againe
because
we
cannot
,
by
reason
of
our
blindnes
,
gather
them
.
The
third
point
is
,
concerning
the
companions
of
Paul
in
this
iourney
,
namely
Barnabas
,
and
Titus
.
And
Paul
takes
them
with
him
,
that
they
might
be
witnesses
to
the
Iewes
of
the
doctrine
he
taught
among
the
Gentiles
:
and
againe
,
to
the
Gentiles
of
the
consent
that
was
betweene
him
,
and
the
rest
of
the
Apostles
For
the
law
of
God
is
,
that
euery
matter
shall
be
established
by
the
testimonie
of
two
,
or
three
witnesses
.
Hence
we
learne
,
that
if
a
question
arise
of
the
doctrine
which
is
deliuered
in
the
publike
Ministerie
,
then
the
hearers
that
are
able
to
iudge
,
must
be
witnesses
,
and
the
triall
is
to
be
made
by
them
.
Thus
saith
Christ
in
the
like
case
,
Why
aske
ye
me
?
aske
them
that
heard
me
,
Ioh.
18.
21.
Therefore
great
care
,
and
circumspection
is
to
be
had
of
things
publikely
deliuered
.
Againe
,
whereas
Paul
makes
Barnabas
a
Iew
,
and
Titus
a
Gentile
,
his
companions
,
we
are
taught
,
to
imbrace
with
a
brotherly
loue
,
not
onely
the
men
of
our
owne
countrey
,
but
also
such
as
be
of
other
nations
,
specially
if
they
beleeue
.
For
then
they
are
all
children
of
one
father
,
and
pertaine
all
to
one
familie
:
and
there
is
no
difference
of
nations
now
.
It
is
a
fault
therefore
,
that
men
of
one
nation
carrie
in
their
hearts
,
a
generall
dislike
,
and
hatred
oftentimes
of
them
with
whome
they
deale
and
conuerse
,
and
that
because
they
are
of
such
,
or
such
countries
.
The
fourth
point
is
,
the
cause
of
his
iourney
,
in
these
words
,
and
I
went
by
reuelation
.
Here
we
are
taught
,
that
for
the
iournies
we
make
,
we
are
to
haue
some
good
and
sufficient
warrant
:
though
not
a
reuelation
,
yet
a
commandement
,
or
that
which
counteruailes
a
commandement
:
as
when
we
trauaile
by
vertue
of
our
,
callings
.
When
Noe
had
made
the
Arke
,
he
enters
into
it
at
Gods
commandement
:
he
abides
in
it
:
and
when
the
earth
was
in
part
dried
,
he
presumes
not
to
goe
out
,
till
the
Lord
bad
him
.
Here
,
three
sorts
of
men
are
to
be
blamed
.
Pilgrimes
,
that
trauell
to
Ierusalem
,
or
other
countries
in
way
of
merit
,
or
religion
.
For
they
haue
no
warrant
.
Secondly
,
trauellers
,
that
goe
from
countrey
to
countrey
,
and
out
of
the
precincts
of
the
Church
,
vpon
vaine
curiositie
,
to
see
fashions
.
Such
when
they
trauell
from
their
own
countries
,
yet
they
trauell
not
from
their
vices
,
but
rather
goe
deeper
into
them
,
and
come
home
againe
,
with
many
bad
and
corrupt
fashions
.
The
last
,
are
beggers
,
&
Rogues
,
that
passe
from
place
to
place
,
that
they
may'l
ue
in
idlenes
,
&
vpon
the
sweat
of
other
mens
brows
.
Thus
much
of
the
iourney
:
now
followes
the
Conference
,
in
these
words
;
and
I
communicated
,
&c.
Here
generally
I
gather
,
that
Conferences
both
priuate
,
and
publike
,
are
laudible
,
and
to
be
maintained
;
specially
,
when
they
tend
to
the
maintenance
of
vni●ie
,
and
consent
in
doctrine
.
The
Papists
blame
vs
Protestants
,
for
condemning
Conferences
(
as
they
say
)
and
Councells
.
But
they
doe
vs
wrong
.
Indeede
the
Councell
of
Trent
we
reiect
,
and
condemne
.
For
in
it
,
against
all
equitie
,
the
Pope
was
both
partie
,
and
iudge
.
In
it
there
was
no
libertie
to
make
triall
of
truth
.
For
nothing
was
propounded
but
by
the
liking
and
consent
of
the
Pope
.
Againe
,
the
whole
Councell
consisted
of
such
as
were
of
the
Italian
faction
,
whose
faith
was
pinned
on
the
Popes
sleeue
.
Neuerthelesse
,
we
allow
all
Christian
Councells
,
lawfully
gathered
:
and
we
desire
there
might
be
a
Generall
Councell
,
for
the
triall
of
truth
,
and
for
the
staying
of
vnsetled
minds
:
these
three
caueats
beeing
remembred
.
One
,
that
the
Councell
be
gathered
by
Christian
Princes
,
to
whom
the
right
of
calling
a
Councell
belongs
.
The
other
,
that
the
Pope
be
no
iudge
,
but
a
partie
.
The
third
,
that
Christ
in
his
word
be
the
iudge
,
and
that
the
Delegates
in
the
Councell
be
but
as
witnesses
,
determining
all
things
by
the
written
word
.
In
this
conference
,
we
are
first
to
consider
the
manner
of
conferring
,
which
was
vsed
.
Paul
saith
,
he
communicated
with
them
,
that
is
,
he
laid
downe
vnto
them
,
and
expounded
the
Gospel
which
he
preached
;
and
this
he
did
priuatly
,
that
is
,
with
the
Apostles
,
one
by
one
,
in
plaine
and
familiar
manner
,
as
one
friend
doth
with
an
other
.
Therefore
for
the
maintaining
of
this
conference
,
there
was
no
assembly
made
,
neither
was
there
any
disputation
held
.
Onely
Paul
declares
his
doctrine
,
and
they
giue
assent
.
Hence
it
appeares
,
that
Paul
doth
not
submit
the
truth
of
his
doctrine
to
triall
.
For
he
was
resolued
of
it
,
and
he
accursed
him
that
taught
otherwise
:
but
his
intent
was
to
seeke
the
approbation
of
the
Apostles
,
that
he
might
stop
the
mouth
of
his
aduersaries
.
The
second
point
is
,
the
matter
of
the
conference
,
and
that
is
the
Gospel
which
Paul
preached
.
Here
the
Papist
gathereth
,
that
the
Church
is
the
iudge
,
in
all
questions
pertaining
to
religion
,
and
the
word
:
because
it
is
here
the
thing
that
is
iudged
.
I
answer
,
first
,
that
they
gather
amisse
.
For
Paul
doeth
not
here
submit
the
Gospel
which
he
preached
,
to
the
iudgement
of
the
Church
of
Ierusalem
.
And
it
is
false
,
which
they
teach
:
for
the
soueraigne
Iudge
of
all
questions
,
and
controuersies
in
religion
,
is
Christ
alone
.
The
power
to
determine
and
resolue
in
cases
concerning
faith
,
and
good
life
,
is
inseperably
annexed
to
his
person
;
and
in
it
are
we
to
rest
.
The
principall
voice
of
the
iudge
,
and
the
definitiue
sentence
,
is
the
written
word
.
And
the
office
of
the
Church
,
is
no
more
but
to
gather
,
declare
,
testifie
,
and
pronounce
this
sentence
.
It
is
obiected
,
that
when
a
question
is
propounded
,
the
scripture
cannot
speake
,
nor
Christ
in
the
Scripture
,
but
the
Church
onely
:
I
answer
againe
,
that
God
ascribes
to
the
written
word
,
a
voice
,
or
speech
,
Rom.
3.
19.
and
the
scripture
speakes
sufficiently
,
to
the
resoluing
of
any
mans
,
conscience
,
in
all
matters
pertayning
to
saluation
.
Again
,
they
alleadge
,
that
the
Church
is
before
the
scripture
;
and
therfore
it
beeing
most
auncient
,
must
be
the
Iudge
.
I
answer
,
that
the
Church
was
before
the
writing
of
the
word
,
but
not
before
the
word
which
is
written
.
For
the
church
presupposeth
faith
,
and
faith
presupposeth
a
word
of
God
.
Vpon
this
our
doctrine
,
they
further
vpbraid
vs
,
that
we
wil
be
tried
by
nothing
,
but
by
the
scriptures
,
euen
as
the
malefactour
,
that
will
not
be
tried
by
the
Quest
,
but
by
the
euidence
.
I
answer
,
for
the
satisfying
of
our
aduersaries
,
we
submit
our selues
to
the
triall
of
the
Church
and
Councels
,
so
be
it
,
the
three
cautions
before
remembred
,
be
duly
obserued
:
specially
,
that
all
things
be
iudged
,
and
tried
by
the
written
word
,
and
by
reasons
gathered
thence
.
Againe
,
the
Papists
hence
gather
,
that
the
scriptures
are
to
be
approoued
by
the
Church
.
Ans.
Thus
much
we
graunt
:
yet
so
,
as
we
hold
,
that
the
principal
approbation
of
the
word
,
(
wherby
we
are
mooued
to
beleeue
and
obey
,
)
is
in
the
word
,
&
from
the
word
,
and
not
from
the
church
.
For
the
scripture
hath
his
euidence
within
itselfe
,
which
is
sufficient
to
make
vs
beleeue
the
word
to
be
the
word
,
though
the
Church
should
say
nothing
.
The
third
point
is
,
concerning
the
persons
,
with
whome
Paul
conferred
:
namely
,
with
them
that
were
the
cheife
,
that
is
,
with
them
that
were
in
price
and
account
,
as
Peter
,
Iames
,
&c.
Here
we
see
,
what
is
the
honour
and
worshippe
that
is
due
to
excellent
men
,
namely
,
a
pretious
and
reuerend
estimation
.
Thus
the
name
of
Dauid
was
in
price
in
Israel
for
his
vertues
.
1.
Sam.
18.
last
,
And
thus
with
the
Papists
,
are
we
content
to
honour
the
Saints
.
Again
,
here
the
Papists
gather
,
that
they
are
hereticks
,
that
after
Pauls
example
,
will
not
go
vp
to
Rome
,
to
Peter
,
and
his
successour
,
to
haue
their
doctrine
and
religion
tried
and
examined
.
I
answer
,
first
,
we
are
content
to
be
tried
by
the
writings
of
Peter
,
Iames
,
Iohn
,
Paul
,
&c.
And
this
is
the
commandement
of
God
,
in
doubtfull
cases
:
To
the
Law
and
the
testimonie
.
Isai
,
8.
Secondly
,
I
answer
,
that
we
haue
a
commandement
,
not
to
goe
vp
to
Rome
at
this
day
,
to
haue
our
religion
tried
.
Reuel
.
18.
Come
out
of
Babylon
my
people
.
Thirdly
,
I
answer
,
that
the
Bishop
of
Rome
is
Peters
successour
,
not
in
teaching
,
but
in
denying
Christ
.
And
the
learned
Papists
confesse
,
that
for
this
succession
,
they
haue
but
a
humane
faith
,
grounded
vpon
humane
historie
.
The
fourth
point
is
,
the
Ende
of
the
conference
,
Least
I
should
runne
,
that
is
,
least
I
should
preach
,
or
had
preached
in
vaine
.
These
words
of
Paul
,
are
not
simply
to
be
taken
.
For
the
Ministerie
of
man
,
and
euery
sermon
,
brings
forth
the
fruite
which
God
hath
appointed
.
And
whether
it
be
vnto
the
hearers
,
the
sauour
of
life
,
or
the
sauour
of
death
,
it
is
alwaies
a
sweet
sauour
vnto
God
.
The
words
therefore
carrie
this
meaning
:
Least
my
preaching
should
be
of
lesse
vse
,
and
profit
:
or
againe
,
least
I
should
preach
in
vaine
,
in
respect
of
that
good
which
is
looked
for
at
the
hands
of
an
Apostle
.
And
this
Paul
speakes
,
because
a
rumor
went
abroad
,
that
his
doctrine
in
many
things
,
was
contrarie
to
the
other
Apostles
.
And
by
this
meanes
,
many
were
kept
from
receiuing
the
Gospell
,
and
the
faith
of
weake
beleeuers
was
quenched
.
Now
then
,
the
ende
of
the
conference
was
,
to
stay
this
false
report
,
that
the
Ministerie
of
Paul
,
might
haue
passage
,
and
that
with
greater
profit
.
Hence
the
Papists
gather
,
that
the
doctrine
of
Paul
was
vncerten
,
and
vnprofitable
,
till
it
was
approoued
by
Peter
.
I
answer
,
that
Paul
sought
the
approbation
of
his
doctrine
,
at
the
hands
of
Peter
,
and
the
rest
:
not
because
it
was
vncerten
,
and
vnprofitable
;
but
because
it
was
slaundered
:
and
the
slaunder
was
,
that
he
taught
otherwise
then
Peter
did
.
Nowe
to
cut
off
this
slander
,
he
vseth
meanes
to
manifest
his
consent
with
Peter
,
and
therefore
seekes
approbation
at
his
hand
.
Againe
,
when
Paul
saith
,
Least
I
should
runne
in
vaine
,
he
giues
vs
to
vnderstand
,
that
the
Ministerie
of
the
word
,
is
not
a
worke
of
ease
,
or
pleasure
,
but
a
labour
:
nay
a
continued
labour
,
like
to
the
running
in
a
race
.
It
were
therefore
to
be
wished
,
that
ministers
of
the
Gospel
,
would
so
labour
,
and
walke
in
this
calling
,
that
they
might
be
able
to
say
with
Paul
,
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
.
&c.
2.
Tim.
4.
Thirdly
,
hence
it
appeares
,
that
all
beleeuers
should
haue
a
certen
knowledge
of
their
faith
and
religion
.
The
procuring
of
this
,
was
the
thing
that
Paul
aimed
at
,
in
this
conference
with
the
Apostles
at
Ierusalem
.
We
must
not
be
as
children
,
carried
away
with
euery
winde
of
doctrine
,
Eph.
4.
14.
Gods
word
requires
faith
in
vs
:
and
faith
presupposeth
certen
knowledge
.
The
first
,
and
second
commandements
require
,
that
we
knowe
God
,
and
his
will
,
distinguish
him
from
false
gods
,
and
his
worshippe
,
from
false
worshippe
.
Here
comes
the
fault
of
our
times
to
be
considered
:
most
men
among
vs
,
doe
not
knowe
their
religion
,
neither
can
they
distinguish
it
from
errour
,
and
false
religion
.
A
foule
negligence
.
We
take
paines
to
learne
trades
,
and
occupations
,
that
we
may
haue
wherewith
to
preserue
this
temporall
life
:
what
a
shame
then
is
it
,
that
we
learne
not
better
to
know
the
doctrine
of
true
religion
,
whereby
our
soules
are
to
be
saued
?
Lastly
,
here
we
learne
,
that
the
office
of
the
Minister
is
,
not
onely
to
teach
and
preach
,
but
also
to
studie
,
and
take
care
,
howe
by
preaching
he
may
doe
the
most
good
.
3.
But
neither
yet
Titus
,
which
was
with
me
,
though
he
were
a
Grecian
,
was
compelled
to
be
circumcised
.
After
the
Conference
,
followes
the
Approbation
,
which
was
giuen
to
Paul
.
It
stands
in
foure
things
.
The
first
,
that
the
Apostles
did
not
compell
Titus
to
be
circumcised
,
v.
3.
The
second
,
that
they
added
nothing
to
his
doctrine
,
v.
6.
The
third
,
that
they
gaue
him
the
hands
of
fellowship
,
v.
7.
The
laste
,
that
at
his
departure
,
they
required
of
him
nothing
,
but
the
giuing
of
Almes
,
v.
16.
For
the
first
;
the
words
,
And
Titus
was
not
compelled
to
be
circumcised
,
carrie
this
sense
:
I
,
for
my
part
was
readie
to
circumcise
Titus
,
if
there
had
beene
a
meete
occasion
:
false
brethren
would
haue
imposed
a
necessitie
vpon
vs
:
then
I
and
Titus
refused
:
and
the
Apostles
did
not
vrge
me
to
circumcise
him
.
Here
it
may
be
demanded
,
howe
this
text
can
well
stand
with
Act.
16.
v.
3.
for
there
Paul
circumciseth
Timothie
,
a
Grecian
:
and
here
he
refuseth
to
circumcise
Titus
,
though
he
were
a
Grecian
.
I
answer
thus
.
Circumcision
was
at
this
time
,
a
thing
indifferent
.
From
the
first
institution
,
to
the
comming
,
and
specially
to
the
death
of
Christ
,
it
was
a
thing
commanded
,
a
Sacrament
,
and
a
part
of
Gods
worship
.
Againe
,
after
the
planting
of
the
Church
of
the
newe
testament
,
it
was
vtterly
abolished
,
and
a
thing
in
respect
of
vse
,
vtterly
vnlawfull
.
In
the
middle
time
,
that
is
,
while
the
Gospel
was
in
publishing
to
the
world
,
and
the
Church
of
the
newe
Testament
was
yet
in
founding
,
it
was
a
ceremonie
free
,
or
indifferent
.
It
may
be
obiected
,
that
the
whole
Ceremoniall
law
was
abolished
in
the
death
of
Christ
:
I
answer
,
it
was
so
:
and
circumcision
was
abolished
,
in
respect
of
faith
,
and
conscience
:
yet
so
,
as
the
vse
therof
was
left
to
the
libertie
of
the
people
of
God
for
a
while
.
Circumcision
at
this
time
was
as
a
corps
that
is
dead
,
yet
vnburied
,
and
onely
laid
out
;
and
so
it
must
remaine
for
a
time
,
that
it
may
be
buried
with
honour
.
It
may
againe
be
obiected
,
that
baptisme
was
come
in
the
roome
of
circumcision
:
and
that
therefore
circumcision
was
but
an
idle
and
emptie
ceremonie
.
I
answer
,
it
was
not
vsed
as
a
Sacrament
at
this
time
,
or
as
a
part
of
Gods
worship
,
or
as
a
matter
of
necessitie
,
but
onely
as
a
free
ceremonie
,
and
that
onely
then
,
when
it
tended
to
the
edification
of
men
.
Beeing
then
a
thing
indifferent
,
it
might
as
occasion
serued
be
vsed
,
or
not
vsed
.
Therefore
Paul
condescending
to
the
weaknes
of
the
beleeuing
Iewes
,
circumcised
Timothie
:
and
that
he
might
not
offend
the
godly
,
and
hinder
Christian
libertie
,
he
refused
to
circumcise
Titus
.
Here
a
great
question
is
answered
,
whether
we
may
vse
things
indifferent
,
as
oft
as
we
will
,
and
howe
we
will
?
The
answer
is
,
No.
Things
are
not
called
indifferent
,
because
we
may
vse
them
indifferently
,
or
not
vse
them
when
we
will
,
and
how
we
will
:
but
because
in
themselues
,
or
in
their
owne
nature
,
they
are
neither
good
nor
euill
,
and
we
may
vse
them
well
,
or
ill
,
&
we
may
againe
not
vse
them
well
,
or
euill
.
Furthermore
,
there
be
two
things
which
restraine
the
vse
of
things
indifferent
:
the
lawe
of
charitie
,
and
the
lawes
of
men
.
The
lawe
of
charitie
is
this
,
Things
indifferent
in
the
case
of
scandall
,
cease
to
be
indifferent
,
and
are
as
things
morall
,
that
is
,
either
forbidden
,
or
commanded
.
Paul
saith
,
if
to
eate
flesh
,
be
to
the
offence
of
his
brother
,
he
will
eate
no
flesh
while
the
world
stands
,
1.
Cor.
8.
13.
And
though
he
circumcised
Timothie
,
yet
would
he
not
circumcise
Titus
,
least
he
should
offend
the
godly
,
and
by
his
example
,
hurt
Christian
libertie
.
Likewise
,
the
good
lawes
of
men
,
whether
ciuill
or
Ecclesiasticall
,
tending
to
the
common
good
,
and
seruing
for
edification
,
restraine
the
vse
of
things
indifferent
,
so
that
they
which
shall
doe
otherwise
,
then
these
lawes
command
,
with
a
contemptuous
,
or
disloyall
minde
,
are
guiltie
before
God
;
yet
here
two
cautions
must
be
remembred
.
One
,
that
the
lawes
of
men
doe
not
chaunge
the
nature
of
things
indifferent
:
for
it
is
the
propertie
of
God
,
by
willing
this
or
that
,
to
make
it
good
,
or
euill
.
Neither
doe
they
take
away
the
vse
of
things
indifferent
.
For
libertie
graunted
by
a
soueraigne
power
,
cannot
be
reuersed
by
an
inferiour
power
.
Therefore
humane
lawes
doe
no
more
,
but
temper
,
and
moderate
,
the
ouer
common
vse
of
things
indifferent
.
The
second
caution
is
,
That
when
the
ende
of
a
law
ceaseth
,
when
there
is
no
contempt
of
the
authoritie
that
made
the
law
,
when
no
offence
is
giuen
:
a
thing
indifferent
remaines
in
his
free
vse
without
sinne
,
or
breach
of
conscience
.
Againe
,
here
we
learne
,
that
a
thing
indifferent
,
when
it
is
made
necessarie
to
saluation
,
(
as
Circumcision
was
)
is
not
to
be
vsed
.
This
conclusion
serues
to
ouerthrow
the
Popish
religion
.
For
it
stands
in
the
obseruation
of
things
indifferent
,
as
meates
,
drinkes
,
apparell
,
times
,
&c.
And
the
vsing
,
or
the
not
vsing
of
them
is
made
necessarie
euen
in
regard
of
mans
saluation
.
For
the
abstinence
from
things
that
are
by
nature
indifferent
,
is
made
a
part
of
Gods
worship
,
and
meritorious
of
eternall
life
.
For
example
:
to
marrie
,
or
not
to
marrie
,
is
for
nature
a
thing
indifferent
:
and
therefore
when
abstinence
from
marriage
is
made
necessarie
(
as
it
is
in
diuers
orders
of
men
and
women
)
the
nature
of
the
thing
is
changed
,
which
God
hath
left
free
,
and
it
is
a
doctrine
of
deuills
,
which
is
taught
.
Here
againe
we
learne
,
to
make
difference
of
persons
.
Some
are
weake
,
some
are
obstinate
.
Weake
ones
are
such
,
as
hauing
turned
vnto
God
,
and
carrying
in
their
hearts
a
purpose
in
all
things
to
please
God
,
neuerthelesse
doe
sundrie
things
amisse
,
vpon
simple
ignorance
,
or
badde
custome
,
till
they
be
better
informed
.
Of
these
Paul
saith
,
that
he
became
all
to
all
,
that
he
might
saue
some
,
1.
Cor.
9.
22.
and
for
their
sakes
he
condescended
to
circumcise
Timothie
.
And
if
we
that
haue
scarce
a
drop
of
mercie
in
vs
,
must
thus
beare
with
them
that
are
weake
,
much
more
will
God
doe
it
,
who
is
mercie
it selfe
.
The
good
shepheard
brings
home
the
stray
sheepe
vpon
his
shoulders
:
he
carries
his
lambs
in
his
bosome
.
Isa.
40.
11.
He
will
not
quench
the
smoaking
flaxe
,
Isa.
42.
he
spares
them
that
feare
him
,
as
a
father
spares
his
child
.
Malach.
3.
17.
This
beeing
alwaies
remembred
,
that
weake
ones
truly
turne
to
God
,
and
carrie
in
their
hearts
an
honest
purpose
not
to
sinne
against
his
lawes
at
any
time
wittingly
,
and
willingly
.
Obstinate
persons
,
are
such
as
professe
the
faith
,
and
yet
hold
and
practise
bad
things
,
of
wilfull
ignorance
,
and
of
malice
.
These
persons
are
not
to
be
borne
with
,
nor
to
be
respected
:
and
in
respect
of
them
,
Paul
would
not
circumcise
Titus
.
Lastly
,
in
that
Titus
was
not
compelled
to
be
circumcised
,
it
may
be
demanded
,
whether
Recusants
may
be
compelled
to
the
exercises
of
religion
?
I
answer
,
yea
:
for
exercises
of
religion
are
not
things
indifferent
,
as
Circumcision
was
.
Iosias
made
a
couenant
with
the
Lord
,
and
he
caused
all
his
subiects
to
stand
to
it
,
2.
Chron.
34.
32.
The
king
at
the
marriage
feast
of
his
sonne
saith
of
the
guests
,
Compell
them
to
enter
in
,
Luk.
14.
23.
It
is
obiected
,
that
men
may
not
be
compelled
to
beleeue
.
I
answer
:
it
is
the
commandement
of
God
,
prooue
the
spirits
,
1.
Ioh.
4.
1.
and
this
commandement
pertaines
to
all
persons
.
Therfore
though
men
may
not
be
compelled
to
beleeue
:
yet
may
they
be
compelled
to
come
to
the
congregation
,
to
heare
our
sermons
,
and
therein
the
reasons
and
grounds
of
our
doctrine
,
that
they
may
trie
what
is
the
truth
,
and
cleaue
vnto
it
.
For
this
is
their
dutie
.
4
For
all
the
false
brethren
,
that
crept
in
:
who
came
in
priuily
to
spie
out
our
liberite
which
we
haue
in
Christ
Iesus
,
that
they
might
bring
vs
into
bondage
:
5
To
whome
we
gaue
not
place
by
subiection
,
for
an
houre
that
the
truth
of
the
Gospel
might
continue
with
you
.
Paul
had
said
before
,
that
Titus
was
not
compelled
to
be
circumcised
:
now
he
addes
,
For
all
the
false
brethren
,
that
is
,
though
the
false
brethren
did
what
they
could
to
the
contrarie
.
Here
then
Paul
sets
downe
,
who
were
the
cause
that
Titus
was
not
circumcised
,
namely
,
certaine
persons
at
Ierusalem
,
and
them
he
sets
forth
by
two
properties
,
they
are
false
brethren
,
and
they
crept
into
the
Church
.
Touching
the
first
,
by
it
we
learne
,
that
the
Church
of
God
vpon
earth
,
euen
when
it
is
at
the
best
,
hath
wicked
men
,
and
hypocrites
in
it
.
In
Adams
family
,
there
is
Cain
:
in
the
Arke
,
there
is
Cham
:
in
Christs
family
,
or
schoole
,
there
is
Iudas
.
In
the
Church
of
Ierusalem
,
planted
and
gouerned
by
the
chiefe
Apostles
,
there
be
false
brethren
.
The
true
sheepe
be
often
without
,
and
wolues
within
.
Therefore
we
may
not
so
much
as
dreame
of
a
perfection
of
the
Church
of
God
vpon
earth
;
so
long
as
wicked
men
be
mixed
with
true
beleeuers
.
Againe
,
these
aduersaries
of
Paul
,
are
called
false
brethren
,
because
they
ioyned
Circumcision
with
Christ
,
as
a
necessarie
cause
of
iustification
,
and
saluation
.
Hence
it
followes
,
that
the
Church
of
Rome
,
is
a
false
Church
:
because
it
ioynes
workes
with
Christ
,
in
the
case
of
our
iustification
,
and
that
as
meritorious
causes
.
Their
second
propertie
is
,
that
they
crept
into
the
Church
,
which
I
conceiue
on
this
manner
.
The
Church
of
God
is
as
a
sheepefold
,
or
house
,
Ioh.
10.
1.
Christ
is
the
onely
dore
.
Now
Pastours
,
that
teach
Christ
aright
,
are
saide
to
enter
in
by
this
dore
:
they
which
teach
any
other
way
of
saluation
,
are
said
to
clime
in
an
other
way
:
and
they
which
teach
Christ
,
ioyning
some
other
thing
with
him
in
the
cause
of
saluation
,
are
said
to
Creepe
in
:
because
in
appearance
,
they
maintaine
Christ
;
and
yet
,
because
they
adde
something
to
Christ
,
they
neither
enter
nor
continue
in
the
true
Church
,
with
any
good
warrant
from
God
.
In
this
,
they
are
like
the
serpent
.
Liuing
creatures
were
all
placed
in
Eden
:
and
Man
was
placed
in
the
garden
of
Eden
called
Paradise
,
and
so
were
not
beasts
.
How
then
comes
the
serpent
in
?
why
,
in
all
likelihood
,
it
crept
in
.
And
so
doe
false
brethren
into
the
Church
.
Hence
I
gather
that
false
brethren
,
are
not
true
,
and
liuely
members
of
the
visible
Church
:
though
they
be
members
in
appearance
.
For
if
they
were
in
their
right
place
,
they
should
not
be
said
to
creepe
in
.
The
true
members
of
the
Church
creepe
not
into
the
mysticall
bodie
,
but
are
built
and
set
vpon
the
foundation
by
God
.
It
may
be
alleadged
,
that
they
are
baptised
,
and
thereby
made
members
of
the
Church
.
I
answer
:
that
faith
makes
vs
members
of
Christ
,
and
consequently
of
the
true
Church
:
and
baptisme
doth
but
seale
our
insition
into
Christ
,
and
serues
as
a
meanes
of
Admission
into
the
outward
societie
of
the
congregation
:
and
the
outward
washing
doth
not
make
any
man
a
member
of
Christ
.
Againe
,
it
followes
hence
,
that
false
brethren
are
not
members
of
the
Catholike
church
.
For
the
visible
church
is
part
of
the
Catholike
:
and
therefore
they
which
are
not
reall
members
of
the
true
visible
church
,
are
not
members
of
the
Catholike
.
Againe
,
in
that
false
brethren
creepe
into
the
congregation
,
hence
it
appeares
,
that
no
man
can
set
downe
the
precise
time
,
when
errours
had
their
beginning
.
For
the
authors
thereof
enter
in
secretly
,
not
obserued
of
men
.
The
enuious
man
sowes
his
tares
,
when
men
be
asleepe
,
Math.
13.
It
sufficeth
therefore
,
if
we
can
shew
them
to
be
errours
by
the
word
,
though
we
cannot
designe
the
set
time
when
they
began
.
The
time
when
a
shippe
sinketh
,
we
often
obserue
:
but
the
time
when
it
first
drew
water
,
we
doe
not
.
Let
the
Papists
thinke
vpon
this
.
Paul
,
hauing
thus
declared
who
were
the
causes
that
Titus
was
not
circumcised
;
goes
on
,
and
shewes
,
how
they
were
causes
.
The
effect
,
and
summe
of
his
declaration
,
is
this
:
They
vrged
the
obseruation
of
the
Ceremoniall
law
,
as
necessarie
:
and
hereupon
we
resused
to
circumcise
Titus
.
First
therefore
,
Paul
sets
downe
how
they
vrged
circumcision
,
and
that
by
three
degrees
.
First
,
they
come
in
priuily
.
Secondly
,
they
spie
out
their
libertie
.
Thirdly
,
they
labour
to
bring
them
into
bondage
.
Againe
,
Paul
sets
downe
the
manner
of
their
refusall
,
in
three
things
.
We
gaue
not
place
for
an
houre
.
We
gaue
not
place
by
subiection
.
We
gaue
no
place
,
that
the
truth
of
the
Gospel
might
continue
with
you
.
The
first
degree
or
steppe
in
their
vrging
of
circumcision
,
was
,
that
They
came
in
priuily
:
that
is
,
they
ioyned
themselues
in
fellowship
with
the
Apostles
,
&
in
shew
pretended
the
furtherance
of
the
Gospel
:
&
yet
indeed
meant
nothing
lesse
:
though
their
fraud
,
&
wickednes
was
not
perceiued
.
Here
then
the
foundation
they
lay
of
all
their
naughtie
dealing
,
is
their
dissembling
,
which
Paul
here
notes
&
condemns
.
On
the
contrarie
,
our
dutie
is
,
to
be
indeed
that
which
we
professe
our selues
to
be
:
&
to
professe
no
more
outwardly
,
then
we
are
inwardly
:
and
to
approue
our
hearts
to
god
,
for
that
which
we
professe
before
men
.
The
second
steppe
or
degree
is
,
that
they
spie
out
the
libertie
which
Paul
,
and
the
rest
had
by
Christ
:
that
is
,
they
conferre
with
the
Apostles
,
and
inquire
of
them
what
libertie
they
haue
by
Christ
,
in
respect
of
the
Ceremoniall
lawe
of
God
:
and
this
they
doe
,
not
of
a
minde
desirous
to
learne
,
but
for
aduantage
sake
.
There
be
two
kinds
of
spying
:
one
lawefull
,
the
other
vnlawefull
.
Lawefull
,
as
when
in
iust
and
lawefull
warre
,
we
inquire
into
the
counsells
and
doings
of
our
enemtes
.
Numb.
13.
1.
Vnlawefull
,
when
men
prie
into
any
thing
,
or
matter
,
to
finde
a
fault
.
Thus
hypocrites
spie
faults
in
the
persons
and
liues
of
men
;
that
they
may
haue
somwhat
whereby
to
disgrace
them
,
Math.
7.
4.
Thus
Atheists
prie
into
the
scriptures
,
that
they
may
confute
them
.
Thus
sundrie
hearers
,
come
to
sermons
,
that
they
may
carpe
.
Thus
our
enemies
,
inquire
into
our
religion
,
that
they
may
finde
(
as
they
suppose
)
exceptions
,
vntruthes
,
and
contradictions
.
And
in
the
Church
of
Ierusalem
,
false
brethren
inquire
,
how
farre
Christian
liberty
extends
,
that
they
may
ouerthrow
it
.
This
kind
of
spying
,
is
a
common
fault
;
we
must
take
heede
of
it
,
and
apply
the
eie
of
our
minde
to
a
better
vse
.
First
,
we
are
to
be
spies
,
in
respect
of
our
owne
sinnes
,
and
corruptions
,
to
spie
them
out
.
Lam.
3.
40.
Let
us
search
our
waies
,
and
inquire
,
and
turne
againe
to
the
Lord
.
Again
,
we
are
to
plaie
the
spies
,
in
respect
of
our
spirituall
enemies
,
that
we
may
finde
out
the
temptations
of
the
flesh
,
the
world
,
and
the
deuill
.
Thirdly
,
we
must
be
as
spies
,
in
searching
of
the
Scriptures
.
Ioh.
5.
39.
that
we
may
vnderstand
the
words
of
the
lawe
of
God
,
and
find
comfort
to
our
soules
.
The
third
and
last
degree
of
vrging
,
is
,
that
the
false
brethren
seeke
to
bring
the
Apostles
in
bondage
,
that
is
,
to
binde
them
to
a
necessarie
obseruation
of
the
ceremoniall
lawe
.
Here
let
vs
marke
the
practise
,
and
pollicie
of
the
deuill
.
Libertie
from
sinne
,
death
,
and
the
ceremoniall
lawe
,
is
the
treasure
of
the
Church
:
and
therefore
the
deuill
seekes
to
ouerthrow
it
,
by
holding
men
in
bondage
vnder
abolished
ceremonies
.
Thus
at
this
day
,
they
of
the
popish
Church
,
are
in
bondage
vnder
an
heape
of
humane
traditions
,
beeing
indeede
,
a
yoake
farre
heauier
,
then
that
of
the
ceremoniall-lawe
.
Againe
,
when
men
professe
the
name
of
Christ
,
the
deuill
is
content
with
it
:
and
he
indeauours
with
all
his
might
,
euery
where
to
hold
them
vnder
the
bondage
of
sinne
,
and
to
hold
them
in
his
snare
at
his
will
.
Thus
vnder
the
name
of
Christianitie
,
there
be
swarmes
of
Atheists
,
Epicures
,
Libertines
,
worldlings
,
and
prophane
persons
.
At
this
time
,
according
to
auncient
custome
,
we
celebrate
the
memoriall
of
the
birth
of
Christ
:
and
yet
no
time
so
full
of
disorder
as
this
.
For
the
most
that
professe
Christ
,
take
and
challenge
to
themselues
,
a
licentious
libertie
,
to
liue
and
doe
as
they
list
:
and
this
kind
of
libertie
,
is
flat
bondage
.
But
they
that
are
seruants
of
Christ
indeed
,
should
take
heede
of
this
bondag●
:
For
beeing
free
from
sinne
,
they
should
be
seruants
of
nothing
but
righteousnesse
,
Rom.
6.
18.
They
that
be
of
a
corporation
,
stand
for
their
liberties
:
what
a
shame
then
is
it
,
that
men
should
loue
bondage
,
and
neglect
the
spirituall
libertie
,
which
they
haue
by
Christ
.
Thus
,
we
see
,
howe
the
false
brethren
vrged
circumcision
:
now
let
vs
come
to
Pauls
refusall
.
The
first
point
is
,
that
they
would
not
giue
place
for
an
houre
.
It
seemes
they
were
requested
to
vse
circumcision
but
once
;
but
they
would
not
yeeld
,
so
much
as
once
:
because
their
acte
would
haue
tended
to
the
preiudice
of
Christian
liberty
,
in
all
places
.
Here
we
learne
,
that
we
may
not
vse
the
least
ceremonie
that
is
,
in
the
case
of
confession
;
before
our
aduersaries
,
that
is
,
when
they
seeke
to
oppresse
the
trueth
,
by
face
,
or
by
fraud
,
and
make
ceremonies
,
signes
,
and
tokens
,
of
the
confession
of
any
vntrueth
.
Iulian
the
Emperour
sitting
in
a
chaire
of
estate
,
gaue
gold
to
his
souldiers
,
one
by
one
,
withal
commanding
to
cast
of
frankincense
,
so
much
as
a
graine
into
the
fire
,
that
lay
vpon
an
heathenish
altar
,
before
Theodoret.
hist.
lib.
4.
c.
16.
him
.
Nowe
Christ
in
souldiers
refuse
to
do
it
:
and
they
which
had
not
refused
,
afterward
recalled
their
acte
,
and
willingly
suffered
death
.
Againe
,
here
we
learne
,
that
we
are
not
to
yeeld
from
the
least
part
of
the
trueth
of
the
Gospel
,
that
God
hath
reuealed
to
vs
.
This
truth
is
more
pretious
,
then
the
whole
world
beside
:
and
heauen
and
earth
shall
rather
passe
,
then
the
least
tittle
of
it
shall
not
be
accomplished
.
The
commission
of
the
Apostles
,
was
to
teach
them
,
to
doe
all
things
,
which
God
had
commanded
.
Therefore
the
vnion
or
mixture
of
our
religion
with
the
popish
religion
,
is
but
a
dreame
of
vnwise
Politickes
:
for
in
this
mixture
,
we
must
yeeld
,
and
they
must
yeeld
something
:
but
we
may
not
yeeld
a
iot
of
the
truth
reuealed
to
vs
.
There
is
no
fellowship
of
light
with
darkenesse
.
1.
Cor.
6.
Colacinthus
a
naughtie
pot
hearbe
,
marred
a
whole
pot
of
pottage
.
2.
King
.
4.
40.
Christ
saith
in
the
like
case
of
the
Pharisies
;
Let
them
alone
:
they
are
the
blinde
leaders
of
the
blind
,
Math.
15.
14.
We
may
yeeld
in
things
indifferent
,
but
not
in
points
of
religion
.
In
matters
of
this
world
,
we
may
be
indifferent
,
and
of
neither
side
:
but
in
matters
of
God
,
we
may
not
.
There
is
no
halting
betweene
two
religions
.
The
second
point
is
,
they
gaue
not
place
by
way
of
subiection
.
The
reason
is
,
the
Apostles
were
of
highest
authoritie
,
Luk.
10.
16.
simply
to
be
beleeued
in
their
doctrine
.
And
they
had
extraordinarie
authoritie
,
to
punish
them
that
rebelliously
withstood
them
.
Act.
5.
5.
&
10.
&
Act.
13.
20.
2.
Cor.
10.
6.
For
this
cause
,
they
were
not
to
stand
subiect
to
the
iudgement
,
and
censure
of
any
man
.
They
willingly
suffered
their
doctrine
to
be
tried
;
yet
were
they
not
bound
to
subiection
,
as
other
ministers
of
the
new
testament
are
,
1.
Cor.
14.
32.
1.
Ioh.
4.
1.
It
may
be
said
,
if
they
would
not
giue
place
by
subiection
,
howe
then
gaue
they
place
?
Answer
.
There
is
two
kinds
of
yeelding
:
one
by
tolleration
without
approbation
,
the
other
by
subiection
,
which
is
the
greatest
approbation
that
can
be
.
By
the
first
,
it
may
be
,
Paul
was
content
to
giue
place
,
but
not
by
the
second
.
Here
we
see
,
howe
we
are
to
yeeld
,
to
the
corruptions
of
the
times
,
in
which
we
liue
,
whether
they
be
in
manners
,
or
in
doctrine
.
We
are
to
giue
place
by
meeke
and
patient
bearing
of
that
which
we
cannot
mende
,
but
we
are
not
to
giue
place
by
subiection
.
The
third
point
is
,
the
ende
of
Pauls
refusall
,
That
the
truth
of
the
Gospell
might
continue
:
that
is
,
that
the
Gospel
might
be
preserued
in
puritie
,
and
integritie
in
all
things
.
And
by
this
Paul
giues
vs
to
vnderstand
,
that
if
circumcision
be
made
a
necessarie
cause
of
iustification
,
and
saluation
,
the
truth
of
the
Gospel
doeth
not
continue
.
Here
let
vs
obserue
,
that
when
iustification
,
or
saluation
is
ascribed
to
workes
,
or
Sacraments
,
the
truth
of
the
Gospell
giues
place
,
and
falshood
comes
in
the
roome
.
Wherefore
the
religion
of
the
Church
of
Rome
,
is
a
meere
deprauation
of
the
Gospel
,
for
it
makes
workes
to
be
the
meritorious
causes
of
iustification
,
&
saluation
.
Nay
,
which
is
more
,
it
teacheth
men
to
worship
a
peece
of
bread
,
and
to
invocate
dead
men
,
and
to
kneele
downe
to
stockes
,
and
stones
.
6
And
of
them
that
seemed
to
be
great
[
](A09383-e16440-b)o
o
I
learned
nothing
,
or
,
I
was
not
taught
.
—
:
(
what
they
were
in
times
past
,
it
makes
no
matter
to
me
:
God
accepteth
no
mans
person
:
)
for
they
that
are
the
cheife
,
did
not
communicate
any
thing
to
me
.
Here
Paul
laies
downe
the
second
signe
of
his
approbation
,
namely
,
that
in
conference
,
he
learned
nothing
of
the
cheife
Apostles
.
And
this
he
expresseth
in
the
first
words
:
in
which
,
the
concealement
which
he
vseth
,
is
to
be
obserued
.
For
hauing
begun
a
sentence
,
he
breakes
it
off
in
the
middle
,
and
conceales
the
latter
part
,
and
leaues
it
to
be
supplied
by
the
reader
thus
,
Of
them
that
seemed
to
be
great
,
I
was
not
taught
,
or
,
I
learned
nothing
.
The
like
forme
of
speaking
,
is
vsed
1.
Chron.
4.
10.
Where
Iabez
saith
,
If
the
Lord
blesse
me
and
be
with
me
;
concealing
the
end
of
his
sentence
,
I
will
be
thankefull
,
thus
,
and
thus
.
In
the
roome
of
this
concealement
,
Paul
puts
an
answer
to
an
obiection
.
For
some
man
might
take
exception
,
against
his
former
speech
,
thus
:
Thou
callest
the
Apostles
Great
,
but
thou
speakest
fainedly
:
for
thou
knowest
,
they
were
but
poore
fishermen
.
To
this
he
makes
answer
thus
:
What
they
were
once
,
it
makes
no
matter
to
me
.
Then
he
renders
a
reason
of
his
answer
:
God
accepts
no
mans
person
.
This
done
,
he
proceeds
,
and
renders
a
reason
of
his
first
speech
:
he
learned
nothing
of
the
cheefe
Apostles
:
because
,
they
did
not
communicate
any
thing
to
him
,
either
in
doctrine
or
counsell
.
The
vse
.
This
verse
serues
to
expound
other
places
in
S.
Iohn
.
Where
Christ
promiseth
to
giue
his
spirit
to
his
Disciples
,
to
teach
them
all
things
,
Ioh.
14.
26.
and
to
led
them
into
all
truth
,
Ioh.
16.
13.
Now
these
promises
directly
,
and
properly
,
concerne
the
Apostles
:
and
they
are
here
verified
in
Paul
.
Who
was
so
farre
forth
taught
by
God
,
and
lead
into
all
truth
,
that
the
cheife
Apostles
could
not
teach
,
or
communicate
,
any
thing
to
him
.
For
all
this
,
though
Paul
and
the
rest
,
were
led
into
all
truth
,
that
they
could
not
erre
,
yet
were
they
not
led
into
all
holinesse
of
life
,
that
they
could
not
sinne
.
Paul
saith
,
to
will
is
present
with
me
,
but
he
addes
,
that
he
cannot
doe
the
good
he
would
.
Christ
saith
to
all
the
Apostles
,
He
that
is
washed
and
is
all
cleane
,
must
still
haue
his
feete
washed
,
Ioh.
13.
10.
Wherefore
they
are
to
be
rebuked
,
that
thinke
there
must
be
no
want
at
all
in
them
that
are
Preachers
of
the
Gospel
:
and
hereupon
take
occasion
to
despise
their
Ministerie
,
if
they
can
spie
any
thing
amisse
in
their
doings
.
Vpon
the
same
ground
,
they
might
reiect
the
Ministerie
of
the
Apostles
.
For
though
they
could
not
erre
in
preaching
,
and
writing
,
and
though
they
had
no
neede
to
be
taught
of
any
man
,
yet
were
they
not
free
from
sinne
in
their
liues
;
and
the
chiefe
of
them
sundrie
times
fayled
.
Againe
,
here
we
learne
,
that
there
is
a
good
,
and
lawfull
kind
of
boasting
:
and
that
is
,
when
a
man
is
disgraced
,
and
his
disgrace
is
the
dishonour
of
God
,
and
the
disgrace
of
the
Gospel
.
This
makes
Paul
here
to
say
,
that
he
learned
nothing
of
the
chiefe
Apostles
.
For
if
he
had
said
otherwise
,
he
should
haue
bin
reputed
to
be
no
more
but
an
ordinarie
disciple
:
and
the
doctrine
,
which
he
taught
before
this
conference
,
should
haue
bin
called
in
question
.
For
this
cause
,
he
stands
vpon
it
,
that
they
did
not
communicate
any
thing
vnto
him
.
Vpon
the
like
occasion
he
professeth
that
he
will
boast
,
2.
Cor.
11.
16.
Here
the
saying
of
Salomon
may
be
obiected
,
Let
an
other
mans
mouth
praise
thee
,
and
not
thine
owne
,
Prou.
27.
2.
I
answer
,
it
sufficeth
for
the
truth
of
sundrie
prouerbs
,
if
they
be
commonly
,
ordinarily
,
and
vsually
true
,
though
they
be
not
generally
true
.
Thus
ordinarily
,
men
are
not
to
praise
themselues
:
yet
in
a
speciall
and
extraordinarie
case
,
it
may
be
otherwise
,
And
the
manner
which
Paul
vseth
in
commending
of
himselfe
,
is
to
be
obserued
.
First
,
he
doth
it
in
great
modestie
:
because
in
speaking
of
himselfe
,
he
concealeth
that
part
of
the
sentence
,
which
should
haue
serued
to
expresse
his
praise
.
Secondly
,
in
praising
of
himselfe
,
he
is
not
carried
with
enuie
,
but
his
care
is
,
to
maintaine
the
good
name
of
the
rest
of
the
Apostles
;
when
he
saith
,
What
they
haue
bin
,
it
is
no
matter
to
me
.
Here
then
we
see
,
that
the
Atheists
doe
Paul
wrong
,
who
challenge
him
for
pride
,
and
presumption
,
as
though
he
could
not
brooke
an
equall
,
and
withall
skorned
to
learne
of
any
.
Againe
,
by
Pauls
example
we
are
to
take
notice
of
a
common
sinne
.
Mens
hearts
are
so
possessed
with
selfe-loue
,
and
they
are
so
addicted
to
their
owne
praise
,
that
it
is
griefe
to
them
,
to
heare
any
praised
beside
themselues
:
whereas
loue
binds
vs
as
well
to
take
care
for
the
good
name
of
others
,
as
of
our
owne
.
When
Paul
saith
,
What
they
were
in
times
past
,
it
matters
not
to
me
:
we
learne
,
that
we
are
to
esteeme
of
men
,
not
as
they
haue
bin
,
but
as
they
are
.
Peter
,
Iames
,
and
Iohn
,
though
they
had
bin
fishermen
,
yet
are
they
honoured
of
Paul
,
as
Apostles
.
Therefore
when
men
haue
repented
,
we
may
not
vpbraid
them
with
their
liues
past
.
Neither
may
we
take
occasion
to
contemne
them
that
be
in
authoritie
;
because
we
haue
knowne
what
they
haue
bin
heretofore
:
but
euery
man
is
to
be
esteemed
according
to
his
calling
,
and
according
to
the
grace
of
God
giuen
him
.
Like
is
Gods
mercifull
dealing
toward
vs
.
For
he
accepts
men
,
not
as
they
haue
bin
,
but
as
they
are
when
they
repent
.
Therefore
if
Sathan
shall
at
any
time
obiect
thy
life
past
:
say
vnto
him
thus
:
Tell
me
not
what
I
haue
bin
:
but
tell
me
what
I
am
,
and
what
I
will
be
.
This
sufficeth
when
we
repent
.
God
accepteth
the
person
of
no
man
]
By
person
is
meant
,
not
the
substance
of
a
man
,
or
the
man
himselfe
,
but
the
outward
qualitie
,
or
condition
of
man
,
as
countrey
,
sexe
,
birth
,
condition
of
life
,
riches
,
pouertie
,
nobilitie
,
wisdome
,
learning
,
&c.
And
God
is
saide
,
not
to
accept
the
person
,
because
he
doth
call
men
,
bestow
his
gifts
,
and
giue
iudgement
,
according
to
his
owne
wise
and
iust
pleasure
,
and
not
according
to
the
outward
appearance
,
and
condition
of
the
person
.
Read
Iob.
34.
19.
It
may
be
obiected
,
that
God
deales
not
equally
with
them
that
are
equall
:
because
all
men
are
equall
in
Adam
,
and
of
them
he
chooseth
some
to
eternall
life
,
and
refuseth
others
.
I
answer
:
he
is
said
to
accept
persons
,
that
deales
vnequally
with
men
,
beeing
bound
to
deale
equally
:
now
God
is
not
thus
bound
:
because
he
is
a
soueraigne
,
and
absolute
Lord
ouer
all
his
creatures
,
and
may
doe
with
his
owne
what
he
will
,
Math.
20.
16.
Secondly
,
it
may
be
obiected
,
that
God
had
respect
to
Abel
,
and
his
sacrifice
,
Gen.
4.
4.
Ans.
The
condition
of
man
is
twofold
,
outward
,
inward
.
Outward
,
standes
in
worldly
,
and
ciuill
respects
.
Inward
,
standes
in
a
pure
heart
,
good
conscience
,
and
faith
vnfained
.
For
this
onely
was
Abel
respected
,
Hebr.
11.
4.
Though
God
accept
not
the
outward
person
,
yet
in
euery
nation
he
that
feareth
God
,
is
accepted
of
him
,
Act.
10.
34.
Thirdly
,
it
may
be
obiected
,
that
God
iudgeth
euery
man
according
to
his
workes
.
Ans.
Though
workes
appeare
outwardly
,
yet
the
roote
and
ground
of
them
,
is
in
the
heart
.
And
the
iudgement
of
God
is
according
to
them
,
as
they
are
fruits
of
the
faith
of
the
heart
.
The
vse
.
All
men
are
in
this
to
be
like
vnto
God
their
heauenly
father
:
not
accepting
persons
in
their
dealings
.
As
Magistrates
in
the
exequution
of
iustice
,
Deut.
1.
17.
Ministers
in
teaching
,
and
in
the
reproouing
of
sinne
,
Mark
.
12.
14.
and
all
beleeuers
,
who
are
not
to
haue
religion
in
acceptation
of
persons
,
Iam.
12.
1.
This
acceptation
is
the
ruine
of
societies
.
And
it
is
the
common
fault
.
For
vsually
elections
are
made
,
offices
bestowed
,
and
iustice
exequuted
with
partialitie
,
and
with
blind
respects
to
countrey
,
kinred
,
friendship
,
money
.
Secondly
,
we
are
all
taught
,
to
feare
the
iudgement
of
God
,
and
to
prepare
our selues
with
all
diligence
,
that
we
may
be
found
worthie
to
stand
before
God
,
in
that
great
day
.
For
we
must
come
naked
before
him
,
and
he
will
haue
no
respect
to
our
birth
,
our
riches
,
our
learning
.
Therefore
it
is
good
for
vs
now
to
put
on
Christ
,
that
in
him
we
may
be
accepted
.
For
with
him
the
father
is
well
pleased
.
Thirdly
,
we
may
not
set
our
hearts
vpon
the
outward
things
of
this
world
:
because
God
doth
not
respect
vs
for
them
.
But
we
are
earnestly
to
seeke
after
the
things
that
make
vs
accepted
with
God
;
as
true
faith
,
righteousnes
,
and
good
conscience
.
Rom.
14.
17.
Againe
,
superiours
must
be
admonished
to
deale
moderately
with
their
inferiours
,
Coloss.
2.
11.
Againe
,
inferiours
are
to
comfort
themselues
,
if
they
be
oppressed
:
in
that
God
the
iudge
of
all
,
accepts
no
persons
.
Lastly
,
here
we
learne
,
that
when
we
shall
haue
immediate
fellowship
with
God
in
heauen
,
all
outward
respect
of
persons
shall
cease
.
God
himselfe
,
and
the
lamb
Christ
Iesus
,
shall
be
all
in
all
to
the
Elect.
In
the
ende
of
the
verse
,
Paul
addes
:
for
they
communicated
nothing
to
me
.
but
to
the
contrarie
Rom.
1.
12.
may
be
obiected
.
Where
Paul
desires
to
come
to
Rome
,
that
he
might
be
comforted
by
their
mutuall
faith
both
his
,
and
theirs
.
Answ.
Though
the
Apostles
did
communicate
nothing
to
Paul
in
respect
of
doctrine
,
or
iudgement
;
yet
might
they
,
or
the
meanest
beleeuers
,
conferre
something
vnto
him
,
in
respect
of
comfort
,
or
the
confirmation
of
his
faith
:
and
thus
much
he
signifieth
to
the
Romanes
.
Here
is
a
good
item
for
them
,
that
come
to
no
sermons
,
because
they
can
learne
nothing
.
Put
the
case
they
were
as
learned
as
the
Apostles
,
yet
might
they
profit
in
hearing
in
respect
of
comfort
,
of
faith
,
and
good
affection
.
7
But
on
the
contrarie
,
when
they
saw
that
the
Gospel
ouer
the
vncircumcision
was
committed
vnto
me
,
as
the
Gospel
ouer
the
circumcision
was
to
Peter
:
8
(
For
he
that
was
mightie
by
Peter
in
the
Apostleship
ouer
the
circumcision
,
was
also
mightie
by
me
toward
the
Gentiles
.
)
9
And
when
Iames
,
and
Cephas
,
and
Iohn
,
knew
the
grace
of
God
that
was
giuen
to
me
,
which
are
accounted
pillars
,
they
gaue
to
me
,
and
to
Barnabas
,
the
right
hand
of
fellowship
,
that
we
should
preach
to
the
Gentiles
,
&
they
vnto
the
Circumcision
.
The
wordes
of
more
difficultie
,
are
thus
to
be
explaned
.
Contrariwise
]
that
is
,
they
did
communicate
nothing
to
me
in
way
of
correction
,
but
on
the
contrarie
they
gaue
me
the
hand
of
fellowship
.
Againe
,
the
words
[
Circumcision
,
and
vncircumcision
]
signifie
the
nation
of
the
Iewes
,
and
the
Gentiles
,
the
one
circumcised
,
the
other
vncircumcised
.
And
when
Paul
saith
,
that
the
grace
of
God
was
giuen
to
him
,
he
meanes
specially
,
the
gift
of
an
Apostle
.
Rom.
1.
5.
Lastly
,
to
giue
the
right
hand
of
fellowshippe
to
Paul
,
is
to
esteeme
and
acknowledge
him
,
for
their
collegue
,
or
fellowe
Apostle
,
by
giuing
the
right
hand
in
token
thereof
.
The
contents
of
the
words
are
these
.
Here
Paul
sets
downe
the
third
signe
of
his
approbation
,
namely
,
that
the
cheife
Apostles
acknowledged
him
for
their
fellow
Apostle
,
v.
9.
Secondly
,
he
sets
down
the
manner
,
how
the
cheefe
Apostles
acknowledged
this
fellowship
:
and
that
was
,
by
making
a
couenant
with
Paul
,
that
he
should
preach
to
the
Gentiles
,
and
Peter
to
the
Iewes
.
Thirdly
,
he
sets
down
the
impulsiue
cause
,
that
mooued
the
Apostles
to
receiue
Paul
to
their
fellowship
:
and
that
was
the
decree
of
God
,
whereby
he
ordained
,
that
Paul
should
be
the
cheife
Apostle
to
the
Gentiles
,
and
Peter
the
cheife
Apostle
among
the
Iewes
,
v.
7.
Lastly
,
he
sets
down
the
signes
,
whereby
the
Apostles
knew
,
that
Paul
was
ordained
the
Apostle
of
the
Gentiles
:
and
they
are
two
,
the
grace
of
god
giuen
him
,
and
the
power
of
his
Ministerie
,
among
the
Gentiles
,
v.
8
,
9.
Furthermore
,
the
things
here
contained
,
are
in
a
syllogisme
disposed
,
thus
:
When
the
Apostles
saw
that
I
was
ordained
the
cheife
Apostle
of
the
Gentiles
,
and
Peter
of
the
Iewes
,
they
acknowledged
me
for
their
fellow
Apostle
,
and
made
a
couenant
with
me
,
that
I
should
preach
to
the
Gentiles
,
and
Peter
to
the
Jewes
.
But
when
I
was
with
them
at
Ierusalem
,
they
saw
that
I
was
ordained
the
cheife
Apostle
of
the
Gentiles
,
and
Peter
of
the
Iewes
.
This
minor
is
omitted
,
yet
the
proofe
thereof
,
is
set
down
thus
.
For
they
saw
the
efficacie
of
my
ministerie
among
the
Gentiles
,
and
the
grace
of
God
that
was
with
me
.
Therefore
they
acknowledged
me
for
their
fellow
Apostle
,
&c.
The
vse
.
This
text
makes
notably
against
the
primacie
of
Peter
.
First
therefore
,
let
vs
obserue
the
Ordinance
of
God
here
plainely
expressed
,
that
Paul
should
be
the
cheife
Apostle
of
the
Gentiles
,
and
Peter
the
cheife
Apostle
of
the
Iewes
.
And
this
may
else
where
be
gathered
.
For
the
commission
of
the
twelue
Apostles
ran
thus
,
that
they
must
first
preach
to
Ierusalem
and
Iudea
,
then
to
Samaria
:
and
in
the
last
place
;
to
the
vttermost
part
of
the
earth
.
Act.
1.
8.
And
Pauls
commission
was
,
that
he
should
first
preach
to
the
Gentiles
,
and
in
the
second
place
to
the
people
of
Israel
,
Act.
9.
16.
It
may
be
obiected
,
that
the
commission
of
all
the
Apostles
,
was
to
goe
into
all
the
world
,
and
to
preach
to
all
men
without
exception
,
Mar.
16.
15.
Answer
.
This
power
and
libertie
,
Christ
gaue
to
all
the
Apostles
,
and
he
did
not
take
it
away
afterward
:
neuerthelesse
,
he
ordered
it
by
a
second
decree
,
that
Paul
should
specially
haue
care
of
the
Gentiles
,
and
Peter
of
the
Iewes
.
And
this
the
Lord
did
in
great
wisdome
,
that
confusion
and
discord
might
be
auoided
,
and
a
regard
had
of
all
prouinces
through
the
world
.
Hence
it
followes
,
that
the
primacie
of
Peter
,
ouer
Iewes
&
Gentiles
,
is
a
supposed
thing
.
For
the
ordinance
of
God
,
is
,
that
Peter
shall
be
cheife
ouer
the
Iewes
,
and
not
ouer
the
Gentiles
,
which
were
almost
all
the
world
beside
.
And
thus
the
supremacie
of
the
Pope
goes
to
the
ground
,
for
if
he
hold
of
Peter
,
and
succeede
him
in
authoritie
,
and
office
,
(
as
he
pretends
)
he
must
challenge
a
superioritie
ouer
the
Iewes
,
and
he
hath
nothing
to
doe
with
vs
.
For
Paul
was
cheife
ouer
the
Gentiles
,
and
not
Peter
.
Secondly
,
this
Ordinance
of
God
giues
vs
to
vnderstand
,
that
the
place
,
Math.
16.
18.
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
Church
,
&c.
and
I
wil
giue
thee
the
keies
of
the
kingdome
of
heauen
:
doth
not
containe
a
promise
made
to
Peter
,
of
a
primacie
ouer
all
the
Apostles
,
and
ouer
the
Catholike
church
.
If
Christ
had
meant
any
such
thing
,
in
these
words
,
he
would
not
haue
assigned
the
Iewes
to
Peter
,
and
all
the
nations
of
the
world
beside
,
to
Paul
.
Thus
we
see
,
how
this
text
,
for
many
hundred
yeares
,
hath
beene
abused
,
and
is
still
,
at
this
day
.
Thirdly
,
it
is
false
which
the
Papists
teach
,
that
the
place
in
S.
Iohn
,
Feede
my
lambes
,
and
,
feede
my
sheepe
,
giues
a
primacie
to
Peter
,
ouer
the
whole
world
.
For
by
the
ordinance
of
God
,
this
feeding
of
lambes
,
and
sheep
,
is
limited
to
the
nation
of
the
Iewes
.
Lastly
,
whereas
Eusebius
saith
in
his
Chronicle
,
that
Peter
was
Bishop
of
Rome
,
and
sate
there
25.
years
,
it
hath
no
likelihood
of
truth
:
for
then
Peter
liued
in
the
breach
of
an
expresse
commandement
of
God
,
for
a
long
time
:
because
the
Iewes
were
his
speciall
charge
.
Againe
,
it
is
to
be
obserued
in
this
text
,
that
Iames
,
Peter
,
Iohn
,
are
made
equall
,
all
being
pillars
;
and
Iames
is
first
named
:
and
that
not
without
cause
.
For
not
Peter
,
but
Iames
was
the
President
of
the
councell
of
Ierusalem
:
because
he
spake
the
last
,
and
concluded
all
,
Act.
15.
13.
Therefore
the
first
naming
of
Peter
,
in
other
places
of
scripture
,
is
no
sufficient
proofe
of
his
supremacie
.
Thirdly
,
Peter
here
is
said
to
make
a
couenant
with
Paul
,
that
he
shall
be
the
Apostle
of
the
Gentiles
,
and
Peter
of
the
Iewes
.
But
if
Peter
had
bin
head
of
the
Church
for
14
,
yeares
togither
;
and
had
but
known
the
primacie
,
which
the
Papists
giue
to
him
,
he
would
not
haue
consented
to
this
order
.
It
is
alleadged
,
that
Paul
was
the
cheife
Apostle
ouer
the
Gentiles
,
in
respect
of
paines
and
labour
,
and
not
in
respect
of
iurisdiction
.
I
answer
,
this
distinction
hath
no
ground
in
the
word
of
God
.
Againe
,
Paul
was
an
Apostle
,
and
vsed
his
Apostolicall
authoritie
ouer
the
Gentiles
:
and
there
is
no
Ecclesiasticall
person
that
is
,
or
can
be
aboue
an
Apostle
.
For
he
was
simply
to
be
beleeued
in
preaching
and
writing
,
and
had
extraordinarie
power
giuen
him
by
God
,
to
punish
them
that
rebelled
.
Againe
,
Paul
here
saith
,
that
the
Gospel
was
committed
to
him
and
Peter
,
that
is
,
that
they
were
put
in
trust
with
it
.
Hence
we
learne
3.
things
.
The
first
,
that
the
Gospel
is
not
ours
,
but
gods
;
and
that
men
are
but
the
keepers
of
it
.
For
this
we
are
to
praise
God
.
The
second
is
,
that
the
ministers
of
the
word
,
are
to
keep
,
and
maintaine
the
truth
of
it
,
with
all
faithfulnesse
and
good
conscience
:
and
further
,
to
apply
it
to
the
best
vse
,
and
to
the
greatest
good
of
men
.
For
this
charge
lies
vpon
them
that
are
put
in
trust
.
The
third
is
,
that
the
Gospel
is
a
speciall
treasure
.
For
this
,
we
in
England
are
to
giue
vnto
God
all
thankfulnes
,
specially
,
by
bringing
forth
the
fruits
of
the
Gospel
.
In
this
dutie
the
most
of
vs
come
short
:
and
therfore
we
may
iustly
feare
,
least
God
take
from
vs
the
gospel
of
life
,
and
giue
it
to
a
nation
,
that
will
bring
forth
the
fruit
of
it
.
Moreouer
,
in
that
Paul
saith
,
that
God
was
mightie
by
him
,
and
Peter
,
to
the
Iewes
and
Gentiles
,
we
are
to
consider
the
efficacie
of
the
Ministerie
.
Of
it
three
cautions
are
to
be
obserued
.
The
first
,
that
grace
or
power
to
regenerate
,
is
not
included
in
the
word
preached
,
as
vertue
to
heale
,
in
a
medicine
:
Paul
saith
,
He
that
planteth
,
and
he
that
watereth
is
not
any
thing
,
1.
Cor.
3.
7.
To
regenerate
,
is
the
proper
worke
of
God
,
not
agreeing
to
angels
,
no
not
to
the
flesh
of
Christ
,
exalted
aboue
men
and
angels
.
For
the
vertue
to
renew
or
regenerate
,
is
not
in
it
,
as
in
a
subiect
,
but
in
the
godhead
of
the
sonne
.
The
second
caution
is
,
that
grace
is
not
inseparably
annexed
,
and
tyed
,
to
the
word
preached
,
for
to
some
it
is
the
sauour
of
death
,
to
death
.
The
third
is
,
that
the
preaching
of
the
word
is
an
externall
instrument
of
faith
,
and
regeneration
:
and
the
proper
effect
of
it
,
is
to
declare
,
or
signifie
.
And
it
is
an
instrument
:
because
,
when
the
ministers
of
the
word
,
doe
by
it
signifie
and
declare
,
what
is
to
be
done
,
and
what
is
the
will
of
God
,
the
spirit
of
God
inwardly
inlightens
the
minde
,
and
inclines
the
heart
to
beleeue
,
and
obey
.
Hence
we
learne
that
it
is
a
magicall
fiction
,
to
suppose
that
fiue
words
,
For
this
is
my
bodie
,
should
transubstantiate
the
bread
,
into
the
bodie
of
Christ
.
Secondly
,
we
learne
,
that
the
Sacraments
doe
not
conferre
grace
,
ex
opere
operato
,
by
the
worke
done
.
For
the
word
and
Sacraments
,
are
both
of
one
nature
(
Sacraments
beeing
a
visible
word
.
)
Now
the
word
,
&
the
preaching
of
it
,
doth
not
conferre
grace
,
but
onely
declare
what
God
will
conferre
.
Thirdly
,
by
this
it
appeares
,
that
charmes
or
spels
,
haue
not
force
in
them
to
cure
diseases
,
and
to
worke
wonders
,
but
by
satanicall
operation
.
For
the
best
word
of
all
,
euen
the
word
preached
,
hath
it
not
.
Lastly
,
we
are
here
to
be
put
in
mind
,
that
we
loose
no
time
in
hearing
of
the
word
;
for
it
is
a
meanes
whereby
we
are
clensed
and
renewed
.
Euery
branch
that
bringeth
forth
fruit
,
God
purgeth
it
by
his
word
and
other
meanes
,
that
it
may
bring
forth
more
fruite
,
Ioh.
15.
It
is
a
thing
to
be
obserued
,
that
the
Apostles
at
Ierusalem
,
acknowledged
Paul
to
be
an
Apostle
:
because
he
had
the
gift
of
an
Apostle
,
and
because
his
ministerie
was
powerfull
among
the
Gentiles
.
Therefore
,
they
which
haue
the
gift
of
teaching
,
by
whome
also
God
is
powerfull
in
the
conuersion
of
sinners
,
are
Ministers
certenly
called
of
God
.
Let
them
thinke
on
this
,
that
vtterly
condemne
the
ministerie
of
the
Church
of
England
.
For
many
teachers
among
vs
,
can
shew
both
the
gift
of
teaching
,
and
the
power
,
or
efficacy
of
their
ministery
.
It
is
worth
the
marking
also
,
that
the
Apostles
are
called
Pillars
.
Here
we
see
,
what
is
the
charge
of
the
ministers
of
the
word
,
namely
,
to
sustaine
and
to
vphold
the
Church
,
by
doctrine
,
praier
,
counsel
,
good
life
.
Elizeus
is
called
of
Ioas
,
The
charrets
and
horsemen
of
Israel
,
2.
King
.
13.
4.
And
the
Church
of
God
vpon
earth
,
is
called
the
Pillar
and
ground
of
trueth
,
in
respect
of
the
Ministerie
of
the
word
.
1.
Tim.
3.
15.
Againe
,
in
that
all
ministers
in
their
places
(
according
to
the
measure
of
gifts
receiued
)
are
pillars
,
they
are
admonished
hereby
to
be
constant
in
the
truth
,
against
all
enemies
whatsoeuer
.
It
is
the
praise
of
Iohn
the
Baptist
,
that
he
was
not
as
a
reed
shaken
of
the
winde
,
Math.
11.
7.
All
beleeuers
are
to
stand
fast
in
temptation
,
against
their
spirituall
enemies
,
Eph.
6.
13.
and
this
they
shall
the
better
doe
,
if
they
be
directed
by
the
good
example
of
their
teachers
.
Thirdly
,
in
that
Ministers
are
pillars
,
we
are
taught
to
cleaue
vnto
them
,
and
their
ministerie
,
at
all
times
,
in
life
and
death
.
For
we
are
liuing
stones
in
the
temple
of
God
,
Christ
is
our
foundation
,
and
they
be
pillars
to
hold
vs
vp
:
and
therefore
not
to
be
forsaken
.
Deut.
12.
19.
Furthermore
,
Paul
at
this
time
was
not
accounted
a
pillar
:
for
he
saith
thus
,
Iames
,
Cephas
,
Iohn
,
are
accounted
pillars
;
as
who
should
say
,
I
am
accounted
none
.
Thus
Paul
goes
through
good
report
,
and
euill
report
,
and
is
content
to
be
contemned
.
Lastly
,
the
example
of
concord
among
the
Apostles
is
to
be
obserued
:
in
that
they
giue
the
right
hands
of
fellowship
one
to
an
other
.
10
Warning
onely
that
we
should
remember
the
poore
:
which
thing
also
I
was
diligent
to
doe
.
In
these
words
,
Paul
sets
downe
the
fourth
and
last
signe
of
his
approbation
at
Ierusalem
,
on
this
manner
.
At
my
departing
the
Apostles
warned
me
to
remember
the
poore
,
and
of
no
other
thing
did
they
giue
me
warning
:
therefore
there
was
a
full
and
perfect
consent
betweene
vs
.
In
the
wordes
,
two
things
are
set
downe
,
the
Apostolicall
warning
,
and
the
practise
of
it
by
Paul
.
The
warning
in
these
words
,
[
Warning
onely
that
we
should
remember
the
poore
.
]
In
them
three
points
are
to
be
considered
.
The
first
,
that
the
Church
of
Ierusalem
is
in
extreame
pouertie
.
And
the
causes
of
it
may
be
two
.
The
first
,
because
the
poorer
sort
receiued
the
Gospel
:
thus
it
was
in
Corinth
,
1.
Cor.
1
,
26.
Not
many
wise
according
to
the
flesh
,
not
many
mightie
,
not
many
noble
.
The
like
we
in
experience
at
this
day
:
the
poorer
sort
among
vs
doe
more
heartily
receiue
it
then
they
of
the
richer
sort
.
By
this
we
are
taught
,
that
we
may
not
fixe
our
loue
,
and
our
confidence
vpon
riches
:
&
they
that
buie
,
must
be
as
though
they
bought
not
,
and
they
that
possesse
,
as
though
they
possessed
not
.
Because
riches
steale
away
the
heart
.
The
second
cause
of
their
pouertie
was
,
that
they
were
depriued
of
their
riches
for
the
profession
of
the
name
of
Christ
.
1.
Thess.
2.
14.
Heb.
10.
34.
Here
we
are
taught
to
sit
downe
,
and
to
recken
what
the
profession
of
Christ
will
cost
vs
to
the
vttermost
:
and
we
must
put
this
in
our
account
,
that
we
must
be
readie
,
and
willing
to
part
with
the
deerest
things
in
the
world
,
for
the
name
of
Christ
.
And
this
reckning
and
resolution
must
we
daily
carrie
about
with
vs
.
The
second
point
is
,
Why
the
Church
of
Ierusalem
must
be
releeued
by
the
Gentiles
,
considering
by
Gods
law
Deut.
15.
11.
euery
place
must
releeue
his
owne
poore
.
Ans.
We
are
first
of
all
,
debters
to
our
owne
poore
,
and
they
must
first
be
releeued
:
this
done
(
in
the
case
of
extreame
necessitie
)
we
are
debters
to
the
poore
a
thousand
miles
off
.
And
in
this
case
,
did
the
Apostles
craue
releefe
of
the
Gentiles
,
for
them
of
Ierusalem
.
The
third
point
is
,
that
the
Apostles
themselues
are
carefull
for
the
gathering
of
releefe
.
Hence
we
learne
,
that
it
is
the
office
of
Pastours
and
teachers
,
not
only
to
preach
and
dispence
the
word
,
but
also
to
haue
care
of
the
poore
:
and
this
care
is
to
be
shewed
in
exhortation
,
counsell
,
ouersight
.
As
for
the
administration
and
execution
of
matters
belonging
to
the
poore
,
it
belongs
to
others
.
If
the
Apostles
at
any
time
gathered
,
carried
,
and
dispensed
releefe
,
it
was
because
the
Church
was
not
yet
founded
,
and
planted
,
and
therefore
there
was
no
other
to
doe
it
.
Now
I
come
to
the
practise
of
Paul
,
in
these
words
;
Which
thing
also
I
was
diligent
to
doe
it
.
Here
first
let
vs
marke
,
that
Paul
who
had
spoiled
and
made
hauocke
of
the
Church
of
Ierusalem
,
now
gathers
releefe
,
(
and
as
we
say
)
begges
for
it
:
and
,
no
doubt
,
the
rather
that
he
may
make
some
recompence
for
the
wrong
he
had
done
.
By
his
example
we
are
taught
to
make
Satisfaction
for
all
iniuries
and
hurts
done
to
others
,
and
that
to
the
vttermost
.
He
that
steales
,
according
to
the
qualitie
of
his
theft
,
must
restore
either
twofold
,
or
fourefold
,
Exod.
22.
7.
he
that
maimes
a
man
must
pay
for
his
healing
,
and
for
his
resting
,
that
is
,
for
the
losse
of
his
labour
,
Exod.
21.
19.
Daniel
saith
to
Nabuchadnezzar
,
O
King
,
breake
off
thy
sinnes
with
almes
deedes
,
Dan.
4.
24.
that
is
,
whereas
thou
hast
bin
giuen
to
crueltie
,
and
oppression
,
cease
to
doe
so
any
more
,
and
make
some
recompence
by
giuing
of
almes
.
Dauid
saith
,
it
is
the
propertie
of
a
wicked
man
,
to
borrow
,
and
not
to
repay
,
Psal.
37.
21.
Satisfaction
,
recompence
,
and
restitution
,
is
the
way
to
life
by
the
appointment
of
God
.
Ezech.
18.
7.
and
33.
15.
If
thou
restore
the
pledge
,
and
repay
that
which
thou
hast
robbed
,
thou
shalt
liue
,
and
not
die
.
The
Lord
saith
,
Are
the
treasures
of
wickednes
yet
in
the
house
of
the
wicked
?
and
he
addes
,
that
he
will
not
iustifie
the
false
ballance
,
Mich.
6.
10
,
11.
Zacheus
,
in
his
conuersion
for
known
wrongs
,
restores
fourefold
:
and
for
his
vnknown
wrongs
he
giues
halfe
his
goods
to
the
poore
.
Luk.
19.
7.
Let
vsurers
,
ingrossers
,
and
all
that
oppresse
,
or
deale
deceitfully
,
remember
this
;
and
begin
to
make
conscience
of
this
duty
of
Satisfaction
,
or
restitution
.
And
that
it
may
the
better
be
practised
,
I
will
further
set
downe
fiue
points
.
The
first
is
,
who
must
satisfie
and
restore
?
Ans.
He
that
is
the
cause
of
any
wrong
,
or
losse
to
others
:
and
all
they
that
are
accessarie
.
Men
may
be
accessarie
many
waies
,
by
commaundement
,
by
counsell
,
by
consent
,
by
partnership
,
by
receiuing
,
by
silence
when
a
man
ought
to
speake
,
by
not
hindring
when
he
ought
to
hinder
,
by
not
manifesting
that
which
we
ought
to
manifest
.
The
second
is
,
To
whom
must
restitution
be
made
?
Ans.
To
him
that
is
wronged
,
and
beares
the
losse
,
(
if
the
partie
be
knowne
and
aliue
:
)
if
he
be
dead
,
to
his
heires
:
if
all
be
dead
,
to
the
poore
.
If
the
person
wronged
be
not
knowne
to
vs
(
as
often
it
falls
out
)
then
restitution
is
to
be
made
to
the
Church
,
or
commonwealth
,
and
restitution
is
to
be
turned
into
Almes
for
the
poore
.
Dan.
4.
24.
Moreouer
,
if
both
the
giuing
and
the
receiuing
of
a
thing
be
vnlawfull
,
as
in
bribes
,
and
Simoniacall
gifts
;
restitution
is
not
to
be
made
to
the
giuer
,
but
,
as
before
,
it
is
to
be
applied
to
common
vse
,
specially
to
releefe
.
The
third
point
is
,
What
must
be
restored
?
Ans.
The
things
which
are
of
vsvniustly
receiued
,
or
deteined
,
either
known
to
vs
,
or
vnknowne
.
If
they
be
knowne
,
they
are
in
their
owne
kind
to
be
restored
,
or
in
value
,
Exod.
21.
19.
If
the
partie
,
who
is
to
restore
,
be
in
extreame
pouertie
,
and
haue
not
wherewith
to
make
recompence
,
he
must
doe
that
which
he
can
,
that
is
,
he
must
shew
a
readie
and
willing
minde
:
and
this
is
done
by
confession
,
and
by
crauing
of
pardon
.
If
goods
to
be
restored
,
be
for
their
value
and
quantity
vnknowne
,
then
restitution
must
be
made
according
to
the
iudgement
,
and
discretion
of
them
that
are
wise
.
The
fourth
point
is
,
touching
the
time
when
?
Ans.
In
respect
of
preparation
of
mind
,
we
must
presently
satisfie
:
yet
not
in
respect
of
execution
.
For
the
Act
of
restitution
may
be
deferred
,
if
there
be
ignorance
of
the
right
,
or
ignorance
of
the
fact
,
if
the
restorer
be
in
extreame
neede
:
if
vpon
present
restitution
,
life
,
goods
,
or
good
name
,
be
indangered
.
The
last
point
is
,
in
what
order
and
manner
,
Restitution
is
to
be
made
?
Ans.
Things
certen
must
first
be
restored
,
and
things
vncerten
after
.
Among
things
certen
,
that
is
,
which
certenly
belongs
vnto
an
other
,
things
bought
and
not
deliuered
,
are
to
be
restored
,
and
Deposita
,
things
committed
to
our
trust
.
If
things
to
be
restored
for
their
value
and
qualitie
be
vncerten
,
the
order
is
this
;
Restitution
must
be
made
(
according
to
the
discretion
of
wise
men
)
in
some
part
:
and
for
the
rest
,
pardon
to
be
craued
.
Againe
,
in
restitution
warines
is
to
be
vsed
,
least
by
supplying
the
losses
of
other
men
,
we
make
to
our selues
the
losse
of
good
name
.
Againe
,
in
Pauls
practise
we
see
an
earnest
care
and
diligence
to
prouide
for
the
poore
.
And
his
diligence
is
further
expressed
Rom.
15.
25
,
28.
where
it
is
said
,
that
he
ministred
to
the
Saints
at
Ierusalem
,
and
withall
that
he
gaue
himselfe
no
rest
in
this
dutie
,
till
he
had
sealed
this
fruit
vnto
them
,
that
is
,
till
he
saw
it
done
according
to
his
desire
.
His
example
must
be
followed
of
vs
.
It
is
not
enough
for
vs
to
giue
good
words
,
and
to
wish
well
,
but
we
must
in
our
places
and
callings
,
doe
our
endeauour
that
releefe
may
euen
be
sealed
to
our
poore
.
And
there
be
many
reasons
to
mooue
vs
.
First
,
let
vs
consider
that
the
charge
was
very
great
,
to
maintaine
the
altar
of
the
Lord
in
the
old
Testament
with
sheepe
,
and
oxen
,
and
offerings
of
all
kinds
:
and
now
in
the
new
Testament
the
poore
come
in
the
roome
of
the
Altar
.
Secondly
,
the
poore
represent
the
person
of
Christ
;
and
in
them
he
comes
vnto
vs
,
and
saith
,
J
am
hungrie
,
I
am
sicke
,
I
am
naked
,
I
am
harbourlesse
:
therfore
,
looke
what
we
would
doe
to
Christ
,
the
same
must
we
doe
to
them
.
Thirdly
the
poore
haue
title
,
and
interest
,
to
part
of
our
goods
:
for
God
is
the
Lord
of
them
,
and
we
are
but
stewards
to
dispose
and
vse
them
,
according
to
his
appointment
.
And
his
will
is
,
that
part
of
our
goods
be
giuen
for
the
releefe
of
the
poore
.
If
this
be
not
done
,
we
are
theeues
in
respect
of
the
goods
we
possesse
.
Lastly
,
mercie
or
the
bowels
of
compassion
in
vs
,
is
a
pledge
,
or
an
impression
of
the
mercie
that
is
in
God
,
towards
vs
:
and
by
it
we
may
knowe
,
or
feele
in
our selues
,
that
mercie
belongs
vnto
vs
.
Thus
we
see
,
what
is
our
dutie
:
nowe
let
vs
consider
what
is
our
fault
.
Not
to
blame
any
person
or
persons
,
it
is
our
common
fault
,
that
we
are
backeward
and
slacke
in
this
dutie
.
And
the
cause
is
,
that
we
doe
not
heartily
giue
our selues
to
Christ
:
and
this
makes
vs
to
be
so
slacke
in
giuing
our
goods
to
the
poore
,
2.
Cor.
9.
5.
Againe
,
we
commonly
liue
(
as
it
were
)
without
a
law
.
We
doe
not
with
Dauid
,
set
the
laws
of
God
before
vs
,
Psal.
119.
v.
168.
Neither
doe
we
apply
our
hearts
to
his
statutes
,
v.
112.
For
then
would
we
with
Dauid
,
make
haste
to
keepe
the
commandements
of
God
,
v.
60.
Specially
this
great
commandement
of
releefe
:
and
the
rather
,
because
the
obseruing
of
it
,
is
the
inriching
of
vs
all
.
Lastly
,
let
vs
marke
,
that
Paul
beeing
warned
of
the
Apostles
,
was
diligent
to
doe
that
,
whereof
he
was
warned
.
The
like
must
we
doe
.
It
is
not
sufficient
to
heare
,
but
beside
this
,
there
must
be
in
vs
a
care
and
diligence
to
doe
and
practise
that
which
we
heare
.
For
this
is
to
build
vpon
the
rocke
.
And
it
is
a
common
fault
,
to
heare
much
,
and
doe
little
.
Ezech.
33.
24.
v.
11.
And
when
Peter
was
come
to
Antioch
,
I
withstood
him
to
his
face
:
for
he
was
to
be
blamed
.
In
these
words
Paul
propounds
the
second
answer
,
which
he
makes
to
the
obiection
,
mentioned
in
the
beginning
of
the
chap.
to
this
effect
.
Though
the
church
glorifie
God
for
thee
:
yet
wil
not
the
Apostles
do
it
:
because
thou
art
contrary
to
them
.
Here
Paul
answers
,
that
there
was
indeed
a
dissention
between
him
and
Peter
,
when
he
withstood
Peter
to
his
face
at
Antioch
:
but
the
fault
was
not
his
,
but
Peters
,
who
was
wholly
to
be
blamed
.
For
the
better
vnderstanding
of
these
words
,
three
points
are
to
be
handled
.
The
first
is
,
who
was
resisted
?
The
answer
is
,
Peter
the
Apostle
.
For
the
intent
of
this
chapter
is
,
to
shewe
what
agreement
there
was
betweene
Paul
,
and
the
rest
of
the
Apostles
.
And
there
was
no
Apostle
of
this
name
but
one
.
Therefore
,
they
among
the
Auncient
,
are
greatly
deceiued
,
who
thinke
,
that
the
Apostle
Peter
was
not
reprooued
,
but
some
other
of
that
name
.
The
second
point
is
,
who
resisted
?
Answer
.
Paul
:
and
that
not
for
shewe
and
fashion
,
but
in
truth
,
and
good
earnest
.
And
this
appeares
,
because
in
the
words
following
,
he
sets
downe
a
waightie
and
vrgent
cause
of
his
reproofe
.
Therefore
Ierom
and
others
are
deceiued
,
who
thinke
that
Paul
reprooued
Peter
[
](A09383-e18940-b)o
o
'
Simulatè
,
non
verè
.
in
shewe
and
appearance
,
and
not
in
good
earnest
.
The
third
point
is
,
what
was
Pauls
minde
and
meaning
,
in
resisting
of
Peter
?
Answer
.
To
doe
his
office
.
The
kingdom
of
God
,
and
all
things
pertaining
thereto
,
must
haue
free
passage
without
resistance
.
The
second
petition
is
,
Thy
kingdome
come
.
Iohn
the
baptist
preached
thus
,
Prepare
the
way
of
the
Lord
,
and
make
his
paths
straight
,
Mar.
1.
Saint
Paul
saith
,
Praie
that
the
word
of
God
may
haue
free
passage
,
and
be
glorified
,
2.
Thess.
3.
1.
Contrariwise
,
such
things
as
hinder
the
kingdom
of
God
,
must
be
withstood
.
Therefore
Peter
saith
,
Resist
your
aduersarie
the
deuill
,
strong
in
faith
.
1.
Pet.
5.
9.
And
thus
men
that
are
instruments
of
euill
,
are
to
be
withstood
.
And
here
Paul
,
by
an
holy
reproofe
,
withstands
Peter
for
his
bad
example
.
In
Paul
,
here
first
we
may
behold
an
example
of
true
vertue
,
in
that
he
resists
euill
,
to
the
vttermost
of
his
power
,
following
his
owne
rule
,
Abhorre
that
which
is
euill
,
and
cleaue
vnto
that
which
is
good
,
Rom.
12.
9.
Haue
no
fellowship
with
the
vnfruitfull
workes
of
darkenes
,
but
rather
reprooue
them
,
Eph.
5.
11.
In
like
manner
must
euery
one
of
vs
resist
euill
;
first
,
in
himselfe
,
and
then
in
them
that
appertaine
to
him
.
Therefore
Paul
saith
to
all
,
Put
on
the
armour
of
God
,
that
ye
may
resist
,
Eph.
6.
13.
Here
2
things
may
be
demanded
:
first
,
what
must
we
resist
?
Paul
answers
again
,
Principalities
,
and
powers
,
and
spirituall
wickednesses
:
that
is
,
the
deuill
,
and
all
his
angels
.
It
may
be
said
,
we
haue
no
dealing
with
them
,
for
they
vse
not
to
appeare
vnto
vs
.
Ans.
That
the
deuill
comes
not
vnto
vs
visibly
,
but
in
the
persons
of
euill
men
,
and
in
the
badde
examples
of
all
men
.
This
made
Christ
say
to
Peter
,
Math.
16.
23.
Come
behind
me
,
Satan
,
for
thou
art
an
offence
vnto
me
,
when
Peter
would
haue
disswaded
him
from
going
to
Ierusalem
.
Again
,
it
may
be
said
,
In
what
things
must
we
resist
them
?
Paul
answereth
,
In
heauenly
things
,
v.
12.
that
is
,
in
things
which
pertaine
to
Gods
kingdome
,
and
concerne
either
the
saluation
of
our
soules
,
or
the
worship
of
God
.
For
the
deuill
seeketh
by
all
manner
of
euils
,
to
hinder
these
good
things
.
Moreouer
,
this
dutie
of
resisting
euill
is
so
necessarie
,
that
we
must
resist
sinne
,
if
neede
be
,
to
the
very
shedding
of
our
blood
,
Heb.
12.
4.
Againe
,
we
haue
in
Paul
an
example
of
bouldnes
and
libertie
in
reproouing
of
sinne
.
This
was
a
thing
commanded
to
the
Prophets
and
Apostles
Isai
,
58.
1.
Crie
and
spare
not
,
lift
vp
thy
voice
like
a
trumpet
,
shew
my
people
their
transgression
.
Ierem.
1.
17.
Trusse
vp
thy
loines
,
arise
and
speake
vnto
them
all
that
I
commaund
thee
:
be
not
afraid
of
their
faces
,
left
I
destroy
thee
before
them
.
Like
libertie
may
the
ministers
of
the
word
vse
,
obseruing
Pauls
rule
.
2.
Tim.
1.
7.
God
hath
not
giuen
vs
the
spirit
of
feare
,
but
of
power
,
and
of
loue
,
and
of
a
sound
minde
.
Where
he
sets
downe
three
caueats
.
First
,
that
this
libertie
in
reprouing
,
is
not
the
fruite
of
a
bold
and
rash
disposition
,
but
it
is
a
fruit
of
Gods
spirit
,
and
so
to
be
acknowledged
.
Read
Mich.
3.
8.
The
second
,
that
the
vse
of
this
libertie
is
to
be
ordered
by
a
sound
mind
,
whereby
we
are
able
to
giue
a
good
ac
count
of
our
reproofes
,
both
for
the
matter
,
and
manner
of
them
.
The
third
is
,
that
all
our
admonitions
must
be
seasoned
and
tempered
with
loue
:
that
they
tend
to
the
good
and
saluation
of
them
that
are
reproued
.
These
caueats
obserued
,
libertie
in
reproouing
shall
neuer
want
his
blessing
,
Isai.
50.
7.
Thirdly
,
here
is
an
example
in
Paul
,
of
an
ingenious
&
ho
nest
minde
.
When
he
sees
Peter
doe
amisse
,
he
reprooues
him
to
his
face
.
Contrarie
to
this
,
is
the
common
practise
in
backbiting
,
whispering
,
&
tale-bearing
,
whereby
it
comes
to
passe
,
that
when
a
man
is
in
fault
,
euery
man
knowes
it
,
saue
he
which
is
in
fault
.
This
vice
the
lawe
of
God
expressely
forbids
,
Leu.
19.
16.
And
it
is
the
propertie
of
a
good
man
,
not
to
take
vp
a
false
reporte
.
Psal.
15.
And
Dauid
reproues
Soul
because
he
did
but
lend
the
eare
to
tale
bearers
saying
wherefore
giuest
thou
an
eare
to
mens
wordes
that
say
,
behould
,
Dauid
seeketh
euill
against
thee
?
1.
Sam.
24.
10.
In
Peter
,
who
when
he
was
reproued
made
no
reply
,
we
see
an
example
of
patience
and
humiltie
,
whereby
he
humbled
himselfe
before
the
reprouer
,
when
he
was
conuicted
of
an
offence
.
The
like
was
in
Dauid
when
he
said
,
let
the
righteous
smite
mee
.
Psal.
141.
v.
5.
Where
as
Paul
saith
,
that
Peter
was
to
be
blamed
,
or
condemned
,
not
in
respect
of
his
person
,
but
of
his
example
:
we
see
that
excellent
men
euen
the
cheefe
Apostles
are
subiect
to
erre
,
and
be
deceiued
.
It
may
be
said
,
howe
then
may
we
trust
them
in
their
writings
.
I
answer
,
while
they
were
in
deliuering
any
thing
to
the
Church
,
whether
it
were
by
sermon
,
or
wri
ting
,
they
were
guided
by
the
infallible
assistance
of
the
spirit
,
and
could
not
erre
.
Otherwise
they
might
erre
,
when
they
were
out
of
this
worke
,
in
mind
,
will
,
affection
,
or
action
.
Thus
Ionas
,
when
he
saw
that
Niniue
was
not
destroyed
,
was
impotent
in
his
anger
.
Nathan
was
deceiued
in
giuing
aduise
to
Dauid
,
touching
the
building
of
the
temple
2
Sam.
7.
The
Apostles
at
the
ascension
of
Christ
,
still
dreamed
of
an
earthly
kingdome
,
saying
,
When
wilt
thou
restore
the
kingdome
to
Israel
?
Act.
1.
And
Peter
beeing
bidden
to
arise
,
and
eate
of
things
forbidden
by
the
ceremonial
law
,
said
,
Not
so
Lord
,
Act.
10.
1.
4.
Thus
then
,
if
Peter
was
subiect
to
errour
,
the
pretended
successours
of
Peter
,
namely
,
the
bishops
of
Rome
,
cannot
be
free
from
errour
.
It
is
alleadged
,
that
Peter
erred
in
life
;
and
not
in
doctrine
.
I
answer
,
it
was
so
indeed
:
yet
did
his
bad
example
tend
to
the
ruine
of
doctrine
,
if
it
had
not
bin
preuented
.
Therefore
,
the
errour
that
was
in
acte
,
if
we
respect
the
euent
,
was
in
doctrine
.
Againe
,
I
answer
,
that
an
errour
in
action
,
presupposeth
an
errour
in
minde
,
or
at
the
least
,
some
ignorance
:
because
the
minde
is
the
beginning
of
the
thing
done
.
Thus
all
sinners
,
are
called
ignorant
persons
.
Hebr.
5.
2.
And
it
seemes
that
the
errour
of
Peter
was
,
that
of
two
euils
,
it
was
the
best
to
choose
the
lesse
:
that
is
,
to
choose
rather
to
offend
the
Gentiles
,
then
the
Iewes
,
to
whome
he
was
an
Apostle
specially
appointed
.
Here
againe
we
miserable
wrethes
are
taught
to
watch
and
pray
,
that
God
would
not
lead
vs
into
temptation
:
considering
most
excellent
men
are
subiect
to
falling
.
And
men
must
be
warned
not
to
abuse
Peters
example
in
boulstering
themselues
in
their
naughtie
waies
:
by
saying
,
we
are
all
sinners
,
that
the
best
man
aliue
is
a
sinner
,
that
the
iust
man
falles
seuen
times
a
day
.
For
the
place
in
the
Prouerbs
14.
16.
is
spoken
of
affliction
and
not
of
sinne
:
the
iust
man
falls
seuen
times
,
that
is
,
he
falles
into
manifould
perills
.
And
further
,
we
should
not
only
consider
the
faults
of
iust
men
,
but
also
their
conuersion
and
repentance
.
And
againe
to
sinne
and
to
commit
sinne
are
two
diuers
things
.
Though
the
godly
sinne
yet
doe
they
not
keepe
a
course
in
sinning
and
goe
on
from
sinne
to
sinne
.
v.
12.
For
before
certen
came
from
Iames
,
he
ate
with
the
gentiles
:
but
when
they
were
come
,
he
withdrew
himselfe
,
fearing
them
that
were
of
the
circumcision
.
13.
And
other
Iewes
dissembled
likewise
with
him
:
in
so
much
that
Barnabas
was
brought
into
their
dissimulation
also
.
The
Apostle
hath
propounded
his
second
answer
in
the
former
verse
:
now
he
proceedes
to
make
a
declaration
of
it
.
And
first
,
he
sets
downe
the
cause
why
Peter
was
reproued
,
and
the
manner
of
reprofe
.
The
cause
is
the
12
and
13.
verses
,
namely
Peters
sinne
.
And
this
sinne
is
set
forth
by
foure
things
.
By
the
name
of
the
sinne
,
the
matter
of
the
sinne
,
the
cause
of
the
sinne
,
the
effects
of
the
sinne
.
The
name
of
the
sinne
is
noted
,
when
Paul
saith
,
And
other
Iewes
dissembled
likewise
with
him
.
v.
13.
where
I
gather
that
Peters
sinne
was
Simulation
.
Simulation
of
it selfe
is
a
thing
indifferent
,
and
according
to
circumstances
is
either
good
,
or
euill
.
Lawfull
simulation
is
,
when
men
conceit
that
which
they
may
lawfully
conceit
,
and
signifie
something
either
by
word
or
deede
,
that
is
onely
beside
the
truth
,
and
not
contrarie
to
it
.
This
was
the
Simulation
of
Ioseph
,
who
carried
himselfe
as
a
stranger
to
his
brethren
in
Egypt
,
after
he
had
examined
them
,
and
knew
who
they
were
.
Gen.
42.
This
was
the
Simulation
of
Christ
,
who
when
he
was
come
to
Emaus
,
made
as
though
he
would
haue
gone
further
,
Luk.
24.
28.
Thus
Paul
among
the
Iewes
,
plaid
the
Iewe
,
1.
Cor.
9.
20.
Vnlawfull
Simulation
is
that
,
when
something
is
signified
,
or
fained
against
the
truth
,
or
to
the
preiudice
of
any
.
Of
this
kind
was
the
simulation
of
Peter
,
which
tended
to
the
preiudice
of
the
Gospel
,
and
to
the
offence
of
the
Gentiles
.
The
second
point
is
,
the
matter
of
the
sinne
,
or
the
sinne
it selfe
,
which
was
on
this
manner
.
First
,
among
the
Gentiles
at
Antioch
,
he
vseth
Christian
libertie
,
in
eating
things
forbidden
by
the
ceremoniall
law
:
yet
after
the
comming
of
certen
Iewes
from
Ierus●lem
,
he
seperates
himselfe
from
the
Gentiles
,
and
plaies
the
Iewe
among
the
Iewes
.
Like
to
this
,
was
the
halting
of
the
Israelites
betweene
God
and
Baal
.
1.
King
.
18.
21.
and
the
practise
of
sundrie
men
,
who
are
Protestants
with
vs
,
and
yet
in
other
countries
goe
to
Masse
:
and
the
practise
of
our
people
▪
who
change
their
religion
with
the
times
.
Here
we
see
the
great
weaknesse
of
Peter
,
in
that
vpon
a
very
little
occasion
,
and
that
presently
,
falls
away
from
his
profession
to
his
old
course
.
In
him
we
may
behold
our
owne
weakenesse
,
and
consider
what
we
are
like
to
doe
in
like
case
.
We
nowe
professe
the
Gospell
of
Christ
:
yet
if
any
occasion
were
offe●ed
,
it
is
to
be
feared
,
that
many
of
vs
would
be
easily
mooued
to
returne
to
our
old
prophanenesse
,
and
to
the
superstition
of
poperie
.
But
for
the
staying
and
the
better
establishing
of
our
mindes
,
let
vs
alwaies
remember
,
that
they
shall
perish
,
who
withdraw
themselues
from
their
faith
,
profession
,
and
obedience
,
which
they
owe
vnto
God
,
Heb.
10.
38.
Psal.
73.
27.
Againe
,
here
it
must
be
obserued
,
that
Paul
in
describing
the
sinne
,
expresseth
two
actions
,
his
eating
with
the
Gentiles
,
and
his
seperation
from
them
,
the
first
good
,
and
the
latter
euill
.
The
beginning
of
his
action
was
good
,
but
the
end
of
it
was
naught
.
The
reason
is
this
:
the
man
regenerate
is
partly
flesh
,
and
partly
spirit
:
and
hereupon
it
is
,
that
when
we
will
that
which
is
good
,
we
cannot
accomplish
it
,
and
euill
is
present
with
vs
.
The
child
of
God
is
like
a
lame
man
,
that
goes
the
right
way
,
but
yet
halts
at
euery
step
.
Abraham
&
Sara
desire
ishue
,
that
is
from
the
spirit
:
but
they
desire
ishue
,
by
Agar
their
handmaid
,
that
is
,
from
the
flesh
.
Rebecca
seekes
the
blessing
for
Iacob
:
that
is
a
worke
of
the
spirit
:
but
shee
seekes
it
by
lying
,
that
is
from
the
flesh
:
Peter
eates
with
the
Gentiles
,
that
is
from
Christian
libertie
:
he
after
seperates
himselfe
,
that
is
from
corruption
.
Thus
we
see
that
the
best
workes
are
imperfect
,
&
mixed
with
corruption
:
and
that
for
the
best
workes
we
must
humble
our selues
,
and
seeke
pardon
;
not
in
respect
of
the
goodnesse
of
the
worke
,
but
in
respect
of
the
defect
thereof
.
It
may
be
demanded
,
how
the
acte
of
Peter
should
be
a
sin
,
considering
he
did
onely
abstaine
from
certaine
meates
,
that
he
might
auoide
the
offence
of
certen
Iewes
?
Answer
.
The
fact
of
Peter
considered
by
it selfe
,
is
not
a
sinne
:
for
Paul
did
the
like
in
playing
the
Iewe
:
but
the
circumstances
make
it
a
sinne
.
For
first
of
all
,
Peter
doth
not
onely
abstaine
from
meates
forbidden
by
the
ceremoniall
lawe
,
but
also
he
withdrawes
himselfe
from
the
companie
of
the
Gentiles
,
and
keepes
company
apart
with
the
Iewes
.
Secondly
,
he
abstaines
not
among
the
Iewes
at
Ierusalem
,
but
at
▪
●n●●●ch
among
the
Gentiles
,
where
a
little
before
,
he
had
openly
done
the
contrarie
,
in
vsing
his
Christian
libertie
.
Thirdly
,
he
vsed
this
abstinence
,
when
certen
Iewes
c●m
:
from
Ierusalem
,
to
search
out
the
libertie
of
the
Gentiles
.
Fourthly
,
while
Peter
seekes
to
auoid
the
small
offence
of
some
Iewes
,
he
incurres
a
greater
offence
of
all
the
Gentiles
.
Lastly
,
this
acte
of
Peter
,
did
tend
to
the
ouerthrowing
of
Pauls
Ministerie
,
and
the
suppressing
of
the
truth
of
the
Gospel
.
Thus
then
the
act
of
Peter
becomes
vnlawfull
,
that
was
otherwise
lawefull
,
beeing
simply
considered
by
it selfe
.
Here
it
may
be
demanded
,
what
Peter
should
haue
done
?
Ans.
He
shoul
haue
openly
withstood
the
Iewes
,
that
came
from
Ierusalem
:
as
Paul
withstood
them
that
vrged
the
circumcision
of
Titus
:
Or
againe
,
before
he
had
plaid
the
Iew
,
he
should
haue
aduertised
the
Gentiles
,
that
for
a
time
he
was
to
yeeld
to
the
infirmitie
of
some
Iewes
.
In
Peters
example
,
we
are
taught
,
that
we
must
not
offend
God
,
though
all
the
world
be
offended
.
Lesse
offences
must
giue
place
,
when
the
great
offence
is
at
hand
:
that
is
,
when
god
is
dishonoured
,
and
the
very
least
part
of
his
trueth
is
suppressed
.
The
third
point
to
be
▪
con●idered
,
is
,
the
cause
of
the
sinne
of
Peter
:
and
that
was
the
feare
of
the
offence
of
the
Iewes
.
Here
two
questions
are
to
be
handled
.
The
first
,
how
Peters
feare
should
be
a
sinne
?
Ans.
There
is
a
naturall
feare
created
by
God
,
and
placed
in
the
heart
of
man
.
This
feare
of
it selfe
is
good
.
Neuerthelesse
by
the
corruption
of
nature
it
becomes
euill
.
And
it
is
made
euill
two
waies
.
One
is
,
when
men
feare
without
cause
,
as
when
the
disciples
feare
Christ
walking
vpon
the
sea
,
and
feare
drowning
when
Christ
was
in
the
ship
with
them
.
The
other
is
,
when
there
is
no
measure
in
feare
.
As
when
men
so
feare
the
creature
,
that
they
neglect
their
dutie
to
God
.
This
was
Peters
feare
,
and
it
was
a
sinne
in
him
.
For
God
is
to
be
feared
,
simply
because
he
is
Lord
of
bodie
and
soule
,
and
can
destroy
both
:
and
he
is
to
be
feared
for
himselfe
,
whereas
euery
creature
is
to
be
feared
in
part
onely
,
and
for
God
,
Rom.
13.
3.
4.
By
this
we
are
taught
,
daily
to
inure
our selues
in
our
hearts
to
feare
God
aboue
all
things
.
The
second
question
is
,
how
Peter
could
haue
the
feare
of
God
,
considering
he
feared
men
more
then
God
,
at
the
least
in
this
one
action
?
Ans.
There
are
three
kinds
of
feare
.
One
is
,
without
all
sinne
:
this
was
in
Adam
,
and
in
Christ
.
The
second
is
,
altogether
sinnefull
,
in
the
wicked
and
vngodly
,
because
it
is
seuered
from
faith
,
and
obedience
:
as
when
there
is
a
feare
of
men
,
without
the
feare
of
God
.
The
third
is
,
a
mixed
feare
,
in
them
that
are
regenerate
,
in
whome
the
feare
of
God
is
ioyned
with
the
corrupt
feare
of
man
.
And
in
this
mixture
otherwhiles
the
one
preuailes
,
otherwhiles
the
other
.
And
this
feare
was
in
Peter
:
in
whome
at
this
time
the
carnall
feare
of
man
,
preuailed
against
the
true
feare
of
God
.
Paul
notes
feare
to
be
the
cause
of
Peters
sinne
,
that
he
may
thereby
signifie
vnto
vs
,
what
kind
of
sinne
it
was
,
namely
,
a
sinne
not
of
malice
,
but
of
infirmitie
.
A
sinne
of
infirmitie
is
,
when
there
is
a
purpose
in
the
heart
not
to
sinne
:
and
yet
for
all
this
,
the
sinne
is
committed
,
by
reason
the
will
is
ouercarried
by
temptation
,
or
by
violence
of
affection
,
as
by
feare
,
anger
,
lust
.
Thus
Peter
sinned
.
And
let
it
be
remembred
,
that
to
sinne
of
infirmitie
i●
properly
incident
to
such
as
be
regenerate
,
as
Peter
was
.
Euery
wicked
man
makes
his
sinne
his
infirmitie
:
fornication
is
the
infirmitie
of
the
●ornicatour
,
drunkennes
the
infirmitie
of
the
drunkard
,
&c.
but
it
is
false
which
they
say
.
For
they
sinne
with
all
their
hearts
when
they
sinne
.
The
fourth
,
and
last
point
is
,
the
Effect
of
Peters
sinne
,
in
drawing
the
Iewes
,
and
Barnabas
,
to
the
like
dissimulation
.
Here
we
see
the
contagion
of
euill
example
.
And
hence
we
learne
,
that
Minis●ers
of
the
word
must
of
necessitie
ioyne
with
good
doctrine
,
the
Example
of
good
life
.
For
first
of
all
,
it
is
the
exp●es●e
commandement
of
God
,
1.
Pet.
5.
3.
Be
patternes
of
the
flocke
.
1.
Tim.
4.
12.
Be
an
ensample
in
word
,
conuersion
,
loue
,
spirit
,
faith
,
puritie
.
Phil.
4.
8.
What
ye
haue
seene
in
me
,
that
doe
.
Math.
5.
16.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
.
Secondly
,
practise
in
the
Minister
is
a
part
of
his
teaching
.
For
the
multitude
doe
not
ma●ke
so
much
what
men
say
,
as
what
men
doe
.
Herod
did
many
things
,
not
because
Iohn
the
Baptist
was
a
good
Minister
,
but
because
he
was
a
good
man
,
Mark
.
6.
20.
Thirdly
,
Ministers
haue
not
the
presence
&
protection
of
God
,
vnlesse
their
liues
be
vertuous
and
godly
.
If
thou
turne
,
thou
shalt
stand
before
me
.
Ierem.
15.
19.
God
reueales
his
secrets
to
the
Prophets
his
seruants
.
Amos
3.
7.
Lastly
,
fearefull
iudgements
of
God
belong
to
Ministers
of
wicked
liues
.
Destruction
befalls
the
sonnes
of
Eli
and
their
families
,
because
they
by
leud
example
made
the
people
of
God
to
sinne
.
1.
Sam.
2.
24.
The
like
befell
the
sonnes
of
Aaron
for
their
presumption
.
Againe
,
all
superiours
are
warned
to
goe
before
their
inferiours
by
good
example
.
When
Moses
went
into
Egypt
to
be
the
guide
of
the
Israelites
,
the
Lord
would
haue
destroied
him
,
by
reason
of
the
bad
example
in
his
owne
familie
,
namely
,
the
vncircumcision
of
his
child
.
Dauid
,
for
his
euill
example
,
whereby
he
caused
the
enemies
of
God
to
blaspheme
,
is
punished
,
and
that
after
his
repentance
,
that
men
might
see
in
him
an
example
of
Gods
iudgement
against
sinne
.
2.
Sam.
12.
14.
Here
againe
we
see
that
the
consent
of
many
together
,
is
not
a
note
of
truth
.
Peter
,
Barnabas
,
and
the
Iewes
,
all
together
are
deceiued
,
and
Paul
alone
hath
the
truth
.
Panormitane
saith
,
that
a
laie-man
bringing
Scripture
,
is
to
be
preferred
before
a
whole
Councell
.
Paphnutius
alone
had
the
truth
,
and
the
whole
Councell
of
Nice
,
inclined
to
errour
.
14
But
when
I
saw
that
they
went
not
with
a
right
foote
to
the
truth
of
the
Gospel
,
I
said
to
Peter
before
all
men
:
If
thou
beeing
a
Iew
liuest
as
the
Gentiles
,
and
not
like
the
Iewes
,
why
constrainest
thou
the
Gentiles
to
doe
like
the
Iewes
?
In
these
words
,
Paul
sets
downe
the
reproofe
of
Peter
,
and
the
whole
manner
of
it
.
In
it
,
many
points
are
to
be
considered
.
The
first
is
,
the
time
of
this
reproofe
:
and
that
was
so
soone
as
Paul
saw
the
offence
of
Peter
.
Here
we
learne
,
that
we
must
resist
,
and
cut
off
the
first
beginnings
of
temptation
,
of
sinne
,
and
of
superstition
,
because
we
are
prone
to
cuill
:
and
therefore
if
it
once
set
footing
in
vs
,
it
will
take
place
.
The
second
point
is
,
the
foundation
of
the
reproofe
in
these
wordes
[
when
I
saw
,
]
and
that
is
a
certen
knowledge
of
Peters
offence
.
Here
we
are
to
take
notice
of
the
common
fault
,
and
that
is
,
that
we
vse
to
censure
,
and
condemne
men
specially
publike
persons
,
vpon
suspitions
,
and
coniectures
,
and
heare-say
.
Whereas
we
should
not
open
our
mouthes
to
reprooue
,
till
we
haue
certen
knowledge
of
the
fault
.
Moreouer
,
publike
persons
,
as
Magistrates
and
Ministers
,
haue
their
priuiledge
,
that
an
accusation
is
not
to
be
receiued
against
them
,
without
there
be
a
proofe
by
two
or
three
witnesses
.
1.
Tim.
5.
20.
The
third
point
is
,
the
fault
reprooued
,
which
is
here
expressed
by
an
other
name
,
not
to
walke
with
a
right
foote
to
the
truth
of
the
Gospel
:
that
is
,
not
to
conuerse
with
men
,
and
to
carrie
himselfe
so
,
as
he
may
be
sutable
to
the
sinceritie
of
the
Gospel
,
both
in
word
,
and
deede
.
Here
is
a
notable
dutie
set
downe
for
all
men
,
To
walke
with
an
euen
foote
according
to
the
truth
of
the
Gospel
:
and
this
is
done
,
when
in
word
and
deede
,
and
euery
way
,
we
ascribe
all
the
good
we
haue
,
or
can
doe
,
to
grace
,
to
mercie
,
and
to
Christ
:
when
againe
,
in
word
,
and
deede
,
and
euery
way
,
we
giue
all
thanks
to
God
,
for
grace
and
mercie
by
Christ
.
Here
two
sorts
of
men
are
to
be
condemned
,
as
haulters
in
respect
of
the
truth
of
the
Gospel
.
The
first
,
are
Papists
,
who
ioyne
Christ
and
workes
in
the
cause
of
our
iustification
,
and
saluation
.
The
second
,
are
carnall
Protestants
,
and
all
other
sorts
of
men
,
that
professe
the
name
of
Christ
,
and
withall
challenge
to
themselues
a
libertie
to
liue
as
they
list
.
For
they
walke
contrarie
to
the
Gospel
,
disioyning
iustification
,
and
sanctification
,
faith
,
and
good
life
,
remission
of
sinne
,
and
mortification
.
This
is
the
rife
and
common
sinne
of
our
daies
.
We
are
light
in
the
Lord
,
but
we
walke
not
as
children
of
light
.
We
are
content
to
come
to
the
marriage
of
the
kings
sonne
,
but
we
come
not
with
the
marriage
garment
.
It
is
to
be
feared
,
this
very
sinne
will
banish
the
Gospel
,
and
bring
all
the
iudgements
of
God
vpon
vs
.
Let
vs
therefore
,
repent
of
our
vneuen
and
haulting
liues
:
and
preuent
the
Lords
anger
,
by
walking
worthie
the
Gospel
of
Christ
.
It
will
besaid
,
how
must
we
performe
this
dutie
?
Ans.
Two
rules
must
be
remembred
.
The
first
is
,
that
we
must
haue
and
carrie
in
vs
a
right
heart
.
For
the
want
of
this
was
Simon
Magus
condemned
,
Act.
8.
21.
A
right
heart
is
an
humble
and
an
honest
heart
.
The
humble
heart
is
,
when
in
the
estimation
of
our
owne
hearts
,
we
abase
our selues
vnder
all
creatures
vpon
earth
,
and
that
for
our
offences
:
when
againe
,
in
the
affection
of
our
hearts
,
we
exalt
the
death
,
and
blood
of
Christ
,
aboue
all
riches
,
aboue
all
honours
,
aboue
all
pleasures
,
aboue
all
ioyes
,
and
aboue
all
that
heart
can
thinke
,
or
tongue
can
speake
.
The
honest
heart
is
,
when
we
carrie
,
and
cherish
in
our
hearts
the
setled
purpose
of
not
sinning
:
so
as
if
we
sinne
at
any
time
,
we
may
in
the
testimonie
of
a
good
conscience
say
,
that
we
sinned
against
our
purpose
.
The
second
rule
is
,
that
we
must
make
straight
steppes
to
our
feete
,
Hebr.
12.
13.
And
that
is
done
,
when
we
endeauour
to
obey
God
,
according
to
all
his
commandements
,
Psal.
119.
6.
and
also
,
according
to
all
the
powers
of
the
inward
man
,
that
is
,
not
onely
in
action
,
but
also
in
will
,
affection
,
and
thought
.
Let
vs
also
applie
our
hearts
to
the
doing
of
this
,
least
if
we
come
to
the
marriage
of
the
kings
sonne
without
the
garment
of
a
right
heart
and
life
,
we
heare
the
sentence
,
Binde
them
hand
and
foote
,
and
cast
them
into
vtter
darknes
,
there
shall
be
weeping
and
gnashing
of
teeth
.
The
fourth
point
is
,
the
place
of
reproofe
:
[
before
all
men
:
]
for
they
that
sinne
openly
to
the
offence
of
many
,
are
openly
to
be
reprooued
.
1.
Tim.
5.
20.
The
fifth
point
is
,
concerning
the
reasons
which
Paul
vseth
for
the
restraining
of
the
sinne
of
Peter
.
The
first
is
set
downe
in
the
16.
verse
,
If
thou
beeing
a
Iew
,
&c.
Here
the
meaning
of
some
words
are
to
be
opened
.
To
Iudaise
,
or
to
liue
as
a
Iew
,
is
to
obserue
(
and
that
necessarily
,
)
a
difference
of
meates
,
and
times
,
according
to
the
ceremoniall
law
of
Moses
.
To
Gentilize
,
or
to
liue
as
a
Gentile
is
to
vse
meats
,
and
drinks
,
and
times
,
freely
without
difference
.
Peter
is
said
,
to
compell
the
Gentiles
to
Iudaise
,
not
by
teaching
of
any
doctrine
,
(
for
the
Apostles
neuer
erred
,
in
teaching
and
deliuering
any
thing
to
the
church
of
God
:
this
is
a
principle
:
)
therefore
he
constrained
them
by
the
authoritie
of
his
example
:
whereby
he
caused
them
to
thinke
that
the
obseruation
of
the
Ceremoniall
law
was
necessarie
.
The
first
reason
then
is
framed
thus
:
If
thou
beeing
a
Iew
,
vsest
to
liue
as
the
Gentiles
,
thou
maist
not
by
thy
example
compell
the
Gentiles
to
Iudaize
in
the
necessarie
obseruation
of
ceremonies
:
but
thou
beeing
a
Iew
,
vsest
to
liue
as
the
Gentiles
:
therefore
thou
maist
not
compell
the
Gentiles
to
liue
as
Iewes
.
Here
first
,
let
vs
obserue
the
force
of
euill
example
:
it
compells
men
to
be
euill
.
Therefore
let
all
superiours
,
Magistrates
,
Ministers
,
and
all
gouernours
of
families
,
looke
to
their
examples
.
For
if
they
be
euill
,
they
constraine
others
also
to
be
euill
.
Here
againe
,
we
see
what
wonderfull
subiection
the
ancient
beleeuers
yeelded
to
the
ministerie
of
the
word
.
For
if
the
actions
of
the
Apostles
compelled
men
to
do
this
or
that
,
what
then
did
their
doctrines
,
and
heauenly
exhortations
do
?
When
Iohn
the
Baptist
preached
,
the
kingdome
of
heauen
suffered
violence
,
and
the
violent
tooke
it
to
themselues
.
When
the
disciples
Matth.
11.
1●
.
preached
in
Iewrie
,
they
saw
Satan
falling
downe
from
heauen
Luk.
10.
18.
like
lightning
.
The
weapons
of
Paul
were
spirituall
,
to
cast
downe
holds
,
and
to
bring
euery
thought
in
subiection
to
God
.
Here
,
the
〈◊〉
.
Cor.
10.
4.
fault
of
our
time
is
to
be
considered
.
We
haue
the
forme
of
godlines
,
in
hearing
and
in
outward
profession
,
but
we
want
the
power
of
it
.
For
we
doe
not
in
heart
yeeld
subiection
by
suffering
our selues
to
be
vrged
,
and
compelled
to
obedience
by
the
authoritie
of
the
ministerie
.
Thirdly
,
here
we
see
wherein
stood
Peters
sinne
:
namely
,
in
that
he
constrained
men
to
a
necessarie
obseruation
of
the
Ceremoniall
law
:
by
his
example
binding
the
Gentiles
to
the
doing
of
that
which
the
Gospel
hath
made
free
.
Therefore
great
is
the
wickednes
of
the
Romane
religion
:
in
that
it
placeth
a
necessitie
in
many
things
,
in
the
vse
whereof
.
Christ
hath
procured
vs
an
holy
,
and
Christian
libertie
.
In
this
respect
the
vowes
of
perpetuall
continencie
of
pouertie
,
and
regular
obedience
,
are
falsly
tearned
states
of
perfection
:
and
are
indeede
estates
of
abomination
.
15
We
which
are
Iewes
by
nature
,
and
not
sinners
of
the
Gentiles
:
16
Know
that
a
man
is
not
iustified
by
the
workes
of
the
law
,
but
by
the
faith
of
Iesus
Christ
:
which
(
I
say
)
haue
beleeued
in
Iesus
Christ
,
that
we
might
be
iustified
,
by
the
faith
of
Iesus
Christ
,
and
not
by
the
works
of
the
law
:
because
by
the
workes
of
the
law
,
no
flesh
shall
be
iustified
.
Here
Paul
laies
downe
the
second
reason
of
his
reproofe
;
it
is
framed
thus
.
That
,
which
we
defend
,
both
in
iudgement
,
and
practise
,
that
must
we
vrge
,
and
not
the
contrarie
:
but
iustification
by
faith
without
workes
we
defend
both
in
iudgement
,
and
practise
:
therefore
we
must
vrge
it
,
and
not
the
contrarie
,
namely
,
the
necessarie
obseruation
of
the
law
.
The
maior
is
wanting
:
the
minor
is
expressed
in
the
16.
v.
and
it
is
amplified
by
an
argument
of
things
diuers
,
thus
:
Though
we
be
Iewes
,
to
whome
the
law
was
giuen
:
yet
we
forsake
the
law
,
and
looke
to
be
iustified
by
the
faith
of
Christ
.
Secondly
,
the
minor
is
confirmed
by
a
testimony
of
the
psalme
:
v.
16.
by
the
workes
of
the
law
,
no
flesh
shall
be
iustified
.
Here
two
points
are
to
be
handled
.
One
,
of
the
distinction
of
the
Iewes
and
Gentiles
:
the
other
,
of
iustification
.
Touching
the
distinction
of
Iewes
,
and
Gentiles
,
sundrie
points
are
to
be
handled
.
The
first
▪
what
is
the
cause
of
this
distinction
.
Ans.
The
good
will
and
pleasure
of
God
.
Moses
saith
,
God
chose
the
Israelites
●boue
all
nations
,
Deut.
7.
6.
he
loued
them
,
Deut.
10.
15.
when
he
de●●ded
the
nations
,
lacob
was
his
portion
,
Deut.
32.
8.
He
knew
them
aboue
all
nations
,
saith
Amos
3.
1.
And
he
chose
them
,
because
he
loued
their
fathers
,
Deut.
4.
37.
Hence
we
gather
,
the
free
Election
of
God
:
and
that
they
are
deceiued
,
who
thinke
,
that
there
was
no
difference
of
Iewes
and
Gen●●les
in
respect
of
God
,
but
in
respect
of
themselues
:
because
the
one
imbraced
Christ
,
the
other
refused
Christ
.
But
there
cannot
be
a
refusall
,
where
the
Messias
was
not
knowne
:
and
among
the
Gentiles
he
was
not
so
much
as
named
.
Rom.
15.
20.
The
second
point
is
,
wherein
stands
the
difference
of
Iewes
and
Gentiles
.
Ans.
Here
the
Iewes
are
opposed
to
sinners
of
the
Gentiles
:
and
therefore
by
the
Iewes
,
are
meant
an
holy
,
and
peculiar
people
.
The
distinction
therefore
lies
in
this
,
that
the
one
was
holy
,
the
other
prophane
:
the
one
in
the
couenant
,
the
other
out
of
the
couenant
.
Rom.
9.
4
,
5.
Psal.
147.
20.
Here
two
errours
must
be
auoided
.
One
,
that
the
difference
lay
in
earthly
things
:
which
is
not
true
.
For
the
law
was
giuen
to
the
Israelites
:
and
it
was
a
schoolemaster
to
Christ
,
Gal.
3.
and
,
an
introduction
to
a
better
hope
,
Hebr.
7.
19.
The
second
errour
is
,
that
they
differed
onely
in
this
,
that
Christ
was
more
plentifully
and
fully
reuealed
to
the
Iewes
:
more
darkly
,
and
sparingly
to
the
Gentiles
.
But
it
was
otherwise
.
For
the
Gentiles
were
without
God
,
and
Christ
,
Eph.
2.
12.
and
they
were
left
to
themselues
,
to
walke
in
their
owne
●aies
,
Act.
14.
16.
The
third
point
is
,
how
long
this
difference
indured
?
Ans.
Till
the
death
of
Christ
.
For
the
disciples
were
forbidden
to
goe
into
the
way
of
the
Gentiles
.
Math.
10.
5.
And
Christ
saith
,
that
he
was
not
sent
,
but
to
the
l●st
sheepe
of
the
house
of
Israel
,
Mat.
15.
22.
It
may
be
obiected
,
that
here
we
see
the
difference
of
Iewes
,
and
Gentiles
,
is
st●nding
,
long
after
the
ascension
of
Christ
.
Ans.
Christ
in
his
death
did
fully
merit
the
abolishment
of
this
difference
.
Eph.
2.
neuerthelesse
the
execution
of
this
abolishment
was
by
degrees
:
and
it
was
at
this
time
begunne
by
the
ministerie
of
the
Apostles
,
yet
not
accomplished
.
The
last
point
is
,
that
the
Iewes
are
an
holy
people
by
nature
:
not
because
holines
is
conuaied
to
them
by
generation
,
but
because
euen
from
their
beginning
,
and
birth
,
by
vertue
of
the
couenant
,
they
are
holy
.
If
the
roote
be
holy
,
the
branches
are
holy
,
Rom.
11.
16.
If
either
of
their
parents
beleeue
,
their
children
are
holy
.
1.
Cor.
7.
14.
In
a
ciuill
contract
,
the
father
and
his
heire
make
but
one
person
,
and
the
father
couenants
for
himselfe
,
and
his
posteritie
:
euen
so
,
in
the
couenant
of
grace
,
he
beleeues
for
himselfe
,
and
withall
makes
his
posteritie
partaker
of
the
said
couenant
:
and
thus
the
posteritie
becomes
holy
.
It
may
be
obiected
,
that
whatsoeuer
is
borne
of
flesh
is
flesh
.
Ans.
The
parent
sustaines
a
double
person
.
First
,
he
is
to
be
considered
as
a
child
of
Adam
,
and
thus
he
brings
forth
a
child
,
hauing
with
Adams
nature
,
Adams
corruption
.
Againe
,
he
is
to
be
considered
as
a
beleeuer
:
and
thus
albeit
he
doth
not
propagate
his
faith
and
holines
to
his
child
,
yet
by
meanes
of
his
saith
,
his
child
is
in
the
couenant
,
and
consequently
is
to
be
accounted
holy
in
the
iudgement
of
charitie
,
till
God
manifest
the
contrarie
.
Againe
,
it
may
be
obiected
,
that
if
the
children
of
beleeuing
parents
be
borne
holy
,
they
want
originall
finne
.
Ans.
The
children
also
sustaine
two
persons
.
First
,
they
are
to
be
considered
as
children
of
the
first
Adam
:
and
thus
they
are
conceiued
and
borne
in
sinne
,
and
are
children
of
wrath
.
Againe
,
they
are
to
be
considered
as
children
of
beleeuing
parents
:
and
thus
by
meanes
of
the
couenant
,
they
are
children
of
God
;
and
originall
sinne
which
is
in
them
is
couered
from
their
first
beginning
,
and
not
imputed
to
them
.
The
vse
.
There
was
no
absolute
necessitie
of
circumcision
.
For
they
which
died
before
the
eight
day
,
were
borne
holy
,
and
consequently
,
in
the
couenant
:
and
therefore
might
be
saued
.
And
thus
Baptisme
was
not
of
absolute
necessitie
:
for
the
children
of
beleeuers
are
borne
holy
and
Christian
:
and
therefore
dying
in
the
want
of
baptisme
,
may
for
all
that
be
saued
.
The
seale
of
the
couenant
is
not
of
like
necessitie
,
with
the
couenant
it selfe
.
Secondly
,
here
we
learne
,
that
it
is
not
the
act
of
baptisme
to
conferre
the
first
grace
:
but
onely
to
confirme
,
and
seale
it
vnto
vs
.
Adoption
,
and
life
beginnes
not
in
baptisme
,
but
before
.
If
the
roote
be
holy
,
the
branches
springing
thenee
are
holy
.
We
are
borne
Christians
,
if
our
parents
beleeue
,
and
not
made
so
in
baptisme
.
Lastly
,
if
we
be
borne
holy
:
it
is
our
shame
that
we
haue
made
no
more
proceeding
in
holines
,
then
we
haue
done
:
the
most
remaine
ignorant
,
and
vnreformed
;
and
they
of
the
better
sort
,
either
stand
at
a
stay
,
or
goe
backward
.
The
second
point
is
,
concerning
Iustification
in
the
16.
v.
of
which
sundrie
things
are
there
propounded
.
And
first
,
I
will
beginne
with
the
name
.
The
word
,
Iustifie
,
is
borrowed
from
courts
of
iudgement
,
and
signifies
a
indiciall
act
.
Otherwhiles
it
is
put
for
the
action
of
the
iudge
,
and
then
it
signifies
to
absolue
,
or
to
pronounce
innocent
.
Thus
Paul
saith
,
Act.
13.
39.
That
we
are
instified
from
all
things
,
from
which
we
could
not
be
iustified
by
the
law
of
Moses
,
that
is
,
absolued
,
or
cleered
.
Againe
,
he
opposeth
iustification
to
accusation
,
and
condemnation
,
Rom.
8.
33.
Now
the
contrarie
to
condemnation
,
is
absolution
.
Sometimes
againe
,
the
word
iustifie
,
signifies
the
act
of
the
partie
iudged
,
or
of
the
witnesses
:
and
then
it
imports
as
much
,
as
to
giue
testimonie
,
or
to
declare
and
approoue
.
Thus
Iames
saith
,
Abraham
was
iustified
by
workes
,
chap.
2.
v.
22.
that
is
,
declared
,
and
approoued
to
be
a
iust
man
by
workes
.
In
the
former
signification
is
the
word
vsed
,
where
the
holy
Ghost
deliuereth
the
doctrine
of
iustification
,
as
in
this
place
.
The
vse
.
Here
we
see
how
to
distinguish
betweene
Iustification
,
regeneration
,
and
renouation
.
Regeneration
is
vsually
in
scripture
,
the
change
of
the
inward
man
,
whereby
we
are
borne
anew
.
Renouation
is
,
the
change
both
of
the
inward
and
outward
man
,
that
is
,
both
of
heart
and
life
.
Iustification
,
is
neither
,
but
a
certaine
action
in
God
applied
vnto
vs
,
or
a
certaine
respect
or
relation
,
whereby
we
are
acquit
of
our
sinnes
;
and
accepted
to
life
euerlasting
.
Secondly
,
we
must
here
note
,
that
the
Teachers
of
the
Church
of
Rome
,
mistake
the
word
,
Iustification
.
For
by
it
,
they
vnderstand
nothing
els
,
but
a
physicall
transmutation
of
the
qualitie
,
and
disposition
of
our
hearts
from
euill
,
to
good
.
And
by
this
mistaking
,
they
haue
made
a
mixture
or
rather
confusion
,
of
law
and
Gospel
.
Thirdly
,
here
we
see
,
what
is
to
be
the
disposition
of
the
partie
iustified
:
(
for
by
the
consequent
we
may
learne
the
antecedent
.
)
A
man
therfore
that
would
be
iustified
,
must
come
before
the
iudgement
seat
of
God
,
and
there
must
he
plead
guiltie
,
and
be
his
owne
aduersa●ie
,
condemning
himselfe
:
and
beeing
pressed
with
the
terrours
of
the
law
,
he
must
flie
and
make
his
appeale
to
the
throne
of
grace
for
pardon
in
Christ
:
and
then
he
shall
be
acquit
,
or
iustified
from
all
sinner
.
Thus
much
doth
the
word
,
〈…〉
stifie
,
import
.
Thus
came
the
Publican
before
God
,
Luk.
18
,
when
he
said
,
Lord
be
mercifull
to
me
a
sinner
;
and
departed
iustified
.
Thus
in
the
sift
petition
,
we
are
taught
to
come
euery
day
into
the
presence
of
God
,
and
to
acknowledge
our
debts
,
and
to
vse
the
plea
of
mercie
,
saying
,
Forgiue
vs
our
debts
.
The
second
thing
to
be
considered
,
is
the
subiect
of
iustification
,
or
the
person
to
be
iustified
,
and
that
is
man
generally
,
signifying
that
a
Man
is
iustified
.
The
holy
Ghost
speaketh
thus
generally
,
for
two
causes
.
The
first
is
;
because
all
men
without
exception
haue
need
of
iustification
,
euen
they
which
are
regenerate
,
Rom.
3.
23.
And
in
this
place
Paul
saith
,
that
he
,
and
Peter
,
and
the
rest
,
haue
beleeued
in
Christ
,
that
they
might
be
iustified
by
faith
.
Here
we
are
to
take
notice
of
the
miserable
condition
of
prophane
,
and
secure
Epicures
,
who
neuer
so
much
as
dreame
of
any
iustification
.
The
second
reason
is
;
because
God
communicates
the
benefit
of
iustification
,
generally
to
all
sorts
of
men
:
and
this
he
doth
in
the
Ministerie
of
the
word
,
in
which
he
beseecheth
men
to
be
reconciled
to
God
.
2.
Corinth.
5.
v.
21.
This
must
be
an
inducement
vnto
vs
,
to
come
vnto
Christ
,
humbling
,
and
iudging
our selues
,
that
we
may
be
iustified
.
God
himselfe
from
heauen
vseth
reasons
vnto
vs
daily
,
to
mooue
vs
to
the
practise
of
this
dutie
.
What
meane
these
gratious
,
and
continuall
preseruations
,
of
Prince
,
and
people
,
Church
and
land
?
By
them
we
see
,
it
is
the
good
pleasure
of
God
,
to
giue
vs
a
time
to
seeke
his
kingdome
and
righteousnes
:
wherefore
let
vs
not
neglect
the
day
of
visitation
,
but
take
the
time
,
while
it
serues
,
that
we
may
turne
vnto
God
,
and
be
accepted
of
him
,
and
escape
the
woe
pronounced
vpon
Corazin
,
and
Bethsaida
.
The
third
thing
to
be
considered
,
concernes
things
excluded
from
iustification
,
as
false
causes
:
namely
,
the
works
of
the
Law
.
Here
it
may
be
demanded
,
what
works
are
meant
.
I
answer
,
first
,
not
onely
workes
of
the
Ceremoniall
,
but
also
of
the
morall
law
.
For
all
men
know
,
that
ceremoniall
actions
are
of
no
vse
,
vnlesse
they
be
ioyned
with
morall
duties
of
loue
,
and
mercie
.
And
if
Paul
meant
onely
Ceremoniall
workes
,
he
needed
not
to
haue
made
so
long
a
discourse
against
iustification
,
by
workes
:
for
he
might
haue
ended
the
whole
matter
in
a
word
or
twaine
,
by
shewing
that
the
ceremoniall
law
,
was
abrogated
by
Christ
.
Secondly
,
I
answer
,
that
not
onely
workes
done
before
faith
,
are
excluded
,
but
also
workes
that
follow
faith
,
and
are
done
in
the
estate
of
grace
.
For
Paul
here
reasons
thus
:
If
no
flesh
be
iustified
by
workes
,
then
not
we
beleeuers
:
but
no
flesh
at
all
is
iustified
:
therefore
not
we
beleeuers
.
Dauid
,
Psal.
143.
reasoneth
on
the
same
manner
:
No
flesh
shall
be
iustified
in
thy
fight
:
therefore
I
cannot
,
though
otherwise
I
be
thy
seruant
,
in
keeping
thy
commandements
.
When
Abraham
was
the
father
of
all
the
faithfull
,
and
was
come
to
the
highest
degree
of
faith
,
and
abounded
in
good
workes
,
yet
was
he
not
then
iustified
by
workes
,
Rom.
4.
1
,
2.
Paul
kept
a
good
conscience
before
God
and
men
,
Act.
23.
and
yet
was
he
not
iustified
therby
,
1.
Cor.
4.
4.
And
he
saith
,
that
we
are
not
saued
by
the
workes
which
God
hath
ordained
that
we
should
walke
in
,
Eph.
2.
9
,
10.
And
the
workes
that
God
hath
ordained
for
vs
to
walke
in
,
are
the
best
workes
of
all
,
euen
workes
of
grace
.
Againe
,
he
saith
,
that
we
are
not
saued
by
workes
of
mercie
,
Tit.
2.
5.
It
may
be
obiected
,
that
there
is
a
Cooperation
of
works
and
faith
,
I
am
.
2.
21.
I
answer
,
that
this
Cooperation
is
not
in
the
act
of
iustification
,
nor
in
the
worke
of
our
saluation
,
but
in
the
manifestation
of
the
truth
,
and
sinceritie
of
our
faith
,
without
hypocrisie
.
And
for
the
declaration
and
approbation
of
this
,
faith
and
workes
ioyntly
concurre
.
Here
then
we
see
it
is
a
pestilent
and
damnable
doctrine
of
the
Papists
,
when
they
teach
iustification
by
the
workes
of
the
law
.
Let
vs
here
be
warned
to
take
heede
of
it
.
The
fourth
point
is
,
the
Meritorious
cause
of
our
iustification
:
and
that
is
Christ
.
Here
it
may
be
demanded
,
what
is
that
thing
in
Christ
,
by
and
for
which
,
we
are
iustified
.
I
answer
,
the
Obedience
of
Christ
,
Rom.
5.
19.
And
it
stands
in
two
things
,
his
Passion
in
life
and
death
,
and
his
Fulfilling
of
the
law
ioyned
therewith
.
For
by
faith
the
law
is
established
,
Rom.
3.
31.
Christ
was
sent
in
the
similitude
of
sinnefull
flesh
,
that
the
rigour
of
the
law
might
be
fulfilled
in
vs
,
Rom.
8.
4.
and
Christ
is
the
perfection
of
the
law
for
righteousnes
to
all
that
beleeue
,
Rom.
10.
4.
He
that
doth
not
fulfill
all
things
contained
in
the
Law
,
is
accursed
,
Gal.
3.
10.
Seeing
therefore
we
cannot
performe
the
things
contained
therein
,
by
our selues
,
we
must
performe
them
in
the
person
of
our
Mediatour
:
who
hath
satisfied
for
the
threatnings
of
the
law
by
his
passion
;
and
hath
fulfilled
the
precepts
of
the
law
by
his
obedience
,
in
all
duties
of
loue
to
God
,
and
man
.
We
owe
to
God
a
double
debt
.
One
is
,
that
we
are
to
fulfill
the
law
euery
moment
,
from
our
first
beginning
,
both
in
regard
of
puritie
of
nature
and
puritie
of
action
.
And
this
debt
was
laid
vpon
vs
in
the
creation
,
and
is
exacted
of
vs
in
the
law
of
God
.
The
second
debt
is
,
a
satisfaction
for
the
breach
of
the
law
.
For
this
double
debt
,
Christ
is
be
become
our
Suretie
;
and
God
accepts
his
obedience
for
vs
,
it
beeing
a
full
satisfaction
,
according
to
the
tenour
of
the
law
.
For
the
better
conceiuing
of
this
obedience
,
foure
questions
may
be
demanded
.
The
first
is
,
when
this
obedience
beginnes
and
ends
?
Ans.
Satisfactorie
obedience
performed
by
Christ
,
beginnes
in
his
incarnation
,
&
ends
in
his
death
.
Christ
saith
,
Ioh.
4.
34.
It
is
my
meate
,
to
doe
my
fathers
will
,
and
to
finish
his
worke
.
But
when
was
it
indeede
finished
?
A
little
before
his
passion
he
said
,
Ioh.
17.
4.
I
haue
finished
the
worke
which
thou
gauest
me
to
doe
.
Againe
,
in
the
surrendring
of
his
soule
.
he
saith
,
It
is
finished
,
Ioh.
19.
30.
S.
Paul
saith
,
Christ
was
obedient
to
the
death
of
the
crosse
,
Phil.
2.
8.
The
triumph
of
Christ
beganne
vpon
the
crosse
,
Col.
2.
15.
and
he
could
not
triumph
before
he
had
made
a
full
,
and
perfect
satisfaction
for
vs
.
When
Christ
had
procured
deliuerance
from
hell
,
and
Right
to
life
euerlasting
,
he
there
made
a
perfect
satisfaction
for
vs
,
to
the
iustice
of
God
.
And
this
he
did
in
his
death
vpon
the
crosse
.
For
by
the
death
of
the
Mediatour
,
we
receiue
the
promise
of
euerlasting
inheritance
,
Heb.
9.
15.
and
with
one
oblation
vpon
the
crosse
he
perfected
them
that
are
sanctified
,
Heb.
10.
14.
and
they
cannot
be
perfected
,
without
the
perfect
obedience
of
Christ
.
Christ
rose
from
death
,
and
ascended
into
heauen
in
our
roome
,
and
stead
:
and
this
he
could
neuer
haue
done
,
vnlesse
he
had
made
a
perfect
satisfaction
in
death
.
Here
it
may
be
asked
,
If
satisfactorie
obedience
end
in
the
death
of
Christ
,
to
what
vse
serue
the
resurrection
,
and
ascension
of
Christ
,
and
his
fitting
at
the
right
hand
of
the
father
?
Ans.
They
serue
also
for
our
iustification
,
but
after
an
other
sort
.
For
they
serue
to
applie
&
communicate
to
vs
,
and
to
put
vs
in
possession
of
the
benefits
,
which
Christ
hath
procured
for
vs
,
and
purchased
by
his
death
.
S.
Paul
saith
,
He
as●●nded
to
giue
gifts
〈◊〉
,
and
to
fill
all
things
.
Eph.
4.
8.
10.
And
Christ
saith
,
When
I
am
exalted
,
I
will
draw
all
men
to
me
.
Ioh.
12.
32.
And
he
liues
for
euer
to
make
intercession●
for
vs
.
Heb.
5.
27.
The
second
question
is
,
how
Christ
could
obey
beeing
God
;
and
satisfie
for
vs
beeing
man
?
Ans.
Christ
must
be
considered
;
not
meerely
as
God
,
or
as
man
,
but
as
God-man
,
or
Man
god
.
For
the
Godhead
doth
not
redeeme
vs
without
the
manhood
,
nor
the
manhood
without
the
Godhead
.
Neuerthelesse
,
Christ
as
God
and
man
,
may
both
obey
,
and
satisfie
.
For
,
as
there
are
in
Christ
,
two
natures
,
so
there
are
two
distinct
operations
of
the
said
natures
.
And
as
the
said
natures
vnited
make
one
Christ
;
so
the
operations
of
the
natures
concurring
and
beeing
vnited
in
one
,
make
the
compound
worke
of
a
Mediatour
.
Therefore
the
Obedience
of
Christ
,
beeing
the
worke
of
a
Mediatour
,
hath
in
it
the
operations
of
both
natures
.
The
practise
,
exercise
,
or
exequution
of
obedience
,
is
from
the
manhood
:
therfore
it
is
said
,
that
Christ
bare
our
sinnes
in
his
bodie
vpon
the
crosse
.
1.
Pet.
2.
24.
that
he
suffered
in
the
flesh
.
1.
Pet.
4.
1.
that
he
made
a
liuing
way
by
the
vaile
of
his
flesh
.
Heb.
10.
20.
that
we
are
reconciled
in
the
bodie
of
his
flesh
.
Coloss.
1.
22.
Obedience
,
i●
,
properly
a
subiection
of
the
will
in
reasonable
creatures
to
the
will
of
God
:
now
the
will
of
the
Godhead
of
Christ
,
admits
no
subiection
to
the
will
of
God
:
because
the
the
will
of
the
Godhead
(
or
of
God
,
)
is
one
and
the
same
in
all
the
persons
.
Christ
therefore
yeeldes
subiection
onely
in
respect
of
the
will
of
the
manhoode
:
in
which
he
performes
obedience
.
Moreouer
,
the
operation
of
the
Godhead
is
to
make
the
saide
Obedience
meritorious
and
satisfactorie
for
all
that
shall
beleeue
.
In
this
respect
Paul
saith
,
God
was
in
Christ
reconciling
the
world
vnto
himselfe
,
2.
Cor.
5.
18.
and
that
God
shedde
his
blood
.
Act.
20.
28.
namely
,
in
that
nature
which
the
sonne
of
God
assumed
.
Hence
ariseth
the
value
,
price
,
and
dignitie
of
the
obedience
of
Christ
.
The
third
question
is
,
how
the
Obedience
of
Christ
should
be
made
ours
?
Ans.
By
the
freedonation
of
God
.
For
Christ
is
really
giuen
vnto
vs
in
the
word
,
and
sacraments
;
and
consequently
the
obedience
of
Christ
is
made
ours
:
euen
as
when
a
peece
of
ground
is
made
ours
,
the
commoditie
thereof
is
ours
also
.
The
fourth
question
is
,
how
the
obedience
of
Christ
should
be
our
iustice
?
Ans.
It
is
not
our
iustice
in
naturall
manner
:
for
then
it
should
be
in
vs
:
but
by
a
diuine
and
supernaturall
manner
,
namely
,
by
Gods
Acceptation
in
that
he
accounts
it
ours
euen
as
truly
,
as
if
it
were
in
vs
.
And
because
God
accepts
it
for
ours
,
it
is
ours
indeede
:
for
his
willing
and
approouing
of
any
thing
,
is
the
doing
of
it
:
and
he
calls
the
things
that
are
not
,
as
if
they
were
.
Thus
we
see
what
the
Obedience
of
Christ
is
.
And
here
two
errours
must
be
auoided
.
The
one
is
of
some
Protestants
,
lesse
dangerous
,
yet
an
vntruth
;
namely
,
that
we
are
iustified
,
onely
by
the
Passion
of
Christ
.
But
if
this
were
so
,
we
should
be
iustified
without
fulfilling
the
law
:
for
(
as
I
haue
said
)
we
owe
to
God
a
double
debt
:
one
by
creation
,
namely
,
the
fulfilling
of
the
law
in
all
things
,
from
our
first
beginning
:
the
second
,
since
the
Fall
of
Adam
,
namely
,
a
satisfaction
for
the
breach
of
the
law
.
Now
the
Passion
of
Christ
,
is
a
paiment
of
the
second
debt
,
but
not
of
the
first
;
whereas
both
must
be
answered
.
For
Cursed
is
he
that
doth
not
continue
in
all
things
written
in
the
law
,
to
doe
them
.
The
passion
of
Christ
procureth
deliuerance
from
hell
,
but
alone
by
it selfe
considered
,
it
doth
not
purchase
a
right
to
eternall
life
.
Obiect.
I.
Christ
fulfilled
the
law
for
himselfe
:
therefore
his
passion
alone
serues
for
our
iustification
Ans.
Christ
as
man
fulfilled
the
law
for
himselfe
:
that
he
might
be
in
both
natures
an
holy
high
Priest
,
and
so
continue
.
Neuertheles
as
Mediatour
,
God
and
man
,
he
became
subiect
to
the
law
:
in
this
regard
he
did
not
fulfill
the
law
for
himselfe
,
neither
was
he
bound
so
to
doe
.
Obiect.
II.
That
which
Christ
did
,
we
are
not
bound
to
doe
:
but
Christ
(
say
some
)
fulfilled
the
law
for
vs
:
therefore
we
are
not
bound
to
fulfill
the
law
.
Ans.
That
which
Christ
did
,
we
are
not
bound
to
doe
,
for
the
same
ende
,
and
in
the
same
manner
.
Now
he
fulfilled
the
law
in
way
of
redemption
,
and
satisfaction
for
vs
:
and
so
doe
not
we
fulfill
the
law
,
but
onely
in
way
of
thankfulnes
,
for
our
redemption
.
Obiect.
III.
The
law
doth
exact
both
obedience
,
and
the
penaltie
also
.
Ans.
In
the
estate
of
innocencie
the
law
threatned
the
penaltie
,
and
it
onely
exacted
obedience
.
Since
the
fall
,
it
exacteth
both
obedience
,
and
the
punishment
.
The
threatning
of
the
law
,
exacts
the
punishment
;
the
precepts
exact
obedience
.
Obiect.
IU
.
Hebr.
10.
19.
By
the
blood
of
Christ
we
haue
entrance
into
the
Holy
place
.
Ans.
By
the
blood
of
Christ
,
we
are
to
vnderstand
the
Passion
:
and
the
passion
may
not
be
seuered
from
actiue
,
and
voluntarie
obedience
.
For
Christ
in
suffering
obaied
,
and
in
obeying
,
suffered
.
And
(
as
Chrysostome
saith
)
the
Homil.
2.
in
Act
Passion
is
a
kind
of
action
.
Christ
in
the
oblation
of
himselfe
did
not
onely
offer
to
God
his
passion
,
but
also
praiers
,
which
are
no
passions
.
Heb.
5.
7.
The
second
errour
is
of
the
Papists
:
who
teach
,
that
the
thing
by
which
,
and
for
which
,
a
sinner
is
formally
iustified
,
is
remission
of
sinnes
,
with
inherent
justice
infused
by
the
holy
Ghost
.
But
this
cannot
be
.
For
inherent
iustice
,
and
iustification
,
are
made
distinct
gifts
of
God
.
Paul
saith
,
Christ
is
made
vnto
vs
of
God
,
wisdome
,
iustice
,
sanctification
,
1.
Cor.
1.
3.
Againe
,
But
ye
are
washed
,
ye
are
iustified
,
and
sanctified
.
1.
Cor.
6.
11.
Secondly
,
the
iustice
whereby
a
sinner
is
iustified
,
is
reuealed
without
the
law
.
Rom.
3.
21.
Now
inherent
iustice
,
or
the
habit
of
charitie
,
is
reuealed
by
the
law
:
and
the
obedience
of
Christ
,
is
the
onely
iustice
reuealed
without
the
law
.
For
it
is
a
iustice
imputed
that
the
law
neuer
knew
:
and
in
this
obedience
,
Christ
performed
the
law
,
and
more
too
.
For
he
died
for
his
enemies
;
and
so
loued
his
neighbour
more
then
himselfe
.
Thirdly
,
God
is
not
onely
a
iustifier
,
but
also
iust
in
iustifying
,
Rom.
3.
26.
because
he
iustifieth
none
but
such
as
bring
vnto
a
him
a
true
and
perfect
iustice
,
either
in
themselues
,
or
in
their
Mediatour
.
Prou
17.
15.
Now
this
inward
,
and
inherent
iustice
is
not
such
.
For
it
is
imperfect
:
because
it
is
increased
(
as
they
teach
)
by
a
second
iustification
:
and
it
is
in
this
life
mixed
with
the
corruption
of
the
flesh
.
Fourthly
,
the
righteousnes
of
a
good
conscience
is
an
excellent
grace
,
and
gift
of
God
:
but
by
it
we
are
not
iustified
,
1.
Cor.
4.
4.
Lastly
,
a
close
errour
is
to
be
noted
in
this
Popish
doctrine
of
iustification
.
For
in
Popish
learning
Remission
of
sinnes
,
is
not
onely
an
abolishing
of
the
guilt
,
and
the
punishment
,
but
also
of
the
corruption
of
sinne
:
so
as
the
partie
pardoned
,
and
iustified
,
hath
nothing
in
him
,
that
(
as
they
say
)
God
may
iustly
hate
.
And
yet
Paul
iustified
,
and
regenerate
saith
,
otherwise
of
himselfe
;
that
sinne
dwelleth
in
him
;
and
that
the
law
of
sinne
rebells
in
him
against
the
law
of
his
minde
,
and
leads
him
captiue
to
sinne
.
Rom.
7.
The
vse
of
the
doctrine
.
First
,
in
that
we
are
iustified
,
by
an
obedience
out
of
our selues
,
we
are
taught
,
vtterly
to
denie
our selues
,
and
to
goe
out
of
our selues
,
as
hauing
nothing
in
vs
whereby
we
may
be
saued
.
Here
is
the
foundation
of
the
abnegation
of
our selues
.
Secondly
,
the
obedience
of
Christ
must
be
vnto
vs
the
foundation
of
our
obedience
:
for
he
performed
all
righteousnes
for
vs
,
that
we
might
be
seruants
not
of
sinne
,
but
seruants
of
righteousnes
in
all
duties
of
obedience
.
And
in
his
obedience
we
must
not
onely
respect
the
merit
thereof
,
but
also
his
holy
example
in
loue
,
mercie
,
meekenes
,
patience
,
&c.
and
after
it
,
are
we
to
fashion
our
liues
.
Thirdly
,
the
obedience
of
Christ
must
be
the
foundation
of
our
comfort
.
In
all
daungers
,
and
temptations
,
we
that
beleeue
are
to
oppose
the
obedience
of
Christ
against
the
fierce
wrath
of
God
,
against
hell
,
death
,
and
condemnation
.
Certen
beasts
,
when
they
are
pursued
,
flie
the
next
way
to
their
dennes
,
where
they
hold
themselues
euen
to
death
.
Christ
in
respect
of
his
obedience
,
is
our
hiding
place
,
Rom.
3.
26.
he
is
set
forth
unto
the
world
as
a
Propitiatorie
.
For
as
the
Propitiatorie
couered
the
Arke
,
and
the
decasogue
,
so
he
couereth
our
sinnes
,
and
he
hides
our
bodies
,
&
soules
,
from
the
furious
indignation
,
and
vengeance
of
God
.
Let
vs
therefore
by
our
faith
,
flie
to
this
our
hiding
place
in
the
storme
and
tempest
of
Gods
wrath
:
and
let
vs
there
liue
and
die
.
Fourthly
,
this
Obedience
is
the
foundation
of
our
happines
.
For
true
happines
is
,
to
be
eased
of
our
sinnes
,
Psal.
32.
1.
and
this
ease
we
haue
from
Christ
,
Math.
11.
28.
Lastly
,
the
consideration
of
this
obedience
,
is
the
foundation
of
our
thankfulnes
to
God
.
For
if
we
beleeue
that
Christ
suffered
,
and
fulfilled
the
law
for
vs
,
we
are
worse
then
beasts
,
if
we
doe
not
euery
way
shew
our selues
thankfull
for
this
mercie
.
The
fifth
point
to
be
considered
,
is
the
meanes
of
iustification
,
namely
;
the
Faith
of
Christ
.
Of
which
I
consider
3.
things
.
The
first
,
what
faith
is
.
The
Papists
define
iustifying
faith
to
be
a
gift
of
God
,
whereby
we
beleeue
the
articles
of
faith
to
be
true
,
and
the
whole
word
of
God
.
But
thit
faith
,
the
deuills
hanc
.
Here
they
alleadge
,
that
Abraham
was
the
father
of
all
the
faithfull
,
and
that
his
faith
was
nothing
els
but
a
perswasion
,
that
he
was
able
to
giue
him
a
child
in
his
old
age
.
Ans.
First
,
the
obiect
of
Abrahams
faith
was
double
:
one
lesse-principall
,
that
he
should
haue
ishew
in
his
old
age
:
the
second
,
more
principall
,
that
the
Messias
his
Redeemer
should
descend
of
his
loines
.
And
this
was
the
thing
which
his
faith
in
the
promise
of
God
specially
aimed
at
.
I
answer
againe
,
that
Abraham
beleeued
not
onely
the
power
of
God
,
Rom.
4.
21.
but
also
his
will
,
which
he
had
reuealed
in
the
promise
,
In
thy
seede
all
the
nations
of
the
earth
,
shall
be
blessed
.
Secondly
,
it
is
alleadged
,
that
Christ
in
the
curing
of
certaine
blind
men
,
required
no
more
,
but
that
they
should
beleeue
his
power
,
Math.
9.
28.
I
answer
,
that
the
ende
of
the
miracles
of
Christ
,
was
to
confirme
the
certentie
of
doctrine
,
specially
touching
his
natures
,
and
offices
.
And
therefore
a
generall
faith
touching
the
diuine
power
,
or
Godhead
of
Christ
was
sufficient
,
for
the
obtaining
of
a
miraculous
cure
.
Thirdly
,
they
obiect
,
that
saluation
is
promised
to
generall
faith
,
Rom.
10.
9.
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
and
beleeue
that
God
raised
him
from
the
dead
,
thou
shalt
be
saued
.
That
Peters
faith
was
generall
,
Math.
16.
10.
Thou
art
Iesus
Christ
,
the
sonne
of
the
liuing
God
.
That
the
Eunuchs
faith
was
of
the
same
kind
,
Act.
8.
37.
I
beleeue
that
Iesus
Christ
is
the
sonne
of
God
.
Ans.
It
is
a
common
rule
in
scripture
,
that
words
signifying
knowledge
,
signifie
also
the
motions
and
good
affections
of
the
heart
.
Psal.
1.
The
Lord
knowes
the
way
of
the
righteous
,
that
is
,
knowes
,
and
approoues
it
.
2.
Tim.
2.
19.
The
Lord
knowes
who
are
his
,
that
is
,
he
knoweth
and
chooseth
them
.
Ioh.
17.
2.
This
is
eternall
life
to
know
thee
the
onely
God
,
that
is
,
to
know
and
acknowledge
thee
for
our
God
.
If
this
be
true
in
wordes
of
knowledge
,
then
much
more
wordes
of
beleeuing
signifie
the
good
motions
,
and
the
affiance
of
the
heart
.
Thus
to
beleeue
Christ
to
be
the
sonne
of
God
,
in
the
places
before
named
,
is
to
beleeue
that
he
is
God
,
and
withall
to
fixe
our
affiance
on
him
:
otherwise
the
deuills
beleeue
thus
much
.
When
Thomas
had
put
his
finger
in
the
side
of
Christ
,
he
saide
,
My
Lord
,
and
my
God
,
Ioh.
20.
28.
And
to
this
speech
of
his
Christ
faith
,
Thou
hast
seene
,
and
beleeued
.
This
then
is
true
faith
not
onely
to
beleeue
that
Christ
is
God
,
but
also
that
he
is
our
God
.
Iustifying
faith
in
true
manner
is
defined
thus
:
It
is
a
gift
,
whereby
we
apprehend
Christ
,
and
his
benefits
.
Ioh.
1.
12.
to
beleeue
in
Christ
,
and
to
receiue
Christ
,
are
put
both
for
one
.
Ioh.
6.
faith
is
the
mouth
of
the
soule
,
whereby
we
eate
the
flesh
of
Christ
,
and
drinke
his
blood
.
Ioh.
17.
8.
To
receiue
the
word
of
Christ
,
to
acknowledge
it
,
and
to
beleeue
it
,
are
put
all
for
one
.
Paul
saith
,
that
the
Gentiles
did
apprehend
the
iustice
which
is
by
faith
,
Rom.
9.
30.
Againe
,
that
we
receiue
the
promise
of
the
spirit
by
faith
.
Gel.
3.
14.
This
apprehension
stands
in
two
things
.
The
first
is
,
to
know
Christ
,
as
he
propounds
himselfe
in
the
word
,
and
sacraments
.
The
second
is
,
To
applie
him
and
his
benefits
vnto
our
selues
.
This
application
is
made
by
a
supernaturall
act
of
the
vnderstanding
,
when
we
beleeue
that
Christ
with
his
benefits
is
really
ours
.
It
may
be
obiected
,
that
faith
is
a
certen
confidence
whereby
we
beleeue
in
Christ
:
and
so
it
is
described
euen
in
this
text
.
Ans.
I.
Faith
,
and
confidence
,
properly
are
distinct
gifts
of
God
:
and
confidence
is
the
effect
,
or
fruit
of
faith
.
For
Paul
saith
,
that
we
haue
entrance
to
God
with
confidence
by
faith
.
Eph.
3.
12.
And
reason
declares
as
much
,
for
a
man
can
not
put
his
confidence
in
Christ
,
till
he
be
assured
that
Christ
with
his
benefits
are
his
.
We
doe
not
rest
on
his
goodnes
,
of
whose
loue
we
doubt
.
Secondly
,
I
answer
that
confidence
,
beeing
a
most
notable
effect
of
faith
,
is
often
in
scripture
,
put
for
faith
,
and
faith
is
described
by
it
(
as
it
is
in
this
place
)
and
yet
for
nature
they
are
not
one
,
but
must
be
distinguished
.
Furthermore
,
the
grounds
of
apprehension
must
be
considered
.
For
speciall
faith
,
must
haue
a
speciall
,
and
infallible
ground
.
The
grounds
are
three
.
The
first
is
this
.
In
the
Gospel
God
hath
propounded
generall
promises
of
remission
of
sinnes
,
and
life
euerlasting
by
Christ
:
and
withall
he
hath
giuen
a
commandement
to
apply
the
said
promises
to
our selues
.
1.
Ioh.
3.
23.
This
is
the
commandement
of
God
,
that
ye
beleeue
in
the
name
of
his
sonne
Iesus
Christ
:
and
we
cannot
beleeue
in
Christ
,
till
we
beleeue
Christ
to
be
our
Christ
.
Now
then
,
a
generall
promise
,
with
a
commandement
to
applie
the
same
to
our selues
,
is
in
effect
as
much
as
a
speciall
promise
.
The
second
ground
is
this
.
Rom.
8.
16.
The
spirit
of
God
testifieth
together
with
our
spirit
that
we
are
the
sonnes
of
God
.
In
this
testimonie
,
foure
things
must
be
obserued
.
The
first
,
that
it
is
sufficient
to
certifie
and
assure
vs
of
our
saluation
.
For
if
the
testimonie
of
two
or
three
witnesses
establish
a
truth
among
men
,
then
much
more
the
testimonie
of
God
.
The
second
is
,
that
this
testimonie
may
be
certenly
knowne
;
els
it
is
no
testimonie
vnto
vs
.
The
third
is
,
that
this
testimonie
is
found
and
perceiued
in
the
vse
of
the
word
,
praier
,
sacraments
.
The
last
〈◊〉
,
that
it
is
especially
giuen
and
felt
in
the
time
of
great
danger
and
affliction
.
For
when
by
reason
of
miserie
and
trouble
,
we
know
not
to
pray
as
we
ought
,
then
the
spirit
makes
request
for
vs
with
groanes
that
cannot
be
vttered
.
Rom.
8.
26.
And
in
afflictions
,
Paul
saith
,
the
loue
of
God
is
shedde
abroad
in
our
hearts
.
Now
then
,
if
God
giue
to
them
that
turne
vnto
him
a
testimonie
that
they
are
the
children
of
God
:
they
for
their
parts
,
are
by
speciall
faith
to
beleeue
it
.
The
third
ground
is
this
.
A
speciall
faith
may
be
gathered
,
partly
vpon
things
generally
reuealed
in
the
word
of
God
,
and
partly
vpon
sense
,
obseruation
,
and
experience
:
the
same
things
beeing
reuealed
generally
in
the
word
,
and
particularly
by
experience
.
Vpon
this
ground
may
we
truly
conclude
the
forgiuenes
of
our
sinnes
,
&
the
saluation
of
our
soules
,
on
this
manner
:
He
which
beleeueth
,
hath
the
forgiuenes
of
his
sinnes
:
but
I
beleeue
in
Christ
(
saith
he
which
beleeueth
:
)
therefore
my
sinnes
are
forgiuen
me
.
The
maior
or
first
part
,
is
expressed
in
the
Word
;
the
minor
or
second
part
is
found
true
by
experience
,
and
by
the
testimonie
of
the
conscience
,
which
is
a
certen
Testimonie
.
For
Paul
saith
.
This
is
my
reioycing
,
the
testimonie
of
my
conscience
.
2.
Cor.
1.
12.
And
the
conclusion
,
is
the
conclusion
of
speciall
faith
.
If
this
be
not
a
good
and
sufficient
ground
,
there
is
almost
no
speciall
faith
in
the
world
.
Lastly
,
we
are
to
consider
the
degrees
of
Apprehension
,
and
they
are
two
:
there
is
a
weake
apprehension
,
and
there
is
a
strong
apprehension
,
is
there
is
a
weake
and
a
strong
faith
.
The
weake
faith
,
and
apprehension
is
,
when
we
endeauour
to
apprehend
.
This
endeauour
is
,
when
we
bewaile
our
vnbeleefe
,
striue
against
our
manifold
doubtings
,
will
to
beleeue
with
an
honest
heart
,
desire
to
be
reconciled
to
God
,
and
constantly
vse
the
good
meanes
to
beleeue
.
For
God
accepts
the
will
to
beleeue
for
faith
it selfe
,
and
the
will
to
repent
for
repentance
.
The
reason
hereof
is
plaine
.
Euery
supernaturall
act
presupposeth
a
supernaturall
power
,
or
gift
:
and
therefore
the
will
to
beleeue
and
repent
,
presupposeth
the
power
and
gift
of
faith
,
and
repentance
in
the
heart
.
It
may
be
obiected
,
that
in
the
mindes
of
them
that
beleeue
in
this
manner
,
doubtings
of
Gods
mercie
abound
.
Ans.
Though
doubtings
abound
neuer
so
,
yet
are
they
not
of
the
nature
of
faith
,
but
are
contrarie
to
it
.
Secondly
,
we
must
put
difference
between
true
apprehension
,
&
strong
apprehension
,
and
strong
apprehension
.
If
we
truly
apprehend
,
though
not
strongly
,
it
sufficeth
.
The
palsie-hand
is
able
to
receiue
a
gift
,
though
not
so
strongly
as
an
other
.
The
man
in
the
Gospel
said
,
Lord
,
I
beleeue
,
helpe
mine
vnbeleefe
,
Mar.
9.
24.
that
is
,
helpe
my
faith
which
by
reason
of
the
smalnes
thereof
may
rather
be
called
vnbeleefe
,
then
faith
.
This
is
the
common
faith
of
true
beleeuers
.
For
in
this
world
,
we
rather
liue
by
hungring
and
thirsting
,
then
by
full
apprehending
of
Christ
:
and
our
comfort
stands
rather
in
this
,
that
we
are
knowne
of
God
,
then
that
we
know
God
.
The
highest
degree
of
faith
is
,
a
full
perswasion
of
Gods
mercie
.
Thus
saith
the
holy
Ghost
,
that
Abraham
was
not
weake
through
vnbeleefe
,
but
strong
in
faith
,
Rom.
4.
20.
But
wherein
was
this
strength
?
In
that
he
was
fully
perswaded
,
that
God
,
which
had
promised
would
also
performe
it
.
This
measure
of
faith
is
not
incident
to
all
beleeuers
,
but
to
the
Prophets
,
Apostles
,
martyrs
;
and
such
as
haue
beene
long
exercised
in
the
schoole
of
Christ
.
And
this
appeares
by
the
order
,
whereby
we
attaine
to
this
degree
of
faith
.
First
,
there
must
be
a
knowledge
of
Christ
:
then
followes
a
generall
perswasion
of
the
possibilitie
of
pardon
,
and
mercie
,
whereby
we
beleeue
that
our
sinnes
are
pardonable
.
An
example
whereof
we
haue
in
the
prodigall
child
,
Luk.
14.
18.
After
this
,
the
H.
Ghost
worketh
a
will
and
desire
to
beleeue
,
and
stirres
vp
the
heart
to
make
humble
and
serious
inuocation
for
pardon
.
After
praier
instantly
made
,
followes
a
setling
and
quieting
of
the
conscience
,
according
to
the
promise
,
Math.
7.
7.
Knocke
,
it
shall
be
opened
,
seeke
ye
shall
finde
,
aske
ye
shall
receiue
.
After
all
this
,
followes
an
experience
in
manifold
obseruations
of
the
mercies
of
God
,
and
loue
in
Christ
:
and
after
experience
,
followes
a
full
perswasion
.
Abraham
had
not
this
full
perswasion
,
till
God
had
sundrie
times
spoken
to
him
.
Dauid
,
vpon
much
triall
of
the
mercie
,
&
fauour
of
God
,
growes
to
resolution
,
and
saith
,
Psal.
23.
6.
Doubilesse
kindnes
and
mercie
shall
follow
me
all
the
daies
of
my
life
.
This
distinction
of
the
degrees
of
faith
,
must
the
rather
be
obserued
;
because
the
Papists
suppose
that
we
teach
,
that
euery
faith
is
a
full
perswasion
,
and
that
euery
one
among
vs
hath
this
perswasion
.
Which
is
otherwise
.
For
certentie
we
ascribe
to
all
faith
,
but
not
fulnes
of
certentie
.
Neither
doe
we
teach
,
that
all
men
must
haue
a
full
perswasion
,
at
the
first
.
The
vse
.
If
that
be
the
right
faith
,
which
apprehends
and
applies
Christ
vnto
vs
,
then
is
it
a
poore
and
miserable
faith
of
the
Papist
,
to
be
baptized
,
and
withall
to
beleeue
as
the
church
doth
,
when
it
is
not
knowne
what
the
Church
beleeues
.
Of
the
same
kind
is
the
faith
of
the
multitude
among
vs
,
whose
faith
is
their
good
meaning
,
that
is
,
their
fidelitie
,
and
truth
in
their
dealings
.
Lastly
,
if
that
be
faith
which
truly
apprehends
Christ
,
there
is
little
true
faith
in
these
last
daies
.
For
though
the
merit
of
Christ
be
apprehended
by
faith
,
yet
is
not
the
efficacie
of
his
death
:
and
that
appeares
by
the
bad
and
vnreformed
liues
of
them
that
professe
the
Gospel
.
Indeede
,
many
say
they
haue
and
euer
had
,
a
strong
perswasion
of
Gods
mercie
:
but
in
the
most
of
them
it
is
but
a
strong
imagination
:
for
their
faith
was
conceiued
without
the
word
,
praier
,
sacraments
:
and
it
is
seuered
from
Good
life
.
We
are
then
all
of
vs
carefully
to
seeke
for
this
true
and
liuely
faith
.
And
the
rather
,
because
faith
and
repentance
,
are
possible
to
all
that
by
grace
doe
will
it
.
Nay
,
they
which
will
to
beleeue
and
repent
,
haue
begunne
to
beleeue
and
repent
:
God
accepting
the
will
for
the
deede
.
Luk.
11.
13.
And
hauing
attained
to
a
measure
of
true
faith
,
we
must
goe
on
and
seeke
to
iustifie
our selues
:
but
yet
(
as
S.
Iames
teacheth
,
c.
2.
)
iustifie
our
faith
by
good
workes
:
and
then
shall
our
faith
be
a
meanes
to
iustifie
vs
,
in
life
and
death
.
The
second
point
to
be
considered
concerning
faith
,
is
the
manner
how
it
iustifieth
.
The
Papists
teach
,
that
it
iustifieth
,
because
it
stirreth
vp
good
motions
and
good
affections
in
the
heart
,
whereby
it
prepareth
and
disposeth
man
,
that
he
may
be
fit
to
receiue
his
iustification
:
againe
,
because
it
beeing
an
excellent
vertue
meriteth
that
God
should
iustifie
.
But
this
is
false
which
they
say
.
For
if
faith
iustifieth
by
disposing
the
heart
,
then
there
must
be
a
space
of
time
betweene
iustification
and
iustifying
faith
:
but
there
is
no
space
of
time
betweene
them
.
For
so
soone
as
a
man
beleeues
,
he
is
presently
iustified
.
For
euery
beleeuer
hath
the
promise
of
remission
of
sinnes
and
life
euerlasting
.
Againe
,
in
the
case
of
iustification
,
Paul
opposeth
beleeuing
and
doing
:
faith
,
and
workes
of
the
law
:
faith
therefore
doth
not
iustifie
as
a
worke
,
or
as
an
excellent
vertue
,
bringing
forth
many
diuine
and
gratious
operations
in
vs
.
Nay
the
proper
action
of
faith
,
which
is
Apprehension
,
doth
not
iustifie
of
it selfe
:
for
it
is
imperfect
,
and
is
to
be
increased
to
the
ende
of
our
daies
.
Faith
therefore
iustifieth
,
because
it
is
an
instrument
to
apprehend
,
and
applie
that
which
iustifieth
,
namely
,
Christ
and
his
obedience
.
As
the
Israelites
stung
of
fierie
serpents
were
cured
,
so
are
we
saued
:
Ioh.
3.
16.
the
Israelites
did
nothing
at
all
,
but
onely
looke
vpon
the
brasen
serpent
;
so
are
we
to
doe
nothing
for
our
iustification
and
saluation
,
but
to
fixe
the
eye
of
our
faith
on
Christ
.
The
bankrupt
paies
his
debt
by
accepting
the
paiment
made
by
his
suretie
.
It
is
the
propertie
of
true
religion
to
depresse
nature
,
and
to
exalt
grace
:
and
this
is
done
when
we
make
God
,
the
onely
worker
of
our
saluation
,
and
make
our selues
to
be
no
more
but
receiuers
of
the
mercie
and
grace
of
God
by
faith
,
&
receiuers
not
by
nature
,
but
by
grace
,
reaching
out
the
beggers
hand
,
namely
our
faith
in
Christ
,
to
receiue
the
gift
or
almes
of
mercie
.
The
last
point
is
,
that
faith
alone
iustifieth
.
For
here
Paul
saith
,
that
we
are
iustified
by
faith
,
without
the
workes
of
the
law
:
and
that
is
as
much
as
if
he
had
said
,
by
faith
alone
.
Some
Papists
to
helpe
themselues
translate
the
words
of
Paul
thus
,
Knowing
that
a
man
is
not
iustified
by
the
workes
of
the
law
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
if
not
by
faith
,
that
is
,
except
faith
goe
withall
:
then
if
faith
be
ioyned
with
workes
,
(
say
they
)
workes
iustifie
.
I
answer
,
that
this
manner
of
translation
corrupteth
the
text
.
For
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
must
here
be
translated
,
but
:
as
appeares
by
the
wordes
following
,
We
haue
beleeued
in
Christ
,
that
we
might
be
iustified
by
faith
in
Christ
without
the
workes
of
the
law
.
We
cannot
doe
more
in
the
curing
of
our
spirituall
diseases
,
then
in
the
curing
of
the
diseases
of
our
bodie
:
of
which
Christ
saith
,
Onely
beleeue
,
Mark
.
5.
36.
When
Abraham
abounded
both
in
faith
and
works
,
Rom.
4.
it
is
said
,
that
he
was
iustified
by
faith
without
workes
.
This
doctrine
is
of
great
vse
.
First
,
we
learne
hence
,
that
a
man
is
iustified
by
the
meere
mercie
of
God
:
and
that
there
is
excluded
from
iustification
,
all
Merit
of
congruitie
,
all
meritorious
workes
of
preparation
,
wrought
by
vs
,
all
Cooperation
of
mans
will
with
Gods
grace
,
in
the
effecting
of
our
iustification
.
Secondly
,
we
learne
,
that
a
man
is
iustified
by
the
meere
merit
of
Christ
:
that
is
,
by
the
meritorious
obedience
,
which
he
wrought
in
himselfe
,
and
not
by
any
thing
wrought
by
him
in
vs
.
Here
then
our
merits
,
and
satisfactions
,
and
all
inward
iustice
,
is
excluded
from
the
iustification
of
a
sinner
.
To
this
end
Paul
saith
,
that
we
are
iustified
freely
by
the
redemption
that
is
in
Christ
,
Rom.
3.
24.
that
we
are
made
the
iustice
of
God
in
him
(
and
not
in
vs
.
)
2.
Cor.
5.
21.
that
he
gaue
himselfe
to
deliuer
vs
,
Gal.
1.
4.
that
he
hath
purged
our
sinnes
by
himselfe
,
Heb.
1.
3.
and
not
by
any
thing
in
vs
.
Hence
it
appeares
,
that
the
Papists
erre
,
and
are
deceiued
,
when
they
teach
that
Christ
did
merit
,
that
we
might
merit
,
and
satisfie
for
our selues
:
for
then
we
should
not
be
iustified
by
our
faith
alone
.
Thirdly
,
hence
we
learne
,
that
a
sinner
is
iustified
by
meere
faith
:
that
is
,
that
nothing
within
vs
concurres
as
a
cause
of
our
iustification
,
but
faith
;
and
that
nothing
apprehends
Christs
obedience
for
our
iustification
,
but
faith
.
This
will
more
easily
appeare
,
if
we
compare
faith
,
hope
,
and
loue
.
Faith
is
like
an
hand
,
that
opens
it selfe
to
receiue
a
gift
,
and
so
is
neither
loue
,
nor
hope
.
Loue
is
also
an
hand
,
but
yet
an
hand
that
giues
out
,
communicates
,
and
distributes
.
For
as
faith
receiues
Christ
into
our
hearts
:
so
loue
opens
the
heart
,
and
powers
out
praise
and
thanks
to
God
,
and
all
manner
of
goodnes
to
men
.
Hope
is
no
hand
,
but
an
eye
that
wishly
looketh
,
and
waiteth
for
the
good
things
,
which
faith
beleeueth
.
Therefore
it
is
the
onely
propertie
of
faith
to
claspe
and
lay
hold
of
Christ
,
and
his
benefits
.
It
is
obiected
,
that
true
faith
is
neuer
alone
.
I
answer
thus
.
Faith
is
neuer
alone
in
the
person
iustified
,
nor
in
godly
conuersation
:
but
is
ioyned
with
all
other
vertues
.
Yet
in
the
act
,
and
office
of
iustification
,
it
is
alone
.
The
eye
in
the
bodie
is
not
alone
:
beeing
ioyned
with
all
other
parts
,
hand
,
foote
,
&c.
neuerthelesse
,
the
eye
in
seeing
is
alone
.
For
no
part
of
the
bodie
seeth
,
but
the
eye
.
Secondly
,
it
may
be
obiected
,
that
beeing
iustified
by
faith
alone
,
we
are
saued
by
faith
alone
:
and
so
may
liue
as
we
list
.
I
answer
,
faith
must
be
considered
as
an
Instrument
,
or
as
a
way
.
If
it
be
considered
as
an
instrument
to
apprehend
Christ
to
our
saluation
,
we
are
onely
saued
by
faith
,
on
this
manner
.
Yet
if
faith
be
considered
as
a
way
,
we
are
not
onely
saued
by
faith
.
For
all
other
vertues
and
workes
are
the
way
to
life
as
well
as
faith
,
though
they
be
not
causes
of
saluation
.
Thirdly
,
it
is
obiected
,
that
not
onely
faith
,
but
also
the
sacraments
serue
to
applie
Christ
:
I
answer
,
they
are
saide
to
applie
,
in
that
they
serue
to
confirme
faith
,
whole
office
is
to
applie
.
And
here
let
vs
take
notice
of
the
errour
of
the
Papists
,
who
teach
that
our
satisfactions
,
serue
to
applie
the
satisfaction
of
Christ
,
and
the
sacrifice
of
the
Masse
,
to
applie
the
sacrifice
of
Christ
vpon
the
crosse
:
whereas
nothing
indeede
applies
but
faith
.
In
the
sixt
place
,
we
are
to
consider
the
kindes
of
iustification
.
The
Papists
make
two
:
one
,
when
a
man
of
an
euill
man
is
made
a
good
man
:
the
second
,
when
a
good
man
is
made
better
:
and
this
,
they
say
,
is
by
workes
.
But
it
is
false
which
they
teach
.
For
the
Iewes
which
were
borne
an
holy
and
peculiar
people
to
God
,
by
meanes
of
the
couenant
,
were
iustified
(
as
Paul
here
saith
)
by
faith
,
without
workes
.
Againe
,
he
saith
,
that
the
very
ende
of
our
beleeuing
is
,
that
we
may
be
iustified
by
faith
without
workes
.
Therefore
there
is
one
onely
iustification
,
and
no
more
:
and
that
by
faith
without
workes
.
The
seuenth
point
is
,
the
ground
of
this
doctrine
of
iustification
by
faith
without
workes
.
And
it
is
laid
downe
in
the
end
of
the
16.
verse
,
No
flesh
shall
be
iustified
by
the
workes
of
the
law
.
And
this
ground
is
taken
,
as
I
suppose
,
from
Psalme
143.
v.
2.
It
may
be
alleadged
,
that
Dauid
saith
thus
,
No
flesh
shall
be
iustified
in
thy
sight
,
and
that
the
other
words
,
[
by
the
workes
of
the
law
,
]
are
not
expressed
.
I
answer
,
that
the
Apostles
,
and
Christ
in
citing
places
of
the
old
Testament
,
applie
them
,
and
expound
them
,
and
hereupon
sometime
adde
words
without
adding
to
the
sense
.
Moses
saith
,
Him
shalt
thou
serue
.
Deut.
6.
16.
Christ
alleadging
the
same
wordes
,
saith
,
Him
onely
shalt
thou
serue
,
Math.
4.
10.
Dauid
saith
,
Sacrifice
and
burnt
offering
thou
wouldest
not
,
but
mine
eares
hast
thou
pearced
,
Psal.
40.
7.
the
author
to
the
Hebrewes
citing
this
text
,
saith
,
Sacrifice
and
burnt
offering
thou
wouldest
not
,
but
a
bodie
hast
thou
fitted
me
,
Heb.
10.
5.
And
thus
the
pearcing
of
the
eare
is
explaned
.
For
indeede
it
signifies
to
be
made
obedient
:
and
to
this
ende
was
a
bodie
giuen
to
Christ
,
that
he
might
obey
his
fathers
will
.
The
eight
,
and
last
point
is
,
the
practise
of
them
that
are
iustified
,
and
that
is
to
beleeue
,
or
put
their
trust
in
Christ
.
Trust
in
the
Lord
(
saith
the
Prophet
)
and
ye
shal
be
assured
;
2.
Chron.
20.
20.
And
Salomon
saith
,
Roll
your
care
on
the
Lord
,
Prou.
16.
2.
By
meanes
of
this
faith
the
heart
of
the
righteous
is
fixed
and
stablished
.
Psal.
117.
7
,
8.
For
the
better
practise
of
this
dutie
,
two
rules
must
be
remembred
.
The
one
is
,
that
faith
and
the
practise
thereof
,
must
raigne
in
the
heart
,
and
haue
all
at
command
.
We
must
not
goe
by
sense
,
feeling
,
reason
,
but
we
must
shut
our
eyes
,
and
let
faith
keepe
our
hearts
close
to
the
promise
of
God
.
Nay
faith
must
ouerrule
nature
,
and
command
nature
,
and
the
strongest
affections
thereof
.
Thus
Abraham
beleeued
against
hope
,
and
by
faith
was
content
to
offer
his
naturall
and
onely
begotten
sonne
.
Hebr.
11.
If
faith
ouerrule
nature
,
then
much
more
must
it
haue
all
the
lusts
and
corruptions
of
nature
at
command
.
The
second
rule
is
,
that
when
we
know
not
what
to
doe
,
by
reason
of
the
greatnes
of
our
distresse
,
we
must
then
fixe
our
hearts
on
Christ
without
seperation
.
He
that
climes
vp
a
ladder
,
or
some
steepe
place
,
the
higher
he
goes
,
the
faster
he
holds
.
2.
Chron.
20.
12.
Iob.
13.
12.
Hence
is
true
comfort
.
Psal.
27.
13.
17
And
if
while
we
seeke
to
be
made
righteous
by
Christ
,
we
our selues
are
found
sinners
,
is
Christ
the
minister
of
sinne
?
God
forbid
.
For
the
better
vnderstanding
of
the
latter
part
of
this
chapter
,
it
must
be
obserued
,
that
Paul
directs
his
speach
not
onely
to
Peter
,
but
also
to
the
Iewes
that
stood
by
,
beeing
maintainers
of
iustification
by
the
law
.
Some
thinke
,
that
in
this
verse
Paul
makes
an
obiection
in
the
person
of
the
false
Apostles
,
on
this
manner
.
If
we
be
iustified
by
Christ
alone
,
without
the
obseruation
of
the
law
,
then
there
is
no
difference
betweene
vs
Iewes
and
the
Gentiles
;
but
we
are
as
deepe
sinners
as
they
:
and
if
this
be
so
,
then
Christ
is
the
minister
of
sinne
.
And
then
they
say
,
to
this
Paul
answers
,
God
forbid
.
But
I
somewhat
doubt
,
whether
this
be
the
sense
of
the
words
,
because
Paul
doth
not
make
a
direct
confutation
of
this
obiection
in
the
words
following
.
Therefore
I
rather
suppose
,
that
Paul
continues
his
former
speach
,
euen
to
the
ende
of
the
chapter
:
and
that
in
these
words
he
vseth
a
third
reason
,
to
disswade
Peter
from
haulting
,
betweene
the
Iewes
and
Gentiles
.
And
the
reason
will
the
better
appeare
,
if
we
search
the
meaning
of
the
words
.
If
,
while
we
be
iustified
by
Christ
,
that
is
,
by
faith
in
Christ
,
without
the
workes
of
the
law
.
We
are
found
sinners
,
that
is
,
found
in
our
sinnes
,
not
fully
iustified
,
but
are
further
to
be
iustified
by
the
workes
of
the
law
.
Is
Christ
the
Minister
of
sinne
?
that
is
,
doth
it
not
hence
follow
,
that
Christ
ministred
vnto
vs
occasion
of
sinne
,
in
that
he
hath
caused
vs
to
renounce
the
iustice
of
the
law
?
God
forbid
,
that
is
,
ye
doe
all
hold
it
with
me
as
a
blasphemie
,
that
Christ
should
be
the
minister
of
sinne
.
The
argument
then
is
framed
thus
.
If
beeing
iustified
by
Christ
,
we
remaine
sinners
,
and
are
further
to
be
iustified
by
the
law
,
then
Christ
is
the
minister
of
sinne
:
but
Christ
is
no
minister
of
sinne
:
therefore
they
which
are
iustified
,
neede
not
further
to
be
iustified
by
the
law
.
The
vse
.
First
,
we
learne
hence
,
that
it
is
a
blasphemie
to
make
Christ
the
minister
of
sinne
,
who
is
the
minister
of
righteousnes
,
yea
iustice
it selfe
.
Isa.
53.
11.
Dan.
9.
25.
He
brings
euerlasting
righteousnes
.
Ioh.
1.
He
is
the
lambe
of
God
that
takes
away
the
sinnes
of
the
world
.
Of
this
all
the
Prophets
giue
testimonie
.
Act.
10.
43.
Therefore
Atheists
are
no
better
then
deuills
,
that
recken
him
among
the
false
Prophets
of
the
world
.
And
many
of
them
that
professe
Christ
are
greatly
to
be
blamed
,
that
make
Christ
the
greatest
sinner
in
the
world
:
because
Christ
died
for
them
:
therefore
they
prefume
of
mercie
,
and
take
libertie
to
liue
as
they
list
.
Againe
,
Paul
here
teacheth
,
that
they
which
are
iustified
by
Christ
,
are
perfectly
to
be
iustified
;
and
neede
not
further
to
be
iustified
by
any
thing
out
of
Christ
;
as
by
the
workes
of
the
law
.
It
may
be
obiected
,
that
they
which
are
iustified
feele
themselues
to
be
sinners
.
Rom.
7.
14.
Ans.
The
corruption
of
original
sinne
,
is
in
them
that
are
iustified
:
yet
is
it
not
imputed
to
them
by
God
,
and
withall
,
it
hath
receiued
his
deadly
wound
by
the
death
of
Christ
.
Therefore
they
which
are
iustified
,
are
not
reputed
sinners
before
God
.
Againe
,
it
may
be
obiected
,
that
they
which
are
iustified
,
must
confesse
themselues
to
be
sinners
to
the
very
death
.
Ans.
Confession
of
sinne
is
not
a
cause
,
but
a
way
for
the
obtaining
of
pardon
.
Prou.
28.
14.
1.
Ioh.
1.
9.
The
vncouering
of
our
sinnes
is
the
way
to
couer
them
,
before
God
.
The
sinnes
therefore
of
men
iustified
,
vpon
their
humble
and
serious
confession
,
are
not
sinnes
imputed
,
but
couered
.
Vpon
this
doctrine
it
followes
,
that
there
is
not
a
second
iustification
,
by
workes
,
as
the
Papists
teach
.
For
he
that
is
iustified
by
Christ
,
is
fully
iustified
,
and
neede
not
further
be
iustified
by
any
thing
out
of
Christ
,
as
by
the
law
.
Againe
,
the
same
persons
teach
,
that
our
sinnes
are
done
away
by
the
death
of
Christ
,
and
we
iustified
in
our
baptisme
:
and
that
if
we
fall
,
and
sinne
after
baptisme
,
we
must
doe
workes
of
penance
that
we
may
satisfie
Gods
iustice
,
and
be
further
iustified
by
our
works
and
sufferings
.
But
then
,
by
their
leaues
,
after
we
are
iustified
by
Christ
,
we
are
found
sinners
,
and
we
are
further
to
be
iustified
,
by
our
owne
workes
.
Now
this
is
the
point
,
which
Paul
here
confuteth
.
Againe
,
by
this
doctrine
we
learne
,
that
Christ
alone
is
by
himselfe
sufficient
,
for
our
iustification
.
In
him
(
saith
Paul
)
are
we
complete
,
Col.
2.
14.
He
is
a
well
of
grace
and
life
neuer
dried
vp
.
Ioh.
4.
14.
Thirdly
,
we
must
content
our selues
with
him
alone
,
and
with
his
obedience
for
our
iustification
,
despising
(
in
respect
of
him
)
all
merits
,
and
satisfactions
done
by
man
.
Lastly
,
here
we
see
what
must
be
the
care
of
men
in
this
world
,
namely
,
to
seeke
to
be
iustified
by
the
faith
of
Christ
.
It
was
Pauls
principall
desire
to
be
found
in
Christ
,
hauing
not
his
owne
righteousnes
,
but
the
righteousnes
which
is
by
the
faith
of
Christ
.
Phil.
3.
10.
The
like
desire
should
be
in
vs
all
.
18
For
if
I
build
againe
the
things
,
which
I
haue
destroied
,
I
make
my selfe
a
transgressour
.
By
things
destroyed
,
Paul
meanes
the
workes
,
or
the
iustice
of
the
law
,
as
appeares
by
the
next
verse
following
,
where
rendering
a
reason
of
this
he
saith
,
by
the
law
I
am
dead
to
the
law
.
These
words
,
depend
on
the
former
thus
.
Paul
had
said
before
,
that
Christ
was
not
a
minister
of
sinne
vnto
vs
:
and
here
he
prooues
it
thus
.
He
that
builds
,
the
iustice
of
the
law
which
he
hath
destroied
,
is
a
minister
of
sinne
,
or
makes
himselfe
a
sinner
:
but
the
Iewes
,
and
Peter
by
his
example
build
the
iustice
of
the
law
,
which
they
haue
destroied
,
and
so
doth
not
Christ
:
therefore
the
Iewes
,
and
Peter
,
make
themselues
sinners
,
and
Christ
doth
not
make
vs
sinners
.
Here
let
vs
obserue
the
modestie
and
meeknes
of
Paul
.
The
things
which
he
speakes
,
concerne
Peter
,
and
the
Iewes
:
yet
least
he
offend
them
,
he
applies
them
to
himselfe
.
This
care
,
not
to
offend
,
was
in
Christ
:
who
was
rather
willing
to
depart
from
his
right
,
then
to
offend
.
Matth.
17.
27.
And
Paul
biddes
vs
please
all
men
in
that
which
is
good
.
Here
againe
it
is
Pauls
doctrine
,
that
we
make
our selues
offendours
,
when
we
build
that
which
we
haue
lawfully
destroied
.
Thus
Teachers
are
great
offenders
,
when
good
doctrine
is
ioyned
with
bad
conuersation
.
For
good
doctrine
destroies
the
kingdome
of
darknes
,
and
bad
conuersation
builds
it
vp
againe
.
Thus
rulers
are
great
offenders
when
good
counsell
,
and
bad
example
goe
together
.
For
good
counsell
beats
downe
wickednes
,
and
bad
example
sets
it
vp
againe
.
Thus
beleeuers
in
Christ
are
great
offenders
,
when
reformed
religion
,
and
vnreformed
life
are
ioyned
together
,
as
often
they
are
.
For
then
vnreformed
life
builds
the
kingdome
of
sinne
,
which
Christ
hath
destroied
.
Further
,
we
are
here
taught
to
be
constant
in
that
which
is
good
,
Tit.
1.
9.
and
to
hold
fast
the
Gospel
which
we
professe
.
We
haue
put
vnder
foote
the
Popish
religion
for
this
many
yeares
:
our
dutie
is
to
be
constant
herein
,
and
no
way
to
build
either
in
word
,
or
deede
,
that
which
we
haue
to
the
vttermost
of
our
power
destroied
.
19
For
I
through
the
law
,
am
dead
to
the
law
,
that
I
may
liue
vnto
God
.
In
these
words
,
Paul
sets
downe
a
second
reason
,
to
prooue
Christ
to
be
no
minister
of
sinne
,
in
abolishing
the
iustice
of
the
law
.
And
the
reason
is
framed
thus
:
We
Iewes
,
iustified
by
Christ
,
are
dead
to
the
law
,
not
to
liue
as
we
list
,
but
to
liue
to
the
honour
of
God
.
Therefore
Christ
in
taking
away
the
iustice
of
the
law
,
is
not
the
minister
of
sinne
.
Here
three
points
are
propounded
:
the
first
is
,
that
the
person
iustified
,
is
dead
to
the
law
:
the
second
,
that
he
is
dead
to
the
law
by
the
law
:
the
third
,
that
he
is
dead
that
he
may
liue
vnto
God
.
For
the
better
vnderstanding
of
the
first
point
,
we
must
search
what
is
meant
by
dying
to
the
law
.
Here
the
law
is
compared
to
an
hard
and
cruell
master
:
and
we
to
slaues
,
or
bondmen
:
who
so
long
as
they
are
aliue
,
they
are
vnder
the
dominion
,
and
at
the
command
of
their
masters
:
yet
when
they
are
dead
,
they
are
free
from
that
bondage
,
and
their
masters
haue
no
more
to
doe
with
them
.
Here
then
,
to
be
dead
to
the
law
,
is
to
be
free
from
the
dominion
of
the
law
.
And
we
are
free
,
in
foure
respects
.
First
,
in
respect
of
the
accusing
,
and
damnatorie
sentence
of
the
law
.
Rom.
8.
1.
Secondly
,
in
respect
of
the
power
of
the
law
,
whereby
as
an
occasion
it
prouoketh
and
stirreth
vp
the
corruption
of
the
heart
in
the
vnregenerate
.
Rom.
7.
8.
Thirdly
,
in
respect
of
the
Rigour
of
the
law
,
whereby
it
exacteth
most
perfect
obedience
for
our
iustification
.
Thus
Paul
here
saith
,
that
he
is
dead
to
the
law
.
Lastly
,
in
respect
of
the
obligation
of
the
conscience
,
to
the
obseruation
of
Ceremonies
.
Col.
2.
20.
Thus
are
all
persons
iustified
by
the
faith
of
Christ
free
from
the
law
.
Hence
we
learne
,
that
the
Papists
erre
,
and
are
deceiued
,
when
they
teach
,
that
the
Law
and
the
Gospel
are
one
for
substance
of
doctrine
.
For
then
they
which
are
iustified
by
Christ
,
should
not
onely
be
dead
to
the
law
,
but
also
to
the
Gospel
.
Now
the
Scripture
saith
not
,
that
persons
iustified
are
dead
to
the
Gospel
.
They
erre
againe
,
in
that
they
teach
,
that
persons
iustified
by
the
merit
of
the
death
of
Christ
,
are
further
to
be
iustified
by
the
workes
of
the
law
.
For
he
that
is
iustified
by
Christ
,
is
dead
to
the
law
:
but
if
we
be
iustified
by
workes
,
then
are
we
by
Christ
made
aliue
to
the
law
.
Thirdly
,
here
we
see
how
long
the
dominion
of
the
law
continueth
,
and
when
it
endeth
.
The
law
raignes
ouer
all
men
without
exception
,
till
they
be
iustified
.
When
they
once
beginne
to
beleeue
in
Christ
,
and
to
amend
their
liues
,
then
the
dominion
of
the
law
ceaseth
,
and
they
then
are
no
more
vnder
the
law
,
but
vnder
grace
.
Here
all
such
persons
as
liue
in
the
securitie
and
hardnes
of
their
hearts
,
are
to
be
admonished
to
repent
of
their
sinnes
,
and
to
beginne
to
turne
vnto
God
.
For
they
must
know
,
that
they
liue
vnder
a
most
hard
and
cruell
master
,
that
will
doe
nothing
but
accuse
,
terrifie
,
&
condemne
them
,
and
cause
them
to
runne
headlong
to
vtter
desperation
.
And
if
they
die
beeing
vnder
the
law
,
they
must
looke
for
nothing
but
death
and
destruction
without
mercie
.
For
the
law
is
mer●ilesse
.
This
consideration
serueth
notably
to
awake
them
that
are
dead
in
their
sinnes
.
Againe
,
all
such
as
with
true
and
honest
hearts
haue
begunne
to
repent
and
beleeue
,
let
them
be
of
good
comfort
.
For
they
are
not
vnder
the
dominion
of
the
law
,
but
they
are
dead
to
the
law
,
and
vnder
grace
,
hauing
a
Lord
,
who
is
also
their
mercifull
Sauiour
,
who
will
giue
them
protection
against
the
terrours
of
the
law
,
and
spare
them
as
a
father
spares
his
child
that
serues
him
,
and
not
breake
them
though
they
be
but
as
weake
and
bruised
reedes
,
and
as
smoaking
flaxe
.
The
second
point
is
,
touching
the
meanes
of
our
death
to
the
law
,
and
that
is
,
the
Law
.
Here
some
by
the
law
,
vnderstand
the
law
of
faith
,
that
is
,
the
Gospel
.
Rom.
3.
27.
And
they
make
this
to
be
the
meaning
of
the
words
,
By
the
law
of
Christ
,
that
is
,
by
the
Gospel
,
I
am
dead
to
the
Law
of
Moses
.
But
this
sense
,
though
it
be
a
truth
,
yet
will
it
not
stand
in
this
place
.
For
it
is
the
question
,
whether
by
the
gospel
we
be
freed
from
the
law
?
Now
Paul
,
a
learned
disputer
,
would
not
bring
the
question
to
prooue
it selfe
.
Therefore
,
I
take
the
true
meaning
of
the
words
to
be
this
:
By
the
law
of
Moses
,
I
am
dead
to
the
law
of
Moses
.
It
may
be
demanded
,
how
this
can
be
,
considering
the
law
is
the
cause
of
no
good
thing
in
vs
?
For
it
is
the
ministerie
of
death
and
condemnation
.
2.
Cor.
8.
7.
9.
Againe
,
that
which
the
law
cannot
reueale
,
it
cannot
worke
:
but
the
law
neither
can
,
nor
doth
reueale
faith
in
Christ
,
the
death
to
the
law
,
nor
repentance
,
&c.
therefore
the
law
is
no
cause
to
worke
them
.
It
may
peraduenture
be
said
,
that
the
law
workes
repentance
,
and
sorrow
for
sinne
.
I
answer
,
there
is
a
double
Repentance
.
One
Legall
,
the
other
Euangelicall
.
Legall
is
,
when
men
haue
a
sight
of
their
sinnes
,
and
withall
are
grieued
for
the
punishment
thereof
.
This
repentance
is
wrought
by
the
ministerie
of
the
law
:
it
was
in
Iudas
:
and
it
is
no
grace
of
God
;
but
of
it selfe
it
is
the
way
to
hell
.
Euangelicall
Repentance
is
,
when
beeing
turned
by
grace
,
we
turne
our selues
to
God
.
This
repentance
is
a
gift
of
grace
,
and
is
not
wrought
by
the
law
,
but
by
the
ministerie
of
the
Gospel
.
Again
,
there
is
a
Legall
sorrow
,
which
is
a
sorrow
for
sinne
,
in
respect
of
the
punishment
:
this
is
no
grace
,
and
it
is
wrought
by
the
law
.
Euangelicall
sorrow
,
is
sorrow
for
sinne
,
because
it
is
sinne
.
This
indeede
is
a
grace
of
God
;
but
it
is
not
wrought
by
the
law
,
but
by
the
preaching
of
mercy
and
reconciliation
:
and
it
followes
in
vs
vpon
the
apprehension
of
Gods
mercie
by
faith
.
The
law
then
beeing
the
cause
of
no
good
thing
in
vs
,
it
may
be
demanded
(
I
say
)
how
we
should
be
dead
to
the
law
,
by
the
law
?
Ans.
Though
the
law
be
not
a
cause
of
this
death
to
the
law
,
and
so
to
sinne
:
yet
it
is
an
occasion
thereof
.
For
it
accuseth
,
and
terrifieth
,
and
condemneth
vs
:
and
therby
it
occasioneth
,
or
vrgeth
vs
to
flie
vnto
Christ
,
who
is
the
cause
that
we
die
vnto
the
law
.
As
the
needle
goes
before
,
and
drawes
in
the
third
,
which
sowes
the
cloth
;
so
the
law
goes
before
,
and
makes
a
way
that
grace
may
follow
after
,
and
take
place
in
the
heart
.
Thus
must
this
place
be
vnderstood
,
and
all
other
places
that
speake
of
the
law
in
this
manner
:
as
Rom.
7.
8.
&c.
The
third
point
is
,
touching
the
ende
of
our
death
to
the
law
:
and
that
is
,
that
we
may
liue
to
God
.
It
may
be
demanded
,
what
life
this
is
,
whereby
we
liue
to
God
?
Ans.
There
is
a
naturall
,
and
a
spirituall
life
.
Naturall
life
is
that
,
which
we
receiue
from
Adam
by
generation
:
and
it
is
the
function
of
naturall
faculties
,
in
liuing
,
moouing
,
vse
of
senses
,
and
reason
.
Spirituall
life
,
is
that
which
we
receiue
from
Christ
by
regeneration
:
and
it
is
the
action
,
motion
,
or
operation
of
the
spirit
in
vs
.
This
life
is
called
by
Paul
,
the
life
of
God
,
Eph.
4.
18.
And
this
is
the
life
which
he
speakes
of
in
this
place
.
And
it
is
described
by
many
things
.
First
,
by
the
ende
,
and
vse
of
it
.
For
it
serues
to
make
vs
to
liue
to
God
,
that
is
,
to
the
honour
and
glorie
of
God
.
And
we
liue
to
God
by
liuing
wisely
,
godly
,
iustly
.
Tit.
3.
12.
Wisely
,
in
respect
of
our selues
:
godly
,
in
respect
of
God
:
iustly
,
in
respect
of
men
:
That
we
may
liue
wisely
,
we
must
obserue
two
rules
.
The
first
:
we
must
labour
with
all
diligence
,
and
with
all
speede
,
that
we
may
be
worthie
to
stand
before
the
sonne
of
man
at
his
comming
.
And
therefore
we
must
labour
to
be
in
Christ
,
hauing
true
faith
and
good
conscience
.
Eph.
5.
15.
Luk.
21.
36.
Consider
also
the
example
of
Paul
.
Act.
24.
16.
It
is
true
wisdome
to
be
wise
for
our
soules
,
and
for
euerlasting
happines
:
and
it
was
the
follie
of
the
foolish
virgins
,
that
they
did
not
furnish
themselues
with
the
oyle
of
grace
in
time
conuenient
.
The
second
rule
:
we
must
in
this
world
come
as
neere
heauen
and
the
happines
of
life
euerlasting
,
as
may
be
.
Psal.
3.
14.
And
for
this
cause
we
must
ioyne
our selues
to
the
assemblies
where
the
word
is
preached
,
praier
made
,
and
sacraments
administred
:
for
there
is
the
gate
of
heauen
.
Consider
the
practise
of
Moses
,
Heb.
11.
25
,
26.
and
of
Dauid
,
Psal.
84.
10.
Againe
,
beeing
absent
from
heauen
both
in
bodie
and
soule
,
yet
we
must
haue
our
conuersation
there
,
by
the
cogitation
of
our
mindes
,
and
by
the
affections
of
our
hearts
.
Phil.
3.
21.
That
we
may
liue
godlily
,
seuen
rules
must
be
remembred
.
The
first
:
we
must
bring
our selues
into
the
presence
of
the
inuisible
God
:
yea
,
we
must
set
our
thoughts
,
wills
,
affections
,
and
all
we
doe
in
his
sight
and
presence
:
and
we
must
euermore
remember
whatsoeuer
we
doe
,
that
we
haue
to
deale
with
God
himselfe
.
In
this
regard
Enoch
is
said
to
walke
with
God
,
Gen.
5.
24.
Abraham
and
Isaac
before
God
,
Gen.
17.
1.
and
48.
15.
and
Dauid
,
Psal.
116.
9.
and
139.
all
.
and
Cornelius
,
Act.
10.
33.
and
Paul
,
2.
Cor.
7.
17.
The
second
:
we
must
take
knowledge
of
the
will
of
God
in
all
things
,
whether
it
be
reuealed
in
the
word
,
or
by
any
euent
.
It
is
not
enough
to
know
Gods
will
,
but
when
time
and
place
serues
,
we
must
acknowledge
it
.
Rom.
12.
2.
Col.
1.
10.
The
third
:
we
must
bring
our selues
in
subiection
to
the
knowne
will
of
God
,
and
captiuate
all
our
senses
vnto
it
:
and
suffer
God
to
set
vp
his
kingdome
in
vs
.
Rom.
12.
1.
The
fourth
:
when
we
haue
offended
God
,
we
must
instantly
humble
our selues
before
his
maiestie
,
confessing
our
offences
,
and
making
instant
deprecation
for
mercie
.
Thus
did
Ezra
,
chap.
9.
and
Daniel
,
chap.
9.
and
Dauid
,
Psal.
32.
3.
The
fifth
:
in
all
our
miseries
and
aduersities
,
we
must
be
silent
in
our
hearts
,
by
quieting
our
wills
in
the
good
will
of
God
.
Psal.
4.
4.
Examine
your selues
,
and
be
still
.
Psal.
37.
7.
be
silent
to
Iehoua
.
Consider
the
example
of
Aaron
,
Leuit.
10.
3.
of
Dauid
,
Psal.
39.
9.
of
the
Iewes
,
Act.
11.
18.
The
sixth
:
in
all
things
we
doe
or
suffer
,
we
must
depend
on
the
goodnes
,
prouidence
,
and
mercie
of
God
,
for
the
successe
of
our
labours
,
and
for
ease
or
deliuerance
out
of
miserie
.
This
is
to
liue
by
faith
:
and
,
as
Peter
saith
,
1.
Pet.
3.
17.
to
sanctifie
God
in
our
hearts
.
The
last
:
in
all
things
we
must
giue
praise
and
thankes
to
God
:
and
that
for
our
miseries
,
and
afflictions
,
Iob
1.
22.
for
in
them
,
God
mingles
his
iustice
,
with
mercie
,
whereas
he
might
vtterly
condemne
vs
.
That
we
may
liue
iustly
in
respect
of
men
,
two
rules
must
be
obserued
.
The
first
:
we
must
make
God
in
Christ
,
our
treasure
and
our
portion
,
and
his
fauour
and
blessing
,
our
riches
.
Then
shall
not
the
vile
sinnes
of
auarice
,
and
ambition
,
beare
sway
in
vs
:
and
then
shall
we
learne
with
Paul
to
be
content
in
any
estate
,
Phil.
4.
11.
because
howsoeuer
the
world
go
,
we
haue
our
portion
and
treasure
.
The
second
,
we
must
loue
God
in
louing
of
man
:
and
serue
him
in
doing
seruice
to
men
by
the
offices
and
duties
of
our
callings
.
They
which
labour
in
their
callings
for
this
end
to
get
riches
,
honours
,
and
to
set
vp
themselues
in
this
world
,
prophane
their
callings
,
and
practise
iniustice
.
For
not selfe
loue
,
but
loue
to
God
,
in
duties
of
loue
to
men
,
must
beare
sway
in
all
our
actions
.
Thus
we
see
what
it
is
to
liue
to
God
.
Now
we
are
all
to
be
exhorted
,
to
order
our
liues
in
this
manner
.
For
first
of
all
,
we
are
Gods
:
and
therefore
we
must
glorifie
God
both
in
our
bodies
and
soules
,
2.
Cor.
6.
20.
Secondly
,
the
end
of
our
iustification
and
redemption
is
,
that
we
may
liue
to
God
.
And
it
is
great
wickednes
to
peruert
the
order
of
God
,
by
liuing
to
our selues
and
the
iusts
of
our
hearts
.
Thirdly
,
there
be
three
degrees
of
life
:
one
is
in
this
life
,
a
spirituall
and
a
renewed
life
:
the
second
in
death
,
when
the
bodie
goes
to
the
earth
,
and
the
soule
to
heauen
:
the
third
,
in
the
last
iudgement
,
when
bodie
and
soule
reunited
,
enter
into
the
presence
of
God
.
Therefore
that
we
may
be
saued
,
we
must
liue
vnto
God
in
this
life
:
for
we
can
neuer
come
to
the
second
degree
of
life
,
but
by
the
first
.
And
we
must
not
imagine
,
that
we
can
steppe
immediatly
out
of
a
leud
and
wicked
life
,
into
euerlasting
happines
in
heauen
.
Lastly
,
the
grace
of
God
in
the
ministerie
of
the
Gospel
hath
appeared
,
and
long
taught
vs
,
and
called
vpon
vs
,
to
liue
vnto
God
.
Therefore
vnlesse
we
be
ashamed
and
confounded
for
our
sinnes
,
and
beginne
with
all
speede
to
liue
vnto
God
,
it
will
be
worse
with
vs
,
then
with
Sodom
and
Gomorrha
,
and
many
other
nations
.
20
I
am
crucified
with
Christ
:
Thus
I
liue
,
yet
not
I
any
more
,
but
Christ
liues
in
me
.
And
in
that
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
sonne
of
God
,
who
hath
loued
me
,
and
giuen
himselfe
for
me
.
Whereas
Paul
said
before
,
I
am
dead
to
the
law
,
here
he
declares
the
reason
of
it
,
when
he
saith
,
I
am
crucified
with
Christ
.
Againe
,
here
Paul
sets
downe
the
true
preparation
to
spirituall
life
.
For
God
first
kills
,
and
then
he
makes
aliue
.
And
the
measure
of
spirituall
life
,
is
according
to
the
decay
of
originall
sinne
.
This
preparation
,
stands
in
two
things
:
the
first
is
,
fellowship
with
Christ
in
his
crosse
,
and
Passion
,
in
these
words
,
I
am
crucified
with
Christ
.
The
second
,
is
Ab●egation
,
or
Annihilation
(
as
some
call
it
)
in
these
words
,
Not
I
any
more
.
I
am
crucified
with
Christ
.
For
the
better
vnderstanding
of
these
words
,
we
must
obserue
,
first
,
that
Paul
speakes
not
this
of
himselfe
particularly
,
but
he
speakes
in
the
person
of
the
Christian
Iewes
,
before
whome
he
now
reasoneth
with
Peter
:
nay
in
the
person
of
all
beleeuers
.
For
all
that
beleeue
are
buried
into
his
death
.
Rom.
6.
4.
Secondly
,
it
must
be
obserued
,
that
Paul
speakes
this
of
himselfe
not
as
he
is
a
man
consisting
of
bodie
and
soule
,
but
as
he
is
a
sinner
carrying
about
him
the
bodie
of
sinne
.
Rom.
6.
v.
6.
Further
,
it
may
be
demanded
,
vpon
what
ground
he
should
say
,
I
am
crucified
with
Christ
?
Ans.
There
be
two
reasons
of
this
speach
.
One
is
,
that
Christ
vpon
the
crosse
,
stood
not
as
a
priuate
person
,
but
as
a
publicke
person
,
in
the
roome
,
place
,
and
stead
of
all
the
Elect
:
and
therefore
when
he
was
crucified
,
all
beleeuers
were
crucified
in
him
;
as
in
the
Parlament
,
when
the
Burgesse
giues
his
voice
,
the
whole
corporation
is
said
to
consent
by
him
,
and
in
him
.
The
second
reason
is
this
.
In
the
conuersion
of
a
sinner
,
there
is
a
reall
donation
of
Christ
,
and
all
his
benefits
vnto
vs
:
and
there
is
a
reall
vnion
,
whereby
euery
beleeuer
is
made
one
with
Christ
.
And
by
vertue
of
this
vnion
,
the
crosse
and
passion
of
Christ
,
is
as
verily
made
ours
,
as
if
if
we
had
beene
crucified
in
our
owne
persons
.
Hereupon
Paul
saith
in
the
time
present
,
I
am
crucified
with
Christ
;
There
are
like
phrases
in
Paul
,
We
are
dead
with
Christ
:
we
are
risen
with
him
:
we
sit
with
him
in
heauenly
places
.
Eph.
2.
6.
Col.
3.
1.
and
they
are
in
the
same
manner
to
be
expounded
.
Moreouer
,
the
benefits
that
arise
of
this
communion
with
Christ
in
his
passion
,
are
two
.
One
is
,
Iustification
from
all
our
sinnes
,
Rom.
6.
7.
The
second
,
is
Mortification
of
sinne
by
the
vertue
of
the
death
of
Christ
,
after
we
are
ingrafted
into
him
.
Thus
much
of
the
meaning
.
The
vse
.
Superstitious
persons
take
occasion
by
the
passion
of
Christ
,
to
stirre
vp
themselues
to
sorrow
,
compassion
,
and
teares
,
by
considering
the
pitifull
handling
of
Christ
,
the
sorrow
that
pearced
the
heart
of
the
virgin
Marie
,
and
the
crueltie
of
the
Iewes
.
But
this
is
a
humane
vse
,
that
may
be
made
of
euery
historie
.
The
right
vse
is
this
:
we
are
in
minde
and
meditation
to
consider
Christ
crucified
:
and
first
,
we
are
to
beleeue
,
that
he
was
crucified
for
vs
.
This
beeing
done
,
we
must
goe
yet
further
,
and
as
it
were
spread
our selues
on
the
crosse
of
Christ
,
beleeuing
and
withall
beholding
our selues
crucified
with
him
.
Thou
wilt
say
,
this
is
a
hard
matter
,
I
cannot
doe
it
.
I
say
againe
,
this
is
the
right
practise
of
faith
:
striue
therefore
to
be
setled
in
this
,
that
the
bodie
of
thy
sinne
is
crucified
with
Christ
.
Pray
instantly
by
asking
,
seeking
,
knocking
,
that
thou
maist
thus
beleeue
.
This
faith
,
and
perswasion
,
is
of
endles
vse
.
First
,
it
is
the
foundation
of
thy
comfort
.
If
thou
beleeue
thy selfe
to
be
crucified
with
Christ
:
thou
shalt
see
thy selfe
freed
from
the
dominion
of
the
law
and
sinne
,
from
hell
,
death
,
and
condemnation
;
and
to
thy
great
comfort
shall
see
thy selfe
to
triumph
ouer
all
thy
spirituall
enemies
.
For
this
Christ
doth
,
Col.
2.
14.
and
thou
dost
the
same
,
if
thou
be
setled
in
this
,
that
thou
art
crucified
with
him
.
Secondly
,
vpon
this
perswasion
,
thou
shalt
feele
the
vertue
of
the
death
of
Christ
to
kill
sinne
in
thee
,
and
to
raise
thy
dead
soule
to
spirituall
life
.
When
the
Sunamites
child
was
dead
,
Elisha
went
and
lay
vpon
him
applying
face
to
face
,
hand
to
hand
,
and
foote
to
foote
:
and
then
his
flesh
waxed
warme
,
and
reuiued
,
1.
King
.
4.
34.
euen
so
applie
thy selfe
to
Christ
crucified
,
hand
to
hand
,
foote
to
foote
,
heart
to
heart
;
and
thou
shalt
feele
in
thy selfe
a
death
of
sinne
,
and
the
heat
of
spirituall
life
to
warme
and
inflame
thy
dead
heart
.
Thirdly
,
if
thou
beleeue
thy selfe
to
be
crucified
with
Christ
,
thou
shalt
see
the
length
,
the
breadth
,
the
height
,
the
depth
of
the
loue
of
god
in
Christ
.
For
thy
sinnes
are
the
swords
,
and
the
speares
that
crucified
Christ
:
and
yet
thou
hast
all
the
benefit
of
his
passion
.
Lastly
,
if
thou
canst
beleeue
that
thou
art
crucified
with
Christ
,
thou
shalt
further
be
assured
,
that
he
is
partner
with
thee
in
all
thy
miseries
and
afflictions
,
to
ease
thee
,
and
to
make
thee
to
beare
them
.
1.
Pet.
4.
13.
Col.
1.
24.
The
duties
hence
to
be
learned
,
are
these
.
First
,
if
thou
be
crucified
with
Christ
,
then
must
thou
applie
thy
heart
to
crucifie
the
bodie
of
corruption
in
thee
,
by
praier
,
fasting
,
by
auoiding
the
occasions
,
by
abstaining
from
the
practise
of
sinne
,
and
by
all
good
meanes
.
Behold
a
man
hanged
vpon
a
gybbet
.
Thou
seest
he
hath
satisfied
the
law
:
and
there
is
no
further
iudiciall
proceeding
against
him
:
and
withall
thou
seest
how
he
ceaseth
from
his
thefts
,
murders
,
blasphemies
:
euen
so
if
thou
canst
behold
thy selfe
spred
vpon
the
crosse
of
Christ
,
and
crucified
with
him
,
there
will
be
in
thee
a
new
minde
and
disposition
,
and
thou
wilt
cease
from
thine
old
offences
.
Againe
,
beeing
crucified
with
Christ
,
thou
must
be
conformable
to
Christ
in
thy
sufferings
.
He
suffered
in
loue
;
and
the
more
his
passion
increased
,
the
more
he
shewed
his
loue
:
euen
so
in
thine
afflictions
and
sufferings
,
thy
loue
to
God
&
man
must
be
increased
,
though
man
be
the
cause
of
thine
afflictions
.
Secondly
,
Christ
suffered
in
obedience
:
Not
my
will
,
but
thy
will
be
done
:
euen
so
in
all
thy
sufferings
,
thou
must
resigne
thy selfe
to
God
,
and
quiet
thy selfe
in
his
will
.
Thirdly
,
Christ
suffered
in
all
humilitie
,
humbling
himselfe
to
the
death
of
the
crosse
:
euen
so
we
,
in
,
and
vpon
our
afflictions
,
are
to
humble
our selues
vnder
the
mightie
hand
of
God
,
confessing
our
sinnes
,
and
intreating
for
pardon
.
Fourthly
,
he
suffered
in
faith
as
man
depending
on
his
fathers
goodnes
,
euen
in
the
middest
of
his
passion
:
euen
so
are
we
to
doe
.
Fifthly
,
he
went
on
constantly
in
his
sufferings
to
the
very
death
:
euen
so
are
we
to
suffer
in
the
resisting
of
sinne
euen
vnto
the
shedding
of
our
blood
.
Lastly
,
the
principall
care
of
Christ
was
,
to
see
the
fruit
of
his
sufferings
:
so
when
we
are
distressed
,
our
care
must
rather
be
to
see
the
fruit
of
our
distresse
,
then
to
seeke
deliuerance
.
This
conformitie
with
Christ
in
his
passion
,
is
an
infallible
worke
and
token
of
the
child
of
God
,
and
a
signe
that
we
are
crucified
with
Christ
.
Againe
,
here
we
are
to
take
notice
of
the
false
faith
of
many
men
.
They
can
be
content
to
beleeue
that
Christ
was
crucified
for
them
:
but
there
they
make
a
pause
:
for
they
doe
not
beleeue
that
they
are
crucified
with
Christ
.
Their
faith
therefore
is
but
halfe
a
faith
:
and
their
profession
is
according
.
For
they
haue
the
forme
of
godlines
without
the
power
thereof
.
They
thinke
that
they
beleeue
the
Articles
of
faith
aright
:
but
they
are
deceiued
.
For
to
beleeue
in
Christ
crucified
,
is
not
onely
to
beleeue
that
he
was
crucified
,
but
also
to
beleeue
that
I
am
crucified
with
him
.
And
this
is
to
know
Christ
crucified
.
Lastly
,
here
we
are
to
consider
the
abomination
of
the
Church
of
Rome
.
For
it
most
abuseth
that
,
which
is
the
greatest
treasure
in
the
world
,
namely
,
Christ
crucified
.
For
they
make
a
very
Idol
of
him
,
in
that
they
worship
him
in
,
at
,
and
before
painted
,
and
carued
Crucifixes
.
For
there
is
no
such
Christ
in
heauen
or
in
earth
,
that
wil
be
present
when
we
pray
,
and
heare
vs
at
Crucifixes
.
Againe
,
they
giue
Latria
,
diuine
honour
,
to
deuised
and
framed
crucifixes
:
and
thus
they
robbe
Christ
of
his
honour
.
Thus
much
of
our
Communion
with
Christ
in
his
passion
:
now
followes
the
second
part
of
preparation
,
namely
,
Abnegation
.
J
liue
,
yet
not
I
any
more
:
that
is
,
I
liue
a
spirituall
life
,
yet
not
as
I
as
a
naturall
man
.
For
in
that
regard
,
I
carrie
my selfe
as
a
man
crucified
,
or
after
the
manner
of
a
dead
man
,
suffering
nothing
that
is
in
me
by
nature
,
to
raigne
in
me
,
that
Christ
alone
may
liue
and
raigne
in
me
.
Here
is
a
notable
dutie
to
be
learned
:
we
beeing
crucified
with
Christ
,
must
carrie
our selues
as
men
crucified
:
and
that
in
three
respects
.
First
,
in
respect
of
corruption
of
sinnefull
nature
.
For
in
regard
of
our
sinnes
,
we
are
to
esteeme
our selues
vnworthie
of
meat
,
drinke
,
sleepe
,
breathing
:
yea
we
are
to
esteeme
ourselues
to
be
as
vile
as
any
of
the
creatures
vpon
earth
:
and
we
are
to
denie
vngodlines
,
and
worldly
lusts
,
not
suffering
any
of
them
to
raigne
ouer
vs
.
Secondly
,
we
must
carrie
our selues
as
dead
men
,
in
respect
of
the
good
things
that
belong
to
nature
,
as
honours
,
riches
,
pleasures
,
friends
:
all
which
in
respect
of
preparation
of
minde
,
we
must
daily
forsake
for
Christs
sake
,
not
suffering
any
of
them
to
take
place
in
our
hearts
.
Lastly
,
we
must
be
as
dead
men
in
respect
of
our
owne
reason
and
will
,
and
we
must
tread
them
vnder
foote
,
making
Gods
will
,
our
wisdome
,
and
will
;
and
giuing
it
lordship
and
dominion
ouer
vs
,
our
owne
wills
in
the
meane
season
lying
dead
in
vs
.
Thus
are
we
to
carrie
our selues
as
dead
men
:
and
we
are
to
be
carefull
of
it
:
that
God
may
haue
pleasure
in
vs
we
must
forget
our
owne
people
,
and
our
fathers
house
.
Psal.
45.
10.
That
we
may
buy
the
pearle
,
we
must
sell
all
we
haue
,
our
wills
,
our
affections
,
and
the
dearest
things
in
the
world
.
He
that
would
liue
when
he
is
dead
,
must
die
while
he
is
aliue
:
and
we
must
now
lay
out
our selues
as
dead
persons
.
Corruption
of
nature
,
reason
,
and
will
,
must
be
dead
in
vs
,
that
Christ
alone
may
liue
and
raigne
in
vs
.
The
third
point
concerning
spirituall
life
is
,
touching
the
Originall
and
well-spring
thereof
,
in
these
words
,
That
Christ
may
raigne
in
me
.
For
the
better
conceiuing
whereof
,
three
points
are
to
be
obserued
.
The
first
,
that
Christ
is
not
onely
the
Author
,
with
the
father
&
the
H.
Ghost
,
but
also
the
Roote
of
life
,
hauing
life
in
himselfe
that
he
may
conuaie
it
to
all
that
beleeue
in
him
.
He
is
the
true
vine
,
and
we
are
the
branches
.
Ioh.
15.
1.
he
is
an
appointed
head
to
his
Church
.
Eph.
1.
22.
he
is
the
prince
of
life
.
Act.
3.
15.
he
is
a
quickning
spirit
.
1.
Cor.
15.
45.
And
in
this
regard
is
he
said
to
liue
in
vs
,
namely
,
as
a
roote
in
the
branch
,
or
as
the
head
in
the
members
.
The
second
point
is
,
that
there
must
be
an
Vnion
with
Christ
,
before
we
can
receiue
life
from
him
,
and
he
liue
in
vs
.
If
ye
abide
in
me
,
and
I
in
you
,
ye
shall
bring
forth
much
fruit
.
Ioh.
15.
4.
We
must
be
grafted
with
him
,
before
we
can
be
conformable
to
his
death
and
resurrection
.
Rom.
6.
5.
And
againe
,
we
must
be
taken
out
of
the
wild
oliue
,
and
set
in
the
true
oliue
.
Rom.
11.
24.
Thus
much
Paul
signifieth
,
when
he
saith
,
Christ
liues
in
me
.
Of
this
coniunction
,
two
things
must
be
noted
.
The
first
,
that
it
is
a
substantiall
vnion
:
in
that
the
person
of
him
that
beleeueth
,
is
vnited
to
the
person
of
Christ
.
For
we
must
eate
the
flesh
of
Christ
,
and
drinke
his
blood
,
before
we
can
haue
life
abiding
in
vs
,
Ioh.
6.
53.
and
our
bodies
are
members
of
Christ
.
1.
Cor.
6.
15.
Againe
,
this
Vnion
is
spirituall
,
because
it
is
made
by
the
bond
of
one
spirit
.
1.
Cor.
12.
13.
By
one
spirit
we
are
baptised
into
one
bodie
.
And
no
man
is
to
maruaile
,
that
we
on
earth
should
be
ioyned
to
Christ
in
heauen
.
By
ciuill
contract
man
and
wife
are
one
flesh
,
though
distant
many
miles
asunder
:
why
then
may
not
we
be
ioyned
to
Christ
by
vertue
of
the
couenant
of
grace
?
considering
no
distance
of
place
can
hinder
the
beeing
of
the
spirit
of
Christ
in
vs
.
The
third
point
is
,
that
after
this
vnion
with
Christ
,
he
must
further
communicate
himselfe
vnto
vs
,
before
we
can
liue
by
him
,
and
he
in
vs
.
To
this
purpose
S.
Iohn
saith
,
that
God
hath
giuen
vs
life
:
that
this
life
is
in
the
sonne
:
that
he
which
hath
the
sonne
hath
life
.
1.
Ioh.
5.
12.
For
the
conceiuing
of
this
truth
,
two
questions
may
be
demanded
.
One
,
in
what
order
Christ
giues
himselfe
vnto
vs
?
Ans.
Christ
first
of
all
,
giues
his
flesh
and
blood
,
that
is
,
himselfe
:
and
then
secondly
,
his
gifts
,
namely
the
efficacie
,
and
merit
of
his
death
.
The
institution
of
the
Lords
Supper
sheweth
plainly
,
that
we
are
not
partakers
of
the
benefits
of
Christ
,
vnlesse
first
of
all
Christ
himselfe
be
giuen
vnto
vs
.
The
second
question
is
,
how
Christ
can
be
said
to
liue
in
vs
?
Ans.
He
is
not
in
vs
in
respect
of
locall
presence
,
but
by
the
supernaturall
,
and
speciall
operation
of
his
spirit
.
1.
Cor.
6.
17.
The
operation
of
the
spirit
,
is
threefold
.
The
first
is
,
when
God
imputes
the
righteousnes
of
Christ
to
them
that
beleeue
,
and
withall
giues
the
Right
of
eternall
life
,
and
the
Earnest
of
this
right
,
namely
,
the
first
fruits
of
the
spirit
.
Hereupon
iustification
is
called
the
Iustification
of
life
.
Rom.
5.
The
second
is
,
Viuification
by
the
vertue
of
the
resurrection
of
Christ
.
Phil.
3.
10.
And
this
vertue
is
the
power
of
the
Godhead
of
Christ
,
or
the
power
of
the
spirit
,
raising
vs
to
newnes
of
life
,
as
it
raised
Christ
from
the
death
of
sinne
.
And
by
this
power
,
Christ
is
said
to
liue
in
them
that
beleeue
.
The
third
is
,
the
Resurrection
of
the
dead
bodie
to
euerlasting
glorie
,
in
the
day
of
iudgement
.
Rom.
8.
11.
Thus
then
the
meaning
of
the
words
is
euident
:
that
Christ
as
a
roote
,
or
head
,
liues
in
them
that
are
vnited
to
him
,
and
that
by
the
operation
of
his
spirit
,
causing
them
to
die
vnto
their
sinnes
,
and
to
liue
vnto
God
.
And
againe
,
it
must
be
remembred
,
that
Paul
speakes
this
not
priuately
of
himselfe
,
but
generally
in
the
name
of
all
beleeuers
.
For
he
saith
,
2.
Cor.
13.
5.
Know
ye
not
that
Christ
is
in
you
,
except
ye
be
reprobates
?
The
vse
.
Hence
it
followes
,
that
they
which
are
true
beleeuers
,
cannot
make
a
practise
of
sinne
:
and
againe
,
that
they
sinne
not
with
the
full
consent
,
or
swinge
of
their
wills
.
Because
,
Christ
liues
in
them
,
and
restraines
the
will
in
part
.
When
they
sinne
therefore
,
they
sinne
not
of
malice
,
but
of
ignorance
,
〈◊〉
.
Ioh.
3.
9.
or
infirmitie
.
Secondly
,
the
true
beleeuer
,
cannot
wholly
fall
away
from
grace
:
because
the
life
of
Christ
cannot
be
abolished
.
As
Christ
died
but
once
,
and
for
euer
after
liues
to
God
:
so
they
that
are
in
Christ
,
die
once
to
sinne
,
and
liue
eternally
to
God
.
Rom.
6.
10.
The
vertue
,
and
power
of
God
,
that
was
shewed
in
raising
Christ
to
life
,
is
likewise
shewed
in
quickning
them
that
doe
beleeue
.
Eph.
1.
19.
He
therfore
that
is
made
aliue
to
God
,
dies
no
more
,
but
remaines
aliue
as
Christ
doth
.
Thirdly
,
they
which
are
true
beleeuers
,
are
a
free
and
voluntarie
people
obeying
God
,
as
if
there
were
no
law
to
compell
them
.
For
they
haue
Christ
to
liue
in
them
.
Read
Psal.
110.
2.
The
spirit
of
life
that
is
in
Christ
is
also
in
them
;
and
that
is
their
law
.
Rom.
8.
2.
It
is
the
propertie
of
the
child
of
God
to
obey
God
,
as
it
is
the
nature
,
and
qualitie
of
the
fire
to
burne
when
matter
is
put
to
it
.
It
may
here
be
demanded
,
how
we
may
know
that
Christ
liues
in
vs
?
Ans.
By
the
spirit
of
God
.
1.
Ioh.
3.
24.
And
the
spirit
is
knowne
by
the
motions
,
and
operations
thereof
.
The
first
whereof
,
is
a
Purpose
to
obey
God
,
according
to
all
his
commandements
that
concerne
vs
,
with
an
inclination
of
our
hearts
to
the
said
commandements
.
Paul
saith
,
he
was
sold
vnder
sinne
:
and
yet
withall
he
addes
,
that
he
delighted
in
the
law
of
God
according
to
the
inward
man
.
Rom.
7.
23.
He
that
loues
God
,
and
keepes
his
commaundements
hath
the
father
and
the
sonne
dwelling
in
him
.
Ioh.
14.
23.
Let
this
be
obserued
.
Pharaoh
,
when
Gods
hand
was
vpon
him
,
confessed
he
was
a
sinner
and
his
people
,
and
requested
Moses
,
and
Aaron
,
to
let
the
people
goe
.
But
after
God
had
withdrawne
his
hand
,
he
returned
to
his
old
course
.
The
like
doe
sicke
men
:
they
make
promise
to
amend
their
liues
,
and
they
request
their
friends
to
pray
for
them
:
but
when
they
are
recouered
,
they
forget
all
their
faire
promises
.
The
reason
is
this
.
There
is
conscience
in
them
;
and
by
it
they
know
themselues
to
be
miserable
sinners
:
but
they
want
this
purpose
to
obey
God
,
and
the
inclination
to
his
laws
:
and
therefore
indeede
they
hate
not
their
sinnes
,
but
rather
the
commandement
of
God
.
The
second
operation
,
and
signe
of
the
spirit
,
is
a
mind
and
disposition
,
like
to
the
mind
and
disposition
of
Christ
:
which
is
to
doe
the
will
of
God
,
to
seeke
his
glorie
,
and
to
applie
himselfe
to
the
good
of
men
in
all
duties
of
loue
.
The
third
and
last
(
to
omit
many
)
is
to
loue
Christ
for
himselfe
,
and
to
loue
them
that
loue
Christ
,
and
that
because
they
loue
Christ
.
This
is
a
true
signe
,
that
we
haue
passed
from
death
to
life
.
1.
Ioh.
3.
14.
It
may
here
be
said
,
how
can
Christ
be
said
to
liue
in
vs
,
considering
we
are
laden
with
afflictions
and
miseries
?
Where
Christ
liues
,
there
is
no
miserie
.
Ans.
In
the
middest
of
all
miseries
,
the
life
of
Christ
doth
most
appeare
.
Where
naturall
life
decaies
,
there
spirituall
life
takes
place
.
2.
Cor.
4.
10.
I
beare
in
my
bodie
the
mortification
of
our
Lord
Iesus
,
that
the
life
of
Iesus
may
be
made
manifest
in
me
.
Gods
power
is
made
manifest
in
weaknes
.
2.
Cor.
12.
Againe
,
it
may
be
said
,
if
Christ
liued
in
vs
,
we
should
not
feele
so
many
corruptions
as
we
doe
.
Ans.
The
life
of
Christ
is
conueyed
vnto
vs
,
by
little
and
little
.
God
hauing
wounded
and
slaine
vs
,
first
bindes
vs
vp
,
then
he
revives
vs
,
and
the
third
day
he
raiseth
vs
vp
.
Hos.
6.
1.
Againe
,
nature
feeles
not
nature
,
nor
corruption
feeles
corruption
,
but
grace
:
therefore
it
is
the
life
of
Christ
in
vs
that
makes
vs
feele
the
masse
,
and
bodie
of
corruption
.
Furthermore
,
here
we
are
to
take
notice
of
the
common
sinne
of
our
daies
.
Men
will
not
suffer
Christ
to
liue
in
them
,
and
to
rule
ouer
them
.
It
is
reputed
a
small
matter
;
but
it
is
a
grieuous
offence
.
The
Gentiles
say
,
Let
vs
breake
their
bands
and
cast
their
cords
from
vs
.
Psal.
2.
2.
And
it
is
was
the
sinne
of
the
Iewes
to
say
,
We
will
not
haue
this
man
to
raigne
ouer
vs
,
Luc.
19.
14.
And
therefore
Christ
saith
,
bring
them
hither
,
and
slay
them
before
me
.
Lastly
,
here
we
learne
our
dutie
:
and
that
is
so
to
liue
,
that
we
may
be
able
to
say
with
good
conscience
,
that
Christ
liues
in
vs
:
we
must
seeke
his
kingdome
aboue
all
things
,
and
take
his
yoke
on
vs
.
It
will
be
said
,
what
must
we
doe
that
Christ
may
liue
in
vs
?
Ans.
We
must
vse
the
meanes
appointed
,
meditation
of
the
word
,
prayer
,
sacraments
:
and
withall
we
must
spiritually
eate
the
flesh
of
Christ
,
and
drinke
his
blood
.
Ioh.
6.
57.
And
that
we
may
eate
him
,
we
must
haue
a
stomacke
in
our
soules
like
the
stomacke
of
our
bodies
,
and
we
must
hunger
and
thirst
after
Christ
:
and
therefore
we
must
feele
our
owne
sinnes
,
and
our
spirituall
pouertie
,
and
haue
an
earnest
lust
and
appetite
after
Christ
,
as
after
meat
and
drinke
.
When
Sisera
was
pursued
by
the
armie
of
the
Israelites
,
he
cried
to
Iael
and
said
,
Giue
me
drinke
,
I
die
for
thirst
.
Iudg.
4.
19.
euen
so
we
beeing
pursued
by
the
sentence
of
the
law
,
by
the
terrours
of
hell
,
death
,
and
condemnation
;
must
flie
to
the
throne
of
grace
,
and
crie
out
,
saying
,
Giue
me
of
the
tree
of
life
,
giue
me
of
the
water
of
life
:
I
perish
for
thirst
.
Then
shall
our
wretched
soules
be
quickned
,
and
reuiued
to
euerlasting
life
.
Math.
5.
6.
Rev.
21.
6.
In
the
fourth
place
,
here
is
set
downe
the
Meanes
of
spirituall
life
,
in
these
words
,
And
in
that
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
sonne
of
God
,
who
hath
loued
me
,
and
giuen
himselfe
for
me
.
And
that
the
doctrine
may
the
better
appeare
,
I
will
stand
a
while
to
shew
the
meaning
of
them
.
By
flesh
,
is
ment
the
mortall
bodie
,
or
the
fraile
condition
of
this
temporall
life
.
Heb.
5.
7.
and
1.
Pet.
4.
2.
And
therefore
to
liue
in
the
flesh
,
is
to
liue
a
naturall
life
by
eating
,
drinking
,
sleeping
.
Further
,
Paul
saith
that
liuing
in
the
flesh
,
he
liued
by
faith
:
and
for
the
better
conceiuing
of
this
,
two
questions
may
be
demanded
.
The
first
is
,
Why
a
beleeuer
is
said
to
liue
by
faith
?
Ans.
There
be
two
causes
.
First
,
faith
is
an
Instrument
to
vnite
vs
to
Christ
:
and
by
meanes
of
this
vnion
,
we
receiue
life
from
Christ
:
for
Christ
dwells
in
our
hearts
by
faith
.
Eph.
3.
17.
Secondly
,
faith
is
a
Guide
,
to
order
and
gouerne
temporall
life
,
in
all
good
manner
according
to
the
will
of
God
.
And
this
faith
doth
,
by
a
diuine
kind
of
reasoning
framed
in
the
mind
,
whereby
it
vrgeth
,
and
perswadeth
to
good
duties
.
Rom.
6.
11.
The
second
question
is
,
How
men
liue
by
faith
?
Ans.
The
child
of
God
liues
a
double
life
in
this
world
:
a
spirituall
,
and
a
temporall
.
The
spirituall
stands
specially
in
three
things
;
Reconciliation
with
God
:
renouation
of
life
:
and
good
workes
.
Now
in
our
Reconciliation
with
God
,
we
liue
in
this
world
onely
by
faith
.
For
we
haue
,
and
enioy
pardon
of
sinnes
,
imputation
of
iustice
,
and
acception
to
life
eternall
,
onely
by
meanes
of
our
faith
.
Rom.
4.
4.
&
5.
1.
Againe
,
in
the
renouation
and
change
of
our
liues
,
we
liue
by
faith
.
For
our
faith
in
Christ
purifieth
our
hearts
,
Act.
15.
9.
partly
,
by
deriuing
holines
and
puritie
from
Christ
vnto
vs
,
who
is
our
sanctification
:
and
partly
,
by
moouing
and
perswading
of
vs
to
holines
and
newnes
of
life
.
1.
Ioh.
3.
3.
Lastly
,
in
the
doing
of
euery
good
worke
,
we
must
liue
by
our
faith
.
For
first
there
must
be
a
generall
faith
that
the
worke
in
his
kind
pleaseth
God
.
Rom.
14.
25.
Secondly
,
iustifying
faith
must
giue
a
beginning
to
the
worke
.
I
beleeued
,
therefore
I
spake
.
Psal.
116.
12.
Thirdly
,
after
the
worke
is
done
,
faith
must
couer
the
defects
thereof
,
that
it
may
be
acceptable
to
God
.
Heb.
11.
5.
Temporall
life
,
stands
in
cares
,
or
miseries
:
and
miseries
,
are
outward
afflictions
,
or
inward
temptations
.
And
in
all
our
worldly
cares
,
we
are
to
liue
by
faith
.
For
our
care
must
be
to
doe
our
office
,
and
the
labour
of
our
calling
,
with
all
diligence
.
This
beeing
done
,
we
must
there
make
a
pause
:
and
for
the
successe
of
all
our
praiers
,
and
labours
,
we
must
cast
our
care
on
God
.
1.
Pet.
5.
7.
Likewise
,
in
our
afflictions
we
are
to
liue
by
faith
.
For
our
faith
is
to
assure
vs
,
that
God
according
to
his
promise
will
giue
a
good
issue
.
1.
Cor.
10.
12.
And
though
all
temporall
things
faile
vs
,
it
makes
vs
retaine
the
hope
of
mercie
and
of
eternall
life
.
Thirdly
,
it
makes
vs
waite
Gods
leisure
for
our
deliuerance
.
Isa.
16.
28.
Lastly
,
in
our
Temptations
we
are
not
to
liue
by
feeling
,
but
by
faith
:
yea
against
feeling
,
to
rest
on
the
bare
promise
of
God
;
when
we
feele
and
apprehend
nothing
but
the
wrath
of
God
.
And
thus
we
see
how
the
beleeuer
liues
by
his
faith
in
this
world
.
It
may
be
said
,
What
is
the
faith
we
liue
by
?
Answer
is
here
made
:
It
is
the
faith
of
the
sonne
of
God
.
And
sauing
faith
is
so
called
;
because
Christ
is
not
onely
the
Author
of
it
,
and
the
obiect
,
or
matter
of
it
,
but
also
the
Reuealer
of
it
.
For
there
was
a
certaine
faith
in
God
,
which
was
put
into
the
heart
of
man
in
the
creation
,
which
also
the
morall
law
requireth
:
but
this
faith
in
the
Messias
,
was
not
knowne
till
after
the
fall
;
and
then
it
was
reuealed
to
the
world
by
the
sonne
of
God
.
Againe
,
it
may
be
saide
,
What
is
this
faith
of
the
Sonne
of
God
?
Answer
is
here
made
:
A
faith
whereby
.
I
beleeue
that
Christ
hath
loued
me
,
and
giuen
himselfe
for
me
.
These
words
then
thus
explaned
,
are
an
answer
to
an
obiection
,
which
may
be
framed
thus
:
Why
shouldest
thou
say
,
that
thou
liuest
not
,
but
that
Christ
liueth
in
thee
;
considering
thou
liuest
in
the
flesh
,
as
other
men
doe
?
Answer
is
made
,
Though
I
liue
in
the
flesh
,
yet
I
liue
by
the
faith
of
the
sonne
of
God
.
The
vse
.
Here
first
of
all
they
are
to
be
blamed
,
that
liue
by
sense
,
like
beasts
:
beleeuing
no
more
then
they
see
,
and
trusting
God
no
further
then
they
see
him
.
For
,
if
a
man
whome
we
see
and
know
,
make
a
promise
to
vs
,
we
are
comforted
:
yet
if
God
,
who
is
inuisible
make
in
his
word
farre
better
promises
(
as
he
doth
,
)
we
are
not
in
like
sort
comforted
.
Againe
,
we
put
too
much
confidence
in
meanes
.
If
we
haue
good
callings
,
house
,
land
,
liuing
,
we
can
then
trust
in
God
:
but
when
meanes
of
comfort
faile
,
we
are
confounded
in
our selues
,
as
if
there
were
no
God
.
We
are
like
the
vsurer
,
who
will
not
trust
the
man
,
but
his
pawne
:
euen
so
we
trust
not
God
vpon
his
bare
word
,
without
a
pawne
.
If
he
come
to
vs
with
a
full
hand
,
and
with
the
pawne
of
his
good
gifts
,
and
blessings
,
we
trust
him
;
els
not
.
Againe
,
they
are
to
be
blamed
,
that
liue
onely
by
the
guidance
of
reason
.
For
many
dispute
thus
:
I
deale
truly
and
iustly
with
all
men
,
and
liue
peaceably
with
my
neighbours
:
therefore
God
will
haue
me
excused
.
But
there
must
be
a
better
guide
to
euerlasting
life
;
namely
,
faith
in
Christ
:
els
shall
we
misse
of
our
marke
.
Thirdly
,
they
deceiue
themselues
,
that
thinke
they
may
liue
as
they
list
:
and
call
vpon
God
when
they
are
dying
,
and
so
die
by
faith
.
It
is
well
if
they
can
die
by
faith
:
but
that
they
may
so
die
,
they
must
liue
by
faith
.
Lastly
,
they
are
to
be
blamed
,
that
spend
their
daies
in
worldly
cares
,
so
as
no
good
thing
can
take
place
.
This
is
the
life
of
infidels
.
And
where
true
faith
raignes
,
it
cuts
off
the
multitude
of
cares
,
and
makes
vs
cast
them
on
God
.
Moreouer
,
here
we
see
what
we
are
to
doe
in
perilous
times
,
as
in
the
time
of
plague
,
famine
,
sword
,
when
present
death
is
before
our
eyes
:
we
must
then
liue
by
faith
.
When
Noeh
heard
of
the
flood
,
he
prepared
such
meanes
as
faith
would
affoard
for
the
sauing
of
himselfe
,
and
his
familie
.
Abraham
,
Isaac
,
Iacob
,
by
faith
liued
as
pilgrimes
in
a
strange
land
,
and
were
content
.
Moses
left
Pharaos
court
,
and
feared
not
the
wrath
of
the
king
:
because
by
faith
he
saw
him
that
was
inuisible
,
Hebr.
11.
27.
Dauid
in
the
feare
of
present
death
,
comforted
himselfe
in
the
Lord
his
God
,
1.
Sam.
30.
6.
When
Iehosaphat
knew
not
what
in
the
world
to
doe
,
he
lift
vp
the
eyes
of
his
faith
to
the
Lord
.
2.
Chron.
20.
12.
Christ
in
his
agonie
and
passion
of
the
crosse
,
by
faith
commended
his
soule
into
the
hands
of
his
father
.
Of
the
Saints
of
the
New
Testament
,
some
were
racked
,
some
were
stoned
to
death
,
and
that
by
faith
.
Heb.
11.
36.
We
must
therefore
all
of
vs
,
learne
to
liue
by
faith
:
and
for
this
cause
we
must
acquaint
our selues
with
the
word
,
and
promises
of
God
;
and
mingle
them
with
our
faith
:
els
shall
the
life
of
a
man
in
the
world
be
worse
,
then
the
life
of
a
beast
.
Againe
,
in
these
words
[
who
hath
loued
me
,
and
giuen
himselfe
for
me
]
the
nature
and
propertie
of
iustifying
faith
is
set
down
,
which
is
to
Applie
the
loue
of
God
,
and
the
merit
of
the
passion
of
Christ
,
vnto
our selues
.
And
therefore
the
Papists
are
deceiued
,
who
say
,
that
hope
applieth
,
and
not
faith
.
It
may
be
alleadged
,
that
Paul
speakes
these
words
priuately
of
himselfe
.
Ans.
He
speakes
them
in
the
name
of
all
beleeuers
,
Iewes
and
Gentiles
.
For
(
as
we
may
see
in
the
former
verses
)
that
which
concerned
Peter
,
and
the
rest
of
Christian
Iewes
,
he
applies
to
himselfe
,
least
his
speech
should
seeme
odious
.
Againe
,
it
may
be
obiected
,
that
all
beleeuers
cannot
say
thus
,
Christ
hath
loued
me
,
and
giuen
himselfe
for
me
.
Ans.
If
the
minde
be
fixed
on
Christ
:
and
there
be
also
a
will
and
indeauour
to
beleeue
and
apprehend
Christ
;
there
is
faith
indeede
.
For
God
accepts
the
true
and
earnest
will
to
beleeue
,
for
faith
.
We
are
not
saued
for
the
perfection
of
our
faith
,
but
for
the
perfection
of
the
obedience
of
Christ
,
which
faith
apprehendeth
.
The
Israelites
which
looked
vpon
the
brasen
serpent
with
one
eye
,
or
with
a
squint-eye
,
with
halfe
an
eye
,
or
dimme
sight
,
were
healed
,
not
for
the
goodnes
of
their
sight
,
but
for
the
promise
of
God
.
The
poore
in
spirit
,
are
blessed
.
Now
they
are
poore
in
spirit
,
who
finde
themselues
emptie
of
all
goodnes
,
emptie
of
true
faith
,
full
of
vnbeleefe
,
and
vnfainedly
desire
to
beleeue
.
So
then
if
we
greeue
,
because
we
cannot
beleeue
as
we
should
,
and
earnestly
desire
to
beleeue
,
God
accepts
vs
for
beleeuers
.
Againe
,
in
these
words
[
who
hath
loued
me
,
and
giuen
himselfe
for
me
]
S.
Paul
sets
downe
the
reason
or
argument
,
which
faith
vseth
in
the
minde
regenerate
,
to
mooue
men
to
liue
to
God
.
And
the
reason
is
framed
thus
:
Christ
loueth
thee
,
and
hath
giuen
himselfe
for
thee
:
therefore
see
thou
liue
to
God
.
Read
the
like
,
Rom.
12.
1.
and
2.
4.
and
Psal.
116.
12.
By
this
we
are
to
take
occasion
,
to
consider
and
to
bewaile
the
hardnes
of
our
hearts
,
who
doe
not
relent
from
our
euill
waies
,
and
turne
vnto
God
vpon
the
consideration
of
his
loue
in
Christ
.
The
waters
of
the
Sanctuarie
haue
long
flowed
vnto
vs
:
but
they
haue
not
sweetned
vs
,
and
made
vs
sauerie
:
therefore
it
is
to
be
feared
least
our
habitations
be
at
length
turned
to
places
of
nettles
and
saltpits
.
Eze.
7.
11.
21
I
doe
not
abrogate
the
grace
of
God
:
for
if
righteousnes
be
by
the
law
,
then
Christ
died
without
cause
.
The
meaning
,
Grace
in
Scriptures
signifieth
two
things
:
the
free
fauour
of
God
;
and
the
gifts
of
God
in
vs
.
And
where
the
holy
Ghost
intreates
of
iustification
,
grace
in
the
first
sense
,
signifies
the
good
will
,
and
fauour
of
God
,
pardoning
sinnes
,
and
accepting
vs
to
life
euerlasting
,
for
the
merit
of
Christ
.
2.
Tim.
1.
9.
Eph.
2.
8.
And
in
this
sense
is
the
word
vsed
in
this
place
.
And
when
Paul
saith
,
I
doe
not
abrogate
the
grace
of
God
;
his
meaning
is
,
I
doe
not
make
void
,
or
frustrate
the
grace
of
God
in
respect
of
my selfe
,
or
in
respect
of
other
beleeuers
,
by
teaching
the
iustification
of
a
sinner
by
saith
alone
.
He
addes
,
If
righteousnes
be
by
the
law
;
that
is
,
if
a
sinner
be
iustified
by
his
owne
obedience
,
in
performing
the
law
,
then
Christ
died
without
cause
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
freely
,
translated
without
cause
,
hath
a
double
signification
.
One
is
,
when
it
signifies
as
much
as
without
price
,
or
merit
.
Math.
10.
8.
Ye
haue
receiued
freely
,
giue
freely
.
The
second
is
,
when
it
signifies
rashly
,
without
iust
,
or
sufficient
cause
:
as
Psal.
69.
4.
Mine
enemies
hate
me
freely
,
(
as
the
Seuentie
translate
)
that
is
,
wrongfully
,
or
without
iust
cause
.
Thus
here
is
Christ
said
to
die
freely
,
that
is
,
in
vaine
,
or
without
cause
:
because
if
we
be
iustified
by
obedience
to
the
law
,
then
Christ
died
in
vaine
,
to
make
any
satisfaction
to
the
law
for
vs
.
These
words
are
an
answer
to
an
obiection
.
The
obiection
is
this
:
If
thou
teach
that
a
sinner
is
iustified
onely
by
his
faith
in
Christ
,
then
thou
abolishest
the
grace
of
God
.
The
answer
is
negatiue
.
I
doe
not
by
this
doctrine
abrogate
the
grace
of
God
.
And
there
is
a
reason
also
of
this
answer
:
If
we
be
iustified
by
our
owne
fulfilling
of
the
law
,
then
Christ
died
in
vaine
to
fulfill
the
law
for
vs
.
The
vse
.
First
,
let
vs
marke
that
Paul
saith
,
he
doth
not
abrogate
the
grace
of
God
:
and
why
?
because
he
will
suffer
nothing
in
the
cause
of
our
iustification
to
be
ioyned
with
the
obedience
of
the
death
of
Christ
.
And
hence
we
learne
,
what
is
the
nature
of
grace
.
It
must
stand
wholly
,
and
intirely
in
it selfe
.
Gods
grace
cannot
stand
with
mans
merit
.
Grace
is
no
grace
,
vnlesse
it
be
freely
giuen
euery
way
.
Rom.
4.
4.
To
him
that
worketh
the
wages
is
giuen
,
not
of
grace
,
but
of
desert
.
Rom.
11.
6.
If
election
be
of
grace
,
then
not
of
workes
,
els
is
grace
no
grace
.
Grace
,
and
works
of
grace
in
the
causing
of
iustification
,
can
no
more
stand
together
,
then
fire
and
water
.
By
this
we
are
admonished
to
be
nothing
in
our selues
,
and
to
ascribe
all
that
we
are
,
or
can
doe
,
to
the
grace
of
God
.
Againe
,
here
we
see
our
dutie
,
and
that
is
to
be
carefull
not
to
abrogate
the
grace
of
God
vnto
our selues
.
But
how
is
that
done
?
Ans.
We
must
strippe
and
emptie
our selues
of
all
righteousnesse
,
and
goodnesse
of
our
owne
,
euen
to
the
death
,
and
withall
hunger
and
thirst
after
Christ
and
his
righteousnes
.
Math.
5.
6.
Luk.
1.
35.
Thirdly
,
Paul
here
sets
downe
a
notable
ground
of
true
religion
;
That
the
death
of
Christ
is
made
voide
,
if
any
thing
be
ioyned
with
it
in
the
worke
of
our
iustification
,
as
a
meanes
to
satisfie
Gods
iustice
,
and
to
merit
the
fauour
of
God
.
Therefore
the
doctrine
of
iustification
by
workes
,
is
a
manifest
errour
.
For
if
we
be
iustified
by
the
workes
of
the
law
,
then
the
iudgement
of
the
holy
Ghost
is
,
that
Christ
died
without
cause
.
Againe
,
the
doctrine
of
humane
satisfactions
is
a
deuice
of
mans
braine
.
For
if
we
satisfie
for
our selues
,
then
did
Christ
by
death
satisfie
in
vaine
.
Thirdly
,
it
is
a
false
and
wicked
,
(
though
a
colourable
inuention
)
to
say
,
that
Christ
by
his
death
merited
,
that
we
should
merit
by
our
workes
.
For
if
we
merit
by
workes
,
Christ
died
in
vaine
to
merit
by
his
owne
death
.
This
is
the
sentence
of
God
,
who
cannot
erre
.
Lastly
,
here
we
see
the
Church
of
Rome
erreth
in
the
foundation
of
true
religion
:
because
it
ioyneth
the
merit
of
mans
workes
,
and
the
merit
of
the
death
of
Christ
,
in
the
iustification
of
a
sinner
.
And
therefore
,
we
may
not
so
much
as
dreame
of
any
reconciliation
to
be
made
with
that
religion
;
for
light
and
darknes
cannot
be
reconciled
,
nor
fire
and
water
.
Here
the
Papists
answer
,
that
Paul
in
this
text
speakes
against
them
,
that
looked
to
be
iustified
by
the
naturall
obseruation
of
the
law
,
without
the
death
of
Christ
.
But
it
is
false
which
they
say
.
For
Paul
here
speakes
against
Christian
Iewes
,
who
ioyned
the
law
and
the
Gospel
:
and
looked
to
be
iustified
both
by
Christ
,
and
by
the
works
of
the
law
:
and
not
by
workes
of
the
law
,
done
by
strength
of
nature
,
but
by
works
of
grace
.
CHAP.
III.
1
O
foolish
Galatians
,
who
hath
bewitched
you
,
that
ye
should
not
obey
the
truth
:
to
whome
Iesus
Christ
before
was
described
in
your
sight
,
and
among
you
crucified
.
THat
we
may
see
how
this
chapter
depends
on
the
former
,
we
must
repeat
the
principall
argument
of
the
Epistle
:
If
I
was
called
of
God
,
&
my
doctrine
be
true
,
then
ye
should
not
haue
reuolted
to
an
other
Gospel
:
but
I
was
called
of
God
,
and
my
doctrine
is
true
:
therefore
ye
should
not
haue
reuolted
to
an
other
Gospel
.
The
first
part
of
the
minor
,
that
Paul
was
called
of
God
,
was
handled
in
the
first
and
second
chapters
.
The
second
part
:
that
his
doctrine
is
true
,
is
handled
in
the
third
,
fourth
,
and
fifth
:
and
is
propounded
in
this
verse
.
Moreouer
,
the
Conclusion
of
the
argument
set
downe
Chap.
1.
v.
6.
is
here
againe
repeated
,
namely
,
that
the
Galatians
should
not
haue
reuolted
to
an
other
Gospel
.
And
withall
Paul
here
notes
the
causes
of
their
Reuolt
:
and
they
are
two
.
One
,
is
follie
,
O
foolish
Galatians
.
The
other
is
,
the
deceit
of
false
teachers
,
who
hath
bewitched
you
?
Whereas
Paul
saith
,
O
foolish
Galatians
,
that
we
mistake
not
his
example
;
three
questions
may
be
demanded
.
The
first
is
,
In
what
respect
he
giues
this
hard
iudgement
against
them
?
Ans.
Three
things
are
subiected
to
Iudgement
,
the
doctrines
of
men
,
the
liues
of
men
,
and
the
persons
of
men
.
Doctrines
are
to
be
iudged
by
the
word
,
and
the
liues
of
men
:
yet
ordinarily
,
the
persons
of
men
are
not
to
be
iudged
.
For
the
saying
is
true
,
that
three
things
are
not
subiect
to
iudgement
:
the
Counsels
of
God
,
the
Scriptures
,
and
the
persons
of
men
.
And
in
this
place
Paul
giues
iudgement
,
not
against
the
Galatians
themselues
,
or
against
their
persons
,
but
against
their
new
conceiued
doctrin
,
and
against
their
practise
in
Reuolting
.
The
second
question
is
,
whether
this
iudgement
be
righteous
and
true
iudgement
?
Ans.
It
is
:
because
it
is
vpon
good
ground
.
For
first
of
all
,
Paul
giues
this
censure
,
by
vertue
of
his
calling
:
because
his
office
was
to
reprooue
and
correct
vice
.
Tit.
1.
9.
and
2.
15.
Secondly
,
it
was
in
truth
.
For
indeede
they
ouerturned
the
passion
of
Christ
:
and
therefore
he
could
not
call
them
lesse
then
fooles
.
Thirdly
,
this
iudgement
was
giuen
in
loue
.
For
Paul
intended
,
and
desired
nothing
in
this
speach
,
but
their
good
and
amendment
.
Vpon
like
grounds
Isai
calls
the
Israelites
,
people
of
Sodome
and
Gomorrha
,
Isa.
1.
Christ
calls
the
two
disciples
,
foolish
,
and
slow
of
heart
to
beleeue
,
Luk.
24.
25.
Paul
calls
the
Cretians
lyers
and
slow
bellies
,
Tit.
1.
12.
But
Matth.
5.
22.
may
be
obiected
,
where
he
is
said
to
be
in
danger
of
a
Councill
,
that
saith
,
Thou
foole
.
Ans.
The
place
is
to
be
vnderstood
of
them
that
charge
men
with
follie
,
with
a
mind
to
reproch
them
,
and
in
way
of
reuenge
:
which
,
Paul
in
this
place
doth
not
.
The
third
question
is
,
whether
we
may
vse
like
iudgement
against
men
?
Ans.
Vpon
like
grounds
we
may
,
if
we
haue
a
warrant
,
and
calling
from
God
so
to
doe
.
For
all
iudgement
is
Gods
Rom.
14.
10.
if
this
iudgement
be
in
truth
:
if
it
be
in
charitie
,
for
the
amendment
of
the
parties
,
and
for
the
good
of
others
.
Otherwise
,
if
these
grounds
faile
vs
,
we
may
not
giue
iudgement
against
any
man
,
but
must
follow
the
iudgement
of
charitie
which
thinks
no
euill
,
hopes
the
best
,
and
construes
all
things
in
the
best
part
.
1.
Cor.
13.
To
come
to
the
second
cause
,
Paul
saith
,
Who
hath
bewitched
you
?
that
is
,
who
hath
deceiued
you
,
as
if
ye
were
bewitched
by
some
inchantments
.
Here
Paul
takes
it
for
a
confessed
truth
,
that
there
is
witchcraft
,
and
witches
.
And
that
we
may
the
better
conceiue
his
meaning
,
two
questions
are
to
be
propounded
.
The
first
is
,
what
is
the
witchcraft
here
meant
?
Ans.
It
is
a
Satanicall
operation
,
whereby
the
senses
of
men
are
deluded
.
For
the
deuill
can
by
certaine
meanes
,
delude
and
corrupt
the
phantasie
,
or
the
imagination
;
and
cause
men
to
thinke
that
of
themselues
,
which
is
otherwise
.
There
is
a
disease
called
Lycanthropia
,
in
which
,
the
braine
beeing
distempered
,
men
thinke
themselues
to
be
wolues
,
and
carrie
themselues
as
wolues
.
And
in
this
disease
the
deuill
hath
a
great
stroke
.
Againe
,
the
deuill
can
delude
the
outward
senses
,
as
the
hearing
,
and
the
sight
.
Thus
Iannes
and
Iambres
turned
their
roddes
into
serpents
,
before
Pharaoh
,
and
brought
frogges
,
by
deceiuing
the
eye
,
and
not
in
truth
,
Exod.
7.
and
8.
Thus
the
witch
of
Endor
made
a
counterfeit
of
Samuel
to
rise
out
of
the
earth
.
1.
Sam.
28.
The
second
question
is
,
if
this
witchcraft
be
an
operation
of
Satan
,
howmen
should
be
said
to
doe
it
?
for
Paul
saith
,
who
,
or
what
man
hath
bewitched
you
?
Ans.
Men
doe
it
by
league
,
and
confederacie
with
the
deuill
.
The
inchanter
charmes
by
ioyning
societies
.
Psal.
58.
5.
The
deuill
seekes
whome
he
may
deuoure
:
and
therefore
,
where
he
finds
a
fit
person
to
worke
vpon
,
he
infinuates
and
offers
himselfe
.
And
after
men
be
in
league
with
him
,
he
hath
a
word
and
sacraments
for
them
,
as
God
hath
:
and
he
requireth
faith
,
as
God
doth
.
And
looke
as
theeues
,
some
lie
in
the
way
,
some
in
the
wood
:
and
they
in
the
way
(
when
a
bootie
comes
)
giue
a
watchword
to
the
rest
,
and
then
all
are
at
hand
together
:
Euen
so
when
men
in
league
with
the
deuill
vse
charmes
,
imprecations
,
curses
,
praises
,
superstitious
inuocations
,
according
to
his
appointment
,
and
other
Satanicall
ceremonies
,
a
watchword
is
likewise
giuen
vnto
him
,
and
he
is
straight
at
hand
to
doe
the
intended
feate
.
Thus
,
and
no
otherwise
,
are
men
said
to
bewitch
,
or
delude
the
eye
.
That
which
Paul
saith
to
the
Galatians
,
if
he
were
now
liuing
among
vs
,
he
would
likewise
say
to
vs
,
O
foolish
nation
,
who
hath
bewitched
you
?
We
are
wise
in
matters
of
the
world
:
but
in
matters
concerning
the
kingdome
of
heauen
,
the
most
of
vs
are
fooles
,
besotted
,
and
bewitched
with
worldly
eares
,
and
pleasures
,
without
sense
in
matters
of
religion
,
like
a
peece
of
waxe
without
all
forme
:
fit
to
take
the
forme
and
print
of
any
religion
.
And
we
must
take
heede
,
least
this
our
foolishnes
,
and
intoxication
of
our
senses
,
lead
vs
headlong
to
perdition
.
And
therefore
we
must
learne
the
way
of
life
in
humilitie
.
Psal.
25.
9.
We
must
obey
it
,
and
in
obedience
we
shall
learne
it
.
Ioh.
7.
17.
We
must
as
heartily
loue
the
word
of
God
,
as
in
minde
we
conceiue
it
;
least
by
not
louing
of
it
we
be
giuen
vp
to
strong
illusions
to
beleeue
lies
.
2.
Thess.
2.
10.
Lastly
,
we
must
pray
to
God
to
be
taught
and
guided
by
his
word
and
spirit
,
in
things
pertaining
to
euerlasting
life
.
To
proceede
further
,
the
delusion
or
bewitching
of
the
Galatians
,
is
set
forth
by
two
arguments
.
The
first
is
,
the
ende
,
in
these
words
,
that
ye
should
not
obey
the
truth
.
Before
I
come
to
the
consideration
of
these
words
,
a
doubt
must
be
resolued
.
For
some
man
may
say
,
that
this
Epistle
is
corrupted
:
because
these
words
are
wanting
in
sundrie
translations
,
and
editions
of
the
Bible
:
and
Ierome
saith
,
that
they
were
not
found
in
the
copies
of
the
bible
in
his
daies
.
Ans.
In
the
Editions
and
translations
of
the
bible
,
there
are
sundrie
differences
,
and
diuersities
of
readings
:
and
these
differences
are
not
the
fault
of
the
Scripture
,
but
of
the
men
which
vsed
to
write
out
the
bible
:
for
the
bible
heretofore
was
spread
abroad
,
not
by
printing
,
but
by
writing
.
Againe
,
though
in
the
bookes
of
the
bible
there
be
sundrie
varieties
of
reading
,
yet
the
prouidence
of
God
hath
so
watched
ouer
the
Bible
,
that
the
sense
thereof
remaineth
intire
,
sound
,
and
incorrupt
,
specially
in
the
grounds
of
religion
.
And
not
the
words
principally
,
but
the
sense
is
the
Scripture
.
And
that
which
I
say
appeareth
in
this
text
:
for
whether
these
words
be
left
in
,
or
put
out
,
the
sense
of
the
verse
,
is
one
and
the
same
.
These
words
,
that
ye
should
not
obey
the
truth
,
are
meant
of
the
obedience
of
faith
.
Rom.
1.
5
,
and
16.
28.
And
the
obedience
of
faith
is
propounded
vnto
vs
without
adding
,
detracting
,
or
changing
.
And
this
the
Galatians
did
not
:
for
they
added
iustification
by
workes
,
to
the
doctrine
of
Paul
,
touching
iustification
by
faith
alone
:
by
which
addition
they
depraued
the
truth
,
and
shewed
that
indeede
they
beleeued
not
the
truth
.
Here
let
vs
obserue
the
scope
of
all
the
malice
of
the
deuill
:
and
that
is
,
to
hinder
,
or
ouerthrow
our
faith
.
The
first
thing
the
deuill
aimed
at
in
our
first
parents
,
was
to
ouerthrow
their
faith
,
and
to
cause
them
to
doubt
of
the
truth
of
Gods
word
.
The
first
temptation
wherewith
our
Sauiour
Christ
was
assaulted
,
was
against
his
faith
,
as
he
was
man
:
If
thou
be
the
sonne
of
God
thou
canst
cause
these
stones
in
thy
hunger
to
be
made
bread
:
but
thou
canst
not
cause
these
stones
to
be
made
bread
:
therefore
thou
art
not
the
child
of
God
.
The
deuill
desired
to
sift
out
all
the
faith
of
the
Apostles
,
and
to
leaue
in
them
nothing
but
the
chaffe
of
vnbeleefe
.
Luk.
22.
The
deuill
blindes
the
eyes
of
men
that
the
light
of
the
Gospel
of
Iesus
Christ
may
not
shine
vnto
them
.
2.
Cor.
4.
4.
This
must
teach
vs
,
that
we
must
not
onely
hold
and
know
the
true
religion
for
the
time
,
but
also
build
our selues
vpon
our
faith
,
Iud.
v.
20.
and
be
rooted
and
stablished
vpon
our
faith
and
religion
,
Col.
1.
23.
and
the
rather
,
because
it
hath
bin
the
manner
of
this
nation
,
wickedly
to
change
religion
with
the
times
.
And
that
we
may
indeede
be
rooted
vpon
our
religion
,
we
must
not
boast
of
the
greatnes
and
strength
of
our
faith
,
but
rather
labour
to
see
in
our selues
a
sea
of
vnbeleefe
:
heartily
to
bewaile
it
,
and
to
striue
to
beleeue
,
and
so
to
goe
on
from
faith
,
to
faith
.
The
truth
here
mentioned
,
is
the
heauenly
doctrine
of
the
Gospel
:
so
called
for
two
causes
.
First
,
because
it
is
an
absolute
truth
without
errour
.
It
is
a
principle
not
to
be
called
in
question
,
that
the
Apostles
and
Prophets
,
in
writing
and
preaching
,
could
not
erre
.
It
may
be
said
,
they
were
men
,
as
we
are
:
and
therefore
subiect
to
erre
,
and
be
deceiued
in
iudgement
.
Ans.
Iudgement
is
twofold
.
One
,
conceiued
by
the
discourse
of
naturall
reason
:
the
other
,
conceiued
by
the
apprehension
of
things
reuealed
by
God
.
In
the
first
,
the
Apostles
and
Prophets
might
erre
,
and
be
deceiued
;
as
Nathan
and
Peter
were
.
In
the
second
,
they
could
not
:
because
it
was
framed
in
them
,
by
the
inspiration
,
and
instinct
of
the
holy
Ghost
.
And
therefore
,
they
neuer
erred
,
either
in
preaching
or
writing
.
The
second
cause
why
the
Gospel
is
called
the
truth
,
is
,
because
it
is
a
most
worthie
truth
,
namely
,
the
truth
which
is
according
to
godlines
,
Tit.
1.
It
may
be
said
,
what
is
the
truth
?
and
how
shall
we
know
it
,
considering
there
be
so
many
dissentions
?
Ans.
First
,
make
thy selfe
fit
to
know
,
and
then
shalt
thou
know
the
truth
.
And
thou
shalt
be
fitted
to
know
the
truth
,
if
thou
first
of
all
giue
thy selfe
to
obey
it
.
Read
the
golden
text
,
Ioh.
7.
v.
17.
Obey
,
and
ye
shall
know
.
The
second
thing
,
whereby
the
delusion
of
the
Galatians
is
expressed
,
is
the
signe
thereof
,
in
these
words
,
to
whome
Iesus
Christ
was
described
,
&c.
that
is
,
to
whome
I
haue
preached
the
doctrine
of
saluation
by
Christ
,
in
liuely
and
euident
manner
,
euen
as
if
Christ
had
bin
painted
before
your
eyes
,
and
had
bin
crucified
,
in
,
or
among
you
.
And
this
is
a
manifest
token
that
the
Galatians
were
deluded
,
because
they
could
not
acknowledge
the
truth
,
when
it
was
set
forth
vnto
them
,
(
as
it
were
)
in
orient
colours
.
And
where
Paul
saith
,
that
Christ
was
before
described
,
I
referre
it
to
the
time
before
their
reuolt
.
Here
first
,
we
are
to
obserue
,
the
properties
of
the
Ministerie
of
the
word
.
The
first
,
that
it
must
be
plaine
,
perspicuous
,
and
euident
,
as
if
the
doctrine
were
pictured
,
and
painted
out
before
the
eyes
of
men
.
Therefore
the
Church
of
Rome
deales
wickedly
,
in
keeping
the
Scriptures
in
an
vnknowne
tongue
.
For
this
is
to
couer
that
from
the
people
,
which
is
to
be
painted
before
the
eyes
of
their
minds
.
Againe
,
that
kind
of
preaching
is
to
be
blamed
,
in
which
there
is
vsed
,
a
mixed
kind
of
varietie
of
languages
,
before
the
vnlearned
.
For
this
is
a
signe
to
vnbeleeuers
.
1.
Cor.
14.
22.
And
in
this
kind
of
preaching
we
doe
not
paint
Christ
,
but
we
paint
out
our
owne
selues
.
It
is
a
by-word
among
vs
:
It
was
a
very
plaine
sermon
.
And
I
say
againe
,
the
plainer
,
the
better
.
The
second
propertie
of
the
Ministerie
of
the
word
,
is
,
that
it
must
be
powerfull
and
liuely
in
operation
,
and
as
it
were
crucifying
Christ
within
vs
,
and
causing
vs
to
feele
the
vertue
of
his
passion
.
The
word
preached
must
pearce
into
the
heart
,
like
a
two
edged
sword
,
Hebr.
4.
12.
true
prophecie
iudgeth
men
,
discouereth
the
things
of
the
heart
,
and
causeth
men
to
to
say
,
The
Lord
is
within
you
,
1.
Cor.
14.
25.
The
scepter
of
Christ
whereby
he
smiteth
the
nations
,
is
in
his
mouth
,
Isa.
11.
4.
that
is
,
in
the
Ministerie
of
the
word
.
Ier.
15.
19.
And
it
is
the
same
Ministerie
,
which
shaketh
heauen
and
earth
.
Agg.
2.
5.
By
this
it
appeaeeth
,
that
to
take
a
text
,
and
to
make
a
discourse
vpon
something
in
the
said
text
,
shewing
much
inuention
of
wit
,
and
much
reading
,
and
humane
learning
,
is
not
to
preach
Christ
in
a
liuely
manner
.
It
will
be
said
:
what
then
?
I
answer
with
Paul
,
who
is
sufficient
either
for
the
speaking
or
doing
of
these
things
?
yet
something
may
be
shewed
.
Know
therefore
that
the
effectuall
and
powerful
preaching
of
the
word
,
stands
in
three
things
.
The
first
is
,
true
and
proper
interpretation
of
the
Scripture
,
and
that
by
it selfe
:
for
Scripture
,
is
both
the
glosse
,
and
the
text
.
The
second
is
,
sauorie
and
wholesome
do
ctrine
,
gathered
out
of
the
Scriptures
truly
expounded
.
The
third
is
,
the
Application
of
the
said
doctrine
,
either
to
the
information
of
the
iudgement
,
or
to
the
reformation
of
the
life
.
This
is
the
preaching
that
is
of
power
.
Let
all
the
sonnes
of
the
Prophets
thinke
vpon
these
things
,
and
studie
to
be
doers
of
them
.
Furthermore
,
two
questions
are
here
resolued
.
The
first
is
,
whether
Images
be
necessarie
in
the
congregations
of
the
people
of
God
?
Ans.
There
are
Christian
Images
,
and
Pictures
,
and
they
are
very
necessarie
.
And
these
Images
,
are
Sermons
of
Christ
,
and
the
Right
administration
of
the
sacraments
.
For
in
them
Christ
is
described
and
painted
out
vnto
vs
.
As
for
the
painted
and
carued
images
of
the
Papists
,
we
vtterly
detest
them
,
as
Idols
.
They
alleadge
,
that
they
are
lay-mens
bookes
:
but
Habakuk
saith
,
they
are
doctours
of
lies
,
Hab.
2.
18.
And
where
the
liuely
preaching
of
the
word
is
,
there
is
no
neede
of
them
.
And
therefore
Images
were
not
established
in
Churches
in
these
West
parts
,
till
after
700.
yeares
.
As
long
as
the
church
had
golden
teachers
,
there
were
no
wooden
images
:
but
when
golden
teachers
did
degenerate
,
and
become
wooden
teachers
,
then
came
both
golden
and
wooden
Images
.
It
is
further
said
,
why
may
not
we
paint
Christ
in
our
churches
with
colours
,
as
with
wordes
in
sermons
?
Ans.
The
one
,
the
Lord
alloweth
,
namely
,
the
description
of
Christ
in
speach
.
But
the
caruing
or
painting
of
images
in
churches
,
and
that
for
religious
vse
,
he
condemneth
.
Exod.
20.
6.
The
second
question
is
,
Whether
there
be
now
in
the
church
of
God
,
any
sacrifice
or
oblation
of
Christ
?
Ans.
There
is
after
a
sort
.
For
there
is
a
liuely
representation
of
the
passion
of
Christ
,
in
the
Preaching
of
the
word
,
and
in
the
administration
of
the
Lords
supper
,
as
if
Christ
were
yet
in
crucifying
,
and
as
though
his
blood
were
now
distilling
from
his
hands
,
&
sides
.
As
for
the
sacrifice
of
the
Masse
,
it
is
an
abomination
,
and
a
meere
mockerie
.
For
there
the
Priest
,
when
he
saith
,
Accept
these
gifts
,
&c.
is
become
a
Mediatour
,
betweene
Christ
and
God
:
and
the
bodie
and
blood
of
Christ
is
offered
in
an
vnbloodie
manner
;
that
is
,
blood
is
offered
without
blood
:
and
the
Priest
,
when
he
hath
offered
Christ
,
eates
vp
all
that
he
hath
offered
.
Yet
for
this
damnable
oblation
many
stand
:
and
the
reason
is
;
because
they
are
bewitched
,
and
inchanted
with
pretended
shewes
of
Fathers
,
Councells
,
Antiquitie
,
Succession
,
&c.
Lastly
,
here
we
learne
,
what
is
the
dutie
of
all
beleeuers
;
namely
,
to
behold
Christ
crucified
.
Cant.
3.
11.
O
daughters
of
Sion
,
behold
your
king
.
But
where
must
we
behold
him
?
Not
in
Roodes
,
and
Crucifixes
,
after
the
Popish
manner
;
but
we
must
looke
on
him
,
as
he
propounds
himselfe
vnto
vs
in
the
word
,
and
sacraments
.
For
thus
is
he
the
true
obiect
of
our
faith
.
And
how
must
we
behold
him
?
by
the
eye
of
faith
,
which
makes
vs
both
see
him
,
&
feele
him
,
(
as
it
were
)
crucified
in
vs
.
Here
note
,
that
implicit
faith
,
(
which
is
to
beleeue
as
the
Church
beleeues
,
)
is
a
blind
faith
:
for
by
it
we
cannot
contemplate
and
behold
Christ
.
And
the
common
fault
is
here
to
be
noted
,
whereby
men
neglect
and
passe
by
this
contemplation
of
Christ
.
There
is
among
vs
the
euill
eye
that
deuoureth
all
it
seeth
:
there
is
the
adulterous
eye
:
but
where
is
the
eye
of
faith
to
behold
Christ
▪
where
is
the
force
of
this
eye
to
be
seēe
which
maketh
the
thing
which
it
beholdeth
to
be
ours
,
and
vs
like
vnto
it
?
We
loue
to
tricke
and
paint
our
bodies
,
and
some
to
set
fine
complexions
on
their
faces
(
and
therefore
complexions
at
this
day
are
made
a
kind
of
marchandise
)
but
away
with
such
vanities
.
If
ye
loue
to
be
painted
:
I
will
tell
you
what
ye
shall
doe
.
The
office
of
the
Ministers
is
to
describe
,
and
paint
out
Christ
vnto
vs
:
let
them
paint
Christ
crucified
in
the
heart
,
and
set
vp
his
image
there
,
and
then
shalt
thou
haue
a
fauourable
complexion
in
the
eye
both
of
God
,
and
man
.
That
this
contemplation
of
Christ
by
faith
,
may
take
more
place
,
and
be
the
better
practised
,
consider
the
vse
of
it
.
First
,
by
beholding
Christ
crucified
,
we
see
our
miserie
and
wickednes
.
For
our
sinnes
are
the
swords
,
and
speares
which
haue
crucified
him
.
Zach.
12.
10.
Secondly
,
this
sight
brings
vs
true
and
liuely
comfort
:
for
beholding
Christ
crucified
,
we
see
Paradise
as
it
were
in
the
midst
of
hell
:
we
see
the
handwriting
against
vs
,
cancelled
,
Coloss.
2.
14.
we
see
the
remission
of
our
sinnes
,
written
with
the
heart
blood
of
Christ
,
and
sealed
with
the
same
.
Thirdly
,
this
sight
of
Christ
makes
a
vniuersall
chaunge
of
vs
.
The
Camelion
takes
to
it
the
colours
of
the
things
which
it
seeth
,
and
are
neere
vnto
it
:
and
the
beleeuing
heart
takes
to
,
it
the
disposition
,
and
minde
that
was
in
Christ
crucified
,
by
viewing
,
and
beholding
of
Christ
.
This
sight
makes
vs
mourne
and
bleede
in
our
hearts
for
our
offences
,
when
we
consider
,
that
Christ
was
crucified
for
them
:
and
it
makes
vs
loue
Christ
,
when
we
consider
the
loue
of
God
in
Christ
crucified
.
Lastly
,
this
thing
must
be
a
terrour
to
all
the
vngodly
.
For
they
haue
no
care
to
behold
Christ
,
but
by
their
leud
liues
they
crucifie
him
:
and
for
this
cause
in
the
day
of
iudgement
,
they
shall
see
with
heauie
hearts
,
Christ
to
be
their
iudge
whome
they
haue
pearced
.
Reuel.
1.
7.
Better
therefore
it
is
,
now
in
the
day
of
grace
to
behold
him
with
the
eye
of
faith
to
our
comfort
,
then
now
to
despise
him
,
and
then
to
behold
him
to
our
euerlasting
shame
,
with
the
eye
of
confusion
.
2
This
onely
would
I
learne
of
you
,
Receiued
ye
the
Spirit
by
the
workes
of
the
law
,
or
by
the
hearing
of
faith
?
3
Are
ye
so
foolish
,
that
after
ye
haue
begunne
in
the
spirit
,
ye
would
now
be
made
perfect
by
the
flesh
.
The
sense
of
the
words
.
When
Paul
saith
,
this
would
I
learne
of
you
,
he
meets
with
the
conceit
of
the
Galatians
,
who
thought
themselues
wise
:
and
the
effect
of
his
speech
is
this
:
I
haue
called
you
fooles
:
but
it
may
be
,
that
you
thinke
your selues
wise
,
and
me
foolish
:
well
,
let
it
be
so
:
then
with
all
your
wisdome
teach
me
,
and
let
me
learne
but
one
thing
:
and
that
is
,
by
what
meanes
ye
receiued
the
Spirit
.
Touching
the
phrase
,
Receiued
ye
the
Spirit
,
three
things
must
be
obserued
.
The
first
,
that
the
Spirit
sometimes
signifies
the
essentiall
spirit
of
the
Father
and
the
Sonne
,
as
1.
Cor.
12.
4.
There
is
a
diuersitie
of
gifts
,
but
one
spirit
.
Sometimes
againe
,
it
signifies
the
effects
,
operations
,
or
gifts
of
the
spirit
,
as
namely
when
flesh
and
spirit
are
opposed
;
as
in
this
text
.
And
further
,
when
it
signifies
gifts
,
yet
then
the
presence
of
the
spirit
is
not
excluded
,
but
included
.
The
second
is
,
that
here
the
Spirit
signifies
the
spirit
of
adoption
.
Eph.
1.
13.
Rom.
8.
16.
The
third
is
,
that
to
receiue
the
spirit
,
is
not
barely
to
receiue
the
gifts
of
the
spirit
,
(
as
we
are
said
to
haue
the
sunne
in
the
house
,
when
we
receiue
the
beames
of
the
bodie
of
the
sunne
beeing
in
heauen
:
)
but
in
this
receiuing
,
there
are
two
things
.
One
is
,
that
the
spirit
is
present
in
vs
;
the
other
,
that
the
same
spirit
testifieth
his
presence
,
by
his
speciall
operation
,
and
gifts
of
grace
.
Paul
saith
,
Eph.
4.
30.
Greeue
not
the
spirit
.
Which
is
not
meant
of
gifts
,
but
of
the
very
person
of
the
spirit
.
And
it
must
be
remembred
,
that
the
effects
and
gifts
of
the
spirit
,
presuppose
the
presence
of
the
spirit
.
By
workes
of
the
Law
,
we
are
to
vnderstand
,
the
doctrine
of
iustification
by
the
workes
of
the
law
.
By
the
hearing
of
faith
,
is
meant
the
doctrine
of
the
Gospel
:
hearing
beeing
put
for
the
thing
heard
,
namely
,
preaching
:
and
faith
,
for
the
doctrine
of
iustification
by
faith
in
Christ
crucified
.
For
faith
signifies
not
onely
the
gift
whereby
we
beleeue
,
but
also
that
which
is
beleeued
.
In
the
third
verse
,
spirit
signifies
the
operation
of
the
spirit
,
whereby
the
inward
man
is
renewed
,
and
made
like
to
God
;
or
againe
,
the
Exercises
of
the
inward
man
:
and
flesh
signifies
outward
things
,
or
actions
,
that
properly
pertaine
to
the
outward
man
,
as
circumcision
,
and
such
like
.
Thus
2.
Cor.
5.
17.
flesh
,
and
the
new
creature
are
opposed
.
And
Paul
saith
,
Rom.
9.
29.
He
is
a
Iew
,
that
is
a
Iew
within
,
in
the
spirit
,
hauing
the
circumcision
of
the
heart
.
To
begunne
in
the
spirit
,
is
to
beginne
in
godlines
and
religion
,
inwardly
in
the
exercises
of
the
renewed
heart
.
The
Resolution
.
In
these
words
,
is
contained
the
first
argument
,
whereby
Paul
prooues
the
truth
of
his
doctrine
.
It
is
framed
thus
:
If
ye
receiued
the
spirit
by
my
doctrine
,
my
doctrine
is
true
and
ye
foolish
that
adde
vnto
it
,
iustification
by
the
workes
of
the
law
:
but
ye
receiued
the
spirit
by
my
doctrine
:
therefore
it
is
true
,
and
ye
deale
foolishly
that
haue
added
to
it
iustification
by
workes
.
The
maior
or
first
proposition
,
is
not
expressed
,
but
the
proofe
thereof
in
the
third
verse
,
thus
:
it
is
a
point
of
extreame
follie
when
ye
haue
begun
in
the
spirit
,
to
end
in
the
flesh
:
therfore
it
is
folly
in
you
hauing
receiued
the
spirit
by
my
doctrine
,
to
adde
any
thing
vnto
it
of
your
owne
.
The
vse
.
When
Paul
saith
,
Let
me
learne
one
thing
of
you
,
he
notes
the
fault
of
the
Galatians
,
and
of
sundrie
others
,
who
when
they
haue
attained
to
a
certaine
measure
of
knowledge
in
Gods
word
,
are
presently
puffed
vp
with
pride
,
and
often
thinke
themselues
wiser
then
their
teachers
.
This
was
the
fault
of
the
Corinthians
,
1.
Cor.
8.
10.
and
of
sundrie
in
our
daies
,
who
separate
wholly
from
all
our
congregations
,
presuming
to
know
that
which
they
neuer
learned
of
their
teachers
.
That
this
ouerweening
pride
may
not
take
place
,
we
must
ioyne
the
knowledge
of
our selues
,
with
the
knowledge
of
Gods
word
,
and
mixe
our
knowledge
with
loue
.
For
loue
edesies
,
and
bare
knowledge
swells
the
heart
.
Againe
,
here
when
it
is
said
,
Receiued
ye
the
spirit
?
that
is
,
ye
did
not
receiue
the
spirit
by
the
workes
of
the
law
,
but
by
the
hearing
of
faith
.
Here
,
I
say
,
we
see
the
difference
betweene
the
law
,
and
the
Gospel
.
The
law
doth
not
minister
the
spirit
vnto
vs
:
for
it
onely
shewes
our
disease
,
and
giues
vs
no
remedie
.
The
Gospel
ministreth
the
spirit
.
For
it
shewes
what
we
are
to
doe
:
and
withall
the
spirit
is
giuen
,
to
make
vs
doe
that
which
we
are
inioyned
in
the
Gospel
.
Here
also
we
learne
,
that
the
preaching
of
the
Gospel
,
is
necessarie
for
all
men
,
because
it
is
the
Instrument
of
God
to
conferre
the
spirit
.
Whole
Peter
was
yet
speaking
,
the
spirit
of
God
fell
vpon
the
Gentiles
,
Act.
10.
44.
Paul
saith
,
his
ministerie
is
the
ministerie
of
the
spirit
,
2.
Cor.
4.
5.
sauing
the
ministers
and
others
.
1.
Tim.
4.
16.
And
the
most
learned
haue
neede
of
this
ordinance
of
God
.
For
suppose
they
haue
knowledge
sufficient
,
yet
haue
they
neede
of
the
spirit
of
God
to
guide
,
and
gouerne
them
.
Further
,
let
it
be
obserued
,
what
is
the
scope
of
all
our
hearing
,
and
teaching
:
namely
,
that
we
may
receiue
the
spirit
of
God
:
without
which
spirit
,
we
can
doe
nothing
.
Moreouer
,
Paul
here
sets
downe
an
infallible
argument
,
whereby
we
may
be
assured
that
the
Scripture
is
the
word
of
God
.
For
the
scriptures
in
their
right
vse
(
which
is
in
reading
,
hearing
,
meditation
)
haue
the
diuine
and
supernaturall
operation
of
the
spirit
ioyned
with
them
,
to
comfort
in
all
distresses
,
and
in
the
very
pang
of
death
,
and
to
conuert
the
heart
of
man
,
making
him
in
respect
of
righteousnes
,
and
holines
like
vnto
God
.
This
priuiledge
haue
the
Scriptures
,
Isa.
59.
21.
and
no
word
els
.
Lastly
,
let
vs
here
obserue
the
certen
marke
of
true
religion
:
and
that
is
,
that
the
preaching
thereof
conferres
the
spirit
of
adoption
.
This
doth
not
the
pretended
catholike
Religion
of
the
Papists
:
it
doth
not
conferre
vnto
men
the
spirit
to
assure
them
that
they
are
the
children
of
God
;
because
it
teacheth
that
we
are
to
be
in
suspence
of
our
saluation
.
Againe
,
by
teaching
humane
satisfactions
,
&
merits
,
it
ministreth
the
spirit
of
pride
and
presumption
,
as
also
the
spirit
of
crueltie
,
&
not
of
meekenes
:
for
they
of
that
religion
,
commonly
delight
in
blood
:
and
there
haue
bin
no
warres
,
or
seditions
,
or
rebellions
in
Europe
,
for
many
ages
,
but
they
of
the
Romish
religion
,
haue
bin
at
one
ende
of
them
.
When
Paul
saith
,
v.
3.
Beganne
ye
in
the
spirit
,
&c.
he
teacheth
a
diuine
instruction
,
that
true
godlines
and
Religion
stands
in
the
spirit
,
that
is
,
the
grace
of
the
heart
,
or
in
the
exercises
of
the
inner
man
,
whether
we
respect
the
beginning
,
the
middle
,
or
the
accomplishment
thereof
.
The
kings
daughter
is
all
glorious
within
.
Psal.
45.
13.
True
worshippers
worship
God
in
the
spirit
.
Ioh.
4.
25.
Rom.
1.
12.
He
is
a
Iew
,
that
is
a
Iew
not
without
,
but
within
in
the
spirit
,
in
the
circumcision
of
the
heart
.
Rom.
2.
29.
Gods
seruice
and
kingdome
,
stands
in
iustice
,
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
.
Rom.
14.
17.
He
that
is
in
Christ
must
not
know
him
in
any
carnall
respects
,
but
be
a
new
creature
.
2.
Cor.
5.
17.
Gal.
6.
17.
Baptisme
is
not
the
washing
of
the
spots
of
the
flesh
,
but
the
promise
that
a
good
conscience
makes
to
God
.
By
this
doctrine
we
see
the
fault
of
the
world
,
which
for
the
most
part
placeth
religion
in
ceremoniall
performance
of
some
outward
duties
.
The
Iewe
vsed
to
come
to
God
with
sacrifices
,
and
to
draw
neere
to
him
with
his
lippe
,
his
heart
beeing
farre
from
God
.
The
Papist
hath
turned
the
Apostolike
,
and
Catholike
religion
,
into
a
masse
of
ceremonies
,
borrowed
partly
from
the
Iewes
,
and
partly
from
the
Gentiles
.
And
the
multitude
among
vs
,
place
their
religion
,
in
comming
to
the
Church
,
in
outward
hearing
,
in
receiuing
the
sacrament
,
in
some
kind
of
formall
praying
.
These
things
may
not
be
condemned
,
but
the
power
and
life
of
religion
lies
not
in
these
things
.
Wherefore
we
must
not
stand
vpon
outward
&
painted
shewes
:
but
looke
what
thou
art
betweene
God
,
and
thy selfe
;
that
onely
art
thou
in
religion
.
Thou
praiest
in
the
church
:
but
thou
maist
deceiue
the
world
in
this
.
Tell
me
,
dost
thou
pray
at
home
?
dost
thou
pray
in
thine
owne
heart
vnto
God
,
by
the
spirit
of
praier
?
then
thou
praiest
indeede
.
If
thou
canst
approoue
thy
heart
vnto
God
for
any
act
of
religion
,
then
is
it
done
indeede
,
els
not
.
Remember
this
.
Furthermore
,
Paul
here
teacheth
that
our
after
proceedings
in
religion
,
must
be
answerable
to
our
first
beginnings
in
the
spirit
.
And
hence
we
may
be
aduertised
of
many
things
.
First
,
here
we
must
take
notice
of
the
follie
of
Popish
religion
.
For
it
beginnes
in
Gods
mercie
,
and
the
merit
of
Christ
:
and
it
ends
in
our
merits
and
satisfactions
.
Secondly
,
we
must
take
notice
of
the
common
sinne
of
our
times
.
For
in
the
practise
of
our
religion
we
are
deceiued
.
We
are
not
now
that
which
we
haue
bin
twentie
or
thirtie
yeares
agoe
.
For
now
we
see
the
world
abounds
with
Atheists
,
Epicures
,
libertines
,
worldlings
,
newters
,
that
are
of
no
religion
:
and
sundrie
that
haue
heretofore
shewed
some
forwardnes
,
beginne
to
faulter
,
and
stagger
,
and
to
looke
an
other
way
.
This
is
not
to
begin
and
ende
in
the
spirit
:
but
to
end
in
the
flesh
.
We
are
betime
to
amend
this
fault
,
least
if
our
former
zeale
be
turned
to
present
lukewarmes
,
God
in
in
his
anger
spue
vs
out
.
Yong
men
must
here
be
aduertised
as
they
grow
in
yeares
and
stature
,
so
to
grow
vp
in
good
things
,
that
both
the
first
beginning
,
and
the
after
proceedings
may
be
in
the
spirit
.
Thus
did
Christ
increase
in
grace
,
as
he
increased
in
stature
.
Lastly
,
aged
persons
that
haue
begunne
in
the
spirit
,
must
looke
that
they
grow
vp
in
the
graces
of
the
spirit
more
then
others
,
that
they
may
end
in
the
spirit
.
It
is
said
of
the
angel
of
Thiatira
,
that
his
loue
,
seruice
,
and
workes
,
were
moe
at
the
last
,
then
at
the
first
,
Reu.
2.
19.
the
same
should
be
saide
of
all
aged
persons
.
They
which
are
planted
in
the
house
of
God
,
bring
forth
fruit
in
their
old
age
.
Psal.
91.
16.
It
is
the
commendation
of
the
old
man
,
that
by
reason
of
his
manifold
experience
,
he
knowes
the
father
more
then
others
.
1.
Ioh.
2.
14.
It
is
the
praise
of
Anna
,
that
shee
continually
serued
God
in
fasting
and
praier
beeing
80.
yeares
old
.
When
the
outward
man
decaies
,
the
inward
man
should
be
renewed
.
I
speake
all
this
the
rather
,
because
aged
persons
are
much
wanting
in
this
dutie
.
For
none
commonly
are
so
ignorant
in
the
things
of
God
as
they
:
they
begin
in
the
spirit
,
but
the
affections
of
their
hearts
vsually
end
in
the
loue
of
this
present
world
.
But
they
must
be
warned
,
that
as
they
goe
before
others
in
age
,
so
must
they
also
exceede
in
the
graces
of
the
spirit
.
We
vse
to
say
of
children
,
God
make
them
good
old
men
:
and
it
is
well
said
.
An
old
man
is
to
be
regarded
:
but
specially
,
a
Good
old
man
,
who
is
more
to
be
respected
then
twentie
of
younger
yeares
.
Now
aged
persons
when
they
grow
in
age
,
and
not
in
the
spirit
,
they
loose
their
honour
,
for
age
is
a
crowne
of
glorie
when
it
is
found
in
the
way
of
righteousnes
.
Prov.
16.
31.
Let
them
therefore
pray
with
Dauid
,
Forsake
me
not
,
O
Lord
,
in
mine
old
age
.
Psal.
71.
9.
4.
Haue
ye
suffered
so
many
things
in
vaine
?
if
so
be
it
be
euen
in
vaine
.
The
interrogation
,
haue
ye
?
is
as
much
as
,
ye
haue
.
Because
the
question
in
this
place
counteruailes
a
speech
affirmatiue
.
And
the
wordes
carrie
this
sense
:
Ye
haue
professed
the
Gospel
,
and
ye
haue
suffered
many
afflictions
for
the
same
:
but
now
haue
ye
reuolted
from
the
Gospel
,
and
therefore
all
your
former
sufferings
are
void
,
or
in
vaine
.
The
words
[
if
they
be
in
vaine
]
are
a
limitation
or
qualification
of
that
which
was
saide
before
:
and
they
carrie
this
sense
:
Whereas
I
haue
said
that
your
sufferings
are
in
vaine
,
I
speake
it
not
simply
,
but
with
some
hope
of
your
repentance
:
which
if
it
be
:
then
that
which
would
be
in
vaine
,
shall
not
be
in
vaine
.
In
this
verse
,
Paul
sets
downe
a
second
reason
,
to
prooue
the
proposition
of
his
first
argument
,
on
this
manner
:
If
ye
receiued
the
spirit
by
my
doctrine
,
then
is
my
doctrine
true
,
and
ye
fooles
in
reuolting
from
it
.
For
by
this
meanes
the
things
which
you
suffered
well
,
ye
now
suffer
in
vaine
.
The
vse
.
When
Paul
saith
,
Haue
ye
suffered
,
&c.
he
signifies
vnto
vs
the
estate
and
condition
of
all
beleeuers
in
this
life
,
that
they
must
be
bearers
and
sufferers
.
The
reason
.
To
this
are
we
called
,
1.
Pet.
2.
21.
for
we
are
called
to
resigne
all
reuenge
to
God
,
and
therefore
of
our selues
to
be
bearers
and
sufferers
.
Math.
5.
39.
Resist
not
euill
.
And
we
are
called
to
imitate
the
passion
of
Christ
,
who
suffered
beeing
innocent
,
and
beeing
reuiled
,
reuiled
not
againe
.
Moreouer
,
it
is
for
our
good
that
we
should
beare
and
suffer
.
1.
Pet.
1.
6.
and
Psal.
119.
71.
It
may
be
demanded
,
What
if
my
cause
be
good
,
must
I
then
suffer
?
Ans.
Yea.
The
better
thy
cause
is
,
the
better
are
thy
sufferings
:
they
are
blessed
that
suffer
for
righteousnes
.
Paul
commends
himselfe
by
the
multitude
of
his
sufferings
.
2.
Cor.
11.
13.
Againe
,
it
may
be
demanded
,
how
long
we
must
suffer
?
Ans.
Euen
to
the
shedding
of
our
blood
,
if
it
be
for
the
resisting
of
sinne
.
Heb.
12.
4.
Lastly
,
it
may
be
saide
,
how
shall
we
be
able
to
doe
this
?
Ans.
God
is
faithfull
,
and
will
not
lay
on
vs
more
then
we
shall
be
able
to
beare
.
1.
Cor.
10.
3.
By
this
we
are
admonished
,
not
to
make
a
reckoning
in
this
world
,
of
pleasure
,
and
delight
,
as
though
the
Gospel
were
a
Gospel
of
ease
,
and
as
we
vse
to
say
,
a
gospel
made
of
veluet
;
but
euery
one
of
vs
must
take
vp
his
owne
crosse
.
Luk.
9.
23.
If
thou
wilt
be
my
disciple
,
denie
thy selfe
,
take
vp
thy
crosse
:
that
is
,
the
particular
affliction
,
and
miserie
,
which
God
laies
on
thee
.
Againe
,
if
in
this
world
we
must
be
sufferers
by
condition
,
then
in
dissentions
,
and
differences
,
we
may
neither
giue
nor
take
the
chalenge
,
but
must
be
content
to
beare
and
put
vp
wrongs
,
and
abuses
.
Lastly
,
in
these
daies
of
our
peace
,
we
must
looke
for
daies
of
triall
,
and
affliction
.
For
as
yet
we
haue
suffered
little
for
the
name
of
Christ
.
The
haruest
of
the
Lord
hath
bin
among
vs
,
more
then
fourtie
yeares
:
therefore
(
no
doubt
)
the
time
of
threshing
,
fanning
,
and
grinding
comes
on
,
that
as
the
Martyr
said
,
we
may
be
good
bread
to
the
Lord
.
And
that
we
may
be
able
to
suffer
for
the
name
of
God
,
we
must
pray
for
this
gift
at
Gods
hand
.
For
power
to
suffer
is
the
gift
of
God
,
Phil.
1.
29.
and
we
must
obserue
the
commandement
of
God
,
not
to
feare
the
terrours
of
men
.
Reu.
2.
10.
1.
Pet.
3.
14.
And
for
this
cause
,
we
must
(
as
Peter
saith
)
sanctifie
God
in
our
hearts
:
beeing
assured
by
our
faith
of
the
presence
,
protection
,
and
prouidence
of
God
.
When
Paul
saith
,
Haue
ye
suffered
so
many
things
?
he
shewes
that
we
must
endure
manifold
miseries
in
this
life
.
Iacob
said
to
Pharao
,
his
daies
were
few
and
euill
.
Many
are
the
afflictions
of
the
righteous
.
Psal.
34.
20.
Christ
saith
,
Take
vp
thy
crosse
euery
day
,
Luk.
9.
23.
and
thereby
he
signifies
,
that
euery
new
day
that
comes
ouer
our
heads
,
we
must
looke
for
a
new
crosse
.
And
for
this
cause
,
it
is
not
enough
to
be
patient
for
a
fit
,
but
we
must
shew
all
patience
,
and
long
suffering
,
and
that
with
ioyfulnes
.
Col.
1.
11.
When
Paul
saith
,
Haue
ye
suffered
so
many
things
in
vaine
?
he
signifies
,
that
our
sufferings
are
of
great
vse
,
vnlesse
our
sinnes
be
the
hindrance
.
It
may
then
be
demanded
,
what
is
the
vse
of
our
sufferings
?
The
Papists
answer
,
that
in
our
baptisme
or
first
conuersion
,
Christ
sufferings
doe
all
,
&
abolish
the
whole
fault
and
punishment
:
but
if
we
sinne
after
our
conuersion
,
then
they
say
,
Christs
sufferings
abolish
the
fault
,
and
the
eternall
punishment
,
and
our
owne
sufferings
,
abolish
the
temporall
punishment
.
But
this
doctrine
leslens
,
and
obscures
the
mercie
of
God
:
and
it
must
be
obserued
,
that
Paul
holds
all
their
sufferings
to
be
in
vaine
,
that
seeke
remission
of
sinnes
,
or
iustification
,
in
any
thing
,
out
of
Christ
.
Now
we
for
our
parts
,
make
fiue
other
vses
of
our
sufferings
.
First
,
they
serue
for
triall
of
men
,
that
it
may
appeare
what
is
hidden
in
their
hearts
.
Deut.
8.
2.
Secondly
,
they
serue
for
the
correction
of
things
amisse
in
vs
.
1.
Cor.
11.
23.
Thirdly
,
they
serue
as
documents
,
and
warnings
to
others
,
specially
in
publike
persons
:
thus
Dauid
suffers
many
things
after
repentance
,
for
his
murther
and
adulterie
.
Fourthly
,
they
are
markes
of
adoption
,
if
we
be
content
to
obey
God
in
them
.
Heb.
12.
7.
Lastly
,
they
are
the
troaden
and
beaten
way
to
the
kingdom
of
heauen
.
Act.
14.
23.
When
Paul
saith
,
If
they
be
in
vaine
,
we
are
to
obserue
his
moderation
.
He
reprooues
and
terrifies
the
Galatians
,
yet
so
as
he
is
carefull
to
preserue
the
hope
of
mercie
in
them
,
and
the
hope
of
their
amendment
in
himselfe
.
The
like
hath
bin
the
practise
of
the
Prophets
.
Ionas
preacheth
,
yet
fourtie
daies
and
Niniuie
shall
be
destroied
:
but
withall
he
addes
,
It
may
be
the
Lord
will
repent
,
and
turne
from
his
fierce
wrath
.
Ion.
3.
9.
Peter
saith
to
Simon
Magus
,
Thou
art
in
the
gall
of
bitternes
:
but
withall
he
addes
,
Pray
God
that
the
thought
of
thy
heart
may
be
forgiuen
thee
.
Act.
8.
21.
See
the
like
Ioel
2.
14.
and
Amos
5.
15.
And
thus
are
Ministers
of
the
Gospel
to
delay
and
qualifie
their
reproofes
,
and
censures
.
5
He
therefore
that
ministreth
to
you
the
spirit
,
and
worketh
miracles
among
you
,
doth
he
it
by
the
works
of
the
law
,
or
by
the
hearing
of
faith
?
These
words
are
a
repetition
of
the
second
verse
,
whence
the
exposition
must
be
fetched
.
The
words
[
and
worketh
miracles
among
you
]
are
added
:
and
they
carrie
this
meaning
;
That
God
gaue
to
the
Galatians
,
not
onely
the
spirit
of
adoption
,
but
also
other
extraordinarie
gifts
of
the
spirit
,
as
to
speake
with
strange
tongues
,
to
cure
diseases
,
and
such
like
.
Repetitions
in
Scripture
are
not
idle
,
but
of
great
vse
,
and
signifie
vnto
vs
the
necessitie
of
the
thing
repeated
,
and
the
infallible
certentie
of
it
.
The
substance
therefore
of
this
verse
must
carefully
be
remembred
,
and
that
is
this
.
Ye
receiued
the
spirit
by
my
doctrine
:
therefore
it
is
true
,
and
of
God
.
The
argument
is
of
great
vse
.
For
by
it
we
come
to
an
infallible
assurance
of
the
Certentie
of
the
Scriptures
,
and
of
true
religion
deriued
thence
.
The
Galatians
are
now
reuolted
from
Pauls
doctrine
,
and
they
erre
in
the
foundation
:
and
yet
Paul
saith
in
the
time
present
,
He
that
ministreth
the
spirit
vnto
you
.
Hence
it
appeares
,
that
falls
of
infirmitie
in
the
child
of
God
,
doe
not
vtterly
extinguish
the
spirit
,
but
onely
grieue
,
or
make
sadde
the
spirit
.
Againe
,
Paul
here
teacheth
,
that
God
is
the
onely
and
proper
author
of
miracles
.
For
he
that
ministreth
the
spirit
,
worketh
miracles
,
namely
God
.
A
miracle
is
,
a
worke
aboue
the
strength
of
nature●
therefore
it
can
be
effected
of
none
but
the
author
of
nature
.
It
may
be
obiected
,
the
Apostles
,
Prophets
,
and
others
,
had
a
gift
to
worke
miracles
.
Iosua
commanded
the
sunne
to
stand
,
Ios.
10.
12.
and
Elias
commanded
fire
to
come
downe
from
heauen
,
2.
king
.
1.
Ans.
God
neuer
gaue
to
any
man
power
to
worke
and
effect
a
miracle
,
either
mediately
or
immediately
.
The
gift
was
the
faith
of
miracles
.
The
faith
was
grounded
vpon
reuelation
:
and
the
reuelation
was
,
that
God
himselfe
would
worke
such
or
such
a
miracle
,
when
they
praied
,
commanded
,
or
imposed
hands
.
Men
therefore
properly
,
are
but
the
mouth
of
God
,
and
messengers
to
signifie
what
he
will
doe
.
Againe
,
it
may
be
obiected
,
that
the
deuill
can
worke
miracles
.
Ans.
He
can
worke
a
wonder
,
or
things
extraordinarie
,
in
respect
of
the
ordinarie
course
of
nature
.
Thus
he
caused
fire
to
fall
from
heauen
:
and
he
caused
vlcers
to
arise
in
the
bodie
of
Iob
,
and
that
true
vlcers
.
And
this
he
did
by
the
force
of
nature
,
better
knowne
to
him
,
then
all
the
world
.
But
as
for
a
true
miracle
,
that
exceedes
the
strength
of
nature
,
he
cannot
possibly
doe
it
:
no
not
Christ
himselfe
,
as
man
,
though
he
be
exalted
aboue
all
men
and
angels
.
By
this
we
see
that
they
are
deceiued
,
who
thinke
that
the
deuill
can
make
raine
,
thunder
,
and
lightning
.
Indeede
when
the
matter
of
raine
and
thunder
is
prepared
by
God
,
he
can
hasten
it
,
and
make
it
more
terrible
:
but
raine
,
and
thunder
he
cannot
make
:
for
that
is
indeede
as
much
as
any
miracle
.
Againe
,
it
is
a
falsehood
to
thinke
,
that
Alchimists
are
able
to
turne
baser
mettals
,
into
gold
.
For
it
is
a
worke
of
creation
to
turne
a
creature
of
one
kind
into
a
creature
of
an
other
kind
.
It
is
also
as
foolish
to
imagine
that
witches
,
by
the
power
of
the
deuill
,
are
able
to
turne
themselues
,
into
catts
and
other
creatures
.
None
can
doe
this
,
but
God
that
made
the
creature
.
Here
againe
we
see
the
vse
of
miracles
,
that
is
,
to
confirme
doctrine
in
the
Apostolike
Churches
.
That
their
vse
is
further
to
confirme
doctrine
euen
at
this
day
,
it
cannot
be
prooued
.
Lastly
,
here
in
the
Galatians
we
see
what
an
easie
thing
it
is
to
fall
from
God
,
from
our
faith
,
and
allegiance
to
him
.
They
were
taught
by
Paul
:
they
had
receiued
the
spirit
of
adoption
:
they
were
enabled
to
worke
miracles
:
and
yet
for
all
this
,
they
fall
away
to
an
other
Gospel
.
They
must
be
a
looking
glasse
to
vs
.
In
peace
we
are
now
constant
:
but
if
triall
shall
come
,
our
frailtie
shall
appeare
.
That
our
frailtie
and
weaknes
may
not
be
hurtfull
to
vs
,
we
must
remember
two
rules
.
One
is
,
not
to
haue
a
conceit
of
any
thing
in
vs
:
but
to
hold
our
faith
and
religion
in
feare
,
as
in
the
presence
of
God
.
Rom.
11.
20.
the
second
,
to
take
heede
that
there
be
not
in
vs
an
euill
,
corrupt
,
and
dissembling
heart
.
For
if
our
heart
be
naught
,
our
faith
cannot
be
good
.
Heb.
4.
12.
6
As
Abraham
beleeued
God
,
and
it
was
imputed
to
him
for
righteousnes
:
7
Knowye
therefore
,
that
they
which
are
of
faith
,
are
the
children
of
Abraham
.
The
words
,
Euen
as
Abraham
,
&c.
haue
reference
to
that
which
went
before
,
on
this
manner
.
Ye
Galatians
receiued
the
spirit
by
my
doctrine
:
and
my
doctrine
was
the
preaching
of
iustification
of
faith
without
workes
:
which
doctrine
is
like
and
sutable
to
the
example
of
Abraham
,
who
beleeued
God
,
and
it
was
imputed
for
iustice
.
Here
Paul
sets
downe
the
second
argument
,
whereby
he
prooues
the
truth
of
his
doctrine
.
And
it
is
framed
thus
:
As
Abraham
was
iustified
,
so
are
the
children
of
Abraham
.
Abraham
was
iustified
by
iustice
imputed
,
and
apprehended
by
faith
,
vers.
6.
Therefore
the
children
of
Abraham
are
thus
iustified
.
This
conclusion
is
the
principall
question
:
it
is
not
here
expressed
,
but
in
the
roome
thereof
a
declaration
is
made
,
who
are
the
true
children
of
God
,
namely
,
they
that
are
of
Abraham
,
in
respect
of
faith
.
That
which
is
saide
here
of
Abraham
,
is
a
maine
ground
concerning
the
iustification
of
a
sinner
,
in
the
bookes
of
the
old
and
new
Testament
:
therefore
I
will
more
carefully
search
the
true
interpretation
of
it
.
Some
expound
the
words
thus
:
Abraham
beleeued
God
,
and
the
world
reputed
him
for
a
good
,
and
vertuous
man
.
But
if
this
be
the
right
sense
,
then
Paul
is
deceiued
,
who
brings
this
text
to
prooue
the
iustification
of
Abraham
,
not
onely
before
men
,
but
also
before
God
.
Now
vertue
and
goodnes
,
which
is
in
estimation
among
men
,
is
not
sufficient
,
to
acquit
and
iustifie
vs
,
before
God
.
The
second
exposition
is
of
the
Papists
,
who
by
faith
here
vnderstand
,
a
generall
faith
,
whereby
the
articles
of
faith
are
beleeued
.
And
by
imputation
,
they
vnderstand
reputation
,
wher
by
a
thing
is
esteemed
as
it
is
indeede
.
And
they
teach
that
faith
is
reputed
for
righteousnes
;
because
(
say
they
)
faith
formed
with
charitie
,
is
indeede
the
iustice
whereby
a
sinner
is
iustified
before
God
.
But
this
Exposition
hath
his
defects
,
and
errours
.
For
first
of
all
,
Charitie
is
not
the
forme
,
or
life
of
faith
,
but
the
fruit
and
effect
of
it
.
1.
Tim.
1.
5.
The
ende
of
teaching
is
loue
out
of
a
pure
heart
,
good
conscience
,
and
faith
vnfained
.
It
is
obiected
,
that
as
the
bodie
is
dead
without
the
soule
,
so
is
faith
without
workes
,
Iam.
2.
26.
and
therefore
that
workes
are
the
life
of
faith
.
Ans.
S.
Iames
by
faith
,
vnderstands
a
pretended
faith
,
or
the
Profession
of
faith
,
as
appeares
by
the
words
,
v.
14.
though
a
man
say
he
hath
faith
:
and
v.
18.
shew
me
thy
faith
.
Now
of
this
profession
of
faith
,
workes
are
the
life
.
Secondly
,
this
exposition
makes
faith
;
or
the
act
of
beleeuing
,
to
be
our
whole
and
intire
iustice
before
God
:
whereas
indeede
if
it
be
iustice
,
it
is
but
one
part
thereof
.
And
in
the
act
of
beleeuing
,
loue
cannot
be
included
.
Thirdly
,
faith
ioyned
with
charitie
,
is
not
the
iustice
whereby
a
sinner
is
iustified
.
For
our
faith
and
loue
are
both
imperfect
:
and
faith
is
imputed
for
righteousnes
without
workes
,
Rom.
4.
6.
and
therefore
without
charitie
.
For
this
is
charitie
to
keepe
the
commandements
of
God
.
Ioh.
15.
10.
Paul
saith
,
that
the
righteousnesse
whereby
we
are
iustified
,
is
by
,
or
through
faith
,
Phil.
3.
9.
and
therefore
our
iustice
,
and
our
faith
,
are
two
distinct
things
.
The
third
exposition
is
also
from
the
Papists
,
that
faith
is
reputed
for
righteousnes
:
because
it
is
reputed
to
be
a
sufficient
meanes
to
prepare
men
to
their
iustification
:
but
this
cannot
be
the
sense
of
this
place
.
For
this
was
spoken
of
Abraham
after
he
was
iustified
,
and
therefore
needed
no
preparation
to
iustification
.
Let
vs
now
come
to
the
true
sense
of
the
wordes
.
In
them
I
consider
two
things
,
Abrahams
faith
,
in
these
words
,
Abraham
beleeued
God
:
and
the
fruit
of
his
faith
,
in
these
words
,
and
it
was
imputed
to
him
for
righteousnes
.
Touching
his
faith
,
I
consider
three
things
.
The
first
is
,
the
occasion
,
which
was
on
this
manner
.
After
the
conquest
of
the
heathen
kings
,
Abraham
was
still
in
some
feare
:
in
this
regard
the
Lord
comforts
him
,
Gen.
15.
1.
I
am
thy
buckler
,
and
thy
exceeding
great
reward
.
But
to
this
Abraham
replies
,
I
want
issue
:
and
the
Lord
answers
,
I
will
make
thy
seede
,
as
the
starres
of
heauen
.
Gen.
15.
5.
Now
then
looke
as
God
renewes
and
inlarges
his
promise
to
Abraham
,
so
Abraham
renewes
his
faith
:
and
hereupon
Moses
,
and
Paul
,
say
,
Abraham
beleeued
God
.
God
doth
not
now
inlarge
his
promises
to
vs
as
to
Abraham
:
neuerthelesse
,
the
promises
recorded
in
the
bible
,
are
renewed
to
vs
partly
by
preaching
,
and
partly
by
the
vse
of
the
sacraments
:
and
we
accordingly
are
to
renew
our
faith
:
specially
in
the
time
of
feare
,
and
danger
.
The
second
thing
is
the
obiect
,
or
matter
of
his
faith
,
and
that
is
,
the
multiplication
of
his
posteritie
.
It
may
be
said
,
how
could
Abraham
be
iustified
by
such
a
faith
?
Ans.
The
promise
of
the
multiplication
of
his
seede
,
was
a
dependant
of
a
more
principall
promise
,
I
am
thy
God
all-sufficient
.
Gen.
17.
1.
and
,
I
am
thy
exceeding
great
reward
.
Gen.
15.
11.
In
this
carnall
seede
,
Abraham
specially
respected
(
by
the
eye
of
faith
,
)
the
blessed
seede
of
the
woman
.
He
therefore
beleeued
the
promise
of
a
seede
,
as
it
was
a
pledge
vnto
him
of
a
thing
more
principall
;
namely
,
the
fauour
of
God
,
and
as
it
was
a
meanes
to
effect
the
incarnation
of
the
sonne
of
God
.
In
his
example
we
are
taught
how
we
are
to
respect
,
and
vse
earthly
things
:
we
are
to
respect
them
as
pledges
of
Gods
fauour
:
and
to
vse
them
as
meanes
to
further
vs
to
Christ
,
and
to
the
attainment
of
our
saluation
.
The
third
point
is
,
the
propertie
of
Abrahams
faith
,
which
was
a
faith
against
hope
.
For
he
beleeued
the
promise
of
a
seede
,
when
his
bodie
was
halfe
dead
,
and
Sarai
was
barren
.
In
like
sort
we
keeping
true
religion
,
and
good
conscience
,
must
in
all
our
temptations
,
crosses
,
miseries
,
infirmities
,
against
reason
,
sense
,
and
feeling
,
beleeue
the
promise
of
remission
of
sinnes
,
and
life
euerlasting
.
In
the
effect
and
fruit
of
Abrahams
faith
,
three
things
must
be
considered
.
The
first
is
,
what
is
meant
by
Imputation
.
To
impute
properly
,
is
a
speach
borrowed
from
marchants
:
and
it
signifies
to
recken
,
or
to
keepe
a
reckening
of
expenses
,
and
receipts
.
Thus
Paul
saith
,
Philem.
18.
If
he
haue
done
thee
any
wrong
,
impute
it
to
me
:
that
is
,
set
it
on
my
reckening
.
And
this
word
is
here
applied
,
to
the
Iudgement
of
God
.
Because
he
is
our
soueraigne
Lord
,
and
we
are
his
debters
:
and
he
doth
adiudge
vnto
men
for
their
sinnes
,
either
pardon
,
or
punishment
.
Imputation
in
God
,
is
twofold
:
one
,
Legall
:
the
other
,
Euangelicall
.
Legall
is
,
when
God
willeth
and
adiudgeth
the
reward
to
him
that
fulfilleth
the
law
.
Thus
Paul
saith
,
Rom.
4.
5.
that
the
wages
is
imputed
to
him
that
worketh
,
and
that
of
debt
.
Euangelicall
imputation
is
,
when
God
accepts
the
satisfaction
of
Christ
,
our
suretie
,
as
a
paiment
for
our
sinnes
.
In
this
sense
is
the
word
,
Impute
,
taken
ten
times
in
the
4.
chap.
to
the
Rom.
and
in
the
fame
,
is
it
vsed
in
this
place
.
The
second
point
is
,
what
is
imputed
?
And
it
was
imputed
,
that
is
,
faith
.
Faith
here
must
be
considered
two
waies
;
first
,
as
a
qualitie
in
it selfe
:
and
thus
it
is
imperfect
,
and
consequently
cannot
be
imputed
to
vs
for
our
instification
.
Againe
,
faith
must
be
considered
as
an
instrument
,
or
hand
holding
and
receiuing
Christ
:
and
in
this
regard
beleeuing
is
put
for
the
thing
beleeued
.
And
thus
must
this
text
be
vnderstood
.
It
was
imputed
to
him
,
that
is
,
the
thing
which
his
faith
beleeued
was
imputed
to
him
by
God
:
for
the
act
of
beleeuing
is
not
our
iustice
,
as
I
haue
shewed
.
The
third
point
is
,
what
is
meant
by
righteousnes
?
Ans.
That
which
is
called
in
Scripture
,
the
Iustice
of
God
,
which
is
sufficient
to
acquit
a
sinner
at
the
barre
of
Gods
iudgement
.
Thus
then
the
sense
is
manifest
:
Abraham
beleeued
the
promise
of
God
,
specially
touching
the
blessed
seede
:
and
that
which
he
beleeued
,
namely
,
the
obedience
of
the
Mediatour
(
the
blessed
seede
,
)
was
accepted
of
God
as
his
obedience
,
for
his
iustification
.
It
is
obiected
,
that
the
obedience
of
Christ
is
to
be
imputed
to
none
,
but
to
Christ
,
who
was
the
doer
of
it
.
Ans.
It
is
to
be
imputed
,
that
is
,
ascribed
to
him
as
to
the
author
thereof
:
and
withall
because
he
did
performe
it
in
our
roome
,
and
stead
,
and
that
for
vs
,
it
is
to
be
imputed
to
vs
.
Secondly
,
it
is
obiected
,
that
works
are
also
imputed
,
as
well
as
faith
.
Psal.
106.
31.
Phinees
exequuted
iudgement
,
and
it
was
imputed
to
him
for
righteousnes
.
Ans.
There
is
iustice
of
the
person
,
and
iustice
of
the
act
.
Iustice
of
the
person
is
that
,
which
makes
the
person
of
man
iust
.
Iustice
of
the
act
,
is
that
which
makes
the
act
of
the
person
iust
,
and
not
the
person
it selfe
.
Now
the
Psalme
speakes
onely
of
the
iustice
of
Phinees
action
:
and
the
meaning
of
the
words
is
this
,
that
God
reputed
his
action
as
a
iust
action
,
whereas
men
might
happily
condemne
it
.
This
place
therefore
prooues
not
that
workes
are
imputed
for
the
iustification
of
any
man
.
Thirdly
,
it
is
obiected
,
that
imputed
iustice
was
neuer
known
in
the
Church
till
1500
yeares
after
Christ
.
Ans.
It
is
false
.
Bernard
saith
expressely
,
Death
is
put
to
flight
by
the
death
of
Christ
,
Germ.
ad
mil.
Temp.
c.
11.
Epist
190.
and
the
iustice
of
Christ
is
imputed
to
vs
:
and
againe
,
the
satisfaction
of
Christ
is
imputed
to
vs
.
Againe
,
sundrie
of
the
Fathers
,
as
Augustine
,
Hierome
,
Chrysostome
,
Theodoret
,
Anselme
,
entreating
vpon
the
text
of
Paul
,
2.
Cor.
5.
21.
auouch
,
that
the
iustice
whereby
we
are
iustified
,
is
not
in
vs
,
but
in
Christ
.
And
it
is
a
receiued
doctrine
with
them
,
that
a
sinner
is
iustified
by
faith
alone
:
now
faith
alone
,
presupposeth
an
imputation
of
iustice
.
The
vse
.
Hence
it
followes
,
that
there
is
no
merit
of
mans
works
,
either
in
the
beginning
,
or
in
the
accomplishment
of
our
iustification
.
For
faith
is
imputed
for
iustice
to
him
that
beleeueth
and
worketh
not
.
Rom.
4.
5.
Againe
,
by
this
we
see
there
is
but
one
iustification
;
and
that
the
second
,
by
workes
,
whereby
a
man
,
of
a
good
man
,
is
made
better
,
is
a
meere
fiction
.
For
iust
Abraham
is
not
iustified
by
his
good
workes
wherewith
he
abounded
,
but
after
his
first
iustification
,
faith
still
is
imputed
to
him
for
righteousnes
.
Thirdly
,
here
we
see
what
is
that
very
thing
,
whereby
we
are
to
appeare
iust
before
God
,
and
to
be
saued
,
and
that
is
the
Obedience
of
Christ
,
imputed
to
vs
of
God
,
and
apprehended
by
our
faith
.
Lastly
,
here
we
see
our
dutie
.
God
sits
as
a
Iudge
ouer
vs
:
he
takes
a
reckening
of
vs
,
for
all
our
doings
:
the
law
is
an
hand-writing
against
vs
:
to
some
he
imputes
their
sinnes
,
to
some
he
remits
them
.
We
therefore
must
come
into
the
presence
of
God
,
plead
guiltie
,
and
acknowledge
our selues
to
be
as
bankrupts
,
and
intreat
him
to
graunt
pardon
to
vs
,
and
to
accept
the
satisfaction
of
Christ
for
vs
:
then
will
God
not
impute
our
sinnes
,
but
the
obedience
of
Christ
for
our
iustification
:
and
accept
him
as
our
suretie
in
life
and
death
.
The
declaration
of
the
conclusion
followes
in
the
9.
verse
,
and
it
shewes
who
are
the
true
children
of
Abraham
.
The
meaning
of
the
words
must
first
be
considered
.
To
be
of
faith
,
is
to
be
of
Abrahams
faith
,
Rom.
4.
16.
And
to
be
of
Abrahams
faith
,
is
to
beleeue
,
and
applie
the
promise
of
righteousnes
and
life
euerlasting
by
Christ
,
as
Abraham
did
:
and
to
rest
in
it
for
our
iustification
and
saluation
.
v.
10.
they
are
said
to
be
of
works
,
who
doe
the
works
of
the
law
,
and
looke
to
be
iustified
thereby
:
therefore
they
are
of
faith
,
who
beleeue
in
Christ
,
&
looke
to
be
saued
and
iustified
thereby
.
And
they
which
thus
beleeue
with
Abraham
,
are
said
to
be
his
children
.
It
may
be
demanded
,
how
?
Ans.
Children
of
Abraham
,
are
of
two
sorts
:
some
by
nature
,
some
by
grace
.
By
nature
are
they
which
are
of
Abraham
by
the
flesh
,
or
naturall
generation
,
as
Ismael
was
.
By
grace
,
all
beleeuers
are
children
of
Abraham
:
and
that
three
waies
.
First
,
by
Imitation
,
in
that
Abraham
is
set
forth
vnto
vs
as
a
patterne
,
in
the
steppes
of
whose
faith
all
true
beleeuers
walke
.
Rom.
4.
12.
Secondly
,
beleeuers
are
children
of
Abraham
,
by
succession
,
in
that
they
succeede
him
in
the
inheritance
of
the
same
blessing
.
Thirdly
,
they
are
children
to
him
by
a
kind
of
spirituall
generation
.
For
Abraham
by
beleeuing
the
promise
of
a
seede
did
after
a
sort
beget
them
.
Indeede
properly
the
promise
and
Election
of
God
,
makes
them
children
:
and
Abraham
by
his
faith
beleeuing
the
foresaid
promise
,
receiues
them
of
God
as
his
children
.
In
this
regard
beleeuers
are
called
,
children
of
the
promise
,
Rom.
9.
8.
and
the
seede
,
that
is
,
of
the
faith
of
Abraham
.
Rom.
4.
16.
Now
then
the
meaning
of
the
text
is
,
that
beleeuers
,
though
vncircumcised
,
are
the
children
of
Abraham
.
It
may
be
said
,
what
priuiledge
is
this
?
Ans.
Great
:
for
the
children
of
Abraham
are
children
of
the
couenant
,
Act.
3.
25.
and
children
of
God
.
Rom.
9.
8.
The
vse
.
In
this
verse
Paul
sets
downe
one
thing
,
namely
,
the
true
marke
of
the
child
of
Abraham
,
and
that
is
,
to
be
of
the
faith
of
Abraham
.
Here
then
marke
,
first
of
all
the
Iewes
,
though
descending
of
Isaac
,
are
no
children
of
Abraham
,
because
they
follow
not
the
faith
of
Abraham
.
Secondly
,
the
Turks
are
no
children
,
though
they
plead
descent
from
Agar
sometimes
,
and
sometime
from
Sara
,
tearming
themselues
Agarens
,
and
Saracens
.
For
they
tread
vnder
foote
the
faith
of
Abraham
.
Thirdly
,
the
Papist
will
nothing
helpe
himselfe
by
the
plea
of
Antiquitie
,
Succession
,
and
vniuersall
consent
,
except
he
can
shew
some
good
euidence
that
he
is
of
the
faith
of
Abraham
,
which
he
cannot
.
For
this
faith
he
hath
corrupted
,
as
I
haue
shewed
.
Lastly
our
profession
of
Abrahams
faith
,
partly
in
teaching
,
and
partly
in
hearing
and
in
the
vse
of
the
sacraments
;
is
not
sufficient
to
prooue
vs
the
children
of
Abraham
.
For
not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
.
Math.
7.
22.
Therefore
we
must
labour
to
be
indeede
and
in
truth
of
the
faith
of
Abraham
,
and
to
walke
in
the
steppes
of
his
faith
.
And
to
this
end
,
we
must
do
three
things
.
First
,
we
must
haue
knowledge
of
the
maine
and
principall
promise
,
touching
the
blessing
of
God
in
Christ
,
and
of
all
other
promises
depending
on
the
principall
:
and
we
must
know
the
scope
and
tenour
of
them
,
that
we
be
not
deceiued
.
Secondly
,
we
must
with
Abraham
beleeue
the
power
,
and
truth
of
God
,
in
the
accomplishing
of
the
said
promises
,
or
in
the
working
of
our
vocation
,
iustification
,
sanctification
,
glorification
.
Rom.
4.
21.
Thirdly
,
we
must
by
faith
obey
God
in
all
things
;
shutting
our
eyes
,
and
suffering
our selues
(
as
it
were
)
to
be
led
blindfold
,
by
the
word
of
God
.
Thus
did
Abraham
in
all
things
,
euen
in
actions
against
nature
.
Hebr.
11.
8.
But
this
practise
is
rare
among
vs
.
For
there
are
three
things
which
preuaile
much
among
vs
,
the
loue
of
worldly
honour
,
the
loue
of
pleasures
,
and
the
loue
of
riches
:
and
where
these
beare
a
sway
,
there
faith
takes
no
place
.
It
will
be
said
,
that
faith
is
much
professed
.
Ans.
Faith
was
neuer
more
professed
,
yet
there
was
neuer
lesse
true
faith
.
For
the
common
faith
of
men
,
is
a
false
faith
.
For
in
some
,
it
is
conceiued
without
the
meanes
of
the
word
,
praier
,
sacraments
:
and
in
others
,
it
is
seuered
from
the
Purpose
of
not
sinning
.
Now
faith
conceiued
without
the
true
meanes
,
and
faith
ioyned
with
the
purpose
to
liue
as
we
list
,
is
nothing
but
presumption
.
And
surely
,
this
is
the
faith
,
though
not
of
all
,
yet
of
the
most
.
Moreouer
,
that
which
Paul
hath
said
of
the
children
of
Abraham
,
he
prooues
by
the
testimonie
of
the
Galatians
,
in
these
words
,
Know
ye
therefore
,
or
ye
know
:
that
is
,
vpon
the
saying
of
Moses
in
the
former
verse
,
ye
your selues
know
this
to
be
a
truth
,
which
I
said
.
Marke
here
,
Paul
requires
such
a
measure
of
knowledge
in
beleeuers
,
that
they
must
be
able
to
iudge
of
the
gathering
of
this
or
that
doctrine
,
out
of
this
or
that
place
of
Scripture
.
This
shewes
the
contempt
of
knowledge
in
these
our
daies
to
be
great
:
for
most
men
reiect
the
preaching
of
the
Gospel
,
and
content
themselues
with
the
teaching
,
and
schooling
of
nature
.
8
For
the
Scripture
foreseeing
that
God
would
iustifie
the
Gentiles
through
faith
,
preached
before
the
Gospel
vnto
Abraham
,
saying
,
In
thee
shall
all
the
Gentiles
be
blessed
.
9
So
then
,
they
which
are
of
faith
,
are
blessed
with
faithfull
Abraham
.
Against
the
argument
in
the
two
former
verses
,
a
doubt
,
or
exception
might
be
mooued
,
on
this
manner
.
We
graunt
,
that
they
which
are
of
the
faith
of
Abraham
,
are
iustified
as
he
was
,
so
they
be
Iewes
,
and
not
Gentiles
.
Now
this
doubt
,
exception
,
or
obiection
,
Paul
remooues
in
these
verses
,
thus
.
When
God
said
to
Abraham
,
In
thee
shall
all
the
Gentiles
be
blessed
;
he
signified
,
the
iustification
euen
of
the
Gentiles
by
faith
:
therefore
all
that
are
of
faith
,
euen
the
Gentiles
,
are
blessed
of
God
,
as
Abraham
was
.
In
the
8.
verse
,
I
consider
three
things
;
the
occasion
of
the
speach
of
God
to
Abraham
,
namely
,
Gods
foreknowledge
:
the
manner
of
his
speach
,
the
preaching
of
the
Gospel
to
Abraham
:
and
the
testimonie
it selfe
,
In
thee
,
&c.
Touching
the
occasion
;
first
,
it
may
be
demanded
,
whether
this
foreknowledge
in
God
,
be
a
bare
foreknowledge
,
seuered
from
the
will
of
God
,
or
no
?
Ans.
No
:
Gods
foreknowledge
,
is
in
all
things
ioyned
with
his
decree
,
or
will
.
If
God
should
foresee
things
to
come
,
and
in
no
sort
will
or
nill
them
,
there
should
be
an
idle
prouidence
.
Christ
was
deliuered
by
the
will
and
foreknowledge
of
God
,
Act.
2.
23.
and
the
Iewes
for
their
parts
did
nothing
in
the
crucifying
of
Christ
,
but
that
which
the
hand
,
and
counsell
of
God
had
determined
to
be
done
.
Act.
4.
28.
Neither
is
God
by
this
doctrine
made
the
author
of
sinne
.
For
sinne
comes
to
passe
,
not
from
the
will
of
God
,
but
according
to
his
will
:
in
that
he
foresees
euill
,
and
withall
wills
not
to
hinder
the
beeing
of
it
:
and
euill
not
hindred
,
comes
to
passe
.
Againe
,
it
may
be
demanded
,
In
what
order
the
foreknowledge
of
God
stands
to
his
will
.
Ans.
The
foreknowledge
of
things
that
may
possibly
come
to
passe
,
goes
before
his
will
:
the
foreknowledge
of
things
that
shall
certenly
come
to
passe
,
followes
the
will
,
and
decree
of
God
.
For
things
come
not
to
passe
,
because
they
are
foreseene
;
but
because
they
are
to
come
to
passe
,
according
to
the
will
of
God
;
therefore
they
are
foreseene
.
Now
then
because
foreknowledge
in
God
,
is
ioyned
with
his
will
,
and
is
alwaies
a
consequent
of
it
,
it
is
often
put
for
the
counsell
,
will
,
and
decree
of
God
;
as
in
this
place
.
In
this
text
,
two
things
are
to
be
considered
of
Gods
foreknowledge
.
The
first
is
,
who
,
or
what
foresees
?
Answer
is
here
made
,
The
Scripture
foresees
:
that
is
,
God
foresees
,
and
the
Scripture
records
things
foreseene
by
him
.
Hence
it
appeares
,
that
the
writings
of
Moses
are
the
word
of
God
.
For
they
foretell
things
to
come
2000
yeares
after
,
as
the
calling
and
benediction
of
the
Gentiles
in
the
seede
of
Abraham
.
In
the
same
regard
the
writings
of
Paul
are
the
word
of
God
.
For
there
he
reueales
and
sets
down
in
writing
,
more
then
2000
years
after
,
what
was
the
intention
of
God
,
when
he
said
to
Abraham
,
In
thee
shall
all
the
Gentiles
be
blessed
.
The
second
point
is
,
what
is
foreseene
?
Answer
is
made
,
that
God
iustifieth
the
Gentiles
,
that
is
,
God
will
as
certenly
iustifie
them
in
time
to
come
,
as
if
he
had
then
done
it
,
when
he
spake
the
words
.
Some
teach
that
the
Predestination
of
God
,
is
his
decree
,
in
which
he
purposeth
to
redeeme
,
and
iustifie
all
men
,
of
all
ages
,
and
times
,
so
be
it
;
they
will
beleeue
.
But
I
finde
no
such
decree
in
the
word
.
Here
we
see
Gods
decree
,
is
onely
to
iustifie
all
the
Gentiles
in
the
last
age
of
the
world
.
And
thus
the
text
of
Paul
must
be
vnderstood
,
God
would
haue
all
men
to
be
saued
,
1.
Tim.
2.
namely
,
all
men
,
or
all
the
Gentiles
in
the
last
age
of
the
world
,
and
not
all
the
Gentiles
,
of
all
ages
,
and
times
.
In
the
next
place
,
the
manner
of
the
speech
and
testimonie
of
God
must
be
considered
,
in
that
he
is
said
to
preach
the
Gospel
to
Abraham
.
Here
marke
the
Antiquitie
of
the
Gospel
:
and
the
markes
of
true
religion
,
which
for
his
substance
was
known
not
onely
to
the
Apostles
,
but
also
to
the
Prophets
,
and
Patriarks
.
So
ancient
is
the
true
way
of
life
,
and
the
doctrine
of
iustification
by
faith
without
workes
.
Papists
plead
antiquitie
for
their
religion
:
but
in
vaine
:
for
the
proper
points
and
heads
of
their
religion
,
were
taken
vp
since
the
daies
of
Christ
,
some
,
200
yeares
after
:
some
,
400.
some
,
600.
some
,
800.
some
,
a
thousand
:
and
some
,
1400
yeares
after
.
The
third
point
,
is
the
speach
,
or
testimonie
it selfe
:
In
thee
shall
all
the
Gentiles
be
blessed
.
In
thee
,
that
is
,
in
thy
seede
,
Christ
,
Gen.
22.
18.
who
is
in
thy
loynes
:
into
whome
the
Gentiles
are
ingrafted
by
faith
,
and
consequently
into
thee
.
For
they
are
the
seede
of
Christ
,
Isa.
53.
10.
who
is
the
seede
of
Abraham
.
Againe
,
here
it
is
said
,
All
the
Gentilis
.
but
Gen.
17.
4.
Abraham
is
called
the
father
,
not
of
all
,
but
of
many
nations
.
Ans
:
He
is
the
father
of
many
,
in
respect
of
his
fleshs
and
he
is
a
father
of
all
the
Gentiles
,
in
regard
of
his
faith
.
Againe
,
it
is
vsuall
in
scripture
,
to
put
the
word
,
All
:
for
many
Rom.
5.
15.
18.
And
the
benediction
here
mentioned
,
comprehends
all
the
spirituall
graces
of
God
,
as
vocation
,
iustification
,
glorification
,
Eph.
1.
v.
3.
The
vse
.
In
that
the
Lord
saith
,
All
the
nations
shall
be
blessed
in
Abraham
,
hence
I
gather
,
that
the
nation
of
the
Iewes
shal
be
called
,
and
conuerted
,
to
the
participation
of
this
blessing
:
when
,
and
how
,
God
knowes
:
but
that
it
shall
be
done
before
the
ende
of
the
world
,
we
know
.
For
if
all
nations
shall
be
called
,
then
the
Iewes
.
Againe
,
that
which
was
foretold
to
Abraham
,
is
verefied
in
our
eyes
.
For
this
our
English
nation
,
and
many
other
nations
are
at
this
day
blessed
in
this
seede
of
Abraham
.
Vpon
the
consideration
of
this
,
we
are
admonished
of
many
things
.
First
,
we
are
to
giue
to
God
great
thankes
and
praise
,
that
we
are
borne
in
these
daies
.
For
many
Prophets
,
and
great
Kings
,
desired
to
see
that
which
we
see
,
and
could
not
obtaine
it
.
Secondly
,
we
must
euery
one
of
vs
in
our
hearts
amend
and
turne
to
God
,
and
vnfainedly
beleeue
in
Christ
,
that
we
may
now
in
the
acceptable
day
be
partakers
of
the
promised
blessing
.
The
Lord
saith
,
Gen.
22.
18.
In
thy
seede
all
the
nations
of
the
earth
shall
be
blessed
,
or
,
blesse
themselues
:
because
they
shall
vse
all
good
meanes
,
that
they
may
be
filled
with
the
blessings
of
God
.
Thirdly
,
we
must
blesse
all
,
doe
good
to
all
,
and
hurt
none
:
for
,
we
are
heyres
of
blessings
1.
Pet.
3.
8.
Lastly
,
we
must
here
marke
our
comfort
:
if
we
truly
turne
to
God
,
and
beleeue
in
the
holy
seede
of
Abraham
,
all
things
shall
goe
well
with
vs
:
God
shall
blesse
them
that
blesse
vs
,
and
curse
them
that
curse
vs
.
Gen.
12.
3.
The
ninth
verse
,
is
the
conclusion
of
Pauls
answer
:
and
it
is
in
effect
and
substance
one
and
the
same
with
v.
7.
and
it
signifieth
that
all
men
that
be
of
Abrahams
faith
,
(
though
otherwise
forrainers
and
Gentiles
to
Abraham
,
)
shall
be
partakers
of
the
same
blessing
of
God
with
him
.
It
may
be
said
:
How
shall
we
haue
the
same
blessing
,
when
we
haue
not
the
like
faith
?
Ans.
god
respects
not
the
greatnes
of
our
faith
so
much
,
as
the
truth
of
it
.
And
if
faith
erre
not
in
his
obiect
:
that
is
,
if
we
make
Christ
crucified
our
Redeemer
,
and
ioyne
nothing
to
him
:
if
there
be
further
,
a
will
to
beleeue
,
and
to
apprehend
Christ
,
with
care
and
constancie
to
increase
in
faith
,
and
a
purpose
not
to
sinne
,
God
will
accept
this
true
and
honest
will
,
for
the
deede
.
10
For
as
many
as
be
of
the
works
of
the
law
,
are
vnder
the
curse
.
For
it
is
written
,
Cursed
is
euery
one
that
continues
not
in
all
things
written
in
the
Law
,
to
doe
them
.
In
these
wordes
,
Paul
sets
downe
a
second
reason
,
whereby
he
prooues
that
not
onely
the
Iewes
,
but
also
the
Gentiles
,
are
blessed
as
Abraham
was
,
by
faith
.
And
the
reason
is
drawne
from
the
contraries
,
thus
.
They
that
are
of
workes
,
that
is
,
that
looke
to
be
iustified
by
workes
,
are
vnder
the
curse
.
Therefore
,
they
that
are
of
faith
,
are
blessed
,
or
iustified
,
with
Abraham
.
Moreouer
,
Paul
addes
the
proofe
of
this
second
reason
,
in
the
next
words
,
and
it
is
framed
thus
:
They
which
fulfill
not
the
law
,
are
cursed
:
they
which
are
of
works
,
fulfill
not
the
law
:
therefore
,
they
are
accursed
.
Whereas
Paul
saith
,
that
they
are
vnder
the
curse
,
that
will
be
of
workes
,
we
see
the
whole
world
almost
,
walkes
in
the
way
of
perdition
:
it
is
a
conclusion
of
nature
,
that
we
must
be
saued
,
and
iustified
,
by
our
works
.
The
young
Prince
in
the
Gospel
,
said
,
Good
master
,
what
must
I
doe
,
to
be
saued
?
The
Iewes
would
not
be
subiect
to
the
iustice
of
God
,
but
they
est●blished
their
owne
righteousnes
of
the
law
,
Rom.
10.
3.
Our
common
people
,
and
they
that
should
be
wise
,
say
,
they
looke
to
be
saued
by
faith
:
but
indeede
,
they
turne
their
faith
,
to
workes
.
For
what
is
their
faith
?
surely
nothing
els
(
as
they
say
)
but
their
good
meaning
,
or
their
good
dealing
,
or
their
good
seruing
of
God
.
Hence
againe
it
followes
,
that
the
Papacie
,
or
Popish
reli
gion
,
is
the
way
to
perdition
,
in
that
it
prescribeth
,
and
teacheth
,
iustification
,
by
workes
.
On
the
contrarie
,
our
religion
is
the
safest
,
and
surest
from
daunger
,
because
it
teacheth
the
free
iustification
of
a
sinner
,
by
the
blood
of
Christ
.
And
this
makes
the
Papists
,
in
the
day
of
death
,
to
renounce
iustification
by
their
workes
.
Steuen
Gardiner
a
bloodie
persecutor
,
beeing
on
his
death
bed
told
,
of
free
iustification
by
the
blood
of
Christ
,
said
;
You
may
tell
this
to
me
,
but
doe
not
open
this
gappe
to
the
people
.
One
of
late
in
a
publike
execution
of
iustice
,
said
,
he
would
die
a
Catholike
,
and
withall
he
added
,
that
he
looked
to
be
saued
onely
by
the
passion
of
Christ
.
In
the
proofe
of
the
reason
,
three
things
are
to
be
considered
:
What
the
curse
is
?
who
are
cursed
?
and
when
?
The
curse
is
eternall
woe
and
miserie
:
and
it
is
either
in
this
life
,
in
the
end
of
this
life
,
or
in
the
life
to
come
.
The
curse
in
this
life
,
is
either
within
man
,
or
without
him
.
The
curse
within
man
,
is
manifold
.
In
the
minde
there
is
ignorance
of
God
,
of
our selues
,
of
true
happines
,
and
of
the
means
to
attaine
to
it
.
Againe
,
there
is
a
great
difficultie
with
much
paine
to
learne
,
and
retaine
things
,
to
be
learned
,
and
retained
.
And
this
is
a
curse
of
God
vpon
our
minds
.
In
the
conscience
,
there
are
manifold
accusations
;
terrours
,
and
feares
,
arising
vpon
euery
occasion
,
and
they
are
flashings
(
as
it
were
)
of
the
fire
of
hell
,
vnlesse
they
be
quenched
in
this
life
,
by
the
blood
of
Christ
.
In
the
will
,
there
in
an
inclination
to
all
manner
of
sinnes
,
without
exception
.
Againe
,
there
is
hardnes
of
heart
,
whereby
the
will
of
man
is
vnpliable
to
that
which
is
good
,
vnlesse
it
be
renewed
.
In
the
bodie
there
are
more
diseases
,
then
the
Physitians
bookes
can
expresse
:
and
as
many
diseases
as
there
be
in
vs
,
so
many
fruits
of
sinne
there
are
.
Ioh.
5.
14.
The
curse
without
vs
,
is
threefold
.
The
first
is
,
a
spirituall
bondage
vnder
the
power
of
the
deuil
:
who
by
reason
of
sinne
,
works
in
the
hearts
of
vnbeleeuers
,
Eph.
2.
2.
and
hath
the
power
of
death
.
Heb.
2.
14.
The
second
,
is
an
Enmitie
of
all
the
creatures
with
man
,
since
the
fall
.
And
this
appeares
,
because
when
God
receiues
vs
to
be
his
people
,
he
makes
a
couenant
with
all
creatures
,
in
our
behalfe
.
Hos.
2.
18.
The
third
containes
,
all
losses
,
calamities
,
miseries
,
in
goods
,
friends
,
good
name
.
Read
Deut.
28.
The
curse
in
the
end
of
this
life
,
is
death
,
which
is
the
separation
of
bodie
and
soule
,
Rom.
5.
13.
and
death
in
his
owne
nature
,
is
a
fearefull
curse
,
and
the
very
downefall
to
the
pitte
of
hell
.
The
curse
after
this
life
,
is
the
second
death
:
which
is
separation
of
bodie
and
soule
from
God
,
with
a
full
apprehension
of
the
wrath
of
God
.
And
if
the
paine
of
one
tooth
,
or
finger
,
be
oftentimes
so
great
,
that
men
rather
desire
to
die
;
then
liue
?
how
great
then
shall
the
paine
be
,
when
all
the
parts
of
bodie
and
soule
shall
be
tormented
?
And
the
eternitie
of
this
death
increaseth
mans
miserie
.
If
a
man
might
suffer
so
many
yeares
,
as
there
are
drops
in
the
sea
,
and
then
haue
an
end
,
it
were
some
comfort
:
but
when
that
time
is
expired
,
man
is
as
farre
from
the
end
of
his
woe
,
as
euer
he
was
.
This
in
summe
and
substance
is
the
curse
here
mentioned
:
and
it
were
to
be
wished
,
that
men
would
more
thinke
&
speak
of
it
,
then
they
doe
:
then
would
there
be
more
conscience
of
sinne
.
The
next
point
is
,
who
are
cursed
.
Ans.
They
which
doe
not
all
things
written
in
the
law
.
Here
,
is
an
Item
for
them
,
that
will
keepe
some
commandements
,
but
not
all
.
Herod
would
doe
some
things
,
at
the
motion
of
Iohn
Baptist
,
but
he
would
not
leaue
his
incestuous
marriage
,
with
his
brothers
wife
.
Mark
.
6.
20.
There
be
at
this
day
that
are
very
forward
in
good
things
:
yet
some
of
them
will
not
leaue
their
swearing
,
some
their
lying
,
some
their
vncleannes
,
some
their
vsurie
.
But
God
will
not
part
stakes
with
man
:
he
will
haue
all
,
or
none
.
He
that
breakes
one
commandement
,
is
guiltie
of
all
.
Iam.
2.
And
there
is
good
reason
,
that
he
which
obaies
,
should
obey
in
all
.
For
where
God
renewes
,
he
sanctifies
throughout
,
and
fills
them
with
the
seede
of
all
grace
,
that
they
may
performe
obedience
,
according
to
all
the
commandements
of
the
law
.
Againe
,
he
is
cursed
,
that
doth
not
all
things
which
the
law
prescribeth
;
or
if
he
doe
them
,
yet
doth
not
continue
in
all
.
So
then
he
is
cursed
,
that
breakes
the
law
but
once
,
and
that
onely
in
one
thought
:
for
such
an
one
doth
not
continue
in
all
things
.
Now
then
O
sinnefull
man
,
what
wilt
thou
doe
,
to
auoid
the
curse
?
for
thou
hast
in
thought
,
word
,
and
deede
,
broken
the
law
.
Doest
thou
thinke
to
appease
the
wrath
of
God
with
gold
and
siluer
?
the
whole
world
and
all
things
therein
are
the
Lords
.
And
thou
maist
not
thinke
to
hide
or
withdraw
thy
selfe
from
the
presence
of
God
:
for
all
must
come
and
appeare
before
his
tribunall
seat
,
in
their
owne
persons
.
Neither
may
we
thinke
to
escape
,
because
God
is
mercifull
:
for
he
is
as
iust
,
as
mercifull
.
What
wilt
thou
then
doe
to
escape
this
horrible
curse
?
when
thou
hast
done
all
thou
canst
doe
,
thou
canst
no
way
helpe
or
releeue
thy selfe
.
The
onely
way
of
helpe
is
this
.
Thou
must
flie
from
this
sentence
of
the
law
,
to
the
throne
of
grace
for
mercie
;
instantly
asking
,
seeking
,
knocking
at
the
gate
of
mercie
,
for
pardon
of
thy
sinnes
.
And
that
thou
maist
be
incouraged
to
this
dutie
.
consider
with
me
,
that
at
thy
first
Purpose
to
amend
,
and
to
turne
vnto
God
,
thy
sinnes
are
pardoned
in
heauen
.
Dauid
saith
,
Psal.
32.
5.
I
thought
I
will
confesse
my
sinnes
against
my selfe
,
and
thou
forgauest
me
.
Marke
the
speech
,
I
thought
.
The
prodigall
child
,
Luk.
15.
vpon
his
purpose
to
returne
to
his
father
,
(
before
he
had
indeed
humbled
himselfe
in
word
)
was
receiued
to
mercie
.
When
Dauid
said
,
I
haue
sinned
,
Nathan
in
the
name
of
God
said
,
Thy
sinne
is
forgiuen
thee
.
It
may
be
,
thou
wilt
say
,
the
curse
is
absolute
.
Ans.
The
threatnings
of
the
law
must
be
vnderstood
with
an
exception
,
which
the
Gospel
makes
,
on
this
manner
:
The
Law
saith
,
cursed
is
the
transgressour
:
and
the
Gospel
saith
,
Except
he
repent
.
Ionas
preached
,
yet
fourtie
daies
,
and
Niniuie
shall
be
destroied
:
yet
withall
he
addes
an
exception
:
It
may
be
the
Lord
will
repent
of
his
fierce
wrath
.
Ion.
5.
9.
Againe
,
thou
wilt
say
,
my
sinnes
are
very
grieuous
therefore
I
feare
I
shall
not
escape
the
curfe
.
Ans.
Forgiuenes
is
promised
without
any
limitation
,
to
any
number
or
kinds
of
sinne
:
(
onely
the
sinne
against
the
H.
Ghost
excepted
.
)
Therefore
appeale
with
boldnes
in
thy
heart
to
the
throne
of
grace
,
intreat
for
forgiuenes
as
for
life
and
death
,
and
thou
shalt
escape
the
curse
.
The
third
point
is
,
when
is
a
sinner
accursed
?
Ans.
In
present
,
in
the
time
of
this
life
.
For
the
Lord
saith
not
,
he
shall
be
accursed
:
but
,
he
is
accursed
.
There
be
among
vs
whome
no
sermons
or
exhortations
will
amend
:
and
such
persons
thinke
themselues
without
the
reach
of
any
danger
.
For
they
thinke
the
time
is
very
long
to
the
last
iudgement
.
But
they
are
deceiued
touching
themselues
.
For
God
with
his
owne
mouth
hath
giuen
the
sentence
,
that
they
are
accursed
;
there
remaines
nothing
but
the
exequution
.
The
halter
is
alreadie
about
their
neckes
:
and
there
remaines
nothing
but
the
turning
of
the
ladder
.
Nay
the
exequution
is
alreadie
,
in
blindnes
of
minde
,
and
hardnes
of
heart
.
He
that
beleeues
not
,
is
alreadie
condemned
.
Ioh.
3.
Lastly
,
a
memorable
conclusion
of
Paul
is
here
to
be
obserued
.
That
it
is
impossible
for
any
man
,
within
himselfe
,
for
the
time
of
this
life
,
to
fulfill
the
law
of
God
.
For
Paul
here
takes
it
for
a
confessed
and
graunted
conclusion
:
otherwise
his
argument
will
not
hold
:
which
must
be
framed
on
this
manner
.
He
which
fulfills
not
the
law
,
is
cursed
:
he
which
is
of
workes
,
fulfills
not
the
law
:
therefore
he
is
accursed
.
I
further
prooue
it
thus
.
If
we
could
fulfill
the
law
,
we
might
be
iustified
by
the
law
:
but
no
man
can
be
iustified
by
the
law
,
or
by
workes
:
therefore
,
no
man
can
fulfill
the
law
.
Againe
,
Paul
saith
,
Rom.
7.
14.
that
the
law
was
spirituall
,
requiring
inward
and
spirituall
obedience
,
and
that
he
was
carnall
,
and
therefore
not
conformable
to
the
law
:
that
he
was
sold
vnder
sinne
:
that
when
he
would
doe
good
,
euil
was
present
:
that
he
carried
about
him
the
bodie
of
death
.
And
all
this
he
saith
of
himselfe
,
about
twentie
yeares
after
his
owne
conuersion
.
Such
as
our
knowledge
is
,
such
is
our
loue
,
to
God
and
man
.
Now
we
know
God
onely
in
part
:
therefore
we
loue
in
part
;
and
consequently
we
doe
not
fulfill
the
law
.
Againe
,
the
Scripture
puts
all
men
,
euen
the
regenerate
,
vnder
the
name
of
sinners
to
the
very
death
:
Isa.
64.
4.
All
our
righteousnes
is
as
a
defiled
cloth
.
Prou.
20.
9.
Who
can
say
,
my
heart
is
cleane
?
Iob
cannot
answer
God
for
one
of
a
thousand
,
Iob.
9.
The
righteous
man
shall
pray
for
the
pardon
of
his
sinnes
in
a
time
when
he
may
be
heard
,
Psal.
32.
6.
If
we
say
we
haue
no
sinne
,
we
deceiue
our selues
.
1.
Ioh.
1.
9.
The
Papists
say
,
that
all
these
places
are
meant
of
veniall
sinnes
.
Ans.
There
are
no
veniall
sinnes
,
which
in
their
owne
nature
,
are
not
against
the
law
of
God
,
but
only
beside
it
.
The
stipend
of
euery
sinne
is
death
.
Rom.
6.
23.
If
we
were
perfectly
sanctified
,
and
consequently
fulfillers
of
the
law
in
this
life
,
then
Christ
should
not
be
a
Sauiour
,
but
an
Instrument
of
God
,
to
make
vs
our
owne
Sauiours
.
And
to
say
this
,
is
blasphemie
.
Lastly
,
that
which
man
could
doe
by
creation
,
so
much
the
law
requires
at
our
hand
:
but
man
by
creation
could
loue
God
with
all
the
powers
of
his
soule
,
and
with
all
the
strength
of
all
the
powers
:
which
now
(
since
the
fall
,
)
no
man
can
doe
.
It
remaines
then
for
an
infallible
conclusion
,
that
it
is
impossible
for
any
man
in
the
time
of
this
life
,
to
fulfill
the
law
.
The
vse
.
This
point
serues
notably
to
condemne
the
follie
of
the
world
.
The
Israelites
say
at
Mount
Sinai
,
that
they
will
doe
all
things
which
the
Lord
shall
command
them
.
Exod.
19.
8.
The
young
Prince
said
,
that
he
had
kept
all
the
commandements
from
his
youth
.
Mark
.
10.
20.
Our
common
people
say
,
that
they
can
loue
God
with
all
their
hearts
,
and
their
neighbours
as
themselues
.
Secondly
,
this
doctrine
serues
to
confute
sundrie
Errours
of
the
Papists
,
who
blasphemously
teach
,
that
a
man
after
justification
,
may
fulfill
the
law
in
this
life
:
that
a
man
may
for
a
time
be
without
all
sinne
:
that
works
of
the
regenerate
are
perfect
,
and
may
be
opposed
to
the
iudgement
of
God
:
that
men
may
supererrogate
,
and
doe
more
then
the
law
requires
.
The
ground
of
all
these
conclusions
is
this
:
They
say
,
there
is
a
double
degree
of
fulfilling
the
law
.
The
first
is
,
in
this
life
,
and
that
is
,
to
loue
God
truly
,
aboue
all
creatures
,
and
to
loue
our
neighbour
as
our selues
,
in
truth
.
The
second
is
,
to
loue
God
with
all
the
powers
of
the
soule
,
and
with
all
the
strength
,
of
all
the
powers
:
and
this
measure
of
fulfilling
the
law
,
is
reserued
to
the
life
to
come
.
I
will
briefly
consider
the
reasons
and
the
ground
of
this
blasphemous
doctrine
.
Obiect.
I.
God
promifeth
the
Israelites
,
that
he
will
circumcise
their
hearts
,
that
they
may
loue
him
with
all
their
hearts
,
with
all
their
soules
,
and
with
all
their
strength
.
Deut.
30.
6.
And
thus
Iosua
turned
to
God
with
all
his
heart
,
with
all
his
soule
,
and
with
all
his
strength
according
to
all
the
law
of
Moses
.
2.
king
.
23.
25.
Ans.
The
phrase
[
with
all
thy
heart
]
is
taken
in
a
double
signification
.
Sometime
it
is
opposed
to
a
double
heart
,
and
then
it
signifies
,
a
true
and
vpright
heart
,
without
guile
or
dissimulation
.
Thus
they
of
Zebulon
are
saide
,
not
to
fight
with
a
double
heart
,
1.
Chron.
12.
33.
but
with
a
perfect
heart
,
v.
38.
Where
,
marke
the
opposition
,
of
an
whole
or
perfect
heart
,
to
a
double
heart
.
In
this
sense
are
the
places
before
named
,
to
be
vnderstood
.
Neuerthelesse
,
the
whole
heart
,
soule
,
and
strength
,
in
the
summe
of
the
morall
law
,
signifies
all
powers
of
the
soule
,
and
all
the
strength
of
all
the
powers
.
Thus
doth
Paul
,
Rom.
7.
expound
the
law
,
when
he
faith
,
the
law
,
is
spirituall
;
and
by
the
prohibition
of
lust
,
giues
the
meaning
of
the
whole
law
.
For
concupiscence
,
or
lust
,
comprehends
the
first
thoughts
,
or
motions
.
Obiect.
II.
Noah
is
saide
to
be
iust
and
perfect
,
Gen.
6.
and
God
commands
Abraham
to
walke
before
him
,
and
to
be
perfect
,
Gen.
17.
1.
Paul
saith
,
Let
as
many
as
be
perfect
,
be
thus
minded
,
Phil.
3.
15.
Answ.
There
is
a
double
perfection
;
perfection
of
parts
,
and
perfection
of
degrees
.
Perfection
of
parts
is
,
when
a
man
hath
in
him
,
after
he
is
regenerate
,
the
beginnings
of
all
vertnes
,
and
the
seedes
of
all
graces
:
by
which
he
endeauours
,
to
obey
God
in
all
his
lawes
and
commandements
.
Perfection
of
degrees
,
is
,
when
the
law
is
fulfilled
both
in
matter
,
and
manner
,
according
to
the
rigour
of
the
law
.
Now
the
former
places
speake
onely
of
the
perfection
of
parts
:
and
that
is
such
a
perfection
in
which
we
are
to
acknowledge
our
imperfection
,
and
it
is
no
more
but
a
true
and
generall
indeauour
to
obey
God
.
Isa.
38.
1.
Obiect.
III.
Sundrie
holy
men
are
saide
to
fulfill
the
law
:
Dauid
turned
from
nothing
that
God
commanded
him
all
the
daies
of
his
life
,
saue
in
the
matter
of
Vriah
.
1.
king
.
15.
5.
Zacharie
and
Elizabeth
walked
in
all
the
commandements
of
God
,
and
that
without
reproofe
before
God
.
Luk.
1.
6.
Ans.
There
are
two
kinds
of
fulfilling
the
law
:
one
Legall
,
the
other
Euangelicall
.
Legall
is
,
when
men
doe
all
things
required
in
the
law
,
and
that
by
themselues
and
in
themselues
.
Thus
none
euer
fulfilled
the
law
,
but
Christ
,
and
Adam
before
his
fall
.
The
Euangelicall
manner
of
fulfilling
the
law
,
is
to
beleeue
in
Christ
,
who
fulfilled
the
law
for
vs
:
and
withall
to
indeauour
in
the
whole
man
,
to
obey
God
in
all
his
precepts
.
And
this
indeauour
ioyned
with
the
Purpose
of
not
sinning
,
is
called
the
righteousnes
of
Good
conscience
;
and
though
it
be
not
really
a
fulfilling
of
the
law
,
yet
it
is
accepted
of
God
as
a
fulfilling
of
the
law
in
all
them
that
are
in
Christ
.
For
God
accepts
the
indeanour
to
obey
,
for
perfect
obedience
.
Thus
Dauid
,
Zacharie
,
Elizabeth
,
and
others
,
are
said
to
fulfill
the
law
.
Obiect.
IIII.
We
pray
that
we
may
fulfill
the
law
,
when
we
say
,
Let
thy
will
be
done
in
earth
,
as
it
is
in
heauen
.
Ans.
We
pray
not
that
we
may
fulfill
the
law
in
this
,
but
that
we
may
striue
as
much
as
may
be
,
to
attaine
to
the
fulfilling
of
the
law
.
That
is
the
scope
of
the
petition
.
We
desire
not
to
be
equall
to
the
Angels
,
and
Saints
;
but
onely
to
imitate
them
more
and
more
,
and
to
be
like
to
them
.
Obiect.
V.
Rom.
7.
18.
To
will
is
present
with
me
:
therefore
(
say
they
)
in
will
the
law
may
be
kept
,
though
the
flesh
relent
.
Ans.
When
Paul
saith
,
that
to
will
was
present
,
he
doth
not
signifie
that
he
could
perfectly
will
that
which
is
good
.
For
his
will
beeing
partly
renewed
,
and
partly
vnrenewed
,
the
good
which
he
willed
,
he
partly
nilled
;
and
the
euill
which
he
nilled
,
he
partly
willed
.
Obiect.
UI.
Christ
tooke
out
flesh
,
that
the
righteousnes
of
the
law
might
be
fulfilled
in
vs
.
Rom.
8.
4.
Ans.
The
righteousnes
of
the
law
is
fulfilled
in
vs
,
not
because
we
doe
all
things
required
in
the
law
,
but
because
we
haue
faith
in
vs
,
and
by
that
faith
we
apprehend
the
obedience
of
Christ
in
fulfilling
of
the
law
.
Obiect.
VII
.
Rom.
13.
8.
Loue
is
the
fulfilling
of
the
law
:
and
the
regenerate
loue
their
neighbours
.
Ans.
If
we
could
loue
our
neighbour
as
our selues
,
perfectly
,
we
should
then
fulfill
the
whole
law
.
But
our
loue
is
imperfect
.
Obiect.
UIII
.
He
that
is
borne
of
God
sinnes
not
:
1.
Ioh.
3.
he
that
sinnes
not
,
fulfills
the
law
.
Ans.
He
that
is
borne
of
God
sinnes
not
,
that
is
,
he
doth
not
commit
sinne
,
or
make
a
practise
of
sinne
.
He
may
fall
of
frailtie
,
yet
then
he
recouers
himselfe
,
and
doth
not
keepe
a
course
in
sinning
.
This
is
the
meaning
of
S.
Iohn
.
Obiect.
IX
.
The
commandements
of
God
are
not
grieuous
.
1.
Ioh.
5.
Ans.
They
are
not
grieuous
three
waies
;
first
,
in
respect
of
remission
:
because
they
that
beleeue
in
Christ
,
haue
the
transgression
of
the
law
pardoned
.
Secondly
,
in
respect
of
imputation
:
because
Christs
obedience
in
fulfilling
the
law
,
is
imputed
to
euery
beleeuer
.
Thirdly
,
in
respect
of
inchoation
.
For
they
that
beleeue
receiue
the
spirit
of
God
,
wherby
they
are
inabled
to
indeauour
themselues
to
obey
God
in
all
his
commandements
.
Otherwise
in
respect
of
our
owne
personall
obedience
,
they
are
a
yoke
that
no
man
can
beare
.
Obiect.
X.
The
workes
of
God
are
perfect
,
Deut.
32.
4.
Good
workes
,
are
workes
of
God
:
therefore
they
are
perfect
.
Ans.
Workes
,
that
are
meerely
workes
of
God
,
which
he
worketh
by
himselfe
,
and
not
by
man
,
they
are
all
perfect
:
and
thus
must
the
text
in
Moses
be
vnderstood
.
Now
good
works
,
are
works
of
God
in
vs
:
and
withall
they
are
our
workes
,
hauing
their
beginning
in
the
minde
,
and
will
of
man
:
and
hence
they
are
defiled
.
For
when
the
first
and
second
cause
concurre
in
a
worke
,
the
said
worke
takes
vnto
it
the
condition
of
the
second
cause
.
Water
pure
in
the
fountaine
,
is
defiled
,
when
it
passes
by
the
filthie
channell
.
Obiect.
XI
.
If
God
haue
giuen
vs
an
impossible
law
,
he
is
more
cruell
then
any
tyrant
.
Ans.
When
God
first
gaue
the
law
,
he
also
gaue
power
to
fulfill
the
law
.
If
the
law
be
impossible
,
it
is
not
Gods
fault
,
but
mans
,
who
by
his
owne
fault
hath
lost
this
power
of
keeping
the
law
.
The
ground
before
named
of
the
double
fulfilling
of
the
law
,
one
for
this
life
,
the
other
for
the
life
to
come
,
is
false
.
For
there
is
onely
one
generall
,
and
vnchangeable
sentence
of
the
law
,
Cursed
is
euery
one
that
continues
not
in
all
things
written
in
the
law
to
doe
them
.
I
now
come
to
other
vses
of
the
former
conclusion
.
If
the
law
be
impossible
,
then
must
we
seeke
for
the
fulfilling
of
it
,
forth
of
our selues
,
in
Christ
,
who
is
the
ende
of
the
law
for
righteousnes
,
to
them
that
beleeue
.
Hence
it
followes
necessarily
,
that
our
iustification
must
be
by
the
imputation
,
or
application
of
Christs
iustice
vnto
vs
.
Because
we
cannot
fulfill
the
law
,
we
must
make
it
a
glasse
to
see
our
impotencie
,
and
what
we
cannot
doe
:
and
it
must
be
our
schoolemaster
to
driue
vs
to
Christ
.
And
by
our
impotencie
we
must
take
occasion
to
make
praier
to
God
for
his
spirit
to
inable
vs
to
obey
the
lawes
of
God
.
Thus
come
we
to
be
doers
of
the
law
,
and
no
otherwise
.
Againe
,
it
may
be
demanded
,
(
considering
we
cannot
fulfill
the
law
,
)
how
our
works
can
please
God
?
Ans.
In
euery
good
worke
,
there
is
something
that
is
Gods
,
and
something
that
is
ours
alone
.
The
defect
of
the
worke
is
ours
alone
,
and
that
is
pardoned
to
the
beleeuer
.
That
which
is
good
in
the
worke
,
is
from
God
,
and
that
he
approoueth
as
beeing
his
owne
.
And
thus
euery
good
worke
,
is
said
to
please
God
.
Lastly
,
after
that
we
haue
begunne
to
please
God
in
obedience
to
his
lawes
,
considering
we
fulfill
them
not
,
all
boasting
of
our
goodnes
must
be
laid
aside
,
and
we
must
humble
our selues
vnder
the
hand
of
God
euen
to
the
death
.
Read
the
practise
of
Dauid
,
Psal.
143.
2.
and
Psal.
130.
3.
Iob.
9.
1.
11
And
that
no
man
is
iustified
by
the
law
in
the
sight
of
God
,
it
is
manifest
.
For
the
iust
liueth
by
faith
.
12
And
the
law
is
not
of
faith
:
but
he
that
shall
doe
these
things
,
shall
liue
in
them
.
The
meaning
.
By
the
law
]
that
is
,
the
law
not
onely
ceremoniall
,
but
also
iudiciall
and
morall
.
Indeede
the
occasion
of
Pauls
disputation
in
this
place
,
is
taken
from
Circumcision
,
pertaining
to
the
ceremoniall
law
:
but
he
inlarges
his
disputation
,
from
one
part
to
the
whole
law
.
For
they
which
thought
Ceremonies
necessarie
to
iustification
,
would
much
more
thinke
morall
duties
necessarie
.
And
that
Paul
speakes
here
of
the
morall
,
it
appeares
by
the
10.
verse
,
where
he
alleadgeth
a
sentence
that
specially
appertaines
to
the
morall
law
:
Cursedis
euery
one
,
&c.
Againe
,
the
law
may
be
considered
,
two
waies
,
in
the
iustification
of
a
sinner
:
first
,
as
it
iustifieth
without
Christ
.
Secondly
,
as
it
iustifieth
with
Christ
:
and
both
waies
it
is
excluded
from
iustification
,
and
here
specially
in
the
second
regard
.
For
the
intent
of
the
Galatians
was
,
to
ioyne
Christ
and
the
law
,
in
the
worke
of
our
iustification
.
Before
God
]
that
is
,
in
the
iudgement
of
God
,
before
whose
iudgement
seat
we
must
all
appeare
,
and
be
iudged
.
The
iust
shall
liue
by
faith
.
]
The
scope
of
these
words
is
this
.
The
Iewes
were
oppressed
by
the
Babylonians
,
and
it
was
further
told
them
by
the
Prophet
,
that
they
should
be
ledde
into
captiuitie
,
by
the
saide
Babylonians
.
Now
in
this
distresse
of
theirs
,
the
Lord
sets
downe
the
dutie
of
the
faithfull
Iewes
,
namely
,
that
they
must
stay
themselues
by
their
faith
in
the
Messias
,
and
consequently
,
that
they
shall
haue
safetie
in
this
life
in
the
middest
of
all
dangers
,
and
in
the
ende
haue
eternall
life
.
And
Paul
applies
this
text
to
his
purpose
,
thus
.
Life
eternall
comes
by
faith
:
and
therefore
true
righteousnesse
before
God
is
by
faith
.
For
righteousnes
is
the
foundation
of
life
eternall
:
and
therefore
it
is
called
iustification
of
life
.
Rom.
5.
17.
The
law
is
not
of
faith
]
The
meaning
of
these
words
must
be
gathered
,
by
the
opposition
in
the
latter
part
of
the
verse
:
but
he
that
doth
these
things
shall
liue
in
them
.
And
the
meaning
is
this
.
The
law
doth
not
prescribe
faith
in
the
Messias
:
neither
doth
it
promise
life
to
him
that
beleeueth
in
the
Messias
,
but
to
him
that
doth
the
things
contained
in
the
law
.
In
these
wordes
,
Paul
addes
a
new
argument
to
the
former
,
thus
.
Iustice
is
by
faith
:
the
law
is
not
of
faith
:
therefore
the
law
is
not
our
iustice
.
Or
again
,
thus
.
He
that
is
iustified
,
is
iustified
by
faith
:
the
law
iustifies
no
man
by
faith
:
therefore
the
law
doth
not
iustifie
.
The
conclusion
is
first
,
in
the
11.
verse
.
The
proposition
is
expressed
,
and
confirmed
by
the
testimonie
of
the
Prophet
Habacuk
.
The
assumption
is
in
the
12.
verse
.
The
vse
.
When
Paul
saith
,
No
man
is
iustified
by
the
law
in
the
sight
of
God
:
he
makes
a
double
iustification
:
one
,
before
God
:
the
other
,
before
men
.
Iustification
before
God
is
,
when
God
reputes
a
man
iust
,
&
that
onely
for
the
merit
,
and
obedience
of
Christ
.
Iustification
before
men
,
is
,
when
such
as
professe
faith
in
Christ
,
are
reputed
iust
of
men
.
By
this
distinction
,
Paul
who
saith
,
that
a
man
is
iustified
by
faith
without
workes
,
Rom.
3.
28.
and
Iames
,
who
saith
,
that
Abraham
was
iustified
by
faith
,
and
workes
,
Iam.
2.
24.
are
reconciled
:
for
Paul
speakes
of
iustification
before
God
,
as
he
himselfe
expressely
testifieth
,
Rom.
4.
2.
and
S.
Iames
speakes
of
iustification
before
men
,
which
is
not
onely
by
the
profession
of
faith
,
but
also
by
workes
.
In
the
same
sort
,
there
is
a
double
Election
.
One
speciall
,
whereby
God
knowes
who
are
his
.
The
other
,
is
more
generall
,
whereby
we
repute
all
men
to
be
Elect
,
that
professe
faith
in
Christ
,
leauing
secret
iudgements
to
God
.
Thus
Paul
writes
to
the
Ephesians
,
Philippians
,
&c.
as
Elect.
And
the
Ministers
of
the
word
,
are
to
speake
to
their
congregations
,
as
to
the
Elect
people
of
God
.
In
the
same
manner
,
there
is
a
double
sanctification
:
one
before
God
,
in
truth
,
Eph.
4.
28.
the
other
before
men
,
in
the
iudgement
of
charitie
.
Thus
men
are
said
,
to
tread
vnder
foote
the
blood
of
Christ
wherewith
they
were
sanctified
.
Hebr.
10.
29.
Thus
all
that
are
of
right
to
be
baptised
,
are
holy
and
regenerate
:
not
in
the
iudgement
of
certentie
,
which
is
Gods
;
but
in
the
iudgement
of
charitie
,
which
is
mans
:
secrets
alwaies
reserued
to
God
.
Againe
,
when
Paul
saith
,
in
the
sight
of
God
,
he
giues
vs
to
vnderstand
,
that
there
is
an
vniuersall
iudgement
of
God
,
before
whome
we
must
all
appeare
,
and
be
iudged
.
And
when
Paul
saith
in
the
time
present
,
that
God
iustifieth
(
though
not
by
workes
)
he
signifies
,
that
this
iudgement
is
alreadie
begunne
vpon
vs
,
euen
in
this
life
.
This
must
teach
vs
,
to
walke
in
godly
and
holy
conuersation
,
in
the
feare
of
God
:
and
to
watch
and
pray
,
that
we
may
be
found
worthie
,
to
stand
before
God
.
Malefactours
,
when
they
are
going
to
iudgement
,
and
when
they
see
the
Iudge
set
:
lay
aside
skorning
,
and
bethinke
themselues
what
to
say
,
or
doe
.
Now
we
are
these
malefactours
:
and
we
know
that
God
hath
alreadie
begunne
to
giue
iudgement
of
vs
:
and
therefore
we
must
prepare
our selues
to
make
a
good
reckoning
.
In
the
testimonie
of
the
Prophet
our
dutie
is
set
downe
,
and
that
is
,
that
we
must
in
this
world
liue
by
faith
.
That
we
may
liue
by
faith
,
we
must
doe
two
things
.
One
is
,
to
choose
the
true
God
for
our
God
:
the
second
is
,
in
our
hearts
to
cleaue
vnto
him
,
and
that
according
to
his
word
.
First
therefore
,
we
must
cleaue
fast
to
his
commandements
,
by
entring
into
the
way
of
his
precepts
,
and
by
walking
in
them
.
For
this
cause
we
must
haue
alwaies
about
vs
the
eye
of
knowledge
,
to
direct
our
steps
in
the
wayes
of
God
,
that
we
euer
keepe
our selues
in
our
callings
,
that
is
the
dutie
we
owe
to
God
and
man
.
Secondly
,
while
we
stand
in
the
waies
of
God
,
we
shall
be
assailed
with
many
Temptations
on
the
right
hand
,
and
on
the
left
:
therefore
we
must
further
cleaue
to
the
promises
of
God
:
beleeuing
his
presence
,
protection
,
and
assistance
,
in
all
temptations
and
daungers
.
And
this
our
faith
must
be
as
it
were
a
hand
to
stay
vs
.
Here
two
caueats
must
be
remembred
.
One
,
that
we
must
not
prescribe
vnto
God
the
manner
of
his
assistance
:
but
leaue
it
,
with
other
circumstances
of
time
,
and
place
,
to
God
.
The
second
is
,
when
all
earthly
things
faile
vs
,
we
must
rest
vpon
the
bare
word
of
God
,
and
beleeue
the
promise
of
remission
of
sinnes
,
and
life
euerlasting
.
This
is
to
liue
by
faith
.
And
this
dutie
must
be
practised
,
when
we
are
in
the
field
to
fight
for
our
countrey
:
when
we
lie
on
our
death
beddes
:
and
when
we
are
in
any
danger
.
Marke
further
,
Paul
saith
,
the
iust
man
liues
by
faith
:
he
therefore
that
is
iustified
continues
to
be
iustified
by
his
faith
:
and
therfore
the
second
iustification
,
that
is
said
to
be
by
our
works
,
is
a
meere
fiction
.
And
in
that
none
liues
by
faith
,
but
he
that
is
a
iust
man
,
we
see
that
true
faith
is
alwaies
ioyned
with
the
Purpose
of
not
sinning
,
or
with
the
iustice
of
good
conscience
:
and
where
they
are
seuered
,
there
is
no
more
but
a
meere
pretence
of
faith
.
When
Paul
saith
[
the
Law
is
not
of
faith
]
he
sets
downe
the
maine
difference
betweene
the
Law
and
the
Gospel
.
The
law
promiseth
life
,
to
him
that
performs
perfect
obedience
,
&
that
for
his
works
.
The
Gospel
promiseth
life
,
to
him
that
doth
nothing
in
the
cause
of
his
saluation
,
but
only
beleeues
in
Christ
:
and
it
promiseth
saluation
to
him
that
beleeueth
,
yet
not
for
his
faith
,
or
for
any
worke
els
,
but
for
the
merit
of
Christ
.
The
law
then
requires
doing
to
saluation
,
and
the
Gospel
beleeuing
,
and
nothing
els
.
Obiect.
I.
The
Gospel
requires
repentance
,
and
the
practise
of
it
.
Ans.
Indeede
the
law
doth
not
teach
true
repentance
;
neither
is
it
any
cause
of
it
,
but
onely
an
occasion
.
The
Gospel
onely
prescribes
repentance
,
and
the
practise
thereof
:
yet
onely
as
it
is
a
fruit
of
our
faith
,
and
as
it
is
the
way
to
saluation
in
which
we
are
to
walke
,
and
no
otherwise
.
Obiect.
II.
The
law
requires
and
commands
faith
.
Ans.
The
law
requires
faith
in
God
,
which
is
to
put
our
affiance
in
him
.
But
the
Gospel
requires
faith
in
Christ
,
the
Mediatour
,
Godman
:
and
this
faith
the
law
neuer
knew
.
Obiect.
III.
In
the
Gospel
there
are
promises
of
life
,
vpon
condition
of
our
obedience
.
Rom.
8.
13.
Jf
by
the
spirit
ye
mortifie
the
deedes
of
the
flesh
,
ye
shall
liue
.
1.
Ioh.
1.
9.
If
we
confesse
our
sinnes
,
God
is
faithfull
to
forgiue
them
.
Ans.
The
promises
of
the
Gospel
are
not
made
to
the
worke
,
but
to
the
worker
:
and
to
the
worker
not
for
his
work
:
but
for
Christs
sake
,
according
to
his
worke
.
As
for
example
:
promise
of
life
is
made
not
to
the
worke
of
mortification
,
but
to
him
that
mortifieth
his
flesh
,
and
that
not
for
his
mortification
,
but
because
he
is
in
Christ
,
and
his
mortification
is
the
token
or
euidence
thereof
.
And
therefore
it
must
be
remembred
,
that
all
promises
of
the
Gospel
that
mention
works
,
include
in
them
Reconciliation
with
God
in
Christ
.
Obiect.
IV.
Faith
is
a
vertue
,
and
to
beleeue
is
a
worke
:
therefore
one
worke
is
commanded
in
the
Gospel
,
and
is
also
necessarie
to
saluation
.
Ans.
The
Gospel
considers
not
faith
as
a
vertue
,
or
worke
,
but
as
an
instrument
,
or
hand
,
to
apprehend
Christ
.
For
faith
doth
not
cause
,
effect
,
or
procure
our
iustification
and
saluation
,
but
as
the
beggers
hand
,
it
receiues
them
,
beeing
wholly
wrought
and
giuen
of
God
.
This
distinction
of
the
law
and
the
Gospel
,
must
be
obserued
carefully
.
For
by
it
we
see
that
the
Church
of
Rome
hath
erroniously
confounded
the
law
and
the
Gospel
,
for
this
many
hundred
yeares
.
The
law
of
Moses
(
say
they
)
written
in
tables
of
stone
,
is
the
law
:
the
same
law
of
Moses
,
written
in
the
hearts
of
men
by
the
holy
Ghost
,
is
the
Gospel
.
But
I
say
againe
,
that
the
law
written
in
our
hearts
,
is
still
the
law
of
Moses
.
And
this
ouersight
in
mistaking
the
distinction
of
the
Law
and
the
Gospel
,
is
and
hath
bin
,
the
ruine
of
the
gospel
.
We
must
here
further
obserue
,
that
[
](A09383-e36090-b)o
o
Cr●dere
.
Fac
〈…〉
.
beleeuing
,
and
doing
,
are
opposed
,
in
the
article
of
our
iustification
.
In
our
good
conuersation
they
agree
:
faith
goes
before
,
and
doing
followes
:
but
in
the
worke
of
our
iustification
,
they
are
as
fire
and
water
.
Hence
I
gather
,
that
to
the
iustification
of
a
sinner
,
there
is
required
a
speciall
and
an
applying
faith
,
for
generall
faith
is
numbred
among
the
works
of
the
law
:
and
the
deuills
haue
it
.
This
kind
of
beleeuing
therefore
,
and
doing
,
are
not
opposite
.
Againe
,
hence
I
gather
,
that
works
of
faith
and
grace
,
are
quite
excluded
from
iustification
;
because
the
opposition
doth
not
stand
betweene
beleeuing
,
and
the
works
of
nature
:
but
simply
,
betweene
beleeuing
,
and
doing
.
Lastly
,
it
may
be
demaunded
,
why
the
Lord
saith
,
He
that
doth
the
things
of
the
law
shall
liue
;
considering
no
man
since
the
fall
,
can
doe
the
things
of
the
law
?
Ans.
The
Lord
since
mans
fall
,
repeates
the
law
in
his
old
tenour
,
not
to
mocke
men
,
but
for
other
waightie
causes
.
The
first
is
,
to
teach
vs
that
the
law
is
of
a
constant
,
and
vnchangeable
nature
.
The
second
is
,
to
aduertise
vs
,
of
our
weaknes
,
and
to
shew
vs
,
what
we
cannot
doe
.
The
third
is
,
to
put
vs
in
minde
,
that
we
must
still
humble
our selues
vnder
the
hand
of
God
,
after
we
haue
begunne
by
grace
to
obey
the
law
;
because
euen
then
we
come
farre
short
in
doing
the
things
which
the
law
requires
at
our
hands
.
13
Christ
hath
redeemed
vs
from
the
curse
of
the
law
,
when
he
was
made
a
curfe
for
vs
:
(
for
it
is
written
,
Cursed
is
euery
one
that
hangeth
on
the
tree
.
)
14
That
the
blessing
of
Abraham
might
come
to
the
Gentiles
,
through
Christ
Iesus
,
that
we
might
receiue
the
promise
of
the
spirit
by
faith
.
Paul
hauing
prooued
the
truth
of
his
doctrine
by
sundrie
arguments
,
in
the
former
part
of
this
chapter
,
he
here
answereth
an
obiection
,
the
occasion
whereof
is
from
the
10.
verse
.
It
may
be
framed
on
this
manner
:
If
they
be
accused
that
continue
not
in
all
things
written
in
the
law
to
doe
them
,
then
all
men
are
accursed
:
and
the
Gentiles
are
not
partakers
of
the
blessing
of
Abraham
(
as
you
haue
said
.
)
Answer
is
here
made
,
that
to
them
that
beleeue
there
is
full
redemption
,
from
the
curse
of
the
law
.
And
Paul
for
the
better
inlightning
of
his
answer
,
here
makes
a
description
of
our
redemption
by
foure
arguments
.
The
first
is
the
author
:
Christ
hath
redeemed
vs
from
the
curse
of
the
law
.
The
second
is
the
forme
or
manner
of
our
Redemption
,
in
these
words
,
When
he
was
made
a
curse
for
vs
.
And
this
forme
is
further
declared
by
the
signe
,
in
these
words
:
for
it
is
written
,
Cursed
is
euery
one
that
hangeth
on
the
tree
.
The
third
argument
is
in
the
end
,
in
these
words
,
that
the
blessing
of
Abraham
might
come
on
the
Gentiles
.
The
last
is
also
an
other
ende
,
that
we
might
receiue
the
promise
of
the
spirit
.
Touching
the
Author
,
in
these
words
,
Christ
hath
redeemed
vs
from
the
curse
of
the
law
,
sundrie
things
may
be
learned
.
First
of
all
,
comparing
these
words
with
the
10.
verse
,
or
comparing
the
answer
,
and
the
obiection
together
,
we
see
and
are
to
obserue
,
that
the
threatnings
of
the
law
,
are
to
be
vnderstood
with
an
exception
from
the
Gospel
.
All
are
cursed
,
saith
the
law
,
that
doe
not
continue
to
doe
all
things
written
therein
,
Except
they
haue
pardon
,
and
be
redeemed
by
Christ
,
saith
the
Gospel
.
And
thus
are
all
curses
of
the
law
to
be
conceiued
,
with
a
limitation
or
qualification
,
from
the
Gospel
.
Againe
,
in
that
Christ
hath
redeemed
vs
from
the
curse
of
the
law
,
here
is
our
comfort
,
that
neither
,
hell
,
nor
death
,
nor
Satan
,
hath
any
right
or
power
ouer
vs
,
so
be
it
we
do
vnfainedly
beleeue
in
Christ
.
For
we
are
bought
with
a
price
.
And
for
this
cause
,
we
must
be
admonished
,
not
to
feare
any
euill
ouermuch
,
as
the
reuilings
,
and
curses
of
euill
tongues
,
withcraft
,
the
plague
,
pestilence
,
famine
,
the
sword
,
or
death
.
For
the
curse
which
makes
all
these
,
and
many
other
things
hurtfull
vnto
vs
,
is
remooued
from
them
that
are
in
Christ
.
And
therefore
all
immoderate
feare
should
be
restrained
.
Thirdly
,
our
dutie
is
,
to
glorifie
God
and
Christ
,
who
hath
redeemed
vs
,
and
that
both
in
bodie
and
soule
.
The
redeemed
must
liue
according
to
the
will
of
their
redeemer
.
1.
Cor.
6.
20.
This
is
all
the
thankfulnes
that
we
can
shew
to
our
Redeemer
for
his
mercie
.
Lastly
,
here
an
obiection
made
by
some
,
may
be
answered
.
If
(
say
they
)
we
were
redeemed
by
Christ
,
beeing
captiues
to
the
deuill
,
the
price
of
our
Redemption
was
paid
to
him
,
and
not
to
God
.
Ans.
We
were
captiues
properly
to
the
iustice
of
God
in
the
law
,
to
the
order
whereof
we
stand
subiect
:
and
by
this
meanes
we
are
captiues
to
the
curse
of
the
law
,
and
consequently
to
the
deuill
,
who
is
the
minister
of
God
,
for
the
Execution
of
the
said
curse
.
And
beeing
captiues
to
the
deuill
,
no
otherwise
then
as
he
is
the
minister
of
God
,
for
the
inf●●cting
of
punishment
:
the
price
must
not
be
paid
to
him
,
but
to
God
,
who
is
the
principall
,
and
hath
a
soueraigntie
ouer
him
and
vs
.
I
come
now
to
the
forme
of
our
Redemption
,
Who
was
made
a
curse
for
vs
.
For
the
better
vnderstanding
of
these
words
,
foure
points
are
to
be
handled
.
The
first
is
,
what
is
this
curse
?
Ans.
A
double
death
:
the
first
of
the
bodie
,
the
second
of
the
soule
.
The
first
is
,
the
separation
of
the
bodie
and
soule
.
The
second
is
,
the
separation
of
the
whole
man
from
God
:
not
in
respect
of
his
vniuersall
power
and
presence
(
for
the
very
damned
haue
their
moouing
and
beeing
from
him
,
)
but
in
respect
of
his
fauour
,
and
speciall
loue
,
whereby
God
ceaseth
to
be
their
God
.
And
this
is
death
indeede
,
whereof
the
first
;
is
but
a
shadow
:
and
this
is
the
curse
of
the
law
.
The
second
point
is
,
How
Christ
was
a
curse
,
or
accursed
,
who
is
the
fountaine
of
blessednes
?
Ans.
He
is
not
so
by
nature
:
for
he
is
the
naturall
sonne
of
God
:
nor
by
his
owne
fault
:
for
he
is
the
vnspotted
lambe
of
God
:
but
by
voluntarie
dispensation
:
and
therefore
Paul
saith
,
he
was
made
a
curse
.
And
he
was
made
a
curse
,
first
,
because
he
was
set
a
part
in
the
eternall
counsell
of
the
Father
,
Sonne
,
and
holy
Ghost
,
to
be
our
redeemer
,
and
consequently
to
be
a
curse
.
In
this
regard
,
the
father
is
said
to
haue
sealed
him
,
Ioh.
6.
27.
and
he
is
said
againe
to
be
prcordained
before
all
worlds
,
1.
Pet.
1.
20.
and
giuen
according
to
the
counsell
and
foreknowledge
of
God
.
Act.
3.
22.
Secondly
,
he
was
made
a
curse
,
in
that
he
was
in
time
consecrated
to
be
our
Mediatour
and
so
a
curse
.
And
this
consecration
was
first
in
his
baptisme
,
in
which
he
put
vpon
him
our
guilt
,
as
we
put
off
the
same
in
ours
;
and
secondly
on
the
crosse
and
passion
,
in
which
he
tooke
vnto
him
the
punishment
of
our
sinne
.
And
thus
was
he
made
a
curse
.
It
may
be
obiected
,
that
he
is
the
Son
of
God
:
and
therefore
no
curse
.
Ans.
Christ
must
be
considered
as
the
Sonne
of
God
,
and
againe
as
our
pledge
and
suretie
.
Heb●
.
7.
22.
In
the
first
respect
he
was
not
accursed
,
but
in
the
second
.
The
third
point
is
,
In
what
nature
was
Christ
accursed
?
Ans.
Whole
Christ
God-man
,
or
Man-god
,
was
accursed
.
For
the
Lord
of
life
(
saith
Paul
)
was
cr●cified
,
and
consequently
accursed
.
1.
Cor.
2.
8.
Yet
this
limitation
must
be
added
,
that
the
curse
was
not
vpon
the
Godhead
of
Christ
,
but
onely
in
his
flesh
,
or
manhood
.
For
he
suffered
(
saith
Peter
)
in
the
flesh
.
1.
Pet.
4.
1.
Moreouer
,
the
soule
of
Christ
was
the
more
principall
seat
of
the
curse
,
as
it
was
the
principall
seat
of
sinne
.
Therefore
the
Prophet
saith
,
he
made
his
soule
an
offering
for
sinne
,
Isa.
53.
10.
and
Christ
said
,
My
soule
is
heauie
to
the
death
.
The
fourth
point
is
,
How
farre
forth
Christ
was
accursed
?
Ans.
In
the
first
death
there
are
two
degrees
,
separation
of
the
bodie
and
soule
,
and
the
putrifaction
of
the
bodie
separated
.
And
Christ
entred
onely
into
the
first
,
and
not
into
the
second
.
For
his
bodie
beeing
dead
indured
no
corruption
.
Againe
,
in
the
second
death
there
are
two
degrees
.
The
first
is
,
a
separation
from
God
in
sense
and
feeling
:
and
the
second
,
is
an
absolute
separation
from
God
.
Into
this
second
degree
of
death
,
Christ
entred
not
,
because
he
saide
in
the
middest
of
his
passion
,
My
God
,
my
God
.
And
this
absolute
separation
could
not
be
without
the
dissolution
of
the
personall
vnion
.
Into
the
first
degree
of
the
second
death
,
he
entred
:
namely
,
into
the
apprehension
and
feeling
of
the
wrath
and
indignation
of
God
due
to
mans
sinne
.
And
this
appeares
by
his
bloodie
sweat
of
thicke
and
clottered
blood
,
by
his
complaint
that
he
was
forsaken
:
by
his
feares
and
sorrowes
in
the
time
of
death
,
in
which
he
comes
short
of
sundrie
Martyrs
,
vnlesse
we
acknowledge
that
he
indured
further
paines
of
death
then
euer
they
did
:
by
his
condition
,
in
that
he
takes
vpon
him
the
condition
of
the
first
Adam
,
who
vpon
his
fall
was
to
indure
the
first
and
second
death
.
Here
two
questions
are
to
be
demanded
:
the
first
,
How
and
in
what
manner
Christ
suffered
the
wrath
of
God
?
Ans.
He
indured
it
willingly
of
his
owne
accord
:
he
did
not
onely
in
minde
see
it
before
his
eyes
,
but
also
he
felt
it
:
it
was
laid
and
imposed
on
him
,
and
he
incountred
with
it
:
but
it
had
no
dominion
of
lordship
ouer
him
.
Act.
2.
24.
The
second
is
,
How
much
he
suffered
of
the
wrath
of
God
?
Ans.
The
punishment
he
suffered
was
in
value
and
measure
answerable
to
all
the
sinnes
,
of
all
the
Elect
past
,
present
,
and
to
come
:
the
Godhead
supporting
the
manhood
,
that
it
might
be
able
to
beare
,
and
ouercome
the
whole
burden
of
the
wrath
of
God
.
If
it
be
saide
,
that
a
creature
cannot
haue
an
infinite
apprehension
of
the
wrath
of
God
:
I
answer
,
it
sufficeth
that
God
laid
infinite
wrath
vpon
him
,
and
that
he
apprehended
it
according
to
the
condition
of
a
creature
.
For
in
so
doing
,
he
incountred
with
the
whole
wrath
of
God
.
One
man
in
a
breach
,
or
at
a
bridge
,
may
stand
against
an
whole
armie
,
and
beare
the
brunt
of
it
:
why
may
not
then
the
manhood
of
Christ
supported
by
the
Godhead
,
beare
the
stresse
of
the
whole
wrath
of
God
?
Against
this
doctrine
,
sundrie
things
may
be
obiected
.
Obiect.
I.
The
Scripture
ascribes
all
to
the
blood
of
Christ
,
and
therefore
to
the
death
of
the
bodie
.
Ans.
By
blood
,
is
meant
a
bloodie
death
:
by
the
bloodie
death
,
the
death
of
the
crosse
:
by
the
death
of
the
crosse
,
a
death
accursed
,
or
the
death
of
the
bodie
,
ioyned
with
the
malediction
of
the
law
.
Obiect.
II.
The
suffering
of
the
anger
of
God
was
not
figured
in
Sacraments
or
sacrifices
.
Ans.
The
beast
,
whereof
the
burnt
offering
was
made
,
was
first
tied
to
the
hornes
of
the
altar
:
his
blood
then
was
shedde
:
and
lastly
he
was
all
burnt
vpon
the
al●●●
vnto
God
:
and
hereby
was
figured
the
fierie
wrath
of
God
.
Obiect.
III.
Temporall
death
,
or
the
curse
for
halfe
a
day
cannot
counteruaile
eternall
death
.
Ans.
Yes
,
in
Christ
.
For
if
man
could
suffer
and
ouercome
punishment
in
measure
infinite
,
he
should
not
suffer
eternally
:
but
this
no
man
nor
angel
can
doe
:
and
therefore
man
must
suffer
punishment
for
measure
finite
,
for
time
infinite
:
because
the
punishment
must
be
answerable
to
God
,
whose
maiestie
is
infinite
.
Now
Christ
beeing
God
and
man
,
suffered
punishment
indeed
infinite
:
and
therefore
it
was
not
necessarie
that
he
should
indure
it
eternally
.
Againe
,
here
the
dignitie
of
the
person
helpeth
:
for
in
that
the
Sonne
of
God
suffered
the
curse
of
the
law
for
halfe
a
day
,
it
is
more
,
then
if
all
men
had
suffered
eternall
death
.
Therefore
the
death
of
Christ
in
respect
of
the
measure
of
the
punishment
,
as
also
in
respect
of
the
value
,
and
dignitie
thereof
,
counteruailes
death
euerlasting
.
Obiect.
IV.
It
is
hard
to
say
,
that
Christ
suffered
the
paines
of
hell
.
Ans.
The
Latin
translation
(
commonly
receiued
,
)
hath
as
much
,
that
he
could
not
be
holden
of
the
sorrowes
of
hell
,
Act.
2.
24.
And
there
is
no
offence
to
say
,
he
suffered
the
paines
of
hell
,
so
farre
forth
as
this
suffering
may
stand
with
the
puritie
of
his
manhood
,
and
with
the
truth
of
the
personall
vnion
.
The
vse
.
Friers
teach
,
that
if
Christ
had
pricked
his
finger
,
and
let
fall
but
one
droppe
of
blood
,
it
had
bin
sufficient
to
redeeme
all
the
world
.
But
they
dreame
.
For
Paul
saith
,
he
was
made
the
curse
of
the
law
,
to
redeeme
vs
.
This
had
bin
a
needles
worke
,
if
a
pricke
in
the
finger
,
or
any
punishment
without
death
,
would
haue
done
the
deede
.
That
Christ
became
a
curse
for
vs
,
it
shewes
,
the
greatnes
and
horriblenes
of
our
sinnes
,
it
shewes
the
grieuous
hardnes
of
our
hearts
,
that
neuer
almost
mourne
for
them
:
it
shewes
the
vnspeakable
loue
and
mercie
of
God
,
for
which
we
are
to
be
thankfull
for
euer
,
and
that
all
manner
of
waies
.
In
that
the
Sonne
of
God
became
a
curse
for
our
sinnes
,
we
are
put
in
minde
,
to
see
,
acknowledge
,
and
consider
them
,
and
withall
to
bewaile
them
,
and
to
humble
our selues
for
them
:
and
to
detest
them
more
and
more
,
vnto
the
very
death
.
For
what
is
more
worthie
of
hatred
,
then
that
which
causeth
the
Sonne
of
God
to
be
accursed
.
They
which
beleeue
that
Christ
by
beeing
a
curse
hath
redeemed
them
from
the
curse
of
the
law
,
doe
in
truth
die
vnto
all
their
sinnes
,
and
liue
vnto
God
.
Many
indeede
professing
Christ
,
make
no
change
of
life
at
all
:
and
the
reason
is
,
because
a
secret
Atheisme
makes
them
say
in
their
hearts
,
There
is
no
Christ
,
there
is
no
curse
,
that
was
indured
by
Christ
.
Clense
your
hearts
of
this
hidden
Atheisme
,
and
looke
that
inwardly
in
your
spirits
,
you
die
vnto
your
sinnes
,
and
liue
to
God
.
In
that
Christ
was
obedient
to
his
Father
in
bearing
the
curse
of
the
law
,
we
are
taught
in
all
things
to
subiect
our selues
to
the
will
of
God
.
Our
obedience
must
not
onely
be
in
doing
this
or
that
,
but
also
in
suffering
the
miseries
●●d
on
us
to
the
death
:
this
is
the
best
obedience
of
all
,
and
the
truest
marke
of
Gods
child
,
to
obey
in
our
sufferings
.
Moreouer
,
that
Christ
was
accursed
,
it
is
confirmed
by
the
sentence
and
decree
of
God
:
Cursed
is
euery
one
that
hangeth
on
the
tree
.
Deut.
21.
23.
The
ground
of
this
sentence
is
the
sinne
of
the
malefactour
:
for
whome
God
curseth
,
he
curseth
for
his
offence
.
And
here
it
may
be
demanded
,
why
he
that
is
stoned
to
death
is
not
likewise
accursed
?
Ans.
He
also
is
accursed
:
but
there
are
speciall
reasons
why
the
man
hanged
on
the
tree
is
cursed
.
First
,
among
the
Iewes
,
they
which
were
hanged
,
were
most
grieuous
malefactours
,
as
blasphemers
,
and
idolatours
:
and
there
punishment
was
accordingly
,
most
grieuous
.
Secondly
,
hanging
(
as
among
all
nations
,
so
among
the
Iewes
)
was
a
most
odious
,
and
infamous
death
.
Thirdly
,
God
did
foresee
that
the
Messias
should
die
on
the
crosse
,
and
therefore
he
accursed
this
kind
of
death
.
If
it
be
saide
,
that
there
was
no
fault
or
offence
in
Christ
;
and
therefore
he
could
not
be
accursed
:
I
answer
,
that
he
became
sinne
for
vs
,
in
that
our
sinne
was
applied
and
imputed
to
him
.
It
may
be
further
obiected
,
that
the
theefe
which
repented
,
was
not
accursed
,
though
he
were
hanged
on
the
tree
.
Ans.
As
a
theefe
,
he
was
accursed
;
as
he
was
a
theefe
,
and
repented
,
the
curse
was
remooued
.
For
the
law
in
the
curses
thereof
,
giues
place
to
the
Gospel
:
iudgement
yeelds
to
mercie
:
and
the
Gospel
puts
an
exception
to
the
law
.
The
vse
.
If
the
malefactour
hanged
,
be
accursed
,
and
defile
the
earth
:
how
vile
and
accursed
is
the
liuing
malefactour
,
the
blasphemer
,
adulterer
,
murtherer
,
&c.
who
hath
entred
no
degree
of
punishment
?
Let
this
be
considered
,
to
terrifie
offenders
.
Againe
,
let
vs
consider
the
scope
of
this
law
.
Because
he
that
hangs
on
the
tree
,
is
accursed
:
therefore
saith
the
law
of
God
,
he
must
be
taken
downe
,
and
buried
.
Marke
the
equity
of
this
law
:
and
that
is
,
that
things
euill
and
accursed
,
are
to
be
remooued
from
the
eye
and
sense
of
man
.
This
charge
the
Lord
giues
of
lesse
matters
,
namely
,
of
sights
vndecent
,
and
vnseemely
.
Deut.
23.
15.
Againe
,
we
are
commanded
not
so
much
as
to
name
fornication
,
vncleannes
,
couetousnes
,
resting
,
foolish
talking
,
&c.
Eph.
5.
3.
Here
we
are
to
be
put
in
minde
,
that
the
Plaies
(
commonly
in
vse
)
ate
to
be
banished
out
of
all
Christian
societies
.
For
they
doe
nothing
els
but
reuiue
and
represent
the
vile
and
wicked
fashions
of
the
world
,
and
the
misdemeanour
of
men
,
which
are
things
accursed
,
and
therefore
to
be
buried
,
and
not
once
to
be
spoken
of
.
Againe
,
all
euill
in
our
example
,
whether
in
word
,
or
in
deede
,
must
be
buried
,
as
much
as
may
be
:
for
it
defileth
,
and
is
accursed
.
Here
it
may
be
demanded
,
how
this
law
of
God
,
(
he
is
accursed
:
therefore
let
him
be
taken
downe
,
and
buried
)
standes
with
the
order
vsed
in
this
and
other
countries
,
in
which
men
are
hanged
in
chaines
for
the
terrour
of
the
world
?
Ans.
Iudiciall
lawes
,
if
they
haue
in
them
morall
equitie
,
and
serue
directly
to
fense
in
the
precepts
of
the
Decalogue
,
are
perpetuall
,
and
bind
all
men
,
els
not
.
As
for
the
iudiciall
determinations
of
this
or
that
manner
of
punishment
,
they
concerne
vs
not
,
but
God
hath
left
euery
nation
free
,
though
not
in
respect
of
punishment
,
yet
in
respect
of
the
manner
and
order
thereof
.
The
third
point
,
whereby
our
redemption
is
described
,
is
the
ende
thereof
,
that
the
blessing
of
Abraham
,
that
is
,
righteousnes
and
life
euerlasting
,
may
come
vpon
the
Gentiles
.
Here
two
things
are
to
be
considered
.
The
first
is
,
whence
comes
the
benediction
of
Abraham
?
Ans.
From
the
cursed
death
of
Christ
.
For
thus
are
the
words
,
He
was
made
a
curse
for
vs
,
that
the
b●●ediction
of
Abraham
might
come
on
the
Gentiles
.
Marke
here
how
God
workes
one
contrerie
by
the
other
.
In
the
creation
,
he
made
something
,
not
of
something
,
but
of
nothing
:
he
called
light
out
of
darknes
:
he
kills
,
and
then
makes
aliue
,
Hos.
6.
he
sends
men
to
heauen
,
by
the
gates
of
hell
:
he
gaue
sight
by
a
temper
of
spittle
and
clay
,
a
fit
meanes
to
put
out
sight
.
In
the
worke
of
our
redemption
he
giues
life
,
not
by
life
but
by
death
,
and
the
blessing
by
the
curse
.
This
shewes
the
wisdome
,
and
power
of
God
:
and
it
teacheth
vs
in
the
worke
of
our
conuersion
and
saluation
,
not
to
goe
by
sense
and
feeling
;
because
God
can
,
and
doth
worke
one
contrarie
,
in
,
and
by
the
other
.
The
second
point
is
,
where
this
benediction
of
Abraham
is
to
be
found
.
Ans.
The
text
say
,
It
is
extant
in
Christ
Iesus
,
who
is
as
it
were
the
storehouse
of
Gods
blessing
,
and
the
dispenser
of
it
to
all
nations
.
In
him
are
hid
all
treasures
of
wisdome
,
and
knowledge
.
Col.
2.
God
and
the
Lambe
are
all
things
to
all
the
Elect
in
the
kingdome
of
heauen
.
Reu.
21.
Here
we
see
the
right
way
to
become
rich
:
and
that
is
,
aboue
all
things
to
seeke
to
be
true
and
liuely
members
of
Christ
:
for
if
he
be
ours
,
we
can
want
nothing
.
Rom.
8.
32.
Matth.
6.
33.
Psal.
34.
10.
This
is
a
most
sure
way
to
procure
vnto
vs
all
good
things
that
he
sees
to
be
necessarie
for
vs
.
For
Christ
is
the
storehouse
of
the
benediction
of
Abraham
.
Againe
,
this
must
teach
them
that
beleeue
in
Christ
,
to
be
content
in
any
estate
,
be
it
better
or
worse
,
for
true
riches
is
the
blessing
of
God
;
and
this
blessing
is
in
Christ
.
This
is
the
truth
,
if
we
could
discerne
of
things
that
differ
.
Thirdly
,
in
our
pouertie
,
and
in
the
middest
of
all
our
wants
and
losses
,
we
must
comfort
our selues
.
For
though
we
leese
neuer
so
much
,
yet
we
retaine
the
principall
,
and
that
is
Christ
,
who
is
the
benediction
of
Abraham
.
The
fourth
point
is
,
an
other
end
of
our
Redemption
,
That
we
might
receiue
the
promise
of
the
spirit
by
faith
.
For
the
better
vnderstanding
of
this
,
foure
questions
may
be
demanded
.
The
first
is
,
what
is
meant
by
the
promise
?
Ans.
The
promise
of
God
made
in
the
old
Testament
,
that
he
would
powre
out
his
spirit
vpon
all
flesh
.
Isa.
44.
3.
and
Ioel
2.
28.
And
h
〈…〉
saide
,
that
this
promise
is
fulfilled
to
the
nations
,
when
they
beleeue
.
Marke
here
how
the
promises
of
God
lie
as
void
,
dead
,
and
of
none
effect
,
till
the
particular
time
of
their
accomplishment
.
God
promiseth
Iacob
that
his
posteritie
shall
be
a
great
nation
after
430
yeares
:
for
which
time
they
remaine
in
thrall
&
bondage
;
but
the
very
night
after
the
former
time
was
expired
,
nothing
,
no
not
the
raging
sea
could
stoppe
their
deliuerance
.
Exod.
12.
41.
God
promised
deliuerance
after
70
yeares
captiuitie
to
the
Israelites
in
Babylon
.
When
this
time
was
expired
,
Daniel
praied
,
and
at
the
very
beginning
of
his
supplications
,
the
decree
of
God
for
deliuerance
came
forth
.
Dan.
9.
23.
The
vision
of
God
(
saith
the
Prophet
)
is
for
an
appointed
time
.
Hab.
2.
1.
and
so
is
the
promise
.
This
must
teach
vs
to
be
content
,
if
after
much
praying
,
we
finde
not
the
fruit
of
our
praiers
:
because
there
is
an
appointed
time
for
the
accomplishing
of
them
.
In
this
respect
Dauid
saith
,
that
his
eyes
failed
,
and
he
was
hoarse
in
praying
.
Psal.
69.
4.
The
second
question
is
,
what
is
meant
by
the
giuing
,
or
sending
of
the
spirit
?
Ans.
Without
any
alteration
or
change
of
place
,
it
signifies
two
things
.
The
first
is
,
Order
betweene
the
persons
,
whereby
the
Father
,
and
the
Sonne
worke
mediately
by
the
holy
Ghost
,
&
the
holy
Ghost
immediatly
from
them
.
The
second
is
,
that
the
Spirit
doth
manifest
his
presence
by
diuine
effects
in
vs
.
In
this
respect
he
is
saide
to
be
sent
,
or
giuen
of
the
Father
,
and
the
Sonne
.
The
third
point
is
,
In
what
order
is
the
spirit
giuen
?
For
it
seemes
,
that
we
first
of
our selues
beleeue
,
and
then
receiue
the
spirit
?
Ans.
Men
are
saide
to
receiue
the
spirit
,
when
they
receiue
some
new
gift
of
the
spirit
,
or
the
increase
of
some
old
gift
.
Ioh.
20.
22.
Againe
,
to
speake
properly
,
faith
and
the
receiuing
of
the
spirit
,
are
for
time
both
together
.
For
first
of
all
,
we
heare
the
promise
of
God
:
then
we
beginne
to
meditate
,
and
to
applie
the
saide
promise
to
our selues
,
to
striue
against
doubting
,
and
to
desire
to
beleeue
:
and
in
doing
of
all
this
,
we
receiue
the
spirit
.
To
beleeue
,
is
the
first
grace
in
vs
that
concernes
our
saluation
:
and
when
we
beginne
to
beleeue
,
we
beginne
to
receiue
the
spirit
:
and
when
we
first
receiue
Gods
spirit
,
we
beginne
to
beleeue
.
And
thus
by
our
faith
receiue
we
the
spirit
:
and
thus
also
the
spirit
dwells
in
vs
by
faith
.
Eph.
3.
17.
And
we
must
not
imagine
,
that
we
may
,
or
can
beleeue
of
our selues
,
without
the
operation
of
the
spirit
.
The
fourth
point
is
,
for
what
ende
we
receiue
the
spirit
?
Ans.
For
sixe
.
For
illumination
of
our
mindes
,
1.
Ioh.
2.
27.
1.
Cor.
2.
12.
for
regeneration
,
whereby
the
Image
of
God
is
restored
in
vs
,
Ioh.
3.
for
the
gouernment
of
our
counsells
,
wills
,
affections
,
actions
,
Isa.
11.
1.
Rom
8.
14.
for
the
effecting
of
that
coniunction
,
whereby
we
are
vnited
to
Christ
our
head
.
1.
Cor.
6.
17.
for
consolation
,
Rom.
8.
16.
lastly
,
for
confirmation
in
our
faith
,
and
euery
good
dutie
.
2.
Cor.
1.
22.
Eph.
1.
13.
This
receiuing
of
the
spirit
,
is
one
speciall
ende
of
our
redemption
:
and
therefore
it
is
most
necessarie
for
vs
,
to
haue
the
spirit
of
God
dwelling
in
vs
.
If
we
haue
not
the
spirit
,
we
are
not
Christs
:
and
without
it
,
we
can
doe
nothing
.
We
must
for
this
cause
doe
such
things
,
whereby
we
may
obtaine
and
receiue
a
plentifull
measure
of
Gods
spirit
.
Repent
(
saith
Peter
)
and
ye
shall
receiue
the
holy
Ghost
.
Againe
,
we
must
carefully
retaine
and
preserue
the
grace
of
the
spirit
in
vs
;
by
meditation
in
the
word
of
God
;
by
earnest
and
frequent
praier
;
by
auoiding
all
such
acts
,
in
word
,
or
deede
,
that
may
make
a
breath
in
conscience
:
for
whatsoeuer
offends
conscience
,
quenches
the
spirit
.
Lastly
,
by
sauouring
the
things
of
the
spirit
,
Rom.
8.
5.
that
is
,
by
thinking
on
things
spirituall
,
by
affecting
of
them
,
and
delighting
in
them
.
15
Brethren
,
I
speake
as
men
doe
:
though
it
be
but
a
mans
couenant
,
when
it
is
confirmed
,
no
man
doth
abrogate
it
,
or
adde
any
thing
thereto
.
16
Now
to
Abraham
and
his
seede
were
the
promises
made
.
He
saith
not
,
and
to
the
seedes
,
as
of
many
;
but
,
and
to
thy
seede
,
as
of
one
,
which
is
Christ
.
17
And
this
I
say
,
that
the
law
which
was
430
yeares
after
,
cannot
disanull
the
couenant
that
was
before
confirmed
of
God
in
respect
of
Christ
,
that
it
should
make
the
promise
of
none
effect
.
17
For
if
the
inheritance
be
of
the
law
,
it
is
no
more
by
promise
,
but
God
gaue
it
vnto
Abraham
by
promise
.
In
these
words
,
Paul
meetes
with
a
second
Exception
,
or
obiection
,
made
against
that
which
he
here
principally
stands
vpon
:
namely
,
that
the
blessing
of
Abraham
is
conuaied
to
the
Gentiles
,
and
that
by
Christ
.
The
obiection
may
be
framed
thus
:
The
promise
made
to
Abraham
,
cannot
now
pertaine
to
the
Gentiles
,
because
the
law
was
added
to
it
,
and
by
the
law
it
is
abrogated
:
and
therefore
the
Gentiles
are
to
be
iustified
,
and
saued
,
by
the
obseruation
of
the
law
.
To
this
obiection
,
Paul
makes
a
double
answer
.
One
is
,
that
the
promise
cannot
be
abrogated
:
the
second
,
that
if
it
might
be
abrogated
,
yet
the
law
cannot
doe
it
.
The
first
he
confirmes
on
this
manner
:
The
Testament
of
God
confirmed
,
cannot
be
abrogated
:
The
promises
made
to
Abraham
and
his
seede
,
which
is
Christ
,
are
his
Testament
confirmed
:
Therefore
they
cannot
be
abrogated
.
The
proposition
is
expressed
in
the
17.
verse
,
and
is
confirmed
by
comparison
,
thus
.
The
testament
of
man
after
it
is
confirmed
,
may
not
be
abrogated
:
much
lesse
the
testament
of
God
.
v.
15.
The
minor
is
propounded
in
the
16.
and
17.
verses
.
Now
I
come
to
speake
of
the
words
as
they
lie
.
Brethreu
]
Paul
had
before
called
them
fooles
;
and
that
iustly
,
because
they
fell
from
the
doctrine
which
he
taught
them
,
to
an
other
Gospel
.
And
yet
here
he
calls
them
brethren
.
And
hence
let
vs
learne
,
that
in
diuision
of
iudgement
and
opinion
,
there
must
be
no
diuision
but
vnitie
of
affection
.
It
is
,
and
hath
bin
alwaies
the
plague
of
the
Church
,
that
diuision
of
heart
and
affection
,
there
takes
place
,
where
any
diuision
is
in
iudgement
,
though
men
erre
of
infirmitie
.
This
cuill
causeth
more
to
be
condemned
for
heretikes
,
then
indeede
ought
to
be
:
it
maketh
schismes
where
none
should
be
:
it
maketh
dissentions
to
be
incurable
;
which
otherwise
might
be
cut
off
.
And
therefore
if
dissentions
in
iudgement
arise
,
we
must
remember
to
suppresse
,
enuie
,
hatred
,
pride
,
selfe
loue
,
and
let
Christian
loue
beare
sway
.
Againe
,
here
we
see
it
is
lawfull
,
to
speake
in
Sermons
as
men
doe
,
so
it
be
done
after
the
example
of
Paul
,
with
these
cautions
.
First
,
it
must
be
done
sparingly
,
and
soberly
,
without
ostentation
.
Secondly
,
it
must
be
done
vpon
a
iust
cause
,
as
when
the
sayings
of
men
serue
to
conuince
the
hearers
,
and
that
in
their
consciences
.
Thirdly
,
a
difference
must
be
made
betweene
the
word
of
man
,
and
the
word
of
God
;
least
in
adding
one
to
the
other
,
the
word
of
God
loose
his
grace
,
and
excellencie
.
Lastly
,
Gods
word
onely
must
be
the
foundation
of
the
doctrine
which
is
taught
,
and
the
word
of
man
is
to
be
added
,
in
respect
of
our
infirmitie
to
giue
light
,
or
to
conuince
.
That
which
Paul
speakes
after
the
manner
of
men
,
is
a
principle
of
law
,
or
a
conclusion
of
the
light
of
nature
,
namely
,
that
a
Couenant
or
testament
confirmed
,
may
not
be
abrogated
.
Paul
saith
,
it
is
the
propertie
of
them
that
are
of
reprobate
mindes
to
be
truce-breakers
.
Rom.
1.
30.
Hence
sundrie
questions
may
be
resolued
.
The
first
is
,
whether
Legacies
giuen
to
the
maintenance
of
the
Masse
,
may
be
applied
to
the
maintenance
of
the
true
worship
of
God
?
Ans.
The
testator
in
the
giuing
of
such
Legacies
,
hath
a
double
intention
:
one
is
general
,
and
that
is
to
preserue
the
worship
of
God
:
the
other
is
special
,
and
that
is
to
preserue
the
idolatrie
of
the
Masse
.
In
this
he
erreth
,
and
therefore
his
will
may
be
changed
.
For
testaments
vnlawfully
made
,
may
be
abrogated
.
In
the
generall
he
erred
not
:
and
therefore
the
goods
may
lawfully
be
applied
to
the
maintenance
of
the
true
worship
of
God
.
But
it
may
be
saide
,
that
the
next
heires
may
recall
them
when
the
Masse
is
abolished
.
I
answer
,
no.
Because
they
may
still
be
applied
to
the
publike
good
of
the
Church
.
The
affection
of
the
dead
was
good
in
this
case
,
though
there
iudgement
was
naught
:
and
therefore
regard
is
to
be
had
of
their
affection
and
intent
.
The
second
question
is
,
whether
we
are
to
keepe
couenant
with
heretikes
,
and
enemies
?
Ans.
Yea
:
for
the
principle
,
A
couenant
confirmed
,
may
not
be
abrogated
,
is
the
conclusion
of
nature
,
which
binds
all
men
without
exception
,
at
all
times
,
if
the
couenant
be
lawfull
.
The
third
question
is
,
what
if
damages
and
losses
follow
vpon
the
couenant
made
and
confirmed
,
must
it
then
be
obserued
?
Ans.
Of
couenants
some
are
single
,
that
is
,
bare
promises
,
not
confirmed
by
oath
;
and
some
againe
are
with
oath
.
Againe
,
some
couenants
are
meere
ciuill
,
beeing
made
of
man
to
man
;
and
some
are
more
then
ciuill
,
beeing
made
of
man
to
God
,
as
contracts
of
marriage
.
Now
if
couenants
be
single
couenants
,
and
meerely
ciuill
,
then
may
they
be
changed
by
the
makers
,
or
by
their
successours
,
if
hurts
and
losses
arise
.
Yet
if
couenants
be
confirmed
by
oath
,
and
if
they
be
made
to
God
,
they
may
not
be
changed
,
so
long
as
they
are
lawfull
,
though
great
losses
insue
.
Read
the
example
of
Iosua
,
Ios.
9.
18.
A
good
man
sweareth
,
and
changeth
not
,
though
he
lose
thereby
.
Psal.
15.
4.
The
fourth
question
is
,
whether
a
contract
may
not
be
dissolued
,
when
one
of
the
parties
hath
a
disease
contagious
in
deadly
manner
,
and
incurable
?
Ans.
If
such
a
disease
follow
the
contract
,
the
marriage
not
consummate
,
we
may
presume
that
God
doth
dissolue
the
contract
.
And
the
couenant
dissolued
by
God
,
we
may
without
daunger
hold
to
be
abrogated
.
The
last
question
is
,
whether
the
Church
of
Rome
hath
not
dealt
wickedly
in
altering
the
last
testament
of
Christ
,
when
it
ministreth
the
Lords
supper
vnder
one
kind
?
Ans.
They
sinne
against
the
light
of
nature
,
which
teacheth
vs
not
to
abrogate
the
testaments
of
men
,
much
lesse
the
testament
of
God
.
It
is
alleadged
,
that
we
receiue
whole
Christ
vnder
one
kind
.
Ans.
True
indeede
.
But
we
must
consider
the
end
of
the
sacraments
is
to
signifie
and
represent
,
perfect
nourishment
,
in
,
and
by
Christ
:
now
perfect
nourishment
is
not
in
bread
alone
,
but
in
bread
and
wine
:
and
by
them
both
ioyned
together
,
is
signified
,
that
Christ
is
the
bread
and
the
water
of
life
:
now
to
abolish
the
cuppe
,
is
to
abolish
the
principall
vse
of
the
sacrament
,
and
to
lessen
our
comfort
.
In
the
16.
verse
Paul
saith
,
the
promises
were
made
to
Abraham
,
in
the
plurall
number
:
because
they
were
sometime
made
to
Abraham
,
sometime
to
his
seede
,
and
sometime
to
both
:
and
they
were
often
repeated
to
Abraham
,
and
therefore
are
called
promises
,
though
in
substance
they
are
but
one
.
The
seede
of
Abraham
here
mentioned
,
is
the
seede
not
of
the
flesh
,
but
of
the
promise
,
Rom.
9.
7.
and
this
seede
is
first
Christ
Iesus
,
and
then
all
that
beleeue
in
Christ
.
For
all
these
are
giuen
to
Abraham
as
children
by
the
promise
and
Election
of
God
.
Moreouer
,
this
seede
is
not
many
(
as
Paul
obserueth
)
but
one
:
that
is
,
one
in
number
.
It
is
obiected
,
that
the
word
[
seede
]
is
a
name
collectiue
,
and
signifies
the
whole
posteritie
of
Abraham
.
Ans.
It
doth
sometime
,
but
not
alwaies
:
for
Eue
saith
of
Seth
,
God
hath
giuen
me
an
other
seede
,
Gen.
4.
25.
that
is
,
an
other
sonne
.
Lastly
,
it
is
said
,
that
this
one
particular
seede
of
Abraham
is
Christ
Iesus
.
Here
by
the
name
Christ
,
first
and
principally
the
Mediatour
is
meant
,
and
then
secondly
all
Iewes
and
Gentiles
beleeuing
,
that
are
set
and
grasted
into
Christ
by
their
faith
.
For
Paul
saith
,
Rom.
9.
8.
that
the
children
of
God
,
or
,
the
children
of
the
promise
,
are
the
seede
of
Abraham
:
againe
,
Gal.
3.
29.
They
which
are
of
Christ
,
are
the
seede
of
Abraham
.
And
the
name
,
Christ
,
signifies
not
onely
the
head
or
Mediatour
,
God
and
man
,
but
also
the
Church
gathered
partly
of
Iewes
,
and
partly
of
Gentiles
.
The
bodie
(
saith
Paul
)
is
one
,
but
the
members
are
many
:
euen
so
is
Christ
,
1.
Cor.
11.
12.
that
is
,
the
Church
of
Christ
.
Againe
,
I
beare
in
my
bodie
the
remainders
of
the
sufferings
of
Christ
,
Col.
1.
24.
and
the
Church
is
called
the
complement
of
Christ
.
Eph.
1.
23.
It
may
be
obiected
,
that
by
this
means
the
seede
of
Abraham
,
is
many
,
and
not
one
:
because
Christ
and
all
beleeuers
are
the
seede
.
Ans.
They
are
all
one
in
respect
of
one
and
the
same
blessing
of
God
,
which
is
first
giuen
to
Christ
,
and
by
Christ
to
all
that
beleeue
in
him
.
All
are
one
in
Christ
,
Gal.
3.
28.
and
he
gathers
things
in
heauen
and
earth
into
one
head
.
Eph.
1.
10.
It
is
here
to
be
obserued
,
that
the
promises
made
to
Abraham
,
are
first
made
to
Christ
,
and
then
in
Christ
to
all
that
beleeue
in
him
,
be
they
Iewes
,
or
Gentiles
.
This
Conclusion
is
of
great
vse
.
First
,
by
it
we
learne
the
difference
of
the
promises
of
the
Law
and
the
Gospel
.
The
promises
of
the
law
,
are
directed
and
made
to
the
person
of
euery
man
particularly
:
the
promises
of
the
Gospel
are
first
directed
,
and
made
to
Christ
,
and
then
by
consequent
,
to
them
that
are
by
faith
ingrafted
into
Christ
.
Secondly
,
by
this
we
learne
to
acknowledge
the
communion
that
is
betweene
Christ
and
vs
.
Christ
as
Mediatour
,
is
first
of
all
elected
,
and
we
in
him
:
Christ
is
first
iustified
,
that
is
,
acquit
of
our
sinnes
,
and
we
iustified
in
him
:
he
is
heire
of
the
world
,
and
we
heires
in
him
:
he
died
vpon
the
crosse
,
not
as
a
priuate
person
,
but
as
a
publike
person
representing
all
the
Elect
,
and
all
the
Elect
died
in
him
,
and
with
him
.
In
the
same
manner
they
rise
with
him
to
life
,
and
sit
at
the
right
hand
of
God
with
him
in
glorie
.
Thirdly
,
here
we
see
the
ground
of
the
Certentie
of
perseuerance
,
of
all
them
that
are
the
true
children
of
God
.
For
the
office
of
Christ
to
which
he
is
set
a
part
,
is
to
receiue
the
promise
of
God
for
vs
,
and
to
applie
it
vnto
vs
.
And
this
worke
is
done
by
Christ
without
impediment
,
and
without
repentance
on
his
part
.
The
seale
and
foundation
of
our
saluation
is
this
,
that
God
accepts
and
knowes
vs
for
his
,
2.
Tim.
2.
19.
and
that
which
concernes
vs
is
,
that
we
must
worship
God
in
spirit
and
truth
,
and
depart
from
iniquitie
.
Lastly
,
here
is
comfort
against
the
consideration
of
our
vnworthines
.
Thou
saiest
thou
art
vnworthie
of
the
mercie
of
God
,
and
therefore
hast
no
hope
.
And
I
say
againe
:
dost
thou
truly
exercise
thy selfe
in
the
spirituall
exercises
of
faith
,
inuocation
,
repentance
?
be
not
discouraged
:
thou
must
not
receiue
the
promise
immediately
of
God
,
but
Christ
must
doe
it
for
thee
.
Though
thou
be
vnworthie
,
yet
there
is
dignitie
,
and
worthines
sufficient
in
him
.
If
thou
say
,
that
thou
must
at
the
least
receiue
the
promise
at
the
hand
of
Christ
.
I
adde
further
,
that
he
will
not
quench
the
flaxe
that
doth
but
smoake
,
neither
will
he
breake
the
bruised
reede
.
He
accepts
the
weake
apprehension
,
if
it
be
in
truth
.
And
our
saluation
stands
in
this
,
not
that
we
know
and
apprehend
him
,
but
that
he
knowes
&
apprehends
vs
first
of
all
.
v.
17.
This
I
say
]
In
the
former
verses
Paul
hath
laid
downe
two
grounds
:
one
is
,
that
testaments
of
men
confirmed
,
may
not
be
abrogated
:
the
other
,
that
the
promises
were
made
to
Abraham
and
his
seede
,
which
is
Christ
.
Now
,
what
of
all
this
may
some
man
say
?
Paul
therefore
addes
these
words
,
This
I
say
,
that
is
,
the
scope
and
intent
of
all
my
speech
is
,
to
shew
,
that
the
couenant
or
testament
confirmed
by
God
,
cannot
be
abrogated
:
and
secondly
if
it
might
so
be
;
yet
that
the
law
could
not
abrogate
the
testament
,
because
it
was
giuen
430
yeares
after
the
confirmation
of
the
saide
testament
.
And
because
it
might
be
doubtfull
what
Paul
meanes
,
when
he
saith
,
the
couenant
confirmed
cannot
be
abrogated
,
he
explanes
himselfe
in
the
ende
of
the
verse
by
saying
,
the
promise
cannot
be
made
of
no
effect
.
It
is
here
to
be
obserued
,
that
Paul
saith
,
the
promise
made
to
Abraham
is
a
couenant
,
or
,
testament
.
It
is
a
Couenant
or
compact
,
because
God
for
his
part
promiseth
remission
of
sinnes
and
life
euerlasting
,
and
requireth
faith
on
our
part
.
In
respect
of
this
mutuall
obligation
,
it
hath
in
it
the
forme
of
a
couenant
.
It
is
also
a
Will
,
or
Testament
in
two
respects
.
First
,
because
the
promise
is
confirmed
by
the
death
of
the
mediatour
,
Heb.
9.
15.
Secondly
,
the
things
promised
,
as
remission
of
sinnes
,
and
life
euerlasting
,
are
giuen
after
the
manner
of
legacies
,
that
is
,
freely
,
without
our
desert
,
or
procurement
.
In
this
we
see
the
great
goodnes
of
God
,
who
vouchsafeth
to
name
them
in
his
testament
,
that
haue
made
couenant
with
the
deuill
,
and
are
children
of
wrath
by
nature
,
as
we
all
are
.
Again
,
in
that
the
promise
is
a
testament
,
remission
of
sinnes
,
and
life
euerlasting
,
is
a
Legacie
:
and
for
the
obtainment
of
them
,
we
must
bring
nothing
vnto
God
,
but
hunger
and
thirst
after
them
,
and
make
suit
vnto
God
for
them
,
by
asking
,
seeking
,
knocking
.
Thus
are
all
Legacies
obtained
,
&
there
is
no
more
required
on
our
part
,
but
to
receiue
and
accept
them
.
And
though
we
be
neuer
so
vnworthie
in
our selues
,
yet
shall
it
suffice
for
the
hauing
of
the
blessing
of
God
,
if
our
names
be
found
in
the
Testament
of
God
.
Againe
,
Paul
saith
,
that
the
promise
made
to
Abraham
is
a
couenant
confirmed
of
God
.
It
may
be
demanded
,
by
what
meanes
it
was
confirmed
?
Ans.
By
oath
.
Heb.
6.
17.
Againe
,
it
may
be
demanded
,
to
whome
it
was
confirmed
?
Ans.
To
Abraham
,
as
beeing
the
father
of
all
the
faithfull
,
and
then
to
his
seede
,
that
is
,
first
to
the
Mediatour
Christ
,
and
consequently
,
to
euery
beleeuer
,
whether
Iew
,
or
Gentile
.
For
Abraham
in
the
first
making
,
and
in
the
confirmation
thereof
,
must
be
considered
as
a
publike
person
,
representing
all
the
faithfull
.
Here
againe
we
see
Gods
goodnes
.
We
are
bound
simply
to
beleeue
his
bare
word
;
yet
in
regard
of
our
weaknes
,
he
is
content
to
ratifie
his
promise
by
oath
,
that
there
might
be
no
occasion
of
vnbeleefe
.
Againe
,
here
we
are
admonished
to
rest
by
faith
on
the
promise
of
God
,
as
Abraham
did
,
when
there
is
no
hope
.
Some
may
say
,
I
could
doe
so
,
if
God
would
speake
to
me
,
as
he
did
to
Abraham
.
I
answer
againe
,
when
God
spake
to
Abraham
,
in
him
he
spake
to
all
his
seede
:
and
therefore
to
thee
whosoeuer
thou
art
,
that
beleeuest
in
Christ
.
And
hence
we
are
to
gather
sure
hope
of
life
euerlasting
.
For
in
the
person
of
Abraham
,
God
hath
spoken
to
vs
:
he
hath
made
promise
of
blessing
to
vs
:
he
hath
made
couenant
with
vs
:
and
he
hath
sworne
vnto
vs
.
What
can
we
more
require
of
him
?
what
better
ground
of
true
comfort
?
Hebr.
6.
17.
18.
Lastly
,
in
that
God
thus
confirmes
vnto
vs
the
promise
of
life
euerlasting
,
it
must
incourage
vs
to
all
diligence
in
the
vse
of
all
good
meanes
,
whereby
we
may
attaine
to
the
condition
of
Abraham
:
and
it
must
arme
vs
to
all
patience
in
bearing
the
miseries
&
calamites
that
fall
out
,
in
the
strait
way
to
eternal
life
Further
,
Paul
saith
,
that
the
promise
is
a
couenant
confirmed
,
&
that
in
respect
of
Christ
:
because
he
is
the
scope
&
foundation
of
all
the
promises
of
God
:
partly
by
merit
,
and
partly
by
efficacie
.
By
merit
;
because
he
hath
procured
by
his
death
and
passion
,
remission
of
sinnes
and
life
euerlasting
.
By
his
efficacie
;
because
he
seales
vp
vnto
vs
in
our
consciences
,
remission
of
sinnes
,
and
withall
restores
in
vs
the
image
of
God
.
The
vse
.
If
Christ
be
the
ground
of
the
promise
,
then
is
he
the
ground
and
fountaine
of
all
the
blessings
of
God
.
And
for
this
cause
,
the
right
way
to
obtaine
any
blessing
of
God
,
is
first
to
receiue
the
promise
,
and
in
the
promise
Christ
:
and
Christ
beeing
ours
;
in
him
,
and
from
him
,
we
shall
receiue
all
things
necessarie
.
The
second
answer
of
Paul
to
the
former
obiection
,
is
,
that
if
the
promise
made
to
Abraham
might
be
disanulled
,
yet
the
law
could
not
doe
it
.
And
he
giues
a
double
reason
.
The
first
is
drawne
,
from
the
circumstance
of
time
.
Because
the
promise
or
couenant
was
made
with
Abraham
,
and
continued
by
God
430
yeares
before
the
law
was
giuen
:
therefore
saith
Paul
,
the
law
was
not
giuen
to
disanull
the
promise
.
Against
this
reason
it
may
be
obiected
,
that
Abrahams
seed
,
was
but
400
yeares
in
a
strange
land
.
Gen.
15.
13.
Ans.
Moses
speakes
of
the
time
that
was
from
the
beginning
of
Abrahams
seede
,
or
from
the
birth
of
Isaac
to
the
giuing
of
the
law
:
and
Paul
here
speakes
of
the
time
that
was
betweene
the
giuing
of
the
promise
to
Abraham
,
and
the
giuing
of
the
law
:
and
that
was
10
yeares
before
the
birth
of
Isaac
.
Againe
,
it
may
be
obiected
,
that
the
Israelites
were
in
Egypt
430
yeares
.
Fxod
.
12.
40.
The
dwelling
of
the
children
of
Israel
,
while
they
dwelled
in
Egypt
,
was
430
yeares
.
Therefore
it
seemes
there
was
more
time
betweene
the
promise
,
and
the
law
.
Ans.
The
meaning
of
Moses
in
this
place
,
is
thus
much
:
that
the
dwelling
of
the
children
of
Israel
,
while
they
dwelt
as
pilgrims
,
was
for
the
space
of
430
yeares
:
and
that
in
●art
of
this
time
they
dwelt
in
Egypt
as
strangers
.
The
words
may
thus
be
translated
,
The
dwelling
or
Peregrination
of
the
children
of
Israel
,
in
which
they
dwelt
in
Egrpt
,
was
430
yeares
.
And
this
peregrination
beginnes
in
the
calling
of
Abraham
,
and
endes
at
the
giuing
of
the
law
.
In
Pauls
example
,
we
see
what
it
is
to
search
the
Scriptures
,
not
onely
to
consider
the
scope
of
whole
bookes
,
and
the
parts
thereof
;
but
to
ponder
and
waigh
,
euery
sentence
,
and
euery
part
of
euery
sentence
,
and
euery
circumstance
of
time
,
place
,
person
.
This
is
the
right
forme
of
the
studie
of
diuinitie
to
be
vsed
of
the
sonnes
of
the
Prophets
.
The
second
reason
vsed
by
Paul
,
is
in
the
18.
v.
it
may
be
framed
thus
.
If
the
law
abolish
the
promise
,
then
the
inheritance
must
come
by
the
law
:
but
that
cannot
be
.
He
prooues
it
thus
:
If
the
inheritance
of
life
eternall
be
by
the
law
,
it
is
no
more
by
the
promise
:
but
it
is
by
the
promise
:
because
God
gaue
it
vnto
Abraham
freely
by
promise
:
therefore
it
comes
not
by
the
law
.
The
opposition
betweene
the
law
and
the
promise
,
shewes
that
Paul
in
this
Epistle
speakes
not
onely
of
the
ceremoniall
,
but
also
of
the
morall
.
For
the
greatest
opposition
is
betweene
the
morall
law
,
and
the
free
promise
of
God
.
Let
vs
againe
marke
here
the
difference
betweene
the
law
and
the
Gospel
.
The
law
promiseth
life
but
to
the
worker
,
for
his
works
,
or
vpon
condition
of
obedience
.
The
Gospel
called
by
Paul
,
the
promise
,
offers
and
giues
life
freely
without
the
condition
of
any
worke
,
and
requires
nothing
but
the
receiuing
of
that
which
is
offered
.
It
may
be
obiected
,
that
the
Gospel
promiseth
life
vpon
the
condition
of
our
faith
.
Ans.
The
Gospel
hath
in
it
no
morall
condition
of
any
thing
to
be
done
of
vs
.
Indeede
faith
is
mentioned
after
the
forme
and
manner
of
a
condition
;
but
in
truth
it
is
the
free
gift
of
God
,
as
well
as
life
eternall
:
and
it
is
to
be
considered
not
as
a
worke
done
of
vs
,
but
as
an
instrument
to
receiue
things
promised
.
This
difference
of
the
law
and
the
Gospel
must
be
kept
as
a
treasure
:
for
it
is
the
ground
of
many
worthie
conclusions
in
true
religion
.
And
the
ignorance
of
this
point
in
the
Church
of
Rome
,
hath
bin
the
decay
of
religion
,
specially
in
the
article
of
Iustification
.
Thirdly
,
we
must
here
obserue
,
the
opposition
betweene
the
Law
and
the
free
promise
of
God
,
in
iustification
of
a
sinner
.
For
if
life
come
by
the
law
,
it
comes
not
by
the
promise
,
saith
Paul
.
And
Rom.
4.
14.
If
they
which
are
of
the
law
are
heires
,
the
promise
is
of
none
effect
.
By
this
we
see
the
Church
of
Rome
ouerturnes
and
abrogates
,
the
free
promise
of
God
.
For
they
of
that
Church
teach
,
that
the
first
iustification
is
by
meere
mercie
:
and
that
the
second
,
is
by
the
workes
of
the
law
.
But
the
law
and
the
promise
cannot
be
mixed
together
,
more
then
fire
and
water
:
the
law
ioyned
with
the
free
promise
,
disanulls
the
said
promise
.
Lastly
,
in
that
Paul
saith
,
God
gaue
and
freely
bestowed
the
inheritance
by
the
promise
,
it
must
be
considered
,
that
this
Giuing
is
no
priuate
,
but
a
publike
donation
.
For
Abraham
must
be
considered
as
a
publike
person
:
and
that
which
was
giuen
to
him
,
was
in
him
giuen
to
all
that
should
beleeue
as
he
did
.
Art
thou
then
a
true
beleeuer
?
doest
thou
truly
turne
vnto
God
?
here
is
thy
comfort
:
the
inheritance
of
eternall
life
is
as
surely
thine
,
as
it
was
Abrahams
,
when
he
beleeued
.
For
thou
art
partaker
of
the
same
promise
with
him
:
and
when
God
gaue
him
life
,
he
gaue
thee
also
life
in
him
.
Againe
,
persons
backward
,
and
carelesse
,
must
be
stirred
vp
with
all
diligence
to
vse
all
good
meanes
that
they
may
beleeue
truly
in
Christ
,
and
truly
turne
to
God
.
For
so
soone
as
they
beginne
to
beleeue
,
and
to
turne
vnto
God
,
they
are
entred
into
the
condition
of
Abraham
,
and
if
they
continue
,
they
shall
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kingdome
of
heauen
:
and
after
this
life
,
they
shall
rest
in
the
bosome
of
Abraham
.
For
that
which
was
done
to
Abraham
,
shall
be
done
to
all
that
walke
in
his
steppes
.
19
Wherefore
then
serues
the
law
?
it
was
added
because
of
transgressions
,
vntill
the
seede
was
come
to
which
the
promise
was
made
:
and
it
was
ordained
by
Angels
in
the
hand
of
a
Mediatour
.
20
Now
a
Mediatour
is
not
of
one
:
but
God
is
one
.
Paul
hath
prooued
before
,
that
the
law
doth
not
abolish
the
promise
:
his
last
reason
was
;
because
then
the
inheritance
should
be
by
the
law
:
which
cannot
be
.
Against
this
reason
in
the
19
and
20
verses
,
there
is
an
obiection
made
,
and
answered
.
The
obiection
is
this
.
If
life
and
iustice
come
not
by
the
law
,
the
law
then
is
in
vaine
.
And
this
obiection
is
expressed
by
way
of
interrogation
,
Wherefore
then
serues
the
law
?
The
answer
is
,
in
the
next
words
,
It
is
added
for
transgressions
,
that
is
,
for
the
reuealing
of
sinne
,
and
the
punishment
thereof
,
and
for
the
conuincing
of
men
touching
their
sinnes
.
Rom.
3.
19
,
20.
Moreouer
,
Paul
sets
downe
the
time
or
continuance
of
this
vse
of
the
law
,
when
he
saith
,
till
the
seede
came
to
which
the
promise
was
made
:
that
is
,
till
Christ
come
and
accomplish
the
worke
of
mans
redemption
.
Here
two
questions
may
be
demanded
.
The
first
is
,
whether
the
law
serue
to
reueale
sinne
after
the
comming
of
Christ
?
For
Paul
saith
,
it
is
added
for
transgressions
,
till
Christ
.
Ans.
The
law
serues
to
reueale
sinne
,
euen
to
the
end
of
the
world
:
yet
in
respect
of
the
legall
or
Mosaicall
manner
of
reuealing
sinne
,
it
is
added
,
but
till
Christ
.
For
the
law
before
Christ
did
conuince
men
of
sinne
,
not
onely
by
precepts
and
threatnings
,
but
also
by
Rites
and
Ceremonies
.
For
Iewish
washings
,
and
sacrifices
,
were
reall
confessions
of
sinne
.
And
they
were
an
handwriting
against
vs
,
as
Paul
saith
.
And
this
manner
of
reuealing
sinne
,
ended
in
the
death
of
Christ
.
Col.
2.
14.
Againe
,
the
Ministerie
of
condemnation
which
was
in
force
till
Christ
,
at
his
comming
is
turned
into
the
Ministerie
of
the
spirit
,
and
of
grace
.
2.
Cor.
3.
11.
For
vnder
the
law
there
was
plentifull
reuelation
of
sinne
,
with
darke
and
small
reuelation
of
grace
:
but
at
the
comming
of
Christ
,
men
saw
heauen
opened
,
and
there
was
a
plentifull
reuelation
of
sinne
,
with
a
more
plentifull
reuelation
of
grace
,
and
mercie
.
And
in
this
respect
also
the
law
is
said
to
be
till
Christ
.
The
second
question
is
,
whether
the
seede
of
Abraham
were
before
Christ
or
no
?
Ans.
All
that
followed
the
steppes
of
Abrahams
faith
before
Christ
,
were
his
seede
.
Yet
were
they
not
,
that
seede
,
that
is
,
the
principall
seede
,
who
is
Christ
,
who
is
the
seede
blessed
in
himselfe
,
and
giuing
blessednes
to
all
other
.
And
the
beleeuers
that
were
before
Christ
or
after
him
,
are
the
●eede
of
Abraham
,
in
respect
they
are
set
into
Christ
,
who
is
principally
the
seede
mentioned
in
this
text
.
When
Paul
saith
,
ordained
by
Angels
in
the
hand
of
a
Mediatour
,
he
makes
a
declaration
of
that
which
he
had
saide
before
by
an
Euident
signe
,
on
this
manner
.
That
the
law
serues
to
discouer
transgressions
,
it
appeares
by
this
,
that
the
Iewes
could
not
abide
to
receiue
the
law
immediatly
from
God
,
but
it
was
deliuered
by
Angels
,
and
receiued
by
the
hand
of
a
Mediatour
:
and
this
argues
mans
guiltines
,
and
his
disagreement
with
God
;
because
a
Mediatour
is
of
two
,
at
the
least
,
and
of
two
beeing
at
difference
betweene
themselues
.
The
law
is
said
to
be
ordained
or
disposed
by
Angels
:
because
they
were
attendants
on
God
in
the
Mount
,
when
the
law
was
deliuered
.
Secondly
,
they
were
witnesses
and
approouers
of
the
deliuerie
.
Thirdly
,
it
may
be
,
the
voice
of
God
whereby
the
law
was
published
in
the
hearing
of
all
the
Israelites
,
was
vttered
and
pronounced
by
the
ministerie
of
Angels
:
for
the
holy
Ghost
saith
,
the
word
spoken
by
Angels
was
stedfast
,
Hebr.
2.
2.
that
is
,
the
law
.
It
may
be
said
,
all
this
prooues
not
,
that
Angels
ordained
the
law
.
Ans.
Often
in
Scripture
,
the
worke
or
action
of
the
principall
Agent
,
is
ascribed
to
the
instrument
,
or
minister
.
The
Saints
are
saide
to
iudge
the
world
,
1.
Cor.
6.
whereas
indeede
they
are
no
more
but
witnesses
and
approouers
of
this
iudgement
.
In
the
same
manner
Timothie
is
said
to
saue
himselfe
and
others
,
1.
Tim.
4.
16.
The
last
trumpet
is
sounded
by
Angels
,
Matth.
24.
31.
and
it
is
called
the
voice
of
an
Archangel
,
and
the
trumpe
of
God
.
1.
Thess.
4.
Moreouer
Paul
saith
,
the
law
was
deliuered
by
the
hand
of
a
Mediatour
,
that
is
,
of
Christ
,
(
as
some
thinke
:
)
but
that
cannot
be
:
for
the
hand
of
a
Mediatour
,
signifies
the
ministerie
and
seruice
of
a
Mediatour
,
and
this
seruice
is
inferiour
to
the
seruice
of
Angels
:
because
the
law
was
deliuered
by
Angels
,
and
receiued
of
them
by
a
Mediatour
.
Therefore
the
Mediatour
here
mentioned
,
is
Moses
,
who
stood
betweene
the
people
and
God
,
in
the
deliuerie
of
the
law
.
Deut.
5.
5.
It
may
be
obiected
,
that
there
is
but
one
Mediatour
Christ
,
1.
Tim.
2.
8.
Ans.
Mediatour
of
reconciliation
is
onely
one
,
and
that
is
Christ
:
and
Moses
is
a
Mediatour
onely
in
the
relating
and
reporting
the
law
from
God
to
the
Israelites
.
Paul
addes
,
that
a
Mediatour
is
not
of
one
,
that
is
,
that
euery
Mediatour
is
of
two
at
the
least
,
and
of
two
at
variance
,
and
disagreement
.
And
he
saith
further
,
that
God
is
one
:
that
is
,
alwaies
the
same
and
like
himselfe
without
change
.
And
the
reason
of
the
speach
is
this
.
Paul
hath
taught
that
the
law
was
giuen
by
a
Mediatour
,
and
that
this
declared
a
difference
betweene
God
and
man
.
Now
it
might
be
said
,
where
is
the
fault
in
this
difference
,
and
who
is
the
cause
of
it
?
Paul
saith
,
not
God
,
but
man
:
because
God
is
alwaies
one
and
the
same
.
The
vse
.
In
that
the
law
is
for
transgressions
,
we
are
taught
to
examine
and
search
our
hearts
,
and
liues
by
the
law
of
God
.
Zephan.
2.
1.
Fanne
you
,
O
nation
,
not
worthie
to
be
loued
.
Lam.
3.
40.
Let
vs
search
our
hearts
,
and
turne
againe
to
the
Lord
.
That
we
may
the
better
examine
our selues
,
foure
rules
must
be
obserued
.
The
first
,
when
any
one
sinne
is
forbidden
in
any
commandement
of
the
law
,
vnder
it
all
sinnes
of
the
same
kind
are
forbidden
,
all
causes
of
them
,
and
all
occasions
.
The
second
,
a
commandement
negatiue
includes
the
affirmatiue
,
and
binds
vs
not
onely
to
abstaine
from
euill
,
but
also
to
doe
the
contrarie
good
.
The
third
is
,
that
euery
commandement
must
be
vnderstood
with
a
curse
annexed
to
it
,
though
the
curse
be
not
expressed
.
The
fourth
is
,
that
we
must
especially
examine
our selues
by
the
first
and
last
commandements
.
For
the
first
forbids
the
first
motions
of
our
hearts
against
God
,
and
the
last
forbiddes
the
first
motions
of
our
hearts
against
our
neighbour
;
though
there
be
no
consent
to
doe
the
euill
which
we
thinke
.
Paul
saith
of
himselfe
,
that
the
commandement
,
Thou
shalt
not
lust
,
was
it
that
especially
humbled
him
.
Rom.
7.
According
to
these
and
other
rules
,
(
which
now
I
omit
)
we
must
with
speciall
care
examine
our selues
.
The
want
of
this
dutie
,
causeth
men
to
rot
away
in
their
sinnes
,
without
remorse
or
true
repentance
:
and
it
is
the
cause
that
so
many
men
profit
so
little
in
hearing
the
word
preached
;
because
they
know
not
what
sinne
meanes
,
neither
can
they
search
aright
their
consciences
and
liues
.
Moreouer
,
after
we
haue
begunne
to
practise
this
dutie
;
we
must
often
(
as
occasion
shall
be
giuen
)
renue
it
to
the
end
.
Consider
Dauids
example
.
Psal.
119.
59.
Where
Paul
saith
,
that
the
law
is
added
till
Christ
,
we
see
that
the
Legall
ministerie
of
death
is
abolished
now
;
and
that
we
are
vnder
the
Ministerie
of
the
spirit
and
life
.
And
for
this
cause
we
in
these
last
daies
,
that
are
Ministers
of
the
word
,
must
preach
the
doctrine
of
saluation
plainly
,
to
the
very
consciences
of
men
.
2.
Cor.
4.
1.
Againe
,
the
people
of
these
daies
ought
to
abound
in
knowledge
,
and
their
obedience
should
be
answerable
to
the
measure
of
their
knowledge
.
And
,
if
after
much
preaching
in
these
daies
of
light
,
the
Gospel
be
hid
,
(
as
it
is
to
very
many
,
who
remaine
still
in
ignorance
,
and
disobedience
)
it
is
a
fearefull
signe
vnto
them
of
their
condemnation
.
2.
Cor.
4.
4.
In
that
the
law
of
God
was
ordained
or
deliuered
by
Angels
,
we
are
put
in
minde
to
reuerence
it
,
and
to
esteeme
it
as
a
treasure
.
Secondly
,
we
are
to
feare
to
breake
the
least
commandement
of
the
law
:
because
the
angels
that
were
ordainers
of
the
law
,
doe
no
doubt
,
obserue
the
keepers
and
the
breakers
of
it
,
and
are
readie
prest
to
be
witnesses
and
reuengers
against
them
that
offend
.
Steuen
vpbraids
the
Iewes
,
that
the
law
was
giuen
by
the
dispensation
of
Angels
,
and
yet
they
brake
it
.
Act.
7.
53.
Thirdly
,
if
thou
offend
and
breake
the
law
,
repent
with
speede
:
for
that
is
the
desire
and
ioy
of
Angels
.
They
that
deliuered
the
law
,
reioice
to
see
the
keeping
of
it
.
Lastly
,
if
thou
sinne
and
repent
not
,
looke
for
shame
and
confusion
before
God
and
his
angels
.
Because
Moses
was
a
mediatour
to
the
Iewes
,
Papists
gather
that
therefore
,
Angels
,
and
Saints
,
may
be
mediatours
.
Ans.
It
sollowes
not
.
Moses
was
ordained
a
mediatour
,
so
are
not
they
.
Moses
was
present
with
the
Iewes
,
and
had
fellowship
with
them
whose
mediatour
he
was
,
Saints
are
absent
in
heauen
,
and
Angels
though
they
be
about
vs
,
haue
no
fellowship
with
vs
.
Moses
was
mediatour
but
once
,
and
that
onely
in
one
thing
:
Saints
are
made
continuall
mediatours
.
Lastly
,
Moses
was
mediatour
in
relating
&
reporting
the
law
from
God
,
to
the
people
:
Saints
and
Angels
are
made
mediatours
to
relate
and
report
our
praiers
,
and
the
secrets
of
our
hearts
to
God
.
Whereas
Paul
saith
,
that
a
Mediatour
is
not
of
one
,
but
a
third
,
betweene
two
at
the
least
:
it
may
be
demaunded
,
how
Christ
can
be
mediatour
betweene
man
and
God
,
considering
he
is
God
?
Ans.
Though
Father
,
Sonne
,
and
holy
Spirit
,
be
one
and
the
same
in
respect
of
Godhead
,
yet
are
they
distinct
in
respect
of
person
,
or
in
respect
of
the
manner
of
subsisting
:
so
as
the
Father
is
the
father
,
not
the
Sonne
,
or
holy
Ghost
;
the
Sonne
,
the
sonne
,
and
not
the
Father
,
or
the
H.
Ghost
;
the
holy
Ghost
,
the
holy
Ghost
,
and
not
the
father
,
or
the
sonne
.
The
sonne
then
,
and
the
father
,
beeing
persons
really
distinct
,
the
sonne
may
be
,
and
is
Mediatour
,
first
of
all
,
in
respect
of
order
to
the
father
,
and
in
him
,
to
the
sonne
,
and
the
holy
Ghost
.
For
the
three
persons
beeing
of
one
nature
and
will
,
when
the
father
is
appeased
,
in
him
also
the
sonne
,
and
the
holy
Ghost
are
appeased
.
Thus
Iohn
saith
,
If
any
man
sinne
,
we
haue
an
aduocate
with
the
father
.
It
may
be
said
,
that
Christ
cannot
be
Mediatour
to
himselfe
.
Ans.
In
Christ
consider
his
nature
,
and
his
Office
.
By
nature
,
he
is
the
sonne
of
God
:
by
office
,
he
is
Mediatour
,
and
thus
he
is
God-man
,
or
Man-god
:
and
as
Mediatour
by
voluntarie
dispensation
,
he
is
inferiour
to
himselfe
as
he
is
the
essentiall
sonne
of
God
.
And
in
the
same
manner
,
Christ
as
God-man
is
Mediatour
to
himselfe
as
he
is
the
sonne
of
God
.
For
as
he
is
the
sonne
of
God
,
he
is
the
partie
offended
;
as
he
is
Mediatour
God-man
,
he
is
the
partie
that
makes
reconciliation
.
Lastly
,
the
propertie
of
God
must
be
obserued
,
that
he
is
vnchangeable
.
Iam.
1.
17.
Mal.
3.
16.
It
may
be
obiected
,
that
God
is
saide
in
Scripture
to
repent
.
Ans.
God
is
said
to
repent
,
not
because
he
changeth
either
nature
or
will
:
but
because
he
changeth
his
actions
of
mercie
and
loue
,
into
effects
of
anger
after
the
manner
of
men
.
Againe
,
it
may
be
obiected
,
that
God
changed
the
law
and
abolished
ceremonies
.
Ans.
This
God
did
by
an
vnchangeable
decree
,
before
all
worlds
:
and
so
the
change
is
in
the
law
,
and
not
in
God
.
For
God
can
decree
to
change
this
or
that
,
without
change
.
The
vse
.
Gods
vnchangeablenes
is
the
foundation
of
our
comfort
.
Saint
Paul
saith
,
If
we
loue
God
;
we
are
knowne
of
him
.
1.
Cor.
8.
3.
Now
the
first
we
may
certenly
finde
in
our selues
,
namely
,
the
loue
of
God
,
and
Christ
:
and
for
the
second
,
God
is
vnchangeable
.
For
they
which
are
once
knowne
of
God
,
are
euer
knowne
of
him
;
and
that
euen
then
when
they
feele
nothing
but
Gods
anger
.
Againe
,
we
are
put
in
minde
to
be
vnchangeable
in
good
things
,
as
in
faith
,
hope
,
loue
,
good
counsells
,
honest
promises
,
and
such
like
,
specially
in
the
maintenance
of
true
religion
.
For
we
ought
to
be
like
vnto
God
.
It
is
the
poesie
of
our
grations
Queene
,
Semper
eadem
.
Alwaies
one
and
the
same
;
no
doubt
in
good
things
,
specially
in
the
religion
established
among
vs
.
The
same
must
be
the
minde
of
all
good
subiects
and
all
good
people
.
1.
Cor.
15.
58.
21
Is
the
law
then
against
the
promise
of
God
?
God
forbid
:
for
if
there
had
beene
a
law
giuen
,
which
could
haue
giuen
life
,
surely
righteousnesse
should
haue
beene
by
the
law
.
22
But
the
Scripture
hath
included
all
vnder
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
,
should
be
giuen
to
them
that
beleeue
.
In
these
words
,
Paul
propounds
and
answers
an
other
obiection
,
in
number
the
fourth
.
The
occasion
of
the
obiection
,
is
taken
out
of
the
former
words
,
in
which
Paul
saith
,
the
law
is
for
transgressions
.
It
may
be
framed
on
this
manner
.
If
the
law
serue
to
conuince
and
condemne
vs
of
sinne
,
it
serues
not
to
giue
life
but
to
kill
,
and
so
it
is
contrarie
to
the
promise
which
giuethlife
.
The
answer
is
made
negatiuely
,
God
forbid
.
And
a
double
reason
is
rendered
of
the
deniall
.
The
first
is
this
:
If
the
law
could
giue
life
,
it
should
also
giue
iustice
,
or
iustifie
:
and
so
it
should
be
contrarie
to
the
promise
(
because
then
there
should
be
two
contrarie
waies
of
iustification
,
one
by
faith
alone
,
the
other
by
faith
with
workes
.
)
Therefore
in
that
it
kills
and
condemnes
,
it
is
not
contrarie
to
the
promise
.
The
second
reason
is
in
the
22.
verse
.
Things
subordinate
,
whereof
one
serues
for
the
other
,
are
not
contrarie
:
the
law
and
the
promise
are
subordinate
;
for
the
law
prepares
the
way
for
the
accomplishing
of
the
promise
,
in
that
it
shuts
all
vnder
sinne
,
that
the
promise
may
be
giuen
to
them
that
beleeue
in
Christ
.
The
vse
.
In
that
Paul
reiects
the
blasphemous
obiection
with
,
God
forbid
:
we
are
taught
to
auoid
things
said
or
done
to
the
dishonour
of
God
,
with
loathing
and
detestation
.
When
it
was
related
to
Ahab
and
Iezabel
,
that
Naboth
had
blasphemed
God
,
they
beeing
idolaters
,
solemnise
a
fast
pretending
danger
by
the
sinne
.
1.
King
.
21.
12.
Caiphas
supposing
that
Christ
had
blasphemed
,
rent
his
garments
.
Math.
26.
When
Iob
did
but
suspect
his
children
of
blaspheming
God
,
he
called
them
and
sanctified
them
.
Iob
1.
5.
It
is
the
fault
of
our
daies
,
that
many
blaspheme
by
cursing
,
swearing
,
&c.
without
feare
,
and
many
doe
it
(
as
many
dissolute
souldiers
)
in
a
brauerie
:
and
hearers
thereof
for
the
most
part
are
nothing
mooued
thereat
;
so
ordinarie
is
the
offence
.
This
shewes
the
wickednes
of
our
times
.
In
the
first
reason
,
Paul
deliuers
a
notable
conclusion
,
namely
,
that
the
thing
which
is
the
meanes
to
procure
life
vnto
vs
,
is
also
the
meanes
of
our
iustice
or
iustification
before
God
.
And
good
reason
.
For
iustice
causeth
life
:
and
that
which
giueth
life
,
first
of
all
giueth
iustice
.
Hence
it
followes
that
workes
cannot
meritoriously
deserue
eternall
life
.
For
if
life
be
by
the
workes
of
the
law
,
then
iustice
also
:
but
that
cannot
be
:
for
we
must
first
of
all
be
iustified
,
before
we
can
doe
a
good
worke
.
Let
the
Papists
consider
this
.
Againe
,
they
which
teach
,
that
faith
is
alone
in
iustification
,
and
that
both
faith
and
workes
concurre
as
causes
of
saluation
,
are
deceiued
.
For
by
the
former
conclusion
of
Paul
,
if
workes
be
causes
of
saluation
,
then
must
they
also
haue
a
stroake
in
our
iustification
,
which
they
haue
not
.
And
therefore
they
are
the
way
of
our
saluation
,
but
not
any
cause
at
all
.
Lastly
,
here
we
see
that
many
among
vs
doe
not
hold
Christ
,
or
beleeue
in
him
aright
,
for
their
iustification
:
because
they
hold
him
without
change
of
heart
and
life
.
For
by
Pauls
conclusion
,
whome
Christ
quickneth
,
them
he
iustifieth
:
and
whome
he
doth
not
quicken
,
them
he
doth
not
iustifie
.
Examine
thy selfe
then
:
if
Christ
haue
sanctified
and
renewed
thy
heart
,
thou
art
iustified
:
if
thy
heart
be
yet
vnsanctified
,
and
thy
life
vnreformed
,
deceiue
not
thy selfe
with
fond
imaginations
:
thou
art
not
yet
iustified
.
The
22.
verse
followeth
,
containing
the
second
reason
.
And
first
let
vs
consider
the
meaning
of
the
words
.
The
Scripture
]
the
words
are
in
the
Originall
thus
,
That
scripture
,
namely
,
the
Scripture
before
named
,
the
written
law
in
the
bookes
of
the
old
Testament
.
And
further
,
by
the
law
,
we
must
vnderstand
,
God
in
the
law
,
Rom.
11.
32.
God
hath
concluded
all
vnder
vnbeleefe
.
Concluded
]
The
law
is
compared
to
a
Iudge
,
or
sergeant
:
sinne
to
a
prison
.
And
the
law
is
said
to
conclude
,
or
inclose
men
vnder
sinne
:
because
it
doth
to
the
full
accuse
and
conuince
vs
of
sin
,
so
as
our
mouthes
are
stopped
,
and
we
haue
no
way
to
escape
.
All
]
All
men
that
came
of
Adam
by
generation
,
with
all
that
comes
from
them
,
their
thoughts
,
desires
,
wordes
,
and
deedes
.
The
promise
]
The
thing
promised
,
which
is
Remission
of
sinne
,
and
life
euerlasting
.
By
the
faith
of
Christ
]
That
is
,
the
faith
whereof
Christ
is
both
the
author
,
and
matter
.
This
is
added
,
to
signifie
vnto
vs
,
who
are
true
beleeuers
,
namely
,
they
which
are
beleeuers
by
the
faith
of
Christ
.
Against
this
text
of
Paul
,
blind
reason
mooueth
many
questions
,
as
namely
why
God
created
man
,
and
then
suffered
him
to
fall
?
why
God
did
not
restraine
the
fall
of
Adam
to
his
person
,
but
suffers
it
to
inlarge
it selfe
to
all
mankind
,
so
as
all
be
shut
vp
vnder
sinne
?
why
the
promise
is
not
giuen
to
all
,
but
onely
to
beleeuers
?
But
there
are
two
speciall
grounds
,
vpon
which
we
are
to
stay
our
minds
.
The
first
is
,
that
God
hath
an
absolute
soueraigntie
and
lordship
ouer
all
his
creatures
.
We
may
not
therefore
dispute
the
case
with
God
.
Rom.
9.
20.
He
may
doe
with
his
owne
what
he
will
.
Math.
20.
15.
The
second
is
,
that
the
waies
and
iudgements
of
God
are
a
gulfe
,
into
which
the
more
we
search
,
the
more
we
plunge
our selues
:
because
they
are
vnsearchable
.
Rom.
11.
33.
Marke
the
phrase
of
Paul
[
the
Scripture
concludes
all
vnder
smne
]
if
it
conclude
or
shut
vp
,
then
it
determines
what
is
sinne
,
what
not
.
And
if
this
be
so
:
then
it
may
also
determine
what
is
true
,
and
what
is
false
:
and
so
be
truly
tearmed
a
Iudge
of
controuersies
in
religion
.
If
it
shut
vp
sinners
vnder
their
sinne
,
then
also
it
shuts
them
that
erre
vnder
their
errour
,
for
errours
be
sinnes
and
fruits
of
the
flesh
.
It
is
said
blasphemously
,
that
if
the
Scripture
be
a
Iudge
,
it
is
but
a
dumme
Iudge
:
and
I
say
againe
:
that
offenders
may
plead
for
themselues
on
this
sort
,
that
the
law
is
but
a
dumme
Iudge
,
when
it
condemnes
them
,
and
shuts
them
vnder
sinne
:
but
they
shall
finde
it
hath
a
loud
voice
in
their
consciences
,
when
they
read
it
seriously
,
and
examine
themselues
by
it
:
euen
so
the
Scripture
speakes
sufficiently
for
the
determination
of
truth
and
falshood
,
in
matters
of
saluation
,
when
it
is
searched
,
with
care
and
humilitie
.
When
Paul
saith
,
We
are
all
shut
vp
vnder
sinne
;
he
puts
vs
in
minde
of
our
most
miserable
condition
,
that
we
are
captiues
of
sinne
and
Satan
,
inclosed
in
our
sinnes
as
in
a
prison
,
like
imprisoned
malefactours
that
waite
daily
for
the
comming
of
the
Iudge
,
and
stand
in
continuall
feare
of
execution
.
And
seeing
our
condition
is
such
,
we
must
labour
to
see
and
feele
by
experience
this
our
spirituall
bondage
,
that
we
may
say
with
Paul
,
We
are
sold
vnder
sinne
,
and
that
we
know
there
is
no
goodnes
dwelling
in
our
flesh
.
Rom.
7.
14.
18.
This
is
one
of
the
first
lessons
that
we
must
take
out
in
the
schoole
of
Christ
.
Againe
,
if
we
seriously
bethinke
our selues
that
we
are
captiues
of
sinne
and
worthie
of
death
,
it
will
make
vs
with
contentation
of
minde
to
beare
the
miseries
of
this
life
,
sicknes
,
pouertie
,
reproch
,
banishment
,
&c.
considering
they
come
farre
short
of
that
we
haue
deserued
;
who
are
no
better
then
slaues
of
sinne
and
Satan
.
Whereas
Paul
saith
,
that
all
men
with
all
that
proceeds
from
them
,
is
shut
vnder
sinne
,
he
teacheth
that
all
actions
of
men
vnregenerate
are
sinnes
.
The
wisdome
of
the
flesh
,
that
is
,
the
wisest
cogitations
,
counsells
,
inclinations
of
the
flesh
,
are
enmitie
vnto
God
.
Rom.
8.
5.
To
the
vncleane
all
things
are
vncleane
.
Tit.
1.
15.
An
euill
tree
cannot
bring
forth
good
fruit
.
Mat.
7.
It
may
be
obiected
,
that
naturall
men
may
doe
the
workes
of
the
morall
law
,
as
to
giue
almes
,
and
such
like
.
Rom.
2.
14.
Ans.
Sinnes
be
of
two
sorts
.
One
is
,
when
any
thing
is
done
flat
against
the
commandement
of
God
.
The
second
is
,
when
the
act
or
worke
is
done
which
the
law
prescribes
,
yet
not
in
the
same
manner
which
the
law
prescribes
,
in
faith
,
in
obedience
,
to
the
glorie
of
God
.
In
this
second
regard
,
morall
works
performed
by
naturall
men
,
are
sinnes
indeede
.
Hence
it
followes
,
that
Libertie
of
will
in
the
doing
of
that
which
is
truly
good
,
is
lost
by
the
fall
of
Adam
:
and
that
man
cannot
by
the
strength
of
naturall
will
helped
by
grace
,
applie
himselfe
to
the
calling
of
God
.
Whereas
Paul
saith
,
that
the
promise
is
giuen
to
beleeuers
,
it
is
manifest
that
the
promise
is
not
vniuersall
in
respect
of
all
mankind
,
but
only
indefinite
,
and
vniuersall
in
respect
of
beleeuers
.
Wherfore
their
doctrine
is
not
sound
,
that
teach
the
Redemption
wrought
by
Christ
,
to
be
as
generall
as
the
sinne
of
Adam
.
Indeede
,
if
we
regard
the
value
and
sufficiencie
of
the
death
of
Christ
,
it
is
so
:
but
if
we
respect
the
Communication
and
donation
of
this
benefit
,
it
is
not
.
For
though
all
be
shut
vnder
sinne
,
yet
the
promise
is
onely
giuen
to
them
that
beleeue
.
It
is
obiected
,
that
God
was
in
Christ
reconciling
the
world
to
himselfe
.
2.
Cor.
5.
19.
Ans.
The
text
in
hand
shewes
that
by
the
world
,
we
are
to
vnderstand
all
beleeuers
,
through
the
whole
world
.
And
whereas
Paul
saith
,
God
shut
vp
all
vnder
vnbeleefe
,
that
he
might
haue
mercie
vpon
all
,
Rom.
11.
32.
his
meaning
is
here
set
downe
,
that
he
shut
both
Iewes
and
Gentiles
vnder
vnbeleefe
,
that
he
might
haue
mercie
vpon
all
that
beleeue
,
both
of
Iewes
and
Gentiles
.
Marke
further
,
the
ende
of
the
law
is
conuiction
:
and
the
ende
of
our
conuiction
is
,
that
the
promise
of
mercie
may
be
giuen
to
them
that
beleeue
.
Here
is
notable
comfort
,
with
incouragement
to
all
good
duties
.
Doth
the
law
as
it
were
in
the
name
of
God
arrest
thee
?
doth
it
accuse
and
conuince
thee
of
manifold
sinnes
?
doth
it
arraigne
thee
at
the
barre
of
Gods
iudgement
,
and
fill
thy
soule
with
terrour
?
dost
thou
by
the
testimonies
of
the
law
and
thine
owne
conscience
,
see
and
feele
thy selfe
to
be
a
most
miserable
and
wretched
sinner
?
well
.
It
may
be
thou
thinkest
that
all
this
is
a
preparation
to
thy
damnation
:
but
it
is
not
.
For
it
is
contrariwise
a
preparation
to
thy
saluation
.
For
the
law
with
a
loud
voice
in
thy
heart
,
proclaimes
thee
a
sinner
,
and
threatens
thee
with
perdition
:
but
the
end
of
all
this
is
,
that
Iesus
Christ
may
become
a
Sauiour
vnto
thee
,
so
be
it
thou
wilt
come
vnto
him
,
and
beleeue
in
him
.
For
he
saues
no
sheepe
,
but
the
lost
sheepe
,
and
he
calls
not
iust
men
,
but
sinners
to
repentance
.
Let
vs
therefore
with
all
our
hearts
come
vnto
Christ
and
beleeue
in
him
,
and
that
by
the
faith
of
Christ
,
that
is
,
with
a
faith
ioyned
with
hope
,
loue
,
and
new
obedience
.
Then
shall
the
promise
of
pardon
and
life
euerlasting
,
be
giuen
to
vs
.
Vpon
this
ground
,
persons
in
despaire
and
grieuous
offenders
,
may
see
a
plaine
way
to
helpe
and
succour
themselues
.
For
the
worke
of
the
law
concluding
vs
vnder
sinne
,
by
the
mercie
of
God
,
tends
to
our
saluation
,
if
we
will
vse
the
good
meanes
.
Lastly
,
Paul
saith
,
the
promise
is
made
not
to
euery
one
that
beleeueth
according
to
any
faith
of
his
owne
,
but
to
them
that
are
true
beleeuers
by
the
faith
of
Christ
.
Therefore
euery
man
shall
not
be
saued
in
his
owne
faith
and
religion
,
but
onely
they
that
are
of
the
faith
of
Christ
.
23
For
before
faith
came
,
we
were
kept
vnder
the
law
,
and
shut
vp
vnto
the
faith
which
should
afterward
be
reuealed
.
24
Wherefore
the
law
was
our
schoole-master
to
Christ
,
that
we
might
be
made
righteous
by
faith
.
23
But
after
that
faith
is
come
,
we
are
no
more
vnder
the
schoole-master
.
Paul
in
the
19.
v.
had
said
,
that
the
law
was
for
transgressions
,
till
the
seede
come
,
to
which
the
promise
was
made
.
And
here
he
makes
a
more
large
declaration
of
his
owne
meaning
.
The
summe
of
all
that
he
faith
may
be
reduced
to
a
comparison
of
things
vnlike
,
on
this
manner
.
Before
the
comming
of
faith
,
we
were
vnder
the
dominion
of
Moses
law
:
but
after
faith
was
come
,
we
were
free
.
The
first
part
of
the
comparison
is
amplified
by
a
double
fimilitude
:
the
law
was
a
Guard
vnto
vs
,
v.
23.
and
the
law
was
our
schoolemaster
,
v.
24.
the
second
part
of
the
comparison
is
in
the
25.
v.
Faith
]
That
is
,
the
Gospel
,
or
,
the
doctrine
of
remission
of
sinnes
and
life
euerlasting
by
Christ
exhibited
in
the
flesh
.
We
]
We
Iewes
:
I
Paul
a
Iew
,
and
the
rest
of
that
nation
.
Law
]
That
is
,
the
whole
Oeconomie
,
policie
,
and
Regiment
of
Moses
,
by
lawes
partly
morall
,
partly
Ceremoniall
,
and
partly
Iudiciall
.
Kept
]
Compassed
or
guarded
.
Because
the
lawe
before
Christ
was
to
the
Iewes
as
a
guard
of
armed
men
,
to
inclose
and
keepe
them
,
that
they
should
not
depart
from
God
,
and
from
their
allegiance
to
him
,
vnto
the
sinnes
,
idolatries
,
and
superstitions
of
the
Gentiles
.
Vnto
the
faith
]
That
is
,
till
the
faith
come
.
Afterward
reuealed
]
From
the
creation
,
to
the
law
,
the
Church
of
God
was
in
one
familie
;
and
the
rest
of
the
world
beside
was
no
people
of
God
.
From
the
law
,
till
Christ
,
the
Church
of
God
was
inclosed
in
the
nation
of
the
Iewes
,
and
all
the
world
beside
no
Church
or
people
of
God
.
And
this
distinction
of
a
people
,
and
no
people
,
stoode
some
time
after
the
comming
of
Christ
.
Math.
10.
5.
Goe
not
into
the
waie
of
the
Gentiles
,
and
into
the
cities
of
the
Samaritans
enter
ye
not
.
After
the
ascension
of
Christ
,
this
distinction
ended
:
because
the
mysterie
of
mans
redemption
was
then
more
plainly
reuealed
;
and
it
began
then
to
be
reuealed
to
the
whole
world
.
Coloss.
1.
26
,
27.
and
Rom.
16.
25.
Thus
we
see
that
the
law
serued
for
transgressions
:
because
it
was
to
the
Iewes
as
a
Guard
to
keepe
them
in
the
compasse
of
their
dutie
,
that
they
fell
not
away
to
sundrie
transgressions
.
The
vse
.
This
shewes
the
greatnes
of
our
corruption
,
and
that
the
very
frame
of
our
heart
is
euill
continually
,
that
the
Lord
must
be
faine
to
set
his
lawes
about
vs
as
a
Guard
of
armed
men
,
to
keepe
vs
,
that
we
sinne
not
.
Againe
,
here
we
see
the
vse
of
Gods
lawes
,
which
serue
to
preuent
,
restraine
,
and
cut
off
sinne
,
into
which
otherwise
men
would
fall
,
vnlesse
they
were
compassed
and
guarded
by
laws
.
Some
obiect
for
freedome
of
will
,
on
this
manner
:
If
the
lawes
of
God
cannot
be
kept
,
they
are
in
vaine
:
but
they
are
not
in
vaine
:
therefore
they
may
be
kept
.
Ans.
The
maior
,
or
first
part
of
the
reason
,
is
not
true
.
For
there
are
other
vses
of
the
law
of
God
,
then
the
keeping
of
them
:
for
they
serue
to
restraine
,
and
preuent
open
offences
:
and
to
keepe
men
in
order
,
at
the
least
outwardly
.
An other
vse
of
the
law
of
God
,
was
to
conclude
and
shut
vp
the
Iewes
into
the
vnitie
of
one
faith
and
religion
.
For
this
cause
the
Iewes
had
but
one
temple
,
one
Mercie-seat
,
one
high
Priest
,
&c.
Hence
it
followes
,
that
in
a
godly
and
Christian
Common-wealth
where
true
religion
is
established
,
there
may
be
no
tolleration
of
any
other
religion
.
For
that
which
is
the
end
of
Gods
laws
,
must
also
be
the
end
of
all
good
lawes
in
all
Common-wealths
and
kingdomes
,
namely
,
to
shut
vp
the
people
into
the
vnitie
of
one
faith
.
The
Church
of
the
Iewes
,
is
called
a
fountaine
sealed
,
a
garden
inclosed
,
Cant.
4.
12.
a
vineyard
hedged
in
.
Isa.
5.
5.
Psal.
80.
13.
And
here
we
see
what
is
the
hedge
or
wall
of
this
garden
,
or
vineyard
:
namely
,
the
regiment
or
policie
of
Moses
by
a
threefold
kind
of
law
.
This
admonisheth
vs
to
respect
and
with
care
to
obserue
good
lawes
:
because
they
are
as
it
were
hedges
and
fenses
of
all
good
societies
:
and
the
breaking
of
them
is
the
pulling
downe
of
our
fense
.
Where
Paul
saith
,
till
the
faith
be
reuealed
.
Note
,
that
the
faith
,
or
the
Gospel
,
was
not
reuealed
to
the
world
,
till
the
last
age
,
after
the
comming
of
Christ
.
It
may
be
said
,
it
was
alwaies
reuealed
to
all
men
,
but
not
so
cleerely
as
in
these
last
daies
.
Ans.
It
was
not
reuealed
to
all
,
either
darkly
or
cleerely
,
before
the
comming
of
Christ
.
Act.
14.
16.
God
suffered
the
Gentiles
to
walke
in
their
owne
waies
.
Eph.
2.
12.
they
were
without
God
,
and
without
Christ
.
Rom.
15.
20.
Paul
preached
where
Christ
was
not
so
much
as
named
.
Hence
it
followes
,
that
the
Vocation
of
men
to
life
euerlasting
,
is
not
Vniuersall
:
because
Christ
was
neuer
Vniuersally
reuealed
.
Neither
is
mans
Redemption
vniuersall
in
respect
of
the
whole
world
.
For
Redemption
by
Christ
was
not
reuealed
to
all
nations
before
the
comming
of
Christ
:
and
a
benefit
to
be
apprehended
by
faith
,
if
it
be
vnknowne
,
is
no
benefit
.
Lastly
,
it
is
erronious
that
some
teach
,
namely
,
that
grace
supernaturall
is
vniuersall
:
that
is
,
that
the
power
to
beleeue
in
Christ
,
and
the
power
to
turne
to
God
,
if
men
will
,
is
generally
giuen
to
all
.
But
this
cannot
be
:
because
it
is
not
giuen
to
all
men
,
so
much
as
to
heare
of
Christ
,
and
to
know
him
.
Seeing
faith
is
now
come
,
it
may
be
demanded
,
what
is
the
Guard
whereby
we
are
kept
now
?
Ans.
The
precepts
of
the
morall
law
.
The
sayings
of
the
wise
are
as
nayles
or
stakes
fastned
to
range
men
in
the
compasse
of
their
owne
duties
.
Eccles.
12.
11.
Againe
,
the
peace
of
God
,
or
the
assurance
of
our
reconciliation
with
God
,
is
a
Guard
,
to
keepe
our
hearts
and
senses
in
Christ
.
Phil.
4.
7.
If
this
will
not
doe
the
deede
,
God
hath
in
store
,
his
corrections
,
and
iudgements
,
to
be
as
an
hedge
to
hemme
vs
in
.
Hos.
2.
6.
This
beeing
so
,
our
dutie
is
to
guard
and
inclose
our selues
,
specially
our
hearts
,
Prov.
4.
23.
and
all
the
senses
and
powers
of
our
soules
,
Psal.
141.
3.
by
the
wholesome
precepts
,
and
counsells
of
God
.
Considering
we
lie
open
to
so
many
enemies
,
we
should
continually
be
armed
and
fensed
from
the
head
to
the
foote
,
Eph.
6.
13.
otherwise
we
shall
vpon
euery
occasion
be
ouerturned
.
To
come
to
the
24.
v.
the
Iewes
might
happily
say
,
seeing
we
are
thus
kept
and
shut
vp
by
the
law
,
what
meanes
haue
we
of
comfort
and
of
saluation
?
The
answer
is
made
,
the
law
is
further
our
schoolemaster
.
Here
by
schoolemaster
,
vnderstand
one
,
that
teacheth
little
children
or
Petits
,
the
first
rudiments
or
elements
,
A.
B.
C.
And
the
law
is
a
schoolemaster
to
Christ
,
for
two
causes
.
One
,
because
it
points
out
and
shadowes
forth
vnto
vs
Christ
,
by
bodily
rudiments
of
ceremonies
and
sacrifices
.
The
second
is
,
because
the
law
,
specially
the
morall
law
,
vrgeth
and
compelleth
men
to
goe
to
Christ
.
For
it
shewes
vs
our
sinnes
,
and
that
without
remedie
:
it
shewes
vs
the
damnation
that
is
due
vnto
vs
:
and
by
this
meanes
,
it
makes
vs
dispaire
of
saluation
in
respect
of
our selues
:
and
thus
it
inforceth
vs
to
seeke
for
helpe
out
of
our selues
in
Christ
.
The
law
is
then
our
schoolemaster
not
by
plaine
teaching
,
but
by
stripes
and
correction
.
In
this
verse
,
Paul
sets
downe
the
manner
and
way
of
our
saluation
,
which
is
on
this
manner
;
first
,
the
law
prepares
vs
by
humbling
vs
:
then
comes
the
Gospel
,
and
it
stirres
vp
faith
.
And
faith
wrought
in
the
heart
,
apprehends
Christ
for
iustification
,
sanctification
,
and
glorification
.
Paul
sets
this
forth
by
a
fit
similitude
.
They
that
would
be
the
seruants
and
children
of
God
,
must
come
into
the
schoole
of
God
,
and
be
taught
of
him
.
In
this
schoole
are
two
formes
,
and
two
masters
.
In
the
first
forme
,
the
teacher
and
master
is
the
law
.
And
he
teacheth
men
to
know
their
sinnes
,
and
their
deserued
damnation
,
and
he
causeth
vs
to
despaire
of
our
saluation
in
respect
of
our selues
.
And
when
men
haue
bin
well
schooled
by
the
law
,
and
are
brought
to
acknowledge
their
sinnes
,
and
that
they
are
slaues
of
sinne
and
Satan
;
then
must
they
be
taken
vp
to
an
higher
forme
,
and
be
taught
by
an
other
schoolemaster
,
which
is
Faith
,
or
the
Gospel
.
The
lesson
of
the
Gospel
is
,
that
men
after
they
are
humbled
,
must
flie
to
the
throne
of
grace
,
beleeue
in
Christ
,
and
with
all
their
hearts
turne
vnto
God
:
that
they
may
be
iustified
and
glorified
.
When
we
haue
by
the
teaching
of
this
second
master
,
learned
this
good
lesson
,
we
are
become
children
and
seruants
of
God
.
By
this
then
it
is
manifest
,
that
there
are
two
sorts
of
badde
schollers
in
the
schoole
of
Christ
,
among
vs
.
One
sort
are
they
,
which
come
to
the
Lords
table
,
and
yet
learne
nothing
,
either
from
the
law
,
or
from
the
Gospel
:
but
content
themselues
with
the
teaching
of
nature
.
The
second
sort
are
they
,
which
learne
something
,
but
in
preposterous
manner
.
For
they
haue
learned
that
mercie
and
saluation
comes
by
Christ
:
and
with
this
they
content
themselues
:
not
suffering
themselues
first
of
all
to
be
schooled
by
the
law
till
they
despaire
in
respect
of
themselues
:
nor
to
be
schooled
of
the
Gospel
,
till
they
beleeue
in
Christ
and
repent
of
their
sinnes
.
In
a
word
,
he
is
a
good
scholler
in
the
schoole
of
Christ
,
that
first
learnes
by
the
law
to
humble
himselfe
,
and
to
goe
out
of
himselfe
:
and
beeing
humbled
subiects
his
heart
to
the
voice
and
precept
of
the
Gospel
,
which
biddes
vs
beleeue
in
Christ
,
turne
to
God
,
and
testifie
our
faith
by
new
obedience
.
In
the
second
part
of
the
comparison
25.
v.
Paul
sets
downe
one
point
,
that
at
the
comming
of
the
faith
the
Iewes
were
freeed
from
the
dominion
of
the
law
of
Moses
,
and
consequently
that
the
said
law
was
abrogated
.
The
lawgiuer
,
that
is
,
the
expounder
of
Moses
law
was
to
last
but
till
the
comming
of
Shilo
,
Gen.
49.
10.
The
law
of
commandements
standing
in
ordinances
,
was
abrogated
by
the
flesh
of
Christ
.
Eph.
2.
15.
And
the
change
of
the
priesthood
,
brought
the
change
of
the
law
.
Hebr.
7.
12.
For
the
better
cleering
of
this
point
,
three
questions
are
to
be
demanded
.
The
first
is
,
when
was
the
policie
,
regiment
,
or
law
of
Moses
abrogated
?
Ans.
At
the
comming
of
the
faith
,
or
when
the
Gospel
first
beganne
to
be
published
to
the
world
:
which
was
at
the
Ascension
of
Christ
.
And
he
in
his
death
cancelled
the
ceremoniall
law
,
and
tooke
it
out
of
the
way
.
Col.
2.
14.
When
the
old
Testament
ended
,
and
the
new
began
,
then
was
the
abrogation
of
the
law
:
now
the
ending
of
the
old
Testament
,
and
the
beginning
of
the
new
,
was
in
the
Resurrection
of
Christ
.
For
then
was
the
beginning
of
the
new
world
,
as
it
were
.
The
second
question
is
,
How
farre
forth
the
law
is
abrogated
?
Ans.
The
law
is
threefold
:
Morall
,
Ceremoniall
,
Iudiciall
.
Morall
is
the
law
of
God
,
concerning
manners
,
or
duties
to
God
and
man
.
Now
the
morall
law
is
abrogated
,
in
respect
of
the
Church
,
and
them
that
beleeue
,
three
waies
.
First
,
in
respect
of
iustification
:
and
this
Paul
prooues
at
large
in
this
epistle
.
Secondly
,
in
respect
of
the
malediction
,
or
curse
.
There
is
no
condemnation
to
them
that
are
in
Christ
.
Rom.
8.
1.
Thirdly
,
in
respect
of
rigour
.
For
in
them
that
are
in
Christ
,
God
accepts
the
indeauour
to
obay
,
for
obedience
it selfe
.
Neuerthelesse
,
the
law
,
as
it
is
the
Rule
of
good
life
,
is
vnchangeable
,
and
admits
no
abrogation
.
And
Christ
in
this
regard
did
by
his
death
establish
it
.
Rom.
3.
31.
The
Ceremoniall
law
,
is
that
which
prescribed
rites
and
gestures
in
the
worship
of
God
,
in
the
time
of
the
old
testament
.
Ceremonies
are
either
of
figure
and
signification
,
or
of
order
.
The
first
are
abrogated
at
the
comming
of
Christ
,
who
was
the
accomplishment
of
them
all
.
Col.
2.
17.
The
second
beeing
ceremonies
of
particular
order
to
the
times
of
the
old
and
new
Testament
,
concerne
not
vs
.
For
example
:
In
the
commandement
of
the
Sabbath
,
some
things
are
morall
,
some
ceremoniall
,
some
iudiciall
.
That
in
one
day
of
seuen
there
should
be
an
holy
rest
,
it
is
morall
.
Rest
vpon
the
seuenth
day
from
the
creation
is
Ceremoniall
,
in
respect
of
order
.
Strictnes
of
rest
from
all
labour
,
is
ceremoniall
in
respect
of
the
signification
of
rest
from
sinne
,
and
rest
in
heauen
.
Therefore
the
particular
day
of
rest
,
and
the
manner
of
rest
,
is
abrogated
:
and
Christ
by
his
owne
example
,
and
by
the
example
of
the
Apostles
(
examples
not
beeing
contradicted
in
Scripture
)
appointed
the
eight
day
,
or
the
day
of
Christs
resurrection
,
to
be
the
Sabbath
of
the
new
Testament
.
Iudiciall
lawes
are
such
as
concerne
inheritances
,
lands
,
bargaines
,
controuersies
,
causes
criminall
;
and
they
pertaine
to
the
regiment
of
the
Commonwealth
.
If
the
Commonwealth
of
the
Iewes
were
now
standing
,
they
should
be
gouerned
by
these
lawes
.
For
to
them
were
they
giuen
.
The
case
is
not
like
with
vs
.
Some
are
of
minde
,
that
all
Iudiciall
lawes
are
abrogated
:
and
some
are
of
contrarie
mind
,
that
all
Commonwealths
are
to
be
gouerned
by
them
.
But
they
are
both
deceiued
:
and
the
meane
betweene
both
,
is
the
truth
.
Know
then
that
of
Iudiciall
lawes
of
Moses
,
some
are
abrogated
,
some
are
not
,
Such
lawes
as
are
meerely
Iudiciall
,
that
is
,
iudiciall
and
not
morall
,
and
doe
particularly
concerne
the
nation
of
the
Iewes
,
the
land
of
Canaan
,
the
times
before
Christ
,
the
things
of
the
old
Testament
,
are
abrogated
.
Of
this
kind
is
the
law
that
commands
the
brother
to
raise
vp
seede
to
his
brother
.
Deut.
25.
5.
The
law
of
Tenths
is
partly
ceremoniall
,
and
partly
iudiciall
,
and
specially
concernes
the
land
of
Canaan
.
For
as
countries
are
richer
or
poorer
then
Canaan
,
so
must
their
allowance
to
the
Ministerie
be
more
or
lesse
.
The
seuenths
,
the
eights
,
the
ninths
,
the
eleuenths
,
the
twelfths
,
and
not
the
tenths
.
And
the
allowance
of
Tenths
,
stands
not
in
force
in
this
&
other
Commonwealths
by
the
Iudiciall
law
of
God
,
but
by
positiue
laws
of
countries
.
For
if
it
did
,
then
Ministers
should
not
meddle
with
their
Tenths
,
either
for
the
gathering
,
or
for
the
disposing
of
them
,
but
they
should
be
brought
into
storehouses
by
certaine
ouerseers
,
and
they
should
dispose
of
them
according
to
the
neede
of
euery
Minister
.
2.
Chron.
31.
Malac.
3.
The
law
that
the
theefe
must
either
restore
fourefold
,
or
be
a
bondman
,
concernes
Canaan
,
and
those
countries
.
In
Europe
,
(
specially
in
the
Northerne
and
Westerne
parts
,
)
a
straighter
law
is
required
.
For
the
people
are
much
giuen
to
idlenes
,
and
consequently
to
robbing
:
and
they
are
of
fierce
disposition
,
and
therefore
with
theft
ioyne
violence
,
and
disturbance
of
the
common
peace
.
And
for
this
cause
(
excepting
in
some
cases
)
theft
is
punished
with
death
.
And
this
must
not
seeme
hard
.
For
euen
the
Iewes
,
when
the
theft
was
aggrauated
with
other
circumstances
,
might
punish
it
with
death
.
2.
Sam.
12.
6.
And
it
is
in
the
power
of
the
Magistrate
,
when
sinnes
are
increased
,
to
increase
the
punishment
.
Now
Iudiciall
lawes
that
are
in
foundation
and
substance
morall
,
are
not
abrogated
,
but
are
perpetuall
.
For
the
better
discerning
of
them
,
I
giue
two
notes
.
The
first
is
this
:
If
a
Iudiciall
law
serue
directly
and
immediatly
,
to
guard
and
fense
any
one
of
the
ten
Commandements
,
in
the
maine
scope
and
ende
thereof
,
it
is
morall
in
equitie
,
and
perpetuall
:
because
the
end
and
vse
of
it
is
perpetuall
.
I
will
giue
sundrie
examples
.
It
is
the
law
of
God
that
he
of
the
Israelites
that
shall
intise
them
to
goe
and
worship
other
gods
,
shall
be
put
to
death
.
Deut.
13.
6.
This
law
serues
to
maintaine
and
vphold
the
first
commandement
,
the
ende
whereof
is
to
inioyne
vs
to
take
the
true
God
for
our
God
:
and
this
ende
is
most
necessarie
both
for
Gods
glorie
,
and
for
the
saluation
of
men
:
and
therefore
whatsoeuer
thing
or
person
ouerturneth
or
abolisheth
this
ende
,
it
must
be
cut
off
from
the
societie
of
men
.
Here
note
by
the
way
,
that
they
which
haue
bin
borne
,
baptised
,
and
brought
vp
among
vs
,
and
yet
afterward
become
Masse-priests
,
and
seeke
malitiously
and
obstinately
,
without
ceasing
to
seduce
our
people
,
deserue
in
this
respect
,
to
be
put
to
death
.
Example
2.
Thou
shalt
not
suffer
a
witch
to
liue
,
Exod.
22.
18.
This
law
againe
,
is
a
fense
to
the
first
commandement
.
For
Witches
renounce
God
,
and
humane
societie
:
and
therefore
are
worthely
cut
off
:
though
they
doe
no
hurt
:
euen
because
they
make
a
league
with
the
deuill
.
Example
3.
He
that
blasphemeth
the
name
of
God
,
shall
be
put
to
death
,
Leuit.
24.
16.
Vnderstand
this
law
of
manifest
and
notorious
blasphemies
,
that
pearce
through
God
,
as
the
words
import
:
and
then
it
is
a
maine
fense
to
the
third
commandement
.
For
Gods
name
may
in
no
wise
be
abused
,
and
troad
vnder
foote
:
and
therefore
blasphemers
pearcing
God
are
to
be
cut
off
.
This
is
the
very
law
of
Nature
,
as
appeares
by
Nabuchadnezzar
,
who
gaue
in
commandement
to
his
people
,
that
whosoeuer
blasphemed
the
name
of
the
true
God
,
should
be
put
to
death
.
Dan.
3.
29.
Here
note
,
that
manifest
and
conuicted
Atheists
,
if
they
be
put
to
death
,
haue
but
their
deserts
.
Example
4.
He
that
curseth
father
or
mother
shall
die
the
death
,
Leuit.
4.
9.
This
law
is
a
necessarie
fense
to
the
fifth
commandement
,
and
vpholds
the
honour
that
is
due
to
parents
.
Examples
5.
He
that
smites
a
man
that
he
die
,
shal
die
the
death
.
Exod.
21.
12.
To
this
law
there
is
no
exception
made
,
but
one
,
and
that
is
,
when
a
man
is
killed
at
vnawares
.
And
it
is
for
his
equitie
perpetuall
.
For
it
is
a
maine
and
direct
fense
to
the
sixth
commandement
.
Consider
an
other
reason
.
Num.
35.
33.
The
whole
land
(
saith
the
Lord
)
shall
be
defiled
with
blood
,
till
his
blood
be
shed
that
killeth
a
man
.
Example
6.
The
adulterer
&
the
adulteresse
shal
both
be
put
to
death
.
Leuit.
20.
This
Iudiciall
serues
to
vphold
and
maintaine
chastitie
,
which
is
the
ende
of
the
seuenth
commandement
.
Marke
withall
,
the
reasons
Leuit.
20.
22
,
23.
Least
the
land
spne
you
out
:
and
,
for
these
things
,
that
is
,
for
suffering
this
and
other
sinnes
vnpunished
,
the
Gentiles
were
cast
out
.
It
may
be
said
,
that
Christ
did
not
condemne
the
woman
to
death
,
which
was
taken
in
adulterie
.
Ans.
He
came
to
be
a
Mediatour
,
and
not
a
Iudge
,
or
Magistrate
.
It
is
alleadged
,
that
Dauid
was
not
put
to
death
for
adulterie
.
Ans.
He
was
the
highest
in
the
kingdome
:
there
was
none
to
iudge
him
.
Againe
,
it
may
be
saide
,
that
if
adulterie
be
death
,
then
innumerable
persons
must
die
.
Ans.
We
must
doe
that
which
we
finde
to
be
the
will
of
God
;
and
the
euents
of
things
must
be
left
to
God
.
The
second
note
,
whereby
we
may
discerne
a
iudiciall
law
to
be
morall
for
his
equitie
,
is
this
;
If
it
follow
necessarily
and
immediatly
from
the
light
,
principles
,
and
conclusions
of
nature
.
For
example
.
Deut.
22.
5.
The
man
shall
not
put
on
the
things
that
appertaine
to
the
woman
,
nor
the
woman
the
things
that
appertaine
to
the
man
.
This
law
is
more
then
Iudiciall
:
for
it
is
a
Rule
of
common
honestie
:
practised
in
those
countries
,
by
the
light
of
nature
,
where
the
written
law
was
neuer
knowne
.
And
things
good
and
honest
which
nature
teacheth
,
are
morall
and
must
be
done
.
This
is
Pauls
rule
.
Doth
not
nature
teach
this
?
1.
Cor.
11.
14.
This
I
speake
,
not
to
censure
and
condemne
the
lawes
of
this
or
any
other
commonwealth
:
but
onely
to
shew
how
farre
Iudiciall
lawes
haue
moralitie
in
them
,
and
stand
in
force
.
The
third
question
is
,
what
is
our
guide
now
in
the
time
of
the
new
Testament
,
seeing
the
Regiment
and
law
of
Moses
is
abrogated
?
Ans.
The
outward
guide
is
the
Doctrine
of
the
morall
law
,
and
of
the
Gospel
.
It
is
therefore
called
the
rodde
and
the
staffe
of
God
,
Psal.
23.
and
the
rodde
of
his
mouth
,
Isa.
11.
4.
The
inward
guide
,
is
the
spirit
of
God
,
writing
the
lawes
of
God
in
our
hearts
,
and
by
them
guiding
vs
,
and
beeing
a
law
vnto
vs
.
Rom.
8.
3.
14.
Thirdly
,
God
by
manifold
afflictions
nurtures
and
schooles
vs
partly
to
preuent
sinnes
to
come
,
and
partly
to
humble
vs
for
that
which
is
past
.
1.
Cor.
11.
32.
Ier.
31.
18.
The
vse
.
Seeing
the
law
is
abrogated
(
as
I
haue
said
)
we
must
be
a
free
and
voluntarie
people
,
seruing
God
not
of
constraint
but
willingly
,
as
if
there
were
no
law
to
compell
vs
.
All
nations
shall
flow
as
waters
to
the
mountaine
of
the
Lord
.
Isa.
2.
2.
Thy
people
shall
come
willingly
in
the
day
of
assemblie
.
Psal.
110.
3.
In
the
daies
of
Iohn
Baptist
,
the
kingdome
of
heauen
suffered
violence
.
Ieremie
saith
,
they
shall
teach
euery
man
his
neighbour
and
his
brother
,
Ierem.
31.
31.
because
men
shall
learne
freely
without
compulsion
,
or
calling
vpon
.
Here
is
the
fault
of
our
times
.
Many
say
in
heart
to
Christ
,
Depart
from
vs
,
we
will
none
of
thy
waies
;
and
many
againe
are
zealous
for
the
things
of
this
life
,
but
for
duties
pertaining
to
Gods
worship
,
and
the
saluation
of
their
soules
,
they
are
neither
hot
nor
could
.
This
negligence
and
slacknes
is
full
of
danger
:
and
therefore
with
speede
to
be
amended
.
For
cursed
is
he
that
doth
the
worke
of
God
negligently
:
and
the
Lord
will
spue
out
such
persons
.
26
For
ye
are
all
the
sonnes
of
God
by
faith
in
Christ
Iesus
.
27
For
all
ye
that
are
baptised
into
Christ
,
haue
put
on
Christ
.
28
There
is
neither
Iew
nor
Grecian
:
there
is
neither
bond
nor
free
:
there
is
neither
male
nor
female
:
for
ye
are
all
one
in
Christ
Iesus
.
Paul
had
said
before
,
v.
25.
that
the
beleeuing
Iewes
after
the
publishing
of
the
Gospel
,
were
no
more
vnder
the
law
as
vnder
a
schoolemaster
:
In
this
26.
v.
he
renders
a
reason
hereof
:
and
it
may
be
framed
on
this
manner
:
If
we
Iewes
were
still
vnder
the
law
as
vnder
a
schoolemaster
,
then
we
should
be
still
after
the
manner
of
seruants
:
but
we
are
not
after
the
manner
of
seruants
:
because
we
are
children
:
for
euen
ye
Galatians
,
and
that
all
of
you
,
are
children
of
God
,
not
by
Circumcision
,
or
by
the
keeping
of
the
law
,
but
by
faith
in
Christ
.
Againe
,
that
they
are
children
of
God
,
he
prooues
it
thus
:
Ye
are
baptised
into
Christ
,
and
in
baptisme
ye
haue
put
on
Christ
,
in
that
ye
are
ioyned
with
him
,
and
haue
fellowship
with
him
,
who
is
the
naturall
sonne
of
God
:
therefore
ye
are
sonnes
of
God
.
It
may
be
saide
,
All
children
of
God
?
all
baptised
?
all
put
on
Christ
?
how
can
this
be
?
seeing
some
are
Iewes
,
some
Gentiles
;
some
bond
,
some
free
;
some
men
,
some
women
.
The
answer
is
made
v.
27.
there
are
differences
of
men
indeede
,
but
in
Christ
,
all
are
as
one
.
In
these
words
,
I
consider
two
things
.
The
first
is
,
the
benefit
or
gift
bestowed
on
the
Galatians
,
which
is
sonne-ship
,
Adoption
,
or
the
condition
of
Gods
children
.
The
second
is
,
the
description
of
this
benefit
by
foure
arguments
.
The
first
is
,
by
the
circumstance
of
the
persons
,
ye
all
are
children
of
God
.
The
second
is
,
the
inward
meanes
,
namely
,
faith
in
Christ
Iesus
.
The
third
is
,
the
outward
meanes
,
or
the
pledge
of
adoption
,
ye
are
all
baptised
into
Christ
.
The
last
is
,
the
foundation
of
adoption
,
and
that
is
,
to
put
on
Christ
,
or
,
to
be
one
with
him
.
For
the
better
conceiuing
of
the
benefit
,
three
questions
may
be
mooued
.
The
first
is
,
whose
sonnes
the
Galatians
were
?
Ans.
The
sonnes
of
God
.
It
may
be
saide
,
how
the
sonnes
of
God
?
I
answer
againe
,
God
is
called
a
father
,
in
two
respects
:
first
,
he
is
a
father
in
respect
of
Christ
,
the
essentiall
word
:
and
then
God
signifies
the
first
person
.
Againe
,
God
is
called
a
father
in
respect
of
men
Elect
to
saluation
;
then
the
name
God
is
put
indefinitly
:
and
it
comprehends
not
onely
the
first
person
,
but
also
the
sonne
,
and
holy
Ghost
.
For
all
three
doe
equally
regenerate
them
that
are
adopted
.
And
Paul
saith
of
the
Godhead
indefinitly
:
there
is
one
God
and
father
of
all
.
Eph.
4.
6.
And
when
we
pray
,
saying
,
Our
father
,
&c.
we
inuocate
not
onely
the
first
person
,
but
also
the
Sonne
,
and
holy
Ghost
.
And
the
sonne
of
God
,
is
expressely
called
the
Father
of
eternitie
,
in
respect
of
vs
,
Isa.
9.
6.
and
he
is
said
to
haue
his
seede
.
Isa.
53.
11.
The
second
question
is
,
in
what
respect
are
the
Galatians
the
children
of
God
?
Ans.
A
childe
of
God
is
two
waies
:
by
nature
;
by
grace
.
The
childe
of
God
by
nature
,
is
Christ
as
he
is
the
eternall
sonne
of
God
.
A
child
by
grace
,
is
three
waies
.
By
creation
:
thus
Adam
before
his
fall
,
and
the
good
angels
are
the
children
of
God
.
Secondly
,
by
the
personall
vnion
:
thus
Christ
as
he
is
man
is
the
child
of
God
.
Thirdly
,
by
the
grace
of
adoption
:
thus
are
all
true
beleeuers
,
and
in
this
text
,
the
Galatians
are
saide
to
be
the
children
of
God
.
In
this
grace
of
adoption
,
there
be
two
acts
of
God
:
one
is
Acceptation
,
whereby
God
accepts
men
for
his
children
.
The
other
is
Regeneration
,
whereby
men
are
borne
of
God
,
when
the
Image
of
God
is
restored
in
them
,
in
righteousnes
,
and
true
holines
.
The
third
question
is
,
what
is
the
excellencie
of
this
benefit
?
Ans.
Great
euery
way
.
Ioh.
1.
12.
he
which
is
the
child
of
God
is
heire
and
fellowheire
with
Christ
,
Rom.
8.
17.
and
that
of
the
kingdome
of
heauen
;
and
of
all
things
in
heauen
and
earth
.
1.
Cor.
3.
22.
he
hath
title
in
this
life
,
and
shall
haue
possession
in
the
life
to
come
.
Againe
,
he
that
is
Gods
child
hath
the
angels
of
God
to
tend
on
him
,
and
to
minister
vnto
him
for
his
good
and
saluation
.
Heb.
1.
14.
The
first
argument
whereby
the
adoption
of
Gods
children
is
set
forth
,
is
concerning
the
persons
to
whome
it
belongs
,
in
these
wordes
,
All
ye
are
the
children
of
God
.
So
Paul
saith
,
all
the
Ephesians
are
Elect.
Eph.
1.
3.
And
Peter
calls
all
them
to
whome
he
writes
,
1.
Pet.
1.
1.
Elect
;
and
Iohn
1.
epist.
3.
the
children
of
God
.
And
herein
they
follow
the
iudgement
of
charitie
,
leauing
all
secret
iudgements
to
God
.
Here
I
obserue
one
thing
,
that
euery
grieuous
fall
doth
not
abolish
the
fauour
of
God
,
and
extinguish
the
grace
of
regeneration
.
For
the
Galatians
erred
in
the
foundation
of
religion
,
and
had
fallen
away
to
an
other
Gospel
:
and
yet
Paul
saith
,
that
they
were
(
for
all
this
)
the
children
of
God
,
and
not
some
,
but
all
of
them
.
This
truth
may
be
seene
by
experience
.
The
child
of
God
before
his
fall
,
hath
a
purpose
not
to
sinne
:
in
the
time
of
temptation
when
he
is
in
falling
,
he
hath
a
strife
:
after
he
is
fallen
,
he
lieth
not
in
his
fall
,
as
wicked
men
doe
,
but
he
recouereth
himselfe
by
new
repentance
.
And
this
shews
,
that
the
child
of
God
by
his
fall
doth
not
returne
againe
to
the
estate
and
condition
of
wicked
men
.
When
S.
Iohn
saith
,
he
that
is
borne
of
God
sinnes
not
,
his
meaning
is
this
;
he
that
is
borne
of
God
,
if
he
fall
into
any
offence
of
frailtie
,
yet
doth
he
not
make
a
practise
of
sinne
,
as
the
wicked
,
and
vngodly
doe
.
It
may
be
saide
,
the
Galatians
,
and
all
the
Galatians
,
are
the
children
of
God
:
but
what
is
that
to
vs
?
Ans.
They
among
vs
that
professe
true
saith
in
Christ
,
with
care
to
keepe
good
conscience
,
are
likewise
to
hold
themselues
to
be
children
of
God
.
He
beleeues
not
the
Gospel
,
that
doth
not
beleeue
his
owne
adoption
.
For
in
the
Gospel
there
is
a
promise
of
all
the
blessings
of
God
,
to
them
that
beleeue
:
and
there
is
also
a
commandement
to
applie
the
said
promise
to
our selues
;
and
consequently
,
to
applie
the
gift
of
adoption
to
our selues
.
When
we
are
bidden
to
say
,
Our
father
,
we
are
bidden
to
beleeue
our selues
to
be
children
of
God
,
and
so
to
come
vnto
him
.
Therefore
with
Paul
I
say
,
that
all
we
that
truly
beleeue
in
Christ
,
and
haue
care
to
lead
a
good
life
,
all
I
say
,
are
indeede
the
children
of
God
.
The
vse
.
Comforts
arising
by
this
benefit
,
are
many
.
First
,
if
thou
be
Gods
child
,
surely
he
will
prouide
all
things
necessarie
for
thy
soule
and
bodie
.
Math.
6.
26.
Our
care
must
be
to
doe
the
office
and
dutie
that
belongs
vnto
vs
:
when
this
is
done
,
our
care
is
ended
.
As
for
the
good
successe
of
our
labours
,
we
must
cast
our
care
on
God
;
who
will
prouide
that
no
good
thing
be
wanting
vnto
vs
.
Psal.
34.
10.
They
that
drowne
themselues
in
worldly
cares
,
liue
like
fatherlesse
children
.
Secondly
,
in
that
we
are
children
,
we
haue
libertie
to
come
into
the
presence
of
God
,
and
to
pray
vnto
him
.
Eph.
3.
12.
Thirdly
,
nothing
shall
hurt
them
that
are
the
children
of
God
.
The
plague
shall
not
come
neere
their
tabernacle
:
they
shall
walke
vpon
the
lyon
and
the
aspe
,
and
tread
them
vnder
foote
.
Psal.
91.
13.
All
things
shall
turne
to
their
good
.
Rom.
8.
28.
And
the
rather
;
because
the
Angels
of
God
pitch
their
tents
about
them
.
Lastly
,
God
will
beare
with
the
infirmities
and
frailties
of
them
,
that
are
his
children
,
if
there
be
in
them
a
care
to
please
him
,
with
a
Purpose
of
not
sinning
.
Malach.
3.
7.
If
a
child
be
sicke
,
the
father
or
mother
doe
not
cast
it
out
of
dores
:
much
lesse
will
God
.
The
duties
.
First
,
if
ye
be
Gods
children
,
then
walke
worthie
your
profession
and
calling
.
Be
not
vassalls
of
sinne
and
Satan
:
carrie
your selues
as
kings
sonnes
:
bearing
sway
ouer
the
lusts
of
your
owne
hearts
,
the
temptations
of
the
deuill
,
and
the
leud
customes
and
fashions
of
this
world
.
When
Dauid
kept
his
fathers
sheepe
,
he
behaued
himselfe
like
a
shepheard
:
but
when
he
was
called
from
the
sheepefold
,
and
chosen
to
be
king
,
he
carried
himselfe
accordingly
.
So
must
we
doe
,
that
of
children
of
the
deuill
,
are
made
the
children
of
God
.
And
if
we
liue
according
to
the
lusts
of
our
flesh
,
as
the
men
of
this
world
doe
,
whatsoeuer
we
professe
,
we
are
in
truth
the
children
of
the
deuill
.
Ioh.
8.
44.
1.
Ioh.
3.
Secondly
,
we
must
vse
euery
day
to
bring
our selues
into
the
presence
of
God
,
and
we
must
doe
all
things
as
in
his
sight
,
and
presence
,
presenting
our selues
vnto
him
,
as
instruments
of
his
glorie
in
doing
of
his
will
.
This
is
the
honour
that
the
child
of
God
owes
vnto
him
Mal.
1.
6.
Thirdly
,
our
care
must
be
(
according
to
the
measure
of
grace
)
to
resemble
Christ
in
all
good
vertues
,
and
holy
conuersation
.
For
he
is
our
eldest
brother
the
first
borne
of
many
brethren
:
and
therefore
we
should
be
like
vnto
him
.
1.
Ioh.
3.
2
,
3.
Fourthly
,
we
must
haue
a
desire
and
loue
to
the
word
of
God
,
that
we
may
grow
by
it
,
in
knowledge
,
grace
,
and
good
life
.
For
this
is
the
milke
and
foode
whereby
God
feedes
his
children
,
1.
Pet.
2.
2.
Such
persons
then
among
vs
,
that
haue
no
loue
or
liking
of
the
word
,
but
spend
their
daies
in
ignorance
&
securitie
,
shew
themselues
to
be
no
children
of
God
.
The
child
in
the
armes
of
the
mother
or
nurce
,
that
neuer
desires
the
brest
,
is
certenly
a
dead
child
.
Lastly
,
we
must
put
this
in
our
accounts
,
that
we
must
haue
many
afflictions
,
if
we
be
Gods
children
:
for
he
corrects
all
his
children
.
And
when
we
are
vnder
the
rodde
of
correction
,
we
must
refigne
our selues
to
the
will
and
good
pleasure
of
God
.
This
is
childlike
obedience
:
and
this
must
be
done
in
silence
,
and
with
all
quietnes
:
then
God
is
best
pleased
.
The
internall
meanes
of
Adoption
,
is
Faith
in
Christ
.
And
for
the
better
conceiuing
of
it
,
three
questions
are
to
be
propounded
.
The
first
,
what
a
kind
of
faith
is
this
?
Ans.
A
particular
or
speciall
faith
:
and
it
hath
three
acts
,
or
effects
.
The
first
is
,
to
beleeue
Christ
to
be
Jesus
,
that
is
,
a
Sauiour
:
the
second
is
,
to
beleeue
that
Christ
is
my
or
thy
Sauiour
:
the
third
is
,
to
put
the
confidence
of
heart
in
him
.
When
Thomas
felt
the
wounds
of
Christ
,
he
said
,
My
Lord
,
and
my
God
:
and
thereupon
Christ
said
,
Because
thou
hast
seene
thou
beleeuest
.
Ioh.
20.
29.
Here
marke
,
that
to
beleeue
Christ
to
be
my
Christ
,
is
faith
.
Against
this
speciall
faith
,
the
Papists
obiect
three
arguments
.
The
first
is
this
:
Euery
speciall
faith
must
haue
a
speciall
word
of
God
for
his
ground
:
but
there
is
no
speciall
word
that
thy
sinnes
,
or
my
sinnes
,
are
forgiuen
by
Christ
:
therefore
there
is
no
speciall
faith
.
Ans.
We
haue
that
which
in
force
and
value
is
equiualent
to
a
speciall
word
:
namely
,
a
generall
promise
,
with
a
commandement
to
applie
the
said
promise
to
our selues
.
Secondly
,
I
answer
,
that
the
word
and
promise
of
God
generally
propounded
in
Scripture
,
is
made
particular
in
the
publike
Ministerie
in
which
when
the
word
is
preached
to
any
people
,
God
reueales
two
things
vnto
them
:
one
,
that
his
will
is
to
saue
them
by
Christ
:
the
other
,
that
his
will
is
that
men
should
beleeue
in
Christ
.
And
the
word
thus
applied
in
the
publike
Ministerie
in
the
name
of
God
,
is
as
much
as
if
an
Angel
should
particularly
speake
vnto
vs
from
heauen
.
The
second
Argument
.
Speciall
faith
(
say
they
)
is
absurd
;
because
by
it
a
sinner
must
beleeue
the
pardon
of
his
sinnes
,
before
he
hath
it
:
in
as
much
as
faith
is
the
meanes
to
obtaine
pardon
.
Ans.
The
giuing
and
the
receiuing
of
pardon
and
faith
,
are
both
at
one
moment
of
time
:
for
when
God
giues
the
pardon
of
sinne
:
at
the
same
instant
he
causeth
men
to
receiue
the
same
pardon
by
faith
.
For
order
of
nature
faith
goes
before
the
receiuing
of
the
pardon
(
because
faith
is
giuen
to
them
that
are
to
be
ingrafted
into
Christ
,
and
pardon
to
them
that
are
in
Christ
)
for
time
it
doth
not
:
and
therfore
this
second
argument
is
absurd
.
The
third
Argument
.
The
full
certentie
and
perswasion
of
Gods
mercie
in
Christ
,
followes
good
conscience
and
good
workes
:
and
therefore
faith
followes
after
Iustification
.
Ans.
There
be
two
degrees
of
faith
.
A
weake
faith
,
and
a
strong
faith
.
A
weake
faith
is
that
,
against
which
doubting
much
preuailes
,
in
which
there
is
a
sorrow
for
vnbeleefe
,
a
will
and
defire
to
beleeue
in
Christ
,
with
care
to
vse
good
meanes
,
and
to
increase
in
faith
.
Strong
faith
is
that
,
which
preuailes
against
doubting
,
and
it
is
a
full
perswasion
,
or
resolution
of
the
loue
and
mercie
of
God
in
Christ
.
This
second
degree
of
faith
follows
iustification
,
vpon
the
obseruation
and
experience
of
the
prouidence
,
and
goodnes
of
God
:
but
the
first
degree
of
speciall
faith
before
named
,
for
order
goes
before
iustification
,
and
for
time
is
together
with
it
.
The
second
question
is
,
when
faith
beginnes
first
to
breede
in
the
heart
?
Ans.
When
a
man
beginnes
to
be
touched
in
his
conscience
for
his
sinnes
,
and
vpon
feeling
of
his
owne
spirituall
pouertie
,
earnestly
hungers
and
thirsts
after
Christ
and
his
righteousnes
aboue
all
things
in
the
world
.
Christ
saith
,
I
will
giue
to
him
that
thirsteth
of
the
well
of
the
water
of
life
freely
,
Reuel
.
21.
6.
This
promise
declares
that
in
thirsting
there
is
a
measure
of
faith
.
To
eate
and
drinke
Christ
the
bread
and
water
of
life
,
is
to
beleeue
in
him
:
and
to
hunger
and
thirst
hauing
as
it
were
a
spirituall
appetite
to
Christ
,
is
the
next
steppe
to
this
eating
and
drinking
.
Therefore
this
must
be
remembred
,
that
professours
of
the
Gospel
,
yea
teachers
of
the
same
,
that
want
this
sense
of
their
vnworthines
,
and
this
thirsting
,
are
farre
wide
,
what
gifts
soeuer
they
haue
.
For
they
are
not
yet
come
to
the
first
steppe
of
true
faith
.
The
third
question
is
,
how
faith
in
Christ
is
reuealed
in
the
heart
?
Ans.
It
is
not
faith
to
conceiue
in
minde
a
bare
perswasion
,
that
Christ
is
my
Sauiour
:
and
thereupon
to
thinke
to
be
saued
.
But
faith
in
Christ
is
conceiued
in
the
spirituall
exercises
of
inuocation
and
repentance
.
When
I
see
mine
owne
sinnes
,
and
Gods
anger
against
me
for
them
by
the
law
;
when
I
see
mine
owne
guiltines
,
I
draw
my selfe
into
the
presence
of
God
making
confession
of
mine
offences
,
and
praier
for
the
pardon
of
them
,
and
in
this
praier
I
striue
against
mine
vnbeleefe
,
I
will
,
desire
,
and
endeauour
to
assent
to
the
promise
of
God
touching
forgiuenes
:
and
withall
I
purpose
with
my
selfe
to
sinne
no
more
.
This
is
my
daily
practise
:
and
thus
is
faith
truly
conceiued
,
and
confirmed
.
Againe
,
faith
is
conceiued
in
the
vse
of
holy
meanes
,
namely
,
the
Preaching
of
the
word
,
and
Sacraments
.
For
in
hearing
,
&
receiuing
the
Lords
Supper
to
meditate
vpon
the
promise
of
mercie
,
and
in
meditation
to
applie
the
said
promise
to
my selfe
,
is
the
right
way
to
conceiue
true
faith
.
Therefore
it
must
be
remembred
,
that
faith
conceiued
without
the
exercises
of
inuocation
and
repentance
,
or
conceiued
without
the
vse
of
the
word
and
Sacraments
(
as
commonly
it
is
)
is
not
true
faith
,
but
an
Imagination
or
fiction
of
the
braine
,
which
will
faile
in
the
ende
.
The
third
point
to
be
considered
,
is
the
signe
,
or
the
outward
meanes
of
Adoption
,
and
that
is
Baptisme
.
It
may
be
demanded
,
how
Baptisme
can
be
a
marke
or
signe
of
the
child
of
God
considering
all
sorts
of
men
are
partakers
of
it
?
Ans.
Baptisme
alone
is
no
marke
of
Gods
child
,
but
baptisme
ioyned
with
faith
:
for
so
must
the
text
be
conceiued
;
All
ye
Galatians
that
beleeue
,
are
baptised
into
Christ
.
For
Paul
had
said
immediatly
before
,
Ye
are
the
sounes
of
God
by
faith
.
Againe
,
the
Scripture
speaking
of
baptisme
,
comprehends
both
the
outward
and
the
inward
baptisme
,
which
is
the
inward
baptisme
of
the
spirit
.
Math.
3.
11.
and
1.
Pet.
3.
21.
And
thus
is
baptisme
alwaies
an
infallible
marke
of
the
child
of
God
.
It
may
further
be
demanded
,
what
are
the
markes
of
the
inward
baptisme
?
Ans.
The
new
birth
,
whereby
a
man
is
washed
and
cleansed
by
the
spirit
of
God
,
hath
three
speciall
markes
.
The
first
is
,
the
spirit
of
grace
and
supplications
,
Zach.
12.
10.
that
is
,
the
spirit
of
regeneration
,
causing
men
to
turne
to
God
,
and
withall
to
make
instant
praier
and
supplication
for
mercie
and
forgiuenes
of
sins
past
.
The
second
,
is
to
heare
&
obay
the
voice
of
god
in
all
things
.
Ioh.
8.
47.
&
10.
27.
The
third
is
,
not
to
sin
,
that
is
,
not
to
liue
in
in
the
practise
of
any
sinne
after
this
new
birth
is
begunne
.
1.
Ioh.
3.
He
that
is
borne
of
God
,
doth
not
commit
sinne
.
He
may
faile
in
this
or
that
speach
,
and
doe
amisse
in
this
or
that
action
;
but
after
his
calling
and
conuersion
,
the
tenour
and
course
of
his
life
,
shall
be
according
to
the
commandements
of
God
.
And
this
is
a
speciall
marke
to
discerne
the
inward
baptisme
.
Some
alleadged
,
that
hauing
long
agoe
beene
baptised
with
water
,
yet
they
feele
not
the
inward
baptisme
:
and
therefore
they
feare
that
they
are
not
the
children
of
God
.
Ans.
If
there
be
in
thee
a
sorrow
for
thy
corruptions
and
sinnes
past
:
if
thou
hast
a
purpose
to
sinne
no
more
:
if
thou
auoidest
the
occasions
of
sinne
,
and
fearest
to
offend
:
if
hauing
sinned
,
thou
liest
not
in
thy
sinne
,
but
recouerest
thy selfe
by
new
repentance
:
thou
art
verily
borne
of
God
,
and
baptised
with
the
baptisme
of
the
holy
Ghost
.
Others
alleadge
,
that
although
they
haue
bin
baptised
,
yet
they
feare
they
haue
no
faith
:
and
therefore
they
thinke
they
are
not
the
children
of
God
.
Ans.
If
there
be
in
thee
a
sorrow
for
thine
vnbeleefe
,
a
will
and
desire
to
beleeue
,
and
a
care
to
increase
in
faith
by
the
vse
of
good
meanes
,
there
is
a
measure
of
true
faith
in
thee
,
and
by
it
thou
maist
assure
thy selfe
that
thou
art
the
child
of
God
.
Others
againe
alleadge
,
that
they
haue
long
made
praier
vnto
God
,
and
that
according
to
his
will
,
and
yet
their
praiers
haue
not
bin
heard
:
and
therefore
they
often
doubt
they
are
not
Gods
children
.
Ans.
If
thou
canst
pray
,
though
thy
praier
be
not
heard
according
to
thy
desire
,
content
thy selfe
.
For
the
praier
of
the
heart
is
the
marke
of
the
spirit
of
adoption
.
Rom.
8.
16.
26.
And
by
it
thou
maist
know
that
thou
art
the
child
of
God
.
Thus
then
we
see
what
is
the
infallible
marke
of
the
child
of
God
;
namely
,
baptisme
ioyned
with
true
faith
in
Christ
,
or
the
outward
baptisme
ioyned
with
the
inward
baptisme
of
the
spirit
.
The
vse
.
Many
auouch
the
present
Church
of
Rome
to
be
the
true
Church
of
God
:
and
that
because
they
say
,
in
it
there
is
true
baptisme
,
which
is
a
marke
of
the
church
of
God
.
But
they
are
deceiued
:
for
baptisme
in
the
church
of
Rome
is
seuered
from
true
faith
,
or
from
the
Apostolike
doctrine
:
and
the
outward
baptisme
is
seuered
from
the
inward
baptisme
.
For
they
of
that
Church
,
ouerturne
iustification
by
the
meere
mercie
of
God
,
which
is
the
principall
part
of
the
inward
baptisme
.
Againe
,
the
ten
Tribes
retained
circumcision
after
their
Apostasie
:
yet
for
all
that
condemned
to
be
no
people
of
God
.
Ose.
1.
9.
The
light
in
the
lanthorne
pertaines
not
to
the
lanthorne
,
but
to
the
passengers
in
the
streete
:
euen
so
the
Confession
of
faith
in
the
Symboll
of
the
Apostles
,
and
baptisme
,
that
are
retained
in
the
Papacie
,
pertaine
not
to
the
Papacie
,
but
to
another
hidden
Church
,
which
by
these
and
other
meanes
is
gathered
out
of
the
middest
of
Romish
Babylon
.
And
therefore
baptisme
is
rather
a
signe
of
this
,
then
of
the
Romish
Church
.
Againe
,
we
must
be
warned
to
take
heede
that
we
deceiue
not
our selues
,
thinking
it
a
sufficient
matter
that
we
haue
bin
baptised
.
For
except
Christ
inwardly
wash
vs
by
his
spirit
,
we
haue
no
part
in
him
.
Ioh.
13.
8.
Circumcision
(
saith
Paul
)
auaileth
not
,
vnles
thou
be
a
doer
of
the
law
.
Ro.
2.
25.
Baptisme
indeed
saueth
,
1.
Pet.
3.
21.
but
that
is
not
the
baptisme
of
water
,
but
the
stipulation
of
a
good
conscience
,
by
the
resurrection
of
Christ
.
The
outward
baptisme
without
the
inward
,
is
not
the
marke
of
Gods
child
,
but
the
marke
of
the
foole
that
makes
a
vow
,
and
afterward
breakes
it
.
Eccles.
5.
3.
Moreouer
,
baptisme
is
not
onely
a
signe
of
our
adoption
,
but
also
a
seale
thereof
,
and
a
meanes
to
conuaie
it
vnto
vs
:
and
for
the
better
vnderstanding
of
this
point
,
and
for
a
further
clearing
of
the
27.
verse
,
I
will
speake
of
the
whole
nature
of
baptisme
.
That
which
is
to
be
deliuered
,
I
reduce
to
eight
heads
I.
the
name
of
baptisme
,
and
the
phrases
.
II.
the
matter
.
III.
the
forme
.
IV.
the
ende
.
V.
the
efficacie
of
baptisme
.
VI.
the
necessitie
thereof
.
VII
.
the
circumstances
.
VIII
.
the
vse
.
Touching
the
name
;
Baptisme
is
taken
sixe
waies
.
First
,
it
signifies
the
superstitious
washings
of
the
Pharisies
,
who
bound
themselues
to
the
baptismes
or
washings
of
cuppes
and
potts
.
Mar.
7.
4.
Second
〈…〉
,
it
signifies
the
washings
appointed
by
God
in
the
Ceremoniall
law
.
Hebr.
9.
10.
Thirdly
,
it
signifies
that
washing
by
water
which
serues
to
seale
the
couenant
of
the
new
Testament
.
Math.
28.
19.
Fourthly
,
it
signifies
by
a
metaphor
,
any
grieuous
crosse
or
calamitie
.
Thus
the
passion
of
Christ
,
is
called
his
baptisme
.
Luk.
12.
50.
Fiftly
,
it
signifies
the
bestowing
of
extraordinarie
gifts
of
the
holy
Ghost
,
and
that
by
imposition
of
hands
of
the
Apostles
.
Act.
1.
5.
and
11.
16.
Lastly
,
it
signifies
the
whole
Ecclesiasticall
Ministerie
.
Thus
Apollos
is
saide
to
teach
the
way
of
the
Lord
,
knowing
nothing
but
the
baptisme
(
that
is
,
the
doctrine
)
of
Iohn
.
Act.
18.
25.
In
the
third
sense
is
baptisme
taken
in
this
place
,
when
Paul
saith
,
Ye
are
all
baptised
into
Christ
.
The
phrases
vsed
in
Scripture
of
baptisme
are
strange
in
reason
:
and
therefore
they
are
to
be
explaned
.
Here
it
is
said
,
Ye
that
are
baptised
into
Christ
,
put
on
Christ
.
The
reason
of
this
speach
is
threefold
.
The
first
is
this
:
the
washing
of
the
bodie
with
water
,
is
an
outward
signe
to
represent
to
our
eies
and
minde
,
the
inward
washing
,
and
our
vnion
or
coniunction
with
Christ
:
therefore
they
that
are
baptised
,
are
said
to
put
on
Christ
.
The
second
reason
is
,
because
the
washing
by
water
seales
vnto
vs
our
inward
ingrafting
into
Christ
:
for
as
certenly
as
the
bodie
is
washed
with
water
;
so
certenly
are
they
that
beleeue
ingrafted
into
Christ
.
The
third
reason
of
the
speach
is
,
because
baptisme
is
after
a
sort
an
instrument
whereby
our
insition
into
Christ
,
and
fellowship
with
him
is
effected
.
For
in
the
right
and
lawfull
vse
of
baptisme
,
God
according
to
his
owne
promise
ingrafts
them
into
Christ
that
beleeue
:
and
the
inward
washing
is
conferred
with
the
outward
washing
.
For
these
causes
,
they
that
are
washed
with
water
in
baptisme
,
are
said
to
put
on
Christ
.
In
the
same
manner
must
other
phrases
be
vnderstood
;
as
when
it
is
said
,
that
baptisme
saueth
,
1.
Pet.
3.
21.
that
men
must
be
baptised
for
the
remission
of
sinnes
,
Act.
22.
6.
that
we
are
buried
by
baptisme
into
the
death
of
Christ
.
Rom.
6.
3.
The
second
point
,
concernes
the
Matter
of
baptisme
.
Here
I
consider
three
things
,
the
signe
,
the
thing
signified
,
the
Analogie
of
both
.
The
signe
,
is
partly
the
element
of
water
,
Act.
8.
36.
and
partly
the
Rite
by
diuine
institution
appertaining
to
the
element
which
is
the
sacramentall
vse
of
it
in
washing
of
the
bodie
:
and
these
two
,
water
,
and
externall
washing
of
the
bodie
,
are
the
full
and
complete
signe
of
baptis
〈…〉
e.
Here
a
question
may
be
made
,
Whether
washing
of
the
bodie
in
baptisme
,
must
be
by
dipping
,
or
by
sprinkling
?
Ans.
In
hot
countries
,
and
in
the
baptisme
of
men
of
yeares
,
dipping
was
vsed
,
and
that
by
the
Apostl
〈…〉
and
to
this
Paul
alludes
,
Rom.
6.
3.
and
dipping
doth
more
fully
represent
our
spirituall
washing
,
then
sprinkling
.
Neuerthelesse
in
cold
countries
,
and
in
the
baptisme
of
infants
new
borne
,
sprinkling
is
to
be
vsed
,
and
not
dipping
,
in
respect
of
their
health
and
life
.
For
the
Rule
is
,
Necessitie
and
charitie
,
dispense
with
the
Ceremoniall
law
.
Vpon
this
ground
,
Dauid
did
eate
the
shewbread
:
circumcision
was
not
alwaies
the
eight
day
,
as
appeares
by
the
Israe
lites
in
the
wildernes
:
and
for
the
same
cause
in
these
countries
dipping
may
be
omitted
,
though
otherwise
a
sacramentall
rite
.
And
it
must
be
remembred
,
that
baptising
signifies
not
onely
that
washing
which
is
by
diuing
of
the
bodie
,
but
also
that
which
is
by
sprinkling
.
The
thing
signified
,
or
the
substance
of
baptisme
,
is
Christ
himselfe
our
Mediatour
,
as
he
gaue
himselfe
to
wash
&
cleanse
vs
.
Thus
Paul
saith
,
that
he
cleanse●th
his
Church
by
the
washing
of
water
.
Eph.
5.
6.
The
Analogie
,
or
proportion
of
both
,
is
on
this
manner
.
Water
resembles
Christ
crucified
,
with
all
his
merits
,
S.
Iohn
saith
,
The
blood
of
Christ
cleanseth
vs
from
all
our
sinnes
,
1.
Ioh.
1.
7.
that
is
,
the
merit
and
efficacie
of
Christ
crucified
,
freeth
vs
from
our
sinnes
,
and
from
the
guilt
and
punishment
thereof
.
Externall
washing
of
the
bodie
,
resembles
inward
washing
by
the
spirit
,
which
stands
in
iustification
and
sanctification
.
1.
Cor.
6.
11.
Tit.
3.
5.
The
dipping
of
the
bodie
,
signifies
mortification
,
or
fellowship
with
Christ
in
his
death
:
the
staying
vnder
the
water
,
signifies
the
buriall
of
sinne
:
and
the
comming
out
of
the
water
,
the
resurrection
from
sinne
,
to
newnes
of
life
.
Rom.
6.
3
,
4.
The
third
point
concernes
the
Forme
of
baptisme
.
Math.
28.
19.
Goe
teach
all
nations
,
baptizing
them
into
the
Name
of
the
Father
,
&c.
I
explaine
the
words
thus
:
Marke
,
first
it
is
faide
,
Teach
them
,
that
is
,
make
them
my
disciples
,
by
calling
them
to
beleeue
,
and
to
repent
.
Here
we
are
to
consider
the
Order
which
god
obserues
in
making
with
man
the
couenant
in
baptisme
.
First
of
all
,
he
calls
men
by
his
word
,
and
commands
them
to
beleeue
and
repent
:
when
they
beginne
to
beleeue
and
repent
,
then
in
the
second
place
God
makes
his
promise
of
mercie
and
forgiuenes
:
and
thirdly
,
he
seales
his
promise
by
baptisme
.
This
diuine
Order
Christ
signifieth
when
he
saith
,
make
them
disciples
:
and
〈…〉
as
alwaies
obserued
of
God
.
Before
he
made
any
couenant
with
Abraham
,
and
before
he
sealed
it
by
Circumcision
,
he
saith
to
him
,
Walke
before
me
,
and
be
vpright
,
Gen.
17.
1.
and
of
his
seede
,
he
saith
,
they
must-first
doe
righteousnes
and
iudgement
,
and
then
he
will
bring
vpon
them
all
that
he
hath
spoken
,
Gen.
18.
19.
to
the
Israelites
he
saith
,
that
they
must
turne
and
obay
,
and
then
he
will
make
all
his
promises
and
couenants
good
.
Deut.
30.
1.
6.
and
Isa.
1.
16
,
17
,
19.
To
the
Iewes
Peter
saith
,
Repent
first
,
and
then
they
shall
be
baptized
for
the
remission
of
sinnes
.
Act.
2.
38.
42.
And
Philip
saide
to
the
Eunuch
,
If
thou
beleeuest
with
all
thy
heart
,
thou
maist
be
baptized
.
Act.
8.
37.
The
vse
.
By
this
order
we
see
,
that
the
commandement
to
beleeue
and
to
repent
,
is
more
large
and
generall
,
then
the
promise
of
mercie
in
Christ
.
For
the
commandement
is
giuen
to
all
hearers
to
turne
and
beleeue
,
and
the
promise
is
made
onely
to
such
hearers
,
as
doe
indeede
turne
and
beleeue
:
therefore
it
is
a
falshood
to
imagine
,
that
the
promise
of
saluation
belongs
generally
to
all
mankind
.
Againe
,
by
this
order
it
appeares
,
that
Repentance
belongs
to
baptisme
:
and
it
is
one
of
the
first
things
that
are
required
:
and
therefore
it
is
follie
to
make
Repentance
a
distinct
meanes
of
saluation
,
and
a
distinct
sacrament
from
baptisme
.
Thirdly
,
if
it
be
demanded
,
why
so
many
persons
that
haue
bin
baptized
,
liue
for
all
this
,
as
if
they
had
not
bin
baptized
in
the
common
sinnes
of
the
world
,
like
prophane
Esaus
:
and
yet
doe
comfort
themselues
in
their
baptisme
?
Ans.
They
doe
not
know
and
consider
the
Order
which
God
vsed
in
couenanting
with
them
in
baptisme
:
but
they
deale
preposterously
,
ouerslipping
the
commandement
of
repenting
and
beleeuing
,
and
in
the
first
place
lay
hold
of
Gods
promise
made
to
them
in
baptisme
.
This
is
the
cause
of
so
much
prophanesse
in
the
world
.
Againe
,
there
be
many
persons
that
haue
bin
baptized
,
who
neuertheles
cannot
abide
to
heare
and
read
the
word
of
God
:
and
the
reason
is
,
because
they
obserue
not
the
order
of
their
baptisme
,
first
of
all
to
become
disciples
,
and
then
to
lay
hold
of
the
promises
of
God
.
They
likewise
are
to
be
blamed
,
that
bring
vp
their
youth
in
ignorance
.
For
they
are
baptized
vpon
condition
that
they
shall
become
disciples
of
Christ
,
when
they
come
to
yeares
of
discretion
.
And
they
are
by
this
meanes
barred
from
all
the
mercies
of
God
:
for
we
must
as
good
disciples
obay
the
commandement
that
biddes
vs
turne
and
beleeue
,
before
we
can
haue
any
benefit
or
profit
by
any
of
the
promises
of
God
.
Lastly
,
we
are
here
taught
in
the
working
of
our
saluation
to
keepe
the
Order
of
God
which
he
hath
set
downe
vnto
vs
in
baptisme
,
which
is
first
of
all
to
turne
vnto
God
,
according
to
all
his
lawes
,
and
secondly
vpon
our
conuersion
to
lay
hold
of
the
promises
of
God
,
and
the
confirmation
thereof
by
the
sacraments
.
Thus
shall
we
find
comfort
in
the
promises
of
God
,
and
haue
true
fellowship
with
God
,
if
we
beginne
where
he
beginnes
in
making
of
his
couenant
with
vs
,
and
end
where
he
ends
.
And
this
we
must
doe
not
onely
in
the
time
of
our
first
conuersion
,
but
also
afterward
in
the
time
of
distresse
,
and
affliction
,
and
at
such
times
as
by
frailtie
we
fall
and
offend
God
.
In
a
word
,
if
for
practise
we
alwaies
keepe
our selues
to
this
order
,
we
shall
find
true
comfort
in
life
and
death
.
It
followes
,
Baptizing
them
into
the
name
,
or
in
the
name
of
the
Father
,
Sonne
,
and
holy
Ghost
.
These
words
signifie
:
first
,
to
bap
tize
by
the
commandement
and
authoritie
of
the
Father
,
Son
,
and
holy
Ghost
:
secondly
,
to
baptize
by
and
with
the
inuocation
of
the
name
of
the
true
God
.
Whatsoeuer
ye
doe
in
ward
or
deede
,
doe
it
in
the
name
of
our
Lord
Iesus
Christ
,
that
is
,
by
the
in
vocation
of
the
name
of
Christ
.
Col.
3.
17.
Thirdly
,
to
baptize
in
the
name
,
&c.
signifies
to
wash
with
water
in
token
that
the
partie
baptized
hath
the
name
of
God
named
vpon
him
,
and
that
he
is
receiued
into
the
houshold
or
familie
of
God
,
as
a
child
of
God
,
a
member
of
Christ
,
and
the
temple
of
the
holy
Ghost
.
Thus
Iacob
faith
in
the
adoption
of
Ephraim
and
Manasses
,
Let
them
be
mine
,
and
let
my
name
be
called
vpon
them
.
Gen.
48.
5.
16.
And
Paul
saith
,
that
the
Corinthians
might
not
be
named
and
distinguished
by
Paul
,
Cephas
,
Apollos
,
because
they
were
not
baptized
into
their
names
,
but
into
the
name
of
Christ
.
1.
Cor.
1.
13.
And
this
I
take
to
be
the
full
sense
of
the
phrase
.
Here
we
see
what
is
done
in
baptisme
;
the
Couenant
of
grace
is
solemnised
betweene
God
and
the
partie
baptised
.
And
in
this
couenant
some
actions
belong
to
God
,
and
some
to
the
parties
baptised
.
Gods
actions
are
two
.
The
first
is
,
the
making
of
promise
of
reconciliation
,
that
is
,
of
remission
of
sinnes
,
and
life
euerlasting
to
them
that
are
baptised
,
and
beleeue
.
The
second
is
,
the
obsignation
or
sealing
of
this
promise
:
and
that
is
twofold
,
outward
,
or
inward
▪
The
outward
seale
,
is
the
washing
by
water
:
and
this
washing
serues
not
to
seale
by
nature
,
but
by
the
institution
of
God
,
in
these
words
,
baptize
them
,
&c.
and
therefore
Paul
saith
,
cleansing
the
Church
by
the
washing
of
water
in
the
word
.
Eph.
5.
26.
The
inward
sealing
is
by
the
earnest
of
Gods
spirit
.
Eph.
1.
13.
The
action
of
the
partie
baptized
,
is
a
certaine
stipulation
,
or
obligation
,
whereby
he
binds
himselfe
to
giue
homage
to
the
Father
,
Son
,
and
holy
Ghost
.
This
Homage
stands
in
faith
,
whereby
all
the
promises
of
God
are
beleeued
,
and
in
Obedience
to
all
his
commandements
.
The
signe
of
this
obligation
is
,
that
the
partie
baptized
willingly
yeelds
himselfe
to
be
washed
with
water
.
It
is
not
saide
in
the
name
of
God
,
but
in
the
name
of
the
Father
,
Sonne
,
and
holy
Ghost
,
to
teach
vs
the
right
way
to
know
and
to
acknowledge
the
true
God
.
This
Knowledge
stands
in
sixe
points
,
all
here
expressed
.
The
first
is
,
that
there
is
one
God
,
and
no
more
.
For
though
there
be
three
that
are
named
,
yet
there
is
but
one
name
,
that
is
,
one
in
authoritie
,
will
,
and
worship
of
all
three
.
And
elswhere
,
men
are
said
to
be
baptized
into
the
name
of
the
Lord
.
Act.
10.
48.
The
second
is
,
that
this
one
true
God
,
is
the
Father
,
Sonne
,
and
holy
Ghost
.
A
mysterie
vnsearchable
.
The
third
,
that
these
three
are
really
distinct
,
so
as
the
Father
is
first
in
order
,
the
Sonne
the
second
,
and
the
holy
Ghost
,
not
the
first
or
second
,
but
the
third
.
The
fourth
is
,
that
they
are
all
one
in
operation
,
Ioh.
5.
19.
and
specially
in
the
act
of
reconciliation
,
or
couenant
making
.
For
the
father
sends
the
sonne
to
be
our
Redeemer
:
the
sonne
workes
in
his
owne
person
,
the
worke
of
redemption
:
and
the
holy
Ghost
applies
the
same
by
his
efficacie
.
The
fift
is
,
that
they
are
all
one
in
worship
:
for
the
Father
,
Sonne
,
and
holy
Ghost
,
are
ioyntly
to
be
worshipped
together
,
and
God
in
them
.
The
last
is
,
that
we
are
to
know
God
,
not
as
he
is
in
himselfe
,
but
as
he
hath
reuealed
himselfe
vnto
vs
in
the
couenant
of
Grace
:
and
therefore
we
must
acknowledge
the
father
to
be
our
father
,
the
Son
to
be
our
Redeemer
,
the
holy
Ghost
to
be
our
comforter
;
and
seeke
to
grow
in
the
knowledge
and
experience
of
this
.
It
may
be
demanded
,
whether
baptisme
may
not
be
administred
in
the
name
of
Christ
alone
,
or
in
the
name
of
God
,
without
mention
of
the
persons
in
the
Godhead
:
Ans.
No.
For
the
true
forme
of
baptisme
is
here
prescribed
.
If
it
be
said
,
that
Peter
biddes
them
of
Ierusalem
,
repent
and
be
baptized
into
the
name
of
Christ
.
Act.
2.
38.
I
answer
,
that
Peters
intent
in
that
place
is
,
to
set
downe
not
the
forme
of
baptisme
,
but
the
ende
and
scope
thereof
,
which
is
,
that
we
may
attaine
to
true
fellowship
with
Christ
.
The
fourth
point
is
,
concerning
the
endes
of
baptisme
,
which
are
foure
.
The
first
is
,
that
baptisme
serues
to
be
a
pledge
vnto
vs
in
respect
of
our
weaknes
,
of
all
the
graces
and
mercies
of
God
,
and
specially
of
our
vnion
with
Christ
,
of
remission
of
sinnes
,
and
of
mortification
.
Secondly
,
it
serues
to
be
a
signe
of
Christian
profession
before
the
world
:
and
therefore
it
is
called
the
stipulation
or
interrogation
of
a
good
conscience
.
1.
Pet.
3.
21.
Thirdly
,
it
serues
to
be
a
meanes
of
our
first
entrance
or
admission
into
the
visible
Church
.
Lastly
,
it
is
a
meanes
of
vnitie
.
Read
Eph.
4.
5.
1.
Cor.
12.
13.
The
fifth
point
concernes
the
Efficacie
of
baptisme
.
Of
which
there
be
foure
necessarie
questions
.
The
first
is
,
whether
the
Efficacie
of
baptisme
extend
it selfe
to
all
sinnes
,
and
to
the
whole
life
of
man
?
For
answer
,
I
will
set
downe
what
we
teach
,
and
what
the
Papists
.
We
teach
,
that
the
vse
of
baptisme
inlargeth
it selfe
to
the
whole
life
of
man
,
and
that
it
takes
away
all
sinnes
past
,
present
,
and
to
come
:
one
caution
remembred
,
that
the
partie
baptised
,
stand
to
the
order
of
baptisme
,
which
is
,
to
turne
vnto
God
,
and
to
beleeue
in
Christ
,
and
so
to
continue
by
a
continuall
renouation
of
faith
and
repentance
,
as
occasion
shall
be
offered
.
Reasons
may
be
these
.
First
,
the
scripture
speakes
of
them
that
had
long
before
bin
baptised
,
and
that
in
the
time
present
,
baptisme
saueth
,
1.
Pet.
3.
21.
and
,
ye
are
buried
by
baptisme
,
into
the
death
of
Christ
.
Rom.
6.
4.
And
in
the
future
tense
it
is
saide
,
he
that
beleeueth
,
and
is
baptised
,
shall
be
saued
.
And
Paul
saith
,
that
the
Church
is
cleansed
with
the
washing
of
water
,
that
it
may
be
presented
glorious
and
without
spot
vnto
God
.
Eph.
5.
26.
And
all
this
shewes
that
baptisme
hath
the
same
efficacie
after
,
which
it
had
before
the
administration
thereof
.
Secondly
,
the
couenant
of
grace
is
euerlasting
,
Isa.
54.
10.
Hos.
2.
19.
and
the
couenant
is
the
foundation
or
substance
of
baptisme
:
therefore
baptisme
is
not
to
be
tied
to
any
time
:
but
it
must
haue
his
force
,
so
long
as
the
couenant
is
of
force
.
And
this
appeares
by
the
example
of
the
Galatians
,
who
are
now
fallen
away
to
an
other
gospel
after
their
baptisme
,
and
yet
are
instructed
and
directed
by
their
baptisme
.
Lastly
,
it
hath
bin
the
doctrine
of
the
ancient
Church
,
that
all
sinnes
are
done
away
Aug.
de
●●pt
.
&
concup
.
l.
1.
c
33.
ad
Bon.
l.
〈◊〉
.
c.
●3
.
by
baptisme
euen
sinnes
to
come
.
The
doctrine
of
the
Papists
is
,
that
baptisme
takes
away
all
sinnes
that
goe
before
the
administration
thereof
:
and
that
sinnes
after
baptisme
are
not
taken
away
by
baptisme
,
but
by
the
Sacrament
of
pennance
.
But
the
doctrine
is
erronious
,
as
may
appeare
by
the
arguments
which
they
vse
.
Argum.
first
.
Circumcision
had
no
vse
after
the
administration
thereof
,
for
the
abolishing
of
sinne
.
Therefore
neither
hath
baptisme
.
Ans.
Circumcision
had
.
And
this
appeares
;
because
the
Prophets
put
the
Iewes
in
minde
of
their
circumcision
when
they
fell
away
from
God
,
bidding
them
to
circumcise
the
foreskin
of
their
hearts
.
Ier.
4.
4.
Arg.
2.
The
Apostles
vsed
to
call
them
that
sinned
after
baptisme
,
to
confession
of
sinne
,
and
to
repentance
,
or
pennance
.
Act.
8.
21.
1.
Ioh.
1.
9.
Ans.
This
makes
for
vs
:
for
in
so
doing
they
bring
men
to
their
baptisme
,
and
to
the
order
set
downe
there
,
which
is
,
that
the
partie
baptised
,
must
first
of
all
turne
to
God
,
and
beleeue
in
Christ
:
and
there
is
no
new
order
set
downe
afterward
,
but
onely
a
renewing
of
this
first
baptismall
order
,
both
in
the
Ministerie
of
the
word
,
and
in
the
supper
of
the
Lord
.
And
whereas
they
make
a
distinction
of
pennance
the
vertue
,
and
pennance
the
sacrament
,
placing
the
vertue
before
and
after
baptisme
,
and
the
sacrament
onely
after
:
for
this
,
they
haue
no
word
of
God
.
Arg.
3.
If
a
man
be
inlightned
,
that
is
,
baptised
;
and
then
fall
againe
,
he
cannot
be
renewed
by
repentance
,
which
is
in
baptisme
.
Hebr.
6.
6.
Ans.
The
text
speakes
not
of
them
that
fall
after
baptisme
,
but
of
them
[
](A09383-e45820-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
fall
away
by
an
vniuersall
Apostasie
,
denying
Christ
.
For
it
is
said
,
v.
7.
that
they
crucifie
Christ
againe
,
that
is
,
crucifie
Christ
crucified
,
and
so
make
a
mocke
of
him
,
and
tread
vnder
foote
the
blood
of
Christ
.
Hebr.
10.
29.
Againe
,
the
text
speakes
not
particularly
of
repentance
in
baptisme
,
but
of
all
repentance
whatsoeuer
;
yea
of
repentance
after
baptisme
.
For
there
is
no
place
for
repentance
where
Christ
is
renounced
.
Arg.
4.
Pennance
(
as
Hierome
saith
)
is
a
second
table
after
a
shipwracke
.
Ans.
Repentance
indeede
is
a
second
table
or
bord
,
whereby
a
sinner
fallen
from
his
baptisme
returnes
againe
to
it
,
and
so
comes
to
the
hauen
of
euerlasting
happines
.
Thus
then
we
see
that
baptisme
is
the
true
sacrament
of
repentance
:
for
repentance
pertaines
to
the
inward
baptisme
.
The
vse
.
If
baptisme
serue
for
the
whole
life
of
man
:
then
if
thou
be
in
any
miserie
or
distresse
,
haue
recourse
to
thy
baptisme
,
and
there
shalt
thou
finde
thy
comfort
,
namely
,
that
God
is
thy
God
if
thou
truly
turne
and
beleeue
in
him
.
Secondly
,
remember
euery
day
the
obligation
of
homage
,
wherewith
thou
hast
bound
thy selfe
to
God
;
specially
in
thy
temptations
remember
it
:
and
see
thou
stand
to
it
,
and
make
it
good
.
The
second
question
is
,
whether
baptisme
abolish
Originall
sinne
,
or
no
?
The
answer
of
the
Papist
is
,
that
it
doth
:
so
as
in
the
partie
baptised
,
there
remaineth
nothing
that
God
may
iustly
hate
:
and
therefore
he
saith
,
that
Originall
sinne
after
baptisme
,
ceaseth
to
be
sinne
properly
.
We
teach
,
and
are
to
hold
,
that
the
perfect
and
intire
baptisme
(
in
which
the
outward
and
inward
baptisme
are
ioyned
together
)
abolisheth
the
punishment
of
sinne
,
and
the
guilt
,
that
is
,
the
obligation
to
punishment
,
and
the
fault
:
yet
not
simply
,
but
in
two
respects
:
first
,
in
respect
of
imputation
;
because
God
doth
not
impute
Originall
sinne
to
them
that
are
in
Christ
:
secondly
,
in
respect
of
dominion
;
because
Originall
sinne
raigneth
not
in
them
that
are
regenerate
.
Neuerthelesse
,
after
baptisme
,
it
remaines
in
them
that
are
baptised
,
and
is
still
,
and
that
properly
,
sinne
.
Paul
saith
,
Rom.
7.
20.
If
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
sinne
that
dwelleth
in
me
doth
it
.
Here
marke
,
Paul
calls
concupiscence
in
himselfe
after
regeneration
,
sinne
;
and
that
properly
:
because
he
saith
it
is
the
same
that
maketh
men
to
sinne
.
And
Col.
3.
5.
he
saith
,
Mortifie
your
earthly
members
:
and
among
the
rest
he
nameth
,
euill
concupiscence
.
And
to
the
Ephesians
4.
22.
Be
ye
renewed
in
the
spirit
of
your
mindes
.
Therefore
after
baptisme
some
portions
remaine
still
of
the
old
man
,
or
of
originall
sinne
.
S.
Iohn
saith
,
1.
Ioh.
1.
8.
If
we
say
we
haue
no
sinne
,
we
deceiue
our selues
.
Answer
is
made
,
that
this
is
spoken
of
veniall
,
or
small
sinnes
:
but
how
can
they
be
small
sinnes
that
are
to
be
washed
away
with
the
blood
of
Christ
,
as
he
saith
,
v.
7.
And
if
these
words
be
spoken
of
infants
(
as
they
are
)
then
must
Concupiscence
be
a
sinne
in
them
:
for
they
haue
no
actuall
sinnes
.
Lastly
,
Christ
saith
,
Ioh.
13.
10.
He
that
is
all
washed
,
must
haue
his
feete
,
that
is
,
his
carnall
affections
,
washed
.
Here
obserue
two
things
.
One
,
that
defilements
of
sinne
remaine
in
them
that
are
washed
.
The
second
,
that
they
are
after
the
first
washing
,
to
be
done
away
by
Christ
,
and
not
by
the
acts
of
our
pennance
.
The
grounds
of
Popish
doctrine
in
this
point
,
are
two
.
The
first
is
this
.
They
make
three
degrees
of
Concupiscence
.
The
first
is
,
the
pronesse
in
the
flesh
to
rebell
against
the
law
of
the
minde
,
or
the
pro●esse
to
euill
.
The
second
,
stands
in
the
first
motions
to
sinne
,
which
goe
before
consent
of
will
.
The
third
,
stands
in
acts
of
lust
ioyned
with
consent
of
will
.
This
third
,
they
say
,
is
forbidden
in
the
moral
law
,
which
forbids
and
condemnes
voluntarie
concupiscence
:
and
the
two
first
are
not
.
Because
(
as
they
speake
)
concupiscence
it selfe
with
the
first
motions
are
not
in
mans
power
:
and
therefore
they
are
rather
to
be
tearmed
defects
or
infirmities
,
then
sinnes
:
and
that
men
are
no
more
to
be
blamed
for
them
then
for
the
diseases
of
their
bodies
.
Ans.
The
doctrine
is
false
:
for
it
is
an
euident
truth
that
Concupiscence
with
the
first
motions
thereof
to
euill
,
is
condemned
in
the
Morall
law
.
It
is
a
Principle
in
expounding
the
law
:
where
any
actuall
sinne
is
forbidden
,
there
all
causes
,
occasions
,
&
furtherances
thereof
,
are
likewise
forbidden
.
Therefore
considering
actuall
concupiscence
ioyned
with
consent
,
is
forbidden
in
the
law
,
Originall
concupiscence
with
the
first
motions
thereof
,
beeing
causes
of
the
former
,
are
likewise
forbidden
.
And
Paul
saith
,
he
had
not
knowne
Lust
to
be
sinne
,
vnlesse
the
law
had
said
,
Thou
shalt
not
lust
.
Rom.
7.
7.
Now
he
was
a
Doctor
of
the
law
,
and
knew
that
lust
with
consent
was
a
sinne
:
for
thus
much
the
light
of
nature
teacheth
:
therfore
the
law
speakes
of
an
higher
degree
of
lust
,
namely
,
of
lust
going
before
consent
.
The
second
ground
is
this
.
When
sinne
is
remitted
,
it
doth
not
make
men
guiltie
,
but
ceaseth
to
be
a
fault
:
Originall
sinne
therefore
ceaseth
to
be
sinne
after
baptisme
.
Ans.
Though
actuall
guilt
be
taken
away
,
yet
potentiall
guilt
remaineth
,
namely
,
an
aptnes
in
Originall
sinne
,
to
make
men
guiltie
:
and
though
it
be
not
the
fault
of
this
or
that
person
,
yet
it
is
a
fault
in
nature
,
or
as
it
is
considered
in
it selfe
.
The
vse
.
If
Originall
sinne
remaine
after
baptisme
to
the
death
,
then
we
must
humble
our selues
,
and
vse
to
the
very
death
,
the
plea
of
mercie
and
pardon
,
denying
our selues
,
and
resting
on
Christ
.
Againe
,
if
persons
baptised
be
sinners
to
the
death
,
it
may
be
demaunded
,
what
difference
there
is
betweene
the
godly
and
vngodly
?
Ans.
In
them
that
are
regenerate
,
there
is
a
sorrow
for
their
inward
corruptions
,
and
for
their
sinnes
past
,
with
a
detestation
of
them
:
and
withall
there
is
a
Purpose
in
them
to
sinne
no
more
,
and
with
this
purpose
there
is
ioyned
an
endeauour
to
please
God
in
all
his
commandements
:
so
as
if
they
doe
sinne
,
they
can
say
with
good
conscience
,
that
they
sinned
against
their
purpose
and
resolution
.
This
cannot
the
vngodly
man
doe
.
The
third
point
is
,
how
baptisme
conferres
grace
?
Ans.
It
conferres
grace
:
because
it
is
a
meanes
to
giue
and
exhibit
to
the
beleeuing
minde
Christ
with
his
benefits
;
and
this
it
doth
by
his
signification
.
For
it
serues
as
a
particular
and
infallible
certificate
to
assure
the
partie
baptised
,
of
the
forgiuenes
of
his
sinnes
,
and
of
his
eternall
saluation
.
And
whereas
the
Minister
,
in
the
name
of
God
,
applies
the
promise
of
mercie
to
him
that
is
baptised
,
it
is
indeede
as
much
as
if
God
should
haue
made
a
particular
promise
to
him
.
In
this
regard
,
baptisme
may
well
be
said
to
conferre
grace
,
as
the
Kings
letters
are
said
to
saue
the
life
of
the
malefactour
,
when
they
doe
but
signifie
to
him
and
others
,
that
the
kings
pleasure
is
to
shew
fauour
.
Againe
,
baptisme
may
be
saide
to
conferre
grace
,
because
the
outward
washing
of
the
bodie
is
a
token
or
Pledge
of
the
grace
of
God
:
and
by
this
pledge
faith
is
confirmed
,
which
is
an
instrument
to
apprehend
or
receiue
the
grace
of
God
.
And
this
confirmation
is
made
by
a
kind
of
reasoning
in
the
minde
,
on
this
manner
:
He
that
vseth
the
signe
aright
,
shall
receiue
the
thing
signified
:
I
(
saith
the
partie
baptised
,
beeing
of
yeares
)
vse
the
signe
aright
in
faith
and
repentance
:
therefore
I
shall
receiue
the
thing
signified
,
remission
of
sinnes
,
and
life
euerlasting
.
A
king
saith
to
his
subiect
,
He
that
brings
the
head
of
such
a
traytour
,
shall
haue
a
thousand
poundes
.
Well
:
the
head
of
the
foresaid
traytour
is
cut
off
:
and
he
that
hath
the
head
may
say
,
Here
is
a
thousand
pounds
,
or
,
this
will
bring
me
a
thousand
pounds
,
because
it
is
vnto
him
as
a
pledge
vpon
the
kings
word
of
the
reward
of
a
thousand
pounds
.
And
so
is
the
washing
in
baptisme
an
infallible
pledge
to
him
that
beleeues
,
of
the
pardon
of
his
sinnes
.
Thus
doe
the
sacraments
conferre
grace
,
and
no
otherwise
.
One
reason
for
many
may
be
this
.
The
word
of
God
confirs
grace
(
for
it
is
the
power
of
God
to
saluation
to
them
that
beleeue
)
and
this
it
doth
by
signifying
the
will
of
God
,
by
the
eare
to
the
mind
:
now
euery
sacrament
is
the
word
of
God
made
visible
to
the
eye
:
the
sacrament
therefore
confirs
grace
by
vertue
of
his
signification
,
and
by
reason
it
is
a
pledge
by
the
appointment
of
God
,
of
his
mercie
and
goodnes
.
It
may
be
said
,
a
sacrament
is
not
only
a
signe
and
a
seale
but
also
an
instrument
to
conuay
the
grace
of
God
to
vs
.
Answer
.
It
is
not
an
instrument
hauing
the
grace
of
God
tyed
vnto
it
or
shut
vp
in
it
:
but
an
instrument
to
which
grace
is
present
by
assistance
in
the
right
vse
thereof
:
because
in
&
with
the
right
vse
of
the
sacrament
,
God
conferres
grace
:
and
thus
is
it
an
instrument
,
and
no
otherwise
,
that
is
,
a
morall
and
not
a
physicall
instrument
.
The
doctrine
of
the
Papist
is
,
that
the
sacrament
conferres
grace
by
the
worke
done
:
that
is
,
that
the
outward
action
of
the
Minister
conferres
grace
by
his
owne
force
,
when
the
sacrament
is
administred
.
And
that
it
may
conferre
grace
,
some
say
,
that
the
saide
action
hath
vertue
in
it
for
this
purpose
,
which
passeth
away
when
the
action
is
ended
:
others
say
,
it
hath
no
Thom.
Summ.
p.
〈◊〉
q
62.
art.
4.
Bellar.
de
Sact.
l.
2.
c.
11.
vertue
in
it
,
but
that
Gods
vsing
of
the
action
eleuates
it
,
and
makes
it
able
to
conferre
grace
.
But
this
doctrine
is
a
fiction
of
the
braine
of
man
.
Iohn
the
Baptist
,
Math.
3.
11.
makes
two
baptizers
,
himselfe
,
and
Christ
;
and
he
distinguisheth
their
actions
:
his
owne
action
is
,
to
wash
with
water
;
and
the
action
of
Christ
is
,
to
wash
with
the
holy
Ghost
.
This
distinction
he
would
not
haue
made
,
if
he
by
the
washing
of
water
had
conferred
the
holy
Ghost
.
Paul
saith
,
Christ
sanctifieth
his
Church
by
the
washing
of
water
,
through
the
word
.
Eph.
5.
26.
Baptisme
therefore
doth
not
conferre
grace
,
because
the
bodie
is
washed
with
water
:
but
because
when
it
is
washed
,
the
word
of
promise
is
beleeued
and
receiued
.
The
Apostles
are
called
,
fellow-workers
with
God
,
1.
Cor.
3.
9.
and
yet
in
the
worke
of
regeneration
,
and
in
giuing
of
life
,
they
are
not
any
thing
.
v.
7.
Peter
saith
directly
,
that
the
washing
away
of
the
filth
of
the
flesh
doth
not
saue
,
but
the
stipulation
that
a
good
conscience
makes
to
God
.
1.
Pet.
3.
21.
The
worke
of
creation
is
from
God
immediatly
,
and
onely
:
now
regeneration
is
a
worke
of
creation
:
and
therefore
it
is
of
God
immediatly
,
and
not
immediatly
from
the
sacrament
and
mediatly
from
God
.
The
flesh
of
Christ
is
eleuated
and
exalted
aboue
the
condition
of
all
creatures
:
neuertheles
vertue
to
giue
life
is
not
in
the
flesh
of
Christ
,
but
in
the
godhead
:
much
lesse
then
shall
the
sacraments
haue
vertue
in
them
to
conferre
grace
.
Faith
is
said
to
iustifie
,
yet
not
by
his
owne
vertue
:
for
it
doth
not
cause
our
iustification
,
but
serue
as
a
meanes
to
apprehend
it
,
when
it
is
caused
by
God
:
how
then
shall
the
sacraments
cause
iustification
?
Lastly
,
if
the
outward
washing
of
the
bodie
be
eleuated
aboue
his
naturall
condition
,
in
the
administration
of
baptisme
,
then
so
oft
as
the
outward
element
is
vsed
in
any
sacrament
,
there
is
a
miracle
wrought
:
and
Ministers
of
sacraments
are
workers
of
miracles
,
which
may
not
be
said
.
Againe
,
their
doctrine
is
erronious
,
in
that
they
teach
,
that
the
outward
act
in
the
Sacrament
performed
by
the
Minister
,
confers
grace
,
where
there
is
no
gift
of
faith
to
receiue
that
which
is
conferred
:
contrarie
to
that
saying
,
Ioh.
1.
12.
As
many
as
receiued
him
he
gaue
this
power
to
be
the
sonnes
of
God
.
Indeed
they
say
there
must
be
faith
and
repentance
to
dispose
the
partie
:
but
this
disposition
serues
onely
to
take
away
impediments
,
and
not
to
inable
vs
to
receiue
that
which
God
giueth
.
The
vse
.
We
must
not
thinke
it
sufficient
that
we
come
to
the
Church
,
heare
Gods
word
,
and
pray
,
contenting
our selues
in
the
worke
done
.
For
thus
shall
we
deceiue
our selues
:
but
in
doing
these
acts
of
religion
,
we
must
in
our
hearts
turne
vnto
God
,
and
by
faith
imbrace
his
promises
:
otherwise
the
best
actions
we
doe
shall
be
vnprofitable
vnto
vs
.
Heb.
4.
2.
Againe
,
if
the
vsing
of
the
element
in
the
sacrament
doe
not
conferregrace
,
then
be
assured
that
charmes
,
and
spells
,
be
the
words
neuer
so
good
,
haue
no
vertue
in
them
to
doe
vs
good
but
by
diabolicall
operation
.
The
last
question
is
,
whether
baptisme
imprint
a
Character
or
marke
in
the
soule
,
which
is
neuer
blotted
out
?
Ans.
In
scripture
there
is
a
twofold
marke
of
distinction
,
one
visible
,
the
other
inuisible
.
Of
the
first
kind
,
was
the
blood
of
the
paschall
lambe
,
in
the
first
passeouer
:
for
by
it
the
first
borne
of
the
Israelites
were
marked
,
when
the
first
borne
of
the
Egyptians
were
slaine
.
Of
this
kind
is
baptisme
:
for
by
it
Christian
people
are
distinguished
from
Iewes
,
Turkes
,
and
infidels
.
The
inuisible
marke
,
is
twofold
.
The
first
,
is
the
eternall
Election
of
God
.
2.
Tim.
2.
19.
The
foundation
of
God
stands
sure
,
and
hath
this
seale
,
The
Lord
knowes
who
are
his
.
By
vertue
of
this
,
Christ
saith
,
I
know
my
sheepe
,
Ioh.
10.
And
by
this
the
Elect
of
all
nations
are
marked
.
Apoc.
7.
and
9.
The
second
is
the
gift
of
regeneration
,
which
is
nothing
els
but
the
imprinting
of
the
image
of
God
,
in
the
soules
of
men
:
and
by
this
beleeuers
are
said
to
be
sealed
.
Eph.
1.
13.
2.
Cor.
1.
22.
And
baptisme
is
a
meanes
to
see
this
marke
in
vs
;
because
it
is
the
lauer
of
regeneration
.
The
Papists
haue
deuised
another
worke
,
which
they
call
the
Indeleble
character
:
and
they
make
it
to
be
a
distinct
thing
from
regeneration
:
and
they
say
it
is
imprinted
in
the
soules
of
all
men
,
good
and
bad
,
and
remaines
in
them
when
they
are
condemned
.
What
this
marke
should
be
they
cannot
tell
;
some
make
it
a
quality
:
some
,
a
relation
:
but
indeed
there
is
no
scripture
for
it
,
the
truth
is
,
it
is
a
meere
fiction
of
the
braine
of
man
.
The
sixt
point
to
be
handled
concernes
the
Necessitie
of
baptisme
.
Here
we
must
put
difference
betweene
the
Couenant
of
grace
,
and
baptisme
,
which
is
the
confimation
or
seale
of
the
couenant
.
To
make
couenant
with
God
,
and
to
be
in
the
said
couenant
,
is
absolutely
necessarie
to
saluation
:
for
vnles
God
be
our
God
,
and
we
the
seruants
of
God
,
we
cannot
be
saued
.
Baptisme
it selfe
is
necessarie
in
part
:
first
,
in
respect
of
the
commendement
of
God
,
who
hath
inioyned
vs
to
vse
it
:
secondly
,
in
respect
of
our
weakenes
;
who
haue
neede
of
all
helps
that
may
confirme
our
faith
.
Yet
baptisme
is
not
simply
necessarie
to
saluation
,
for
the
want
of
baptisme
(
when
it
canbe
had
)
doth
not
condemne
;
but
the
contempt
of
it
when
it
may
be
had
:
and
the
contempt
is
pardonable
if
men
repent
afterward
:
for
the
children
of
beleeuing
parents
are
borne
holy
1.
Cor.
7.
14.
and
theirs
is
the
kingdome
of
God
:
and
therefore
,
if
they
die
before
baptisme
,
they
are
saued
.
The
theese
vpon
the
crosse
,
and
many
holy
martyrs
,
haue
died
without
baptisme
,
and
are
in
the
kingdome
of
heauen
.
It
is
obiected
,
that
the
male
child
,
which
is
not
circumcised
must
(
by
God
commandement
)
be
cut
off
from
the
people
of
God
,
Gen.
17.
14.
and
therefore
he
that
is
not
baptised
must
also
be
cut
off
.
Ans.
The
text
is
spoken
and
meant
not
of
infants
,
but
of
men
of
yeares
,
who
beeing
till
then
vncircumcised
,
despise
the
ordinance
of
God
,
and
refuse
to
be
circumcised
.
And
this
appeares
by
the
reason
following
:
for
he
hath
made
my
couenant
void
:
now
infants
doe
not
this
,
but
their
parents
,
or
men
of
yeares
.
Secondly
,
the
speach
of
Christ
is
obiected
,
Ioh.
3.
5.
Except
a
man
be
borne
of
water
and
the
holy
Ghost
,
he
cannot
enter
into
the
kingdome
of
God
.
Ans.
Christ
alludes
to
the
washings
of
the
old
testament
,
Ezech.
36.
25.
and
withall
giues
an
exposition
of
them
,
on
this
manner
.
Thou
art
a
Pharisie
,
and
louest
much
washing
:
but
if
thou
wouldest
enter
into
the
kingdome
of
heauen
,
thou
must
be
washed
with
cleane
water
,
that
is
,
borne
anew
by
the
holy
Ghost
.
Againe
I
answer
,
that
if
the
words
be
meant
of
baptisme
,
they
carrie
this
sense
.
The
kingdome
of
heauen
doth
not
signifie
life
eternall
,
but
the
Church
of
the
new
Testament
,
and
that
in
his
visible
estate
,
Mark
.
9.
1.
and
baptisme
makes
men
visible
members
of
the
Church
,
and
regeneration
by
the
spirit
,
makes
them
true
and
liuely
members
.
Here
then
baptisme
is
made
necessarie
,
not
in
respect
of
eternall
life
,
but
in
respect
of
our
admission
and
entrance
into
the
Church
,
whereof
it
is
now
the
onely
meanes
.
The
seauenth
point
,
is
touching
the
Circumstances
of
baptisme
,
which
are
fiue
.
The
first
,
concernes
the
persons
which
are
to
administer
baptisme
,
of
whome
I
propound
foure
questions
.
The
first
is
,
whether
not
onely
Ministers
of
the
word
,
but
also
lay-persons
(
as
they
are
called
)
or
meere
priuate
men
,
may
administer
baptisme
?
Ans.
Ministers
of
the
word
onely
.
For
to
baptize
is
a
part
of
the
publike
Ministerie
,
Matth.
28.
18.
Goe
teach
all
nations
baptizing
them
.
And
marke
how
preaching
,
and
baptising
are
ioyned
together
:
and
things
which
God
hath
ioyned
,
no
man
may
separate
.
Againe
,
he
that
must
performe
any
part
of
the
publike
Ministerie
,
must
haue
a
calling
,
Rom.
10.
14.
Hebr.
3.
5.
but
meere
priuate
persons
haue
no
calling
to
this
busines
.
And
whatsoeuer
is
not
of
faith
,
is
sinne
:
now
the
Administration
of
baptisme
by
priuate
persons
is
without
faith
.
For
there
is
neither
precept
,
nor
fit
example
for
it
in
the
word
of
God
.
The
example
of
Zippora
is
alleadged
,
Exod.
4.
28.
who
circumcised
her
child
.
Ans.
The
example
is
many
waies
discommendable
.
For
shee
did
it
in
the
presence
of
her
husband
,
when
there
was
no
neede
:
shee
did
it
in
hast
,
that
shee
might
haue
preuented
her
husband
:
shee
did
it
in
anger
:
for
shee
cast
the
foreskin
at
the
feete
of
Moses
.
And
it
seemes
shee
was
no
beleeuer
,
but
a
meere
Madianite
.
For
shee
contemned
circumcision
,
when
shee
called
her
husband
a
man
of
blood
by
reason
of
the
circumcision
of
the
child
.
v.
26.
and
in
this
respect
it
seemes
,
Moses
either
put
her
away
,
or
shee
went
away
when
he
went
downe
to
Egypt
.
Againe
,
it
is
obiected
,
that
priuate
persons
may
teach
:
and
therefore
baptize
.
Ans.
Priuate
teaching
,
and
Ministeriall
teaching
are
distinct
in
kind
,
as
the
authoritie
of
a
master
of
a
familie
,
is
distinct
in
kind
from
the
authoritie
of
a
Magistrate
.
A
priuate
person
,
as
a
father
or
master
,
when
he
teacheth
the
word
of
God
,
he
doth
it
by
right
of
a
master
or
father
,
and
he
is
mooued
to
doe
it
by
the
law
of
charitie
:
but
Ministers
when
they
teach
,
are
mooued
to
teach
by
speciall
calling
,
and
they
doe
it
with
authoritie
,
as
Embassadours
in
the
roome
and
stead
of
Christ
.
2.
Cor.
5.
21.
Againe
,
though
a
priuate
man
might
dispense
the
word
alone
:
yet
doth
it
not
follow
that
he
may
administer
both
the
word
and
the
seale
thereof
:
both
which
are
ioyned
in
baptisme
,
and
ioyntly
administred
.
The
second
question
is
,
whether
baptisme
administred
by
a
wicked
man
,
or
an
here●●ke
,
be
indeede
true
baptisme
?
Ans.
If
the
said
partie
be
admitted
to
stand
in
the
roome
of
a
true
pastour
or
minister
,
and
keepe
the
right
forme
in
baptising
,
according
to
the
institution
,
it
is
true
baptisme
.
The
Scribes
and
Pharisies
the
chiefest
doctours
of
the
Iewes
,
were
not
of
the
tribe
of
Levi
,
but
of
other
tribes
:
and
they
were
indeede
,
euen
the
best
of
them
,
but
herelikes
and
Apostataes
,
and
consequently
to
be
deposed
and
excommunicate
:
neuertheles
,
because
they
were
in
the
place
of
good
teachers
,
and
fate
in
Moses
chaire
,
that
is
,
taught
sundrie
points
of
Moses
doctrine
:
therefore
Christ
saith
,
heare
them
,
Math.
23.
1.
And
to
this
effect
was
the
conclusion
of
the
Churches
in
Africa
,
against
Cyprian
.
Vpon
the
same
ground
the
same
answer
is
to
be
made
,
if
it
be
demanded
,
whether
baptisme
administred
by
him
that
cannot
preach
,
be
of
force
or
no
?
It
were
indeede
to
be
wished
that
all
Ministers
of
holy
things
,
were
preachers
of
the
word
:
neuerthelesse
,
if
such
as
preach
not
,
stand
in
the
roome
of
lawfull
pastours
,
and
keepe
the
forme
of
baptisme
,
it
is
baptisme
indeede
.
The
third
question
is
,
whether
an
Intention
to
baptise
,
be
necessarie
in
him
that
baptiseth
?
Ans.
If
the
word
of
Institution
come
to
the
Element
,
it
is
a
sacrament
whatsoeuer
the
minister
intend
.
Paul
reioyced
that
Christ
was
preached
,
though
many
preached
him
of
enuie
or
contention
,
intending
no
good
.
Phil.
1.
16.
And
the
Priest
in
the
Masse
pronouncing
the
words
of
consecration
,
if
he
intend
not
to
consecrate
(
in
Popish
learning
)
there
is
no
consecration
:
and
thus
the
bread
eleuated
is
meere
bread
,
and
not
the
bodie
of
Christ
:
and
consequently
the
people
adore
not
Christ
,
but
an
idol
.
The
intention
therefore
of
the
minde
is
not
necessarie
,
so
be
it
the
Institution
be
obserued
.
And
the
efficacse
of
the
sacrament
depends
not
on
the
will
of
man
,
but
on
the
will
of
God
.
The
last
question
is
,
what
is
the
dutie
of
the
Minister
in
baptising
?
Ans.
He
stands
in
the
roome
of
God
:
and
what
he
doth
according
to
the
Institution
,
it
is
as
much
as
if
God
himselfe
had
done
it
with
his
owne
hand
from
heauen
.
And
therefore
,
when
the
Minister
applieth
water
,
(
which
is
the
signe
&
pledge
of
grace
,
)
to
the
body
,
he
doth
withall
applie
the
Promise
of
remission
of
sinnes
,
and
life
euerlasting
,
to
the
partie
baptised
.
And
that
is
as
much
as
if
God
should
say
to
the
partie
,
calling
him
by
his
name
,
I
freely
giue
vnto
thee
the
pardon
of
thy
sinnes
,
and
life
euerlasting
,
vpon
condition
thou
keepe
the
order
set
downe
in
baptisme
,
which
is
,
to
turne
vnto
me
,
and
to
beleeue
in
Christ
.
Here
we
see
a
ground
of
speciall
faith
:
for
if
God
for
his
part
by
the
hand
of
the
Minister
applie
the
promise
of
mercie
vnto
euery
particular
beleeuer
:
euery
particular
beleeuer
is
againe
by
a
speciall
faith
to
receiue
the
promise
.
Againe
,
the
consideration
of
this
which
God
hath
done
for
vs
in
baptisme
,
must
mooue
vs
seriously
to
turne
vnto
him
according
to
all
his
lawes
,
and
by
faith
of
our
hearts
to
apprehend
his
mercifull
promises
,
and
to
rest
on
them
.
For
when
God
shall
speake
vnto
vs
particularly
,
and
as
it
were
,
assure
vs
of
his
mercies
with
his
owne
hand
and
seale
,
we
must
needs
be
much
mooued
and
affected
therewith
.
The
second
circumstance
is
concerning
the
persons
to
be
baptised
:
and
they
are
all
such
as
be
in
the
Couenant
,
in
likelihood
,
or
in
the
iudgement
of
charitie
.
For
the
seale
may
not
be
denied
to
them
that
bring
the
tables
of
the
couenant
.
And
they
are
of
two
sorts
;
Men
of
yeares
,
and
Infants
.
Men
of
yeares
that
ioyne
themselues
to
the
true
Church
,
are
to
be
baptised
:
yet
before
their
baptisme
,
they
are
to
make
confession
of
their
faith
,
and
to
promise
amendment
of
life
.
Act.
2.
38.
and
10.
38.
And
thus
places
of
Scripture
that
require
actuall
faith
,
and
Amendment
of
life
in
them
that
are
baptised
,
are
to
be
vnderstood
of
men
of
yeares
.
Infants
of
beleeuing
parents
are
likewise
to
be
baptised
.
The
grounds
of
their
baptisme
are
these
.
First
,
the
commandement
of
God
,
Matth.
28.
18.
Baptize
all
nations
,
&c.
in
which
wordes
the
baptisme
of
infants
is
prescribed
.
For
the
Apostles
by
vertue
of
this
commission
baptised
whole
families
.
Act.
16.
31.
and
38.
Againe
,
circumcision
of
Infants
was
commanded
by
God
,
Gen.
17.
14.
and
Baptisme
in
the
new
Testament
,
succeedes
in
the
roome
of
Circumcision
.
Col.
2.
11.
therefore
baptisme
of
infants
is
likewise
commanded
.
The
second
ground
is
this
:
Infants
of
beleeuing
parents
,
are
in
the
couenant
of
grace
:
for
this
is
the
tenour
of
the
couenant
,
I
will
be
thy
God
,
and
the
God
of
thy
seede
,
Gen.
17.
7.
It
may
be
said
,
that
this
promise
was
made
in
this
sort
onely
to
Abraham
,
because
he
was
to
be
the
father
of
the
faithfull
.
Ans.
It
pertaines
to
all
beleeuing
parents
.
Exod.
20.
God
promiseth
to
shew
mercie
to
thousands
of
them
that
loue
him
.
Act.
2.
39.
Peter
saith
to
the
Iewes
that
heard
him
preach
,
The
promises
belong
to
you
,
and
to
your
children
.
Paul
saith
,
If
the
parents
beleeue
,
the
children
are
holy
.
1.
Cor.
7.
14.
If
holy
,
then
are
they
in
the
Couenant
:
now
they
are
holy
:
because
we
are
in
the
iudgement
of
Christian
charitie
to
esteeme
them
all
as
regenerate
and
sanctified
,
secret
iudgements
(
in
the
meane
season
)
left
to
God
.
Now
then
because
infants
are
in
the
couenant
,
they
are
to
be
baptised
.
For
this
is
the
reason
of
S.
Peter
:
To
whome
the
promises
belong
,
to
them
belongeth
baptisme
:
but
to
you
and
your
children
belong
the
promises
:
therefore
you
and
your
children
are
to
be
baptised
.
Act.
2.
38
,
39.
It
may
be
obiected
,
that
we
cannot
tell
,
whether
infants
be
indeede
the
children
of
God
,
or
no
:
and
if
they
be
not
children
of
God
,
we
may
not
baptize
them
.
Answer
.
The
same
may
be
said
of
men
of
yeares
:
for
we
knowe
not
whether
they
be
indeede
the
children
of
.
And
therefore
we
may
by
the
like
reason
exclude
them
from
all
sacraments
.
Againe
,
we
are
to
presume
(
in
all
likelihood
)
that
infants
of
beleeuing
parents
,
are
the
children
of
God
,
because
in
their
conception
and
birth
,
God
begins
to
manifest
his
election
:
shewing
himselfe
a
God
not
onely
to
the
parents
,
but
also
to
their
seed
.
Secondly
,
it
is
obiected
,
that
infants
haue
no
faith
;
and
consequently
,
that
baptisme
is
vnprofitable
vnto
them
.
Ans.
Some
thinke
,
they
haue
faith
,
as
they
haue
regeneration
,
that
is
,
the
inclination
or
seede
of
faith
.
Others
say
,
that
the
faith
of
the
parents
is
also
the
faith
of
their
children
:
because
the
parents
by
their
faith
,
receiue
the
promise
of
God
,
both
for
themselues
&
their
children
:
And
thus
to
be
borne
in
the
Church
of
beleeuing
parents
,
is
in
stead
of
the
profession
of
faith
.
To
this
second
opinion
I
rather
incline
,
because
it
is
the
auncient
and
receiued
doctrine
of
the
Church
.
Thirdly
,
it
is
alleadged
,
that
infants
know
not
what
is
done
,
when
they
are
baptized
.
Ans.
For
all
this
,
baptisme
hath
his
vse
in
them
:
for
it
is
a
seale
of
the
couenant
,
and
a
meanes
to
admit
them
into
the
fellowship
of
the
visible
Church
,
whereof
for
right
they
are
members
.
A
father
makes
a
Purchasse
for
himselfe
and
his
children
:
at
the
time
of
the
sealing
,
the
children
know
not
what
is
done
;
and
yet
the
purchasse
is
not
made
in
vaine
for
them
.
It
may
be
demanded
,
whether
the
children
of
Turkes
and
Iewes
are
to
be
baptized
?
Answ.
No
:
because
the
parents
are
forth
of
the
couenant
.
Secondly
,
it
is
demanded
,
whether
the
children
of
professed
Papists
,
are
to
be
baptized
?
Answ.
The
parents
are
persons
baptized
in
the
name
of
the
father
,
sonne
,
and
holy
Ghost
.
And
though
the
Papacie
be
not
the
church
of
God
,
yet
is
the
church
of
God
hidden
in
the
papacie
,
and
to
be
gathered
out
of
it
:
and
for
this
cause
,
baptisme
remaines
still
in
the
Church
of
Rome
.
For
this
cause
I
thinke
,
that
infants
of
professed
Papists
may
be
baptized
,
two
cautions
obserued
:
the
first
,
that
the
foresaid
parents
desire
this
baptisme
:
the
second
,
that
there
be
sureties
which
promise
the
education
of
the
child
in
the
true
faith
.
Thirdly
,
it
may
be
demanded
,
whether
the
children
of
wicked
Christians
,
that
is
,
of
such
as
hold
in
iudgement
true
religion
,
and
denie
it
in
their
liues
,
may
be
baptized
?
Ans.
They
may
;
for
all
without
exception
,
that
were
borne
of
circumcized
Iews
,
(
whereof
many
were
wicked
)
were
circumcised
.
And
we
must
not
onely
regard
the
next
parents
,
but
also
the
auncestours
:
of
whome
it
is
said
,
If
the
roote
be
holy
,
the
branches
are
holy
,
Rom.
11.
Vpon
this
ground
,
children
borne
in
fornication
,
may
be
baptized
,
so
be
it
,
there
be
some
to
answer
for
them
,
beside
the
parents
.
And
there
is
no
reason
that
the
wickednesse
of
the
parent
,
should
preiudice
the
childe
in
things
pertaining
to
life
eternall
.
Lastly
,
it
may
be
demanded
,
whether
the
children
of
parents
excommunicate
,
may
be
baptized
?
Answ.
Yea
,
if
there
be
any
beside
the
parents
to
answer
for
the
child
.
For
the
parents
after
excommunication
remaine
still
(
for
Right
)
members
of
the
Church
,
hauing
still
a
right
to
the
kingdome
of
heauen
:
out
of
which
they
are
not
cast
absolutely
,
but
with
condition
,
vnlesse
they
repent
:
and
in
part
;
that
is
in
respect
of
communion
,
or
vse
of
their
libertie
,
but
not
in
respect
of
right
or
title
:
euen
as
a
freeman
of
a
corporation
imprisoned
,
remaines
a
freeman
,
though
for
the
time
he
hath
no
vse
of
his
libertie
.
The
third
Circumstance
concernes
the
time
.
Here
one
question
may
be
mooued
:
How
oft
baptisme
is
to
be
administred
?
Answ.
but
once
for
the
efficacie
of
baptisme
extends
it selfe
to
the
whole
life
of
man
:
and
we
are
but
once
borne
againe
,
and
once
ingrafted
into
Christ
.
Here
let
it
be
obserued
,
that
the
gift
of
regeneration
is
neuer
vtterly
extinguished
:
for
if
a
man
be
the
second
time
borne
againe
,
he
must
be
baptized
againe
and
againe
:
because
baptisme
is
the
sacrament
of
insition
.
It
may
be
said
,
that
a
man
may
remain
stil
ingrafted
into
Christ
,
&
by
his
own
wickednesse
make
himselfe
a
dead
member
.
I
answer
,
that
all
the
members
of
the
mysticall
bodie
of
Christ
,
are
liuing
members
.
The
spirituall
temple
is
made
of
liuing
stones
,
1.
Pet.
2.
5.
And
marke
what
Paul
saith
,
all
the
bodie
of
Christ
increaseth
with
the
increasing
of
God
.
Col.
2.
19.
and
Eph.
2.
21.
Beleeuers
are
of
the
bone
and
flesh
of
Christ
:
nowe
there
is
no
part
of
the
bone
and
flesh
of
Christ
that
dieth
.
The
last
Circumstance
is
touching
the
place
:
&
that
is
,
the
publike
assemblie
or
congregation
of
the
people
of
God
.
Because
baptisme
is
a
part
of
the
publike
Ministerie
,
and
a
dependance
vpon
the
preaching
of
the
word
of
God
.
Secondly
,
the
whole
congregation
is
to
make
profit
by
the
enarration
of
the
institution
of
baptisme
:
and
lastly
,
the
said
congregation
is
by
praier
to
present
the
infant
baptized
vnto
God
,
and
to
intreat
for
the
saluation
thereof
,
the
praier
of
many
beeing
most
effectuall
.
The
eight
and
last
point
followes
,
concerning
the
vse
of
baptisme
.
And
first
of
all
,
our
baptisme
must
put
vs
in
minde
,
that
we
are
admitted
and
receiued
into
the
family
of
God
:
and
consequently
,
that
we
must
carrie
our selues
as
the
seruants
of
God
.
And
that
we
may
doe
so
indeede
,
we
must
deuide
our
liues
into
two
parts
,
the
life
past
,
and
life
to
come
.
Touching
the
life
that
is
past
,
we
must
performe
three
things
.
The
first
is
Examination
,
whereby
we
must
call
our selues
to
an
account
for
all
our
sinnes
,
euen
from
the
cradle
:
the
second
is
Confession
,
whereby
we
must
with
sorrowfull
hearts
bewaile
and
acknowledge
the
same
sinnes
,
in
the
prefence
of
God
,
accusing
and
condemning
our selues
for
them
.
The
third
is
Deprecation
,
whereby
we
are
to
intreat
the
Lord
,
in
the
name
of
Christ
,
and
that
most
instantly
from
day
to
day
till
we
receiue
a
comfortable
answer
,
in
the
peace
of
conscience
,
and
ioy
of
the
H
▪
Ghost
.
And
for
the
life
to
come
,
there
must
be
two
things
in
vs
the
first
is
,
the
Purpose
of
not
sinning
;
and
it
must
be
a
liuely
and
distinct
purpose
,
daily
renewed
in
vs
,
euen
as
we
renewe
our
daies
:
so
as
we
may
say
,
if
we
sinne
it
is
against
our
purpose
and
resolution
.
The
second
is
,
an
indeauour
to
performe
new
obedience
,
according
to
all
the
commandements
of
God
.
These
things
if
we
doe
,
we
shall
shewe
our selues
to
be
the
seruants
of
God
.
And
of
all
these
things
,
baptisme
must
be
(
as
it
were
)
a
daily
sermon
vnto
vs
:
and
so
oft
to
thinke
on
them
,
as
oft
as
we
thinke
or
speake
of
our
names
giuen
vs
in
baptisme
.
This
is
the
doctrine
of
Paul
,
who
teacheth
vs
that
we
must
be
conformable
to
the
death
and
resurrection
of
Christ
,
because
we
haue
beene
baptized
.
Rom.
6.
3
,
4.
Againe
,
our
baptisme
into
the
name
of
the
father
,
&c.
must
teach
vs
,
that
we
must
learne
to
know
and
acknowledge
God
aright
;
that
is
,
to
acknowledge
him
to
be
our
God
,
and
father
in
Christ
:
to
acknowledge
his
presence
,
and
therefore
to
walke
before
him
;
to
acknowledge
his
prouidence
,
and
therefore
to
cast
our
care
on
him
;
to
acknowledge
his
goodnesse
and
mercie
,
in
the
pardon
and
free
forgiuenesse
of
our
sinnes
.
Thirdly
,
Our
baptisme
must
be
vnto
vs
a
storehouse
of
all
comfort
in
the
time
of
our
need
.
If
thou
be
tempted
by
the
deuil
,
oppose
against
him
thy
baptisme
in
which
God
hath
promised
and
seal●d
vnto
thee
the
pardon
of
thy
sinnes
,
and
life
euerlasting
.
If
thou
be
troubled
with
doubtings
and
weaknes
of
faith
,
consider
that
God
hath
giuen
thee
an
earnest
and
pledge
of
his
louing
kindnes
to
thee
.
We
vse
often
to
look
vpon
the
wills
of
our
fathers
and
grand-fathers
,
that
we
may
be
resolued
in
matters
of
doubt
:
and
so
,
often
looke
vpon
the
will
of
thy
heauenly
father
sealed
and
deliuered
to
thee
in
thy
baptisme
,
and
thou
shalt
the
better
be
resolued
in
the
middest
of
all
thy
doubts
.
If
thou
lie
vnder
any
crosse
or
calamitie
,
haue
recourse
to
thy
baptisme
,
in
which
God
promised
to
be
thy
God
,
and
of
this
promise
he
will
not
faile
thee
.
Lastly
,
if
a
man
would
be
a
student
in
diuinitie
,
let
him
learne
&
practise
his
baptisme
.
Commentaries
are
needefull
to
the
studie
of
the
scriptures
:
and
the
best
commentarie
to
a
mans
owne
selfe
is
his
owne
baptisme
.
For
if
a
man
haue
learned
to
know
ought
and
to
practise
his
owne
baptisme
,
he
shall
the
better
be
able
to
vnderstand
the
whole
:
and
without
this
helpe
,
the
scriptures
themselues
shall
be
as
a
riddle
vnto
vs
.
The
4.
point
whereby
the
gift
of
adoption
is
described
is
the
ground
thereof
,
in
these
words
,
ye
haue
put
on
Christ
:
and
all
are
one
in
Christ
.
The
phrase
which
Paul
vseth
,
is
borrowed
from
the
custome
of
them
that
were
baptised
in
the
Apostes
daies
,
who
put
off
their
garments
,
when
they
were
to
be
baptised
,
and
put
on
new
garments
after
baptisme
.
To
put
on
a
garment
,
is
to
apply
it
to
the
bodie
,
and
to
vse
or
weare
it
.
And
to
put
on
Christ
,
is
to
be
ioyned
neerely
to
Christ
,
and
to
haue
spirituall
fellowship
with
him
.
Here
then
the
foundation
of
our
adoption
is
in
two
things
,
our
vnion
with
Christ
,
&
our
communion
with
him
.
Of
which
we
are
somewhat
to
be
aduertised
for
the
better
vnderstanding
of
the
text
.
The
vnion
with
Christ
,
is
a
worke
of
God
whereby
all
beleeuers
are
made
one
with
Christ
.
Here
two
questions
are
to
be
demanded
.
The
first
in
what
respect
,
or
for
what
cause
are
they
said
to
be
one
with
Christ
?
Ans.
They
are
not
one
with
him
in
conceit
or
imagination
:
for
this
coniunction
is
in
truth
a
reall
coniunction
.
Iohn
17.
22.
Christ
prooues
that
all
beleeuers
may
be
one
with
him
as
he
is
one
with
the
father
.
Secondly
,
they
are
not
one
barely
by
consent
of
heart
and
affection
:
for
thus
all
families
and
friends
are
one
:
and
they
of
Ierusalem
are
said
thus
to
be
of
one
heart
and
mind
.
Act.
4.
32.
Thirdly
,
they
are
not
one
in
substance
for
so
many
beleeuers
as
there
are
,
so
many
distinct
persons
are
there
:
&
euery
one
of
them
distinct
from
the
person
of
Christ
:
And
the
substance
of
the
godhead
of
Christ
is
incommunicable
:
and
the
flesh
of
Christ
is
in
heauen
and
shall
there
abide
till
the
last
iudgement
:
whereupon
it
cannot
be
mixed
or
compounded
with
our
substances
.
Lastly
,
beleeuers
are
not
one
with
Christ
by
transfusion
of
the
properties
and
qualities
of
the
godhead
,
or
manhood
vnto
vs
.
It
may
be
said
how
then
are
they
one
with
him
?
I
answer
by
one
and
the
same
spirit
dwelling
in
Christ
and
in
all
the
members
of
Christ
.
1.
Cor.
6.
17.
he
that
cleaueth
to
the
Lord
,
is
one
spirit
.
Paul
saith
in
this
sense
,
Eph.
2.
14.
that
Christ
maketh
the
two
distinct
nations
of
Iewes
and
Gentiles
one
new
man
.
S.
Iohn
saith
,
that
Christ
dwells
in
vs
and
we
in
him
by
the
spirit
.
1.
Iohn
3.
23.
For
the
better
conceiuing
of
this
,
suppose
a
man
whose
head
lies
in
Italie
,
his
armes
in
Germanie
,
and
Spaine
,
his
feete
in
England
:
suppose
further
that
one
and
the
same
soule
extends
it selfe
to
all
the
foresaid
parts
,
and
quickens
them
all
:
they
are
all
now
become
one
in
respect
of
one
and
the
same
soule
,
and
all
concurre
as
members
to
one
and
the
same
bodie
:
euen
so
,
all
the
Saints
in
heauen
,
and
all
beleeuers
vpon
earth
hauing
one
and
the
same
spirit
of
Christ
dwelling
in
them
,
are
all
one
in
Christ
.
The
second
question
is
,
how
are
all
beleeuers
made
one
with
Christ
?
Ans.
By
a
donation
on
Gods
part
whereby
Christ
is
giuen
vnto
vs
,
and
by
a
receiuing
on
our
part
.
The
donation
is
whereby
Christ
is
made
ours
for
right
,
so
as
a
man
may
say
truly
,
Christ
is
mine
with
all
his
benefits
.
Of
this
donation
4.
things
are
to
be
obserued
.
The
first
is
,
that
Christ
himselfe
and
whole
Christ
is
giuen
to
vs
.
For
heere
we
are
said
to
put
on
Christ
.
Here
a
distinction
must
be
obserued
:
the
Godhead
of
Christ
is
giuen
to
vs
,
not
in
respect
of
substance
which
is
incommunicable
,
but
only
in
respect
of
operation
.
But
the
very
flesh
or
manhood
of
Christ
is
really
giuen
to
the
beleeuing
heart
.
Ioh.
6.
54
,
56.
By
it
we
receiue
eternall
life
from
the
godhead
,
and
by
it
God
is
ioyned
to
man
,
and
man
to
God
.
The
second
is
,
that
Christ
giues
his
merit
and
satisfaction
to
them
that
beleeue
.
And
this
satisfaction
imputed
,
is
the
couer
wherby
our
sinnes
are
couered
,
Psal.
32.
1.
and
the
white
robes
dipped
in
the
blood
of
Christ
.
Reu.
7.
14.
Thirdly
,
Christ
giues
the
efficacie
of
his
spirit
to
make
vs
conformable
to
himselfe
in
holines
and
newnes
of
life
:
and
thus
he
makes
vs
put
off
the
old
man
,
and
put
on
the
new
man
,
created
after
God
in
righteousnes
and
holines
,
Eph.
4.
24.
The
fourth
is
,
that
the
word
preached
and
the
sacraments
,
are
(
as
it
were
)
the
hand
of
God
whereby
he
exhibits
and
giues
Christ
vnto
vs
with
all
his
benefits
.
Of
our
receiuing
of
Christ
giuen
by
God
,
two
things
must
be
obserued
:
one
is
,
that
we
must
there
receiue
Christ
,
where
God
offers
and
giues
him
,
that
is
,
in
the
word
and
sacraments
.
The
second
is
,
that
faith
is
our
hand
,
wherby
we
receiue
Christ
;
and
this
receiuing
is
done
by
a
supernaturall
act
of
the
minde
,
whereby
we
beleeue
Christ
with
his
benefits
to
be
ours
.
Ioh.
1.
12.
Thus
we
see
how
we
are
one
with
Christ
,
and
Christ
with
vs
.
Communion
with
Christ
is
,
when
we
haue
,
possesse
,
and
inioy
Christ
and
his
benefits
:
and
that
is
partly
in
this
life
,
and
fully
in
the
life
to
come
.
Of
this
communion
speakes
Salomon
at
large
in
the
Song
of
songs
,
and
Dauid
.
Psal.
45.
The
vse
.
In
that
we
are
to
put
on
Christ
,
we
are
put
in
mind
to
consider
our
fearefull
nakednes
.
What
is
that
?
Ans.
There
is
a
nakednes
of
creation
,
and
a
nakednes
following
the
fall
.
The
nakednes
of
creation
is
,
when
the
bodie
without
all
couering
,
is
in
health
,
full
of
glorie
and
maiestie
,
in
respect
of
other
creatures
.
Nakednes
arising
of
the
fall
of
man
,
is
either
inward
,
or
outward
.
Inward
,
is
the
want
of
the
image
of
God
,
the
want
of
innocencie
,
of
good
conscience
,
of
the
fauour
of
God
,
and
affiance
in
him
.
For
these
are
(
as
it
were
)
the
couerings
of
the
foule
.
Outward
nakednes
is
,
when
the
bodie
beeing
vncouered
,
is
full
of
deformitie
and
shame
.
Now
that
inward
nakednes
of
heart
is
noted
as
a
speciall
euill
,
Gen.
3.
7.
Exod.
32.
25.
Prou.
29.
18.
Reu.
3.
17.
we
must
labour
to
see
and
feele
this
nakednes
in
our selues
.
For
by
it
,
we
are
desormed
and
odious
in
the
eye
of
God
.
Secondly
,
we
are
here
put
in
minde
to
haue
a
speciall
care
of
the
trimming
and
garnishing
of
our
soule
.
And
for
this
cause
we
must
put
on
the
Lord
Iesus
,
Rom.
13.
14.
And
that
is
done
two
waies
.
First
,
by
vncouering
our
nakednes
before
God
,
and
by
praying
him
to
couer
it
.
To
vncouer
our
shame
,
is
the
way
to
couer
it
.
Psal.
32.
1
,
2
,
3.
The
second
way
is
,
to
subiect
our selues
to
the
word
and
spirit
of
God
,
and
to
be
conformable
to
Christ
both
in
his
life
and
death
.
It
stands
vs
in
hand
thus
to
put
on
Christ
.
For
the
king
of
heauen
hath
long
inuited
vs
to
the
marriage
of
his
Sonne
:
we
haue
yeilded
our selues
to
be
his
guests
:
and
there
is
a
time
when
the
king
will
take
a
suruay
of
all
his
guests
,
whether
they
haue
the
wedding
garment
,
which
is
Christ
himselfe
:
and
they
which
are
not
clad
with
this
robe
,
shall
be
cast
into
vtter
darknes
.
We
are
as
naked
infants
exposed
to
death
,
Ezech.
16.
7.
the
merit
and
obedience
of
Christ
is
as
swadling
clothes
and
swadling
bands
.
If
we
would
then
liue
,
we
must
lappe
and
infold
our selues
in
them
.
The
rather
I
speake
this
:
because
in
these
daies
men
and
women
are
intoxicated
with
a
spirituall
drunkennes
,
or
rather
madnesse
,
whereby
they
are
alwaies
tempering
and
trifling
about
their
bodies
,
and
let
their
soules
lie
naked
.
It
may
be
said
,
we
haue
all
put
on
Christ
in
baptisme
.
I
answer
:
we
haue
had
in
England
peace
and
prosperitie
this
43.
yeares
:
and
we
haue
liued
all
this
while
,
as
it
were
in
the
warme
sun-shine
:
and
therfore
many
of
vs
(
no
doubt
)
haue
worne
this
garment
very
loosely
.
Thirdly
,
there
is
a
great
temptation
arising
vpon
the
consideration
of
our
owne
indignitie
.
For
when
our
sinnes
come
to
our
remembrance
,
they
driue
vs
from
the
presence
of
God
,
and
make
vs
that
we
dare
not
pray
.
Now
the
remedie
is
this
.
We
must
come
clothed
with
Christ
into
the
presence
of
God
:
we
may
not
come
in
our
owne
names
,
but
we
must
come
in
his
name
and
present
the
merit
of
Christ
vnto
the
father
,
euen
as
if
we
were
one
and
the
same
person
with
him
.
Thus
shall
we
be
accepted
.
Fourthly
,
it
may
be
demanded
,
what
we
must
doe
for
our selues
in
the
time
of
plague
,
famine
,
sword
?
We
must
put
on
Christ
,
then
shall
we
walke
in
safetie
in
all
dangers
.
This
garment
serues
not
onely
for
a
couering
of
our
shame
,
but
also
for
protection
.
Isa.
4.
6.
And
if
we
be
taken
away
in
any
common
iudgement
,
beeing
clothed
with
Christ
,
there
is
no
more
hurt
done
to
vs
then
to
him
:
and
he
carrieth
vs
in
his
brest
,
as
if
we
were
part
of
his
bowells
.
Lastly
,
though
we
be
clothed
with
Christ
in
baptisme
,
yet
we
must
further
desire
to
be
clothed
vpon
.
2.
Cor.
5.
4.
In
this
life
we
are
clad
with
the
iustice
of
Christ
,
1.
Cor.
1.
●0
.
this
is
one
garment
.
In
the
life
to
come
,
we
shall
be
clad
with
immortalitie
.
This
is
the
second
garment
to
be
vpon
the
former
.
V.
28.
There
is
neither
Iewe
nor
Grecian
,
&c.
These
words
(
as
I
haue
said
)
containe
an
answer
to
an
obiection
,
which
is
this
:
If
all
beleeuers
among
the
Gentiles
be
children
of
God
,
and
all
put
one
Christ
,
then
there
is
no
difference
betweene
Iewe
and
Gentile
,
and
the
prerogatiue
of
the
Iewe
is
nothing
.
Paul
answers
thus
:
there
be
sundrie
differences
of
men
in
respect
of
nation
,
condition
,
sexe
:
yet
in
respect
of
Christ
,
all
are
one
,
Moreouer
,
I
haue
shewed
,
that
these
words
containe
the
ground
of
the
Adoption
of
the
Galatians
,
which
is
an
vnion
with
Christ
,
whereby
all
beleeuers
are
made
one
with
him
.
There
remaine
other
things
to
be
added
.
By
occasion
of
this
text
,
two
questions
are
mooued
,
the
answer
whereof
,
serues
much
to
cleare
the
meaning
of
Paul
.
The
first
is
,
whether
Magistracie
and
gouernment
be
necessarie
in
the
societies
of
Christians
?
Ans.
Yea
:
Kings
and
Queens
shall
be
nourcing
fathers
and
nourcing
mothers
to
the
Church
of
God
,
saith
the
prophet
,
Isai
49.
23.
Paul
bids
vs
praie
for
Kings
,
and
all
in
authoritie
,
that
we
may
line
in
peace
and
godlines
,
1.
Tim.
2.
1.
The
fift
commandement
,
Honour
thy
father
,
&c.
requires
subiection
to
authoritie
:
and
this
commandement
is
eternall
.
Obiect.
I.
All
beleeuers
are
one
in
Christ
:
therefore
there
is
no
subiection
among
them
.
Ans.
Beleeuers
are
vnder
a
twofold
estate
or
regiment
:
the
first
is
,
the
Regiment
of
this
world
,
in
ciuill
societie
:
the
second
is
,
the
regiment
or
the
kingdome
of
heauen
,
which
stands
in
iustice
,
peace
of
conscience
,
ioy
in
the
holy
Ghost
.
In
the
first
estate
,
there
are
sundrie
differences
of
persons
that
beleeue
:
some
fathers
and
mothers
,
some
children
,
some
masters
and
seruants
,
some
magistrates
and
subiects
.
In
the
second
estate
,
there
are
no
outward
differences
of
men
,
but
all
are
members
of
Christ
,
and
all
one
in
him
.
Thus
must
the
text
be
vnderstood
.
Obiect.
II.
Beleeuers
are
gouerned
by
Gods
spirit
,
and
therefore
outward
gouernment
by
magistrates
is
needlesse
Answ.
In
the
visible
Church
,
hypocrites
are
mingled
with
true
beleeuers
,
and
they
are
not
gouerned
by
Gods
spirit
,
but
by
the
spirit
of
the
deuill
:
and
therefore
in
respect
of
them
,
ciuill
authoritie
is
requisite
.
Againe
,
true
beleeuers
are
but
in
part
gouerned
by
the
spirit
,
for
the
time
of
this
life
.
And
for
this
cause
,
ciuill
gouernment
is
requisite
,
for
the
ordering
of
the
outward
man
,
and
for
the
protection
of
the
Church
.
Obiect.
III.
They
that
are
in
Christ
,
are
freed
from
sinne
,
and
consequently
,
from
subiection
which
followes
vpon
sinne
.
Answ.
Subiection
is
either
politique
,
or
seruile
.
Politicke
is
,
when
men
are
subiect
for
their
own
good
:
and
this
was
before
the
fall
,
yeilded
by
Eve
to
Adam
.
Seruile
subiection
,
when
they
are
subiect
for
the
good
of
their
masters
:
and
this
onely
comes
of
sinne
.
Againe
,
subiection
with
ioy
was
before
the
fall
:
subiection
ioyned
with
paine
and
miserie
,
followes
vpon
sinne
:
Gen.
3.
16.
The
second
question
is
,
whether
bondage
,
in
which
some
are
Lords
,
others
bond-men
,
or
slaues
,
may
stand
with
Christian
religion
?
Answ.
It
may
,
in
the
countries
where
it
is
established
by
positiue
lawes
,
if
it
be
vsed
with
mercie
and
moderation
.
Righteons
Abraham
had
in
his
owne
house
,
bondslaues
:
Gen.
17.
13.
God
did
permit
the
Iewes
to
buy
the
children
of
the
Canaanites
,
Leuit.
25.
45.
Paul
saith
,
If
any
man
be
calied
beeing
a
seruant
or
bondman
,
let
him
not
care
for
it
,
1.
Cor.
7.
21.
Obiect.
I.
Be
not
seruants
of
men
,
1.
Cor.
7.
23.
Ans.
That
is
,
in
respect
of
conscience
,
the
subiection
whereof
must
be
reserued
to
God
.
Obiect.
II.
Christians
haue
libertie
by
Christ
:
and
where
libertie
is
,
there
may
be
no
bondage
.
Answ.
Christians
obtaine
by
Christ
spirituall
libertie
in
this
life
,
and
bodily
libertie
in
the
life
to
come
.
Obiect.
III.
Bondage
is
against
the
lawe
of
nature
.
Answ.
Against
the
law
of
pure
nature
,
created
in
innocencie
,
not
against
the
lawe
of
corrupt
nature
,
the
fruite
whereof
is
bondage
.
Obiect.
IU
.
All
are
one
in
Christ
:
therefore
the
difference
of
bond
men
and
free-men
must
cease
.
Ans.
All
are
one
in
respect
of
the
inward
man
;
or
in
respect
of
faith
and
fellowship
with
Christ
:
but
all
are
not
one
in
respect
of
the
outward
man
,
and
in
regard
of
ciuill
order
.
The
sense
then
of
the
text
is
this
.
There
are
distinctions
of
men
in
respect
of
nation
,
some
Iewes
,
some
Gentiles
:
in
respect
of
condition
,
some
bonde
,
some
free
,
some
rich
,
some
poore
,
some
in
authoritie
,
some
in
subiection
,
&c.
in
respect
of
sexe
,
some
men
,
some
women
:
yet
in
Christ
Iesus
,
all
are
euen
as
one
man
.
The
vse
.
By
this
text
we
may
expound
another
,
1.
Tim.
2.
God
would
haue
all
men
to
be
saued
:
that
is
,
not
all
particular
persons
vpon
earth
,
but
all
kinds
.
For
here
Paul
saith
,
all
are
one
in
Christ
:
that
is
,
men
of
all
nations
,
of
all
conditions
,
and
of
all
sexes
.
Againe
,
the
name
(
Jewe
)
apposed
to
Gentiles
,
signifies
not
onely
men
of
the
tribe
of
Iuda
,
but
all
circumcized
persons
of
all
tribes
,
Rom.
2.
28.
and
thus
it
is
all
one
with
an
Israelite
.
And
thus
we
see
howe
to
expound
the
place
of
scripture
,
2.
Chron.
21.
2.
where
Iehosaphat
king
of
Iuda
is
called
king
of
Israel
.
The
words
Iuda
,
and
Israel
,
are
sometime
opposed
,
Iuda
signifying
the
kingdome
of
the
two
tribes
,
Iuda
and
Beniamin
:
and
Israel
signifying
the
10.
tribes
.
Sometimes
againe
,
they
are
Synonima
and
are
put
one
for
another
,
as
Psalm
.
114.
1
,
2.
and
in
this
text
.
And
Iuda
at
this
time
was
indeed
the
true
Israel
of
God
,
and
Iehosaphat
without
any
fault
in
the
text
(
as
some
suppose
)
is
truely
called
king
of
Israel
.
Thirdly
,
they
which
are
of
great
byrth
and
of
heigh
condicion
,
must
be
pnt
in
mind
not
to
be
heigh
minded
,
nor
to
dispise
them
that
are
of
lowe
degree
,
for
all
are
one
in
Christ
:
the
obscure
and
base
person
hath
as
good
part
in
Christ
,
as
the
greatest
men
that
be
.
Therefore
we
may
not
swell
in
pride
for
outward
things
.
The
king
must
not
lift
vp
his
hart
against
his
brethren
.
Deut.
17.
20.
rich
men
(
saith
Paul
)
must
not
be
high
minded
.
1.
Tim.
6.
17.
Iob
would
not
despise
the
cause
of
his
handmaid
.
Iob.
31.
13.
Naaman
a
great
man
,
respected
the
counsell
of
his
seruants
.
2.
King
.
5.
13.
Fourthly
,
all
beleeuers
must
be
on
hart
and
mind
.
1.
Cor.
1.
10.
In
the
kingdome
of
Christ
the
wolfe
and
the
lamb
dwell
together
.
Isai.
11.
6.
And
good
reason
:
for
all
are
on
in
Christ
.
And
we
haue
great
cause
to
be
humbled
,
when
schismes
,
coutentions
,
and
differences
arise
in
points
of
religion
.
For
that
shewes
that
hypocrites
are
mingled
with
true
beleeuers
,
and
that
we
are
but
in
part
(
as
yet
)
vnited
to
Christ
.
Lastly
,
hence
we
learne
not
to
hate
any
man
,
but
alwaies
to
carrie
in
mind
a
purpose
to
doe
good
to
all
by
thought
,
word
,
and
deed
,
and
to
doe
good
to
men
in
respect
of
their
names
,
their
goods
,
their
liues
.
And
this
wholy
mind
and
purpose
,
must
alwaies
beare
sway
in
vs
.
there
is
no
hurt
in
the
mount
of
the
Lord
.
Isai
1●
.
9.
Men
turne
their
swords
&
speares
into
mattocks
&
sithes
,
that
are
of
the
kingdom
of
Christ
.
Isai
,
2.
4.
because
they
are
one
with
Christ
by
the
bond
of
on
spirit
.
v.
29.
And
if
ye
be
Christs
,
then
are
ye
Abrahams
seed
and
heires
by
promise
.
Before
,
Paul
had
taught
v.
7.
8.
9.
that
all
beleeuing
gentiles
were
the
children
of
Abraham
,
and
not
the
Iewes
only
.
Here
he
returnes
to
the
same
point
againe
and
prooues
it
by
a
new
Argument
,
thus
.
Christ
is
the
seed
of
Abraham
v.
16.
and
all
gentiles
beleeuing
in
Christ
,
are
parts
of
him
and
one
with
him
:
therefore
they
also
are
children
of
Abraham
and
heires
of
all
the
blessings
of
God
.
The
intent
of
Paul
in
these
words
,
is
to
establish
and
confirme
an
argument
which
before
he
had
vrged
in
this
chapter
against
patrons
of
workes
in
the
case
of
our
iustification
:
it
may
be
framed
thus
.
As
Abraham
was
iustified
,
so
are
all
they
that
beleeue
in
Christ
,
instified
:
for
they
are
Abr●●ams
children
and
succeed
him
v.
29.
but
Abraham
was
iustified
by
faith
without
workes
;
therefore
all
beleeuers
in
Christ
are
so
iustified
.
Let
the
Argument
be
obserued
:
for
it
makes
against
the
Papist
,
who
,
if
he
studie
till
his
head
and
heartake
,
shall
neuer
answer
it
.
In
this
verse
,
Paul
sets
down
the
fruit
and
banefit
,
that
comes
by
the
gift
of
adoption
,
to
them
that
beleeue
.
And
that
is
,
to
be
children
of
Abraham
,
and
heires
of
all
the
blessings
of
God
.
And
therefore
learne
here
one
golden
lesson
;
namely
,
that
the
basest
person
that
is
,
if
he
beleeue
in
Christ
,
is
in
the
place
of
Abraham
,
and
succeeds
him
in
the
inheritance
of
the
kingdom
of
heauen
.
Some
man
may
say
;
O
this
is
excellent
comfort
,
if
I
might
know
that
I
were
in
the
case
of
Abraham
.
Answ.
Thou
maist
know
it
certenly
,
if
thou
wilt
doe
as
Abraham
did
;
namely
,
follow
the
calling
of
God
,
and
obey
the
Gospel
;
that
is
,
subiect
thy
heart
to
the
commandements
of
God
,
which
bidde
thee
repent
,
and
beleeue
in
Christ
:
for
then
all
the
good
things
reuealed
in
the
Gospel
,
shall
be
thine
.
The
vse
.
Beleeuers
in
this
world
must
be
content
with
any
estate
that
God
shall
lay
vpon
them
.
For
they
are
heires
with
Abraham
of
heàuen
and
earth
.
In
this
regard
,
Abraham
was
content
,
to
forsake
his
countrie
,
and
his
fathers
house
,
and
as
a
pilgrime
to
dwell
in
tents
to
the
death
,
Heb.
11.
8
,
9.
Secondly
,
they
that
beleeue
in
Christ
,
must
moderate
their
worldly
cares
,
and
not
liue
as
drudges
of
the
world
.
For
they
are
heires
of
God
,
and
haue
a
title
or
right
to
all
good
things
promised
in
the
couenant
.
Therefore
they
shall
neuer
want
any
good
thing
that
is
needfull
for
them
.
He
that
hath
made
them
heires
,
will
carefully
prouide
for
them
.
Therefore
our
care
must
be
,
to
doe
the
duties
that
belong
vnto
vs
:
and
all
other
cares
we
must
cast
vpon
God
.
They
in
this
world
,
that
are
borne
to
land
and
liuing
,
are
content
to
liue
sparingly
,
and
oftentimes
very
barely
with
a
little
,
vpon
hope
of
further
inlargement
,
after
the
decease
of
some
friends
.
Lastly
,
our
speciall
care
must
be
for
heauen
.
For
the
things
of
this
world
are
but
trifles
in
respect
.
The
citie
of
God
in
heauen
is
thy
portion
,
or
childs
part
.
Seeke
for
the
assurance
of
that
aboue
all
things
.
Thus
did
Abraham
,
Heb.
11.
15
,
16.
CHAP.
IIII.
1
And
I
say
that
the
heire
,
as
long
as
he
is
a
child
,
differeth
nothing
from
a
seruant
,
though
he
be
Lord
of
all
.
2
But
is
vnder
tutors
&
gouernors
till
the
time
appointed
of
the
father
.
3
Euen
so
we
,
when
we
were
children
,
were
in
bondage
vnder
the
rudiments
of
the
world
.
4
But
when
the
fulnesse
of
time
was
come
,
God
sent
forth
his
sonne
made
of
a
woman
,
and
made
vnder
the
law
,
5
That
he
might
redeeme
them
that
were
vnder
the
lawe
,
that
we
might
receiue
the
adoption
of
sonns
.
6
And
because
ye
are
sonnes
,
God
hath
sent
forth
the
spirit
of
his
sonne
into
your
hearts
,
which
crieth
,
Abba
,
father
.
7
Wherefore
thou
art
no
more
a
seruant
,
but
a
sonne
:
and
if
thou
be
a
sonne
,
thou
art
also
an
heire
of
God
through
Christ
.
THese
words
depend
on
the
former
chapter
,
as
an
answer
to
an
obiection
,
which
may
be
framed
on
this
manner
.
Paul
thou
saiest
that
the
Iewes
before
Christ
,
were
vnder
the
law
as
vnder
a
schoolemaster
,
c.
3.
v.
24.
and
that
we
are
free
from
the
same
schoolemaster
,
v.
25.
beeing
children
of
God
,
and
heires
by
Christ
,
v.
29
but
we
for
our
parts
thinke
our selues
seruants
vnder
the
law
,
as
well
as
the
ancient
Iewes
,
and
that
they
are
as
well
children
of
God
,
as
we
.
To
this
obiection
,
Paul
makes
answer
in
these
7.
verses
,
as
the
very
first
words
import
;
And
I
say
:
that
is
,
whatsoeuer
you
suppose
,
I
say
thus
.
And
then
he
propounds
the
reason
of
his
answer
,
which
may
be
framed
thus
.
If
the
time
of
our
bondage
be
ended
,
and
the
full
time
of
our
libertie
come
,
then
are
we
sonnes
and
not
seruants
:
but
the
time
of
our
bondage
is
ended
,
and
the
full
time
of
our
libertie
is
come
:
therefore
we
are
not
seruants
but
sonnes
.
The
maior
is
omitted
,
because
it
is
manifest
.
The
minor
is
in
the
sixe
first
verses
:
the
conclusion
is
expressed
in
the
7.
verse
.
Againe
,
the
minor
,
[
the
time
of
our
bondage
is
ended
,
and
the
time
of
our
libertie
is
come
]
is
first
of
all
declared
by
a
similitude
,
and
then
confirmed
.
The
similitude
is
borrowed
from
the
Ciuill
law
;
and
it
may
be
framed
thus
.
Heires
in
their
minoritie
,
liue
in
subiection
to
Tutors
and
gouernours
:
but
when
they
are
of
riper
yeares
at
the
appointment
of
their
parents
,
they
are
at
their
owne
libertie
.
Euen
so
,
the
people
of
God
before
Christ
were
in
their
infancie
,
vnder
the
law
as
vnder
a
Tutor
:
but
when
the
fulnes
of
time
was
come
,
which
God
had
appointed
,
they
entred
into
the
fruition
of
their
libertie
.
The
first
part
of
the
similitude
is
expressed
in
the
2.
first
verses
,
and
the
second
in
the
3.
and
4.
Againe
,
the
minor
is
confirmed
by
two
reasons
.
The
first
is
this
:
Your
libertie
is
procured
by
Christ
:
therefore
the
time
of
your
libertie
is
come
.
This
reason
is
in
the
4.
and
5.
verses
.
The
second
reason
is
taken
from
the
signe
,
You
haue
receiued
the
spirit
of
adoption
:
therefore
the
time
of
your
libertie
is
come
,
v.
6.
Of
these
points
in
order
.
First
,
where
he
signifies
,
that
the
father
hath
authoritie
to
dispose
of
his
child
.
This
is
the
law
of
nature
,
and
the
law
of
nations
.
Paul
saith
,
Col.
3.
20.
that
children
must
obay
their
parents
in
all
things
.
When
the
deuill
had
obtained
libertie
to
afflict
Iob
in
all
things
that
belonged
to
him
,
saue
his
person
;
he
destroied
his
children
.
Iob
1.
12.
18.
And
this
shewes
,
that
the
children
in
respect
of
their
bodies
,
are
the
goods
of
their
parents
.
In
this
respect
,
the
Iewes
were
permitted
to
sell
their
children
.
Exod.
21.
7.
And
so
sacred
a
thing
was
the
authoritie
of
the
parent
,
that
he
which
rebelliously
despised
the
same
,
was
put
to
death
.
Deu.
21.
21.
This
authoritie
shewes
it selfe
,
specially
in
two
things
:
in
the
marriage
,
and
in
the
calling
of
the
child
.
In
the
marriage
of
the
child
,
the
parent
is
the
principall
agent
,
and
the
disposer
thereof
.
Deuter.
7.
3.
Exod.
34.
16.
1.
Cor.
7.
38.
Where
obserue
,
that
the
commandement
touching
the
marriage
of
the
child
,
is
giuen
not
to
the
child
,
but
to
the
parent
:
and
the
parent
hath
authoritie
by
the
saide
commaundement
to
giue
and
bestow
his
child
,
and
to
take
wiues
to
his
sonnes
.
Thus
Abraham
tooke
a
wife
for
Isaac
,
and
Isaac
suffered
himselfe
to
be
disposed
at
the
appointment
of
his
father
.
For
a
more
full
declaration
of
this
authoritie
,
I
propound
these
three
questions
.
The
first
is
,
whether
the
father
may
command
his
childe
to
marrie
?
Ans.
Presuppose
two
things
;
one
,
that
the
commandement
is
without
compulsion
;
the
second
,
that
the
father
knowes
what
is
for
the
good
of
the
child
:
then
I
answer
,
that
he
may
command
his
child
to
marrie
,
and
to
marrie
a
person
thus
or
thus
qualified
.
Thus
Isaac
commanded
Iacob
to
marrie
in
the
house
of
Laban
,
Gen.
28.
1
,
2.
and
Iacob
obaied
.
Now
whether
a
father
may
command
his
child
to
marrie
this
or
that
person
,
I
doubt
,
and
therefore
suspend
.
The
second
question
is
,
whether
parents
may
make
voide
the
contract
secretly
made
by
their
children
,
without
or
against
their
consent
?
Ans.
The
scripture
giueth
them
authoritie
either
to
ratifie
such
contracts
,
or
to
make
them
void
.
Num.
30.
6.
the
father
may
make
void
the
vow
of
the
child
pertaining
to
Gods
worship
:
much
more
a
matrimoniall
promise
.
If
a
yong
man
deflowre
a
maide
,
and
this
be
found
,
in
equitie
he
is
to
be
compelled
to
marrie
her
,
Deut.
22.
28.
yet
by
Gods
law
this
may
not
be
,
except
the
father
consent
.
Exod.
22.
17.
The
third
question
is
,
whether
a
marriage
made
without
and
against
the
consent
of
parents
,
be
a
marriage
or
no
?
Ans.
It
may
be
called
a
politicke
,
or
ciuill
marriage
,
because
it
is
ratified
in
the
courts
of
men
,
according
to
humane
lawes
:
and
by
this
meanes
the
ishue
is
freed
from
bastardie
.
Neuerthelesse
it
is
not
a
diuine
or
spirituall
coniunction
,
or
marriage
(
as
it
ought
to
be
)
because
it
is
flat
against
the
commandement
of
God
.
Touching
the
callings
of
children
,
they
are
to
be
ordered
and
appointed
at
the
discretion
of
parents
.
For
if
the
parent
may
order
the
vowe
and
the
marriage
of
the
child
,
then
much
more
the
calling
.
Here
take
notice
of
the
impietie
of
the
Romane
religion
.
There
are
three
especiall
estates
whereby
man
liues
in
societie
with
man
:
the
Church
,
the
Commonwealth
,
the
familie
.
In
the
Church
,
that
religion
sets
vp
another
head
,
beside
Christ
:
in
the
Commonwealth
,
it
sets
vp
an
authoritie
that
serues
to
curb
,
and
restraine
the
Supremacie
of
Princes
in
causes
Ecclesiasticall
.
In
the
familie
,
it
puts
downe
the
authoritie
of
the
father
:
for
it
ratifieth
clandestine
contracts
,
and
it
giues
libertie
to
children
past
twelue
or
fourteene
yeares
of
age
,
to
enter
into
any
order
of
religion
against
the
consent
of
their
parents
.
Againe
,
parents
must
be
put
in
minde
to
know
their
authoritie
,
to
maintaine
it
,
and
to
vse
it
aright
,
for
the
good
of
their
children
,
specially
for
their
saluation
.
And
children
must
be
warned
in
all
things
honest
and
lawfull
,
to
yeeld
subiection
to
their
parents
:
and
in
this
subiection
shall
they
find
the
blessing
of
God
.
Againe
,
here
is
set
downe
the
office
of
parents
,
and
that
is
,
to
prouide
meete
ouerseers
and
Tutors
for
their
children
after
their
departure
.
When
Christ
vpon
the
crosse
had
the
pangs
of
death
vpon
him
,
he
commends
his
mother
to
the
tuition
of
Iohn
.
Ioh.
19.
26.
When
widdowes
and
Orphanes
are
wronged
,
God
himself
takes
vpon
him
the
office
of
a
Tutor
in
their
behalfe
.
Exod.
22.
22.
And
this
shewes
that
it
is
a
necessary
dutie
to
be
thought
vpon
.
Thirdly
,
here
the
dutie
of
children
is
set
downe
,
and
that
is
,
that
they
must
be
subiect
to
their
Tutors
and
gouernours
,
as
to
their
owne
fathers
and
mothers
.
Ruth
loued
Naomi
,
and
claue
vnto
her
as
to
her
owne
mother
.
Ruth
.
1.
16.
Christ
was
subiect
to
Ioseph
who
was
but
a
reputed
father
.
Luk.
2.
last
.
The
sonnes
of
the
Prophets
obay
their
masters
as
their
owne
fathers
,
2.
king
.
2.
12.
and
so
doe
the
seruants
to
their
master
.
2.
king
.
5.
13.
Nowe
I
come
to
the
second
part
of
the
similitude
,
v.
3.
Euen
so
we
]
that
is
,
the
Iewes
,
and
all
the
people
of
God
in
the
olde
testament
.
Were
children
]
were
as
children
in
respect
of
the
Christian
Church
,
in
the
new
Testament
.
Were
in
bondage
]
The
Iewes
are
said
to
be
in
bondage
in
respect
of
vs
:
because
they
were
subiect
to
more
lawes
then
we
are
,
and
they
wanted
the
fruition
of
the
liberty
which
we
inioy
.
They
had
the
right
of
sonnes
,
but
they
inioyed
not
their
right
as
we
doe
:
and
this
is
their
bondage
.
For
otherwise
libertie
in
conscience
from
hell
,
death
,
&
sin
,
they
had
euen
as
we
now
haue
.
Rudiments
of
the
world
]
that
is
,
the
lawe
or
Ministerie
of
Moses
,
and
it
is
so
called
,
in
respect
of
a
more
full
and
plentifull
doctrine
,
in
the
ministerie
of
the
newe
Testament
.
And
it
is
called
the
Rudiments
of
the
world
,
because
Iewrie
was
as
it
were
,
a
little
schoole
set
vp
in
a
corner
of
the
world
,
the
lawe
of
Moses
was
as
it
were
,
an
a
,
b
,
c
,
or
Primar
,
in
which
Christ
was
reuealed
to
the
world
,
in
darke
and
obscure
manner
,
specially
to
the
Iewes
.
The
vse
.
Here
we
see
,
that
the
people
of
the
old
Testament
,
were
for
right
,
heires
as
well
as
we
,
and
therefore
they
had
right
to
all
the
blessings
of
God
.
The
difference
betweene
vs
and
them
,
is
onely
in
the
manner
which
God
vsed
in
dispensing
the
foresaid
blessings
to
vs
.
Againe
,
the
fathers
of
the
olde
Testament
before
Christ
,
were
but
as
children
in
respect
of
vs
now
.
Thus
much
saith
Paul
in
expresse
words
.
And
they
were
so
,
two
waies
.
First
,
in
respect
of
the
Mosaicall
regiment
:
because
they
were
kept
in
subiection
to
more
lawes
then
we
.
Secondly
,
they
were
so
in
respect
of
reuelation
:
because
God
hath
reuealed
more
to
vs
,
then
to
them
.
Read
Luk.
10.
24.
It
may
be
said
,
we
now
are
(
the
best
of
vs
,
)
but
children
to
Abraham
and
the
Prophets
,
whether
we
respect
knowledge
,
or
faith
.
Answ.
It
is
so
.
If
we
compare
person
and
person
:
but
it
is
otherwise
,
if
we
compare
bodie
with
bodie
,
and
compare
the
Christian
church
,
with
the
Church
of
the
Iewes
before
Christ
:
then
we
exceede
them
and
they
are
but
children
to
vs
.
This
must
teach
vs
all
,
to
be
carefull
to
increase
in
knowledge
,
and
in
the
grace
of
God
,
that
we
may
be
answerable
to
our
condition
,
And
to
liue
in
ignorance
(
as
the
most
doe
)
is
the
shame
of
vs
all
.
For
in
respect
of
the
time
,
we
should
all
be
teachers
,
Heb.
5.
12.
and
yet
God
knows
,
the
most
are
very
babes
.
For
aske
a
man
how
he
lookes
to
be
saued
,
he
will
answer
,
by
seruing
God
,
and
by
dealing
truely
.
Now
his
seruing
of
God
,
is
his
saying
of
his
praiers
:
and
his
praiers
are
the
Beleefe
,
and
the
ten
Commandements
.
This
is
a
poore
seruing
of
God
,
fitter
for
babes
,
then
for
men
of
yeares
.
It
is
further
to
be
obserued
,
that
Paul
saith
,
the
fathers
of
the
old
Testament
,
were
in
bondage
vnder
the
lawe
,
after
the
manner
of
seruants
,
specially
by
reason
of
rites
&
ceremonies
.
And
hence
it
followes
,
that
the
obseruation
of
a
religion
,
in
which
are
manifold
bodily
rites
and
figures
,
is
a
kind
of
bondage
,
and
pertaines
to
the
Church
,
for
the
time
of
her
infancie
or
minority
.
Let
this
be
remembred
against
the
Romish
religion
:
for
it
is
like
to
that
of
the
Iewes
,
in
the
olde
Testament
;
standing
for
the
greatest
part
,
in
bodily
rites
,
in
differences
of
meates
,
and
drinkes
,
in
differences
of
times
,
places
,
garments
;
in
exercises
,
and
afflictions
of
the
bodie
,
in
locall
succession
,
in
the
collation
of
grace
by
the
worke
done
,
and
such
like
.
This
is
manifest
to
them
which
know●
the
masse
,
which
indeede
is
nothing
but
a
masse
of
ceremonies
.
Therefore
the
Romane
religion
is
a
childish
and
babish
religion
:
and
if
it
were
of
God
,
yet
is
it
not
fit
for
the
church
of
the
newe
Testament
,
that
is
come
forth
of
her
minoritie
.
Religion
that
stands
in
the
afflicting
of
the
body
,
is
but
a
shadow
,
and
an
appearance
of
humilitie
.
Col.
2.
23.
And
the
true
worshippers
of
God
in
the
new
Testament
,
worship
him
in
spirit
and
trueth
,
Ioh.
4.
v.
24
The
fulnesse
of
time
,
or
the
full
time
,
is
that
time
in
which
the
captiuitie
of
the
Church
endeth
,
and
her
libertie
begins
.
This
time
was
ended
4000.
yeares
from
the
creation
:
and
it
is
called
a
full
time
,
because
it
was
designed
and
appointed
,
by
the
will
&
prouidence
of
the
heauenly
father
.
For
he
is
Lord
of
time
,
and
all
seasons
are
in
his
hand
:
and
his
will
or
prouidence
makes
times
fit
or
vnfit
.
Marke
then
,
that
is
the
onely
full
and
fit
time
for
the
inioying
of
any
blessing
of
God
,
which
he
by
his
prouidence
appointeth
.
This
must
teach
vs
,
when
by
praier
we
aske
any
good
thing
at
Gods
hand
,
not
to
prescribe
any
time
vnto
God
,
but
to
leaue
it
to
his
prouidence
.
Againe
,
if
thou
liue
in
any
miserie
,
waite
on
the
Lord
,
and
be
content
.
For
that
is
the
fit
&
best
time
of
thy
deliuerance
,
which
God
hath
appointed
.
Lastly
,
thou
must
be
admonished
to
pray
to
god
for
grace
and
mercie
,
and
to
turne
to
him
this
daie
before
to
morrowe
.
For
this
is
the
time
which
God
hath
appointed
for
these
duties
:
this
is
the
day
of
grace
,
and
therefore
the
onely
fit
time
.
Heb.
3.
7.
Psal.
32.
6.
Thus
much
of
the
similitude
:
nowe
I
come
to
the
first
reason
,
whereby
Paul
confirmes
his
maine
argument
.
Christ
hath
purchased
and
procured
your
libertie
:
therefore
the
time
therof
is
come
and
past
.
For
the
better
clearing
of
this
reason
,
Paul
sets
downe
the
waie
and
order
which
was
vsed
in
procuring
this
libertie
.
And
it
containes
fiue
degrees
.
The
first
is
,
the
sending
of
the
sonne
,
the
second
,
his
incarnation
,
the
third
his
subiection
to
the
law
;
the
fourth
,
our
redemption
from
the
laws
,
the
fift
,
the
fruition
of
our
adoption
,
v.
4.
5.
The
first
,
the
sending
of
the
sonne
is
in
these
words
,
In
the
fulnesse
of
time
,
God
sent
forth
his
sonne
.
That
we
may
attaine
to
the
sense
of
this
great
Mysterie
,
sixe
questions
are
to
be
propounded
.
The
first
is
,
what
is
meant
by
God
?
Answ.
The
father
,
the
first
person
.
Eph.
1.
3.
Blessed
he
God
the
Father
of
our
Lord
Iesus
Christ
,
2.
Cor.
1.
3.
and
Ioh.
20.
17.
And
he
is
called
God
,
not
because
he
partakes
more
of
the
godhead
then
the
sonne
,
or
the
h.
Ghost
:
but
because
he
is
the
first
in
order
,
of
the
three
diuine
persons
:
and
he
is
the
beginning
of
the
sonne
,
and
the
H.
ghost
;
and
hath
no
beginning
of
his
own
person
:
because
he
doth
not
receiue
the
godhead
by
communication
from
any
other
.
In
this
respect
he
is
called
God
more
commonly
then
the
sonne
,
or
the
holy
Ghost
.
The
second
question
is
,
How
the
father
sends
the
sonne
?
Answ.
By
his
counsell
and
eternall
decree
,
whereby
the
sonne
was
designed
to
the
office
of
a
Mediatour
,
and
consequently
to
become
man
.
Act.
2.
23.
And
thus
is
he
said
to
be
sealed
of
the
father
,
Ioh.
6.
27.
and
to
be
sanctified
,
and
sent
into
the
world
,
Ioh.
10.
36.
And
therefore
this
sending
implies
no
alteration
or
change
of
place
.
The
third
question
is
,
whether
the
sonne
was
sent
with
his
owne
consent
or
no
?
Ans.
Yea
,
the
decree
of
the
father
is
the
decree
of
the
sonne
,
and
the
holy
Ghost
:
because
as
they
are
all
one
in
nature
,
so
are
they
all
one
in
will
.
All
the
persons
then
haue
a
stroke
in
this
sending
,
yet
for
orders
false
,
the
father
is
said
to
send
,
because
he
is
first
.
The
fourth
question
is
,
how
the
father
can
send
the
sonne
,
considering
they
are
both
one
?
Ans.
In
the
doctrine
touching
the
Trinitie
,
Nature
,
and
person
must
be
distinguished
.
N●ture
,
is
a
substance
common
to
many
,
as
the
Godhead
.
A
person
is
that
which
subsisteth
of
it selfe
,
and
hath
a
proper
manner
of
subsisting
,
as
the
father
begetting
,
the
sonne
begotten
,
the
H.
Ghost
proceeding
.
Now
the
father
and
the
sonne
are
one
indeed
for
nature
,
or
godhead
,
but
they
are
not
one
for
person
.
Nay
thus
they
are
really
distinct
.
The
father
is
not
the
sonne
,
nor
the
sonne
the
father
.
And
thus
doth
the
father
send
the
son
.
The
fift
question
is
,
why
the
sonne
is
so
called
?
Ans.
Because
he
was
begotten
of
the
father
,
by
a
perfect
and
eternall
generation
,
not
to
be
vttered
of
man
,
or
conceiued
.
And
we
must
be
warned
,
not
to
conceiue
it
in
any
carnall
or
humane
manner
.
For
an
earthly
father
is
in
time
before
his
sonne
,
and
the
sonne
after
:
but
God
the
father
and
the
sonne
are
coeternall
,
and
not
one
before
or
after
the
other
for
time
.
An
earthly
father
is
forth
of
the
sonne
,
and
the
sonne
forth
of
the
father
:
but
God
the
father
is
in
the
sonne
,
and
the
sonne
in
the
father
.
An
earthly
child
is
from
his
father
by
propagation
,
but
the
sonne
is
from
the
heauenly
father
not
by
propagation
,
but
by
communication
of
substance
.
Lastly
the
heauenly
father
begettes
the
sonne
by
communication
of
his
whole
substance
,
and
so
doth
no
earthly
father
.
The
last
question
is
,
whether
the
Sonne
be
God
?
For
it
is
here
said
,
God
sent
his
Sonne
.
Ans.
He
is
God
.
For
he
that
is
sent
forth
from
God
,
was
before
he
was
sent
forth
.
And
the
sonne
is
said
to
be
sent
forth
;
because
he
was
with
God
the
father
before
all
worlds
,
Ioh.
1.
1.
and
because
he
came
from
the
bosome
of
his
father
,
v.
18.
Obiect.
I.
The
sonne
is
sent
of
the
father
:
and
he
that
is
sent
is
inferiour
to
the
father
:
and
he
that
is
inferiour
to
God
,
is
not
God
.
Ans.
Two
equalls
by
common
consent
may
send
each
other
:
and
therefore
sending
alwaies
implies
not
inequalitie
.
Againe
inferioritie
is
of
two
sorts
,
inferioritie
of
nature
,
and
inferioritie
of
condition
.
The
first
doth
not
befall
Christ
:
because
for
nature
he
is
one
and
the
same
with
the
father
.
The
second
agrees
vnto
him
,
because
of
his
owne
voluntarie
accord
,
he
abased
himselfe
,
and
tooke
vpon
him
the
shape
of
a
man
,
Phil.
2.
5.
Obiect.
II.
God
hath
his
beginning
of
none
:
the
sonne
hath
his
beginning
of
the
father
:
therefore
he
is
not
God
.
Ans.
The
sonne
in
respect
of
his
person
is
of
the
father
:
but
in
respect
of
his
godhead
,
he
is
of
none
.
The
sonne
of
God
considered
as
he
is
a
sonne
,
is
of
the
father
,
God
of
very
God
.
But
considered
as
he
is
God
,
he
is
God
of
himselfe
,
because
the
godhead
of
the
sonne
is
not
begotten
,
more
then
the
Godhead
of
the
father
.
Obiect.
III.
The
sonne
was
made
Lord
in
time
,
Act.
2.
36.
therefore
no
God
.
Ans.
Christ
as
he
is
the
sonne
of
God
,
was
not
made
Lord
in
time
,
but
is
by
nature
an
eternall
Lord
,
as
the
father
.
And
he
is
said
to
be
made
Lord
in
respect
of
his
condition
as
he
is
God-man
,
and
that
in
time
,
in
respect
of
both
his
natures
.
In
respect
of
his
manhood
,
because
it
is
receiued
into
the
vnitie
of
the
second
person
,
and
exalted
to
the
right
hand
of
God
in
heauen
.
In
respect
of
his
Godhead
,
the
maiestie
and
Lordship
whereof
,
he
declared
and
made
manifest
in
the
flesh
after
his
resurrection
.
Thus
was
he
made
Lord
by
declaring
himselfe
to
be
so
indeede
.
Rom.
1.
4.
1.
Tim.
3.
16.
Thus
we
see
how
God
sent
forth
his
sonne
:
the
vse
follows
.
This
act
of
God
in
sending
,
declares
his
infinite
loue
:
for
this
sending
was
for
their
sakes
that
were
the
enemies
of
God
.
And
it
further
signifies
vnto
vs
the
most
free
loue
of
God
.
For
nothing
in
vs
mooued
him
to
send
,
but
his
owne
goodnes
.
This
loue
of
God
must
mooue
vs
to
loue
God
againe
,
and
to
be
thankfull
.
The
sonne
of
God
takes
not
to
himselfe
the
office
of
a
Mediatour
,
but
he
is
called
and
sent
forth
of
the
father
:
whereby
two
things
are
signified
;
one
,
that
the
office
of
a
Mediatour
was
appointed
of
the
father
:
the
other
,
that
the
Sonne
was
designed
to
this
office
in
the
eternall
counsell
of
the
blessed
Trinitie
.
And
so
,
that
we
may
please
God
in
our
callings
and
places
,
we
must
haue
a
double
assurance
in
our
consciences
:
one
,
that
the
offices
and
callings
which
we
performe
,
are
good
,
&
pleasing
vnto
God
:
the
second
,
that
we
are
designed
and
called
of
God
to
the
said
offices
and
callings
.
By
this
must
we
stay
our
minds
in
all
our
miseries
.
The
sonne
is
sent
forth
,
that
is
,
he
comes
from
his
father
,
laies
aside
his
maiestie
,
and
takes
on
him
the
condition
of
a
seruant
.
The
same
minde
must
be
in
vs
to
humble
and
abase
our selues
before
God
,
to
thinke
better
of
others
then
of
our selues
,
to
be
content
with
our
condition
,
to
be
well
pleased
when
we
are
despised
and
contemned
,
because
we
are
worthie
of
it
.
This
is
to
conforme
our selues
to
Christ
.
That
the
sonne
of
God
himselfe
must
be
sent
forth
from
the
bosome
of
his
father
,
this
shewes
the
greatnes
of
our
sinne
and
miserie
,
which
was
the
occasion
of
this
sending
.
And
this
must
teach
vs
with
bitternes
to
hate
and
detest
our
sinnes
,
which
fetched
the
sonne
of
God
from
heauen
,
and
to
humble
our selues
with
Dauid
euen
to
the
deepes
,
and
thence
to
pray
to
God
for
his
mercie
.
Psal.
130.
1.
The
second
point
,
namely
,
the
Incarnation
of
the
sonne
,
is
expressed
in
these
words
,
Made
of
a
woman
:
that
is
,
made
man
,
or
made
flesh
of
a
woman
.
The
Word
was
made
flesh
.
Ioh.
1.
14.
Here
three
questions
are
to
be
handled
.
The
first
is
,
why
the
Sonne
was
made
flesh
?
Ans.
There
be
two
speciall
causes
hereof
.
First
,
the
order
of
diuine
iustice
requires
that
Gods
wrath
should
be
appeased
,
and
a
satisfaction
made
,
in
the
same
nature
in
which
his
maiestie
was
offended
.
Now
the
offence
was
in
mans
nature
:
and
therefore
in
it
must
satisfaction
to
God
be
performed
.
Secondly
,
the
Mediatour
betweene
God
and
man
must
be
both
for
nature
and
condition
in
the
meane
betweene
God
and
man
,
that
is
,
both
God
and
man
:
and
thus
the
sonne
of
God
is
a
perfect
Mediatour
.
The
second
question
is
,
how
farre
forth
the
sonne
of
God
,
was
made
flesh
?
I
answer
three
things
.
The
first
,
that
he
tooke
vnto
him
the
whole
and
perfect
nature
of
man
in
respect
of
essence
,
namely
,
the
intire
substance
of
a
reasonable
soule
,
and
humane
bodie
.
Here
remember
,
that
quantitie
,
that
is
,
length
,
breadth
,
and
thicknes
,
is
not
an
accident
which
may
passe
and
repasse
,
but
it
is
of
the
substance
of
euery
bodie
,
&
therefore
of
the
bodie
of
Christ
.
And
for
this
cause
it
is
impossible
that
the
bodie
of
Christ
in
his
quantitie
,
beeing
foure
or
fiue
foote
in
length
,
should
be
included
in
the
compasse
of
a
peece
of
bread
that
is
but
two
or
three
inches
in
quantitie
.
The
second
is
,
that
the
sonne
of
God
●ooke
vnto
him
the
properties
of
mans
nature
,
the
powers
of
life
,
sense
,
motion
,
the
facultie
of
reason
,
will
,
and
affection
.
The
third
is
,
that
he
tooke
to
him
the
infirmities
,
and
miseries
of
mans
nature
.
Here
two
caueats
must
be
remembred
.
The
first
,
that
he
tooke
to
him
onely
such
infirmities
as
are
meere
infirmities
,
and
no
sinnes
.
For
example
,
vpon
the
words
of
Christ
,
Let
this
cuppe
passe
,
Matth.
26.
some
say
,
that
their
was
obliuion
in
Christ
:
but
this
may
not
be
said
.
For
obliuion
is
a
sinne
,
namely
,
a
forgetting
of
that
which
a
man
ought
to
remember
:
&
there
may
be
in
Christ
or
other
men
,
a
suspending
of
the
Memorie
,
by
some
externall
and
violent
cause
,
without
obliuion
.
The
second
caueat
is
,
that
the
sonne
of
God
tooke
to
him
the
infirmities
which
pertaine
to
the
nature
of
man
,
and
not
such
as
pertaine
to
the
persons
of
men
,
as
dropsies
,
gouts
,
consumptions
,
and
such
like
.
For
he
tooke
not
the
person
of
any
man
,
but
the
nature
of
all
men
,
with
all
the
appurtenances
thereof
,
except
sinne
.
The
third
question
is
,
How
was
he
made
flesh
?
Ans.
The
flesh
or
manhood
of
Christ
,
was
first
framed
,
then
sanctified
,
and
then
vn●ted
to
the
godhead
of
the
sonne
.
And
thus
was
he
made
man
.
Remember
here
that
the
forming
of
the
flesh
of
Christ
,
the
sanctifying
of
it
,
and
the
personall
Vnion
are
all
together
for
time
:
and
I
distinguish
them
in
this
sort
,
onely
for
doctrines
sake
.
In
the
framing
of
the
manhood
,
I
consider
the
matter
,
and
the
manner
.
The
matter
was
the
substance
of
the
Virgin
,
signified
in
these
words
,
Made
of
a
woman
.
By
this
Christ
is
distinguished
from
all
men
in
the
world
:
from
Adam
,
because
he
was
neither
of
man
nor
woman
,
but
of
●edde
clay
.
From
Eue
,
because
shee
was
made
of
man
,
and
not
of
woman
.
From
all
that
come
of
Adam
and
Eue
,
for
they
are
both
of
man
and
woman
;
whereas
Christ
is
of
woman
,
and
not
of
man
.
Againe
,
Paul
addes
these
words
,
[
made
of
a
woman
]
to
note
the
accomplishment
of
the
promise
,
the
seede
of
the
woman
shall
bruise
the
serpents
head
.
Gen.
3.
15.
The
manner
of
framing
is
expressed
,
when
Paul
saith
,
made
,
not
begotten
of
a
woman
.
The
manhood
then
of
Christ
,
was
framed
without
naturall
generation
,
by
an
extraordinarie
worke
of
the
holy
Ghost
.
Here
a
doubt
is
answered
.
Some
man
may
say
,
if
he
were
made
of
a
woman
,
he
comes
of
Adam
,
and
consequently
he
is
a
sinner
.
Ans.
The
order
set
downe
by
God
with
Adam
in
the
creation
is
,
that
whatsoeuer
he
looseth
,
all
his
posteritie
shall
loose
that
comes
of
him
by
generation
.
Vpon
this
order
,
all
that
are
begotten
of
Adam
,
with
the
nature
of
man
,
receiue
the
sinne
and
corruption
of
nature
.
And
so
should
Christ
haue
done
,
if
he
had
descended
of
Adam
by
generation
.
But
considering
his
flesh
was
made
of
the
substance
of
a
woman
,
and
not
begotten
of
any
man
:
therefore
he
takes
the
nature
of
man
,
and
not
the
corruption
of
nature
.
The
sanctifying
of
the
manhood
of
Christ
,
is
a
worke
of
diuine
power
,
whereby
at
the
time
of
the
framing
thereof
,
it
was
filled
with
the
gifts
of
the
holy
Ghost
aboue
measure
,
that
he
mightin
both
natures
be
a
perfect
Sauiour
.
Here
obserue
,
that
Christ
by
the
actions
of
his
life
,
did
not
merit
for
himselfe
glorie
,
and
eternall
happines
:
because
he
was
most
worthie
of
all
glorie
and
honour
at
the
very
first
moment
of
his
conception
.
Againe
,
obserue
that
Christ
in
his
manhood
increased
in
grace
,
as
in
age
,
and
stature
.
Luk.
2.
And
this
increase
was
without
all
imperfection
:
for
in
his
infancie
,
Christ
receiued
a
full
measure
of
grace
fit
for
that
age
:
when
he
was
twelue
yeares
old
,
he
receiued
a
further
measure
,
fit
for
that
age
:
and
so
when
he
was
thirtie
yeares
old
.
And
thus
increase
of
grace
,
and
the
perfection
thereof
,
stand
both
together
.
And
this
increase
is
not
onely
in
respect
of
experience
,
and
the
manifestation
of
Grace
before
God
and
men
,
but
also
in
respect
of
the
habit
or
gift
:
though
the
Schooles
for
400.
yeares
haue
taught
the
contrarie
euer
since
the
daies
of
Lumbard
.
The
third
thing
is
,
the
Vniting
of
flesh
to
the
Godhead
of
the
Sonne
:
and
that
is
done
,
when
the
sonne
of
God
makes
the
flesh
,
or
nature
of
man
,
a
part
of
himselfe
,
and
communicates
vnto
it
his
owne
subsistance
.
The
like
example
to
this
is
not
to
be
found
againe
in
the
world
:
yet
haue
we
some
resemblance
of
this
mysterie
in
the
plant
called
Misselto
,
which
hath
no
roote
of
his
owne
,
but
growes
in
a
tree
of
an
other
kinde
,
and
thence
receiues
his
sappe
.
And
so
the
manhood
of
the
sonne
hath
no
personalitie
or
personall
subsistance
,
but
is
receiued
into
the
Vnitie
of
the
second
person
,
and
is
sustained
of
it
.
It
must
here
be
obserued
,
that
there
is
a
difference
betweene
the
manhood
of
Christ
,
and
all
other
men
.
Peter
is
a
person
subsisting
of
himselfe
,
and
so
is
Paul
,
and
euery
particular
man
:
but
so
is
not
the
manhood
of
Christ
:
and
therefore
it
is
to
be
tearmed
a
nature
,
and
not
a
person
.
And
it
is
no
disgrace
,
but
an
exaltation
to
the
nature
of
man
,
that
is
subsists
by
the
vncreated
subsistance
of
the
second
person
.
It
may
be
obiected
,
that
all
beleeuers
are
ioyned
to
the
sonne
of
God
,
as
well
as
the
flesh
of
Christ
:
I
answer
,
they
are
so
,
but
in
an
other
kind
,
and
in
a
lower
degree
,
by
communication
of
grace
,
and
not
by
communication
of
personall
subsistance
.
Thus
we
see
how
the
sonne
was
made
flesh
:
the
vse
follows
.
Hence
we
learne
to
vse
all
meanes
,
that
we
may
become
newe
creatures
,
and
be
borne
of
God
.
God
becomes
man
,
that
we
men
might
be
partakers
of
the
diuine
nature
.
Christ
is
made
bone
of
our
bone
,
and
flesh
of
our
flesh
,
by
his
incarnation
,
that
we
might
be
made
bone
of
his
bone
,
and
flesh
of
his
flesh
by
regeneration
.
The
sonne
of
God
was
made
the
sonne
of
man
,
that
we
which
are
the
sonnes
of
men
might
be
made
the
sonnes
of
God
.
To
be
made
flesh
,
is
the
abasement
of
the
sonne
:
in
this
abasement
he
goes
on
,
till
he
become
euen
as
a
worme
of
the
earth
,
Psal.
22.
7.
so
must
we
abase
our selues
,
till
we
be
anihillated
and
brought
to
nothing
:
then
shall
we
be
like
to
Christ
,
and
filled
with
the
good
things
of
God
.
Our
sinnes
are
a
wall
of
partition
betweene
God
and
vs
:
so
as
we
are
farre
from
God
,
and
God
from
vs
,
Isa
,
59.
2.
and
this
partition
is
of
our
own
making
:
and
by
this
means
we
haue
no
accesse
to
God
of
our selues
,
though
we
pray
vnto
him
,
and
fill
heauen
and
earth
with
our
crie
.
Now
the
sonne
of
God
made
man
,
is
Immanuel
,
that
is
,
God
with
vs
,
Isai
,
7.
14.
and
his
incarnation
is
a
meanes
whereby
we
haue
accesse
to
god
,
and
he
is
nere
vnto
vs
when
we
pray
vnto
him
in
trueth
,
2.
Chron.
15.
2.
This
must
teach
vs
to
drawe
nere
to
God
in
the
hearing
and
obeying
of
his
word
,
in
praier
,
and
in
the
vse
of
the
holy
Sacraments
.
If
this
be
not
done
,
great
is
our
wickednesse
,
and
great
shall
be
the
punishment
,
Iob.
21.
14.
Psal.
73.
27.
The
incarnation
of
Christ
,
is
the
foundation
of
all
our
comfort
,
and
all
good
things
which
we
inioy
.
By
it
God
comforts
,
Adam
,
The
seed
of
the
woman
shall
brnise
the
serpents
head
.
Iacob
is
comforted
by
the
vision
of
a
ladder
,
reaching
from
heauen
to
earth
:
and
this
ladder
is
the
sonne
of
God
made
man
,
Ioh.
1.
51.
Iob
comforts
himselfe
in
this
,
that
his
Redeemer
of
his
own
flesh
(
as
the
word
signifieth
)
liueth
,
Iob.
19.
25.
In
the
old
testament
,
they
which
sought
vnto
God
,
came
to
the
Arke
or
Propitiatorie
,
and
there
were
they
heard
,
and
receiued
the
blessings
of
God
.
Now
Christ
,
God
and
man
,
is
in
stead
of
the
Arke
,
Rom.
3.
25.
and
therefore
we
must
come
to
him
,
if
we
would
receiue
any
good
thing
of
God
.
The
godhead
is
the
fountaine
of
all
good
things
,
and
the
flesh
or
manhood
is
a
pipe
or
conduit
to
conuaie
the
same
vnto
vs
.
If
we
would
then
receiue
true
comfort
,
we
must
hunger
and
thirst
in
our
hearts
after
Christ
,
and
by
our
faith
eate
his
flesh
and
drinke
his
blood
,
Ioh.
6.
54.
56.
The
third
point
or
degree
,
is
the
subiection
of
the
sonne
of
God
to
the
lawe
expressed
in
these
words
,
made
vnder
the
lawe
.
Here
two
questions
are
to
be
answered
.
The
first
is
,
who
is
made
subiect
to
the
law
?
I
answer
,
the
sonne
of
God
.
And
this
may
not
seeme
strange
,
that
he
which
is
Lord
of
the
law
,
should
be
subiect
to
the
law
:
for
he
must
be
considered
,
as
he
is
our
pledge
and
suretie
,
Heb.
7.
22.
and
as
one
that
standes
in
our
place
,
roome
,
and
stead
;
and
before
God
represents
the
person
of
all
the
elect
:
and
in
this
respect
is
he
subiect
to
the
lawe
,
not
by
nature
,
but
by
voluntarie
abasement
and
condition
of
will
.
The
second
question
is
,
how
the
sonne
of
God
was
subiect
to
the
lawe
?
Answ.
By
a
twofold
obedience
:
namely
,
by
the
obedience
of
his
passion
,
and
by
his
obedience
in
fulfilling
the
lawe
.
The
obedience
of
his
passion
stands
before
God
as
a
satisfaction
for
the
breach
of
the
law
.
In
it
consider
two
things
,
the
foundation
of
the
passion
,
and
the
passion
it selfe
.
The
foundation
is
,
that
the
sonne
of
God
was
made
sinne
for
vs
,
2.
Cor.
5.
21
that
is
,
all
the
sinnes
of
all
the
Elect
were
imputed
to
him
,
and
he
in
our
roome
and
place
was
recounted
a
sinner
.
The
passion
it selfe
,
is
the
curse
of
the
law
,
laid
on
the
sonne
of
God
,
namely
,
the
first
death
,
and
the
paines
of
the
second
death
,
which
is
in
effect
and
substance
,
the
paines
of
hell
,
as
I
haue
shewed
in
the
3.
chap.
v.
13.
of
this
Epistle
.
By
the
second
Obedience
in
fulfilling
the
lawe
,
the
sonne
of
God
performed
for
vs
,
all
things
contained
therein
,
that
we
might
haue
right
to
life
euerlasting
,
and
that
according
to
the
tenour
of
the
law
,
Leuit.
18.
5.
Doe
all
these
things
and
liue
.
Of
this
obedience
2.
questions
are
demanded
.
The
first
is
,
whether
it
be
necessarie
for
the
iustification
of
a
sinner
?
Answ.
It
is
:
The
summe
of
the
lawe
is
,
Loue
God
with
all
thy
heart
,
and
thy
neighbour
as
thy selfe
:
Now
euery
iot
and
title
of
the
lawe
must
necessarily
be
fulfilled
,
Math.
5.
18.
Much
more
then
the
summe
and
substance
of
the
lawe
.
And
it
cannot
be
fulfilled
by
vs
,
beeing
sinners
:
therefore
there
must
needs
be
a
translation
of
the
lawe
from
our
persons
,
to
the
person
of
the
Mediatour
,
who
is
to
accomplish
euery
iot
of
the
law
for
vs
.
Againe
,
He
that
doth
not
all
things
contained
in
the
law
,
is
cursed
.
Gal.
3.
13.
He
therefore
that
would
eschewe
the
curse
of
the
law
,
and
come
to
life
euerlasting
,
must
by
himselfe
accomplish
all
things
contained
in
the
law
:
and
if
this
cannot
be
done
,
the
law
and
all
the
contents
thereof
,
must
needs
be
accomplished
in
the
person
of
the
Mediatour
:
otherwise
the
curse
cannot
be
auoided
.
Lastly
,
we
owe
vnto
God
a
double
debt
or
tribute
.
The
first
is
,
homage
or
subiection
to
be
performed
with
all
the
powers
of
the
soule
,
&
with
all
the
strength
of
all
the
powers
,
and
that
from
the
first
conception
.
The
second
is
,
a
satisfaction
by
death
for
the
breach
of
the
law
.
And
the
lawe
is
the
bond
that
binds
vs
to
the
paiment
of
this
double
debt
.
And
till
the
iustice
of
God
in
the
law
be
answered
to
the
full
,
this
bond
cannot
be
cancelled
.
Therefore
the
sonne
of
God
the
Mediatour
,
must
not
onely
die
for
vs
,
but
also
performe
homage
for
vs
to
God
,
according
to
the
tenour
of
the
law
.
Therefore
he
saith
,
that
he
must
performe
all
righteousnesse
,
Math.
3.
15.
And
Paul
,
that
Christ
is
the
end
of
the
law
for
righteousnesse
,
Rom.
10.
4.
It
is
alleadged
,
that
Christ
as
man
fulfilled
the
lawe
for
himselfe
:
and
therefore
not
for
vs
.
Ans.
The
flesh
or
manhood
of
Christ
considered
by
it selfe
apart
from
the
godhead
of
the
sonne
,
is
a
creature
that
owes
homage
vnto
God
.
Yet
if
it
be
considered
as
it
is
receiued
into
the
vnitie
of
the
second
person
,
and
is
become
a
part
thereof
,
it
is
exempted
from
the
common
condition
of
all
other
men
,
and
is
not
bound
to
performe
subiection
,
as
all
men
are
.
For
if
the
sonne
of
man
be
Lord
of
the
Sabboth
,
then
also
is
he
Lord
of
the
whole
law
.
And
Paul
here
saith
,
that
the
sonne
of
God
,
is
not
borne
but
made
vnder
the
lawe
.
Againe
,
it
is
alleadged
,
that
the
blood
of
Christ
taketh
away
all
sinne
,
1.
Ioh.
1.
7.
and
when
all
sinne
is
taken
away
,
the
law
is
fulfilled
,
and
the
person
iustified
.
Ans.
When
S.
Iohn
saith
,
the
blood
of
Christ
purgeth
vs
from
all
sin
,
he
excludes
the
blood
of
beasts
,
and
all
meritorious
means
of
saluation
in
man
,
out
of
Christ
,
&
he
excludes
not
the
obedience
which
the
Mediatour
yeelded
to
the
father
in
all
his
sufferings
.
Againe
,
it
is
not
true
that
a
sinner
is
iustified
,
when
all
sinne
is
abolished
,
vnlesse
iustice
be
added
.
For
iustification
is
an
alteration
of
a
sinner
from
one
contrarie
to
another
,
from
euill
to
good
,
from
life
to
death
:
and
therefore
sinne
must
depart
,
and
iustice
come
in
the
roome
thereof
.
That
a
darke
house
may
be
inlightned
,
darkenes
must
first
be
abolished
,
and
light
must
come
in
the
stead
thereof
.
And
that
a
man
may
be
iustified
,
sinne
must
be
couered
,
and
righteousnesse
imputed
.
The
second
question
is
,
how
the
sonne
of
God
performed
this
obedience
?
Ans.
He
was
obedient
to
his
father
to
the
death
,
and
that
according
to
all
the
duties
of
loue
in
the
first
table
:
&
for
the
second
table
,
he
loued
his
enemie
as
himselfe
,
because
he
gaue
his
life
for
man
.
Marke
then
,
he
did
all
things
contained
in
the
lawe
,
and
more
too
,
in
respect
of
the
duties
of
the
second
Table
.
For
the
lawe
binds
vs
to
loue
our
neighbours
as
our
selues
,
and
not
more
then
our selues
.
This
obedience
therefore
is
truely
to
be
tearmed
a
worke
of
supererogation
:
and
there
is
none
in
the
world
beside
.
The
vse
.
That
the
sonne
of
God
was
conformable
to
the
law
,
it
argues
the
goodnesse
,
perfection
,
and
excellencie
thereof
.
Here
againe
marke
the
difference
,
between
the
man
Christ
,
and
all
other
men
.
He
was
not
borne
subiect
to
the
lawe
,
but
made
subiect
:
not
subiect
by
nature
,
but
by
will
and
by
voluntarie
abasement
.
All
other
men
are
subiect
not
by
will
,
but
by
nature
:
not
made
,
but
borne
subiect
.
Therefore
Paul
saith
,
the
Gentiles
doe
by
nature
the
things
of
the
lawe
.
The
remainders
of
the
law
since
the
fall
are
naturall
in
all
men
:
therfore
the
whole
lawe
was
naturall
before
the
fall
.
Man
was
at
the
first
created
in
righteousnes
and
holinesse
,
Eph.
4.
24.
and
therefore
in
a
perfect
subiection
and
conformitie
to
the
lawe
.
It
is
a
naturall
propertie
of
a
reasonable
creature
,
to
doe
homage
to
the
creator
.
It
is
an
error
then
in
the
papist
to
teach
,
that
the
Image
of
God
in
our
first
parents
was
supernaturall
.
The
fourth
point
or
degree
is
,
the
Redemption
of
man
from
vnder
the
law
in
these
words
[
that
he
might
redeeme
them
which
were
vnder
the
law
.
]
Here
fiue
things
are
to
be
considered
.
The
first
is
,
what
is
meant
by
beeing
vnder
the
law
?
Ans.
The
lawe
must
be
considered
two
waies
:
first
,
as
the
Rule
of
life
.
Thus
angels
are
vnder
the
lawe
,
and
Adam
before
his
fall
,
and
the
saints
nowe
in
heauen
.
And
none
yeeld
more
subiection
to
the
lawe
then
they
:
and
this
subiection
is
their
libertie
.
Againe
,
the
lawe
must
be
considered
as
a
grieuous
yoke
which
none
can
beare
.
It
is
a
yoke
three
waies
:
first
,
because
it
did
bind
the
Church
of
the
olde
testament
to
the
obseruation
of
many
and
that
very
costly
ceremonies
,
for
the
maintenance
of
the
altar
at
Hierusalem
was
a
matter
of
great
charges
.
Secondly
,
it
is
a
yoke
because
it
binds
euery
offendour
to
euerlasting
death
,
Gen.
2.
17.
Gal
,
3.
13.
Thirdly
,
it
is
a
yoke
as
it
increaseth
sinne
,
and
as
it
is
the
strength
of
it
,
1.
Cor.
15.
56.
Rom.
5.
20.
and
7
,
8.
And
it
increaseth
sinne
,
not
as
a
cause
,
but
as
an
occasion
.
For
the
wicked
nature
of
man
is
,
the
more
to
doe
a
thing
,
the
more
he
is
forbidden
.
The
Israelites
are
bidden
to
goe
on
to
Canaan
,
then
they
like
Egypt
well
.
They
are
forbidden
to
goe
to
Canaan
,
and
commanded
to
stay
in
the
wildernesse
,
but
then
they
will
needs
go
to
Canaan
.
Circumcision
commanded
,
was
lothed
of
all
nations
:
when
it
was
abolished
,
then
men
of
sundrie
nations
imbraced
it
as
needefull
to
saluation
.
To
be
vnder
the
law
then
,
is
to
be
in
subiection
to
it
,
as
it
is
a
burden
and
yoke
in
the
three
former
respects
,
specially
to
be
subiect
to
the
curse
of
the
law
.
The
second
point
is
,
who
are
vnder
the
law
?
Ans.
The
Iewes
before
the
comming
of
Christ
were
vnder
the
law
in
respect
of
Ceremonies
:
and
all
men
naturally
are
vnder
the
law
in
respect
of
the
malediction
and
curse
therof
,
all
beeing
borne
children
of
wrath
.
Eph.
2.
3.
Here
comes
a
lamentable
matter
to
be
considered
.
Very
few
in
respect
,
know
themselues
to
be
in
bondage
to
the
curse
of
the
law
.
For
they
thinke
it
an
easie
matter
to
obserue
the
law
:
and
it
is
vsed
for
a
forme
of
praier
whereby
men
vse
to
blesse
themselues
morning
and
euening
.
Learne
therefore
this
one
lesson
,
that
thou
art
by
nature
in
thy selfe
vnder
the
curse
of
the
law
,
and
for
thine
offences
by
it
bound
ouer
to
euerlasting
death
.
If
thou
should
est
be
proclaimed
an
Outlaw
,
or
a
writ
of
rebellion
should
be
serued
on
thee
,
it
would
make
thee
at
thy
wits
ende
.
Now
behold
,
the
law
proclaimes
thee
a
traytour
and
rebell
against
God
,
through
heauen
and
earth
.
The
law
shuts
heauen
against
thee
:
it
sets
hell
and
death
wide
open
for
thee
,
and
it
armes
all
the
creatures
of
God
against
thee
.
Therefore
it
stands
thee
in
hand
to
looke
about
thee
,
and
to
flie
from
the
sentence
of
the
lawe
,
to
the
throne
of
grace
for
mercie
and
forgiuenes
.
It
hath
bin
the
fashion
of
all
holy
men
to
acquaint
themselues
with
this
one
lesson
,
that
they
were
by
nature
vnder
the
law
,
specially
then
when
they
were
to
humble
themselues
in
the
presence
of
God
.
Daniel
in
his
praier
,
ascribes
shame
and
confusion
to
himselfe
,
Dan.
9.
according
to
the
voice
and
crie
of
the
law
:
and
the
prodigall
sonne
confesseth
that
he
had
sinned
against
his
father
,
and
against
heauen
,
and
that
he
was
vnworthy
to
be
accounted
a
child
of
God
;
according
to
the
law
iudging
and
condemning
himselfe
.
The
third
point
is
,
what
is
the
price
wherby
men
are
bought
or
redeemed
from
vnder
the
law
?
Ans.
The
obedience
of
the
Sonne
,
whereby
he
stood
in
subiection
to
the
law
for
vs
:
as
Paul
signifies
in
the
words
immediatly
going
before
.
It
may
be
said
,
how
can
the
obedience
of
one
man
be
a
price
of
redemption
for
an
other
?
I
answer
,
we
must
consider
Christ
not
as
a
meere
man
,
but
as
God-man
,
and
by
this
meanes
his
Obedience
is
of
infinit
merit
,
and
efficacie
.
Againe
,
we
must
consider
him
not
as
a
priuate
,
but
as
a
publike
person
,
representing
all
the
Elect
in
his
obedience
to
his
father
.
And
by
this
meanes
his
Obedience
ferues
for
all
that
beleeue
in
him
.
Againe
,
it
may
be
alledged
,
that
the
law
saith
,
Thou
shalt
loue
,
thou
shalt
not
lust
,
&c.
And
,
the
soule
that
sinnes
,
that
soule
shall
die
.
Ezech.
18.
20.
And
,
a
man
shall
not
redeeme
the
life
of
his
brother
.
Psal.
49.
7.
Ans.
The
law
requires
that
euery
man
performe
obedience
and
make
satisfaction
in
his
owne
person
,
and
the
law
knows
no
other
obedience
.
But
this
must
be
considered
,
that
the
law
is
but
one
part
of
the
reuealed
will
of
God
:
and
that
the
Gospel
is
an
other
distinct
part
,
reuealing
more
then
the
law
euer
knew
.
And
the
Gospel
teacheth
a
Translation
of
the
law
in
respect
of
obedience
,
from
our
persons
to
the
person
of
the
Mediatour
,
and
thereby
it
addes
an
Exception
to
the
law
.
The
fourth
point
is
,
who
are
partakers
of
this
Redemption
?
Ans.
They
which
see
,
and
feele
,
and
bewaile
their
condition
that
they
are
vnder
the
law
,
and
flie
from
the
sentence
thereof
to
the
throne
of
grace
for
mercie
.
Christ
came
to
saue
sinners
,
Matth.
9.
that
is
,
such
as
are
conuicted
by
the
law
,
and
know
themselues
to
be
sinners
.
He
offers
ease
to
them
that
trauell
and
are
heauie
laden
,
Matth.
11.
28.
He
preacheth
deliuerance
to
captiues
,
Luk.
4.
18.
Here
we
are
to
bewaile
the
miserie
of
our
people
,
that
know
not
themselues
to
be
vnder
the
law
:
nay
they
loue
and
delight
to
be
vnder
it
.
For
they
alleadge
for
themselues
,
that
they
say
their
praiers
duly
and
truly
,
that
they
meane
well
to
God-ward
,
and
deale
truly
with
men
:
and
therfore
they
thinke
God
will
haue
mercy
on
them
,
and
haue
them
excused
for
all
their
offences
.
The
last
point
is
,
what
benefits
arise
of
this
deliuerance
from
vnder
the
law
?
Ans.
They
which
turne
to
God
,
and
beleeue
in
Christ
,
reape
foure
benefits
hereby
.
The
first
is
,
that
no
sinne
shall
haue
dominion
ouer
them
,
Rom.
6.
14.
Here
marke
by
the
way
,
that
they
which
are
in
Christ
,
cannot
wholly
fall
from
grace
.
For
they
which
wholly
fall
away
,
are
vnder
the
dominion
of
sinne
.
The
second
is
,
that
God
will
accept
the
indeauour
to
obay
,
for
obedience
,
because
they
are
freed
from
the
rigour
of
the
law
.
Read
Malac.
3.
17.
The
third
is
,
that
they
haue
libertie
to
liue
and
serue
God
without
feare
of
damnation
,
or
any
other
euill
.
Luk.
1.
74.
The
last
is
,
that
afflictions
cease
to
be
curses
,
and
are
turned
to
blessings
:
and
for
this
cause
they
are
delaied
and
qualified
for
the
good
of
them
which
are
afflicted
.
Psal.
89.
32.
J
will
correct
them
that
offend
with
a
rodde
,
but
I
will
not
take
my
mercie
from
them
.
Prou.
3.
11.
Grieue
not
for
the
correction
of
the
Lord
:
for
he
loueth
,
whome
he
correcteth
.
Ierem.
10.
24.
Correct
vs
in
iudgement
:
and
powre
forth
thy
wrath
vpon
the
nations
,
that
haue
not
knowne
thee
.
This
must
teach
men
that
professe
,
or
teach
Christ
,
not
to
be
discouraged
when
they
are
abused
,
railed
on
,
slaundered
,
or
cursed
.
For
if
they
be
from
vnder
the
law
,
and
so
from
vnder
the
sting
of
a
guiltie
conscience
;
nothing
shall
hurt
them
.
They
must
be
content
for
a
while
to
suffer
the
snatches
,
and
bitings
of
the
deuill
:
for
in
the
ende
his
head
shall
be
bruised
in
peeces
.
To
ende
this
point
,
it
may
be
said
,
if
we
that
beleeue
be
not
vnder
the
law
,
then
we
may
liue
and
die
as
we
list
.
Ans.
We
are
free
from
the
law
,
as
a
yoke
,
but
not
free
from
it
,
as
it
is
the
rule
of
obedience
,
and
good
life
.
And
because
we
are
freed
from
the
bondage
of
the
law
,
therefore
we
must
be
a
law
to
our
selues
:
we
must
be
voluntaries
,
Psal.
110.
4.
without
constraint
,
freely
yeelding
subiection
to
the
will
of
God
,
and
not
for
feare
of
hell
,
and
the
last
iudgement
.
The
third
and
last
degree
,
is
the
Fruition
of
adoption
,
in
these
words
[
that
we
might
receiue
the
adoption
of
sonnes
.
]
Here
two
questions
are
to
be
considered
.
The
first
is
,
How
the
Church
of
the
new
Testament
is
saide
to
receiue
the
adoption
which
was
before
receiued
in
the
old
Testament
?
Ans.
In
scripture
a
thing
is
often
said
to
be
done
,
when
it
is
done
more
fully
,
and
plentifully
.
Christ
tells
Nathanael
that
he
shall
see
heauen
open
,
Ioh.
1.
51.
that
is
,
more
plainly
opened
.
For
it
was
not
shut
in
the
old
Testament
.
And
,
the
holy
Ghost
was
not
yet
,
Ioh.
7.
39.
that
is
,
in
the
full
measure
.
And
,
the
way
into
the
Holiest
,
was
not
open
while
the
Tabernacle
was
standing
,
Hebr.
9.
8.
that
is
,
plainly
made
manifest
.
And
in
this
place
,
Beleeuers
of
the
new
Testament
receiue
the
Adoption
:
because
they
receiue
it
in
a
more
full
and
plentifull
manner
,
in
that
the
spirit
of
children
is
powred
forth
vpon
them
in
larger
measure
,
whether
we
regard
Illumination
,
or
the
gifts
of
regeneration
.
This
must
teach
vs
that
liue
in
these
latter
daies
,
to
put
on
the
condition
of
sonnes
and
daughters
of
God
,
in
reuerence
,
obedience
,
and
thankefulnes
.
Butalas
,
among
the
multitude
,
it
is
farre
otherwise
.
For
the
most
liue
euen
as
Atheists
in
ignorance
,
according
to
the
lusts
of
their
owne
hearts
.
The
faith
and
repentance
,
which
they
professe
,
is
but
Ceremoniall
faith
,
and
Repentance
.
The
second
question
is
,
whence
springs
our
adoption
?
The
answer
is
plaine
in
the
words
:
from
the
obedience
of
the
sonne
,
whereby
he
stood
in
subiection
to
the
law
.
Here
the
question
of
all
questions
is
answered
,
namely
,
what
is
that
thing
by
which
,
and
for
which
,
a
sinner
is
iustified
before
God
,
and
saued
?
Ans.
The
Obedience
of
the
sonne
of
God
made
man
,
and
made
vnder
the
law
for
vs
.
For
this
is
it
that
frees
vs
from
vnder
the
law
,
and
giues
vs
the
Adoption
of
sonnes
.
And
this
alone
is
it
,
whereby
we
stand
before
the
Tribunall
seat
of
God
,
which
also
we
are
to
oppose
to
the
iudgement
of
God
,
to
hell
,
death
,
and
condemnation
.
Therefore
our
common
people
erre
,
that
looke
to
be
saued
by
their
good
deedes
,
that
is
,
by
their
good
meaning
,
and
dealing
.
They
thus
tread
the
blood
of
Christ
vnder
their
owne
feete
,
and
become
Iesuses
or
Sauiours
to
themselues
.
Secondly
they
erre
,
that
teach
iustification
by
the
essentiall
iustice
of
the
Godhead
of
the
sonne
:
for
that
it
is
incommunicable
:
and
they
which
are
iustified
by
it
,
are
also
deified
.
Thirdly
,
the
Papist
erreth
,
which
teacheth
iustification
partly
by
remission
of
sinnes
,
and
partly
by
that
which
we
call
inward
sanctification
:
which
is
imperfect
and
mixed
in
this
life
with
our
corruption
,
and
therefore
vnfit
to
absolue
and
acquit
vs
before
God
.
It
may
be
said
,
what
must
we
doe
that
we
may
be
iustified
and
saued
by
this
Obedience
of
the
Mediatour
?
Answ.
In
the
old
Testament
,
when
a
man
had
sinned
,
he
brought
a
sheepe
or
an
oxe
to
the
doore
of
the
Tabernacle
,
and
when
the
Priest
cut
the
throat
of
it
,
the
partie
laid
his
hand
vpon
the
head
of
it
.
Exod.
29.
10.
And
hereby
he
signified
,
that
the
beast
had
done
no
hurt
,
and
that
he
as
a
guiltie
malefactour
had
deserued
death
.
Now
all
this
was
done
in
figure
.
And
it
teacheth
vs
,
that
we
miserable
sinners
must
come
to
God
;
that
we
must
bring
our
sacrifice
with
vs
,
namely
,
the
lambe
of
God
,
which
is
the
sonne
of
God
,
made
man
,
&
made
vnder
the
law
:
that
we
must
present
this
lambe
,
and
the
oblation
thereof
to
the
father
for
vs
,
laying
our
hands
on
the
head
of
it
:
that
is
,
confessing
ourguiltinesse
,
and
that
we
haue
iustly
deserued
death
and
perdition
from
the
presence
of
God
.
In
the
last
place
,
we
must
intreat
the
Lord
to
accept
the
blood
of
the
lamb
for
vs
,
and
the
whole
obedience
of
the
Mediatour
.
Thus
shall
we
be
iustified
and
saued
.
Thou
wilt
say
,
I
will
therefore
doe
this
,
when
I
am
dying
.
I
say
againe
,
let
it
be
thy
daily
exercise
to
the
very
death
.
Thou
wast
seauen
yeares
in
learning
of
thy
trade
;
thinke
not
therfore
in
an
houre
or
two
,
to
worke
thy
reconciliation
with
God
.
If
thou
art
many
yeares
in
learning
such
things
as
are
done
by
the
strength
of
nature
,
thinke
not
to
attaine
to
things
aboue
nature
,
when
,
and
howe
thou
wilt
.
It
is
a
rule
receiued
of
all
men
,
that
they
must
blesse
themselues
:
now
the
right
way
to
blesse
thy selfe
,
is
to
plead-guiltie
before
God
,
and
to
intreat
him
to
accept
the
obedience
of
the
Mediatour
for
thee
.
Uers.
6.
Sonnes
]
that
is
,
such
as
inioy
the
libertie
of
sonnes
.
Sent
forth
]
a
speach
borrowed
from
Embassadours
,
which
are
sent
forth
with
instructions
,
what
they
shal
say
or
do
:
&
it
signifies
,
that
the
spirit
reueales
nothing
but
that
which
is
the
will
of
the
father
&
sonne
,
Ioh.
16.
14.
Crying
]
making
vs
to
crie
,
Rom.
8.
26.
For
if
the
words
be
taken
properly
,
the
spirit
must
pray
to
it selfe
.
Abba
]
the
next
word
is
the
exposition
,
Father
.
The
sense
.
The
father
hath
sent
forth
the
spirit
of
his
sonne
vnto
you
;
this
spirit
sent
forth
,
dwels
in
your
hearts
:
dwelling
in
your
hearts
,
it
makes
you
pray
to
God
as
to
a
father●
and
all
this
it
doth
,
because
you
are
indeed
sonnes
of
God
.
The
scope
.
The
question
is
,
whether
beleeuers
of
the
newe
Testament
be
seruants
to
the
law
,
or
children
?
Paul
answers
,
no
:
and
he
giues
two
reasons
.
The
first
,
was
in
the
former
verses
:
the
second
in
this
.
And
it
is
drawne
from
the
signe
,
thus
.
Yee
haue
receiued
the
spirit
crying
,
Abba
,
father
:
therefore
ye
are
sonnes
indeede
.
In
the
words
,
I
consider
fiue
things
:
the
person
sent
forth
,
the
spirit
of
the
sonne
:
the
person
sending
,
God
:
the
manner
of
sending
:
the
place
,
whither
the
spirit
is
sent
,
your
hearts
:
the
office
of
the
spirit
,
Crying
,
Abba
.
Of
the
first
:
the
spirit
of
the
sonne
it
is
,
who
is
sent
forth
.
He
is
so
called
:
first
,
because
he
proceeds
by
communication
of
substance
,
or
godhead
,
not
onely
from
the
father
,
but
also
from
the
sonne
.
Secondly
,
because
in
his
manhood
he
is
annointed
and
filled
with
the
Holy
Ghost
,
aboue
measure
:
thirdly
,
because
by
his
death
;
he
hath
merited
the
giuing
and
sending
of
the
Holy
Ghost
vnto
vs
.
Moreouer
,
the
spirit
of
the
sonne
is
here
described
.
First
,
he
is
a
person
subsisting
of
himselfe
,
in
that
he
is
said
to
be
sent
forth
:
secondly
,
he
is
a
diuine
person
and
no
creature
,
because
he
dwels
in
the
hearts
of
all
beleeuers
:
thirdly
,
he
proceeds
from
the
father
and
the
sonne
:
from
the
father
,
because
he
is
sent
of
him
;
from
the
sonne
,
because
he
is
the
spirit
of
the
sonne
.
The
vse
.
By
this
we
learne
,
that
the
Intercession
of
Christ
,
is
of
force
with
God
.
For
he
praied
for
the
sending
of
the
spirit
,
and
it
is
accomplished
.
Read
Ioh.
14.
16.
And
it
is
a
superfluous
doctrine
,
to
teach
the
Reall
presence
of
the
flesh
of
Christ
in
the
Sacrament
.
For
Christ
is
departed
from
vs
in
respect
of
his
manhood
:
because
the
spirit
is
sent
,
Ioh.
16.
7.
Thirdly
,
that
which
the
spirit
inwardly
teacheth
,
is
the
same
with
that
which
the
sonne
hath
reuealed
by
the
Ministerie
of
the
Prophets
,
and
Apostles
;
because
the
spirit
is
the
spirit
of
the
sonne
.
Read
Ioh.
16.
14.
Doctrines
then
concerning
saluation
,
that
are
beside
,
or
contrarie
to
the
Scriptures
(
as
a
great
part
of
the
Romish
religion
is
)
are
not
reuealed
by
the
spirit
of
God
,
but
are
the
fictions
of
the
deuill
.
The
person
sending
is
God
,
that
is
,
the
father
,
in
these
words
,
God
sent
forth
the
spirit
of
his
sonne
.
Where
marke
the
distinction
of
the
persons
in
Trinitie
.
There
is
the
father
,
the
sonne
,
&
the
spirit
of
the
sonne
.
And
here
remember
,
that
this
action
of
sending
forth
,
argues
not
superioritie
in
the
person
sending
,
nor
inferioritie
in
the
person
sent
:
(
for
equals
may
send
each
other
by
common
consent
;
)
but
it
argues
Order
,
and
a
distinction
of
persons
in
respect
of
their
beginning
.
For
the
father
is
of
none
,
the
sonne
is
of
the
father
,
and
the
Holy
Ghost
is
of
both
:
and
hence
it
is
that
he
is
sent
of
both
.
The
manner
of
this
sending
forth
,
was
on
this
sort
.
We
may
not
imagine
that
in
this
sending
,
there
was
any
change
of
place
,
for
the
Holy
Ghost
is
euery
where
.
But
he
is
said
to
be
sent
forth
,
when
he
manifests
his
presence
by
his
diuine
operation
,
or
by
speciall
&
supernaturall
gifts
in
the
hearts
of
beleeuers
,
as
by
the
gift
of
illumination
,
faith
,
regeneration
,
life
,
sense
and
motion
are
the
gifts
of
the
spirit
,
and
so
are
ciuill
vertues
:
but
the
sending
of
the
spirit
is
onely
in
respect
of
such
gifts
as
are
bestowed
in
the
Church
,
in
the
receiuing
of
which
,
the
spirit
is
acknowledged
.
The
place
,
or
mansion
of
the
spirit
is
the
heart
,
that
is
,
the
minde
,
will
,
and
affection
.
The
heart
is
the
very
sinke
of
sinne
;
yet
that
doth
the
spirit
choose
for
his
abode
.
Hence
we
learne
.
1.
That
the
beginning
of
our
newe
birth
is
in
the
heart
,
when
a
newe
light
is
put
into
the
minde
,
a
newe
and
heauenly
disposition
into
the
will
,
and
affection
.
2.
The
most
principall
part
of
our
change
or
renouation
,
is
in
the
heart
,
where
the
spirit
abides
.
The
end
of
all
teaching
is
loue
out
of
a
pure
heart
,
good
conscience
,
and
faith
vnfained
,
1.
Tim.
1.
5.
3.
The
beginning
and
principall
part
of
Gods
worship
is
in
the
heart
.
He
that
serues
God
in
the
righteonsnesse
of
his
heart
,
in
peace
,
and
ioy
in
the
Holy
Ghost
,
is
accepted
,
Rom.
14.
17.
4.
In
our
hearts
no
wicked
or
carnall
thought
,
will
,
desire
,
or
lust
must
raigne
,
but
onely
Gods
word
and
spirit
.
For
thy
heart
is
the
house
where
the
spirit
dwels
,
and
he
must
be
Lord
of
his
owne
house
.
5.
Aboue
all
things
keepe
watch
and
warde
about
thy
heart
:
and
fill
it
with
all
good
cogitations
&
desires
,
that
it
may
be
a
fit
place
of
intertainment
for
the
spirit
,
who
is
(
as
it
were
)
an
Embassadour
sent
from
the
great
God
vnto
thee
.
The
last
thing
is
,
the
office
of
the
spirit
,
which
is
to
make
beleeuers
Crie
Abba
.
Here
I
consider
4.
things
:
1.
The
meanes
whereby
this
Crie
is
caused
.
2.
The
nature
of
it
.
3.
To
whome
it
is
directed
.
4.
The
manner
of
direction
.
For
the
first
,
in
the
effecting
or
causing
of
this
Crie
,
there
are
4.
workes
of
the
spirit
.
The
first
is
Conuiction
,
when
a
man
in
his
iudgement
and
conscience
is
conuicted
,
that
the
scriptures
of
the
Prophets
and
Apostles
,
are
indeed
the
word
of
God
.
To
this
purpose
there
are
many
arguments
which
nowe
I
omit
.
This
conuiction
is
a
common
worke
of
the
spirit
,
yet
necessarie
,
because
much
Atheisme
lies
lurking
in
our
hearts
,
which
makes
vs
call
into
question
euery
part
of
the
word
of
God
.
The
second
worke
is
Subiection
,
whereby
a
man
conuicted
that
the
scripture
,
and
euery
part
of
it
,
is
the
word
of
God
,
subiects
himselfe
in
his
heart
to
the
commandement
of
God
,
which
bids
him
turne
to
God
and
beleeue
in
Christ
.
And
this
second
,
is
a
worke
of
the
spirit
of
grace
proper
to
the
elect
.
The
third
is
,
the
Certificate
or
testimonie
of
the
spirit
,
which
is
a
diuine
manner
of
reasoning
framed
in
the
mindes
of
them
that
beleeue
and
repent
,
on
this
manner
:
He
that
beleeues
and
repents
is
Gods
child
.
Thus
saith
the
Gospel
:
But
I
beleeue
in
Christ
and
repent
:
at
the
least
I
subiect
my
will
to
the
commandement
which
biddes
me
repent
and
beleeue
:
I
detest
mine
vnbeleefe
,
and
all
my
sinnes
:
and
desire
the
Lord
to
increase
my
faith
.
Therefore
I
am
the
child
of
God
.
This
is
the
practicall
syllogisme
of
the
H.
Ghost
.
It
is
the
testimonie
of
the
spirit
,
that
we
are
the
sonnes
of
God
:
it
is
the
earnest
of
the
spirit
,
and
the
seale
whereby
we
are
sealed
to
the
day
of
our
redemption
:
and
it
containes
the
certentie
ofspeciall
faith
.
The
fourth
thing
that
followes
vpon
this
Testimonie
,
is
Peace
of
conscience
,
Ioy
,
and
affiance
in
God
.
And
from
this
affiance
comes
the
crying
here
mentioned
,
whereby
euery
true
beleeuer
with
open
throat
(
as
it
were
)
cries
vnto
god
the
father
.
This
doctrine
is
of
great
worth
,
it
is
the
hinge
vpon
which
the
gate
of
heauen
turnes
:
and
therefore
to
be
remembred
.
The
vse
.
By
this
we
see
a
manifest
errour
in
the
Popish
religion
,
which
teacheth
that
we
can
haue
no
other
certenty
of
our
saluation
in
this
life
,
but
that
which
is
probable
or
coniecturall
,
that
is
,
a
certentie
ioyned
with
feare
,
suspicion
,
and
some
doubting
.
Certentie
in
respect
of
God
,
that
promiseth
:
feare
&
doubting
,
in
respect
of
our
owne
indisposition
.
But
this
doctrine
is
false
.
For
they
which
are
Gods
children
,
receiue
the
spirit
crying
Abba
:
and
this
crying
argues
affiance
or
confidence
in
God
.
By
faith
we
haue
confidence
in
God
,
and
entrance
with
boldnesse
,
Eph.
3.
11.
and
boldnesse
is
opposite
to
feare
,
and
excludes
doubting
in
respect
of
our selues
.
Againe
,
by
this
doctrine
we
see
it
is
ordinarie
,
and
possible
,
for
all
that
beleeue
and
repent
,
to
be
certainly
assured
that
they
are
the
children
of
God
.
For
if
they
haue
the
spirit
of
God
crying
in
them
(
as
all
Gods
children
haue
)
they
cannot
but
perceiue
this
crie
,
and
withall
they
haue
the
testimonie
of
the
spirit
in
them
,
which
is
the
ground
of
this
crie
.
Rom.
8.
16.
And
seeing
this
is
so
,
we
must
be
admonished
to
vse
all
meanes
that
we
may
be
assured
that
we
are
the
children
of
God
.
2.
Pet.
1.
Giue
all
diligence
to
make
your
Election
sure
.
Paul
bids
rich
men
lay
vp
a
good
foundation
against
the
time
to
come
.
1.
Tim.
6.
18.
And
this
foundation
must
be
laide
not
in
heauen
,
but
in
the
conscience
.
God
of
his
mercie
hath
made
a
couenant
or
bargaine
with
vs
that
beleeue
and
repent
:
in
this
bargaine
he
hath
promised
to
vs
pardon
of
our
sinnes
,
and
life
euerlasting
:
let
vs
then
neuer
be
at
rest
till
we
haue
receiued
earnest
from
the
hand
of
God
,
and
haue
his
promise
sealed
vnto
vs
by
the
spirit
in
our
hearts
.
You
will
say
,
what
shall
I
doe
to
be
assured
that
I
am
Gods
child
?
Ans.
Thou
must
examine
thy selfe
of
two
things
.
The
first
is
,
whether
thou
art
conuicted
in
thy
iudgement
that
the
Scripture
is
indeede
the
word
of
God
:
if
thou
art
not
yet
conuicted
,
then
inquire
and
vse
meanes
that
thou
maist
indeed
be
conuicted
:
otherwise
all
is
in
vaine
.
Secondly
,
inquire
whether
thou
dost
indeed
and
in
good
earnest
,
submit
and
subiect
thy
will
to
the
commandement
of
God
,
which
bids
thee
beleeue
in
Christ
,
and
turne
vnto
God
.
For
if
thou
canst
say
,
that
thou
dost
will
to
beleeue
,
and
will
to
repent
,
if
thou
shew
this
will
indeede
in
the
vse
of
good
meanes
,
if
thou
condemne
and
detest
thy
vnbeleefe
,
and
all
other
thy
sinnes
,
thou
hast
receiued
the
earnest
of
the
spirit
,
and
thou
art
indeede
the
child
of
God
.
And
this
assurance
shall
be
vnto
thee
of
great
vse
.
For
it
will
make
thee
reioyce
in
afflictions
:
and
it
will
worke
patience
,
experience
,
hope
.
Rom.
5.
5.
It
will
make
thee
despise
this
world
,
it
will
take
away
the
feare
of
death
,
and
kindle
in
thy
heart
a
desire
to
be
with
Christ
.
Touching
the
nature
of
this
crie
,
it
stands
in
the
desires
and
groanes
of
the
heart
,
directed
vnto
God
.
And
these
desires
may
be
distinguished
from
all
carnall
desires
,
by
three
properties
.
First
of
all
,
they
are
in
the
hearts
of
them
that
are
turned
to
God
,
or
at
the
least
beginne
to
turne
vnto
him
.
For
God
heareth
no
sinners
.
Secondly
,
they
are
conceiued
in
the
minde
according
to
the
reuealed
will
of
God
.
Rom.
8.
27.
1.
Ioh.
5.
14.
Thirdly
,
they
are
diuine
and
spirituall
,
touching
things
which
concerne
the
kingdome
of
God
.
Rom.
8.
5.
Desires
thus
qualified
,
haue
the
force
of
a
loud
crie
in
the
eares
of
God
.
Psal.
10.
17.
God
heareth
the
desire
of
the
poore
.
Psal.
38.
9.
All
my
desires
are
before
thee
.
Psal.
145.
19.
He
fulfilleth
the
desire
of
them
that
feare
of
him
.
Isa.
64.
24.
Before
they
crie
I
will
answer
:
that
is
,
so
soone
as
a
desire
of
my
helpe
is
conceiued
,
and
before
it
be
vttered
,
I
will
answer
.
That
the
desires
of
our
hearts
are
cries
,
it
is
by
meanes
of
the
intercession
of
Christ
.
This
Intercession
is
not
a
vocall
,
but
a
vertuall
praier
,
in
that
the
Sonne
of
God
presents
his
manhood
and
his
merits
before
the
father
in
heauen
,
willing
as
God
,
and
desiring
as
man
,
that
the
father
should
accept
the
said
merits
for
vs
.
Now
this
will
and
desire
of
the
Sonne
,
is
of
great
force
with
the
father
.
It
is
a
Crie
in
which
the
father
is
well
pleased
:
and
by
it
the
desires
of
our
hearts
are
Cries
in
the
eares
of
God
.
Of
these
desires
there
be
two
speciall
examples
in
the
scriptures
.
The
first
is
,
when
we
are
touched
in
our
hearts
for
our
sinnes
,
to
flie
to
the
throne
of
grace
,
and
to
desire
reconciliation
with
God
in
Christ
.
When
Dauid
did
but
desire
the
pardon
of
his
sinnes
,
and
therefore
purposed
in
his
heart
to
humble
himselfe
,
he
receiued
pardon
.
Psal.
32.
5.
I
said
I
will
confesse
my
wickednes
against
my selfe
vnto
the
Lord
,
and
thou
forgauest
the
punishment
of
my
sinne
.
When
the
prodigall
sonne
conceiued
a
desire
to
be
reconciled
to
his
father
,
with
a
purpose
to
confesse
his
offence
,
before
he
had
vttered
his
desire
,
he
is
receiued
to
mercie
.
Luk.
15.
21.
The
second
example
is
a
desire
of
Gods
presence
and
protection
in
common
iudgements
.
When
Moses
stoode
at
the
redde
sea
,
in
great
danger
,
hauing
the
sea
before
him
,
and
Pharaohs
charriots
behind
him
,
no
doubt
he
lifted
vp
his
heart
vnto
God
,
but
we
read
not
of
any
thing
that
he
said
,
and
yet
the
Lord
saith
,
Why
criest
thou
to
me
?
Exod.
14.
15.
When
Iehosaphat
was
in
great
distresse
,
by
reason
of
the
armie
of
the
Ammonites
confounded
in
himselfe
,
he
saith
,
O
Lord
,
we
know
not
what
to
doe
,
but
our
eyes
are
towards
thee
.
2.
Chron.
20.
12.
and
hereupon
he
obtained
deliuerance
.
The
vse
.
By
this
we
learne
to
lay
aside
formall
praying
and
lippe
labour
,
and
to
learne
to
lift
vp
our
hearts
to
God
in
heauenly
sighs
and
desires
:
for
that
is
indeede
to
pray
.
It
is
the
very
first
thing
,
that
the
child
of
God
doth
,
inwardly
to
sigh
and
desire
reconciliation
with
God
in
Christ
:
and
he
which
cannot
doe
this
,
is
not
as
yet
borne
of
God
.
Againe
,
many
are
cast
downe
in
themselues
,
because
they
see
their
mindes
full
of
ignorance
,
their
wills
full
of
rebellion
,
and
subiect
to
many
temptations
;
and
they
find
little
goodnes
in
themselues
,
but
they
must
be
comforted
by
this
:
if
they
can
but
groane
and
sigh
vnto
God
in
their
hearts
for
mercie
and
forgiuenes
,
they
haue
the
spirit
of
God
crying
in
them
Abba
;
and
they
haue
receiued
the
first
fruits
of
the
spirit
.
The
desires
and
cries
of
our
hearts
are
fruits
of
the
Intercession
,
or
crie
of
the
Sonne
of
God
in
heauen
for
vs
.
Others
are
grieued
,
because
they
haue
praied
long
,
and
they
find
not
the
fruit
of
their
praiers
:
but
if
they
can
pray
,
sighing
and
groaning
in
their
hearts
for
grace
and
mercie
,
let
them
be
content
:
for
it
is
the
spirit
of
grace
and
praier
,
that
makes
them
sigh
and
groane
.
And
euery
sigh
of
a
contrite
heart
,
hath
a
loud
crie
in
the
eares
of
God
.
It
falls
out
often
,
that
men
in
extremitie
of
danger
confounded
in
themselues
,
know
not
what
in
the
world
to
say
,
or
doe
.
Ezechias
in
his
sicknes
could
not
say
any
thing
,
but
chatter
in
his
throat
,
and
mourne
like
a
doue
.
Isa.
38.
14.
Some
lie
vnder
the
sword
of
the
enemie
,
others
in
a
tempest
are
cast
ouer
shipboard
into
the
sea
.
Now
this
must
be
their
comfort
,
if
they
can
lift
vp
their
hearts
vnto
God
if
they
can
but
sigh
&
groane
for
his
presence
and
assistance
,
the
Lord
will
heare
the
petitions
of
their
hearts
:
for
the
inward
sobbes
,
groanes
,
and
sighs
of
repentant
sinners
,
are
loud
and
strong
cries
in
the
eares
of
god
the
father
.
The
third
point
is
,
That
the
crie
of
the
spirit
is
directed
to
God
;
because
it
makes
vs
crie
,
Abba
,
father
.
Here
first
obserue
that
Praier
to
Saints
and
Angels
,
is
carnall
praier
.
For
the
praier
which
is
caused
by
the
spirit
,
is
direct
to
the
father
.
And
good
reason
:
for
it
is
the
propertie
of
God
to
heare
the
crie
of
the
heart
.
Rom.
8.
27.
Some
say
,
that
the
Saints
in
heauen
are
with
God
,
and
that
in
him
they
see
the
desires
of
our
hearts
:
but
it
is
false
which
they
say
.
For
the
Scripture
saith
,
that
God
alone
searcheth
the
heart
.
1.
king
.
8.
39.
None
knowes
what
is
in
man
but
God
,
and
the
spirit
of
man
.
1.
Cor.
2.
11.
Though
Abraham
had
the
sight
of
God
,
yet
is
it
said
,
Thou
art
our
father
,
and
Abraham
knowes
vs
not
.
Isa.
64.
16.
And
for
this
cause
,
Inuocation
of
Saints
,
whether
it
be
called
Latria
,
or
Dulia
,
is
flat
idolatrie
.
Againe
,
Praier
is
to
be
made
to
God
as
he
hath
reuealed
himselfe
in
the
word
;
that
is
,
to
God
,
who
is
the
father
of
Christ
,
and
in
him
our
father
,
who
also
sends
his
spirit
into
our
hearts
,
crying
Abba
.
It
is
an
heathenish
practise
(
which
is
also
the
practise
of
many
among
vs
)
to
pray
to
an
absolute
God
,
that
is
,
to
God
out
of
the
Father
,
Sonne
,
and
holy
spirit
.
Thirdly
,
here
we
see
that
true
and
spirituall
Inuocation
of
God
,
is
a
marke
of
the
Church
of
God
:
because
it
is
a
fruit
of
the
spirit
of
God
in
them
that
are
the
children
of
God
.
And
by
this
the
people
of
God
are
noted
.
Act.
9.
14.
1.
Cor.
1.
2.
and
on
the
contrarie
,
it
is
the
marke
of
an
Atheist
not
to
pray
.
Psal.
14.
4.
The
last
point
is
,
the
manner
of
directing
our
cries
to
God
.
First
of
all
,
they
are
to
be
directed
to
him
with
reuerence
,
as
beeing
present
with
vs
:
for
to
crie
Abba
,
is
not
to
speake
words
into
the
aire
,
but
to
direct
our
hearts
to
one
that
is
present
with
vs
in
all
dutifull
and
childlike
manner
.
Thus
did
Dauid
,
Psal.
119.
58.
and
Paul
,
Eph.
3.
14.
Secondly
,
our
cries
are
to
be
directed
to
God
with
subiection
to
his
will
.
Read
the
example
of
Christ
,
Mark
.
14.
36.
and
of
Dauid
,
2.
Sam.
15.
26.
This
condemnes
the
practise
of
many
men
.
Balaam
desired
to
die
the
death
of
the
righteous
,
but
without
subiection
to
God
:
for
he
would
not
liue
the
life
of
the
righteous
.
And
many
among
vs
haue
often
good
motions
and
desires
in
their
minds
,
but
there
is
no
soundnes
in
them
:
because
they
are
not
ioyned
with
a
change
and
conuersion
of
heart
and
life
.
Thirdly
,
our
desires
are
to
be
directed
vnto
God
with
importunitie
and
instancie
.
For
the
spirit
makes
vs
crie
Abba
,
Father
:
that
is
,
My
father
,
and
thy
father
.
God
requires
this
importunitie
of
vs
.
Luk.
18.
1.
It
is
practised
by
Dauid
,
Psal.
69.
4.
by
the
woman
of
Canaan
,
Matth.
15.
We
must
doe
as
Iacob
did
,
wrastle
with
God
,
and
giue
him
no
rest
till
he
fulfil
the
desires
of
our
hearts
,
and
giue
vs
the
blessing
.
And
our
constant
desires
and
groanes
to
heauen
for
mercie
,
shall
neuer
be
in
vaine
.
For
if
we
aske
any
thing
according
to
his
will
,
he
heareth
vs
indeede
.
1.
Ioh.
5.
14.
Verse
7.
These
words
,
are
the
conclusion
of
the
former
doctrine
of
Paul
.
The
time
of
our
libertie
is
come
,
in
that
your
libertie
is
procured
and
purchased
by
Christ
,
and
ye
haue
receiued
the
spirit
of
sonnes
crying
Abba
:
therefore
ye
are
not
seruants
to
the
lawe
,
but
sonnes
of
God
.
And
from
this
conclusion
Paul
deriues
a
second
,
which
is
the
summe
and
substance
of
the
whole
disputation
,
from
the
beginning
of
the
third
chapter
,
to
this
place
;
namely
,
that
they
which
are
sonnes
,
are
also
heires
,
not
by
the
lawe
,
and
the
works
thereof
,
but
by
Christ
.
This
verse
is
a
repetition
of
the
26.
&
29.
verses
,
of
the
third
chapter
:
therfore
I
will
not
stand
any
longer
in
the
handling
of
it
.
One
thing
is
to
be
obserued
,
namely
the
change
of
the
number
.
Paul
said
before
,
ye
are
sonnes
:
here
he
saith
,
thou
art
a
sonne
.
And
this
he
doth
to
teach
vs
,
that
they
which
turne
to
God
&
beleeue
in
Christ
,
must
be
assured
that
they
are
the
sonnes
and
heires
of
God
.
Paul
hath
set
downe
immediately
before
,
the
infallible
signe
,
whereby
a
man
may
knowe
himselfe
to
be
the
childe
of
God
:
therefore
in
the
next
words
he
saith
;
therefore
thou
art
the
sonne
of
God
.
Saint
Iohn
saith
,
these
things
we
write
vnto
you
that
beleeue
,
that
ye
may
know
that
ye
haue
life
euer
lasting
1.
Ioh.
5.
13.
Thus
must
euery
beleeuer
apply
the
Gospell
,
and
the
benefits
thereof
to
himselfe
.
The
meditation
of
this
point
serues
greatly
to
sweeten
all
crosses
vnto
vs
:
for
if
we
know
that
we
be
Gods
children
,
that
is
comfort
enough
;
and
we
may
then
assure
our selues
,
that
in
euery
crosse
,
God
comes
vnto
vs
as
a
father
.
Again
,
this
meditation
works
a
contentation
in
euery
losse
.
For
if
thou
be
the
childe
of
god
,
thou
canst
haue
no
great
losse
.
For
all
things
are
thine
,
thou
Christs
,
and
Christ
Gods
,
1.
Cor.
3.
22.
Lastly
,
this
meditation
must
stirre
vp
in
vs
,
a
care
to
lead
a
heauenly
and
spirituall
life
,
1.
Ioh.
3.
3.
that
we
may
be
like
our
eldest
brother
Christ
Iesus
.
v.
8.
But
euen
then
when
yee
knew
not
God
,
ye
did
seruice
vnto
them
,
which
by
nature
are
not
Gods
.
v.
9.
But
nowe
seeing
ye
know
God
,
or
rather
are
known
of
God
,
how
turne
ye
againe
vnto
impotent
and
beggarly
rudiments
,
whereunto
as
from
the
beginning
,
ye
will
be
in
bondage
againe
,
v.
10.
Yee
obserue
daies
and
moneths
,
and
times
,
and
yeares
.
v.
11.
I
am
in
feare
of
you
,
least
I
haue
bestowed
labour
on
you
in
vaine
.
Here
Paul
returnes
againe
to
the
principall
conclusion
of
the
whole
Epistle
,
which
is
on
this
manner
.
If
I
Paul
be
called
to
teach
,
and
my
doctrine
be
true
:
ye
haue
done
euill
to
reuolt
from
it
to
another
Gospel
:
but
I
am
called
to
teach
,
and
my
doctrine
is
true
:
this
Paul
prooued
in
the
first
,
second
,
and
third
chapters
.
Therefore
ye
haue
done
euill
to
reuolt
from
my
doctrine
.
This
conclusion
he
propounded
before
,
and
here
againe
he
repeates
it
:
and
withall
amplifies
it
two
waies
.
First
by
setting
downe
the
particular
matter
of
the
reuolt
and
Apostacie
of
the
Galatians
,
v.
9
,
10.
ye
returne
to
impotent
rudiments
:
ye
obserue
daies
and
times
.
Secondly
,
he
sets
downe
the
greatnesse
of
their
reuolt
:
first
,
by
comparison
thus
:
Once
ye
serued
false
gods
:
but
there
is
some
excuse
of
that
offence
:
because
ye
did
not
know
God
:
but
that
ye
haue
returned
to
the
Rudiments
of
the
world
,
there
is
no
excuse
of
it
:
for
ye
then
knewe
god
,
or
rather
were
known
of
god
.
Againe
,
he
sets
forth
the
greatnesse
of
their
reuolt
,
by
the
effect
,
v.
11.
It
makes
me
feare
least
I
haue
lost
my
labour
among
you
.
Here
Paul
sets
downe
a
threefold
estate
of
the
Galatians
:
their
estate
in
Gentilisme
before
their
conuersion
,
their
estate
in
their
conuersion
,
and
their
estate
in
the
Apostasie
.
Their
estate
in
Gentilisme
stands
in
two
things
:
Ignorance
of
God
[
then
ye
knew
not
God
.
]
Idolatrie
or
superstition
,
ye
serued
them
which
are
not
Gods
by
nature
.
Touching
their
ignorance
of
God
,
it
may
be
demaunded
,
how
they
can
be
said
not
to
know
God
,
whereas
Paul
saith
,
that
which
may
be
known
of
God
,
is
made
manifest
vnto
the
Gentiles
?
Rom.
1.
20.
and
that
God
did
not
leaue
himselfe
without
witnesse
?
Act.
14.
17.
Answ.
Knowledge
of
God
is
twofold
,
Naturall
,
or
reuealed
knowledge
.
Naturall
is
,
that
which
all
men
haue
in
their
minds
by
the
light
of
nature
,
which
also
they
may
gather
by
the
view
and
obseruation
of
the
creatures
.
This
knowledge
hath
two
properties
.
The
first
,
it
is
imperfect
:
because
by
it
we
know
some
fewe
and
generall
things
of
God
:
as
namely
,
that
there
is
a
God
,
and
that
he
is
to
be
worshipped
,
&c.
In
this
respect
,
this
knowledge
is
like
the
ruines
of
a
princely
pallace
.
Againe
it
is
weake
:
because
it
serues
onely
to
cut
off
excuse
,
and
it
is
not
sufficient
to
direct
vs
in
the
worship
of
God
.
Nay
,
when
by
it
we
beginne
to
set
downe
the
worship
of
God
,
we
then
runne
headlong
into
superstition
,
and
vanitie
.
Reuealed
knowledge
is
,
that
which
is
set
downe
in
the
written
word
,
whereby
we
may
knowe
what
God
is
in
himselfe
,
and
what
he
is
to
vs
:
namely
,
a
father
in
Christ
,
giuing
pardon
of
sinne
,
and
life
euerlasting
.
This
knowledge
the
Gentiles
altogether
want
:
nay
by
reason
of
the
blindenes
and
impotencie
of
their
minds
,
they
iudge
it
foolishnesse
.
Thus
then
in
effect
,
though
the
Gentiles
by
nature
know
some
things
of
God
,
yet
doe
they
not
knowe
God
,
as
he
will
be
known
of
vs
.
Againe
,
it
may
be
demaunded
,
whether
this
ignorance
be
a
sinne
in
the
Galatians
?
Answ.
Yea.
For
all
men
are
bound
to
know
God
by
the
first
commandement
.
And
this
ignorance
is
a
want
of
the
image
of
God
in
the
minde
,
Col.
3.
10.
And
euery
defect
of
the
image
of
God
,
is
a
branch
of
originali
sinne
.
And
vengeance
is
the
punishment
of
this
sinne
,
2.
Thess.
1.
8.
It
may
be
obiected
,
that
Paul
here
excuseth
the
Galatians
by
their
ignorance
.
Answ.
It
excuseth
à
tanto
,
non
à
toto
,
that
is
,
the
degree
and
measure
of
the
sinne
,
and
not
the
sinne
it selfe
,
Luk.
12.
48.
Againe
,
it
may
be
said
,
that
this
their
ignorance
is
inuincible
,
because
as
the
Gentiles
doe
not
know
God
,
so
they
cannot
know
him
.
Ans.
That
they
cannot
know
him
,
it
is
not
Gods
fault
,
but
the
fault
of
their
first
parents
,
and
consequently
their
fault
:
and
this
ignorance
spreads
it selfe
ouer
all
mankinde
,
as
a
punishment
of
the
first
offence
.
The
third
point
is
,
that
this
ignorance
is
a
great
and
grieuous
sinne
:
for
here
Paul
makes
it
the
mother
of
superstition
and
Idolatrie
.
This
must
teach
vs
all
to
detest
this
ignorance
of
God
,
and
his
will
,
and
to
seeke
by
all
meanes
to
knowe
God
.
God
hath
a
controuersie
with
men
,
because
they
knowe
him
not
,
Hose
,
4.
1.
6.
Againe
,
this
serues
to
warne
all
Ministers
of
the
word
,
to
be
carefull
to
roote
out
ignorance
out
of
the
minds
of
the
people
,
and
to
plant
the
knowledge
of
God
.
And
by
this
we
see
,
it
is
false
which
the
Papist
teacheth
,
that
Ignorance
is
the
mother
of
deuotion
.
The
second
sinne
of
the
Galatians
is
,
that
they
serued
them
,
which
are
not
gods
by
nature
,
that
is
,
false
gods
,
not
gods
indeede
,
but
gods
in
opinion
.
It
may
be
obiected
,
that
the
wisest
of
the
Gentiles
,
worshipped
the
true
God
,
creator
of
heauen
and
earth
.
Answ.
False
gods
are
set
vp
two
waies
.
The
first
is
,
when
that
which
is
not
God
is
placed
and
worshipped
in
the
roome
of
the
true
God
;
as
when
the
sonne
,
moone
,
and
starres
are
worshipped
,
&c.
and
this
is
the
grossest
kind
of
idolatrie
.
The
second
is
,
when
men
acknowledge
the
true
God
,
but
doe
not
conceiue
him
,
as
he
will
be
conceiued
,
&
as
he
hath
reuealed
himselfe
in
the
word
.
In
this
respect
,
the
Ephesians
are
said
to
be
without
God
,
Eph.
3.
12.
and
the
Samaritanes
to
worship
they
knew
not
what
,
Ioh.
4.
22.
For
they
conceiued
the
true
God
in
a
false
manner
,
because
they
conceiued
him
forth
of
the
father
,
sonne
,
and
holy
Ghost
:
and
therefore
they
set
vp
a
false
god
vnto
themselues
.
False
worship
giuen
to
God
,
presupposeth
a
false
opinion
of
God
:
and
a
false
opinion
of
God
,
sets
vp
an
idol
,
or
false
god
,
in
the
roome
of
the
true
God
.
For
it
is
not
sufficient
to
conceiue
some
true
things
of
God
,
but
we
must
precisely
conceiue
him
,
as
he
hath
reuealed
himselfe
,
without
addition
or
detraction
.
And
thus
did
the
wisest
of
the
Galatians
worshippe
false
gods
.
This
Idolatrie
is
a
common
sinne
,
and
bred
(
as
it
were
)
in
the
bone
.
The
Turkes
at
this
daie
worshippe
a
false
and
fained
God
.
For
they
conceiue
and
worship
a
God
creatour
of
heauen
and
earth
,
that
is
neither
father
,
sonne
,
nor
holy
Ghost
:
and
the
Iewes
worship
God
out
of
Christ
:
and
so
a
fained
god
.
For
he
which
hath
not
the
sonne
,
hath
not
the
father
,
1.
Ioh.
2.
Likewise
the
religion
of
the
Papist
teacheth
and
maintaineth
the
worship
of
false
gods
.
For
it
giues
to
Angels
and
Saints
a
facultie
or
power
to
know
the
desires
of
our
hearts
,
to
heare
and
helpe
vs
in
all
places
,
at
all
times
:
and
hereupon
praier
is
made
to
them
:
but
all
this
is
indeede
the
prerogatiue
and
priuiledge
of
the
true
God
:
and
in
as
much
as
it
is
giuen
to
Angels
and
Saints
departed
,
they
are
set
vp
in
the
roome
of
the
true
God
.
Againe
,
that
religion
teacheth
men
to
worship
God
,
in
,
at
,
and
before
images
.
And
this
worship
presupposeth
an
Opinion
or
imagination
that
there
is
a
God
that
will
be
present
to
heare
and
helpe
vs
,
in
,
at
,
and
before
images
:
now
this
God
is
a
God
deuised
by
the
braine
of
man
.
Papists
alleadge
,
that
their
intention
is
to
worship
the
true
God
,
the
Father
,
Sonne
,
and
holy
Ghost
.
And
I
say
againe
,
that
the
true
God
hath
reuealed
his
will
that
he
doth
detest
this
manner
of
worship
:
and
therefore
the
worship
is
directed
either
to
the
images
themselues
,
or
to
the
God
deuised
in
the
braine
.
Thirdly
,
they
of
the
Popish
religion
worship
a
fained
Christ
of
their
owne
deuising
:
namely
,
a
Christ
that
sits
at
the
right
hand
of
the
father
in
heauen
,
and
is
withall
in
the
hands
of
euery
Priest
,
after
the
words
of
consecration
.
And
they
worship
a
God
set
vp
by
themselues
,
namely
,
a
God
that
will
be
appeased
by
humane
satisfactions
,
and
at
whose
hands
a
sinnefull
man
may
merit
euerlasting
life
,
that
is
to
say
,
a
God
all
of
mercie
,
and
little
or
no
iustice
.
Though
our
religion
teach
no
Idolatrie
,
yet
certen
it
is
,
that
many
among
vs
practise
a
spirituall
idolatrie
in
their
hearts
.
For
looke
what
a
man
loues
most
,
and
cares
most
for
,
and
delites
most
in
,
that
is
his
God
;
some
therefore
haue
their
riches
for
their
God
,
some
their
pleasures
,
some
their
beastly
lusts
.
For
where
the
heart
is
,
there
is
thy
God
.
Againe
,
the
ignorant
multitude
worship
a
God
of
their
owne
coyning
,
which
is
a
God
made
all
of
mercie
,
and
no
iustice
.
For
they
perswade
themselues
,
that
there
is
mercie
with
God
,
though
they
repent
not
,
but
goe
on
in
their
sinnes
:
whereas
the
true
God
is
infinite
,
not
onely
in
mercie
,
but
also
in
iustice
.
Exod.
34.
That
this
sinne
of
Idolatrie
may
be
rooted
out
of
the
minds
of
men
,
there
must
be
first
an
Illumination
of
the
minde
,
with
the
knowledge
of
the
true
God
and
his
will
:
and
there
must
also
be
a
renouation
of
the
heart
and
affections
,
that
they
set
not
vp
something
els
in
the
roome
of
God
.
The
estate
of
the
Galatians
after
their
conuersion
is
in
these
words
,
Ye
knowe
God
,
or
rather
are
known
of
God
.
The
knowledge
whereby
men
know
God
,
is
either
litterall
knowledge
,
or
spirituall
knowledge
:
Litterall
is
when
the
doctrine
of
God
,
and
his
will
is
known
,
without
reformation
of
life
.
Spirituall
knowledge
is
when
the
minde
is
inlightened
by
the
spirit
of
God
,
with
the
knowledge
of
God
,
by
the
word
,
and
according
to
the
word
;
so
as
thereupon
men
are
transformed
into
the
image
of
God
.
2.
Cor.
3.
18.
And
this
kind
of
knowledge
is
here
meant
when
Paul
saith
,
Ye
know
God
.
The
foundation
of
this
knowledgae
is
,
that
God
is
to
be
knowne
in
Christ
,
for
in
him
God
hath
manifested
his
infinite
wisdome
,
iustice
,
mercie
.
Therefore
is
he
called
the
ingranen
image
of
the
person
of
the
father
,
Heb.
1.
2.
and
Paul
saith
that
we
haue
the
knowledge
of
the
glorie
of
God
,
in
the
face
of
Iesus
Christ
.
2.
Cor.
3.
6.
The
properties
of
this
knowledge
are
three
.
The
first
is
,
that
it
must
be
a
Speciall
knowledge
,
whereby
we
must
acknowledge
God
to
be
our
God
in
Christ
.
The
first
commandement
of
the
law
requires
,
that
we
take
the
true
God
for
our
God
.
The
commandement
of
Christ
is
,
Beleeue
the
Gospel
.
Now
the
stipulation
of
the
couenant
of
grace
(
which
also
is
the
substance
of
the
gospel
)
is
this
,
I
am
thy
God
,
Ier.
31
33.
this
therefore
must
we
beleeue
.
And
to
this
knowledge
,
is
the
promise
of
life
euer
lasting
annexed
.
Ioh.
17.
3.
Isa.
53.
11.
The
second
propertie
is
,
that
this
knowledge
must
not
be
confused
,
but
distinct
.
First
,
we
must
acknowledge
the
true
God
in
respect
of
his
presence
with
vs
in
all
places
.
Thus
Moses
is
saide
to
know
the
inuisible
,
Hebr.
11.
27.
Secondly
,
we
must
know
and
acknowledge
God
in
respect
of
his
particular
prouidence
ouer
vs
.
Thus
Dauid
knew
God
,
when
he
saide
that
he
numbred
his
flittings
,
and
put
his
teares
into
his
bottle
.
Psal.
56.
8.
Thirdly
,
we
must
know
God
in
respect
of
his
will
,
in
all
things
to
be
done
,
and
to
be
suffered
:
and
this
is
the
right
knowledge
of
God
,
to
haue
regard
to
his
will
.
Rom.
12.
2.
Eph.
5.
17.
Dauid
saith
,
All
thy
lawes
are
before
me
.
2.
Sam.
22.
23.
And
when
Shemei
reuiled
,
he
spake
thus
,
He
raileth
because
God
biddes
him
raile
.
2.
Sam.
6.
10.
Lastly
,
we
must
know
and
acknowledge
God
in
the
power
which
he
shewed
in
the
death
and
resurrection
of
Christ
.
Read
and
consider
Eph.
1.
17.
where
Paul
placeth
the
knowledge
of
God
in
two
things
,
in
the
knowledge
of
the
riches
of
eternall
life
,
and
in
an
experimentall
knowledge
of
the
vertue
of
the
resurrection
of
Christ
in
our selues
.
The
third
propertie
is
,
that
this
knowledge
must
be
an
effectuall
and
liuely
knowledge
,
working
in
vs
new
affections
and
inclinations
.
He
that
saith
he
knowes
God
,
and
keepes
not
his
commandements
,
makes
him
a
liar
.
1.
Ioh.
2.
4.
and
3.
6.
Tit.
2.
last
.
The
vse
.
Seeing
the
conuersion
of
a
sinner
stands
in
this
spirituall
knowledge
of
God
,
we
must
be
stirred
vp
to
seeke
to
know
God
according
as
he
will
be
knowne
of
vs
.
We
desire
to
serue
God
:
and
we
cannot
serue
him
,
vnlesse
we
know
him
:
nay
,
so
long
as
we
know
him
not
,
we
doe
nothing
but
serue
the
false
gods
of
our
owne
hearts
.
Againe
,
we
desire
life
eternall
:
and
this
is
life
,
in
right
manner
to
acknowledge
God
.
Ioh.
17.
3.
And
the
whol
matter
of
our
boasting
,
must
be
the
knowledge
of
God
.
Ierem.
9.
24.
God
himselfe
ministreth
vnto
me
a
further
Argument
to
mooue
you
to
this
desire
:
namely
,
by
the
moouing
of
the
earth
yesterday
.
For
though
Philosophers
ascribe
all
to
nature
,
yet
the
truth
is
,
that
the
trembling
and
shogging
of
the
earth
,
is
a
signe
of
the
great
,
and
extraordinarie
anger
of
God
.
The
cause
of
this
anger
is
,
that
we
know
not
God
,
neither
doe
we
for
the
most
part
care
to
know
him
.
We
haue
had
the
Gospel
long
,
but
we
bring
forth
but
small
fruits
.
For
this
cause
the
earth
in
his
trembling
doth
as
it
were
groane
to
be
disburdened
of
so
rebellious
a
nation
;
and
it
doth
aster
a
sort
craue
leaue
of
God
,
that
it
may
deuoure
a
sinnefull
people
,
as
it
once
deuoured
Dathan
and
the
companie
of
Abiram
.
Now
our
dutie
is
,
in
this
iudgement
of
God
to
acknowledge
his
maiestie
his
anger
,
and
his
iustice
;
and
with
feare
and
trembling
to
humble
our selues
for
our
sinnes
past
,
thereby
to
preuent
his
anger
to
come
.
The
earth
a
bruite
and
dumme
creature
in
his
kinde
,
is
become
a
preacher
vnto
vs
:
and
his
trembling
must
teach
vs
to
tremble
in
our
hearts
,
and
to
sinne
no
more
.
Againe
,
if
we
must
know
God
,
we
must
remember
God
and
Christ
:
and
as
we
must
know
God
,
so
must
we
remember
him
.
Now
we
must
not
knowe
Christ
according
to
the
flesh
,
2.
Cor.
5.
17.
and
therefore
we
may
not
remember
Christ
according
to
the
flesh
,
that
is
,
in
any
worldly
and
carnall
manner
.
This
therefore
is
not
to
keepe
a
Memorie
of
Christ
,
to
spend
twelue
daies
in
reuell
and
riot
,
in
masking
and
mumming
,
in
carding
and
dicing
(
as
many
doe
:
)
this
is
rather
to
burie
the
memorie
of
Christ
,
and
to
doe
homage
to
the
god
of
pleasure
.
Of
them
that
saide
,
Let
vs
eate
,
drinke
,
and
sleepe
,
Paul
faith
thus
:
Awake
and
doe
righteously
:
for
some
of
you
doe
not
know
God
.
1.
Cor.
15.
34.
Paul
saith
further
,
But
rather
ye
are
knowne
of
God
.
The
knowledge
whereby
God
knowes
men
,
stands
in
two
things
;
his
Election
of
them
to
his
speciall
loue
,
2.
Tim.
1.
19.
and
the
Execution
of
Election
,
whereby
he
makes
men
his
peculiar
people
,
by
calling
,
iustifying
,
and
sanctifying
of
them
.
Tit.
2.
v.
14.
Hence
obserue
:
first
,
that
Gods
Election
is
the
roote
of
all
the
gifts
of
God
in
vs
.
We
know
God
,
because
he
first
knows
vs
.
Paul
saith
,
that
we
were
elected
that
we
might
be
holy
.
Eph.
1.
4.
Therefore
we
are
not
elected
(
as
some
teach
)
either
for
our
faith
,
or
according
to
our
faith
,
but
to
our
faith
,
that
is
,
Elected
that
we
might
beleeue
.
Secondly
,
hence
we
learne
,
that
we
can
neither
thinke
,
will
or
doe
that
which
is
good
,
vnlesse
God
preuent
vs
with
his
grace
.
God
must
first
vouchsafe
to
acknowledge
vs
,
before
we
can
acknowledge
him
.
Ioh.
10.
14.
Preuenting
grace
,
is
twofold
.
The
first
,
and
the
second
.
The
first
,
when
God
in
our
first
conuersion
takes
away
the
stonie
heart
,
and
puts
a
fleshie
heart
in
the
roome
.
The
second
is
,
after
we
are
regenerate
:
for
then
God
still
preuents
vs
with
good
motions
and
desires
.
Of
both
,
read
Ezech.
36.
26.
Some
teach
,
that
if
we
doe
that
which
we
can
,
God
will
giue
vs
his
grace
:
but
this
is
false
:
for
then
we
should
preuent
God
.
Thirdly
,
by
this
we
see
,
that
the
workes
of
grace
in
God
imprint
their
image
in
the
hearts
of
them
that
belong
to
God
.
And
this
is
worth
the
marking
.
There
is
a
knowledge
in
God
whereby
he
knowes
who
are
his
:
and
this
knowledge
brings
forth
an
other
knowledge
in
vs
,
whereby
we
know
God
for
our
God
.
There
is
an
Election
in
God
which
workes
in
the
Elect
an
other
Election
,
whereby
they
choose
God
for
their
God
.
The
loue
,
whereby
God
loues
vs
,
workes
in
vs
an
other
loue
whereby
we
loue
God
.
1.
Ioh.
4.
19.
Christ
first
apprehends
vs
:
and
this
apprehension
of
his
,
workes
in
vs
the
apprehension
of
faith
,
wherby
we
lay
hold
vpon
him
.
Phil.
3.
12.
When
Christ
makes
intercession
for
vs
in
heauen
,
there
is
another
intercession
wrought
in
our
hearts
by
the
spirit
,
whereby
we
crie
Abbafather
,
Rom.
8.
26.
The
death
of
Christ
hath
a
vertue
in
it
,
to
worke
in
vs
the
death
of
sinne
.
Thus
doth
the
spirit
of
God
seale
vs
to
the
day
of
our
redemption
.
By
this
may
we
know
that
we
belong
to
God
,
if
we
finde
any
impression
of
the
grace
of
God
in
vs
.
The
sunne
by
his
light
shines
vpon
vs
,
and
by
the
same
light
we
view
and
behold
the
sunne
.
Lastly
,
here
is
the
foundation
of
true
comfort
.
Our
faith
doth
not
saue
vs
,
because
it
is
a
perfect
vertue
:
but
because
it
apprehends
a
perfect
obiect
;
namely
,
the
perfect
obedience
of
Christ
.
So
then
,
if
our
faith
erre
not
in
his
obiect
,
but
be
rightly
fixed
on
the
true
causes
of
our
saluation
,
though
it
be
but
a
weake
faith
,
and
doe
no
more
but
cause
vs
to
will
,
desire
,
and
indeauour
to
apprehend
Christ
,
it
is
true
faith
,
and
iustifieth
:
the
weakenesse
of
it
shall
not
hinder
our
saluation
,
which
stands
not
in
this
,
that
we
knowe
God
,
but
in
this
,
that
God
knowes
vs
,
whose
knowledge
is
perfect
and
cannot
faile
.
Againe
,
our
saluation
stands
not
in
our
apprehension
of
Christ
,
but
in
Christs
apprehending
of
vs
.
Phil.
3.
12.
This
knowledge
of
God
whereby
he
knowes
vs
,
hath
two
properties
.
First
;
it
is
speciall
,
whereby
he
knowes
all
the
elect
euen
by
name
.
Exod.
33.
17.
Againe
,
it
is
a
perpetuall
and
vnchangeable
knowledge
.
For
whome
God
once
knowes
,
he
neuer
forgets
,
Isai
,
49.
15.
The
third
estate
of
the
Galatians
is
their
estate
in
their
reuolt
or
Apostasie
,
in
these
words
,
How
turne
ye
again
to
impotent
and
beggarly
rudiments
,
whereunto
as
from
the
beginning
ye
will
be
in
bondage
againe
?
or
thus
,
to
which
ye
will
doe
seruice
againe
as
from
the
beginning
?
The
words
carrie
this
sense
:
How
turne
ye
againe
?
that
is
,
it
is
an
intollerable
offence
in
you
,
hauing
knowne
God
,
to
returne
againe
to
the
rudiments
of
the
law
.
By
rudiments
we
are
to
vnderstand
Circumcision
,
the
Iewish
sacrifices
,
and
all
the
ceremonies
of
the
law
of
Moses
And
it
may
not
seeme
strange
,
that
they
are
called
impotent
and
beggarly
rudiments
.
For
they
must
be
considered
three
waies
,
with
Christ
,
without
Christ
,
and
against
Christ
.
With
Christ
,
when
they
are
considered
as
types
and
figures
of
Christ
to
come
,
and
as
signes
of
grace
by
diuine
institution
for
the
time
of
the
old
Testament
.
Without
Christ
,
when
they
are
vsed
onely
for
custome
,
whether
before
or
after
the
death
of
Christ
.
Against
Christ
,
when
they
are
esteemed
as
meritorious
causes
of
saluation
,
and
the
iustification
of
a
sinner
is
placed
in
them
,
either
in
whole
or
in
part
:
as
though
Christ
alone
were
not
sufficient
.
In
this
respect
Paul
calls
them
impotent
and
beggarly
rudiments
.
And
Paul
hauing
said
,
that
the
Galatians
returned
againe
to
the
rudiments
of
the
lawe
,
in
the
next
words
he
shewes
howe
they
doe
it
:
namely
,
by
seruing
them
againe
.
They
serued
or
yeilded
seruice
to
them
three
waies
:
In
opinion
,
because
they
iudged
them
to
be
necessarie
parts
of
Gods
worshippe
,
and
means
of
their
saluation
.
In
Conscience
:
because
they
subiected
their
consciences
to
them
.
In
affection
,
because
they
placed
part
of
their
affiance
in
them
for
their
iustification
and
saluation
.
It
may
be
demanded
,
howe
the
Galatians
can
be
said
to
returne
againe
to
the
rudiments
of
the
law
,
&
serue
them
againe
,
that
were
neuer
vsed
to
them
before
?
Answ.
In
the
speach
of
Paul
there
is
that
which
is
called
Catachresis
,
that
is
,
a
kind
of
speaking
somewhat
improper
in
respect
of
finenesse
and
Elegancie
.
The
like
we
haue
,
Ruth
.
1.
22.
when
Ruth
is
said
to
returne
to
Iuda
with
Naomi
;
&
yet
shee
was
neuer
there
before
.
Neuerthelesse
,
the
speach
in
sense
is
most
significant
and
proper
.
For
Paul
(
no
doubt
)
signifies
hereby
,
that
when
the
Galatians
subiected
themselues
to
the
rudiments
of
the
law
,
and
placed
their
saluation
in
part
euen
in
them
,
they
did
in
effect
and
in
trueth
as
much
as
returne
againe
to
their
old
superstitions
,
&
serue
againe
their
false
gods
.
Here
then
we
haue
a
description
of
the
Apostasie
of
the
Galatians
.
It
is
a
voluntarie
sinne
(
for
Paul
saith
,
ye
will
serue
)
after
the
knowledge
of
the
truth
,
in
which
they
returne
againe
to
the
rudiments
of
the
law
,
by
yeelding
subiection
,
and
seruice
to
them
:
which
act
of
theirs
is
indeede
as
much
as
if
they
had
serued
againe
their
false
gods
.
Here
some
may
say
,
if
this
be
so
,
then
they
sinned
against
the
holy
Ghost
.
Ans.
The
sinne
against
the
holy
Ghost
,
is
indeede
a
voluntarie
sinne
:
but
that
is
by
reason
of
the
obstinacie
and
malice
of
the
will
:
and
this
offence
in
the
Galatians
was
voluntate
onely
by
infirmitie
.
Againe
,
the
sinne
against
the
holy
Ghost
is
an
vniuersall
Apostasie
,
in
respect
of
all
the
Articles
of
religion
:
for
that
sinne
makes
men
crucifie
Christ
crucified
,
Heb.
6.
5.
and
to
tread
vnder
foote
the
sonne
of
God
:
the
Apostasie
of
the
Galatians
was
particular
onely
in
the
article
of
iustification
.
The
vse
.
In
that
the
Ceremonies
of
the
law
set
vp
against
Christ
,
in
the
cause
of
our
iustification
and
saluation
,
are
called
impotent
and
beggarly
rudiments
,
Paul
teacheth
a
waightie
conclusion
:
That
Christ
stands
alone
in
the
worke
of
redemption
,
without
collegue
or
partner
,
without
deputie
,
or
substitute
,
whether
we
respect
the
whole
worke
of
redemption
,
or
the
least
part
of
it
.
Againe
,
that
all
the
workes
of
mediation
stand
alone
by
themselues
,
and
admit
nothing
to
be
added
and
adioyned
to
them
,
There
is
no
other
name
whereby
we
can
be
saued
beside
the
name
of
Christ
.
Act.
4.
12.
Christ
saues
them
perfectly
that
come
vnto
him
,
Heb.
7.
25.
In
him
we
are
complete
,
Col.
2.
10.
He
alone
treads
the
winepresse
of
Gods
wrath
,
and
none
with
him
,
Isai
,
63.
3.
If
Christ
be
a
Sauiour
,
he
must
be
a
perfect
Sauiour
,
considering
he
is
God
and
man
:
and
beeing
a
perfect
Sauiour
in
himselfe
,
he
needs
no
partner
,
and
because
he
is
euery
where
〈◊〉
all
times
,
therefore
he
needs
no
deputie
in
his
stead
.
Again
,
euery
worke
of
redemption
is
acted
by
whole
Christ
,
according
to
both
his
natures
:
and
as
there
are
in
him
two
natures
,
so
are
there
two
operations
of
the
said
natures
:
and
as
both
natures
concurre
to
make
one
person
,
so
the
operations
of
both
natures
concurre
to
make
the
compound
worke
of
a
mediatour
,
which
is
an
admirable
worke
,
not
meerely
humane
,
but
theandricke
,
that
is
,
humane-diuine
.
For
this
cause
no
action
pertaining
to
redemption
,
can
be
performed
by
a
mere
creature
,
whether
man
or
angel
.
Obiection
.
I.
Ioh.
20.
23.
The
Apostles
haue
the
power
to
remit
and
retaine
sinnes
:
therefore
it
is
not
proper
to
Christ
.
Answ.
To
remit
by
meriting
and
by
efficacie
in
the
conferring
of
pardon
,
is
proper
to
the
mediatour
.
The
Apostles
and
other
Ministers
remit
by
preaching
and
by
declaring
remision
.
The
ministers
of
the
word
doe
not
procure
our
reconciliation
with
God
as
Christ
doth
,
but
they
exhort
men
to
be
reconciled
to
God
.
2.
Cor.
5.
20.
Obiect.
II.
1.
Pet.
3.
18.
Baptisme
saueth
:
therefore
not
Christ
alone
.
Ans.
Baptisme
saueth
by
signifying
and
by
sealing
vnto
vs
the
grace
and
mercie
of
God
:
and
the
effecting
of
our
saluation
,
is
in
the
same
place
ascribed
to
Christ
and
his
resurrection
.
The
conclusion
then
of
Paul
is
to
be
remembred
:
for
it
serues
as
in
engyne
to
ouerturne
the
maine
grounds
of
poperie
.
The
primacie
of
the
Pope
is
a
certen
estate
in
which
he
is
substituted
into
the
place
and
roome
of
Christ
:
for
he
takes
vpon
him
to
make
lawes
that
properly
and
truely
binde
conscience
,
euen
as
the
lawes
of
God
.
Againe
,
he
takes
vnto
him
a
proper
and
iudiciall
power
,
to
remit
or
retaine
the
sinnes
of
men
.
Nowe
these
actions
indeed
,
are
the
proper
actions
of
God
&
Christ
,
no
meere
creature
is
capable
of
them
.
In
this
respect
the
primacie
of
the
Pope
is
an
impotent
and
beggarly
inuention
.
Again
,
the
Romish
relligion
beside
the
al
sufficient
oblation
of
Christ
vpon
the
crosse
,
lets
vp
the
sacrifice
of
the
masse
for
the
sinnes
of
the
quicke
and
the
dead
:
besides
the
Intercession
of
Christ
,
it
sets
vp
the
Intercession
of
Saints
and
Angels
:
beside
the
perfect
satisfaction
of
Christ
,
it
sets
vp
humane
satisfactions
:
beside
the
infinite
merit
of
Christ
,
it
maintaines
and
magnifies
the
merit
of
humane
workes
.
But
all
these
are
but
impotent
and
beggarly
deuises
of
men
.
For
Christ
in
his
Sacrifice
,
Satisfaction
,
intercession
,
merit
,
admits
no
corriuall
or
associate
.
All
actions
of
his
are
perfect
in
their
kind
,
and
neede
no
supplie
.
This
againe
must
teach
vs
,
to
content
our selues
with
Christ
alone
,
and
not
to
set
vp
any
thing
with
him
,
or
against
him
.
This
is
the
safest
and
the
surest
course
.
A
certen
Papist
writeth
to
this
effect
,
that
we
Protestants
in
our
iustification
,
cleaue
only
to
the
bodie
of
the
tree
,
and
that
the
Papists
cleaue
both
to
the
bodie
and
the
branches
.
And
I
say
againe
,
it
is
the
safest
with
both
the
hands
to
cleaue
to
the
bodie
of
the
tree
:
and
he
that
with
one
hand
laies
hold
vpon
the
bodie
of
the
tree
,
and
with
the
other
staies
himselfe
vpon
the
branches
,
●in
great
danger
of
falling
.
The
second
conclusion
of
Paul
is
,
that
to
set
vp
any
thing
out
of
Christ
,
as
a
meritorious
cause
of
saluation
,
and
to
place
our
iustification
in
it
,
either
in
whole
or
in
part
,
is
indeede
the
seruice
of
Idols
.
And
the
reason
is
plaine
.
For
this
is
to
set
vp
something
in
the
place
and
roome
of
Christ
:
and
men
put
a
confidence
in
that
which
they
make
a
cause
of
their
owne
saluation
.
The
doctrine
then
of
Iustification
by
works
,
is
a
doctrine
that
maintaines
idolatrie
:
for
if
they
iustifie
,
we
may
put
our
trust
in
them
:
and
if
we
put
our
confidence
in
them
,
we
make
idols
of
them
.
That
works
may
merit
at
Gods
hand
,
they
must
not
onely
be
sanctified
,
but
also
deified
.
The
distinction
vsed
of
the
Papists
,
of
Latria
,
and
Dulia
,
that
is
of
worship
,
and
seruice
,
falls
to
the
ground
.
They
say
they
giue
worship
to
God
,
and
seruice
to
Angels
and
Saints
.
It
is
a
toie
.
For
here
Paul
condemnes
the
very
seruice
to
heathen
gods
:
and
the
seruice
of
the
rudiments
of
the
law
,
is
the
Apostasie
of
the
Galatians
.
And
to
giue
seruice
,
or
worshippe
to
any
thing
,
are
all
one
.
The
third
conclusion
of
Paul
is
,
that
they
which
haue
giuen
their
names
to
God
,
and
Christ
,
must
not
returne
to
any
thing
,
that
they
haue
forsaken
,
or
ought
to
forsake
.
He
that
puts
his
hand
to
the
plough
,
must
not
looke
backe
:
he
that
goes
to
the
land
of
Canaan
,
must
not
looke
backe
to
Egypt
.
We
in
England
haue
bin
long
deliuered
from
the
superstition
of
Poperie
,
and
we
must
not
so
much
as
dreame
of
any
returne
.
It
is
a
common
fault
among
vs
,
that
in
outward
profession
we
cleaue
to
Christ
,
&
yet
in
affection
and
practise
we
cleaue
to
the
world
,
and
walke
after
the
lusts
of
our
owne
hearts
.
This
is
in
shew
to
goe
forward
,
but
in
deede
to
turne
backe
againe
.
But
our
dutie
is
,
in
thought
,
conscience
,
will
,
affection
,
word
,
and
deede
,
to
go
on
forward
,
and
no
way
to
goe
backe
.
Vers.
10.
In
the
former
verse
,
Paul
sets
downe
the
Apostasie
of
the
Galatians
in
generall
tearmes
,
saying
,
How
turne
ye
againe
to
the
Elements
of
the
world
?
In
the
10.
verse
,
he
shewes
,
what
these
Elements
be
,
Ye
obserued
daies
,
and
moneths
,
and
times
,
and
yeares
.
By
daies
,
are
meant
Iewish
Sabbaths
:
by
moneths
,
the
feasts
obserued
euery
moneth
in
the
day
of
the
new
moone
.
By
times
,
some
vnderstand
the
feast
of
the
Passeouer
,
the
feast
of
Pentecost
,
and
the
feast
of
Tabernacies
.
But
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
signifies
,
seasons
,
or
fit
times
for
the
doing
of
this
or
that
busines
.
So
is
it
translated
,
Act.
1.
7.
It
is
not
for
you
to
know
the
times
and
seasons
.
It
was
the
manner
of
the
Gentiles
to
make
difference
of
times
in
respect
of
good
or
bad
successe
,
and
that
according
to
the
signes
of
heauen
.
And
it
is
very
likely
,
that
the
Galatians
obserued
daies
not
onely
in
the
Iewish
,
but
also
in
the
heathenish
manner
.
By
yeares
,
are
meant
euery
seuenth
yeare
,
and
the
Iubelie
yeares
,
which
the
Galatians
obserued
after
the
fashion
of
the
Iewes
.
Againe
,
there
is
a
fourefold
kind
of
obseruation
of
daies
;
one
naturall
,
the
other
ciuill
,
the
third
Ecclesiasticall
,
the
fourth
superstitious
.
Naturall
is
,
when
daies
are
obserued
according
to
the
course
of
the
sunne
&
moone
,
Gen.
1.
14.
thus
day
follows
night
,
and
night
followes
day
,
and
euery
yeare
hath
foure
seasons
,
spring
,
sommer
,
autumne
,
winter
.
And
the
obseruation
of
these
times
,
is
according
to
the
law
of
nature
.
Ciuill
obseruation
is
,
when
set
times
are
obserued
for
husbandrie
,
in
planting
,
setting
,
reaping
,
sowing
:
for
houshold
affaires
,
and
for
the
affaires
of
the
commonwealth
,
in
keeping
of
faires
,
and
markets
,
&c.
And
thus
to
obserue
daies
,
is
not
vnlawfull
.
Ecclesiasticall
obseruation
of
times
is
,
when
set
daies
are
obserued
for
orders
sake
,
that
men
may
come
together
to
worship
God
:
these
daies
,
are
either
daies
of
thanksgiuing
,
or
daies
of
humiliation
.
Of
daies
of
thanksgiuing
,
take
the
example
of
the
Iewes
,
Hest.
9.
26.
who
obserued
yearely
the
feast
of
Purim
,
for
a
memorie
of
their
deliuerance
.
In
like
manner
they
appointed
and
obserued
the
feast
of
Dedication
:
and
it
seemes
that
Christ
was
present
at
Ierusalem
,
as
an
obseruer
of
this
feast
.
Ioh.
10.
22.
And
thus
for
orders
sake
,
to
obserue
certaine
daies
of
solemnitie
,
is
not
forbidden
.
Superstitious
obseruation
of
daies
,
is
twofold
,
Iewish
,
or
heathenish
.
Iewish
,
when
set
daies
are
obserued
with
an
opinion
,
that
we
are
bound
in
conscience
to
obserue
them
,
and
when
the
worship
of
God
is
placed
in
the
obseruing
of
this
or
that
time
.
Heathenish
,
when
daies
are
obserued
in
respect
of
good
or
bad
successe
.
Now
then
,
to
come
to
the
point
,
the
intent
of
Paul
is
onely
to
condemne
the
Iewish
manner
of
obseruing
of
daies
,
in
these
words
,
Ye
obserue
daies
,
moneths
,
yeares
:
and
the
heathenish
manner
,
in
these
words
,
ye
obserue
seasons
.
Against
this
interpretation
,
the
place
of
Paul
may
be
obiected
,
Rom.
14.
6.
He
that
obserues
the
day
,
obserues
it
to
the
Lord
.
Ans.
Indeede
Paul
in
these
words
excuseth
the
Romanes
that
obserued
daies
,
and
saith
,
that
their
intention
was
to
obserue
them
to
the
honour
of
God
:
and
this
he
saith
,
because
as
yet
they
were
not
fully
instructed
touching
Christian
libertie
:
but
withall
,
let
it
be
remembred
,
that
in
mild
sort
he
notes
this
to
be
a
fault
in
them
,
when
he
saith
,
that
they
were
weake
in
faith
.
Now
the
case
was
otherwise
with
the
Galatians
:
because
they
obserued
daies
after
they
had
bin
informed
touching
their
libertie
in
Christ
:
and
withall
they
placed
their
saluation
,
in
part
,
in
the
obseruation
of
daies
:
and
thus
they
mixed
the
Gospel
with
the
law
.
And
therefore
they
were
iustly
to
be
blamed
.
Againe
,
it
may
be
obiected
,
that
now
in
the
time
of
the
new
Testament
,
we
in
religious
manner
obserue
the
Lords
day
.
Ans.
Some
men
both
godly
and
learned
are
of
opinion
,
that
the
Lords
day
was
appointed
by
the
Apostles
for
orders
sake
:
and
that
it
is
in
the
libertie
of
the
Church
to
appoint
the
Sabbath
vpon
any
other
day
in
the
weeke
,
because
they
say
,
all
daies
without
exception
are
equall
:
and
they
adde
further
,
that
when
the
publike
worship
of
God
is
ended
,
men
may
then
returne
to
their
labours
,
or
giue
themselues
to
recreation
,
on
the
Lords
day
.
But
this
doctrine
seemes
not
to
stand
with
the
fourth
commandement
.
It
seemes
to
be
a
truth
more
probable
,
that
euery
seauenth
day
in
the
weeke
,
must
be
set
a
part
in
holy
rest
vnto
God
:
for
this
is
the
substance
of
the
fourth
commandement
.
And
it
is
also
very
probable
,
that
the
Sabbath
of
the
new
Testament
is
limited
and
determined
by
our
Sauiour
Christ
to
the
Lords
day
.
For
Paul
and
the
rest
of
the
Apostles
obserued
the
first
day
of
the
weeke
for
a
Sabbath
day
,
Act.
20.
7.
and
he
saith
,
Whatsoeuer
ye
haue
heard
,
and
what
ye
haue
seene
in
me
,
that
doe
.
Phil.
4.
9.
Againe
it
was
the
decree
or
constitution
of
Paul
,
that
the
collection
for
the
poore
should
be
the
first
day
of
the
weeke
at
Corinth
:
now
this
collection
in
the
Primitiue
Church
,
followed
preaching
,
praier
,
sacraments
,
and
it
was
the
conclusion
of
all
other
exercises
in
the
assemblie
.
1.
Cor.
16.
2.
And
this
first
day
of
the
weeke
is
called
the
Lords
day
,
Apoc.
1.
11.
and
it
is
so
called
,
because
it
was
dedicated
and
consecrated
to
the
honour
of
Christ
our
Lord
.
And
who
is
the
author
of
this
Dedication
but
Christ
himselfe
the
Lord
of
the
Sabboth
?
It
is
alleadged
,
that
the
Sabbath
,
and
the
commandement
touching
the
Sabbath
,
is
Ceremoniall
:
and
vpon
this
ground
,
they
take
libertie
,
&
keep
no
Sabbath
at
all
But
the
truth
is
,
that
the
commandement
touching
the
Sabbath
is
not
wholly
Ceremoniall
.
It
may
be
,
the
first
words
,
Remember
the
Sabbath
day
to
sanctifie
it
,
and
the
words
,
In
it
thou
shalt
doe
no
manner
of
worke
,
&c.
are
spoken
of
the
Iewes
Sabbath
:
but
the
wordes
,
Sixe
daies
shalt
thou
labour
,
and
the
seuenth
day
is
the
Sabbath
of
the
Lord
thy
God
,
are
morall
,
and
containe
a
perpetuall
truth
.
Therefore
the
words
of
Paul
must
be
conceiued
with
an
exception
of
the
Sabbath
day
,
which
is
the
seuenth
day
in
euery
weeke
;
which
day
Christ
hath
limited
by
his
Apostles
,
to
the
Lords
day
.
The
vse
.
This
text
of
Paul
discouers
vnto
vs
a
great
part
of
the
superstition
of
the
Popish
Church
,
in
the
obseruation
of
holy
daies
.
First
,
beside
the
Lords
day
,
they
appoint
many
other
sabbaths
:
whereas
it
is
the
priuiledge
of
God
to
appoint
an
ordinarie
day
of
rest
,
and
to
sanctifie
it
to
his
owne
honour
.
Secondly
,
they
bind
mens
consciences
to
the
obseruation
of
their
holy
daies
,
which
Paul
here
forbids
,
and
Col.
2.
16.
Thirdly
,
they
place
the
worship
of
God
in
the
obseruation
of
their
holy
daies
:
but
God
is
worshipped
in
vaine
by
mens
precepts
.
Matth.
15.
Fourthly
,
they
place
a
great
holines
in
their
festiuall
daies
,
more
then
in
other
daies
.
Fiftly
,
they
dedicate
many
of
their
holy
daies
to
the
honour
of
Saints
and
Angels
:
whereas
the
dedication
of
ordinarie
and
set
daies
,
is
a
part
of
diuine
or
religious
worship
.
Lastly
,
their
holy
daies
for
number
are
more
then
the
festiuall
daies
of
the
Iewes
:
and
thus
they
bring
people
into
their
old
bondage
,
nay
to
a
greater
bondage
then
euer
the
Iewes
indured
,
in
respect
of
daies
and
times
.
It
may
be
said
,
that
the
Church
of
the
Protestants
obserue
holy
daies
.
Ans.
Some
Churches
doe
not
:
because
the
Church
in
the
Apostles
daies
,
had
no
holy
day
,
beside
the
Lords
day
:
and
the
4.
commandement
inioynes
the
labour
of
sixe
daies
.
Indeede
the
Churches
of
England
obserueth
holy
daies
,
but
the
Popish
superstition
is
cut
off
.
For
we
are
not
bound
in
conscience
to
the
obseruation
of
these
daies
:
neither
doe
we
place
holines
or
the
worship
of
God
in
them
:
but
we
keepe
them
onely
for
orders
sake
,
that
men
may
come
to
the
Church
to
heare
Gods
word
.
And
though
we
retaine
the
names
of
Saints
daies
,
yet
we
giue
no
worship
to
saints
,
but
to
God
alone
.
And
such
daies
as
contained
nothing
in
them
but
superstition
,
as
the
conception
and
assumption
of
the
virgin
Marie
,
we
haue
cut
off
.
Thus
doth
the
Church
with
vs
obserue
holy
daies
,
and
no
otherwise
.
Indeede
the
ignorant
multitude
among
vs
faile
greatly
in
the
obseruing
of
daies
.
For
they
greatly
solemnise
the
time
of
the
birth
of
Christ
,
and
then
they
keepe
few
or
no
markets
:
but
the
Lords
day
is
not
accordingly
respected
:
and
men
will
not
be
disswaded
from
following
of
faires
on
that
day
.
Againe
,
to
obserue
daies
of
good
&
bad
successe
,
according
to
the
constellations
of
the
heauens
,
is
an
heathenish
fashion
to
be
auoided
.
For
it
is
here
condemned
in
the
Galatians
.
Here
therefore
,
we
must
be
put
in
minde
,
not
to
obserue
the
planetarie
houres
:
for
men
suppose
that
the
houres
of
the
daie
are
ruled
by
the
planets
,
and
hereupon
,
that
some
houres
are
good
,
and
luckie
(
as
they
say
)
and
some
vnluckie
:
that
men
are
taken
with
planets
,
and
borne
vnder
vnluckie
planets
.
But
these
are
heathenish
conceits
.
Neither
must
we
respect
our
Horoscope
or
the
time
of
our
birth
,
and
the
constellation
of
the
heauens
them
,
as
though
we
could
hereby
know
,
what
should
befall
vs
to
the
end
of
our
daies
.
And
we
must
not
put
difference
of
daies
,
as
though
some
were
luckie
vnto
vs
,
and
some
vnluckie
,
according
to
the
course
of
the
starres
.
The
like
I
saie
of
the
Criticall
daies
,
that
is
,
the
7.
and
the
14.
daie
after
that
a
man
beginnes
to
be
sicke
.
For
they
are
grounded
vpon
the
aspects
of
the
moone
,
which
are
not
to
be
regarded
.
And
the
Climactericall
years
are
not
to
be
obserued
as
dangerous
and
dismall
.
The
obseruation
of
the
signes
,
is
of
the
same
nature
.
For
the
12.
signes
are
nothing
els
,
but
12.
parts
of
the
first
mooueable
,
which
is
but
a
supposed
heauen
.
Therefore
there
is
no
danger
in
the
thing
,
but
in
our
conceit
.
We
are
to
feare
God
,
and
not
to
feare
the
starres
:
neither
are
we
to
make
differences
of
daies
in
respect
of
them
,
as
though
the
affaires
we
take
in
hand
,
should
prosper
the
better
or
the
worse
,
in
respect
of
their
different
operation
.
Gods
commandement
is
,
Feare
not
the
signes
of
heauen
.
Ierem.
10.
2.
And
good
reason
.
For
no
man
can
by
learning
knowe
the
operation
of
the
starrs
:
because
their
lights
and
operations
are
all
mixed
togither
in
all
places
vpon
earth
:
and
therefore
no
obseruation
can
be
made
of
this
or
that
starre
,
more
then
of
this
or
that
hearbe
,
when
all
hearbes
are
mixed
and
compounded
togither
.
Againe
,
the
operation
of
the
starres
is
by
their
light
,
and
light
hath
no
operation
but
in
heat
or
cold
,
moisture
or
drinesse
.
In
this
respect
,
(
though
we
may
well
obserue
the
full
and
the
change
of
the
moone
)
it
is
foolishnesse
to
ascribe
the
regiment
of
our
affaires
to
the
starres
,
they
beeing
matters
contingent
,
which
depend
on
the
will
and
pleasure
of
man
.
Lastly
,
it
is
a
great
ouersight
to
hold
sundrie
of
the
starres
to
be
malignant
and
infortunate
,
in
respect
of
vs
:
whereas
they
are
the
creatures
of
God
,
and
their
light
serues
for
the
good
of
man
.
In
a
word
,
we
are
not
to
make
difference
of
daies
,
neither
in
respect
of
holines
,
nor
in
respect
of
good
or
badde
successe
.
V.
11.
I
am
afraid
,
&c.
In
these
words
,
the
Apostle
sets
forth
the
greatnesse
of
the
Apostasie
of
the
Galatians
,
by
the
effect
thereof
,
which
was
to
cause
him
to
feare
,
least
he
had
bestowed
labour
in
vaine
among
them
.
First
the
occasion
of
the
words
must
be
considered
,
and
that
is
expressed
in
the
former
words
.
ye
obserue
daies
and
moneths
.
And
hereupon
he
saith
,
J
am
in
feare
of
you
.
And
thus
Paul
teacheth
,
that
workes
set
vp
as
causes
of
saluation
with
Christ
,
make
void
the
Ministerie
and
grace
of
God
.
It
may
be
said
,
this
is
meant
of
ceremoniall
workes
,
and
so
it
is
true
.
I
answer
,
it
is
indeed
spoken
of
ceremoniall
workes
,
but
it
must
be
inlarged
to
all
workes
without
exception
.
For
Paul
saith
,
c.
5.
v.
3.
If
ye
be
circumcised
,
ye
are
bound
to
fulfill
the
whole
lawe
.
Hence
then
it
followes
,
that
the
doctrine
of
iustification
by
workes
,
is
an
errour
in
the
foundation
,
and
beeing
distinctly
,
and
obstinately
maintained
,
there
is
no
hope
of
saluation
.
Againe
,
here
we
see
the
fidelitie
of
the
Apostle
Paul
,
and
it
stands
in
two
things
:
the
first
is
,
his
painefull
and
wearisome
labour
,
to
gaine
the
Galatians
to
God
.
The
second
is
,
his
care
that
the
foresaid
labour
be
not
in
vaine
.
And
in
this
example
of
his
,
we
learne
three
things
.
The
first
,
that
they
which
are
,
or
desire
to
be
dispensers
of
the
word
,
must
doe
it
not
for
the
bellie
,
or
for
lucres
sake
,
or
for
the
praise
of
men
,
but
simply
for
this
ende
,
that
they
may
gaine
soules
to
God
.
The
Scribe
that
would
haue
followed
Christ
for
gaine
,
was
repelled
with
this
answer
,
that
Christ
had
not
so
much
as
a
place
where
to
lay
his
head
,
Math.
8.
20.
and
to
preach
for
by-respects
,
is
to
make
a
marchandise
of
the
word
of
God
,
2.
Cor.
2.
17.
The
second
is
,
that
ministers
after
the
example
of
Paul
,
must
be
labourers
indeed
,
1.
Cor.
3.
9.
and
workemen
,
2.
Tim.
2.
15.
And
they
must
shewe
themselues
to
be
so
,
by
their
care
and
industrie
in
winning
soules
to
God
.
And
it
is
not
sufficient
now
and
then
to
make
a
discourse
vpon
a
text
.
Thirdly
,
Ministers
of
the
word
must
be
watchmen
.
Ezech.
3.
14
,
and
Heb.
13.
17.
their
office
is
not
onely
to
gaine
and
call
men
to
God
,
but
also
to
preserue
and
keepe
them
in
Christ
,
which
are
alreadie
called
.
Thirdly
,
here
we
see
the
condition
of
the
Church
of
Galatia
,
and
of
all
other
visible
Churches
vpon
earth
,
that
they
are
subiect
to
Apostasie
.
It
may
be
said
,
how
can
this
be
,
considering
true
beleeuers
cannot
fall
away
?
Ans.
In
the
visible
church
on
earth
,
there
are
foure
kinds
of
beleeuers
.
The
first
are
they
,
which
heare
the
word
without
zeale
,
and
they
are
like
the
stony
ground
.
The
second
are
they
,
which
heare
,
knowe
,
and
approoue
the
word
.
The
third
are
they
,
which
heare
,
knowe
,
and
approoue
the
word
,
and
haue
a
taste
of
the
power
thereof
,
and
accordingly
yeeld
some
outward
obedience
.
The
fourth
are
they
,
which
heare
,
knowe
,
approoue
,
and
keepe
the
word
,
in
that
they
beleeue
it
,
and
are
turned
into
the
obedience
of
it
.
The
three
first
may
fall
quite
away
,
the
fourth
cannot
.
And
by
this
meanes
it
comes
to
passe
,
that
visible
Churches
vpon
earth
may
fall
away
:
because
of
them
that
professe
the
faith
,
three
to
one
may
vtterly
fall
away
.
The
vse
.
This
must
teach
vs
that
are
members
of
the
visible
Church
,
to
feare
and
to
suspect
our selues
:
and
not
to
content
our selues
,
because
we
haue
some
good
things
in
vs
:
but
we
must
labour
to
be
sealed
vp
to
the
daie
of
our
redemption
,
and
to
lay
vp
a
good
foundation
against
the
time
to
come
,
1.
Tim.
6.
18.
By
seeking
to
haue
in
vs
such
good
things
,
as
are
proper
to
the
Elect
,
as
vnfained
faith
in
Christ
,
and
conuersion
to
God
from
all
our
sinnes
.
It
may
be
demanded
,
how
Pauls
labour
should
be
in
vaine
?
Ans.
It
was
in
vaine
in
respect
of
his
owne
desire
and
affection
to
saue
all
the
Galatians
:
secondly
,
it
was
in
vaine
,
in
respect
of
the
whole
bodie
of
that
Church
,
wherof
many
were
hypocrits
.
It
was
not
in
vaine
in
respect
of
the
elect
,
nor
in
respect
of
the
counsell
of
God
,
Isa.
55.
11.
Againe
,
it
may
be
demanded
,
what
must
be
done
when
the
labours
of
our
callings
are
in
vaine
?
Ans.
We
must
follow
the
calling
and
commandement
of
God
;
whether
we
haue
good
successe
or
no
,
and
whatsoeuer
come
of
it
.
Paul
feares
least
his
labour
is
in
vaine
,
and
yet
he
still
labours
.
When
Peter
had
laboured
all
night
and
caught
nothing
,
he
saith
,
at
the
commandement
of
Christ
,
In
thy
word
will
I
cast
out
my
net
,
Luk.
5.
And
thus
to
doe
,
(
whatsoeuer
follows
)
is
true
wisedome
,
and
the
feare
of
God
.
For
it
must
suffice
vs
,
that
the
worke
we
take
in
hand
is
pleasing
vnto
God
.
And
though
it
be
in
vaine
,
in
respect
of
men
,
it
is
not
so
before
God
.
Isa
,
49.
4.
and
2.
Cor.
2.
18.
This
must
euery
man
remember
in
his
place
and
calling
,
for
the
establishing
of
his
minde
against
all
euents
.
V.
12.
Be
you
as
I
,
for
I
am
euen
as
you
:
I
beseech
you
brethren
:
ye
haue
not
hurt
me
at
all
.
The
words
in
this
verse
,
to
the
16.
verse
,
are
an
answer
to
an
obiection
.
The
obiection
is
this
,
we
see
now
by
these
sharpe
reproofes
,
that
Paul
hath
changed
his
minde
toward
vs
,
and
that
he
hath
turned
his
loue
into
hatred
.
The
answer
is
,
be
as
I
,
I
am
as
you
:
the
speech
is
very
effectuall
and
significant
,
and
it
is
like
the
common
prouerb
,
Amicus
,
alter
ego
,
alter
idem
,
that
is
,
a
mans
friend
is
all
one
with
himselfe
.
The
sense
of
the
words
is
,
Be
as
I
,
looke
that
your
minds
be
not
estranged
from
me
,
but
tender
me
euen
as
your
own
selues
:
for
I
Paul
am
the
same
that
euer
I
was
,
I
respect
and
tender
you
euen
as
mine
own
selfe
.
And
least
the
Galatians
should
say
,
see
ye
not
how
Paul
commands
imperiously
,
be
ye
as
I
?
therefore
he
addes
,
I
beseech
you
brethren
,
I
command
you
not
.
In
the
next
words
he
addes
a
reason
of
his
answer
,
thus
,
Hatred
presupposeth
a
hurt
or
wrong
to
be
done
:
ye
haue
done
me
no
hurt
or
wrong
:
therefore
ye
may
not
thinke
that
I
hate
you
.
When
Paul
saith
,
be
as
I
:
I
am
as
you
:
we
learne
,
that
there
must
be
a
speciall
and
mutuall
loue
betweene
the
teachers
and
the
people
.
Paul
saith
,
that
he
did
inlarge
his
heart
for
the
Corinthians
,
and
he
requires
the
like
of
them
,
2.
Cor.
6.
11.
13.
Teachers
must
shewe
their
loue
,
by
tendering
the
saluation
of
the
people
by
all
meanes
,
euen
as
their
own
soules
.
Paul
could
haue
found
in
his
heart
to
haue
beene
accursed
for
his
countrimen
the
Iewes
,
Rom.
9.
〈◊〉
.
He
desired
that
he
might
be
offered
vp
as
a
drinke
offering
vpon
the
sacrifice
of
the
faith
of
the
Philippians
,
Phil.
2.
18.
When
the
Israelites
had
sinned
,
Moses
stands
in
the
breach
,
as
it
were
in
the
face
of
the
Canon
,
betweene
the
wrath
of
God
and
them
,
by
his
praier
to
stay
the
iudgement
of
God
,
Psal.
106.
23.
Againe
,
the
people
must
shew
their
loue
to
their
teachers
;
first
,
by
praying
for
them
,
as
for
themselues
,
Rom.
15.
30.
secondly
,
by
hauing
in
singular
price
the
worke
of
the
Ministery
,
1.
Thess.
5.
13.
and
that
is
,
by
wholsome
doctrine
to
repaire
the
image
of
God
,
and
to
erect
the
kingdome
of
God
in
the
hearts
of
men
.
When
this
thing
is
loued
and
desired
,
then
are
Ministers
loued
.
This
mutuall
loue
is
of
great
vse
,
it
incourageth
people
to
obay
,
and
the
Preachers
of
the
word
to
labour
in
teaching
.
When
Paul
saith
,
I
beseech
you
brethren
,
he
shewes
what
moderation
is
to
be
vsed
in
all
reproofes
.
He
tells
the
Galatians
his
minde
plainly
to
the
full
:
and
withall
he
indeauours
to
shew
his
owne
loue
to
them
,
and
to
keepe
theirs
.
It
may
be
asked
,
how
Paul
can
say
,
Ye
haue
done
me
no
hurt
at
all
.
For
when
a
beleeuer
in
Corinth
committed
incest
,
Paul
tooke
it
for
a
wrong
to
himselfe
?
2.
Cor.
2.
10.
And
no
doubt
,
to
call
the
doctrine
of
the
Apostle
into
question
,
was
a
great
wrong
vnto
him
?
I
answer
,
the
wrong
was
no
wrong
in
his
estimation
and
affection
,
who
was
content
to
put
vp
,
and
to
forgiue
the
wrong
.
Here
we
see
the
meeknes
of
Paul
,
in
that
he
quietly
beares
the
crosses
and
wrongs
laid
vpon
him
.
The
like
was
in
Moses
,
who
40.
yeares
together
indured
the
bad
manners
of
the
Israelites
,
Act.
13.
18.
but
the
perfect
example
of
this
vertue
is
in
Christ
,
who
saued
them
that
crucified
him
.
We
likewise
are
to
exercise
our selues
in
this
vertue
.
And
that
we
may
indeede
so
doe
,
we
must
first
of
all
haue
a
sense
of
our
spirituall
pouertie
,
and
a
faith
in
the
mercie
,
presence
,
and
protection
of
God
.
Againe
,
marke
the
minde
of
the
Apostle
,
that
he
may
winne
soules
to
God
;
he
is
content
to
suffer
any
wrong
.
The
Priests
and
Iesuits
among
vs
in
England
,
are
content
to
venter
life
and
limme
that
they
may
win
Proselytes
to
the
Church
of
Rome
:
much
more
then
must
the
true
Ministers
of
the
Gospel
be
content
with
any
condition
,
so
they
may
gaine
men
to
God
.
In
this
case
,
hurts
and
abuses
,
must
be
no
hurts
,
nor
abuses
.
13
And
ye
know
how
through
the
infirmitie
of
the
flesh
,
I
preached
the
Gospel
vnto
you
at
the
first
:
14
And
the
triall
of
me
which
was
in
my
flesh
ye
despised
not
,
neither
abhorred
:
but
receiued
me
as
an
Angel
of
God
,
yea
as
Christ
Iesus
.
15
What
then
was
your
felicitie
?
for
I
beare
you
record
,
that
if
it
had
beene
possible
,
you
would
haue
plucked
out
your
eyes
to
haue
giuen
them
to
me
.
16
Am
I
therefore
become
your
enemie
,
because
I
tell
you
the
truth
?
The
answer
to
the
Obiection
in
the
former
verse
was
this
;
Be
as
J
:
I
am
as
you
.
And
the
reason
was
this
:
hatred
presupposeth
an
offence
:
ye
haue
done
me
no
offence
or
hurt
:
therefore
ye
may
not
thinke
that
I
hate
you
.
The
minor
is
in
the
12.
v.
the
conclusion
in
the
16.
v.
Againe
,
the
minor
[
ye
haue
done
me
no
hurt
]
is
confirmed
in
the
13
,
14
,
15.
verses
.
The
summe
of
the
Argument
is
this
:
Though
my
outward
condition
was
subiect
to
contempt
;
yet
did
the
Galatians
shew
loue
and
reuerence
to
me
:
therefore
ye
did
me
no
hurt
.
Againe
,
Paul
sets
forth
both
the
parts
of
his
argument
.
And
first
of
all
he
describes
his
owne
condition
,
by
three
things
:
that
he
preached
in
weaknesse
of
the
flesh
:
that
he
preached
the
first
:
that
he
preached
hauing
the
triall
of
himselfe
in
his
owne
flesh
.
Secondly
,
the
loue
and
reuerence
of
the
Galatians
is
set
out
by
three
signes
,
or
effects
:
they
despised
him
not
;
they
receiued
him
as
an
Angel
,
or
as
Christ
himselfe
:
they
would
haue
plucked
out
their
eyes
to
haue
done
him
good
.
The
first
thing
in
Pauls
condition
is
,
that
he
published
the
Gospel
in
the
infirmitie
of
his
flesh
,
that
is
,
in
a
meane
and
base
estate
,
without
the
shew
of
humane
wisdome
,
and
authority
,
and
subiect
to
many
miseries
.
In
this
sense
Paul
opposeth
infirmitie
to
the
excellencie
of
humane
wisdome
,
1.
Cor.
2.
1.
3.
and
vnder
it
he
comprehends
all
the
calamities
and
troubles
that
befell
him
.
2.
Cor.
12.
10.
This
was
the
condition
of
the
rest
of
the
Apostles
.
For
they
were
but
fishers
,
and
preached
the
word
in
their
fisherlike
simplicitie
.
Nay
,
this
was
the
condition
of
Christ
himselfe
.
For
he
hid
the
maiestie
of
his
godhead
vnder
the
vaile
of
his
flesh
:
and
his
outward
man
was
subiect
to
reproch
,
and
contempt
.
Isa.
53.
3.
And
this
is
the
Order
of
God
.
The
word
must
be
dispensed
in
the
infirmitie
of
mans
flesh
for
sundrie
causes
.
First
,
that
we
might
not
exalt
our
teachers
aboue
their
condition
,
who
are
no
more
but
instruments
of
grace
.
When
the
men
of
Derbe
and
Listra
would
haue
offered
sacrifice
to
Paul
,
and
Barnabas
,
Paul
forbids
them
,
saying
,
that
they
were
men
subiect
to
the
same
passions
with
themselues
,
Act.
14.
15.
The
second
cause
,
that
we
might
ascribe
the
whole
worke
of
our
conuersion
not
to
men
,
but
to
God
alone
.
2.
Cor.
4.
7.
The
third
is
,
that
God
might
by
this
meanes
confound
the
wisdom
of
the
world
,
and
cause
men
that
would
be
wise
,
to
become
fooles
,
that
they
might
be
wise
.
1.
Cor.
3.
18.
The
last
is
,
that
we
might
be
assured
,
that
the
doctrine
of
the
Apostles
is
of
God
:
because
it
preuailes
in
the
world
without
the
strength
and
pollicie
of
man
.
And
as
the
word
is
preached
in
weaknes
,
so
it
is
beleeued
of
men
;
and
the
grace
of
God
is
conferred
to
vs
,
and
continued
in
vs
,
in
the
weaknes
of
the
flesh
.
Gods
loue
is
shedde
abroad
in
the
hearts
of
men
:
but
when
?
euen
then
,
when
we
are
in
the
midst
of
manifold
afflictions
.
Rom.
5.
2.
5.
Paul
beares
about
him
the
mortification
of
our
Lord
Iesus
,
not
for
his
damnation
,
but
that
the
life
of
God
might
be
manifest
in
his
mortall
flesh
.
2.
Cor.
4.
10.
And
he
saith
plainly
,
that
the
grace
of
God
is
made
perfect
through
weaknesse
.
2.
Cor.
12.
9.
By
this
we
are
taught
a
high
point
in
religion
,
and
that
is
,
not
onely
to
be
content
with
the
miseries
and
troubles
of
this
life
,
but
to
reioyce
therein
:
because
when
we
are
weakest
,
we
are
strongest
:
and
when
we
thinke
our selues
forsaken
of
God
in
the
time
of
distresse
,
we
are
not
forsaken
indeede
,
but
haue
his
speciall
fauour
and
protection
.
2.
Cor.
12.
10.
Let
this
be
thought
vpon
:
for
the
works
of
God
in
the
cause
of
mans
saluation
,
are
in
,
and
by
their
contraries
.
This
is
the
manner
of
Gods
dealing
.
The
second
thing
is
,
that
Paul
preached
the
Gospel
to
the
Galatians
at
the
first
,
as
it
were
breaking
the
ise
,
where
none
had
preached
before
.
In
this
he
claimes
his
priuiledge
,
that
he
was
to
be
esteemed
as
a
master-builder
,
that
laid
the
foundation
of
the
Church
of
Galatia
:
and
withall
he
giues
a
close
item
to
the
false
Apostles
,
who
did
not
plant
Churches
,
but
onely
corrupt
them
after
they
were
planted
.
Againe
,
Paul
here
notes
the
condition
of
Gods
Church
,
or
kingdome
:
in
which
first
comes
the
husbandman
and
sowes
good
seede
,
and
then
after
comes
the
deuill
with
his
tares
,
Matth.
13.
24.
and
all
this
is
euident
in
the
Church
of
Galatia
,
first
planted
by
Paul
,
and
then
seduced
by
false
teachers
.
The
third
thing
is
,
that
Paul
preached
bearing
about
him
the
triall
of
God
.
This
triall
is
a
worke
of
God
whereby
he
discouers
vnto
vs
,
and
to
the
world
,
either
the
grace
or
the
corruption
of
our
hearts
.
Thus
God
tried
Abraham
,
Hebr.
11.
17.
the
Israelites
,
Deut.
6.
1.
and
Ezechias
,
2.
Chron.
32.
31.
and
Paulin
this
place
.
The
vse
.
We
must
not
thinke
it
strange
,
when
we
are
afflicted
any
way
.
Nay
,
we
must
looke
for
trialls
,
and
be
content
when
they
come
.
1.
Pet.
4.
12.
Iam.
1.
2.
We
are
either
gold
in
deede
,
or
gold
in
shew
;
if
in
deede
,
we
must
be
cast
into
the
furnace
,
that
we
may
be
purged
:
if
we
be
gold
in
appearance
,
we
must
againe
into
the
furnace
,
that
we
may
be
knowne
what
we
are
.
The
best
vine
in
the
vinyard
must
be
lopped
and
cut
with
the
pruning
knife
,
that
it
may
beare
the
more
fruit
.
Ioh.
15.
Againe
,
we
must
take
heede
least
there
be
any
hidden
corruptions
raigning
in
our
hearts
:
and
we
must
labour
to
be
indeede
that
which
we
appeare
to
be
.
For
we
must
be
tried
by
God
:
and
then
that
which
now
lies
hidde
,
shall
be
discouered
to
our
shame
.
Lastly
,
we
must
looke
to
it
,
that
there
be
soundnes
of
grace
in
vs
,
that
we
may
be
able
to
beare
the
trialls
of
God
,
and
shew
forth
some
measure
of
faith
,
potience
,
obedience
.
The
first
signe
of
Reuerence
in
the
Galatians
is
,
that
they
did
not
despise
Paul
in
his
base
condition
.
This
is
a
matter
of
commendation
in
them
,
and
it
is
to
be
followed
of
vs
.
And
he
is
a
blessed
man
that
is
not
offended
at
Christ
,
Math.
11.
6.
The
second
signe
of
reuerence
is
,
that
they
receiued
Paul
as
an
angel
of
God
,
or
as
Christ
Iesus
.
Here
first
we
must
distinguish
betweene
Pauls
person
,
and
his
doctrine
or
ministerie
.
And
he
is
said
to
be
receiued
as
an
angel
,
or
as
Christ
:
because
his
doctrine
was
receiued
euen
as
if
an
angel
,
or
Christ
had
deliuered
it
.
Secondly
,
we
must
put
a
difference
betweene
an
Apostle
,
and
all
ordinarie
pastours
and
teachers
.
And
to
be
receiued
as
an
angel
,
or
as
Christ
,
properly
and
simply
concerns
Paul
,
and
the
rest
of
the
Apostles
.
For
to
them
it
was
said
,
it
is
not
you
that
speake
,
but
the
spirit
of
the
father
in
you
,
Math.
10.
20.
Againe
,
he
that
heareth
you
heareth
me
,
he
that
despiseth
you
despiseth
me
,
Luk.
10.
16.
The
Apostles
were
called
of
God
immediately
,
taught
and
inspired
immediately
,
and
immediately
gouerned
by
the
spirit
,
both
in
preaching
and
writing
,
so
as
they
could
not
erre
in
the
things
which
they
deliuered
to
the
Church
:
and
therefore
they
were
to
be
heard
euen
as
Christ
himselfe
.
As
for
other
ordinarie
teachers
,
they
are
in
part
and
in
the
second
place
to
be
heard
as
angels
,
and
as
Christ
so
farre
forth
as
they
follow
the
doctrine
of
the
Apostles
.
Thus
are
they
also
called
the
angels
of
the
couenant
,
Math.
2.
7.
And
Embassadours
in
the
stead
of
Christ
,
2.
Cor.
5.
21.
Here
Paul
notably
expresseth
the
Authoritie
and
honour
of
an
Apostle
,
which
is
to
be
heard
euen
as
Christ
himselfe
:
because
in
preaching
he
is
the
mouth
,
and
in
writing
the
hand
of
God
.
This
authoritie
is
to
be
maintained
:
and
the
consideration
of
it
is
of
great
vse
.
The
Papists
say
,
we
know
the
scripture
to
be
the
word
of
God
,
by
the
testimonie
of
the
Church
:
but
indeede
the
principall
meanes
whereby
we
are
assured
touching
the
truth
of
Scripture
,
is
,
that
the
books
of
scripture
were
penned
by
men
,
whose
writings
,
and
sayings
,
we
are
to
receiue
,
euen
as
from
Christ
himselfe
,
because
they
had
either
Propheticall
or
Apostolicall
authoritie
,
and
were
immediately
taught
and
inspired
in
writing
:
and
all
this
may
be
discerned
,
by
the
matter
,
for
me
,
and
circumstances
of
the
foresaid
books
.
Secondly
,
they
are
to
be
blamed
that
call
the
Pope
the
De
consid.
ad
Eugen.
spouse
of
the
Church
,
and
Christ
by
annointment
(
as
Bernard
did
)
for
thus
is
he
more
then
an
Apostle
.
Thirdly
,
here
we
see
the
goodnesse
of
God
,
that
doth
not
speake
to
vs
in
his
maiestie
,
but
appoints
men
in
his
stead
,
who
are
his
embassadours
to
beseech
vs
to
be
reconciled
to
him
.
Fourthly
,
there
must
be
fidelitie
in
teachers
,
because
they
stand
in
teaching
,
in
the
stead
of
Christ
:
and
therefore
must
onely
deliuer
that
which
they
knowe
to
be
the
will
of
Christ
.
Fiftly
,
They
must
haue
a
speciall
care
of
holinesse
of
life
,
because
they
speake
in
the
name
and
roome
of
God
.
Read
Leuit.
10.
2.
Sixtly
,
the
people
are
to
heare
their
teachers
with
all
reuerence
,
euen
as
if
they
would
heare
the
very
angels
of
God
,
or
Christ
himselfe
.
Seauenthly
,
the
comfort
of
the
Ministerie
is
as
sure
and
certen
,
as
if
an
angel
came
downe
from
heauen
,
or
Christ
himselfe
to
comfort
vs
:
so
be
it
we
doe
indeed
truely
turne
to
God
and
repent
.
Vers.
15.
What
was
your
felicitie
?
]
that
is
,
you
esteemed
it
to
be
your
felicitie
,
that
you
receiued
me
and
my
doctrine
.
Ye
would
haue
plucked
out
your
eies
and
haue
giuen
them
to
me
]
a
prouerbiall
speech
,
signifying
the
speciall
loue
of
the
Galatians
to
Paul
,
so
as
nothing
which
they
had
could
be
to
deare
for
him
.
If
it
had
bin
possible
]
this
he
saith
,
because
no
man
can
pluck
out
his
eie
to
doe
another
man
good
:
or
thus
,
no
man
can
possibly
giue
his
eie
and
the
sight
thereof
to
another
.
In
these
words
Paul
sets
downe
the
third
signe
of
the
loue
and
reuerence
which
the
Galatians
shewed
to
him
:
and
that
is
,
that
they
thought
themselues
happie
by
reason
of
Pauls
Ministerie
,
and
would
haue
parted
with
their
owne
eies
for
his
good
.
Hence
we
learne
,
that
there
is
a
felicitie
after
the
time
of
this
life
,
and
that
is
,
to
receiue
and
imbrace
the
doctrine
of
the
Gospell
So
saith
Christ
else
where
.
Luk.
8.
21.
and
11.
18.
Math.
7.
26.
True
happinesse
stands
in
our
reconciliation
with
God
in
Christ
.
And
this
reconciliation
is
offered
and
giuen
vs
on
gods
part
by
his
word
and
promise
,
and
it
is
receiued
of
vs
,
when
we
turne
to
God
;
and
by
faith
rest
on
the
said
promise
.
To
be
in
Gods
kingdome
is
happinesse
:
and
this
is
the
kingdome
of
God
,
when
we
resigne
our selues
in
subiection
to
his
will
and
word
.
The
preaching
of
the
word
is
the
key
of
this
kingdome
,
Matth.
16.
19.
and
when
it
is
receiued
into
our
hearts
by
faith
,
heauen
is
set
open
vnto
vs
euen
in
this
life
,
Ioh.
1.
51.
The
Philosophers
therefore
haue
erred
,
that
place
our
happinesse
in
honours
,
riches
,
pleasures
,
or
in
ciuill
vertue
.
Secondly
,
our
common
people
are
deceiued
,
who
thinke
because
they
deale
truely
,
and
iustly
before
men
,
that
they
are
in
as
good
a
case
,
as
they
that
heare
all
the
sermons
in
the
world
:
as
though
true
happinesse
stood
in
ciuill
conuersation
.
Thirdly
,
this
doctrine
serues
to
beate
downe
a
point
of
naturall
Atheisme
in
the
heart
of
man
,
which
makes
many
thinke
it
a
vaine
thing
to
serue
God
,
and
to
heare
his
word
,
Iob.
21.
15.
Mala.
3.
14.
Dauid
was
troubled
with
this
corruption
,
Psal.
73.
15.
Many
of
them
which
professe
the
name
of
Christ
,
will
not
be
brought
to
keep
the
Sabbath
daie
:
and
in
their
dealings
they
vse
fraud
,
and
lying
as
other
men
doe
:
and
all
is
because
they
thinke
they
cannot
liue
by
their
religion
.
Fourthly
,
the
onely
way
to
establish
a
kingdome
or
common
wealth
,
is
to
plant
the
Gospell
there
:
for
this
makes
an
happie
people
:
And
this
is
the
maine
cause
of
our
happinesse
and
successe
in
this
church
and
land
.
And
the
obedience
of
the
Gospel
is
it
that
makes
euery
man
in
his
trade
,
office
,
and
calling
whatsoeuer
it
be
,
to
prosper
.
Read
Psal.
1.
3.
5.
On
the
contrarie
,
they
are
wretched
and
miserable
that
liue
without
the
Gospell
,
Prou.
29.
18.
2.
Cor.
4.
3.
2.
Tim.
3.
7.
6.
To
receiue
the
doctrine
of
the
Apostles
,
is
an
vnfallible
marke
of
the
Church
of
God
.
For
this
is
it
that
makes
a
people
blessed
and
happie
.
7.
We
may
not
despise
the
preaching
of
the
word
,
1.
Thes.
5.
20.
If
we
doe
,
we
despise
our
owne
happinesse
.
If
it
be
said
,
Preachers
sometime
are
deceiued
.
Answ.
Marke
the
addition
of
Paul
,
Prooue
all
things
,
hold
that
which
is
good
,
2.
Thess.
5.
Touching
the
speciall
loue
of
the
Galatians
to
Paul
,
First
it
may
be
demanded
,
what
was
the
cause
of
it
?
Answ.
The
very
Ministerie
of
the
Apostle
,
whose
office
it
was
to
make
Disciples
,
Math.
28.
19.
and
so
to
plant
the
Church
of
the
new
Testament
.
And
for
this
cause
,
he
had
a
priuiledge
to
preach
the
truth
,
so
as
he
could
not
erre
in
things
which
he
deliuered
to
the
church
.
2.
He
preached
with
authority
,
as
hauing
power
to
correct
rebellious
offenders
2.
Cor.
106.
and
1.
Cor.
4.
3.
he
preached
with
vnspeakeablle
diligence
.
Read
.
Act.
20.
31.
4.
He
had
a
prerogatiue
,
(
as
the
rest
of
the
Apostles
had
)
after
he
had
made
disciples
by
imposition
of
hands
to
giue
vnto
them
the
extraordinary
giftes
of
the
Holy
Ghost
Act.
8.
17.
And
these
are
the
meanes
whereby
this
speciall
loue
was
procured
.
Secondly
,
it
may
be
demanded
,
whether
the
Galatians
did
not
more
then
keepe
the
law
,
when
they
would
haue
plucked
out
their
owne
eyes
,
and
haue
giuen
them
to
Paul
?
for
thus
they
loue
him
more
then
their
owne
selues
.
Ans.
The
commandement
[
Thou
shalt
loue
thy
neighbour
as
thy selfe
]
doth
not
prescribe
that
we
must
in
the
first
place
loue
our selues
,
and
then
in
the
second
loue
our
neighbour
:
but
it
setts
downe
the
right
manner
of
louing
our
neighbour
,
and
that
is
,
to
loue
him
,
as
hartely
,
and
vnfainedly
,
as
our
owne
selues
.
The
measure
of
loue
is
expressed
when
Christ
saith
we
must
loue
on
another
,
as
Christ
loued
vs
.
Ioh.
13.
34.
There
is
a
certen
case
in
which
we
must
consider
our
neighbour
not
only
as
a
neighbour
,
but
also
as
a
speciall
instrument
of
God
:
and
thus
are
we
in
some
respectes
to
loue
,
and
to
preferre
him
before
our selues
.
Thus
a
subiect
is
more
to
loue
the
life
of
his
prince
then
his
own
life
.
Thus
Paul
was
content
to
be
accursed
for
the
Israelites
,
Rom.
9.
1.
And
the
Galatians
would
haue
giuen
their
eies
to
Paul
,
that
was
so
worthy
an
instrument
of
the
grace
of
God
.
In
their
example
we
are
taught
to
be
willing
to
forsake
the
dearest
things
in
the
world
for
the
Gospell
of
Christ
,
euen
our
eies
,
hands
,
feete
,
yea
and
our
life
.
Vers.
16.
Because
I
tell
you
the
trueth
.
]
We
must
after
Pauls
example
speake
the
truth
to
all
men
,
Eph.
4.
25.
Am
I
therefore
your
enemie
]
the
conclusion
of
the
Apostles
argument
.
Here
we
see
a
corruption
of
nature
,
which
makes
vs
that
we
cannot
abide
to
heare
the
truth
in
things
that
are
against
vs
.
We
hate
them
that
speake
the
truth
:
selfe
loue
makes
vs
conceiue
the
best
things
of
our selues
.
Here
then
learne
1.
To
search
thy
heart
and
life
,
that
thou
maiest
know
the
very
worst
by
thy selfe
:
If
thou
wilt
not
know
it
now
,
thou
shalt
know
it
to
thy
shame
in
the
day
of
iudgement
.
2.
Be
vile
and
base
in
thine
owne
opinion
,
Iob.
34.
last
.
17.
They
are
iealous
ouer
you
amisse
:
yea
they
would
exclude
you
,
that
ye
should
altogether
loue
them
.
18
But
it
is
good
to
loue
earnestly
alwaies
in
a
good
cause
;
and
not
onely
when
I
am
present
with
you
.
The
word
zeale
,
hath
many
significations
;
here
it
is
fittely
translated
ielousie
.
Ye
are
ielous
]
hereby
much
is
signified
;
that
there
is
a
spirituall
marriage
betweene
Christ
and
his
Church
:
that
the
Church
is
the
Bride
,
Christ
the
bridegroome
,
or
husband
,
the
Gospel
an
instrument
drawne
touching
the
marriage
:
the
sacraments
as
seales
,
the
graces
of
the
spirit
as
loue-tokens
,
the
Ministers
of
Christ
,
as
friends
of
the
bridegroome
,
and
suters
for
him
.
In
this
respect
they
put
on
the
affection
of
Christ
,
and
are
zealous
for
him
.
This
Ielousie
is
twofold
,
pretended
ielousie
,
and
true
ielousie
.
Pretended
ielousie
is
,
when
men
falsely
pretend
the
loue
of
the
Church
for
Christs
sake
.
Thus
Paul
saith
,
They
are
ielous
,
that
is
,
they
pretend
a
loue
vnto
you
for
Christs
sake
,
but
indeede
they
doe
it
amisse
.
And
the
reason
follows
,
They
would
exclude
you
,
namely
,
from
louing
of
me
.
Others
read
the
wordes
thus
;
they
would
exclude
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vs
:
the
difference
in
the
Original
is
onely
in
one
letter
:
and
the
sense
is
the
same
,
that
the
false
Apostles
would
exclude
Paul
from
the
loue
of
the
Galatians
,
that
they
onely
might
be
honoured
and
loued
.
Jt
is
good
]
These
words
may
be
vnderstood
either
of
the
Galatians
,
or
of
Paul
.
I
rather
choose
to
applie
them
to
Paul
,
that
for
ielousie
he
may
make
an
opposition
betweene
himselfe
,
and
the
false
teachers
.
The
sense
is
this
:
that
ielousie
is
a
good
thing
,
if
it
be
in
a
good
cause
,
that
is
,
if
it
be
indeede
for
Christs
sake
,
and
be
alwaies
the
same
.
And
Paul
addes
further
,
that
this
kind
of
ielousie
is
in
himselfe
:
because
he
is
ielous
ouer
the
Galatians
not
onely
when
he
is
present
with
them
,
but
also
when
he
is
absent
:
and
this
he
further
confirmes
in
the
two
next
verses
.
The
scope
.
In
these
wordes
,
Paul
meetes
with
a
conceit
of
the
Galatians
:
for
they
might
happely
say
,
that
their
new
Teachers
loued
them
exceedingly
,
and
were
zealous
for
their
saluation
.
Paul
therefore
answers
by
a
comparison
,
thus
:
they
are
ielous
ouer
you
,
but
it
is
amisse
:
nay
,
ielousie
for
you
is
good
.
The
first
part
of
the
comparison
is
in
the
17.
verse
,
the
second
in
the
18.
The
vse
.
When
Paul
saith
,
that
the
false
Apostles
were
ielous
ouer
the
Galatians
amisse
,
he
sets
out
the
fashion
of
men
in
the
world
,
which
is
to
doe
things
which
are
good
in
their
kind
,
but
to
doe
them
for
wrong
ends
.
It
is
an
excellent
office
to
preach
the
word
,
but
some
doe
it
of
enuie
and
contention
,
Phil.
1.
15.
others
make
marchandise
of
the
word
.
It
is
an
excellent
thing
to
imbrace
the
Gospel
:
and
yet
many
men
doe
it
amisse
,
for
feare
,
or
for
honour
,
or
for
profit
,
or
for
other
sinister
respect
,
and
not
for
the
Gospels
sake
.
This
temporall
life
is
an
excellent
thing
,
yet
few
there
are
that
know
the
ende
of
this
life
.
For
men
commonly
spend
not
their
time
to
seeke
the
kingdome
of
heauen
,
and
to
serue
God
in
seruing
of
men
,
but
with
all
their
might
,
they
aime
at
honours
,
profits
,
pleasures
:
and
thus
they
liue
amisse
not
for
the
honour
of
God
,
but
for
themselues
.
This
must
teach
vs
not
onely
to
doe
good
,
but
to
doe
it
well
,
and
to
propound
good
ends
to
our selues
:
and
to
seeke
to
be
vpright
in
the
statutes
of
God
.
Psal.
119.
80.
To
this
ende
,
three
things
must
be
done
.
First
,
we
must
set
before
vs
the
will
and
commandement
of
God
,
and
this
must
mooue
vs
to
doe
the
good
we
doe
.
Secondly
,
the
outward
action
must
be
conformable
to
the
inward
motions
of
the
inward
man
:
and
they
must
both
goe
together
.
Thirdly
,
we
must
directly
intend
to
obay
God
in
the
things
we
doe
,
and
to
approoue
our
hearts
and
doings
to
him
.
In
that
the
false
Apostles
are
saide
to
be
ielous
,
or
zealous
,
we
see
how
nature
can
counterfeit
〈◊〉
grace
of
God
:
and
that
which
the
child
of
God
doth
by
〈◊〉
that
the
naturall
man
can
doe
by
nature
.
Thus
Pharao
fa
〈…〉
repentance
,
Exod.
9.
27.
and
Ahab
,
that
sold
himselfe
to
worke
wickednes
,
1.
king
.
21.
27.
and
Iudas
in
the
midst
of
his
despaire
is
said
to
repent
.
Matt.
27.
1.
Daily
experience
shewes
the
like
in
such
persons
,
who
in
their
extremitie
,
with
teares
vse
to
bewaile
their
liues
past
,
and
with
many
vowes
,
and
protestations
,
promise
amendment
:
and
yet
afterward
when
they
are
on
foote
againe
,
they
returne
to
their
old
bias
.
In
a
word
,
there
is
nothing
that
the
godly
man
doth
by
the
spirit
of
God
spiritually
,
but
an
hypocrite
may
doe
the
like
carnally
.
Nature
can
play
the
part
of
the
ape
in
imitating
good
things
.
Therefore
it
stands
vs
in
hand
to
praie
,
and
examine
our
hearts
,
least
we
be
deceiued
in
our selues
.
For
there
may
lie
a
depth
of
deceit
and
falshood
lurking
in
the
heart
.
And
that
we
be
not
deceiued
,
two
things
must
be
obserued
.
One
is
,
that
we
must
cherish
in
our
hearts
an
vniuersall
hatred
of
all
and
euery
sinne
;
first
in
our selues
,
and
then
in
others
.
The
second
is
,
that
we
must
be
changed
and
renewed
in
our
minds
,
consciences
,
and
affections
.
Thirdly
,
here
we
see
the
propertie
of
enuie
,
and
Ambition
,
in
these
false
teachers
.
Paul
must
be
excluded
from
the
loue
of
the
Galatians
,
that
they
alone
may
be
loued
.
Thus
Iosua
would
haue
excluded
Eldad
and
Medad
from
prophesying
,
and
he
would
haue
Moses
to
be
the
onely
prophet
:
but
Moses
saith
,
I
would
to
God
all
the
people
could
prophecie
.
Num.
11.
29.
Iohns
disciples
would
haue
excluded
Christ
baptising
:
but
Iohn
saith
,
He
must
increase
,
and
I
must
decrease
.
Ioh.
3.
30.
The
disciples
of
Christ
would
haue
excluded
one
that
cast
out
deuills
in
the
name
of
Christ
,
but
did
not
follow
him
,
and
Christ
forbad
them
.
Luk.
9.
49.
Lastly
,
we
here
see
the
propertie
of
deceiuers
is
to
make
a
diuision
betweene
the
Pastors
and
the
people
.
Beside
the
former
pretended
ielousie
,
there
is
a
good
ielousie
,
which
the
Apostle
takes
to
himselfe
,
and
els
where
he
calls
it
the
ielousie
of
God
.
2.
Cor.
11.
2.
This
ielousie
presupposeth
the
office
of
the
Apostles
,
and
all
Ministers
,
which
stands
in
three
things
.
The
first
,
is
,
to
become
suters
to
the
Church
,
or
to
the
soules
of
men
,
in
the
name
of
Christ
,
and
to
make
the
offer
or
motion
in
his
name
,
of
a
spirituall
marriage
:
and
this
is
done
in
the
ministerie
and
dispensation
of
the
Gospel
.
The
second
is
,
to
make
the
Contract
betweene
mens
soules
and
Christ
.
Now
to
the
making
of
a
contract
,
the
consent
of
both
the
parties
(
at
the
least
)
is
required
:
Christ
giues
his
consent
in
the
word
,
Ose
2.
20.
and
we
giue
our
consent
to
him
and
choose
him
for
our
head
,
when
we
turne
to
God
,
and
beleeue
in
Christ
.
And
the
ministerie
of
the
word
serues
to
signifie
the
will
of
Christ
vnto
vs
,
and
to
stirre
vp
our
hearts
to
an
holy
consent
.
The
third
is
,
after
the
contract
,
to
preserue
them
in
true
faith
,
and
good
life
,
that
they
may
be
fit
to
be
presented
to
Christ
in
the
day
of
iudgement
,
and
so
be
married
to
him
eternally
:
for
then
,
and
not
before
,
is
the
marriage
of
the
lambe
.
These
duties
are
all
noted
by
Paul
,
when
he
saith
,
that
he
prepared
the
Corinthians
that
he
might
present
them
as
a
pure
virgin
vnto
Christ
.
2.
Cor.
11.
2.
And
because
this
charge
and
office
is
laid
vpon
the
Apostles
and
Ministers
:
therefore
they
are
said
to
be
ielous
.
This
Ielousie
stands
in
three
things
.
The
first
is
,
to
loue
the
Church
,
indeede
and
truth
,
for
Christs
sake
.
The
second
is
,
to
feare
least
by
reason
of
weaknes
,
and
by
meanes
of
the
temptations
of
the
deuill
,
the
Church
and
they
that
beleeue
,
should
fall
away
from
Christ
.
The
third
is
,
after
the
fall
of
the
church
,
to
be
angrie
with
holy
anger
and
indignation
,
for
Christs
sake
.
Thus
Moses
was
ielous
,
when
the
Israelites
worshipped
the
golden
calfe
:
and
Elias
with
like
zealessue
the
priests
of
Baal
.
Thus
is
Paul
said
to
be
ielous
in
this
place
,
and
Act.
14.
If
the
Apostle
be
thus
ielous
,
how
much
more
then
is
Christ
himselfe
ielous
,
who
hath
espoused
himselfe
to
his
Church
?
This
plainly
shewes
,
that
he
cannot
brooke
either
Partner
,
or
deputie
.
And
therefore
his
sacrifice
on
the
crosse
must
stand
without
the
sacrifice
of
the
masse
,
his
intercession
without
the
intercession
of
Saints
,
his
merits
without
the
merit
of
workes
,
his
satisfaction
without
any
satisfaction
of
ours
.
He
will
haue
the
heart
alone
,
and
all
the
heart
,
or
nothing
:
and
he
will
not
giue
any
part
of
his
honour
to
any
other
.
This
Ielousie
in
the
Ministers
must
teach
all
faithfull
seruants
of
God
,
that
they
keepe
themselues
as
pure
virgins
for
Christ
,
and
set
their
hearts
on
nothing
in
the
world
,
but
on
him
.
Therefore
they
must
hunger
after
Christ
:
they
must
account
all
things
dongue
for
him
:
they
must
haue
their
conuersation
in
heauen
with
him
:
and
loue
his
comming
vnto
them
by
death
.
Psal.
45.
10.
Contrariwise
they
that
set
their
hearts
on
any
other
thing
beside
him
,
are
said
to
goe
a
whoring
from
him
,
and
therefore
they
are
accursed
.
Psal.
73.
27.
Thus
many
Protestants
doe
in
their
practise
,
whatsoeuer
they
professe
.
Thus
doth
the
Church
of
Rome
both
in
word
and
deede
.
For
beside
Christ
shee
hath
many
other
louers
:
and
shee
goes
a
whoring
after
them
when
shee
worships
Angels
and
Saints
,
the
images
of
God
,
and
Christ
,
with
religious
worship
.
Againe
,
by
this
we
are
put
in
minde
to
yeeld
an
vniuersall
subiection
to
Christ
:
for
this
is
the
dutie
of
the
espoused
wife
to
her
husband
.
Lastly
,
that
good
things
may
be
well
done
,
good
ends
must
be
propounded
:
and
we
must
be
constant
in
the
good
which
we
doe
.
And
thus
Paul
saith
,
it
is
a
good
thing
to
be
iealous
.
19.
My
little
children
of
whome
I
trauell
in
birth
againe
,
till
Christ
be
formed
in
you
.
20.
I
would
I
were
nowe
with
you
,
that
I
might
change
my
voice
:
for
I
am
in
feare
of
you
.
Paul
hath
said
before
,
that
his
iealousie
ouer
the
Galatians
was
good
:
because
it
was
in
a
good
cause
,
and
it
was
constant
,
not
only
in
his
presence
,
but
euen
in
his
absence
:
and
this
he
declares
here
by
two
signes
:
his
loue
now
in
his
absence
,
in
the
19.
verse
,
and
his
desire
in
the
second
verse
.
The
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
,
I
trauel
in
birth
,
signifies
not
only
,
the
trauel
of
the
woman
at
the
birth
of
the
child
,
but
also
the
painefull
bearing
thereof
,
before
the
birth
.
And
the
words
haue
this
sense
,
O
ye
Galatians
,
once
heretofore
I
bare
and
brought
you
forth
,
when
I
first
preached
Christ
vnto
you
:
and
because
now
ye
are
reuolted
from
my
doctrine
,
I
am
constrained
once
againe
to
beare
you
,
and
to
trauell
with
you
in
my
Ministerie
,
till
by
the
operation
of
the
Holy
Ghost
,
the
right
knowledge
,
and
the
true
image
of
Christ
defaced
by
the
false
Apostles
,
be
once
againe
reformed
and
restored
.
In
these
words
(
my
little
children
)
Paul
takes
to
him
the
condition
of
a
mother
,
and
he
signifies
his
most
tender
and
motherly
affection
to
the
Galatians
.
It
is
the
fashion
of
mothers
,
when
their
children
prosper
and
doe
well
,
to
reioyce
,
when
they
are
sicke
,
or
die
,
to
mourne
exceedingly
,
and
to
be
mooued
with
pitie
and
compassion
.
The
Galatians
deserued
no
loue
at
Pauls
hand
:
for
their
Apostasie
was
very
foule
:
yet
because
there
were
some
good
things
remaining
in
them
,
and
there
was
hope
of
recouerie
,
he
inlargeth
his
bowels
towards
them
,
and
shewes
his
loue
with
compassion
.
If
this
be
the
case
with
Paul
,
then
great
is
the
loue
and
compassion
of
God
to
his
children
.
If
the
child
be
sicke
,
and
froward
,
the
mother
doth
not
cast
it
forth
of
the
dores
,
but
shee
tenders
it
,
and
carefully
lookes
vnto
it
:
much
more
then
will
the
Lord
haue
pittie
and
compassion
.
Here
then
a
maine
comfort
is
to
be
remembred
:
if
we
be
of
the
number
of
them
that
beleeue
in
Christ
,
haung
vice
,
&
hauing
a
care
to
please
God
,
our
weakenesses
and
falls
of
weakenesse
,
doe
not
abolish
the
mercie
of
God
,
but
are
occasions
to
illustrate
the
same
.
The
weekenesse
of
the
chide
stirs
vp
compassion
in
the
mother
:
and
Dauid
saith
,
as
a
father
hath
compassion
on
his
children
,
so
hath
the
Lord
compassion
on
them
that
feare
him
:
and
marke
the
reason
:
for
he
knowes
our
frame
,
&
that
we
are
but
dust
.
Psal.
103.
14.
When
Paul
saith
,
I
trauell
,
he
signifies
the
measure
of
his
Ministeriall
paines
,
that
they
were
as
the
trauell
of
a
woman
with
child
:
and
this
he
shewes
plainely
in
the
particulars
,
2.
Cor.
11.
23.
Elias
,
that
was
sent
in
his
time
to
restore
religion
,
was
at
length
so
wearied
in
this
businesse
,
that
he
desired
the
Lord
to
take
him
out
of
the
world
,
1.
King
.
19.
4.
The
paines
of
the
prophet
Isai
,
made
him
crie
,
My
leannes
,
my
leannes
;
&
Ieremie
cries
,
my
bellie
my
bellie
:
signifying
that
his
griefes
and
his
paines
in
the
Ministerie
,
were
as
the
paine
of
the
Colicke
.
By
this
we
see
,
that
they
haue
much
to
answer
for
before
God
,
that
are
in
this
calling
,
and
yet
take
little
or
no
paines
therein
.
And
that
they
which
take
the
most
paines
,
come
farre
short
of
their
dutie
.
Againe
,
when
he
saith
,
I
trauell
,
he
signifies
the
dignitie
of
the
ministerie
,
that
it
is
an
instrument
appointed
of
God
for
the
worke
of
regeneration
:
for
Paul
compares
himselfe
to
a
woman
in
trauell
,
and
the
worke
of
his
ministerie
,
to
the
trauell
it selfe
,
whereby
children
are
borne
to
God
.
This
serues
very
well
to
stoppe
their
mouthes
,
that
condemne
the
vocall
and
externall
ministerie
.
When
he
saith
,
I
trauell
againe
,
he
teacheth
,
that
if
men
fall
after
their
first
initiall
repentance
,
there
is
still
a
possibilitie
of
mercie
,
and
place
for
a
second
repentance
.
We
must
forgiue
till
seaventie
seauen
times
,
Mat.
18.
22.
Much
more
will
god
doe
it
.
The
parable
of
the
prodigall
son
shewes
,
that
they
which
fall
from
God
after
their
calling
and
first
conuersion
,
may
againe
by
newe
repentance
be
recouered
.
An
obiection
:
Pauls
second
trauell
presupposeth
a
second
regeneration
in
the
Galatians
:
and
if
they
are
borne
againe
the
second
time
,
then
in
their
Apostasie
they
fell
wholly
from
god
.
Answ.
When
Paul
saith
,
J
trauell
againe
,
he
doth
not
presuppose
any
second
spirituall
generation
:
for
the
child
of
God
is
but
once
begotten
to
the
Lord
,
and
Paul
here
calls
the
Galatians
;
little
children
,
because
euen
in
the
time
of
their
fall
,
the
seede
of
God
still
remained
in
their
hearts
.
And
because
the
image
of
Christ
was
againe
to
be
reformed
and
restored
in
the
Galatians
,
in
this
respect
he
saith
,
I
trauell
againe
of
you
.
The
end
of
Pauls
ministerie
is
expressed
in
the
words
,
till
Christ
be
formed
in
you
:
that
is
,
till
(
as
it
were
)
the
counterfeit
or
image
of
Christ
be
stamped
and
imprinted
in
your
hearts
.
This
image
hath
two
parts
.
The
first
is
,
a
Right
knowledge
of
Christ
in
respect
of
his
natures
and
offices
,
as
they
are
set
forth
in
the
word
.
This
knowledge
was
defaced
in
the
Galatians
,
when
they
ioyned
workes
with
Christ
:
for
then
they
made
him
to
be
an
imperfect
Sauiour
.
The
second
part
of
this
image
,
is
a
Conformitie
with
Christ
,
Rom.
8.
29.
It
is
twofold
,
conformitie
in
qualitie
,
and
conformitie
in
practise
.
Conformitie
in
qualitie
is
againe
twofold
.
The
first
is
a
Conformitie
to
the
death
of
Christ
,
when
the
vertue
thereof
works
in
vs
a
death
of
sinne
,
and
when
we
suffer
as
Christ
suffered
,
in
silence
,
contentation
,
obedience
,
subiecting
our selues
to
the
will
of
God
.
The
second
is
,
a
conformitie
to
the
resurrection
or
life
of
Christ
,
and
that
is
,
when
we
liue
not
onely
a
naturall
,
but
also
a
spirituall
life
,
which
is
,
to
submit
our selues
to
be
ruled
by
the
word
and
spirit
of
Christ
.
Conformitie
in
practise
is
,
when
we
carrie
ourselues
as
Prophets
in
the
confession
of
the
name
of
Christ
,
in
teaching
,
exhorting
,
and
admonishing
one
another
:
as
Priests
to
offer
our
bodies
and
soules
in
sacrifice
to
God
:
as
spiritual
kings
,
bearing
sway
ouer
the
lusts
and
corruptions
of
our
own
hearts
.
And
thus
is
Christ
to
be
framed
in
the
hearts
of
men
.
The
vse
.
Here
we
see
,
the
end
of
all
preaching
,
is
to
make
sinnefull
men
to
become
new
creatures
,
like
vnto
Christ
:
this
is
the
drift
of
the
ministerie
:
and
the
doctrine
that
tends
to
this
purpose
,
is
sound
and
wholesome
.
Againe
,
here
we
see
,
that
in
the
new
Testament
,
there
is
but
one
rule
and
order
for
all
men
,
and
that
is
the
rule
of
Christ
,
Take
vp
thy
crosse
and
follow
me
:
and
for
this
cause
the
Ministerie
serues
to
frame
Christ
in
the
hearts
of
all
beleeuers
:
Therefore
the
seuerall
rules
and
orders
of
Monkes
and
Friars
in
the
Church
of
Rome
,
are
meere
superstitions
.
Furthermore
,
Paul
here
makes
two
degrees
of
Gods
children
;
one
is
,
when
they
are
begotten
of
God
,
and
Christ
is
formed
in
them
.
The
second
is
,
when
they
are
begotten
of
God
,
yet
so
,
as
they
are
as
yet
vnformed
.
Such
were
the
Apostles
when
they
confessed
Christ
to
be
the
sonne
of
the
liuing
God
,
Math.
16.
for
then
they
knewe
not
the
article
of
Christs
death
,
resurrection
,
ascension
,
at
that
time
,
nor
the
manner
of
his
kingdome
.
Of
this
sort
was
Rahab
,
when
shee
receiued
the
spies
,
Heb.
11.
for
then
shee
was
not
informed
in
the
religion
of
the
Iewes
,
but
only
acknowledged
the
God
of
Israel
to
be
the
true
God
,
and
had
a
resolution
to
ioyne
her selfe
to
the
people
of
God
.
Of
this
sort
were
the
Corinthians
at
the
first
.
For
they
were
carnall
more
then
spirituall
,
euen
babes
in
Christ
,
1.
Cor.
3.
3.
This
must
teach
vs
,
where
we
see
any
good
thing
in
men
,
to
cherish
it
.
For
though
as
yet
they
be
not
Christians
formed
,
yet
they
may
be
Christians
in
forming
.
When
Paul
saith
,
vntill
Christ
be
formed
,
he
shewes
that
the
conuersion
of
a
sinner
is
not
wrought
in
one
moment
,
but
by
little
and
little
,
in
processe
of
time
.
In
the
generation
of
infants
,
first
the
braine
,
heart
,
and
liuer
are
framed
:
then
the
bones
,
veines
,
arteries
,
nerues
,
membranes
:
and
after
this
,
flesh
is
added
.
And
the
infant
first
begins
to
liue
the
life
of
a
plant
,
by
growing
and
nourishing
:
then
it
liues
the
life
of
a
beast
,
by
sense
and
motion
:
and
thirdly
,
the
life
of
a
man
,
by
the
vse
of
reason
.
Euen
so
God
outwardly
preuents
vs
with
his
word
,
and
inwardly
he
puts
into
vs
knowledge
of
his
wil
,
with
the
beginnings
or
seeds
of
faith
and
repentance
,
as
it
were
a
braine
and
a
heart
:
from
these
beginnings
of
faith
and
repentance
,
arise
heauenly
desires
:
from
these
desires
follows
asking
,
seeking
,
knocking
:
and
thus
the
beginnings
of
faith
are
increased
,
and
men
goe
on
from
grace
to
grace
,
till
they
be
tall
men
in
Christ
.
And
for
this
cause
,
we
must
with
constancy
vse
the
good
means
,
in
hearing
,
reading
,
praying
.
Lastly
,
we
are
all
here
put
in
minde
to
studie
,
and
to
vse
all
good
meanes
,
that
we
may
be
like
to
Christ
,
specially
in
the
disposition
of
the
inward
man
.
There
is
a
spirituall
madnesse
in
the
mindes
of
many
men
:
they
thinke
of
nothing
but
of
the
fashion
of
their
apparell
,
and
of
the
trimming
of
their
bodies
:
but
let
vs
thinke
how
to
imprint
the
gratious
image
of
Christ
in
our
hearts
:
thus
shall
we
be
louely
,
and
haue
fauour
in
the
eyes
of
God
.
Thus
much
of
Pauls
loue
:
now
follows
his
desire
in
the
20.
verse
.
In
which
I
consider
three
things
:
the
desire
it selfe
,
I
would
J
were
with
you
now
:
the
ende
of
his
desire
,
that
I
might
change
my
voice
:
the
occasion
thereof
,
for
I
am
in
doubt
of
you
.
When
Paul
saith
,
I
would
I
were
with
you
now
,
he
shewes
,
that
the
presence
of
Pastours
with
their
people
,
is
a
thing
most
necessarie
.
And
there
are
two
reasons
thereof
.
One
is
,
to
preuent
spirituall
daungers
,
which
are
manifold
and
continuall
,
in
that
the
deuill
seekes
continually
whome
he
may
deuoure
:
and
we
fight
against
principalities
and
powers
in
heauenly
things
.
In
this
respect
Pastours
are
called
watchmen
,
and
ouerseers
.
Secondly
,
the
presence
of
Pastours
with
their
people
,
serues
to
redresse
things
amisse
,
and
to
recouer
them
that
be
in
Apostasie
:
as
Paul
saith
in
this
place
.
Therefore
it
were
to
be
wished
that
this
mind
of
Paul
were
in
all
Pastours
,
that
with
one
consent
they
might
say
to
their
people
,
I
would
I
were
with
you
n
〈…〉
.
In
the
words
,
[
that
I
might
change
my
voice
]
Paul
continues
the
allusion
(
which
he
made
in
the
former
verse
)
to
a
woman
with
child
:
and
hereby
he
signifies
two
things
.
The
first
is
,
that
he
will
leaue
further
disputing
with
the
Galatians
,
and
fall
to
lamenting
and
crying
,
as
mothers
doe
in
the
time
of
their
trauell
,
by
reason
of
their
paine
.
This
is
to
change
the
voice
.
It
was
the
manner
of
Paul
to
abase
himselfe
,
and
to
mourne
for
the
sinnes
of
others
,
2.
Cor.
12.
24.
and
he
reprooues
the
Corinthians
that
they
were
puffed
vp
,
and
did
not
mourne
for
the
incestuous
person
.
Like
was
the
practise
of
Dauid
,
Psal.
119.
136.
of
Lot
.
2.
Pet.
2.
7.
of
Ieremie
,
Lam.
2.
11.
of
the
friends
of
Iob
,
Iob
2.
last
.
of
the
godly
in
the
daies
of
Ezechiel
.
c.
9.
4.
of
Christ
in
respect
of
Ierusalem
,
Luk.
19.
41.
And
it
hath
bin
alwaies
the
practise
of
holy
men
,
when
there
was
no
other
helpe
,
with
tears
to
commend
the
case
to
God
.
If
sorrow
for
other
mens
offences
make
Paul
change
his
voice
,
much
more
are
men
to
doe
it
for
their
owne
.
Peter
,
in
his
repentance
left
his
presumptuous
speaking
,
and
fell
to
bitter
and
secret
teares
:
and
so
did
the
woman
that
stood
at
the
feete
of
Christ
weeping
,
and
washed
his
feete
with
her
teares
,
Luk.
7.
38.
The
like
ought
we
to
doe
for
our
offences
and
sinnes
.
The
earth-quake
this
winter
past
,
must
stirre
vs
vp
to
this
dutie
.
For
it
is
a
matter
full
of
terrour
,
1.
Sam.
14.
15.
and
the
sicknesse
which
hath
taken
hold
of
thousands
as
a
gentle
warning
must
be
respected
.
And
it
must
be
considered
,
that
the
changes
of
the
great
world
bring
with
them
like
changes
in
the
little
world
,
that
is
,
in
the
bodies
of
men
.
Againe
,
to
change
the
voice
,
is
to
conferre
with
the
Galatians
,
and
vpon
conference
to
temper
his
voice
to
their
manners
and
condition
,
as
nources
stammer
and
lispe
with
children
.
For
some
are
with
pitie
to
be
recouered
:
and
some
with
terrour
.
Iud.
22.
23.
Hence
I
gather
,
That
the
Conference
of
Pastours
and
people
,
is
a
thing
very
necessarie
.
Paul
here
ascribes
more
to
it
then
to
his
Epistle
.
It
is
the
life
of
preaching
.
For
by
it
the
teachers
know
better
what
to
teach
,
and
the
people
better
to
conceiue
things
that
are
taught
.
Here
then
we
see
a
common
fault
.
Men
are
content
to
heare
,
but
they
will
not
conferre
with
their
teachers
:
and
in
the
time
of
sicknesse
,
the
first
person
that
is
conferred
with
,
is
the
Physitian
:
and
the
Minister
is
last
sent
for
:
whereas
on
the
contrarie
,
the
cure
of
the
soule
is
the
cure
of
the
bodie
.
Iob
33.
23.
25.
Againe
,
here
is
set
downe
the
way
to
attaine
all
good
learning
:
and
that
is
,
that
learners
be
present
with
their
teachers
:
and
the
teachers
againe
temper
their
voices
to
the
capacitie
of
the
learners
.
Thus
Samuel
was
with
Eli
at
the
dore
of
the
Tabernacle
:
thus
Christ
was
in
the
Temple
among
the
doctours
hearing
them
and
asking
them
questions
.
Luk.
2.
44.
Thirdly
,
Paul
here
sets
downe
the
way
to
make
a
pacification
for
religion
in
these
last
daies
:
and
the
way
is
,
that
the
Pastours
of
the
Church
be
assembled
together
by
the
authoritie
of
Princes
:
and
beeing
assembled
,
they
temper
their
voices
one
to
another
according
to
the
written
word
.
Thus
may
they
that
lic
now
vnder
the
Apostasie
of
Antichrist
,
be
recouered
,
Act.
15.
6.
And
the
promise
of
God
is
,
that
when
two
or
three
come
together
in
his
name
,
he
will
be
with
them
.
Matth.
18.
Lastly
,
the
Ministers
(
as
here
we
see
)
are
to
temper
their
gifts
and
speach
to
the
condition
of
their
hearers
.
The
Corinthians
were
babes
in
Christ
,
and
Paul
feedes
them
with
milke
.
1.
Cor.
3.
3.
to
the
Iew
he
became
a
Iew
,
to
the
Gentile
a
Gentile
,
that
he
might
winne
some
.
1.
Cor.
9.
18.
For
this
cause
it
were
to
be
wished
,
that
Catechising
were
more
vsed
then
it
is
of
our
Ministers
.
For
our
people
are
for
the
most
part
rude
and
vncatechised
:
and
therefore
they
profit
little
or
nothing
by
sermons
.
A
sermon
to
such
persons
is
like
a
great
loafe
set
before
a
child
.
And
it
is
no
disgrace
for
learned
Ministers
,
in
plaine
and
familiar
manner
to
catechise
:
for
this
is
to
lay
the
foundation
,
without
which
all
labour
in
building
is
in
vaine
.
Againe
,
our
ignorant
people
should
be
content
euen
in
their
old
age
to
learne
the
catechisme
:
for
by
reason
of
their
ignorance
,
they
lie
as
a
pray
to
the
Atheist
and
Papist
:
and
in
much
hearing
,
they
learne
little
;
because
they
know
not
the
grounds
of
doctrine
that
are
vsually
in
all
sermons
.
And
it
is
a
fault
in
many
that
they
loue
to
heare
sermons
,
which
are
beyond
their
reach
,
in
which
they
stand
and
wonder
at
the
Preacher
:
and
plaine
preaching
is
little
respected
of
such
.
The
occasion
of
Pauls
desire
is
in
these
words
,
I
doubt
of
you
,
or
thus
,
I
am
in
perplexitie
for
you
:
and
this
Paul
speakes
as
a
mother
in
some
dangerous
extremitie
,
in
the
time
of
her
trauel
;
as
Rachel
was
in
the
birth
of
Benjamin
,
Gen.
35.
And
the
words
carrie
this
sense
,
I
am
troubled
for
your
recouerie
;
and
I
feare
it
will
neuer
be
.
Here
we
learne
,
how
daungerous
a
thing
it
is
to
fall
from
grace
,
though
it
be
but
in
part
.
For
a
man
cannot
recouer
himselfe
when
he
will
.
We
doe
not
the
good
we
can
,
vnlesse
God
make
vs
doe
it
.
Ezech.
36.
27.
Cant.
1.
4.
Ier.
31.
29.
Therefore
it
is
an
Errour
to
thinke
that
we
may
repent
and
turne
to
God
when
we
will
,
as
many
suppose
.
And
this
must
be
a
warning
vnto
vs
to
preserue
the
good
things
that
God
hath
put
into
vs
,
and
not
to
quench
the
spirit
.
And
though
Paul
doubt
of
the
recouerie
of
the
Galatians
,
yet
he
spares
not
to
send
his
Epistle
to
them
,
and
to
vse
meanes
.
And
thus
in
desperate
cases
,
we
must
vse
the
best
meanes
and
leaue
the
successe
to
God
.
Thus
the
Israelites
when
there
was
no
other
helpe
,
went
into
the
sea
,
as
into
their
death
bedde
,
or
graue
,
by
faith
staying
themselues
on
the
promise
of
god
.
Heb.
11.
29.
2.
Chron.
20.
12.
That
which
Paul
here
saith
,
may
be
saide
of
many
among
vs
in
whome
Christ
is
not
yet
framed
,
whether
we
respect
knowledge
,
or
good
life
:
for
they
giue
iust
occasion
of
doubting
whether
they
will
euer
turne
to
God
or
no.
21
Tell
me
ye
that
will
be
vnder
the
law
,
doe
ye
not
heare
the
law
?
22
For
it
is
written
,
that
Abraham
had
two
sonnes
,
one
by
a
seruant
,
and
an
other
by
a
free-woman
.
23
But
he
which
was
of
the
seruant
,
was
borne
after
the
flesh
:
and
he
which
was
of
the
free-woman
,
by
promise
.
From
the
8.
verse
of
this
chapter
to
the
20.
verse
,
Paul
hath
handled
the
conclusion
of
the
principall
argument
of
this
Epistle
touching
the
Apostasie
of
the
Galatians
:
and
here
he
returnes
againe
to
his
former
doctrine
touching
the
iustification
of
a
sinner
by
faith
,
without
the
workes
of
the
law
:
and
he
confirmes
it
by
an
other
Argument
,
the
summe
and
substance
whereof
is
this
:
Your
libertie
from
the
law
,
w
〈…〉
prefigured
in
the
familie
of
Abraham
:
therefore
ye
are
not
bondmen
to
the
law
,
but
freemen
.
The
argument
is
at
large
propounded
,
and
it
hath
foure
parts
:
a
preface
in
the
21.
verse
:
an
historie
of
Abraham
and
his
familie
,
vers.
22.
23.
the
Application
of
the
historie
from
the
24.
verse
to
the
30.
the
conclusion
,
v.
31.
And
first
of
the
Preface
.
Law
]
the
word
(
law
)
in
the
first
place
,
is
taken
properly
for
the
morall
and
Ceremoniall
lawe
of
Moses
:
and
in
the
second
place
,
for
the
bookes
of
Moses
,
and
namely
,
for
the
booke
of
Genesis
.
And
in
this
sense
the
word
is
taken
,
when
Christ
is
said
to
expound
the
law
and
the
Prophets
,
Luk.
24.
And
sometime
it
signifies
all
the
bookes
of
the
old
testament
,
Ioh.
15.
15.
Vnder
the
law
]
to
be
vnder
the
lawe
,
is
to
hold
our selues
bound
to
the
fulfilling
of
the
lawe
:
and
to
looke
for
life
eternall
thereby
.
Doe
ye
not
heare
the
law
?
]
that
is
,
ye
read
and
heare
indeede
,
but
ye
vnderstand
not
the
scope
and
drift
of
that
which
you
read
.
In
this
preface
,
first
Paul
meetes
with
the
pride
of
mans
nature
,
whereby
the
Galatians
went
about
to
establish
their
owne
righteousnesse
by
the
lawe
,
when
he
saith
,
ye
that
will
be
vnder
the
lawe
,
&c.
with
this
pride
were
the
Iewes
tainted
,
Rom.
10.
3.
and
the
young
Prince
that
came
to
Christ
and
said
,
Good
master
what
must
I
doe
to
be
saued
?
And
the
Papists
of
our
time
,
who
will
not
be
subiect
to
the
iustice
of
God
,
but
set
vp
their
owne
iustice
in
the
keeping
of
the
law
.
The
like
doe
the
ignorant
people
among
vs
,
who
hold
that
they
are
able
to
fulfill
the
law
,
and
that
they
are
to
be
saued
thereby
.
And
when
they
say
,
they
looke
to
be
saued
by
their
faith
,
they
vnder
stand
thereby
their
fidelitie
,
that
is
,
their
good
dealing
.
Againe
,
Paul
here
notes
the
seruile
disposition
of
men
that
loues
rather
to
be
in
bondage
vnder
the
law
,
then
to
be
in
perfect
libertie
vnder
the
grace
of
God
.
This
we
see
in
daily
experience
.
All
professe
Christ
among
vs
:
yet
is
it
euen
a
death
to
the
most
,
to
forsake
the
bondage
of
the
flesh
.
Christ
we
professe
,
yet
so
as
we
take
libertie
to
liue
after
the
lustes
of
our
owne
hearts
.
When
Paul
saith
,
doe
ye
not
heare
the
lawe
?
he
notes
the
cause
of
our
spirituall
pride
,
and
of
the
seruile
disposition
before
named
,
namely
,
ignorance
in
mistaking
and
misconceiuing
the
true
scope
of
the
law
:
for
the
Galatians
did
not
consider
that
Christ
was
the
scope
of
the
lawe
,
but
they
supposed
that
the
very
obseruation
of
the
lawe
euen
since
the
fall
of
man
,
did
giue
life
and
iustifie
.
This
ignorance
was
to
the
Iewes
as
a
vaile
before
their
eies
in
the
reading
of
the
lawe
,
2.
Cor.
3.
14.
And
this
ignorance
hath
blinded
the
Papist
at
this
day
:
for
he
supposeth
that
the
Gospell
is
nothing
els
but
the
lawe
of
Moses
:
&
that
Christ
indeed
is
but
an
instrument
to
make
vs
keepers
of
the
lawe
,
and
consequently
sauiours
of
our selues
.
In
the
historie
of
Abraham
I
consider
three
things
,
the
facte
of
Abraham
in
taking
two
wiues
:
the
Euent
vpon
this
fact
,
he
had
two
sonnes
by
them
:
the
condition
of
these
sonnes
.
Touching
the
fact
of
Abraham
,
it
may
be
demanded
,
what
is
to
be
iudged
thereof
?
The
ground
to
the
answer
shall
be
this
:
that
marriage
is
the
indiuisible
coniunction
of
one
man
and
one
woman
onely
.
This
Christ
of
purpose
teacheth
.
Math.
16.
where
he
saith
that
God
created
them
at
the
first
man
and
woman
,
and
not
women
,
v.
4.
that
a
man
must
for
sake
father
and
mother
and
cleaue
to
his
wife
,
not
to
his
wiues
,
v.
5.
that
they
twaine
shall
be
one
flesh
,
v.
6.
And
in
all
this
Christ
makes
no
newe
lawe
,
but
onely
reuiues
the
first
institution
of
marriage
made
in
Paradise
.
And
Moses
hauing
set
down
this
diuine
institution
,
addes
withall
that
Lamech
was
the
first
that
brake
it
,
by
taking
many
wiues
.
Now
then
,
the
answer
to
the
question
is
twofold
.
Some
say
,
that
Abraham
and
the
rest
of
the
Patriarks
had
a
dispensation
from
God
to
marrie
many
wiues
,
and
therefore
that
it
was
no
sinne
in
them
.
Of
this
minde
are
sundrie
learned
men
,
both
Protestants
and
Papists
.
But
the
answer
is
onely
coniecturall
,
and
hath
no
euidence
in
scripture
.
The
second
answer
is
,
that
God
did
not
approoue
the
polygamie
of
the
fathers
,
or
commend
it
,
but
did
onely
tolerate
it
,
as
a
lesser
euill
,
for
the
preuenting
of
a
greater
.
This
tolleration
appeares
,
in
that
God
commanded
that
the
king
must
not
multiply
his
wiues
,
Deut.
17.
17.
and
that
the
child
of
the
hated
wife
,
(
though
shee
be
the
second
wife
,
)
if
it
be
first
borne
,
shall
be
the
heire
.
Deut.
21.
15.
The
occasions
of
this
tolleration
were
two
.
One
was
,
a
desire
in
the
Patriarches
to
multiply
their
posteritie
,
that
if
it
were
possible
,
the
Messias
might
descend
of
their
line
.
The
second
was
,
the
common
custome
of
men
in
the
east
countries
,
who
made
no
matter
of
it
,
to
mary
many
wiues
:
and
common
custome
bred
a
common
errour
,
and
a
common
errour
,
bred
common
ignorance
,
whereby
that
which
was
indeed
a
sinne
,
was
esteemed
no
sinne
.
It
may
be
obiected
,
if
the
hauing
of
many
wiues
were
an
offence
,
that
Abraham
and
the
rest
of
the
holy
Patriarches
liued
and
died
in
a
sinne
without
repentance
:
because
we
finde
nothing
in
scripture
teaching
their
repentance
for
their
sinne
.
Answer
.
Known
sinnes
require
particular
repentance
:
but
if
sinnes
be
vnknown
,
or
vnconsidered
,
by
reason
that
men
are
carried
away
with
the
sway
of
the
times
(
as
the
Patriarches
were
)
a
generall
repentance
sufficeth
,
Psal.
19.
12.
Againe
,
it
may
be
alleadged
,
that
Abraham
tooke
Agar
by
the
consent
of
Sara
.
Ans.
that
sufficeth
not
to
make
a
full
excuse
for
Abraham
.
For
if
marriage
were
a
meere
ciuill
contract
,
as
it
is
made
by
the
consent
of
men
and
women
,
so
it
might
be
dissolued
by
like
consent
:
But
it
is
more
then
a
ciuill
contract
:
because
in
the
making
of
it
,
beside
the
consent
of
the
parties
,
the
authoritie
of
God
is
interposed
:
and
therefore
Saraes
consent
(
in
giuing
Agar
to
Abraham
)
is
nothing
,
without
the
allowance
of
God
:
and
we
may
not
thinke
that
God
will
allowe
of
that
which
is
directly
against
his
owne
ordinance
.
Thirdly
,
it
may
be
alleadged
,
that
if
the
hauing
of
many
wiues
be
a
fault
,
then
Abraham
and
the
rest
were
adulterers
.
Ans.
Not
so
,
the
polygamie
of
the
fathers
is
to
be
placed
in
the
middle
,
betweene
adulterie
,
and
holy
wedlocke
.
They
tooke
not
wiues
of
a
leude
minde
,
for
the
satisfying
of
their
lust
,
but
of
a
conscience
not
rightly
informed
in
this
point
.
The
euent
vpon
the
facte
of
Abraham
was
,
that
his
two
wiues
,
bare
him
two
sonnes
.
He
had
indeed
more
sonnes
by
Ketura
,
Gen.
25.
2.
but
these
two
,
Ismael
and
Isaac
are
onely
here
mentioned
:
because
by
the
speciall
appointment
of
God
,
they
were
ordained
as
types
of
true
beleeuers
,
and
hypocrites
.
Read
Rom.
9
,
7
,
8.
The
condition
of
the
children
is
set
forth
,
by
a
double
difference
.
The
first
is
,
that
one
was
borne
of
a
bonde
woman
,
&
therefore
a
bondman
,
the
other
of
a
free
woman
,
and
therefore
a
free
man
,
and
the
heire
.
Here
it
may
be
demanded
,
how
the
same
person
can
be
both
a
wife
and
a
bond
woman
?
Answ.
Among
the
heathen
(
as
also
among
the
Iewes
)
there
were
two
sorts
of
wiues
.
Of
the
first
kinde
were
they
,
that
were
ioynt
gouernors
Vxor
materfamilias
.
of
the
family
with
the
husband
,
and
they
were
called
mistresses
of
the
house
.
Of
the
second
sort
were
they
,
that
serued
onely
for
propagation
,
and
were
in
all
other
respects
as
seruants
or
strangers
.
Vxor
Vsuaria
.
Of
the
first
kind
,
was
Sara
,
and
of
the
second
,
Hagar
and
Ketura
.
The
second
difference
of
the
children
was
this
.
One
,
that
is
,
Ismael
was
borne
after
the
flesh
,
that
is
,
by
the
strength
of
nature
,
and
according
to
the
fleshly
counsel
of
Sara
,
who
did
substitute
Hagar
into
her
own
roome
.
The
other
,
namely
Isaac
,
was
borne
by
the
promise
,
that
is
,
according
to
the
order
of
nature
,
yet
not
by
the
strength
of
nature
,
but
by
the
vertue
of
the
promise
of
God
.
In
the
birth
of
Ismael
Saras
desire
was
good
,
that
the
promise
of
God
might
be
accomplished
:
but
the
meanes
was
carnall
,
the
substitution
of
her
handmaid
,
This
is
the
condition
of
the
godly
:
they
intend
&
desire
the
best
things
,
but
they
faile
in
the
manner
of
doing
.
The
spirit
stirs
vp
good
motions
,
and
the
flesh
corrupteth
them
.
Paul
saith
,
that
to
will
was
present
with
him
,
but
he
could
not
doe
that
which
was
good
as
he
ought
.
This
must
cause
vs
alwaies
to
humble
our selues
for
our
best
works
.
Againe
,
we
are
here
taught
not
to
make
haste
to
accomplish
our
desires
,
but
when
God
promiseth
any
thing
,
to
waite
his
leasure
,
and
in
the
meane
season
to
liue
in
subiection
.
Sara
with
all
her
haste
could
not
preuent
Gods
prouidence
.
Shee
hath
her
desire
in
the
birth
of
Ismael
,
but
yet
he
is
borne
according
to
the
flesh
,
in
bondage
,
and
he
is
not
the
promised
seed
.
In
the
birth
of
Isaac
we
see
the
vertue
of
the
promise
of
God
,
when
it
is
mixed
with
our
faith
:
for
then
it
makes
things
possible
,
that
are
otherwise
impossible
,
Math.
17.
20.
If
then
we
desire
any
good
things
at
the
hands
of
God
,
our
dutie
is
in
silence
and
patience
to
rest
on
the
promises
of
God
,
and
then
our
desire
shall
indeed
be
accomplished
.
24
By
the
which
things
another
thing
is
meant
.
For
these
mothers
are
the
two
Testaments
,
the
one
which
is
Agar
)
of
mount
Sina
,
which
gendreth
to
bondage
.
25
For
Agar
,
or
Sina
,
is
a
mountaine
in
Arabia
,
and
it
answereth
to
Ierusalem
which
now
is
)
and
shee
is
in
bondage
with
her
children
.
The
application
of
the
former
here
beginneth
:
and
the
sense
of
the
wordes
is
.
An other
thing
meant
]
the
wordes
are
thus
.
These
things
are
spoken
by
allegorie
:
that
is
,
one
thing
is
said
,
and
an
other
thing
is
meant
.
Two
mothers
]
Agar
and
Sara
.
Are
two
]
they
represent
or
signifie
the
two
Testaments
.
Est
is
put
for
significat
.
Of
the
two
Testaments
I
will
speake
afterward
.
The
one
]
the
one
Testament
,
which
is
the
couenant
of
works
[
which
is
Agar
]
which
Testament
is
figured
by
Agar
[
is
of
mount
Sina
]
came
from
mount
Sina
,
where
the
law
was
deliuered
to
the
Israelites
.
And
gendreth
to
bondage
]
that
is
,
it
makes
all
them
bondmen
that
looke
to
be
iustified
and
saued
by
the
works
of
the
law
.
For
Agar
or
Sina
]
here
the
translatours
are
deceiued
,
supposing
that
mount
Sina
had
two
names
,
Agar
and
Sina
:
but
this
opinion
of
theirs
hath
no
ground
,
and
the
words
are
thus
to
be
read
,
Agar
is
Sina
.
Here
Agar
signifies
not
so
much
the
person
of
Abrahams
handmaid
,
as
that
which
is
said
in
the
former
historie
of
Agar
.
For
the
words
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Sina
must
be
considered
as
a
place
,
where
it
pleased
God
to
publish
the
law
.
And
the
wordes
thus
considered
,
haue
this
sense
,
Agar
is
Sina
,
that
is
,
Agar
figures
Sina
,
two
waies
.
First
,
in
condition
:
for
as
Agar
was
a
bondwoman
,
so
Sina
in
respect
of
the
law
,
was
a
place
of
bondage
:
and
in
this
respect
also
it
is
called
Sina
of
Arabia
.
which
was
a
desart
out
of
the
land
of
Canaan
.
Secondly
,
in
effect
:
for
as
Agar
bare
Ismael
a
bondman
to
Abraham
;
so
Sina
or
the
law
,
makes
bondmen
.
And
it
answereth
]
Sina
answereth
to
Ierusalem
,
that
is
,
as
Agar
figures
Sina
;
so
Agar
figures
Ierusalem
:
and
by
this
meanes
,
Sina
and
Ierusalem
are
like
,
and
stand
both
in
one
order
.
Now
Agar
figures
Ierusalem
two
waies
,
in
condition
,
and
effect
.
In
condition
:
for
as
Agar
was
a
bondwoman
,
so
Ierusalem
,
or
the
nation
of
the
Iewes
refusing
Christ
,
and
looking
to
be
saued
by
the
law
,
are
in
spirituall
bondage
.
In
effect
:
for
as
Agar
brings
forth
Ismael
a
bondman
;
so
Ierusalem
by
teaching
the
law
,
makes
bondmen
.
Therefore
Paul
saith
in
the
last
place
,
of
Ierusalem
,
and
shee
is
in
bondage
with
her
children
.
The
vse
.
These
things
are
said
by
allegorie
]
Here
the
Papists
make
a
double
sense
of
scripture
,
one
literall
,
the
other
spirituall
.
Literall
is
twofold
.
Proper
,
when
the
words
are
taken
in
their
proper
signification
.
Figuratiue
,
when
the
holy
Ghost
signifies
his
meaning
in
borrowed
tearmes
.
Spirituall
senses
they
make
three
.
One
allegoricall
,
when
things
in
the
old
testament
are
applied
to
signifie
things
in
the
new
testament
.
The
second
,
is
Tropologicall
;
when
scripture
signifies
something
touching
manners
.
The
third
,
is
Anagogicall
,
when
things
are
in
scripture
applied
to
signifie
the
estate
of
euerlasting
life
.
Thus
Ierusalem
properly
is
a
citie
:
by
allegorie
,
the
Church
of
the
new
Testament
:
in
a
tropologicall
sense
,
a
state
well
ordered
:
in
an
anagogicall
sense
,
the
estate
of
eternall
life
.
These
senses
they
vse
to
applie
to
most
places
of
the
Scripture
,
specially
to
the
historie
.
But
I
say
to
the
contrarie
,
that
there
is
but
one
full
and
intire
sense
of
euery
place
of
scripture
,
and
that
is
also
the
literall
sense
,
sometimes
expressed
in
proper
,
and
sometimes
in
borrowed
or
figuratiue
speaches
.
To
make
many
senses
of
scripture
,
is
to
ouerturne
all
sense
,
and
to
make
nothing
certen
.
As
for
the
three
spirituall
senses
(
so
called
)
they
are
not
senses
,
but
applications
or
vses
of
scripture
.
It
may
be
said
,
that
the
historie
of
Abrahams
familie
here
propounded
,
hath
beside
his
proper
and
literall
sense
,
a
spiritual
or
mysticall
sense
.
I
answer
,
they
are
not
two
senses
,
but
two
parts
of
one
full
&
intire
sense
.
For
not
onely
the
bare
historie
,
but
also
that
which
is
therby
signified
,
is
the
ful
sense
of
the
h.
G.
Againe
,
here
we
see
the
scripture
is
not
onely
penned
in
proper
tearmes
,
but
also
in
sundrie
diuine
figures
and
allegories
.
The
song
of
Salomon
is
an
Allegorie
borrowed
from
the
fellowshippe
of
man
and
wife
,
to
signifie
the
communion
betweene
Christ
&
his
Church
:
&
so
is
the
45.
psalme
.
The
booke
of
Daniel
,
and
the
Reuelation
,
is
an
allegoricall
historie
.
The
Parables
of
the
old
and
new
Testaments
,
are
figures
or
allegories
.
When
Dauid
saith
,
Psal.
45.
4.
Ride
on
vpon
the
word
of
truth
,
meeknes
,
and
iustice
,
he
describes
a
Princes
charriot
by
allegorie
.
The
Guide
is
the
word
,
the
horses
that
draw
it
,
are
three
,
Truth
,
meekenes
,
iustice
.
And
thus
the
throne
of
God
is
described
by
like
allegorie
.
Psal.
89.
v.
14.
the
foundation
of
the
throne
,
are
righteousnes
,
and
equitie
:
the
maine
bearers
to
goe
before
the
throne
,
are
mercie
and
truth
.
It
may
be
demanded
,
when
doth
the
scripture
speake
properly
,
and
when
by
figure
?
Ans.
If
the
proper
signification
of
the
words
be
against
common
reason
,
or
against
the
analogie
of
faith
,
or
against
good
manners
,
they
are
not
then
to
be
taken
properly
,
but
by
figure
.
The
words
of
Christ
,
Ioh.
15.
1.
I
am
the
true
vine
,
&
my
father
is
an
husband
man
.
If
they
be
taken
properly
,
they
are
absurd
in
common
reason
:
therefore
the
words
are
figuratiue
,
and
the
sense
is
this
:
I
am
as
the
true
vine
,
and
my
father
as
an
husbandman
.
The
wordes
of
Christ
,
Take
,
eate
,
this
is
my
body
,
1.
Corinth.
11.
vers.
24.
taken
properly
,
are
against
the
articles
of
faith
,
He
ascended
into
heauen
,
and
sits
at
the
right
hand
of
God
.
And
they
are
against
the
sixt
commandement
,
Thou
shalt
not
kill
.
And
therefore
they
must
be
expounded
by
figure
,
thus
,
This
bread
is
a
signe
of
my
bodie
.
The
like
is
to
be
said
of
other
places
:
they
must
be
taken
properly
,
if
it
be
possible
:
if
not
,
by
figure
.
Here
then
they
are
to
be
blamed
,
that
make
the
vse
of
Rhetoricke
in
the
Bible
,
to
be
a
meere
fopperie
.
For
to
this
purpose
there
is
a
booke
in
English
heretofore
published
.
As
also
they
of
the
familie
of
loue
are
iustly
to
be
condemned
,
who
in
another
extremitie
,
turne
all
the
Bible
to
an
Allegorie
,
yea
euen
that
which
is
said
of
Adam
,
and
of
Christ
.
They
are
two
Testaments
]
they
are
,
that
is
,
they
signifie
:
and
so
Agar
is
Sina
a
mountaine
in
Arabia
,
that
is
,
signifies
Sina
.
Thus
the
Rocke
in
the
wildernes
is
Christ
,
1.
Cor.
10.
4.
that
is
,
figures
Christ
.
Like
to
this
is
the
Sacramentall
phrase
,
This
is
my
bodie
,
that
is
to
say
,
this
bread
signifies
my
bodie
.
Great
is
the
madnes
of
men
that
hence
gather
Transsubstantiation
,
or
the
real
conuersion
of
bread
into
the
bodie
of
Christ
.
They
might
as
well
gather
hence
the
conuersion
of
Agar
into
mount
Sina
.
The
two
Testaments
are
the
Couenant
of
workes
,
and
the
Couenant
of
grace
,
one
promising
life
eternall
to
him
that
doth
all
things
contained
in
the
law
:
the
other
to
him
that
turnes
and
beleeues
in
Christ
.
And
it
must
be
obserued
,
that
Paul
saith
,
they
are
two
,
that
is
,
two
in
substance
,
or
kind
.
And
they
are
two
,
sundrie
waies
.
The
law
,
or
couenant
of
workes
,
propounds
the
bare
iustice
of
God
,
without
mercie
:
the
couenant
of
grace
,
or
the
Gospel
,
reueales
both
the
iustice
and
mercie
of
God
,
or
the
iustice
of
God
giuing
place
to
his
mercie
.
Secondly
,
the
law
requires
of
vs
inward
and
perfect
righteousnes
,
both
for
nature
,
and
action
:
the
Gospel
propounds
vnto
vs
an
imputed
iustice
resient
in
the
person
of
the
Mediatour
.
Thirdly
,
the
law
promiseth
life
vpon
condition
of
works
:
the
Gospel
promiseth
remission
of
sinnes
and
life
euerlasting
vpon
condition
that
we
rest
our selues
on
Christ
by
faith
.
Fourthly
,
the
law
was
written
in
tables
of
stone
,
the
Gospel
in
the
fleshie
tables
of
our
heart
.
Ier.
31.
33.
2.
Cor.
3.
3.
Fiftly
,
the
law
was
in
nature
by
creation
:
the
Gospel
is
aboue
nature
,
and
was
reuealed
after
the
fall
.
Sixtly
,
the
law
hath
Moses
for
the
mediatour
,
Deut.
5.
27.
but
Christ
is
the
mediatour
of
the
new
testament
.
Heb.
8.
6.
Lastly
,
the
law
was
dedicated
by
the
blood
of
beasts
,
Exod.
24.
5.
&
the
new
Test
,
by
the
blood
of
Christ
.
Heb.
9.
12.
Here
then
falls
to
the
ground
a
maine
pillar
in
Popish
religion
,
which
is
,
that
the
law
of
Moses
,
and
the
Gospel
,
are
all
one
law
for
substance
:
and
that
the
difference
lies
in
this
,
that
the
law
of
Moses
is
darke
and
imperfect
,
and
the
Gospel
or
the
law
of
Christ
more
perfect
:
because
he
hath
(
as
they
say
)
added
Counsells
to
precepts
.
Againe
,
the
law
(
they
say
)
without
the
spirit
,
is
the
law
properly
,
and
with
the
spirit
,
it
is
the
Gospel
.
But
all
this
is
false
which
they
teach
.
For
the
two
Testaments
the
law
and
the
Gospel
,
are
two
in
nature
,
substance
,
or
kind
:
and
the
difference
lies
not
in
the
presence
or
absence
of
the
spirit
.
And
whereas
the
Papists
make
two
iustifications
,
the
first
meerely
by
grace
,
the
second
by
workes
:
besides
the
two
Testaments
,
they
must
establish
a
third
Testament
compounded
of
both
,
and
it
must
be
partly
legall
,
and
partly
Euangelicall
;
otherwise
the
twofold
iustification
cannot
stand
.
For
the
law
propounds
onely
one
way
of
iustification
,
and
the
Gospel
a
second
.
The
doctrine
therefore
that
propounds
both
,
is
compounded
of
both
.
God
did
not
approoue
the
polygamie
of
Abraham
,
yet
doth
he
vse
it
to
signifie
the
greatest
mysterie
of
our
religion
.
Here
we
see
a
great
point
of
the
diuine
prouidence
of
God
,
who
ordereth
and
vseth
well
the
things
which
he
doth
not
approoue
.
This
is
the
foundation
of
our
patience
,
and
a
meanes
of
true
comfort
.
Ioseph
thus
comforts
himselfe
and
his
brethren
,
that
God
ordered
and
disposed
their
bad
enterprise
,
to
his
and
their
good
.
Gen.
45.
6
,
7.
Here
againe
Paul
sets
downe
two
properties
of
the
Testament
of
workes
,
or
of
the
law
.
The
first
is
,
that
it
came
from
mount
Sina
.
And
here
lies
the
difference
betweene
the
law
and
the
Gospel
:
the
law
is
from
Sina
,
the
gospel
from
Sion
or
Ierusalem
.
For
there
it
was
first
to
be
preached
,
and
thence
conueied
to
all
nations
.
Mich.
4.
1.
Ezech.
47.
1.
The
second
propertie
of
the
law
is
,
that
it
gendreth
to
bondage
:
because
it
maketh
them
bond
men
,
that
looke
to
be
saued
and
iustified
thereby
.
And
this
it
doth
,
by
reuealing
sinne
and
the
punishment
thereof
,
which
is
euerlasting
death
;
and
by
conuincing
all
men
of
their
sinnes
,
and
of
their
deserued
condemnation
.
In
this
respect
,
it
is
called
the
ministerie
of
death
,
2.
Cor.
3.
6.
and
Paul
saith
,
that
after
he
knew
his
sins
by
the
lawe
,
he
died
,
and
the
lawe
was
the
meanes
of
death
vnto
him
,
Rom.
7.
10.
Here
is
another
difference
between
the
law
and
the
Gospel
.
The
lawe
genders
to
bondage
:
the
Gospell
genders
to
life
.
For
it
is
an
instrument
of
the
spirit
for
the
beginning
and
confirming
of
our
regeneration
and
saluation
:
and
so
is
not
the
law
,
which
is
no
cause
,
but
only
an
occasion
of
the
grace
of
God
in
vs
.
Where
as
Ierusalem
that
now
is
,
is
said
to
be
in
bondage
,
as
Sina
and
Hagar
.
It
is
to
be
obserued
,
that
there
is
no
Church
in
the
world
,
nor
people
,
which
is
not
subiect
to
Apostasie
.
For
God
had
made
great
and
large
promises
to
Ierusalem
,
Psal.
122.
and
132.
and
yet
for
all
this
,
Ierusalem
by
refusing
Christ
,
and
by
establishing
the
iustice
of
the
lawe
,
is
comne
into
bondage
,
and
depriues
herselfe
of
the
inheritance
of
eternall
life
.
Therefore
it
is
a
falshood
which
the
Papists
teach
,
that
the
infallible
assistance
of
the
spirit
is
tyed
to
the
Chaire
,
and
Consistorie
of
the
Pope
,
so
as
he
,
and
consequently
the
Church
of
Rome
,
cannot
erre
.
Here
againe
,
we
see
what
may
be
the
future
condition
of
England
.
For
it
may
be
said
of
it
hereafter
,
England
that
now
is
,
is
not
that
which
it
hath
bin
,
namely
,
a
maintainer
of
the
Gospell
of
Christ
.
Therefore
we
must
not
be
high
minded
but
feare
,
and
now
take
heed
of
the
first
beginning
of
apostasie
.
The
holy
Ghost
,
Heb.
3.
12
,
13.
set
down
the
degrees
thereof
,
and
they
are
fiue
in
number
.
The
first
is
,
the
deceit
of
sinne
:
the
second
is
,
the
hardening
of
the
heart
after
men
are
deceiued
by
sinne
:
the
third
is
,
an
euill
heart
,
which
growes
vpon
hardnesse
of
heart
:
the
fourth
is
,
vnbeleefe
,
whereby
the
word
of
God
is
called
in
question
,
and
the
trueth
thereof
:
and
after
vnbeleefe
followes
a
departure
from
God
and
Christ
.
That
this
may
not
be
,
we
must
carefully
avoid
all
the
deceits
of
sinne
,
as
namely
,
couetousnes
,
ambition
,
lust
,
&c.
Againe
,
as
Agar
figures
the
lawe
,
so
doth
Ismael
all
iusticiaries
,
that
looke
to
be
saued
by
the
law
.
Here
then
we
see
the
condition
of
the
world
,
the
greatest
part
whereof
are
Ismalites
.
For
the
Turke
and
the
Iewe
,
looke
at
this
day
to
be
saued
by
their
workes
.
The
Papist
ascribes
his
conuersion
not
wholly
to
grace
,
but
partely
to
grace
,
and
partly
to
nature
,
or
the
strength
of
mans
will
helped
by
grace
.
And
thus
are
they
borne
after
the
flesh
as
Ismael
was
.
And
our
common
people
,
though
in
shew
they
professe
reformed
religion
,
yet
indeed
a
great
part
of
them
are
Ismaelites
.
For
they
looke
to
be
saued
by
their
good
seruing
of
God
,
and
by
their
good
deeds
:
and
they
little
thinke
on
Christ
and
his
merits
.
And
thus
they
depriue
themselues
of
all
title
to
eternall
life
.
Therefore
it
stands
them
in
hand
to
condemne
nature
and
the
strength
thereof
,
and
to
renounce
their
owne
workes
,
and
to
rest
onely
on
the
promise
of
mercie
for
eternall
saluation
:
thus
shall
they
be
the
children
of
the
promise
and
heires
of
God
.
Lastly
,
in
that
Ierusalem
is
in
bondage
like
Agar
or
mount
Sina
,
we
see
how
vaine
are
the
pilgrimages
to
the
holy
land
,
&
how
needlesse
were
the
warres
made
for
the
recouery
thereof
.
26.
But
Ierusalem
which
is
aboue
is
free
:
which
is
the
mother
of
vs
all
.
Here
Paul
shewes
what
is
figured
by
Sara
,
namely
,
the
new
Ierusalem
,
which
is
the
Catholike
Church
,
Heb.
12.
22
,
23.
Reuel.
21.
2.
And
it
is
here
so
tearmed
,
because
Ierusalem
was
a
type
thereof
in
sixe
respects
.
First
,
God
chose
Ierusalem
aboue
all
other
places
to
dwell
in
,
Psal.
132.
13.
And
the
Catholike
Church
is
the
companie
of
predestinate
,
chosen
to
be
a
particular
people
to
God
.
Secondly
,
Ierusalem
is
a
citie
compact
in
it selfe
,
by
reason
of
the
bond
of
loue
and
order
among
the
citizens
,
Psal.
122.
3.
In
like
sort
,
the
members
of
the
Catholike
Church
are
linked
togither
by
the
bond
of
one
spirit
.
Thirdly
,
in
Ierusalem
was
the
sanctuarie
,
a
place
of
Gods
presence
,
and
of
his
worship
,
where
also
the
promise
of
the
seed
of
the
woman
was
preserued
till
the
comming
of
the
Messias
:
and
now
the
Catholike
Church
is
in
the
roome
of
the
sanctuarie
:
in
it
must
we
seeke
the
presence
of
God
and
the
word
of
life
:
therefore
it
is
called
the
pillar
and
ground
of
truth
,
1.
Tim.
3.
15.
Fourthly
,
in
Ierusalem
was
the
throne
of
Dauid
,
Psal.
122.
5.
and
in
the
Catholike
Church
is
the
throne
or
scepter
of
Christ
,
figured
by
the
kingdome
of
Dauid
,
Reu.
3.
7.
Fiftly
,
the
commendation
of
a
cittie
(
as
Ierusalem
)
is
the
subiection
&
obedience
of
the
citizens
:
now
in
the
Catholike
Church
all
beleeuers
are
citizens
,
Eph.
2.
19.
and
they
yeild
voluntarie
obedience
and
subiection
to
Christ
their
king
,
Psal.
110.
2.
Isai
,
2.
5.
Lastly
,
as
in
Ierusalem
the
names
of
the
citizens
were
inrolled
in
a
register
:
so
the
names
of
all
the
members
of
the
Catholike
Church
,
are
inrolled
in
the
booke
of
life
,
Reu.
20.
15.
Hebr.
12.
23.
Againe
the
Catholike
Church
dwelling
here
belowe
,
is
said
to
be
aboue
in
heauen
for
two
causes
.
First
,
in
respect
of
her
beginning
,
which
is
from
the
Election
and
grace
of
God
,
and
from
Christ
the
Mediatour
,
of
whose
flesh
and
bone
we
are
that
beleeue
,
Eph.
5.
30.
The
iustice
whereby
we
are
iustified
is
in
Christ
:
our
holinesse
and
life
,
flowes
from
the
holinesse
and
life
of
Christ
,
as
from
a
roote
.
Secondly
,
the
Church
is
said
to
be
aboue
,
because
it
dwels
by
faith
in
heauen
with
Christ
:
for
the
propertie
of
faith
is
to
make
vs
present
after
a
sort
,
when
we
are
absent
,
Heb.
11.
2.
The
vse
.
This
beeing
so
,
we
are
admonished
to
liue
in
this
world
as
Pilgrimes
and
strangers
,
1.
Pet.
2.
11.
and
therefore
we
must
not
set
our
loue
vpon
any
earthly
thing
,
but
our
mindes
must
be
vpon
the
countrie
to
which
we
are
trauelling
.
And
whatsoeuer
is
an
hinderance
to
vs
in
our
iourney
,
we
must
cast
it
from
vs
,
that
we
may
goe
lightly
:
and
if
we
haue
any
wrongs
done
vs
either
in
goods
or
good
name
,
we
must
the
rather
be
content
:
because
we
are
out
of
our
countrie
in
a
strange
place
:
and
hereupon
we
must
take
occasion
to
make
haste
to
our
iourneys
end
,
that
is
,
to
our
own
citie
,
and
last
abode
.
Thus
did
the
Patriarches
,
Heb.
11.
13
,
15.
Secondly
,
we
must
carrie
our selues
as
Burgesses
of
heauen
,
Phil.
3.
20.
And
this
we
shall
do
by
minding
,
seeking
,
affecting
of
heauenly
things
,
by
speaking
the
language
of
Canaan
,
which
is
,
to
inuocate
and
praise
the
name
of
God
.
Lastly
,
by
leading
a
spirituall
life
,
that
may
beseeme
the
citizens
of
heauen
.
Many
faile
in
this
point
,
when
they
come
to
the
Lords
table
,
they
professe
themselues
to
be
citizens
of
the
citie
of
God
,
but
in
their
common
dealings
in
the
world
,
they
play
the
starke
rebels
against
God
,
and
his
word
,
and
liue
according
to
the
lusts
of
their
blinde
and
vnrepentant
hearts
.
Thirdly
,
when
Paul
saith
,
that
Ierusalem
which
is
aboue
is
free
&c.
he
shewes
that
the
Catholike
Church
is
one
in
number
,
&
no
more
.
Cant.
6.
8.
My
doue
is
aboue
,
and
the
onely
daughter
of
her
mother
.
Ioh.
10.
16.
One
sheepefold
.
There
be
many
members
,
but
one
bodie
,
1.
Cor.
12.
12.
Fourthly
,
hence
we
gather
,
that
the
Catholike
Church
is
invisible
.
For
the
companie
of
them
that
dwell
in
heauen
by
their
faith
,
cannot
be
discerned
by
the
eie
.
Iohn
saw
the
heauenly
Ierusalem
descending
from
heauen
,
yet
not
with
the
bodily
eye
,
but
in
spirit
,
Reuel.
21.
10.
The
things
which
make
the
Catholike
Church
to
be
the
Church
,
namely
,
election
,
vocation
,
iustification
,
glorification
,
are
inuisible
.
The
papist
therfore
erreth
,
when
he
teacheth
,
that
the
Catholike
Church
is
a
visible
companie
vnder
one
Pastour
,
namely
the
Pope
.
And
the
places
which
they
bring
to
prooue
the
visibilitie
of
the
vniuersall
Church
,
concerne
either
particular
churches
,
or
the
churches
which
were
in
the
daies
of
the
Apostles
,
or
againe
,
they
speake
of
the
inward
glorie
,
and
beautie
of
the
Church
.
Free
]
that
is
,
redeemed
from
the
bondage
of
death
and
sin
:
and
so
from
the
curse
of
the
lawe
.
Of
this
freedome
I
will
speak
more
afterward
.
The
mother
of
vs
all
]
shee
is
called
a
mother
,
because
the
word
of
God
is
committed
to
the
keeping
of
the
Church
,
which
word
is
seed
,
1.
Pet.
1.
23.
and
milke
,
1.
Cor.
3.
2.
and
strong
meat
,
Heb.
5.
14.
And
the
church
as
a
mother
,
which
by
the
ministery
of
the
said
word
,
brings
forth
children
to
God
,
&
after
they
are
borne
&
brought
forth
,
shee
feeds
them
with
milke
out
of
her
owne
breasts
,
which
are
the
Scriptures
of
the
olde
and
newe
Testament
.
Here
a
great
question
is
to
be
propounded
,
namely
,
where
we
shall
find
this
our
Mother
?
For
it
is
the
dutie
of
all
children
to
haue
recourse
vnto
their
mother
,
and
to
liue
vnder
her
wing
.
The
aduocates
of
the
Popish
Church
,
Priests
and
Iesuits
,
say
,
we
must
be
reconciled
to
the
Church
and
See
of
Rome
,
if
we
would
be
of
the
Catholike
church
.
To
this
purpose
they
vse
many
motiues
,
I
will
here
propound
seauen
of
them
:
because
heretofore
they
haue
bin
scattered
abroad
among
vs
.
The
first
motiue
.
The
Church
of
Rome
hath
meanes
of
sure
and
certen
interpretation
,
tradition
,
councels
,
fathers
:
we
haue
nothing
but
the
priuate
interpretation
of
Luther
,
Melancthon
,
Caluin
,
&c.
Answ.
Scripture
is
both
the
glosse
and
the
text
;
And
the
principall
meanes
of
the
interpretation
of
scripture
,
is
scripture
it selfe
.
And
it
is
a
means
,
when
places
of
scripture
are
expounded
by
the
Analogie
of
faith
,
by
the
words
,
scope
,
and
circumstances
of
the
place
.
And
the
interpretation
which
is
sutable
to
all
these
,
is
sure
,
certen
,
and
publike
:
for
it
is
the
interpretation
of
God
.
Contrariwise
,
the
interpretation
,
which
is
not
agreeable
to
these
,
though
it
be
from
Church
,
Fathers
,
and
Councells
,
is
vncerten
,
and
it
is
priuate
interpretation
.
Now
this
kind
of
interpretation
we
allow
:
and
therefore
it
is
false
,
that
we
haue
onely
priuate
interpretations
:
and
that
all
the
interpretations
of
the
Church
of
Rome
are
publike
.
Secondly
,
I
answer
,
that
we
are
able
to
iustifie
our
Interpretations
of
Scripture
for
the
maine
points
of
religion
,
by
the
consent
of
Fathers
,
and
Councells
,
as
well
as
they
of
the
church
of
Rome
.
The
second
motiue
.
We
haue
no
diuine
and
infallible
authoritie
to
rest
on
in
matter
of
religion
:
but
they
of
the
church
of
Rome
haue
.
Ans.
In
the
Canonicall
scriptures
of
the
Prophets
and
Apostles
,
there
is
diuine
and
infallible
authoritie
:
for
they
are
now
in
the
new
Testament
,
in
stead
of
the
liuely
voice
of
God
.
And
this
authoritie
we
in
our
Church
acknowledge
.
Secondly
,
I
answer
,
that
the
church
hath
no
diuine
and
infallible
authoritie
distinct
from
the
authoritie
of
scriptures
(
as
the
Papists
teach
)
but
onely
a
Ministerie
,
which
is
to
speake
in
the
name
of
God
,
according
to
the
written
word
.
The
third
motiue
.
We
haue
no
limitations
of
opinion
,
and
affection
,
but
they
of
the
church
of
Rome
haue
.
I
answer
first
:
we
suffer
our selues
to
be
limited
for
opinion
,
by
the
Analogie
of
faith
,
and
by
the
written
word
,
and
so
doth
not
the
Papist
,
which
addes
tradition
to
the
scripture
.
And
for
affection
we
suffer
our selues
to
be
limited
by
the
doctrine
of
repentance
,
and
new
obedience
.
Secondly
,
I
answer
,
that
the
church
of
Rome
vseth
false
meanes
of
Limitation
.
For
it
teacheth
,
that
for
opinion
,
we
must
captiuate
our
senses
to
the
determination
of
the
church
,
by
beleeuing
as
the
church
beleeueth
,
though
it
be
not
knowne
,
what
the
church
beleeueth
.
And
it
limits
affection
,
by
auricular
confession
,
and
by
canonicall
satisfactions
,
meere
inuentions
of
men
.
The
fourth
motiue
.
The
Romane
religion
drawes
the
multitude
.
Ans.
It
drawes
them
indeede
,
because
it
is
a
naturall
religion
:
but
it
doth
not
turne
them
from
darknes
to
light
,
from
death
to
life
.
Secondly
,
I
answer
,
that
Antichrist
in
his
comming
shall
draw
the
multitude
.
2.
Thess.
2.
9.
The
fift
motiue
.
There
were
neuer
but
two
alterations
of
religion
.
One
,
in
the
daies
of
Elias
;
the
other
,
in
the
daies
of
Iohn
the
Baptist.
Ans.
I
will
shew
a
third
.
Paul
saith
,
that
before
the
ende
,
there
shall
be
a
departure
,
2.
Thess.
2.
and
this
departure
is
generall
in
all
nations
,
Reuel.
13.
16.
and
after
a
thousand
yeares
there
shall
be
the
first
resurrection
,
Reuel.
20.
5.
and
this
resurrection
is
the
reuiuing
and
the
restoring
of
the
Gospel
,
after
long
ignorance
and
superstition
.
The
sixt
motiue
.
The
church
of
Rome
hath
a
Iudge
to
ende
controuersies
:
we
haue
none
.
Ans.
Christ
is
our
Iudge
:
and
the
scripture
is
the
voice
of
this
iudge
,
determining
all
things
pertaining
to
saluation
,
fully
,
and
plainly
,
to
the
contentation
of
any
conscience
.
The
seauenth
motiue
.
The
Romane
religion
is
sutable
to
ancient
Tradition
.
Ans.
It
is
contrarie
.
For
it
abolisheth
the
second
commandement
touching
Images
,
and
the
tenth
,
touching
lust
.
And
it
ouerturneth
sundrie
Articles
of
faith
.
For
it
abolisheth
one
of
the
natures
of
Christ
by
the
reall
presence
,
and
his
three
offices
,
by
ioyning
partners
,
and
associates
with
him
.
To
these
seauen
,
I
adde
three
other
.
The
eight
motiue
then
is
this
.
Our
Ministers
(
they
say
)
tooke
vnto
themselues
new
callings
:
and
consequently
that
we
are
but
schismatikes
.
Ans.
The
offices
of
the
first
restorers
of
the
Gospel
were
ordinarie
:
and
their
vocation
to
the
said
offices
was
ordinary
:
for
they
were
all
either
Priests
,
or
Schoole
doctors
.
It
may
be
saide
,
that
they
departed
from
their
callings
.
I
answer
,
they
departed
onely
from
the
common
abuse
of
their
callings
,
which
they
restored
to
their
right
vse
.
The
ninth
motiue
.
The
church
of
Rome
hath
true
baptisme
,
and
therefore
it
is
a
true
church
.
Ans.
Baptisme
in
the
Papacie
,
pertaines
not
to
it
,
but
to
another
hidden
church
in
the
middest
of
the
Papacie
:
as
the
light
in
the
lanthorne
,
pertaines
not
to
it
,
but
to
the
passenger
.
Secondly
,
though
the
church
of
Rome
hold
the
outward
baptisme
,
yet
doth
it
ouerturne
the
inward
,
which
stands
in
the
iustification
of
a
sinner
by
imputation
of
the
obedience
of
Christ
.
Thirdly
,
baptisme
seuered
from
the
preaching
of
the
Gospel
,
is
no
marke
of
a
church
.
Circumcision
was
vsed
in
Samaria
,
and
yet
they
were
no
people
of
God
.
Hos.
1.
9.
The
tenth
motiue
.
The
church
of
Rome
hath
antiquitie
and
succession
from
the
Apostles
.
Ans.
They
are
no
markes
of
the
church
,
vnlesse
they
be
ioyned
with
propheticall
and
Apostolicall
doctrine
.
The
kingdome
of
darknes
,
hath
also
antiquitie
,
succession
,
vniuersalitie
,
and
vnitie
.
Now
then
we
are
to
hold
the
church
of
Rome
as
a
stepmother
,
nay
as
a
professed
harlot
:
shee
is
no
mother
of
ours
.
For
the
Lord
saith
,
Come
out
of
her
my
people
,
Reuel
.
18.
Let
vs
therefore
come
to
the
true
answer
.
The
catholike
Church
,
our
Mother
,
is
to
be
sought
for
,
and
to
be
found
in
the
true
visible
churches
,
the
certen
markes
whereof
are
three
.
The
preaching
of
the
word
of
God
,
out
of
the
writings
of
the
Prophets
and
Apostles
,
with
obedience
.
Ioh.
10.
28.
Eph.
2.
20.
True
inuocation
of
God
the
father
,
in
the
onely
name
of
Christ
by
the
assistance
of
the
spirit
.
Act.
9.
14.
1.
Cor.
1.
2.
the
right
vse
of
the
sacraments
,
baptisme
,
and
the
Lords
supper
.
Math
28.
18.
And
by
these
shall
we
finde
the
true
Church
of
God
in
England
,
Ireland
,
Scotland
,
Germanie
,
France
,
&c.
Againe
,
in
that
the
Church
is
called
our
Mother
,
the
Papist
gathereth
that
her
commandements
must
be
obaied
,
Prov.
1.
8.
and
therefore
in
their
Catechismes
,
beside
the
commandements
of
God
,
they
propound
the
commandements
of
the
Church
.
But
I
answer
,
that
the
precepts
of
the
father
and
the
mother
must
be
one
:
and
then
the
mother
must
be
obaied
.
The
Church
is
called
the
mother
of
vs
all
,
that
is
,
of
all
true
beleeuers
.
Hence
it
follows
,
that
wicked
men
are
not
members
of
the
catholike
Church
(
as
Popish
doctors
erroniously
teach
)
for
then
the
church
shall
be
a
mother
not
onely
to
the
children
of
God
,
but
also
to
the
children
of
the
deuill
.
Lastly
,
in
that
the
church
is
our
Mother
,
we
are
taught
that
we
must
despise
our
first
birth
,
and
seeke
to
be
borne
againe
vnto
God
,
and
sucke
the
brest
of
our
mother
,
feeding
on
the
milke
of
the
word
.
Psal.
45.
11.
1.
Pet.
2.
2.
Thus
to
be
borne
a
member
of
the
new
Ierusalem
,
is
a
great
priuiledge
.
Psal.
87.
5.
Reuel.
3.
12.
27
For
it
is
written
,
Reioyce
thou
barren
that
bearest
no
children
,
breake
forth
and
crie
thou
that
trauelest
not
:
for
the
desolate
hath
many
more
children
,
then
shee
which
hath
an
husband
.
These
words
are
the
testimonie
of
the
Prophet
Isa
,
c.
54.
1.
and
they
are
brought
to
prooue
that
which
Paul
said
in
the
former
verse
,
that
the
Catholike
Church
is
the
Mother
of
vs
all
,
that
is
,
not
onely
of
the
Iewes
,
but
also
of
all
beleeuing
Gentiles
.
In
the
words
,
I
consider
the
preface
to
the
Testimonie
,
and
the
testimonie
it selfe
.
The
preface
,
It
is
written
:
where
two
points
are
to
be
considered
.
The
first
is
,
who
saith
,
Jt
is
written
?
Ans.
The
Apostle
Paul
,
whose
authoritie
was
diuine
,
and
infallible
,
because
he
was
led
into
all
truth
by
the
spirit
of
God
,
so
as
he
could
not
erre
in
deliuering
doctrine
to
the
church
.
And
yet
for
all
this
he
followes
the
rule
of
the
written
word
.
And
his
manner
was
so
to
doe
.
Act.
26.
22.
This
shewes
the
shamelesse
impudencie
of
the
church
of
Rome
,
which
takes
to
it
selfe
an
absolute
power
of
iudgement
in
all
matters
,
without
,
and
beside
the
scripture
,
yea
a
power
to
iudge
of
the
scripture
it selfe
and
of
the
sense
thereof
,
without
the
helpe
of
scripture
,
vpon
a
supposed
infallible
assistance
of
the
spirit
.
The
second
point
is
,
In
what
question
saith
Paul
,
It
is
written
?
Ans.
In
a
controuersie
betweene
him
and
the
false
Apostles
,
touching
the
iustification
of
a
sinner
.
This
shewes
that
the
scripture
it selfe
is
the
meanes
to
determine
and
decide
controuersies
.
There
was
for
this
purpose
in
the
old
Testament
,
the
liuely
voice
of
God
vttered
in
the
Oracle
at
the
Mercie
seat
:
but
in
the
new
Testament
there
is
no
such
voice
of
God
,
but
the
written
word
is
in
stead
thereof
,
to
the
ende
of
the
world
.
And
therefore
Paul
saith
,
It
is
written
.
In
the
testimonie
,
I
consider
three
things
,
the
condition
of
two
Churches
,
the
change
of
the
condition
,
the
ioy
that
is
vpon
the
change
.
The
condition
of
the
Church
of
the
new
Testament
,
in
these
words
,
Barren
that
bearest
no
children
:
thou
that
trauelest
not
:
the
desolate
.
Barren
]
The
Christian
Church
is
so
called
,
because
by
the
vertue
and
strength
of
nature
,
it
beares
no
children
to
God
,
no
more
then
Sara
did
to
Abraham
,
Ioh.
1.
13.
1.
Cor.
3.
7.
Secondly
,
it
is
so
called
in
respect
of
the
beginning
thereof
,
when
the
Iewish
church
was
yet
standing
,
till
the
spirit
of
God
was
powred
forth
vpon
all
flesh
,
after
the
ascension
of
Christ
:
and
before
this
,
the
number
of
them
which
were
conuerted
to
God
,
was
very
small
:
and
therefore
Christ
himselfe
complained
that
he
spent
his
strength
in
vaine
,
Isai
,
49.
1.
Thirdly
,
it
is
so
called
in
respect
of
the
latter
times
of
the
church
,
in
which
Christ
shall
scarce
finde
faith
vpon
the
earth
,
Luk.
18.
8.
Further
that
the
church
is
barren
,
it
is
declared
by
the
signe
,
because
she
neither
brings
forth
child
,
nor
beares
.
Desolate
]
that
is
,
without
husband
in
appearance
,
by
reason
of
the
crosse
and
affliction
,
and
without
children
:
because
at
the
first
the
christian
church
was
constrained
to
hide
herselfe
in
the
wildernesse
.
Reuel.
12.
14.
It
may
be
demanded
howe
the
catholike
church
should
be
desolate
?
Answ.
The
estate
of
the
church
is
twofold
:
inward
,
or
outward
.
The
inward
estate
stands
in
the
true
knowledge
of
God
in
Christ
,
in
comfort
touching
remission
of
sinnes
,
and
life
euerlasting
,
in
the
hearing
of
our
praiers
,
in
protection
and
deliuerance
from
all
spirituall
enemies
,
in
the
gifts
of
the
spirit
,
faith
,
hope
,
loue
,
&c.
In
respect
of
this
estate
,
the
church
is
all
glorious
within
,
and
neuer
desolate
.
Psal.
45.
13.
The
outward
estate
of
the
Catholike
church
,
stands
in
visible
assemblies
,
in
the
publike
Ministerie
of
the
word
,
and
sacraments
,
in
a
gouernment
according
to
the
word
of
God
.
In
respect
of
this
second
estate
,
the
Church
may
be
in
desolation
.
This
was
the
condition
of
the
Church
in
paradise
vpon
the
fall
of
our
first
parents
,
of
the
Israelites
at
Mount
Horeb
,
when
they
worshipped
the
golden
calfe
,
and
in
the
daies
of
Elias
,
Rom.
11.
3.
and
afterward
,
2.
Chron.
15.
3.
When
Christ
suffered
the
sheapheard
was
smitten
,
and
the
sheepe
were
scattered
.
After
Christs
ascension
all
the
earth
worshipped
the
beast
,
Reu
13.
12.
Hence
it
followes
,
that
the
Catholike
church
is
not
a
visible
estate
or
companie
of
men
vnder
one
visible
head
:
because
in
respect
of
her
outward
estate
shee
may
be
for
a
time
in
desolation
.
And
as
this
is
the
estate
of
the
church
,
so
is
it
also
of
the
members
thereof
.
They
shall
be
hated
of
all
men
,
Luk.
21.
17.
Men
shall
thinke
they
doe
God
good
seruice
,
when
they
kill
them
.
Ioh.
16.
2.
And
Christ
himselfe
was
a
man
without
forme
,
or
beautie
.
Isai.
53.
2.
Hauing
an
husband
]
in
these
wordes
the
condition
of
the
Iewish
church
is
set
forth
,
that
shee
is
married
or
espoused
to
God
,
who
is
her
husband
.
Ezech.
16.
8
,
9.
Ose.
2.
19.
The
like
may
be
said
of
any
other
church
,
and
namely
of
the
church
of
England
.
The
vse
.
This
must
teach
vs
,
to
dedicate
our
bodies
and
soules
to
God
and
Christ
,
and
to
giue
the
maine
affections
of
our
hearts
vnto
him
,
as
our
loue
,
and
our
ioy
,
&c.
Secondly
,
we
must
adorne
and
trimme
our selues
with
grace
,
that
we
may
please
our
husband
.
Psal.
45.
12.
Thirdly
,
we
must
be
the
glory
of
Christ
,
as
the
wife
is
to
her
husband
,
1.
Cor.
11.
7.
and
that
is
by
subiecting
our selues
to
Christ
,
and
his
lawes
.
Againe
,
if
we
be●roath
our selues
to
Christ
indeed
,
we
may
assure
our selues
that
Christ
is
our
Christ
,
and
that
he
hath
giuen
himselfe
vnto
vs
:
and
consequently
,
that
he
will
sanctifie
vs
,
Ezech.
16.
9.
protect
vs
as
an
husband
doeth
his
wife
,
Gen.
20.
16.
and
indowe
vs
with
all
things
needfull
for
this
life
,
and
the
life
to
come
,
Ezech.
16.
10
,
11.
The
second
point
is
the
change
of
the
church
of
the
newe
Testament
,
because
shee
shall
cease
to
be
barren
,
and
bring
forth
many
children
.
This
is
the
promise
of
God
:
and
hereupon
Paul
concludes
,
that
the
church
is
a
mother
of
all
beleeuers
,
both
Iewes
and
Gentiles
.
Obserue
,
that
the
promise
of
God
is
of
infinite
vertue
in
his
time
and
place
.
In
the
beginning
God
said
,
let
there
be
this
or
that
,
and
it
was
so
.
Of
like
vertue
is
Gods
promise
,
if
we
can
waite
his
leisure
.
God
promised
that
after
430.
yeares
,
the
Israelites
should
be
deliuered
out
of
Egypt
,
presently
when
the
time
was
expired
,
nothing
could
hinder
the
promise
.
Read
Exod.
12.
41.
Therefore
our
dutie
is
,
to
rest
on
Gods
promises
in
all
times
,
both
in
life
and
death
.
The
third
point
is
the
ioy
vpon
the
change
.
Reioyce
.
Here
are
two
things
to
be
considered
.
The
first
,
who
must
reioyce
?
Answ.
The
church
.
Gods
kingdome
is
the
place
of
ioy
.
Rom.
14.
17.
Reioycing
belongs
to
the
people
of
God
,
Psal.
68.
3.
&
106.
5.
The
musicke
of
the
Temple
was
typicall
,
and
figured
the
ioy
of
the
Catholike
Church
,
where
is
the
assurance
of
remission
of
sinnes
,
and
life
eternall
.
The
second
point
is
,
in
what
must
the
church
reioyce
?
Ans.
In
the
redemption
of
Christ
and
the
fruit
thereof
,
the
conuersion
of
sinners
to
god
.
For
the
prophet
had
shewed
at
large
the
passion
and
sufferings
of
Christ
:
Isai
,
53.
and
hereupon
he
saith
,
Reioyce
thou
barren
.
The
Israelites
were
commanded
to
feast
and
to
be
merrie
before
the
Lord
,
Leuit.
23.
40.
1.
Chron.
29.
32.
that
is
,
before
the
Lords
Arke
,
which
was
the
pledge
of
his
presence
.
Now
this
Arke
was
a
figure
of
Christ
:
and
the
myrth
before
the
Arke
,
signified
,
that
the
foundation
of
all
our
ioy
,
lies
in
our
Reconciliation
with
God
in
Christ
.
The
angels
in
heauen
greatly
reioyce
at
the
conuersion
of
a
sinner
:
and
at
the
returne
of
the
prodigall
sonne
,
the
fat
calfe
is
killed
.
The
vse
.
It
is
false
that
religion
breeds
Melancholie
,
and
cuts
of
all
mirth
.
It
doeth
not
abolish
mirth
,
but
rectifie
it
:
nay
it
brings
men
to
true
and
perfect
ioy
.
Our
first
and
principall
ioy
must
be
,
that
we
are
in
Gods
fauour
,
reconciled
to
God
by
Christ
,
Luk.
10.
20.
In
Dauid
,
the
head
of
his
ioy
,
was
the
good
estate
of
the
church
,
Psal.
137
6.
And
all
other
pettie
ioyes
must
flow
from
this
,
and
be
sutable
to
it
.
Breake
forth
]
this
signifies
,
that
the
church
vpon
earth
is
(
as
it
were
)
pent
in
,
with
present
greife
.
Our
ioy
in
this
life
is
mixed
with
sorrow
.
The
paschall
lambe
was
eaten
with
sowre
hearbes
,
to
signifie
,
that
we
feele
no
sweetnesse
in
the
blood
of
Christ
,
till
we
feele
the
smart
of
our
sinnes
.
We
here
must
reioyce
in
trembling
,
Psal.
2.
11.
Ioy
is
sowne
for
them
that
are
vpright
in
heart
,
Psal.
97.
12.
Crie
]
in
our
earthly
ioyes
,
we
must
be
moderate
and
sparing
:
we
must
not
eate
to
much
hony
least
we
surfet
.
Yet
in
spirituall
ioyes
the
measure
is
to
reioice
without
measure
,
if
we
be
rauished
with
ioy
in
Christ
,
that
we
crie
againe
,
it
is
the
best
of
all
.
28.
Therefore
brethren
,
we
are
after
the
manner
of
Isaac
,
children
of
the
promise
.
Here
Paul
shewes
,
that
as
Sara
figured
the
catholike
church
:
so
Isaac
was
a
figure
of
all
true
beleeuers
the
children
of
God
.
Therefore
]
or
thus
,
And
we
brethren
.
We
]
not
onely
the
Iewes
,
but
also
beleeuing
Gentiles
.
Promise
]
the
promise
made
to
Abraham
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
:
or
the
promise
made
to
the
church
,
that
beeing
barren
shee
shall
beare
many
children
.
Children
of
promise
]
beleeuers
are
so
called
:
not
because
they
beleeue
the
promise
(
though
that
be
a
truth
)
but
because
they
are
made
children
of
God
,
by
the
vertue
of
Gods
promise
.
For
thus
was
Isaac
the
child
of
promise
,
in
that
he
was
borne
to
Abraham
,
not
by
the
strength
of
nature
,
but
by
Gods
promise
.
And
Paul
opposeth
the
children
of
the
promise
to
the
children
of
the
flesh
,
which
were
borne
by
naturall
strength
,
Rom.
9.
8.
Hence
it
followes
,
that
the
meere
grace
of
God
,
is
the
cause
of
our
election
and
adoption
,
and
not
any
thing
in
vs
.
For
the
promise
of
God
makes
vs
Gods
children
:
and
the
promise
is
of
the
meere
grace
of
God
:
and
therefore
we
are
Gods
children
by
the
meere
grace
of
God
.
For
the
cause
of
the
cause
,
is
the
cause
of
the
thing
caused
.
Therefore
Paul
saith
,
that
the
Ephesians
were
predestinate
to
adoption
,
Eph.
1.
5.
And
he
saith
,
the
7000
,
that
neuer
bowed
knee
to
Baal
,
were
reserued
by
the
election
of
grace
,
Rom.
11.
5.
And
it
is
a
false
Position
,
to
teach
,
that
Election
and
adoption
,
are
according
to
Gods
foreknowledge
of
our
faith
and
obedience
.
For
thus
shall
we
Elect
our selues
,
and
be
children
not
of
Gods
promise
,
but
of
our
own
freewill
and
faith
.
Moreouer
God
foresees
our
future
faith
and
obedience
,
because
he
first
decreed
to
giue
the
grace
of
faith
vnto
vs
:
because
the
foreknowledge
of
things
which
are
to
come
to
passe
,
depends
vpon
a
precedent
will
in
God
.
Marke
further
,
the
children
of
God
are
called
the
children
of
the
promise
,
and
this
promise
is
absolute
and
effectual
.
Here
a
question
may
be
resolued
:
and
that
it
,
whether
the
child
of
God
in
his
conuersion
haue
a
libertie
and
power
to
resist
the
inward
calling
of
God
?
Answ.
No.
The
absolute
will
of
God
cannot
be
resisted
:
nowe
the
promise
whereby
men
are
made
the
children
of
God
,
is
the
absolute
will
of
God
.
Againe
,
with
this
promise
is
ioyned
the
infinite
power
of
God
,
which
without
all
resistance
brings
that
to
passe
which
God
hath
promised
.
For
he
makes
men
to
doe
that
which
he
commands
.
Ezec.
36.
26.
he
giues
the
will
and
the
deede
,
Phil.
2.
13.
so
as
men
effectually
called
,
cannot
but
come
.
Ioh.
6.
45.
It
may
be
saide
,
that
this
is
to
abolish
all
freedome
of
will
.
Ans.
It
sufficeth
to
the
libertie
of
the
will
,
that
it
be
free
from
compulsion
:
for
constraint
takes
away
the
libertie
of
the
will
,
and
not
necessitie
.
Secondly
,
the
determination
of
mans
will
by
the
will
of
God
,
is
the
libertie
of
the
will
,
and
not
the
bondage
thereof
:
for
this
is
perfect
libertie
,
when
mans
wil
is
conformable
to
the
will
of
God
.
29
But
as
he
which
was
borne
according
to
the
flesh
,
persecuted
him
that
was
borne
after
the
spirit
,
so
is
it
now
.
These
wordes
,
are
an
answer
to
an
Obiection
,
on
this
manner
.
We
are
hated
of
the
Iewes
:
and
therefore
we
are
not
the
children
of
promise
.
The
answer
is
two
fold
.
One
in
this
verse
,
thus
,
No
maruell
:
this
is
the
old
fashion
:
it
was
thus
in
Abrahams
familie
.
For
Ismael
(
borne
after
the
flesh
)
persecuted
Isaac
(
borne
after
the
spirit
:
)
and
so
it
is
at
this
day
.
Obserue
,
that
there
is
a
perpetuall
enmitie
and
opposition
,
betweene
true
beleeuers
and
hypocrites
.
God
put
enmitie
betweene
the
seede
of
the
serpent
,
and
the
seede
of
the
woman
.
Gen.
13.
15.
The
world
hates
them
that
are
chosen
out
of
the
world
.
Ioh.
15.
19.
Carnall
men
cannot
abide
that
their
opinions
and
doings
,
should
be
iudged
,
and
condemned
of
others
.
Ioh.
3.
20.
And
hence
comes
the
opposition
that
is
betweene
beleeuers
,
and
hypocrites
,
who
cannot
abide
such
as
are
not
like
themselues
.
This
hatred
and
opposition
,
shewes
it selfe
in
persecution
:
of
which
,
three
things
are
to
be
considered
.
The
first
is
,
who
persecutes
?
Ans.
Carnall
Ismaelites
,
such
as
are
of
the
same
religion
and
familie
with
Isaac
.
Thus
the
Iewes
persecuted
their
owne
Prophets
,
and
the
Thessalonians
were
persecuted
of
their
own
prophets
.
1.
Thes.
2.
14.
Thus
Priests
and
Iesuits
,
that
haue
bin
hertofore
borne
,
baptised
,
&
brought
vp
among
vs
,
are
the
causes
of
many
seditions
,
conspiracies
,
and
seeke
the
subue●sion
of
Church
,
and
land
.
The
second
is
,
who
are
persecuted
?
Ans.
Spirituall
men
,
the
children
of
the
promise
.
They
suffer
wrong
,
but
they
doe
none
.
In
the
mount
of
the
Lord
there
is
no
hurt
done
.
Isa.
11.
9.
they
turne
their
speares
and
swords
,
into
mattocks
and
sithes
.
Isa.
2.
4.
And
they
which
doe
no
wrong
,
but
are
content
to
suffer
wrong
(
and
that
for
a
good
cause
,
)
are
in
this
respect
blessed
.
Matth.
5.
10.
The
third
point
,
is
▪
touching
the
kind
of
persecution
:
and
that
was
skorning
or
mocking
.
Gen.
21.
9.
It
may
be
demanded
,
how
mocking
can
be
persecution
?
Ans.
Mocking
and
derision
,
which
riseth
of
the
hatred
and
contempt
of
our
brother
,
is
a
degree
of
murder
.
He
which
saith
Raca
to
his
brother
,
is
guiltie
of
a
Councell
.
Matth.
5.
22.
Here
Raca
,
signifieth
all
signes
and
gestures
that
expresse
contempt
,
as
snuffing
,
tushing
,
iering
,
gerning
,
&c.
Cain
is
rebuked
of
God
,
euen
for
the
casting
downe
of
his
countenance
.
Gen.
4.
6.
Againe
,
the
mocking
wherewith
Ismael
mocked
Isaac
,
proceeded
from
a
contemp
:
and
hatred
of
the
grace
of
God
in
Isaac
:
which
Paul
notes
when
he
saith
,
that
he
was
persecuted
which
was
borne
after
the
spirit
.
This
hatred
of
Gods
grace
in
men
,
is
the
beginning
of
all
persecution
,
and
the
deriding
of
the
grace
of
God
,
is
as
much
as
the
spoiling
of
our
goods
,
and
the
seeking
of
our
liues
.
Thus
Cain
hated
his
brother
,
by
reason
of
the
grace
of
God
:
because
his
deedes
were
good
.
1.
Ioh.
3.
12.
A
great
part
of
the
sufferings
of
Christ
,
stood
in
this
,
that
he
was
mocked
for
his
confidence
in
God
.
Psal.
22.
8.
Matt.
27.
43.
The
children
of
Bethel
mocke
Elizeus
:
first
,
for
his
person
,
calling
him
bald
pate
:
secondly
,
for
the
fauour
of
God
shewed
vpon
Elias
his
master
,
in
saying
,
Ascend
,
bald
●ate
:
that
is
.
[
](A09383-e65750-b)o
o
●us●in
.
in
q●●st
.
ascend
not
to
Bethel
,
but
ascend
to
heauen
as
Elias
did
.
And
this
prophane
skorning
he
cursed
in
the
name
of
God
.
2.
King
.
2.
23.
The
like
skorning
is
vsed
among
vs
at
this
day
.
For
the
practise
of
that
religion
which
stands
by
the
law
of
God
,
and
the
good
lawes
of
this
land
,
is
nicknamed
with
tearmes
of
precis●nes
,
and
puritie
.
A
thing
much
to
be
lamented
:
for
this
bewraies
that
there
is
a
great
want
of
the
grace
of
God
among
●s
.
Therefore
take
heede
of
it
.
30
But
what
saith
the
Scripture
:
put
out
the
bond-woman
,
and
her
sonne
:
for
the
sonne
of
the
bondwoman
shal
not
be
heire
with
the
sonne
of
the
freewoman
.
The
second
answer
to
the
former
obiection
,
is
in
these
wordes
,
that
they
which
hate
the
children
of
promise
,
shall
at
length
be
cast
out
of
the
house
of
God
.
Obiect.
I.
These
wordes
,
cast
out
the
bondwoman
,
are
the
words
of
Sara
to
Abraham
:
therefore
they
are
not
the
words
of
scripture
.
Ans.
The
words
were
vttered
by
Sara
,
but
they
were
afterward
approoued
by
God
,
Gen.
21.
12.
and
thus
they
are
the
voice
of
scripture
.
Obiect.
II.
Sara
is
commended
for
her
subiection
to
Abraham
,
1.
Pet.
3.
6.
yet
here
shee
speakes
imperiously
,
Cast
out
the
bondwoman
.
Ans.
Shee
speakes
this
not
as
a
priuate
woman
,
but
as
the
voice
and
mouth
of
God
,
and
that
(
no
doubt
)
by
instinct
from
God
.
And
therefore
the
words
shee
vttereth
,
are
to
be
esteemed
as
the
commandement
of
God
.
This
her
case
is
extraordinarie
,
and
not
to
be
followed
.
Thevse
.
I.
All
carnall
hypo●●ites
,
mockers
of
the
grace
of
God
,
shall
be
cast
forth
of
Gods
familie
,
though
for
a
time
they
beare
a
sway
therein
.
This
is
the
sentence
of
God
.
Let
vs
therefore
repent
of
our
mocking
,
and
hereafter
become
louers
of
the
grace
of
God
,
as
Christ
was
.
Mark
.
10.
21.
II.
Consolation
:
the
persecution
of
the
people
of
God
shall
not
be
perpetuall
.
For
the
persecuting
bondwoman
,
and
her
sonne
,
must
be
cast
out
.
The
rodde
of
the
wicked
shall
no●
rest
vpon
the
Lot
of
the
righteous
.
Psal.
125.
3.
This
is
our
comfort
.
III.
All
iustitiarie
people
,
and
persons
that
looke
to
be
saued
and
iust●fied
before
God
by
the
law
,
and
the
workes
of
the
law
,
either
in
whole
,
or
in
part
,
are
cast
out
of
the
church
of
God
,
and
haue
no
part
in
the
kingdome
of
heauen
.
The
casting
out
of
Agar
and
Ismael
,
is
a
figure
of
the
reiection
of
all
such
.
Behold
here
the
voice
of
God
casting
downe
from
heauen
the
greatest
part
of
the
earth
,
the
Turke
,
the
Iew
,
the
obstinate
Papist
,
with
the
stepmother
,
the
Romish
church
.
31
Then
brethren
,
we
are
not
children
of
the
seruant
,
but
of
the
freewoman
.
The
conclusion
of
the
whole
argument
following
directly
from
the
27.
verse
.
If
we
be
children
of
the
promise
,
then
are
we
children
of
the
freewoman
and
not
of
the
bondwoman
,
&
consequently
we
are
iustified
and
saued
without
the
works
of
the
law
,
by
the
meere
grace
of
God
causing
vs
by
faith
to
rest
on
the
promise
of
God
,
whose
substance
and
foundation
is
Christ
.
CHAP.
V.
1
Stand
fast
therefore
in
the
libertie
wherewith
Christ
hath
made
vs
free
,
and
be
not
intangled
againe
with
the
yoke
of
bondage
.
THese
words
,
are
repetition
of
the
principall
Conclusion
of
the
whole
Epistle
.
Which
was
on
this
manner
:
I
Paul
am
called
to
teach
,
and
my
doctrine
is
true
:
therefore
ye
did
euill
to
depart
from
it
,
and
your
dutie
was
to
haue
stood
vnto
it
.
Further
,
they
are
collected
and
inferred
vpon
the
conclusion
of
the
last
argument
vsed
in
the
last
chapter
,
thus
:
Ye
are
children
of
the
freewoman
:
and
therefore
ye
are
free
:
and
therefore
ye
should
hold
fast
your
libertie
.
In
the
words
,
two
maine
points
of
doctrine
are
propounded
.
The
first
is
,
that
by
nature
we
are
all
intangled
with
the
yoke
of
bondage
.
For
the
better
conceiuing
of
this
,
I
will
handle
three
points
,
the
nature
of
this
bondage
,
the
signe
of
it
,
and
the
vse
.
Touching
the
nature
of
it
.
Our
spirituall
bondage
stands
in
three
things
.
The
first
,
is
bondage
vnder
sinne
,
which
Paul
teacheth
when
he
saith
,
I
am
carnall
sold
vnder
sinne
.
Rom.
7.
14.
Here
remember
,
that
by
sinne
,
is
meant
Originall
sinne
,
which
hath
two
parts
:
Guiltines
in
the
first
offence
of
Adam
,
which
is
imputed
to
all
mankind
;
and
the
disposition
of
all
the
powers
of
the
soule
to
all
manner
of
euill
whatsoeuer
.
And
this
rebellious
disposition
is
like
a
leprosie
infecting
the
whole
man
:
and
it
raignes
like
a
tyrant
ouer
the
soule
of
man
,
by
tempting
,
intising
,
and
drawing
him
from
one
actuall
sinne
to
another
,
so
as
he
can
doe
nothing
but
sinne
.
Iam.
1.
14.
The
second
thing
,
is
obligation
or
subiection
to
all
punis●●ment
both
temporall
and
eternall
.
And
it
hath
three
parts
.
The
first
is
,
Bondage
vnder
Satan
,
who
keepes
vnrepentant
sinners
in
his
snare
according
to
his
owne
will
,
2.
Tim.
2.
26.
he
rules
in
their
hearts
like
a
God
,
2.
Cor.
4.
4.
and
hath
power
to
blinde
them
,
and
to
harden
their
hearts
,
till
he
haue
brought
them
to
eternall
death
.
Heb.
2.
14.
The
second
is
,
bondage
vnder
an
euill
conscience
,
which
sits
in
the
hearts
of
offendours
as
an
accuser
and
a
terrible
iudge
,
and
lies
like
a
wild
beast
at
a
mans
dore
,
readie
euer
and
anon
to
plucke
out
his
throat
.
Gen.
4.
7.
The
third
is
,
bondage
vnder
the
wrath
of
God
,
and
the
feare
of
eternall
death
.
Heb.
2.
15.
The
third
part
of
this
bondage
,
is
the
obligation
to
the
ceremoniall
law
.
It
pertaines
not
to
all
mankind
,
but
onely
concernes
the
Iewes
,
to
whome
it
was
a
yoke
of
bondage
.
Act.
15.
The
signe
of
this
bondage
,
whereby
it
may
be
discerned
,
is
to
keepe
a
course
or
practise
in
sinning
.
Ioh.
8.
34.
He
that
commits
sinne
,
is
a
seruant
of
sinne
:
or
againe
,
a
life
led
according
to
the
custome
and
fashion
of
this
world
in
the
lust
of
the
flesh
,
or
the
lust
of
the
eye
,
(
which
is
couetousnes
,
)
or
in
the
pride
of
life
.
Eph.
2.
2.
1.
Ioh.
2.
16.
The
vse
.
We
must
learne
to
see
,
feele
,
acknowledge
,
and
bewaile
this
bondage
in
our selues
.
Deliuerance
belongs
onely
to
such
captiues
,
as
know
themselues
to
be
captiues
,
Luk.
4.
18.
and
labour
vnder
this
bondage
,
Matth.
11.
28.
Thus
did
Paul
when
he
saith
,
I
am
sold
vnder
sinne
:
and
,
O
miserable
man
,
who
shall
deliuer
me
from
this
bodie
of
death
.
To
feele
this
bondage
,
is
a
steppe
out
of
it
:
and
not
to
feele
it
,
is
to
be
plunged
into
it
.
Secondly
,
we
must
pray
earnestly
for
deliuerance
.
The
dumme
creatures
sigh
and
trauell
till
they
be
deliuered
from
their
bondage
:
much
more
then
must
we
doe
it
.
Rom.
8.
22.
Thirdly
,
we
must
learne
to
detest
whatsoeuer
is
of
our selues
:
because
it
wholly
tends
to
bondage
.
Lastly
,
we
must
be
content
with
any
affliction
that
God
laies
on
vs
,
though
it
be
lingring
sicknes
,
pouertie
,
imprisonment
,
banishment
.
For
God
might
worthely
lay
on
vs
all
shame
and
confusion
:
because
we
are
by
nature
slaues
of
sinne
and
Satan
.
The
second
maine
doctrine
is
,
that
by
grace
there
is
a
libertie
pertaining
to
the
people
of
God
.
Here
I
consider
foure
things
:
1.
what
this
libertie
is
.
2.
the
author
of
it
.
3.
the
persons
to
whome
it
belongs
.
4.
our
dutie
touching
this
libertie
.
For
the
first
:
Christian
libertie
is
called
,
the
Good
,
or
commoditie
of
Christians
.
Rom.
14.
16.
It
is
a
spirituall
Right
or
condition
,
lost
by
Adam
,
and
restored
by
Christ
.
I
say
spirituall
,
because
it
pertaines
to
the
conscience
.
The
vse
indeede
of
our
libertie
is
in
outward
things
,
as
meate
,
drinke
,
apparell
,
&c.
but
the
libertie
it selfe
is
in
the
conscience
.
And
thus
it
differs
from
ciuill
libertie
,
which
stands
in
the
moouing
of
the
bodie
,
in
the
choise
of
bodily
actions
,
and
in
the
free
vse
of
our
goods
.
Christian
libertie
hath
two
parts
,
a
Deliuerance
from
miserie
,
and
Freedome
in
good
things
.
Deliuerance
hath
foure
parts
.
The
first
,
is
a
Deliuerance
from
the
curse
of
the
law
for
the
breach
thereof
.
Rom.
8.
1.
There
is
no
condemnation
to
them
that
are
in
Christ
.
And
this
comes
to
passe
:
because
there
is
a
translation
made
of
the
curse
from
our
persons
to
the
person
of
Christ
.
Gal.
3.
13.
The
second
deliuerance
is
from
the
obligation
of
the
law
whereby
it
binds
vs
to
bring
perfect
righteousnes
in
our
owne
persons
for
the
attainment
of
euerlasting
life
,
according
to
the
tenour
thereof
,
Doe
this
,
and
liue
.
And
this
deliuerance
is
procured
,
because
there
is
a
translation
made
of
the
fulfilling
of
the
law
from
our
persons
to
the
person
of
our
Sauiour
Christ
.
From
these
two
deliuerances
ariseth
the
Pacification
of
the
conscience
,
partly
for
our
Iustification
,
and
partly
for
our
conuersation
.
Touching
iustification
:
A
sinner
in
his
humiliation
and
conuersion
hath
by
this
doctrine
a
Libertie
without
respect
to
his
owne
workes
,
or
to
his
owne
fulfilling
of
the
law
,
to
rest
on
the
meere
mercie
of
God
for
the
forgiuenes
of
his
sinnes
,
and
the
saluation
of
his
soule
,
and
to
appeale
from
the
throne
of
diuine
iustice
,
to
the
throne
of
grace
,
and
to
oppose
the
merit
of
Christ
against
the
wrath
and
iudgement
of
God
.
And
this
hath
bin
alwaies
the
helpe
of
the
godly
in
their
distresse
.
Read
2.
Chron.
33.
12.
Ezra
9.
Dan.
9.
Psal.
32.
31.
130.
143.
Consider
the
example
of
the
Publican
,
and
the
Prodigall
sonne
,
who
condemne
themselues
,
and
make
their
appeale
to
the
court
of
mercie
and
grace
.
Here
some
man
may
say
,
how
shall
I
know
that
I
am
freed
from
the
rigour
of
the
law
,
and
from
the
curse
thereof
?
Ans.
Thou
must
first
set
thy selfe
at
the
barre
of
Gods
iudgement
:
and
there
must
thou
arraigne
,
accuse
,
and
condemne
thy selfe
:
this
done
,
thou
must
vse
thy
libertie
,
and
make
thine
appeale
to
Gods
mercie
and
grace
for
pardon
,
by
asking
,
seeking
,
knocking
:
and
thus
at
length
shalt
thou
be
resolued
touching
thy
deliuerance
.
Moreouer
,
touching
conuersation
,
our
consciences
are
setled
thus
:
In
that
we
are
freed
from
the
Rigour
of
the
law
,
God
in
mercie
accepts
the
will
and
indeauour
to
beleeue
,
repent
,
and
obay
,
for
faith
,
repentance
,
and
obedience
.
He
spares
them
that
feare
him
,
as
a
father
spares
his
child
when
he
indeauours
to
doe
that
which
he
can
.
Mal.
3.
17.
The
law
requires
perfect
obedience
at
our
hands
:
yet
God
of
his
mercie
lookes
more
at
the
will
to
obay
,
then
the
perfection
of
obedience
.
This
must
be
a
stay
to
our
mindes
,
when
we
see
more
corruption
,
then
grace
in
our selues
,
and
our
obedience
tainted
with
many
spots
of
disobedience
.
The
third
Deliuerance
,
is
from
the
obseruation
of
the
Ceremoniall
law
of
Moses
.
Col.
2.
16.
And
hence
ariseth
an
other
deliuerance
from
the
bondage
of
humane
Traditions
,
as
Paul
saith
,
If
yee
be
dead
with
Christ
from
the
Elements
of
the
world
,
why
are
ye
burdened
with
traditions
?
Col.
2.
20.
The
fourth
Deliuerance
,
is
from
vnder
the
tyrannie
and
dominion
of
sinne
.
Rom.
6.
14.
Let
not
sinne
haue
dominion
ouer
you
.
For
ye
are
not
vnder
the
law
,
but
vnder
grace
.
In
the
first
tonuersion
of
a
sinner
,
Originall
sinne
receiues
his
deadly
wound
,
and
the
dominion
thereof
is
diminished
according
to
the
measure
of
grace
receiued
.
The
second
part
of
Christian
libertie
,
is
a
Freedome
in
good
things
:
and
it
is
fourefold
.
The
first
,
is
a
freedome
in
the
voluntarie
seruice
of
God
.
Luk.
1.
74.
We
are
deliuered
from
our
enemies
,
that
we
may
serue
God
in
righteousnes
and
holines
before
him
all
the
daies
of
our
liues
without
feare
.
Paul
saith
,
that
the
law
is
not
giuen
to
the
righteous
man
,
1.
Tim.
1.
9.
because
he
is
a
law
to
himselfe
,
and
freely
does
good
duties
,
as
if
there
were
no
law
to
bind
him
.
The
cause
of
this
freedome
,
is
the
Gift
and
donation
of
the
free
spirit
of
God
.
Therefore
Dauid
praies
,
Stablish
me
with
thy
free
spirit
.
Psal.
5.
1.
And
Paul
saith
,
Where
the
spirit
is
,
there
is
libertie
.
2.
Cor.
3.
17.
And
,
The
spirit
of
life
which
is
in
Christ
(
is
a
Law
to
vs
,
and
)
frees
vs
from
the
power
of
sinne
,
and
death
.
Rom.
8.
2.
It
may
be
obiected
,
that
this
freedome
in
the
voluntarie
seruice
of
God
,
is
bondage
.
For
Christ
saith
,
Matth.
11.
29.
Take
my
yoke
vpon
you
.
And
we
are
as
straightly
bound
to
the
obedience
of
the
law
of
God
,
as
Adam
was
by
creation
,
nay
more
straightly
,
by
reason
of
our
redemption
by
Christ
.
Ans.
The
more
we
are
bound
to
obedience
,
the
freer
we
are
:
because
the
seruice
of
God
is
not
bondage
,
but
perfect
libertie
.
The
second
freedome
,
is
in
the
free
vse
of
all
the
creatures
of
God
.
Tit.
1.
15.
To
the
pure
,
all
things
are
pure
.
Rom.
14.
14.
And
the
reason
is
,
because
the
dominion
ouer
the
creatures
;
lost
by
Adam
,
is
restored
by
Christ
.
1.
Cor.
3.
22.
And
hence
it
is
,
that
Paul
calls
the
forbidding
of
marriage
,
and
of
meates
,
with
obligation
of
conscience
,
a
doctrine
of
deuills
.
1.
Tim.
4.
1.
The
third
freedome
,
is
a
Libertie
to
come
vnto
God
the
father
in
the
name
of
Christ
,
and
in
praier
to
be
heard
.
Rom.
5.
2.
Eph.
3.
12.
Whereas
according
to
our
naturall
condition
,
our
sinnes
are
a
wall
of
partition
betweene
vs
and
God
,
and
cause
vs
to
flie
from
the
presence
of
God
:
and
though
we
crie
vnto
God
,
and
fill
heauen
and
earth
with
our
cries
,
so
long
as
we
are
in
our
sinnes
,
we
are
not
heard
of
him
.
The
fourth
freedome
,
is
a
Libertie
to
enter
into
heauen
in
the
day
of
our
death
:
Christ
by
his
blood
hauing
made
a
way
.
Heb.
10.
19.
Thus
we
see
what
Christian
libertie
is
.
The
vse
followes
.
The
Anabaptists
gather
hence
,
that
among
Christians
there
must
be
Magistrates
,
they
must
haue
power
to
make
lawes
beside
the
lawes
of
God
:
but
this
power
they
haue
not
,
because
Christians
haue
a
free
vse
of
all
the
creatures
of
God
by
Christian
libertie
.
Ans.
We
must
distinguish
betweene
the
libertie
it selfe
,
and
the
vse
of
it
.
And
the
Magistrates
authoritie
deales
not
with
the
libertie
which
is
in
the
conscience
,
but
with
the
vse
of
it
:
and
he
doth
neither
diminish
nor
abolish
the
vse
of
any
of
the
creatures
,
but
restraines
the
abuse
,
and
moderates
the
ouer
common
vse
for
the
common
good
.
Thus
Magistracie
and
Christian
libertie
may
stand
together
:
and
the
rather
,
because
libertie
is
in
conscience
,
and
the
Magistrates
authoritie
pertaines
to
the
bodie
.
Here
is
further
,
comfort
for
all
the
godly
:
for
euen
by
Christian
libertie
,
their
consciences
are
exempted
from
the
power
of
all
creatures
,
men
,
and
Angels
.
1.
Cor.
7.
23.
Ye
are
bought
with
a
prise
,
be
not
seruants
of
men
,
that
is
,
let
not
your
hearts
and
consciences
stand
in
subiection
to
the
will
of
any
man
.
Here
then
falls
to
the
ground
the
Opinion
of
the
Papists
,
namely
,
that
the
lawes
and
Traditions
of
the
Church
bind
conscience
as
truly
and
certenly
as
the
word
of
God
.
This
doctrine
is
not
of
God
,
because
it
is
against
Christian
libertie
.
Obiect.
I.
Rom.
13.
5.
Be
subiect
to
the
higher
powers
for
conscience
.
Ans.
Conscience
here
is
not
in
respect
of
the
lawes
of
the
Magistrate
,
but
in
respect
of
the
law
of
God
,
that
binds
vs
in
conscience
to
obay
the
law
of
the
Magistrate
.
Obiect.
II.
Heb.
13.
17.
Obay
them
that
haue
the
ouersight
of
you
,
and
be
subiect
.
Ans.
We
must
be
subiect
to
them
:
because
as
Ministers
of
God
,
they
deliuer
the
word
of
God
in
the
name
of
God
vnto
vs
,
and
that
word
binds
conscience
.
Againe
,
the
lawes
which
they
make
touching
order
and
comelines
in
the
seruice
of
God
,
are
to
be
obaied
for
the
auoiding
of
scandall
and
contempt
.
Obiect.
III.
A
thing
indifferent
vpon
the
commandement
of
the
Magistrate
,
becomes
necessarie
.
Ans.
It
is
true
.
But
it
must
be
obserued
,
that
necessitie
is
twofold
,
Externall
,
internall
.
And
the
law
of
the
Magistrate
makes
a
thing
indifferent
to
be
necessarie
onely
in
respect
of
externall
necessitie
,
for
the
auoiding
of
the
contempt
of
authoritie
,
and
for
the
auoiding
of
scandall
.
Otherwise
the
thing
in
it selfe
is
not
necessarie
,
but
remaines
still
indifferent
,
and
may
be
vsed
or
not
vsed
,
if
contempt
and
scandall
be
auoided
.
The
Apostles
made
a
law
that
the
Gentiles
should
abstaine
from
strangled
and
blood
,
and
things
offered
to
Idols
,
Act.
15.
28.
yet
Paul
saith
afterward
to
the
Corinthians
,
All
things
are
lawfull
,
1.
Cor.
10.
23.
and
whatsoeuer
is
sold
in
the
shambles
eate
,
and
make
no
question
for
conscience
sake
,
v.
25.
because
their
intent
was
not
,
that
the
law
should
simply
binde
,
but
onely
in
the
case
of
offence
:
and
therefore
where
there
was
no
offence
to
be
seared
,
they
leaue
all
men
to
their
libertie
.
Againe
,
here
is
an
other
comfort
to
all
that
beleeue
in
Christ
,
that
nothing
can
hurt
them
,
and
that
no
euill
can
befall
them
,
Psal.
91.
v.
10.
nay
all
things
shall
in
the
ende
turne
to
their
good
,
though
in
reason
and
sense
,
they
seeme
hurtfull
.
To
beleeue
this
one
thing
,
is
a
ground
of
all
true
comfort
.
The
consideration
of
this
benefit
of
Christian
libertie
,
teacheth
three
duties
.
The
first
is
,
from
our
hearts
,
to
imbrace
,
loue
,
and
maintaine
Christian
religion
:
because
it
is
the
meanes
of
this
libertie
.
The
second
is
,
carefully
to
search
the
scriptures
:
for
they
are
as
it
were
the
Charter
in
which
our
liberties
are
contained
.
Thirdly
,
our
Christian
libertie
puts
vs
in
minde
to
become
vnfained
seruants
of
God
in
the
duties
of
faith
,
repentance
,
newe
obedience
.
Rom.
6.
22.
For
this
seruice
is
our
libertie
.
The
second
point
is
,
touching
the
Author
of
this
libertie
,
in
these
words
,
wherewith
Christ
hath
made
vs
free
.
Christ
then
is
the
worker
of
this
libertie
.
Ioh.
8.
36.
he
dissolues
the
works
of
the
deuill
.
1.
Ioh.
3.
8.
he
binds
the
strong
man
and
casts
him
out
of
his
hold
.
Matth.
12.
29.
He
procures
this
libertie
by
two
meanes
,
by
his
merit
,
and
by
the
efficacie
of
his
spirit
.
The
merit
of
his
death
,
procures
deliuerance
from
death
,
and
it
purchaseth
a
right
to
life
euerlasting
.
The
efficacie
of
his
spirit
assures
vs
of
our
adoption
,
and
withall
abates
by
little
and
little
the
strength
and
power
of
sinne
.
The
vse
.
Hence
we
learne
the
greatnes
and
grieuousnes
of
our
spirituall
bondage
,
because
there
was
none
that
could
deliuer
vs
from
it
,
but
Christ
by
his
death
and
passion
.
Hence
therefore
we
are
to
take
occasion
to
acknowledge
and
bewaile
this
our
most
miserable
condition
in
our selues
.
Secondly
,
the
prise
that
was
paid
for
the
procurement
of
our
libertie
,
namely
,
the
pretious
blood
of
the
immaculate
lambe
of
God
,
shewes
that
the
libertie
it selfe
is
a
thing
most
pretious
and
excellent
,
and
so
to
be
esteemed
.
Thirdly
,
for
this
libertie
we
are
to
giue
all
praise
and
thanks
to
God
.
This
did
Paul
at
the
remembrance
of
it
.
Rom.
7.
25.
1.
Cor.
15.
57.
And
not
to
be
thankfull
is
an
height
of
wickednesse
.
The
third
point
is
,
concerning
the
persons
to
whome
this
libertie
belongs
;
and
they
are
noted
in
these
wordes
,
Stand
ye
fast
;
he
hath
made
vs
free
.
Whereby
Paul
signifies
himselfe
and
the
Galatians
that
beleeued
in
Christ
.
Beleeuers
then
are
the
persons
to
whome
this
libertie
belongs
.
Ioh.
1.
12.
1.
Tim.
4.
3.
And
true
beleeuers
are
thus
to
be
discerned
.
They
vse
the
ordinatiemeanes
of
grace
and
saluation
,
the
word
,
&
sacraments
:
in
the
vse
of
the
meanes
,
they
exercise
themselues
in
the
spirituall
exercises
of
inuocation
and
repentance
:
and
in
these
exercises
they
bewaile
their
vnbeleefe
,
and
striue
by
all
meanes
to
beleeue
in
Christ
.
As
for
them
that
conceiue
a
perswasion
of
Gods
mercie
without
the
meanes
of
saluation
,
and
without
the
exercises
of
inuocation
and
repentance
,
they
are
not
true
beleeuers
but
hypocrites
.
When
Paul
saith
,
Christ
hath
made
vs
free
,
that
is
,
me
Paul
,
and
you
the
Galatians
,
he
teacheth
that
euery
beleeuer
must
by
his
faith
applie
vnto
himselfe
the
benefit
of
Christian
libertie
.
But
to
doe
this
well
,
is
a
matter
of
great
difficultie
.
The
Papists
in
their
writings
report
our
doctrine
to
be
this
:
that
a
man
must
conceiue
a
perswasion
that
he
is
in
the
fauour
of
God
the
adopted
child
of
God
:
and
that
vpon
this
perswasion
he
hath
the
pardon
of
his
sinnes
,
and
the
benefit
of
Christian
libertie
.
But
they
abuse
vs
in
this
as
in
many
other
things
.
For
we
teach
,
that
the
Application
of
Christ
and
his
benefits
,
is
to
be
made
by
certaine
degrees
.
The
first
is
,
to
vse
the
meanes
of
saluation
,
the
word
,
praier
,
sacraments
:
the
second
is
,
to
consider
and
to
grow
to
some
feeling
of
our
spirituall
bondage
:
the
third
is
,
to
will
and
desire
to
beleeue
in
Christ
,
and
to
testifie
this
desire
by
asking
,
seeking
,
knocking
:
the
fourth
is
,
a
certen
perswasion
,
or
a
certentie
conceiued
in
minde
of
the
mercie
of
God
by
meanes
of
the
former
desire
according
to
the
promise
of
God
,
Aske
,
and
it
shall
be
giuen
vnto
you
.
The
fifth
is
,
an
experience
of
the
goodnes
of
God
after
long
vse
of
the
meanes
of
saluation
,
and
then
vpon
this
experience
followes
the
full
perswasion
of
mercie
and
forgiuenes
.
The
fourth
point
,
concernes
the
office
of
beleeuers
,
and
that
is
,
to
stand
fast
in
their
Christian
libertie
,
and
in
the
doctrine
of
the
Gospel
,
which
reueales
this
libertie
.
And
by
this
,
we
in
England
are
admonished
to
stand
fast
to
the
religion
which
is
now
by
law
established
among
vs
,
&
not
to
returne
vnder
the
yoke
of
Popish
bondage
.
For
the
Popish
religion
is
flat
against
Christian
libertie
,
two
waies
.
For
our
libertie
which
we
haue
in
Christ
,
frees
vs
from
the
law
three
waies
,
in
respect
of
condemnation
,
in
respect
of
compulsion
to
obedience
,
and
in
respect
of
iustification
,
(
as
Paul
shewes
at
large
in
this
Epistle
:
)
and
yet
the
Popish
doctrine
is
,
that
we
are
to
be
iustified
by
the
workes
of
the
law
.
Againe
,
Christian
libertie
frees
our
consciences
from
the
Traditions
of
men
,
Col.
2.
20.
and
yet
the
Popish
religion
bindes
vs
in
conscience
to
the
Traditions
of
men
:
nay
,
it
is
nothing
els
but
an
heape
of
traditions
.
Here
two
things
are
to
be
considered
,
the
manner
of
standing
,
and
the
time
.
The
manner
,
is
signified
in
the
very
words
.
For
to
stand
fast
,
is
to
hold
and
maintaine
our
libertie
with
courage
and
constancie
,
whatsoeuer
comes
of
it
,
as
the
soldier
keepes
his
standing
,
though
it
cost
him
his
life
.
We
are
readie
to
defend
the
libertie
of
our
countrie
euen
with
the
hazard
of
our
liues
:
much
more
then
are
we
to
defend
Christian
libertie
with
the
losse
of
all
that
we
inioy
:
sinne
must
be
resisted
euen
vnto
blood
.
Hebr.
12.
4.
If
men
be
fearefull
,
they
must
pray
to
God
for
the
spirit
of
boldnes
and
courage
:
and
if
God
vouchsafe
not
this
gift
when
opportunitie
is
offered
,
they
may
withdraw
themselues
,
and
by
flying
preserue
their
libertie
.
The
time
of
standing
,
is
the
euill
day
,
that
is
,
the
day
of
triall
.
Eph.
6.
13.
And
then
to
stand
fast
,
is
a
matter
of
great
difficultie
.
And
for
this
cause
we
are
before
hand
to
prepare
our selues
by
obseruing
these
rules
following
.
First
,
we
must
labour
that
religion
be
not
onely
in
mind
,
and
memorie
,
but
also
be
rooted
in
the
affection
of
our
hearts
,
so
as
we
loue
it
,
reioyce
in
it
,
and
esteeme
it
aboue
all
things
.
Secondly
,
we
must
not
onely
be
hearers
of
the
word
of
God
,
but
also
doers
of
it
in
the
exercises
of
faith
,
repentance
,
new
obedience
.
Thirdly
,
we
must
ioyne
with
our
religion
,
the
soundnes
of
good
conscience
:
for
if
conscience
faile
,
we
cannot
be
sound
in
our
religion
.
Lastly
,
we
must
pray
to
God
with
all
manner
of
praier
and
supplication
for
all
things
needefull
.
Eph.
6.
18.
2
Behold
,
I
Paul
say
vnto
you
,
that
if
ye
be
circumcised
,
Christ
shal
profit
you
nothing
.
These
words
,
are
a
reason
of
the
former
conclusion
,
thus
.
If
ye
be
circumcised
,
and
goe
backe
from
your
Christian
profession
,
Christ
shall
profit
you
nothing
:
therefore
stand
fast
.
In
the
words
,
I
consider
a
sentence
,
and
the
proofe
of
it
.
The
sentence
,
If
ye
be
circumcised
,
&c.
the
proofe
,
J
Paul
say
vnto
you
For
the
better
vnderstanding
of
the
sentence
,
Circumcision
must
here
be
considered
according
to
the
circumstance
of
time
,
three
waies
.
Before
Christ
it
was
a
sacrament
,
and
a
seale
of
the
righteousnesse
of
faith
,
Rom.
4.
11.
after
the
death
of
Christ
,
till
the
destruction
of
the
temple
,
it
was
a
dead
ceremonie
,
yet
sometime
vsed
as
a
thing
indifferent
.
After
the
destruction
of
the
Temple
,
when
the
Church
of
the
new
Testament
was
planted
among
the
Gentiles
,
it
was
a
deadly
ceremonie
,
and
ceased
to
be
indifferent
:
and
in
this
last
respect
Paul
saith
,
If
ye
be
circumcised
,
&c.
Againe
,
circumcision
must
be
considered
according
to
the
opinion
which
the
false
Apostles
had
of
it
:
now
they
put
their
confidence
in
it
,
and
made
it
a
meritorious
cause
of
their
saluation
,
and
ioyned
it
with
Christ
.
The
words
therefore
carrie
this
sense
:
If
ye
will
be
circumcised
with
this
opinion
,
that
circumcision
shall
be
vnto
you
a
meritorious
cause
of
your
saluation
,
Christ
shall
profit
you
nothing
.
The
vse
.
Hence
it
followes
,
that
the
doctrine
of
iustification
by
works
,
is
an
errour
ouerturning
the
foundation
of
religion
,
which
whosoeuer
obstinately
maintaineth
,
cannot
be
saued
.
It
will
be
said
,
this
is
true
of
ceremoniall
works
,
but
not
of
morall
works
.
Ans.
Yea
euen
of
morall
.
For
that
which
Paul
saith
here
of
circumcision
,
he
speakes
generally
of
the
whole
law
,
vers.
4.
Ye
are
abolished
from
Christ
whosoeuer
are
iustified
by
the
law
.
And
circumcision
must
be
considered
as
an
obligation
to
the
obedience
of
the
whole
law
.
Againe
,
it
may
be
said
,
this
is
true
of
the
works
of
nature
,
but
not
of
works
of
grace
.
Ans.
Yea
euen
of
workes
of
grace
:
for
the
Galatians
were
regenerate
,
and
therfore
looked
not
to
be
iustified
,
&
saued
,
by
the
workes
of
nature
,
but
by
workes
of
grace
.
Secondly
,
hence
we
gather
,
that
to
adde
any
thing
to
the
passion
,
as
a
meritorious
cause
of
our
iustification
,
and
saluation
,
is
to
make
Christ
vnprofitable
.
For
he
must
be
a
perfect
Sauiour
,
or
no
Sauiour
:
he
admits
neither
partner
,
nor
deputie
in
the
worke
of
our
redemption
.
And
the
grace
of
God
admits
no
mixture
or
composition
with
any
thing
that
is
of
vs
.
Grace
is
no
grace
,
vnlesse
it
be
freely
giuen
euery
way
.
Therefore
the
Popish
religion
is
a
damnable
religion
:
because
with
the
merit
&
satisfaction
of
Christ
,
it
ioyns
humane
merits
&
satisfactions
,
in
the
case
of
our
iustification
.
It
may
be
alleadged
,
that
the
Popish
religion
maintaines
all
the
articles
concerning
Christ
,
as
we
doe
.
Ans.
It
doth
so
in
word
:
but
withall
it
addes
to
the
foresaid
articles
the
doctrine
of
humane
merits
and
satisfactions
,
which
make
voide
the
death
of
Christ
.
Againe
,
Papists
alleadge
that
it
is
the
glorie
of
Christ
,
that
he
merits
for
vs
,
and
withall
makes
vs
to
merit
for
our selues
;
as
it
is
the
glorie
of
an
Emperour
to
make
other
kings
vnder
him
.
Ans.
It
is
not
the
glorie
of
the
Emperour
to
make
kings
as
partners
with
him
,
in
his
kingdome
.
And
workes
set
vp
as
meritorious
causes
of
saluation
,
dishonour
Christ
,
for
they
make
him
vnprofitable
,
as
Paul
here
teacheth
.
Popish
religion
therefore
is
in
no
wise
,
in
any
place
to
be
tollerated
,
where
it
may
be
abolished
:
but
it
is
to
be
wished
that
it
were
banished
forth
of
towne
and
countrey
:
and
students
are
to
be
warned
with
great
circumspection
to
read
Popish
writers
.
For
no
good
can
be
looked
for
of
that
religion
that
makes
Christ
vnprofitable
.
Lastly
,
we
are
here
taught
to
content
our selues
with
Christ
alone
,
and
with
his
works
,
merits
,
and
satisfactions
.
For
in
him
we
are
complete
.
Col.
2.
10.
The
confirmation
of
the
sentence
followeth
,
I
Paul
say
it
:
therfore
it
is
so
.
This
kind
of
reasoning
may
not
seeme
strange
:
for
the
Apostles
in
writing
and
preaching
,
had
the
diuine
and
infallible
assistance
of
the
spirit
,
so
as
they
could
not
erre
.
This
must
be
held
as
a
Principle
in
religion
:
and
beeing
denied
,
there
is
no
certentie
of
the
Bible
.
3
For
I
testifie
againe
to
euery
man
that
is
circumcised
,
that
he
is
bound
to
keepe
the
whole
law
.
4
Ye
are
abolished
from
Christ
,
whosoeuer
are
iustified
by
the
law
,
ye
are
fallen
from
grace
.
The
meaning
.
Paul
saith
,
I
testifie
againe
:
because
he
hath
spoken
thus
much
in
effect
before
.
Gal.
3.
10.
That
is
circumcised
]
who
is
of
opinion
of
the
false
Apostles
that
will
be
circumcised
,
and
looke
for
iustification
thereby
.
Bound
to
the
whole
law
]
that
is
,
to
the
whole
ceremoniall
law
,
to
the
iudiciall
law
,
and
to
the
whole
morall
law
.
And
further
,
bound
in
respect
of
iustification
,
and
life
,
to
doe
all
things
in
the
law
.
For
he
that
will
be
iustified
by
one
act
of
the
law
,
is
bound
to
performe
the
rest
for
his
iustification
.
Abolished
from
Christ
]
that
is
,
Christ
is
become
an
idle
and
emptie
Christ
vnto
you
.
Whosoeuer
are
iustified
by
the
law
]
that
is
,
are
of
opinion
that
they
are
to
be
iustified
by
the
workes
of
the
law
.
For
indeede
a
sinner
cannot
be
iustified
by
the
law
,
but
onely
in
his
owne
false
opinion
.
Grace
]
that
is
,
the
loue
,
and
fauour
of
God
.
The
resolution
.
The
third
verse
is
a
confirmation
of
the
reason
in
the
second
verse
,
and
it
may
be
framed
thus
:
He
which
is
bound
to
keepe
the
whole
law
,
hath
no
part
in
Christ
:
he
which
is
circumcised
,
is
bound
to
keepe
the
whole
law
:
therefore
he
which
is
circumcised
,
hath
no
part
in
Christ
.
The
4.
verse
is
a
repetition
of
the
second
verse
,
with
a
declaration
therof
:
for
he
shewes
what
he
meanes
by
circumcision
,
namely
,
iustification
by
circumcision
,
and
consequently
by
the
whole
law
.
And
therefore
when
he
had
said
,
If
ye
be
circumcised
,
he
changeth
his
speach
,
saying
,
Whosoeuer
is
iustified
by
the
law
.
Againe
,
least
men
might
thinke
it
a
small
matter
to
be
abolished
from
Christ
,
he
shewes
that
it
is
indeede
to
fall
from
grace
.
The
vse
.
These
verses
are
as
it
were
a
thunderbolt
against
all
Poperie
.
And
first
of
all
,
I
vrge
the
argument
of
Paul
against
the
Popish
Church
,
and
against
the
Popish
religion
:
If
ye
be
iustified
by
the
law
,
ye
are
abolished
from
Christ
,
and
fallen
from
Christ
.
Answer
is
made
,
that
the
words
are
to
be
vnderstood
of
such
workes
of
the
law
,
as
are
from
nature
,
and
goe
before
faith
:
and
not
of
such
workes
as
are
from
grace
,
and
follow
faith
:
for
such
workes
(
they
say
)
are
from
Christ
,
and
stand
with
him
.
I
answer
,
the
words
of
Paul
are
to
be
vnderstood
of
all
workes
of
the
law
,
whether
they
be
from
nature
,
or
from
grace
.
For
this
Epistle
of
Paul
was
written
about
sixe
yeares
after
the
conuersion
of
the
Galatians
:
therefore
they
were
and
had
bin
long
regenerate
persons
:
now
men
regenerate
looke
not
to
be
iustified
by
works
of
nature
,
but
by
good
workes
,
which
are
workes
of
grace
.
And
Paul
saith
,
Eph.
2.
10.
We
are
not
saued
by
workes
which
God
hath
ordained
,
that
we
should
walke
in
:
and
these
are
the
best
workes
that
are
or
can
be
.
Againe
,
Tit.
3.
5.
Of
his
mercie
he
saued
vs
,
and
not
of
workes
of
righteousnes
.
By
this
text
we
further
see
,
that
we
and
the
Papists
differ
not
about
circumstances
,
vnlesse
Grace
and
Christ
be
circumstances
.
Againe
,
we
see
that
the
Church
of
Rome
is
indeede
no
Church
:
because
by
maintaining
iustification
by
works
,
it
is
abolished
from
Christ
,
and
fallen
from
grace
.
Againe
,
I
vrge
Pauls
argument
against
them
,
on
this
manner
.
He
which
is
debter
to
the
whole
law
,
hath
no
part
in
Christ
:
he
which
is
iustified
by
workes
,
is
debter
to
the
whole
law
:
therefore
he
which
is
iustified
by
workes
hath
no
part
in
Christ
Let
them
answer
,
if
they
can
.
I
turne
the
same
argument
another
way
,
thus
:
He
which
is
iustified
by
workes
,
is
bound
to
keepe
the
whole
law
:
but
no
man
can
keepe
the
whole
law
:
therefore
no
man
can
be
iustified
by
workes
.
They
answer
to
the
minor
,
by
making
a
double
fulfilling
of
the
law
,
one
for
this
life
,
the
other
for
the
life
to
come
;
and
both
in
their
kind
perfect
.
The
fulfilling
of
the
law
for
the
time
of
this
life
(
they
say
)
it
is
to
loue
God
aboue
all
creatues
in
truth
:
and
that
he
which
doth
thus
much
,
fulfills
the
law
,
and
is
no
offender
.
Hereupon
they
inferre
,
that
works
may
be
answerable
to
the
law
,
and
be
opposed
to
the
iudgement
of
God
.
And
for
this
doctrine
,
they
alleadge
S.
Augustine
.
I
answer
againe
,
that
Paul
in
this
place
takes
it
for
a
confessed
truth
,
that
no
man
can
fulfill
the
law
:
and
he
vrgeth
it
as
a
great
inconuenience
,
that
any
man
should
be
bound
to
keepe
the
whole
law
.
And
before
he
hath
said
,
He
which
is
of
the
workes
of
the
law
,
is
cursed
:
Gal.
3.
10.
which
could
not
be
,
if
there
were
a
fulfilling
of
the
law
for
the
time
of
this
life
.
As
for
Augustine
,
it
is
true
he
makes
two
fulfillings
of
the
law
,
and
one
of
them
for
the
time
of
this
life
:
but
this
he
saith
is
imperfect
:
and
this
imperfection
he
makes
to
be
a
sinne
,
whereas
the
Papists
of
our
time
teach
,
that
men
may
fulfill
the
law
for
the
time
of
this
life
without
sinne
.
Where
Paul
saith
,
If
ye
be
circumcised
:
marke
how
the
false
Apostles
abuse
circumcision
.
It
is
by
diuine
institution
a
seale
of
the
righteousnes
of
faith
,
and
they
make
it
a
meritorious
cause
of
saluation
.
It
is
indeede
rather
Gods
worke
,
then
our
worke
:
and
they
make
it
their
owne
worke
,
and
that
meritorious
before
God
.
Like
doe
the
Papists
at
this
day
.
Baptisme
is
a
signe
and
seale
of
Gods
mercie
,
by
diuine
institution
:
and
they
turne
it
into
a
physicall
cause
which
containes
and
conferres
grace
.
In
like
sort
they
turne
the
workes
of
the
spirit
,
almes
,
praier
,
fasting
,
contrition
;
yea
their
owne
traditions
,
confession
,
satisfaction
,
and
such
like
,
into
meritorious
causes
of
iustification
,
and
life
.
And
this
is
the
fashion
of
deceiuers
,
to
retaine
the
names
of
holy
things
,
but
not
to
retaine
the
right
vse
of
them
.
As
here
we
see
Circumcision
was
an
obligation
to
the
keeping
of
the
whole
law
in
the
old
Testament
:
so
is
baptisme
in
the
new
,
an
obligation
or
bond
,
whereby
we
haue
bound
our selues
to
liue
according
to
all
the
lawes
of
God
.
Matth.
28.
19
,
20.
This
discouers
the
Atheisme
and
vnbeleefe
of
persons
baptised
in
these
our
daies
:
for
few
there
be
that
thinke
vpon
,
and
performe
this
obligation
.
We
are
further
to
obserue
the
condition
of
the
law
.
It
is
wholly
copulatiue
.
All
the
parts
of
it
are
linked
one
to
another
.
He
that
is
bound
to
one
commandement
,
is
bound
to
all
:
he
that
keepes
one
indeede
,
keepes
all
:
he
that
breakes
one
,
in
respect
of
the
disposition
of
his
heart
,
is
a
breaker
of
all
,
Iam.
2.
10.
he
that
makes
no
conscience
to
keepe
some
one
commandement
,
if
occasion
be
offered
,
will
breake
any
.
Hence
it
followes
,
that
true
regeneration
is
that
which
is
a
reformation
and
change
according
to
the
whole
law
of
God
,
and
containes
in
it
the
seedes
of
all
good
duties
.
Christ
saith
,
He
that
is
washed
is
all
cleane
.
Ioh.
13.
10.
Iosias
turned
to
God
according
to
the
whole
law
.
Zacharie
and
Elizabeth
walke
in
all
the
commandements
of
God
without
reproofe
.
Luk.
1.
Dauid
saith
,
He
shall
not
be
confounded
,
when
he
hath
respect
to
all
the
commandements
of
God
.
Psal.
119.
6.
On
the
contrarie
,
he
which
hath
many
excellent
things
in
him
,
if
he
liue
in
the
manifest
breach
of
some
one
commandement
,
is
sound
in
none
,
nay
indeede
he
is
guiltie
of
all
.
Herod
did
many
good
things
:
and
yet
all
was
nothing
:
because
he
liued
in
incest
.
Mark
.
6.
20.
The
deuill
is
able
to
bring
a
man
to
perdition
as
well
by
one
sinne
,
as
by
many
.
Whereas
Paul
saith
,
If
ye
be
iustified
by
the
law
,
ye
are
abolished
from
Christ
:
First
I
gather
,
that
the
Law
and
the
Gospel
are
not
one
in
substance
of
doctrine
,
as
the
Papists
teach
:
for
they
say
the
Gospel
is
nothing
but
the
law
made
more
perfect
,
and
plaine
:
which
if
it
were
true
,
a
man
might
be
iustified
both
by
Christ
and
the
law
,
which
Paul
saith
cannot
be
.
Secondly
,
I
gather
hence
,
that
it
is
a
meere
deuice
of
mans
wit
,
to
say
that
Christ
by
his
death
and
passion
merited
,
that
we
should
merit
by
our
owne
workes
our
iustification
and
saluation
.
For
if
this
were
true
,
that
the
merit
of
our
workes
,
were
the
fruit
of
Christs
passion
,
Paul
would
not
haue
said
that
iustification
by
the
law
,
should
abolish
Christ
vnto
vs
.
For
the
cause
and
the
effect
,
both
stand
together
:
whereas
Christs
merit
,
and
the
merit
of
our
works
,
agree
euen
as
fire
and
water
.
And
no
maruell
.
For
the
reason
why
Christ
meriteth
,
is
the
Personall
vnion
of
the
Godhead
with
the
manhood
:
which
vnion
,
because
it
is
not
to
be
found
in
any
meere
man
,
neither
is
there
any
true
and
proper
merit
to
be
found
.
Whereas
Paul
saith
,
Ye
are
fallen
from
grace
,
some
gather
,
that
the
children
of
God
may
fall
quite
from
the
fauour
of
God
.
Ans.
Men
are
said
to
be
vnder
grace
,
two
waies
.
First
,
in
the
iudgement
of
infallibilitie
:
and
thus
onely
the
Elect
are
vnder
the
grace
of
God
.
Secondly
,
in
the
iudgement
of
Christian
charitie
:
and
thus
all
that
professe
Christ
,
(
though
indeede
hypocrites
,
)
are
vnder
the
grace
of
God
.
And
in
this
sense
Paul
saith
,
that
the
whole
Church
of
Galatia
is
vnder
the
grace
of
God
.
And
they
are
said
to
fall
from
grace
,
not
because
all
were
indeede
vnder
the
fauour
of
God
,
and
at
length
cast
out
of
it
:
but
because
God
makes
it
manifest
to
men
that
they
were
neuer
in
the
fauour
of
God
.
Thus
Christs
enemies
are
said
●o
be
blotted
out
of
the
booke
of
lif●
,
Psal.
69.
28.
when
God
makes
it
manifest
that
their
names
were
neuer
written
there
.
Secondly
,
I
answer
,
that
Paul
speakes
this
not
absolutely
,
but
vpon
condition
,
If
ye
will
be
iustified
by
the
law
.
And
therefore
v.
10.
he
saith
,
that
he
is
perswaded
better
things
of
them
.
Lastly
,
here
we
see
it
is
false
that
euery
man
shall
be
saued
by
his
religion
:
for
he
that
is
abolished
from
Christ
,
is
quite
out
of
the
●auour
of
God
.
And
therefore
no
religion
,
but
that
which
is
truly
Christian
,
saueth
.
5
For
we
in
the
spirit
by
faith
waite
for
the
hope
of
righteousnes
.
6
For
in
Iesus
Christ
neither
circumcision
nor
vncircumcision
auaileth
any
thing
,
but
faith
which
worketh
by
loue
.
The
meaning
.
We
]
I
Paul
,
the
rest
of
the
Apostles
,
and
all
other
Christian
churches
.
In
spirit
]
that
is
,
in
the
powers
of
the
soule
sanctified
and
renewed
.
In
this
sense
Paul
saith
that
the
true
circumcision
is
that
which
is
in
the
heart
,
in
spirit
,
Rom.
2.
29.
and
Christ
saith
,
that
true
worship
of
God
is
in
spirit
,
Ioh.
4.
24.
And
that
spirit
is
here
taken
in
this
sense
,
it
is
manifest
:
because
it
is
opposed
to
circumcision
which
is
in
the
flesh
.
By
faith
we
wait
]
Faith
apprehends
the
promise
,
and
thereby
brings
forth
hope
:
and
faith
by
meanes
of
hope
makes
them
that
beleeue
to
waite
.
Hope
of
righteousnes
]
that
is
,
saluation
or
life
eternall
,
which
is
the
fruit
of
righteousnes
,
Tit.
2.
13.
or
againe
,
righteousnes
hoped
for
▪
Righteousnes
indeede
is
imputed
to
them
that
beleeue
,
and
that
in
this
life
,
yet
the
fruition
and
the
full
reuelation
thereof
is
reserued
to
the
life
to
come
,
when
Christ
our
righteousnes
shall
appeare
,
and
when
the
effect
of
righteousnes
,
namely
sanctification
,
shall
be
accomplished
in
vs
.
Rom.
8.
23.
1.
Ioh.
3.
2.
The
sense
then
is
this
.
All
the
Apostles
and
Christian
churches
with
one
consent
in
spirit
by
meanes
of
their
faith
,
waite
for
the
full
reuelation
of
their
imputed
righteousnes
,
and
for
euerlasting
life
:
whereas
the
false
Apostles
place
their
righteousnes
in
circumcision
of
the
flesh
,
and
looke
to
haue
the
fruition
of
it
in
this
life
.
v.
6.
In
Christ
]
that
is
,
in
the
Church
,
kingdome
,
or
religion
of
Christ
.
2.
Cor.
5.
17.
If
any
be
in
Christ
,
that
is
,
if
any
be
a
Christian
,
he
is
a
new
creature
.
Vncircumcision
]
that
is
,
the
condition
and
workes
of
men
vncircumcised
.
Auaileth
any
thing
]
is
of
no
vse
,
respect
,
or
acceptation
with
God
.
Faith
working
]
faith
effectuall
in
duties
of
loue
.
The
resolution
.
These
wordes
containe
a
second
reason
,
where
Paul
confirmes
the
former
conclusion
,
and
it
may
be
framed
thus
.
That
thing
which
makes
vs
waite
for
the
hope
of
righteousnes
,
that
iustifies
:
not
circumcision
,
but
faith
makes
vs
waite
for
the
hope
of
righteousnes
:
therefore
not
circumcision
but
faith
iustifies
.
The
proposition
is
omitted
:
the
minor
is
in
the
5.
verse
.
And
it
is
confirmed
by
two
arguments
.
The
first
,
is
the
consent
of
all
Churches
,
We
waite
.
The
second
,
is
taken
from
the
propertie
of
faith
in
the
sixt
verse
,
thus
:
It
is
faith
,
and
not
circumcision
that
auailes
before
God
:
therefore
faith
and
not
circumcision
makes
vs
waite
.
Againe
,
in
these
two
verses
,
Paul
meetes
with
an
Obiection
,
which
may
be
framed
thus
:
If
ye
abolish
circumcision
and
the
ceremoniall
law
,
ye
abolish
the
exercises
of
religion
.
The
answer
is
:
in
stead
of
them
we
haue
other
exercises
in
our
spirit
,
namely
,
the
inward
exercises
of
faith
,
hope
,
and
loue
.
The
vse
.
In
the
5.
verse
,
foure
things
are
to
be
considered
.
The
first
is
,
who
waites
?
Paul
saith
,
we
waite
.
Before
he
hath
iustified
his
doctrine
by
the
Scriptures
,
now
he
addes
the
consent
of
the
Churches
.
Here
then
we
see
what
is
the
office
of
all
faithfull
dispensers
of
the
word
,
namely
,
to
declare
such
doctrines
as
are
founded
in
Scriptures
,
and
approoued
by
the
consent
of
the
true
Church
of
God
.
Paul
an
Apostle
that
could
not
erre
,
respected
consent
,
much
more
are
all
ordinarie
Ministers
to
doe
it
.
Againe
,
it
is
the
office
of
all
Christian
people
to
maintaine
and
defend
all
such
doctrines
and
opinions
as
are
founded
in
the
Scriptures
,
and
ratified
by
the
consent
of
the
true
churches
of
God
,
and
no
other
.
This
to
doe
is
to
walke
in
the
way
of
vnitie
,
and
peace
:
and
to
doe
otherwise
is
to
walke
in
the
way
of
schisme
and
heresie
.
The
second
point
is
,
what
is
waited
for
?
Paul
saith
,
the
reuelation
of
righteousnes
,
and
eternall
saluation
.
Here
I
obserue
,
that
there
is
no
iustification
by
the
obseruation
of
the
law
:
and
I
prooue
it
thus
:
The
righteousnes
whereby
a
sinner
is
iustified
,
is
apprehended
by
faith
,
and
expected
by
hope
:
but
if
righteousnes
were
by
the
law
,
men
should
haue
the
fruition
of
their
righteousnes
in
this
life
,
and
consequently
the
hope
thereof
should
cease
.
Secondly
,
here
is
comfort
for
the
godly
.
They
complaine
of
the
want
of
sanctification
:
but
they
are
to
know
,
that
in
this
life
they
shall
neuer
feele
righteousnes
,
as
they
feele
sinne
:
here
they
must
hunger
and
thirst
after
righteousnes
,
liuing
in
some
want
of
it
.
If
we
haue
the
first
fruits
of
the
spirit
,
the
hatred
of
our
owne
sinne
,
the
purpose
of
not
sinning
,
the
feare
of
God
,
and
such
like
,
we
must
content
our selues
,
and
waite
for
the
fruition
of
further
grace
till
the
life
to
come
.
Thirdly
,
we
must
become
waiters
for
the
mercie
of
God
,
and
for
life
euerlasting
.
Gen.
49.
18.
Iud.
v.
●1.
For
this
cause
we
must
doe
as
they
doe
which
waite
&
attend
for
some
great
benefit
:
we
must
daily
stand
with
our
supplications
knocking
at
the
mercie
gate
to
the
death
:
and
we
must
daily
prepare
our selues
against
the
day
of
death
,
and
it
must
be
welcome
vnto
vs
:
for
then
is
the
ende
of
all
our
waiting
and
attending
.
The
third
point
is
,
by
what
are
we
to
waite
?
Paul
saith
,
We
waite
by
faith
.
Hence
it
followes
,
that
faith
brings
with
it
a
speciall
certentie
of
the
mercie
of
God
,
and
of
life
euerlasting
.
For
men
vse
not
to
waite
for
the
things
whereof
they
are
vncerten
.
Waiting
presupposeth
certentie
.
The
Papists
therefore
that
make
speciall
hope
,
should
also
make
speciall
faith
.
The
last
point
is
,
where
is
this
waiting
?
Paul
saith
,
in
spirit
.
Here
obserue
,
that
all
the
exercises
of
Christian
religion
,
are
to
be
in
the
spirit
.
God
must
be
worshipped
in
spirit
.
Ioh.
4.
24.
Rom.
1.
9.
The
heart
must
be
rent
,
and
not
the
garment
.
Io●l
2.
The
inward
motions
of
the
spirit
,
are
of
themselues
the
worship
of
God
,
whereas
our
words
and
deedes
are
not
simply
,
but
so
farforth
as
they
are
founded
in
the
renewed
motions
of
the
heart
.
Men
in
our
daies
thinke
they
doe
God
high
seruice
,
if
they
come
to
Church
,
heare
Gods
word
,
and
say
some
few
praiers
.
Indeede
these
things
are
not
to
be
condemned
:
yet
are
they
not
sufficient
,
vnlesse
withall
we
bring
vnto
God
,
a
renewed
spirit
indued
with
faith
▪
hope
,
●oue
.
In
the
6.
verse
,
Paul
propounds
three
conclusions
.
The
first
is
this
:
that
externall
and
bodely
priuiledges
are
of
no
vse
and
moment
in
the
kingdome
of
Christ
.
Paul
saith
,
1.
Tim.
4.
8.
Bodily
exercise
profiteth
little
,
and
that
godlines
is
profitable
for
all
things
.
It
was
a
great
priuiledge
to
be
familiarly
acquainted
with
Christ
,
and
to
haue
eaten
and
drunke
with
him
:
yet
is
it
of
no
vse
in
the
kingdome
of
Christ
.
For
of
such
Christ
saith
,
Luk.
13.
26.
Depart
from
me
ye
workers
of
iniquitie
.
It
was
a
great
priuiledge
to
be
allied
to
Christ
in
respect
of
blood
,
yet
in
the
kingdome
of
Christ
,
it
is
of
no
vse
:
and
therefore
Christ
saith
,
He
that
doth
the
will
of
my
father
,
is
my
brother
,
sister
,
and
mother
.
Mark
.
3.
33.
To
conceiue
,
and
beare
Christ
,
was
a
great
honour
to
the
virgin
Marie
:
yet
was
shee
not
by
this
meanes
a
member
of
the
kingdome
of
Christ
,
but
by
her
faith
in
him
.
And
if
shee
had
not
borne
him
in
her
heart
,
as
well
as
shee
bare
him
in
her
wombe
,
shee
had
not
bin
saued
.
To
prophecie
or
preach
,
and
that
in
the
name
of
Christ
,
is
a
great
dignitie
:
and
yet
many
hauing
this
prerogatiue
shall
be
condemned
.
Matth.
7.
22.
It
may
be
alleadged
,
that
some
outward
exercises
,
as
baptisme
,
and
the
Lords
supper
,
are
of
great
vse
in
the
Church
of
Christ
.
I
answer
,
the
outward
baptisme
is
nothing
without
the
inward
.
Not
the
washing
of
the
flesh
,
but
the
stipulation
of
a
good
conscience
saueth
.
1.
Pet.
3.
18.
Circumcision
is
profitable
,
if
thou
keepe
the
law
.
Rom.
2.
35.
By
this
we
are
taught
,
not
to
esteeme
of
mens
religion
by
their
riches
,
and
externall
dignities
.
For
the
fashion
of
the
world
is
,
if
a
man
haue
riches
,
and
honour
,
to
commend
him
for
a
wise
,
vertuous
,
and
godly
man
.
This
is
foolishly
to
haue
faith
in
respect
of
persons
.
Iam.
2.
1.
Secondly
,
by
this
we
are
taught
to
moderate
our
affections
in
respect
of
all
outward
things
,
neither
sorrowing
too
much
for
them
,
nor
ioying
too
much
in
them
.
1.
Cor.
7.
30.
The
second
conclusion
.
Faith
is
of
great
vse
and
acceptation
in
the
kingdome
of
Christ
.
By
it
first
our
persons
,
and
then
our
actions
please
God
:
and
without
it
nothing
pleaseth
God
.
It
is
the
first
and
the
greatest
honour
we
can
doe
to
God
,
to
giue
credence
to
his
word
:
and
from
this
flowes
all
other
obedience
to
all
other
commandements
.
Hence
we
learne
.
First
,
that
we
must
labour
to
conceiue
faith
a
right
in
our
hearts
,
by
the
vse
of
the
right
meanes
,
the
word
,
praier
,
sacraments
:
as
also
in
,
and
by
the
exercises
of
spirituall
inuocation
,
and
repentance
.
This
beeing
done
,
we
must
rest
vpon
the
bare
word
and
testimonie
of
God
,
without
,
and
against
sense
,
and
feeling
:
and
quiet
our
hearts
therein
,
both
in
life
and
death
.
Secondly
,
faith
in
Christ
must
raigne
and
beare
sway
in
our
hearts
,
and
haue
the
command
ouer
reason
,
will
,
affection
,
lust
.
And
by
it
whatsoeuer
we
doe
or
suffer
,
specially
the
maine
actions
of
our
liues
,
are
to
be
ordered
,
and
disposed
.
Lastly
,
it
is
a
thing
to
be
bewailed
,
that
the
common
faith
of
our
daies
is
but
a
Ceremoniall
faith
,
conceiued
without
the
ordinarie
meanes
,
and
seuered
from
the
exercises
of
inuocation
,
and
repentance
.
The
third
conclusion
is
,
that
true
faith
workes
by
loue
.
Hence
the
Papists
gather
,
that
loue
is
the
forme
and
life
of
faith
,
not
because
it
makes
faith
to
be
faith
;
but
because
it
makes
it
to
be
a
true
faith
,
a
good
faith
,
a
liuely
faith
.
But
this
their
doctrine
is
false
,
and
erronious
.
For
faith
is
the
cause
of
loue
,
and
loue
is
the
fruit
of
faith
.
1.
Tim.
1.
5.
Loue
out
of
a
pure
heart
,
good
conscience
,
and
faith
vnfained
.
Now
euery
cause
as
it
is
a
cause
,
hath
his
force
and
efficacie
in
it selfe
,
and
receiues
no
force
or
efficacie
from
his
effect
.
Secondly
,
true
faith
is
liuely
and
effectuall
in
it selfe
,
and
hath
a
peculiar
forme
of
his
owne
,
and
that
is
a
certen
power
to
apprehend
Christ
in
the
promise
.
For
in
faith
,
there
are
two
things
,
knowledge
,
and
apprehension
,
which
some
call
application
,
or
speciall
affiance
,
which
affiance
because
the
Papists
cut
off
,
they
are
constrained
to
make
a
supplie
by
loue
.
Thirdly
,
the
operation
of
faith
(
according
to
the
doctrine
of
the
Papist
)
is
to
Prepare
and
dispose
a
sinner
to
his
future
iustification
.
Now
,
if
this
operation
be
from
loue
,
then
loue
is
before
iustification
:
and
that
cannot
be
:
because
(
as
they
teach
)
iustification
stands
in
loue
.
Loue
therfore
is
not
the
forme
of
faith
.
They
alleadge
for
themselues
this
very
text
in
hand
,
where
it
is
said
,
faith
worketh
by
loue
:
or
(
as
they
translate
it
)
faith
is
acted
and
mooued
by
loue
.
Ans.
The
meaning
of
the
text
is
,
that
faith
is
effectuall
in
it selfe
:
and
that
it
shewes
and
puts
forth
his
efficacie
by
loue
,
as
by
the
fruit
thereof
.
And
it
cannot
hence
be
gathered
,
that
faith
is
acted
and
mooued
by
loue
as
by
a
formall
cause
.
Againe
,
they
alleadge
,
Iam.
2.
26.
As
the
bodie
is
dead
without
the
spirit
:
so
is
faith
without
workes
.
Ans.
1.
The
soule
of
man
is
not
the
forme
of
his
bodie
,
but
of
the
whole
man
.
2.
Spirit
may
as
well
signifie
breath
,
or
breathing
,
as
the
soule
.
And
so
it
carries
a
fit
sense
.
For
as
the
bodie
without
breath
is
dead
,
and
it
shewes
it selfe
to
be
aliue
by
breathing
:
so
faith
that
is
without
workes
,
is
dead
,
and
it
shewes
it selfe
to
be
aliue
by
workes
.
3.
There
is
a
false
composition
of
the
wordes
to
be
considered
:
faith
that
is
without
workes
is
dead
:
is
true
:
but
to
say
,
faith
is
dead
without
workes
(
as
though
workes
gaue
life
to
faith
)
is
false
;
and
not
the
meaning
of
S.
Iames
,
but
the
former
onely
.
Againe
,
the
Papists
hence
gather
,
that
faith
and
loue
are
ioynt
causes
in
the
iustification
of
a
sinner
,
and
that
faith
worketh
loue
in
iustifying
men
before
God
.
But
this
Interpretation
is
against
the
whole
scope
of
this
Epistle
,
in
which
Paul
prooues
that
there
is
no
iustification
by
the
law
,
c.
5.
v.
4.
and
therefore
no
iustification
by
loue
.
Againe
,
Paul
saith
,
Rom.
3.
21.
that
righteousnes
is
reuealed
without
the
law
:
and
therefore
without
loue
.
And
againe
,
that
we
are
made
the
righteousnes
of
Christ
,
as
Christ
is
made
our
sinne
,
namely
,
by
imputation
,
and
therefore
not
by
infusion
of
loue
.
2.
Cor.
5.
21.
Thirdly
,
faith
iustifies
by
apprehending
Christ
in
the
promise
,
and
therefore
not
by
loue
.
The
consequent
I
prooue
thus
.
Faith
and
loue
are
two
hands
of
our
soule
.
Faith
is
an
hand
that
laies
hold
of
Christ
,
and
it
doth
(
as
it
were
)
pull
him
and
his
benefits
into
our
soules
.
But
loue
is
an
hand
of
another
kind
,
for
it
serues
not
to
receiue
in
,
but
to
giue
out
the
good
it
hath
,
and
to
communicate
it selfe
vnto
others
.
Therefore
faith
cannot
iustifie
by
loue
.
Lastly
,
loue
in
order
of
nature
followes
iustification
,
and
therefore
it
doth
not
iustifie
.
For
first
of
all
faith
laies
hold
on
Christ
:
then
followes
iustification
:
vpon
iustification
follows
sanctification
,
and
loue
is
a
part
of
sanctification
.
They
vrge
for
themselues
the
words
of
Paul
,
that
faith
works
by
loue
.
Ans.
Paul
doth
not
shew
in
this
verse
,
what
iustifieth
,
but
what
are
the
exercises
of
Godlines
in
which
Christians
must
be
occupied
.
And
he
doth
not
shew
how
faith
iustifieth
,
but
how
it
may
be
discerned
to
be
true
faith
,
namely
,
by
loue
.
Secondly
,
they
obiect
that
faith
and
loue
are
alwaies
ioyned
:
and
therefore
ioyntly
worke
in
iustification
.
Ans.
They
are
ioyned
in
one
person
or
subiect
:
and
they
are
ioyned
in
the
exercise
of
Christian
life
:
but
they
are
not
ioyned
in
the
article
of
iustification
.
Thirdly
,
they
vrge
the
2.
of
S.
Iames
,
where
it
is
saide
,
that
a
man
is
iustified
not
onely
by
faith
,
but
also
by
works
.
v.
24.
Ans.
Faith
in
S.
Iames
is
put
for
an
historicall
knowledge
of
religion
;
or
for
the
bare
confession
and
profession
of
faith
.
Againe
,
iustification
is
twofold
;
one
of
the
person
,
the
other
of
the
faith
of
the
person
.
Iustification
of
the
person
is
,
when
a
sinner
is
absolued
of
his
sinnes
,
and
accepted
to
life
euerlasting
,
for
the
merit
of
Christ
.
Iustification
of
the
faith
of
the
person
is
,
when
faith
is
approoued
and
found
to
be
true
faith
:
and
a
beleeuer
iustifies
himselfe
to
be
a
true
beleeuer
.
Of
this
second
iustification
speakes
S.
Iames
;
and
it
is
not
onely
by
faith
,
but
also
by
workes
.
Lastly
,
it
may
be
obiected
,
that
loue
is
of
no
vse
,
if
it
doe
not
iustifie
.
Ans.
Iustification
,
and
sanctification
,
are
two
distinct
benefits
.
1.
Cor.
1.
30.
and
6.
11.
Iustification
ministers
vnto
vs
deliuerance
from
hell
,
and
a
right
to
life
euerlasting
:
Sanctification
is
a
fruit
of
the
former
,
and
serues
to
make
vs
thankefull
to
God
for
our
iustification
:
and
loue
serues
for
the
same
vse
,
because
it
is
a
speciall
part
of
Sanctification
.
Thus
much
of
the
deprauation
of
the
text
by
the
Papists
.
Hence
further
I
gather
,
that
many
falsely
in
these
last
daies
boast
of
faith
:
because
it
is
not
ioyned
with
profiting
in
knowledge
,
with
true
conuersion
vnto
God
,
with
fruits
of
loue
to
God
and
man
:
whereas
all
true
faith
is
fruitefull
in
good
workes
.
7
Ye
did
runne
well
:
who
did
letyou
,
that
ye
should
not
obay
the
truth
?
The
meaning
.
Ye
did
runne
well
]
In
these
words
,
Paul
alludes
to
the
games
of
running
,
vsed
among
the
heathen
.
And
he
compares
the
word
and
precepts
of
God
,
to
a
way
or
race
;
beleeuers
to
runners
,
life
eternall
to
the
price
,
God
to
the
vmpire
or
iudge
,
the
lookers
on
,
are
men
and
Angels
,
good
and
badde
,
and
the
Exercise
of
religion
,
is
the
running
in
this
race
.
Read
of
this
,
1.
Cor.
9.
24.
Phil.
3.
13
,
14.
Who
]
the
interrogation
hath
in
it
the
force
of
a
reproofe
,
or
complaint
.
And
the
sense
is
this
:
they
did
euill
,
which
turned
you
forth
of
the
way
,
and
you
haue
done
euill
that
you
obaied
not
the
truth
.
The
like
is
,
Psal.
2.
1.
Why
doe
the
heathen
rage
?
that
is
,
it
is
great
wickednes
for
them
to
rage
.
Let
]
stoppe
,
intercept
your
course
,
turne
you
out
of
the
way
.
That
you
should
not
obay
]
that
you
should
not
giue
credence
to
the
doctrine
of
Paul
,
and
obay
it
.
The
scope
.
These
wordes
,
are
a
repetition
of
the
principall
conclusion
of
the
whole
Epistle
.
And
this
repetition
is
not
in
vaine
.
For
it
serues
to
bring
the
Galatians
to
a
consideration
of
their
offence
,
and
to
amendement
of
life
.
Hence
I
obserue
,
that
the
often
and
serious
consideration
of
our
sinnes
and
liues
past
,
is
a
meanes
to
worke
in
vs
a
detestation
of
our
sinnes
,
and
a
reformation
of
life
.
Thus
Dauid
saith
,
that
vpon
consideration
of
his
waies
,
he
turned
his
feete
to
Gods
commandements
.
Psal.
119.
59.
And
the
cause
why
there
is
so
little
amendement
among
vs
,
is
,
because
we
neuer
so
much
as
thinke
what
we
haue
done
.
In
these
wordes
,
Paul
sets
downe
three
duties
of
Christian
people
.
The
first
is
,
that
they
must
be
runners
in
the
race
of
God
.
Indeede
the
Sabbath
of
the
Iewes
figured
a
rest
which
is
contrarie
to
running
:
but
this
rest
is
from
sinne
,
and
not
from
good
duties
.
This
dutie
of
running
teacheth
vs
foure
things
.
The
first
is
,
that
we
must
make
hast
without
delay
to
keepe
the
commandements
of
God
,
specially
the
commandements
of
faith
,
repentance
,
new
obedience
.
Psal.
119.
32
,
60.
Contrariwise
it
is
a
great
fault
for
youth
&
others
,
to
deferre
amendement
till
old
age
,
or
till
the
last
and
deadly
sicknes
.
For
that
is
the
time
to
ende
our
running
,
and
not
to
beginne
.
The
second
is
,
that
we
are
to
increase
and
profit
in
all
good
duties
,
specially
in
knowledge
,
faith
,
repentance
.
But
we
in
this
age
doe
otherwise
.
For
either
we
stand
at
a
staie
,
or
goe
backe
,
and
very
fewe
of
vs
proceede
forward
in
good
duties
.
And
there
are
two
causes
of
this
.
One
is
blindnes
of
minde
,
which
makes
vs
that
we
see
not
how
little
our
faith
and
repentance
is
,
and
how
great
is
the
masse
of
our
corruption
:
the
second
,
is
our
vnbeleefe
in
the
Article
of
life
euerlasting
.
The
third
dutie
is
,
that
we
must
neither
looke
to
the
right
or
left
hand
,
or
looke
to
things
behind
vs
to
set
our
affection
on
them
,
but
we
must
presse
on
forward
to
the
price
of
eternall
life
.
Phil.
3.
13.
Luk.
9.
62.
Here
comes
a
common
fault
to
be
considered
:
we
,
in
respect
of
profession
goe
forward
:
yet
we
looke
backe
in
our
course
,
and
minde
earthly
things
.
Lastly
,
we
must
not
be
mooued
with
the
speaches
of
men
which
are
giuen
of
vs
either
to
or
fro
.
They
are
lookers
on
,
and
must
haue
their
speaches
,
and
our
care
must
be
not
to
heede
them
,
but
to
looke
to
our
course
.
The
second
dutie
of
Christian
people
is
,
that
they
must
not
onely
be
runners
,
but
they
must
runne
well
.
And
that
is
done
by
beleeuing
,
and
by
obaying
the
true
religion
,
or
as
Paul
saith
,
by
hauing
faith
and
good
conscience
.
1.
Tim.
1.
18.
These
are
as
it
were
the
two
feete
by
which
we
runne
to
life
euerlasting
.
Vnder
faith
we
are
to
comprehend
the
true
acknowledgement
of
God
,
affiance
in
him
,
and
inuocation
,
&c.
Vnder
good
conscience
,
is
comprised
the
purpose
of
not
sinning
,
and
the
care
to
obay
God
in
all
his
commandements
.
To
applie
this
to
our selues
:
runners
we
are
:
but
,
alas
,
few
of
vs
are
good
runners
.
We
haue
one
good
foote
,
and
that
is
our
faith
or
religion
which
is
sound
and
good
:
but
we
halt
on
the
other
foote
:
our
care
to
keepe
conscience
is
not
sutable
to
our
religion
.
And
three
things
cause
a
lamenes
or
feeblenes
in
this
foote
,
the
lust
of
the
eye
,
that
is
couetousnes
;
the
lust
of
the
flesh
,
and
pride
of
life
.
The
third
dutie
is
,
that
we
must
runne
the
race
from
the
beginning
to
the
ende
,
and
finish
our
course
,
so
as
we
may
apprehend
life
euerlasting
.
1.
Tim.
6.
11.
2.
Tim.
4.
7.
1.
Cor.
9.
24.
And
for
this
cause
we
must
cherish
in
our
hearts
a
loue
and
feruent
desire
of
eternall
life
,
and
by
this
meanes
we
shall
be
drawne
on
through
all
miseries
,
and
ouerpasse
them
to
the
ende
.
Secondly
,
we
must
hold
and
maintaine
a
constant
and
daily
purpose
of
not
sinning
.
And
where
we
are
the
weakest
,
there
must
our
resolution
be
the
strongest
.
And
thus
shall
we
be
constant
to
the
death
.
8
It
is
not
the
perswasion
of
him
that
calleth
you
.
The
meaning
.
This
opinion
of
iustification
by
the
workes
of
the
law
,
is
not
from
God
,
who
hath
called
you
from
bondage
to
libertie
.
The
scope
.
Paul
here
meetes
with
a
conceit
of
the
Galatians
,
which
was
this
:
Why
dost
thou
so
often
and
so
sharpely
reprooue
vs
?
for
we
hould
nothing
against
conscience
,
but
are
perswaded
of
the
thing
which
we
say
.
To
this
Paul
answers
here
:
this
perswasion
is
not
of
God
:
because
it
is
against
the
calling
of
God
,
for
he
calles
you
to
libertie
:
and
this
your
opinion
drawes
you
into
bondage
.
Here
we
see
the
cause
of
mens
declining
from
God
and
his
worde
,
and
that
is
this
:
Men
denie
credence
to
Gods
word
,
&
listen
to
plausible
perswasions
,
and
so
fall
awaie
.
Thus
Eue
fell
in
the
estate
of
innocencie
by
listning
to
the
false
perswasions
of
the
deuill
.
The
Papists
●usle
themselues
in
their
superstitions
,
by
a
presumption
that
the
Church
cannot
erre
,
and
that
god
wil
not
leaue
his
church
destitute
of
the
assistance
of
his
spirit
.
Our
common
people
boulster
themselues
in
their
blind
waies
by
a
presumption
that
God
is
all
of
mercy
,
and
that
if
they
doe
their
true
intent
,
serue
God
,
say
their
praiers
,
deale
iustly
,
and
doe
as
they
would
be
done
vnto
,
they
shall
certenly
be
saued
.
Tradesmen
often
vse
many
practises
of
fraud
and
iniustice
,
and
that
vpon
a
perswasion
,
that
they
haue
a
charge
and
family
which
must
be
maintained
.
If
men
now
a
daies
will
not
blaspheme
,
drinke
,
and
riot
,
as
others
doe
,
they
shall
be
charged
with
precisenes
:
and
that
comes
vpon
a
perswasion
,
that
it
sufficeth
to
auoid
the
outward
and
notorious
crimes
which
are
mentioned
and
condemned
in
the
law
.
Thus
the
whole
world
is
misled
by
blind
perswasions
.
Secondly
,
hence
we
learne
to
close
vp
our
eyes
(
as
it
were
)
and
absolutely
to
follow
the
calling
of
god
,
&
to
subiect
all
the
powers
of
our
soules
vnto
it
.
Thus
did
Abraham
when
he
was
called
to
go
he
knew
not
whether
,
and
Paul
without
vsing
consultation
went
and
preached
in
Arabia
at
the
calling
of
Christ
.
Thirdly
,
Paul
here
sets
downe
a
note
to
discerne
of
false
doctrines
and
opinions
in
religion
.
If
they
be
sutable
to
the
calling
of
God
they
are
good
:
if
they
be
against
the
calling
of
God
,
they
are
naught
.
This
is
Pauls
rule
.
God
calles
vs
to
libertie
:
therefore
the
doctrine
of
iustification
by
the
workes
of
the
law
is
naught
:
for
it
drawes
vs
into
bondage
.
In
like
●ort
God
calles
vs
to
free
iustification
:
and
therefore
the
doctrine
of
humane
satisfactions
and
of
the
merit
of
workes
is
naught
.
Againe
,
God
calls
vs
to
an
vtter
deniall
of
our selues
:
and
therefore
the
Popish
doctrine
of
preparation
,
and
of
freedome
of
will
in
the
conuersion
of
a
sinner
,
is
naught
.
Lastly
,
it
is
to
be
obserued
,
that
Paul
saith
in
the
time
present
[
of
him
that
calleth
you
:
]
for
hence
it
appeares
,
that
God
continues
to
call
the
Galatians
,
euen
after
their
fall
,
in
which
they
fell
away
to
an
other
Gospel
,
and
as
much
as
in
them
lay
,
abolished
themselues
from
Christ
.
This
shews
Gods
patience
:
and
that
there
is
a
possibilitie
of
mercie
after
great
and
grieuous
falls
.
It
may
be
saide
,
how
long
doth
God
continue
to
call
men
vnto
him
?
Ans.
So
long
as
he
vouchsafeth
them
the
benefit
of
the
publike
Ministerie
.
Thus
then
more
then
fourtie
yeares
hath
God
called
vs
in
England
.
And
for
this
cause
,
it
is
our
part
to
pray
to
God
for
hearing
eares
to
be
pearced
in
our
hearts
:
and
we
must
answer
the
calling
of
God
,
Psal.
27.
8.
at
the
least
in
the
desires
and
groanes
of
our
hearts
.
And
lastly
,
we
must
in
life
and
conuersation
be
sutable
to
the
calling
of
God
.
9
A
little
leauen
,
leaueneth
the
whole
lumpe
.
The
sense
.
As
a
little
leauen
leaueneth
and
fauoreth
the
whole
lumpe
of
dow
:
euen
so
,
one
errour
or
point
of
corrupt
doctrine
,
corrupteth
the
whole
bodie
of
Christian
religion
▪
because
all
the
points
of
religion
are
linked
and
compounded
together
,
so
as
if
one
be
corrupt
,
the
rest
cannot
remaine
●ound
and
incorrupt
.
The
scope
.
The
obiection
of
the
Galatians
is
:
Put
case
,
that
we
erre
in
ioyning
Circumcision
and
Christ
:
yet
there
is
no
cause
why
thou
shouldest
●o
sharpely
reprooue
vs
:
for
it
is
no
great
errour
to
ioyne
workes
and
Christ
in
the
cause
of
our
Iustification
.
Paul
answers
to
this
obiection
by
a
prouerbe
,
saying
,
that
a
little
leauen
of
false
doctrine
corrupts
the
whole
bodie
of
religion
:
and
one
errour
,
though
it
seeme
to
be
of
small
moment
at
the
first
,
may
at
length
bring
with
it
the
corruption
and
deprauation
of
many
other
points
.
The
vse
.
In
the
example
of
the
Galatians
,
we
see
what
is
the
common
fashion
of
men
,
namely
,
to
extenuate
their
faults
,
and
to
make
small
matters
of
great
offences
.
The
Phari●ies
taught
,
that
sundrie
of
Gods
commandements
,
were
small
and
little
commandements
.
Matth.
5.
19.
To
them
that
make
no
conscience
of
sinne
,
great
sinnes
are
little
sinnes
,
and
little
sinnes
are
no
sinnes
.
Pride
is
cleanlines
,
couetousnes
is
nothing
but
worldlines
,
drunkennes
good
fellowship
,
fornication
a
tricke
of
youth
.
Thus
men
put
visards
vpon
their
vgly
sinnes
.
The
Polititian
that
is
of
no
religion
,
saith
,
that
we
and
the
Papists
differ
not
in
substance
,
but
in
small
circumstances
:
and
that
if
they
erre
,
it
is
but
in
small
points
.
But
on
the
contrarie
,
we
are
to
esteeme
euery
sinne
for
a
great
sinne
,
to
humble
our selues
for
the
least
sinnes
,
and
to
bring
our selues
in
subiection
to
God
in
the
least
of
our
actions
.
Here
we
are
taught
by
all
meanes
to
maintaine
the
puritie
of
sound
religion
,
whatsoeuer
befall
vs
.
And
for
this
cause
we
are
to
resist
and
withstand
euery
erronious
opinion
that
shall
be
broched
.
For
it
is
the
pollicie
of
the
deuill
by
foisting
in
some
one
errour
,
to
depraue
and
confound
the
whole
bodie
of
truth
.
It
may
be
saide
,
how
may
we
discerne
errour
from
sound
doctrine
,
considering
oftentimes
they
are
like
,
as
leauen
is
like
dowe
?
Ans.
Leauen
is
discerned
from
dow
,
not
by
colour
,
but
by
tast
:
euen
so
they
which
are
spirituall
,
and
haue
the
gift
of
discerning
,
directed
by
the
analogie
of
faith
,
discerne
truth
from
falshood
.
For
whatsoeuer
is
against
one
Article
of
faith
,
or
against
any
of
the
commandements
of
the
decalogue
,
is
not
sound
doctrine
,
but
leauen
.
Againe
,
that
which
is
said
of
false
doctrine
,
may
be
said
proportionally
of
bad
manners
.
Here
therefore
we
must
be
put
in
minde
of
three
duties
.
The
first
,
to
resist
and
withstand
euery
particular
sinne
.
For
euen
one
sinne
is
able
to
defile
the
whole
life
of
man
.
One
flie
is
sufficient
to
marre
a
whole
boxe
of
sweete
ointment
.
One
offence
in
our
first
parents
,
brought
corruption
vpon
them
and
all
mankind
,
yea
vpon
heauen
and
earth
.
He
that
makes
no
conscience
of
some
one
sinne
,
is
guiltie
of
the
whole
law
.
Iam.
2.
Secondly
,
we
must
doe
our
indeauour
to
the
vttermost
,
to
cut
off
euery
bad
example
in
the
societies
of
men
.
For
one
bad
example
is
sufficient
to
corrupt
a
whole
familie
,
a
whole
town
,
a
whole
countrie
.
The
example
of
one
incestuous
man
was
sufficient
to
corrupt
all
Corinth
.
Therefore
Paul
saith
,
Purge
out
the
old
leauen
.
1.
Cor.
5.
6.
The
law
of
God
is
,
that
blasphemers
,
murderers
,
adulterers
,
&c.
shall
be
put
to
death
:
the
reason
is
,
that
euill
may
he
taken
away
out
of
Israel
,
that
is
,
the
euill
of
wicked
example
,
which
beeing
suffered
spreads
abroad
,
and
doth
much
hurt
.
The
barren
figge
tree
must
be
cut
downe
,
least
it
make
the
whole
ground
barren
.
Luk.
13.
7.
Thirdly
,
we
are
to
withstand
and
cut
off
the
first
beginnings
and
the
occasions
of
euery
sinne
.
We
say
of
arrand
theeues
,
that
first
they
beginne
to
practise
their
wickednes
in
pinnes
,
and
points
.
For
this
cause
idlenes
,
fulnesse
of
bread
in
excessiue
eating
,
drinking
,
and
swilling
,
●iot
,
and
vanitie
in
apparrell
,
are
to
be
suppressed
in
euery
societie
,
as
the
breeders
of
many
v●ces
.
On
the
contrarie
,
as
one
point
of
euill
doctrine
brings
with
it
many
other
:
so
any
one
little
grace
of
God
,
brings
many
other
with
it
.
The
entrance
into
Gods
word
,
giues
light
.
Psal.
119.
130.
In
this
respect
Christ
saith
,
The
kingdome
of
heauen
is
like
leauen
,
hidde
in
three
peckes
of
meale
:
because
Gods
kingdome
is
set
vp
in
the
heart
at
the
first
vpon
very
small
beginnings
.
Matth.
13.
33.
This
must
teach
vs
to
vse
the
meanes
of
our
saluation
,
and
not
to
be
discouraged
though
we
haue
in
vs
but
some
small
beginnings
of
Gods
grace
.
10
I
haue
an
affiance
in
you
in
the
Lord
,
that
ye
will
be
no
otherwise
minded
:
but
he
that
troubleth
you
shall
beare
his
iudgement
,
whosoeuer
he
be
.
The
sense
.
In
the
Lord
]
by
the
gratious
assistance
of
God
,
who
no
doubt
will
giue
a
blessing
to
my
Ministerie
.
No
otherwise
minded
]
that
is
,
thinke
no
otherwise
then
ye
haue
done
,
and
ought
to
thinke
;
and
thinke
no
otherwise
then
I
haue
taught
you
.
He
that
troubleth
you
]
the
Church
is
troubled
three
waies
:
1.
by
false
doctrine
.
Thus
Ahab
troubled
Israel
,
1.
king
.
18.
18.
and
the
false
Apostles
trouble
Galatia
.
2.
By
wicked
example
:
thus
A●han
troubled
Israel
.
Ios.
7.
25.
3.
By
force
and
crueltie
:
thus
tyrants
and
persecutors
trouble
the
Church
.
Shall
be
are
]
shall
haue
his
due
and
deserued
punishment
,
partly
in
this
life
,
and
partly
in
eternall
death
.
See
this
verified
in
the
ende
of
the
booke
of
English
Martyrs
▪
in
the
desperate
,
horrible
,
and
stinking
endes
of
persecutors
.
But
yet
this
threat
must
be
vnderstood
with
the
Exception
of
repentance
.
The
scope
.
The
wordes
are
an
Answer
to
an
Obiection
,
which
may
be
framed
thus
:
It
seemes
by
your
former
prouerb
of
leauen
,
that
you
hold
us
to
be
a
people
corrupted
,
and
vnsauorie
vnto
God
.
To
this
Paul
answers
by
a
distinction
:
I
hope
better
things
of
you
:
but
the
false
Apostles
for
troubling
the
Church
shall
surely
be
punished
.
The
vse
.
When
Paul
saith
,
I
haue
an
a●●iance
in
you
,
he
teacheth
in
his
own
example
,
that
we
are
to
hope
the
best
of
men
so
long
as
they
are
curable
.
It
may
be
saide
,
they
that
hope
the
best
are
sometimes
deceiued
.
Ans.
They
are
onely
deceiued
in
their
iudgement
,
and
that
in
things
whereof
they
haue
no
certen
knowledge
,
and
they
are
not
deceiued
in
practise
.
For
it
is
a
dutie
of
loue
to
hope
the
best
.
And
they
which
vse
to
suspect
the
worse
are
oftner
deceiued
.
Againe
,
it
may
be
saide
,
that
we
must
iudge
of
things
as
they
are
indeede
.
Ans.
Iudgement
of
things
,
and
iudgement
of
persons
must
be
distinguished
.
Of
things
,
vpright
iudgement
is
to
iudge
of
them
as
they
are
:
and
if
they
be
doubt●ull
to
suspend
.
Now
our
iudgement
of
the
persons
of
men
,
must
be
to
take
things
in
the
better
part
as
much
as
possibly
may
be
.
Lastly
,
it
may
be
alleadged
,
that
we
must
loue
our
neighbour
as
our selues
:
and
that
we
despaire
in
respect
of
our selues
.
Ans.
We
are
to
despaire
in
respect
of
our selues
,
because
we
are
priuie
to
our
owne
estate
:
but
we
are
not
priuie
to
the
estate
of
any
other
man
:
and
therefore
we
are
to
hope
the
best
of
them
.
This
shewes
the
fault
of
our
times
:
if
any
professing
the
Gospel
fall
vpon
frailtie
,
there
are
numbers
of
men
that
will
make
no
bones
of
it
to
condemne
them
to
the
pit
of
hel
,
for
hypocrites
:
but
such
persons
are
not
carried
by
the
spirit
of
Paul
,
who
hopes
the
best
of
them
that
fall
.
Againe
,
here
we
see
how
we
are
to
put
affiance
in
men
.
We
are
to
put
affiance
in
God
for
all
things
whatsoeuer
,
whether
concerning
bodie
or
soule
:
but
our
affiance
in
men
,
must
be
onely
for
such
things
as
they
are
able
to
performe
.
Secondly
,
we
must
put
affiance
in
God
absolutely
for
himselfe
,
and
therefore
we
say
,
I
beleeue
in
God
,
&c.
but
all
our
affiance
in
men
whatsoeuer
,
must
be
in
the
Lord
.
When
Paul
saith
,
that
he
had
affiance
of
them
in
the
Lord
,
he
shewes
that
renewed
repentance
is
the
gift
of
God
.
And
there
are
two
graces
required
vnto
it
,
helping
grace
,
and
Exciting
grace
.
Helping
grace
preserues
and
confirmes
the
first
and
initiall
repentance
.
Exciting
grace
giues
the
will
and
the
deede
.
And
without
these
graces
the
child
of
God
,
if
he
fall
,
cannot
repent
▪
and
recouer
himselfe
.
They
therefore
are
deceiued
,
who
thinke
that
they
may
haue
repentance
at
command
,
and
that
they
may
repent
when
they
will
.
It
may
be
demanded
,
why
Paul
vseth
mild
tearmes
,
and
doth
not
excommunicate
the
Galatians
?
Ans.
So
long
as
men
are
curable
,
meanes
must
be
vsed
to
recouer
them
.
The
sheepe
or
oxe
that
goes
astray
,
must
be
brought
home
againe
,
Exod.
23.
4.
much
more
thy
neighbour
.
Christ
himselfe
brings
home
againe
the
lost
sheepe
,
and
so
must
euery
shepheard
.
Ezech.
34.
4.
Now
the
Galatians
were
in
all
likelihood
persons
curable
:
and
therefore
not
to
be
cut
off
.
For
the
Censure
of
Excommunication
pertaines
to
them
alone
,
of
whose
recouerie
there
is
no
hope
.
Some
there
be
that
mislike
the
Preaching
vsed
in
these
daies
,
because
we
vse
not
seueritie
,
and
personall
reproofes
,
after
the
manner
of
Iohn
Baptist.
But
these
men
are
deceiued
.
We
haue
not
the
like
calling
that
he
had
,
nor
like
gifts
:
neither
are
we
in
the
like
times
.
For
Iohn
the
Baptist
was
in
the
very
time
of
the
change
betweene
the
old
and
the
new
Testament
.
Christ
did
not
follow
him
in
the
same
manner
of
teaching
,
neither
doth
the
Apostle
in
this
place
,
when
he
saith
of
the
Galatians
in
Apostasie
,
that
he
hoped
better
things
of
them
.
In
the
last
place
,
the
commination
which
the
Apostle
vseth
,
is
to
be
obserued
,
that
troublers
of
the
Church
shall
beare
their
iudgement
.
Hence
I
gather
,
1.
That
God
watcheth
ouer
his
Church
with
a
speciall
prouidence
.
We
in
England
haue
found
this
by
experience
:
and
we
are
to
be
thankfull
for
it
.
2.
That
the
doctrine
of
the
Apostles
is
of
infallible
certentie
:
because
the
oppugners
of
it
are
plagued
by
the
iust
iudgement
of
God
.
3.
On
the
contrarie
,
our
dutie
is
,
to
pray
for
the
good
estate
of
the
Church
of
God
,
and
for
the
kingdomes
where
the
Church
is
planted
,
and
for
the
continuance
of
the
Gospel
specially
in
England
.
For
what
will
all
the
things
we
haue
doe
vs
good
,
if
we
be
forth
of
Gods
kingdome
,
and
lose
our
soules
?
11
And
brethren
,
if
I
yet
preach
Circumcision
,
why
doe
I
yet
suffer
persecution
?
Then
is
the
scandall
of
the
crosse
abolished
.
12
Would
to
God
they
were
cut
off
that
trouble
you
.
The
sense
.
Yet
preach
]
now
while
I
am
an
Apostle
.
Here
Paul
takes
it
for
graunted
,
that
when
he
was
a
Pharisie
he
taught
and
maintained
Circumcision
:
but
he
denies
that
he
euer
taught
it
after
his
conuersion
in
his
Apostleship
.
The
crosse
]
the
Gospel
which
is
a
doctrine
teaching
deliuerance
from
hell
,
and
life
euerlasting
,
to
be
obtained
by
the
death
and
passion
of
Christ
crucified
.
1.
Cor.
1.
18
,
23.
More
plainly
,
the
words
are
thus
much
in
effect
:
It
is
reported
,
that
I
Paul
an
Apostle
,
preach
circumcision
:
but
the
truth
is
,
there
is
no
such
matter
.
For
if
I
taught
circumcision
,
the
Iewes
,
maintainers
of
circumcision
,
would
not
persecute
me
as
they
doe
:
neither
would
they
take
offence
at
the
preaching
of
Christ
crucified
,
if
I
ioyned
circumcision
with
Christ
.
The
drift
.
Paul
here
answers
a
new
obiection
,
which
is
on
this
manner
.
There
is
no
cause
,
Paul
,
why
thou
shouldest
thus
reprooue
vs
,
for
thou
thy selfe
art
a
teacher
of
circumcision
.
To
this
Paul
makes
a
double
answer
.
First
,
he
denies
the
report
,
and
prooues
his
deniall
by
a
double
reason
;
one
is
,
because
the
Iewes
still
persecuted
him
;
the
other
is
,
because
they
tooke
offence
still
at
his
preaching
of
Christ
crucified
.
Secondly
,
Paul
answers
by
pronouncing
a
curse
vpon
the
false
Apostles
.
The
vse
.
In
the
wordes
.
I
consider
two
things
,
the
report
giuen
forth
of
Paul
,
and
his
Apologie
.
The
report
was
,
that
Paul
preached
circumcision
.
In
this
we
see
what
is
the
condition
of
the
Ministers
of
the
word
,
namely
,
to
be
subiect
to
slander
and
defamation
,
not
onely
in
respect
of
their
liues
,
but
also
in
respect
of
their
Ministerie
and
doctrine
,
as
if
they
were
heretikes
.
Thus
the
Papists
at
this
day
reproch
the
Ministerie
of
the
Church
of
England
,
charging
it
with
sundrie
foule
heresies
.
And
many
among
vs
spare
not
to
charge
it
with
the
heresie
of
Puritanisme
.
And
I
doubt
not
to
auouch
it
,
that
some
are
condemned
for
here●●kes
in
the
historie
of
the
Church
,
who
(
if
all
were
knowne
)
should
be
found
to
be
good
seruants
of
God
.
1.
This
verifies
the
saying
of
Ecclesiastes
,
c.
8.
v.
14.
There
are
righteous
men
to
whome
it
befalls
according
to
the
worke
of
the
wicked
2.
Ministers
must
hence
be
put
in
minde
to
vse
circumspection
both
for
the
matter
and
the
manner
of
their
Preaching
.
3.
Beeing
defamed
,
and
that
wrongfully
,
they
must
hence
take
occasion
to
be
more
carefull
to
please
God
,
as
Dauid
did
in
the
like
case
.
Psal.
119.
69.
But
how
came
this
report
of
Paul
?
Ans.
Sometime
he
tollerated
circumcision
,
as
a
thing
indifferent
for
a
time
:
and
hereupon
circumcised
Timothie
.
And
vpon
this
occasion
a
report
is
raised
that
Paul
preached
circumcision
.
In
this
we
see
the
fashion
of
the
world
;
which
is
to
raise
fames
,
reports
,
and
slanders
of
all
persons
,
specially
vpon
Magistrates
and
Ministers
,
and
that
vpon
euery
light
and
vniust
occasion
.
But
good
men
will
take
no
such
occasions
of
raising
reports
.
Psal.
15.
3.
But
how
did
Paul
take
this
report
?
Ans.
He
did
not
requite
euill
for
euill
(
as
the
manner
of
men
is
▪
)
but
he
returnes
loue
and
goodnes
for
euill
:
and
for
this
cause
(
no
doubt
of
purpose
)
he
beginnes
his
speech
on
this
manner
,
Brethren
,
if
I
yet
preach
Circumcision
.
The
Apologie
and
defence
followes
.
And
first
he
denies
the
report
.
And
this
is
:
because
for
his
preaching
he
is
persecuted
of
the
Iewes
.
Here
obserue
,
that
they
which
are
called
to
teach
,
must
preach
the
Gospel
,
what
trouble
or
danger
soeuer
follow
,
as
Paul
did
.
It
may
be
demanded
,
whether
a
Minister
may
not
in
teaching
conceale
any
part
of
the
truth
at
any
time
without
sinne
?
Ans.
In
the
case
of
Confession
when
a
man
is
called
to
giue
an
account
of
his
faith
,
no
truth
,
no
not
the
least
truth
may
be
concealed
.
Againe
,
when
the
soules
of
men
are
to
be
releeued
,
and
saued
,
all
concealements
are
damnable
.
Yet
in
the
planting
or
in
the
restoring
of
the
Church
,
doctrines
most
necessarie
may
be
concealed
.
Paul
was
about
two
yeares
at
Ephesus
,
and
spake
nothing
against
Diana
,
but
in
generall
tearmes
.
If
he
had
,
he
had
planted
no
Church
at
Ephesus
.
Againe
,
when
people
be
vncapable
of
doctrine
,
it
may
be
concealed
,
till
they
be
prepared
for
it
.
Christ
told
his
disciples
that
he
had
many
things
to
tell
them
,
which
they
could
not
then
learne
.
Some
beleeuers
must
haue
no
strong
meate
,
but
milke
onely
.
Thirdly
,
when
the
teaching
of
a
lesser
truth
hinders
the
teaching
of
a
fundamentall
truth
,
the
lesser
truth
may
be
concealed
,
that
the
fundamentall
truth
may
be
taught
,
and
take
place
.
Here
we
see
the
fidelitie
of
Paul
:
if
he
had
sought
himselfe
,
his
honour
,
profit
,
or
pleasure
,
he
would
not
haue
taught
any
doctrine
that
should
haue
caused
persecution
.
The
like
minde
must
be
in
all
teachers
,
nay
in
all
beleeuers
,
who
are
to
receiue
the
Gospel
for
it selfe
,
without
respect
to
honour
,
profit
,
or
pleasure
.
Paul
addes
further
in
way
of
defence
,
that
the
scandall
of
the
crosse
was
not
abolished
.
Hence
it
followes
,
that
the
Gospel
must
be
preached
,
though
all
men
be
offended
.
God
must
not
be
displeased
though
all
men
be
displeased
.
Act.
5.
29.
Indeede
Christ
pronounceth
〈◊〉
woe
against
them
by
whome
offences
come
:
but
that
is
meant
of
offences
giuen
,
and
not
of
offences
taken
:
of
which
Christ
hath
an
other
rule
,
Matth.
15.
14.
Let
them
alone
,
they
are
the
blind
leaders
of
the
blind
.
Againe
,
by
the
offence
of
the
Iewes
,
we
see
the
mind
of
men
,
who
cannot
be
content
with
the
death
and
passion
of
Christ
,
vnlesse
they
may
adde
workes
,
or
something
els
of
their
owne
,
for
their
iustification
and
saluation
.
Thus
doe
the
Papists
at
this
day
:
and
the
like
doe
many
of
the
ignorant
people
among
vs
,
that
will
be
saued
by
their
good
dealing
,
and
their
good
seruing
of
God
.
Touching
the
imprecation
in
the
12.
verse
,
three
questions
are
to
be
propounded
.
The
first
is
,
whether
Paul
did
well
thus
to
curse
his
enemies
?
I
answer
,
yea
:
for
first
we
must
put
a
difference
betweene
the
priuate
cause
of
man
,
and
the
cause
of
God
.
Now
Paul
accurseth
the
false
Apostles
,
not
in
respect
of
his
owne
cause
,
but
in
respect
of
the
cause
of
God
;
and
not
as
his
owne
enemies
,
but
as
the
enemies
of
God
.
Secondly
,
we
must
distinguish
the
persons
of
euill
men
.
Some
are
curable
,
and
some
againe
are
incurable
,
of
whose
saluation
there
is
no
hope
.
Now
Paul
directs
his
imprecation
against
persons
incurable
.
And
he
knew
them
to
be
incurable
by
some
extraordinarie
inspiration
or
instinct
,
(
as
the
Prophets
and
the
rest
of
the
Apostles
did
in
sundrie
cases
)
and
hereupon
he
curseth
sometime
euen
particular
persons
,
as
Alexander
the
copper-smith
.
2.
Tim.
4.
14.
Thirdly
,
we
must
distinguish
the
affections
of
men
.
Some
are
carnall
as
rash
anger
,
hatred
,
desire
of
reuenge
,
&c.
some
againe
are
more
spirituall
and
diuine
,
as
a
zeale
of
Gods
glorie
,
and
of
the
s●●tie
of
Gods
church
.
Now
Paul
in
pronouncing
the
curse
,
is
not
carried
with
a
carnall
affection
,
but
with
a
pure
zeale
of
Gods
glorie
,
and
with
the
same
spirit
by
which
he
penned
this
Epistle
.
The
second
question
is
,
whether
we
may
not
curse
our
enemies
as
Paul
did
?
Ans.
No
:
for
we
haue
not
the
like
spirit
to
discerne
the
persons
of
men
what
they
are
▪
and
our
zeale
of
Gods
glorie
is
mixed
with
many
corrupt
affections
,
and
therefore
to
be
suspected
.
We
in
our
ordinary
dealings
haue
an
other
rule
to
follow
,
Matth.
5.
blesse
and
curse
not
.
If
we
dare
goe
beyond
the
limitts
of
this
rule
,
we
must
heare
the
speach
of
Christ
,
ye
know
not
of
what
spirit
ye
are
.
Luc.
9.
55.
The
third
question
is
,
how
we
should
vse
the
imprecations
that
are
in
the
psalmes
of
Dauid
,
as
Psal.
109.
and
in
other
places
of
scripture
?
Ans.
they
are
to
be
directed
generally
against
the
kingdome
of
the
deuill
:
and
they
are
further
to
be
vsed
as
Prophecies
of
the
holy
ghost
comforting
his
Church
,
and
procuring
a
finall
sentence
vpon
the
enemies
of
God
.
The
word
which
is
translated
,
disquiet
,
is
to
be
considered
:
for
it
signifies
to
put
men
out
of
their
estate
,
and
to
driue
them
out
of
house
and
home
,
as
enemies
doe
when
they
sacke
and
spoile
a
towne
.
By
this
we
se
that
the
doctrine
of
iustification
by
workes
or
by
the
law
,
is
a
doctrine
full
of
danger
and
peril
,
because
it
puts
men
out
of
their
estate
in
Christ
,
and
ber●aues
them
of
their
saluation
in
heauen
.
Therefore
let
all
men
flie
from
the
religion
of
the
Papist
,
as
if
they
would
flie
from
an
armie
of
Spaniards
or
Turkes
.
Contrariwise
,
they
that
would
prouide
well
for
themselues
and
their
posteritie
,
and
plant
themselues
in
a
good
estate
,
must
take
this
course
.
They
must
consider
that
there
is
a
citie
of
God
in
heauen
,
the
gates
and
suburbes
whereof
be
vpon
earth
in
the
assemblies
of
the
Church
:
that
this
citie
hath
many
roomes
and
habitations
,
&
many
liberties
:
that
the
law
wherby
this
citie
is
ruled
,
is
the
whole
word
of
God
,
specially
the
doctrine
of
the
Gospell
.
In
this
citie
is
all
happines
,
and
out
of
it
there
is
nothing
but
woe
and
misery
.
Enter
therfore
into
the
suburbes
,
of
this
citie
of
God
:
as
ye
professe
the
Gospell
,
so
subiect
your
mindes
and
consciences
,
and
all
your
affections
to
it
,
and
be
doers
of
it
in
the
exercise
of
faith
,
repentance
,
new
obedience
.
Thus
shall
you
haue
a
good
estate
in
Christ
,
&
ioyfull
habitation
in
heauen
.
13.
For
brethren
ye
haue
bin
called
to
libertie
:
only
vse
not
your
libertie
as
an
occasion
to
the
flesh
:
but
by
loue
serue
one
another
.
The
first
part
of
the
Epistle
touching
the
faith
of
the
Galatians
is
ended
:
and
here
beginnes
the
second
part
touching
good
life
,
and
it
continues
from
this
verse
to
the
11.
verse
of
the
sixt
chapter
.
In
it
Paul
doth
2.
things
:
first
he
propounds
the
summe
of
his
doctrine
,
&
then
after
makes
a
particular
declaration
of
it
.
The
summe
of
all
is
propounded
in
this
13.
v.
in
which
Paul
first
setts
downe
the
ground
of
all
good
duties
,
and
then
2.
maine
rules
of
good
life
.
The
ground
is
in
these
wordes
,
brethren
,
ye
haue
bin
called
to
libertie
.
And
it
must
be
noted
,
that
as
these
wordes
are
the
foundation
of
that
which
followes
,
so
are
they
also
the
reason
of
that
which
goes
before
,
and
therefore
Paul
saith
,
for
brethren
,
&c.
The
2.
rules
are
in
the
words
following
:
One
in
these
,
vse
not
your
libertie
as
an
occasion
to
the
flesh
:
the
other
in
these
,
doe
seruice
one
to
another
by
loue
.
In
the
ground
of
all
good
duties
,
namely
the
calling
to
libertie
,
4.
things
are
to
be
considered
.
1.
who
calls
.
2.
who
are
called
.
3.
what
is
the
calling
of
God
.
4.
why
it
is
here
mentioned
by
Paul
.
To
the
first
,
who
calles
?
I
answer
,
God
the
father
in
Christ
by
the
spirit
,
for
he
is
absolute
Lord
of
all
his
creatures
:
&
therfore
he
may
call
out
of
the
kingdome
of
darknes
into
his
owne
kingdome
whome
he
will
.
And
it
is
God
alone
that
calleth
the
things
that
are
not
,
as
though
they
were
.
Rom.
4.
17.
The
second
is
,
who
are
called
?
Ans.
All
they
that
any
waie
answer
the
calling
of
God
,
for
Paul
saith
indifferently
of
all
the
Galatians
that
they
were
called
.
Now
men
answer
the
calling
of
God
,
some
in
profession
,
some
in
heart
,
&
some
in
both
.
And
all
these
are
said
to
be
called
,
yet
with
some
difference
.
The
calling
of
God
is
directed
first
of
all
and
principally
to
the
Elect
:
and
then
in
the
second
place
,
it
pertaines
to
them
which
are
not
Elect
,
because
they
are
mixed
in
societie
with
the
Elect.
And
hence
ariseth
a
distinction
of
the
calling
of
god
,
sometime
it
is
operatiue
:
because
God
signifies
and
withall
workes
his
will
in
the
Elect
:
sometimes
againe
in
respect
of
others
it
is
only
significatiue
,
when
God
reueales
his
will
to
men
,
but
spares
to
worke
it
for
iust
causes
knowne
to
himselfe
.
The
third
point
is
,
what
is
the
calling
to
libertie
?
Ans.
An
action
of
God
translating
men
from
the
kingdome
of
darknes
to
his
owne
kingdome
.
It
hath
2.
parts
,
inuitement
and
admission
.
Inuitement
is
,
when
God
offers
remission
of
sinnes
&
life
euerlasting
to
them
that
beleeue
,
outwardly
by
the
preaching
of
the
Gospell
,
inwardly
by
the
inspiration
of
heauenly
desires
.
Admission
is
,
when
men
are
entred
into
the
kingdome
of
grace
:
and
it
is
either
outward
or
inward
.
Outward
admission
is
made
in
baptisme
.
Inward
admission
is
,
when
men
are
taken
out
of
olde
Adam
,
and
by
faith
ingrafted
into
Christ
:
for
by
this
ins●tion
into
Christ
,
men
are
made
reall
members
of
gods
kingdome
.
The
last
question
is
,
why
Paul
mentions
the
calling
to
libertie
in
this
place
?
Ans.
It
is
the
ground
of
all
comfort
,
by
it
Paul
comforts
the
Corinthians
,
1.
Cor.
1.
9.
Againe
,
it
is
the
ground
of
good
life
.
Therefore
Peter
saith
,
be
ye
holy
as
he
that
hath
called
you
is
holy
.
1.
Pet.
1.
15.
And
Paul
,
walke
worthie
the
calling
wherewith
he
hath
called
you
.
Eph.
4.
1.
If
the
calling
of
god
doe
not
mooue
vs
to
amendement
of
life
,
nothing
will
doe
it
.
We
in
England
haue
heard
the
calling
of
god
more
then
40.
yeares
:
and
yet
very
few
of
vs
are
mooued
to
change
and
amend
our
liues
.
This
shewes
our
Atheisme
and
vnbeleefe
:
here
is
almost
nothing
but
heauing
,
shouing
,
and
lifting
for
the
world
.
Some
are
held
captiues
of
their
couetousnes
,
some
of
their
pride
,
some
of
their
damnable
and
fleshly
lusts
:
and
all
this
shewes
that
few
or
none
,
so
much
as
dreame
of
a
calling
to
spirituall
libertie
.
The
first
Rule
followes
:
Only
vse
not
your
libertie
,
as
an
occasion
to
the
flesh
.
The
sense
.
Flesh
]
hereby
the
Papists
vnderstand
Sensualitie
or
carnall
appetites
:
but
hereby
is
ment
the
corruption
of
all
the
powers
of
the
soule
,
euen
of
reason
and
conscience
.
Paul
saith
,
that
the
wisdom
or
vnderstanding
of
the
flesh
is
emnity
to
God
.
Rom.
8.
7.
fleshlines
therefore
pertaines
to
the
vnderstanding
.
Againe
,
he
saith
of
some
that
they
are
puffed
vp
in
the
mind
of
the
flesh
,
Col.
2.
18.
and
he
willes
the
Ephesians
to
be
renewed
in
the
spirit
of
their
minds
.
Eph.
4.
23.
The
meaning
then
of
the
rule
is
this
,
vse
not
the
benefit
of
spirituall
libertie
as
an
occasion
to
the
flesh
to
liue
according
to
the
flesh
.
Here
I
consider
three
things
,
what
is
the
abuse
of
libertie
?
where
is
this
abuse
to
be
found
?
and
what
is
the
right
vse
thereof
?
The
first
question
is
,
what
is
the
abuse
of
Christian
libertie
?
Ans.
To
vse
it
as
an
occasion
of
fleshly
and
carnall
libertie
:
&
that
is
done
3.
waies
.
The
first
is
,
when
men
make
more
things
indifferent
than
god
euer
made
.
Thus
the
Corinthians
vsed
fornication
as
a
thing
indifferent
.
1.
Cor.
6.
To
many
in
these
daies
drunkennes
and
surfetting
is
but
a
thing
indifferent
.
Men
vse
not
to
distinguish
a
thing
indifferent
and
the
vse
of
it
:
but
they
commonly
thinke
that
if
the
thing
be
indifferent
in
it selfe
,
then
also
the
vse
of
it
is
indifferent
.
Thus
all
abuses
of
meat
,
drinke
,
apparrell
,
all
rioting
and
gaming
,
dicing
and
carding
,
&c.
are
excused
by
the
names
of
things
indifferent
.
Secondly
,
our
libertie
is
abused
by
an
immoderate
vse
of
the
gifts
of
god
.
The
vse
of
them
is
immoderate
3.
waies
,
first
in
respect
of
time
,
as
when
Diues
fared
deliciously
and
was
arraied
in
rich
attire
euery
day
.
Thus
many
gentlemen
and
others
offend
,
when
they
turne
recreation
into
an
occupation
.
Secondly
the
gifts
of
god
are
immoderatly
vsed
,
in
respect
of
themselues
;
as
when
men
Exceed
in
eating
and
drinking
,
as
the
prophet
saith
,
Deut.
29.
19.
adding
drunkennes
to
thirst
.
Thirdly
,
in
respect
of
the
callings
and
conditions
of
men
:
for
euery
man
is
to
vse
the
gifts
of
God
according
to
his
place
and
condition
.
They
then
offend
,
that
beeing
but
meane
persons
&
liuing
by
trades
,
yet
for
their
diet
and
apparrel
,
are
as
great
gentlemen
&
gentlewomen
.
Thirdly
,
liberty
is
abused
when
the
blessings
of
God
are
made
instruments
and
(
as
it
were
)
flagges
and
banners
to
display
our
riot
,
vanitie
,
ostentation
,
pride
,
for
this
cause
sundry
things
,
whereof
some
are
indifferent
in
themselues
,
are
condemned
.
Isai
3.
16.
The
second
question
is
,
where
is
this
abuse
?
Ans.
Euen
among
vs
in
England
.
It
is
the
fashion
of
men
to
take
vnto
themselues
a
Toleration
of
sinning
some
vpon
the
pacience
of
God
,
others
vpon
the
doctrine
of
the
gratious
Election
of
God
,
saying
that
they
will
liue
as
they
list
:
because
,
if
they
be
Elected
to
saluation
,
they
shall
certenly
be
saued
whatsoeuer
they
doe
.
And
some
there
be
that
take
occasion
to
continue
in
their
sinnes
,
vpon
the
mercy
of
God
in
the
death
and
passion
of
Christ
.
A
certen
dweller
in
this
towne
of
Cambridge
made
awaie
himselfe
.
In
his
bosome
was
found
a
writing
to
this
effect
,
that
God
did
shew
mercie
on
great
,
grecuous
,
and
desperate
sinners
:
and
therefore
he
said
that
he
hoped
of
mercy
though
he
hanged
himselfe
.
Of
this
mind
are
many
ignorant
persons
who
perseuering
in
their
sinnes
,
yet
perswade
themselues
of
mercy
:
because
they
haue
heard
that
Christ
died
for
mankind
.
And
thus
the
death
of
Christ
is
as
it
were
a
licence
or
letters
patents
to
commit
sinne
.
Againe
,
great
is
the
abuse
of
meat
,
drinke
,
and
apparell
.
To
Elias
there
came
an
Angell
and
said
,
arise
and
eate
.
1.
King
.
19.
7.
but
to
the
men
of
our
daies
.
there
had
need
come
an
Angell
and
saie
,
cease
to
eate
,
cease
to
drinke
,
cease
to
game
.
The
third
question
is
,
what
is
the
right
vse
of
Christian
libertie
?
Ans.
It
stands
in
2.
things
:
first
of
all
we
our selues
must
be
renewed
and
sanctified
To
the
pure
all
things
are
pure
.
Tit.
1.
15.
The
person
must
first
please
God
before
the
action
can
please
him
.
The
second
is
,
that
beside
the
lawfull
vse
of
the
creatures
we
must
haue
a
spirituall
&
holy
vse
of
them
.
The
lawfull
vse
of
the
creature
I
call
the
politick
vse
therof
commonly
allowed
&
taken
vp
among
men
.
The
spirituall
vse
is
whereby
we
receiue
&
vse
the
creature
as
from
the
hand
of
god
the
father
in
Christ
according
to
his
will
and
word
.
And
the
Godly
are
not
to
seperate
the
one
vse
from
the
other
,
but
are
bound
by
vertue
of
the
3
commandement
to
take
vp
an
holy
vse
of
euery
gift
of
God
.
When
Noe
came
out
of
the
Arke
,
so●
soone
as
he
sett
foote
vpon
the
earth
he
built
an
altar
,
offered
sacrifice
,
and
called
on
the
name
of
God
:
not
only
for
this
end
to
worship
god
,
but
also
to
sanctifie
the
earth
and
all
the
creatures
of
God
vnto
his
vse
.
The
like
did
Abraham
when
he
come
into
the
land
of
Canaan
.
And
to
this
end
we
must
obserue
.
5.
rules
.
The
first
,
that
the
creatures
of
God
must
be
sanctified
by
the
word
and
praier
.
1
Tim.
4.
the
word
must
shew
vs
,
what
we
may
doe
:
and
praier
obtaines
the
doing
of
it
.
The
2
rule
:
we
must
be
circumspect
lest
we
sinne
in
the
vse
of
the
creatures
.
In
this
respect
Iob
sends
for
his
children
after
they
had
feasted
together
,
&
he
sanctifies
them
.
Iob.
1.
5.
The
3
rule
:
we
must
vse
the
gifts
of
God
with
thankesgiuing
.
Rom.
14.
6.
Commonly
in
these
daies
there
is
no
feasting
or
reioycing
,
vnles
all
memorie
of
god
be
buried
:
for
that
is
said
to
breed
melancholy
.
The
4
rule
:
We
must
suffer
our selues
to
be
limited
and
moderated
in
the
vse
of
our
libertie
,
partly
by
the
law
of
the
magistrate
,
&
partly
by
the
law
of
charitie
,
in
the
case
of
offence
.
I
say
in
the
vse
:
because
liberty
it selfe
is
inwardly
in
the
conscience
:
and
the
vse
of
it
is
often
in
the
outward
action
:
and
therefore
vnder
the
order
of
humane
law
.
The
5
rule
:
Our
liberty
must
be
vsed
for
right
ends
;
as
namely
the
glory
of
God
.
1.
Cor.
10.
31.
the
preseruation
of
nature
,
&
not
the
pampering
of
the
flesh
.
Rom.
13.
13.
the
good
of
our
neighbour
.
Rom.
12.
13.
Make
conscience
to
obserue
this
rule
:
and
the
rather
,
because
the
holie
and
spirituall
vse
of
Christian
libertie
,
is
a
signe
&
token
that
thou
art
in
the
kingdome
of
God
,
&
a
true
member
thereof
:
as
on
the
contrarie
,
the
abuse
of
Gods
blessings
shewes
thee
to
be
still
in
the
kingdome
of
darknes
.
When
men
fell
things
of
great
worth
for
a
little
value
,
and
then
afterward
giue
themselues
to
rioting
and
spending
,
we
commonly
say
that
they
are
theeues
,
and
no
right
owners
of
the
goods
which
they
solde
.
The
like
may
be
said
of
them
that
abuse
spirituall
libertie
that
they
are
but
vsurpers
,
and
no
right
owners
of
it
.
Lastly
,
it
must
be
obserued
that
this
rule
hath
2.
branches
.
The
first
is
,
that
we
must
not
minister
to
the
flesh
any
occasion
of
sinning
.
The
second
is
,
that
we
must
giue
no
occasion
of
sinning
by
meanes
of
Christian
libertie
.
The
second
maine
rule
followes
,
Serue
one
an
other
by
loue
:
For
the
right
conceauing
of
it
,
I
will
propound
three
questions
.
The
first
is
,
why
is
this
rule
propounded
in
this
place
?
Ans.
It
sets
downe
the
end
of
all
Apostolike
doctrine
,
as
Paul
sheweth
.
1.
Tim.
1.
5.
the
end
of
the
commandement
is
loue
out
of
a
pure
heart
,
good
conscience
,
faith
vnfained
.
Here
men
commonly
vnderstand
by
the
commandement
,
the
morall
law
.
That
is
indeed
a
truth
,
but
it
is
not
the
meaning
of
the
place
.
In
the
third
verse
Paul
sets
downe
a
commandement
or
denunciation
to
Timothie
,
that
he
and
the
Pastors
of
Ephesus
,
teach
no
other
doctrine
,
but
the
doctrine
of
the
Apostles
:
then
in
the
5
verse
he
propounds
the
summe
and
substance
or
end
of
the
foresaid
commandement
:
in
the
18
verse
after
a
long
antapodaton
he
inioynes
Timothie
to
obserue
it
carefully
.
So
then
the
end
of
al
sound
doctrine
is
loue
out
of
a
pure
heart
:
and
all
our
Preaching
must
tend
to
this
.
The
second
question
is
,
what
is
the
loue
of
our
neighbour
,
specified
in
this
rule
?
Ans.
It
is
an
affection
renewed
,
whereby
we
are
mooued
to
wish
well
to
our
neighbour
in
the
Lord
.
I
say
an
affection
,
to
confute
Lombard
,
who
saith
that
loue
is
not
an
habit
in
vs
,
(
as
other
vertues
are
,
)
but
the
H.
Ghost
.
I
saie
it
is
an
affection
renued
to
confute
the
Papist
,
who
teacheth
that
we
haue
the
true
loue
of
God
&
our
neighbour
by
nature
,
and
that
we
want
nothing
but
the
second
acte
or
the
exercise
of
loue
,
which
they
saie
is
from
grace
.
Further
,
I
adde
that
loue
inclines
vs
to
wish
well
to
our
neighbour
:
for
this
is
the
formall
and
proper
effect
of
loue
,
and
all
this
is
done
when
we
thinke
well
,
speake
and
doe
well
,
and
that
in
respect
not
only
of
the
bodie
,
but
also
in
respect
of
the
soule
of
our
neighbour
.
Lastly
I
say
,
that
loue
to
our
neighbour
must
be
in
the
Lord
.
Because
we
are
to
loue
him
in
respect
that
he
is
a
creature
of
God
,
and
beares
his
image
:
and
not
in
respect
of
honour
,
profit
,
or
pleasure
,
which
we
receiue
from
him
.
Loue
for
such
ends
,
is
selfeloue
.
The
third
question
is
,
what
is
the
vse
of
loue
?
Ans.
It
serues
to
make
vs
seruiceable
to
our
neighbour
.
Loue
seekes
not
her
owne
things
.
1.
Cor.
13.
Christ
was
seruant
to
his
enemies
in
bearing
their
sinnes
vpon
the
crosse
.
Paul
that
was
free
from
all
,
became
a
seruant
to
all
,
to
win
some
.
1.
Cor.
9.
19.
To
Christ
we
are
to
doe
seruice
:
and
he
hath
put
our
neighbour
in
his
stead
,
so
as
that
which
is
done
to
our
neighbour
,
shall
be
done
to
him
:
our
neighbour
therefore
must
be
serued
of
vs
.
And
this
is
not
against
our
libertie
.
For
we
are
free
inwardly
in
conscience
,
yet
in
the
outward
vse
of
our
libertie
,
we
must
be
seruants
to
men
.
The
vse
.
If
we
examine
our
liuer
by
this
rule
,
we
shall
find
that
there
is
very
litle
power
of
religion
among
men
.
There
are
six
sortes
of
men
that
liue
in
the
breach
of
this
rule
.
The
first
are
vsurers
,
who
lend
for
aduantage
,
when
they
should
lend
freely
to
them
that
are
in
need
,
these
serue
themselues
and
make
a
pray
of
all
.
The
second
sort
are
ingrossers
,
who
gather
in
commodities
to
inrich
themselues
.
The
third
sort
are
idle
per
sons
of
what
degree
soeuer
,
that
spend
their
time
in
eating
,
drinking
,
sleeping
,
gaming
:
such
are
but
vnprofitable
burdens
of
the
earth
.
To
this
sort
I
referre
beggars
and
vagabonds
.
The
fourth
sort
are
Riotous
persons
that
vse
to
goe
from
alehouse
to
alehouse
,
from
tauerne
to
tauerne
,
and
mispend
that
whereby
they
should
maintaine
their
families
,
and
be
seruiceable
to
their
countrie
.
The
fift
sort
are
Tradesmen
,
who
in
their
dealings
vse
lying
,
dissembling
,
fraud
,
iniustice
.
They
seeke
nothing
but
their
priuate
aduantage
.
And
this
kind
of
men
abounds
in
the
world
.
The
last
sort
are
drowsie
and
carnall
Protestants
,
who
only
seeke
the
things
of
this
world
,
and
neuer
so
much
as
giue
good
example
to
seruants
or
children
,
or
any
good
counsell
.
Beside
all
this
,
it
is
the
common
fault
of
the
world
,
for
men
to
serue
themselues
,
according
to
the
common
saying
euery
man
for
himselfe
,
and
God
for
vs
all
.
And
the
best
men
that
are
,
if
they
examine
themselues
,
shall
find
that
they
faile
many
waies
,
and
come
short
in
the
duties
of
loue
to
men
with
whome
they
liue
.
This
beeing
so
,
we
are
to
acknowledge
before
God
this
maine
offence
of
ours
:
and
to
intreat
for
the
pardon
of
it
for
Christes
sake
.
And
euer
hereafter
to
change
our
liues
,
and
to
reforme
them
according
to
this
rule
.
And
that
is
done
on
this
manner
.
Euery
man
hath
,
or
ought
to
haue
2
callings
,
a
general
,
&
a
particular
.
The
general
is
wherby
we
are
called
to
be
Christians
.
In
this
calling
we
are
to
do
good
to
all
men
by
teaching
,
admonishing
,
exhorting
,
and
by
example
of
good
life
.
A
particular
calling
,
whereby
men
are
called
to
some
estate
of
life
in
the
familie
,
Church
,
or
common
wealth
.
And
according
to
the
seuerall
conditions
of
particular
callings
,
must
euery
man
in
his
place
,
doe
the
good
he
can
.
The
magistrate
must
vse
his
office
first
for
the
maintenance
of
the
Gospell
,
and
then
for
the
execution
of
iustice
.
The
minister
must
preach
sound
religion
in
loue
of
the
soules
of
men
.
The
master
of
the
familie
must
cause
his
househould
to
imbrace
the
Gospell
,
and
frequent
the
exercises
of
religion
.
Lastly
,
euery
man
that
is
in
a
trade
or
office
,
must
apply
himselfe
to
the
vttermost
of
his
power
to
do
all
he
can
for
the
good
of
his
countrie
:
and
he
must
so
deale
that
he
may
be
helpefull
to
all
with
whome
he
deales
,
and
hurtfull
to
none
.
We
are
,
or
should
be
,
trees
of
righteousnes
:
our
fruite
must
be
meate
for
others
,
and
our
leaues
for
medecines
.
We
must
be
as
candles
that
spend
themselues
to
giue
light
to
others
.
14.
For
all
the
law
is
fulfilled
in
one
word
,
which
is
this
,
thou
shalt
loue
thy
neighbour
as
thy selfe
.
Fulfilled
]
comprised
.
Rom.
13.
9.
One
word
]
One
precept
:
for
the
H.
G.
calles
precepts
,
words
.
It
may
be
demanded
,
how
the
whole
law
should
be
fulfilled
in
the
loue
of
our
neighbour
?
Ans.
The
loue
of
God
,
and
the
loue
of
our
neighbour
are
ioyned
together
,
as
the
cause
and
the
effect
:
and
the
loue
of
God
is
practised
in
the
loue
of
our
neigbour
.
For
God
that
is
inuisible
,
will
be
loued
in
the
person
of
our
neighbour
whome
we
see
,
and
with
whome
we
conuerse
:
And
the
first
commandement
of
the
law
,
must
be
included
in
all
the
commandements
following
:
and
thus
the
loue
of
God
is
presupposed
in
euery
commandement
of
the
second
table
:
he
therefore
that
loues
his
neigbour
,
loues
God
also
.
Thou
shalt
loue
]
vnderstand
both
the
affection
,
and
the
duties
of
loue
.
Thy
neighbour
]
any
one
that
is
neare
vnto
vs
in
res
〈…〉
t
of
mans
nature
.
Isai.
58.
7.
though
he
be
our
enemy
,
yet
i●
by
any
occasion
he
be
offered
vnto
vs
of
God
,
he
is
our
neighbour
.
As
thy selfe
]
these
wordes
signifie
not
the
measure
of
our
loue
:
as
though
we
should
loue
our selues
in
the
first
place
,
and
then
our
neighbour
in
the
second
place
,
for
there
are
some
cases
in
which
we
are
to
loue
our
neighbour
more
than
our selues
.
As
for
example
,
we
are
more
to
loue
the
soule
of
our
brother
,
then
our
temporall
life
,
and
a
good
subiect
is
more
to
loue
the
life
of
his
prince
then
his
owne
life
:
here
then
the
H.
G.
signifies
,
what
must
be
the
manner
of
our
loue
;
the
word
(
as
)
signifies
not
quantitie
,
but
qualitie
:
and
that
we
are
as
truly
and
earnestly
with
loue
to
imbrace
our
neighbour
,
as
our selues
.
The
scope
.
The
words
containe
a
reason
of
the
second
Rule
,
which
may
be
framed
thus
:
to
serue
our
neighbour
in
duties
of
loue
,
is
the
keeping
of
the
whole
law
:
therefore
this
seruice
must
carefully
be
performed
.
The
vse
.
Here
we
see
that
the
end
of
a
mans
life
is
to
serue
God
in
seruing
of
man
,
for
this
is
the
summe
of
the
whole
law
.
Seruants
are
commanded
in
seruing
their
masters
,
to
serue
god
,
and
to
do
whatsoeuer
they
doe
,
as
vnto
God
.
Col.
3.
23.
And
so
euery
man
in
his
place
,
in
dealing
with
men
must
so
deale
as
if
he
were
to
deale
with
God
himselfe
.
Therefore
most
men
prophane
their
liues
,
when
they
make
the
scope
and
drift
therof
,
to
be
the
getting
of
riches
,
and
honours
.
And
though
they
haue
great
charges
,
that
is
no
excuse
,
for
the
principal
end
of
our
liuing
here
is
to
performe
seruice
to
men
,
and
in
this
seruice
to
do
homage
to
God
,
for
which
homage
God
will
giue
the
honour
and
riches
,
which
he
sees
to
be
conuenient
for
vs
.
Secondly
,
here
we
may
obserue
what
is
true
religion
and
godlines
,
namely
,
to
loue
and
serue
God
in
seruing
of
man
.
He
that
saith
he
loues
God
,
and
yet
hates
his
brother
,
is
a
lier
.
1.
Ioh.
4.
20.
And
here
it
followes
that
to
liue
out
of
all
societie
of
men
,
though
it
be
in
praier
and
fasting
,
(
after
Monkish
fashion
)
is
no
state
of
perfection
,
but
mere
superstition
:
for
that
is
true
and
perfect
loue
of
God
,
that
is
shewed
in
duties
of
loue
,
and
in
the
edification
of
our
neighbour
.
Againe
,
the
hypocrisie
of
sundrie
Protestants
is
here
discouered
.
If
they
come
to
the
Church
,
and
heare
sermons
,
&
frequent
the
Lords
〈◊〉
,
they
thinke
they
may
do
afterward
what
they
will
;
and
many
such
are
frequenters
of
tauernes
,
and
alchouses
,
and
are
giuen
to
riot
,
and
licenciousnes
.
But
it
is
not
inough
for
thee
to
be
holy
in
the
Church
:
thou
maiest
be
a
Saint
in
the
Church
,
and
a
Deuill
at
home
.
True
religion
is
that
which
shewes
it selfe
in
thy
priuate
house
,
priuate
dealings
,
and
in
the
course
of
thine
owne
life
:
such
as
thou
art
in
thy
particular
calling
,
such
art
thou
indeed
and
truth
,
what
showes
soeuer
thou
makest
before
men
.
15.
If
ye
bite
and
deuoure
one
another
,
take
heed
that
ye
be
not
consumed
one
of
another
.
The
sense
.
If
ye
bite
]
Here
Paul
alludes
to
the
fashion
of
wild
beasts
,
as
lions
,
wolues
,
&c.
And
by
biting
we
are
to
vnderstand
all
iniuries
in
words
,
as
railing
,
cursing
,
slandering
,
bacbiting
,
&c.
Deuoure
]
here
Paul
vnderstands
all
iniuries
in
deed
,
or
violence
,
euen
to
the
shedding
of
blood
.
Take
heed
lest
]
here
Paul
signifies
,
that
contentions
&
dissentions
,
breed
the
destruction
and
desolation
of
the
Church
.
The
scope
.
These
wordes
are
a
second
reason
of
the
second
rule
drawne
from
the
dangerous
effect
of
the
contrarie
,
thus
.
Contentions
breed
the
desolation
of
the
Church
:
therefore
do
seruice
one
to
an
other
by
loue
.
The
contents
,
In
the
words
Paul
deliuers
3
things
.
The
first
is
,
that
there
were
greeuous
contentions
in
the
Church
of
Galatia
.
The
like
also
were
in
the
Church
of
Corinth
.
1.
Cor.
3.
The
cause
of
the
former
contentions
were
differences
in
points
of
religion
.
Some
of
the
Galatians
(
no
doubt
)
withstanding
circumcision
,
and
the
most
of
them
standing
for
it
.
For
herevpon
great
were
the
dissentions
of
the
Churches
in
Iudea
.
Act.
15.
2.
Obserue
then
,
that
vnitie
is
not
an
infallible
and
an
inseperable
marke
of
the
Church
of
God
.
Vnitie
may
be
out
of
the
Church
,
and
dissention
in
the
Church
,
as
here
we
see
.
It
may
be
obiected
that
there
is
peace
in
the
kingdome
of
God
,
and
that
there
the
wolfe
and
the
lambe
dwell
together
.
Isai.
11.
Ans.
This
is
but
in
part
verified
in
the
kingdome
of
grace
vpon
earth
:
and
it
is
fully
accomplished
in
the
kingdome
of
glorie
in
heauen
.
Againe
,
it
may
be
alleaged
,
that
the
Church
is
the
companie
of
them
that
truly
consent
in
one
and
the
same
faith
.
Ans.
That
is
properly
meant
of
the
Catholike
Church
:
but
the
case
is
otherwise
in
particular
.
Churches
,
where
true
beleeuers
are
mixed
with
hypocrites
,
wherevpon
ariseth
much
dissention
.
And
of
true
beleeuers
,
some
are
more
carnall
then
spirituall
:
and
that
is
another
cause
of
dissention
.
1.
Corint.
3.
3.
The
second
point
,
concernes
the
qualitie
of
these
dissentions
,
When
Paul
saith
,
if
ye
bite
and
deuoure
&c.
he
signifies
that
they
were
fierce
,
and
violent
.
And
such
commonly
are
dissentions
for
religion
,
as
appeares
by
the
persecution
in
Queene
Maries
daies
,
the
heate
whereof
nothing
could
slake
but
mans
blood
.
Againe
,
he
signifies
in
these
very
wordes
,
that
they
were
bru●ish
,
and
beastlike
,
more
beseeming
wolues
,
lions
,
dogges
,
then
men
.
This
must
teach
vs
to
detest
railing
,
cursing
,
euill
speaking
,
fighting
,
vnles
it
be
in
the
case
of
necessarie
defence
,
for
by
these
actions
we
degenerate
to
the
condition
of
beastes
,
and
repell
from
vs
the
worke
of
grace
:
for
Christ
of
lions
,
wolfes
,
beares
,
hath
made
vs
his
sheepe
and
lambes
.
Isai.
11.
The
third
point
is
touching
the
effect
of
contention
,
&
that
is
the
ruine
&
desolation
of
the
Church
.
The
diuision
of
the
members
among
themselues
is
the
dissolution
of
the
whole
bodie
.
Differences
in
points
of
religion
,
breed
doubting
:
doubting
hinders
faith
and
inuocation
,
and
the
free
course
of
the
Gospell
:
and
where
these
be
hindred
,
the
Church
goes
to
decay
.
And
by
reason
of
the
dissentions
that
be
in
these
last
daies
,
many
liue
as
Atheistes
,
and
will
be
of
no
religion
.
By
this
we
are
to
be
admonished
to
studie
and
to
vse
all
meanes
to
maintaine
Christian
peace
and
concord
.
Eph.
4.
3.
To
this
end
we
must
remember
one
generall
rule
.
Rom.
12.
18.
haue
peace
with
all
men
.
And
withall
we
must
obserue
the
cautions
which
Paul
addes
;
one
is
,
if
it
may
be
with
good
conscience
,
for
there
are
some
,
with
whome
there
is
no
peace
,
vnles
we
sooth
them
in
their
vices
,
or
denie
our
religion
,
either
in
whole
or
in
part
.
The
second
is
,
If
it
lie
in
you
,
for
sometime
men
are
accused
,
and
must
of
necessitie
defend
themselues
.
These
two
cautions
obserued
,
peace
must
be
had
with
all
men
.
It
may
then
be
demanded
,
why
do
not
the
Protestans
make
a
Pacification
with
the
Papists
?
Ans.
we
are
content
so
to
do
in
respect
of
ciuill
societie
,
but
not
in
respect
of
religion
.
We
haue
a
commandement
to
the
contrarie
.
Reuel.
18.
4.
come
out
of
Babylon
my
people
,
and
touch
no
vnclean
thing
.
where
a
pacification
is
made
,
both
the
partes
must
yeeld
somewhat
:
but
we
may
not
yeeld
in
any
point
of
our
religion
,
to
the
Papists
.
In
an
Instrument
of
musick
,
the
stringes
out
of
tune
are
set
vp
,
or
set
downe
,
to
the
rest
:
and
the
strings
that
are
in
tune
are
not
stirred
:
Euen
so
the
Papists
are
to
turne
to
vs
,
we
are
not
to
turne
to
them
:
our
religion
beeing
the
doctrine
of
the
prophets
,
&
Apostles
.
Peace
is
three-fould
,
Church
peace
,
Ciuill
peace
,
Houshould
peace
.
All
these
are
to
be
maintained
.
Touching
Church
peace
I
giue
3
rules
.
The
first
is
,
that
for
the
ending
of
differences
in
religion
there
must
be
conferences
in
a
free
or
christian
councell
,
the
spirits
of
the
prophets
,
is
subiect
to
the
prophet
.
1.
Cor.
14.
●2
.
when
there
arose
differences
in
the
Churches
of
Iudea
,
the
Apostles
and
elders
came
together
to
inquire
of
the
matter
.
Act.
15.
6.
And
this
is
a
thing
much
to
be
desired
in
these
daies
,
specially
in
these
Westerne
partes
of
the
world
.
It
may
be
demanded
,
why
did
not
the
Protestants
ioyne
with
the
Papists
at
the
councell
of
Trent
?
Ans.
from
the
first
session
it
was
more
then
6
yeares
before
any
safe
conduct
was
giuen
to
the
Protestants
:
and
at
their
appearing
in
the
councell
,
exception
was
taken
against
their
letters
,
and
they
dismissed
.
And
when
they
appeared
the
second
time
vpon
new
safe
conduct
,
the
councell
was
the
next
day
reiorned
for
2
yeares
,
And
when
safe
conduct
was
giuen
the
3
time
,
the
Protestant
princes
refused
to
send
their
diuines
:
because
they
had
bin
twice
mocked
.
Moreouer
the
councell
was
not
a
free
councell
:
because
the
Pope
himselfe
was
both
partie
,
and
iudge
.
The
second
rule
.
There
must
be
a
christian
toleration
one
of
an
other
Eph.
4.
2.
here
that
we
mistake
not
,
I
propound
2
questions
.
One
is
,
in
what
must
there
be
a
toleration
?
Ans.
A
toleration
presupposeth
an
errour
or
defect
in
our
brother
.
An
errour
is
either
in
iudgement
,
or
manners
.
An
error
in
iudgment
,
is
either
in
the
foundation
of
religion
,
or
beside
the
foundation
,
in
lighter
matters
:
if
the
errour
be
in
the
foundation
,
there
is
no
toleration
of
it
.
If
it
be
in
some
lesser
matter
,
a
toleration
is
to
be
vsed
according
to
the
rule
of
the
Apostle
,
if
ye
be
otherwise
minded
God
will
reueile
it
.
Phil.
3.
15.
when
others
see
not
that
which
we
see
,
we
must
not
presently
condemne
them
,
but
tolerat
their
ignorance
,
till
God
reueile
his
truth
vnto
them
.
Againe
,
errors
in
manners
,
be
of
2
sortes
,
some
without
offence
,
as
hastines
,
frowardnes
,
vaine
gloriousnes
&c.
these
we
must
tolerate
.
Pro.
19.
11.
and
others
with
open
offence
,
and
such
admit
no
toleration
.
1.
Cor.
5.
11.
The
second
question
is
,
to
what
ende
must
we
tolerate
the
infirmities
and
ignorances
of
our
brethren
?
Ans.
Toleration
must
tend
to
the
good
and
edification
of
men
.
Rom.
15.
2.
We
must
not
so
tolerate
as
that
we
approoue
of
the
least
vice
,
or
betray
the
least
part
of
Gods
truth
.
It
may
here
be
demanded
,
whether
there
may
not
be
a
toleration
for
Poperie
?
Ans.
No.
The
toleration
of
two
religions
in
one
kingdome
,
is
the
ouerthrow
of
peace
.
Againe
,
Poperie
is
a
religion
both
hereticall
and
schismaticall
.
It
may
be
said
,
that
faith
and
conscience
is
free
.
I
answer
,
though
faith
in
the
heart
and
conscience
in
it selfe
be
free
in
respect
of
mans
authoritie
:
yet
is
not
the
publishing
of
faith
and
the
profession
of
conscience
free
in
like
sort
,
but
it
stands
subiect
to
the
power
of
the
Magistrate
.
The
third
rule
.
Euery
man
in
his
place
,
specially
teachers
must
set
themselues
to
build
the
Church
.
Iud.
v.
20.
Eph.
4.
12.
Indeede
the
truth
is
to
be
defended
:
but
marke
how
.
The
truth
must
be
confessed
,
when
time
and
occasion
serues
,
without
opposition
:
this
done
all
contentions
laid
aside
,
we
must
set
our selues
to
build
the
Church
.
And
the
rather
Ministers
of
Gods
word
in
England
must
remember
this
:
because
while
we
are
striuing
among
our selues
in
sundrie
points
of
difference
,
the
Papist
our
common
enemie
,
gets
ground
.
Touching
ciuill
peace
,
it
must
be
remembred
,
that
the
peace
and
good
estate
of
Ierusalem
stood
in
this
,
that
it
was
made
the
seate
of
Gods
sanctuarie
,
and
the
throne
of
iustice
.
Psal.
122.
When
the
Arke
was
in
the
house
of
Obed-Edom
,
all
things
prospered
with
him
.
Now
in
the
new
Testament
the
preaching
of
the
Gospel
,
inuocation
of
Gods
name
,
with
the
vse
of
the
Sacraments
,
come
in
the
roome
of
the
Sanctuarie
.
Ciuill
peace
then
is
maintained
,
when
men
yeeld
subiection
to
the
Gospel
of
Christ
,
which
brings
peace
to
all
that
receiue
it
.
Touching
houshold
peace
,
I
giue
two
rules
.
One
is
,
that
gouernours
of
families
must
vrge
and
compell
all
vnder
them
to
admit
,
(
at
the
least
outwardly
,
)
the
practise
of
religion
in
the
exercises
of
faith
,
repentance
,
new
obedience
.
Thus
did
Abraham
,
Gen.
17.
and
Iosua
,
c.
24.
They
that
doe
not
first
of
all
consent
in
Christ
,
cannot
consent
among
themselues
.
Secondly
,
it
must
be
obserued
,
that
a
familie
is
the
schoole
of
God
,
in
which
he
will
exercise
our
faith
,
inuocation
,
loue
,
patience
,
long-suffering
,
&c.
And
there
is
more
vertue
to
be
seene
in
the
well
ordering
of
a
familie
,
then
in
the
pretended
holines
of
Monkish
cloisters
.
Thus
we
see
how
we
are
to
maintaine
the
vnitie
of
the
Spirit
in
the
bond
of
peace
.
For
the
better
inforcing
of
this
dutie
,
Paul
Eph.
4.
4.
giues
seauen
reasons
:
one
bodie
,
one
spirit
,
one
hope
of
eternall
life
,
one
Lord
,
one
faith
,
one
baptisme
,
one
father
of
all
.
It
may
be
said
,
we
are
at
peace
,
what
needes
all
this
adoe
?
Ans.
The
peace
of
many
is
peace
in
drunkennes
,
(
called
good
fellowship
,
)
peace
in
prophanes
,
and
wickednes
.
This
is
the
deuils
peace
,
where
he
beares
the
sway
.
The
peace
of
which
I
now
speake
,
is
in
the
Lord
,
and
in
the
true
worship
of
God
:
of
which
read
Isa.
2.
where
men
are
saide
hand
in
hand
to
goe
vp
to
the
Mountaine
of
the
Lord
,
that
they
may
heare
his
will
,
and
ioyntly
obay
it
.
16.
Then
I
say
,
walke
in
the
spirit
,
and
ye
shall
not
fullfill
the
lust
of
the
flesh
.
The
scope
.
Here
Paul
returnes
to
the
first
rule
v.
13.
and
shewes
the
waie
,
how
it
is
to
be
obserued
,
thus
.
If
ye
walke
in
the
spirit
,
ye
shall
not
fullfill
the
lustes
of
the
flesh
:
and
when
the
lusts
of
the
flesh
are
not
fulfilled
,
there
shall
no
occasion
be
giuen
to
the
flesh
,
by
the
vse
of
Christian
libertie
.
The
words
containe
two
parts
:
a
Rule
,
walke
in
the
spirit
:
&
the
benefit
that
comes
by
the
rule
,
ye
shall
not
fullfill
the
lustes
of
the
flesh
.
In
the
rule
I
consider
two
things
,
what
is
the
spirit
,
and
what
is
walking
.
The
spirit
is
the
gift
of
regeneration
,
lost
by
Adam
,
restored
by
Christ
.
I
say
it
is
a
gift
:
and
this
gift
is
termed
by
the
name
of
the
spirit
:
because
the
spirit
worketh
it
immediatly
in
vs
,
from
the
father
and
the
sonne
.
Againe
I
say
it
is
a
gift
of
regeneration
,
to
make
a
distinction
bewteene
it
,
&
ciuill
vertue
.
For
there
is
a
gift
of
regeneration
,
which
mortifies
corruption
,
and
a
gift
of
restraint
,
which
serues
only
to
keepe
in
corruption
.
Of
this
second
kind
,
are
all
ciuill
vertues
,
in
naturall
and
heathen
men
,
and
not
of
the
first
.
Ioseph
is
chast
,
and
so
was
Xenocrates
.
Iosephs
chastitie
is
a
part
of
regeneration
,
and
proceedes
from
the
spirt
here
mentioned
,
but
the
chastitie
of
Xenocrates
is
not
so
,
proceeding
only
from
the
generall
prouidence
of
God
,
and
not
from
the
spirit
of
Sanctification
.
The
like
I
say
of
all
other
ciuill
vertues
.
More
plainly
,
The
spirit
is
a
Diuine
nature
,
qualitie
,
or
condition
,
whereby
we
are
made
conformable
to
Christ
,
in
righteousnes
,
and
holines
.
The
spirit
hath
fiue
properties
.
The
first
,
that
it
is
a
rich
and
liberall
grace
of
God
.
For
it
containes
in
it
the
seede
of
all
vertues
,
and
all
necessarie
graces
of
God
:
because
it
comes
in
the
roome
of
originall
sinne
,
which
containes
in
it
,
the
seedes
of
all
vices
or
sinnes
.
The
second
is
the
largenes
of
it
,
for
this
spirit
is
in
all
the
powers
of
them
that
are
regenerat
,
that
is
,
in
the
mind
,
conscience
,
will
,
affections
,
and
in
the
sensuall
appetite
.
1.
Thes
5.
23.
And
he
that
is
sanctified
in
on
part
,
is
sanctified
in
all
.
Hence
it
followes
,
that
they
which
haue
plentie
of
illumination
,
without
change
of
affection
,
and
life
,
are
indeed
carnall
,
and
not
spirituall
.
The
third
propertie
is
sinceritie
,
for
the
grace
of
God
is
without
falsehood
or
guile
.
Psal
32.
1.
hence
ariseth
the
difference
betweene
the
Godly
man
,
and
an
hypocrite
:
betweene
the
workes
of
nature
,
and
the
workes
of
grace
.
There
are
men
that
in
distresse
desire
the
assistance
&
fauour
of
God
:
and
they
do
it
without
the
spirit
of
God
:
for
they
do
it
deceitfully
,
desiring
Gods
fauour
not
for
it selfe
,
but
in
respect
of
some
euill
from
which
they
would
be
deliuered
,
as
the
Mariners
in
Ionas
,
and
Pharao
did
.
Againe
,
there
are
men
,
that
mourne
for
their
sinnes
without
the
spirit
of
God
.
For
there
is
much
falsehood
in
their
mourning
:
because
they
mourne
for
sinne
in
respect
of
the
punishment
thereof
,
and
not
in
respect
of
the
offence
of
God
.
Lastly
,
there
are
that
pretend
a
loue
to
God
and
yet
want
the
spirit
,
for
they
loue
God
in
respect
of
his
benefits
,
as
Saul
loued
God
for
a
kingdome
:
such
loue
is
mercenarie
,
&
a
worke
of
nature
,
whereas
the
loue
which
is
from
the
spirit
,
makes
vs
loue
God
for
himselfe
.
The
fourth
propertie
is
excellencie
,
for
the
spirit
of
grace
in
Christians
is
more
excellent
then
the
grace
of
creation
,
in
two
respects
.
First
,
in
respect
of
the
beginning
thereof
.
For
the
spirit
is
from
Christ
the
second
Adam
,
both
God
and
man
:
the
grace
of
creation
should
haue
beene
conuayed
vnto
vs
from
the
first
Adam
,
but
a
meere
man
,
if
he
had
stood
.
Secondly
,
in
respect
of
constancie
,
for
God
gaue
to
Adam
the
will
to
perseuere
if
he
would
:
he
giueth
further
to
beleeuers
:
both
the
wll
to
perseuere
,
and
the
deed
The
fifte
propery
is
liuelines
,
whereby
the
spirit
is
effectuall
in
operation
.
Elihu
saith
that
the
spirit
compelled
him
,
and
was
in
him
as
a
vessell
of
new
wine
which
must
haue
a
vent
.
Iob
32.
19.
Of
the
operation
of
the
spirit
,
I
deliuer
three
things
.
The
first
,
that
the
spirit
workes
in
and
by
the
word
of
God
:
which
therefore
is
called
the
Ministerie
of
the
spirit
.
2.
Cor.
3.
6.
The
second
,
that
the
spirit
worketh
by
certaine
degrees
.
The
first
degree
and
the
very
first
beginning
of
his
diuine
operation
,
is
,
to
make
vs
feele
in
what
great
neede
we
stand
of
Christ
,
&
to
desire
to
be
reconciled
and
turned
vnto
God
.
This
is
the
first
motion
of
the
spirit
in
vs
:
and
they
which
want
this
,
haue
nothing
as
yet
of
the
grace
of
God
in
them
.
The
third
,
that
the
whole
worke
of
the
spirit
may
be
reduced
to
three
actions
.
The
first
is
,
to
cast
downe
euery
thing
in
vs
,
that
exalts
it selfe
against
God
,
2.
Cor.
10.
as
namely
,
to
beat
downe
erronious
reason
,
and
rebellious
affection
,
and
to
put
a
man
out
of
heart
with
his
chiefe
deligtes
,
and
with
his
owne
selfe
.
The
second
action
is
,
to
kindle
in
our
hearts
a
care
and
desire
of
reconciliation
with
God
in
Christ
:
hence
the
spirit
is
called
the
spirit
of
grace
and
supplication
,
Zach.
12.
The
third
action
is
,
to
write
the
law
in
our
hearts
:
and
that
is
done
by
putting
a
new
light
of
knowledge
into
the
minde
,
and
new
inclinations
into
the
will
,
and
affections
.
Thus
much
of
the
Spirit
.
Walking
in
the
spirit
,
is
,
to
Order
our
liues
according
to
the
direction
,
and
motion
of
the
spirit
.
For
,
as
the
spirit
renewes
our
nature
within
,
so
it
makes
vs
to
change
and
renew
our
actions
,
in
three
respects
.
First
,
it
makes
vs
put
a
further
beginning
to
our
actions
,
then
nature
can
afford
,
causing
vs
to
doe
them
in
faith
,
whereby
we
beleeue
,
that
our
persons
please
God
in
Christ
,
that
our
worke
to
be
done
pleaseth
God
,
that
the
defect
of
the
worke
is
pardoned
.
Secondly
,
the
spirit
makes
vs
doe
our
actions
in
a
new
manner
,
namely
,
in
obedience
to
the
written
word
.
Thirdly
,
it
makes
vs
put
a
new
end
to
our
actions
,
that
is
,
to
intend
and
desire
to
honour
God
in
the
things
that
we
doe
.
For
example
.
A
man
is
wronged
by
his
neighbour
:
and
nature
tells
him
that
he
must
requite
euill
with
euill
:
yet
he
resolues
to
doe
otherwise
:
for
(
saith
he
)
God
in
Christ
hath
forgiuen
me
many
sinnes
:
therefore
must
I
forgiue
my
neighbour
.
And
he
remembreth
that
vengeance
is
Gods
:
and
that
he
is
taught
so
to
aske
pardon
as
he
forgiueth
others
.
And
hereupon
he
sets
himselfe
to
requite
euill
with
goodnesse
.
This
is
to
liue
in
the
spirit
.
The
vse
.
By
this
rule
we
see
that
most
of
vs
faile
in
our
duties
.
For
many
of
vs
professing
Christ
,
liue
not
according
to
the
lawes
of
nature
,
in
our
common
dealings
.
We
minde
earthly
things
:
and
therefore
we
are
carnall
.
It
is
a
principle
with
many
,
that
if
we
keepe
the
Church
,
obserue
the
Queenes
laws
(
which
are
indeed
to
be
obserued
)
and
auoid
open
and
grosse
sinnes
,
we
do
all
that
God
requires
at
our
hands
.
Hereupon
to
walke
in
the
spirit
,
is
thought
to
be
a
worke
of
precisenes
,
more
then
needes
.
And
they
which
deeme
it
to
be
a
worke
of
precisenes
,
walke
not
in
the
spirit
.
And
indeede
they
which
haue
receiued
the
greatest
measure
of
the
spirit
,
must
say
with
Paul
,
that
they
are
carnall
,
sould
vnder
sinne
.
Rom.
7.
14.
Secondly
,
this
rule
telleth
vs
,
that
we
must
become
spirituall
men
,
such
as
make
conscience
of
euery
sinne
,
and
doe
things
lawfull
in
spirituall
manner
,
in
faith
,
and
obedience
,
and
not
as
carnall
men
doe
them
carnally
.
It
may
be
saide
,
that
Ministers
of
the
word
must
be
spirituall
men
.
I
answer
,
if
thou
whatsoeuer
thou
art
,
be
not
spirituall
,
thou
hast
no
part
in
Christ
.
Rom.
8.
And
the
rather
,
thou
must
be
spirituall
;
because
a
naturall
man
may
doe
the
outward
duties
of
religion
in
a
carnall
sort
.
Thirdly
,
we
must
not
iudge
any
mans
estate
before
God
,
by
any
one
,
or
some
few
actions
,
either
good
or
badde
,
but
by
his
walking
,
or
by
the
course
of
his
life
,
which
,
if
it
be
carnall
,
it
shewes
the
partie
to
be
carnall
:
if
it
be
spirituall
,
it
shewes
him
to
be
spirituall
.
The
benefit
that
ariseth
by
the
keeping
of
the
rule
followes
,
in
these
words
,
Ye
shall
not
fulfill
the
lusts
of
the
flesh
.
Flesh
]
the
corruption
of
nature
,
the
roote
of
all
sinnes
.
Lusts
]
inordinate
motions
in
the
minde
,
will
,
and
affections
.
Thus
largely
is
lust
taken
in
the
tenth
Commandement
,
which
condemneth
the
first
motions
to
euill
.
Fulfill
]
fulfilling
,
is
not
a
simple
doing
of
euill
,
but
the
accomplishing
of
lust
with
loue
,
pleasure
,
and
full
consent
of
will
:
as
also
perseuerance
in
euill
,
by
adding
sinne
to
sinne
.
A
question
.
How
farre
doth
the
child
of
God
proceede
in
the
lust
of
the
flesh
?
Answ.
He
is
assaulted
by
the
lusts
of
the
flesh
:
but
he
doth
not
accomplish
them
.
More
plainly
:
there
are
fiue
degrees
of
lust
,
Suggestion
,
delight
,
consent
,
the
acte
,
perseuerance
in
the
acte
.
Suggestion
,
and
delight
,
whereby
the
minde
is
drawne
away
,
are
incident
to
the
child
of
God
:
Consent
is
not
,
ordinarily
:
and
if
at
any
time
the
child
of
God
consent
to
the
lusts
of
his
flesh
,
it
is
but
in
part
,
and
against
his
purpose
,
because
he
is
ouercarried
.
Likewise
the
acte
or
execution
of
lust
,
is
not
ordinarily
and
vsually
in
the
child
of
God
:
if
at
any
time
he
fall
,
he
may
say
with
Paul
,
I
doe
that
which
I
hate
.
Lastly
,
perseuerance
in
euill
doth
not
befall
the
child
of
God
:
because
vpon
his
fall
he
recouers
himselfe
by
new
repentance
.
In
this
sense
,
S.
Iohn
saith
,
He
that
is
borne
of
God
,
sinnes
not
.
1.
Ioh.
3.
9.
The
vse
.
Hence
it
followes
,
that
the
lust
of
the
flesh
is
in
the
child
of
God
to
the
death
:
and
consequently
they
doe
not
fulfill
the
law
,
neither
can
they
be
iustified
thereby
,
as
Popish
doctrine
is
.
Secondly
,
our
dutie
is
not
to
accomplish
the
lusts
of
the
flesh
,
but
to
resist
them
to
the
vttermost
.
Rom.
13.
14.
Thirdly
,
here
is
comfort
for
the
seruants
of
God
.
Some
man
may
say
,
I
am
vexed
and
turmoiled
with
wicked
thoughts
,
and
desires
,
so
as
I
feare
I
am
not
Gods
child
.
I
answer
againe
,
for
all
this
despaire
not
.
For
,
if
thou
hate
and
detest
the
lusts
,
that
are
in
thee
:
if
thou
resist
them
,
and
wage
battell
against
them
:
if
beeing
ouertaken
at
any
time
,
thou
recouer
they
selfe
by
new
repentance
,
they
shall
neuer
be
laid
to
thy
charge
to
condemnation
.
Rom.
8.
1.
It
is
here
made
a
prerogatiue
of
Gods
child
,
when
the
lusts
of
the
flesh
are
in
him
,
not
to
accomplish
them
,
or
to
liue
in
subiection
to
them
.
17
For
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
they
are
contrarie
one
to
another
,
so
that
ye
cannot
doe
the
things
which
ye
would
.
These
wordes
are
a
reason
of
the
former
verse
,
thus
:
If
ye
walke
in
the
spirit
,
ye
shall
not
fulfill
the
lusts
of
the
flesh
:
for
the
flesh
and
spirit
beeing
contrarie
,
mutually
refist
and
withstand
one
another
,
so
as
ye
can
neither
doe
the
good
,
not
the
euill
,
which
ye
would
.
Paul
here
sets
forth
a
spirituall
combate
,
of
which
sixe
things
are
to
be
considered
.
The
first
is
,
concerning
the
parties
by
whome
the
combat
is
made
:
namely
,
the
flesh
,
and
the
spirit
.
The
flesh
signifies
the
corruption
of
the
whole
nature
of
man
:
and
the
spirit
is
the
gift
of
regeneration
,
(
as
hath
beene
shewed
.
)
It
may
be
demanded
how
these
twaine
beeing
but
qualities
can
be
said
to
fight
together
?
Ans.
The
flesh
and
the
spirit
are
mixed
together
in
the
whole
man
regenerate
,
and
in
all
the
powers
of
the
soule
of
man
.
Fire
and
water
are
said
to
be
mixed
in
compound
bodies
:
light
and
darknes
are
mixed
in
the
aire
at
the
dawning
of
the
day
.
In
a
vessell
of
luke
warme
water
,
heat
and
cold
are
mixed
together
,
we
cannot
saie
,
that
the
water
is
in
one
parte
hott
and
in
another
cold
,
but
the
whole
quantitie
of
water
is
hott
in
parte
,
and
cold
in
parte
.
Euen
so
the
man
regenerate
is
not
in
one
part
flesh
,
&
in
another
part
spirit
,
but
the
whole
mind
is
partly
flesh
and
partly
spirit
,
and
so
are
the
will
and
affections
through
out
,
partly
spirituall
,
and
partly
carnall
.
Now
vpon
this
mixture
it
comes
to
passe
that
the
powers
of
the
soule
are
carried
and
disposed
diuerse
waies
:
and
hereupon
followes
the
combat
.
The
second
point
concernes
the
meanes
whereby
this
combate
is
made
:
and
that
is
,
a
two
sold
Concupiscence
,
expressed
in
these
words
,
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
.
The
lust
of
the
flesh
shewes
it selfe
in
two
actions
.
The
first
is
,
to
defile
〈◊〉
represse
the
good
motions
of
the
spirit
.
In
this
respect
Paul
saith
when
I
would
do
good
euill
is
present
and
the
law
of
the
flesh
rebelles
against
the
law
of
the
mind
.
Rom.
7.
21.
23.
Hereupon
the
flesh
is
fitly
resembled
by
the
disease
called
Ephialtes
or
the
mare
,
in
which
men
in
their
slumber
,
thinke
they
feele
a
thing
as
heauie
as
a
mountaine
lying
on
their
brests
,
which
they
can
no
waie
remoue
.
The
second
action
of
the
flesh
,
is
,
to
bring
forth
and
to
fill
the
mind
with
wicked
cogitations
,
and
rebellious
inclinations
.
In
this
respect
concupiscence
is
said
to
tempt
,
intice
,
and
draw
away
the
mind
of
man
.
Iam.
1.
14.
Againe
,
the
lust
of
the
spirit
hath
two
other
actions
.
The
first
is
,
to
curbe
,
and
restraine
the
flesh
.
Thus
Saint
Iohn
saith
that
the
seed
of
grace
keepes
the
regenerate
that
they
can
not
sinne
.
1.
Ioh.
3.
9.
The
second
action
of
the
spirit
is
to
ingender
good
motions
,
cogitations
,
and
inclinations
,
agreeable
to
the
will
of
God
.
Thus
Dauid
saith
that
his
raines
did
teach
him
in
the
night
season
.
Psal.
16.
And
the
prophet
Isai
saith
,
thine
eare
shall
heare
a
voice
saying
,
here
is
the
way
walke
in
it
when
thou
●urnest
to
the
right
hand
,
or
to
the
left
c.
30.
v.
21.
And
this
voice
,
(
no
doubt
)
is
not
only
the
voice
of
such
as
be
teachers
,
but
also
the
inward
voice
of
the
spirit
of
God
in
vs
.
And
thus
by
the
concurrence
of
these
contrarie
actions
in
one
and
the
same
man
,
is
this
combat
made
.
The
third
point
is
,
concerning
the
cause
of
this
combat
,
in
these
wordes
(
and
these
are
contrarie
one
to
another
.
)
The
contrarietie
of
the
flesh
and
the
spirit
,
makes
the
combat
.
And
the
contrarietie
is
very
great
,
for
the
spirit
is
the
gift
of
righteousnes
:
and
the
flesh
standes
in
a
double
opposition
to
it
,
for
it
is
first
of
all
,
the
want
of
righteousnes
,
and
secondly
,
a
prones
to
all
vnrighteousnes
:
that
is
to
say
,
not
a
single
but
a
double
priuation
or
want
of
the
grace
or
gift
of
God
.
Hence
I
gather
,
that
man
hath
no
freedome
of
will
in
good
duties
,
before
his
conuersion
,
because
he
is
then
wholly
flesh
,
and
wants
the
spirit
of
God
:
and
the
flesh
is
flat
contrarie
to
the
spirit
:
and
one
contrarie
hath
no
power
at
all
to
bring
forth
the
effect
of
his
contrarie
.
And
hence
it
followes
,
that
there
are
no
such
workes
wherby
a
man
may
prepare
himselfe
to
his
owne
iustification
,
for
though
the
mind
be
inlightned
with
a
general
faith
,
yet
man
before
he
be
iustified
,
is
nothing
but
flesh
:
and
flesh
beeing
in
nature
opposite
to
the
spirit
,
can
make
no
preparation
for
the
spirit
,
no
more
then
darknes
can
make
preparation
for
the
entrance
of
light
.
The
fourth
point
,
is
,
concerning
the
persons
in
whome
this
combate
is
to
be
found
.
And
they
are
beleeuers
,
(
not
vnbeleeuers
or
wicked
men
:
)
such
as
the
Galatians
were
,
to
whome
this
combate
is
said
to
belong
.
It
may
be
alleaged
,
that
naturall
men
haue
a
combate
in
them
.
For
they
can
say
,
I
see
and
approoue
that
which
is
good
,
but
I
doe
that
which
is
naught
.
Ans.
This
combate
is
betweene
the
naturall
conscience
,
and
rebellious
affection
:
and
it
is
incident
to
all
men
that
haue
in
them
any
conscience
,
or
light
of
reason
.
But
the
combate
of
the
flesh
and
the
spirit
,
is
of
an
other
kinde
,
for
in
it
the
mind
is
carried
against
it selfe
,
the
will
against
it selfe
,
and
the
affections
against
themselues
:
by
reason
they
are
partly
spirituall
,
and
partly
carnall
.
Secondly
,
not
all
beleeuers
haue
this
combate
in
them
,
but
only
such
as
be
of
yeares
:
for
infants
,
though
they
haue
the
seede
of
grace
in
them
,
yet
do
they
want
the
act
or
exercise
thereof
:
and
therefore
they
feele
not
this
combate
,
because
it
standes
in
action
.
Thirdly
,
this
combate
is
in
the
godly
for
the
time
of
this
life
only
,
because
in
death
the
flesh
is
abolished
,
and
consequently
the
combate
it selfe
.
The
fift
point
,
is
,
in
what
things
doth
this
combate
shew
it selfe
?
Ans.
In
all
the
actions
of
men
regenerate
,
which
Paul
signifies
,
when
he
saith
,
ye
cannot
do
the
things
which
ye
would
.
For
example
:
in
praier
,
sometime
we
feele
feruent
desires
,
and
sometime
againe
deadnes
of
spirit
;
sometimes
faith
,
sometimes
doubting
.
This
combate
is
in
all
the
actions
of
the
Godly
,
specially
in
good
actions
.
Thus
much
Paul
teacheth
,
when
he
saith
,
I
find
by
the
law
of
God
,
that
when
I
would
do
good
,
euil
is
present
.
Rom.
7.
21.
And
I
do
not
the
good
which
I
would
,
but
the
euill
which
I
would
not
,
that
do
I.
v.
19.
And
that
we
mistake
not
,
it
must
be
remembred
,
that
Paul
speakes
all
this
of
himselfe
,
as
beeing
regenerate
:
that
he
speakes
it
not
of
this
or
that
action
,
but
of
the
course
of
his
life
,
in
which
he
willed
and
indeauoured
to
do
that
which
was
good
,
and
acceptable
to
God
.
And
that
appeares
by
the
very
wordes
,
when
he
saith
,
to
will
is
present
with
me
.
And
,
I
would
do
good
,
but
I
do
it
not
.
Marke
further
,
while
Paul
wills
and
indeauours
to
do
that
which
is
good
,
if
he
faile
and
do
amisse
,
he
may
well
say
,
It
is
not
I
that
do
it
,
but
the
flesh
that
dwelles
in
me
.
And
vngodly
men
for
the
couering
of
their
wickednes
,
if
they
say
(
as
they
do
)
that
it
is
their
flesh
that
sinneth
,
and
not
they
,
the
abuse
the
holy
doctrine
,
and
example
of
Paul
.
The
last
point
,
concernes
the
effect
of
the
Combate
,
which
is
to
hinder
the
Godly
that
they
cannot
do
that
which
they
would
,
and
that
three
waies
.
First
it
makes
them
that
they
cannot
sinne
,
that
is
,
liue
in
practise
of
any
one
sinne
.
1.
Iohn
3.
9.
Secondly
,
if
at
any
time
they
fall
,
it
s●aies
and
keepes
them
,
that
they
sinne
not
with
full
consent
of
will
.
For
they
say
when
they
sinne
,
the
euill
which
I
hate
,
that
do
I.
Thirdly
,
though
in
the
ordinarie
course
of
their
liues
they
do
that
which
is
good
,
yet
by
reason
of
this
combate
,
they
faile
in
the
dooing
of
it
.
Rom.
7.
18.
to
wil
is
present
with
me
,
but
I
find
no
means
to
fulfil
or
accomplish
that
which
is
good
.
Euen
as
a
sick-man
that
is
in
recouerie
,
for
his
affection
,
thinkes
he
is
able
to
walke
a
mile
or
twaine
,
and
yet
by
reason
of
faintnes
and
weakenes
,
is
scarce
able
to
walke
once
or
twise
about
his
chamber
.
So
the
regenerate
man
,
for
affection
inclines
to
the
best
things
:
and
yet
by
reason
of
the
flesh
,
failes
in
the
dooing
of
them
.
Thus
much
of
the
combate
,
the
vse
followes
.
Hence
I
gather
,
that
concupiscence
or
lust
after
baptisme
,
in
the
regenerate
,
is
a
sinne
.
For
the
lust
of
the
spirit
,
is
the
thing
that
God
requireth
and
approoueth
:
now
the
lust
of
the
flesh
is
directly
contrarie
to
it
,
as
a
defect
or
priuation
thereof
:
and
therefore
the
lust
of
the
flesh
is
properly
a
sinne
,
whether
consent
of
will
goe
with
it
,
or
no.
Againe
,
hence
it
followes
,
that
workes
of
the
regenerate
,
are
mixed
workes
,
that
is
,
good
workes
indeed
,
yet
not
perfectly
good
,
but
partly
euill
:
for
such
as
the
cause
is
,
such
is
the
effect
:
now
the
minde
and
will
of
man
,
are
the
cause
of
his
workes
,
and
the
mind
is
partly
carnall
,
and
partly
spirituall
:
so
also
is
the
will
:
and
therefore
the
workes
that
proceede
from
them
,
are
partly
spirituall
,
&
in
part
carnall
.
Vpon
this
ground
it
followes
,
that
all
the
workes
of
regenerate
men
,
are
sinfull
,
and
in
the
rigour
of
iustice
deserue
damnation
.
Obiect.
Sinne
is
the
transgression
of
the
law
:
good
workes
are
no
transgression
of
the
law
:
therefore
good
workes
are
no
sinnes
.
I
answer
to
the
minor
.
The
transgression
of
the
law
is
twofold
:
One
,
which
is
directly
against
the
law
,
both
for
matter
,
and
manner
:
the
second
is
,
when
that
is
done
which
the
law
requires
,
but
not
in
that
manner
it
should
be
done
.
And
thus
good
workes
become
sinfull
.
The
dutie
which
the
law
requires
,
is
done
,
but
it
is
not
done
perfectly
as
it
ough
to
be
done
,
by
reason
of
the
flesh
.
Secondly
,
it
is
alleaged
that
good
workes
are
from
the
spirit
of
God
:
and
that
nothing
proceeding
from
the
spirit
of
God
is
sinne
.
Ans.
Things
proceeding
from
the
spirit
of
God
alone
,
or
from
the
spirit
immediatly
,
are
no
sinnes
:
now
good
workes
proceed
not
only
from
the
spirit
,
but
also
from
the
mind
and
will
of
man
,
as
instruments
of
the
spirit
.
And
when
an
effect
proceedes
from
sundrie
causes
that
are
subordinate
,
it
takes
vnto
it
the
nature
of
the
second
cause
:
hereupon
workes
are
●●rtly
spirituall
,
and
partly
carnall
,
as
the
minde
and
will
of
the
doer
is
.
Thirdly
,
it
is
alleged
,
that
good
works
please
God
:
and
that
things
pleasing
God
,
are
no
sinnes
.
Ans.
They
please
God
;
because
the
doer
is
in
Christ
,
and
so
pleaseth
God
.
Againe
,
they
please
not
God
before
,
or
without
pardon
:
for
they
are
accepted
,
because
God
approoues
his
owne
worke
in
vs
,
&
pardons
the
defect
thereof
.
Lastly
,
some
obiect
on
this
manner
.
No
sinnes
are
to
be
done
:
good
workes
are
sinnes
:
there-therefore
not
to
be
done
.
Ans.
They
are
not
simply
sinnes
,
but
onely
by
accident
.
For
as
God
commands
them
they
are
good
:
and
as
godly
men
doe
them
,
they
are
good
in
part
.
Now
the
reason
holds
onely
thus
:
That
which
is
sinne
,
so
farre
forth
as
it
is
a
sinne
,
or
if
it
be
simplie
a
sinne
,
is
not
to
be
done
.
Now
then
vpon
this
doctrine
it
followes
,
that
there
is
no
iustification
by
workes
,
nor
no
fulfilling
of
the
law
,
for
the
time
of
this
life
.
Thirdly
,
hence
it
follows
,
that
the
grace
of
God
for
the
time
of
this
life
,
is
mixed
with
his
contrarie
,
the
corruption
of
the
flesh
.
This
mixture
the
godly
feele
in
themselues
to
the
great
griefe
of
their
hearts
.
When
they
would
beleeue
,
their
mindes
are
oppressed
with
vnbeleefe
.
They
see
more
ignorance
in
themselues
,
then
light
of
knowledge
.
There
are
a
number
amongst
vs
,
that
say
,
they
know
as
much
as
all
the
world
can
teach
them
,
that
they
doe
perfectly
beleeue
in
Christ
,
and
euer
did
,
that
they
loue
God
with
all
their
hearts
,
and
did
neuer
so
much
as
doubt
of
the
mercie
of
God
.
But
these
men
are
voide
of
the
grace
of
God
:
they
are
like
emptie
barrells
that
make
a
great
sound
:
they
neuer
knew
what
is
meant
by
the
combate
of
the
flesh
,
and
spirit
.
Fourthly
,
we
are
here
to
be
admonished
,
in
all
duties
of
religion
to
vse
industrie
,
and
paines
,
by
willing
,
striuing
,
and
indeuouring
to
the
vttermost
,
to
doe
that
which
we
ought
to
doe
.
We
must
vse
asking
,
seeking
,
knocking
,
Matth.
7.
7.
we
must
with
Paul
vse
wrastling
in
our
praiers
to
God
.
Rom.
15.
30.
They
that
would
haue
knowledge
in
the
booke
of
God
,
must
doe
more
then
heare
a
Sermon
:
they
must
striue
against
their
ignorance
,
and
blindnes
,
and
laboriously
exercise
their
senses
in
the
discerning
of
good
and
euill
.
They
that
would
beleeue
,
must
striue
against
their
naturall
vnbeleefe
,
and
indeauour
to
beleeue
.
Blessed
(
saith
Salomon
,
Prou.
28.
)
is
the
man
that
feareth
himselfe
,
or
inures
himselfe
to
feare
.
Paul
saith
of
himselfe
,
that
he
laboured
and
tooke
paines
to
keepe
a
good
conscience
.
Act.
24.
16.
Lastly
,
by
reason
of
this
combate
,
we
are
put
in
minde
to
vse
sobrietie
,
and
watchfulnesse
ouer
our
owne
corruptions
,
with
much
and
instant
praier
,
least
we
fall
into
temptation
.
Matth.
26.
41.
We
should
practise
these
more
then
we
doe
:
for
beside
the
enemies
without
,
we
haue
an
enemie
within
,
that
seekes
our
perdition
.
18
And
if
ye
be
led
by
the
spirit
,
ye
are
not
vnder
the
law
.
In
the
13.
verse
Paul
propounds
a
maine
rule
of
good
life
,
Giue
no
occasion
to
the
flesh
:
and
for
the
better
keeping
of
this
,
he
giues
a
second
rule
,
v.
16.
Walke
in
the
spirit
.
Of
this
second
rule
,
he
giues
two
reasons
.
The
first
,
is
taken
from
the
contrarietie
of
the
flesh
,
and
the
spirit
.
v.
17.
The
second
,
is
in
these
words
:
they
that
walke
according
to
the
spirit
,
are
freed
from
the
curse
of
the
law
.
In
these
words
,
Paul
sets
downe
three
things
.
The
first
,
is
the
office
of
the
spirit
,
which
is
,
first
of
all
,
to
regenerate
and
renew
all
the
powers
of
the
soule
;
and
secondly
,
to
guide
and
conduct
them
that
are
regenerate
.
Psal.
143.
10.
In
this
guidance
or
conduction
,
there
are
foure
actions
of
the
spirit
.
The
first
is
,
Preseruation
,
whereby
the
holy
Ghost
maintaines
the
gift
of
regeneration
in
them
that
are
regenerate
.
The
second
is
,
Cooperation
,
whereby
the
will
of
God
as
the
first
cause
,
workes
together
with
the
regenerate
will
of
man
,
as
the
second
cause
.
And
without
this
Cooperation
mans
will
brings
forth
no
good
action
:
no
more
then
the
tree
which
is
apt
to
bring
forth
fruit
,
yeeldes
fruit
indeede
,
till
it
haue
the
presence
and
cooperation
of
the
Sunne
,
and
that
in
the
season
of
the
yeare
.
The
third
,
is
direction
,
whereby
the
spirit
of
God
ordereth
and
establisheth
the
minde
,
will
,
and
affections
,
in
good
duties
.
2.
Thess.
3.
5.
The
last
,
is
Excitation
,
whereby
the
spirit
stirres
and
still
mooues
the
will
and
minde
;
after
they
are
regenerate
:
because
for
the
time
of
this
life
,
the
grace
of
God
is
hindred
and
oppressed
by
the
flesh
.
Hereupon
after
regeneration
,
there
must
still
be
new
inclining
.
Psal.
119.
36.
new
drawing
.
Cant.
1.
3.
new
working
of
the
will
and
the
deede
.
Phil.
2.
13.
Hence
it
follows
,
that
beside
the
antecedent
,
and
first
grace
,
there
is
necessarie
a
subsequent
,
or
second
grace
.
For
we
doe
not
that
good
which
we
can
doe
,
vnles
God
by
a
second
grace
make
vs
doe
it
,
as
he
made
vs
able
to
doe
it
by
the
first
grace
.
The
second
thing
,
is
,
the
Office
of
all
true
beleeuers
:
and
that
is
,
to
resigne
themselues
in
subiection
to
the
worke
of
Gods
spirit
.
Now
Gods
spirit
workes
in
and
by
the
word
of
God
.
And
hereupon
this
Subiection
hath
two
parts
.
The
first
is
,
to
make
triall
,
inquirie
,
and
examination
,
what
is
the
good
will
of
God
,
in
euery
thing
.
Rom.
12.
2.
Thus
did
Dauid
,
Psal.
119.
94.
I
am
thine
,
saue
me
,
for
I
seeke
thy
commandements
.
The
second
part
is
,
to
denie
our selues
,
and
to
conforme
our
mindes
,
consciences
,
wills
,
affections
,
in
all
things
,
to
the
foresaid
will
of
God
.
Rom.
12.
2.
Let
all
such
as
desire
to
be
spirituall
,
remember
and
make
conscience
to
practise
this
.
The
third
is
,
the
Priuiledge
of
beleeuers
,
in
the
last
wordes
,
Ye
are
not
vnder
the
law
.
Vnderstand
this
,
in
respect
of
the
curse
and
condemnation
of
the
law
:
for
otherwise
we
are
all
vnder
the
law
,
as
it
is
the
rule
of
Good
life
.
The
priuiledge
then
is
,
that
God
doth
not
impute
the
defects
of
obedience
to
such
as
truly
beleeue
and
repent
,
but
he
accepts
their
imperfect
obedience
,
as
perfect
and
absolute
.
This
serues
to
comfort
them
that
greeue
,
because
they
feele
the
want
of
Sanctification
in
themselues
.
For
if
they
can
and
doe
will
that
which
is
good
,
and
indeauour
themselues
in
the
course
of
their
liues
according
to
their
will
,
let
them
not
feare
ouermuch
,
when
their
obedience
is
defectiue
:
because
they
are
not
vnder
the
rigour
of
the
law
:
and
therefore
God
accepts
,
the
will
and
indeauour
to
obay
,
for
obedience
.
And
the
consideration
of
Gods
mercifull
acceptation
,
must
stirre
vs
vp
to
an
earnest
care
and
conscience
of
all
good
duties
.
19
Moreouer
,
the
workes
of
the
flesh
are
manifest
,
which
are
adulterie
,
fornication
,
vncleannes
,
wantonnes
,
20
Idolatrie
,
witchcraft
,
hatred
,
debate
,
emulations
,
wrath
,
contentions
,
seditions
,
heresies
,
21
Enuie
,
murthers
,
drunkennes
,
gluttonie
,
and
such
like
:
whereof
I
tel
you
before
(
as
I
also
haue
told
you
before
)
that
they
which
do
such
things
,
shal
not
inherit
the
kingdom
of
God
.
Paul
before
deliuered
his
rule
in
generall
tearmes
,
Giue
no
occasion
to
the
flesh
:
and
,
fulfill
not
the
lusts
of
the
flesh
.
Now
he
proceedes
further
in
way
of
declaration
,
to
make
a
Catalogue
or
rehearsall
of
the
particular
workes
of
the
flesh
,
which
were
in
vse
,
and
knowne
to
the
Galatians
.
And
this
he
doth
for
waightie
cause
.
For
we
are
full
of
blindnes
,
and
see
not
our
corruption
:
and
we
are
full
of
hypocrisie
,
and
therefore
readie
to
esteeme
our selues
spirituall
,
when
we
are
carnall
.
And
therefore
this
Catalogue
serues
fitly
as
a
table
or
glasse
,
to
discouer
the
corruption
of
mans
heart
,
by
the
fruits
thereof
.
After
Pauls
example
,
euery
man
shall
doe
well
to
make
a
Catalogue
of
the
sinnes
of
his
whole
life
.
By
this
meanes
shall
we
better
know
our selues
,
and
take
a
manifest
view
of
our
sinnefull
condition
.
In
this
Catalogue
,
I
consider
three
things
:
the
condition
of
the
workes
of
the
flesh
:
the
kinds
of
them
:
and
the
punishment
thereof
.
The
condition
is
,
that
the
workes
of
the
flesh
are
said
to
be
manifest
,
not
onely
to
God
,
but
euen
to
men
that
haue
the
light
of
reason
,
and
naturall
conscience
.
Hence
it
followes
,
that
there
is
matter
sufficient
for
the
condemnation
of
them
that
neuer
knew
the
Gospel
.
For
though
the
flesh
it selfe
be
secret
and
hidden
,
yet
the
workes
of
the
flesh
are
manifest
to
the
naturall
man
.
And
this
must
further
admonish
vs
,
neuer
to
hide
or
excuse
our
sinns
,
but
freely
to
confesse
them
before
God
,
and
before
men
also
,
when
neede
requires
.
Whether
we
confesse
them
or
no
,
they
are
manifest
:
and
the
ingenuous
confessing
or
vncouering
of
them
,
is
the
way
to
couer
them
.
Psal.
32.
1.
4.
Touching
the
kinds
or
sorts
of
the
workes
of
the
flesh
,
they
are
in
number
se●uenteene
:
and
I
may
reduce
them
to
foure
heads
.
The
first
sort
,
are
against
chastitie
,
the
second
,
against
religion
,
the
third
,
against
charitie
,
the
last
,
against
temperance
.
The
workes
of
the
flesh
against
chastitie
,
are
foure
;
and
they
are
placed
in
the
first
ranke
,
for
iust
cause
:
for
by
them
,
men
are
brought
to
reprobate
mindes
.
Rom.
1.
28.
and
to
be
without
sense
or
feeling
.
Eph.
4.
19.
and
the
bodie
which
should
be
the
temple
of
the
holy
Ghost
,
is
made
a
stable
and
a
stie
for
the
deuill
.
Adulterie
]
it
is
the
incontinencie
of
persons
married
,
or
of
persons
whereof
one
at
the
least
is
married
,
or
betrothed
.
I
say
betrothed
:
because
one
and
the
same
punishment
is
designed
to
married
,
and
betrothed
persons
:
and
therefore
the
sinne
is
like
in
both
.
If
adulterie
,
which
is
the
breach
of
wedlocke
,
be
a
worke
of
the
flesh
,
then
damnable
is
the
decretall
of
Pope
Syricius
,
that
marriage
it selfe
was
the
pollution
of
the
flesh
.
It
may
be
obiected
,
that
young
widdowes
by
marrying
haue
damnation
,
and
breake
the
faith
of
baptisme
.
1.
Tim.
5.
12.
Ans.
They
are
not
saide
to
breake
the
faith
of
baptisme
,
because
they
marrie
:
but
because
they
waxe
wanton
against
Christ
,
and
so
marrie
:
that
is
,
cast
off
the
reines
of
obedience
,
by
committing
fornication
,
and
then
for
to
couer
their
offence
,
they
marrie
.
This
I
take
to
be
the
right
sense
of
that
place
.
Adulterie
is
named
in
the
first
place
,
and
that
for
speciall
cause
.
For
as
it
is
a
common
,
so
is
it
also
a
great
sinne
.
For
it
is
the
breach
of
the
couenant
of
marriage
,
made
in
the
presence
of
God
,
and
vnto
God
:
and
therefore
it
is
called
the
couenant
of
God
.
Prou.
2.
17.
It
is
the
punishment
of
idolatrie
.
Rom.
1.
24.
It
is
a
sinne
greater
then
theft
.
Prou.
6.
30.
32.
The
committers
of
this
sinne
cut
off
themselues
from
humane
societie
,
and
become
men
of
death
,
&
women
of
death
,
according
to
Gods
law
.
And
it
will
neuer
be
well
with
humane
societie
,
till
adulterers
be
made
fellons
,
their
liues
taken
from
them
,
and
their
goods
confiscate
.
Lastly
,
this
sinne
brings
the
ruine
of
the
families
of
adulterous
persons
:
and
it
sets
a
fire
in
them
that
burnes
to
destruction
.
Fornication
]
it
is
the
incontinencie
of
single
persons
.
Marke
how
it
is
made
a
manifest
worke
of
the
flesh
.
Hence
it
follows
,
that
fornication
is
no
light
matter
,
or
a
thing
indifferent
,
as
some
haue
taught
.
It
may
be
obiected
,
that
it
is
numbered
among
things
indifferent
,
Act.
15.
29.
for
with
strangled
,
and
blood
,
is
ioyned
fornication
.
Ans.
The
Gentiles
indeede
esteemed
it
as
a
thing
indifferent
:
and
hereupon
it
may
be
,
it
is
ioyned
with
things
indifferent
.
But
the
iudgement
of
the
Church
was
otherwise
:
and
this
opinion
of
the
Gentiles
is
confuted
by
Paul
.
1.
Cor.
6.
Againe
,
it
may
be
obiected
,
that
the
Lord
commanded
the
Prophet
Ose
to
take
vnto
him
an
harlot
.
Ose
1.
2.
Ans.
It
was
done
in
type
or
figure
:
and
then
the
wordes
of
the
Lord
carrie
this
sense
,
Take
vnto
thee
a
wife
of
fornications
,
that
is
,
prophecie
and
publish
,
that
thou
art
like
one
that
takes
a
wife
of
fornication
.
Againe
,
if
the
thing
were
done
indeede
,
yet
did
not
the
Prophet
take
an
harlot
,
to
liue
in
fornication
with
her
,
but
at
Gods
commandement
,
to
liue
with
her
according
to
Gods
ordinance
,
namely
,
in
marriage
.
Againe
,
hence
I
gather
,
that
there
is
no
warrant
for
the
Toleration
of
fornication
.
For
it
is
a
foule
and
manifest
worke
of
the
flesh
.
Magistrates
may
not
doe
euill
,
that
good
may
come
thereof
.
Rom.
3.
8.
Whosoeuer
doth
euill
,
must
feare
:
because
the
Magistrate
beares
the
sword
to
punish
.
Rom.
13.
4.
And
the
commandement
of
God
was
,
that
there
must
be
no
whore
in
Israel
.
Deut.
23.
Therefore
the
permission
of
the
Stewes
in
Rome
is
without
warrant
:
and
the
rather
,
because
there
the
prohibition
of
mariage
(
in
sundrie
orders
of
men
)
beares
sway
.
Uncleannes
]
the
incontinencie
against
nature
,
as
incest
,
the
sinne
of
Sodom
,
and
such
like
.
Marke
,
where
these
sinnes
were
knowne
,
there
they
are
named
particularly
by
Paul
,
as
among
the
Romanes
,
Rom.
1.
27
,
28.
and
to
the
Corinthians
,
1.
Cor.
6.
9
,
10.
but
where
they
were
not
knowne
,
as
in
Galatia
,
there
they
are
onely
mentioned
generally
,
least
by
the
naming
of
them
,
he
should
after
a
sort
teach
them
.
Wantonnes
]
that
is
,
the
open
profession
and
ostentation
of
incontinencie
,
by
vnchast
words
,
wanton
gestures
,
and
wanton
apparell
.
Hence
it
appeares
,
that
we
are
to
detest
all
signes
of
incontinencie
:
and
that
we
are
to
be
chast
not
onely
in
deed
,
but
also
in
our
words
,
gestures
,
and
behauiours
.
The
punishment
of
these
sinnes
is
in
v.
21.
in
these
wordes
,
They
which
doe
these
things
shall
not
inherit
the
kingdome
of
God
.
And
it
must
be
remembred
,
that
this
threat
or
curse
must
be
applied
to
euery
one
of
these
sinnes
particularly
.
The
vse
.
There
are
a
number
of
men
that
liue
secretly
in
these
sinnes
,
adulterie
,
fornication
,
&c.
And
because
they
professe
Christian
religion
,
and
sometime
come
to
the
Church
,
and
to
the
Lords
table
,
they
thinke
all
is
well
,
and
they
suppose
there
is
no
daunger
.
Thus
make
they
a
couenant
with
hell
and
death
.
Isa.
28.
But
they
deceiue
themselues
:
for
God
is
vnchangeable
,
and
all
his
threats
shall
be
accomplished
.
And
no
adulterer
,
no
fornicatour
,
no
vncleane
person
shall
enter
into
the
kingdome
of
God
,
whatsoeuer
men
suppose
,
or
dreame
.
Secondly
,
by
the
consideration
of
this
threat
,
we
are
admonished
to
flie
adulterie
,
fornication
,
wantonnes
,
&c.
They
say
,
these
are
but
tricks
of
youth
.
Belike
then
it
is
but
a
tricke
,
to
loose
the
kingdome
of
heauen
.
Salomon
saith
,
Blessed
is
the
man
that
feareth
,
or
causeth
himselfe
to
feare
.
Prou.
28.
14.
now
that
shall
be
done
,
when
we
terrifie
our selues
from
these
offences
by
setting
Gods
iudgements
before
vs
.
Lastly
,
some
man
may
say
,
what
shall
they
doe
that
are
ouertaken
with
these
sinnes
,
if
the
doers
thereof
cannot
enter
into
the
kingdom
of
god
?
Ans.
Their
case
is
dangerous
:
&
there
is
but
one
way
to
helpe
them
in
the
world
:
and
that
is
to
cease
from
adulterie
,
fornication
,
vncleannes
,
wantonnes
,
and
to
doe
the
contrarie
.
Psal.
34.
14.
And
this
will
doe
the
deede
:
for
the
promise
of
God
is
,
he
that
confesseth
his
sinnes
,
and
forsaketh
them
,
shall
haue
mercie
.
Prou.
28.
14.
And
this
promise
of
God
is
not
contrarie
to
his
threat
.
For
so
long
as
men
are
doers
of
these
sinnes
,
or
of
any
one
of
them
,
they
are
out
of
Gods
kingdom
:
and
when
they
cease
to
be
doers
of
them
,
and
contrariwise
exercise
themselues
in
the
workes
of
chastitie
,
possessing
their
vessells
,
that
is
,
their
bodies
,
in
sanctification
and
honour
,
the
case
is
altered
,
and
they
must
no
more
be
reputed
doers
of
these
sinnes
.
For
God
accepts
men
not
as
they
haue
bin
,
but
as
they
are
.
In
that
these
foure
sinnes
,
adulterie
,
fornication
,
&c.
are
manifest
workes
of
the
flesh
,
we
are
taught
three
things
.
The
first
is
,
that
we
must
stocke
vp
the
roote
of
these
sinnes
,
that
is
,
mortifie
the
passion
of
concupiscence
,
Col.
3.
5.
1.
Thess.
4.
5.
which
is
nothing
els
but
an
inordinate
inclination
to
these
vices
.
And
it
is
mortified
in
vs
,
if
we
learne
to
feare
God
in
his
word
,
and
in
the
commandement
that
forbiddes
adulterie
.
For
the
feare
of
God
clenseth
both
heart
and
life
.
Ioseph
tempted
by
his
mistris
to
follie
,
by
this
meanes
eschewed
the
offence
,
saying
,
shall
I
doe
this
,
and
sinne
against
God
?
Further
,
it
must
be
remembred
,
that
without
holines
,
no
man
can
see
God
,
or
haue
fellowship
with
him
.
Hebr.
12.
14.
And
while
the
lust
of
concupiscence
beares
the
sway
,
there
is
no
holines
:
and
therefore
no
fellowship
with
God
.
The
second
rule
is
,
that
all
occasions
of
these
sinnes
must
be
cut
off
,
two
specially
,
Idlenesse
,
and
the
pampering
of
the
bodie
.
For
Idlenes
,
consider
Dauid
,
who
when
he
was
out
of
ciuill
warres
,
and
free
from
banishment
,
at
peace
in
his
owne
house
,
his
wandring
affection
carried
him
to
commit
adulterie
.
And
the
Israelites
when
they
were
stored
and
pampered
with
all
the
blessings
of
God
,
gaue
themselues
to
the
committing
of
these
offences
.
Ier.
5.
7.
1.
Cor.
10.
7.
and
the
people
of
Sodom
and
Gomorrha
.
Ezech.
16.
49.
The
third
rule
is
,
that
all
signes
of
these
vices
must
be
auoided
and
detested
,
that
is
,
any
speech
or
action
,
that
may
signifie
or
giue
suspition
of
an
incontinent
disposition
,
as
light
talke
,
wanton
behauiour
,
curiousnes
and
excesse
in
trimming
of
the
bodie
,
suspected
companie
,
or
companie
that
may
in
likelihood
be
suspected
.
For
it
is
Gods
will
that
not
onely
the
vice
it selfe
,
but
also
the
appearance
of
euery
vice
should
be
auoided
.
1.
Thess.
5.
22.
Idolatrie
]
The
second
sort
of
sinnes
follow
,
which
are
against
godlines
:
and
they
are
three
,
Idolatrie
,
Witchcraft
,
Heresie
.
Idolatrie
is
the
worshipp
〈◊〉
Idol-gods
.
An
Idol
is
taken
two
waies
.
First
of
all
,
a
fiction
,
or
a
thing
meerely
deuised
,
is
an
Idol
:
againe
,
when
we
conceiue
a
thing
that
is
otherwise
then
it
is
,
it
is
an
Idol
.
So
likewise
Idolatrie
is
twofold
.
One
is
,
when
some
thing
that
is
not
God
,
is
set
vp
in
the
Roome
of
God
:
and
that
is
done
three
waies
.
One
is
,
when
the
Godhead
is
ascribed
to
a
creature
,
as
when
it
was
said
to
Herod
,
The
voice
of
a
God
,
Act.
12.
22.
and
not
of
a
man
.
The
second
is
,
when
any
propertie
of
the
godhead
is
ascribed
to
the
creature
.
The
third
is
,
when
the
affections
of
our
hearts
are
giuen
to
the
creature
.
Thus
couetousnes
is
called
Idolatrie
,
Col.
3.
5.
because
it
makes
men
put
their
affiance
in
riches
.
The
second
kind
of
Idolatrie
,
is
to
worship
the
true
God
with
deuised
worship
,
as
namely
with
,
in
,
and
at
Images
,
set
vp
to
the
honour
of
God
.
This
Idolatrie
is
forbidden
in
the
second
commaundement
,
as
Moses
hath
expounded
the
law
,
Deut.
4.
16.
Thou
sawest
no
image
in
the
day
I
appeared
in
Mount
Sinait
therefore
thou
shalt
make
no
image
,
namely
of
God
.
It
is
alleadged
,
that
the
commandement
onely
forbids
the
making
of
the
images
of
false
gods
.
I
answer
,
and
of
the
true
God
also
.
Aarons
calfe
was
an
Image
of
the
true
God
.
Exod.
32.
5.
And
it
must
be
obserued
,
that
Iehu
destroied
the
Idols
of
Baal
,
2.
King
.
10.
26.
and
withall
remained
still
in
the
sinne
of
Ieroboam
,
v.
31.
which
was
to
worship
the
calfes
in
Dan
and
Bethel
,
which
were
images
of
Iehoua
.
And
for
this
he
is
discommended
.
The
vse
.
By
this
we
see
that
the
Romish
religion
is
a
carnall
religion
:
for
it
teacheth
Idolatrie
foure
waies
.
First
,
it
inioyneth
men
to
giue
to
the
Consecrated
Host
the
name
and
honour
of
God
.
And
thus
they
set
vp
vnto
themselues
a
breaden
God
made
with
mans
hand
.
An
Idol
,
as
abominable
as
euer
was
among
the
Gentiles
.
Secondly
,
it
teacheth
men
to
inuocate
Angels
,
and
Saints
departed
:
and
thereby
it
giues
vnto
them
the
searching
of
the
heart
,
the
hearing
and
helping
of
all
men
,
at
all
times
,
and
places
,
according
to
their
seuerall
necessities
:
and
these
things
are
the
properties
of
the
Godhead
:
and
therefore
,
whether
they
call
this
Inuocation
,
Latria
,
or
Doulia
,
it
matters
not
:
it
is
flat
idolatrie
,
because
the
honour
of
God
is
giuen
to
the
creature
.
Thirdly
,
it
teacheth
that
we
may
put
confidence
in
workes
,
so
it
be
done
in
sobrietie
.
Lastly
,
it
adoreth
God
,
in
,
at
,
and
before
Images
:
and
so
it
bindes
the
presence
,
grace
,
and
operation
of
God
to
them
,
without
his
word
.
Papists
alleadge
for
themselues
,
that
they
intend
to
worship
none
in
images
but
the
true
God
.
I
answer
,
it
is
nothing
that
they
say
.
Not
mans
intention
,
but
Gods
will
makes
Gods
worship
.
Let
them
shew
Gods
will
,
if
they
can
.
If
they
cannot
,
then
they
must
know
that
it
is
but
an
Idol-god
,
which
they
worship
.
For
there
is
no
such
God
in
nature
that
will
be
worshipped
in
Images
,
but
an
Idol
of
their
owne
braines
.
They
alleadge
againe
,
that
God
may
as
well
be
worshipped
in
Images
,
as
a
Prince
in
the
chaire
of
Estate
.
I
answer
,
the
reason
is
not
like
.
The
worship
of
Images
is
religious
,
the
reuerence
to
the
chaire
of
Estate
,
is
meerely
ciuill
,
and
in
ciuill
respect
,
and
according
to
the
Princes
will
,
and
so
is
not
the
bowing
to
Images
according
to
Gods
will
.
Let
them
prooue
it
if
they
can
.
That
God
was
worshipped
before
the
Arke
,
we
approoue
of
it
.
For
it
was
his
word
and
will
.
Let
vs
heare
the
like
word
for
Images
of
God
and
Christ
,
and
then
we
are
readie
to
reuoke
the
charge
of
Idolatrie
.
Againe
,
by
this
we
see
that
many
of
vs
are
very
carnall
.
For
though
we
detest
outward
Idolatrie
,
yet
the
inward
Idolatrie
of
the
heart
aboundes
among
vs
.
For
looke
where
the
heart
is
,
there
is
the
God
.
Now
the
hearts
of
men
are
vpon
the
world
,
and
vpon
the
riches
,
and
pleasures
thereof
.
For
them
we
take
the
most
care
,
and
in
them
we
place
our
chiefe
delight
,
whereas
God
in
Christ
should
haue
all
the
affections
of
our
hearts
.
Witchcraft
]
The
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
signifies
,
poisoning
:
but
here
it
is
fitly
translated
,
witchcraft
:
because
all
poisoning
is
comprehended
vnder
murther
which
followeth
.
And
the
Magitians
of
Egypt
,
Exod.
7.
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
translation
of
the
Seauentie
:
as
also
the
wise
men
.
Dan.
2.
Now
if
they
had
bin
but
poisoners
,
they
had
not
bin
fit
for
Pharaos
and
Nabuchadnezars
turne
,
neither
would
they
haue
desired
their
presence
,
and
helpe
.
Witchcraft
signifies
all
curious
arts
,
wrought
by
the
operation
of
the
deuill
.
For
the
better
conceiuing
of
it
,
I
will
consider
two
things
.
The
ground
thereof
,
and
the
kindes
of
witchcraft
.
The
ground
,
is
a
League
or
Compact
with
the
Deuill
.
It
is
twofold
,
an
Expresse
or
open
league
,
and
a
secret
league
.
The
open
league
is
,
when
men
inuocate
the
Deuill
in
expresse
words
,
or
otherwise
make
any
manifest
couenant
with
him
.
The
secret
league
is
,
when
men
vse
meanes
,
which
they
know
haue
no
force
,
but
by
the
operation
of
the
deuill
.
And
the
very
vsing
of
such
meanes
in
earnest
,
is
an
implicit
couenanting
with
the
deuill
.
If
by
true
faith
,
we
make
a
couenant
with
God
;
then
a
false
faith
,
in
the
vse
of
Satanicall
ceremonies
,
makes
a
couenant
with
the
deuill
.
And
without
this
,
there
is
no
practise
of
witchcraft
.
There
are
three
kinds
of
witchcraft
.
The
first
is
,
Superstitious
diuination
,
which
serues
to
tell
men
their
fortunes
,
or
to
reueale
secrets
by
the
flying
of
foules
,
by
the
intralls
of
beasts
,
by
the
obseruation
of
starres
,
by
consulting
with
familiar
spirits
,
and
such
like
.
Deut.
18.
11.
The
second
,
is
iuggling
,
which
is
to
worke
wonders
,
or
feates
,
beyond
the
order
of
nature
,
as
did
the
Magitians
of
Egypt
.
The
third
,
is
charming
or
inchanting
,
which
is
by
the
pronouncing
of
wordes
,
to
procure
speedie
hurt
,
or
speedie
helpe
.
The
vse
.
By
this
we
see
that
we
are
a
carnall
people
.
For
in
the
time
of
distresse
vpon
extremitie
,
figure-casting
,
and
charming
,
are
ouermuch
vsed
.
And
yet
both
of
them
are
full
of
superstition
,
and
follie
.
For
the
reuealing
of
things
to
come
is
Gods
:
and
the
starres
are
vniuersall
causes
,
working
vpon
all
things
alike
:
and
therefore
it
is
not
possible
by
them
to
foretell
euents
that
are
contingent
,
or
casuall
.
And
words
haue
no
force
in
them
but
to
signifie
.
And
therefore
when
they
are
applied
to
cure
diseases
,
they
are
abused
to
a
wrong
ende
,
and
their
operation
is
from
the
deuill
.
And
for
this
cause
they
are
to
be
auoided
of
Christian
people
.
It
may
be
said
,
how
may
we
discerne
of
charmes
,
that
we
may
the
better
auoid
them
?
Ans.
Keepe
this
Rule
in
memorie
alwaies
.
Such
obseruations
,
of
whose
force
and
efficacie
,
there
is
no
reason
or
cause
either
in
the
thing
done
,
or
in
the
institution
of
God
,
haue
their
operation
,
and
efficacie
,
from
some
compact
and
societie
with
the
deuill
.
As
for
example
:
scratching
of
the
suspected
witch
,
is
saide
to
be
a
meanes
to
cure
witchcraft
:
but
indeede
it
is
a
charme
,
and
a
practise
of
witchcraft
.
For
it
hath
no
such
force
from
the
Institution
of
God
,
because
it
is
against
the
sixt
commandement
:
and
no
natural
reason
can
be
rendred
,
why
drawing
of
blood
,
should
cure
witchcraft
.
The
action
therefore
is
a
sacrifice
to
the
deuill
:
and
in
way
of
recompence
,
the
cure
is
done
by
him
.
It
may
be
said
,
what
should
we
doe
in
distresse
,
if
such
helps
may
not
be
vsed
?
Ans.
We
are
to
vse
approoued
and
ordinarie
meanes
:
and
for
the
rest
,
namely
the
euent
,
to
leaue
it
vnto
God
,
liuing
by
faith
,
and
casting
our
care
on
God
,
and
quieting
our
hearts
in
his
wil
,
whatsoeuer
comes
to
passe
.
It
is
a
want
of
faith
thus
to
make
hast
for
deliuerie
before
the
appointed
time
.
And
whereas
it
is
thought
that
some
persons
haue
a
gift
of
God
,
by
words
presently
to
cure
any
disease
,
whereupon
they
are
called
wise
or
cunning
men
and
women
,
it
is
false
:
it
is
no
gift
of
God
,
but
rather
a
curse
,
that
leaues
them
to
be
deluded
by
the
deuill
,
who
is
the
worker
of
these
cures
,
when
Satanical
and
superstitious
meanes
,
and
that
in
a
false
faith
,
are
vsed
.
For
the
better
conceiuing
of
the
sinne
,
it
may
be
demanded
what
is
a
witch
?
Answ.
One
that
wittingly
,
and
willingly
,
vseth
the
assistance
of
the
deuill
himselfe
for
the
reuealing
of
secrets
,
for
the
working
of
some
mischiefe
,
or
for
the
effecting
of
some
strange
cure
.
I
say
wittingly
,
to
put
a
difference
betweene
witches
,
and
some
superstitious
persons
,
who
vse
charming
,
and
by
it
doe
many
cures
,
perswading
themselues
,
that
the
wordes
which
they
vse
,
haue
force
in
them
,
or
that
God
hath
giuen
them
a
gift
,
to
doe
strange
things
.
Such
people
in
a
naturall
honestie
,
detest
all
knowne
societie
with
the
deuill
;
in
that
respect
they
are
not
the
witches
which
the
Scripture
adiudgeth
to
death
,
yet
are
they
at
the
next
dore
to
them
:
and
therefore
they
are
to
be
admonished
by
Magistrates
and
Ministers
to
relinquish
their
superstitious
practises
,
and
that
vpon
a
double
ground
.
I.
Nothing
hath
efficacie
but
by
the
Ordinance
of
God
.
And
this
efficacie
was
either
put
into
the
thing
in
the
creation
,
or
since
by
some
new
Institution
in
the
word
.
And
the
efficacie
of
things
that
comes
by
any
other
meanes
,
is
by
Satanicall
operation
.
II.
Charmes
,
inchantments
,
and
spells
whatsoeuer
,
haue
no
force
vnlesse
we
beleeue
that
they
can
doe
vs
good
.
Now
this
faith
is
a
false
faith
,
and
the
seruice
of
the
deuill
.
For
we
must
beleeue
nothing
,
hope
nothing
,
doe
nothing
,
without
,
or
against
the
word
of
God
.
If
these
two
rules
be
obserued
,
not
onely
charming
,
but
all
witchcraft
shall
be
banished
out
of
the
world
.
Againe
,
it
may
be
demanded
,
what
are
the
signes
that
serue
to
discouer
a
witch
?
Ans.
This
discouerie
is
very
hard
.
For
witches
doe
their
feates
in
close
manner
,
not
onely
by
foule
and
open
cursing
,
but
also
by
faire
speaking
,
and
by
praising
of
things
.
And
hereupon
we
haue
a
fashion
in
England
,
when
we
praise
any
thing
,
withall
to
blesse
it
,
(
as
to
say
,
it
is
a
goodly
child
,
God
saue
it
)
that
our
speach
may
not
be
suspected
of
witchcraft
.
Neuerthelesse
,
there
are
fiue
speciall
things
that
serue
to
discouer
a
witch
.
One
is
,
the
free
confession
of
the
accused
,
or
suspected
witch
.
The
second
is
,
the
confession
of
the
associats
of
the
witch
.
The
third
is
,
Inuocation
of
the
deuill
.
For
that
is
to
renounce
baptisme
,
and
to
make
a
league
with
the
deuill
.
The
fourth
,
is
Euidence
,
that
the
partie
hath
intertained
a
familiar
spirit
,
in
the
forme
or
likenes
of
some
visible
creature
.
The
fifth
is
,
Euidence
of
any
action
or
actions
,
that
necessarily
presuppose
a
league
made
with
the
deuill
.
As
for
example
:
if
the
partie
shew
a
mans
face
in
a
glasse
:
though
he
professe
angelicall
holines
,
he
is
in
league
with
the
deuill
,
by
whose
meanes
the
feate
is
wrought
.
There
are
besides
these
,
other
signes
,
but
they
are
either
false
,
or
vncerten
.
A
man
is
sicke
,
he
suspects
that
he
is
bewitched
:
he
takes
it
on
his
death
that
such
a
partie
hath
bewitched
him
.
All
this
is
nothing
,
but
the
suspition
of
one
man
,
and
therefore
no
proofe
.
Likewise
the
testimonie
of
some
wizzard
is
but
the
testimonie
of
one
,
and
it
is
the
deuills
testimonie
,
and
therefore
not
to
be
receiued
.
Againe
,
neighbours
fall
out
,
threatnings
are
vsed
in
anger
:
afterward
,
the
partie
threatned
,
is
either
sicke
,
or
he
dies
:
hereupon
the
partie
that
vsed
threatning
words
,
is
accused
of
witchcraft
.
And
this
is
the
common
course
.
But
great
circumspection
must
be
vsed
,
for
sicknesse
and
death
,
may
arise
of
any
other
causes
.
Lastly
,
markes
in
the
bodies
of
men
and
women
,
are
vncerten
signes
of
witches
.
All
this
I
note
the
rather
:
because
if
a
iudgement
befall
a
man
in
his
familie
,
presently
(
according
to
the
common
fashion
)
he
saith
he
is
hurt
by
euill
tongues
,
and
challengeth
some
one
or
other
,
of
witchcraft
:
whereas
his
owne
ignorance
,
vnbeleefe
,
contempt
of
Gods
word
,
and
Sacraments
,
&c.
are
the
onely
witches
that
hurt
him
,
and
pull
downe
Gods
iudgements
vpon
him
.
Heresies
]
The
word
heresie
generally
signifies
any
opinion
,
either
good
or
bad
.
More
specially
,
it
signifies
any
errour
in
religion
.
Thus
Ecclesiasticall
writers
take
it
.
For
they
condemne
for
heretikes
such
as
erred
in
smaller
points
,
holding
the
foundation
,
as
Vigilantius
,
Novatus
,
&c.
And
the
very
Opinion
that
there
are
Antipodes
,
was
condemned
for
heresie
,
though
it
be
a
matter
of
small
moment
.
Yet
most
properly
,
Heresie
may
be
thus
defined
:
It
is
an
errour
in
the
foundation
of
Christian
religion
,
taught
and
defended
with
obstinacie
.
Thus
Paul
saith
,
Tit.
3.
11.
that
an
heretike
is
peruerted
,
that
is
,
put
beside
the
foundation
:
and
condemned
of
himselfe
in
his
sinne
,
that
is
to
say
,
he
erres
obstinatly
euen
against
his
owne
conscience
.
I
say
that
heresie
is
an
errour
in
religion
,
to
put
a
difference
betweene
an
errour
in
Diuinitie
,
and
an
errour
in
Philosophie
,
which
is
not
tearmed
heresie
:
and
againe
,
to
put
difference
betweene
schisme
,
and
heresie
:
for
heresie
is
in
doctrine
,
schisme
in
manners
,
order
,
regiment
.
Againe
,
I
say
heresie
is
an
errour
,
in
the
foundation
of
religion
,
to
distinguish
it
from
errours
that
are
in
smaller
points
of
Diuinitie
.
Some
teach
that
Abraham
was
borne
the
70
of
Terah
,
some
the
130
of
Terah
.
Both
cannot
be
true
:
yet
neither
of
them
are
heresie
.
Some
teach
that
Daniels
weekes
begin
straight
after
the
returne
out
of
captiuitie
:
others
teach
that
they
must
begin
80
yeares
after
:
both
cannot
be
true
:
yet
neither
opinion
is
heresie
.
So
there
are
sundrie
opinions
touching
Ophir
,
Tarshish
,
(
to
which
Ionah
fled
)
&
Decapolis
in
the
Gospel
:
&
all
cannot
be
true
:
yet
they
are
not
heresies
,
because
they
concerne
onely
times
,
and
places
,
and
other
circumstances
of
the
Bible
.
Lastly
,
I
say
that
heresie
is
maintained
with
obstinacy
,
to
distinguish
heresie
,
&
a
single
error
.
For
there
are
three
things
in
heresie
,
an
error
in
the
maine
doctrine
,
conuiction
of
the
partie
touching
his
error
,
and
obstinacie
after
conuiction
.
The
vse
.
In
that
heresie
,
an
error
in
the
minde
or
vnderstanding
,
is
made
a
worke
of
the
flesh
:
hence
it
followes
,
that
the
word
flesh
,
signifies
more
then
sensualitie
:
namely
,
the
corruption
of
the
higher
powers
,
euen
of
the
minde
and
conscience
:
though
Papists
teach
otherwise
.
Againe
,
if
heresie
be
a
worke
of
the
flesh
,
our
dutie
is
,
to
detest
and
eschew
heresies
.
And
that
we
may
for
euer
preserue
our selues
from
them
,
three
rules
must
be
obserued
.
I.
We
must
propound
vnto
our selues
the
right
Principles
of
religion
.
For
as
euery
Art
hath
his
confessed
principles
,
so
hath
Diuinitie
.
The
head
and
chiefe
Principle
whereof
,
is
this
.
All
Scripture
of
the
Prophets
,
and
Apostles
,
is
giuen
by
inspiration
of
God
.
This
is
the
foundation
of
all
true
faith
:
here
is
the
highest
stay
and
stoppe
.
This
principle
is
the
demonstration
of
all
doctrines
,
and
conclusions
:
and
it
hath
no
principle
aboue
it selfe
,
whereby
it
is
to
be
confirmed
.
As
for
humane
reason
,
it
is
no
principle
of
religion
.
For
it
is
imperfect
and
erronious
,
and
serues
onely
to
make
men
without
excuse
.
Indeede
in
the
minde
of
man
,
there
are
certaine
naturall
conclusions
,
that
there
is
a
God
,
and
that
he
is
to
be
worshipped
,
&c.
but
the
certentie
of
these
is
,
in
the
written
word
.
We
can
by
reason
dispute
of
the
creation
of
the
world
,
but
a
full
certentie
we
haue
not
by
reason
,
but
by
faith
in
the
word
.
Hebr.
11.
3.
Againe
,
the
Papist
makes
the
authoritie
of
the
Church
,
a
principle
.
For
that
is
the
first
ground
which
they
lay
downe
,
that
we
must
captiuate
our
senses
,
to
the
authoritie
of
the
Church
.
But
this
is
no
principle
in
religion
.
For
we
cannot
imagine
a
Church
without
faith
:
and
faith
cannot
be
without
the
word
of
God
.
It
may
be
saide
,
that
Scripture
is
the
sense
of
the
written
word
:
and
this
sense
must
be
from
the
Church
.
Ans.
Scripture
it selfe
is
both
the
glosse
,
and
the
text
.
Scripture
is
the
best
interpreter
of
it selfe
.
And
the
sense
which
is
agreeable
to
the
words
of
the
text
,
to
the
scope
of
the
place
,
to
other
circumstances
,
and
to
the
analogie
of
faith
:
in
the
plainer
places
of
Scripture
,
is
the
proper
and
infallible
sense
of
Scripture
.
Thus
fetching
the
sense
of
Scripture
from
it selfe
,
we
shall
keepe
our selues
within
the
limits
of
Scripture
,
and
in
the
matter
of
our
saluation
haue
certentie
of
faith
,
which
we
shall
neuer
haue
,
if
we
listen
to
reason
,
tradition
,
and
the
authoritie
of
men
.
II.
Read
the
Scriptures
:
&
be
a
doer
of
them
in
the
exercises
of
inuocation
,
faith
,
repentance
,
then
shalt
thou
neuer
be
a
heretike
.
It
is
Gods
promise
,
Ioh.
7.
17.
If
ye
will
obay
,
ye
shall
know
whether
my
doctrine
be
of
God
or
no.
Psal.
25.
14.
The
secret
of
the
Lord
is
reuealed
to
them
that
feare
him
.
Marke
them
,
that
make
Apostasie
,
and
become
Papists
:
they
are
such
as
neuer
had
a
minde
to
loue
and
obay
the
religion
,
in
which
they
haue
bin
baptized
,
and
brought
vp
.
III.
Col.
2.
8.
Let
no
man
spoile
you
through
Philosophie
.
Paul
doth
not
condemne
the
Philosophie
of
the
Gentiles
,
but
he
puts
a
caueat
,
that
it
be
vsed
with
circumspection
,
as
Marchants
vse
the
sea
,
to
wit
,
in
eschewing
rockes
,
and
sands
,
and
pirats
.
So
students
may
vse
the
Philosophie
of
the
Gentiles
,
but
they
must
take
heede
,
lest
their
mindes
be
corrupted
with
the
errors
thereof
,
which
are
to
be
considered
.
Naturall
Philosophie
giues
too
much
to
nature
,
or
to
second
causes
;
and
too
little
to
God
.
It
puts
downe
principles
flat
against
the
word
,
as
the
eternitie
of
the
world
,
and
the
mortalitie
of
the
soule
.
Morall
Philosophie
,
placeth
happinesse
in
ciuill
vertue
,
out
of
Christ
:
it
teacheth
,
that
vertue
is
a
meane
or
mediocritie
of
affection
,
whereas
in
true
vertue
there
is
not
onely
a
restraint
or
moderation
of
affections
,
but
also
the
renouation
of
them
by
regeneration
.
It
teacheth
that
Vrbanitie
in
iesting
&
frumping
,
is
a
vertue
:
Paul
saith
no
,
Eph.
5.
4.
It
teacheth
that
Magnanimitie
,
whereby
a
man
thinkes
himselfe
worthie
of
great
honour
,
is
a
vertue
:
but
it
is
contrarie
to
Christian
humilitie
.
Psal.
131.
1
,
2.
Lastly
,
it
teacheth
that
man
hath
a
freedome
of
will
in
good
actions
:
which
doctrine
applied
by
the
Schoolemen
to
matters
of
religion
,
is
false
and
erronious
.
The
third
head
of
sinnes
are
such
as
are
against
Charitie
,
and
they
are
in
number
eight
.
The
first
,
is
Enmitie
:
of
it
I
consider
three
things
.
The
first
is
,
whether
it
be
a
sinne
,
or
no
?
for
somewhat
may
be
obiected
to
the
contrarie
.
Obiect.
I.
Psal.
139.
21.
Doe
not
I
hate
them
that
hate
thee
?
Ans.
Dauid
here
speakes
of
the
hatred
,
whereby
he
hated
Gods
enemies
,
not
in
respect
of
their
persons
,
but
in
respect
of
their
sinnes
,
whereby
they
were
enemies
of
God
.
And
this
hatred
is
commendable
,
and
not
here
to
be
vnderstood
.
Obiect.
II.
Luk.
14.
26.
He
that
will
be
a
disciple
of
Christ
,
must
hate
father
,
and
mother
,
and
his
owne
soule
.
Ans.
This
hatred
is
not
simply
commanded
,
but
only
in
a
certaine
respect
,
namely
,
as
father
,
and
mother
,
and
a
mans
owne
soule
,
are
in
comparison
opposed
to
God
,
and
Christ
,
in
regard
of
whome
they
are
vtterly
to
be
despised
.
Obiect.
III.
Rom.
9.
God
chose
Iacob
,
and
hated
Esau
:
and
we
must
be
like
vnto
God
.
Ans.
We
are
to
be
like
vnto
God
in
holines
,
and
the
duties
thereof
,
and
not
in
the
soueraigntie
and
Lordship
ouer
the
creatures
,
whereby
he
either
loues
or
hates
them
.
Obiect.
IV.
It
is
the
vniuersall
nature
of
all
creatures
to
flie
their
contrarie
:
therefore
men
may
hate
their
enemies
.
Ans.
Man
and
man
are
not
contrarie
in
nature
,
or
naturall
properties
:
but
are
all
one
flesh
:
the
contrarietie
that
is
,
is
by
reason
of
the
corruption
of
nature
.
The
second
point
is
,
what
is
this
Enmitie
?
Ans.
It
is
a
peruerse
disposition
of
minde
,
whereby
men
remember
iniuries
,
discourtesies
,
and
vnkindnesses
,
and
carrie
about
them
a
purpose
,
and
desire
,
to
requite
like
for
like
,
when
time
,
and
place
shall
serue
.
Thus
did
Esau
hate
Iacob
.
Gen.
27.
41.
and
Absolom
his
brother
Amnon
.
2.
Sam.
13.
The
third
point
,
where
is
this
Enmitie
?
Ans.
Euery
where
among
vs
.
For
we
daily
see
person
diuided
against
person
,
familie
against
familie
,
and
Corporation
against
Corporation
.
This
shewes
that
we
are
carnall
:
and
that
Gods
kingdome
takes
no
place
among
vs
as
it
should
.
For
in
it
the
lambe
and
the
wolfe
quietly
dwell
together
.
Isa.
11.
The
remedie
of
this
Enmitie
is
,
That
all
be
of
one
mind
,
desire
,
and
affection
,
in
the
receiuing
and
furthering
of
the
Gospel
of
Christ
.
1.
Cor.
1.
11.
If
in
the
maine
point
there
be
a
concord
,
in
leffer
matters
the
agreement
will
be
easie
.
Debate
]
It
is
a
contention
in
words
,
whereby
men
striue
,
who
shall
shew
most
courage
,
who
shall
get
the
victorie
,
and
who
shall
carrie
away
the
last
word
,
no
respect
had
of
equitie
,
or
truth
.
In
this
respect
,
crying
,
or
lifting
vp
the
voice
,
in
reasoning
,
is
condemned
.
Eph.
4.
31.
Emulations
]
There
is
a
good
emulation
,
and
that
is
when
men
striue
to
be
like
to
them
that
excell
in
vertue
,
or
to
goe
beyond
them
.
And
it
is
commanded
by
the
holy
Ghost
,
1.
Cor.
14.
12.
and
it
were
to
be
wished
that
it
were
more
common
then
it
is
.
Beside
this
,
there
is
a
carnall
emulation
,
whereby
men
that
excell
in
any
thing
,
grieue
that
any
should
be
equall
to
them
,
or
goe
beyond
them
.
The
vse
.
If
to
grieue
at
another
mans
Excellencie
,
be
a
worke
of
the
flesh
,
then
it
is
our
dutie
to
reioyce
in
the
excellencie
of
others
.
Thus
did
Moses
when
Eldad
and
Medad
prophecied
Numb.
11.
29.
And
Iohn
the
Baptist
,
when
Christ
increased
,
and
he
decreased
.
Ioh.
3.
29
,
30.
And
Paul
gaue
thankes
as
well
for
the
graces
bestowed
on
the
Churches
,
as
for
gifts
bestowed
on
himselfe
.
Anger
]
Of
it
I
consider
three
points
.
The
first
is
,
whether
there
be
any
lawfull
anger
?
Aus
.
Yea.
Christ
(
in
whome
was
no
sinne
)
was
angrie
.
Mark
.
3.
5.
When
there
is
a
iust
cause
of
anger
,
then
is
anger
iust
.
When
there
is
a
manifest
offence
of
God
,
there
is
a
iust
cause
of
anger
:
therefore
anger
is
then
iust
.
The
second
is
,
when
is
anger
a
sinne
?
Ans.
When
men
are
hastie
to
be
angrie
.
Eccles.
7.
11.
and
are
offended
at
euery
thing
that
goes
against
their
mindes
.
Or
againe
,
hauing
a
iust
cause
to
be
angrie
,
yet
they
keepe
no
measure
in
their
anger
.
The
third
point
,
is
the
Remedie
.
And
that
is
here
set
downe
.
Hastines
is
a
worke
of
the
flesh
,
or
of
corrupt
nature
,
and
it
barres
men
from
the
kingdome
of
heauen
:
and
therefore
it
is
to
be
auoided
.
Contention
]
There
are
sundrie
kinds
of
lawfull
contention
:
as
contention
with
the
enemie
in
iust
warre
:
contention
at
the
barre
with
an
aduersarie
in
a
iust
cause
:
contention
in
disputation
with
an
heretike
:
contention
in
Schoole
disputation
for
exercise
,
and
trialls
sake
.
Contention
is
carnall
,
and
finnefull
,
in
respect
of
matter
,
and
manner
.
In
matter
,
when
men
contend
for
things
,
for
which
they
should
not
contend
,
as
the
disciples
for
Primacie
.
Luk.
22.
or
when
contention
is
without
forgiuing
,
forbearing
,
or
suffering
;
and
that
in
trifling
matters
.
1.
Cor.
6.
7.
Contention
likewise
is
faultie
,
in
respect
of
manner
,
when
men
wilfully
defend
their
owne
priuate
causes
,
no
regard
had
,
whether
they
be
right
or
wrong
,
true
or
false
:
and
by
this
meanes
they
often
oppugne
truth
,
or
iustice
,
or
both
.
Of
this
kind
are
the
warres
of
the
Rebell
in
Ireland
:
the
warres
of
the
Spanyard
in
the
low
Countries
:
and
the
suits
of
many
quarrelsome
and
contentious
persons
among
vs
.
The
vse
.
Doe
nothing
by
contention
.
Phil.
2.
3.
And
therefore
we
must
forgiue
,
put
vp
,
as
much
as
may
be
,
and
yeelde
of
our
right
.
Seditions
]
The
originall
word
signifies
such
dissentions
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
men
separate
one
from
another
:
and
that
is
done
two
waies
,
either
by
schisme
in
the
Church
,
or
by
faction
in
the
Commonwealth
.
Question
.
Why
are
not
we
schismatiks
in
England
,
Scotland
,
Germanie
:
considering
we
haue
dissented
and
separated
our selues
,
from
the
Church
of
Rome
?
Ans.
We
indeede
haue
separated
our selues
,
but
they
of
the
Church
of
Rome
are
schismatikes
:
because
the
cause
of
our
separation
is
in
them
:
namely
,
their
Idolatrie
,
and
their
manifold
heresies
.
The
case
is
the
like
:
A
man
threatens
death
to
his
wife
:
hereupon
shee
separates
.
Yet
not
shee
,
but
he
makes
the
separation
:
because
the
cause
of
separation
,
and
the
fault
,
is
in
him
.
For
the
auoiding
of
schisme
,
and
sedition
,
remember
two
rules
.
I.
So
long
as
a
Church
,
or
people
,
doe
not
separate
from
Christ
:
we
may
not
separate
from
them
.
II.
Prou.
24.
21.
Feare
the
King
,
and
meddle
not
with
them
that
varie
,
that
is
,
make
alterations
against
the
lawes
of
God
,
and
the
King
.
Indeede
subiects
may
signifie
what
is
good
for
the
slate
,
and
what
is
amisse
:
but
to
make
any
alteration
in
the
estate
,
either
ciuill
,
or
Ecclesiasticall
,
belongs
to
the
supreame
Magistrate
.
Ennie
]
It
is
a
compound
of
carnall
griefe
and
hatred
.
For
it
makes
men
grieue
and
repine
at
the
good
things
of
others
,
and
to
hate
the
good
things
themselues
.
Thus
the
high
Priests
of
Enuie
hated
Christ
,
and
all
his
most
excellent
sayings
,
and
doings
.
Matth.
27.
18.
At
this
day
,
they
which
haue
any
good
things
in
them
,
are
commonly
condemned
for
hypocrites
:
and
their
religion
for
hypocrisie
.
All
this
is
but
the
censure
of
Enuie
.
The
vse
.
That
we
may
depart
from
Enuie
,
we
must
loue
them
that
feare
God
:
and
loue
the
gifts
and
graces
of
God
wheresoeuer
they
be
:
euen
in
our
enemies
.
Murthers
]
Obiect.
I.
A
plant
liues
,
a
beast
liues
,
and
man
liues
:
the
cropping
of
a
plant
,
and
the
killing
of
a
beast
,
is
no
sinne
:
why
is
it
then
a
sinne
to
kill
a
man
?
Ans.
God
hath
giuen
libertie
for
the
two
first
,
and
hath
restrained
vs
in
the
latter
.
Againe
,
the
life
of
a
plant
is
but
the
vigour
in
the
iuice
,
and
the
life
of
a
beast
is
but
the
vigour
in
the
blood
.
Gen.
9.
4.
but
the
life
of
man
is
a
spirit
and
spirituall
substance
.
Thirdly
,
man
is
of
the
same
flesh
with
man
,
and
so
is
neither
plant
,
nor
beast
.
Obiect.
II.
The
Magistrate
kills
without
sinne
.
Ans.
The
killing
which
is
in
the
name
of
God
,
by
publike
reuenge
,
is
not
murther
.
And
Paul
onely
condemnes
that
killing
,
when
men
take
the
sword
,
and
vpon
their
owne
wills
slay
and
kill
by
priuate
reuenge
.
Obiect.
III.
Sampson
is
saide
to
kill
himselfe
,
Iudg.
16.
30.
and
he
sinned
not
in
so
doing
.
Ans.
Sampson
was
a
Iudge
in
Israel
,
and
tooke
publike
reuenge
of
his
enemies
:
and
in
this
reuenge
he
hazzarded
his
life
,
and
lost
his
life
.
Though
he
died
in
the
execution
,
yet
his
intent
was
not
to
kill
himselfe
,
but
onely
to
take
reuenge
.
Secondly
,
his
example
is
speciall
.
For
he
was
in
his
death
a
figure
of
Christ
.
The
words
,
Matt.
2.
he
shall
be
called
a
Nazarite
,
are
first
spoken
of
Sampson
,
and
then
applied
to
Christ
,
in
whome
was
verified
that
which
Sampson
figured
.
For
as
Sampson
conquered
his
enemies
more
in
his
death
,
then
in
his
life
:
euen
so
did
Christ
.
Obiect.
IU
.
For
the
auoiding
of
some
great
danger
,
or
some
great
sinne
,
as
the
deniall
of
Christ
in
persecution
,
men
may
make
away
themselues
:
so
said
the
Donatists
.
Ans.
Death
is
no
remedie
in
this
case
,
but
faith
in
the
promise
of
God
:
which
is
that
he
will
giue
an
issue
in
euery
temptation
.
1.
Cor.
10.
13.
The
vse
.
Seeing
murther
is
a
worke
of
the
flesh
:
our
dutie
is
by
all
meanes
to
preserue
both
our
owne
,
and
our
neighbours
liues
.
Life
is
a
treasure
.
For
by
it
we
haue
time
and
libertie
to
glorifie
God
,
to
doe
good
to
our
neighbours
,
and
to
saue
our
owne
soules
.
The
sinnes
of
the
fourth
sort
,
are
against
temperance
:
&
they
are
two
:
drunkennesse
,
gluttonie
.
For
the
better
conceiuing
of
the
nature
of
these
sinnes
,
we
are
first
of
all
to
consider
the
right
manner
and
measure
of
eating
and
drinking
,
of
which
I
deliuer
two
rules
.
I.
We
may
vse
meate
and
drinke
,
not
onely
for
necessitie
,
but
also
for
delight
,
Psal.
104.
15.
II.
That
measure
of
meate
and
drinke
,
which
in
our
experience
makes
vs
fit
both
in
bodie
and
minde
for
the
seruice
of
God
,
and
for
the
duties
of
our
callings
,
that
measure
(
I
say
)
is
fit
,
convenient
,
and
lawfull
.
This
is
a
confessed
principle
in
the
light
of
nature
.
Drunkennesse
then
is
,
when
men
drinke
,
either
in
wine
or
strong
drinke
,
beyond
this
measure
:
so
as
there
followes
an
intoxication
of
the
powers
of
the
soule
.
And
in
the
sinne
there
are
two
things
:
excessiue
drinking
,
and
the
distempering
of
the
powers
of
the
soule
.
Gluttonie
is
,
when
men
in
eating
,
goe
beyond
the
measure
before
prescribed
.
This
gluttonie
,
is
that
,
which
now
a
daies
is
called
reuelling
,
rioting
,
swaggering
.
And
it
is
fitly
ioyned
with
drunkennes
.
For
there
are
men
that
vse
to
drinke
exceedingly
,
and
will
not
be
drunke
:
and
for
all
this
,
they
are
not
free
from
blame
:
because
they
drinke
out
of
measure
.
To
be
giuen
to
drinking
,
and
to
loue
to
sit
by
the
cuppe
,
when
there
is
no
drunkennesse
,
is
a
sinne
,
1.
Tim.
3.
3.
These
sinnes
are
said
to
be
rise
among
vs
.
The
manner
of
many
is
,
to
meete
together
,
and
to
fill
themselues
with
wine
or
strong
drinke
,
while
their
skinnes
will
hold
.
Afterward
they
giue
themselues
to
dicing
,
carding
,
dauncing
,
singing
of
ribauld
songs
:
and
thus
they
passe
the
day
,
the
night
,
the
weeke
,
the
yeare
.
But
we
must
be
put
in
minde
,
to
detest
,
and
to
flie
these
vices
.
Inducements
to
this
dutie
are
many
.
I.
Gods
commandement
.
Keep
not
companie
with
drunkards
,
and
gluttonous
persons
.
Prou.
23.
20.
Be
not
drunke
with
wine
,
in
which
is
excesse
.
Eph.
5.
18.
II.
The
punishment
of
drunkennes
,
is
plague
,
pestilence
,
famine
,
captiuitie
,
Isai
,
5.
11
,
12
,
13.
III.
The
example
of
the
bruite
beast
,
that
in
eating
&
drinking
,
keepes
measure
,
and
takes
no
more
then
will
suffice
nature
.
The
horse
and
the
asse
,
may
be
schoolemasters
to
many
of
vs
.
IV.
If
we
cannot
forsake
a
cup
of
wine
,
or
beere
,
which
is
not
needfull
for
vs
,
we
shall
neuer
be
able
to
forsake
wife
,
and
children
,
house
and
land
,
for
Christs
sake
.
If
we
haue
not
the
command
of
our selues
in
a
trifle
,
we
may
neuer
hope
for
it
in
waightie
matters
.
V.
There
are
dangerous
effects
of
drunkennes
.
First
,
it
destroies
the
bodie
.
For
it
inflames
the
blood
with
an
vnnaturall
heate
:
and
this
vnnaturall
heate
,
ingenders
vnnaturall
thirst
,
which
ingenders
immoderate
drinking
,
whence
comes
dropsies
,
consumptions
,
all
cold
diseases
,
and
death
.
Secondly
,
it
hurts
the
minde
:
for
the
spirits
of
the
heart
and
braine
(
beeing
the
immediate
instruments
of
the
soule
)
are
by
drinking
distempered
and
inflamed
:
and
hereupon
arise
wicked
imaginations
,
&
disordered
affections
.
And
thus
the
deuil
in
the
roome
of
Gods
image
,
sets
vp
his
owne
image
:
and
makes
the
minde
a
shoppe
of
all
wickednesse
.
Thirdly
,
the
vile
imaginations
and
affections
that
are
in
men
when
they
are
drunke
,
remaine
still
in
them
when
they
are
sober
:
so
as
beeing
sober
they
are
drunke
in
affection
.
In
fauour
of
drunkennesse
,
it
is
alleadged
that
Noahs
drunkennes
is
remembred
in
scripture
,
but
no
where
condemned
.
Ans.
While
Moses
sets
downe
the
foule
effects
that
followed
Noahs
drunkennesse
,
he
doth
indeede
condemne
it
.
Secondly
,
his
example
is
noted
in
scripture
,
as
a
warning
to
all
ages
following
.
Thirdly
,
his
sinne
may
be
lessened
,
though
not
excused
,
because
he
had
no
experience
of
wine
.
Obiect.
II.
Ioseph
and
his
brethren
,
did
drinke
and
were
drunke
together
,
Gen.
43.
v.
last
.
Ans.
The
meaning
of
the
text
is
,
that
they
dranke
liberally
,
or
that
they
dranke
of
the
best
together
.
For
the
word
(
shakar
)
signifies
not
onely
to
be
drunke
in
drinking
,
but
also
to
drinke
liberally
,
or
to
drinke
of
the
best
drinke
,
Hag.
1.
6.
Obiect.
III.
Learned
Phisitians
,
as
Rasis
,
Avicenna
,
and
others
teach
,
that
it
is
greatly
for
health
,
to
be
drunke
once
or
twice
in
a
moneth
.
Ans.
As
learned
as
they
,
teach
the
contrarie
.
And
we
may
not
doe
any
euill
,
or
sinne
against
God
,
for
any
good
to
our selues
.
Obiect.
IU
.
It
is
said
to
be
neighbourhood
and
good
fellowshippe
.
Ans.
It
is
drunken
fellowship
.
The
right
fellowship
is
in
the
doctrine
of
the
Apostles
,
praier
,
Sacraments
,
and
the
workes
of
mercie
.
Thus
much
of
the
works
of
the
flesh
.
Now
follows
the
punishment
of
them
,
of
which
I
consider
three
things
.
First
,
a
Premonition
,
in
these
words
,
whereof
I
tell
you
before
,
as
I
also
haue
told
you
before
.
Secondly
,
the
designment
of
the
punishment
,
in
these
words
,
shall
not
inherit
the
kingdome
of
God
.
Thirdly
,
the
designment
of
the
persons
,
in
these
words
,
They
which
doe
such
things
.
In
the
Premonition
,
is
set
downe
the
office
of
all
Ministers
:
and
that
is
,
often
to
forewarne
the
people
of
the
future
iudgements
of
God
for
their
sinnes
.
Mich.
3.
8.
Isa.
58.
1.
And
this
may
easily
be
done
.
For
they
may
know
the
sinnes
of
men
by
experience
,
and
the
iudgements
of
God
due
to
euery
sinne
,
they
may
finde
in
the
word
of
God
.
Againe
,
all
people
are
warned
by
this
,
often
to
meditate
of
the
future
iudgements
of
God
.
Thus
did
Dauid
,
Psal.
119.
120.
and
Paul
,
who
knowing
the
terrour
of
the
Lord
,
was
mooued
to
doe
his
dutie
.
2.
Cor.
5.
11.
The
old
world
neuer
so
much
as
dreamed
of
gods
iudgements
,
before
they
came
vpon
them
,
and
so
they
perished
.
Matth.
24.
39.
The
punishment
of
these
sinnes
is
,
not
to
inherit
Gods
kingdome
.
Gods
kingdome
,
sometime
signifies
the
regiment
of
God
,
whereby
he
rules
all
things
,
in
heauen
and
earth
.
More
specially
,
it
signifies
a
state
or
condition
in
heauen
,
whereby
God
and
Christ
is
all
things
to
all
the
Elect.
1.
Cor.
15.
28.
And
thus
it
is
taken
in
this
place
.
And
an
entrance
or
beginning
to
this
happie
estate
,
is
in
this
life
,
when
men
in
their
consciences
and
liues
are
ruled
by
Gods
word
,
and
spirit
.
It
must
here
further
be
obserued
,
that
,
not
to
inioy
the
kingdome
of
God
,
is
to
be
in
torment
,
in
hell
:
because
there
are
no
more
but
two
estates
after
this
life
:
and
therefore
to
be
out
of
heauen
,
is
to
be
in
hell
.
The
vse
.
I.
This
must
teach
vs
aboue
all
things
to
seeke
Gods
kingdome
,
and
to
establish
it
in
our
hearts
:
and
that
we
shall
doe
,
if
we
know
the
will
of
God
,
and
yeeld
subiection
to
it
,
in
the
duties
of
repentance
,
faith
,
new
obedience
.
II.
The
kingdome
of
God
comes
by
inheritance
:
therfore
there
is
no
merit
of
Good
workes
.
The
persons
which
are
punished
,
are
such
as
are
doers
and
practisers
of
the
works
of
the
flesh
.
Marke
the
words
,
not
such
as
haue
bin
doers
,
but
such
as
are
doers
.
The
word
signifies
a
present
and
a
continued
act
of
doing
amisse
.
The
vse
.
Here
is
the
difference
betweene
the
godly
man
,
and
the
vngodly
.
The
godly
man
falls
into
the
workes
of
the
flesh
,
and
beeing
admonished
thereof
,
he
repents
and
recouets
himselfe
:
he
doth
not
stand
in
the
way
of
sinners
,
though
sometime
he
enter
into
it
.
Psal.
1.
1.
The
vngodly
man
,
when
he
falls
,
lies
still
in
his
sinne
,
and
heapes
sinne
vpon
sinne
,
and
makes
a
practise
of
euill
.
I.
Warning
.
They
which
are
priuie
to
themselues
of
any
of
the
former
workes
of
the
flesh
,
must
bewaile
their
offences
,
and
vtterly
forsake
them
.
For
if
we
be
found
doers
of
any
one
worke
of
the
flesh
,
there
is
no
hope
of
saluation
.
II.
Warning
.
They
which
haue
turned
vnto
God
from
the
works
of
the
flesh
must
be
constant
,
and
take
heede
of
going
backe
,
least
they
loose
the
kingdome
of
God
.
22
But
the
fruit
of
the
Spirit
,
is
loue
,
ioy
,
peace
,
long-suffering
,
gentlenes
,
goodnes
,
faith
,
23
Meeknes
,
temperance
:
against
such
there
is
no
law
.
For
the
better
obseruing
,
and
the
more
easie
vnderstanding
of
the
rule
in
the
16.
v.
Walke
in
the
spirit
,
Paul
here
sets
downe
a
Catalogue
of
the
works
of
the
spirit
.
In
the
Catalogue
,
I
consider
three
things
,
the
propertie
of
the
workes
of
the
spirit
,
in
these
words
,
The
fruit
of
the
spirit
:
the
kinds
of
works
,
and
they
are
nine
:
the
benefit
that
comes
by
them
,
in
these
words
,
against
such
there
is
no
law
.
The
fruit
of
the
spirit
]
It
is
the
propertie
of
the
workes
of
Gods
spirit
in
vs
,
to
be
called
the
fruits
of
the
spirit
.
And
by
this
,
much
is
signified
:
namely
,
that
the
Church
is
the
garden
of
God
.
Cant.
4.
16.
that
teachers
are
planters
and
setters
.
1.
Cor.
3.
9.
that
beleeuers
are
trees
of
righteousnes
.
Isa.
61.
3.
that
the
spirit
of
God
is
the
sappe
and
life
of
them
:
and
good
workes
and
vertues
,
are
the
fruits
which
they
beare
.
In
that
the
works
of
the
spirit
,
are
called
fruits
therof
,
hence
it
followes
,
that
there
are
no
true
vertues
,
and
good
affections
,
without
the
grace
of
regeneration
.
The
vertues
of
the
heathen
,
how
excellent
soeuer
they
seemed
to
be
,
were
but
shadowes
of
vertue
,
and
serued
onely
to
restraine
the
outward
man
,
and
no
further
.
Againe
,
here
we
see
the
efficacie
of
the
spirit
,
which
makes
men
fruitful
or
bearing-trees
of
righteousnes
.
Psal.
1.
3.
yea
trees
that
beare
fruit
in
their
old
age
.
Psal.
92.
14.
Here
we
haue
cause
to
cast
downe
our selues
.
For
the
most
of
vs
,
are
barren
trees
,
that
beare
no
fruit
,
but
the
bad
fruits
of
the
flesh
:
and
therefore
we
may
iustly
feare
the
curse
that
God
laid
vpon
the
figgetree
.
Luk.
13.
7.
and
looke
euery
day
to
be
stocked
vp
.
Matth.
3.
16.
Againe
,
good
workes
are
made
acceptable
to
God
euen
by
his
grace
;
and
therefore
they
are
called
the
fruits
of
the
spirit
:
and
hence
it
is
that
they
are
acceptable
to
God
.
Rom.
15.
16.
We
that
are
by
nature
wild
branches
,
must
be
taken
out
of
old
Adam
,
and
set
into
Christ
:
and
after
our
inscition
draw
a
new
sappe
and
life
from
Christ
,
namely
,
his
spirit
,
and
then
our
actions
shall
be
fruits
of
the
spirit
,
and
consequently
acceptable
to
God
.
Lastly
,
hence
it
followes
,
that
free
will
of
it selfe
is
like
a
dead
or
rotten
peece
of
wood
,
and
that
it
beares
no
fruit
,
but
as
it
is
quickned
by
the
spirit
Ioh.
15.
5.
Thus
much
of
the
propertie
:
now
follow
the
kindes
of
the
workes
of
the
spirit
.
Loue
]
It
may
be
demaunded
,
how
it
is
a
fruit
of
the
spirit
?
Ans.
First
,
the
spirit
of
God
workes
faith
,
then
regeneration
,
then
loue
.
1.
Tim.
1.
5.
Loue
follows
faith
:
because
we
must
know
first
that
we
are
loued
of
God
,
before
we
can
loue
God
.
1.
Ioh.
4.
19.
And
loue
follows
regeneration
:
because
till
the
will
and
affections
be
changed
,
there
is
no
place
for
loue
.
The
Papists
then
erre
,
who
teach
,
that
the
first
act
of
loue
,
that
is
,
the
inclination
to
loue
God
and
man
aright
,
is
in
nature
,
and
that
the
second
act
,
namely
,
the
exercise
of
loue
is
,
from
the
spirit
.
Againe
,
they
erre
in
that
they
teach
that
Charitie
or
loue
is
the
formall
righteousnes
of
a
Christian.
For
it
is
a
fruit
that
follows
regeneration
.
The
loue
here
mentioned
,
is
either
of
God
,
or
of
man
.
The
loue
of
God
,
is
an
holy
affection
,
whereby
we
loue
God
in
Christ
for
himselfe
.
There
are
three
speciall
signes
,
whereby
it
is
discerned
,
I.
a
desire
of
fellowship
with
God
,
and
Christ
,
and
the
holy
spirit
:
and
therefore
to
be
much
and
frequent
in
the
vse
of
the
word
,
and
praier
:
because
in
the
word
God
speaks
to
vs
,
and
in
praier
we
speake
to
him
.
II.
To
loue
the
word
of
God
aboue
all
earthly
treasure
:
and
to
tread
our
owne
wills
vnder
foote
,
and
to
desire
that
Gods
wil
may
be
preferred
in
all
things
.
1.
Ioh.
2.
5.
There
are
many
houses
among
vs
,
where
the
cards
and
tables
are
walking
,
but
the
Bible
is
seldome
,
or
neuer
seene
.
And
this
argues
the
want
of
loue
.
III.
The
loue
of
them
that
loue
God
and
Christ
.
The
loue
of
our
neighbour
,
is
to
loue
him
simply
,
in
,
and
for
the
Lord
,
and
for
no
other
by-respect
.
The
signe
of
this
loue
is
,
to
loue
not
in
word
,
but
indeede
.
And
this
is
to
loue
indeede
,
to
shew
loue
,
and
to
do
good
(
when
we
are
wronged
and
abused
)
to
them
that
wrong
vs
,
and
abuse
vs
.
Ioy
]
Ioy
is
twofold
;
ioy
of
glorie
after
this
life
,
and
the
ioy
of
grace
in
this
life
:
and
it
stands
in
three
things
.
The
first
is
,
to
reioyce
in
the
true
acknowledgement
of
God
,
that
he
is
our
god
,
and
reconciled
to
vs
in
Christ
.
The
second
is
,
to
reioyce
in
the
worke
of
our
regeneration
.
The
third
is
,
to
reioyce
in
the
hope
of
eternall
glorie
.
This
ioy
of
grace
hath
a
double
fruit
.
First
,
it
moderates
all
our
sorrows
,
and
makes
vs
reioyce
in
the
middest
of
our
afflictions
.
1.
Thess.
5.
16.
Secondly
,
it
causeth
men
to
reioyce
at
the
good
of
their
neighbours
.
Rom.
12.
15.
And
this
ioy
is
here
meant
specially
.
For
ioy
is
here
opposed
to
enuie
,
and
emulations
.
This
fruit
shewes
,
that
we
are
most
of
vs
bad
trees
.
For
the
ioyes
of
the
world
be
for
the
most
part
in
iniquitie
,
and
in
the
workes
of
the
flesh
.
And
it
is
our
common
sinne
not
to
reioice
,
but
to
pine
away
with
griefe
,
as
Cain
did
,
when
we
see
Gods
blessing
vpon
our
brother
.
Peace
]
It
is
a
care
and
desire
to
maintaine
concord
,
as
much
as
may
be
,
if
it
lie
in
vs
.
Rom.
12.
18.
It
is
an
excellent
vertue
.
For
the
kingddome
of
God
stands
partly
in
peace
.
Rom.
14.
17.
For
the
maintenance
of
peace
,
obserue
two
rules
.
I.
Neither
take
offence
,
nor
giue
offence
.
Abraham
chose
rather
to
lose
his
right
,
then
to
offend
Lot
.
Gen.
13.
and
so
did
Christ
.
Matth.
17.
27.
II.
Seeke
to
edifie
one
another
,
either
doe
good
,
or
take
good
.
Rom.
14.
19.
Long-suffering
]
is
to
moderate
our
anger
,
and
desire
of
reuenge
when
many
and
great
wrongs
are
done
to
vs
.
It
is
an
excellent
fruit
,
but
it
takes
very
hardly
in
these
parts
.
For
our
manner
is
,
a
word
and
a
blow
:
a
word
and
a
stabb
:
a
word
and
a
writte
.
Set
and
sow
this
plant
in
the
forrowes
of
your
hearts
,
&
that
the
weede
of
reuenge
ouergrow
it
not
,
vse
these
remedies
.
I.
Gods
commandement
forbids
rash
anger
,
Iam.
1.
19.
for
it
is
a
degree
of
murder
.
II.
The
example
of
God
,
who
is
slow
to
anger
:
and
of
Christ
,
who
is
meeke
and
lowly
,
Math.
11.
III.
All
wrongs
done
to
vs
by
men
,
come
by
Gods
prouidence
,
to
which
we
are
to
subiect
our selues
.
IV.
The
goodnesse
of
God
,
who
forgiues
more
to
vs
,
then
we
can
forgiue
.
V.
There
is
danger
of
Gods
anger
.
For
vnlesse
we
forgiue
,
we
are
not
forgiuen
.
And
we
craue
forgiuenesse
,
as
we
forgiue
.
VI.
It
is
the
dutie
of
loue
to
suffer
and
beare
,
1.
Cor.
13.
VII
.
It
is
a
point
of
iniustice
,
to
reuenge
our selues
,
for
then
we
take
to
our selues
the
honour
of
God
;
and
against
all
equitie
,
we
are
both
the
parties
,
and
iudge
,
and
witnesse
,
and
all
.
VIII
.
We
are
often
ignorant
of
the
mindes
of
men
,
in
their
actions
,
and
of
the
true
circumstances
thereof
:
and
so
may
easily
be
deceiued
.
Obiect.
I.
Anger
is
a
sudden
affection
:
therefore
it
cannot
be
ruled
.
Ans.
Meanes
are
to
be
vsed
before
hand
,
when
we
are
quiet
:
then
shall
we
better
restraine
it
.
Obiect.
II.
It
is
hard
for
flesh
and
blood
to
doe
this
.
Ans.
We
are
more
then
flesh
and
blood
.
For
we
haue
the
spirit
of
God
,
els
we
are
but
hypocrites
.
Gentlenesse
]
Gentlenesse
is
to
giue
good
speech
,
and
to
shew
good
countenances
,
euen
to
them
that
wrong
vs
,
and
abuse
vs
,
without
any
minde
,
or
desire
to
reuenge
,
Rom.
12.
14.
Eph.
4.
32.
The
curtesie
of
the
world
,
in
the
cappe
and
the
knee
,
and
all
the
complements
of
humanitie
,
is
commonly
seuered
from
good
affection
:
and
it
is
often
the
maske
of
enmitie
:
and
therefore
it
is
but
a
worke
of
the
flesh
.
Right
curtesie
is
with
an
honest
heart
,
to
blesse
when
we
are
wronged
.
Goodnesse
]
It
is
a
vertue
,
whereby
we
communicate
to
others
,
the
good
things
that
are
in
vs
,
for
their
good
and
benefit
.
It
is
prescribed
by
Paul
in
other
tearmes
,
when
he
saith
,
Communicating
to
the
necessities
of
the
Saints
,
Rom.
12.
13.
Question
I.
What
are
we
to
communicate
?
Answ.
The
gifts
of
our
minde
,
our
temporall
goods
,
yea
our
liues
too
,
if
neede
be
,
1.
Ioh.
3.
16.
Question
II.
Why
are
we
so
to
doe
?
Answ.
We
are
members
all
of
one
bodie
;
and
we
are
members
one
of
another
,
Eph.
4.
25.
And
it
is
Gods
pleasure
,
that
men
shall
be
instruments
of
good
mutually
one
to
another
.
Goodnesse
,
respects
either
the
bodie
,
or
the
minde
.
Goodnesse
concerning
the
bodie
,
hath
many
actions
:
as
to
feed
the
hungrie
,
to
giue
drinke
to
the
thirstie
,
to
harbour
the
harbourlesse
,
to
cloath
the
naked
to
visit
the
sicke
,
and
them
that
are
in
prison
,
Math.
25.
35
,
36.
to
burie
the
dead
,
2.
Sam.
2.
5.
Lastly
,
to
lend
freely
and
liberally
,
to
such
as
be
decaied
and
impouerished
.
Deut.
15.
7.
Goodnesse
concerning
the
soule
,
is
to
indeauour
,
partly
by
counsell
,
&
partly
by
example
,
to
gaine
the
soule
of
our
neighbour
to
God
:
and
it
stands
in
foure
actions
:
to
admonish
the
vn●uly
,
to
comfort
the
distressed
,
to
beare
with
them
that
are
weake
,
and
to
be
patient
towards
all
,
1.
Thess.
5.
14.
Goodnes
is
hard
to
be
found
in
these
daies
among
men
:
The
common
practise
is
according
to
the
common
prouerb
,
Euery
man
for
himselfe
,
and
God
for
vs
all
.
The
studie
of
men
is
,
howe
to
gather
goods
,
honours
,
riches
,
for
themselues
,
and
for
their
children
:
and
the
common
good
is
not
aimed
at
.
Good
orders
hardly
take
place
,
as
namely
,
the
order
for
the
poore
;
and
the
reason
is
,
the
want
of
goodnesse
in
vs
.
If
any
professe
any
shew
of
goodnesse
more
then
the
rest
,
they
are
sure
to
be
despised
and
reproched
at
euery
hand
:
and
this
shews
that
there
is
little
goodnesse
among
men
.
Faith
]
First
,
we
are
here
to
vnderstand
faith
towards
God
,
which
is
to
beleeue
the
remission
of
our
sinnes
,
and
our
reconciliation
with
God
in
Christ
.
This
faith
is
common
to
all
among
vs
:
yet
is
it
but
a
false
,
dead
,
&
ceremoniall
faith
,
in
many
men
.
Reason
.
I
Faith
comes
by
the
hearing
of
the
word
of
God
preached
,
Rom.
10.
14.
but
this
faith
in
many
is
conceiued
without
preaching
:
for
they
say
,
they
beleeue
their
saluation
by
Christ
,
and
withall
they
liue
in
the
perpetuall
neglect
or
contempt
of
the
publike
Ministerie
.
II.
True
faith
is
ioyned
alwaies
with
the
exercises
of
invocation
,
and
repentance
:
yet
in
many
among
vs
,
this
faith
is
without
any
conuersion
or
change
of
heart
and
life
:
and
therefore
it
is
but
a
dead
faith
.
III.
True
faith
is
mixed
with
contrarie
vnbeleefe
,
so
as
they
that
beleeue
,
feele
in
themselues
a
want
of
faith
,
and
much
vnbeleefe
.
But
there
are
many
among
vs
that
say
,
they
perfectly
beleeue
,
and
that
they
neuer
so
much
as
doubted
in
all
their
liues
.
Now
such
a
faith
,
is
a
vaine
perswasion
.
IV.
Many
that
boast
of
their
faith
in
Christ
,
want
faith
in
the
prouidence
of
God
,
touching
food
and
raiment
.
And
that
is
manifest
,
because
they
vse
any
vnlawfull
meanes
to
helpe
themselues
:
now
if
their
faith
faile
them
in
a
smaller
point
,
it
cannot
be
sound
in
the
greatest
of
all
.
Secondly
,
by
faith
is
meant
faith
towards
men
,
&
that
stands
in
two
things
.
One
is
,
to
speake
the
trueth
from
the
heart
:
the
other
is
,
to
be
faithfull
and
iust
in
the
keeping
of
our
honest
promise
,
and
word
.
This
faith
is
a
rare
vertue
in
these
daies
.
For
the
common
fashion
of
them
that
liue
by
bargaining
,
is
,
to
vse
glosing
,
facing
,
soothing
,
lying
,
dissembling
,
and
all
manner
of
shifts
.
And
with
many
it
is
a
confessed
principle
,
that
there
is
no
liuing
in
the
world
,
vnlesse
we
lie
and
dissemble
.
They
that
deale
with
chapmen
shall
heardly
know
what
is
trueth
,
they
haue
so
many
wordes
and
so
many
shifts
.
In
this
respect
,
Christians
come
short
of
the
Turkes
,
who
are
said
to
be
equall
,
open
,
and
plaine
dealing
men
,
without
fraud
,
or
deceipt
.
Our
care
therfore
must
be
to
cherrish
,
&
maintain
among
vs
,
the
vertue
of
faith
and
truth
.
Reasons
,
I.
Gods
commandement
,
Put
away
lying
,
and
let
euery
man
speake
the
truth
to
his
neighbour
.
Eph.
4
15.
II.
By
truth
we
are
like
to
God
,
whose
waies
are
all
truth
:
who
hates
a
lying
tongue
.
Prou.
6.
17.
whose
spirit
is
the
spirit
of
trueth
.
III.
Lyars
beare
the
image
of
the
deuill
.
He
is
the
father
of
lies
.
Ioh.
8.
44.
so
oft
then
as
thou
liest
,
thou
makest
thy
tongue
the
instrument
of
the
deuill
.
IV.
Eternall
punishment
in
the
lake
that
burnes
with
fire
and
brimstone
,
Reu.
22.
15.
Here
marke
,
that
liars
are
entertained
at
the
same
table
with
murderers
and
theeues
:
and
the
liar
neuer
goes
vnpunished
.
Prou.
19.
5.
V.
To
speake
the
trueth
from
the
heart
,
is
a
marke
of
Gods
child
,
Psal.
15.
2.
And
he
whose
faith
failes
towards
men
,
shall
much
more
faile
towards
God
.
Meekenes
]
The
same
in
effect
with
long
suffering
.
The
difference
is
,
that
meekenes
is
more
generall
,
and
long-suffering
is
,
the
highest
degree
of
meekenesse
.
Temperance
]
It
is
the
moderation
of
lust
and
appetite
,
in
the
vse
of
the
gifts
and
creatures
of
God
.
For
the
better
practising
of
this
vertue
,
remember
these
foure
rules
.
I.
We
must
vse
moderation
in
meats
&
drinks
.
This
moderation
is
to
eat
and
drinke
with
perpetuall
abstinence
.
And
abstinence
is
to
take
lesse
,
then
that
which
nature
desires
,
and
not
more
.
And
that
measure
of
meate
and
drinke
,
which
serues
to
refresh
nature
,
and
to
make
vs
fitte
for
the
seruice
of
God
and
man
,
is
allowed
vs
of
God
,
and
no
more
.
II.
We
must
vse
moderation
in
our
apparell
.
And
that
is
,
to
apparell
ourselues
according
to
our
sexe
,
according
to
the
receiued
fashion
of
our
countrie
,
according
to
our
place
,
and
degree
,
and
according
to
our
abilitie
.
Here
the
common
fault
in
to
be
out
of
all
order
:
for
none
almost
know
any
measure
.
Euery
meane
person
now
adaies
,
will
be
a
gentleman
,
or
gentlewoman
.
III.
We
must
vse
moderation
,
in
getting
of
goods
:
and
that
is
,
to
rest
content
,
if
we
haue
food
and
raiment
,
for
our selues
,
&
them
that
belong
vnto
vs
.
1.
Tim.
6
8.
Here
is
our
stint
;
we
may
not
desire
to
be
rich
.
v.
9.
The
king
himselfe
must
not
multiply
his
gold
,
and
siluer
,
Deut.
17.
17.
and
yet
hath
he
more
neede
of
gold
and
siluer
,
then
any
priuate
man
.
IV.
There
must
be
a
moderation
in
the
spending
of
our
goods
:
contrarie
to
the
fashion
of
many
that
spend
their
substance
in
●●●sting
,
and
company
,
and
keepe
their
wiues
and
children
bare
at
home
.
Against
such
there
is
no
law
]
Here
Paul
sets
downe
the
benefit
that
comes
by
the
former
vertues
.
The
words
carrie
this
sense
:
Against
such
vertues
,
and
against
persons
indued
with
such
vertues
,
there
is
no
law
.
And
that
for
two
causes
.
One
,
there
is
no
law
to
condemne
such
.
Secondly
,
there
is
no
lawe
to
compell
them
to
obey
:
because
they
freely
obey
God
,
as
if
there
were
no
law
.
Marke
then
the
condition
of
spirituall
men
.
They
are
a
voluntarie
&
free
people
,
seruing
God
freely
,
without
constraint
.
So
as
if
Christ
would
not
giue
vnto
them
life
euerlasting
,
yet
would
they
loue
him
,
and
desire
the
aduancement
of
his
kingdome
.
On
the
contrarie
,
if
there
were
no
hell
,
and
God
would
not
punish
adulterie
,
drunkennes
,
blasphemie
,
&c.
with
eternall
death
,
yet
would
a
Christian
man
abstaine
from
these
things
:
because
he
knowes
that
they
displease
Christ
,
and
he
is
gouerned
with
another
spirit
,
to
which
they
are
contrarie
.
Also
these
words
are
a
reason
of
v.
16.
There
is
no
law
against
them
that
doe
these
things
:
therefore
walke
in
the
spirit
.
24
For
they
that
are
Christs
,
haue
crucified
the
flesh
,
with
the
affections
,
and
lusts
.
The
scope
.
In
these
words
,
Paul
prooues
that
which
he
said
immediatly
before
,
namely
,
that
there
is
no
law
against
spirituall
men
.
And
of
this
he
giues
a
double
reason
.
One
is
,
spirituall
men
are
Christs
:
therefore
there
is
no
law
against
them
.
The
second
is
this
:
that
is
crucified
in
spirituall
men
,
which
the
law
condemneth
,
namely
,
the
flesh
,
with
the
affections
and
lusts
:
therefore
there
is
no
law
to
condemne
the
spirituall
man
.
In
the
words
,
I
consider
three
points
.
The
first
is
,
What
is
a
Christian
?
Ans.
A
Christian
is
one
that
is
Christs
,
(
saith
Paul
.
)
And
he
is
Christs
fiue
waies
.
I.
by
the
right
of
creation
.
And
so
are
all
men
.
II.
by
right
of
redemption
.
1.
Cor.
6.
19.
III.
by
the
free
gift
and
donation
of
God
the
father
.
Ioh.
17.
11.
this
donation
is
begunne
in
the
eternall
Election
of
God
,
and
it
is
accomplished
in
our
effectuall
vocation
.
IV.
by
propagation
.
For
all
true
beleeuers
spring
out
of
the
blood
of
Christ
:
and
are
of
his
bone
,
and
of
his
flesh
,
as
Eue
was
of
the
bone
and
flesh
of
Adam
.
V.
by
our
donation
in
baptisme
,
in
which
we
consecrate
our selues
to
God
and
to
Christ
.
The
vse
.
This
must
teach
vs
to
resigne
our selues
to
Christ
,
and
to
suffer
him
to
raigne
in
our
hearts
:
and
to
take
the
yoke
of
the
Gospel
vpon
vs
.
But
alas
,
it
is
farre
otherwise
with
many
of
vs
.
For
some
liue
in
the
transgression
of
the
very
law
of
nature
,
so
farre
are
they
from
obseruing
the
Gospel
.
Others
thinke
it
sufficient
to
follow
the
teaching
of
nature
.
If
they
worship
God
in
some
generall
manner
,
if
they
liue
peaceably
,
and
hurt
no
man
,
and
meane
well
(
as
they
say
)
then
all
is
well
:
and
the
doing
of
further
duties
,
is
reputed
curious
precisenes
.
And
such
persons
vsually
reduce
religion
to
the
practise
of
nature
.
They
will
be
saued
by
faith
:
but
their
faith
is
nothing
els
but
fidelitie
.
They
say
they
worship
God
,
but
this
worship
is
nothing
els
,
but
their
good
meaning
,
and
their
good
dealing
.
These
men
are
content
that
Christ
shall
be
theirs
:
but
they
will
not
be
Christs
,
and
suffer
him
to
haue
a
Lordship
ouer
them
.
II.
If
thou
be
Christs
,
then
commend
thy
soule
,
and
life
,
and
all
that
thou
hast
,
into
the
hands
of
Christ
.
This
was
the
practise
of
Dauid
,
Psal.
22.
of
Christ
vpon
the
crosse
:
of
Paul
,
2.
Tim.
1.
12.
And
this
practise
is
the
onely
way
to
obtaine
safetie
and
protection
.
For
Christ
no
doubt
will
keepe
his
owne
.
III.
Comfort
.
If
thou
be
Christs
,
he
will
care
for
thee
,
and
nothing
shall
be
wanting
vnto
thee
that
is
for
thy
good
.
Ioh.
17.
24.
Rom.
8.
33.
Therefore
remember
this
lesson
,
Neuer
grieue
ouermuch
,
neuer
care
ouermuch
,
neuer
reioyce
ouermuch
in
the
things
of
this
world
.
If
thou
werest
at
thine
own
disposing
and
finding
,
it
were
somewhat
:
but
there
is
one
that
cares
for
thee
,
namely
Christ
.
The
second
point
to
be
considered
,
is
,
what
is
the
flesh
?
Ans.
It
is
the
corruption
of
the
whole
nature
of
man
.
For
the
right
conceiuing
of
this
,
we
must
make
a
distinction
of
three
things
,
Mans
nature
,
the
faculties
of
nature
,
and
the
corruption
of
both
,
which
corruption
hath
two
parts
:
the
losse
of
the
image
of
God
,
and
a
pronnes
to
all
wickednes
.
Moreouer
,
this
distinction
must
be
without
separation
of
nature
from
faculties
;
or
of
corruption
from
either
:
so
as
we
may
say
truly
,
that
the
nature
,
and
the
powers
of
the
soule
of
man
,
are
corrupted
.
In
the
flesh
are
two
things
.
Affections
,
and
Lusts.
By
affections
,
vnderstand
inordinate
affections
,
which
shew
themselues
and
beare
sway
in
carnall
men
,
as
anger
in
Cain
,
loue
of
pleasures
more
then
of
God
,
in
the
men
of
the
last
times
.
2.
Tim.
3.
3.
immoderate
sorrow
in
Ahab
,
when
he
could
not
obtaine
Naboths
vineyard
.
1.
King
.
21.
4.
Lusts
are
inordinate
and
infatiable
desires
after
the
things
of
this
world
,
as
riches
,
honours
,
pleasures
,
&c.
of
this
sort
are
couetousnes
,
gluttonie
,
pride
,
the
lust
of
the
flesh
,
&c.
The
vse
.
By
this
we
see
what
a
Carnall
man
is
,
namely
,
one
that
is
carried
away
with
some
inordinate
affection
,
or
some
inordinate
lust
.
Herod
did
many
good
things
at
the
aduise
and
motion
of
Iohn
Baptist
,
whome
he
reuerenced
:
yet
was
he
a
carnall
man
.
For
he
was
possessed
with
an
inordinate
loue
of
his
brothers
wife
.
Iudas
a
disciple
of
Christ
,
yet
a
carnall
man
:
because
he
was
carried
away
with
the
inordinate
lust
of
couetousnes
.
The
third
point
,
is
touching
the
office
of
a
Christian
man
.
And
that
is
,
to
crucifie
the
flesh
,
with
the
affections
,
and
lusts
.
For
the
better
conceiuing
of
this
,
Crucifying
must
be
distinguished
.
It
is
either
the
action
of
Christ
,
or
our
action
.
Crucifying
,
which
is
the
action
of
Christ
,
is
threefold
.
The
first
is
,
vpon
the
crosse
,
where
Christ
stood
in
our
roome
,
and
bare
the
burden
of
our
sinnes
,
and
made
an
Expiation
of
them
.
In
this
respect
we
are
said
to
be
crucified
with
him
.
Gal.
2.
19.
The
second
is
,
in
vs
,
when
Christ
conuaies
the
vertue
of
his
death
into
the
hearts
of
them
that
are
ioyned
to
him
,
for
the
causing
and
effecting
of
the
death
of
sinne
.
The
third
is
,
in
baptisme
whereby
Christ
seales
the
two
former
to
them
that
beleeue
.
Rom.
6.
6.
The
crucifying
,
which
is
our
action
,
is
nothing
els
but
the
Imitation
of
Christ
crucified
,
on
this
manner
.
He
was
first
attached
:
so
must
we
bring
our selues
into
the
presence
of
God
.
He
was
arraigned
:
so
must
we
set
our selues
at
the
barre
of
Gods
iudgement
.
He
was
accused
:
so
must
we
indite
and
accuse
our selues
of
our
owne
sinnes
,
at
the
barre
of
Gods
iudgement
.
He
was
condemned
:
and
so
must
we
iudge
our selues
,
that
we
be
not
iudged
of
the
Lord
.
After
iudgement
,
we
must
proceede
to
execution
of
the
flesh
:
and
that
is
to
vse
meanes
to
crucifie
it
:
and
they
are
three
.
The
first
is
,
by
faith
to
applie
to
our selues
Christ
crucified
:
and
that
is
to
beleeue
not
onely
that
Christ
was
crucified
for
vs
,
but
that
we
also
were
crucified
with
him
.
Where
this
faith
is
,
sinne
shall
no
more
haue
domion
.
The
second
is
,
to
beate
downe
the
flesh
by
the
sword
of
the
spirit
:
and
that
is
done
,
by
a
serious
application
of
the
commandements
,
and
the
threatnings
of
God
,
to
our
seuerall
affections
and
lusts
.
The
third
is
,
to
flie
the
occasions
of
euery
sinne
,
and
to
cut
off
the
first
beginnings
of
euill
.
The
vse
.
This
doctrine
serues
to
condemne
the
drowsie
Protestants
of
our
time
,
who
professe
Christ
without
making
any
change
in
life
,
and
conuersation
.
For
they
are
Saints
in
the
Church
,
but
in
their
common
dealings
they
are
as
worldlings
.
II.
Secondly
,
they
are
here
reprooued
,
that
haue
many
good
gifts
of
God
in
them
,
and
yet
neuer
proceede
to
a
thorow
reformation
.
For
they
vse
to
cherish
in
themselues
naughtie
affections
,
and
damnable
lusts
.
There
is
some
one
sweete
sinne
or
other
,
that
they
cannot
abide
to
crucifie
.
III.
They
also
are
to
be
blamed
,
that
cannot
abide
to
heare
their
owne
particular
sinnes
,
to
be
noted
,
and
reprooued
.
They
are
vncrucified
and
vnmortified
persons
.
And
the
word
of
God
is
the
sword
of
the
spirit
that
serues
to
kill
and
destroy
the
flesh
.
IV.
In
afflictions
be
content
,
and
quiet
.
For
we
ought
to
crucifie
the
affections
,
and
lusts
of
our
flesh
:
and
because
we
faile
in
this
dutie
,
therefore
God
himselfe
takes
the
worke
in
hand
:
and
he
will
crucifie
our
corruption
by
his
chastisements
.
Further
,
of
this
dutie
of
crucifying
the
flesh
,
there
are
three
points
to
be
considered
.
I.
The
time
when
this
action
must
beginne
;
namely
,
in
our
baptisme
,
or
first
conuersion
.
Therefore
Paul
saith
,
they
that
are
Christs
,
haue
crucified
,
&c.
II.
What
must
be
crucified
?
Ans.
The
whole
flesh
,
with
euery
inordinate
affection
and
lust
.
This
makes
against
them
that
flie
and
detest
some
fewe
sinnes
,
and
runne
headlong
into
others
.
III.
What
is
crucifying
?
Ans.
In
it
are
two
things
,
the
restraint
of
the
exercise
of
sinne
,
(
which
is
in
part
in
ciuill
men
,
)
and
the
killing
of
Originall
corruption
,
in
all
the
parts
and
branches
thereof
.
And
that
is
done
,
when
we
doe
not
onely
mourne
for
our
corruptions
,
but
also
hate
and
detest
them
in
our selues
.
25.
If
we
liue
in
the
Spirit
,
let
vs
also
walke
in
the
Spirit
.
In
these
words
is
contained
,
the
last
reason
of
the
rule
of
good
life
before
mentioned
,
in
the
16.
verse
.
For
the
vnderstanding
whereof
,
two
things
are
to
be
considered
,
what
it
is
to
liue
in
the
Spirit
?
and
what
to
walke
in
the
Spirit
?
Touching
the
first
.
Life
is
twofold
:
created
,
or
vncreated
.
Vncreated
life
,
is
the
life
of
God
.
Created
is
that
which
pertaineth
to
the
creature
.
And
this
is
either
naturall
,
or
spirituall
.
Naturall
life
,
is
led
by
naturall
causes
and
meanes
,
as
by
meate
,
drinke
,
cloathing
,
breathing
,
&
such
like
.
Spirituall
life
,
is
by
,
and
from
the
Spirit
.
Of
this
there
be
two
degrees
.
The
first
is
,
when
the
Spirit
of
God
takes
vp
his
habitation
in
man
,
and
withall
gouerneth
all
the
powers
of
his
soule
,
by
putting
into
the
minde
,
a
new
light
of
knowledge
,
into
the
will
and
affections
,
newe
motions
,
and
inclinations
,
whereby
they
are
made
conformable
to
the
will
of
God
.
The
second
degree
of
spirituall
life
is
,
when
the
spirit
dwelleth
in
man
,
and
gouerneth
the
powers
of
the
soule
,
and
further
doth
sustaine
the
bodie
,
immediately
without
naturall
means
.
1.
Cor.
15.
44.
It
riseth
againe
a
spirituall
bodie
,
that
is
,
a
body
liuing
in
the
second
degree
of
spirituall
life
,
not
beeing
sustained
by
meanes
,
but
immediately
by
the
eternall
sustentation
of
the
spirit
.
The
first
of
these
degrees
is
in
this
life
,
the
second
after
this
life
,
in
,
and
after
the
last
iudgement
,
when
body
and
soule
shall
be
reunited
.
And
of
the
former
,
this
place
is
to
be
vnderstood
.
To
walke
in
the
Spirit
,
is
,
first
,
to
sauour
the
things
of
the
Spirit
,
Rom.
8.
5.
7.
And
that
is
,
to
minde
,
wish
,
like
,
desire
,
and
affect
them
;
or
,
in
a
word
,
to
subiect
a
mans
selfe
to
the
law
of
God
,
in
all
the
powers
and
faculties
of
the
soule
.
For
the
things
reuealed
in
the
Lawe
,
are
the
things
of
the
spirit
,
which
spirit
must
at
no
hand
be
seuered
from
the
word
.
Secondly
,
to
walke
in
the
path
way
of
righteousnesse
,
without
offence
either
of
God
or
man
,
Psal.
143.
10.
Thirdly
,
to
walke
not
stragglingly
,
but
orderly
by
rule
,
by
line
,
and
by
measure
.
For
so
much
the
word
[
walke
]
importeth
,
in
the
originall
;
as
if
Paul
should
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
said
,
Let
vs
,
(
whilest
we
liue
in
this
world
)
not
onely
indeauour
to
doe
some
one
,
or
some
fewe
good
actions
,
but
in
the
course
of
our
liues
and
callings
,
order
our selues
according
to
the
rule
and
line
of
the
word
of
God
.
The
vse
.
This
text
in
the
first
place
,
cuts
off
the
shiftes
and
excuses
of
sundrie
persons
in
these
daies
,
who
professe
themselues
to
be
the
children
of
God
,
and
yet
for
their
liues
,
are
much
to
be
blamed
,
because
they
lead
them
not
according
to
the
Spirit
,
but
according
to
the
flesh
.
And
these
persons
,
whatsoeuer
they
say
,
doe
indeed
and
in
truth
,
deceiue
themselues
,
and
are
quite
destitute
of
Gods
Spirit
.
For
if
they
liued
in
the
Spirit
,
they
would
also
walke
in
the
Spirit
;
It
is
not
an
idle
spirit
in
any
,
but
it
will
shew
and
manifest
it selfe
,
in
a
holy
and
orderly
conuersation
.
You
will
say
;
If
such
persons
haue
not
the
Spirit
of
god
,
what
other
Spirit
haue
they
?
Ans.
If
there
life
be
naught
,
they
haue
an
vncleane
.
Spirit
dwelling
in
them
:
and
the
god
of
this
world
hath
blinded
their
eies
,
and
makes
them
that
they
cannot
see
the
right
way
wherein
they
should
walke
,
1.
Cor.
4.
4.
Againe
,
we
learne
from
hence
,
a
true
and
a
pregnant
signe
,
whereby
to
discerne
,
whether
any
man
hath
in
his
heart
the
spirit
of
God
or
no
?
The
life
of
a
man
will
discouer
and
proclaime
to
all
the
world
,
before
God
,
men
,
and
angels
,
what
himselfe
is
.
If
a
man
in
the
course
of
his
life
and
calling
be
godly
and
vertuous
,
leading
his
life
according
to
the
will
&
word
of
God
,
in
an
honest
and
carefull
indeauour
,
though
he
faile
in
some
particulars
:
what
euer
the
world
thinkes
of
him
,
he
is
the
man
that
is
indued
with
the
Spirit
of
God
.
Lastly
,
this
teacheth
,
what
is
the
office
of
all
Christian
people
,
namely
,
to
walke
in
the
Spirit
,
that
is
,
to
frame
and
order
the
whole
course
and
tenour
of
their
liues
,
according
to
the
line
&
square
of
Gods
word
and
Spirit
.
A
motiue
to
which
dutie
may
be
that
fearefull
threat
pronounced
vpon
those
,
that
turne
aside
,
and
walke
in
their
owne
crooked
waies
.
Psal.
125.
5.
26.
Let
vs
not
be
desirous
of
vaine-glorie
,
prouoking
one
another
,
enuying
one
another
.
The
scope
.
From
this
26.
verse
,
to
the
11.
verse
of
the
chapter
following
.
S.
Paul
handles
the
second
Rule
,
which
he
had
propounded
in
the
13.
verse
of
this
chapter
:
By
loue
serue
one
another
.
In
the
handling
whereof
,
he
first
laboureth
to
take
away
the
impediments
of
Loue
:
and
then
he
sets
downe
the
manner
,
how
the
rule
is
to
be
obserued
.
This
26.
verse
is
a
rule
,
the
ende
whereof
,
is
to
remooue
the
impediments
of
loue
.
In
this
verse
foure
points
are
especially
to
be
considered
.
First
,
what
the
desire
of
vaine-glorie
is
?
Answ.
It
is
a
branch
of
pride
,
which
makes
men
to
referre
all
they
haue
,
or
can
doe
,
to
their
owne
priuate
glorie
,
and
aduancement
.
For
better
vnderstanding
whereof
,
consider
a
little
the
excuses
that
men
haue
,
for
the
defence
,
or
excuse
of
this
sinne
.
I.
Excuse
.
Vaine-glorie
in
effect
is
no
more
,
but
the
seeking
of
mens
approbation
,
which
may
lawfully
be
done
.
Answ.
To
seeke
the
approbation
of
men
,
is
no
fault
,
so
that
it
be
sought
in
a
good
manner
.
The
right
manner
of
seeking
the
praise
of
men
,
is
this
A
man
must
in
this
life
passe
through
three
iudgements
;
the
iudgement
of
God
,
of
his
owne
conscience
,
and
of
his
neighbour
:
and
the
order
of
going
through
them
,
is
,
in
the
first
place
,
he
must
seeke
for
the
iudgement
and
approbation
of
God
:
in
the
next
,
his
owne
:
and
in
the
last
,
his
neighbours
.
Nowe
the
vaine-glorious
man
takes
another
course
,
first
and
principally
ayming
at
the
glorie
and
good
liking
of
man
,
hauing
small
or
no
regard
of
the
two
other
.
II.
Excuse
.
There
is
a
good
boasting
,
which
Dauid
vsed
,
and
that
we
may
lawfully
vse
.
Psal.
7.
8.
Ans.
Boasting
is
either
lawfull
,
or
vnlawfull
.
Lawfull
boasting
is
in
the
Lord
,
when
,
beeing
vrged
and
compelled
,
we
confesse
the
good
things
that
are
in
vs
,
to
Gods
glorie
.
Of
this
read
at
large
,
2.
Cor.
11.
Vnlawfull
is
,
when
men
ascribe
the
gifts
that
they
haue
of
God
,
vnto
themselues
:
or
hauing
gifts
,
do
arrogate
more
vnto
themselues
,
then
indeed
they
haue
:
or
in
a
word
,
doe
so
esteeme
of
their
gifts
,
as
if
they
had
not
receiued
them
from
God
.
And
this
is
a
damnable
boasting
.
III.
Excuse
.
Gods
blessings
we
may
seeke
for
:
and
what
are
glorie
and
honour
,
but
the
blessings
and
gifts
of
God
?
Ans.
There
are
two
degrees
of
honour
.
The
first
is
,
the
honour
that
euery
man
hath
in
his
place
and
calling
.
For
euery
calling
ordained
by
God
,
hath
a
glory
annexed
vnto
it
:
which
beeing
the
gift
of
God
,
it
may
be
both
sought
for
,
and
enioyed
.
The
other
degree
,
is
that
which
is
aboue
a
mans
place
and
calling
,
and
that
ought
not
to
be
sought
for
.
Euery
person
must
content
himselfe
with
the
honour
which
is
sorted
vnto
his
calling
.
Neuerthelesse
,
if
God
giue
greater
honour
,
he
may
accept
it
,
but
where
God
giues
it
not
,
there
it
must
not
be
desired
.
It
remaineth
therefore
,
that
vaine-glorie
is
a
branch
of
pride
,
wherein
men
principally
referre
all
there
studies
,
counsels
,
indeauours
,
and
gifts
,
to
the
honouring
and
aduancing
of
themselues
.
The
next
point
to
be
considered
is
,
why
he
admonisheth
the
Galatians
of
vaine-glorie
?
Answ.
The
Galatians
were
men
of
vnderstanding
and
knowledge
,
and
were
adorned
with
many
excellent
gifts
.
Now
,
they
that
haue
receiued
good
gifts
of
god
,
many
times
are
most
vaine-glorious
,
2.
Cor.
12.
7.
Math.
6.
5.
And
whereas
all
other
vices
feed
vpon
that
which
is
euill
,
this
vice
of
vaine-glorie
,
feeds
vpon
good
things
.
For
a
man
sometimes
will
be
proud
,
euen
because
he
is
not
proud
.
A
third
point
to
be
considered
,
is
,
where
vaine-glorie
is
to
be
found
?
Ans.
It
is
no
rare
matter
,
for
it
is
a
common
vice
,
and
spreads
it selfe
farre
and
wide
.
Some
there
are
,
which
neuer
lift
vp
heart
nor
hand
unto
God
at
home
,
and
yet
the
same
persons
in
the
publike
assemblies
,
wil
make
as
though
they
praied
with
great
deuotion
.
And
what
is
the
reason
hereof
but
this
,
that
they
are
carried
with
a
spirit
of
pride
and
arrogancie
,
seeking
the
commendation
of
men
that
behold
them
,
rather
then
to
approoue
their
hearts
and
consciences
vnto
God
.
Of
another
sort
are
those
,
that
haue
beene
old
and
ancient
hearers
of
the
word
,
who
notwithstanding
,
doe
little
,
or
not
at
all
profit
,
either
in
knowledge
,
or
in
good
life
:
and
the
cause
is
not
in
the
Gospel
,
or
in
the
dispensers
of
it
,
but
in
themselues
:
because
they
receiue
not
the
Gospel
for
it selfe
,
but
for
the
praise
and
commendation
of
men
,
and
for
the
credit
&
account
they
are
in
,
by
reason
of
Christian
profession
.
The
last
thing
,
is
the
remedie
of
pride
and
vaine-glorie
;
which
is
the
rather
to
be
thought
vpon
,
because
it
is
a
great
impediment
of
Christian
loue
.
This
remedie
consists
partly
in
meditation
,
and
partly
in
practise
.
Remedies
in
meditation
,
are
these
.
1.
God
resisteth
all
proud
persons
,
and
giues
grace
to
the
humble
.
1.
Pet.
5.
5.
the
reason
is
,
because
the
vain-glorious
man
,
seeking
himselfe
and
not
god
,
robbes
God
of
his
honour
.
Thus
the
proud
Pharisie
exalting
himselfe
aboue
the
poore
Publican
,
went
away
lesse
iustified
,
that
is
,
not
approoued
of
God
,
as
the
Publican
was
.
2.
It
is
the
worke
of
the
deuill
,
to
puffe
vp
the
mind
with
selfe-liking
,
and
conceit
,
that
thereby
he
may
worke
mans
perdition
.
Gen.
3.
5.
But
God
worketh
contrarily
:
for
he
therefore
abaseth
men
,
that
he
might
in
his
good
time
,
the
more
exalt
them
.
3.
There
is
no
religion
in
that
heart
,
that
is
wholly
bent
to
seeke
the
praise
of
men
.
Ioh.
5.
44.
And
the
man
that
desires
to
be
talked
of
,
and
admired
by
others
,
doeth
thereby
in
effect
giue
notice
vnto
all
the
world
,
that
his
heart
is
not
sound
in
the
sight
of
God
.
Remedies
consisting
in
practise
,
are
:
first
,
an
indeauour
to
acknowledge
the
great
Maiestie
of
God
,
and
withall
our
own
basenesse
,
and
vilenesse
before
him
.
2.
We
ought
to
ascribe
all
good
things
we
haue
,
or
can
doe
,
to
God
alone
,
and
nothing
to
our selues
.
For
in
all
that
befall
vs
,
God
is
the
principall
agent
,
our selues
are
but
tooles
and
instruments
in
his
hand
;
by
right
therefore
the
commendation
belonges
vnto
him
,
and
not
to
vs
.
3.
In
all
actions
and
duties
of
religion
,
first
we
must
indeauour
to
approue
our selues
to
God
,
and
the
next
place
is
to
be
giuen
to
man
,
not
contrariwise
.
4.
when
we
are
reviled
we
must
rest
content
;
when
we
are
praised
to
our
faces
or
otherwise
we
must
take
heed
.
For
then
Satan
standes
at
our
right
hand
to
puffe
vs
vp
,
and
consequently
to
ouerthrowe
vs
.
It
is
a
a
true
saying
,
that
Temptations
on
the
right
hand
are
far
more
dangerous
,
then
those
on
the
left
.
In
the
fift
place
,
Pauls
reason
to
disswarde
from
this
sinne
,
is
taken
from
two
euill
fruits
of
it
,
Contention
,
and
Enuie
,
prouoking
one
another
,
envying
one
another
.
Men
that
are
ambitious
,
if
they
be
crossed
in
their
courses
,
grow
contentious
,
if
they
prosper
in
the
world
,
then
are
they
enuyed
by
others
.
Read
for
this
purpose
the
historie
of
Samuel
and
Saul
,
1.
Sam.
15.
Seeing
then
vaine-glorie
hath
so
badde
fruites
issuing
from
it
,
it
must
teach
vs
to
abhorre
and
detest
it
with
all
our
hearts
,
and
on
the
contrarie
to
seeke
by
all
meanes
possible
to
preserue
and
maintaine
loue
in
the
whole
course
of
our
liues
.
FINIS
.
THE
SVPPLEMENT
OR
CONTINVATION
OF
the
Commentarie
vpon
the
sixt
Chapter
.
ALMA
MATER
CANTA
BRIGIA
HINC
LVCEM
ET
POCVLA
SACRA
Printed
by
IOHN
LEGAT
,
Printer
to
the
Vniuersitie
of
CAMBRIDGE
.
1604.
TO
THE
RIGHT
WORshipfull
Sir
BASSINGBVRNE
GAVDY
,
Knight
.
RIght
Worsh.
hauing
beene
licensed
some
yeare
agoe
(
according
to
the
auncient
laudable
custome
of
the
Uniuersitie
)
to
interpret
S.
Pauls
Epistles
:
and
then
earnestly
intreated
by
M.
Perkins
his
Executor
,
and
others
his
friends
,
(
which
had
some
interest
in
me
)
to
supplie
that
which
was
defectiue
in
his
Commentarie
vpon
the
Galatians
:
ouercome
at
the
last
by
their
importunitie
,
I
vndertooke
the
busines
,
making
triall
of
my
simple
facultie
in
this
short
Chapter
,
which
I
haue
here
according
to
my
poore
talent
,
finished
:
Yet
not
daring
to
publish
it
to
the
view
of
the
world
,
without
pr●mising
somewhat
in
way
of
excuse
for
my
boldnes
.
For
if
Hirtius
or
(
as
others
thinke
)
Oppius
,
beeing
importuned
by
his
friend
to
continue
the
Commentaries
which
Caesar
left
vnfinished
,
durst
not
presume
to
Traef
.
lib.
8.
de
bello
Gall.
make
a
Supplie
,
without
making
first
an
Apologie
for
himselfe
,
for
attempting
to
take
in
hand
so
great
a
taske
,
seeming
therein
to
compare
with
him
who
was
incomparable
:
Iust
cause
haue
I
to
excuse
my selfe
for
this
my
bold
attempt
,
in
vndertaking
to
equall
him
who
in
the
iudgement
of
all
(
saue
such
,
as
esteeme
of
Writers
by
tale
and
not
by
touch
)
is
so
substantiall
,
concise
,
exact
,
methodicall
,
that
(
as
it
is
said
of
Caesar
)
he
hath
discouraged
wise
men
from
writing
.
Sanos
homines
à
scribendo
d●terruit
.
〈…〉
c.
ad
Bru●um
.
Sue●on
.
in
C●s.
cap.
56.
But
seeing
J
doe
not
in
the
vaine
confidence
of
mine
owne
sufficiency
,
or
exactnes
of
the
worke
,
proclaime
a
chalenge
to
all
mens
censures
:
nor
yet
take
vpon
me
(
as
Michael
de
Montaign
.
in
his
Estayes
.
some
haue
don
in
other
writers
)
so
to
carry
the
Author
along
that
the
Reader
shall
not
perceiue
but
that
he
is
still
reading
him
,
nor
know
where
he
endeth
,
or
where
I
beginne
(
for
that
beeing
impossible
to
attaine
,
were
follie
to
attempt
:
)
but
oenly
to
finish
that
which
otherwise
should
haue
bin
imperfect
,
to
satisfie
the
request
of
my
friends
,
&
to
helpe
forward
the
Lords
building
,
though
not
as
a
master
builder
with
hewen
stones
,
or
polished
Saphirs
:
yet
as
a
seruer
and
vnderlabourer
as
it
were
with
a
handfull
of
rubbish
.
I
hope
I
shall
obtaine
(
at
least
)
this
fauourable
construction
,
to
be
thought
as
farre
from
vanitie
herein
,
as
my
conscience
doth
witnesse
with
me
I
did
it
in
simplicitie
,
and
without
affectation
of
singularitie
.
And
if
it
were
no
presumption
in
Gillebertus
to
finish
Bernards
Sermons
vpon
the
Canticles
,
nor
in
Clichtoveus
to
supplie
the
5
,
6
,
7
,
8.
foure
bookes
which
were
wanting
in
Cyrils
Commentaries
vpon
Iohn
,
nor
in
Wolfius
,
Reuterus
,
and
other
moderne
writers
,
to
continue
the
Commentaries
of
Martyr
,
Zanchius
,
&c.
but
rather
workes
worthie
great
commendation
,
and
deseruing
well
of
the
Church
of
God
:
I
trust
it
wiil
not
be
imputed
to
me
as
a
vice
,
which
in
others
is
accounted
as
a
vertue
.
Further
,
if
I
shall
seeme
to
any
with
the
vnskilfull
limmer
to
haue
ioyned
humano
capiti
,
cervicem
equinam
,
in
that
I
exceede
as
much
the
other
part
in
prolixitie
,
as
!
come
short
of
it
in
dexteritie
,
I
hope
I
shall
the
more
easily
obtaine
pardon
,
considering
it
was
my
first
draught
,
not
hauing
taken
pensill
in
hand
before
:
and
seeing
the
worke
which
I
was
to
finish
was
caput
Veneris
,
the
faire
face
of
Uen●●s
,
I
chose
rather
(
because
I
could
not
hit
of
the
iust
proportion
which
J
aimed
at
)
to
exceede
measure
a
little
,
then
to
be
defectiue
:
thinking
thereby
to
sute
them
the
better
,
seeing
beautie
or
fairenes
(
to
speake
more
properly
)
consists
only
in
greatnes
,
as
the
Philosopher
saith
.
And
some
perhaps
may
think
that
it
falleth
Ethic.
lib.
4.
c.
3.
out
well
,
in
that
I
haue
giuen
it
more
bodie
,
because
it
had
lesse
spirit
.
But
what
others
thinke
or
say
(
for
as
in
other
things
,
so
in
this
,
lookers
on
will
haue
their
words
)
it
skilleth
not
,
so
I
may
haue
the
approbation
of
the
godly
and
well
affected
Reader
:
especially
your
Worshipfull
●●tronage
,
to
whome
I
humbly
commend
it
,
as
the
first
fruits
of
my
labours
,
a
simple
floure
growing
in
a
schollars
garden
:
desiring
it
may
be
suffered
to
grow
either
in
the
shadow
or
sunneshine
of
your
protection
,
that
so
of
the
godly
it
may
be
better
accepted
,
and
of
the
caterpiller
the
lesse
touched
:
(
those
I
meane
which
will
correct
the
Uerbe
before
they
vnderstand
the
Nowne
,
condemning
that
which
they
ought
rather
to
commend
,
at
least
which
they
cannot
amend
.
)
Uouchsafe
therefore
Right
Worsh.
to
receiue
this
poore
present
,
as
a
pledge
of
my
vnfained
loue
,
and
humble
dutie
:
and
a
testimonie
of
my
thankefulnes
to
God
for
his
manifold
graces
of
prudence
,
iustice
,
sobrietie
,
meekenes
,
humilitie
,
liberalitie
,
bestowed
vpon
you
,
especially
your
loue
of
his
truth
,
and
continuall
meditation
in
his
word
:
which
was
the
thing
that
mooued
me
,
(
all
by-respects
s●t
aside
)
to
offer
this
Commentarie
to
your
view
,
and
to
haue
it
graced
with
your
countenance
:
that
by
this
meanes
I
might
the
more
stirre
vp
and
kindle
(
if
it
were
possible
)
your
loue
and
liking
of
the
word
,
by
adding
fewel
to
the
fire
,
and
oyle
to
the
flame
.
It
is
recorded
of
Theodosius
the
second
,
that
he
writ
the
New
Testament
ouer
with
his
owne
hand
:
and
of
Alphonsus
King
of
Spayne
and
Naples
,
that
he
read
the
Bible
14
times
ouer
with
the
ordinarie
Glosse
,
(
the
best
helpe
he
had
in
those
daies
.
)
And
J
doubt
not
but
that
you
will
peruse
this
exposition
at
your
leisure
,
and
still
continue
to
reade
the
holy
Scripture
as
hetherto
you
haue
done
,
and
so
be
answerable
to
that
which
is
voiced
of
you
,
and
to
that
extraordinarie
commendation
which
your
faithfull
Pastour
hath
often
giuen
of
your
diligence
and
dexteritie
in
that
behalfe
.
Now
let
me
adde
this
one
thing
,
that
though
there
be
not
the
like
efficacie
in
a
dead
letter
,
that
is
in
a
liuely
voice
,
yet
the
bare
reading
of
the
Scripture
is
of
great
and
singular
vse
,
which
may
appeare
by
this
,
that
it
is
so
often
commanded
by
pre●●pt
,
&
so
highly
commended
by
the
practise
of
the
Saints
;
and
so
straightly
forbidden
,
as
by
cruel
Antiochus
,
so
1.
Macchab.
1.
60.
by
the
Romane
Antichrist
:
neither
dare
I
denie
but
that
God
hath
and
doth
vse
it
,
not
onely
as
a
meanes
of
edification
,
but
also
of
working
the
conuersion
of
many
of
his
seruants
,
as
Augustine
confesseth
Confess
.
lib.
8.
cap.
12.
of
himselfe
,
that
he
was
conuerted
by
reading
,
that
place
in
Paul
Rom.
13.
14.
conuerted
(
I
say
)
not
as
a
heretike
onely
which
is
reclaimed
from
his
erronious
opinions
,
but
as
a
lost
sheepe
which
is
reduced
and
brought
home
from
the
errour
of
,
his
way
.
Notwithstanding
,
in
reading
the
Scripture
to
goe
alone
is
not
so
safe
:
a
guide
therefore
is
necessarie
(
as
the
Eunuch
confesseth
)
which
may
be
as
Act.
8.
31.
the
Mercurialis
statua
,
to
point
a
man
to
the
right
way
.
And
this
guide
is
either
the
outward
,
or
the
inward
guide
:
the
outward
guide
(
I
speake
of
reading
onely
)
is
a
Commentarie
,
especially
such
a
one
as
a
sanctified
spirit
hath
much
breathed
vpon
:
seeing
it
is
the
best
learning
the
Theorick
of
him
which
is
skilfull
in
the
Practicke
.
The
inward
guide
,
is
the
spirit
of
Reuelation
,
which
dwelleth
onely
in
a
humble
,
docible
,
and
obedient
heart
,
which
whosoeuer
bringeth
hath
apromise
that
he
shall
know
the
truth
,
Ioh.
7.
17.
and
vnderstand
the
secrets
of
God
,
Psal.
25.
14.
and
without
which
the
Scriptures
are
but
as
a
Riddle
or
a
clasped
booke
.
For
the
full
and
perfect
knowledge
of
the
word
consisteth
(
as
Epiphanius
saith
)
in
vnderstanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Anchorat
.
and
feeling
,
that
is
,
not
in
bare
speculation
onely
swimming
in
the
braine
,
but
in
a
sensible
sauing
knowledge
sinking
into
the
affections
of
the
heart
:
and
by
this
latter
the
comfortable
meaning
of
the
Scripture
is
better
vnderstood
,
then
by
all
the
speculations
of
the
most
curious
Skep●●kes
:
as
the
sweetnes
of
honie
is
better
knowne
in
a
moment
by
him
that
tasteth
it
,
then
by
those
that
spend
many
houres
in
the
contemplation
and
discourse
of
it
.
But
I
forget
my selfe
very
much
in
taking
vpon
me
to
read
a
lecture
to
such
an
exercised
scholler
in
the
booke
of
God
.
Therefore
without
further
insinuation
either
for
pardon
for
my
boldnes
,
or
acceptance
of
my
paines
,
I
commend
you
to
God
,
and
to
the
word
of
his
grace
,
which
is
able
to
build
you
further
,
and
giue
you
an
inheritance
among
all
them
which
are
sanctified
.
From
Emanuel
Colledge
.
August
.
13.
1604.
A
louer
of
your
Worships
vertues
,
in
all
dutie
to
command
,
RAFE
CVDWORTH
.
CHAP.
VI.
1
Brethren
,
if
a
man
be
fallen
by
occasion
into
any
fault
,
ye
which
are
spirituall
,
restore
such
a
one
with
the
spirit
of
meekenes
,
considering
thy
selfe
,
lest
thou
also
be
tempted
.
TH
'
Apostle
hauing
finished
the
first
part
of
the
Instruction
,
touching
the
faith
of
the
Galatians
in
the
12.
v.
of
the
5.
Chap.
in
the
13.
verse
he
comes
to
the
second
part
,
touching
Good
life
,
which
continues
to
the
11.
verse
of
the
6.
Chap.
in
which
he
first
propounds
the
summe
of
his
doctrine
.
v.
13.
Secondly
,
he
makes
particular
declaration
therof
.
In
the
summe
of
his
doctrine
,
first
,
he
sets
downe
the
ground
of
all
good
duties
,
which
is
,
their
calling
to
Christian
libertie
.
Secondly
,
two
rules
of
good
life
.
The
first
,
that
we
must
not
vse
our
libertie
as
an
occasion
to
the
flesh
;
which
is
illustrated
and
handled
in
particular
,
from
the
16.
verse
to
the
26.
The
second
,
that
we
must
serue
one
another
in
loue
,
which
is
amplified
from
the
26.
to
the
11.
v.
of
this
Chap.
In
handling
whereof
,
he
first
remooues
the
impediments
of
loue
,
as
vaine-glorie
,
enuie
,
&c.
v.
26.
Secondly
,
he
prescribes
the
manner
,
how
it
is
to
be
obserued
,
and
practised
,
by
sundrie
speciall
rules
:
the
first
whereof
is
contained
in
this
1.
verse
:
where
we
may
obserue
these
two
generall
points
.
First
,
the
dutie
prescribed
.
Secondly
,
the
reasons
to
vrge
the
performance
thereof
.
The
dutie
is
,
the
restoring
of
our
brethren
:
where
we
are
to
consider
foure
things
.
First
,
the
dutie
it selfe
,
restore
.
Secondly
,
the
persons
who
are
to
be
restored
,
they
that
are
ouertaken
by
any
offence
.
Thirdly
,
the
persons
that
must
restore
,
th●se
that
are
spirituall
.
Fourthly
,
the
manner
how
,
in
the
spirit
of
meekenes
.
For
the
first
,
the
dutie
is
set
downe
in
the
word
restore
,
which
in
the
Originall
signifies
,
to
set
a
ioynt
,
or
bone
,
that
is
broken
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
so
as
it
may
become
as
strong
and
sound
,
as
euer
it
was
:
so
the
word
is
vsed
,
Matth.
21.
16.
By
this
we
learne
sundrie
things
.
First
,
that
it
is
the
nature
of
sinne
,
to
set
all
things
out
of
order
.
It
was
the
sinne
of
Achan
that
troubled
the
Iewes
.
Ios.
7.
25.
It
was
the
sinne
of
Ahab
that
troubled
Israel
.
1.
King
.
18.
18.
the
sinne
of
false
Apostles
that
troubled
the
Galatians
.
Gal.
5.
10.
Nay
,
it
driues
men
beside
themselues
,
as
appeares
in
the
example
of
the
prodigall
sonne
,
who
repenting
of
his
sinne
,
is
said
to
haue
come
to
himselfe
.
Luk.
15.
17.
Small
sinnes
are
like
to
slippes
and
slidings
,
whereby
men
fall
and
hurt
themselues
,
but
great
sinnes
are
like
downefalls
:
for
as
they
wound
,
lame
,
disioynt
,
or
breake
some
member
of
the
bodie
;
so
these
doe
wound
and
wast
the
conscience
.
Therefore
as
we
are
carefull
for
our
bodies
,
to
auoid
downefalls
;
so
ought
we
to
be
as
carefull
,
nay
a
thousand
times
more
carefull
for
our
soules
,
to
take
heede
of
the
downefall
of
sinne
,
or
falling
away
from
grace
.
And
as
we
shunne
an
yce
or
slipperie
place
,
for
reare
of
sliding
and
falling
:
so
ought
we
to
shunne
the
smallest
sinnes
,
and
the
least
occasions
of
sinne
,
for
feare
of
making
a
breach
in
conscience
.
Secondly
,
I
gather
hence
,
that
sinners
are
not
to
deferre
their
repentance
:
nor
those
that
are
to
admonish
,
their
reproofes
:
for
sinning
,
is
the
breaking
of
a
bone
,
or
disioynting
of
a
member
:
and
reproofe
,
is
the
setting
of
it
in
order
againe
.
Now
the
sooner
a
bone
newely
broken
,
or
out
of
ioynt
,
is
set
,
the
sooner
it
is
restored
to
his
right
frame
,
and
cured
:
So
,
the
sooner
a
man
after
his
fall
is
admonished
,
the
sooner
and
more
easily
shall
he
be
able
to
recouer
himselfe
.
Thirdly
,
this
shewes
,
that
it
is
a
point
of
great
skill
,
to
bring
a
soule
in
order
and
frame
againe
.
There
is
great
dexteritie
required
in
setting
of
a
bone
,
and
Chirurgians
finde
it
a
matter
of
great
difficultie
,
to
set
a
ioynt
;
much
more
difficultie
is
there
in
the
soule
:
and
therefore
as
it
is
not
for
euery
horsleach
to
meddle
with
setting
of
bones
:
no
more
is
it
for
vnskilfull
workmen
to
temper
with
mens
soules
.
This
is
one
speciall
reason
why
Paul
saith
,
they
that
are
spirituall
ought
to
restore
them
that
are
fallen
.
Fourthly
,
hence
we
are
taught
,
not
to
wonder
,
though
sinners
be
so
loath
to
be
reprooued
,
and
account
it
so
painefull
a
thing
to
be
restored
,
and
thinke
those
offensiue
vnto
them
,
and
skarse
their
friends
,
which
labour
to
reclaime
them
:
considering
the
same
is
to
be
seene
in
the
bodie
:
for
he
that
hath
a
bone
broken
,
or
out
of
ioynt
,
can
hardly
endure
to
haue
it
touched
,
or
pointed
at
.
Lastly
,
in
that
S.
Paul
commands
those
that
are
spirituall
to
restore
them
that
are
fallen
,
and
prescribes
not
how
often
,
but
speakes
indefinitely
:
we
learne
,
that
as
often
,
as
our
brother
falleth
,
we
must
restore
him
:
for
as
we
are
not
to
forgiue
our
brother
once
or
twise
,
or
seauen
times
(
which
Peter
thought
very
much
)
but
euen
seauentie
times
seauen
times
,
that
is
,
as
often
as
he
sinneth
against
vs
.
Matth.
18.
so
we
may
not
restore
our
brother
,
twise
,
or
thrise
onely
,
but
toties
,
quoties
:
as
often
as
he
shall
sinne
against
vs
.
Matth.
18.
If
he
sinne
against
thee
,
goe
and
tell
him
of
his
fault
,
&c.
Therefore
it
were
to
be
wished
,
that
as
men
haue
a
care
to
restore
their
decaied
limmes
,
so
they
would
restore
their
brethren
being
fallen
into
any
sinne
,
euen
because
they
are
fellow
members
of
the
same
mysticall
bodie
.
The
second
thing
to
be
considered
,
is
the
person
to
be
restored
,
and
that
is
,
euery
one
that
is
preuented
and
ouertaken
,
either
by
the
sleight
of
Sathan
,
or
allurement
of
the
world
,
or
suggestions
of
his
owne
flesh
:
(
so
he
sinne
not
against
the
holy
Ghost
,
nor
openly
skorne
religion
,
and
discipline
.
)
as
Peter
who
fell
beeing
ouertaken
with
ouermuch
feare
,
and
Dauid
with
ouermuch
pleasure
.
Hence
we
see
the
subtiltie
of
Sathan
,
who
is
alwaies
tripping
at
the
heele
,
labouring
to
supplant
vs
;
as
also
the
deceitfulnes
of
sinne
,
preuenting
and
ouertaking
vs
,
before
we
be
aware
.
We
are
therefore
to
be
circumspect
and
carefull
,
lest
we
be
supplanted
.
The
Apostle
admonisheth
vs
to
take
heede
lest
we
be
hardened
through
the
deceitfulnes
of
sinne
.
Hebr.
3.
13.
and
,
that
we
walke
circumspectly
,
not
as
fooles
,
but
as
wise
.
Eph.
5.
15.
that
we
walke
with
a
right
foole
.
Gal.
2.
14.
and
,
make
straight
steppes
vnto
our
feete
,
lest
that
which
is
halting
be
turned
out
of
the
way
.
Hebr.
12.
13.
For
as
those
that
wrastle
and
t●e
masteries
,
looke
warily
to
themselues
,
lest
they
be
supplanted
by
their
aduersaries
:
so
ought
we
much
more
,
considering
,
we
wrastle
not
against
flesh
and
blood
,
but
against
principalities
and
powers
.
Eph.
6.
12.
Againe
,
whereas
it
is
said
,
if
a
man
he
ouertaken
by
any
sinne
,
he
teacheth
,
that
no
man
is
exempted
from
falling
,
or
being
ouertaken
and
supplanted
by
sinne
:
for
he
speakes
indefinitely
,
if
a
man
,
as
S.
Iohn
doth
:
if
any
man
sinne
,
we
haue
an
aduocate
.
1.
Ioh.
2.
1.
This
makes
against
the
Catharists
or
Puritanes
,
who
auouch
,
they
neither
haue
sinne
,
nor
can
sinne
:
because
they
be
trees
of
righteousnes
;
and
a
good
tree
cannot
bring
forth
euill
fruit
.
Further
,
hence
I
gather
,
that
pardon
and
restitution
,
is
not
to
be
denied
to
them
that
fall
,
after
their
conuersion
,
as
though
there
were
no
place
for
repentance
,
or
hope
of
saluation
.
For
Paul
would
haue
such
to
be
restored
,
as
are
ouertaken
by
any
sinne
,
except
they
be
incorrigible
,
and
incurable
.
Therefore
the
Nouatians
doe
erre
,
in
teaching
,
that
sinnes
committed
after
a
mans
conuersion
,
are
vnpardonable
,
considering
there
is
hope
in
store
,
for
great
and
hainous
sinners
.
For
though
a
man
in
persecution
denie
Christ
,
and
renounce
his
religion
,
yet
he
may
be
restored
,
and
repent
as
Peter
did
.
Luk.
22.
32.
(
for
that
saying
of
Christ
,
Whosoeuer
shall
denie
me
before
men
,
him
will
I
denie
before
my
father
which
is
in
heauen
,
Matth.
10.
33.
is
meant
onely
of
a
totall
,
and
finall
deniall
.
)
Though
a
man
be
a
grieuous
Idolater
,
a
forcerer
,
and
giuen
to
witchcraft
,
yet
he
may
be
restored
and
find
mercie
,
as
Manasses
did
.
2.
Chron.
33.
Though
a
man
be
defiled
and
polluted
with
sinnes
against
nature
,
yet
he
may
be
clensed
and
washed
from
them
.
Some
among
the
Corinthians
were
fornicators
,
adulterers
,
wantons
,
buggerers
;
but
yet
were
washed
,
sanctified
,
iustified
.
1.
Cor.
6.
9.
11.
It
may
be
saide
,
that
it
is
impossible
,
that
they
which
once
haue
beene
inlightned
,
and
tasted
of
the
heauenly
gift
,
&c.
if
they
fall
away
,
should
be
renued
againe
by
repentance
.
Heb.
6.
4
,
5
,
6.
Ans.
That
text
is
to
be
vnderstood
of
a
vniuersall
,
totall
,
and
finall
Apostasie
.
And
that
text
,
Hebr.
10.
26.
If
we
sinne
willingly
,
after
that
we
haue
receiued
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinne
,
is
to
be
vnderstood
,
of
a
wilfull
,
and
malitious
renouncing
of
the
knowne
truth
,
as
the
circumstances
of
the
place
,
and
collation
of
it
with
others
,
doe
manifestly
euict
.
Againe
,
if
all
sinne
committed
voluntarily
,
and
willingly
,
were
simply
inexpiable
,
euery
mans
case
were
damnable
.
And
though
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
willingly
,
as
Aristotle
takes
it
,
Eth.
l.
3.
c.
2.
yet
sometime
it
signifieth
,
spitefully
,
and
malitiously
,
as
it
is
vsed
by
the
Seuentie
,
Exod.
21.
13
,
14.
Obiect.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
delicta
,
may
be
restored
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
peccata
.
Ans.
They
are
vsed
indifferently
one
for
the
other
,
as
might
be
shewed
,
if
it
were
needfull
.
But
it
is
a
confessed
truth
,
auouched
by
Anselme
,
and
others
,
vpon
this
text
.
Lastly
,
whereas
the
Apostle
speaketh
indefinitly
;
if
any
man
be
nertaken
,
restore
him
.
I
gather
,
that
the
gifts
and
graces
of
God
,
bestowed
vpon
vs
,
ought
to
be
vsed
in
restoring
those
that
are
fallen
,
without
respect
of
persons
:
for
herein
spirituall
men
are
debters
,
to
the
wise
,
and
foolish
,
as
the
Apostle
saith
of
himselfe
,
Rom.
1.
14.
The
third
thing
to
be
considered
,
is
,
the
persons
that
are
to
restore
their
brethren
,
laid
downe
in
these
words
,
yee
that
are
spirituall
.
Spirituall
men
are
opposed
to
carnall
,
as
1.
Cor.
3.
1.
I
could
not
speake
vnto
you
brethren
,
as
vnto
spirituall
men
,
but
as
vnto
carnall
:
and
to
naturall
men
.
1.
Cor.
2.
14
,
15.
The
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
:
but
he
that
is
spirituall
discerneth
all
things
.
Now
carnall
and
naturall
men
,
are
of
two
sorts
:
either
they
are
such
as
are
altogether
fleshly
,
destitute
of
grace
and
godlines
,
beeing
in
their
pure
(
or
rather
corrupt
)
naturalls
,
of
whome
S.
Paul
saith
,
They
that
are
of
the
flesh
,
sauour
the
things
of
the
flesh
,
Rom.
8.
5.
and
verse
the
8.
They
that
are
in
the
flesh
,
cannot
please
God
.
Or
such
as
are
regenerate
,
yet
are
weak
,
as
being
but
babes
in
Christ
;
the
flesh
being
far
stronger
in
them
,
then
the
spirit
:
such
were
most
in
the
Church
of
Corinth
:
for
Paul
saith
,
he
could
not
speake
vnto
them
,
as
vnto
spirituall
men
,
but
as
vnto
carnall
.
1.
Cor.
3.
1.
for
yet
ye
are
carnall
;
for
when
there
is
among
you
enuying
,
are
ye
not
carnall
▪
vers.
4.
So
spirituall
men
,
opposed
to
carnall
,
are
of
two
sorts
.
First
,
those
that
haue
receiued
the
spirit
of
regeneration
,
&
doe
begin
to
sauour
the
things
of
the
spirit
,
Rom.
8.
Secondly
,
those
that
haue
receiued
a
greater
portion
of
the
spirit
,
and
a
greater
measure
of
spirituall
graces
.
of
whome
Paul
speakes
,
1.
Cor.
14.
37.
If
any
man
thinke
himselfe
to
be
a
prophet
or
spirituall
—
,
Of
the
latter
,
the
words
are
to
be
vnderstood
:
&
by
them
he
meaneth
those
,
whome
he
called
perfect
men
,
Philip.
3.
13.
Ebr.
5.
4
Now
spirituall
men
are
more
fit
to
restore
those
that
are
fallen
,
then
any
other
.
First
,
because
they
are
lesse
tainted
with
sinne
,
then
others
,
and
so
may
more
freely
reprooue
.
Secondly
,
because
they
haue
more
knowledge
and
loue
,
both
knowing
how
to
restore
,
and
willing
to
doe
it
with
greater
compassion
,
and
fellow
feeling
.
He
that
must
speak
in
season
a
word
to
the
wearie
,
must
haue
a
tongue
of
the
learned
,
Isay
,
50.
4.
When
Peter
is
conuerted
,
he
must
strengthen
his
brethren
,
Luk.
22.
32.
Hence
,
it
followes
,
the
more
excellent
giftes
any
man
hath
receiued
,
the
more
he
is
bound
to
be
seruiceable
vnto
others
.
For
if
spirituall
men
must
restore
them
that
are
fallen
,
the
more
a
man
is
indued
with
spirituall
graces
,
the
more
he
ought
to
restore
.
For
the
Apostle
saith
,
As
euery
man
hath
receiued
a
gift
,
so
let
him
minister
it
vnto
others
,
1.
Pet.
4.
10.
This
duty
was
practised
by
our
Sauiour
Christ
,
Ioh.
13.
12.
And
it
meetes
with
the
sinne
of
many
,
who
hauing
receiued
great
gifts
and
graces
of
the
spirit
,
are
so
farre
from
restoring
those
that
sin
against
them
,
that
they
scorne
and
disdaine
to
speake
vnto
them
:
for
if
they
be
at
variance
with
any
,
the
common
saying
is
,
I
am
as
good
a
man
as
he
,
why
should
I
goe
to
him
?
let
him
come
to
me
,
&c.
These
men
are
farre
vnlike
Abraham
,
who
though
he
exceeded
Lot
,
as
wel
in
outward
gifts
,
as
inward
graces
;
yet
stood
not
vpon
his
priuiledge
,
but
was
the
first
man
in
making
the
league
of
vnitie
,
Gen.
13.
8.
Further
,
in
that
spirituall
men
must
restore
their
brethren
,
we
learne
that
we
haue
not
the
gifts
of
God
bestowed
vpon
vs
,
for
our selues
alone
,
but
for
the
good
of
others
:
the
possession
of
them
belongs
to
vs
,
the
vse
of
them
to
others
.
Lastly
,
in
that
spirituall
men
,
especially
the
holy
men
of
God
,
and
ministers
of
his
word
,
are
the
Lords
surgeans
,
to
bind
vp
the
broken
,
and
raise
those
that
are
fallen
:
as
also
his
physitians
;
to
restore
those
that
are
in
a
spirituall
consumption
of
grace
:
we
ought
to
make
great
account
of
them
,
&
haue
them
in
singular
loue
,
for
their
worke
sake
,
1.
Thes.
5.
19.
For
if
we
must
honor
the
bodily
Physitian
(
as
Syracides
saith
)
Eccles.
38.
vers.
1.
who
cureth
but
the
diseases
of
the
bodie
:
how
much
more
ought
we
to
honour
spirituall
physitians
,
which
cure
the
spirituall
maladies
of
our
soules
?
The
fourth
and
last
point
,
is
,
the
manner
how
we
must
restore
,
laid
downe
in
these
words
,
in
the
spirit
of
meekenesse
.
Meekenes
is
,
the
setling
,
or
quieting
of
the
minde
,
freeing
it
Arist.
Rhet.
ad
Th●●d
.
lib.
〈◊〉
.
c●p
.
〈◊〉
.
from
perturbation
,
especially
in
repressing
the
reuengeful
affection
.
A
meeke
and
quiet
spirit
are
ioyned
together
,
1.
Pet.
3.
4.
A
notable
example
hereof
we
haue
in
Moses
,
who
beeing
prouoked
,
in
stead
of
anger
,
shewed
meekenes
.
It
further
makes
a
man
to
yeeld
of
his
right
,
and
not
to
prosecute
the
matter
in
rigour
,
and
extremitie
,
and
so
it
is
opposed
to
seueritie
,
1.
Cor.
4.
21.
Shall
I
come
vnto
you
with
arodde
,
or
in
loue
,
and
the
spirit
of
meekenesse
?
Hence
ariseth
another
propertie
;
it
bridleth
the
tongue
,
and
the
outward
man
,
either
by
silence
,
as
Christ
being
prouoked
,
wa●
dumme
,
and
opened
not
his
mouth
,
Isay
53.
7.
was
silent
,
and
answered
not
a
word
,
Luk.
23.
9.
or
by
a
soft
and
gentle
answer
,
which
asswageth
wrath
,
Pro.
15.
1.
There
is
great
reason
why
men
should
restore
their
brethren
in
all
meekenesse
:
for
without
it
there
is
nothing
but
swelling
,
and
faction
,
but
troubles
,
and
tragedies
.
Againe
,
as
meekenesse
is
necessarie
for
euery
Christian
,
Coloss.
2.
12.
Tit.
3.
2.
so
it
is
most
necessarie
for
him
that
would
fruitfully
and
effectually
reprooue
.
Hence
it
is
that
the
Apostle
commands
vs
,
to
Instruct
the●
in
meekenesse
,
that
are
contrarie
minded
,
2.
Tim.
2.
25.
Motiues
to
inforce
this
dutie
are
these
.
First
,
the
exhortation
and
example
of
Christ
,
to
be
followers
of
him
,
1.
Cor.
11.
1.
who
was
lowly
and
meeke
,
Math.
11.
29.
for
he
wa●
ledde
as
a
sheepe
to
the
slaughter
,
and
like
a
lambe
dumm●
before
his
shearer
;
so
opened
he
not
his
mouth
,
Isa.
53.
7.
When
he
was
reuiled
,
reuiled
not
againe
;
when
he
suffered
,
he
threatned
not
,
1.
Pet.
2.
23.
as
it
may
appeare
by
that
meeke
answer
;
If
I
haue
euill
spoken
,
beare
witnesse
of
the
euill
:
but
if
I
haue
well
spoken
,
why
smitest
thou
me
?
Ioh.
18.
23.
Paul
hath
no
stronger
argument
to
exhort
the
Corinthians
,
then
by
the
meekenesse
,
and
gentlenesse
of
Christ
.
2.
Cor.
10.
1.
Secondly
,
it
is
a
vertue
which
God
doth
make
great
account
of
,
1.
Pet.
3.
4.
A
●eeke
and
quiet
spirit
,
is
before
God
,
a
thing
much
set
by
.
Thirdly
,
God
hath
made
excellent
promises
to
them
that
are
of
a
meeke
and
humble
spirit
,
that
he
will
guide
them
in
iudgment
,
and
teach
them
his
waies
,
Psal.
25.
9.
That
they
shall
be
hid
in
the
day
of
the
Lords
wrath
.
Zeph.
2.
3.
That
they
shall
inherit
the
earth
,
Math.
5.
5.
Fourthly
,
consider
the
comfortable
effects
,
&
the
good
that
comes
thereby
.
A
soft
,
meeke
,
and
milde
answer
,
turneth
away
wrath
,
Prou.
15.
1.
Meeke
,
and
gentle
behauiour
,
heapeth
coles
of
fire
vpon
our
enemies
head
,
Rom.
12.
20.
A
soft
to●g●e
breaketh
the
bones
,
Prou.
25.
15.
See
the
example
of
Gideon
appeasing
the
Midianites
,
Iudg.
8.
1.
&c.
and
Abigail
pacifying
Dauid
,
1.
Sam.
25.
Fiftly
,
without
meekenesse
,
we
cannot
sauingly
heare
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
〈…〉
.
word
,
either
read
,
or
preached
,
Iam
1.
21.
It
is
further
said
,
we
must
restore
in
the
spirit
of
meeknes
.
The
word
spirit
is
added
,
because
it
proceeds
from
the
spirit
of
god
,
who
is
both
the
worker
and
continuer
thereof
:
as
on
the
contrarie
,
the
spirit
of
iealousie
,
Numb.
5.
14.
the
spirit
of
errour
,
1.
Ioh.
4.
6.
the
spirit
of
vncleanesse
,
Zach.
13.
2.
the
spirit
of
giddines
,
Isa.
19.
14.
the
spirit
of
slumber
,
Isa.
29.
19.
are
so
tearmed
,
because
they
proceede
from
a
wicked
spirit
.
So
quicke
motions
,
sudden
perturbations
,
strong
affections
,
proceeding
either
from
the
spirit
of
God
,
or
of
Sathan
,
are
tearmed
by
the
name
of
spirit
.
Hence
we
learne
,
that
the
holy
Ghost
is
author
not
onely
of
meeknes
,
but
of
all
sanctifying
graces
,
and
therefore
is
called
the
spirit
of
wisedome
,
and
vnderstanding
;
the
spirit
of
counsell
and
strength
;
the
spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
,
Isa.
11.
2.
Secondly
,
this
teacheth
vs
,
that
all
true
vertues
are
wrought
onely
by
the
operation
of
Gods
spirit
in
vs
:
for
though
there
be
diuersities
of
gifts
,
yet
it
is
the
same
spirit
,
1.
Cor.
12.
4.
and
therfore
the
vertues
of
the
Heathen
are
but
glittering
sinnes
.
Thirdly
,
that
when
we
see
the
gifts
or
graces
of
God
in
our selues
or
others
,
we
returne
all
the
praise
and
glory
to
God
,
from
whome
they
proceede
,
ascribing
nothing
to
our selues
.
Fourthly
,
this
shewes
,
to
whome
we
must
haue
recourse
in
our
neede
,
namely
,
not
to
the
virgin
Marie
,
nor
any
Saint
(
who
stand
in
as
great
neede
of
the
fauour
of
God
,
as
our selues
)
but
to
God
alone
,
who
is
the
fountaine
of
grace
,
Ierem.
2.
13.
Lastly
,
in
that
the
spirit
is
set
before
meekenesse
,
it
shewes
that
the
spirit
of
God
is
present
with
his
graces
,
to
inspire
them
,
to
cherish
,
and
increase
them
.
Therefore
the
commandement
,
Quench
not
the
spirit
,
1.
Thess.
5.
19.
is
to
be
obeyed
,
if
we
will
retaine
the
graces
of
God
.
Thus
much
of
the
dutie
.
The
reasons
vsed
by
the
Apostle
,
to
enforce
this
dutie
follow
,
to
be
considered
,
&
they
are
two
.
The
first
is
implyed
in
the
word
Brethren
]
which
is
of
great
force
to
perswade
vs
to
vse
moderation
,
lenitie
,
and
gentlenesse
.
Abraham
could
vse
no
stronger
argument
to
pacifie
Lot
,
then
this
,
Let
there
be
no
strife
betweene
thee
and
me
,
for
we
are
brethren
,
Gen.
13.
8.
Moses
vsed
it
as
a
motiue
to
accord
two
Ebrewes
:
Sirs
,
y●
are
brethren
;
why
doe
you
wrong
one
to
another
?
Act.
7.
26.
For
it
is
a
shame
that
those
whome
nature
hath
so
neerely
conioyned
,
should
be
so
farre
disioyned
in
affection
.
But
the
reason
beeing
taken
from
spirituall
brethren
,
such
as
are
not
onely
brethren
in
the
flesh
,
but
also
in
the
Lord
,
hauing
the
same
God
for
their
father
,
the
same
Church
for
their
mother
,
Christ
for
their
elder
brother
,
beeing
begotten
by
the
same
immortall
seede
,
washed
by
the
lauer
of
one
newe
birth
,
conglutinate
by
the
sinewes
of
the
same
faith
,
nourished
by
the
milke
of
the
same
word
;
is
so
much
the
stronger
,
by
how
much
grace
is
a
strai●er
bond
,
then
nature
:
therefore
Paul
would
haue
vs
restore
one
another
in
the
spirit
of
meekenesse
,
because
we
are
brethren
.
Nay
,
persons
excommunicate
,
are
not
to
be
accounted
as
enemies
,
but
to
be
admonished
as
brethren
,
2.
Thess.
3.
15.
The
reason
why
men
vse
no
more
mildnesse
in
their
reproofes
,
is
,
because
they
forget
themselues
to
be
brethren
,
or
consider
not
that
they
haue
to
deale
with
their
brethren
:
as
Iosephs
brethren
,
who
considering
him
as
an
enemie
,
said
one
to
another
,
Behold
,
this
dreamer
commeth
,
come
therefore
,
let
vs
kill
him
,
Gen.
37.
v.
19
,
20.
But
when
they
consider
him
as
their
brother
,
they
say
.
Come
,
and
let
vs
sell
him
to
the
●shmeelites
,
and
let
not
our
hands
be
vpon
him
,
for
he
is
our
brother
,
and
our
flesh
.
v.
27.
The
second
reason
,
is
in
these
words
,
Considering
thy selfe
,
lest
thou
also
be
tempted
.
And
it
is
taken
from
the
consideration
of
our
owne
estate
,
that
we
are
subiect
to
fall
into
,
and
to
fall
in
temptation
,
as
well
as
others
:
and
therefore
we
ought
to
deale
with
them
in
all
meekenes
,
as
we
would
be
dealt
withall
in
the
like
case
.
The
words
are
laid
downe
by
way
of
admonition
or
aduise
,
and
they
carrie
a
double
sense
:
either
thus
,
Considering
thy selfe
,
that
is
,
looking
to
thy selfe
:
lest
thou
also
be
tempted
,
that
is
,
least
thou
offend
,
and
sinne
,
in
beeing
too
seuere
a
censurer
of
thy
brother
,
in
reproouing
sinne
with
sinne
.
Or
thus
,
Consider
thy selfe
,
that
is
,
thine
owne
frailtie
,
how
thou
maiest
ea●ily
be
ouertaken
with
the
same
,
the
like
,
or
a
greater
sinne
,
seeing
thou
maiest
be
taken
in
the
deuils
snare
,
and
deceiued
with
his
pleasant
baites
,
as
well
as
he
was
:
therefore
deale
as
mildely
with
him
,
as
thou
wouldest
others
should
deale
mercifully
with
thee
.
Here
Paul
forbiddeth
vs
not
to
consider
the
actions
of
our
brethren
,
for
we
are
to
consider
one
another
;
First
,
that
we
may
auoid
the
contagion
of
euill
example
,
Marke
them
diligently
which
cause
diuision
and
offences
,
and
auoid
them
,
Rom.
16.
17.
Secondly
,
that
we
may
be
able
to
reprooue
and
censure
them
.
Consider
the
matter
,
consult
,
and
giue
sentence
.
Iudg.
19.
30.
Thirdly
,
that
we
may
follow
their
good
example
.
Looke
on
them
,
which
walke
so
,
as
ye
haue
vs
for
example
,
Philip.
3.
17.
Let
vs
consider
one
another
,
to
prouoke
vnto
loue
,
and
to
good
works
Hebr.
10.
24.
But
he
would
haue
vs
,
especially
to
consider
ou●
selues
,
that
by
the
consideration
of
our
owne
weaknesse
,
we
might
learne
more
mildnes
towards
others
in
our
reproofes
:
for
seeing
we
stand
in
neede
of
mercie
,
we
ought
to
deale
mercifully
:
and
seeing
God
forgiueth
vs
innumerable
sinnes
,
we
ought
to
forgiue
seauen
times
,
yea
seauentie
times
seauen
times
:
seeing
he
forgiueth
vs
tenne
thousand
talents
,
we
ought
to
forgiue
a
hundreth
pence
.
Matth.
18.
32
,
33.
Obiect.
The
Pharisie
considered
himselfe
,
when
as
he
said
,
Lord
,
I
thanke
thee
,
that
I
am
not
as
other
men
,
thus
,
and
thus
,
or
like
this
Publican
.
Luk.
18.
11.
and
yet
he
is
reprooued
by
our
Sauiour
Christ
.
Ans.
True
it
is
:
for
he
onely
considered
his
owne
supposed
vertues
,
which
he
should
not
haue
considered
,
but
forgotten
,
though
they
had
beene
true
vertues
indeede
,
according
to
Christs
precept
,
Mat.
6.
3.
Let
not
thy
left
hand
know
what
thy
right
hand
doth
:
and
Pauls
practise
,
Phil.
3.
13.
I
forget
that
which
is
behinde
.
And
neuer
so
much
as
lightly
considered
his
owne
sinnes
,
which
Paul
here
would
haue
vs
to
consider
,
and
therefore
he
is
reprooued
.
Paul
would
haue
vs
consider
our selues
,
because
the
serious
consideration
of
our
owne
weaknes
,
will
mooue
vs
to
practise
this
dutie
of
meeknes
:
for
as
we
helpe
vp
those
that
are
fallen
,
releeue
the
distressed
,
pitie
the
afflicted
,
burie
the
dead
,
&c.
because
we
consider
our selues
in
them
,
that
their
case
may
be
ours
:
So
we
ought
to
restore
those
that
are
fallen
,
in
all
meekenes
;
because
we
may
fail
,
and
be
ouertaken
as
well
as
they
:
the
rather
,
because
God
himselfe
in
correcting
and
reproouing
vs
,
doth
descend
to
our
weaknes
,
and
considers
that
we
are
but
flesh
,
and
a
wind
that
passeth
,
and
commeth
not
againe
.
Psal.
78.
39.
and
Christ
became
like
vnto
vs
in
all
things
,
and
was
tempted
in
like
sort
(
yet
without
sinne
)
that
he
might
be
mercifull
,
and
a
faithfull
high
Priest
,
and
might
be
touched
with
a
sense
of
our
infirmities
.
Heb.
2.
17
,
18.
and
4.
15.
Obiect.
He
therefore
that
knowes
assuredly
he
cannot
be
ouercome
by
temptation
,
is
not
to
reprooue
in
the
spirit
of
meeknes
.
Ans.
No
man
is
sure
,
and
therefore
no
man
can
be
secure
.
Againe
,
though
a
man
know
he
cannot
totally
nor
finally
fall
away
,
yet
seeing
he
doth
finde
by
experience
,
that
he
cannot
ouercome
without
much
adoe
,
without
much
striuing
and
wrastling
,
nay
oftentimes
not
without
resisting
vnto
blood
:
he
ought
to
vse
more
meekenes
and
mildnes
,
considering
with
what
difficultie
he
ouercame
:
our
Sauiour
Christ
learned
by
experience
how
hard
a
thing
it
was
to
ouercome
temptations
,
that
he
might
haue
a
fellow
feeling
of
our
infirmities
.
Therefore
spirituall
men
must
remember
,
that
they
were
once
carnall
,
euen
babes
in
Christ
:
those
that
are
strong
,
must
consider
that
they
were
once
weake
:
old
men
that
are
graue
and
staied
,
must
call
to
mind
that
once
they
were
in
the
heat
of
their
youth
,
and
what
difficulties
encountred
them
,
and
with
what
contention
they
passed
the
vanitie
of
that
age
:
and
so
they
shall
the
better
reprooue
others
in
the
spirit
of
meeknes
,
if
they
looke
themselues
in
the
glasse
of
their
example
:
this
is
Pauls
reason
,
why
we
should
shew
all
meekenes
to
all
men
,
because
we
our selues
were
in
times
past
,
vnwise
,
disobedient
,
&c.
Tit.
3.
2
,
3.
Lastly
,
marke
here
how
Paul
changes
the
number
:
for
hauing
said
,
ye
that
are
spirituall
,
restore
&c.
in
the
plurall
number
,
here
he
saith
,
considering
thy selfe
,
in
the
singular
,
and
not
your
selues
:
lest
thou
also
be
tempted
,
and
not
you
:
which
he
doth
not
through
rudenesse
of
speech
,
as
some
of
the
ancient
Diuines
Hierom
in
hunc
loc●m
.
haue
thought
:
but
with
great
iudgement
he
vseth
a
familiar
Hebraisme
,
changing
the
number
.
First
,
to
giue
the
greater
force
,
and
to
set
the
sharper
edge
vpon
his
admonition
.
For
that
which
is
spoken
to
all
,
is
spoken
to
none
.
Secondly
,
to
shew
how
hard
a
thing
it
is
for
a
man
to
consider
himselfe
.
It
is
naturall
for
men
to
spie
notes
in
other
mens
eyes
,
and
not
to
perceiue
beames
in
their
owne
.
Matth.
7.
3.
to
looke
outward
at
others
,
not
inward
at
themselues
.
Like
Plutarchs
Lamiae
,
or
fayries
,
which
carried
their
eyes
in
their
heads
when
they
went
abroad
,
but
when
they
came
home
put
them
vp
in
a
boxe
.
In
doing
good
and
beeing
beneficiall
,
we
must
not
so
much
consider
our selues
.
Philip.
2.
4.
but
in
iudging
and
reproouing
,
we
ought
to
beginne
with
our selues
.
For
the
better
vnderstanding
of
the
doctrine
of
brotherly
correction
,
and
Christian
reproofe
,
I
will
handle
these
foure
questions
:
I.
who
are
to
be
reprooued
?
II.
for
what
?
III.
by
whome
?
IIII.
in
what
manner
?
I.
Who
are
to
be
reprooued
?
Ans.
All
that
are
brethren
:
for
so
our
Sauiour
Christ
saith
,
If
thy
brother
sinne
against
thee
,
reprooue
him
.
Matth.
18.
16.
And
S.
Paul
saith
,
Brethren
,
if
any
man
&c.
The
name
Brethren
,
is
taken
foure
waies
in
Scripture
,
as
Ierome
hath
well
obserued
against
Helvidius
.
I.
for
those
that
are
brethren
by
nature
,
as
Iacob
and
Esau
;
the
twelue
Patriarkes
;
Andrew
and
Peter
;
Iames
and
Iohn
.
II.
for
those
that
are
of
affinitie
.
Thus
the
kinsemen
of
Christ
,
are
called
his
brethren
:
which
the
Helvidians
not
obseruing
,
thought
they
had
beene
his
naturall
brethren
,
by
the
virgin
Marie
:
thus
Abraham
and
Lot
are
called
brethren
,
Gen.
13.
v.
8
,
14.
though
Lot
was
but
his
brothers
sonne
.
Gen.
14.
12.
Thus
Iacob
the
nephew
of
Laban
,
calleth
himselfe
his
brother
.
Gen.
29.
12.
and
so
Laban
calleth
him
.
v.
15.
III.
for
men
of
the
same
countrey
.
Thus
all
the
Iewes
are
called
brethren
one
to
another
.
Deut.
17.
15.
From
among
thy
brethren
shalt
thou
make
a
king
ouer
thee
.
and
,
Deut.
23.
19.
Thou
shalt
not
giue
to
vsurie
to
thy
brother
.
and
,
Rom
9.
1.
Paul
saith
,
he
could
wish
himselfe
anathema
,
or
accursed
,
for
his
brethren
,
that
is
,
the
Iewes
.
IIII.
for
those
of
the
same
religion
.
1.
Ioh.
3.
16.
We
must
lay
downe
our
liues
for
our
brethren
.
Matth.
23.
8.
One
is
your
Doctor
,
to
wit
,
Christ
,
and
all
ye
are
brothren
.
1.
Cor.
5.
11.
If
any
that
is
called
a
brother
be
a
fornicatour
,
with
such
a
one
eate
not
.
To
these
we
may
adde
a
fifte
acception
:
for
all
those
that
are
confederate
,
or
otherwise
ioyned
together
,
by
the
bond
of
nature
,
humanitie
,
societie
,
or
friendship
.
Thus
Ahab
calleth
Benhadad
his
brother
,
that
is
,
his
friend
.
1.
King
.
20.
32
,
33.
thus
Simeon
and
Leui
are
called
brethren
in
wickednes
,
that
is
,
confederate
in
euill
.
Thus
all
men
are
called
brethren
one
to
another
,
by
reason
Gen
49.
5.
of
the
bond
of
nature
,
Gen.
9.
5.
at
the
hand
of
a
mans
brother
,
will
I
require
the
life
of
man
.
In
all
countries
those
that
associate
themselues
together
in
warre
,
after
a
speciall
manner
,
are
called
sworne
brethren
.
Now
we
must
not
restraine
the
word
brethren
,
to
those
that
are
brethren
by
nature
,
or
by
affinitie
,
or
by
countrey
:
neither
inlarge
it
to
all
those
that
are
brethren
by
the
bond
of
nature
:
but
onely
to
those
that
are
brethren
in
the
fourth
acception
,
that
is
to
say
,
brethren
in
religion
,
or
brethren
in
the
Lord
,
(
though
they
be
flase
brethren
)
if
they
be
brethren
at
least
in
outward
profession
:
for
reproofe
beeing
a
part
of
Ecclesiasticall
Discipline
,
belongeth
not
to
those
that
are
out
of
the
visible
Church
,
as
to
Iewes
,
Turkes
,
Pagans
;
because
our
Sauiour
Christ
saith
,
If
he
heare
them
not
,
tell
the
Church
:
and
if
he
will
not
heare
the
Church
,
let
him
be
vnto
thee
as
a
heathen
man
,
and
a
Publican
.
Which
cannot
be
vnderstood
of
him
that
is
a
heathen
or
Pagan
alreadie
.
And
Paul
saith
,
1.
Cor.
5.
11.
If
any
that
is
called
a
brother
,
that
is
,
a
Christian
,
be
a
fornicatour
,
&c.
and
then
he
addes
in
the
next
verse
,
what
haue
I
doe
,
to
iudge
them
that
are
without
?
that
is
,
such
as
are
no
members
of
the
Church
,
to
whom
Ecclesiasticall
Discipline
reacheth
not
;
doe
not
ye
iudge
them
that
are
within
?
that
is
,
such
as
are
of
the
visible
Church
,
such
as
doe
subiect
themselues
to
the
censure
,
and
discipline
of
the
church
.
It
belongs
therefore
to
those
that
are
of
the
Church
,
at
least
in
shew
;
but
specially
to
those
that
are
of
the
same
particular
Church
,
liuing
vnder
the
same
particular
gouernment
.
Albeit
the
case
may
so
fall
out
,
that
those
of
another
Church
,
professing
the
same
religion
with
vs
,
may
be
reprooued
,
and
censured
:
yea
one
Church
may
admonish
another
;
for
they
beeing
members
one
of
another
,
are
to
procure
the
good
one
of
another
,
as
Paul
teacheth
by
the
similitude
of
the
head
and
the
members
of
the
same
bodie
.
1.
Cor.
12.
Therefore
all
that
are
in
the
bosome
of
the
Church
,
euen
the
mightie
Princes
and
Potentates
of
the
earth
,
are
subiect
to
reproofe
,
if
they
doe
offend
:
thus
Nathan
the
Prophet
,
reprooued
Dauid
.
2.
Sam.
12.
and
Azarias
the
Priest
,
rebuked
Vzziah
.
2.
Chr.
26.
18.
&
Paul
reprooued
Peter
to
his
face
.
Gal.
2.
11.
Therefore
those
men
,
yea
those
Magistrates
,
or
Monarchs
,
that
cannot
endure
the
least
reproofe
,
and
will
not
yeeld
their
necks
to
Christ
his
yoke
,
and
their
backs
to
therod
of
Ecclesiasticall
censure
,
are
greatly
to
be
censured
:
for
herein
they
contemne
the
ordinance
of
God
.
Let
them
consider
that
they
are
not
better
then
King
Dauid
,
who
hauing
sinned
,
patiently
indured
reproofe
by
Nathan
.
Let
them
remember
how
King
Vzziah
was
stricken
with
leprosie
for
resisting
god
in
the
ministry
.
And
here
the
popish
sort
come
to
be
taxed
,
who
exempt
their
cleargie
men
(
as
they
call
them
)
from
all
reproofs
,
&
ecclesiasticall
proceedings
,
in
thrusting
them
into
some
one
monasteryor
other
,
lest
their
exemplarie
punishment
should
be
a
blemish
or
disparagement
,
to
their
order
and
profession
:
whereas
Paul
would
haue
the
ministers
and
Elders
,
yea
all
superiours
,
to
be
reprooued
as
well
as
others
;
so
it
be
done
in
order
,
&
with
due
respect
(
as
after
I
will
shewe
)
.
Thus
Paul
biddeth
the
Colossians
,
that
they
should
say
to
Archippus
,
Take
heed
to
thy
ministerie
,
that
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
,
Coloss.
4.
17.
II.
We
are
bound
to
reprooue
all
that
are
in
the
Church
,
to
whome
we
owe
dutie
of
loue
:
but
we
are
to
loue
our
superiours
,
as
much
,
if
not
more
then
others
:
therfore
we
are
bound
to
reprooue
them
as
well
as
others
.
III.
There
is
greater
reason
we
should
reprooue
them
then
others
,
1.
Because
they
beeing
in
higher
place
,
are
in
greater
danger
of
falling
then
others
,
and
therefore
haue
more
neede
of
admotions
and
reproofes
.
2.
Because
they
haue
many
that
will
flatter
them
,
but
fewe
or
none
,
that
will
,
or
dare
reprooue
them
.
It
will
be
said
,
all
are
not
to
be
reprooued
which
liue
in
the
Church
;
for
some
be
scorners
,
who
(
as
Salomon
saith
)
must
not
be
reprooued
.
And
our
Sauiour
Christ
forbiddeth
vs
,
to
cast
pearles
before
swine
,
Matth.
7.
6.
I
answer
,
that
onely
open
scorners
,
contemners
,
persecuters
of
the
word
,
are
to
be
excepted
:
otherwise
all
wicked
men
are
to
be
censured
and
rebuked
.
For
1.
Christ
speaketh
of
manifest
contemners
of
religion
,
when
he
saith
,
that
they
are
like
swine
,
which
trample
pretious
pearles
vnder
their
feete
:
and
of
persecutors
,
when
he
saith
,
that
like
dogs
they
returne
againe
,
and
all
to
rend
them
.
2.
Christ
beeing
here
vpon
earth
,
did
not
hinder
the
Pharisies
,
Sadduces
Publicans
,
and
harlots
,
from
comming
to
his
sermons
:
much
lesse
would
he
debarre
them
of
this
censure
of
the
Church
.
3.
The
woman
of
Syrophenissa
(
though
called
a
dogge
)
yet
eateth
of
the
crummes
that
fall
from
the
childrens
table
,
Matth.
15.
27.
4.
Paul
did
often
admonish
and
rebuke
the
Corinthians
,
though
they
were
carnall
and
fleshly
minded
:
therefore
all
men
,
though
neuer
so
publike
&
notorious
offenders
,
(
if
they
be
not
open
scorners
,
or
persecutors
of
the
knowne
trueth
)
are
to
be
reprooued
.
Obiect.
Profane
men
which
notoriously
offend
and
scandalize
the
Church
by
their
wicked
liues
,
haue
no
fellowship
with
Christ
,
but
are
to
be
accounted
as
dogs
,
out
of
the
Church
.
I
answere
1.
They
are
not
to
be
counted
dogs
,
which
doe
acknowledge
their
faults
,
the
greatnesse
of
their
sinne
,
and
the
merit
of
Christ
:
for
such
a
dogge
was
the
Cananitish
woman
,
who
was
a
true
beleeuer
.
2.
This
is
agreeable
to
S.
Pauls
practise
,
who
did
admonish
those
among
the
Corinthians
,
that
were
carnall
,
and
did
not
at
the
very
first
excommunicate
them
,
or
yet
suspend
them
:
and
so
answerably
,
he
commands
Titus
,
that
he
should
rebuke
the
Cretians
sharpely
,
or
pecisely
,
for
their
notable
lying
and
idlenesse
,
Tit.
1.
12.
3.
Christ
denieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
not
pardon
to
them
that
fall
by
recidiuation
,
but
would
haue
them
forgiuen
,
not
onely
till
seauen
times
,
but
till
seauentie
times
seauen
times
;
and
Paul
speakes
indefinitely
in
this
place
,
that
we
should
restore
him
that
falleth
by
occasion
into
any
offence
,
not
specifying
how
often
we
should
forgiue
.
4.
We
must
distinguish
betwixt
the
magistrates
sword
,
and
the
keyes
of
the
Church
:
notorious
offendours
when
they
repent
,
are
to
be
receiued
into
the
bosome
of
the
Church
,
as
sonnes
of
the
church
:
yet
for
all
that
,
they
may
,
nay
they
ought
to
be
punished
by
the
magistrate
:
as
the
good
the
theife
(
albeit
a
member
of
Christ
)
yet
iustly
punished
for
his
offence
.
II.
For
what
faults
are
men
to
be
reprooued
?
Men
are
to
be
reprooued
for
euery
known
sinne
:
This
is
manifest
from
the
end
of
reproofes
,
which
is
,
the
gaining
of
our
brother
,
that
he
perish
not
in
his
sinne
:
but
euery
sinne
is
of
this
nature
and
qualitie
,
that
it
bringeth
death
,
beeing
not
repented
of
:
therefore
for
euery
sinne
a
man
is
to
be
reprooued
.
Secondly
,
our
Sauiour
doeth
not
restraine
this
precept
to
priuate
iniuries
,
because
in
that
case
we
are
to
follow
another
rule
.
Resist
not
euill
.
Blesse
,
and
curse
not
.
Doe
good
to
them
that
hate
you
,
&c.
Thirdly
,
it
is
extended
to
euery
sin
,
because
he
which
sinneth
against
God
,
or
the
whole
Church
,
sinneth
also
against
thee
,
and
euery
particular
member
of
the
Church
.
For
euery
Christian
ought
more
to
be
affected
for
the
sinnes
committed
against
God
,
or
the
bodie
of
the
Church
,
then
for
those
that
are
personally
,
and
directly
intended
or
done
against
himselfe
:
therefore
Christ
speaketh
not
only
of
sinnes
,
as
they
are
priuate
wrongs
,
iniuries
,
or
damages
;
but
as
they
are
dishonourable
to
the
maiestie
of
God
,
scandalous
to
the
Church
,
pernitious
to
him
that
committed
them
;
not
onely
as
they
offend
him
against
whome
they
are
committed
.
It
will
be
obiected
,
that
Christs
commandement
is
to
be
vnderstood
of
those
that
wrong
vs
,
when
he
saith
,
If
thy
brother
sinne
against
thee
.
I
answer
,
that
phrase
and
forme
of
speech
(
against
thee
)
is
not
meant
onely
of
priuate
wrongs
offered
vs
,
(
as
I
haue
said
)
but
of
any
sinne
committed
against
God
:
for
in
euery
knowne
sinne
,
we
are
in
a
sort
wronged
:
1.
because
we
ought
to
be
so
zealous
of
the
glorie
of
God
,
that
we
ought
to
be
more
grieued
when
men
sin
against
God
,
then
when
they
sinne
against
vs
:
yea
,
we
must
make
Gods
quarell
,
our
owne
quarrell
.
2.
Because
he
which
sinnes
in
our
presence
,
doth
,
or
at
the
least
ought
to
offend
vs
.
As
Hezechiah
was
offended
when
he
heard
the
blasphemies
of
Rabshekah
,
2.
King
.
19.
1.
and
Dauid
,
whose
eies
powred
out
riuers
of
waters
,
because
men
kept
not
gods
law
.
Psal.
119.
v.
136.
&
Lot
,
who
vexed
his
righteous
soule
,
in
seeing
and
hearing
the
abominations
of
the
Sodomites
,
2.
Pet.
2.
8.
For
to
expound
these
words
(
against
thee
)
thou
beeing
priuie
to
it
,
is
farre
from
the
meaning
of
the
text
,
neither
can
the
phrase
be
shewed
in
that
sense
.
Now
that
men
are
to
be
reprooued
for
knowne
sinnes
committed
against
God
,
of
what
nature
,
qualitie
,
and
condition
soeuer
they
be
,
besides
the
former
reasons
,
it
is
manifest
.
Leuit.
19.
17.
Thou
shalt
not
hate
thy
brother
in
thine
heart
,
but
thou
shalt
plainly
rebuke
him
,
and
shalt
not
suffer
sinne
to
rest
vpon
him
.
Therfore
a
man
is
to
be
rebuked
for
euery
sinne
.
The
Apostle
whersoeuer
he
speaketh
of
reproofes
,
neuer
restraines
it
to
one
kind
,
but
extends
it
to
all
knowne
sinnes
.
1.
Cor.
5.
he
reprooues
the
incestuous
person
for
his
incest
,
and
excommunicateth
him
beeing
impenitent
.
So
in
this
place
,
if
a
man
be
fallen
by
occasion
into
any
offence
,
he
saith
not
,
this
or
that
offence
,
but
in
generall
,
into
any
offence
,
whether
in
life
or
doctrine
,
by
euill
example
,
or
otherwise
,
against
the
first
,
or
second
table
.
Yet
this
is
so
to
be
vnderstood
,
as
that
iniuries
and
wrongs
offered
vs
,
are
not
to
be
excluded
:
for
euen
for
them
also
,
are
men
to
be
reprooued
.
I.
It
is
the
purpose
of
our
Sauiour
Christ
,
Matth.
18.
to
teach
this
very
point
,
for
hauing
taught
,
Matth.
18.
v.
6.
that
none
should
offend
or
scandalize
his
brother
;
in
the
10.
verse
,
he
shewes
what
is
to
be
done
,
if
any
man
did
offend
his
brother
,
by
iniuring
or
wronging
him
:
to
wit
,
that
he
is
to
reprooue
him
.
II.
He
maketh
him
that
suffered
the
wrong
a
witnesse
,
not
an
accuser
,
when
he
saith
,
If
he
heare
thee
not
,
take
yet
with
thee
one
or
two
,
that
by
the
mouth
of
two
or
three
witnesses
,
euery
word
may
be
confirmed
,
Matth.
18.
16.
He
biddeth
him
take
one
or
two
,
that
so
it
may
be
confirmed
by
the
testimonie
,
not
of
one
or
two
,
but
of
two
or
three
:
therefore
the
partie
offended
is
one
of
the
witnesses
.
III.
If
it
were
vnlawfull
to
reprooue
men
for
iniuries
offered
vs
,
what
course
should
he
take
that
is
secretly
wronged
,
none
beeing
priuie
to
the
wrong
but
himselfe
,
and
the
partie
offending
?
Thus
men
would
be
imboldned
to
sinne
,
seeing
they
could
by
no
meanes
be
controlled
,
and
so
men
might
frustrate
the
commandement
of
Christ
.
I
adde
further
,
that
he
which
is
iniured
,
is
fitter
to
reprooue
him
that
offered
the
iniurie
then
any
other
.
I.
Because
the
offence
,
both
for
stance
and
circumstance
is
better
knowne
vnto
him
,
then
to
any
other
.
II.
Because
the
reproofe
(
in
all
likelihood
)
will
take
the
better
place
,
when
as
the
offender
shall
haue
coales
of
fire
heaped
vpon
his
head
,
when
he
shall
see
,
that
the
partie
wronged
is
desirous
of
his
good
,
and
readie
to
requite
good
for
euill
,
in
seeking
his
amendement
,
whereas
he
sought
his
hurt
.
And
whereas
it
may
seeme
that
it
sauoureth
of
reuenge
,
to
reprooue
those
that
wrong
vs
,
I
answer
,
though
many
in
reproouing
reuenge
themselues
,
yet
the
one
may
be
done
without
the
other
;
and
the
right
vse
of
a
thing
is
not
to
be
neglected
,
because
of
the
abuse
thereof
.
Obiect.
Authors
of
heresies
,
schismes
,
dissentions
,
are
to
be
auoided
.
Rom.
16.
17.
therefore
not
to
be
reprooued
.
Ans.
Generall
places
of
Scripture
,
are
to
be
expounded
,
according
to
particular
limitation
in
other
places
:
now
that
generall
text
,
Rom.
16.
15.
is
restrained
and
limited
,
Tit.
3.
10.
Auoid
an
heretikeafter
once
or
twise
admonition
.
Obiect.
Paul
commands
the
Corinthians
,
that
without
any
more
adoe
,
they
should
proceede
forthwith
to
the
publike
censure
of
excommunication
against
the
incestuous
person
:
and
as
it
may
seeme
,
without
any
former
reproofe
.
1.
Cor.
5.
besides
,
he
commands
that
we
should
not
eate
,
that
is
,
familiarly
conuerse
with
notorious
persons
of
scandalous
life
.
1.
Cor.
5.
11.
and
that
we
should
withdraw
our selues
from
euery
brother
that
walketh
inordinately
.
2.
Thess.
3.
6.
Ans.
Pauls
practise
is
not
contrarie
to
Christs
precept
.
He
purposed
indeede
to
excommunicate
the
incestuous
person
,
if
he
persisted
in
his
sinne
,
yet
marke
how
;
in
the
name
,
and
by
the
power
of
our
Lord
Iesus
Christ
.
1.
Cor.
5.
4.
in
which
words
the
forme
of
proceeding
against
him
is
limited
,
and
that
according
to
Christs
institution
,
Matth.
18.
the
name
and
power
of
Christ
,
signifying
the
word
and
institution
of
Christ
.
2.
Paul
doth
plainly
expound
himselfe
in
other
places
,
what
his
practise
was
,
in
that
behalfe
,
as
2.
Cor.
13.
1
,
2.
where
he
signifieth
that
he
did
not
excommunicate
vncleane
persons
,
fornicators
,
wantonnes
(
mentioned
chap.
12.
21.
)
before
the
third
admonition
;
making
his
third
comming
vnto
them
,
in
stead
of
three
admonitions
,
or
witnesses
against
them
.
It
will
be
saide
,
that
Paul
threatneth
when
he
commeth
he
will
not
spare
the
rest
.
2.
Cor.
13.
2.
therefore
it
seemeth
he
was
resolued
to
excommunicate
them
without
any
former
proceeding
against
them
.
Ans.
When
Paul
saith
,
I
write
to
them
which
haue
sinned
,
and
to
all
others
,
that
if
I
come
againe
I
will
not
spare
.
By
all
others
,
he
meaneth
not
some
which
he
purposed
to
excommunicate
without
former
admonition
,
(
for
in
writing
this
Epistle
to
them
,
he
admonisheth
them
all
to
repent
,
least
when
he
came
he
should
vse
seueritie
)
but
those
which
liued
securely
in
the
open
breach
of
the
law
,
to
whome
he
threatned
to
come
with
a
rodde
,
if
they
did
not
amend
.
1.
Cor.
4.
21.
and
when
he
now
againe
admonisheth
,
threatning
that
if
he
come
the
third
time
he
will
not
spare
.
Besides
this
,
Paul
should
be
vnconstant
and
vnlike
himselfe
,
if
he
should
admonish
vncleane
persons
,
fornicatours
,
wantons
,
and
that
three
times
before
excommunication
:
and
should
at
the
first
excommunicate
certen
others
,
without
any
precedent
admonition
.
3.
The
word
there
vsed
,
signifieth
reproofe
in
word
,
as
it
is
taken
Luk.
17.
If
thy
brother
sinne
against
thee
,
rebuke
him
:
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
reproofe
by
many
,
or
of
many
mentioned
2.
Cor.
2.
6.
may
signifie
as
well
the
graue
,
serious
,
and
effectuall
reproofe
of
the
Church
,
by
which
the
incestuous
person
was
reclaimed
from
his
sinne
,
and
so
preuented
the
thunderbolt
of
excommunication
;
as
the
reall
election
out
of
the
Church
:
and
those
words
v.
10.
if
you
forgiue
any
thing
,
may
as
well
signifie
receiuing
into
fauour
and
familiaritie
before
excommunication
,
vpon
his
repentance
,
as
restitution
after
excommunication
.
4.
Be
it
grounted
,
he
were
indeede
excommunicate
(
as
it
is
most
probable
he
was
)
yet
hence
it
cannot
be
inferred
,
that
they
did
proceede
against
him
without
precedent
admonition
.
The
Scripture
is
silent
in
this
point
.
Therefore
the
reason
is
not
good
;
It
is
not
recorded
,
therefore
it
was
not
practised
.
5.
Though
the
Apostle
command
we
should
haue
no
familiaritie
with
inordinate
liuers
,
2.
Thess.
3.
6.
but
that
we
withdraw
our selues
from
them
,
yet
he
addes
withall
,
that
if
there
were
any
amongst
them
that
would
not
obey
his
sayings
,
they
should
note
him
by
a
letter
,
v.
14.
and
he
expressely
commandeth
that
they
should
admonish
the
inordinate
.
1.
Thess.
5.
14.
for
that
was
his
practise
,
as
it
may
appeare
,
2.
Thess.
3.
Those
that
are
such
,
that
is
,
inordinate
liuers
,
we
exhort
&
command
by
our
lord
Iesus
Christ
,
that
they
worke
with
quietnes
,
and
eate
their
own
bread
.
III.
Who
are
to
reprooue
.
It
is
dutie
which
concerneth
all
men
;
our
Sauiour
Christ
saith
,
If
thy
brother
sinne
against
thee
,
reprooue
him
:
and
the
commandement
is
generall
,
Leuit.
19.
17.
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
but
shalt
rebuke
him
plainely
:
now
all
Christians
are
brethren
,
(
as
I
haue
shewed
)
therefore
all
men
are
bound
to
reprooue
their
brethren
,
as
occasion
shall
serue
.
Secondly
,
all
Christians
are
members
of
the
same
bodie
whereof
Christ
is
the
head
,
therefore
they
are
to
helpe
and
further
one
another
,
as
members
of
the
naturall
bodie
doe
:
and
this
is
done
by
admonition
and
reprehension
.
Thirdly
,
the
bond
of
charitie
t●●th
all
men
to
helpe
their
brethren
in
what
they
can
for
their
good
,
and
therefore
(
if
neede
be
)
to
reprooue
them
.
And
albeit
some
may
seeme
to
be
vnfitte
or
vnworthie
reproouers
of
others
,
beeing
tainted
with
as
great
,
or
greater
sinnes
themselues
,
and
so
cannot
cast
out
motes
out
of
other
mens
eyes
,
they
hauing
beames
in
their
owne
;
yet
we
must
know
that
sinne
freeth
none
from
this
dutie
:
indeede
none
ought
to
reprooue
,
either
with
scandall
to
others
,
or
with
hurt
and
hinderance
of
him
that
is
reprooued
;
yet
no
man
is
exempted
from
this
dutie
.
For
euery
man
ought
to
be
cleare
and
blameles
,
specially
of
open
crimes
,
that
so
he
may
more
freely
and
fruitfully
reprooue
his
neighbour
;
but
though
he
be
not
,
yet
he
remaineth
still
bound
to
the
performance
of
this
dutie
.
Our
Sauiour
saith
not
,
that
he
which
hath
a
beame
in
his
eye
,
is
therefore
freed
from
pulling
forth
the
mote
out
of
his
brothers
eye
;
but
,
first
cast
out
the
beame
out
of
thine
owne
eye
,
and
then
thou
shalt
see
to
pull
out
the
mote
out
of
thy
brothers
eye
.
They
therefore
are
seuerely
to
be
censured
,
nay
deepely
to
be
condemned
,
who
say
with
Cain
,
Am
I
my
brothers
keeper
?
as
though
it
concerned
them
not
a
Gen.
4.
9.
whit
whether
he
sinke
or
swimme
;
as
though
euery
man
were
to
looke
to
himselfe
alone
,
for
his
owne
behoofe
and
benefit
,
and
not
vpon
the
things
of
his
brethren
,
for
their
good
?
or
as
Philip.
2.
4.
though
God
had
not
made
euery
man
a
guardian
to
his
brother
?
The
dimme
candle
light
of
corrupt
nature
,
condemneth
these
men
,
which
teacheth
that
he
which
may
saue
and
doth
not
,
doth
in
effect
as
much
as
kill
,
or
destroy
.
The
dutie
therefore
lieth
vpon
all
,
but
chiefely
vpon
the
Pastours
and
Ministers
of
the
word
:
for
they
are
to
inquire
into
the
liues
of
men
,
specially
of
those
that
are
committed
and
commended
to
their
charge
:
for
which
cause
they
are
called
the
Lords
ouerseers
,
or
watchmen
,
Ezech.
33.
and
34.
And
if
they
doe
not
strengthen
the
weake
,
heale
the
sicke
,
bind
vp
the
broken
,
bring
againe
that
which
was
driuen
away
,
nor
seeke
that
which
is
lost
,
&c.
he
will
require
his
sheepe
at
their
hands
.
Ezech.
34.
v.
4.
10.
Paul
inioynes
the
Pastours
of
the
Church
of
Ephesus
,
that
they
should
take
heede
to
themselues
,
and
to
the
flocks
whereof
the
holy
Ghost
had
made
them
ouerseers
.
Act.
20.
28.
and
he
commandeth
Timothie
that
he
should
be
instant
in
season
and
out
of
season
;
that
he
should
improoue
,
rebuke
,
exhors
,
with
all
long-suffering
and
doctrine
.
2.
Tim.
4.
2.
and
Titus
,
that
he
rebuke
and
exhort
with
all
authoritie
.
Tit.
2.
15.
Further
,
it
is
to
be
obserued
,
that
though
all
men
are
bound
to
reprooue
their
neighbours
if
they
offend
,
yet
in
fiue
cases
they
are
not
bound
.
I.
If
a
man
be
ignorant
of
the
offence
.
For
a
man
that
reprooueth
another
,
must
be
certen
of
the
fault
,
otherwise
he
doth
purchase
to
himselfe
a
blot
:
and
priuate
persons
are
not
to
prie
into
others
mens
actions
,
that
so
they
may
haue
matter
to
reprooue
.
Prou.
24.
15.
For
we
are
bound
to
reprooue
as
we
are
bound
to
giue
almes
:
now
we
are
not
bound
in
giuing
almes
to
seeke
some
,
to
whome
we
may
giue
;
if
we
giue
to
those
whome
we
meete
,
that
stand
in
neede
of
our
almes
,
we
haue
done
our
dutie
.
The
like
is
in
reproofes
.
And
although
reproofe
be
a
debt
which
we
owe
our
neighbour
;
yet
it
is
no
debt
due
to
any
priuate
person
(
for
then
we
were
bound
to
search
out
the
par
〈…〉
e
,
and
discharge
the
debt
)
but
it
is
a
publike
debt
,
which
we
owe
to
all
:
and
therefore
it
is
not
necessarie
we
should
seeke
them
out
.
If
we
discharge
it
to
those
we
meete
withall
,
it
is
sufficient
.
S.
Augustine
saith
well
,
Admonet
dominus
non
negligere
invicem
peccata
nostra
non
quaerenda
quod
reprehendas
de
verb.
dom.
●orm
.
16.
sed
videndo
quid
corrigas
.
II.
If
he
haue
repented
of
his
fact
,
he
is
not
to
be
reprooued
,
for
the
end
of
reproofe
is
to
reclaime
him
;
therefore
if
he
be
reclaimed
already
,
there
is
no
place
left
for
reproofe
:
although
the
magistrate
may
punish
and
correct
him
in
regard
of
the
common
good
.
III.
A
man
is
not
to
reprooue
,
if
he
be
certaine
his
reproofe
will
doe
no
good
:
for
when
the
ende
ceaseth
,
all
things
tending
to
the
end
do
likewise
cease
;
therfore
if
there
be
no
hope
of
amendment
(
which
is
the
ende
of
reproofe
)
reproofe
is
to
be
omitted
;
specially
if
it
be
so
farre
from
bettering
the
partie
,
that
it
make
him
much
worse
.
Salomon
saith
,
He
which
instructeth
a
scorner
,
getteth
himselfe
reproach
,
and
he
that
reprooueth
a
wicked
man
,
purchaseth
to
himselfe
a
blotte
,
Prouer.
9.
7.
And
then
he
addes
in
the
next
verse
,
Rebuke
not
a
scorner
,
least
he
hate
thee
,
rebuke
a
wise
men
&
he
will
loue
thee
.
And
verely
it
were
great
folly
to
spend
labour
in
vaine
,
in
telling
them
of
their
faults
,
when
out
schooling
will
not
better
them
,
but
incense
them
more
and
more
:
It
were
better
to
be
silent
,
or
to
separate
from
them
,
then
to
stirre
vp
hornets
,
or
to
thrust
our
hands
into
a
wasps
neast
.
It
is
is
well
said
of
one
,
that
he
which
shall
bestowe
the
seeds
of
Muff●t
.
wholsome
admonitions
on
such
cursed
and
vnprofitable
ground
,
shall
reapt
nothing
for
his
paines
,
but
the
thornes
of
mockes
and
reproches
.
It
will
be
said
,
the
Iudge
ceaseth
not
to
punish
malefactours
,
though
they
be
not
bettered
by
the
punishment
;
therefore
seeing
brotherly
correction
is
commanded
,
it
must
not
be
omitted
,
though
the
party
reprooued
be
not
bettered
,
but
offended
thereby
,
and
made
worse
.
I
answer
,
the
reason
is
nothing
like
,
for
the
iudge
in
punishing
,
doth
principally
intend
the
good
of
the
common
wealth
,
which
commeth
by
chastising
,
or
by
cutting
off
malefactours
,
though
they
themselues
be
nothing
bettered
:
but
the
end
of
reproofe
,
is
the
amendment
and
good
of
him
that
is
reprooued
:
therefore
a
man
may
not
be
reprooued
,
except
it
be
for
his
priuate
good
,
though
the
magistrate
may
punish
him
,
in
regard
of
the
common
good
.
IV.
Reproofe
may
be
omitted
,
if
it
be
certaine
that
the
parsie
will
either
presently
redresse
his
fault
without
reproofe
:
or
that
some
others
will
admonish
him
thereof
,
whome
it
doth
more
neerely
concerne
.
As
the
giuing
of
almes
may
be
omitted
if
it
be
certaine
that
the
partie
that
is
in
want
will
prouide
for
himselfe
,
or
that
he
will
be
sufficiently
releiued
by
others
.
V.
If
it
may
be
done
more
conueniently
and
profitably
another
time
,
it
may
be
omitted
for
the
time
.
Except
in
these
fiue
cases
,
he
that
doth
not
reprooue
his
brother
,
is
guiltie
of
his
sinne
,
Leuit.
5.
1.
IIII.
Point
.
In
what
manner
are
men
to
be
reprooued
?
The
manner
to
be
obserued
in
reproouing
,
I
will
lay
downe
in
tenne
rules
.
I.
A
man
must
so
reprooue
his
brother
,
as
that
it
may
be
most
for
the
aduancement
of
Gods
glorie
,
best
for
the
winning
of
him
to
God
,
and
least
to
the
defaming
of
him
abroad
to
the
world
:
and
that
it
may
appeare
vnto
him
,
that
he
doth
it
of
loue
(
aiming
at
nothing
but
his
good
)
not
of
any
malitious
humour
,
or
si●ister
affection
of
reuenge
,
or
vaine-glorie
,
&c.
and
that
this
may
be
done
,
two
things
must
be
practised
.
First
,
he
that
reprooueth
another
,
must
pray
that
God
would
so
guide
his
tongue
,
and
mooue
the
others
heart
,
that
his
reproofe
may
be
profitable
vnto
him
:
for
without
Gods
blessing
our
admonitio●s
are
but
words
spoken
in
the
winde
,
1.
Iohn
.
5.
v.
16.
If
any
see
his
brother
sinne
à
sinne
that
is
not
vnto
death
,
let
him
pray
,
&c.
Secondly
,
we
may
not
traduce
him
to
others
,
either
before
or
after
our
reproofe
,
1.
Pet.
4.
8.
This
rule
is
generall
:
the
rest
following
are
more
speciall
.
II.
Euery
reproofe
must
be
grounded
vpon
a
certaine
knowledge
of
the
fault
committed
.
For
we
may
not
goe
vpon
priuate
surmises
and
supposes
,
or
flying
reports
and
rumours
blazed
abroad
:
no
nor
vpon
vehement
suspitions
,
or
strong
presumptions
,
Deut.
13.
v.
14.
for
in
so
doing
,
we
shall
but
offend
the
partie
,
who
knowes
himselfe
to
be
innocent
of
the
crime
obiected
,
and
purchase
to
our selues
a
blot
of
indiscretion
,
in
beeing
zealous
without
knowledge
.
Therefore
for
secret
sinnes
,
men
are
not
to
be
reprooued
.
Secret
I
call
those
that
are
knowne
onely
to
God
,
and
the
conscience
of
the
doer
:
or
onely
to
others
,
but
not
to
vs
.
This
was
practised
by
S.
Paul
,
Gal.
2.
14
who
reprooued
not
Peter
,
till
he
was
throughly
informed
of
his
offence
:
which
condemnes
the
common
practise
of
the
multitude
,
who
censure
and
reprooue
others
,
specially
publike
persons
,
as
magistrates
and
ministers
,
vpon
false
reports
,
or
wicked
surmises
,
when
as
no
accusation
may
be
admitted
against
such
,
vnder
two
or
three
witnesses
.
1.
Tim.
5.
20.
Yet
a
man
may
reprooue
vpon
credible
information
,
as
Paul
did
the
Corinthians
for
their
contentions
,
grounding
his
reproofe
vpon
the
report
of
the
house
of
Clo●
,
1.
Cor.
1.
11.
which
he
beleeued
to
be
true
in
part
,
1.
Cor.
11.
18.
If
the
report
be
not
certaine
,
we
must
onely
reprooue
hypothetically
,
and
not
peremptorily
.
III.
In
reproouing
others
,
we
must
consider
our selues
,
specially
our
owne
weakenes
,
and
beginne
the
reproofe
in
our selues
,
if
not
for
the
same
fault
we
reprooue
in
our
neighbour
,
yet
for
as
great
as
that
(
if
not
a
greater
)
in
another
kind
:
this
manner
of
reproouing
is
inioyned
by
S.
Paul
,
when
he
saith
,
considering
thy selfe
,
le●t
thou
also
be
tempted
:
and
a
man
is
to
consider
himselfe
in
three
respects
:
in
regard
of
the
time
past
,
present
,
and
to
come
:
in
regard
of
the
time
past
,
that
he
was
as
wicked
,
prophane
,
and
gracelesse
as
another
:
yea
that
he
was
(
as
the
Apostle
speaketh
)
darkenesse
,
and
the
child
of
wrath
as
wel
as
others
:
Paul
shewes
the
force
of
this
consideration
,
when
he
perswades
men
to
be
softe
and
gentle
,
shewing
all
meekenesse
to
all
men
:
a
reason
taken
from
the
consideration
of
our
own
frailties
and
sinnes
in
time
past
,
for
(
saith
he
)
we
our selues
also
were
in
times
past
vnwise
,
disobedient
,
deceiued
,
seruing
the
lusts
and
diuers
pleasures
,
liuing
in
malitiousnesse
and
enuie
,
hatefull
and
hating
one
another
,
Tit.
3.
v.
2.
3.
In
regard
of
the
time
present
,
that
he
is
but
a
fraile
man
,
ready
to
fall
euery
moment
,
that
he
is
not
able
of
himselfe
to
thinke
the
least
good
thought
,
much
lesse
to
resist
the
least
temptation
,
and
that
whatsoeuer
he
is
,
he
is
it
out
of
himselfe
,
by
grace
in
Christ
,
as
Paul
saith
,
By
the
grace
of
God
I
am
that
I
am
.
So
that
were
it
not
for
this
preuenting
and
cooperating
grace
,
he
would
fall
into
as
great
enormities
as
other
men
.
In
regard
of
the
time
to
come
,
Consider
thy selfe
,
lest
thou
also
be
tempted
:
remember
Pauls
Item
,
1.
Cor.
10.
v.
12.
Let
him
that
Aut●umus
,
a●t
●uimus
,
vel
po
〈…〉
es●e
quod
hi●●st
.
thinketh
he
standeth
,
take
heed
l●st
he
fall
:
for
if
thou
hast
not
bin
ouertaken
with
the
like
sinne
,
yet
thou
maist
be
hereafter
:
therfore
as
thou
wouldest
haue
others
to
be
compassionate
towards
thee
,
if
thou
were
in
the
like
case
;
so
be
thou
to
them
.
The
not
obseruance
of
this
rule
,
is
the
cause
that
there
are
so
many
censorious
Cato●●
,
so
many
seuere
Aristarchi
of
other
mens
actions
,
so
many
that
are
sharpe
sighted
&
Eagle
eied
,
in
spying
motes
in
other
mens
eies
:
and
as
blind
as
moles
,
or
beetles
,
in
discerning
the
great
beames
that
are
in
their
owne
eies
.
IIII.
It
is
very
requisite
and
expedient
,
that
the
reproouer
be
not
tainted
with
the
same
,
or
the
like
fault
which
he
reprooueth
in
an
other
,
least
it
be
said
vnto
him
,
Physitian
cure
thy selfe
.
Luk.
4.
23.
In
that
thou
iudgest
another
,
thou
condemnest
thy selfe
,
Rom.
2.
v.
1.
Therefore
Dauid
saith
not
,
Let
the
wicked
sm●●e
me
,
or
let
him
that
is
as
deep
in
fault
as
my selfe
reprooue
me
:
but
Let
the
righteous
smite
me
,
for
that
is
a
benefit
,
and
let
him
reprooue
mee
,
that
shall
be
as
a
pretious
o●le
:
that
shall
not
be
wanting
to
my
head
,
Psal.
141.
v.
5.
For
albeit
in
regard
of
the
reproofe
it selfe
,
it
be
not
greatly
materiall
,
yet
it
is
not
so
expedient
,
nor
so
profitable
in
regard
of
the
reproouer
,
1.
because
he
seemeth
vnworthy
to
reprooue
another
,
who
is
to
be
reprooued
himselfe
,
beeing
as
deepe
in
fault
as
any
:
2.
because
it
will
be
thought
,
that
he
which
maketh
no
conscience
to
redresse
himselfe
,
will
not
be
so
ready
to
reclaime
others
,
of
loue
to
their
persons
,
or
hatred
of
their
sinnes
,
or
zeale
of
Gods
glorie
;
but
for
pride
,
or
businesse
in
other
mens
matters
,
or
vanitie
,
or
some
such
sinister
ends
.
V.
All
reproofes
must
so
be
ministred
,
as
that
the
partie
reprooued
may
be
brought
to
a
true
sight
of
his
sinne
:
as
also
to
a
liuely
sense
and
feeling
thereof
,
and
so
to
a
compunction
of
heart
,
by
reason
of
it
,
and
of
the
wrath
of
God
,
which
attendeth
vpon
him
for
his
sinne
;
For
the
performance
of
this
rule
,
we
haue
the
example
of
God
himselfe
,
Psal.
50.
v.
21.
I
will
reprooue
thee
,
and
set
thy
sinnes
in
order
before
thee
:
as
also
of
the
Prophet
Nathan
,
who
by
the
parable
conuicted
Dauids
conscience
,
and
so
made
him
condemne
himselfe
,
2.
Sam.
12.
And
the
precept
of
Saint
Paul
,
commanding
Timothie
,
that
he
should
so
reprooue
,
as
that
he
conuict
the
conscience
of
the
sinne
,
when
he
saith
,
Reprooue
,
rebuke
,
exhort
with
all
long-suffering
and
DOCTRINE
:
nowe
this
is
done
by
shewing
the
true
meaning
of
the
lawe
and
the
curse
of
God
annexed
to
euery
breach
2.
Tim.
4.
2.
thereof
,
and
so
by
vnfolding
the
horrible
greatnesse
of
sinne
,
to
the
conscience
of
him
whome
we
doe
reprooue
.
For
reproofes
which
are
not
thus
qualified
,
are
but
cold
and
perfunctorie
,
such
as
was
that
of
Elie
,
in
reproouing
his
lewd
sonnes
,
Why
doe
ye
such
things
?
for
of
all
this
people
,
I
heare
euill
reports
of
you
:
doe
no
more
my
sonnes
;
for
it
is
no
good
report
that
I
heare
,
1.
Sam.
2.
v.
23
,
24.
beeing
a
meanes
rather
to
cherrish
sinne
in
them
,
then
to
reclaime
them
from
it
.
These
kinds
of
reproofes
,
not
vnfitly
may
be
compared
to
hotte
or
hastie
healing
salues
,
which
drawe
a
faire
skinne
ouer
a
fowle
wound
;
which
because
it
is
not
soundly
cured
from
the
bottome
,
but
ouerly
healed
vp
,
doth
afterward
apostemate
or
fistula●e
,
and
becommeth
more
dangerous
and
desperate
then
euer
before
.
VI.
The
vineger
of
sharpe
reprehension
,
must
be
allaied
and
tempered
with
the
oyle
of
milde
and
gentle
exhortation
;
we
may
not
onely
vse
the
corrasiues
of
th●
lawe
,
but
withall
we
must
apply
the
cordialls
of
the
Gospell
:
bitter
pilles
of
reproofe
,
must
be
sugered
ouer
with
louing
and
affectionate
perswasion
,
lest
the
patient
abhorre
the
physicke
:
euery
man
in
this
case
is
to
follow
the
skilfull
Chirurgeon
,
who
doth
not
alway
vse
section
and
vs●ion
in
launcing
the
wound
with
sharpe
instruments
,
but
mollifying
ointments
,
and
mundifying
waters
,
to
clense
and
supple
the
wound
,
and
heale
the
sore
.
Paul
saith
,
that
the
seruant
of
the
Lord
must
be
gentle
toward
all
men
:
and
that
he
must
instruct
with
meekenes
them
that
are
contrarie
minded
.
2.
Tim.
2.
25
,
26.
and
in
this
place
he
commands
the
Galatians
that
they
should
restore
their
brethren
with
the
spirit
of
meekenes
.
The
word
translated
[
restore
]
is
very
emphaticall
:
for
it
signifieth
to
set
a
bone
that
is
broken
,
or
any
member
of
the
bodie
that
is
out
of
ioynt
:
and
therefore
we
are
to
deale
with
a
man
that
is
fallen
,
and
by
his
fall
hath
di●●onyted
some
member
of
the
new
man
,
as
the
Chirurgeon
doth
with
an
arme
or
a
legge
that
is
broken
,
or
out
of
ioynt
,
to
handle
it
tenderly
and
gently
,
so
as
it
may
be
most
for
his
good
,
and
least
for
his
paine
.
More
particularly
,
this
may
be
done
foure
waies
.
1
When
a
man
doth
propound
the
reproofe
in
his
owne
person
,
as
Paul
did
.
1.
Cor.
4.
6.
Now
these
things
,
brethren
,
I
haue
figuratiuely
applied
vnto
mine
owne
selfe
and
Apollos
,
for
your
sakes
,
that
ye
might
learne
by
vs
,
that
no
man
presume
aboue
that
which
is
written
,
&c.
2
When
a
man
doth
not
directly
reprooue
another
in
plaine
tearmes
,
but
closely
shewes
a
mislike
of
the
fact
,
and
conuaieth
a
reproofe
in
an
exhortation
,
and
so
lappeth
vp
pills
(
as
it
were
)
in
sugar
:
as
when
a
man
sweares
;
not
alwaies
to
say
,
thou
,
&c.
but
yea
and
nay
shall
serue
betwixt
vs
:
what
needes
this
vehemencie
betwixt
vs
two
?
I
will
as
soone
take
your
word
,
as
your
oath
,
&c.
3
When
the
reproofe
is
propounded
in
a
parable
:
as
Nathan
dealt
with
Dauid
.
2.
Sam.
12.
and
as
our
Sauiour
Christ
by
the
parable
of
the
two
sonnes
reprooued
the
Pharisies
.
Matth.
21.
28.
4
When
we
reprooue
a
man
directly
(
as
at
the
length
Nathan
did
Dauid
,
Thou
art
the
man
,
2.
Sam.
12.
7.
)
we
must
so
carrie
our selues
,
as
that
the
partie
may
see
himselfe
rather
reprooued
by
God
,
then
by
vs
:
and
not
to
proceede
bluntly
to
worke
,
to
rebuke
and
censure
at
the
very
first
:
but
to
vse
some
preface
before
hand
;
as
,
that
we
doe
that
which
we
doe
in
loue
of
his
person
,
for
his
good
,
wishing
him
well
,
both
temporally
,
the
reputation
of
his
name
,
and
eternally
the
saluation
of
his
soule
;
and
that
we
consider
our selues
herein
,
how
that
we
may
easily
be
ouertaken
,
as
he
was
.
These
cautions
obserued
,
the
inferiour
may
reprooue
his
superiour
,
as
2
▪
King
.
5.
13.
VII
.
Euery
reproofe
must
be
fitted
to
the
qualitie
and
condition
of
him
whome
we
reprooue
;
and
to
the
nature
of
the
offence
for
which
he
is
reprooued
;
we
shall
fit
the
reproofe
to
the
person
reprooued
,
if
we
consider
that
a
man
may
reprooue
another
foure
waies
.
First
,
by
friendly
admonition
:
and
thus
one
equall
is
to
reprooue
another
.
Secondly
,
by
reuerent
and
submisse
exhortation
:
thus
the
yonger
must
reprooue
the
elder
,
the
inferiour
their
superiours
.
It
is
Gods
commandement
that
we
should
not
rebuke
an
elder
,
but
exhort
him
as
a
father
.
1.
Tim.
〈◊〉
.
1.
And
thus
Kings
and
great
Potentates
are
to
be
reprooued
▪
they
beeing
patres
Patriae
.
That
saying
of
the
Philosopher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
place
in
this
case
.
Thirdly
,
by
sharpe
reprehension
:
thus
elders
or
superiours
are
to
reprooue
their
inferiours
,
specially
,
if
the
fact
be
notorious
,
scandalous
,
or
dangerous
.
Paul
commandeth
Titus
that
he
should
rebuke
the
Cretian●
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sharpely
,
that
they
might
be
sound
in
the
faith
.
Tit.
1.
13.
Fourthly
,
by
due
chas●isment
and
correction
:
thus
the
superiours
must
reprooue
their
inferiours
ouer
whome
they
are
set
,
as
the
father
the
child
,
the
master
the
seruant
,
the
magistrate
the
subiect
,
&c.
and
thus
the
inferiour
cannot
reprooue
his
superiour
,
nor
one
equall
another
,
though
he
doe
it
with
neuer
so
great
mildnes
.
Secondly
,
we
shall
fit
our
reproofe
to
the
offence
committed
,
if
in
spirituall
wisdome
and
discretion
we
put
a
difference
betwixt
sinne
and
sinne
,
as
the
Apostle
teacheth
vs
,
Iud.
v.
22
,
23.
Haue
compassion
on
some
in
putting
difference
:
and
other
saue
with
feare
,
pulling
them
out
of
the
fire
.
Sinnes
committed
of
humane
frailtie
,
or
through
ignorance
,
must
be
distinguished
from
those
of
malice
,
of
pride
,
and
presumption
;
both
must
be
reprooued
,
yet
after
a
different
manner
:
for
the
one
must
be
wonne
with
gentlenes
,
the
other
with
sharpnes
:
the
one
with
lenitie
,
the
other
with
seueritie
:
to
the
one
we
must
come
with
the
pleasant
pipe
of
Christ
,
to
the
other
with
the
lamentation
of
John
Baptist.
To
the
one
in
the
spirit
of
Elias
:
to
the
other
in
the
spirit
of
Moses
.
When
gentle
admonition
would
take
no
place
,
Christ
thundreth
out
threats
against
Corazin
and
Bethsaida
.
And
Paul
threatens
seueritie
,
when
lenitie
will
doe
no
good
.
2.
Cor.
13.
VIII
.
Euery
reproofe
must
be
administred
in
fitte
time
when
we
may
doe
the
most
good
:
therefore
if
in
wisdome
we
shall
foresee
fitter
opportunitie
to
winne
our
brother
,
we
are
to
take
that
time
,
and
to
omit
the
present
:
not
to
tell
him
of
his
fault
beeing
drunke
,
or
in
the
heat
of
his
passion
,
but
after
,
when
he
commeth
to
himselfe
,
as
Abigail
dealt
with
Nabal
.
1.
Sam.
25.
For
the
commandement
of
God
touching
reproofe
,
beeing
affirmatiue
,
bindeth
not
to
all
times
,
but
onely
to
that
which
in
spirituall
discretion
we
shall
iudge
the
fittest
,
both
to
reclaime
him
,
and
saue
his
credit
.
Salomon
saith
,
that
a
word
spoken
in
due
time
,
is
like
apples
of
gold
,
with
pictures
of
siluer
.
Prou.
25.
11.
Now
if
this
be
true
of
a
word
spoken
in
due
time
,
it
is
much
more
true
of
a
reproofe
deliuered
in
due
season
.
There
is
a
time
for
all
things
.
Eccles.
3.
1.
And
surely
if
euery
thing
that
commeth
to
passe
in
the
world
haue
his
set
time
,
and
opportunitie
,
reproofe
must
needes
haue
his
time
and
season
.
IX
.
Secret
sinnes
knowne
onely
to
thee
,
or
to
a
few
,
must
be
reprooued
secretly
,
betwixt
thee
and
the
partie
alone
:
they
must
not
be
divulged
,
but
concealed
in
loue
,
which
couereth
a
multitude
of
sinnes
.
For
if
thou
hast
offended
,
or
if
thy
brother
hath
ought
against
thee
,
goe
thy
way
,
and
be
reconciled
to
thy
brother
.
Matth.
5.
23
,
24.
If
he
haue
trespassed
against
thee
,
or
thou
hast
ought
against
him
,
goe
and
tell
him
his
fault
betweene
him
and
thee
alone
.
Matth.
18.
15.
And
albeit
Salomon
say
,
That
open
rebuke
is
better
then
secret
loue
,
Prou.
27.
5.
yet
it
makes
nothing
against
this
rule
:
for
he
vnderstandeth
not
that
reproofe
which
is
vttered
before
witnesses
,
but
that
priuate
reproofe
which
is
giuen
to
his
face
,
and
not
behind
his
backe
,
betwixt
them
two
alone
.
But
open
sins
are
to
be
reprooued
openly
.
1.
Tim.
5.
20.
Them
that
sinne
,
rebuke
openly
,
that
the
rest
also
may
feare
.
Which
text
of
Scripture
must
rightly
be
conceiued
:
for
it
is
not
a
generall
commandement
giuen
to
all
,
(
as
some
haue
thought
,
in
alleadging
it
to
prooue
that
they
may
lawfully
reprooue
open
swearers
,
and
offenders
,
and
that
openly
:
)
but
it
is
a
special
commandement
giuen
to
the
Pastors
,
or
gouernours
of
the
Church
,
that
they
should
reprooue
those
elders
,
and
so
consequently
all
such
as
were
conuicted
of
any
crime
,
by
witnesses
,
and
that
before
all
men
,
that
is
,
before
the
whole
Church
,
and
not
before
all
men
,
in
euery
place
,
and
assemblie
,
where
they
offend
.
For
we
haue
no
warrant
in
Scripture
so
to
doe
.
Secondly
,
this
open
disgracefull
rebuking
of
men
will
rather
harden
them
in
their
sinnes
,
then
any
way
reclaime
them
from
sinne
.
Augustine
saith
well
,
Prae
pudore
incipiet
defendere
peccatum
suum
,
&
quem
vis
correctiorem
,
facis
peiorem
.
De
verb.
Dom.
se
〈…〉
.
16.
Thirdly
,
they
might
as
well
say
,
a
man
is
to
be
reprooued
for
euery
sinne
,
and
that
openly
before
all
men
,
as
for
open
sinnes
,
because
Paul
saith
not
,
Them
that
sinne
openly
,
rebuke
before
all
men
,
but
them
that
sinne
,
rebuke
openly
.
Fourthly
,
the
wordes
depend
vpon
the
former
verse
,
where
it
is
said
,
Receiue
not
an
accusation
against
an
Elder
,
vnder
two
or
three
witnesses
:
and
then
it
followes
,
Those
that
sinne
,
rebuke
openly
:
that
is
,
those
elders
that
sinne
,
and
haue
beene
first
priuatly
admonished
,
and
after
that
before
witnesses
,
if
they
be
accused
by
two
or
three
witnesses
;
then
reprooue
them
openly
,
before
all
men
:
that
is
,
before
the
whole
Church
.
X.
We
must
carefully
obserue
the
order
set
downe
by
our
Sauiour
Christ
,
Matth.
18.
15.
First
,
we
must
trie
whether
by
priuate
reproofe
our
brother
will
be
reclaimed
or
no●
;
if
he
be
,
we
must
proceede
no
further
,
for
then
we
haue
attained
the
maine
end
of
all
reproo●es
,
If
he
heare
thee
,
thou
hast
wonne
thy
brother
:
If
not
,
we
must
take
one
or
two
,
which
may
witnesse
v.
15.
the
fact
,
and
that
for
sund●ie
causes
▪
the
first
is
giuen
by
Saint
Hierom
,
vpon
the
place
,
That
they
may
witnesse
that
to
be
a
sinne
,
for
which
he
is
reprooued
,
and
that
he
is
worthily
reprooued
for
the
same
.
The
second
is
laid
down
by
Saint
August
.
Epist.
109.
to
conuince
the
partie
offending
,
of
the
act
committed
,
if
he
should
iterate
the
same
againe
.
The
third
,
by
Chrysostome
,
Hom.
6.
in
Matth.
to
witnesse
that
he
which
reprooues
,
hath
discharged
his
dutie
,
and
done
what
in
him
lay
to
win
his
brother
.
If
he
be
reclaimed
at
the
second
reproofe
before
witnesses
,
we
must
proceede
no
further
,
but
rest
there
,
as
before
:
if
not
,
we
must
relate
it
to
the
Church
:
if
he
heare
the
Church
,
there
is
no
further
proceedings
to
be
vsed
:
if
he
heare
not
the
Church
,
he
is
to
be
excommunicated
,
and
holden
as
a
heathen
.
Offenders
therefore
are
not
to
be
excommunicated
at
the
very
first
,
but
orderly
to
be
proceeded
against
,
and
louingly
to
be
dealt
withall
,
and
patiently
to
be
endured
,
according
as
the
Apostle
commandeth
,
2.
Tim.
4.
2.
reprooue
with
all
long
suffering
.
It
may
be
obiected
that
Paul
biddeth
Titus
he
should
auoyd
an
hereticke
after
once
or
●wise
admonition
.
Tit.
3.
10.
Therefore
we
are
not
to
proceed
against
offenders
according
to
Christs
commandement
.
Ans.
That
text
makes
nothing
against
this
orderly
proceeding
commended
vnto
vs
by
our
Sauiour
Christ
.
For
first
,
this
commandement
is
not
giuen
to
all
,
but
onely
to
the
Pastors
(
as
here
to
Titus
)
or
Bishops
,
who
representing
the
whole
Church
,
are
to
giue
sentence
of
excommunication
.
Secondly
,
it
is
to
be
vnderstood
of
publike
admonition
in
the
face
of
the
Church
,
after
that
the
partie
hath
bin
priuately
dealt
withall
;
and
if
after
this
admonition
,
he
doe
not
reca●t
his
errours
,
and
reforme
himselfe
,
then
is
he
to
be
reiected
as
an
heretike
,
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
condemned
of
his
owne
selfe
,
Tit.
3.
11.
Neuerthelesse
,
there
be
certaine
cases
,
in
which
we
are
not
bound
to
followe
this
order
or
manner
of
proceeding
in
our
reproofes
,
and
they
are
principally
three
.
I.
When
the
sinne
committed
tendeth
to
the
hurt
of
the
Church
,
or
common
wealth
,
and
there
be
danger
in
delay
▪
as
also
danger
to
the
partie
that
is
priuie
to
it
,
and
doeth
not
detect
it
;
and
small
hope
of
hindering
of
it
,
(
as
when
a
man
doth
plot
treason
,
or
intermedleth
in
treasonable
practises
;
)
in
this
case
the
pa●tie
offending
is
not
first
priuately
to
be
reprooued
,
but
publikely
to
be
detected
,
and
so
to
be
dealt
withall
of
the
Magistrate
,
according
to
the
nature
and
qualitie
of
his
offence
:
for
the
common
good
is
to
be
preferred
before
any
one
mans
priuate
Me
〈…〉
s
est
v●
pe●eat●nus
q
〈…〉
m
〈◊〉
〈…〉
ero●
.
good
:
better
it
is
that
one
man
perish
,
then
that
the
bond
of
vnitie
should
be
broken
.
II.
When
the
fault
is
greater
if
it
be
committed
,
then
the
losse
of
his
credit
that
committed
it
,
though
it
be
published
.
For
example
,
if
one
intend
to
slay
another
,
and
lie
in
waite
for
him
;
in
this
case
,
we
are
not
bound
priuately
to
admonish
the
partie
intending
murther
,
or
bloodshed
,
but
to
detect
him
to
the
magistrate
:
for
his
life
is
to
be
preferred
before
the
mans
credit
that
sought
his
life
.
When
Pauls
kinsman
(
to
wit
his
si
▪
sters
sonne
)
heard
that
aboue
40
men
,
had
conspired
together
,
and
bound
themselues
with
an
oath
,
that
they
would
neither
Act.
24
〈◊〉
〈◊〉
,
17
eate
nor
drinke
,
till
they
had
killed
Paul
:
he
doeth
not
goe
and
reprooue
them
for
this
fact
,
but
relates
it
to
Paul
:
and
Paul
hearing
of
it
,
doth
not
counsell
him
to
goe
and
reprooue
them
first
,
and
if
they
would
not
harken
to
him
,
to
take
two
or
thee
witnesses
,
&c.
but
sent
him
straight
,
to
the
cheife
captaine
,
that
he
might
take
order
to
preuent
their
bloodie
attempt
.
III.
When
a
man
is
assured
priuate
reproofe
will
doe
no
good
,
and
that
the
partie
offending
will
not
brooke
it
,
nor
take
reproofe
at
his
hand
,
he
is
not
to
followe
that
order
,
and
manner
of
reproofe
,
but
to
acquaint
them
with
it
,
that
can
and
will
redresse
it
.
Thus
Ioseph
(
as
it
may
seeme
,
)
did
not
reprooue
his
brethren
,
because
he
knewe
well
they
would
not
be
bettered
by
him
(
seeing
they
hated
him
)
but
he
brought
vnto
his
father
their
euill
sayings
,
Gen.
38.
2.
Albeit
others
say
,
that
their
sinne
was
publike
,
and
therefore
needed
no
priuate
admonition
:
and
others
,
that
he
did
admonish
them
secretly
,
before
he
did
relate
it
to
his
father
;
(
althogh
it
be
not
expressely
set
down
in
the
text
.
)
Howsoeuer
this
example
be
vnderstood
,
the
rule
is
certaine
,
that
priuate
reproofe
is
to
be
omitted
,
when
it
will
either
doe
hurt
,
or
no
good
.
2.
Beare
ye
one
anothers
burdens
,
and
so
fulfill
the
lawe
of
Christ
.
In
this
verse
,
the
Apostle
propounds
another
rule
,
touching
brotherly
loue
,
and
it
dependeth
vpon
the
former
,
as
an
answer
to
a
secret
obiection
,
which
might
be
made
vpon
the
former
doctrine
,
in
the
1.
verse
,
in
this
manner
:
Thou
enioynest
vs
we
should
restore
our
brother
,
if
he
fall
by
occasion
into
any
sinne
,
in
the
spirit
of
meekenesse
:
but
there
are
some
infirmities
in
our
brethren
which
cannot
be
amended
nor
redressed
by
brotherly
correction
:
what
is
to
be
done
in
such
a
case
?
The
Apostle
answereth
,
such
infirmities
must
be
borne
and
tollerated
,
in
these
words
,
Beare
ye
one
anothers
burdens
:
And
this
rule
is
enforced
by
an
argument
taken
from
the
excellencie
therof
,
in
that
the
practising
of
it
,
is
the
keeping
and
fulfilling
of
the
whole
law
,
in
these
words
,
And
so
fulfill
the
lawe
of
Christ
.
First
,
for
the
rule
:
The
Apostle
calleth
slippes
,
infirmities
,
&
sinnes
,
by
the
name
of
burdens
,
taking
his
metaphor
from
trauellers
,
who
vse
to
ease
one
another
,
by
carrying
one
anothers
burden
,
either
wholly
,
or
in
part
:
that
so
they
may
more
cheerefully
,
and
speedily
goe
on
in
their
iourney
.
Mens
burdens
are
of
two
sorts
:
either
such
as
euery
man
is
to
beare
by
himselfe
alone
,
without
shifting
them
off
his
own
shoulder
,
and
laying
them
vpon
other
men
(
of
which
we
are
to
intreat
,
when
we
come
to
the
fift
verse
.
)
Or
such
as
may
be
borne
of
others
,
as
well
as
of
our selues
:
of
these
the
Apostle
speaketh
in
this
place
,
when
he
saith
,
Beare
ye
one
anothers
burdens
:
and
there
are
foure
sorts
of
them
:
First
,
those
whereof
our
brethren
may
either
be
wholly
disburdened
,
or
in
part
eased
,
such
is
the
heauie
burden
of
pouertie
,
sickenesse
,
nakednesse
,
hunger
,
thirst
,
banishment
,
imprisonment
,
&c.
Secondly
,
the
outward
and
bodily
wants
,
that
are
in
sundrie
persons
,
as
blindnesse
,
deafenesse
,
maimednesse
,
lamenesse
,
&c.
Thirdly
,
personall
or
actuall
sins
of
men
,
as
anger
,
hatred
,
iealousie
,
enuie
,
&c.
Lastly
,
outward
frailties
,
in
the
actions
of
mens
liues
,
(
which
are
not
felt
oftentimes
of
those
that
are
subiect
vnto
them
,
but
are
heauie
burdens
to
others
with
whome
they
conuerse
)
as
curiousnesse
,
nicenesse
,
flownesse
,
selfe-conceitednes
,
frowardnes
,
hastines
,
and
such
like
:
The
two
first
forts
,
are
to
be
borne
three
waies
.
First
,
by
hauing
a
holy
sympathie
,
and
fellow-seeling
of
them
,
in
weeping
with
those
that
weep●●
and
in
remembring
those
that
are
in
bonds
,
as
though
we
were
bound
with
them
,
those
that
are
in
affliction
,
as
if
we
were
also
afflicted
in
the
bodie
,
Ebr.
13.
v.
3.
This
was
Pauls
practise
,
2.
Cor.
11.
29.
Who
is
weake
,
and
I
am
not
weake
?
who
is
offended
and
I
burne
not
?
Secondly
,
by
bearing
with
them
in
their
wants
and
infirmities
,
according
to
that
of
the
Apostle
,
Beare
with
the
weake
,
1.
Thes.
5.
14.
Thirdly
,
by
putting
vnder
our
shoulders
,
and
bearing
part
of
the
burden
with
them
;
in
helping
and
easing
of
them
in
their
necessities
.
Rom.
12.
v.
13.
Distributing
vnto
the
necessities
of
the
Saints
.
The
two
latter
sorts
,
(
beeing
principally
meant
in
this
place
)
are
not
to
be
borne
by
dissembling
of
them
,
or
yeelding
to
them
▪
much
lesse
by
bolstering
men
vp
in
them
,
or
by
partaking
with
them
;
For
albeit
the
adulterer
and
vncleane
person
would
gladly
make
Christ
a
baud
,
the
theife
would
make
him
his
receiuer
:
and
many
there
are
who
would
be
content
to
shift
off
their
sinnes
,
in
whole
,
or
in
part
,
and
lay
them
vpon
the
shoulders
of
others
:
yet
in
Gods
cause
and
quarrell
,
in
matters
of
faith
,
we
are
not
to
yeeld
a
haire
breadth
;
Moses
told
Pharao
,
that
●he
would
not
leaue
so
much
as
a
hoofe
behind
him
,
Exod.
10.
26.
And
Paul
would
not
giue
place
to
Peter
and
them
that
were
with
him
,
no
not
for
a
moment
,
that
the
truth
of
the
Gospel
might
continue
with
them
,
Gal.
2.
〈◊〉
.
They
must
therefore
be
borne
by
disburdening
them
of
them
,
by
gentle
&
mild
admonition
,
or
if
they
cannot
be
redressed
,
by
bearing
&
tollerating
of
them
,
in
passing
by
them
,
Rom
14.
1.
and
15.
1.
as
though
we
did
not
perceiue
them
,
for
as
Salomon
saith
,
It
is
the
glorie
of
a
man
to
passe
by
infirmitie
:
or
lastly
,
by
praying
for
them
For
if
we
shall
breake
the
bond
of
brotherly
loue
,
and
Prou.
19.
11.
Christian
societie
,
by
reason
of
these
or
such
like
infirmities
,
which
we
see
to
be
in
our
brethren
:
we
walke
not
in
loue
,
in
that
we
beare
not
their
burdens
,
as
the
Apostle
commandeth
in
this
place
,
and
Eph.
4.
2.
Support
one
another
,
through
loue
.
And
surely
,
this
is
a
most
necessarie
precept
,
of
great
vse
and
consequence
,
in
the
life
of
man
:
for
except
we
beare
and
tolerate
the
frailties
of
men
,
in
passing
by
them
in
such
sort
,
as
I
haue
said
,
it
is
impossible
we
should
lead
a
quiet
,
or
comfortable
life
in
any
societie
.
We
must
seeke
for
a
new
world
,
or
leauing
the
fellowship
of
men
,
betake
our selues
to
some
solitarie
desert
,
as
sundrie
Eremites
,
and
Anchorites
haue
done
,
because
they
could
not
(
by
reason
of
their
froward
and
wayward
natures
)
digest
the
manifold
inconueniences
which
they
saw
to
be
amongst
men
in
publike
societies
.
This
dutie
therefore
of
bearing
one
anothers
burdens
,
albeit
it
be
difficult
,
yet
it
must
be
practised
,
specially
of
those
that
are
strong
men
in
Christ
:
for
as
in
architecture
,
all
stones
are
not
fit
to
be
laid
in
euery
place
of
the
building
,
but
some
below
,
as
the
fundamentall
and
chiefe
corner
stones
,
to
beare
vp
the
waight
and
burden
of
the
building
;
others
aboue
in
the
wall
,
that
so
the
whole
building
may
be
firme
and
compact
in
it selfe
:
So
in
the
Church
,
which
is
the
house
of
God
,
(
where
all
beleeuers
are
liuely
stones
,
built
vpon
Christ
Iesus
the
chiefe
corner
stone
,
bearing
vp
the
whole
burden
,
euen
all
the
infirmities
of
the
Church
:
)
those
that
are
strong
〈◊〉
.
Po●
▪
●5
.
must
support
the
infirmities
of
the
weake
,
that
so
the
whole
building
beeing
compact
and
knit
together
,
may
growe
vp
to
a
holy
temple
in
the
Lord
.
For
otherwise
the
whole
frame
of
the
building
must
needs
be
dissolued
,
and
come
to
ruine
.
It
is
a
common
prouerbe
among
the
Italians
,
that
Hard
with
heard
,
neuer
makes
a
good
wall
.
By
which
is
signified
,
that
as
stones
Duro
con
duro
no●
fa
bon
〈…〉
o.
cobbled
vp
one
vpon
another
,
without
morter
to
combine
them
,
make
but
a
tottering
wall
,
that
may
easily
be
shaken
;
but
if
there
be
mor●er
betwixt
them
,
yeelding
to
the
hardnes
of
the
stones
,
it
makes
the
whole
like
a
solide
continued
bodie
,
strong
and
stable
;
able
to
endure
the
shocke
of
the
ramme
,
or
the
shot
of
the
cannon
:
So
that
societie
,
where
all
are
as
stiffe
as
stones
,
which
will
not
yeeld
a
haire
,
one
vnto
another
,
one
beeing
as
fast
,
as
froward
,
as
hastie
,
as
another
;
cannot
be
firme
and
durable
.
But
where
men
are
of
a
soft
,
a
yeelding
,
and
relenting
nature
,
giuing
place
to
the
stiffenes
of
others
,
and
yeelding
to
thetempest
for
a
time
,
that
societie
is
compact
in
it selfe
,
and
so
cannot
but
continue
,
because
one
doth
beare
the
infirmities
of
another
.
Dost
thou
therefore
see
thy
brother
to
be
ouertaken
with
some
sinne
,
or
to
be
ouer
curious
,
very
froward
,
too
self-conceited
,
abounding
in
his
owne
sense
,
exceeding
hastie
,
&c.
beare
this
his
infirmitie
now
;
and
so
he
(
perhaps
)
may
beare
with
thee
in
the
like
case
,
another
time
:
or
beare
thou
with
his
curiousnes
,
he
will
beare
with
thy
dulnes
:
beare
with
his
ficklenes
,
he
will
beare
with
thy
frowardnes
:
beare
with
his
hastines
,
he
will
beare
with
thy
selfe-conceitdenes
.
For
it
is
to
be
obserued
,
that
the
Apostle
saith
not
,
that
those
onely
which
are
strong
,
should
beare
the
frailties
of
the
weake
,
but
that
both
strong
and
weake
should
beare
one
anothers
burdens
,
it
beeing
a
mutuall
and
reciprocall
dutie
imposed
vpon
all
,
because
there
is
none
so
strong
,
but
one
time
or
other
he
may
slippe
,
and
fall
,
and
so
may
stand
in
neede
to
be
supported
euen
of
the
weake
:
the
palsie
man
beeing
sicke
,
had
his
burden
(
to
wit
,
his
bed
)
borne
,
but
beeing
restored
,
could
helpe
to
beare
another
mans
burden
:
so
if
thou
beare
another
mans
burden
,
that
is
weake
,
when
he
is
strong
,
he
will
be
readie
to
beare
thine
,
if
neede
require
.
God
commands
,
that
if
we
find
our
neighbours
beast
lying
vnder
his
burden
,
we
must
lift
him
vp
:
how
much
more
ought
we
to
helpe
our
brethren
lying
vnder
the
burden
of
sinne
?
Therefore
the
strong
,
are
to
support
the
weake
,
and
the
weake
must
(
vpon
occasion
)
support
the
strong
:
as
in
the
arch
of
a
building
,
one
stone
doth
beare
mutually
,
though
not
equally
,
the
burden
of
the
rest
:
or
as
harts
swimming
ouer
a
great
water
,
doe
ease
one
another
,
in
laying
their
heads
one
August
.
ser●
21.
de
verbi
Apost.
〈◊〉
hun●
locu●●x
August
.
vpon
the
backe
of
another
:
the
foremost
that
hath
none
to
support
him
,
changing
his
place
,
and
resting
his
head
vp
on
the
hindermost
.
Thus
in
a
familie
,
the
husband
must
beare
with
the
nicenes
,
and
frowardnes
of
his
wife
:
the
wife
with
the
fastnes
,
or
hastines
of
her
husband
.
Those
Magistrates
,
and
Ministers
,
which
are
too
cold
and
backward
in
good
things
,
must
beare
with
the
ouer
great
heat
,
and
forwardnes
,
of
their
fellowmagistrates
,
or
fellow-ministers
:
and
those
must
beare
with
them
againe
,
seeing
both
aime
at
the
same
ende
,
the
edification
of
the
Church
,
and
the
good
of
the
Commonwealth
.
Thus
in
Gods
prouidence
Luther
and
Melancthon
were
happily
ioyned
together
,
and
did
beare
with
one
another
,
Luther
with
his
softnes
,
Melancthon
with
his
hastines
;
he
with
his
boldnes
,
he
with
his
timorousnes
:
Melancthon
did
well
temper
the
heat
and
zeale
of
Luther
with
his
mildnes
,
beeing
as
oyle
to
his
vineger
;
and
Luther
on
the
other
side
,
did
warme
his
coldnes
,
beeing
as
a
fire
to
his
frosennes
.
Thus
the
Apostle
commandeth
,
that
we
should
beare
with
the
infirmities
of
those
that
are
weake
,
and
not
sufficiently
catechized
in
the
doctrine
of
our
spirituall
libertie
purchased
vnto
vs
by
Christ
,
and
not
to
please
our selues
too
much
,
but
rather
to
please
our
neighbour
in
that
which
is
good
to
edification
.
Rom.
15.
v.
1
,
2.
For
amongst
other
properties
of
loue
reckned
vp
by
S.
Paul
,
1.
Cor.
13.
this
is
not
the
least
,
that
it
suffereth
all
things
,
v.
7.
that
is
,
all
such
things
as
may
be
borne
and
suffered
with
good
conscience
,
for
the
good
of
our
brother
.
For
looke
as
a
louer
,
doth
suffer
all
things
in
regard
of
his
loue
,
in
three
respects
.
First
,
in
vndergoing
any
labour
that
may
be
for
her
good
,
as
Hercules
did
for
the
loue
of
Omphale
.
Secondly
,
in
bearing
patiently
all
hard
measure
that
is
offered
him
for
her
sake
,
as
Iacob
did
for
the
loue
of
Rachel
.
Thirdly
,
in
induring
any
thing
that
is
imposed
vpon
him
,
and
putting
vp
what
wrong
soeuer
is
done
vnto
him
by
her
,
as
Sampson
did
for
the
loue
of
Dalilah
.
So
Christian
charitie
causeth
vs
to
suffer
all
things
.
First
,
pro
fratribus
,
to
indure
any
labour
,
cost
,
or
trauell
,
for
their
good
.
Secondly
,
propter
fratres
,
to
beare
all
afflictions
for
their
sakes
,
as
Paul
saith
he
did
for
the
Church
.
2.
Tim.
2.
10.
Thirdly
,
à
fratribus
,
to
beare
wrongs
,
and
put
vp
iniuries
at
their
hands
,
as
he
did
,
beeing
shamefully
entreated
,
at
Philippi
,
stoned
,
scourged
,
&c.
This
must
be
considered
of
vs
all
,
but
specially
of
such
as
wil
giue
a
man
as
good
as
he
bringeth
,
who
are
but
a
word
,
and
a
blow
:
a
lie
,
and
a
stab
:
a
word
,
&
a
writ
:
such
as
cannot
beare
coales
,
(
as
they
say
)
nor
brook
any
little
wrong
,
nor
endure
any
small
frailtie
in
their
brethren
.
These
men
must
remember
,
that
in
bearing
coales
,
that
is
,
in
suffering
,
and
forbearing
,
they
heape
vp
coales
of
fire
vpon
their
heads
,
(
as
Paul
speaketh
,
Rom.
12.
20.
)
as
also
that
God
doth
beare
with
them
in
greater
matters
,
euen
when
they
wound
him
with
their
oathes
,
Leuit.
24.
11.
and
giue
him
the
lie
thorough
vnbeleefe
.
1.
Ioh.
5.
10.
as
he
bare
the
manners
of
the
Israelites
in
the
wildernes
.
That
Christ
whose
example
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Act.
13.
18.
to
follow
hath
borne
our
infirmities
,
Esa.
53.
and
doth
ease
them
that
trauell
,
and
are
heauie
laden
.
Matth.
11.
28.
and
therefore
we
treading
in
his
steppes
,
must
forbeare
one
another
,
and
forgiue
one
another
,
if
any
man
haue
a
quarrell
against
another
,
euen
as
Christ
forgaue
vs
.
Coloss.
3.
13.
Thus
,
if
when
we
see
any
sinne
in
our
brother
,
we
reclaime
him
from
it
,
by
reproofes
,
exhortations
,
admonitions
,
we
are
Gods
instruments
,
to
saue
a
soule
from
death
,
and
so
doe
couer
a
multitude
of
sinnes
,
euen
before
God
.
Iam.
5.
20.
And
if
,
when
we
perceiue
common
frailties
in
our
brethren
,
we
shal
not
stand
too
much
vpon
our
right
,
but
shall
yeeld
vnto
them
in
bearing
,
forbearing
,
and
forgiuing
,
we
shall
couer
a
multitude
of
sinnes
before
men
.
1.
Pet.
4.
8.
Thus
much
touching
the
rule
.
Now
I
proceede
to
the
reason
,
whereby
the
Apostle
vrgeth
the
practise
of
this
precept
,
in
these
words
,
And
so
fulfill
the
law
of
Christ
.
The
reason
standeth
thus
:
That
which
is
the
fulfilling
of
the
law
of
Christ
,
must
be
practised
of
vs
:
but
the
bearing
of
one
anothers
burdens
,
is
the
fulfilling
of
the
law
of
Christ
:
therefore
we
ought
to
beare
one
anothers
burdens
.
For
the
clearing
of
this
text
,
sundrie
things
are
to
be
considered
.
I.
It
may
be
demanded
,
what
the
Apostle
vnderstandeth
by
the
law
of
Christ
?
Ans.
Nothing
els
but
the
doctrine
,
precept
,
or
commaedement
of
Christ
,
enioyning
the
loue
of
our
brethren
.
Ioh.
13.
34
,
35.
A
new
commandement
giue
I
vnto
you
,
that
ye
loue
one
another
,
as
I
haue
loued
you
,
&c.
And
it
is
all
one
,
as
if
he
had
saide
,
Beare
ye
one
anothers
burdens
,
and
so
fulfill
the
commandement
of
Christ
,
who
hath
after
a
speciall
manner
commanded
the
loue
of
your
brethren
.
Now
the
Apostle
rather
vseth
the
word
Law
,
then
Commandement
,
because
he
would
make
a
clearer
antithesis
betwixt
the
law
of
Christ
,
and
the
law
of
Moses
,
so
vehemently
vrged
by
the
false
Apostles
:
as
if
he
should
haue
said
,
You
Galatians
are
taught
to
obserue
the
Law
of
Moses
,
circumcision
,
daies
,
and
times
,
moneths
,
and
yeares
,
and
so
ye
doe
indeede
.
Well
,
if
ye
will
needes
be
obseruing
of
Lawes
,
here
is
a
law
for
you
to
obserue
,
beare
with
the
frailties
one
of
another
,
and
so
you
shal
fulfill
the
most
excellent
law
that
euer
was
,
the
law
of
Christ
,
which
is
necessarie
to
be
kept
,
whereas
the
keeping
of
the
Ceremoniall
law
is
but
in
vaine
.
II.
Quest.
Why
doth
Paul
call
the
loue
of
our
brethren
,
the
law
of
Christ
,
rather
then
the
law
of
nature
,
or
the
law
of
God
,
or
the
law
of
Moses
?
seeing
it
was
written
in
the
minde
of
man
in
the
creation
,
was
giuen
by
God
himselfe
in
Mount
Sinai
,
was
written
by
Moses
,
the
reliques
whereof
are
yet
remaining
in
the
minde
of
man
?
Ans.
It
is
so
called
,
because
it
is
a
new
commandement
giuen
by
Christ
himselfe
,
after
a
speciall
manner
.
But
it
is
hereupon
further
demanded
,
why
this
commandement
of
louing
our
brethren
,
should
be
called
a
new
commandement
?
To
which
some
make
answer
,
that
it
is
so
called
,
onely
because
it
shewes
a
new
manner
of
louing
our
brethren
,
after
the
example
of
Christ
;
as
he
hath
loued
vs
.
Now
this
manner
of
louing
our
brethren
(
as
Chrysostome
expounds
it
)
is
this
;
that
as
Christ
loued
vs
freely
,
not
mooued
by
any
amiable
thing
in
vs
,
nor
for
any
profit
that
should
redound
vnto
himselfe
thereby
:
so
we
should
freely
loue
one
another
,
not
for
any
benefit
receiued
,
or
expected
.
But
as
Cyril
of
Alexand.
vpon
Iohn
,
expounds
it
,
it
stands
in
this
,
that
as
Christ
loued
vs
more
then
himselfe
,
so
we
should
loue
our
brethren
more
then
our selues
.
But
this
cannot
be
the
meaning
.
For
S.
Iohn
in
his
1.
Epist.
2.
and
Epist.
2.
repeating
this
new
commandement
,
saith
onely
,
this
is
a
new
commandement
,
that
ye
loue
one
another
,
and
neuer
addes
,
as
Christ
loued
vs
:
the
which
he
should
haue
done
,
if
these
wordes
[
as
I
haue
loued
you
]
be
an
essentiall
part
of
the
new
commandement
,
which
he
enioyneth
vs
to
obserue
.
Besides
,
our
Sauiour
himselfe
saith
,
a
little
after
,
By
this
shall
all
men
knowe
,
that
ye
are
my
Disciples
,
if
ye
loue
one
another
,
not
adding
,
as
I
haue
loued
you
:
therefore
,
the
new
commandement
is
laid
downe
in
these
words
,
Loue
one
another
,
not
respecting
those
that
follow
,
as
a
modification
or
limitation
,
as
I
haue
loued
you
.
Besides
,
this
exposition
takes
it
for
granted
,
that
the
morall
lawe
,
Loue
thy
neighbour
as
thy selfe
,
is
a
certaine
rule
,
by
which
we
are
to
square
our
loue
,
vz.
that
we
must
begin
at
our selues
,
&
look
how
much
we
loue
our selues
,
so
much
we
ought
to
loue
our
neighbor
,
&
no
more
,
&
that
therfore
Christ
shold
giue
a
newe
commandement
of
greater
perfection
,
then
that
in
the
lawe
,
to
wit
,
that
we
loue
one
another
as
he
loued
vs
,
that
is
,
more
then
our selues
.
But
this
is
a
flat
mistaking
of
the
scripture
:
for
the
commandement
,
Loue
thy
neighbour
as
thy selfe
,
is
no
exact
rule
whereby
we
are
to
trie
and
examine
our
loue
,
(
as
the
Popish
doctors
,
and
some
others
teach
)
.
For
then
Paul
and
diuers
of
the
Saints
of
God
,
should
haue
done
workes
of
supererogation
,
more
then
the
lawe
requires
,
in
louing
their
neighbours
more
then
themselues
,
Rom.
9.
1.
And
if
it
were
a
rule
,
it
were
but
a
leaden
and
false
rule
:
for
we
are
in
some
cases
bound
to
loue
our
neighbour
,
more
then
our selues
,
especially
if
he
be
a
greater
instrument
of
Gods
glorie
,
in
procuring
the
good
of
the
Church
or
common
wealth
,
as
to
loue
our
godly
king
more
then
our selues
,
and
preferre
his
safetie
and
life
before
our
own
,
as
the
Israelites
did
Dauids
:
Thou
art
worth
ten
thousand
of
vs
,
2.
Sam.
18.
3.
for
●s
,
is
a
note
of
similitude
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theophylactus
.
Sic
Hugo
de
S.
Victor
.
lio.
quast.
in
Epist.
ad
Rom
q.
308.
not
of
equalitie
,
signifying
,
that
as
we
loue
our selues
heartily
,
and
earnestly
,
and
inwardly
,
wishing
all
good
to
our selues
:
with
the
like
sinceretie
of
affection
we
should
loue
our
brethren
.
So
that
Christ
hath
added
nothing
to
the
lawe
,
in
commanding
to
loue
one
another
,
as
he
loued
vs
.
Others
say
,
it
is
called
a
newe-commandement
,
because
it
ought
to
be
kept
with
as
great
a
care
,
and
diligence
,
as
though
it
were
newe
,
and
had
beene
now
first
giuen
:
for
newe
lawes
(
we
know
)
are
commonly
precisely
kept
at
the
first
,
but
after
a
while
,
they
begin
to
be
neglected
:
and
men
doe
(
as
it
were
)
antiquate
them
,
accounting
them
as
though
they
were
not
.
Others
,
by
a
new
commandement
,
vnderstand
another
diuers
or
different
commandement
;
for
Christ
in
the
beginning
of
the
Chapter
,
had
giuen
them
a
commandement
to
flie
pride
,
to
be
humble
,
to
liue
at
peace
,
and
concord
one
with
anther
:
and
then
he
saith
,
But
I
giue
you
a
newe
commandement
,
i.
〈◊〉
commandement
differing
from
the
former
,
that
ye
loue
one
another
.
The
word
Newe
is
often
taken
in
scripture
in
this
sense
,
as
Exo.
1.
8.
There
arose
vp
a
new
king
which
knew
not
Ioseph
:
that
is
,
(
as
the
70
interpreters
,
and
S.
Luke
,
Act.
7.
18.
translate
it
)
another
king
.
Mar.
16.
17.
they
shall
speake
with
new
tongues
,
that
is
,
other
,
diuer●
,
or
different
languages
,
from
their
vsuall
tongue
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
meaning
is
not
,
that
they
inuented
a
new
language
,
which
was
neuer
spoken
before
,
but
that
they
spake
in
a
language
diuers
from
that
which
they
vsed
before
:
for
so
it
is
said
,
Act.
2.
4.
They
beganne
to
speake
with
other
tongues
:
Thus
our
Sauiour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christ
telleth
his
Apostles
,
that
he
will
not
drinke
any
more
of
the
fruite
of
the
vine
,
till
he
drinke
it
n●we
with
them
in
the
kingdome
of
God
,
Matth.
26.
29.
Where
by
newe
wine
,
he
meaneth
not
the
liquour
or
iuyce
of
the
grape
,
to
preserue
animall
life
:
but
another
different
drinke
,
wherewith
he
would
entertaine
all
that
were
inuited
,
and
came
vnto
his
table
.
But
these
expositions
are
not
so
fitte
.
I
take
it
therefore
to
be
called
a
newe
commaundement
,
either
in
respect
of
Christ
,
or
of
vs
:
in
respect
of
Christ
two
waies
:
1.
Because
he
renued
it
,
not
onely
by
freeing
it
from
the
false
glosses
and
interpretations
of
the
Scribes
and
Pharises
,
the
Iewish
Rabbins
:
but
also
in
fulfilling
it
most
perfectly
,
whereas
it
was
obliterated
,
and
almost
antiquated
,
by
the
great
corruption
of
man
:
for
none
did
euer
so
perfectly
obserue
and
keepe
the
lawe
,
as
he
did
.
Therefore
in
regard
of
the
newe
manner
of
fulfilling
it
,
it
is
called
a
newe
commaundement
.
2.
Because
he
abrogating
the
ceremoniall
lawe
,
and
many
iudicials
,
onely
renued
this
precept
of
the
morall
lawe
,
in
commanding
it
as
his
lawe
to
the
Church
.
Ioh.
15.
This
is
my
commandement
,
that
ye
loue
one
another
,
as
if
he
should
say
.
Though
I
haue
abrogated
the
ceremoniall
lawe
,
and
antiquated
the
iudiciall
,
yet
this
commandement
shal
neuer
be
abrogated
:
and
this
I
commend
vnto
you
againe
and
againe
,
as
my
commmandement
,
which
aboue
all
others
,
I
would
haue
you
carefully
to
obserue
,
as
that
whereby
ye
shall
be
knowne
to
be
my
Disciples
.
In
regard
of
vs
it
is
called
a
newe
commaundement
,
and
that
in
two
respects
:
1.
Because
it
beeing
defaced
,
and
almost
cleane
blotted
out
of
the
minde
of
man
by
originall
sinne
,
is
renued
againe
in
the
hearts
of
beleeuers
,
by
the
powerfull
operation
of
the
spirit
of
God
,
both
in
their
minds
,
and
affections
:
In
their
mindes
,
because
they
are
daiely
inlightened
with
the
true
knowledge
thereof
,
in
beeing
taught
whome
they
ought
to
loue
:
viz.
not
only
their
friends
,
but
euen
their
enemies
:
with
what
kind
of
loue
,
to
wit
with
a
●eruent
loue
,
not
in
word
,
or
tongue
onely
,
but
in
deed
,
and
trueth
:
and
that
with
free
,
sincere
,
and
constant
loue
in
their
wills
,
and
affections
:
in
that
they
are
perswaded
by
the
inward
working
of
the
spirit
,
to
loue
:
and
are
inclined
thereto
,
being
renued
by
grace
.
2.
Because
it
doth
after
a
peculiar
manner
belong
vnto
vs
,
who
are
vnder
the
New
Testament
,
in
the
kingdome
of
grace
,
seeing
that
this
commandement
onely
is
renued
by
Christ
,
as
his
owne
proper
commandement
,
many
others
being
abrogated
:
as
also
because
it
is
daily
written
by
the
spirit
of
Christ
,
after
a
newe
manner
,
in
the
hearts
of
newe
conuerts
:
so
that
they
haue
not
onely
a
newe
,
that
is
,
a
true
knowledge
thereof
;
but
also
a
newe
,
that
is
,
a
true
sense
and
feeling
of
the
power
of
it
,
in
their
hearts
:
in
that
they
are
become
newe
creatures
in
Christ
Iesus
.
For
in
him
all
olde
things
passe
away
,
&
all
things
become
new
,
2.
Cor.
4
▪
For
to
them
,
the
lawe
is
no
killing
letter
,
written
in
tables
of
stone
;
but
a
quickening
spirit
,
as
beeing
written
in
the
fleshly
tables
of
their
hearts
.
This
seemeth
to
be
the
true
,
full
,
and
proper
meaning
of
these
places
,
for
th●s
S.
Iohn
,
1.
Epist.
2.
8.
doeth
expound
it
,
when
he
saith
,
that
it
is
true
in
him
and
in
you
▪
in
the
sense
before
specified
:
both
in
regard
of
Christ
,
and
the
beleeuers
in
Christ
.
III.
Quest.
Seeing
the
commaundement
of
louing
our
brethren
,
is
called
the
law
of
Christ
,
and
a
new
commandement
,
is
not
the
Gospel
a
new
Law
?
Ans.
In
no
wise
:
for
albeit
the
Law
and
the
Gospel
agree
in
sundrie
things
,
as
first
in
the
Author
,
God
beeing
the
author
of
them
both
;
of
the
Gospel
.
Rom.
1.
1.
of
the
Law
.
Rom.
7.
22.
Secondly
,
in
that
both
of
them
were
preached
,
knowne
,
and
vnderstood
in
both
Testaments
:
the
lawe
beeing
written
in
the
heart
of
man
in
the
creation
:
the
Gospel
preached
to
our
first
parents
in
Paradise
,
immediately
after
the
fall
,
and
repeated
againe
and
againe
to
the
Patriarkes
and
prophets
,
from
time
to
time
.
Thirdly
,
in
the
gerall
matter
,
and
end
of
them
both
,
in
that
both
the
law
and
the
gospel
,
require
righteousnesse
in
him
that
would
come
to
●●se
eternall
.
Fourthly
,
in
this
,
that
they
confirme
,
and
establish
one
another
,
in
that
the
lawe
commanding
iustice
,
and
iustifying
none
,
shewes
that
a
man
is
iustified
by
the
free
gift
and
grace
of
God
,
and
that
Christ
is
the
end
of
the
law
to
euery
one
that
beleeueth
.
In
that
the
Gospel
iustifieth
not
by
workes
,
but
by
faith
,
and
yet
so
as
that
we
doe
not
by
our
faith
abrogate
the
lawe
,
or
make
it
of
none
effect
,
but
rather
establish
it
;
and
that
in
two
respects
.
1.
Because
by
faith
we
apprehend
the
righteousnesse
of
Christ
,
and
so
in
him
(
who
hath
fulfilled
the
lawe
for
vs
)
we
fulfill
it
,
and
so
establish
it
.
2.
because
hauing
our
hearts
purified
by
faith
,
we
liue
no
more
according
to
the
flesh
,
but
according
to
the
spirit
,
and
so
by
inchoa●e
obedience
we
fulfill
the
law
.
Lastly
,
in
the
end
,
in
that
both
the
lawe
and
the
gospel
tend
directly
to
the
manifestation
of
the
glorie
of
God
.
Yet
they
differ
in
5.
things
.
First
,
in
the
manner
of
reuealing
:
the
lawe
before
the
fall
was
perfectly
known
by
nature
,
and
since
the
falli●
part
,
Rom.
2.
15.
The
Gospel
is
not
known
by
nature
,
neither
was
it
euer
written
in
mans
heart
,
before
,
or
after
the
fall
,
as
Paul
saith
,
1.
Cor.
2.
9.
Those
things
which
the
eie
hath
not
seene
,
nor
the
eare
heard
,
nor
the
heart
of
man
conceiued
,
are
they
which
God
hath
prepared
for
them
that
loue
him
:
therefore
the
Gospel
is
called
a
mysterie
,
Rom.
16.
v.
25
,
26.
First
,
because
the
doctrine
of
the
Gospel
was
made
knowne
to
men
and
angels
by
the
reuelation
of
God
,
Eph.
3.
5.
&
9.
Secondly
,
because
there
is
required
a
special
reuelation
,
&
worke
of
gods
spirit
,
before
a
man
can
yeeld
assent
vnto
it
.
Therefore
Paul
saith
,
We
haue
not
receiued
the
spirit
of
the
world
,
but
the
spirit
of
God
,
that
we
might
know
the
things
that
are
giuen
to
vs
of
God
▪
1.
Cor.
2.
12.
Secondly
,
in
the
subiect
or
doctrine
it selfe
,
and
that
in
two
respects
.
First
,
the
Law
preacheth
nothing
but
absolute
iustice
,
to
the
transgressours
thereof
:
the
Gospel
sheweth
how
iustice
is
qualified
with
mercie
:
from
all
things
from
which
ye
could
not
be
absolued
by
the
Law
of
Moses
,
by
him
euery
one
that
beleeueth
is
iustified
,
Act.
13.
39.
Secondly
,
the
Law
teacheth
what
manner
of
men
we
ought
to
be
,
and
what
we
ought
to
doe
,
that
we
may
come
to
eternall
life
,
but
shewes
not
howe
we
may
becom
such
indeed
:
the
Gospel
teacheth
,
that
by
faith
in
Christ
,
we
may
be
such
as
the
Law
requires
.
God
hath
made
him
to
be
sinn●
for
vs
,
who
knewe
no
sinne
,
that
we
might
be
made
the
righteousnes
of
God
in
him
,
2.
Cor.
5.
21.
Thirdly
,
in
the
obiect
,
The
law
is
giuen
to
the
vni●st
&
lawles
,
vngodly
,
&
prophane
,
1.
Tim.
1.
9
,
10.
that
it
may
shew
them
their
sinnes
,
and
the
punishment
thereby
deserued
,
and
so
may
accuse
and
condemne
them
:
the
Gospel
is
to
be
published
and
dispensed
onely
to
the
penitent
,
which
are
contrite
and
broken
in
heart
,
&
mourne
for
their
sinnes
.
Math.
11.
Esay
,
57.
Luk.
4.
IIII.
The
law
promiseth
eternall
life
vpon
condition
of
works
:
Doe
this
,
and
liue
:
If
thou
wi●●
enter
into
life
,
keepe
the
commandements
.
The
Gospel
promiseth
eternall
life
freely
without
any
condition
of
works
.
Rom.
4.
5.
To
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
to
him
for
righteousnes
.
Rom.
3.
21
,
22.
The
righteousnes
of
God
is
made
manifest
without
the
law
,
by
the
faith
of
Iesus
Christ
,
vnto
all
,
and
vpon
all
that
beleeue
.
V.
In
the
effects
.
The
Law
is
no
instrumentall
cause
,
of
faith
,
repentance
,
or
any
sauing
grace
:
it
is
the
minister
of
death
.
2.
Cor.
3.
7.
causing
wrath
.
Rom.
3.
15.
But
the
Gospel
causeth
life
:
it
is
the
grace
of
God
which
bringeth
saluation
.
Tit.
2.
11.
for
this
cause
Paul
calleth
the
Law
,
a
dead
,
or
killing
letter
:
the
Gospel
,
a
quickning
spirit
.
2.
Cor.
3.
Fourthly
,
it
may
be
demanded
,
whether
any
man
be
able
to
fulfil
the
Law
,
considering
that
Paul
biddeth
vs
beare
one
anothers
burdens
,
and
so
fulfill
the
Law
of
Christ
?
Ans.
No
meere
man
can
perfectly
fulfill
the
Law
in
this
life
.
This
conclusion
S.
Paul
prooueth
in
sundrie
of
his
Epistles
,
specially
by
these
arguments
.
First
,
by
the
great
and
generall
deprauation
of
nature
,
which
remaineth
in
part
euen
in
the
regenerate
,
stayning
their
best
actions
,
and
making
them
like
a
menstruous
cloath
:
confessing
withall
,
that
his
best
workes
are
not
answerable
to
the
law
,
by
reason
of
the
remainders
of
originall
corruption
.
Rom.
7.
Now
perfect
fulfilling
of
the
law
,
cannot
stand
with
corruption
of
nature
,
and
transgression
in
life
.
For
a
corrupt
fountaine
,
cannot
send
forth
sweete
waters
:
neither
can
a
corrupt
tree
,
beare
good
fruit
.
Saint
Iames
saith
,
He
that
offendeth
in
one
,
is
guiltie
of
all
:
and
the
Scripture
pronounceth
him
accursed
,
that
abideth
not
in
all
things
written
in
the
book●
of
the
law
to
doe
them
.
Popish
Doctours
answer
,
first
,
that
originall
corruption
(
which
they
call
the
fewell
of
sinne
)
and
the
first
motions
to
euill
,
preuenting
●omes
〈◊〉
all
consent
of
will
,
are
indeede
in
the
regenerate
;
but
they
are
no
sinnes
properly
.
But
it
is
false
which
they
teach
.
For
euery
transgression
of
the
law
,
is
a
sinne
,
as
S.
Iohn
defines
it
.
1.
Ioh.
3.
4.
but
these
are
transgressions
of
the
tenth
commandement
:
for
it
either
forbiddeth
these
first
motions
,
whether
they
be
primò
primae
,
or
secundò
primae
,
(
as
Schoolemen
speake
)
or
it
forbid
doth
nothing
but
the
motions
,
which
are
with
consent
of
wil
,
which
were
forbidden
in
the
former
commandements
,
and
so
in
effect
there
are
but
nine
commandements
,
the
tenth
forbidding
no
speciall
sinne
.
Againe
,
Paul
teacheth
,
that
these
motions
preuenting
all
consent
of
will
,
are
formally
opposed
to
the
Law
,
I
see
another
law
in
my
members
rebelling
against
the
law
of
my
minde
.
Secondly
,
Rom.
7.
23.
they
answer
,
that
Paul
,
Rom.
7.
speakes
not
of
himselfe
,
but
in
the
person
of
the
vnregenerate
,
according
to
the
opinion
of
S.
Augustine
.
Ans.
Augustine
indeede
was
once
of
that
iudgement
,
but
he
after
retracted
that
opinion
,
(
as
it
is
manifest
out
of
his
booke
of
Retractations
,
and
the
6.
booke
,
against
Iulian
the
Pelagian
,
)
and
that
for
these
reasons
.
First
,
because
Paul
saith
,
To
will
is
present
with
me
:
and
I
doe
not
the
good
I
would
:
and
J
delight
in
the
law
of
God
concerning
the
inward
man
:
all
which
are
proper
to
the
regenerate
,
and
cannot
be
affirmed
of
the
wicked
.
Secondly
,
because
he
makes
mention
of
the
inward
man
,
which
is
all
one
with
the
new
man
,
or
the
new
creature
:
which
agreeth
onely
to
the
regenerate
.
Thirdly
,
because
he
saith
,
he
is
ledde
captiue
to
sinne
,
v.
23.
whereas
the
wicked
are
not
drawne
to
sinne
by
force
,
against
their
wills
,
but
runne
riot
of
their
owne
accord
into
all
wickednes
,
as
the
horse
rusheth
into
the
battell
.
Ierem.
8.
6.
Lastly
,
in
that
he
cries
out
in
a
sense
and
sorrow
for
his
sinnes
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
v.
24.
which
can
not
be
the
voice
of
the
vnregenerate
,
for
they
feele
not
the
burden
of
their
sinne
,
nor
desire
to
be
eased
of
it
,
but
take
delight
and
pleasure
in
it
.
His
second
reason
is
this
:
such
as
our
knowledge
is
,
such
is
our
loue
of
God
and
man
:
but
our
knowledge
is
onely
in
part
:
therefore
our
loue
is
but
in
part
:
and
so
consequently
our
obedience
is
but
in
part
,
&
therfore
there
is
no
perfect
fulfilling
of
the
law
.
The
aduocates
of
the
Romish
Church
answer
,
that
our
knowledge
,
loue
,
and
obedience
,
are
perfect
for
the
condition
and
estate
of
this
life
,
as
we
are
viatores
,
which
is
sufficient
:
though
they
be
not
perfect
for
the
condition
of
the
life
to
come
,
when
we
shall
be
comprehensores
,
which
is
not
required
at
our
hands
in
this
life
:
for
they
make
a
double
perfect
fulfilling
of
the
law
:
one
,
for
the
tearme
of
this
life
,
which
is
to
loue
God
aboue
all
things
,
and
our
neighbour
as
our selues
.
The
other
after
this
life
,
and
that
is
to
loue
God
with
all
the
soule
,
with
all
the
powers
and
faculties
of
the
soule
,
and
with
all
the
strength
and
vigor
of
all
these
powers
.
And
this
distinction
they
make
to
be
the
ground
of
their
opinion
,
touching
the
fulfilling
of
the
law
,
and
iustification
by
workes
,
&c.
But
it
is
a
sandie
foundation
,
and
therefore
that
which
is
built
vpon
it
,
cannot
stand
.
For
besides
that
it
is
a
fond
and
friuolous
distinction
forged
by
the
Schoolemen
,
without
warrant
of
Scripture
,
or
consent
of
Antiquitie
;
it
is
manifestly
false
.
For
there
is
one
onely
rule
of
righteousnes
,
and
not
two
:
one
onely
generall
sentence
of
the
Lawe
,
more
vnchangeable
then
the
lawes
of
the
Medes
&
Persians
,
euen
as
vnchangeable
as
God
himselfe
;
which
is
,
that
,
He
which
continueth
not
in
all
things
written
in
the
Law
to
doe
them
,
is
accursed
.
So
that
he
which
loueth
not
God
with
all
his
soule
,
minde
,
and
might
,
with
all
his
valdè
suo
,
that
is
,
with
all
the
faculties
of
his
soule
,
and
all
the
powers
of
all
these
faculties
,
and
that
in
this
life
,
is
accursed
.
And
it
is
absurd
which
they
teach
,
that
a
man
is
not
bound
for
the
tearme
of
this
life
,
thus
to
loue
God
,
but
onely
in
the
life
to
come
.
For
looke
what
man
could
doe
by
creation
,
in
the
state
of
innocencie
;
the
same
and
so
much
the
Law
requires
at
his
hands
in
the
state
of
Apostasie
.
But
Adam
by
creation
could
loue
God
with
all
his
soule
,
with
all
the
faculties
of
his
soule
,
and
all
the
powers
of
all
these
faculties
:
therefore
the
same
perfect
,
absolute
,
and
entire
obedience
is
now
required
at
his
hands
.
For
the
sentence
of
the
law
,
Cursed
is
he
that
continueth
not
in
all
things
,
&c.
is
not
onely
giuen
to
men
glorified
,
but
to
those
that
are
in
the
state
of
grace
.
And
S.
Paul
doth
so
apply
this
sentence
to
men
euen
in
this
life
,
t
〈…〉
he
pronounceth
all
that
are
of
the
workes
of
the
law
,
to
be
vnder
the
curse
.
Againe
,
if
this
were
so
,
the
Iewes
had
no
cause
to
feare
the
seueritie
and
strictnes
of
the
law
,
as
they
did
:
when
they
said
,
If
we
heare
the
voice
of
the
Lord
any
more
,
we
shall
die
:
considering
Exod.
20
Deut.
●8
.
they
were
able
to
keepe
and
fulfill
it
,
according
to
this
Popish
opinion
.
Neither
would
God
haue
promised
them
a
Messias
or
Mediatour
to
redeeme
them
from
the
curse
of
the
Deut
13
law
:
but
would
rather
haue
comforted
them
in
that
their
so
great
feare
and
astonishment
,
by
giuing
them
to
vnderstand
that
they
were
not
bound
to
the
full
and
perfect
fulfilling
of
the
law
for
the
time
of
this
life
.
Besides
,
the
patheticall
exclamation
of
Paul
,
O
miserable
man
that
I
am
,
&c.
Rom.
7.
24.
and
that
saying
of
Peter
,
in
calling
the
Law
a
yoke
,
which
neither
we
nor
our
fathers
were
able
to
beare
,
Act.
15.
should
be
childish
,
and
ridiculous
,
if
that
which
is
impossible
in
the
law
(
as
Paul
speakes
)
did
not
appertaine
vnto
Rom.
8.
3.
vs
.
The
third
argument
.
If
a
man
could
fulfill
the
Law
,
he
should
not
stand
in
neede
of
a
Mediatour
.
For
if
righteousnes
be
by
the
Law
,
Christ
died
in
vaine
.
Gal.
2.
21.
It
is
answered
,
that
Christ
died
in
vaine
,
if
men
by
the
strength
of
nature
could
fulfill
the
Law
:
but
the
fulfilling
of
the
Law
is
by
grace
,
and
so
his
death
is
not
in
vaine
:
for
by
vertue
of
the
obedience
of
Christ
,
we
are
enabled
to
fulfill
the
Law
.
But
this
were
to
make
Christ
no
Sauiour
,
but
onely
an
instrument
,
whereby
we
fulfill
the
Law
,
and
are
our
owne
Sauiours
;
whereas
the
Scripture
saith
,
that
he
is
made
vnto
vs
righteousnes
.
1.
Corinth.
1.
30.
not
that
we
are
made
righteousnesse
by
him
.
That
we
are
made
the
righteousnesse
of
God
in
him
.
2.
Corinth.
5.
21.
not
by
him
,
as
an
instrument
.
That
we
are
complete
in
him
.
Coloss.
2.
10.
and
not
complete
of
our selues
,
by
him
.
Lastly
,
the
Scripture
shutteth
vp
all
men
vnder
sinne
,
euen
the
most
sanctified
.
Prou.
20.
9.
1.
Ioh.
1.
9.
Iob
confesseth
he
cannot
answer
one
of
a
thousand
.
Iob
9.
3.
and
Dauid
saith
,
If
thou
,
Lord
,
shalt
marke
what
is
done
amisse
,
who
can
abide
it
?
Psal.
130.
3.
and
Paul
saith
of
himselfe
,
that
he
found
no
meanes
to
performe
that
which
is
good
.
Rom.
7.
18.
He
saith
further
,
that
it
is
impossible
to
be
kept
,
by
reason
of
originall
corruption
.
Rom.
8.
3.
It
is
answered
,
that
all
these
places
and
examples
must
be
vnderstood
of
veniall
sinnes
,
which
make
men
sinners
indeede
,
yet
are
not
against
,
but
beside
the
law
;
and
therefore
though
a
man
commit
them
,
yet
he
may
fulfill
the
law
for
all
that
.
Ans.
the
common
receiued
opinion
in
Schooles
,
that
some
sinnes
are
mortall
,
others
veniall
of
their
owne
nature
,
is
a
witlesse
distinction
.
For
if
all
sinnes
deserue
death
,
as
Paul
teacheth
,
Rom.
6.
23.
either
veniall
sinnes
are
no
sinnes
,
or
they
must
needes
deserue
death
.
Moses
saith
,
that
he
that
abideth
not
in
all
things
written
in
this
Law
,
is
accursed
.
Deuter.
27.
26.
where
the
wordes
,
this
Law
,
may
not
be
restrained
onely
to
the
Catalogue
of
great
and
hainous
sinnes
,
which
are
there
reckened
vp
,
but
extended
to
all
sinnes
,
as
Paul
applies
it
,
Gal.
3.
10.
pronouncing
him
accursed
,
that
continueth
not
in
all
things
written
in
the
lawe
,
not
this
law
.
So
that
euery
sinne
,
euen
the
least
sinne
in
thought
,
makes
a
man
subiect
to
the
curse
,
and
so
in
rigour
of
diuine
iustice
deserues
eternall
death
.
And
it
is
but
a
poore
shift
,
to
say
that
some
sinnes
are
against
the
Lawe
,
as
all
mortall
sinnes
,
and
others
besides
the
Lawe
,
as
veniall
.
For
the
doing
of
that
which
God
forbiddeth
,
is
a
sinne
not
beside
,
but
against
the
Lawe
.
But
idle
words
,
iesting
,
and
gibing
,
&c.
(
which
the
Popish
Doctours
account
veniall
sinnes
,
)
are
expressely
forbidden
in
the
word
;
Matth.
12.
36.
Of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
at
the
day
of
iudgement
.
And
Paul
forbiddeth
all
foolish
talking
,
and
●esting
,
as
things
vncomely
,
Eph.
5.
4.
Therefore
they
are
not
beside
,
but
flatte
against
the
lawe
.
Secondly
,
they
answer
,
that
these
places
and
the
like
are
to
be
vnderstood
of
seuerall
workes
and
actions
of
the
Saints
,
whereof
some
were
good
,
as
Dauids
sparing
of
Saul
,
&c.
some
euill
,
as
his
adulterie
,
murther
,
and
numbering
of
the
people
:
and
not
of
the
same
particular
workes
.
Answ.
It
is
false
.
For
Paul
speaking
of
the
same
indiuiduall
worke
,
saith
,
that
it
is
partly
good
,
and
partly
euill
,
I
finde
when
I
would
doe
good
,
that
euill
is
present
with
me
,
Rom
7.
21.
In
my
minde
I
serue
the
lawe
of
God
,
in
my
bodie
the
lawe
of
sinne
,
v.
25.
And
the
Prophet
saith
,
that
all
our
righteousnesse
is
as
a
menstruous
cloath
,
Isay
64.
4.
Therefore
euery
good
worke
is
stained
with
sinne
.
Thus
much
shall
suffice
to
shewe
that
it
is
impossible
for
any
man
in
the
time
of
this
life
to
fulfill
the
lawe
:
The
reasons
alleadged
to
the
contrary
,
are
sufficiently
answered
before
,
Pag.
188.
&c.
To
which
place
I
referre
the
reader
.
It
may
further
be
said
,
if
we
cannot
perfectly
fulfill
the
law
,
why
doth
Paul
command
vs
to
beare
one
anothers
burdens
,
and
so
to
fulfill
the
law
of
Christ
?
Answ.
The
lawe
is
said
to
be
fulfilled
three
waies
.
First
,
by
personall
obedience
,
and
thus
Christ
onely
fulfilled
it
.
Secondly
,
by
imputed
obedience
,
thus
the
regenerate
fulfill
it
in
Christ
,
he
beeing
their
righteousnes
.
1.
Cor.
1.
30.
and
they
complete
in
him
,
Coloss.
2.
10.
Thirdly
,
by
inchoate
obedience
,
thus
Zacharie
&
Elizabeth
are
said
to
haue
walked
in
all
the
commandements
of
the
Lord
,
without
reproofe
.
Luk.
1.
6.
And
thus
all
the
faithfull
fulfill
the
lawe
,
in
labouring
to
obey
God
in
all
his
commandements
;
according
to
the
measure
of
grace
receiued
:
and
thus
we
are
said
to
fulfill
the
lawe
in
this
place
,
God
accepting
the
will
for
the
deed
.
We
are
further
to
consider
,
that
fulfilling
of
the
lawe
is
sometime
opposed
to
the
transgression
of
the
law
,
as
Iam.
2.
10.
in
which
sense
,
no
man
euer
did
,
or
can
fulfill
it
,
except
Christ
,
God
and
man
,
who
for
this
cause
is
said
to
be
the
end
of
the
lawe
for
righteousnesse
,
to
euery
one
that
beleeueth
,
Rom.
10.
4.
Sometime
it
is
opposed
to
hypocrisie
,
and
dissimulation
,
as
1.
Ioh.
2.
4
,
5.
and
thus
all
the
Saints
fulfill
it
,
in
that
they
indeauour
to
mortifie
their
corruptions
,
and
in
all
things
to
approoue
their
hearts
,
and
liues
to
God
,
in
keeping
faith
&
a
good
conscience
.
In
which
sense
,
Paul
here
biddeth
vs
to
fulfill
the
lawe
of
Christ
,
in
performing
duties
of
loue
,
and
bearing
one
anothers
burdens
.
It
will
be
said
,
if
the
lawe
can
no
otherwise
be
fulfilled
,
then
by
inchoate
obedience
,
to
what
ende
serueth
it
?
Answ.
It
hath
a
threefold
vse
euen
since
the
fall
.
First
,
it
serues
to
restraine
the
outward
man
,
by
keeping
men
in
order
,
through
feare
of
punishment
,
of
which
vse
Paul
speeketh
,
when
he
saith
,
that
the
lawe
is
not
giuen
to
a
righteous
man
,
but
to
the
lawlesse
and
disobedient
,
&c.
1.
Tim.
1.
9.
Secondly
,
to
arrouse
the
drousie
conscience
:
and
this
it
doeth
many
waies
.
1.
By
reuealing
sinne
,
for
by
the
lawe
commeth
the
knowledge
of
sinne
,
Rom.
3.
20.
2.
By
reuealing
the
wrath
and
anger
of
God
for
sinne
,
for
the
lawe
causeth
wrath
,
Rom.
4.
15.
3.
By
conuicting
the
conscience
of
sinne
.
When
the
commandement
came
,
sinne
reuiued
,
Rom.
7.
9.
4.
By
arraigning
and
condemning
vs
for
sin
,
for
the
lawe
is
the
minister
of
death
,
2.
Cor.
3.
7.
and
so
putting
vs
out
of
all
heart
in
our selues
,
it
causeth
vs
to
flie
to
the
throne
of
grace
,
and
so
is
our
schoolemaster
to
bring
vs
to
Christ
.
Gal.
3.
24.
Thirdly
,
it
serues
as
a
rule
of
good
life
:
Dauid
saith
,
that
the
word
of
God
(
specially
the
law
)
is
a
lanterne
to
his
feete
,
and
a
light
to
his
paths
,
Psal.
119.
105.
So
that
though
a
regenerate
man
be
not
vnder
the
lawe
,
in
regard
of
iustification
,
or
accusation
,
or
coaction
,
or
condemnation
:
yet
he
is
vnder
it
,
in
regard
of
direction
,
and
instruction
,
for
it
shewes
what
is
good
,
what
is
euill
,
what
we
ought
to
doe
,
&
what
to
leaue
vndone
.
Lastly
,
whereas
Paul
saith
,
Beare
ye
one
anothers
burdens
,
and
so
fulfill
the
lawe
of
Christ
:
the
word
S
O
hath
great
Emphasis
,
for
it
implies
the
manner
how
the
Galatians
,
and
all
men
are
to
fulfill
the
lawe
,
not
by
obseruing
circumcision
,
daies
,
or
times
,
moneths
,
or
yeares
,
as
the
false
Apostles
taught
:
but
by
bearing
,
forbearing
,
and
tollerating
the
infirmities
of
their
brethren
.
It
may
not
vnfitly
be
applyed
to
the
religious
orders
of
Franciscans
,
Dominicans
,
Carthusians
,
&c.
Let
them
not
thinke
that
they
keepe
the
lawe
,
by
abstaining
from
flesh
,
by
whipping
themselues
,
by
single
life
,
counterfeit
fasts
,
voluntary
pouertie
,
regular
obedience
,
&c.
But
let
them
comfort
the
afflicted
,
releiue
the
distressed
,
beare
with
the
weake
,
support
one
another
in
loue
,
and
S
O
they
shall
fulfill
the
law
of
Christ
.
v.
3.
For
if
any
man
seeme
to
himselfe
,
that
he
is
somewhat
,
when
he
is
nothing
,
he
deceiueth
himselfe
in
his
imagination
.
In
this
verse
the
Apostle
remooues
an
impediment
,
which
hindereth
most
from
performing
the
former
dutie
,
of
bearing
other
mens
burdens
,
and
that
is
,
a
vaine
conceit
,
and
imagination
they
haue
of
their
owne
excellencie
,
farre
aboue
their
brethren
:
in
thinking
themselues
too
good
to
doe
any
dutie
or
service
vnto
them
,
to
be
their
packehorses
to
beare
their
burdens
.
This
vaine
imagination
and
swelling
conceipt
(
which
puffeth
vp
the
most
)
the
Apostle
laboureth
to
purge
in
this
place
,
when
he
saith
,
He
that
seemeth
to
himselfe
,
&c.
where
by
the
way
we
may
obserue
the
method
of
the
Apostle
,
first
,
to
giue
rules
of
direction
;
after
,
to
remooue
impediments
which
may
hinder
our
obedience
.
2.
We
see
here
the
force
of
the
word
,
which
searcheth
the
secrets
of
the
heart
,
Ebr.
4.
12.
in
that
it
casteth
downe
the
imaginations
,
and
euery
high
thing
that
is
exalted
against
the
knowledge
of
God
:
and
bringeth
into
captiuitie
euery
thought
to
the
obedience
of
Christ
,
2.
Cor.
10.
4.
In
the
words
we
may
obserue
these
foure
things
:
1.
That
men
are
nothing
of
themselues
.
2.
That
thought
they
be
nothing
,
yet
they
seeme
to
themselues
to
be
somewhat
,
and
that
of
themselues
.
3.
That
in
so
doing
they
deceiue
themselues
.
4.
The
remedies
against
the
ouerweening
of
our selues
.
For
the
first
:
it
may
be
demanded
howe
it
can
be
truely
said
,
that
men
are
of
themselues
meere
nothing
?
Is
he
nothing
that
is
created
after
the
image
of
God
,
in
holinesse
and
righteousnes
?
Are
Princes
and
Potentates
nothing
that
are
called
Gods
in
scripture
?
Are
they
nothing
that
Prophecie
,
and
worke
miracles
?
Answ.
Paul
speaketh
not
of
the
gifts
of
God
,
bestowed
vpon
men
,
but
of
the
men
themselues
:
and
of
them
,
not
as
they
were
in
the
state
of
innocencie
before
the
fall
,
but
as
they
are
nowe
in
the
state
of
corruption
&
Apostasie
,
or
in
the
state
of
grace
,
as
they
are
considered
of
,
in
,
and
by
themselues
.
Thus
euen
spirituall
men
,
are
nothing
of
themselues
:
(
for
of
them
especially
the
Apostle
speaketh
,
as
it
may
appeare
out
of
the
first
verse
.
)
For
first
,
all
are
by
nature
the
children
of
wrath
,
and
firebrands
of
hell
.
2.
the
gifts
of
God
bestowed
vpon
vs
whether
of
nature
or
of
grace
,
are
not
ours
,
but
Gods
,
the
giuer
of
them
.
Therefore
no
man
may
arrogate
more
vnto
himselfe
,
then
another
in
regard
of
them
,
seeing
all
of
vs
are
but
stewards
,
and
the
things
we
haue
are
but
talents
,
left
vs
to
imploy
to
our
masters
aduantage
.
If
thou
hast
receiued
them
(
saith
Paul
)
why
boastest
thou
thy selfe
,
as
though
thou
hadst
not
receiued
them
?
3.
Be
it
that
a
man
be
in
Christ
and
sanctified
,
yet
he
hath
no
greater
right
to
the
merits
of
Christ
,
nor
greater
part
in
them
,
then
he
which
is
lesse
sanctified
:
for
though
sanctification
hath
degrees
,
and
a
certaine
latitude
,
yet
iustification
hath
none
.
So
that
a
man
is
in
trueth
nothing
of
himselfe
.
1.
Because
he
hath
his
beeing
and
beginning
of
nothing
,
and
tendeth
of
his
owne
nature
to
corruption
,
and
nothing
.
2.
In
that
he
is
not
that
which
he
imagineth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Damaseenus
.
himselfe
to
be
.
3.
Though
he
haue
some
gifts
and
graces
of
God
,
yet
is
he
nothing
,
because
he
is
farre
short
of
that
which
he
ought
to
be
.
1.
Cor.
8.
2.
Vpon
these
considerations
Abraham
acknowledgeth
himselfe
to
be
but
dust
and
ashes
,
Gen.
18.
27.
Dauid
comparing
himselfe
with
the
magnificence
of
Saul
,
saith
,
What
am
I
,
or
,
what
is
my
fathers
house
?
1.
Sam.
18.
18.
Nay
whether
we
consider
man
absolutely
in
himselfe
,
or
relatiuely
in
respect
of
other
creatures
,
as
those
glorious
bodies
,
the
sunne
,
moone
,
starres
,
we
may
say
with
the
Prophet
Dauid
,
Lord
what
is
man
,
that
thou
art
mindefull
of
him
,
or
the
sonne
of
man
,
that
thou
regardest
him
?
Psal.
8.
4.
Paul
confesseth
himselfe
to
be
nothing
,
in
,
of
,
or
by
himselfe
:
but
by
the
grace
of
God
(
saith
he
)
I
am
that
I
am
,
1.
Cor.
15.
10.
And
againe
,
I
was
nothing
inferiour
to
the
very
chiefe
Apostles
,
although
I
am
nothing
.
2.
Cor.
12.
11.
The
Apostle
affirmeth
of
euery
man
,
which
thinketh
he
knoweth
some
thing
,
that
he
knoweth
nothing
as
he
ought
to
know
.
1.
Cor.
8.
2.
and
of
many
,
that
they
are
puffed
vp
and
know
nothing
.
1.
Tim.
6.
4.
For
a
swelling
conceit
,
and
emptines
,
vsually
goe
together
.
The
second
generall
thing
to
be
obserued
in
the
words
,
is
this
,
That
it
is
naturall
for
men
to
thinke
too
well
of
themselues
,
to
magnifie
themselues
aboue
others
in
their
conceits
,
and
in
a
manner
to
deifie
themselues
:
and
to
nullifie
others
in
comparison
of
themselues
:
and
this
ouerweening
of
a
mans
selfe
,
is
a
branch
of
pride
.
For
a
man
looking
vpon
himselfe
through
the
spectacles
of
selfe-loue
,
doth
thinke
euery
small
gift
of
God
,
which
he
seeth
to
be
in
himselfe
,
to
be
farre
greater
then
in
truth
it
is
:
imagining
meere
shadowes
,
to
be
substances
;
or
molehills
,
to
be
as
bigge
as
mountaines
.
For
as
a
man
that
is
in
loue
,
doth
thinke
the
blemishes
and
deformities
in
his
loue
,
to
be
ornaments
,
which
make
her
more
beautifull
:
So
those
which
with
Narcissus
are
in
loue
with
themselues
,
and
do●e
vpon
their
own
gifts
;
iudge
the
vices
which
they
see
to
be
in
themselues
,
to
be
vertues
.
Simon
Magus
though
a
wicked
wretch
,
a
limme
of
the
Deuill
,
a
sorcerer
,
&c.
yet
had
this
conceit
of
himselfe
,
and
gaue
it
out
also
,
that
he
was
some
great
man
.
Act.
8.
9.
to
wit
,
the
great
power
of
God
.
v.
10.
The
Church
of
Laodicea
,
thought
shee
was
rich
,
and
increased
with
goods
,
and
had
neede
of
nothing
:
whereas
shee
was
wretched
,
and
miserable
,
and
poore
,
and
blind
,
and
naked
.
Apoc.
3.
17.
And
so
the
skarlet
strumpet
thought
her selfe
a
Queene
,
and
that
shee
was
out
of
all
daunger
of
downefall
,
when
shee
was
alreadie
fallen
.
Apoc.
18.
2
,
7.
Yea
this
corruption
is
so
naturall
,
that
euen
the
regenerate
themselues
,
who
are
in
part
sanctified
,
are
tainted
therewith
:
and
generally
,
they
that
haue
receiued
greater
gifts
of
knowledge
,
of
sanctification
,
&c.
are
most
ready
to
ouerweene
their
owne
gifts
,
except
God
giue
them
grace
to
resist
this
temptation
:
for
knowledge
puffeth
vp
.
1.
Cor.
8.
1.
The
Apostles
themselues
contended
which
of
them
should
seeme
to
be
the
greatest
.
Luk.
22.
24.
Yea
in
all
ages
there
haue
beene
some
in
the
Church
ouerweening
themselues
,
as
in
Christs
time
the
Iustitiarie
Pharisies
:
after
them
,
the
Catharists
,
or
Puritanes
,
who
both
proudly
and
odiously
called
themselues
by
that
name
,
thinking
themselues
without
sinne
:
the
Donatists
,
that
they
were
a
Church
without
spot
or
wrinkle
:
the
Iovinianists
,
that
a
man
cannot
sinne
after
the
lauer
of
regeneration
.
The
Pelagians
,
that
the
life
of
a
iust
man
in
this
world
,
hath
no
sinne
in
it
at
all
:
and
of
later
times
the
Semi-Pelagian
heretike
,
who
will
be
something
of
himselfe
,
and
will
haue
some
stroke
in
his
first
conuersion
,
&
wil
concur
with
Christ
in
the
worke
of
Iustification
.
It
will
be
said
,
Papists
ascribe
all
the
praise
to
God
.
Ans.
So
did
the
Pharisie
,
Luk.
18.
11.
and
yet
a
wicked
Iusticiarie
for
all
that
.
Now
all
this
ariseth
from
sundrie
causes
:
the
first
is
,
the
bitter
roote
of
pride
,
that
was
in
our
first
parents
,
when
as
they
affected
a
higher
place
,
in
desiring
(
through
discontment
of
their
owne
estate
)
to
deifie
themselues
,
and
become
equall
to
the
highest
Maiestie
,
in
knowing
good
and
euill
.
The
second
is
,
the
ouermuch
considering
the
good
things
we
haue
;
as
when
the
Pharisie
considered
that
he
gaue
tithe
of
all
that
he
possessed
,
that
he
fasted
twise
a
weeke
,
that
he
was
not
thus
and
thus
,
as
other
men
.
Luk.
18.
The
third
is
,
the
comparing
of
our selues
with
the
infirmities
that
we
see
to
be
in
others
:
the
Pharisie
was
puffed
vp
,
by
comparing
himselfe
with
extortioners
,
vniust
men
,
adulterers
,
and
with
the
Publican
.
The
fourth
is
,
the
false
flattering
,
and
applause
of
men
,
which
sooth
vs
vp
in
our
humours
,
in
perswading
vs
to
be
that
which
in
truth
we
are
not
,
as
the
people
flattered
Herod
,
when
they
gaue
a
shout
,
and
said
,
The
voice
of
God
,
and
not
of
man
.
Act.
12.
22.
The
third
point
is
,
that
they
which
thus
ouerweene
their
gifts
,
in
thinking
themselues
somewhat
when
they
are
nothing
,
doe
notably
deceiue
themselues
:
as
those
that
thinke
they
haue
the
substance
,
when
they
haue
but
the
shadow
,
as
those
that
dream
they
are
Kings
or
Princes
,
being
in
truth
but
base
persons
:
or
to
vse
the
Prophets
similitude
,
Esa.
29.
8.
Like
as
an
hungrie
man
dreameth
&
behold
he
eateth
,
&
when
he
awaketh
his
soule
is
emptie
:
or
like
as
a
thirstie
man
dreameth
and
loe
he
is
drinking
,
and
when
he
awaketh
behold
he
is
faint
,
and
his
soule
longeth
.
Men
are
deceiued
two
waies
,
either
by
others
,
or
by
themselues
:
by
others
,
as
by
flatterers
,
they
are
deceiued
occasionally
;
by
themselues
,
causally
,
or
properly
.
For
he
that
doth
iudge
himselfe
to
be
that
which
indeede
he
is
not
,
he
may
happely
please
himselfe
,
but
he
doeth
but
please
himselfe
in
an
errour
:
for
in
trueth
he
deceiueth
himselfe
in
his
imagination
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Apostle
Iames
saith
,
If
any
man
seeme
(
specially
to
himselfe
)
to
be
religious
,
and
yet
refraineth
not
his
tongue
,
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
deceiueth
his
owne
heart
,
his
religion
is
vaine
,
Iam.
1.
26.
So
likewise
,
they
that
are
only
hearers
of
the
word
(
&
therfore
thinke
that
all
is
wel
enough
with
them
,
though
they
be
not
doers
therof
)
deceiue
their
owne
selues
,
Iam.
1.
22.
And
verely
this
corruption
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
so
great
,
that
as
men
can
be
content
to
be
deluded
by
flatterers
,
and
clawebackes
,
which
please
them
in
their
itching
humours
:
so
they
willingly
suffer
themselues
to
be
deceiued
,
euen
by
themselues
,
to
the
ende
that
they
may
appeare
to
others
,
to
be
that
which
in
trueth
they
are
not
:
that
so
they
may
aduauce
and
magnifie
themselues
in
the
accounpt
of
the
world
.
For
as
Alexander
the
great
,
beeing
in
India
,
caused
his
souldiers
,
to
make
and
leaue
behind
them
bittes
and
horse
shoes
,
of
Plutarch
.
in
Alexandro
.
an
extraordinarie
greatnesse
;
hudge
speares
,
massie
shields
,
big
helmets
,
long
swords
,
and
other
furniture
for
horse
and
man
,
fitting
rather
Hippocentaurs
,
or
Giants
,
then
men
of
ordinarie
stature
;
and
all
to
the
ende
,
it
might
be
said
in
future
time
,
that
Alexander
was
a
mightie
Monarch
indeed
:
So
many
there
be
,
who
(
setting
the
faire
side
outward
)
make
goodly
glorious
shewes
in
the
eies
of
men
;
and
so
would
haue
other
to
thinke
of
them
accordingly
,
(
farre
aboue
their
desert
,
)
that
posteritie
might
iudge
them
to
be
that
which
indeed
they
are
not
:
and
so
with
Alexander
in
deceiuing
others
,
they
wittingly
deceiue
themselues
.
Which
spirituall
guile
of
deceiuing
our selues
in
matters
touching
our
saluation
,
is
most
dangerous
,
when
men
delude
themselues
,
in
perswading
themselues
falsely
,
that
they
know
sufficient
,
that
God
is
to
be
loued
aboue
all
,
our
neighbour
as
our selues
(
which
is
as
much
as
all
the
preachers
in
the
earth
can
say
:
)
that
they
beleeue
;
when
in
stead
of
faith
,
there
is
nothing
but
damnable
pride
,
and
presumption
:
that
they
repent
,
when
it
is
nothing
but
deceitfull
counterfeiting
,
and
hypocrisie
.
Besides
the
danger
,
consider
the
indignitie
of
it
:
men
can
abide
nothing
lesse
,
then
to
be
deceiued
and
circumvented
by
others
;
and
yet
,
behold
,
they
are
deluders
and
deceiuers
of
themselues
:
and
that
which
doth
more
aggrauate
the
indignitie
of
it
,
in
such
things
as
ought
to
be
best
knowne
and
most
familiar
vnto
them
,
wherein
it
is
a
shame
they
should
be
deceiued
,
vz.
in
the
knowledge
of
themselues
,
and
that
which
is
yet
more
,
in
a
matter
of
greatest
moment
,
in
the
saluation
of
their
soules
.
What
maruaile
therefore
is
it
,
that
men
should
be
deceiued
by
the
seducer
of
all
seducers
,
the
deuill
,
who
are
so
easily
deceiued
of
themselues
,
or
rather
willing
to
deceiue
themselues
.
Further
obserue
,
that
proud
conceited
persons
,
such
as
haue
an
ouerweening
of
themselues
and
their
gifts
,
and
of
all
men
thinke
fowle
scorne
to
be
deceiued
,
euen
they
are
easiliest
deceiued
,
yea
and
that
of
themselues
:
for
so
the
Apostle
saith
,
He
that
thinketh
that
he
is
somewhat
,
&c.
deceiueth
himselfe
in
his
imagination
.
Againe
,
marke
hence
,
that
no
men
,
be
their
gifts
neuer
so
rare
,
their
callings
neuer
so
high
,
their
places
neuer
so
great
,
are
to
good
to
beare
other
mens
burdens
;
for
they
that
thinke
themselues
to
be
somewhat
,
some
great
men
,
that
is
,
too
good
to
put
vnder
their
shoulders
to
beare
the
frailties
,
and
infirmities
of
their
brethren
,
doe
nothing
herein
but
deceiue
themselues
.
Princes
and
Potentates
of
the
earth
are
prophecied
by
Esay
,
chap.
49.
vers.
23.
to
be
nourcing
fathers
,
and
nourcing
mothers
vnto
the
Church
,
not
onely
by
nourishing
and
defending
it
,
(
as
the
nource
her
child
)
but
also
by
bearing
with
the
frailties
and
wants
which
are
therein
.
Lastly
,
consider
that
this
selfe-conceitednesse
,
and
ouerweening
of
a
mans
selfe
,
is
the
very
bane
and
poyson
of
loue
;
for
it
maketh
proude
men
thinke
themselues
too
good
to
become
packe-horses
,
or
drudges
to
beare
other
mens
burdens
,
to
become
seruiceable
vnto
them
in
any
dutie
of
loue
,
or
to
tollerate
their
frailties
,
or
to
yeelde
of
their
right
,
or
to
suffer
iniuries
at
their
hands
,
or
to
put
vp
any
little
indignitie
,
without
stomacke
and
discontent
:
because
they
imagine
themselues
euery
way
better
then
their
brethren
,
and
therefore
ought
to
be
tollerated
,
but
not
so
bound
to
tollerate
and
beare
with
others
;
So
that
where
selfe-loue
is
,
there
is
no
true
brotherly
loue
;
It
was
well
said
of
the
Poet
,
Non
benè
conveniunt
,
&c.
maiestas
&
amor
.
It
may
may
be
said
,
may
not
he
that
is
priuie
to
his
owne
vertues
,
in
conscience
of
his
owne
worth
,
iudge
himselfe
to
be
somewhat
,
that
is
,
to
be
that
which
indeed
he
is
,
or
to
haue
a
greater
measure
of
knowledge
,
grace
,
and
other
gifts
,
then
they
that
haue
lesse
?
Answ.
He
may
.
For
humilitie
is
not
sottish
:
the
master
in
humilitie
cannot
thinke
his
scholler
more
learned
then
himselfe
,
except
he
shall
thinke
against
his
conscience
.
For
that
saying
,
Let
euery
man
thinke
better
of
another
,
then
of
himselfe
,
must
be
restrained
onely
to
equalls
,
and
not
extended
to
superiours
Phil.
2.
3.
in
regard
of
their
inferiours
.
Secondly
,
I
answer
,
that
the
Apostle
in
that
place
,
speaketh
not
of
the
giftes
and
graces
bestowed
vpon
men
,
but
of
the
persons
themselues
,
and
of
them
,
not
so
much
as
they
are
in
the
account
of
men
,
as
in
the
account
of
God
.
For
he
saith
not
,
Let
euery
man
thinke
another
more
learned
,
wise
,
discreete
,
sober
,
then
himselfe
(
for
so
he
may
thinke
against
his
conscience
)
but
Let
euery
man
thinke
another
(
that
is
,
any
other
that
is
his
brother
in
the
Lord
)
better
then
himselfe
,
to
wit
,
before
God
.
And
this
euery
man
may
doe
with
good
conscience
;
for
albeit
another
shall
outwardly
seeme
more
ignorant
,
negligent
,
backward
,
in
matters
of
religion
then
himself
,
yet
for
any
thing
he
knoweth
,
he
may
be
higher
in
the
fauour
of
God
,
then
he
.
And
therefore
though
a
man
erre
in
thinking
of
another
,
better
then
of
himselfe
,
yet
he
shall
not
doe
any
thing
against
his
conscience
.
Thus
the
Publican
accounted
the
proud
Pharisie
better
then
himselfe
.
For
he
held
him
as
iust
,
himselfe
not
worthie
to
looke
vp
to
heauen
:
yet
herein
he
sinned
not
,
nay
he
is
commended
for
it
,
though
he
erred
in
his
iudgement
of
the
Pharisie
.
And
so
if
the
Pharisie
had
reputed
the
Publican
better
then
himselfe
,
that
is
,
higher
in
Gods
fauour
then
himselfe
,
he
had
not
sinned
,
nor
done
against
his
conscience
.
For
though
he
might
iudge
himselfe
more
iust
then
the
Publican
,
in
regard
of
his
life
past
,
yet
for
his
present
estate
before
God
he
could
not
.
Though
Dauid
knew
in
the
particular
quarrell
betwixt
Saul
and
him
,
that
Saul
was
vniust
,
and
he
innocent
,
yet
if
he
should
haue
thought
better
of
Saul
in
generall
,
then
of
himselfe
,
he
should
but
haue
done
his
dutie
.
The
fourth
and
last
point
,
containeth
the
remedies
of
this
euill
,
which
are
the
rather
to
be
considered
,
because
it
is
a
great
sinne
,
one
of
those
seuen
which
the
Lord
doth
most
of
all
detest
,
Prou.
6.
17.
a
dangerous
sinne
,
hauing
a
heauie
woe
attending
vpon
it
,
Woe
to
them
that
are
prudent
in
their
owne
eyes
.
Isa.
5.
21.
a
sinne
almost
incurable
,
Seest
thou
a
man
that
is
wise
in
his
owne
eyes
?
there
is
more
hope
of
a
feele
then
of
him
.
Prou.
26.
12.
therefore
the
remedies
are
more
carefully
to
be
known
,
and
applied
.
The
remedies
are
specially
fiue
.
The
first
is
,
to
looke
our selues
in
the
glasse
of
the
Law
,
which
will
shew
what
we
are
without
flatterie
,
or
partialitie
:
&
by
it
we
shall
see
nothing
in
our selues
but
the
vgly
shape
of
Satan
,
cleane
defacing
the
image
of
God
,
and
that
in
vs
there
dwelleth
no
good
thing
(
as
Paul
saith
of
himselfe
,
Rom.
7.
18.
)
that
there
is
nothing
but
vanitie
in
our
mindes
,
rebellion
in
our
wills
,
a
confused
ataxie
in
all
our
affections
,
transgression
in
our
liues
.
The
viewing
of
our
hearts
and
liues
in
the
Law
,
and
the
considering
of
our
wretched
estate
,
in
that
we
are
vnder
the
fearefull
curse
,
which
is
a
thunderbolt
annexed
to
euery
breach
thereof
,
will
driue
vs
out
of
all
conceit
of
our selues
,
from
our
selfe-loue
,
and
selfe-liking
:
nay
,
it
will
make
vs
goe
out
of
our selues
,
not
onely
to
denie
our selues
,
as
Christs
commands
,
but
euen
to
abhorre
our selues
,
repenting
in
dust
and
ashes
,
as
Iob
did
,
chap.
42.
6.
causing
vs
to
become
flat
nothing
in
our selues
,
that
we
may
be
something
in
Christ
,
as
Paul
saith
,
1.
Cor.
3.
18.
Let
no
man
deceiue
himselfe
:
If
any
man
among
you
seeme
to
be
wise
in
this
world
,
let
him
be
a
foole
,
that
he
may
be
wise
.
Secondly
,
when
we
feele
our selues
to
be
tickled
with
the
itching
humour
of
selfe-loue
,
and
selfe-liking
,
arising
from
our
hidden
corruption
,
either
in
regard
of
outward
gifts
,
or
inward
graces
:
we
must
make
our
owne
euills
,
sinnes
,
blemishes
,
imperfections
(
for
there
is
no
man
but
hath
one
or
other
)
a
soueraigne
remedie
against
it
,
and
so
(
as
it
were
)
driue
away
one
poison
with
another
.
As
to
call
to
minde
some
great
deformitie
that
is
in
our
bodies
,
some
great
infirmitie
that
is
in
our
minde
,
some
crosse
or
miserie
in
our
outwarde
estate
,
some
vile
and
abominable
sinne
which
we
haue
committed
,
and
the
horrible
punishment
,
to
the
which
we
are
lyable
by
reason
thereof
:
and
no
doubt
but
the
serious
consideration
of
these
,
or
any
of
these
,
wil
be
auaileable
,
to
nippe
pride
in
the
bud
,
&
kill
the
serpent
in
the
shell
:
and
in
so
doing
we
shall
with
the
Peacocke
,
now
and
then
cast
our
eyes
downeward
,
to
our
feete
,
the
fowlest
and
vgliest
things
we
haue
:
and
not
alway
stand
in
admiration
of
our
gay
feathers
,
&
glorious
traine
.
Thirdly
,
we
must
consider
that
the
things
for
which
we
looke
so
high
,
and
swell
so
in
our
owne
conceits
,
are
not
our
owne
:
but
lent
vs
for
a
time
.
For
what
is
there
,
that
thou
hast
not
receiued
?
whether
in
gifts
of
bodie
,
or
graces
of
minde
?
nay
whether
thou
speake
of
soule
,
or
bodie
it selfe
?
and
if
thou
hast
receiued
it
,
why
boastest
thou
thy selfe
as
though
thou
haddest
not
receiued
it
?
what
vanitie
is
it
,
for
a
man
to
be
proud
of
another
mans
garment
?
or
for
a
woman
to
boast
of
her
borrowed
haire
?
The
wicked
persecutors
of
the
Church
are
reprooued
for
sacrificing
to
their
nets
,
and
burning
incense
to
their
yarne
.
Hab.
1.
16.
Further
,
we
must
consider
we
haue
not
onely
receiued
them
;
but
that
we
haue
so
receiued
them
,
as
that
they
are
not
our
owne
,
with
which
we
may
doe
what
we
list
,
but
talents
lent
vs
for
a
time
,
and
left
with
vs
to
employ
,
ouer
which
we
are
but
stewards
and
bayliffes
,
not
lords
or
masters
,
and
that
we
must
be
countable
for
the
smallest
gift
,
euen
the
least
farthing
:
how
we
haue
got
it
,
kept
it
,
bestowed
it
:
the
time
will
come
when
it
shall
be
saide
vnto
thee
,
Giue
an
account
of
thy
stewardship
.
Luk.
16.
2.
Therefore
we
ought
not
so
much
to
be
puffed
vp
with
the
greatnes
of
our
talents
,
as
to
be
humbled
with
the
consideration
of
the
strict
reckning
that
God
will
require
at
our
hands
,
seeing
that
of
him
,
to
whome
much
is
committed
,
much
shall
be
required
.
Fourthly
,
to
the
end
we
may
auoid
this
ouerweening
of
our selues
,
let
vs
compare
our selues
with
the
maiestie
of
God
,
in
whose
sight
,
we
are
but
as
silly
wormes
,
crawling
vpon
the
ground
;
nay
in
comparison
of
whome
,
we
are
lesse
then
nothing
,
and
vanitie
it selfe
.
Consider
,
that
to
him
ene●y
knee
doeth
Phil.
2.
10.
bowe
,
of
things
in
heauen
,
in
earth
,
and
vnder
the
earth
,
and
thou
wilt
not
be
so
conceited
of
thy selfe
,
that
a
sillie
man
doth
crouch
vnto
thee
;
that
to
him
euery
tongue
doth
confesse
,
and
sing
v.
11.
his
praises
,
the
blessed
angels
crying
continually
Holy
,
Holy
,
Holy
,
Lord
God
of
Sabboth
,
heauen
and
earth
are
full
of
thy
glorie
:
and
then
a
short
blast
of
winde
,
or
popular
applause
,
shall
not
so
easily
puffe
thee
vp
,
like
an
emptie
bladder
,
or
carrie
thee
away
,
as
it
did
Herod
,
Act.
12.
But
to
omit
this
odious
comparison
,
betwixt
a
fraile
mortall
man
,
and
the
glorious
euerliuing
God
(
there
beeing
no
comparison
betwixt
finit
and
infinit
)
let
vs
neuer
compare
our selues
with
our
inferiours
,
but
with
our
superiours
and
betters
,
who
are
eminently
aboue
vs
,
in
euery
gift
and
blessing
of
God
,
in
regard
of
whose
honours
and
preferments
we
are
but
base
and
contemptible
:
in
regard
of
whose
knowledge
,
we
are
but
children
,
and
know
nothing
:
in
regard
of
whose
riches
,
we
are
but
beggars
,
and
haue
nothing
.
For
as
Dauid
,
when
he
beheld
the
wonderfull
frame
of
the
heauens
,
those
glorious
creatures
,
the
sunne
,
the
moone
,
and
the
starres
,
by
and
by
made
this
vse
of
it
to
himselfe
,
to
consider
his
owne
vilenes
in
regard
of
them
,
What
is
man
that
thou
are
mindfull
of
him
?
or
the
sonne
of
man
,
that
thou
Psal.
8.
4.
visitest
him
?
So
when
we
compare
our selues
with
others
,
that
are
as
farre
aboue
vs
,
as
the
heauens
are
aboue
the
earth
,
whose
gifts
and
graces
doe
as
farre
excell
ours
,
as
the
bright
sunne-shine
the
dimme
candle
light
:
we
cannot
chuse
,
but
be
abashed
,
and
confounded
in
our selues
;
acknowledging
,
that
there
is
no
such
cause
why
we
should
so
magnifie
our selues
aboue
others
,
and
nullifie
others
in
comparison
of
our selues
.
4
But
let
euery
man
prooue
his
owne
worke
,
and
then
shall
he
haue
reioycing
in
himselfe
onely
,
and
not
in
another
.
Here
the
Apostle
laieth
downe
another
remedie
against
selfe-loue
,
and
ouerweening
of
our selues
,
and
it
is
the
fift
and
the
last
of
which
I
purpose
to
entreat
,
and
it
stands
in
proouing
and
examining
of
a
mans
owne
worke
by
it selfe
,
without
comparing
it
with
an
others
mans
worke
,
and
withall
in
the
approouing
of
it
vnto
God
.
Let
euery
man
approoue
his
owne
worke
.
And
he
giues
two
reasons
,
why
euery
man
ought
to
approoue
his
owne
workes
vnto
God
,
&
to
consider
them
absolutely
in
themselues
,
and
not
relatiuely
in
respect
of
others
:
the
first
reason
is
in
this
verse
,
then
shall
he
haue
reioycing
in
himselfe
onely
,
and
not
in
another
:
the
second
,
in
the
next
verse
,
for
euery
man
shall
beare
his
owne
burden
.
Touching
the
remedie
.
Let
euery
man
prooue
his
owne
worke
.
The
word
translated
[
](A09383-e95340-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
prooue
,
signifieth
also
to
approoue
,
as
Rom.
14.
22.
Blessed
is
he
that
condemneth
not
in
himselfe
in
the
thing
that
he
approoueth
.
1.
Cor.
16.
3.
Whosoeuer
ye
shall
approoue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
allow
of
by
letters
.
And
so
the
word
is
vsed
in
English
,
when
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
say
such
a
one
is
to
prooue
a
will
,
that
is
,
approoue
it
.
The
word
in
this
place
(
I
take
it
)
may
be
vnderstood
in
both
senses
,
to
prooue
our
workes
and
to
approoue
them
.
How
we
are
to
prooue
our
workes
by
taking
triall
and
examination
of
them
,
I
haue
already
shewed
in
the
former
verse
.
But
we
are
further
to
approoue
them
to
God
according
to
Pauls
commandement
,
study
to
shew
thy selfe
approoued
vnto
God
.
2.
Tim.
2.
15.
and
his
practise
,
in
coueting
alway
to
be
acceptable
vnto
him
.
2.
Cor.
5.
9.
This
approouing
of
our
works
is
a
soueraigne
remedie
against
ouerweening
of
our selues
,
for
he
that
alwaise
stands
vpon
his
tryall
,
and
Gods
approbation
,
cannot
be
puffed
vp
with
self
loue
of
himselfe
,
or
selfe-liking
of
his
own
works
:
but
rather
humbled
with
the
consideration
of
Gods
absolute
iustice
,
and
his
owne
imperfections
,
and
so
stirred
vp
with
greater
diligence
to
worke
out
his
saluation
with
feare
and
trembling
.
Nowe
we
shall
approoue
our
workes
vnto
God
,
if
we
obserue
these
three
things
.
First
,
that
all
our
actions
(
specially
in
the
worship
and
seruice
of
God
)
be
grounded
vpon
the
will
&
word
of
God
;
&
not
vpon
wil-worship
,
or
humane
inuentions
:
otherwise
it
will
be
said
,
Who
required
these
things
at
your
hands
?
Secondly
,
that
we
performe
all
our
actions
sincerely
and
vprightly
,
as
in
the
presence
of
God
,
with
an
honest
heart
,
and
a
good
conscience
:
as
Abimelech
protesteth
of
himselfe
,
Gen.
20.
5.
and
Hezekiah
,
Isay
,
38.
3.
and
Paul
,
Act.
23
1.
Thirdly
,
that
they
alway
tend
to
a
good
end
,
as
the
glorie
of
God
,
Whether
ye
eate
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glorie
of
God
.
1.
Cor.
10
30.
and
the
good
of
our
brethren
,
Let
all
things
be
done
to
edification
,
1.
Cor.
14
26.
It
may
here
be
demaunded
,
whether
we
may
not
approoue
our selues
,
and
our
actions
to
men
?
To
which
I
answer
that
we
may
,
&
ought
.
For
although
we
may
not
be
men-pleasers
,
that
is
,
such
as
frame
and
temper
our
actions
,
and
our
speeches
,
so
,
as
they
may
alway
be
pleasing
to
the
corrupt
humours
and
wicked
affections
of
men
(
for
then
we
were
not
the
seruants
of
God
)
Gal.
1.
10.
Yet
we
are
to
please
them
in
that
which
is
good
to
edification
,
Rom.
15.
2.
1.
Cor.
10.
33.
And
Christ
commandeth
that
our
light
should
so
shine
before
men
,
that
they
may
see
our
good
works
.
And
Paul
biddeth
vs
to
procure
honest
things
in
Math.
5.
16.
the
sight
of
all
men
.
And
whatsoeuer
things
are
true
,
and
honest
,
Rom.
12.
17.
and
iust
,
and
pure
;
whatsoeuer
appertaine
to
loue
,
and
are
of
good
report
,
we
must
thinke
on
them
,
and
practise
them
,
Phil.
4.
8.
Yet
we
must
seeke
for
the
approbation
of
men
,
with
these
cautions
.
First
,
we
must
so
seeke
for
the
approbation
of
men
,
as
that
we
do
not
seeke
it
,
nor
rest
in
it
alone
,
but
withall
seek
to
be
approoued
of
God
.
For
he
that
praiseth
himselfe
(
and
so
consequently
,
he
that
is
praised
of
others
)
is
not
approoued
,
but
he
whome
the
Lord
praiseth
.
2.
Cor.
10.
18.
How
can
ye
beleeue
(
saith
our
Sauiour
Christ
)
which
receiue
honour
one
of
another
,
and
seeke
not
the
honour
that
commeth
of
God
alone
?
Ioh.
5.
44.
Secondly
,
we
must
seeke
for
the
approbation
of
God
in
the
first
place
;
and
in
the
second
place
,
to
be
approoued
of
men
,
as
Christ
did
:
for
he
grew
in
fauour
first
with
God
,
and
after
with
men
.
Luk.
2.
52.
and
the
Elders
,
who
by
faith
obtained
a
good
report
.
Hebr.
11.
2.
read
Rom.
14.
18.
Thirdly
,
we
must
neuer
looke
for
the
approbation
of
the
multitude
,
or
acclamation
of
the
most
:
for
that
cannot
be
done
without
ambition
,
and
vaine
glorie
,
in
seeking
popular
applause
:
Woe
be
to
you
,
when
all
men
speake
well
of
you
.
Luk.
6.
26.
Thus
Christ
saith
,
He
sought
not
praise
of
men
.
For
those
that
are
addicted
to
popular
applause
,
and
are
ouer
curious
of
their
Ioh.
5.
41.
credit
,
immoderately
seeking
to
get
and
keepe
a
good
name
with
all
sorts
of
men
,
while
they
seeke
for
fame
they
loose
a
good
name
,
in
seeking
fame
from
the
wicked
,
which
is
but
a
shadow
,
and
loosing
a
good
name
in
the
opinion
of
the
godly
,
which
is
the
substance
.
Fourthly
,
we
must
so
farre
seeke
for
the
approbation
of
the
wicked
,
that
we
minister
,
no
not
the
least
occasion
of
offence
vnto
them
.
1.
Cor.
10.
32.
Giue
no
offence
,
neither
to
the
Iew
,
nor
to
the
Gentile
.
but
to
conuict
their
consciences
,
and
to
stoppe
their
mouths
by
our
godly
&
vnblameable
conuersation
,
which
may
be
a
preparatiue
for
them
against
the
day
of
their
visitation
.
1.
Pet.
2.
12.
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
,
as
of
euill
doers
,
may
by
your
good
workes
which
they
shall
see
,
glorifie
God
in
the
day
of
the
visitation
.
Fiftly
,
in
doing
our
duties
,
we
must
not
respect
the
iudgement
of
the
world
,
neither
fearing
the
faces
,
nor
the
censures
of
men
.
This
was
Pauls
practise
.
1.
Cor.
4.
3.
I
passe
very
little
to
be
iudged
of
you
,
or
of
mans
iudgement
:
we
must
goe
through
good
report
,
and
euill
report
.
2.
Cor.
6.
8.
Lastly
,
we
must
seeke
to
be
approoued
of
men
,
not
so
much
in
regard
of
our selues
,
as
that
,
by
this
meanes
Gods
glorie
may
be
more
and
more
aduanced
:
for
our
light
must
so
shine
before
men
,
that
they
may
see
our
good
workes
,
and
glorifie
our
father
,
which
is
in
heauen
.
Matth.
5.
16.
If
we
obserue
these
sixe
cautions
,
we
may
with
good
conscience
seeke
to
get
a
good
name
,
which
will
be
vnto
vs
as
a
pretious
oyntment
,
refreshing
vs
with
the
comfort
of
a
godly
life
.
Prou.
22.
1.
Eccles.
7.
3.
Thus
much
of
the
Remedie
.
The
reason
followeth
,
And
then
shall
he
haue
whereof
to
reioyce
in
himselfe
,
and
not
in
another
.
The
wordes
translated
to
[
](A09383-e96080-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
reioyce
,
signifie
,
to
glorie
:
which
is
more
then
to
reioyce
.
There
is
a
double
ground
of
glorying
:
one
,
out
of
a
mans
selfe
:
another
in
himselfe
.
Out
of
himselfe
,
in
God
alone
,
Let
not
the
wise
man
glorie
in
his
wisdome
,
nor
the
strong
man
in
his
strength
,
nor
the
rich
man
in
his
riches
.
But
let
him
that
glorieth
,
glorie
in
this
,
that
he
vnderstandeth
and
knoweth
me
.
Ier.
9.
23
,
24.
1.
Cor.
1.
31.
In
himselfe
,
in
the
comfortable
testimonie
of
a
good
conscience
.
Our
glorying
is
this
,
the
testimonie
of
our
conscience
,
that
in
simplicitie
,
and
godly
purenes
,
we
haue
had
our
conuersation
in
the
world
.
2.
Cor.
1.
12.
The
one
,
is
glorying
before
God
;
the
other
,
before
men
.
The
one
,
of
iustification
,
the
other
,
of
holy
conuersation
for
time
past
,
and
constant
resolution
for
time
to
come
.
The
one
in
the
testimonie
of
our
conscience
,
2.
Cor.
1.
12.
the
other
,
in
the
testimonie
of
Gods
spirit
,
witnessing
to
our
spirits
,
that
we
are
the
sonnes
of
God
.
Rom.
8.
16.
The
first
is
not
meant
in
this
place
,
but
onely
the
second
.
For
no
flesh
can
glorie
in
his
presence
.
1.
Cor.
1.
29.
It
will
be
said
,
This
glorying
in
a
mans
selfe
,
is
vaine
glorie
,
and
a
branch
of
pride
.
Ans.
It
differs
from
vaine
glorie
:
first
,
in
the
foundation
:
for
vaine
glorie
hath
for
his
ground
our
owne
vertues
and
gifts
,
considered
as
comming
from
our selues
,
and
not
from
God
:
whereas
this
true
glorying
is
grounded
vpon
them
,
as
they
are
fruits
of
regeneration
,
proceeding
from
our
iustification
by
Christ
,
and
reconciliation
with
God
.
Secondly
in
the
ende
:
Vaine
glorie
tendeth
to
the
aduancing
of
our selues
,
in
an
opinion
of
our
proper
iustice
,
and
desert
.
This
true
glorying
aimeth
at
the
glorie
of
God
alone
.
Obiect.
Paul
reprooues
those
that
consider
their
owne
gifts
onely
,
neuer
comparing
themselues
with
others
.
2.
Cor.
10.
12.
They
vnderstand
not
that
they
measure
themselues
with
themselues
,
and
compare
themselues
with
themselues
.
Therefore
it
seemes
that
a
man
,
by
comparing
himselfe
with
others
,
may
haue
whereof
to
reioyce
.
Ans.
He
reprooues
the
false
Apostles
in
that
place
for
glorying
in
the
gifts
which
they
had
,
and
the
number
of
Proselytes
which
they
had
wonne
,
neuer
comparing
themselues
with
himselfe
,
or
any
other
Apostle
,
which
was
the
cause
they
were
so
puffed
vp
with
pride
.
For
to
compare
our selues
with
those
that
are
eminently
aboue
vs
,
is
a
notable
meanes
to
abate
pride
:
as
I
haue
alreadie
shewed
.
Whereas
the
measuring
of
our selues
by
our selues
,
with
our
inferiours
,
is
the
onely
way
to
encrease
it
.
And
this
is
it
which
the
Apostle
reprooues
in
this
place
.
Further
,
we
may
reioyce
,
or
glorie
in
the
testimonie
of
a
good
conscience
,
if
we
obserue
these
rules
.
I.
In
our
best
desires
,
endeauours
,
actions
,
we
must
labour
to
feele
our
owne
defects
:
that
we
doe
not
the
good
we
should
,
nor
in
that
manner
we
ought
.
II.
We
must
labour
to
haue
euen
our
best
workes
,
(
our
almes
,
praiers
,
&c.
)
couered
with
the
righteousnes
of
Christ
:
for
it
is
the
sweete
odour
of
his
sacrifice
,
that
doth
perfume
all
our
actions
,
that
they
may
be
acceptable
to
God
,
beeing
offered
with
the
praiers
of
the
Saints
vpon
the
golden
altar
.
Reuel.
8.
3.
III.
We
must
acknowledge
all
the
good
things
we
haue
,
the
will
and
the
worke
,
the
purpose
and
the
power
,
to
proceed
from
God
alone
.
Philip.
2.
13.
Iam.
1.
17.
IIII.
We
must
reioyce
in
them
,
not
as
causes
,
but
as
fruits
of
iustification
:
so
that
if
the
question
be
whether
we
be
iustified
by
them
,
or
not
?
we
must
renounce
them
,
tread
them
vnder
our
feete
,
and
account
them
as
dongue
,
as
Paul
did
.
Philip.
3.
8.
Hence
we
learne
sundrie
things
.
I.
That
if
we
would
haue
a
light
heart
,
and
passe
our
time
merrily
with
comfort
&
content
,
we
must
looke
to
approoue
our
hearts
to
God
in
all
our
actions
.
II.
It
contutes
the
opinion
of
the
multitude
,
who
iudge
those
that
make
conscience
of
sinne
,
and
lead
a
more
strict
life
then
the
common
sort
,
endeauouring
with
Paul
to
haue
alwaies
a
cleare
conscience
toward
God
,
and
toward
men
,
of
all
Act.
24.
26.
others
to
lead
a
most
melancholike
,
sadde
,
and
vncomfortable
life
.
For
the
truth
is
,
this
is
the
onely
true
ioy
,
all
other
ioy
is
but
counterfeit
in
comparison
:
it
is
radicall
,
proceeding
from
the
heart
:
the
other
but
superficiall
,
from
the
teeth
outward
:
it
comforts
a
man
in
the
midst
of
afflictions
:
whereas
a
man
may
haue
the
other
,
and
yet
in
the
midst
of
mirth
his
heart
will
be
sorrowfull
:
this
is
permanent
and
during
,
the
other
transitorie
and
fading
.
It
is
like
the
ioy
in
haruest
.
Psal.
4.
7.
and
which
they
haue
that
diuide
a
spoyle
.
Esa.
9.
3.
therefore
Salomon
saith
,
it
is
a
continuall
feast
.
Prou.
15.
15.
and
Peter
calls
it
ioy
vnspeakable
,
and
glorious
.
1.
Pet.
1.
8.
III.
This
shewes
,
that
there
is
much
false
ioy
in
the
world
,
consisting
wholly
in
honours
,
profits
,
pleasures
:
none
of
which
haue
their
ground
in
a
mans
selfe
:
and
therefore
beeing
out
of
a
mans
selfe
,
they
are
not
true
and
durable
,
but
false
and
vanishing
ioyes
.
Now
those
which
haue
no
comfort
but
out
of
themselues
,
are
of
foure
sorts
.
First
,
such
as
reioyce
and
glorie
in
the
opinion
that
the
world
hath
of
them
,
and
not
in
the
testimonie
of
their
owne
conscience
.
Secondly
,
such
as
reioyce
not
in
their
reconciliation
with
God
,
but
in
their
blamelesse
conuersation
,
in
that
they
haue
not
beene
open
offenders
,
or
men
of
scandalous
life
.
Luk.
18.
11.
Thirdly
,
such
as
reioyce
in
the
vertues
of
their
ancestors
,
as
the
Iewes
bragged
they
were
the
seede
of
Abraham
.
Ioh.
8.
33.
which
vaine
glorying
of
other
mens
vertues
,
Iohn
Baptist
reprooueth
,
when
he
saith
,
Thinke
not
to
say
with
your selues
,
we
haue
Abraham
for
our
father
&c.
Mat.
3.
9.
Fourthly
,
such
as
reioyce
&
thinke
themselues
in
a
good
case
,
because
they
see
others
worse
then
themselues
:
this
is
right
the
Pharisies
ioy
,
O
God
I
thanke
thee
,
I
am
not
thus
,
and
thus
,
or
like
this
Publican
.
Luk.
18.
11.
This
is
it
which
the
Apostle
directly
aimeth
at
in
this
place
:
when
men
thinke
themselues
iust
,
because
others
are
more
wretched
then
themselues
:
and
pure
,
because
others
are
more
defiled
.
Whereas
other
mens
hainous
sinnes
shall
not
iustifie
vs
and
our
lesser
sinnes
,
saue
onely
as
Ierusalem
iustified
her
sisters
,
Sodome
,
and
Samaria
.
Ezek.
16.
51.
But
so
a
man
may
be
iustified
,
and
yet
condemned
.
5
For
euery
one
shall
beare
his
owne
burden
.
Here
Paul
laies
downe
a
second
reason
of
his
assertion
,
in
the
former
verse
,
why
euery
man
ought
to
prooue
his
owne
worke
,
rather
then
to
be
curious
in
searching
into
the
liues
,
and
skanning
the
actions
of
other
men
,
because
euery
man
shall
beare
his
own
burde
,
which
is
all
one
with
that
Gal.
5.
10.
to
beare
a
mans
owne
iudgement
:
and
that
Rom.
14.
12.
to
giue
an
account
to
God
for
himselfe
.
It
is
a
prouerbiall
speech
,
the
meaning
wherof
is
expressed
by
the
like
.
Ier.
31.
30.
Euery
man
that
eateth
the
sower
grape
,
his
teeth
shall
be
set
one
edge
.
And
by
that
which
is
common
amongst
vs
,
Euery
vessel
shall
stand
vpon
it
owne
bot
.
to●e
:
that
is
,
euery
man
shall
beare
the
punishment
of
his
owne
sinne
.
For
as
the
Indian
is
not
therefore
white
,
because
the
Morian
is
more
blacke
,
or
as
the
sand
▪
blind
is
not
therefore
sharpe
sighted
,
because
some
other
is
stone
blinde
.
So
no
man
is
therefore
acquit
of
his
sinnes
,
because
others
are
greater
sinners
:
or
exempt
from
punishment
,
because
others
shall
vndergoe
a
deeper
conde●●nation
.
Therefore
considering
that
euery
man
must
beare
the
guilt
and
punishment
of
his
owne
sin
,
he
ought
more
narrowly
to
looke
to
himselfe
,
then
to
others
;
and
to
be
a
more
seuere
censurer
of
himselfe
,
then
of
another
.
For
the
better
vnderstanding
of
the
words
,
sundrie
questions
are
to
be
discussed
.
First
,
it
may
be
demaunded
,
howe
euery
man
should
beare
his
own
burden
,
seeing
we
are
commanded
to
beare
one
anothers
burdens
?
Ans.
There
are
two
sorts
of
burdens
.
The
first
is
,
of
giuing
an
account
to
God
:
thus
euery
man
shall
beare
his
Onus
rationis
●●dden
●ae●onus
inf●●mitatis
participandae
.
August
.
contra
●cript
.
Petil.
lib.
3.
Beda
&
Lumbard
i●
hunc
●ocum
Hugo
d●
S.
Victor
.
in
〈◊〉
.
qu●st.
58.
owne
burden
,
for
euery
man
must
giue
an
account
for
himselfe
vnto
God
,
Rom.
14.
12.
The
second
is
,
of
bearing
one
anothers
infirmities
,
of
which
Paul
speakes
,
vers.
2.
In
this
sense
a
man
is
not
to
beare
his
owne
burden
:
but
euery
man
his
brothers
.
For
the
Apostle
(
to
crosse
the
opinion
of
those
which
thought
a
man
was
polluted
with
other
mens
sinnes
,
)
saith
,
Euery
man
shall
beare
his
owne
burden
.
And
to
meete
with
the
carelesnesse
of
others
,
who
respect
themselues
alone
,
neuer
minding
the
good
of
their
brethren
:
he
saith
,
Beare
ye
one
anothers
burdens
.
II.
Obiect.
By
bearing
of
our
owne
burdens
,
is
vnderstood
giuing
an
account
for
our selues
vnto
God
.
Nowe
euery
man
is
not
to
giue
account
for
himself
alone
,
but
for
those
also
that
are
committed
to
his
charge
,
as
the
father
for
his
child
,
the
master
for
his
seruant
,
the
magistrate
for
the
subiect
,
the
sheapheard
for
the
sheepe
,
Ezek.
34.
His
blood
will
I
require
at
thy
hand
.
Hebr.
13.
17.
They
watch
ouer
your
soules
,
as
they
that
must
giue
account
.
Answ.
Gouernour
:
and
superiours
,
are
not
to
giue
account
for
the
sinnes
of
those
that
are
committed
vnto
them
:
but
for
the
sinnes
which
themselues
commit
,
in
not
looking
vnto
them
,
not
admonishing
them
,
not
restraining
them
,
not
taking
condigne
punishment
of
them
for
their
offences
.
This
is
plainly
ta●ght
,
Ezek.
33.
8
,
9.
If
thou
doest
not
admonish
the
wicked
of
his
way
,
he
shall
die
for
his
iniquitie
,
but
his
blood
will
I
require
at
th●
hand
.
Neuerthelesse
,
if
thou
warne
the
wicked
of
his
way
,
to
turn
from
it
,
if
he
doe
not
turne
from
his
way
,
he
shall
die
for
his
iniquity
,
but
thou
hast
deliuered
thy
soule
.
III.
Obiect.
Infants
which
haue
not
sinned
after
the
manner
of
the
transgression
of
Adam
,
doe
beare
the
burden
of
Adams
sinne
:
therefore
all
doe
not
beare
their
own
burden
.
Ans.
First
,
the
words
are
properly
to
be
vnderstood
of
personall
,
or
actuall
sinnes
,
which
are
proper
to
euery
man
in
particular
,
and
not
of
originall
sinne
,
or
the
sinne
of
our
nature
,
which
is
common
to
all
mankind
,
beeing
propagated
together
with
nature
.
Secondly
,
I
answer
,
that
Adams
sinne
,
was
our
sinne
:
and
therefore
seeing
infants
partake
with
him
in
the
sinne
,
it
is
iust
with
God
,
they
should
partake
with
him
in
the
punishment
,
and
so
beare
their
owne
burden
.
For
albeit
the
transgression
of
Adam
was
his
actuall
and
personall
sinne
:
yet
it
is
our
originall
sinne
,
or
the
sinne
of
our
nature
:
seeing
it
is
ours
by
imputation
,
and
propagation
of
nature
together
with
corruption
.
For
as
Leui
was
in
the
loynes
of
Abraham
,
when
Melchizedech
met
him
,
and
payed
tithes
in
Abraham
,
Hebr.
7.
9
,
10.
So
,
all
mankind
was
in
the
loynes
of
Adam
when
he
sinned
,
as
the
branches
are
in
the
roote
,
or
in
the
seede
.
And
therefore
In
se●●inali
principio
.
when
he
sinned
,
we
also
sinned
,
as
the
Apostle
saith
,
Jn
whome
all
sinned
,
Rom.
5.
12.
For
so
the
words
are
in
the
originall
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
not
as
it
is
commonly
translated
,
for
as
much
as
all
men
haue
sinned
.
IV.
Obiect.
In
the
second
commandement
,
the
Lord
threateneth
to
visit
the
sinnes
of
the
Fathers
vpon
the
children
,
to
the
third
and
fourth
generation
.
Therefore
they
beare
not
their
owne
burden
,
but
part
of
their
parents
burden
:
and
parents
doe
not
beare
their
owne
whole
and
entire
burden
,
but
their
children
for
them
.
Ans.
The
clause
in
the
second
commandement
,
of
visiting
the
sinnes
of
the
fathers
vpon
the
children
,
doeth
not
contradict
that
of
Ezek.
18.
19.
The
sonne
shall
not
beare
the
iniquitie
of
the
father
,
neither
shall
the
father
beare
the
iniquitie
of
the
sonne
;
the
same
soule
that
sinneth
,
that
shall
die
.
For
they
are
reconciled
,
v.
14
,
17.
If
he
(
that
is
,
a
wicked
man
)
begette
a
sonne
that
seeth
all
his
fathers
sinnes
,
which
he
hath
done
,
and
feareth
,
neither
doth
the
like
—
he
shall
not
die
in
the
iniquitie
of
his
father
,
but
shall
surely
liue
.
Therefore
the
threatning
in
the
second
commandement
,
is
not
to
be
vnderstood
absolutely
,
as
though
God
would
alway
plague
the
children
for
the
fathers
sinne
,
but
conditionally
,
if
they
persist
and
continue
in
their
sinnes
,
walking
in
their
waies
,
and
treading
in
their
steps
.
And
the
same
answer
is
giuen
in
the
second
commandement
,
that
God
will
not
visit
the
sinne
of
the
fathers
vpon
the
children
,
saue
vpon
those
that
hate
him
.
It
may
be
said
,
The
sinnes
of
the
parents
are
not
vindicated
vpon
the
children
,
because
the
punishment
inflicted
vpon
their
posteritie
,
is
not
felt
of
the
parents
.
Ans.
First
,
children
are
(
as
it
were
)
a
part
of
their
parents
,
and
therefore
they
beeing
punished
,
their
parents
are
punished
with
them
.
Secondly
,
it
is
a
corrasiue
and
a
torment
to
parents
,
to
knowe
th●●
their
children
shall
be
seuerely
punished
and
afflicted
Thirdly
,
the
punishment
of
posteritie
hath
a
relation
to
the
parent
,
seeing
God
hath
threatened
he
will
punish
the
children
which
walke
in
the
wicked
waies
of
their
fore-fathers
,
that
so
he
may
testifie
,
how
extreamly
he
abhorreth
both
their
sinne
,
and
the
sinne
of
their
progenitors
.
Fourthly
,
the
parents
sinne
,
is
often
a
cause
of
the
childrens
sinne
,
seeing
that
God
in
his
iust
iudgement
,
curseth
a
wicked
mans
posterity
,
by
leauing
them
to
themselues
,
to
blindenesse
of
minde
,
and
hardnesse
of
heart
,
that
so
they
may
fulfill
the
measure
of
their
fathers
,
as
our
Sauiour
Christ
speaketh
,
Matth.
23.
32.
And
by
their
owne
sinnes
,
may
iustly
pull
vpon
them
condigne
punishment
.
Lastly
,
God
doth
more
manifest
his
wrath
against
the
sinne
of
the
parent
,
by
punishing
the
child
.
Obiect.
V.
Numb.
25.
4.
The
chiefest
of
the
Israelites
were
hanged
vp
before
the
Lord
,
for
the
fornication
and
idolstrie
,
of
the
people
:
therefore
they
did
not
beare
the
burden
of
their
own
sinne
.
Ans.
They
were
punished
for
their
owne
sinne
,
for
they
consented
to
worship
the
idol
,
and
commit
folly
with
the
daughters
of
Moab
:
or
r●ther
were
principall
ring-leaders
,
and
first
actors
in
this
Commick-tragedie
,
as
may
appeare
by
the
practise
of
Zimri
Prince
of
the
familie
of
the
Sime●nites
,
v.
6.
in
bringing
C●sbie
a
Madianitis●
woman
,
into
his
tent
,
in
the
sight
of
Moses
,
and
the
whole
congregation
.
Therefore
because
they
did
not
hinder
them
from
committing
this
fact
,
as
they
might
,
beeing
in
place
of
gouernment
,
but
did
partake
with
them
in
the
sin
they
are
first
punished
,
&
that
more
seuerely
:
for
a
thousand
of
them
were
hanged
vp
the
same
day
,
v.
4.
the
rest
of
the
people
,
to
the
number
of
23
thousand
,
were
slain
by
the
sword
,
at
the
commandement
of
God
.
v.
5.
to
which
Paul
had
an
eye
,
when
he
said
,
that
there
fell
in
one
day
23
thousand
.
1.
Cor.
10.
8.
meaning
of
the
common
sort
,
excluding
those
that
were
hanged
vp
:
for
in
all
there
were
24
thousand
.
Num.
25.
9.
Thus
the
contrarieti●
which
seemes
to
be
betwixt
those
two
places
,
may
be
better
accorded
,
then
to
say
(
as
some
doe
)
that
the
pen-men
,
or
scribes
,
failed
in
copying
out
the
bookes
.
Or
(
as
others
)
that
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Paul
:
or
as
others
,
that
Paul
is
not
contrarie
to
Moses
,
seeing
that
if
there
were
24
thousand
,
(
as
Moses
saith
,
)
there
were
23
thousand
:
for
there
is
no
reason
why
the
Apostle
should
vse
the
lesse
number
rather
then
the
greater
,
(
except
that
which
I
haue
said
)
considering
the
greater
is
as
round
a
number
as
the
lesse
.
Obiect.
VI.
Dauid
sinned
in
numbring
the
people
,
and
they
were
punished
for
his
sinne
:
Achan
sinned
,
and
the
people
fell
slaine
before
the
men
of
Ai
:
therefore
euery
man
doth
not
beare
his
owne
entire
burden
.
The
like
may
be
said
of
the
children
of
the
Sodomits
,
and
of
the
first
borne
of
the
Egyptians
,
who
bare
the
burden
of
their
parents
sinne
.
Ans.
The
people
were
punished
for
their
owne
sinnes
:
and
so
was
Dauid
,
albeit
not
in
his
owne
,
but
in
their
persons
:
for
God
punished
him
in
his
kind
,
in
destroying
the
people
with
that
fearefull
plague
,
in
whose
great
multitude
he
had
gloried
so
much
.
Indeede
their
punishment
was
occasioned
by
his
sinne
:
but
caused
by
their
owne
:
for
no
man
,
though
neuer
so
holy
,
is
without
sinne
,
and
therefore
none
but
deserue
punishment
:
nay
,
it
is
Gods
mercie
,
that
we
are
not
consumed
.
Lam.
3.
22.
And
albeit
all
the
infants
perished
in
the
Deluge
,
and
in
the
ouerthrow
of
Sodome
and
Gomorrha
,
which
could
neither
imitate
,
nor
approoue
the
actions
of
their
forefathers
:
yet
their
death
was
deserued
.
For
though
infants
be
truly
called
innoc●●ts
,
in
regard
of
actuall
sinne
:
yet
they
are
not
innocents
in
regard
of
originall
:
for
from
the
wombe
they
carrie
a
woluish
nature
,
which
prepares
them
to
the
spoile
,
though
they
neuer
did
hurt
:
the
Scorpion
hath
his
sting
within
him
,
though
he
doe
not
alway
strike
:
and
though
a
Serpent
may
be
handled
whilst
the
cold
●ath
benummed
him
;
yet
when
he
is
warmed
,
he
will
hisse
out
his
venomous
poison
.
Mans
practise
doth
cleare
God
of
vniustice
in
this
behalfe
,
in
killing
the
young
cubbes
,
as
well
as
the
old
foxe
:
the
wolues
whelps
,
as
well
as
the
damme
.
Albeit
if
we
speake
of
their
finall
estate
,
and
come
to
particulars
,
we
are
to
leaue
secret
iudgements
to
God
.
The
example
of
Achan
is
more
difficult
,
seeing
that
for
his
sinne
,
36
of
the
people
were
slaine
,
Iosh.
7.
5.
and
his
whole
familie
rooted
out
,
v.
25.
who
were
not
consenting
to
his
fact
,
nor
guiltie
of
his
sinne
.
Yet
something
may
probably
be
said
in
this
case
.
First
,
that
they
were
guiltie
of
this
his
sinne
in
part
,
in
not
punishing
theft
so
seuerely
as
they
ought
to
haue
done
,
which
was
a
meanes
to
embolden
Achan
to
steale
the
execrable
thing
.
Secondly
,
that
priuate
good
must
yeeld
to
the
publike
;
as
the
life
of
euery
particular
person
to
the
generall
good
of
the
whole
Commonwealth
:
thus
souldiours
in
the
warres
,
redeem
the
publike
peace
by
the
losse
of
their
own
liues
:
now
the
manifestation
of
the
glorie
,
of
the
wisdome
,
power
,
and
iustice
of
God
,
is
the
publike
good
of
the
whole
Church
:
therefore
mens
priuate
good
,
euen
their
liues
,
must
giue
place
to
it
:
especially
considering
he
neuer
inflicts
temporall
punishment
for
the
publike
good
,
but
he
respects
therein
the
priuate
good
of
his
Elect
,
whome
he
corrects
in
iudgement
,
not
in
●urie
.
Thirdly
,
howsoeuer
Achan
did
beare
the
burden
of
his
owne
sinne
;
this
iudgement
might
be
inflicted
vpon
them
for
their
good
:
for
temporall
punishment
,
yea
death
it selfe
,
is
sometimes
inflicted
for
the
good
of
those
that
are
punished
,
as
we
see
in
the
children
of
the
Sodomits
,
many
whereof
(
no
doubt
)
were
taken
away
in
mercie
,
lest
malice
should
haue
changed
and
corrupted
their
minds
:
and
sometime
for
the
terrour
of
others
,
to
be
a
warning
peece
to
make
them
take
heede
;
and
sometime
for
both
:
as
it
may
be
it
was
in
this
particular
.
Fourthly
,
sinne
committed
by
a
particular
man
,
that
is
a
member
of
a
politike
bodie
▪
doth
after
a
sort
belong
to
the
whole
bodie
:
thus
the
Lord
saith
,
that
blood
defileth
the
land
,
which
cannot
be
clensed
of
the
blood
that
was
shedde
therein
,
but
by
the
blood
of
him
that
shedde
it
.
Numb.
35.
33.
And
thus
Achans
sinne
,
though
not
knowne
to
the
people
,
made
the
whole
armie
guiltie
before
God
,
till
he
was
put
to
death
.
Iosh.
7.
11
,
12.
Lastly
,
if
the
tithing
of
an
armie
,
for
the
offence
of
some
fewe
,
haue
beene
thought
lawfull
Decima●io
●x●rci●●s
.
and
iust
:
why
should
the
death
of
36
men
seeme
vniust
for
the
sin
of
Achan
,
especially
considering
it
was
to
make
the
people
more
prouident
to
preuent
and
take
heede
of
the
like
euill
?
If
these
reasons
satisfie
not
,
yet
let
vs
rest
in
this
,
that
Gods
iudgements
are
often
secret
,
but
alway
iust
.
See
August
.
lib.
quaest.
in
Iosh.
q.
8.
and
Calvin
in
7.
cap.
●osh
.
Obiect.
UII
.
If
euery
man
must
beare
his
owne
burden
,
Dauid
shall
as
well
beare
the
burden
of
his
murthering
Vrias
,
by
the
sword
of
the
children
of
Ammon
,
as
Saul
the
murthering
of
himselfe
with
his
owne
sword
,
Peter
his
denying
Christ
,
as
Iudas
his
betraying
him
,
&c.
Ans.
By
the
sentence
of
the
Law
,
euery
one
is
to
beare
his
owne
burden
,
and
to
satisfie
for
his
owne
sinne
,
in
his
owne
person
:
but
the
Gospel
,
(
the
second
part
of
Gods
word
,
)
makes
an
exception
:
which
is
,
that
they
which
haue
their
sinnes
set
vpon
Christs
reckening
,
shall
not
giue
account
for
them
againe
:
and
those
that
haue
the
burden
of
them
laide
vpon
his
shoulders
(
who
hath
borne
our
sinnes
in
his
bodie
vpon
the
crosse
,
1.
Pet.
2.
23.
)
shall
not
beare
the
burden
of
them
themselues
at
the
last
iudgement
.
Therefore
true
beleeuers
,
which
haue
Christ
their
suretie
,
satisfying
the
rigour
of
Gods
iustice
for
them
,
shall
not
answer
or
satisfie
forthem
themselues
:
for
they
are
freed
by
him
from
a
threefold
burden
.
First
,
from
the
burden
of
ceremonies
(
&
so
consequently
of
humane
lawes
and
ordinances
)
which
were
a
yoke
(
as
Peter
saith
)
which
neither
we
,
nor
our
fathers
,
were
able
to
beare
.
Act.
15.
Secondly
,
from
the
burden
of
miseries
,
and
crosses
,
which
befall
men
in
this
life
.
He
doth
ease
vs
of
this
burden
,
by
his
word
and
spirit
,
either
in
remoouing
them
away
,
Psal.
81.
7.
or
in
giuing
strength
and
patience
to
beare
them
,
2.
Cor.
12.
9.
or
in
mitigating
&
proportionating
them
to
our
strength
.
1.
Cor.
10.
13.
Thirdly
,
from
the
burden
of
sinne
,
as
well
originall
,
as
actuall
,
in
beeing
made
sinne
,
that
is
,
accounted
a
sinner
,
and
2.
Cor.
5.
made
a
sacrifice
for
sinne
,
for
vs
:
as
also
by
easing
them
that
are
heauie
laden
,
in
pacifying
the
perplexed
conscience
.
Matth.
11.
28.
It
will
be
said
,
if
Christ
beare
the
burden
of
our
sinnes
,
euery
man
shall
not
beare
his
owne
burden
.
Ans.
Both
be
true
,
and
may
well
stand
together
:
for
Legally
,
euery
man
is
to
beare
his
owne
burden
,
the
Law
requiring
personall
obedience
,
or
satisfaction
,
or
both
.
Euangelically
,
Christ
our
suretie
doth
beare
the
burden
of
them
,
and
satisfie
the
iustice
of
God
for
them
.
1.
Pet.
2.
23.
Use.
Hence
we
learne
,
first
,
that
no
man
can
pay
a
ransome
for
his
brother
,
or
redeeme
his
soule
from
death
,
or
satisfie
the
iustice
of
God
for
his
sinne
,
seeing
that
euery
man
by
the
tenour
of
the
Law
,
is
to
beare
his
owne
burden
:
and
by
the
Gospel
,
none
can
be
our
suretie
but
Christ
.
Secondly
,
here
we
see
the
nature
of
sinne
,
that
it
is
a
burden
to
the
soule
:
for
it
is
heauier
then
the
grauell
of
the
earth
,
and
the
sand
of
the
sea
.
It
is
a
burden
to
the
wicked
Angels
,
for
it
waighed
them
from
the
highest
heauen
,
and
made
them
fall
like
thunderbolts
into
the
lowest
hell
.
To
man
:
for
as
Dauid
saith
,
it
is
like
a
gri●●ous
burden
,
too
heauie
for
him
to
beare
.
Psal.
38.
4.
To
God
:
for
the
hypocriticall
and
ceremoniall
seruice
of
the
Iewes
,
was
such
a
burden
vnto
him
,
that
he
was
wearie
to
beare
it
.
Isa.
1.
14.
Behold
,
I
am
pressed
vnder
you
,
a●
a
cart
is
pressed
that
is
full
of
sheaues
.
Amos
2.
13.
To
the
creatures
,
who
groane
vnder
this
burden
,
beeing
by
mans
sinne
subiect
to
vanitie
,
and
corruption
.
Rom.
8.
20
,
21.
Hence
it
followeth
then
,
that
those
which
feele
not
the
waight
&
burden
of
their
sinnes
,
are
dead
being
aliue
,
as
Paul
speaks
in
another
case
.
1.
Tim.
5.
6.
Thirdly
,
we
are
not
to
wonder
,
that
sinne
beeing
so
heauie
a
burden
,
should
be
made
so
light
a
matter
,
by
carnall
men
:
for
it
is
a
spirituall
burden
,
and
therefore
no
maruell
,
though
it
be
not
●elt
of
them
that
are
all
flesh
,
and
no
spirit
.
Fourthly
,
this
shewes
that
the
more
a
man
doth
feele
the
burden
of
his
sinnes
,
the
greater
measure
of
grace
and
spirituall
life
he
hath
:
and
the
lesse
he
feeleth
it
,
the
more
he
is
to
suspect
himselfe
,
that
the
graces
of
God
doe
wane
,
and
decay
in
him
.
For
corruption
is
not
felt
by
corruption
,
but
by
grace
:
&
therfore
the
more
a
man
doth
feele
the
burden
of
his
owne
corruption●
,
the
more
grace
he
hath
.
Fiftly
,
by
this
we
see
,
that
the
greatest
part
of
the
world
are
dead
in
their
sinnes
,
in
that
they
haue
no
sense
nor
feeling
of
this
heauie
burden
.
There
is
indeede
great
crying
out
of
the
stone
in
the
reynes
,
because
it
is
felt
to
be
a
great
●orment
to
the
bodie
:
but
there
is
little
or
no
complaining
,
of
the
stone
in
the
heart
,
because
men
want
spirituall
life
,
and
sense
to
discerne
it
.
All
men
can
take
pittie
vpon
a
beast
,
if
he
lie
vnder
his
burden
,
and
will
be
readie
to
helpe
him
vp
againe
.
But
all
haue
not
the
like
sight
and
sense
of
the
spirituall
burden
of
sinne
,
not
sympathy
of
the
miserie
of
their
brethren
,
groaning
vnder
it
.
Sixtly
,
whereas
Paul
saith
,
Euery
man
must
beare
his
owne
burden
,
he
meeteth
with
the
prophanenesse
and
Atheisme
of
our
time
,
when
men
make
a
mocke
at
the
day
of
iudgement
,
&
the
strict
account
that
euery
man
is
to
giue
for
himselfe
.
The
Iewes
were
woont
to
●east
at
the
threatnings
of
God
,
denounced
by
the
Prophets
,
and
to
call
the
visions
of
the
Prophets
,
o●us
Iehouae
,
the
burden
of
the
Lord
,
in
a
merriment
,
vsing
it
a●
a
by-word
.
Ierem.
23.
34
,
36
,
38.
Thereby
signifying
that
the
threats
of
God
,
were
but
vaine
bugs
,
or
scarre-crowes
,
which
might
perhaps
terrifie
children
,
but
could
not
hart
them
.
The
like
prophanenesse
,
infidelitie
,
atheisme
,
hath
crept
into
the
mindes
of
many
,
who
otherwise
pro●esse
the
Gospel
,
which
they
testifie
by
their
speeches
,
in
saying
,
they
are
sure
,
sinne
is
nothing
so
ougly
,
hell
is
not
halfe
so
hotte
,
nor
the
deuill
hal●e
so
blacke
,
as
preachers
say
they
are
:
or
if
they
be
,
they
are
sure
they
shall
not
goe
loaden
alone
,
with
the
burden
of
their
sinns
,
but
shall
haue
company
,
&
shall
perhaps
abide
the
brunt
as
well
as
their
fellows
.
But
alas
,
they
know
not
that
the
burden
of
sinne
is
intollerable
,
that
it
will
eternally
presse
them
down
to
the
gul●e
of
hell
,
&
that
they
shall
neuer
be
able
to
be
ridde
or
eased
of
it
.
Seuenthly
,
we
are
here
admonished
to
take
heede
of
euery
sinne
,
for
there
is
no
sinne
so
small
but
hath
his
waight
,
and
such
a
waight
,
as
will
presse
downe
to
the
bottomlesse
pit
,
Ro.
6.
23.
And
though
some
be
greater
then
others
,
and
sinke
a
man
deeper
into
condemnation
,
yet
many
small
sinnes
will
as
easily
condemne
,
as
a
few
great
.
Like
as
sands
,
though
but
small
in
quantitie
,
yet
beeing
many
in
number
,
will
as
soone
sinke
the
ship
,
as
if
it
were
laden
with
the
greatest
burden
.
Eightly
,
seeing
the
guilt
and
punishment
of
sinne
,
is
so
heauie
a
burden
,
we
are
to
ease
and
disburden
our selues
thereof
.
And
that
we
may
doe
this
,
we
must
labour
to
feele
the
intollerable
waight
of
it
,
pressing
▪
and
oppressing
the
conscience
.
Therefore
as
those
who
in
their
sleepe
are
troubled
with
the
Ephialtes
or
mare
,
feeling
(
as
it
were
)
a
great
mountaine
lying
vpon
them
,
and
pressing
them
down
,
would
giue
all
the
world
the
waight
might
be
remooued
.
So
we
feeling
the
waight
and
burden
of
our
sinnes
,
are
to
labour
to
be
disburdened
and
eased
thereof
:
&
this
we
shall
doe
by
our
repentance
toward
God
,
and
faith
in
Christ
.
Math.
11.
28.
Come
vnto
me
all
ye
that
are
wearie
,
and
laden
,
and
I
will
ease
you
.
ver.
6.
Let
him
that
is
taught
in
the
word
,
make
him
that
hath
taught
him
partaker
of
all
his
goods
.
In
these
words
the
Apostle
laieth
downe
an
other
rule
touching
the
maintenance
of
the
ministerie
,
and
competencie
of
allowance
,
for
the
ministers
of
the
word
:
for
it
seemeth
that
the
ministrie
among
the
Galatians
,
was
at
that
time
much
neglected
,
at
least
not
so
respected
as
it
ought
.
In
handling
of
the
rule
,
I
will
first
shewe
the
meaning
of
the
words
;
secondly
,
the
reasons
of
the
rule
:
thirdly
,
the
obiections
against
it
:
lastly
,
the
doctrine
,
and
vses
,
that
are
to
be
gathered
from
it
.
The
meaning
.
Let
him
that
is
taught
]
The
word
translated
taught
,
signifieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
him
that
is
catechized
,
or
taught
familiarly
,
by
word
of
mouth
,
or
liuely
voice
,
as
when
children
are
taught
the
first
principles
of
religion
.
But
here
it
hath
a
larger
signification
(
as
Oecumenius
hath
well
obserued
)
for
him
that
is
any
way
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
taught
and
instructed
,
whether
it
be
in
the
first
principles
,
and
rudiments
,
or
in
points
of
greater
difficultie
;
whether
plainely
,
and
familiarly
,
(
as
catechizers
vse
to
doe
:
)
or
more
profoundly
,
for
the
instruction
of
the
learned
.
Taught
in
the
word
]
What
needes
this
addition
(
may
some
say
)
is
there
any
catechizing
without
the
word
?
Answ.
The
Apostle
addeth
in
the
word
,
to
shew
that
he
meaneth
not
so
much
the
doctrine
of
Christian
religion
,
contained
in
the
scriptures
,
as
the
doctrine
of
the
Gospel
,
which
by
an
exoche
,
or
peculiar
excellencie
,
is
called
the
word
.
Act.
16.
6.
They
were
forbidden
of
the
holy
Ghost
to
preach
the
word
in
Asia
:
which
is
expounded
,
v.
10.
to
be
the
preaching
of
the
Gospel
:
Thus
it
is
vsed
,
Act.
14.
25.
when
they
had
preached
the
word
in
Perga
.
Mark
.
4.
14.
The
sower
soweth
the
word
.
And
so
in
sundrie
other
places
.
And
it
is
further
called
the
word
of
the
kingdome
,
Matth.
13.
19.
because
it
teacheth
what
is
the
kingdom
of
grace
,
and
glorie
:
and
because
it
beeing
beleeued
,
or
(
as
the
Apostle
speakes
)
beeing
mingled
with
faith
in
our
hearts
,
doth
make
vs
freedenizens
of
the
kingdome
Heb.
4.
〈◊〉
.
of
grace
in
this
life
;
and
doth
aduance
vs
to
the
kingdom
of
glorie
,
in
the
life
to
come
.
Secondly
,
it
is
called
the
word
of
God
,
because
he
is
the
author
of
it
,
and
no
creature
,
man
,
or
angel
,
1.
Thess.
3.
13.
Thirdly
,
the
word
of
saluation
,
Act.
13.
26.
because
it
shewes
the
way
and
meanes
of
attaining
saluation
.
Lastly
,
the
word
of
life
,
Act.
5.
20.
because
it
doth
not
only
shew
the
narrow
way
,
that
leadeth
to
eternall
life
;
but
is
in
it selfe
a
liuely
word
,
and
mightie
in
operation
,
Heb.
4.
12.
For
as
the
powerfull
word
of
God
in
the
beginning
,
did
giue
beeing
to
things
that
were
not
;
so
the
Gospel
(
being
the
power
of
God
to
saluation
,
to
euery
one
that
beleeueth
,
)
doth
make
new
creatures
,
by
the
immortall
seede
of
the
word
.
Make
him
that
taught
him
]
q.
d.
catechized
him
.
Yet
as
before
it
must
be
taken
generally
for
any
kind
of
teaching
,
or
instruction
;
for
so
the
word
is
vsed
else
where
in
scripture
,
as
Luk.
1.
4.
Act.
18.
25.
Rom.
2.
18.
1.
Cor.
14.
19.
so
that
this
text
giueth
vs
no
iust
occasion
to
speake
of
the
originall
,
manner
,
vse
,
and
profit
of
catechizing
.
Partaker
of
his
goods
]
By
goods
he
[
](A09383-e98470-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Oecumen
.
vnderstandeth
foode
,
rayment
,
lodging
,
bookes
,
and
other
necessaries
without
the
which
,
a
minister
of
the
word
cannot
followe
his
calling
,
for
Paul
calleth
these
goods
,
according
to
the
common
opinion
,
which
so
iudgeth
of
them
.
Luk.
12.
19.
Soule
,
thou
hast
much
goods
laid
vp
for
many
yeares
.
Luk.
19.
25.
Sonne
,
remember
that
thou
in
thy
life
time
receiuedst
thy
good
things
.
Make
them
partaker
]
That
is
,
communicate
,
affoard
,
giue
vnto
them
these
temporall
things
,
seeing
they
giue
you
spirituall
.
Of
all
his
goods
]
Not
in
giuing
all
away
,
but
imparting
to
their
teachers
what
they
stand
in
neede
of
,
accounting
nothing
to
deare
for
them
.
The
Papists
vpon
this
ground
,
take
tithe
of
all
,
as
the
Priests
did
in
the
Leuiticall
lawe
:
wheras
Paul
speaks
nothing
of
tithes
.
There
are
foure
principall
duties
,
which
the
people
are
to
performe
to
their
Pastor
,
three
of
them
are
recorded
else
where
in
Scripture
.
The
first
is
,
to
heare
them
as
Embassadours
sent
of
God
,
with
reuerence
.
The
second
is
,
to
obey
them
,
and
submit
1.
Thess.
3.
13.
themselues
vnto
them
in
the
Lord
.
The
third
,
to
loue
and
Hebr.
13.
17.
honour
them
for
the
worke
sake
.
The
fourth
,
the
Apostle
〈◊〉
.
Thess.
5.
13.
speakes
of
in
this
place
,
to
giue
them
not
onely
countenance
,
but
also
maintenance
.
The
reasons
of
this
rule
are
many
and
waightie
.
We
are
bound
(
euen
by
the
bond
of
nature
)
to
maintaine
our
parents
if
they
be
in
want
;
because
they
maintained
vs
,
and
gaue
vnto
vs
our
beeing
:
Paul
saith
,
It
is
an
honest
thing
,
and
acceptable
before
God
,
for
children
to
recompence
their
parents
and
progenitors
,
1
,
Tim.
5.
4.
Nowe
if
this
be
so
,
men
are
bound
by
the
same
right
to
maintaine
their
spirituall
fathers
in
Christ
,
that
haue
begotten
them
a
new
by
the
preaching
of
the
word
:
as
Paul
saith
,
He
trauelled
in
paine
of
the
Galatians
,
till
Christ
was
formed
in
them
.
Gal.
4.
and
that
he
begat
Onesimus
in
his
bonds
Philem:
v.
10.
And
1.
Cor.
4.
15.
In
Christ
Iesus
I
haue
begotten
you
through
the
gospel
.
Hence
Paul
commendeth
the
Galatians
,
Gal.
4.
15.
for
that
if
it
had
beene
possible
,
they
would
haue
plucked
out
their
cies
,
and
haue
giuen
them
him
.
And
surely
we
owe
vnto
our
spirituall
parents
,
and
fathers
in
Christ
,
not
onely
this
temporall
trash
,
but
euen
our selues
,
as
Paul
saith
to
Philem.
v.
19.
Aibeit
I
doe
not
say
vnto
thee
that
thou
owest
vnto
me
,
euen
thine
owne
selfe
.
II.
It
is
a
law
of
nations
,
and
a
conclusion
grounded
vpon
common
equitie
,
that
those
that
watch
,
labour
,
and
spend
themselues
,
as
a
candle
,
to
giue
light
to
others
,
and
that
for
the
common
good
of
all
,
should
be
maintained
of
the
common
stocke
by
all
.
And
the
Lord
chargeth
all
the
twelue
tribes
,
euen
all
Israel
.
Deut.
12.
19.
Beware
that
thou
for
sakest
not
the
Levite
,
so
long
as
thou
liuest
on
the
earth
.
III.
Euery
trade
,
calling
,
and
condition
of
life
,
is
able
to
maintaine
them
that
liue
therein
(
as
experience
shewes
:
)
therefore
we
may
not
thinke
,
that
the
ministerie
,
beeing
the
highest
calling
,
should
be
so
base
,
or
barren
,
as
that
it
cannot
competenly
maintaine
them
that
attend
thereupon
.
IV.
The
ministers
are
the
Lords
souldiers
,
his
captaines
,
and
standard-bearers
,
and
therefore
are
not
to
goe
a
warfare
1.
Cor.
9.
7.
at
their
owne
coste
:
the
Lords
labourers
in
his
vineyard
,
and
therefore
are
worthie
of
their
wages
,
and
ought
to
eate
of
the
fruit
of
the
vineyard
:
the
Lords
shepheards
,
set
ouer
the
flocke
of
Christ
to
feede
his
sheepe
,
and
therefore
ought
to
eate
of
the
milke
of
the
flocke
.
And
seeing
it
was
forbidden
that
no
man
should
muzzle
the
mouth
of
the
oxe
,
that
treadeth
out
the
Deut.
25.
4.
come
:
shall
we
thinke
,
that
God
would
haue
those
that
thresh
in
his
floore
,
and
separate
the
wheat
from
the
chaffe
,
the
pretious
2.
Cor.
9.
9
,
●0
.
from
the
vile
,
to
be
muzzeled
,
or
not
to
liue
vpon
their
labours
?
for
they
are
worthie
double
honour
,
that
is
,
all
honour
,
reuerence
,
helpe
,
and
furtherance
,
which
labour
in
the
word
and
doctrine
.
1.
Tim.
5.
17.
V.
The
Ministers
are
to
giue
themselues
wholly
to
reading
,
exhortation
,
doctrine
,
and
to
continue
therein
.
2.
Tim.
4.
13
,
15
,
16.
they
are
wholly
to
deuote
themselues
to
the
building
of
the
Church
,
and
to
the
fighting
of
the
Lords
battells
:
and
therefore
not
to
be
entangled
with
the
cares
of
this
life
.
2.
Tim.
2.
4.
therefore
they
are
to
haue
their
pay
,
and
their
allowance
,
that
so
they
may
attend
vpon
their
callings
,
without
distraction
.
VI.
It
is
the
ordinance
of
God
(
as
Paul
saith
,
1.
Cor.
9.
14.
)
that
they
which
preach
the
Gospel
,
should
liue
of
the
Gospel
:
therefore
those
that
doe
not
their
endeauour
,
and
inlarge
not
their
liberalitie
to
vphold
and
maintaine
the
Ministerie
in
good
estate
,
they
withstand
(
as
much
as
in
them
lieth
)
the
ordinance
of
God
:
besides
,
they
wast
and
make
hauocke
of
the
Church
of
God
:
and
are
guiltie
of
the
blood
of
all
that
perish
for
want
of
instruction
.
I
adde
further
,
it
is
the
will
of
God
,
that
the
Ministers
which
labour
in
the
word
and
doctrine
,
should
be
plentifully
and
liberally
prouided
for
:
(
yet
with
moderation
,
that
they
draw
not
all
mens
wealth
into
their
purses
,
as
the
Pope
and
Church
of
Rome
haue
done
into
their
coffers
,
of
whome
it
is
truly
verified
,
Religio
peperit
divitias
,
sed
filia
devoravit
matrem
.
)
which
I
prooue
from
the
Leuiticall
law
:
for
the
whole
land
of
promise
,
beeing
no
bigger
in
compasse
then
Wales
,
or
the
fourth
part
of
England
:
yet
yeelded
vnto
the
Leuites
,
at
the
appointment
of
God
,
besides
the
share
which
they
had
out
of
the
sacrifices
,
besides
tenths
,
first
fruits
,
&c.
48
Cities
,
with
their
suburbs
.
It
may
here
be
demaunded
,
whether
the
Ministers
of
the
word
are
now
to
be
maintained
by
common
contribution
,
and
liberalitie
of
the
people
,
or
not
?
Ans.
We
must
consider
,
that
if
the
Ministers
be
sufficiently
prouided
for
,
by
set
stipends
,
as
by
some
foundation
,
or
by
the
reuenewes
of
the
Church
,
men
are
not
bound
to
contribute
vnto
them
,
and
make
them
partakers
of
all
their
goods
;
although
in
regard
of
thankfulnes
,
they
owe
vnto
them
euen
themselues
,
as
Paul
telleth
Philemon
;
but
onely
such
as
haue
not
else
wherewith
to
maintaine
themselues
.
And
we
must
consider
the
reason
why
Paul
commandeth
all
that
are
instructed
in
the
word
,
to
make
them
that
instructed
them
partakers
of
their
goods
,
to
wit
,
because
in
Pauls
time
,
and
long
after
,
the
Church
was
not
endowed
with
lands
or
goods
,
whereby
the
Ministerie
might
be
vpholden
,
neither
had
it
publike
Christian
Magistrates
,
but
was
vnder
cruell
tyrants
in
persecution
:
and
therefore
those
that
were
taught
in
the
word
,
were
to
maintaine
their
teachers
by
liberall
contribution
,
otherwise
they
might
starue
:
but
now
the
Church
beeing
greatly
inriched
,
they
may
without
contribution
be
sufficiently
maintained
of
the
Church
goods
.
And
that
it
is
much
more
conuenient
for
the
Ministers
to
be
maintained
by
set
stipends
,
arising
from
goods
proper
to
the
Church
,
then
by
voluntarie
contribution
,
it
may
appeare
by
this
,
in
that
it
cuts
off
sundrie
inconueniences
which
in
voluntarie
contributions
either
cannot
be
,
or
are
hardly
auoided
.
First
,
slatterie
,
and
suspition
of
flatterie
,
in
beeing
thought
to
haue
some
persons
in
admiration
,
because
of
aduantage
.
Secondly
,
the
poorer
sort
are
no
way
disgraced
by
this
meanes
,
as
they
should
be
in
contributions
,
except
they
did
giue
ratably
as
the
rest
.
Thirdly
,
dissembling
and
deceit
,
in
making
as
though
they
receiued
little
,
when
as
they
haue
much
,
is
cut
off
in
a
set
stipend
.
Fourthly
,
the
euill
disposed
would
not
so
easily
cast
off
their
minister
,
and
seeke
a
new
that
would
teach
for
lesse
;
or
would
giue
nothing
at
all
,
if
they
were
touched
to
the
quicke
,
and
galled
for
their
sinnes
.
Fiftly
,
ostentation
in
some
in
giuing
much
,
and
disdaining
those
that
giue
lesse
.
Sixtly
,
suspition
of
couetousnes
and
filthie
lucre
in
the
ministers
in
seeming
to
take
of
those
to
whome
they
ought
to
giue
.
Seauenthly
,
disgrace
of
the
ministerie
,
in
gathering
themselues
,
or
sending
others
to
gather
the
peoples
liberalitie
from
dore
to
dore
.
Lastly
,
a
set
stipend
comes
nearer
the
order
appointed
by
God
,
in
maintaining
the
Priesthood
vnder
the
Leuiticall
law
.
In
the
next
place
,
I
will
answer
the
common
obiections
that
are
made
to
the
contrarie
,
by
such
as
thinke
it
is
as
easie
a
matter
,
to
say
seruice
in
the
church
,
as
to
do
seruice
in
the
house
:
to
stand
at
the
altar
of
God
,
as
to
follow
their
masters
plough
;
to
preach
in
the
pulpit
,
as
to
talke
in
the
tauerne
.
I.
Obiect.
2.
Thess.
3.
10.
They
which
will
not
worke
,
must
not
eate
.
But
Ministers
neuer
plow
,
nor
sow
,
nor
hedge
,
nor
ditch
,
nor
vse
any
painfull
labour
:
for
of
all
men
they
haue
the
easiest
liues
:
their
greatest
paines
is
to
read
ouer
a
few
bookes
,
or
to
speake
a
few
words
,
once
or
twise
a
weeke
.
Therefore
they
are
not
to
be
maintained
.
Ans.
There
is
a
twofold
labour
,
one
of
the
bodie
,
another
of
the
minde
:
now
albeit
the
ministers
doe
not
wearie
themselues
in
bodily
labour
,
yet
they
are
not
therefore
idle
:
for
the
labours
of
the
minde
,
doe
faire
exceede
the
labours
of
the
bodie
:
they
are
more
painefull
,
they
spend
the
spirits
more
,
they
consume
naturall
moisture
,
and
bring
old
age
sooner
.
The
holy
Ghost
calleth
the
ministerie
,
the
worke
of
the
ministerie
.
Eph.
4.
12.
nay
,
a
worthie
worke
.
1.
Tim.
3.
1.
therefore
Paul
saith
,
that
those
Elders
are
worthie
double
honour
that
labour
in
the
word
and
doctrine
.
1.
Tim.
5.
17.
and
he
exhorts
the
Thessalonians
that
they
would
know
them
that
labour
among
them
;
and
that
they
haue
them
in
singular
loue
for
their
works
sake
.
1.
Thess.
5.
12
,
13.
Hence
it
is
that
the
Scripture
doeth
vsually
compare
the
worke
of
the
ministerie
,
to
the
most
toylsome
labour
that
may
be
,
as
to
the
work
of
the
husbandman
,
to
setting
,
to
plowing
,
to
sowing
,
to
reaping
,
to
the
labour
in
the
vineyard
:
and
the
minister
,
to
a
builder
:
to
a
shepheard
,
that
watcheth
his
flocke
;
to
a
soldiour
that
fighteth
in
the
warres
,
&c.
Againe
,
we
may
not
iudge
of
the
painfulnes
of
the
calling
,
by
the
outward
appearance
:
for
so
a
man
would
thinke
a
King
had
the
easiest
life
of
all
;
when
as
the
truth
is
,
the
toyle
which
he
takes
and
the
cares
wherewith
he
is
possessed
,
doe
exceede
all
other
cares
:
if
a
man
knew
the
trauaile
that
is
required
to
the
welding
of
a
scepter
,
and
the
paine
that
is
taken
in
wearing
of
a
heauie
crowne
,
he
would
hardly
stoope
downe
,
to
take
the
one
into
his
hands
,
or
to
set
the
other
vpon
his
head
.
The
master
builder
doth
not
hewe
the
stones
,
nor
worke
the
morter
,
nor
carrie
the
rubbish
,
nor
any
such
drudgerie
;
but
onely
standeth
by
,
&
directeth
the
workemen
;
&
yet
his
labour
is
double
to
any
of
theirs
.
The
master
of
the
ship
(
a
man
would
thinke
)
were
idle
,
and
did
nothing
:
he
stands
not
to
the
tackling
,
he
stirreth
not
the
pumpe
,
he
driueth
not
the
oares
,
he
soundeth
not
the
deepe
,
he
rideth
not
the
ropes
;
but
onely
sitteth
still
at
the
sterne
,
and
looketh
to
the
pole-starre
,
and
guideth
the
compasse
;
yet
his
labour
passeth
all
the
rest
:
were
it
not
for
him
,
the
shippe
would
runne
her selfe
vnder
the
water
,
or
strike
vpon
the
rockes
,
or
be
split
vpon
the
sands
,
or
fall
soule
with
another
(
as
marriners
speake
.
)
Euen
so
for
all
the
world
fareth
it
with
the
Ministers
of
the
word
:
they
seeme
to
sit
still
,
to
be
at
ease
,
to
doe
nothing
;
and
yet
their
labour
is
double
and
treble
to
other
mens
bodily
labour
,
except
they
be
vnfaithfull
,
and
doe
the
worke
of
the
Lord
negligently
.
II.
Obiect.
Paul
laboured
with
his
hands
in
making
of
Tents
,
Act.
18.
3.
that
he
might
not
be
chargeable
to
any
,
Act.
20.
34.
2.
Thess.
3.
8.
Therefore
Preachers
are
to
maintaine
themselues
,
by
their
handy
labour
,
&
not
be
chargeable
to
the
Church
.
Ans.
Pauls
example
prooueth
not
,
that
the
minister
ought
to
liue
by
the
labour
of
his
hands
:
for
first
,
himselfe
receiued
a
contribution
of
the
Philippians
,
when
he
was
absent
from
them
Philip.
4.
16.
When
I
was
in
Thessalonica
ye
sent
once
,
and
afterward
againe
for
my
necessitie
.
Therefore
if
Paul
receiued
exhibition
from
other
churches
,
where
he
did
not
labour
,
it
is
lawefull
for
the
ministers
to
receiue
of
those
whome
they
doe
instruct
.
Secondly
,
consider
the
reasons
why
Paul
would
not
take
wages
of
the
Church
of
Corinth
,
&
some
others
.
I
lest
he
should
be
a
burden
vnto
them
.
2.
Thess.
3.
8.
We
wrought
with
labour
and
trauell
,
day
and
night
,
because
we
would
not
be
chargeable
to
any
of
you
.
2.
Cor.
11.
9.
In
all
things
I
kept
and
will
keepe
my selfe
,
that
I
should
not
be
grieuous
vnto
you
.
II.
That
he
might
giue
a
president
or
example
to
others
to
tread
in
his
steppes
.
2.
Thess.
3.
9.
Not
but
that
we
had
authoritie
,
but
that
we
might
make
our selues
an
example
to
them
to
follow
vs
.
III.
That
he
might
manifest
what
his
end
was
in
teaching
the
Gospel
,
not
to
seeke
himselfe
,
but
the
saluation
of
his
hearers
.
2.
Cor.
11.
14.
I
seeke
not
yours
,
but
you
.
And
vers.
19.
We
doe
all
things
for
your
edification
.
Philip.
4.
17.
Not
that
I
desire
a
gift
,
but
the
fruit
which
may
further
your
reckening
.
IV.
That
he
might
confound
the
false
Apostles
,
which
taught
not
freely
,
but
receiued
wages
for
their
labour
,
whereas
he
receiued
none
:
or
lest
they
should
,
slaunder
him
and
his
ministery
,
if
he
should
receiue
wages
:
that
he
did
it
for
filthy
lucre
.
2.
Cor.
11.
12.
But
what
I
doe
,
that
will
J
doe
,
that
I
may
cut
away
occasion
from
them
which
desire
occasion
,
that
they
might
be
found
like
vnto
vs
in
that
wherein
they
reioyce
.
Therfore
Pauls
example
is
altogether
impertinent
,
&
prooues
nothing
.
For
1.
he
himselfe
tooke
wages
:
2.
when
as
he
refused
it
,
it
was
vpon
speciall
consideration
:
3.
he
did
not
onely
permit
,
but
also
command
that
the
ministers
should
be
maintained
.
III.
Obiect.
Math.
10.
8.
Freely
ye
haue
receiued
,
freely
giue
:
therefore
as
it
was
vnlawfull
for
the
Apostles
to
take
any
reward
for
their
labour
,
so
is
it
for
preachers
at
this
day
.
Ans.
I.
This
text
is
specially
to
be
vnderstood
of
the
extraordinarie
gift
of
working
miracles
,
which
Christ
hauing
freely
bestowed
vpon
them
,
he
would
haue
them
to
vse
freely
,
not
seeking
thereby
to
enrich
themselues
by
exacting
or
taking
any
thing
,
or
to
winne
reputation
and
glory
among
men
.
II.
If
we
vnderstand
it
of
the
whole
ministerie
,
as
well
of
preaching
,
as
of
working
miracles
,
it
is
to
be
taken
as
a
precept
forbidding
only
filthy
lucre
,
that
they
should
not
make
marchandize
of
the
word
of
God
setting
it
to
sale
,
in
preaching
the
word
with
purpose
to
benefit
themselues
,
to
feede
their
bellies
,
or
to
get
a
name
and
reputation
in
the
world
,
which
is
forbidden
in
other
places
,
as
1.
Tim.
3.
3.
Tit.
1.
7.
but
for
the
glory
of
God
,
the
discharge
of
their
duties
,
and
the
saluation
of
their
hearers
.
Great
reason
there
is
of
this
precept
.
1.
Because
the
graces
of
God
exhibited
vnto
vs
in
the
preaching
of
the
word
,
are
so
pretious
,
that
they
cannot
be
valued
at
any
price
,
all
earthly
things
a
man
can
desire
,
are
not
to
be
compared
to
them
,
as
the
wise
man
saith
,
therefore
Peter
said
to
Simon
Magus
,
Thy
money
perish
with
thee
,
because
thou
thinkest
that
the
gift
of
God
may
be
obtained
by
money
,
Act.
8.
20.
2.
Because
it
is
not
in
mans
power
to
sell
them
,
seeing
he
is
not
Lord
ouer
them
,
but
steward
and
dispenser
of
them
,
1.
Cor.
4.
v.
1.
3.
Because
that
which
God
hath
giuen
freely
,
ought
not
to
be
sold
basely
:
seeing
by
that
meanes
,
that
is
made
saleable
,
which
God
would
haue
free
,
which
kind
of
marchandize
is
vsed
in
the
Church
of
Rome
at
this
day
,
in
their
Indulgences
,
wherein
they
sell
pardons
for
remission
of
sinnes
,
and
set
euen
heauen
it selfe
to
sale
,
for
a
small
summe
of
money
.
III.
This
text
must
so
be
expounded
,
as
that
it
crosse
not
other
precepts
in
this
commission
,
and
that
Christ
be
not
contrarie
to
himselfe
,
which
he
should
be
,
if
it
were
vnlawfull
for
preachers
to
take
any
thing
for
their
paines
:
for
in
the
10.
verse
he
saith
,
The
workeman
is
worthy
of
his
meate
:
therefore
he
may
receiue
it
:
and
vers
11.
he
enioyns
them
to
enquire
in
euery
towne
where
they
came
,
who
is
worthy
,
and
there
abide
.
Therefore
they
were
not
vtterly
barred
from
taking
all
necessaries
,
for
they
might
take
their
lodging
,
their
food
,
their
raimen●
;
with
this
they
were
to
be
content
,
and
more
then
this
they
might
not
take
,
though
it
were
offered
them
,
or
forced
vpon
them
.
Ti
〈…〉
Elizeus
refused
the
gift
offered
him
by
Naaman
for
curing
his
leprosie
,
least
Gods
gifts
should
be
made
a
ga
〈…〉
e
,
or
least
that
which
was
giuen
to
set
forth
Gods
glorie
immediately
,
should
be
an
occasion
of
satisfying
mens
greedie
desires
.
IU.
Obiect.
Math.
10.
9.
The
Apostles
are
forbidden
by
Christ
,
to
possesse
gold
,
or
siluer
,
&c.
Answ.
We
may
not
precisely
vrge
the
letter
of
the
text
,
for
so
we
shall
make
the
Apostles
practise
contrarie
to
Christ
precept
:
&
so
he
should
condemne
himselfe
,
for
he
had
his
bagge
,
which
Iudas
bare
.
He
had
besides
his
vpper
garment
,
Ioh.
13.
4.
and
coate
without
seame
.
Ioh.
19.
23.
Luk.
22.
36.
Peter
had
sandalls
,
Act.
12.
Paul
had
a
c●oake
,
2.
Tim.
4.
Yea
Christ
afterwards
saith
vnto
them
,
But
now
he
that
hath
a
bagge
let
him
take
it
,
and
likewise
a
s●rip
,
&c.
II.
It
was
a
temporary
precept
,
giuen
them
in
commission
only
for
that
present
,
and
their
going
without
gold
,
siluer
,
a
scrip
,
two
coates
,
shooes
,
a
staffe
,
signifies
,
that
they
should
goe
in
haste
,
committing
themselues
wholly
to
the
prouidence
of
God
,
not
caring
for
prouision
,
or
victuals
,
which
is
signified
by
a
scrip
,
by
siluer
,
&
gold
:
nor
of
change
of
raiment
,
signified
by
two
coates
:
nor
of
defending
themselues
against
violence
,
by
the
staffe
.
Vse
.
Here
we
see
that
there
are
two
sorts
of
men
in
the
Church
,
some
teachers
,
others
to
be
taught
,
called
in
scripture
teachers
and
hearers
.
The
ground
of
this
distinction
,
is
taken
from
the
good
pleasure
of
God
,
who
hath
ordained
that
man
should
be
taught
by
man
,
partly
because
of
mans
weakenesse
,
who
could
not
endure
the
glory
&
maiestie
of
God
,
speaking
vnto
him
:
partly
,
that
nothing
might
be
ascribed
to
the
excellencie
of
the
instrument
,
in
the
conuersion
of
men
,
but
that
God
might
haue
all
the
glorie
of
it
,
as
the
Apostle
speakes
,
2.
Cor.
4.
7.
We
haue
this
treasure
in
earthen
vessels
,
that
the
excellencie
of
that
power
,
might
be
of
God
,
and
not
of
man
.
There
is
setdown
,
Deut.
5.
v.
23.
&c.
a
notable
ground
for
the
institution
of
the
holy
ministerie
by
man
,
in
stead
of
Gods
liuely
voice
from
heauen
.
And
it
was
one
of
the
ends
which
God
had
in
giuing
his
law
in
so
great
maiestie
,
to
teach
vs
,
that
it
is
for
our
good
,
that
he
doth
not
instruct
vs
with
his
owne
liuely
voice
from
heauen
,
and
speake
vnto
vs
in
his
owne
person
:
and
that
therefore
we
should
be
content
,
nay
desirous
rather
to
be
taught
by
man
.
For
when
the
people
desired
that
they
might
not
heare
the
voice
of
the
Lord
any
more
,
but
that
Moses
might
speake
vnto
them
,
the
Lord
answered
,
They
haue
done
well
to
say
so
,
I
will
raise
them
vp
a
Prophet
from
among
their
brethren
,
like
vnto
thee
,
and
I
will
put
my
words
in
his
mouth
,
and
he
shall
speake
vnto
them
all
that
I
command
him
.
Deut.
18.
17
,
18.
This
crosseth
the
curiositie
of
those
,
who
not
contenting
themselues
with
the
word
of
God
deliuered
by
the
ministerie
of
man
,
desire
that
God
would
speake
vnto
them
with
his
owne
mouth
from
heauen
.
For
the
Israelites
found
it
by
experience
,
that
it
was
a
fearefull
thing
,
full
of
horrour
and
astonishment
to
heare
the
voice
of
God
,
therefore
they
desire
they
may
heare
it
no
more
,
lest
they
die
.
Deut.
18.
16.
But
the
Anabaptists
obiect
that
vnder
the
N.
T.
all
shall
be
taught
of
God
.
Ioh.
6.
v.
45.
and
Ier.
●1.
34.
He●
.
〈◊〉
.
〈◊〉
.
they
shall
not
teach
euery
man
his
neighbour
,
and
euery
man
his
brother
,
saying
,
Know
the
Lord
.
Therefore
the
publike
ministerie
is
now
needlesse
.
Ans.
The
wordes
must
not
be
vnderstood
simply
,
but
comparatiuely
,
and
synecdochically
.
Comparatiuely
,
that
there
shall
be
farre
greater
knowledge
vnder
the
new
Testament
,
then
was
vnder
the
old
.
Isa.
11.
9.
The
Apostle
saith
not
,
that
there
shall
be
no
teaching
at
all
,
(
for
Christ
hath
giuen
some
to
be
Prophets
,
others
Pastors
and
teachers
,
for
the
work
of
the
ministerie
,
and
the
edification
of
the
bodie
of
Christ
.
Eph.
4.
11
,
12.
)
But
that
there
shall
be
no
neede
of
this
kind
of
teaching
,
to
catechize
them
in
the
first
rudiments
,
as
to
teach
them
what
God
is
.
Synecdochically
,
not
of
perfect
and
absolute
knowledge
,
for
we
all
know
but
in
part
,
2.
Cor.
13.
12.
But
of
initiate
,
or
inchoate
knowledge
,
which
shall
be
consummate
in
the
life
to
come
.
Further
,
vpon
this
distinction
it
followeth
,
that
hearers
are
not
to
intermeddle
with
the
publike
duties
of
the
ministerie
,
for
euery
man
is
to
abide
in
the
calling
wherein
God
hath
placed
him
,
and
therein
to
liue
contented
.
1.
Cor.
7.
For
no
man
may
take
vnto
himselfe
this
honour
,
but
he
that
is
called
,
as
was
Aaron
,
Heb.
5.
4
For
albeit
it
be
true
which
Ambrose
writeth
,
that
in
the
beginning
of
the
preaching
of
the
Gospel
,
&
founding
I●
comment
.
〈◊〉
〈◊〉
●d
Ephes.
of
the
church
of
the
New
Testament
,
all
Christians
did
teach
and
baptize
indifferently
:
yet
afterward
,
when
the
Churches
were
founded
,
it
was
not
lawfull
,
neither
is
it
now
.
And
though
there
be
neither
male
nor
female
in
Christ
,
but
we
are
all
one
in
him
,
Gal.
3.
28.
namely
,
in
receiuing
of
the
Gospel
:
yet
in
dispensing
of
it
,
there
is
great
difference
:
it
beeing
vnlawefull
for
a
woman
to
preach
,
or
publikely
to
teach
.
I
permit
not
a
woman
to
teach
,
1.
Tim.
2.
12.
Let
women
keepe
silence
in
the
Churches
,
for
it
is
not
permitted
vnto
them
to
speake
,
1.
Cor.
14.
34.
Apoc.
2.
20.
This
coudemneth
the
fantasticall
opinion
of
the
Anabaptists
,
that
all
men
may
speake
publikely
without
any
difference
,
according
to
the
instinct
of
the
spirit
,
and
measure
of
his
gifts
.
Againe
,
when
Paul
saith
,
He
that
is
taught
in
the
word
,
&c.
him
that
taught
him
in
the
word
,
&c.
he
shewes
what
the
dutie
of
the
minister
is
,
that
lookes
to
liue
by
his
ministerie
,
namely
,
not
to
feed
his
auditorie
with
Philosophie
,
or
fables
,
or
lying
Legends
:
nor
to
preach
Poeticall
fictions
,
Thalmudicall
dreames
,
Schoolemens
quiddities
,
Popish
decrees
,
or
humane
constitutions
,
o●
to
tickle
the
itching
eares
of
his
auditory
with
the
fine
ringing
sentences
of
the
Fathers
(
●or
what
is
the
cha●●e
to
the
wheate
?
)
But
he
must
preach
the
word
of
God
:
for
there
is
no
word
nor
writing
in
the
world
besides
,
that
hath
a
promise
to
be
the
power
of
God
to
saluation
.
Rom.
1.
able
to
make
men
wise
to
saluation
.
2.
Tim.
3.
15.
to
giue
an
inheritance
amongst
them
that
are
sanctified
.
Act.
20.
To
be
liuely
&
mightie
in
operation
,
sharper
then
any
two
edged
sword
,
entring
through
,
euen
to
the
diuiding
asunder
of
the
soule
and
the
spirit
,
the
ioynts
and
the
marrow
,
and
to
be
a
discerner
of
the
though●s
and
intents
of
the
hearts
,
Heb.
4.
12.
and
that
can
make
the
man
of
God
absolute
to
euery
good
worke
.
2.
Tim.
3.
17.
but
onely
this
word
giuen
by
diuine
inspiration
.
It
beeing
not
onely
the
seed
by
which
we
are
begotten
and
borne
anew
,
but
the
food
by
which
we
are
nourished
:
both
milke
for
the
babe
,
that
is
,
a
nouice
in
religion
,
and
strong
meate
for
him
that
is
of
yeares
:
and
therefore
beeing
perfect
nourishment
,
the
bread
of
life
for
him
that
is
hungrie
,
and
the
water
of
life
for
him
that
is
thirstie
,
what
needes
there
any
more
?
Besides
,
no
word
nor
writing
hath
the
propertie
of
fire
saue
onely
the
word
of
God
,
to
dispell
the
darknes
of
ignorance
by
enlightening
the
minde
with
the
sauing
knowledge
of
the
truth
:
and
to
h●at
,
yea
to
enflame
the
affection
with
a
zeale
of
Gods
glorie
,
by
burning
vp
the
corruption
of
nature
.
Againe
,
Diuinitie
is
the
mist●is
,
all
liberall
arts
,
tongues
,
historie
,
&c.
are
but
handmaids
to
attend
vpon
her
:
now
when
the
mistris
is
speaking
,
it
is
good
manners
for
the
maide
to
hold
her
peace
.
To
this
word
alone
the
Prophets
were
tied
by
their
commission
,
What
I
shall
command
thee
,
that
shalt
thou
say
.
And
the
Apostles
,
You
shal
teach
what
I
haue
commanded
you
.
Christ
himselfe
taught
nothing
but
that
which
he
had
heard
&
receiued
of
his
father
.
Ioh.
8.
28.
Paul
deliuers
nothing
but
that
which
he
receiued
of
Christ
▪
1.
Cor.
11.
23.
and
taught
nothing
but
that
which
Moses
and
the
Prophets
had
written
.
Act.
26.
22.
Paul
commands
Timothie
to
charge
the
Pastours
of
Ephesus
,
that
they
teach
no
1.
Tim.
1.
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nec
aliud
,
vt
Bez●
,
nec
●liter
,
vt
vulg
ed●●io
.
diuers
doctrine
,
either
for
matter
or
manner
,
for
substance
or
circumstance
.
Yet
here
we
must
take
heede
of
extremities
:
for
in
some
cases
it
is
lawfull
in
preaching
to
vse
Philosophie
,
the
testimonie
of
prophane
writers
,
and
quotations
of
Fathers
.
I.
When
we
haue
to
deale
with
heathen
men
(
who
will
not
be
so
easily
mooued
with
the
authoritie
of
the
Scriptures
)
we
may
conuict
them
by
the
testimonie
of
their
owne
writers
,
as
Paul
did
the
Athenians
,
Epicures
,
and
Stoikes
,
by
the
testimonie
of
Aratus
,
Act.
17.
28.
and
the
Cretians
,
by
the
testimonie
of
Epimenides
.
Tit.
1.
12.
II.
In
preaching
to
a
mixt
congregation
,
where
some
are
infected
with
Poperie
,
or
some
other
heresie
,
and
will
not
receiue
the
doctrine
deliuered
,
nor
yeeld
vnto
the
truth
,
except
it
haue
the
consent
of
the
fathers
of
the
Church
.
III.
In
handling
of
some
controuersall
point
of
diuinitie
,
shewing
that
the
doctrine
we
teach
is
no
new
doctrine
,
but
that
which
was
taught
in
the
Primitiue
Church
,
especially
in
speaking
to
the
weake
,
who
haue
not
as
yet
left
their
old
superstition
wherein
they
were
nuzzeled
.
IIII.
To
cut
off
the
calumniations
of
the
malitious
aduersaries
,
who
must
needes
haue
their
mouthes
stopped
by
some
other
meanes
then
by
the
Scriptures
.
V.
In
the
necessarie
vnfolding
of
the
meaning
of
certaine
places
of
Scripture
,
which
without
Philosophie
cannot
be
conceiued
.
In
such
a
case
we
may
vse
humanitie
in
descending
to
the
reach
and
capacitie
of
the
auditorie
,
and
so
teach
heauenly
things
,
by
earthly
things
,
as
our
Sauiour
Christ
taught
regeneration
by
the
similitude
of
the
winde
.
Ioh.
3.
Yet
all
these
must
be
vsed
,
first
,
sparingly
,
secondly
,
when
there
is
iust
cause
,
thirdly
,
without
ostentation
,
fourthly
,
deliuering
nothing
to
the
people
,
the
ground
whereof
is
not
in
the
word
.
This
shewes
,
that
the
maine
scope
of
the
ministerie
,
is
,
to
preach
the
word
purely
,
and
to
applie
it
powerfully
to
the
consciences
of
men
:
and
it
condemnes
all
deceitfull
handling
of
the
word
,
and
all
huckster-like
dealing
,
in
mingling
wine
and
water
together
,
wheat
and
chaffe
,
gold
and
drosse
,
in
peruerting
it
with
aguish
and
sottish
conceits
,
in
wresting
it
with
allegories
,
tropologies
,
and
anagogies
,
and
in
wringing
the
text
till
they
make
it
bleede
,
and
so
(
as
an
ancient
writer
saith
)
Volusi●n
.
epist.
1.
ad
Nichol.
1.
Scripturarum
mammillas
dum
durius
press●rnnt
,
sanguinem
pro
lacte
biberunt
.
presse
the
two
dugges
of
the
Scriptures
,
the
old
and
new
Testament
,
that
in
stead
of
milke
they
drinke
nothing
but
blood
.
This
teacheth
the
hearers
likewise
to
rest
contented
with
the
bare
word
,
without
hungring
after
new
doctrines
,
as
the
Athenians
after
newes
,
or
beeing
drawne
away
from
the
simplicitie
that
is
in
Christ
,
by
the
subtiltie
of
seducers
;
or
by
deuises
and
quiddities
of
mans
braine
.
Let
those
therefore
which
loath
Manna
.
&
long
for
Quailes
,
remember
that
if
God
giue
them
their
desire
,
he
will
also
giue
them
their
desert
.
Let
them
take
heede
lest
he
punish
them
with
a
famine
,
not
of
bread
,
nor
a
thirst
of
water
,
but
of
hearing
the
word
.
Amos
8.
11.
And
let
those
that
haue
itching
eares
,
in
heaping
vp
to
themselues
a
multitude
of
teachers
,
take
heede
also
that
they
haue
not
tingling
2.
Tim
4
3.
eares
,
when
they
shall
heare
of
the
iudgements
of
God
for
〈◊〉
.
Sam.
3.
11.
the
contempt
of
his
word
.
Further
,
whereas
Paul
saith
,
He
that
teacheth
,
is
to
be
maintained
:
it
is
a
good
Item
for
all
idle
drones
that
will
not
labour
,
and
all
dumme
dogges
that
cannot
barke
,
they
may
not
expect
the
maintenance
which
is
due
vnto
the
Ministers
:
for
it
is
generally
true
of
all
men
,
and
much
more
true
of
the
Minister
,
that
he
which
will
not
labour
,
must
not
eate
.
And
great
reason
it
is
〈◊〉
.
Thess.
3.
10.
that
he
which
looketh
for
his
hire
,
should
doe
his
worke
:
he
that
would
liue
of
the
sacrifice
,
should
minister
at
the
altar
:
he
that
lookes
to
be
fedde
with
corporall
bread
,
should
breake
1.
Cor.
9.
vnto
his
hearers
the
bread
of
life
:
he
that
would
reape
carnall
things
should
sow
spirituall
things
:
he
that
would
not
haue
his
mouth
muzzeled
,
should
thresh
out
the
corne
:
he
that
would
drinke
of
the
wine
,
should
plant
the
grape
:
he
that
lookes
for
milke
,
should
feede
the
flocke
:
that
is
,
he
that
will
liue
of
the
Gospel
,
should
teach
the
Gospel
.
It
is
a
maxime
not
onely
of
the
Canon
law
,
but
grounded
vpon
the
law
of
nature
,
that
beneficium
postulat
officium
,
a
benefit
requireth
a
dutie
:
or
more
plainly
,
a
benefice
requireth
an
office
,
and
diligence
in
the
office
.
They
therefore
that
c●re
not
so
much
for
the
feeding
of
the
sheepe
,
as
for
the
feeding
of
themselues
,
and
feare
not
so
much
the
losse
of
the
flocke
,
as
the
losse
of
the
fleece
,
doe
not
onely
violate
the
law
of
God
,
but
euen
the
law
of
nations
,
and
the
law
of
nature
.
Againe
,
hence
I
gather
,
that
those
that
labour
in
the
word
and
doctrine
,
may
lawfully
take
wages
,
albeit
they
haue
sufficient
of
their
owne
to
maintaine
themselues
:
it
is
the
very
equitie
of
this
text
.
For
if
they
that
are
instructed
in
the
word
,
are
to
make
those
that
instructed
them
partakers
of
their
goods
:
then
it
is
lawfull
for
them
which
instruct
and
teach
,
to
receiue
something
in
recompence
of
their
labour
,
seeing
that
the
labourer
is
worthie
of
his
wages
.
Yet
this
one
caueat
must
be
remembred
,
that
if
receiuing
of
wages
be
a
hindrance
to
the
Gospel
(
as
it
would
haue
beene
in
Paul
)
it
is
not
lawfull
:
for
we
may
not
so
vse
our
libertie
,
as
that
we
thereby
hinder
the
free
course
of
the
Gospel
.
We
may
here
further
perceiue
the
great
want
of
deuotion
,
which
is
in
most
men
of
these
daies
.
For
as
the
crie
of
the
poore
in
the
streetes
,
and
at
our
dores
,
is
an
argument
that
there
is
no
mercie
,
no
bowells
of
pitie
and
compassion
:
So
,
in
that
there
are
so
many
needie
poore
wandring
Leuites
,
which
would
gladly
serue
for
a
morsell
of
bread
,
or
a
sute
of
raiment
,
it
is
a
pregnant
proofe
there
is
very
small
deuotion
in
men
for
the
maintenance
of
religion
;
especially
in
those
which
are
so
straight
laced
,
and
short
sleeued
,
in
bestowing
any
thing
for
the
good
of
the
Ministerie
,
and
yet
in
keeping
of
houndes
and
hawkes
,
and
worse
matters
,
in
maintaining
players
,
iesters
,
fooles
,
and
such
like
,
are
very
lauish
and
profuse
,
to
their
great
cost
.
This
hath
beene
the
practise
of
the
world
,
and
the
contemptible
estate
of
the
Ministerie
in
former
times
.
Foure
hundred
false
prophets
were
richly
prouided
for
at
Iezabels
table
,
1.
King
.
18.
19.
whereas
the
true
Prophets
of
God
in
the
meane
time
were
faine
to
hide
their
heads
,
hauing
scarse
bread
and
water
,
and
that
not
without
daunger
.
Well
,
her
practise
shall
condemne
a
number
of
professours
:
nay
,
our
forefathers
zeale
and
forwardnes
,
(
notwithstanding
they
liued
in
blindnes
)
shall
condemne
our
coldnes
,
in
this
behalfe
:
what
speake
I
of
our
forefathers
?
euen
the
stones
in
the
ruinated
Abbies
,
and
other
religious
houses
,
shall
rise
vp
in
iudgement
against
vs
:
for
those
places
could
maintaine
thirtie
or
fourtie
idle
bellies
,
which
did
nothing
but
nuzzle
men
in
superstitious
idolatrie
:
whereas
now
the
same
place
will
not
competently
maintaine
one
or
two
to
instruct
them
in
the
way
to
eternall
life
.
And
no
maruaile
:
for
we
take
from
the
Church
,
as
fast
as
they
gaue
to
it
.
In
old
time
they
were
wont
to
say
,
What
shall
we
giue
the
man
of
God
?
1.
Sam.
9.
but
now
with
the
sacrilegious
Church-robbers
,
they
say
,
Come
,
and
let
vs
take
the
houses
of
God
in
possession
.
Psal.
83.
12.
The
Iewes
were
exceeding
forward
and
liberall
in
their
contribution
to
the
Tabernacle
;
some
brought
gold
,
others
siluer
,
silke
,
pretious
stone
,
the
meaner
sort
,
rammes
skinnes
,
goats
haire
,
&c.
so
that
more
than
enough
was
offered
by
them
in
such
sort
that
Moses
was
forced
to
cause
a
proclamation
to
be
made
to
stay
the
people
from
offering
.
Exod.
36.
5.
6.
This
their
example
in
beeing
so
forward
to
contribute
to
the
materiall
Temple
,
shall
condemne
our
backwardnes
in
conferring
so
little
to
the
Ministers
,
who
are
the
liuing
temples
of
God
,
and
to
the
ministerie
which
is
in
the
place
of
the
altar
:
for
looke
by
how
much
God
hath
diminished
the
cost
of
the
altar
,
and
the
charges
of
the
ceremoniall
worship
vnder
the
old
Testament
,
by
so
much
more
doth
he
require
the
Ministerie
to
be
maintained
,
and
spirituall
worship
furthered
in
the
New
.
Lastly
,
if
they
that
doe
not
put
too
their
helping
hand
to
vphold
the
Ministerie
,
are
to
be
condemned
;
what
condemnation
trow
we
then
belongs
to
sacrilegious
persons
,
that
robbe
the
Church
of
her
reuenewes
,
and
deuoure
holy
things
?
7
Be
not
deceiued
,
God
is
not
mocked
:
for
whatsoeuer
a
man
soweth
,
that
shall
he
also
reape
.
Here
the
Apostle
preuenteth
sundrie
secret
obiections
against
the
former
precept
.
v.
6.
For
the
Galatians
might
plead
for
themselues
in
this
manner
.
Whereas
thou
enioynest
vs
to
make
those
which
instructed
vs
in
the
word
,
partakers
of
all
our
goods
:
alas
,
we
cannot
doe
it
.
It
is
an
vnreasonable
thing
thou
exactest
of
vs
:
for
,
as
for
some
of
vs
,
we
haue
a
great
familie
and
charge
to
looke
vnto
,
wife
and
children
to
prouide
for
;
and
for
them
we
must
prouide
,
otherwise
we
dente
the
faith
,
and
are
worse
then
infidells
.
1.
Tim.
5.
8.
others
,
are
poore
and
needie
,
fitter
a
great
deale
to
receiue
,
then
to
giue
:
and
those
that
can
giue
are
not
so
to
giue
,
that
others
may
be
eased
,
and
they
themselues
pinched
.
2.
Cor.
8.
13.
And
as
for
the
Ministers
themselues
,
many
of
them
are
couetous
and
insatiable
,
and
therefore
it
is
euill
spent
that
is
bestowed
vpon
them
:
some
of
them
need
not
,
and
therfore
we
neede
not
to
giue
:
and
why
doe
not
those
that
are
needie
,
follow
Pauls
example
,
who
laboured
with
his
hands
,
and
got
his
liuing
by
making
of
tents
,
because
he
would
not
be
chargeable
vnto
any
?
or
why
doe
they
not
lead
a
single
life
(
as
in
former
times
they
did
)
that
so
they
may
be
lesse
burdensome
to
the
Church
,
and
more
beneficial
to
their
brethren
?
Besides
all
this
,
God
hath
promised
,
he
will
be
the
portion
and
inheritance
of
the
Leuites
;
and
therefore
we
neede
not
be
so
hastie
to
share
with
them
in
all
our
goods
.
To
these
and
all
other
vaine
and
friuolous
excuses
of
the
same
kind
,
made
by
worldlings
of
corrupted
minds
,
the
Apostle
answereth
in
these
words
,
Be
not
deceiued
,
God
is
not
mocked
,
as
if
he
should
say
,
I
know
right
well
,
you
are
very
cunning
in
seeking
out
shifts
and
pretending
reasons
to
excuse
your
faults
,
and
to
exempt
your selues
from
the
preformance
of
the
former
duty
,
and
so
to
couer
the
cursed
couetuousnes
of
your
harts
with
colorable
excuses
:
But
,
be
not
deceiued
brethren
,
they
are
but
figg
leaues
,
you
do
but
danse
in
a
nette
,
you
cannot
bleare
the
all-seeing
eyes
of
God
:
howsoeuer
these
reasons
may
perswade
you
,
&
go
for
currant
with
men
,
yet
they
are
but
counterfaite
in
gods
ostimate
(
with
whome
you
haue
to
deale
,
)
who
is
not
mocked
,
nor
cannot
be
deceiued
,
nor
will
not
be
deluded
with
such
vaine
excuses
:
therefore
take
heed
lest
in
going
about
to
deceiue
them
,
you
deceiue
your selues
:
for
looke
how
you
deale
with
them
,
God
will
deale
with
you
:
&
with
what
measure
you
mete
vnto
them
,
the
same
he
will
measure
to
you
againe
;
for
as
you
sowe
,
so
shall
you
reape
.
So
that
in
these
words
the
Apostle
doth
summarily
comprise
these
three
things
.
First
,
a
disswasion
from
this
their
vaine
reasoning
,
and
wicked
practise
,
laid
downe
by
way
of
preuention
,
Be
not
deceiued
.
Secondly
,
a
reason
of
the
dehortation
,
shewing
that
these
their
excuses
are
but
friuolous
and
vaine
,
God
is
not
mocked
.
Thirdly
,
a
confirmation
or
proofe
of
his
former
reason
,
for
whatsoeuer
a
man
soweth
,
that
shall
be
reape
.
The
disswasion
is
laid
downe
in
these
words
.
Be
not
deceiued
.
The
like
phrase
of
speech
we
haue
in
sundry
other
places
,
as
in
that
aduertisement
which
Hezekiah
giueth
the
Leuites
.
2.
Chron.
29.
11.
Now
my
sonnes
be
not
deceiued
.
And
Paul
the
Corinthians
.
1.
Cor.
6.
9.
be
not
deceiued
,
neither
fornicators
,
&c.
1.
Cor.
15.
33.
be
not
deceiued
,
euill
speeches
corrupt
good
manners
.
Now
men
erre
and
are
deceiued
sundry
waies
,
both
in
diuine
and
humane
things
(
which
appertaine
not
to
this
place
.
)
Touching
the
deceit
here
mentioned
,
we
are
to
know
that
a
man
may
be
deceiued
and
that
by
himselfe
two
waies
.
First
,
through
ignorance
,
in
iudging
that
to
be
no
finne
,
which
is
a
sinne
,
as
Malach.
2.
17.
when
a
man
is
perswaded
that
God
is
to
be
worshipped
in
an
image
:
that
when
he
persecutes
the
saints
of
God
,
he
doth
God
good
seruice
.
Secondly
,
when
men
are
so
wickedly
willfull
,
that
they
wittingly
deceiue
themselues
,
in
thinking
they
can
deceiue
god
himselfe
,
and
so
cunningly
handle
the
matter
that
he
shall
not
know
their
words
,
nor
see
their
works
,
nor
vnderstand
their
thoughts
:
that
whether
they
do
good
or
euill
,
giue
to
the
ministery
,
or
not
;
liue
according
to
the
flesh
,
or
according
to
the
spirit
,
it
is
all
one
,
seeing
he
considereth
it
not
,
and
so
promise
to
themselues
impunity
,
though
they
●inne
willingly
,
as
Eue
did
in
putting
a
peraduenture
,
where
Gods
threat
was
peremptorie
.
Both
these
sorts
of
deceit
are
here
vnderstood
specially
the
latter
.
Use.
Hence
we
may
obserue
the
deceitfulnes
of
sinne
,
which
maketh
men
thinke
all
is
well
with
them
,
and
that
there
is
no
danger
,
&c.
when
the
case
is
farre
otherwise
.
This
shewes
that
the
heart
of
man
is
deceitfull
aboue
measure
(
as
the
Prophet
saith
)
who
can
finde
it
out
?
or
who
can
sound
the
depth
of
the
deceit
of
his
owne
heart
?
or
who
knows
the
infinite
windings
and
turnings
which
are
in
this
intricate
Labyrinth
?
Now
this
commeth
to
passe
,
partly
by
reason
of
originall
corruption
,
which
the
Apostle
saith
is
deceitfull
,
Hebr.
3.
13.
Take
heede
lest
any
of
you
be
hardened
through
the
deceitfulnes
of
sinne
:
partly
,
by
reason
of
long
custome
in
sinne
,
whereby
the
heart
is
inured
to
deceit
,
Psal.
32.
2.
Blessed
is
the
man
—
in
whose
spirit
there
is
no
guile
.
For
from
this
double
ground
it
commeth
to
passe
,
that
men
are
so
wittie
in
defrauding
the
Ministers
of
their
due
,
in
cutting
them
short
of
their
allowance
,
in
embezeling
and
purloining
from
them
what
they
can
:
and
so
ingenious
in
inuenting
probable
reasons
,
and
plausible
arguments
,
to
deceiue
themselues
withall
,
in
accounting
all
to
be
gained
that
is
thus
gotten
.
This
teacheth
vs
,
first
of
all
,
to
pray
instantly
that
God
would
open
our
eyes
that
we
may
see
our
hidden
corruptions
,
and
that
he
would
annoint
them
with
the
eye-salue
of
his
spirit
,
that
we
may
clearely
see
,
and
rightly
discerne
of
things
that
differ
,
considering
that
sinne
doth
often
apparell
it selfe
with
the
cloake
of
vertue
.
Secondly
,
we
are
to
suspect
our selues
of
our
secret
sinnes
,
and
to
aggraua●e
our
knowne
sinnes
by
all
circumstances
,
seeing
we
may
so
easily
deceiue
our selues
,
in
flattering
our selues
to
be
cleare
of
this
or
that
sinne
:
or
at
least
not
to
be
so
grieuous
sinners
as
in
truth
we
are
.
Thirdly
,
that
it
is
the
dutie
of
the
Minister
to
warne
the
people
to
take
heed
that
they
be
not
deceiued
,
as
Paul
doth
,
Eph.
5.
6.
Let
no
man
deceiue
you
with
vaine
words
:
for
,
for
such
things-commeth
the
wrath
of
God
vpon
the
children
of
disobedience
.
Againe
,
hence
I
gather
,
that
in
the
prime
of
the
Church
in
the
Apostles
daies
,
when
the
Church
of
the
New
Testament
was
but
in
founding
,
the
ministerie
was
in
contempt
:
and
(
as
it
may
appeare
out
of
other
places
)
the
ministers
were
not
onely
neglected
,
or
contemned
,
but
reuiled
,
persecuted
,
accounted
as
the
fi●th
of
the
world
,
and
the
of-skouring
of
all
things
,
2.
Cor.
4.
13.
or
where
they
were
better
intreated
,
they
were
but
abused
,
scorned
,
reputed
brain
sicke
fellowes
,
as
the
Prophet
was
,
2
,
King
.
9.
1●
.
and
Paul
,
Act.
26.
24.
This
hath
beene
,
and
is
the
account
which
the
world
maketh
of
the
ministers
of
God
,
which
must
be
so
farre
from
discouraging
vs
,
that
it
should
minister
rather
matter
of
ioy
vnto
vs
,
in
that
we
are
conformable
by
this
meanes
to
Christ
our
head
,
who
was
not
onely
neglected
of
all
,
not
hauing
where
to
rest
his
head
,
Luk.
9.
58.
but
laughed
to
skorne
,
accounted
a
pot-companion
,
a
drunkard
,
and
a
glutton
,
a
sorcerer
,
one
that
had
a
deuill
,
and
was
madde
,
Ioh.
10.
20.
For
if
we
suffer
with
him
,
we
shall
be
glorified
with
him
.
Rom.
8.
17.
Thus
much
of
the
dehortation
:
the
reason
followes
to
be
considered
in
the
second
place
,
in
these
wordes
,
God
is
not
mocked
,
where
the
Apostle
shewes
that
their
excuses
are
but
vaine
,
because
God
is
not
mocked
,
nor
will
not
be
deluded
with
such
pretenses
.
First
here
the
Apostles
dealing
is
worthy
to
be
obserued
,
in
that
,
reproouing
them
which
neglected
their
dutie
to
the
ministers
of
the
word
,
he
bringeth
in
God
himselfe
taking
the
matter
into
his
owne
hand
,
making
the
ministers
quarrell
,
his
owne
quarrell
:
and
this
he
doth
,
to
the
end
we
might
see
whom
we
haue
to
deale
withall
,
and
whom
we
do
abuse
,
when
we
abuse
the
ministers
of
the
word
;
to
witt
,
that
we
abuse
not
man
,
but
God
.
For
albeit
,
it
be
true
of
all
and
euery
sinne
,
which
Dauid
confesseth
of
his
owne
particular
murther
and
adultery
,
that
it
is
against
God
,
yea
against
him
alone
.
Psal.
51.
4.
yet
in
these
and
such
like
cases
which
tend
to
the
vndermining
of
his
Church
,
and
the
decay
of
his
religion
and
worship
,
he
taketh
himselfe
more
directly
aimed
at
,
and
more
nearely
touched
.
When
the
Israelites
refused
to
haue
Samuell
and
his
sonnes
to
rule
ouer
them
,
the
Lord
saith
They
haue
not
cast
thee
away
,
but
they
haue
cast
me
away
,
that
I
should
not
raigne
ouer
them
1.
Sam.
8.
7.
When
the
Leuites
were
defrauded
of
their
due
,
the
Lord
by
his
prophet
telleth
the
people
,
Ye
haue
spoiled
me
in
tithes
&
offerings
,
Mal.
3.
8.
So
,
in
this
place
,
when
the
Galatians
did
wrongfully
withhold
and
keepe
backe
that
competent
allowance
,
that
was
due
to
their
teachers
;
he
telleth
them
that
it
was
a
sinne
tending
against
God
,
who
is
not
,
nor
will
not
,
nor
cannot
be
mocked
:
for
what
wrong
soeuer
is
done
to
the
messenger
that
is
sent
,
the
same
is
done
to
his
Lord
that
sent
him
:
&
whatsoeuer
disgrace
or
indignitie
is
offered
an
Embassadour
,
the
same
redounds
to
the
Prince
,
whose
Embassadour
he
is
.
This
ought
to
be
a
Caueat
vnto
vs
,
to
take
heed
howe
we
contemne
or
neglect
the
ministers
of
God
,
seeing
whatsoeuer
wrong
is
done
them
,
Christ
takes
it
as
done
to
himselfe
,
Matth.
25.
45.
Act.
9.
4.
This
lets
vs
see
the
hainous
sinnes
of
many
that
professe
the
Gospel
,
specially
in
this
kind
,
who
,
now
at
this
day
(
if
euer
)
are
ingenious
in
defrauding
,
and
eloquent
in
declaiming
against
the
ministers
of
the
word
:
in
laughing
them
to
skorne
,
as
they
did
our
Sauiour
Christ
,
Mark
.
5.
40.
and
abusing
them
in
tearmes
and
taunts
,
calling
them
bald
priests
,
as
young
children
called
Elizeus
balde
pale
,
(
no
doubt
following
the
example
of
their
parents
,
of
whome
they
learned
it
)
ascend
thou
balde
pate
,
ascend
thou
balde
pate
,
2.
King
.
2.
23.
that
they
are
too
full
of
the
spirit
,
as
they
derided
the
Apostles
,
in
saying
,
they
were
full
of
newe
wine
,
Act.
2.
13.
in
making
them
their
table
talke
,
making
songs
of
them
,
as
the
drunkards
did
of
Dauid
,
and
Ieremie
.
In
scourging
them
with
the
whippe
of
the
tongue
,
as
the
Stoicks
called
Paul
a
babbler
.
Act.
17.
18.
and
Festus
,
a
madde
man
,
Act.
26.
Nowe
in
that
they
thus
scornefully
abuse
his
ministers
,
and
so
indignely
,
and
disdainefully
intreat
his
messengers
,
and
Embassadours
;
what
doe
they
els
but
abuse
Christ
Iesus
himselfe
,
and
through
their
sides
,
wound
and
crucifie
him
againe
?
When
Sanacherib
King
of
Ashur
reuiled
Ierusalem
&
Hezekiah
the
king
,
what
saies
the
Lord
?
O
virgin
daughter
of
Sion
,
he
hath
despised
thee
,
and
laughed
thee
to
skorne
:
O
daughter
of
Ierusalem
,
he
hath
shaken
his
head
at
thee
.
Whome
hast
thou
railedon
,
and
blasphemed
?
and
against
whome
hast
thou
exalted
thy
voice
,
and
lifted
vp
thine
eies
on
high
?
euen
against
the
holy
one
of
Israel
.
Esay
,
37.
v.
22
,
23.
The
vse
.
Hence
we
learne
,
that
God
hath
an
exact
knowledge
of
all
our
actions
,
&
cannot
be
deluded
,
Prou.
15.
11.
Hell
and
destruction
are
before
him
,
how
much
more
,
&c.
Psal.
11.
4.
His
eies
consider
,
his
eie
liddes
trie
the
children
of
men
.
Psal.
139.
v.
2.
He
knowes
our
thoughts
long
before
they
be
.
Hebr.
4.
12.
All
things
are
naked
and
bate
in
his
sight
.
Reason
it selfe
shewes
,
that
he
which
made
the
cie
cannot
but
see
,
he
that
made
the
heart
and
minde
,
cannot
but
vnderstand
the
frame
&
motion
thereof
,
Psal.
94.
v.
9.
10.
&c.
II.
This
shewes
the
madnesse
of
those
which
say
,
God
heareth
not
,
seeth
not
,
vnderstandeth
not
,
or
which
say
in
their
hearts
,
How
should
he
heare
?
is
their
knowledge
in
the
most
high
?
or
can
he
see
through
the
thicke
cloud
?
III.
Hence
we
are
taught
in
our
praiers
,
to
power
forth
our
hearts
before
the
Lord
,
without
concealing
so
much
as
the
least
sinne
,
seeing
we
may
easily
delude
men
,
and
deceiue
our selues
,
but
God
we
cannot
deceiue
.
IV.
It
ought
to
be
a
bridle
to
vs
to
curbe
and
keepe
in
our
corruptions
,
considering
his
eies
pierce
the
darknesse
,
the
most
secret
and
hidden
places
,
yea
euen
the
secret
closets
and
cabinets
of
our
hearts
.
Thus
much
of
the
reason
:
I
proceed
to
the
confirmation
or
proofe
of
his
reason
,
in
these
words
,
For
whatsoeuer
a
man
soweth
,
that
shall
he
also
reape
.
Where
the
Apostle
prooues
,
that
God
will
not
be
mocked
with
vaine
excuses
,
seeing
he
will
render
to
euery
man
,
according
to
his
workes
,
which
is
signified
by
this
allegoricall
speech
of
sowing
and
reaping
so
often
vsed
in
Scripture
,
as
5.
Cor.
9.
11.
2.
Cor.
9.
6.
in
which
places
,
labour
and
cost
in
doing
good
,
and
being
beneficiall
,
specially
to
the
ministers
of
the
word
,
is
compared
to
seed
;
the
workers
to
seeds-men
;
the
ministers
to
whome
this
benefit
is
conferred
,
to
the
tilled
ground
:
the
gaine
that
accrewes
vnto
them
thereby
,
to
the
haruest
,
wherewith
God
will
reward
them
,
and
that
according
to
their
workes
,
in
the
generall
day
of
retribution
.
This
metaphor
of
sowing
,
doeth
elsewhere
signifie
all
the
morall
actions
of
a
mans
life
,
whether
they
be
good
or
euill
.
Of
good
actions
Salomon
saith
,
He
that
soweth
righteousnesse
,
hath
a
sure
recompence
,
Prou.
11.
18.
Of
euill
actions
,
he
saith
,
He
that
soweth
iniquitie
,
shall
reape
affliction
.
Prou.
22.
8.
But
here
Paul
restraines
it
,
to
those
good
workes
of
liberalitie
,
which
are
performed
in
the
maintenance
of
the
ministerie
.
And
he
calleth
that
which
is
bestowed
vpon
the
ministers
of
the
word
,
seede
,
which
beeing
sowne
,
doeth
recompence
the
cost
,
thirtie
,
sixtie
,
an
hundred
fold
:
that
so
they
might
not
think
their
labor
lost
,
nor
their
cost
bestowed
in
vaine
,
seeing
they
were
to
receiue
,
that
which
they
laid
forth
,
with
aduantage
.
But
here
it
may
be
said
,
This
prouerbiall
sentence
is
not
alwaie
true
:
for
sometime
men
sowe
much
,
&
gather
but
litle
,
Deut.
28.
38.
Agg.
1.
6.
nay
sometime
they
sowe
,
and
reape
not
.
Mich.
6.
15.
Againe
experience
shewes
,
that
,
that
which
is
sowen
,
may
degenerate
into
another
kind
Ans.
It
is
not
necessarie
that
prouerbiall
sentences
should
be
true
at
all
times
,
and
in
euery
particular
:
if
they
be
true
for
the
most
part
,
or
in
that
for
which
they
are
brought
,
it
is
sufficient
,
as
that
,
Matth.
13.
57.
a
prophet
is
not
accepted
in
his
owne
countrie
is
for
the
most
part
true
,
though
not
alwaies
.
So
,
whatsoeuer
a
man
soweth
,
the
same
commonly
,
and
vsually
,
he
doeth
reape
.
But
it
will
be
said
,
howe
can
a
man
reape
that
which
he
soweth
;
seeing
that
Christ
affirmeth
it
to
be
a
true
saying
,
that
one
soweth
,
and
another
reapeth
?
Ioh.
4.
37.
Ans.
In
that
one
soweth
,
and
another
reapeth
,
it
is
not
to
bee
imputed
to
nature
,
but
to
the
speciall
prouidence
of
god
:
the
words
are
to
be
vnderstood
of
the
prophets
,
who
were
the
seedsmen
,
in
sowing
the
seedes
of
the
Gospel
;
&
of
the
Apostles
,
who
were
the
reapers
,
whose
plaine
and
powerfull
preaching
of
the
Gospel
,
did
as
farre
exceede
that
of
the
prophets
,
as
the
haruest
doth
the
seed
time
.
Thus
the
time
vnder
the
Law
,
is
resembled
to
childhood
,
and
infancie
,
that
vnder
the
Gospell
,
to
mans
estate
,
Gal.
4.
1.
&c.
Againe
,
it
may
be
said
,
the
husbandman
soweth
not
the
body
that
shall
be
,
1.
Cor.
15.
37.
Therefore
he
reapeth
not
that
which
he
sowed
.
Ans.
He
reapeth
not
the
same
indiuiduall
,
but
yet
the
same
specificall
bodie
.
It
may
further
be
doubted
of
the
trueth
of
that
which
is
signified
by
this
prouerbiall
sentence
,
namely
,
whether
euery
man
shal
receiue
according
to
his
workes
,
for
so
euery
man
should
be
condemned
.
To
which
I
answer
,
that
it
is
not
vniuersally
true
,
for
if
the
righteous
commit
iniquitie
,
all
his
righteousnesse
shall
be
no
more
remembred
:
and
,
if
a
wicked
man
turne
from
his
sinne
,
none
of
his
sinnes
that
he
hath
committed
shall
be
mentioned
vnto
him
,
Ezeck.
33.
13
,
16.
It
must
therefore
be
restrained
thus
.
He
that
doeth
wickedly
,
and
perseuereth
therein
to
the
ende
:
He
that
doeth
well
,
and
continueth
in
well
doing
,
shall
receiue
according
to
his
workes
;
the
seedes
of
his
former
sinnes
shall
not
growe
vp
to
the
haruest
of
condemnation
.
For
it
is
the
priuiledge
,
yea
the
happinesse
of
a
righteous
man
,
so
to
haue
his
finnes
couered
with
the
robes
of
Christ
his
righteousnesse
,
as
that
they
shall
neuer
be
vncouered
to
his
shame
.
Psal.
32.
Esay
,
43.
25.
Againe
,
it
may
hence
be
prooued
;
in
that
sanctification
in
death
,
is
perfected
,
originall
corruption
beeing
vtterly
abolished
:
and
therefore
though
the
booke
of
a
regenerate
mans
conscience
be
opened
at
the
day
of
iudgement
,
yet
nothing
shall
be
found
in
it
,
but
his
good
workes
,
which
follow
him
till
the
resurrection
.
Apoc.
14.
13.
Besides
this
,
in
the
last
sentence
pronounced
by
our
Sauiour
Christ
,
Math.
25.
only
their
good
workes
are
mentioned
,
Come
ye
blessed
of
my
father
,
inherit
the
kingdome
prepared
for
you
,
for
I
was
hungrie
,
and
ye
fedde
me
,
&c.
their
sinnes
and
imperfections
,
not
so
much
as
once
named
,
but
concealed
and
passed
ouer
.
II.
Obiect.
It
may
be
said
,
that
neither
the
good
nor
the
bad
doe
reape
that
which
they
haue
sowne
:
the
godly
for
the
seeds
of
good
works
,
reape
nothing
but
affliction
:
the
wicked
for
the
cursed
seeds
of
a
damnable
life
,
comfort
and
contentation
.
To
which
I
answer
,
that
it
is
not
true
,
if
we
restraine
it
to
the
tearme
of
this
life
,
for
so
all
men
reape
not
,
as
they
haue
sowne
:
But
it
is
vndoubtedly
true
of
the
life
to
come
:
for
the
iustice
of
God
requires
that
all
should
be
rewarded
according
to
their
workes
.
Rom.
2.
Hence
therefore
we
may
gather
,
that
seeing
men
must
reape
as
they
sow
,
and
yet
doe
not
reape
,
nor
receiue
their
reward
in
this
life
:
that
there
is
another
life
after
this
,
in
which
God
will
giue
to
euery
one
as
his
workes
shall
be
,
and
therfore
there
shall
be
a
iudgement
.
And
because
the
bodie
was
partaker
with
the
soule
either
in
doing
good
or
euill
,
it
is
iust
likewise
it
should
be
partaker
either
of
miserie
,
or
felicitie
:
and
therefore
there
shall
be
a
resurrection
.
III.
Obiect.
The
whore
of
Babylon
must
be
rewarded
double
.
Apoc.
18.
6.
In
the
cuppe
that
shee
hath
filled
to
you
,
fill
her
the
donble
.
And
the
Saints
pray
thus
to
God
,
Render
to
our
neighbours
seuenfold
into
their
bosome
.
Psal.
79.
12.
Therefore
it
seemeth
that
some
men
shall
not
be
iudged
according
to
their
works
,
because
they
are
punished
aboue
their
deserts
.
Ans
Shee
is
rewarded
double
,
yet
not
aboue
,
but
according
to
her
deserts
,
giue
her
double
according
to
her
workes
,
v.
6.
the
meaning
is
not
,
that
shee
should
be
punished
twise
as
much
as
shee
had
deserued
(
for
it
is
the
law
of
God
that
the
malefactour
should
be
beaten
with
a
certaine
number
of
stripes
,
not
aboue
,
but
according
to
his
trespasse
.
Deut.
29.
2.
)
but
that
shee
should
be
tormented
,
twise
as
much
as
shee
had
tormented
others
.
Againe
,
these
phrases
and
formes
of
speech
,
of
rewarding
double
,
or
seuen
fold
,
signifie
,
that
God
will
pay
wicked
men
whome
to
the
full
(
a
definite
number
beeing
put
for
an
indefinite
)
as
Gen.
4.
15.
Doubtlesse
,
whosoeuer
slaieth
Cain
shall
be
punished
seuen
fold
.
The
meaning
is
not
,
that
the
murtherer
of
Cain
should
be
punished
seuen
fold
more
then
he
was
punished
for
killing
his
brother
Abel
(
for
it
should
not
haue
beene
so
great
a
sinne
for
a
man
to
haue
killed
him
,
as
it
was
for
him
to
kill
his
brother
)
but
that
he
should
be
most
seuerely
and
grieuously
punished
.
IIII.
Obiect.
Infants
haue
no
works
whereby
they
may
be
iudged
,
seeing
they
doe
neither
good
nor
euill
,
as
the
Scripture
speaketh
of
Iacob
and
Esau
,
Rom.
9.
11.
therefore
all
shall
not
be
iudged
according
to
workes
.
Ans.
These
phrases
of
Scripture
,
As
a
man
sowes
,
so
shall
be
reape
:
euery
one
shall
receiue
according
to
his
workes
,
&c.
are
not
to
be
extended
to
all
,
but
must
be
restrained
to
such
as
haue
works
,
&
knowledge
,
to
discerne
betwixt
good
and
euill
,
which
infants
haue
not
.
For
besides
that
they
are
destitute
of
workes
,
they
also
want
the
vse
of
reason
:
and
therefore
they
shall
not
be
iudged
by
the
booke
of
conscience
,
but
by
the
booke
of
life
.
For
to
say
as
Hugo
de
S.
Vict.
doth
,
vpon
the
Rom.
quaest.
59.
that
they
shall
be
condemned
for
the
sinnes
which
their
parents
committed
in
their
conception
and
natiuitie
,
as
though
they
themselues
had
actually
committed
them
,
is
contrarie
to
that
Ezek.
18.
20.
the
sonne
shall
not
beare
the
iniquitie
of
the
father
.
U.
Obiect.
But
how
shall
they
be
pronounced
iust
,
who
beeing
come
to
yeares
of
discretion
,
yet
haue
no
good
works
,
as
Lazarus
,
and
the
theefe
vpon
the
crosse
,
who
liuing
leudly
all
his
life
long
,
was
converted
at
the
last
gaspe
?
Ans.
That
Lazarus
had
no
good
works
,
whereby
he
might
be
declared
iust
,
it
cannot
be
prooued
:
the
contrarie
rather
may
be
gathered
out
of
Scripture
:
and
that
the
good
theefe
had
no
good
works
,
it
is
flit
against
the
text
,
Luk.
23.
40
,
41.
where
he
maketh
a
notable
confession
of
Christ
,
and
rebuketh
his
fellow
,
labouring
to
bring
him
to
the
faith
,
which
was
a
memorable
fact
of
Christian
charitie
.
Secondly
,
though
it
were
graunted
that
they
had
no
good
works
in
action
;
yet
they
were
full
of
good
workes
in
affection
,
and
by
these
they
were
to
be
iudged
,
God
accepting
in
his
children
the
will
for
the
deede
.
Lazarus
by
reason
of
his
extreame
pouertie
,
and
the
theefe
by
reason
of
the
shortnes
of
time
which
he
had
to
liue
in
the
world
,
could
not
be
plentifull
in
good
workes
,
thereby
to
giue
sufficient
testimonie
of
their
vnfained
faith
:
yet
God
accepteth
a
man
according
to
that
which
he
hath
,
and
not
according
to
that
which
he
hath
not
,
accepting
the
will
for
the
deede
,
as
he
accepted
the
willingnes
of
Abraham
to
sacrifice
his
sonne
,
as
though
he
had
sacrificed
him
indeede
.
Gen.
22.
VI.
Obiect.
God
doth
not
proportionate
the
reward
to
the
worke
,
because
he
doth
reward
works
which
are
finite
&
temporall
,
with
infinite
and
eternall
punishment
.
Ans.
Sinne
beeing
considered
in
respect
of
the
act
,
as
it
is
a
transient
action
,
is
finite
.
But
in
a
threefold
confideration
,
it
is
infinite
.
First
,
in
respect
of
the
obiect
against
whome
it
is
committed
:
for
beeing
the
offence
of
an
infinite
Maiestie
,
it
doth
deserue
infinite
punishment
:
for
if
he
that
clippes
the
Kings
coyne
,
or
defaceth
the
Kings
armes
,
or
counterfaitet●
the
broad
seale
of
England
,
or
the
Princes
priuie
seale
,
ought
to
die
as
a
traytour
,
because
this
disgrace
tendeth
to
the
person
of
the
Prince
:
much
more
ought
he
that
violates
the
law
of
God
,
die
the
first
and
second
death
,
seeing
the
breach
thereof
doth
not
onely
tend
to
the
defacing
of
his
owne
image
in
vs
,
but
to
the
person
of
God
himselfe
,
who
in
euery
sinne
is
contemned
,
and
dishonoured
.
Secondly
,
sinne
is
infinite
in
respect
of
the
subiect
.
For
seeing
that
the
soule
is
immortall
,
and
that
the
guilt
of
sinne
and
the
blot
together
,
doe
staine
the
soule
,
as
the
crim●in
or
ska●let
die
,
the
silke
or
the
wooll
,
and
can
no
more
be
seuered
from
the
soule
,
then
spots
from
the
Leopard
:
it
remaineth
that
sinne
is
infinite
in
durance
,
and
so
deserueth
eternall
punishment
.
Thirdly
,
it
is
infinite
in
respect
of
the
minde
,
desire
,
and
intent
of
the
sinner
,
whose
desire
is
still
to
walke
on
in
his
sinnes
,
and
except
God
should
cut
off
the
line
of
his
life
▪
neuer
to
giue
ouer
sinning
,
but
to
runne
on
in
infinitum
,
committing
of
sinne
euen
with
greedinesse
.
Thus
hauing
the
meaning
of
the
words
,
let
vs
come
to
the
doctrine
and
vse
.
There
be
two
principall
reasons
which
hinder
men
from
beeing
beneficiall
and
liberall
to
the
Ministerie
.
The
first
is
,
because
they
thinke
all
is
lost
that
is
bestowed
that
way
.
The
second
is
,
because
they
are
afraid
lest
themselues
should
want
.
To
both
which
the
Apostle
makes
answer
in
this
place
,
comparing
our
beneficence
in
the
vpholding
,
maintaining
,
countenancing
of
the
Ministerie
to
seede
,
to
teach
vs
that
as
the
husbandman
doth
sow
his
corne
in
the
ground
,
neuer
fearing
the
losse
thereof
,
but
hoping
for
a
greater
increase
:
not
doubting
his
owne
want
,
but
assuring
himselfe
of
greater
plentie
.
So
we
in
sowing
the
seedes
of
good
works
,
must
neuer
dreame
of
losse
,
or
cost
,
considering
the
more
we
sowe
,
the
more
we
shall
reape
:
we
must
neuer
feare
want
,
seeing
we
shall
receiue
an
hundred
fold
.
Mark
.
10.
30.
If
men
could
be
perswaded
of
this
,
that
the
time
of
this
life
is
the
seede
▪
time
;
that
the
last
iudgement
is
the
haruest
;
and
that
as
certenly
as
the
husbandman
which
sowes
his
seede
lookes
for
increase
,
so
we
for
our
good
workes
,
a
recompence
to
the
full
;
O
how
fruitfull
should
we
be
,
how
plentifull
,
how
full
of
good
works
?
But
the
cursed
roote
of
infidelitie
,
which
is
in
euery
man
by
nature
,
doth
drie
vp
the
sappe
of
all
Gods
graces
in
vs
,
and
make
vs
either
bad
,
or
barren
trees
,
either
to
bring
forth
sowre
fruits
of
sinne
,
or
no
fruit
at
all
,
but
to
become
vnprofitable
both
to
our selues
and
others
.
For
the
reason
why
men
are
so
cold
in
their
liberalitie
,
so
fruitlesse
,
so
vnprofitable
,
is
,
because
they
doe
not
beleeue
the
promises
of
God
,
that
he
is
true
of
his
word
,
that
whatsoeuer
they
giue
to
the
poore
,
or
the
Ministers
of
his
word
,
they
lend
vnto
the
Lord
,
and
whatsoeuer
they
lay
out
,
the
Lord
will
restore
to
them
againe
.
Prou.
19.
17.
For
if
they
were
as
wel
perswaded
of
a
recompence
at
the
last
day
,
as
the
husbandman
is
of
a
haruest
,
they
would
be
more
frequent
in
duties
of
charitie
,
and
more
plentifull
in
good
workes
,
then
commonly
they
be
.
Further
let
it
be
obserued
,
that
though
these
words
be
but
generally
expounded
in
the
verse
folowing
,
where
the
Apostle
saith
,
He
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
▪
●e
that
soweth
to
the
spirit
,
shall
of
the
spirit
reap
life
euerlasting
:
yet
are
they
more
particularly
and
distinctly
set
downe
elswhere
in
Scripture
:
as
2.
Cor.
9
▪
6.
He
that
soweth
sparingly
,
shall
reape
sparingly
,
and
he
that
soweth
liberally
,
shall
reape
liberally
:
that
is
,
the
haruest
shall
not
onely
be
answerable
to
the
seede
,
and
the
reward
to
the
worke
;
but
greater
or
lesse
according
to
the
quantitie
,
and
qualitie
of
the
worke
.
For
euery
man
shall
receiue
his
reward
according
to
his
proper
labour
.
1.
Cor.
3.
8.
For
the
more
the
husbandman
sowes
,
the
more
he
doth
vsually
reape
(
except
God
blow
vpon
it
,
in
cursing
the
land
,
as
he
did
the
Israelites
who
sowed
much
,
and
gathered
but
little
)
and
the
lesse
he
sows
the
lesse
shall
his
croppe
be
.
Euen
so
,
the
more
plentifull
we
are
in
sowing
the
seedes
of
good
workes
,
the
more
we
shall
reape
:
and
the
more
sparing
we
are
,
the
lesse
shall
our
haruest
be
.
Hence
I
gather
.
First
,
that
there
are
seuerall
degrees
of
punishmentsin
Hell
,
according
to
the
greatnes
and
smalnes
of
sinnes
:
for
some
sinnes
are
but
as
mo●es
,
others
as
beames
,
Matth.
7.
4.
some
as
gnats
,
others
as
camells
,
Matth.
23.
24.
and
therefore
some
shall
be
beaten
with
many
stripes
,
some
with
few
,
and
it
shall
be
easier
for
them
of
Sodo●
and
Gomortha
at
the
day
of
iudgement
,
then
for
them
of
Capernaum
.
Secondly
,
that
there
are
sundrie
degrees
of
glorie
and
felicitie
in
heauen
,
proportionall
to
mens
works
:
for
all
men
doe
not
sow
alike
,
neither
are
their
workes
equall
;
but
haue
sund●●e
degrees
of
goodnes
in
them
,
and
therefore
there
are
answerable
degrees
of
glorie
wherewith
they
are
to
be
crowned
.
This
truth
is
taught
elsewhere
more
plainly
,
as
Dan.
12.
3.
They
that
be
wise
shall
shine
as
the
brightnes
of
the
firmament
:
and
they
that
turne
many
to
righteousnes
,
shall
shine
as
the
starres
for
euermore
.
Therefore
as
there
is
a
greater
brightnes
in
the
starre
,
then
in
the
firmament
;
so
there
shall
be
greater
glorie
in
one
then
in
another
.
1.
Cor.
3.
8.
Euery
man
shall
receiue
his
reward
,
according
to
his
owne
labour
,
therefore
seeing
all
mens
labours
are
not
alike
,
their
reward
shall
not
be
alike
.
This
is
further
confirmed
by
the
parable
of
the
talents
,
Luk.
19.
where
the
master
of
the
seruants
doth
proportionate
his
wages
to
their
worke
,
making
him
that
had
gained
with
his
talent
,
fiue
talents
,
ruler
ouer
fiue
cities
,
him
that
had
gained
te●
,
ruler
ouer
tenne
.
And
whereas
it
may
be
said
,
that
all
the
labourers
in
the
vineyard
,
receiued
an
equall
reward
,
namely
,
a
pennie
;
as
well
as
those
that
wrought
but
an
houre
,
or
those
that
bare
the
burden
,
and
heate
of
the
day
.
I
answer
,
M
〈…〉
.
20.
1●
.
it
is
true
of
essentiall
glorie
,
all
the
elect
shall
haue
equall
glorie
:
but
it
is
not
true
of
accidentall
glorie
,
therein
all
shall
not
equall
.
Take
sundrie
vessels
of
diuers
bignesse
,
and
cast
them
in
to
the
sea
,
all
will
be
filled
with
water
,
though
some
receiue
a
greater
quantitie
,
others
a
lesse
:
So
,
all
shall
haue
fulnesse
of
glorie
;
that
is
,
the
same
essentiall
glorie
:
though
in
respect
of
accidentall
glorie
,
some
shall
haue
more
,
and
some
lesse
.
Secondly
,
the
scope
of
the
parable
is
not
to
shewe
the
equalitie
of
glorie
,
in
the
world
to
come
;
but
that
they
which
are
first
called
,
ought
not
to
insult
ouer
their
brethren
,
which
are
not
as
yet
called
,
seeing
they
may
be
preferred
before
them
,
or
(
at
the
least
)
made
equall
with
them
.
It
remaineth
therefore
for
a
conclusion
,
that
there
shall
be
degrees
of
glorie
in
heauen
,
as
there
are
degrees
of
torments
in
hell
,
and
that
as
mens
labours
differ
in
goodnes
,
so
their
rewards
shall
be
different
in
greatnesse
.
Nowe
mens
labours
differ
in
goodnesse
,
three
waies
;
in
the
kinde
,
in
the
quantitie
,
and
in
the
qualitie
.
In
the
kind
;
in
that
some
are
more
noble
in
their
kinde
,
some
more
base
;
as
to
cure
the
maladies
of
the
soule
is
a
more
excellent
worke
in
it
kinde
▪
then
to
cure
the
diseases
of
the
bod●e
:
and
therefore
it
hath
a
greater
degree
of
glorie
prom●●ed
.
Dan.
12.
3.
They
that
turne
many
to
righteousnes
,
shall
shine
as
the
starres
for
euermore
.
In
the
qualitie
,
or
manner
,
in
that
some
are
done
with
greater
loue
,
some
with
lesse
:
some
with
greater
zeale
,
some
with
lesse
:
some
with
greater
care
and
conscience
to
discharge
our
duties
,
some
with
lesse
:
now
,
those
that
are
performed
with
greater
loue
,
zeale
,
care
,
and
conscience
,
shall
●ece●ue
a
greater
reward
:
tho●e
that
are
done
with
lesse
,
a
lesser
:
for
so
is
the
promise
,
Euery
man
shall
receiue
his
wages
according
to
his
owne
labour
.
1.
Cor.
3.
8.
In
the
quantitie
,
in
that
some
labour
but
an
houre
,
others
beare
the
burden
and
hea●e
of
the
day
,
and
so
according
to
the
greatnes
or
s●alnes
of
their
paines
,
they
shall
haue
a
greater
or
lesser
reward
.
He
that
had
so
carefully
emplo●ed
his
talent
,
that
he
gained
with
it
ten
others
,
was
made
ruler
ouer
ten
cities
:
and
he
that
had
taken
lesse
paines
,
and
gained
bu●●●ue
,
was
made
but
ruler
ouer
fiue
,
that
is
,
had
his
reward
;
yet
a
lesse
reward
,
sutable
to
his
worke
.
Further
,
as
God
doth
reward
the
good
workes
of
his
seruants
,
according
to
the
kind
,
the
quantitie
▪
and
qualitie
:
so
he
rewardeth
sinnes
not
onely
according
to
their
degree
(
as
we
haue
heard
)
but
also
in
the
same
manner
,
according
to
the
nature
and
qualitie
of
the
sinne
.
2.
Thess.
1.
16.
It
is
a
iust
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
.
Thus
he
threatneth
that
to
the
froward
he
will
shew
himselfe
froward
.
Psal.
18.
26.
And
,
he
that
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shedde
.
Gen.
9.
6.
And
,
all
that
take
the
sword
,
shall
perish
by
the
sword
.
Matth.
26.
52.
And
,
he
that
stoppeth
his
eares
at
the
crie
of
the
poore
,
shall
crie
vnto
the
Lord
,
and
he
will
not
heare
him
.
Pro.
21.
13.
And
,
iudgement
mercilesse
shall
be
to
him
that
shewes
no
mercie
.
Iam.
2.
13.
And
,
Woe
be
to
thee
that
spoilest
,
and
wast
not
spoiled
,
and
doest
wickedly
,
and
they
did
not
wickedly
against
thee
:
for
when
thou
shalt
cease
to
spoile
,
thou
shalt
be
spoiled
:
and
when
thou
shalt
make
an
ende
of
doing
wickedly
,
they
shall
doe
wickedly
against
thee
.
Esa.
33.
1.
For
with
what
iudgement
men
iudg●
,
they
shall
be
iudged
,
and
with
what
measure
they
mere
,
it
shall
be
measured
to
them
againe
.
Matth.
7.
〈◊〉
.
Neither
doth
God
barely
threaten
this
,
but
he
doth
it
in
deede
;
in
handling
sinners
in
their
kind
.
Gen.
2.
17.
Because
thou
hast
eaten
of
the
tree
,
cursed
is
the
earth
for
thy
sake
,
in
sorrow
shalt
thou
eate
of
it
all
the
daies
of
thy
life
.
Thus
God
punished
the
filthie
Sodomites
in
their
kind
,
in
that
,
for
their
burning
lust
he
rained
vpon
them
fire
and
brimstone
from
heauen
.
Gen.
19.
24.
Nadab
and
Abihu
censing
with
strange
fire
,
were
consumed
with
fire
from
heauen
.
Numb.
10.
1
,
2.
The
like
may
be
said
of
Adonibezek
,
for
as
he
caused
seuentie
Kings
hauing
the
thumbs
of
their
hands
,
and
of
their
feete
cut
off
,
to
gather
crummes
vnder
his
table
,
so
the
Lord
rewarded
him
.
Iud.
1.
7.
As
Agags
sword
made
women
childlesse
,
so
his
mother
was
made
childlesse
among
other
women
,
beeing
hewen
in
peeces
before
the
Lord
in
Gilgal
.
1.
Sam.
15.
33.
Thus
God
punished
the
adulterie
and
murther
of
Dauid
:
for
as
he
defiled
an
others
mans
wife
,
so
his
owne
sonne
Absolom
defiled
his
wiues
in
the
sight
of
all
Israel
,
2.
Sam.
10.
22.
&
his
murther
in
slaying
Vriah
by
the
sword
of
the
children
of
Ammon
,
in
that
the
sword
did
neuer
depart
from
his
house
.
2.
Sam.
12.
10.
Because
the
Grecians
accounted
preaching
foolishnes
:
it
pleased
God
(
as
a
fit
&
iust
punishment
of
this
their
sin
)
by
the
foolishnes
of
preaching
to
saue
them
that
beleeue
.
1.
Cor.
1.
21.
Thus
as
Chrysost.
hath
obserued
,
the
rich
glutton
was
met
with
in
his
kind
:
for
wheras
he
would
not
Epist.
3
ad
Cyriac
.
●icas
c●dentes
de
me●sa
non
ded●
,
quid
mirum
si
aquae
guttam
non
accepit
?
giue
Lazarus
a
crumme
of
bread
to
slake
his
hunger
,
god
would
not
giue
him
a
droppe
of
water
to
coole
his
thirst
,
Luk.
16.
and
therefore
he
saith
,
Hieme
non
seminavit
misericordiam
,
venit
aestas
&
nihil
messuit
.
Thus
he
punisheth
spirituall
fornication
,
with
bodily
pollution
,
because
the
Israelites
went
a
whoring
from
God
,
therefore
their
daughters
became
harlots
,
and
their
spouses
whores
.
Hos.
4.
12
,
13.
And
this
is
verified
in
the
Church
of
Rome
at
this
day
:
for
as
he
gaue
vp
the
heathen
to
reprobate
minds
,
by
reason
of
their
idolatrie
;
so
hath
he
giuen
them
vp
,
as
we
may
see
in
their
vncleane
cloysters
;
their
Sodomiticall
Stewes
,
their
beastly
brothelhouses
,
and
the
like
.
So
they
that
delight
in
looking
at
the
rednesse
of
the
wine
,
shall
haue
red
eies
,
as
a
punishment
of
their
sinne
.
Pro.
23.
30.
Thus
God
punished
the
pride
of
the
women
of
Ierusalem
:
for
in
stead
of
a
sweete
sauour
,
there
was
a
stinke
,
in
stead
of
agirdle
,
a
rent
,
in
stead
of
dressing
of
the
haire
baldnes
,
in
stead
of
a
stomager
,
a
girding
of
sacke
cloth
,
and
burning
,
in
stead
of
beautie
.
Esa.
3.
24.
And
thus
the
Lord
shut
vp
euery
wombe
of
the
house
of
Abimelech
,
because
of
Sara
Abrahams
wife
.
Gen.
20.
18.
Thus
the
wise
man
saith
,
Because
the
Israelites
worshipped
serpents
which
had
not
the
vse
of
reason
and
vile
beasts
,
the
Lord
sent
a
multitude
of
vnreasonable
beasts
among
them
for
a
vengeance
,
that
they
might
know
,
that
wherewith
a
man
sinneth
,
by
the
same
also
shall
he
be
punished
.
Wisd.
11.
13.
And
this
manner
of
punishing
sinners
in
their
kinde
,
Iob
acknowledgeth
to
be
most
iust
,
when
he
saith
,
If
mine
heart
haue
beene
deceiued
by
a
woman
,
or
if
I
haue
laid
waite
an
the
dore
of
my
neighbour
:
let
my
wife
grind
vnto
another
man
,
and
let
other
men
bow
downe
vpon
her
.
Iob
31.
10
,
11.
Use.
First
,
here
we
see
the
iustice
of
God
in
awarding
the
last
sentence
,
nay
his
bountie
and
seueritie
:
his
bountie
,
in
recompencing
Rom.
11.
22.
men
aboue
their
deserts
;
his
seueritie
,
in
punishing
sinners
according
to
their
deserts
.
For
as
he
will
denie
any
thing
in
iustice
that
denied
to
Diues
a
droppe
of
water
to
coole
his
tongue
,
Luk.
16.
24.
25.
so
he
will
recompence
any
thing
in
mercie
,
that
will
recompence
a
cuppe
of
cold
water
.
Math.
10.
42.
This
integritie
in
iudgement
without
partialitie
,
is
signified
by
the
white
throne
,
Reu.
20.
11.
and
it
serues
as
a
patterne
and
example
for
all
Iudges
and
Magistrats
to
follow
,
in
laying
iudgement
to
the
rule
,
and
righteousnes
to
the
ballance
,
Esa.
28.
17.
that
is
,
in
hearing
causes
indifferently
,
and
determining
equally
,
examining
them
(
as
it
were
)
by
line
and
square
,
as
the
mason
or
carpenter
doth
his
worke
.
The
Grecians
placed
Iustice
betwixt
Leo
and
Libra
,
thereby
signifying
that
there
must
not
onely
be
courage
in
executing
,
but
also
indifferencie
in
determining
.
The
Egyptians
expresse
the
same
by
the
hieroglyphicall
figure
of
a
man
without
hands
,
winking
with
his
eyes
;
whereby
is
meant
our
vncorrupt
Iudge
,
who
hath
no
hands
to
receiue
bribes
,
nor
eyes
to
behold
the
person
of
the
poore
,
or
respect
the
person
of
the
rich
.
And
before
our
tribunalls
we
commonly
haue
the
picture
of
a
man
,
holding
a
ballance
,
in
one
hand
,
and
a
sword
in
the
other
,
signifying
by
the
ballance
iust
iudgement
,
by
the
sword
,
execution
of
iudgement
.
For
as
the
balance
putteth
no
difference
betweene
gold
and
lead
,
but
giueth
an
equall
or
vnequall
poise
to
them
both
,
not
giuing
a
greater
waight
to
the
gold
for
the
excellencie
of
the
mettall
,
because
it
is
gold
,
nor
a
lesse
to
the
lead
for
the
basenes
of
it
,
because
it
is
lead
.
So
they
were
with
an
euen
hand
to
way
the
poore
mans
cause
as
well
as
the
rich
.
But
it
is
most
notably
set
out
by
the
throne
of
the
house
of
Dauid
,
mentioned
Psal.
122.
5.
which
was
placed
in
the
gate
of
the
citie
towardes
the
sunne
rising
:
in
the
gate
,
to
signifie
that
all
which
came
in
and
out
by
the
gate
of
the
citie
might
indifferently
be
heard
,
the
poore
as
well
as
the
rich
,
and
might
haue
accesse
and
regresse
,
too
and
from
the
iudgement
seate
.
Towards
the
rising
of
the
sunne
,
in
token
that
their
iudgement
should
be
as
cleare
from
corruption
,
as
the
sunne
is
cleare
in
his
chiefest
brightnes
.
Secondly
,
this
confutes
the
common
opinion
of
the
Schoolmen
,
who
as
they
truly
affirme
that
God
rewardeth
his
Elect
,
supra
meritum
,
aboue
their
desert
;
so
they
erroniously
teach
that
he
punisheth
the
reprobate
,
citra
condignum
,
lesse
then
they
haue
deserued
.
For
God
powreth
vpon
the
wicked
,
after
this
life
,
the
full
violls
of
his
wrath
,
punishing
them
in
the
rigour
of
his
iustice
,
without
all
mercie
,
not
onely
according
to
their
works
,
in
regard
of
the
nature
and
qualitie
,
but
in
respect
of
the
measure
and
quantitie
.
Lastly
,
this
doctrine
seriously
considered
and
thought
vpon
,
that
we
shall
drinke
such
as
we
brew
,
reape
such
as
we
sow
,
and
that
men
shall
haue
degrees
of
felicitie
,
or
miserie
,
answerable
to
their
workes
,
answerable
to
the
kind
of
their
worke
,
to
the
quantitie
and
qualitie
thereof
;
will
make
vs
more
carefull
to
auoid
sinne
,
and
to
be
more
plentifull
in
good
workes
,
then
if
with
the
Papists
,
we
should
teach
iustification
by
workes
.
Againe
,
in
that
euery
one
shall
reape
as
he
soweth
,
that
is
,
shall
be
rewarded
not
according
to
the
fruit
and
successe
of
his
labour
,
but
according
to
his
labour
,
be
it
more
,
or
lesse
,
better
or
worse
:
it
serues
(
first
of
all
)
to
comfort
the
ministers
of
the
word
,
which
are
set
ouer
a
blinde
ignorant
people
,
who
are
alwaie
learning
and
neuer
come
to
the
knowledge
of
the
〈…〉
th
:
they
must
not
be
discouraged
,
thogh
after
long
teaching
there
be
little
knowledge
or
amendment
;
after
much
paines
〈◊〉
,
little
profiting
;
but
rather
a
coldnesse
,
a
backewardnesse
,
a
decl●ning
in
all
sorts
and
degrees
.
They
must
remember
,
that
if
their
Gospell
beeing
deliuered
with
such
simpheitie
,
with
such
assidu●tie
,
with
such
euidence
and
demonstration
of
the
spirit
,
be
h●d
at
is
hid
to
them
that
perish
,
in
whome
the
God
of
this
world
hath
blinded
the
mindes
of
the
infidells
,
that
the
glorious
Gospel
of
Christ
should
not
shine
vnto
them
.
2.
Cor.
4.
3
,
4.
Besides
,
let
them
consider
that
though
they
seeme
to
labour
in
vaine
,
&
to
spend
their
strength
in
vaine
,
and
that
their
words
take
no
more
effect
then
if
they
were
spoken
in
the
winde
:
yet
,
that
their
iudgement
is
with
the
Lord
,
and
their
worke
with
their
God
.
Isa.
49.
4.
remembring
that
God
wil
giue
to
euery
man
according
to
his
worke
,
according
to
the
kind
,
the
quantitie
,
the
qualitie
thereof
:
and
not
according
to
the
fruit
,
or
successe
of
his
worke
.
It
may
serue
also
as
a
cordiall
to
euery
man
that
is
painfull
&
faithful
in
his
calling
,
thogh
neuer
so
base
&
seruile
,
as
to
a
shepheard
which
watcheth
his
flock
,
or
a
poore
drudge
that
attends
vpon
his
masters
busines
:
he
is
to
confort
himselfe
with
this
,
that
though
he
see
no
great
good
that
comes
by
his
labour
and
trauel
,
yet
if
he
be
obedient
to
him
that
is
his
master
according
to
the
flesh
in
all
things
,
not
with
eye-seruice
as
men-pleasers
,
but
in
singlenes
of
heart
,
seruing
God
and
whatsoeuer
he
doth
,
doing
it
heartily
as
to
the
Lord
,
and
not
to
men
:
let
him
know
,
and
assure
himsel●e
,
that
of
the
Lord
he
shall
receiue
the
reward
of
inheritance
.
Coloss.
3.
22
,
23
,
24.
And
the
promise
is
more
generall
,
Eph.
6.
5.
Know
ye
,
that
whatsoeuer
good
thing
any
man
doth
,
the
same
shall
he
receiue
of
the
Lord
,
whether
he
be
bond
or
free
.
It
serueth
further
,
as
a
comfort
against
inequallitie
,
whereas
the
wicked
flourish
in
all
manner
of
prosperitie
,
and
the
godly
lie
in
contempt
and
miserie
;
for
the
time
shall
come
,
when
euery
one
shall
reape
euen
as
he
hath
sowne
.
When
God
will
punish
the
sinnes
of
the
reprobate
with
eternall
torment
,
according
to
their
deserts
;
and
crowne
the
good
workes
of
his
seruants
,
with
an
eternall
waight
of
glorie
,
aboue
their
desert
:
for
pietie
shall
not
alway
goe
vnrewarded
,
neither
shall
impietie
alway
goe
vnpunished
,
for
as
the
Psalmist
saith
,
The
patient
abiding
of
the
righteous
shall
not
perish
for
euer
.
And
againe
,
doubtles
Psal.
10.
18.
Psal.
58.
11.
there
is
a
reward
for
the
righteous
,
doubtlesse
there
is
a
God
that
iudgeth
the
earth
.
Againe
,
this
condemneth
the
damnable
opinion
of
Atheists
,
who
thinke
all
things
come
to
passe
by
nature
,
or
fortune
;
and
that
doomes
day
is
but
a
dreame
:
and
that
sticke
not
to
say
,
It
is
in
vaine
to
serue
God
,
and
what
profit
is
it
,
that
we
haue
kept
his
Malach.
3.
14.
commandements
;
and
that
we
haue
walked
humbly
before
the
Lord
of
boasts
▪
as
though
good
workes
should
neuer
be
rewarded
,
nor
sinne
punished
:
albeit
the
Lord
hath
said
,
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
to
giue
to
euery
one
as
his
works
shall
be
.
Apoc.
22.
12.
Besides
,
it
meeteth
with
the
practise
of
those
men
,
which
sowe
nothing
but
cock●e
,
and
yet
expect
a
croppe
of
wheates
or
nothing
but
darnell
,
and
yet
looke
to
reape
a
barly
haruest
:
that
is
,
such
as
sowe
nothing
but
the
cursed
seeds
of
a
damnable
life
,
and
yet
looke
to
reape
the
haruest
of
eternall
life
:
for
as
a
man
soweth
,
so
shall
he
reape
:
such
as
he
brueth
,
such
shall
he
drinke
;
Euery
one
shall
eate
the
fruit
of
his
owne
waies
,
and
be
filled
with
his
owne
deuises
,
Prou.
1.
31.
It
doeth
further
detect
the
follie
of
those
which
fraught
the
shippe
of
their
soule
,
with
nothing
but
faith
,
resting
(
in
carnall
presumption
)
vpon
a
vaine
opinion
of
faith
,
and
neuer
caring
for
good
workes
:
against
whome
Saint
Iames
writeth
,
chap.
2.
v.
14.
What
auaileth
it
,
though
a
man
say
he
hath
faith
,
when
he
hath
no
workes
?
can
the
faith
saue
him
?
20.
Wilt
thou
vnderstand
,
O
thou
vaine
man
,
that
faith
which
is
without
workes
is
dead
?
We
must
therefore
sowe
the
seedes
of
good
workes
in
this
life
,
if
after
this
life
we
looke
to
reape
the
haruest
of
eternall
life
:
&
giue
all
diligence
by
good
workes
to
make
our
calling
and
election
sure
,
that
as
it
is
sure
in
it selfe
in
Gods
vnchangeable
decree
,
2.
Tim.
2.
19.
so
we
may
make
it
sure
to
vs
.
2.
Pet.
1.
10.
and
so
lay
vp
in
store
a
good
foundation
against
the
time
to
come
,
that
we
may
obtaine
eternall
life
.
2.
Tim.
6.
19.
Lastly
,
it
crosseth
the
wicked
conceipt
and
imagination
of
those
men
,
that
sing
a
requiem
to
their
soules
,
in
promising
to
themselues
an
impunitie
from
sinne
,
and
an
immunitie
from
all
the
iudgements
of
God
,
notwithstanding
they
goe
on
in
their
bad
practises
;
and
all
because
God
doth
not
presently
take
vengeance
on
them
for
their
sinnes
.
For
they
do
not
consider
,
that
their
sinnes
are
as
seedes
,
which
must
haue
a
time
to
growe
in
,
before
they
come
to
maturitie
;
but
beeing
once
ripe
and
full-eared
,
let
them
assure
themselues
,
God
will
cut
them
downe
with
the
sickle
of
his
iudgements
,
as
we
read
Gen.
15.
16.
They
remember
not
what
the
Lord
saith
by
Ieremie
,
that
he
will
not
I
〈…〉
.
2.
24.
wearie
himselfe
with
following
after
these
wild
asses
,
vsed
to
the
wildernesse
,
which
snuffe
vp
the
winde
by
occasion
at
their
pleasure
,
and
none
can
turne
them
backe
,
but
will
seeke
for
them
,
and
finde
them
in
their
moneths
,
that
is
,
when
their
iniquitie
shall
be
at
the
full
,
the
Lord
will
meete
with
them
.
8.
For
,
he
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
:
but
he
that
soweth
to
the
spirit
,
shall
of
the
spirit
reape
life
euerlasting
.
Here
Saint
Paul
specifieth
that
in
particular
,
which
before
he
had
deliuered
in
generall
,
vz.
what
he
meant
by
sowing
,
and
reaping
.
And
this
he
doth
by
a
distribution
,
or
enumeration
of
the
kindes
of
sowing
,
and
reaping
:
she
wing
,
that
there
are
two
sorts
of
seeds
which
men
sow
in
this
life
good
and
euill
.
Two
kinds
of
sowers
,
spirituall
men
,
and
carnall
men
.
Two
sorts
of
ground
,
in
which
this
seede
is
sowne
;
the
flesh
,
and
the
spirit
.
Two
sorts
of
haruests
,
which
men
are
to
reape
according
to
the
seede
;
corruption
,
and
life
:
as
Paul
saith
,
If
ye
liue
after
the
flesh
,
ye
shall
die
:
but
if
ye
mortifie
the
deedes
of
the
bodie
,
by
the
spirit
,
ye
shall
liue
.
Rom.
8.
13.
These
two
sorts
of
haruests
beeing
answerable
to
the
seede
:
corruption
and
death
,
beeing
the
haruest
of
the
seede
sowne
to
the
flesh
:
life
and
immortalitie
,
of
that
to
the
spirit
.
Tacianus
the
hereticke
,
and
author
of
the
sect
of
the
Encratites
,
doth
gather
from
this
and
the
like
places
,
that
marriage
is
in
it selfe
simply
euill
,
because
it
is
a
sowing
to
the
flesh
.
To
him
we
may
adioyne
the
Popes
holinesse
Syricius
,
who
reasoneth
after
the
same
manner
,
to
prooue
that
Priestes
ought
not
to
marrie
,
because
(
saith
he
)
they
that
are
in
the
flesh
cannot
please
God
,
Rom.
8.
8.
where
he
condemneth
all
marriages
as
vncleane
both
in
the
Cleargie
,
and
the
Laitie
.
Distinct.
82.
(
Vnderstanding
,
as
though
Paul
should
speake
properly
of
seed
and
of
the
flesh
,
)
But
worthely
was
Tacianus
his
opinion
confuted
,
and
he
condemned
for
an
hereticke
:
for
the
Apostle
speaketh
not
of
the
workes
of
nature
,
but
of
corrupt
nature
which
ouerturneth
the
diuine
order
which
God
set
in
nature
,
in
the
creation
.
Besides
,
the
Apostolike
writer
saith
,
that
marriage
is
honourable
among
Ebr.
23
3.
all
men
;
(
not
the
first
onely
,
but
also
the
second
,
third
,
&c.
and
among
Cleargie
men
,
as
well
as
others
:
)
and
therefore
the
marriage
bed
beeing
vndefiled
,
that
is
,
beeing
vsed
in
holy
manner
,
is
no
sowing
to
the
flesh
,
but
to
the
spirit
,
as
Popish
[
](A09383-e104560-b)a
a
Catharinus
in
comment
.
in
bunc
locum
.
doctours
,
are
enforced
to
confesse
.
Lastly
,
Paul
saith
not
He
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
:
but
,
he
that
soweth
to
his
flesh
.
&c.
Now
no
man
(
except
he
be
worse
then
a
bruit
beast
)
doth
abuse
himselfe
by
sowing
to
his
owne
flesh
.
(
as
Ierome
saith
vpon
this
place
.
)
Others
,
by
sowing
to
the
flesh
and
spirit
,
vnderstand
the
following
after
the
fruites
of
the
flesh
and
of
the
spirit
,
mentioned
in
the
former
chapter
,
vers.
19.
22.
But
this
exposition
cannot
stand
in
this
place
;
because
the
illatiue
particle
(
for
)
in
the
beginning
of
the
verse
,
sheweth
euidently
,
that
these
wordes
depend
vpon
the
former
,
as
an
exegesis
or
exposition
thereof
,
where
Paul
spake
not
generally
of
all
,
but
particularly
of
those
workes
which
serue
directly
to
vphold
the
ministerie
.
By
sowing
to
the
flesh
therefore
the
Apostle
meaneth
nothing
else
,
but
to
liue
in
the
flesh
,
to
walke
in
it
,
to
take
pleasure
in
it
,
to
followe
the
desires
of
it
,
and
to
fulfill
the
lusts
thereof
.
More
plainely
;
it
is
wholly
to
giue
and
add
ct
a
mans
selfe
,
to
the
pleasures
,
profits
,
honours
,
and
preferments
of
this
life
,
and
to
spend
himselfe
,
his
strength
,
and
wit
.
in
compassing
of
them
,
hauing
little
or
no
respect
of
the
life
to
come
,
howe
he
may
compasse
the
rich
purchasse
of
the
kingdom
of
heauen
:
which
who
so
doeth
,
shall
reape
nothing
at
the
haruest
,
but
corruption
:
that
is
,
shall
haue
for
his
reward
,
eternall
death
,
vnderstanding
by
corruption
,
the
corruption
of
good
qualities
,
not
of
the
substance
.
On
the
contrary
,
to
sowe
to
the
spirit
,
is
to
liue
in
the
spirit
,
and
to
walke
according
to
the
spirit
,
and
to
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
&
to
doe
those
things
,
which
otherwise
we
would
neuer
doe
,
if
we
were
not
mooued
and
ledde
by
the
spirit
,
as
to
bestowe
a
mans
goods
,
his
labour
,
and
trauell
,
his
strength
,
his
wit
,
and
all
,
in
those
things
that
may
further
true
religion
and
pietie
,
with
relation
to
eternall
life
:
which
whosoeuer
doth
,
shall
reape
life
euerlasting
,
as
a
iust
recompence
of
his
worke
,
according
to
the
mercifull
promise
of
God
.
Here
sundrie
obiections
are
to
be
answered
,
for
the
clearing
of
this
text
.
First
,
the
papists
reason
thus
,
Workes
are
seedes
:
Catharinus
in
ver.
10.
●heman
.
in
v.
〈◊〉
.
Bellar.
de
Iustif
.
lib.
cap.
3.
but
seeds
are
the
proper
cause
of
the
fruite
:
therefore
good
works
are
the
proper
cause
of
eternall
life
,
&
not
faith
only
.
So
that
as
there
is
a
hidden
vertue
in
the
seede
,
to
bring
forth
fruit
:
so
is
there
a
dignitie
in
good
workes
,
to
merit
eternall
life
.
Ans.
First
,
as
in
a
parable
,
so
in
a
similitude
,
whatsoeuer
is
beside
the
scope
and
drift
thereof
,
(
as
this
their
dispute
is
)
prooueth
nothing
.
The
scope
of
the
similitude
is
this
,
that
as
he
which
soweth
wheate
,
shall
reape
wheate
:
so
he
that
soweth
to
the
spirit
,
shall
of
the
spirit
reape
life
euerlasting
;
and
as
he
that
soweth
tares
,
shall
reape
nothing
but
tares
:
so
he
that
soweth
to
●he
flesh
,
the
cursed
seedes
of
a
wicked
life
,
shall
of
the
flesh
reape
nothing
but
corruption
:
and
as
he
that
soweth
plentifully
either
of
these
,
shall
reape
a
plentifull
haruest
of
either
of
them
:
so
he
that
sowes
the
seede
of
a
godly
or
wicked
life
,
in
plentifull
manner
,
shall
reape
a
plentifull
increase
,
either
of
miserie
,
or
felicitie
.
When
the
Papists
therefore
reason
thus
:
Seedes
are
the
cause
of
the
fruit
,
and
haue
in
them
a
hidden
vertue
,
whereby
they
grow
,
and
bring
forth
fruit
:
therefore
good
works
are
the
proper
cause
of
life
,
and
haue
a
dignitie
and
excellency
in
them
,
whereby
they
are
worthie
of
eternall
life
:
they
misse
of
the
drift
,
and
intent
of
the
Apostle
,
and
so
conclude
nothing
.
Besides
,
this
their
collection
,
and
discourse
,
is
contrarie
to
their
own
doctrine
.
For
they
teach
that
good
works
are
meritorious
by
merit
of
condignitie
:
which
may
be
vnderstood
3
waies
either
in
regard
of
the
dignitie
of
the
worke
alone
;
or
in
regard
of
the
promise
of
God
alone
,
and
his
diuine
acceptation
:
or
partly
in
regard
of
the
dignitie
,
and
excellencie
of
the
worke
;
partly
in
regard
of
the
promise
of
God
.
Now
albeit
some
of
them
hold
,
that
good
workes
doe
merit
in
respect
onely
of
Gods
promise
,
and
mercifull
acceptation
,
as
Scotus
,
Ariminensis
,
Durandus
,
Uega
,
Bunderius
,
Coster
,
and
the
like
:
others
,
in
respect
partly
of
their
owne
worthines
,
partly
of
Gods
promise
,
and
acceptance
,
as
Bonaventure
,
Biel
,
Driedo
,
(
lingius
,
Iansenius
,
Bellarmine
,
&c.
it
beeing
the
common
receiued
opinion
among
the
Schoolemen
(
as
B
〈…〉
ldius
witnesleth
:
)
yet
no●e
of
them
(
excepting
onely
Caietan
)
affi●●e
that
they
are
meritorious
onely
in
regard
of
the
dignitie
of
the
worke
:
which
notwithstanstanding
the
Rhemists
,
and
others
,
labour
to
prooue
out
of
this
similitude
,
vrging
the
analogie
betwixt
seede
and
good
workes
,
contrarie
to
the
current
and
streame
of
their
owne
Doctours
.
Thirdly
,
I
answer
that
good
workes
are
seedes
,
yet
faith
is
the
roote
of
these
seedes
:
and
in
that
good
workes
are
made
the
seedes
of
eternall
life
,
it
is
to
be
ascribed
to
Gods
mercifull
promise
,
not
to
the
merit
of
the
worke
:
for
in
that
we
,
or
our
workes
,
are
worthie
of
the
least
blessing
,
it
is
more
of
Gods
mercie
,
then
our
merit
.
Fourthly
,
the
Apostle
sheweth
onely
who
they
are
that
shall
inherit
eternall
life
;
and
the
order
how
life
is
attained
:
but
not
the
cause
,
wherefore
it
is
giuen
.
It
will
be
said
,
not
onely
the
order
,
but
the
cause
is
set
downe
,
as
it
may
appeare
by
the
antithesis
:
for
as
sowing
to
the
flesh
,
is
the
cause
of
destruction
,
so
sowing
to
the
spirit
,
is
the
cause
of
eternall
life
.
Ans.
It
is
true
in
the
one
,
but
not
in
the
other
.
For
first
,
sinnes
or
workes
of
the
flesh
,
are
perfectly
euill
,
as
beeing
absolute
breaches
of
the
law
,
and
deserue
infinite
punishment
,
because
they
offend
an
infinite
maiestie
:
whereas
workes
of
the
spirit
,
are
imperfectly
good
,
hauing
in
them
wants
,
and
imperfections
,
(
there
beeing
in
euery
good
worke
a
sinne
of
omission
)
,
comming
short
of
that
perfection
that
is
required
in
the
law
:
they
beeing
good
,
and
perfect
,
as
they
proceede
from
the
spirit
of
God
;
imperfect
,
and
vicious
,
as
they
come
from
vs
.
Euen
as
water
is
pure
,
as
it
proceedes
from
the
fountaine
:
but
troubled
,
as
it
runneth
through
a
filthie
channell
;
or
as
the
writing
is
imperfect
,
and
faultie
,
as
it
comes
from
the
yong
learner
;
but
perfect
,
and
absolute
,
as
it
proceedeth
from
the
scriuener
which
guideth
his
hand
.
So
that
if
God
(
setting
aside
mercie
)
should
trie
them
by
the
touchstone
of
the
word
,
they
would
be
found
to
be
but
counterfeit
.
And
if
he
should
waigh
them
in
the
balance
of
his
iustice
,
they
would
be
found
too
light
.
Secondly
,
there
is
a
maine
difference
betwixt
the
workes
of
the
flesh
,
and
the
works
of
the
spirit
,
in
this
very
point
;
in
that
the
workes
of
the
flesh
,
are
our
owne
workes
,
and
not
the
works
of
God
in
vs
:
and
so
we
deserue
eternall
death
,
by
reason
of
them
,
they
beeing
our
owne
wicked
workes
:
whereas
good
workes
,
proceede
not
from
vs
properly
,
seeing
we
are
not
sufficient
of
our selues
to
thinke
any
[
good
]
thing
as
of
our selues
,
2.
Cor.
3.
5.
but
from
the
spirit
of
God
,
who
worketh
in
vs
both
the
will
and
the
deede
;
and
are
his
works
in
vs
:
therefore
beeing
not
ours
,
we
can
merit
nothing
by
them
at
the
hands
of
God
.
Thirdly
,
obserue
that
it
is
not
said
,
he
that
soweth
to
the
spirit
shall
of
that
which
he
hath
sownercape
life
euerlasting
,
but
,
shall
of
the
spirit
reape
life
euerlasting
.
Where
we
see
the
Apostle
attributes
nothing
to
our
workes
,
but
to
the
grace
of
Gods
spirit
.
Lastly
,
Rom.
6.
23.
the
holy
Ghost
putteth
manifest
difference
betweene
the
works
of
the
flesh
,
&
of
the
spirit
,
in
respect
of
merit
,
when
he
saith
,
The
wages
of
sinne
is
death
:
but
eternall
life
is
the
gift
of
God
.
He
saith
not
,
that
eternall
life
is
the
reward
of
good
workes
,
but
the
gift
of
God
:
now
in
the
reward
of
sinne
,
there
is
merit
presupposed
:
in
the
gift
of
eternall
life
,
nothing
but
grace
,
and
fauour
.
Obiect.
II.
God
giueth
eternall
life
according
to
the
measure
and
proportion
of
the
worke
.
v.
7.
As
a
man
soweth
,
so
shall
he
reape
.
2.
Cor.
9.
6.
He
that
soweth
sparingly
shall
reape
sparingly
,
and
he
that
soweth
liberally
,
shall
reape
liberally
.
1.
Cor.
3.
8.
Euery
one
shall
receiue
his
proper
wages
according
to
his
owne
labour
.
Therefore
in
giuing
eternall
life
,
he
hath
no
respect
of
the
promise
or
compact
,
but
of
the
dignitie
and
efficacie
of
the
worke
.
Ans.
Fulnes
of
glorie
,
called
by
Schoolemen
essentiall
glorie
,
is
giuen
onely
for
the
merits
of
Christ
,
in
the
riches
of
Gods
mercie
,
without
all
respect
of
workes
.
Accidentall
glorie
,
(
when
one
hath
a
greater
measure
of
glorie
,
an
other
a
lesse
,
as
when
vessels
of
vnequall
quantitie
cast
into
the
sea
,
are
all
filled
,
yet
some
haue
a
greater
measure
of
water
,
some
a
lesse
)
is
giuen
,
not
without
respect
of
works
:
yet
so
as
that
it
is
not
giuen
for
workes
,
but
according
to
workes
,
they
beeing
infallible
testimonies
of
their
vnfained
faith
in
the
merits
of
Christ
.
If
it
be
said
,
that
eternall
life
is
giuen
as
a
reward
,
meritoriously
deserued
by
good
works
,
because
it
is
said
,
Come
ye
blessed
;
for
I
was
hungrie
,
and
ye
gaue
me
meate
.
Matth.
25.
I
answer
,
it
is
one
thing
to
be
iust
,
an
other
thing
to
be
declared
and
knowne
to
be
iust
.
We
are
iust
by
faith
,
but
we
are
knowne
to
be
iust
by
our
works
:
therefore
men
shall
be
iudged
at
the
last
day
,
not
by
their
faith
,
but
by
their
workes
.
For
the
last
iudgement
serueth
not
to
make
men
iust
that
are
vniust
,
which
is
done
by
faith
,
but
to
manifest
them
to
the
world
what
they
are
in
deede
,
which
is
done
by
workes
.
Men
are
often
compared
to
trees
in
Scripture
.
Now
a
tree
is
Psal.
1.
3.
Ier.
17.
8.
Math.
3.
10.
not
knowne
what
it
is
,
by
his
sappe
,
but
by
his
fruit
:
neither
are
men
knowne
to
be
iust
by
their
faith
,
but
by
their
workes
.
Indeede
a
tree
is
therefore
good
,
because
his
sappe
is
good
:
but
it
is
knowne
to
be
good
,
by
his
fruit
.
So
,
a
man
is
iust
,
because
of
his
faith
,
but
he
is
knowne
to
be
iust
by
his
good
works
:
therefore
seeing
that
the
last
iudgement
must
proceede
according
to
euidence
that
is
vpon
record
(
for
the
bookes
must
be
opened
,
and
Apoc.
20.
12.
men
must
be
iudged
of
those
things
,
that
are
written
in
the
bookes
)
all
must
be
iudged
by
their
workes
,
which
are
euident
and
apparent
to
the
view
of
all
men
,
and
not
by
their
faith
,
which
is
not
exposed
to
the
sight
of
any
.
And
hence
it
is
that
the
Scripture
saith
,
we
shall
be
iudged
according
to
our
workes
,
but
it
is
no
where
said
,
for
our
good
workes
.
Gregorie
saith
,
God
will
giue
to
euery
one
according
to
his
workes
:
but
it
is
one
thing
to
giue
according
In
Psal.
142.
●eddendum
〈…〉
que
sécundum
opera
,
sed
aliud
est
secundum
aliud
propter
opera
redde●e
.
to
workes
,
an
other
thing
,
for
workes
.
For
works
are
no
way
the
cause
of
reward
;
but
onely
the
common
measure
,
according
to
which
God
giueth
a
greater
or
lesser
reward
.
Take
this
resemblance
.
A
King
promiseth
vnequal
rewards
to
runners
,
(
the
least
of
which
would
equall
the
riches
of
a
kingdome
)
vpon
condition
,
that
he
which
first
commeth
to
the
goale
,
shall
haue
the
greatest
reward
;
the
second
the
next
,
and
so
in
order
.
They
hauing
finished
their
race
,
the
King
giueth
them
the
reward
according
to
their
running
.
Who
would
hence
but
childishly
inferre
,
that
therefore
they
merited
this
reward
by
their
running
?
And
whereas
they
vrge
that
text
,
Matth.
25.
Come
ye
blessed
—
,
for
I
was
hungrie
,
and
yee
fedde
me
.
I
answer
,
first
,
that
the
word
[
for
]
doth
not
alway
signifie
a
cause
,
but
any
argument
or
reason
taken
from
any
Topick
place
:
as
Rom.
3.
22
,
23.
The
righteousnes
of
God
is
made
manifest
vnto
all
and
vpon
all
that
beleeue
.
For
there
is
no
difference
:
for
all
haue
sinned
,
&
are
depriued
of
the
glorie
of
God
.
Where
sinne
is
no
cause
of
the
righteousnes
of
faith
,
but
onely
an
antecedent
,
or
adiunct
,
common
to
all
men
.
So
when
we
say
,
This
is
the
true
mother
of
the
child
,
for
shee
will
not
haue
it
diuided
.
There
[
for
]
doth
not
implie
the
cause
,
as
though
her
refusing
to
haue
it
diuided
,
did
make
her
the
true
mother
of
it
:
but
onely
the
signe
,
that
shee
was
the
true
mother
indeed
.
Secondly
,
be
it
granted
that
it
implieth
the
cause
,
yet
not
the
meritorious
cause
:
for
good
workes
are
said
to
be
causes
of
eternall
life
,
not
as
meriting
,
procuring
,
or
deseruing
any
thing
at
the
hands
of
God
,
but
as
they
are
the
kings
high
way
to
eternall
life
,
God
hauing
prepared
good
works
,
that
we
should
walke
in
them
.
If
a
King
promise
his
subiect
a
treasure
hid
in
the
topp
of
a
steepe
and
high
mountaine
,
vpon
condition
that
he
clime
and
digge
it
out
:
his
climing
and
digging
,
is
the
efficient
cause
of
enioying
the
treasure
,
but
no
meritorious
cause
of
obtaining
it
,
seeing
it
was
freely
giuen
.
If
it
be
further
said
,
that
the
word
[
for
]
doth
here
signifie
the
cause
,
as
well
as
in
the
words
following
.
Goe
ye
cursed
..
,
for
I
was
hungrie
and
ye
gaue
me
no
meat
:
seeing
our
Sauiour
Christ
speaketh
after
the
same
manner
of
the
reward
of
the
godly
,
and
punishment
of
the
wicked
.
I
ans.
The
paritie
of
the
reason
,
stands
in
this
,
that
as
by
good
works
we
come
to
eternall
life
,
so
by
wicked
works
,
we
runne
headlong
to
perdition
.
The
dissimilitude
is
this
,
that
euil
works
are
not
onely
the
way
,
but
also
the
cause
of
death
:
good
workes
are
the
way
,
but
not
the
cause
,
as
Bernard
saith
,
they
are
via
regni
,
non
causa
regnandi
.
Obiect.
III.
Here
God
promiseth
eternall
life
to
good
workes
:
therefore
good
works
merit
eternall
life
.
Answ.
There
is
a
double
couenant
,
Legall
,
and
Euangelicall
.
In
the
legali
couenant
,
the
promise
of
eternall
life
is
made
vnto
workes
.
Doe
this
and
liue
.
If
thou
wilt
enter
into
life
,
keepe
the
commandements
.
But
thus
no
man
can
merit
,
because
none
can
fulfill
the
lawe
.
In
the
Euangelicall
couenant
,
the
promise
is
not
made
to
the
worke
,
but
to
the
worker
,
and
to
the
worker
,
not
for
the
merit
of
his
work
,
but
for
the
merit
of
Christ
,
as
Apoc.
2.
20.
Be
faithfull
vnto
the
end
,
and
I
will
giue
thee
the
crowne
of
life
,
the
promise
is
not
made
to
fidelitie
,
but
to
the
faithfull
person
,
whose
fidelitie
is
a
signe
that
he
is
in
Christ
in
whome
all
the
promises
of
God
are
yea
,
and
Amen
,
that
is
most
certaine
and
infallible
.
Secondly
,
if
any
thing
2.
Cor.
1.
10.
be
due
to
works
,
it
is
not
of
the
merit
of
the
worke
,
but
of
gods
mercifull
promise
.
Augustine
saith
,
God
made
himselfe
a
debter
,
not
by
owing
any
thing
,
but
by
promising
.
Thirdly
,
no
reward
is
in
Psal.
31.
Non
debendo
,
sed
premittendo
,
deus
se
fecit
debito●om
.
due
to
workes
of
regeneration
,
vpon
compact
and
promise
:
first
,
because
we
are
not
vnder
the
couenant
of
works
in
which
God
doth
couenant
with
vs
vpon
condition
of
our
obedience
:
but
vnder
the
couenant
of
grace
,
the
tenour
of
which
coue
nant
runneth
vpon
condition
of
the
merits
of
Christ
apprehended
by
faith
.
Secondly
,
though
we
were
vnder
the
legall
couenant
,
yet
we
merit
not
,
because
our
workes
are
not
answerable
to
the
lawe
.
Lastly
,
wheras
the
pillars
of
the
Romish
church
Bel●●●
.
de
Iust.
〈◊〉
.
5.
c.
3.
teach
,
that
the
promise
made
vpon
condition
of
performing
the
worke
,
maketh
the
performer
to
merit
,
is
very
false
.
This
is
not
sufficient
to
make
a
meritorious
worke
:
it
is
further
required
,
that
the
worke
be
answerable
and
correspondent
in
worth
and
value
,
to
the
reward
:
as
if
one
shall
promise
a
thousand
crowns
to
him
that
will
fetch
a
little
water
out
of
the
next
well
;
it
is
debt
indeed
in
the
promiser
,
but
no
merit
in
the
performer
;
because
there
is
no
proportion
betweene
the
worke
and
the
reward
.
Obiect.
IV.
Sowing
to
the
spirit
,
is
a
good
worke
,
and
reaping
eternall
life
,
the
reward
:
but
reward
presupposeth
memerit
:
therefore
sowing
to
the
spirit
,
doth
merit
eternall
life
.
Ans.
There
is
a
double
reward
,
One
of
fauour
,
another
of
debt
.
Rom.
44.
To
him
that
worketh
,
the
wages
is
not
counted
by
fauour
,
but
by
debt
.
So
saith
Ambrose
,
There
is
one
reward
of
liberalitie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epist.
1.
lib.
1.
Alia
est
merces
liberalitatis
&
g●atiae
:
a●iud
virtutis
stipendium
,
alia
laboris
remunera●o
.
and
fauour
:
another
reward
,
which
is
the
stipend
of
vertue
,
and
recompence
of
our
labour
.
Therefore
reward
signifieth
generally
any
recompence
,
or
any
gift
that
is
bestowed
vpon
another
,
whether
it
be
more
or
lesse
,
whether
answerable
to
the
worke
or
not
,
whether
vpon
compact
,
or
otherwise
:
for
the
Scripture
maketh
mention
of
reward
,
where
there
are
no
precedent
workes
,
as
Gen.
15.
1.
Feare
not
Abram
,
I
am
thine
exceeding
great
reward
,
that
is
,
thy
full
content
and
happinesse
.
Psal.
127.
3.
The
fruit
of
the
wombe
is
a
reward
,
that
is
,
a
blessing
,
and
a
free
gift
of
God
.
In
this
sense
(
I
grant
)
eternall
life
is
a
reward
.
Yet
it
is
no
proper
reward
,
but
so
called
by
a
catachresis
,
which
yet
is
not
an
intollerable
catachresis
(
as
Bellarm.
either
ignorantly
or
de
Iustif.
l
5.
c.
3.
malitiously
affirmeth
)
but
easie
and
familiar
;
for
in
the
phrase
of
the
Scripture
,
eternall
life
is
called
a
reward
,
in
a
generall
signification
,
when
it
is
vsed
absolutely
,
and
not
relatiuely
,
to
signifie
the
heele
,
or
ende
of
any
thing
:
and
so
the
Hebrewe
word
which
signifieth
a
heele
,
signifieth
also
a
reward
,
because
it
is
giuen
when
the
worke
is
ended
:
And
eternall
life
hath
this
resemblance
●ekeb
.
Psal.
19.
12.
acharith
.
Pro.
23.
18.
with
a
reward
,
in
that
it
is
giuen
at
the
end
of
a
mans
life
,
after
that
his
trauell
and
warfare
is
ended
.
Thus
the
Greeke
words
which
signifie
a
reward
and
an
ende
,
are
vsed
indifferently
one
for
the
other
.
1.
Pet.
1.
9.
Receiuing
the
end
of
your
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
saluation
of
your
soules
,
that
is
,
(
as
Beza
hath
fitly
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
,
)
the
reward
of
your
faith
:
for
to
translate
it
,
the
ende
of
your
faith
cannot
agree
to
the
word
receiuing
,
for
we
receiue
not
an
ende
,
but
a
reward
.
Thus
reward
signifieth
a
free
gift
,
or
free
remuneration
,
as
when
the
master
giueth
his
feruant
something
for
his
faithfull
seruice
(
though
done
vpon
dutie
)
when
as
he
oweth
him
not
thanks
,
much
lesse
reward
.
Luk.
17.
9.
Doth
he
thanke
hat
seruant
,
because
he
did
that
which
was
commanded
vnto
him
?
I
trowe
not
.
Thus
God
giueth
vs
eternall
life
,
not
because
he
is
bound
in
iustice
so
to
doe
,
(
for
he
oweth
vs
neither
reward
,
nor
thanks
,
for
our
labour
,
because
when
we
haue
done
what
we
can
,
we
haue
but
done
our
dutie
.
v.
10.
)
but
because
his
goodnesse
,
and
mercifull
promise
made
thereupon
,
doth
excite
him
thereunto
.
And
yet
eternall
life
is
called
a
reward
,
because
it
doth
as
certainly
follow
good
works
,
as
though
it
were
due
.
And
,
good
workes
are
mentioned
in
the
promise
,
because
they
are
tokens
that
the
workers
is
in
Christ
,
for
whose
merit
,
the
promise
shall
be
accomplished
.
And
it
is
further
called
the
reward
or
fruit
of
our
faith
,
(
as
here
the
haruest
)
because
it
is
the
way
and
meanes
of
obtaining
it
.
II.
Eternall
life
is
called
a
reward
of
good
workes
,
not
causally
,
Non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vel
causaliter
:
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fiue
cōsequativé
.
as
procured
by
them
,
but
consequently
,
as
following
them
.
For
abeit
it
be
giuen
properly
for
the
merit
of
Christ
apprehended
by
faith
:
yet
it
is
giuen
consequently
as
a
recompence
of
our
labours
:
as
an
inheritance
is
giuen
to
the
heire
,
not
for
any
duty
or
seruice
,
but
because
he
is
the
heire
:
yet
by
consequent
it
is
giuen
in
recompence
of
his
obedience
.
He
that
forsakes
father
&
mother
—
shall
receiue
a
hundred
fold
more
in
this
life
,
and
in
the
world
to
come
eternall
life
,
Mark
.
10.
29
,
30.
III.
Reward
doth
not
alway
presuppose
debt
,
but
is
often
free
,
for
whereas
it
is
said
,
Math.
5.
46.
If
you
loue
them
that
loue
you
,
what
reward
shall
ye
haue
?
It
is
thus
in
Luk.
6.
34.
What
thank
shall
ye
haue
?
by
which
we
see
that
reward
doth
not
alway
signifie
due
debt
,
but
thankefull
remembrance
,
and
gratious
acceptance
.
IV.
Coloss.
3.
24.
Eternall
life
is
called
the
reward
of
inheritance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
whereby
is
signified
,
that
it
is
not
giuen
,
for
our
workes
,
but
because
we
are
the
sonnes
of
God
by
adoption
.
Bellarmine
answers
,
that
it
may
be
both
a
reward
,
&
an
inheruāce
:
a
reward
,
because
it
is
giuen
to
labourers
vpon
compact
:
an
inheritance
,
because
it
is
giuen
to
none
,
but
those
that
are
children
.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
reward
,
signifieth
a
gift
freely
giuen
without
respect
of
desert
,
it
beeing
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Bafil
teacheth
vpon
the
7.
psalme
.
V.
The
Scripture
teacheth
that
God
giueth
rewards
foure
waies
.
First
,
he
giueth
reward
of
due
debt
.
in
respect
of
merit
:
thus
he
giueth
eternall
life
,
as
a
reward
due
not
to
our
merits
,
but
to
the
merits
of
Christ
:
for
none
can
merit
at
the
hands
of
God
,
but
he
which
is
God
.
Secondly
,
he
giues
a
reward
,
in
respect
of
his
free
and
mercifull
promise
,
and
thus
he
rewards
onely
beleeuers
.
Thirdly
,
he
giueth
rewards
to
hypocrites
,
infidels
,
heathen
,
&c.
beeing
neither
bound
by
his
owne
promise
,
nor
by
their
merit
,
when
they
performe
the
outward
works
of
the
lawe
,
and
lead
a
ciuill
life
conformable
thereto
,
as
when
Ahab
humbled
himselfe
before
the
Lord
,
1.
King
.
21.
And
this
God
doth
to
the
end
he
may
preserue
humane
societie
,
and
cōcommon
honestie
,
and
that
he
may
testifie
what
he
approoueth
,
and
what
he
disliketh
.
Lastly
,
he
giueth
good
successe
in
interprises
,
and
attempts
,
according
to
his
owne
decree
,
and
the
order
of
diuine
prouidence
:
which
metaphorically
is
called
a
reward
,
Ezek.
29.
v.
19.
20.
because
it
hath
a
similitude
thereunto
,
as
when
wicked
men
through
ignorance
,
doe
that
wickedly
,
which
he
hath
iustly
decreed
shall
come
to
passe
,
suffering
them
to
fill
their
houses
with
the
spoyle
of
the
poore
,
which
they
haue
for
their
work
,
as
a
man
hath
wages
for
his
honest
labour
.
Thus
the
spoyle
of
Iudea
,
is
called
the
hire
or
reward
giuen
to
Tiglath
.
Pelassat
for
his
Syrian
warre
.
Isay
7.
20.
and
thus
the
spoyle
of
Egypt
,
is
said
to
be
wages
giuen
Nhebuchodonosar
,
for
his
seruice
against
Tyrus
.
Further
,
let
vs
here
obserue
the
different
manner
of
speech
which
the
Apostle
vseth
,
in
speaking
of
the
flesh
and
of
the
spirit
.
Of
the
former
he
saith
,
He
that
soweth
to
his
flesh
,
&c.
Of
the
latter
,
He
that
soweth
to
the
spirit
,
not
to
his
spirit
,
by
which
is
signified
,
that
what
good
so
euer
a
man
doth
in
beeing
beneficiall
to
the
ministery
,
in
furthering
the
Gospel
,
&c.
he
doth
it
not
by
any
goodnes
that
is
in
himselfe
,
but
by
the
spirit
of
god
,
who
in
euery
good
motion
workes
in
vs
the
will
,
and
in
euery
good
action
,
the
deed
.
Philip.
2.
13.
therefore
no
man
ought
to
flatter
himselfe
in
this
respect
,
or
to
think
highly
of
himselfe
,
as
though
he
had
attained
an
extraordinary
measure
of
sanctification
,
either
for
affecting
,
or
effecting
any
thing
that
is
good
:
seeing
,
whatsoeuer
good
thing
is
in
vs
,
is
the
gift
of
God
,
as
Ierome
saith
.
On
the
contrary
,
what
euill
soeuer
a
man
doth
,
he
Et
Primasius
in
hunc
locum
.
Dei
dona
sunt
〈…〉
cunque
bona
sunt
.
doth
it
of
himselfe
,
God
beeing
neither
the
author
,
the
furtherer
,
nor
the
abetter
thereof
.
Againe
,
we
hence
learne
that
all
vnregenerate
persons
,
are
sowers
to
the
flesh
,
because
that
before
their
conuersion
they
do
nothing
but
those
things
that
are
pleasing
to
the
flesh
:
so
that
dying
in
that
estate
,
they
can
reape
nothing
but
corruption
:
therefore
it
hence
followeth
that
Philosophers
,
heathen
,
and
all
meere
ciuill
,
and
naturall
men
,
being
such
as
neuer
sowed
to
the
spirit
,
shall
reape
nothing
but
corruption
,
death
,
and
condemnation
,
contrary
to
the
opinion
of
some
ancient
,
and
moderne
writers
.
Further
,
obserue
here
,
that
though
there
be
some
that
are
Neuters
in
religion
,
luke
warme
gospellers
,
halting
betweene
two
opinions
,
such
as
are
neither
fish
nor
flesh
;
yet
in
morall
duties
,
there
are
no
Neuters
,
nor
mediators
:
for
all
men
are
ranged
into
one
of
these
two
ranks
,
either
they
are
sowers
to
the
flesh
,
or
to
the
spirit
.
Here
also
we
see
who
are
true
worldlings
indeede
;
to
wit
,
Phil.
3.
1●
.
such
as
mind
earthly
things
,
in
spending
themselues
,
their
strength
,
and
witts
,
vpon
the
world
,
hauing
all
their
care
for
it
,
and
all
their
comfort
in
it
:
in
the
meane
time
,
hauing
little
or
no
tast
of
the
ioyes
of
the
world
to
come
,
because
they
make
their
Paradise
here
vpon
earth
,
and
neuer
looke
for
any
heauen
after
this
life
.
As
also
who
are
spirituall
men
,
namely
,
such
as
walke
in
the
spirit
,
who
though
they
liue
in
the
world
,
in
these
houses
of
clay
,
yet
are
not
of
the
world
,
because
they
set
not
their
affections
vpon
it
,
but
haue
their
conuersation
in
heauen
,
where
Christ
sitteth
at
Gods
right
hand
.
This
serues
first
of
all
,
to
discouer
vnto
vs
our
owne
estate
,
whether
we
be
indeede
carnall
,
or
spirituall
:
for
if
we
sow
to
the
flesh
,
that
is
,
be
alway
poring
,
and
digging
in
the
earth
with
the
mole
,
setting
our
affections
vpon
it
,
not
referring
the
blessings
of
God
,
to
his
glorie
,
and
the
furtherance
of
the
Gospel
,
but
to
serue
our
own
corrupt
desires
:
we
are
fleshly
minded
,
(
though
we
pretend
this
,
and
that
,
and
protest
neuer
so
much
)
and
continuing
in
this
estate
,
we
can
expect
nothing
but
the
haruest
of
death
and
condemnation
.
Whereas
on
the
contrarie
side
,
if
we
sauour
the
things
of
the
spirit
,
by
setting
our
affections
vpon
them
,
and
seeking
those
things
that
are
aboue
,
eftsoones
lifting
vp
our
hearts
by
secret
groanes
and
ejaculations
,
for
the
enioying
of
them
,
we
are
spirituall
men
,
and
shall
vndoubtedly
in
due
time
reape
the
haruest
of
eternall
life
.
Secondly
,
this
bewraies
the
paucitie
of
spirituall
men
,
euen
where
the
Gospel
is
professed
:
and
how
the
world
swarmes
with
multitudes
of
carnall
,
and
fleshly
minded
men
.
For
as
in
former
times
before
the
flood
,
they
ate
,
they
dranke
,
they
bought
,
Luk.
17.
27.
they
sold
,
they
planted
,
they
built
,
that
is
,
wholly
addicted
and
deuoted
themselues
to
these
things
:
So
in
these
latter
daies
(
which
our
Sauiour
Christ
prophecied
should
be
a
counterpaine
of
the
former
)
the
multitude
generally
in
euery
place
doe
wholly
employ
and
spend
themselues
,
in
thinking
,
in
affecting
,
in
talking
,
in
seeking
,
in
following
of
worldly
things
,
seldome
(
God
knowes
)
or
neuer
minding
the
kingdome
of
God
,
or
the
righteousnes
thereof
,
nor
practising
the
Apostles
rule
,
so
to
vse
the
world
as
though
they
vsed
it
not
.
1.
Cor.
7.
31.
Againe
,
here
we
see
how
the
wisdome
of
God
is
counted
follie
,
among
worldly
wise
men
:
and
how
the
wisdome
of
the
world
is
foolishnes
before
God
.
For
if
a
man
sow
to
the
spirit
,
in
not
following
blind
reason
,
nor
corrupted
affection
,
nor
fashioning
himselfe
to
the
guise
of
the
world
,
nor
seeking
his
owne
good
so
much
as
the
good
of
others
,
but
denying
himselfe
,
forsaking
all
(
in
his
affection
)
for
the
Gospel
of
Christ
,
and
contemning
this
temporal
trash
,
in
regard
of
the
heauenly
treasure
;
he
is
accounted
in
the
world
but
a
foole
:
whereas
God
accounts
him
truly
wise
:
for
he
is
the
wise
merchant
man
who
hauing
found
a
pearle
of
great
price
,
went
and
sold
all
that
he
had
,
and
bought
it
.
Matth.
13.
46.
For
the
lesse
he
laieth
vp
for
himselfe
vpon
earth
,
the
more
he
treasureth
vp
for
himselfe
in
heauen
:
and
though
he
seeme
to
sowe
vpon
the
waters
,
yet
after
many
daies
he
shall
finde
it
againe
.
Whereas
they
that
minde
nothing
but
the
world
,
in
sowing
to
the
flesh
,
are
reputed
wise
and
prouident
men
:
when
as
God
accounts
them
starke
fooles
:
Thou
Foole
,
this
night
shall
they
fetch
away
thy
soule
,
and
then
whose
shall
those
things
be
which
thou
hast
prouided
?
and
then
it
followeth
,
Luk.
12.
20
,
21.
So
is
he
that
gathereth
riches
to
himselfe
,
and
is
not
rich
in
God
.
For
the
more
they
treasure
vp
riches
,
the
more
they
treasure
vp
to
themselues
wrath
against
the
day
of
wrath
.
Rom.
2.
5.
and
fatte
themselues
against
the
day
of
slaughter
.
Iam.
5.
5.
Lastly
,
we
are
here
warned
to
take
heede
of
the
Deuills
sophistrie
.
It
is
a
notable
policie
,
one
of
the
cunningest
stratagemes
the
Deuill
hath
,
in
good
things
commanded
,
to
seuer
the
meanes
from
the
ende
:
and
in
euill
things
forbidden
,
to
seuer
the
ende
from
the
meanes
He
laboureth
to
seuer
the
means
from
the
ende
,
by
perswading
a
man
that
he
may
come
to
the
ende
though
he
neuer
vse
the
meanes
,
that
he
may
reape
eternall
life
,
though
he
neuer
sow
the
seedes
of
the
spirit
in
this
life
.
But
we
must
know
,
that
as
he
which
runneth
not
at
all
,
can
neuer
gaine
the
garland
:
he
which
laboureth
not
in
the
vinyard
,
the
labourers
wages
:
he
that
neuer
sowes
,
can
neuer
reape
.
So
he
that
runneth
not
in
the
race
of
Christianitie
,
shall
neuer
attaine
the
crowne
of
happines
,
and
felicitie
:
he
that
laboureth
not
in
the
Lords
vineyard
,
the
recompence
of
reward
:
he
that
in
this
life
soweth
not
to
the
spirit
,
shall
neuer
after
this
life
reape
life
euerlasting
.
For
we
may
not
dreame
of
a
good
haruest
,
without
a
good
seede
time
,
of
sowing
nothing
to
reape
something
,
or
sowing
tares
to
reape
wheate
.
Againe
,
he
seuereth
the
end
from
the
meanes
,
by
perswading
men
that
they
may
vse
the
meanes
and
neuer
come
to
the
end
,
that
though
they
sow
to
the
flesh
,
yet
they
shall
not
reape
corruption
.
Thus
he
perswaded
Eue
,
that
though
shee
did
eate
of
the
forbidden
fruit
,
yet
shee
should
not
die
the
death
,
nay
shee
should
not
die
at
all
,
but
her
eyes
should
be
opened
,
and
she
should
be
as
God
himselfe
,
knowing
good
and
euill
.
But
we
are
to
be
vndoubtedly
resolued
of
this
,
that
God
hath
linked
with
an
yron
chain
,
the
pleasure
of
sinne
,
and
the
punishment
thereof
:
that
as
he
that
follows
a
riuer
,
must
needes
at
length
come
to
the
Sea
:
so
he
that
followes
the
course
and
streame
of
his
sinnes
,
must
needes
come
at
the
length
to
the
gulfe
of
eternall
destruction
.
9
Let
vs
not
therefore
be
wearie
of
well
doing
:
for
in
due
season
we
shall
reape
,
if
we
faint
not
.
In
these
words
,
the
Apostle
expounds
the
fift
generall
rule
appertaining
to
all
sorts
of
men
:
and
in
it
he
ascendeth
from
the
hypothesis
to
the
thesis
,
that
is
,
from
the
particular
,
to
the
generall
,
shewing
that
we
ought
not
to
faint
in
any
good
course
,
either
in
doing
good
to
them
that
labour
amongst
vs
,
and
are
ouer
vs
in
the
Lord
,
and
admonish
vs
;
nor
yet
in
beeing
beneficiall
vnto
others
.
And
this
verse
dependeth
vpon
the
former
,
(
as
the
word
therefore
doth
implie
)
by
way
of
necessarie
illation
,
and
consequence
:
for
seeing
that
they
which
continue
in
well
doing
,
in
sowing
to
the
spirit
,
shall
of
the
spirit
reape
life
euerlasting
,
v.
8.
therefore
no
man
ought
to
be
wearie
of
well
doing
.
It
consisteth
of
two
parts
:
of
a
rule
,
or
precept
,
in
the
former
part
of
the
verse
,
Let
vs
not
therefore
be
wearie
of
well
doing
:
and
a
reason
of
the
rule
,
or
a
motiue
to
incite
vs
to
the
performance
thereof
,
in
the
latter
part
:
for
in
due
season
we
shall
reape
,
if
we
faint
not
.
In
the
rule
,
the
Apostle
speakes
that
plainely
,
which
in
the
former
verses
he
had
deliuered
more
obscurely
:
for
here
he
expounds
himselfe
,
what
he
meant
by
sowing
to
the
spirit
,
namely
,
doing
of
good
,
or
(
as
it
is
in
the
next
verse
)
doeing
of
good
vnto
all
,
which
may
also
appeare
by
that
which
followeth
,
we
shall
reape
,
if
we
faint
not
,
that
is
,
we
shall
reape
the
fruit
of
that
which
we
haue
sowne
to
the
spirit
,
if
we
faint
not
:
therefore
to
sow
to
the
spirit
,
is
nothing
els
,
but
to
doe
good
.
Now
,
by
well
doing
,
the
Apostle
meaneth
not
onely
the
outward
worke
,
whereby
our
neighbour
is
furthered
,
helped
,
relieued
;
but
the
doing
of
it
also
in
a
good
manner
,
and
to
a
good
ende
;
so
,
as
it
may
be
a
good
worke
indeede
,
not
onely
profitable
to
our
neighbours
,
and
comfortable
to
our selues
,
but
acceptable
to
God
.
This
is
a
most
necessarie
precept
:
for
most
men
are
soone
wearie
of
a
good
course
,
like
to
these
Galatians
,
who
beganne
in
the
spirit
,
but
beeing
wearie
of
that
walke
,
turned
aside
,
and
made
an
ende
in
the
flesh
.
Gal.
3.
3.
Like
Ephraim
and
Iudah
,
whose
goodnes
was
as
a
morning
cloud
,
and
as
the
morning
dowe
which
vanisheth
away
.
Hos.
6.
4.
This
wearisomnes
in
well
doing
hath
seased
vpon
the
most
:
euen
vpon
all
drowsie
professours
,
(
which
are
the
greatest
part
,
)
as
may
appeare
by
this
,
in
that
some
,
if
they
be
held
but
a
quarter
of
an
houre
too
long
,
or
aboue
their
ordinarie
time
;
are
extreamely
wearie
of
hearing
the
word
.
And
as
for
duties
of
mercie
,
and
liberalitie
,
putting
vp
iniuries
,
and
tolerating
wrongs
,
they
are
readie
to
make
an
ende
as
soone
as
they
begin
.
And
as
for
Prayer
and
thanksgiuing
,
and
other
parts
of
the
worship
of
God
,
most
men
say
in
their
hearts
with
the
old
Iewes
,
what
profit
is
it
that
we
keepe
his
commandements
,
and
that
we
walke
humbly
before
the
Lord
of
hosts
?
Malach.
3.
14.
nay
they
count
it
a
wearines
vnto
them
,
and
snuffe
thereat
.
Malach.
1.
13.
Hence
it
is
,
that
the
Holy
Ghost
is
so
frequent
in
stirring
vs
vp
to
the
performance
of
all
good
duties
,
with
alacritie
,
and
chearefulnes
,
and
so
often
in
rousing
vs
from
that
drowsines
and
deadnes
,
wherewith
we
are
ouerwhelmed
.
Luk.
18.
1.
Our
Sauiour
Christ
propounds
a
parable
to
this
ende
,
to
teach
vs
,
that
we
ought
alwaies
to
pray
,
and
not
to
waxe
faint
.
Eph.
3.
13.
I
desire
(
saith
Paul
)
that
ye
faint
not
at
my
tribulations
.
2.
Thess.
3.
13.
And
ye
,
brethren
,
be
not
wearie
in
well
doing
.
And
so
in
this
place
,
Let
vs
not
therefore
be
wearie
of
well
doing
.
Nowe
the
reasons
which
make
men
so
wearie
of
wel
doing
,
are
in
generall
these
three
.
First
,
the
strength
of
the
flesh
,
which
euen
in
the
regenerate
is
like
the
great
gyant
Goliah
,
in
comparison
of
poore
Dauid
.
Secondly
,
the
weakenesse
of
the
spirit
,
and
spirituall
graces
.
Thirdly
,
the
outward
occurrences
,
and
impediments
of
this
life
.
In
speciall
they
be
these
.
First
,
men
by
nature
are
wolues
one
to
another
.
Esay
.
11.
v.
6.
and
so
they
continue
,
til
this
woluish
nature
be
mortified
,
and
renued
by
grace
,
beeing
so
farre
from
helping
,
furthering
,
releeuing
,
tollerating
one
another
,
or
performing
any
other
dutie
of
loue
,
that
contrarily
,
they
are
readie
to
bite
,
and
deuoure
one
another
.
Gal.
5.
15.
Secondly
,
oftentimes
it
commeth
to
passe
,
that
other
mens
coldnesse
doth
coole
our
zeale
,
their
backewardnesse
,
slacketh
our
forwardnesse
.
Thirdly
,
many
thinke
it
a
disgrace
and
disparagement
vnto
them
,
to
stoope
so
lowe
,
as
to
become
seruiceable
vnto
their
inferiours
.
Fourthly
,
there
are
many
things
which
discourage
vs
from
well
doing
,
either
the
partie
is
vnknowne
vnto
vs
,
as
Dauid
was
to
Naball
(
for
which
cause
he
1
Sam.
25.
10.
would
not
releiue
him
in
his
necessitie
:
)
or
eise
seemeth
vnworthy
of
our
helpe
,
being
such
as
through
rior
,
harlots
,
lewd
company
,
hath
brought
himselfe
to
miserie
and
beggerie
.
Or
such
as
reward
vs
euill
for
good
,
hatred
for
our
good
will
:
or
such
as
are
querulous
,
alwaies
complaining
,
though
neuer
so
well
dealt
withall
:
all
which
make
men
cold
in
the
duties
of
loue
.
Fiftly
,
some
there
be
which
faine
dangers
and
cast
perils
,
which
hinder
them
from
doing
the
good
they
should
:
The
slothfull
person
saith
,
a
lyon
is
in
the
way
,
&c.
Lastly
,
the
manifold
occasions
and
affaires
of
this
life
,
doe
so
distract
the
minde
,
as
that
a
man
is
soone
wearied
,
yea
in
the
best
things
.
Besides
,
many
see
no
reason
why
they
should
spend
themselues
,
in
doing
good
vnto
others
.
Now
to
all
these
obstacles
,
and
pul-backs
,
we
are
to
oppose
the
Apostles
precept
,
Let
vs
not
be
wearie
of
well
doing
For
verely
,
if
the
consideration
of
these
small
occasions
,
and
rubbes
that
lie
in
our
way
,
daunt
and
dismay
vs
,
and
so
stoppe
our
course
,
we
shall
neuer
be
plentifull
in
good
workes
:
we
may
happly
put
our
hand
to
the
plowe
,
but
a
thousand
to
one
we
Luk.
9.
61.
shall
looke
backe
againe
:
with
Lots
wife
cast
a
long
looke
toward
Gen.
19.
●6
.
Sodom
;
and
with
the
Israelites
in
our
hearts
turne
againe
into
Egypt
.
For
as
he
that
obserueth
the
winde
shall
not
sowe
,
and
as
he
that
regardeth
the
cloudes
,
shall
neuer
reape
.
Eccles.
11.
4.
So
he
that
regardeth
the
ingratitude
of
some
,
the
euill
example
of
others
,
the
manifold
distractions
,
and
occurrences
of
this
life
;
and
shall
cast
perils
in
carnall
wisdome
,
of
this
,
and
that
trouble
,
or
inconuenience
,
that
may
ensue
,
shall
neuer
doe
his
dutie
as
he
ought
.
And
assuredly
,
he
that
fainteth
in
a
good
course
,
and
giueth
it
ouer
before
he
come
to
the
ende
,
is
like
vnto
the
slothfull
husbandman
,
who
hauing
plowed
and
tilled
,
and
in
part
sowed
his
ground
,
giueth
ouer
before
he
haue
finished
it
;
and
so
,
either
the
parching
heate
doth
wither
it
,
or
the
nipping
colde
doth
kill
it
,
or
the
foules
of
the
aire
deuoure
it
.
Now
most
men
are
sicke
of
this
disease
,
which
shewes
the
greatnes
of
our
corruptions
,
and
that
the
best
Christians
haue
a
huge
masse
or
lumpe
of
sinne
in
them
,
and
but
a
sparke
of
grace
;
in
that
they
are
seldome
or
neuer
wearie
in
scraping
together
of
riches
,
in
following
their
pleasures
,
in
pursuing
honours
,
and
hunting
after
preferments
:
and
yet
are
quickly
wearie
in
duties
of
pietie
,
iustice
,
and
mercie
,
albeit
they
haue
an
vnspeakable
reward
annexed
vnto
them
.
Well
,
whatsoeuer
the
corrupt
practises
of
men
be
,
let
vs
learne
our
dutie
,
to
goe
forward
without
wearinesse
,
nay
to
do
good
with
chearefulnesse
,
as
Paul
saith
of
himselfe
,
Philip.
3.
forgetting
that
which
is
behind
,
and
indeauouring
himselfe
to
that
which
is
before
.
Let
vs
consider
that
it
is
the
propertie
of
a
liberall
minde
,
to
deuise
of
liberall
things
,
and
to
continue
his
liberality
,
Esay
.
32.
8.
Neither
is
this
all
,
not
to
be
wearie
,
or
to
persist
&
continue
,
but
we
must
proceede
on
from
strength
to
strength
,
and
bring
forth
more
fruite
in
our
age
,
Psal.
92.
14.
as
the
Church
of
Thiaiyra
,
whose
workes
were
more
at
the
last
,
then
at
the
first
,
for
which
shee
is
worthely
praised
by
our
Sauiour
Christ
,
Reuel.
2.
19.
It
was
the
motto
of
Charles
the
fift
,
Plus
vltra
,
and
it
ought
to
be
euery
Christians
motto
to
striue
to
perfection
,
&
as
the
Apostle
exhorts
vs
,
To
be
steadfast
,
immoneable
,
and
not
to
make
stay
there
,
but
to
be
aboundant
alwaies
in
the
worke
of
the
Lord
.
1.
Cor.
15.
58.
And
that
we
may
doe
this
indeed
,
we
must
set
this
downe
as
a
certaine
conclusion
,
that
we
will
not
recoile
,
nor
giue
backe
,
come
what
will
come
:
and
withall
we
must
labour
to
quicken
our
dull
and
drowsie
spirits
,
to
girde
vp
the
loynes
of
our
mindes
,
to
strengthen
our
weake
hands
,
and
our
feeble
knees
,
by
publike
and
priuate
exercises
of
reading
,
praier
,
meditation
,
conference
,
&c.
Thus
much
of
the
rule
:
nowe
followeth
the
reason
of
the
rule
,
or
the
motiue
to
incourage
vs
to
the
performance
of
this
dutie
,
for
in
due
season
we
shall
reape
,
if
we
faint
not
,
as
if
he
should
say
more
fully
,
thus
,
Let
vs
be
assured
of
this
,
that
continuing
and
increasing
in
well
doing
,
our
labour
is
not
lost
,
nor
spent
in
vaine
.
1.
Cor.
15.
58.
for
though
we
imagine
that
we
labour
in
vaine
,
and
spend
our
strength
in
vaine
(
as
the
Prophet
speaketh
)
yet
our
worke
is
with
the
Lord
,
and
our
labour
with
our
God
,
Esay
,
49.
4.
And
albeit
we
may
seeme
to
our selues
and
others
to
cast
away
our
goods
in
beeing
beneficiall
vnto
some
,
and
(
as
the
wiseman
speaketh
)
to
sowe
vpon
the
waters
;
yet
after
many
daies
we
shall
finde
them
againe
.
Eccles
11.
1.
In
the
motiue
there
be
three
things
contained
.
First
,
the
reason
it selfe
,
which
is
a
promise
of
reward
We
shall
reape
.
Secondly
,
the
circumstance
of
time
,
when
this
haruest
shall
be
reaped
,
we
shall
reape
in
due
season
.
Thirdly
,
the
condition
that
is
required
on
our
parts
,
that
we
may
reape
,
if
we
faint
not
.
Of
these
in
order
,
and
first
of
the
reason
or
promise
it selfe
.
Whereas
the
Apostle
to
the
ende
we
may
not
be
wearie
of
a
good
course
,
doth
encourage
vs
to
proceed
on
,
by
setting
before
our
eies
the
promised
reward
,
I
gather
,
that
we
may
encourage
,
animate
,
and
excite
our selues
to
the
performance
of
all
good
duties
,
by
the
consideration
of
the
heauenly
haruest
which
we
are
to
reape
,
and
the
crowne
of
glorie
we
are
to
receiue
after
this
life
;
as
the
husbandman
doeth
sowe
in
hope
that
he
shall
reape
:
and
though
seed
time
be
painefull
and
chargeable
vnto
him
,
yet
he
giueth
not
ouer
for
all
that
,
but
comforteth
himselfe
with
the
expectation
of
the
haruest
,
which
will
fully
quite
his
cost
,
and
recompence
his
labour
.
That
this
is
a
truth
,
it
may
appeare
by
sundrie
arguments
:
by
precept
,
by
promise
,
by
practise
,
by
reason
.
For
precept
.
It
is
the
commandement
of
Christ
we
should
make
vs
friends
of
vnrighteous
mammon
,
or
of
the
riches
of
iniquitie
,
that
when
we
shall
want
,
they
may
receiue
vs
into
euerlasting
Tabernacles
,
Luk.
16.
9.
For
promise
,
besides
this
place
(
which
is
very
pregnant
to
the
purpose
)
Paul
exhorts
seruants
that
whatsoeuer
they
doe
,
they
would
doe
it
heartily
,
as
to
the
Lord
,
and
not
to
men
,
knowing
that
of
the
Lord
they
shall
receiue
the
reward
of
inheritance
.
Coloss.
3.
23
,
24.
And
generally
what
good
thing
soeuer
a
man
doth
the
same
shall
he
receiue
of
the
Lord
,
whether
he
be
bond
or
free
.
Eph.
6.
8.
He
that
forsakes
father
and
mother
,
&c.
for
Christs
sake
,
shall
receiue
a
100.
fold
more
in
this
life
,
and
in
the
world
to
come
life
euerlasting
.
Math.
19.
29.
These
and
the
like
promises
were
to
no
purpose
,
if
it
were
not
lawfull
for
vs
to
looke
to
the
reward
,
&
if
we
might
not
by
considering
of
it
,
incite
and
stirre
vp
our selues
,
to
greater
alacritie
in
the
course
of
Christianitie
,
in
making
vs
more
seruent
and
frequent
in
the
duties
of
pietie
.
Thirdly
,
it
may
be
prooued
by
the
practise
of
the
saints
of
God
:
Abraham
was
contented
to
forsake
his
natiue
countrie
at
the
commaund
of
God
,
and
to
dwell
in
a
strange
land
,
yea
and
that
in
tents
,
because
he
looked
for
a
cittie
hauing
a
foundation
,
whose
builder
and
maker
is
God
,
Ebr.
11.
v.
9.
10.
Moses
esteemed
the
rebuke
of
Christ
greater
riches
then
the
treasures
of
Egypt
,
because
he
had
respect
vnto
the
recompence
of
reward
,
v.
26.
Christ
(
whose
example
is
without
all
exception
,
beeing
exemplum
indeficiens
as
the
Schoole-men
speake
)
did
sweeten
the
bitternes
of
the
crosse
with
the
consideration
of
the
glorie
which
a
little
after
he
was
to
inioy
,
for
so
the
Apostle
saith
,
that
for
the
ioy
that
was
set
before
him
,
he
endured
the
crosse
,
&
despised
the
shame
.
Ebr.
12.
2.
The
Colossians
are
commended
by
the
Apostle
,
for
that
they
continued
,
and
increased
,
in
faith
to
God
,
and
loue
to
man
,
for
the
hopes
sake
that
was
laid
vp
for
them
in
heauen
,
Coloss.
1.
5.
And
Paul
shewes
this
to
haue
beene
the
practise
,
and
to
be
the
dutie
of
all
the
saints
of
God
,
so
to
runne
that
they
may
obtaine
,
1.
Cor.
9.
24.
Lastly
,
it
may
be
prooued
by
reason
.
For
first
,
that
which
is
the
end
of
our
actions
,
ought
to
be
considered
of
vs
,
as
a
means
to
stirre
vs
vp
to
the
attaining
of
this
ende
:
therefore
seeing
the
ende
of
our
faith
,
and
hope
,
is
eternall
life
.
Rom.
6.
22.
Ye
haue
your
fruit
in
holinesse
,
and
the
end
euerlasting
life
.
1.
Pet.
1.
9.
Receiuing
the
reward
of
your
faith
,
the
saluation
of
your
soules
.
Therefore
we
may
,
nay
we
ought
to
cast
our
eies
vpon
it
,
&
to
direct
all
our
actions
for
the
attaining
of
it
.
Secondly
,
if
the
labourer
worke
,
not
in
regard
of
the
common
good
onely
,
but
also
with
respect
of
his
wages
:
he
that
runneth
a
race
,
to
attaine
the
garland
:
if
the
husbandmen
set
and
sow
,
plant
and
plowe
,
in
hope
to
reape
a
haruest
,
&
to
receiue
some
fruite
of
his
labours
:
It
is
lawfull
for
Christians
also
to
doe
good
in
regard
of
eternall
reward
,
for
that
is
the
Apostles
reason
,
1.
Cor.
9.
25.
They
that
trie
masteries
abstaine
from
all
things
,
that
they
may
obtaine
a
corruptible
crowne
:
but
we
for
an
vncorruptible
.
It
is
Saint
Iames
his
reason
,
Iam.
5.
7
,
8.
as
the
husbandman
waiteth
for
the
pretious
fruit
of
the
earth
,
and
hath
long
patience
for
it
,
vntill
he
receiue
the
former
and
the
latter
raine
;
So
must
we
be
patient
,
and
settle
our
hearts
,
for
the
comming
of
the
Lord
draweth
neare
,
and
he
will
recompence
euery
man
according
to
his
workes
.
Thirdly
,
if
it
be
lawfull
for
a
man
to
abstaine
from
sinne
,
for
feare
of
eternall
punishment
,
and
torment
in
hell
,
(
as
we
know
it
is
,
)
Matth.
10.
28.
then
it
is
lawfull
to
doe
good
,
in
hope
of
eternall
reward
.
It
will
be
saide
,
that
it
is
the
propertie
of
a
mercenarie
hireling
to
looke
for
reward
I
answer
,
it
is
the
propertie
of
a
hireling
to
looke
onely
,
or
principally
for
his
hire
,
either
not
minding
the
glorie
and
honour
of
God
,
or
lesse
respecting
it
,
then
his
owne
priuate
aduantage
;
so
that
when
the
hope
of
his
gaine
is
gone
,
he
leaueth
his
charge
,
and
flieth
away
:
like
the
Popish
Monks
,
who
were
right
hirelings
indeede
:
for
they
minded
nothing
but
their
owne
commoditie
,
according
to
the
old
saying
,
No
penie
,
no
Pater
noster
.
But
to
looke
to
the
recompence
of
reward
in
the
second
place
,
after
the
glorie
of
God
,
the
performance
of
our
dutie
,
and
discharge
of
a
good
conscience
,
is
no
propertie
of
a
hireling
;
seeing
God
hath
promised
to
giue
to
them
which
by
continuance
in
well
doing
,
seeke
glorie
,
and
honour
,
and
immortalitie
,
eternall
life
.
Rom.
2.
7.
By
this
that
hath
beene
said
,
we
may
see
the
impudencie
of
the
Rhemists
,
who
in
their
marginall
notes
vpon
Luk.
14.
1.
Ebr.
11.
26.
and
Apoc.
3.
5.
doe
notably
slander
vs
and
our
doctrine
,
in
auerring
that
we
teach
,
that
no
man
ought
to
doe
good
in
respect
of
reward
:
the
like
may
be
said
of
Cardinall
Bellarmine
,
de
Iustificat
.
l.
5●8
.
de
Iustif
&
mer.
Sect.
4.
memb.
5.
concl.
15.
Bintfeldius
,
and
others
.
For
this
is
our
constant
doctrine
,
that
we
may
,
and
ought
,
to
stirre
vp
our
dulnes
to
all
chearefulnes
,
in
the
discharge
of
our
dutie
,
by
setting
before
our
eyes
the
reward
which
is
promised
.
Yet
so
,
as
that
we
ought
not
onely
,
nor
principally
,
to
respect
the
reward
:
for
the
zeale
of
Gods
glorie
,
the
care
and
conscience
we
haue
to
discharge
our
dutie
,
ought
rather
to
mooue
vs
to
be
plentifull
in
good
workes
(
in
lue
of
thankfulnes
vnto
God
for
the
riches
of
his
mercie
)
then
the
greatnes
of
the
reward
;
seeing
we
ought
to
do
our
dutie
,
though
there
were
no
heauen
,
no
hell
,
no
reward
,
no
punishment
,
no
Deuill
to
torment
,
no
conscience
to
accuse
;
the
very
loue
of
God
ought
to
constraine
vs
.
2.
Cor.
5.
14.
And
here
we
must
with
thankfulnes
acknowledge
the
endles
loue
and
mercie
of
God
towards
vs
,
seeing
that
,
when
he
might
exact
strict
obedience
without
any
promise
of
recompence
for
our
labour
:
nay
,
when
he
might
shiuer
vs
in
pieces
with
his
yron
scepter
,
yet
as
Abashuerosh
did
to
Queene
Esther
,
he
holdeth
out
his
golden
scepter
vnto
vs
in
the
preaching
of
the
word
,
that
we
might
lay
hold
of
it
,
and
by
it
apprehend
eternall
life
.
Yea
it
pleaseth
him
to
winne
vs
by
gifts
,
to
incite
vs
by
rewards
,
to
allure
vs
by
promises
,
in
giuing
his
word
,
that
if
we
giue
we
may
looke
to
receiue
(
though
not
for
our
merits
,
yet
through
his
mercy
:
)
if
we
bestowe
transitorie
goods
,
we
shal
receiue
a
durable
substance
.
If
a
cuppe
of
cold
water
,
Gods
kingdome
.
Matth
10.
12.
The
second
generall
point
,
is
the
circumstance
of
time
,
when
we
shall
reape
,
to
wit
,
in
due
time
.
This
due
time
may
be
vnderstood
in
part
of
this
life
:
for
godlines
hath
the
promise
of
this
life
,
as
well
as
of
the
life
to
come
,
and
the
works
of
mercie
haue
beene
euen
in
this
life
recompenced
to
the
full
.
The
widow
of
Zanepta
for
entertaining
the
Prophet
Eliah
,
was
miraculously
sustained
in
the
dearth
:
the
meale
in
her
barrell
did
not
wast
,
and
the
oyle
in
her
cruise
did
not
diminish
.
1.
King
.
17.
16.
And
so
the
Shunamite
for
the
like
kindnes
shewed
to
the
Prophet
Elizeus
,
beeing
barren
,
obtained
a
sonne
:
and
when
he
was
dead
,
shee
obtained
him
to
life
againe
,
2.
King
.
4.
as
the
widow
of
Sarepta
did
hers
at
the
praier
of
Eliah
.
1.
King
.
17.
23.
Foras
God
doth
alwaies
giue
to
his
children
in
this
life
the
first
〈◊〉
of
his
spirit
:
so
he
doth
often
giue
them
the
first
fruits
of
their
labours
,
as
a
tast
of
their
future
felicitie
,
and
an
earnest
of
that
happines
which
after
they
shall
fully
enioy
.
Our
Sauiour
Christ
saith
,
he
will
reward
them
an
hundred
fold
in
this
life
.
Matth.
19.
But
this
due
time
is
properly
meant
of
the
life
to
come
,
which
hath
two
degrees
,
the
first
is
at
the
day
of
death
,
when
the
soule
entreth
into
happines
:
the
second
,
at
the
day
of
iudgement
,
when
both
soule
and
bodie
(
beeing
reunited
)
shall
be
put
in
full
possession
of
eternall
glorie
,
and
felicitie
:
for
then
they
shall
be
rewarded
according
to
their
workes
;
not
so
much
as
a
cuppe
of
cold
water
which
they
haue
giuen
to
releeue
the
Saints
of
God
,
but
shall
be
recompenced
to
the
full
.
Matth.
10.
42.
Use.
Seeing
God
hath
set
downe
a
set
and
certen
time
when
we
are
to
reape
,
it
is
our
dutie
with
patience
to
expect
it
,
as
the
husbandman
doth
;
who
hauing
sowed
his
field
doth
not
looke
for
a
croppe
the
next
day
,
or
weeke
,
or
moneth
:
but
patiently
expecteth
the
haruest
,
that
he
may
receiue
the
pretious
seede
of
the
earth
.
For
he
is
too
vnreasonable
,
who
hauing
sowed
in
September
,
looketh
for
a
croppe
in
October
:
he
must
waite
for
the
moneth
of
August
,
till
the
haruest
,
and
in
the
meane
time
indurestorme
and
tempest
,
winde
and
weather
,
snow
and
raine
,
haile
and
frost
.
So
we
must
sow
our
seede
,
and
sow
plentifully
,
still
expecting
the
fruite
of
our
labour
with
patience
,
till
the
great
haruest
come
,
the
great
day
of
retribution
,
in
which
God
will
seperate
the
wheat
from
the
chaffe
;
gathering
the
one
into
his
garners
,
and
burning
vp
the
other
with
vnquenchable
fire
.
Matth.
3.
12.
Let
vs
consider
the
example
of
God
,
who
doth
patiently
expect
,
and
(
as
I
may
say
)
waites
our
leisure
when
we
will
turne
vnto
him
,
that
he
might
haue
mercie
vpon
vs
.
Esa.
30.
8.
he
waiteth
at
the
doore
of
our
hearts
,
and
standeth
knocking
to
be
let
in
,
Apoc.
3.
20.
nay
he
calleth
vnto
vs
standing
without
,
Open
vnto
me
my
sister
,
my
loue
,
my
doue
,
my
vndefiled
:
for
my
head
is
ful
of
dew
,
and
my
lockes
with
the
droppes
of
the
night
.
Cant.
5.
2.
Wee
vnto
thee
Ierusalem
,
will
thou
neuer
be
made
cleane
?
when
will
it
once
be
?
Ier.
13.
27.
More
particularly
,
Gods
wayting
and
expecting
is
set
downe
in
Scripture
by
sundrie
degrees
.
First
,
he
waiteth
all
the
day
long
.
Esa.
65.
2.
I
haue
stretched
out
my
hand
all
the
day
long
,
to
a
disobedient
and
gainsaying
people
.
Secondly
,
fourtie
daies
together
,
Yet
fourtie
daies
,
and
Niniue
shall
be
destroied
.
Ion.
3.
4.
Thirdly
,
all
the
yeare
long
,
as
the
husbandman
doth
;
I
looked
for
grapes
,
and
loe
wild
grapes
.
Esa.
5.
4.
Fourthly
,
he
expecteth
our
amendement
,
many
yeares
together
.
Luk.
13.
7.
Behold
,
these
three
yeares
haue
I
come
and
sought
fruit
on
this
fig-tree
,
and
find
none
.
Fifthly
,
the
Lord
suffered
the
manners
of
the
Israelites
fourtie
yeares
in
the
wildernes
.
Psal.
95.
10.
Act.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
some
would
haue
it
.
18.
Sixtly
,
the
long
sufferance
of
God
(
as
Peter
saith
,
1.
Epist
,
3.
20.
)
did
patiently
expect
the
conuersion
of
the
old
world
,
all
the
while
the
Arke
was
in
preparing
for
the
space
of
an
hundred
and
twentie
yeares
.
Seuenthly
,
he
expected
the
Canaanits
,
and
Amorits
,
for
the
space
of
foure
hundred
yeares
,
yea
he
suffered
all
Gentiles
to
wander
in
their
owne
waies
,
and
in
the
vanitie
of
their
minde
almost
for
three
thousand
yeares
together
.
Act.
14.
16.
Now
if
God
be
so
patient
in
expecting
our
amendement
from
day
to
day
,
from
yeare
to
yeare
;
we
ought
to
be
patient
in
expecting
the
accomplishment
of
his
promises
day
after
day
,
and
yeare
after
yeare
,
as
we
are
commanded
.
Habac.
2.
3.
Though
the
vision
tarie
,
yet
wait
for
it
,
for
it
shall
surely
come
,
and
shall
not
stay
:
and
though
it
be
long
before
we
reape
any
fruit
of
our
labours
,
yet
let
vs
with
patience
expect
it
,
for
in
due
season
we
shall
reape
,
if
we
faint
not
.
For
,
if
God
wait
vpon
vs
,
not
for
his
owne
good
,
but
for
ours
;
what
a
shame
is
it
,
that
we
will
not
waite
vpon
him
,
in
tarrying
his
good
leisure
,
for
our
owne
good
?
The
dumme
and
s●nsles
creatures
may
set
vs
to
schoole
in
this
point
:
for
they
expect
with
a
feruent
desire
to
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
.
Rom.
8.
19
,
20.
and
as
the
word
signifieth
,
they
expect
with
a
longing
desire
,
euen
with
thrusting
forth
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
heads
,
as
the
poore
prisoner
that
is
condemned
doth
,
who
eftsoones
putteth
forth
his
head
out
of
the
window
,
in
a
continuall
earnest
expectation
of
the
gratious
pardon
of
the
Prince
.
It
is
our
parts
therefore
to
waite
as
Dauid
did
,
who
saith
of
himselfe
,
Psal.
69.
3.
I
am
wearie
of
my
crying
,
my
eyes
faile
me
whilst
.
I
waite
for
my
God
.
For
if
we
giue
ouer
our
patient
expecting
,
and
faint
in
our
minds
,
seeking
to
anticipate
this
DVE
TIME
,
this
period
which
God
hath
prefixed
in
his
vnchangeable
will
,
(
more
immutable
then
the
lawes
of
the
Medes
and
Persians
)
a
thousand
to
one
but
we
runne
for
helpe
,
either
to
the
witch
of
Endor
,
as
Saul
did
,
2.
Sam.
28.
or
to
the
wizzard
of
Pethor
,
as
Balack
did
,
Numb.
22.
or
to
the
sorcerer
and
figure-flinger
of
Babel
,
as
Nebuchadnetzer
did
,
Ezek.
21.
21.
or
if
all
these
faile
,
(
as
commonly
they
doe
)
we
either
breake
out
into
open
blasphemie
,
as
the
king
of
Israel
did
,
2.
King
.
6.
33.
Behold
this
euill
commeth
of
the
Lord
,
should
I
attend
on
the
Lord
any
longer
?
or
in
the
depth
of
discontent
,
we
play
the
desperate
part
of
Razez
,
and
lay
violent
hands
vpon
our selues
.
2.
Macchab.
14.
41.
The
third
thing
to
be
considered
,
is
the
condition
required
on
our
part
,
that
we
may
reape
in
due
time
;
set
downe
in
these
words
,
if
we
faint
not
.
The
wordes
in
the
originall
are
thus
:
we
shall
reape
in
due
time
not
fainting
:
which
may
be
(
and
are
of
●some
)
taken
in
a
double
sense
:
either
as
a
promise
,
or
as
a
condition
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
Occumen
.
in
hunc
locum
,
&
alii
.
As
a
promise
,
thus
,
If
we
be
not
wearie
of
well
doing
,
we
shall
reape
in
due
season
without
all
fainting
and
wearines
,
either
to
the
bodie
,
or
minde
,
that
is
,
we
shall
reape
with
all
ioy
and
comfort
,
as
it
is
Psal.
126.
5
,
6.
They
that
sow
in
teares
,
shall
reape
in
ioy
:
and
they
that
went
weeping
and
caried
pretious
seede
,
shall
come
againe
with
ioy
,
and
bring
their
sheaues
with
them
.
As
a
condition
,
that
if
we
continue
constant
in
well
doing
to
the
end
without
fainting
,
we
shall
reape
in
the
time
that
God
hath
appointed
:
and
in
this
sense
it
is
to
be
taken
in
this
text
,
to
wit
conditionally
,
as
it
is
well
translated
,
if
we
faint
not
.
We
are
further
to
consider
that
there
is
a
double
fainting
,
one
of
the
bodie
,
another
of
the
minde
.
The
bodily
fainting
which
commeth
by
labour
,
and
toyling
,
is
not
here
meant
,
seeit
doeth
nothing
impeach
the
goodnesse
of
the
worke
,
(
it
is
an
argument
rather
of
the
soundnesse
and
sinceritie
thereof
:
)
but
the
spirituall
fainting
is
that
which
is
to
be
seared
,
because
it
maketh
our
labour
all
in
vaine
.
And
this
spirituall
fainting
is
two
fold
:
the
first
is
,
the
slaking
and
remitting
some
what
of
our
course
,
and
this
hath
,
and
doeth
befall
the
Saints
of
God
,
as
we
may
see
in
the
example
of
the
Church
of
Ephesus
,
which
left
her
first
loue
.
Apoc.
2.
4.
Yea
all
the
saints
of
God
haue
their
turbida
intervalla
,
troubled
and
distempered
fits
,
sometime
in
the
full
,
sometime
in
the
wane
,
sometime
zealous
and
forward
in
the
seruice
of
God
,
sometime
againe
heauie
and
backeward
,
&c.
The
second
is
such
a
fainting
&
languishing
,
that
we
cleane
giue
ouer
our
course
,
of
which
Paul
speakes
,
2.
Cor.
4.
16.
therfore
we
faint
not
,
but
though
our
outward
men
perish
,
yet
the
inward
man
is
renewed
daily
.
And
the
author
to
the
Hebrewes
,
we
must
consider
Christ
,
who
endured
such
speaking
against
of
sinners
,
least
we
should
be
wearied
,
and
faint
in
our
soules
.
Heb.
12.
3.
And
againe
,
ver.
5.
Despise
not
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
.
This
fainting
is
meant
in
this
place
.
Whereas
Saint
Paul
saith
we
shall
reape
,
if
we
faint
not
,
he
signifieth
,
that
we
must
perseuere
and
continue
to
the
ende
,
otherwise
we
cannot
looke
to
reape
the
haruest
of
eternall
happinesse
.
It
is
nothing
but
constancy
and
continuing
in
well
doing
,
Finis
coronatopus
.
Of
all
ve●tues
it
is
onely
constancie
is
crowded
.
Non
caepisse
,
sed
persecisse
virtutis
est
.
that
doeth
crowne
all
our
good
works
.
Be
constant
(
saith
our
Sauiour
Christ
to
the
church
of
Smyrna
,
Apo.
2.
10.
)
and
I
will
giue
thee
the
crowne
of
life
▪
Ierome
saith
,
It
is
the
propertie
of
true
vertue
,
not
to
beginne
well
,
but
to
ende
well
.
Paul
blameth
these
Galatians
for
beginning
in
the
spirit
and
ending
in
the
flesh
:
and
Christ
shewes
what
a
shame
it
is
to
him
that
beginneth
to
build
and
cannot
finish
it
:
it
is
as
good
neuer
a
whit
as
neuer
the
better
:
nay
his
condition
is
better
that
never
began
,
then
that
of
Iudas
,
whose
end
was
worse
then
his
beginning
.
Leuit.
3.
9.
the
taile
of
the
sacrifice
was
commanded
to
be
offered
vpon
the
altar
,
by
which
was
signified
,
that
in
euery
good
worke
we
must
not
onely
begin
,
but
continue
in
it
to
the
end
,
and
sacrifice
the
ende
of
it
to
God
,
as
well
as
the
beginning
:
otherwise
we
loose
our
labour
,
and
misse
our
reward
,
therefore
Saint
Iohn
biddeth
vs
looke
to
our selues
,
that
we
loose
not
the
things
which
we
haue
done
,
but
that
we
may
receiue
a
full
reward
.
2.
Ioh.
v.
8.
The
labourers
in
the
vineyard
came
at
sundry
times
,
some
in
the
morning
,
others
at
the
third
,
others
at
the
sixt
,
and
ninth
,
others
at
the
twelfth
houre
of
the
day
,
yet
none
receiued
the
labourers
wages
,
but
those
that
continued
in
the
worke
to
the
ende
,
Matth.
20.
God
is
Alpha
and
Omega
,
and
therfore
requireth
a
good
ende
,
as
well
as
a
good
beginning
,
and
it
is
our
dutie
not
onely
to
obey
the
commandement
of
Christ
,
venite
ad
me
,
come
vnto
me
,
Matth.
11.
28
but
that
also
,
manete
in
me
,
abide
in
me
,
Ioh.
15.
4.
for
he
onely
that
continueth
to
the
ende
shall
be
saued
.
Matth.
24.
13.
Further
,
whereas
the
Apostle
saith
,
we
shall
reape
,
if
we
faint
not
.
It
may
be
demanded
,
whether
the
Saints
doe
so
faint
at
any
time
,
that
they
finally
fall
away
?
To
which
demaund
I
answer
in
a
word
,
that
they
doe
not
,
nay
they
cannot
totally
and
finally
fall
from
grace
.
For
first
,
if
any
thing
should
make
them
fall
away
,
it
is
sinne
;
but
they
cannot
sinne
,
because
the
seede
of
regeneration
and
grace
remaineth
in
them
.
1.
Ioh.
3.
9.
And
though
the
Church
sleepe
,
yet
her
heart
waketh
,
Cant.
5.
2.
And
if
any
thing
make
them
faint
,
it
is
affliction
and
persecution
,
but
these
and
all
other
crosses
worke
together
for
the
best
vnto
them
that
loue
God
,
Rom.
8.
28.
And
therefore
these
are
no
hinderances
but
furtherances
rather
to
their
saluation
.
Secondly
,
they
are
built
and
founded
vpon
the
promise
of
God
,
I
will
put
my
spirit
into
their
hearts
,
so
that
they
shall
not
depart
from
me
.
Ierem.
32.
40.
Therefore
Christ
doth
so
preserue
them
by
his
power
,
preuent
them
by
his
grace
,
guard
and
guide
them
by
his
spirit
,
that
they
shall
neuer
fall
away
,
and
that
none
shall
plucke
them
out
of
his
hand
.
Ioh.
10.
I
adde
further
,
that
they
are
built
vpon
the
trueth
and
fidelitie
of
his
promise
,
God
is
faithfull
and
wil
not
suffer
you
to
be
tempted
aboue
that
you
be
able
,
but
will
giue
the
issue
with
the
temptation
,
that
ye
may
be
able
to
beare
it
.
1.
Cor.
10.
13.
Thirdly
,
vpon
the
praier
of
Christ
,
who
praied
that
they
might
be
kept
from
euill
.
Ioh.
17.
15.
that
they
might
be
one
in
the
Trinitie
,
as
he
in
the
father
,
and
the
father
in
him
.
v.
21.
that
they
may
be
with
him
,
and
see
his
glorie
.
v.
24.
Now
Christ
was
alway
heard
in
that
which
he
praied
for
.
Ioh.
11.
42.
Lastly
,
vpon
the
life
of
Christ
,
which
is
communicated
to
all
his
liuing
members
,
Gal.
2.
v.
20.
When
Christ
which
is
their
life
shall
appeare
,
then
shall
they
also
appeare
with
him
in
glorie
.
Coloss.
3.
4.
Quest.
If
they
cannot
altogether
faint
and
fall
away
,
why
doth
the
holy
Ghost
make
a
doubt
of
it
,
as
though
they
might
?
Ans.
It
is
the
will
of
God
to
mooue
vs
to
perseuerance
,
and
to
stirre
vp
our
dulnesse
by
such
speeches
,
that
we
should
not
be
wanting
to
our
our selues
in
the
vse
of
the
meanes
.
10.
While
we
haue
therefore
time
let
vs
doe
good
vnto
all
men
,
but
specially
to
them
which
are
of
the
houshold
of
faith
.
In
these
words
the
Apostle
doeth
iterate
the
conclusion
propounded
in
the
sixt
verse
,
as
also
in
the
ninth
verse
immediately
going
before
;
that
we
should
doe
the
good
we
can
,
while
we
haue
time
;
and
withall
he
doeth
illustrate
it
both
by
the
obiect
to
whome
we
must
doe
good
,
and
by
the
circumstance
of
time
,
howe
long
we
must
continue
therein
.
And
herein
he
answereth
a
secret
demande
,
which
might
be
made
vpon
the
former
rule
,
for
whereas
it
might
be
thought
that
the
Gentiles
which
professe
not
the
same
religion
with
vs
,
were
to
be
neglected
,
or
at
least
,
not
so
respected
(
as
we
reade
,
Act.
6.
v.
1.
the
Gretians
were
neglected
of
the
Ebrewes
in
their
daily
ministerie
)
the
Apostle
answereth
,
that
we
must
not
restraine
our
bountie
and
goodnesse
onely
to
those
that
are
of
the
same
religion
with
vs
,
but
enlarge
it
vnto
all
,
We
must
doe
good
vnto
all
men
,
but
specially
to
them
of
the
houshold
of
faith
.
In
the
words
we
may
consider
three
things
First
,
the
dutie
it selfe
,
Let
vs
doe
good
Secondly
,
the
obiect
or
persons
to
whome
we
must
doe
good
,
which
is
laid
downe
comparatiu●ly
,
we
must
doe
good
to
all
,
but
specially
to
those
that
are
of
the
houshold
of
faith
.
Thirdly
,
the
circumstance
of
time
,
when
and
how
long
we
are
to
doe
good
,
whilest
we
haue
time
;
of
these
in
order
,
and
first
of
the
dutie
.
This
generall
dutie
of
doing
good
is
recommended
vnto
vs
by
sundrie
arguments
.
The
first
may
be
taken
from
the
maine
ende
and
scope
of
a
mans
life
in
this
world
,
which
as
Paul
signifieth
in
this
place
,
is
nothing
else
but
to
doe
good
:
and
this
doing
of
good
standeth
in
three
things
:
the
first
concerneth
God
,
in
praysing
,
magnifying
,
and
adoring
his
holy
name
.
Dauid
had
an
eie
to
this
ende
,
when
he
desired
to
liue
for
no
other
ende
,
but
that
he
might
praise
God
,
O
let
my
soule
liue
and
it
shall
praise
thee
.
The
second
concerneth
our selues
,
in
seeking
the
kingdome
of
God
,
and
the
righteousnesse
thereof
,
by
making
our
calling
and
election
sure
by
good
,
2.
Pet.
1.
10.
This
ende
of
a
mans
life
Salomon
intimateth
,
when
he
saith
,
Let
vs
heare
the
end
of
all
;
feare
God
and
keepe
his
commandements
,
for
this
is
the
whole
dutie
of
man
.
Eccles.
12.
v.
13.
The
third
concerneth
our
brethren
,
in
doing
good
vnto
them
so
farre
forth
as
possibly
we
can
in
the
compasse
of
our
calling
:
for
it
is
the
ende
of
euery
mans
calling
,
in
seruing
of
men
to
serue
God
;
and
this
is
that
which
Paul
vrgeth
in
this
place
,
to
be
beneficiall
vnto
all
.
The
second
may
be
taken
from
the
example
of
God
himselfe
.
We
must
doe
good
to
them
that
hate
vs
,
that
we
may
be
the
children
of
our
heauenly
father
.
Matth.
5.
v.
44
,
45.
For
we
are
more
conformeble
vnto
God
in
doing
good
vnto
others
(
it
beeing
an
essentiall
propertie
in
God
to
doe
good
to
euery
man
,
seeing
that
euery
creature
doth
drinke
,
or
at
least
taste
of
the
sweet
cuppe
of
Gods
goodnesse
.
Psal.
145.
v.
9.
)
then
in
receiuing
good
from
them
:
for
he
receiueth
nothing
from
vs
,
as
Dauid
saith
,
My
goodnesse
reacheth
not
to
thee
,
Psal.
16.
v.
2.
To
the
example
of
God
we
may
add
the
example
of
godly
kings
.
The
cheifest
praise
and
commendation
of
Hezekiah
,
and
Iosiah
,
is
noted
by
their
goodnesse
.
Concerning
the
rest
of
the
acts
of
Hezekiah
and
his
GOODNESSE
,
they
are
written
—
2.
Chron.
32.
32.
Concerning
the
rest
of
the
acts
of
Iosiah
&
his
GOODNESSE
,
doing
as
it
was
written
in
the
Lawe
of
the
Lord
,
beholde
,
they
are
written
—
2.
Chron.
25.
26
,
27.
And
this
excellent
name
of
goodnesse
or
bountifulnesse
,
was
(
as
it
may
seeme
)
by
the
Lawe
of
nations
,
ascribed
to
Princes
and
Potentates
,
in
that
it
best
beseemed
them
,
as
in
name
,
so
in
the
vertue
it selfe
,
to
expresse
the
diuine
nature
of
God
by
,
and
therefore
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
bountifull
benefactors
,
or
gratious
Lords
.
Luk.
23.
25.
The
third
is
drawne
from
testimonie
,
diuine
,
and
humane
.
Our
Sauiour
Christ
saith
,
It
is
a
blessed
thing
to
giue
,
rather
then
to
receiue
.
Act.
20.
3.
that
is
,
to
doe
good
,
rather
then
to
receiue
good
.
[
](A09383-e110200-b)a
a
Orat
27.
d●
pauperum
amore
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nazianzen
saith
,
that
a
man
doth
resemble
good
in
no
propertie
so
much
as
in
doing
good
.
And
the
heathen
Orator
Demosthenes
could
say
,
that
[
](A09383-e110250-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bonum
prophylacticum
vel
conservativum
:
congregativum
:
communicativum
.
doing
of
good
,
and
speaking
the
truth
,
makes
vs
most
like
to
God
himselfe
.
But
to
consider
this
more
particularly
.
Goodnes
is
threefold
.
Preseruing
,
Vniting
,
Communicating
:
in
all
which
particulars
we
are
to
practise
this
dutie
.
And
first
,
for
the
preseruing
goodnes
:
we
must
doe
good
not
onely
to
our selues
,
but
to
others
also
,
in
labouring
to
keepe
and
preserue
them
from
the
contagion
of
finne
,
from
falling
from
grace
,
or
backsliding
from
their
holy
profession
,
by
all
good
meanes
,
as
by
good
example
,
and
by
gratious
speeches
seasoned
with
salt
,
&c.
as
Barnabas
did
,
who
comming
to
Antioch
and
seeing
the
grace
of
God
that
was
giuen
them
,
was
glad
,
and
confirmed
them
therein
,
exhorting
them
that
with
purpose
of
heart
they
would
cleaue
vnto
the
Lord
.
Act.
11.
22.
and
for
this
cause
(
as
I
take
it
)
it
is
added
,
v.
23.
that
he
was
a
good
man
,
and
full
of
the
holy
Ghost
,
and
faith
.
The
Vniting
goodnes
,
is
likewise
to
be
practised
,
in
setting
men
at
Vnitie
,
in
reconciling
those
that
are
at
variance
,
in
making
peace
and
amitie
,
where
there
is
nothing
but
enmitie
and
dissention
:
for
,
for
this
cause
Christ
calleth
peace-makers
,
the
children
of
God
.
Matth.
5.
10.
because
herein
they
liuely
resemble
the
goodnes
of
God
their
heauenvly
father
,
as
any
sonne
doth
resemble
any
qualitie
or
propertie
in
his
naturall
father
:
for
he
maketh
men
to
be
of
one
minde
in
one
house
.
Psal.
67.
The
Communicating
goodnes
(
beeing
especially
vnderstood
in
this
place
)
hath
foure
degrees
.
First
,
for
temporall
things
we
must
communicate
to
the
necessities
of
the
Saints
,
Rom.
12.
13.
And
for
spiritual
blessings
we
must
remember
the
saying
of
Peter
,
Let
euery
man
as
he
hath
receiued
a
gift
so
minister
the
same
vnto
others
as
good
disposers
of
the
manifold
grace
of
God
.
1.
Pet.
4.
10.
Secondly
,
we
must
be
plentifull
in
the
workes
of
mercie
,
not
contenting
our selues
with
this
,
that
we
are
beneficiall
to
some
in
releeuing
them
in
their
wants
and
necessities
:
but
we
must
be
rich
in
good
workes
.
1.
Tim.
6.
18.
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
that
they
doe
good
,
and
be
rich
in
good
works
,
readie
to
distribute
and
to
communicate
.
We
must
be
like
Tabitha
(
or
Dorcas
)
who
cloathed
the
poore
with
the
garments
which
shee
made
at
her
owne
proper
cost
and
charges
,
Act.
9.
39.
and
for
this
cause
the
holy
Ghost
giueth
this
testimonie
of
her
,
that
shee
was
rich
or
full
of
good
works
&
almes
which
shee
did
.
v.
36.
like
to
the
vertuous
woman
,
Prou.
31.
20.
who
openeth
the
palme
of
her
hands
to
the
poore
,
and
stretched
out
her
hands
to
the
needie
:
like
Iob
,
of
whome
it
is
said
that
the
loynes
of
the
poore
blessed
him
.
Iob.
31.
20.
Thirdly
,
we
must
be
much
in
goodnes
(
as
the
Scripture
speaketh
of
God
)
that
is
,
abundant
in
goodnes
,
in
communicating
vnto
others
abundantly
those
blessings
which
the
Lord
hath
stored
vs
withall
:
not
onely
in
louing
our
brethren
,
for
which
the
Thessalonians
are
commended
,
that
their
loue
one
towardes
another
did
abound
;
but
in
a
liberall
supplying
of
their
wants
,
as
Paul
exhorts
the
Corinthians
,
that
as
they
did
abound
in
faith
and
loue
,
so
they
would
abound
in
rich
liberalitie
.
2.
Cor.
8.
7.
as
good
Obadiah
did
,
in
spending
his
liuing
,
and
venturing
his
life
,
in
hiding
an
hundred
of
the
Lords
Prophets
,
from
the
furious
rage
of
wicked
Iesabel
.
1.
King
.
18.
13.
Lastly
,
we
must
be
exceeding
or
superabundant
in
goodnes
;
in
exceeding
measure
(
if
it
may
be
)
in
doing
good
:
like
the
poore
widow
who
had
rather
want
her selfe
,
then
be
altogether
wanting
in
contribution
to
the
treasurie
of
the
Lords
Temple
:
and
therefore
though
it
was
but
two
mites
which
shee
cast
into
the
Corban
,
yet
Christ
preferred
it
before
all
the
rich
mens
offerings
beeing
put
together
,
in
that
they
gaue
of
their
superfluitie
,
but
shee
of
her
penurie
,
cast
in
all
that
shee
had
,
euen
all
her
liuing
.
Luk.
21.
4.
It
is
well
said
by
S.
Ambrose
:
We
must
releeue
the
wants
of
others
according
as
we
are
able
,
and
sometime
Offic.
l.
2
c.
28.
Necessitates
aliorum
quantum
possnmus
iuvare
debemus
,
&
plus
interdum
quam
postumus
.
euen
aboue
our
abilitie
,
as
Paul
witnesseth
of
the
Corinthians
to
their
great
commendation
,
that
to
their
power
,
&
beyond
their
power
,
they
were
willing
,
2.
Cor.
8.
3.
Further
,
in
doing
good
,
we
must
obserue
these
rules
.
I.
We
must
doe
good
of
that
onely
which
is
our
owne
:
for
we
may
not
cut
a
large
and
liberall
shine
of
another
mans
loafe
(
as
the
common
saying
is
)
we
may
not
steale
from
one
,
to
giue
to
another
:
or
deale
vniustly
with
some
,
that
we
may
be
mercifull
to
others
:
or
robbe
Peter
,
to
cloath
Paul
.
The
Lord
abhorreth
euen
burnt
offering
,
if
it
be
of
that
which
is
gotten
by
rapine
and
[
](A09383-e110810-b)o
o
holocaustum
de
rapina
.
spoile
.
Esa.
61.
8.
and
hence
it
is
that
Dauid
would
not
offer
burnt
offering
without
cost
,
of
that
which
was
not
his
owne
.
1.
Chron.
21.
24.
II.
We
must
doe
good
with
chearefulnes
and
alacritie
,
for
God
loueth
a
chearefull
giuer
.
2.
Cor.
9.
Ambrose
saith
fitly
and
Offic.
l.
1
c.
30.
Beneficentia
ex
benevoleutia
munate
debet
,
affectus
●uus
nomen
imponit
operi
tuo
.
finely
to
this
purpose
,
Well-doing
ought
to
proceede
from
well-willing
:
for
such
as
thine
affection
is
,
such
is
thy
action
.
Therefore
if
we
giue
,
we
must
doe
it
freely
,
otherwise
it
is
no
gift
:
for
what
more
free
then
gift
?
therefore
we
may
not
play
the
hucksters
in
doing
good
,
for
that
doth
most
blemish
the
excellencie
of
the
gift
:
for
as
Lactantius
saith
,
Danda
beneficia
non
foeneranda
.
Instit.
divin
.
lib.
2.
cap.
〈◊〉
.
III.
We
must
so
doe
good
,
as
that
we
doe
not
disable
our selues
for
euer
doing
good
;
but
may
continue
in
well
doing
,
and
as
the
Psalmist
speaketh
,
bring
forth
more
fruit
in
our
age
.
Psal.
92.
14.
Salomon
commands
that
the
streames
of
our
wells
should
flow
to
others
,
yet
so
,
as
that
the
fountaine
be
still
our
owne
.
Psal.
112.
5.
Prou.
5.
15.
A
good
man
is
mercifull
,
and
lendeth
,
and
will
guide
his
affaires
with
iudgement
,
that
is
,
he
will
so
discreetly
dispose
and
order
all
his
actions
,
as
that
he
will
keepe
himselfe
within
his
compasse
;
so
beginning
to
doe
good
,
as
that
he
may
continue
:
therefore
the
wise
man
saith
,
In
the
house
of
the
wise
there
is
a
pretious
treasure
,
and
oyntment
,
but
a
foolish
man
deuoureth
it
.
Prou.
21.
20.
All
the
disciples
that
were
at
Antioch
,
sent
succour
to
the
brethren
which
were
in
Iudea
,
in
the
great
famine
that
was
in
the
time
of
Claudius
Cesar
,
yet
euery
man
according
to
his
abilitie
.
Act.
11.
29.
for
according
to
Pauls
rule
,
we
must
not
so
giue
,
that
others
be
eased
,
and
we
our selues
pinched
.
2.
Cor.
8.
13.
IIII.
We
must
doe
all
the
good
we
can
possibly
within
the
compasse
of
our
callings
,
and
hinder
all
the
euill
.
It
will
be
said
,
God
(
whose
example
we
are
to
follow
)
doth
not
all
the
good
he
can
,
neither
doth
he
hinder
all
the
euill
.
Therefore
we
are
not
bound
to
doe
all
the
good
,
or
preuent
all
the
euill
we
can
.
I
answer
,
in
this
particular
we
are
not
to
imitate
the
example
of
God
,
and
that
for
three
causes
.
First
,
because
we
are
subiect
to
the
law
,
Thou
shalt
not
doe
euill
that
good
may
come
of
it
.
Rom.
3.
8.
whereas
God
is
not
bound
nor
subiect
to
any
Law
,
no
not
to
his
owne
law
,
but
is
aboue
it
,
and
hath
power
to
dispence
with
it
.
Secondly
,
because
he
is
able
to
draw
good
out
of
euill
,
light
out
of
darknes
;
which
we
cannot
doe
.
Thirdly
,
because
God
is
the
Generall
good
,
we
particular
.
Now
there
is
great
difference
betwixt
these
two
,
for
it
belongs
to
the
nature
of
the
particular
good
,
to
procure
all
the
good
that
may
be
simply
to
euery
one
,
&
to
hinder
all
euill
:
whereas
to
the
nature
of
the
generall
or
vniuersall
good
,
〈◊〉
things
appertaine
.
First
,
that
all
things
should
be
good
in
some
measure
of
goodnes
.
Secodly
,
that
some
things
should
be
better
then
others
.
Thirdly
,
that
those
things
that
are
defectiue
in
goodnes
,
that
is
,
euills
,
should
be
ordayned
to
the
common
good
:
as
in
a
well
ordered
house
,
all
the
parts
thereof
are
good
in
their
kind
.
Secondly
,
some
better
then
others
,
as
Paul
saith
,
In
a
great
house
there
are
vessells
of
gold
and
siluer
,
of
wood
and
stone
,
some
for
honour
,
and
some
for
dishonour
.
2.
Tim.
2.
20.
Thirdly
,
those
that
are
destitute
of
goodnes
,
as
sinkes
,
draughts
,
and
other
like
places
(
seruing
for
base
,
though
necessarie
vses
)
are
ordained
to
the
common
good
of
the
whole
house
,
which
it
cannot
want
.
And
therefore
if
the
master
builder
(
to
preuent
these
particular
euills
)
should
leaue
them
out
of
his
building
,
he
should
preiudice
the
common
good
of
the
whole
house
,
which
cannot
be
without
them
.
Thus
much
of
the
first
part
,
namely
the
duty
:
Now
I
proceede
to
prosecute
the
second
,
which
shews
first
to
whome
we
must
do
good
,
and
secondly
the
order
to
be
obserued
therein
.
We
must
do
good
vnto
all
,
but
specially
to
those
which
are
of
the
houshould
of
faith
.
Touching
the
first
;
It
may
seeme
,
that
some
among
the
Galatians
were
of
the
Pharises
mind
,
who
thought
they
were
bound
to
loue
their
friends
,
but
not
their
enemies
;
or
of
this
perswasion
that
they
were
not
bound
in
conscience
to
do
good
vnto
the
healthen
amongst
whom
they
liued
,
as
being
professed
enemies
of
Christ
,
&
open
persecutors
of
his
Church
.
But
Paul
teacheth
them
&
vs
another
lesson
,
when
he
commands
vs
to
do
good
vnto
all
,
sutable
to
that
of
our
Sauiour
Christ
,
loue
your
enemies
,
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
pray
for
them
that
hurt
you
and
persecute
you
.
Matth.
9.
44.
Let
vs
consider
the
good
Samaritans
practise
:
Albeit
there
was
mortall
hatred
betwixt
the
Iewes
and
the
Samaritans
.
Ioh.
4.
6.
Yet
he
seeing
his
deadly
enemie
wounded
and
halfe
dead
,
had
compassion
vpon
him
;
powred
wine
and
oyle
into
his
soares
,
bound
vp
his
woundes
,
set
him
on
his
owne
beast
,
brought
him
to
an
Inne
,
and
made
prouision
for
him
;
the
like
ought
we
to
doe
,
euen
to
our
enemies
,
as
occasion
shall
serue
.
Luk.
10.
30.
For
if
we
must
doe
good
to
our
enemies
beast
,
his
oxe
or
asse
going
astray
,
in
bringing
him
home
againe
;
Exod.
23.
4.
Much
more
ought
we
to
doe
good
to
our
enemie
himselfe
.
For
the
more
beneficiall
and
communicatiue
we
shewe
our selues
to
be
,
the
greater
goodnesse
we
shewe
to
be
in
vs
,
as
the
fountaine
which
powreth
forth
his
streames
vnto
all
,
and
the
candle
which
standeth
vpon
a
candlestieke
shineth
vnto
all
,
and
not
to
it selfe
being
couered
with
a
bushell
.
The
reasons
why
we
ought
to
doe
good
vnto
all
,
(
euen
to
our
enemies
)
are
principally
foure
.
The
first
may
be
taken
from
the
grounds
of
loue
and
beneficence
,
which
are
in
all
men
,
euen
in
the
wicked
themselues
;
nowe
the
grounds
of
loue
are
specially
three
:
the
first
is
the
image
of
God
,
which
beeing
in
all
men
,
yea
euen
in
prophane
persons
in
part
,
ought
to
be
the
loadstone
of
loue
to
draw
our
affection
vnto
it
.
The
second
is
communion
and
fellowship
in
the
same
nature
,
and
therefore
we
ought
to
be
beneficiall
vnto
men
,
because
they
are
men
;
&
though
we
will
not
doe
good
homini
,
yet
we
must
doe
it
humanita●i
,
as
the
Philosopher
said
.
The
third
is
participation
in
the
death
of
Christ
,
in
that
all
men
haue
part
in
Christ
as
well
as
we
(
for
any
thing
we
knowe
.
)
Secondly
,
God
(
whose
example
we
are
to
followe
,
as
hath
beene
said
)
is
good
,
and
bountifull
vnto
all
,
causing
his
sunne
to
shine
as
well
vpon
the
badde
as
the
good
,
and
his
●aine
to
fall
as
well
vpon
Matth.
5.
45.
the
ground
of
the
vniust
,
as
of
the
iust
,
beeing
kinde
vnto
the
vnkind
and
to
the
wicked
.
Thirdly
,
we
must
doe
to
others
as
we
would
they
should
doe
to
vs
.
Therefore
if
we
beeing
in
distresse
would
be
glad
to
receiue
good
at
the
hand
of
a
wicked
man
,
we
ought
in
the
like
case
to
doe
good
vnto
him
.
Matth.
〈◊〉
.
〈◊〉
.
Fourthly
,
our
profession
and
the
reward
which
we
looke
for
,
require
this
at
our
hands
,
for
if
we
doe
good
vnto
them
onely
that
doe
good
vnto
vs
,
or
if
we
be
friendly
to
those
onely
that
are
friendly
to
vs
,
what
singular
thing
doe
we
?
for
euen
the
Publicans
doe
the
like
;
and
so
hauing
our
reward
here
in
this
life
,
we
can
expect
none
other
after
this
life
.
Matth.
5.
47.
The
second
point
,
(
which
containeth
the
order
to
be
obserued
in
doing
good
,
)
is
laid
downe
in
these
words
,
Let
vs
doe
good
to
all
,
but
specially
to
those
which
are
of
the
houshould
of
faith
.
By
them
of
the
houshold
of
faith
,
we
are
to
vnderstand
those
which
by
faith
are
of
the
same
familie
with
vs
,
namely
of
the
same
Catholike
church
vpon
earth
;
the
house
of
God
beeing
often
put
to
signifie
the
Church
of
God
,
as
1.
Tim.
3.
15.
The
house
of
God
is
called
the
Church
of
God
,
the
ground
and
pillar
of
trueth
.
Ebr.
3.
2.
Moses
was
faithfull
in
all
Gods
house
,
that
is
,
his
Church
:
and
thus
this
phrase
is
expounded
.
Eph.
2.
19.
Ye
are
no
more
strangers
and
forrainers
,
but
citizens
with
the
Saints
,
and
of
the
houshold
of
God
.
So
that
by
them
of
the
houshold
of
faith
,
we
must
vnderstand
onely
the
faithfull
;
Indeed
among
men
,
not
onely
children
,
but
also
man-seruants
,
and
maide-seruants
are
counted
to
be
of
the
family
,
but
God
accounts
them
onely
to
be
of
his
house
,
that
are
Saints
by
calling
,
and
sonnes
by
faith
.
The
rest
are
bastards
and
not
sonnes
,
they
are
(
it
may
be
)
in
the
house
,
but
not
of
the
house
:
for
true
sauing
faith
,
doth
characterize
those
that
are
of
the
familie
of
faith
;
euen
as
fanaticall
dreames
,
fantasticall
opinions
,
allegorizing
of
the
literall
sense
of
the
scripture
,
denying
the
resurrection
of
the
flesh
,
doe
characterize
those
that
are
of
the
familie
of
loue
.
Hauing
the
meaning
,
consider
the
dutie
,
which
is
,
to
do
good
principally
to
the
faithfull
,
the
Saints
&
seruants
of
god
,
that
is
,
we
must
do
good
vnto
them
before
others
,
&
more
them
to
others
,
which
are
not
of
the
same
familie
,
as
Dauid
saith
,
My
well-doing
reacheth
not
to
thee
,
but
to
the
saints
that
are
in
the
earth
,
&
them
that
excel
in
vertue
.
Psal.
16.
2
,
3.
For
it
is
alone
as
if
the
Apostle
should
haue
said
,
As
it
is
fit
and
conuenient
,
that
they
that
are
of
the
same
familie
should
be
helpefull
and
beneficiall
one
vnto
another
,
rather
then
to
those
that
are
of
another
family
:
So
it
is
requisite
that
those
which
are
members
of
the
same
bodie
,
nay
sonnes
and
daughters
,
brethren
and
sisters
,
hauing
the
same
God
for
their
father
,
the
same
Church
for
their
mother
,
Christ
for
their
elder
brother
,
begotten
of
the
same
immortall
seede
,
nourished
with
the
same
milke
of
the
word
,
and
looking
for
the
same
blessed
inheritance
:
should
rather
be
beneficiall
one
to
another
,
then
to
those
that
are
forrainers
and
strangers
,
no
way
linked
vnto
them
by
the
bond
of
faith
.
Now
the
reasons
why
we
ought
especially
to
doe
good
to
them
of
the
houshold
of
faith
,
may
be
these
.
First
,
because
God
loueth
all
his
creatures
,
specially
mankind
,
most
especially
the
faithfull
,
vpon
whome
he
doeth
bestowe
the
riches
of
his
loue
,
yea
himselfe
also
:
for
though
God
be
good
vnto
all
,
Psal.
145.
9.
yet
in
a
speciall
sort
he
is
good
to
Israel
to
them
that
are
of
a
pure
heart
,
Psal.
73.
1.
He
is
a
Sauiour
of
all
men
,
specially
of
those
that
beleeue
.
1.
Tim.
4.
10.
Secondly
,
because
whatsoeuer
is
done
to
one
of
Gods
saints
is
done
vnto
him
,
Matth.
25.
44.
Thirdly
,
in
respect
of
the
excellencie
of
their
persons
,
in
that
they
are
sonnes
of
God
,
heires
of
his
kingdome
,
members
of
Christ
,
Temples
of
the
holy
Ghost
,
&c.
Further
,
in
that
all
the
faithfull
are
called
a
houshold
and
a
family
,
this
teacheth
vs
,
that
as
we
haue
one
bedde
and
one
board
,
one
bread
to
seede
vpon
,
and
one
cuppe
whereof
all
drinke
:
so
we
should
haue
one
minde
and
one
heart
,
we
should
cleaue
together
,
and
hold
together
:
for
if
they
of
the
family
of
loue
ioyne
together
,
why
should
not
we
which
are
of
the
familie
of
faith
hold
together
?
If
those
of
the
kingdome
of
darkenesse
combine
themselues
together
,
as
it
is
Psal.
2.
2.
The
kings
of
the
earth
band
themselues
,
and
the
Princes
are
assembled
together
,
a
gainst
the
Lord
,
and
against
his
Christ
.
Act.
4.
27.
Doubt
lesse
against
thine
holy
sonne
Iesus
,
whome
thou
hast
annointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
people
of
Israel
,
gathered
themselues
together
.
Psal.
83.
5
,
6
,
7
,
8.
They
haue
consulted
together
in
heart
,
and
haue
made
a
league
against
thee
;
The
tabernacles
of
Edom
,
and
the
Ishmaelites
.
Moab
,
and
the
Agarims
,
Gaball
,
and
Ammon
,
and
Amalec
,
the
Philistims
,
with
the
inhabitants
of
Tyrus
:
Ashur
also
is
ioyned
with
them
:
they
haue
beene
anarme
to
the
children
of
Lot
.
How
much
more
therefore
ought
the
children
of
light
to
company
and
consort
together
?
But
the
children
of
this
world
are
wiser
in
their
generation
then
the
children
of
light
.
Nay
the
bruite
beasts
may
condemne
vs
in
this
point
:
for
cattel
heard
together
,
sheep
flocke
together
,
fishes
shole
together
,
and
(
as
the
prouerbe
is
)
birdes
of
a
feather
will
flie
together
.
What
a
shame
is
it
therefore
for
vs
,
that
are
of
the
same
family
of
faith
,
to
fall
out
,
making
a
rent
in
the
coate
,
and
a
diuision
in
the
bodie
of
Christ
,
by
seperating
our selues
one
from
another
,
in
affection
of
heart
,
and
practise
of
life
?
Againe
,
this
may
minister
comfort
to
all
the
faithfull
beeing
vnder
the
crosse
,
to
consider
that
they
are
of
Gods
family
;
and
therefore
neede
not
doubt
of
the
prouidence
of
God
,
but
that
he
will
prouide
things
necessarie
for
them
;
for
he
that
prouideth
not
for
his
owne
,
and
specially
for
them
of
his
familie
,
hath
denied
the
faith
,
and
is
worse
then
an
infidell
.
Lastly
,
in
that
the
faithfull
are
called
a
familie
,
it
shewes
that
they
are
but
fewe
,
euen
a
handefull
in
comparison
of
the
world
;
for
what
is
a
familie
to
a
countrie
or
a
kingdome
?
Indeed
I
graunt
,
if
those
of
the
family
of
faith
,
be
considered
by
themselues
,
they
are
many
.
Matth.
8.
11.
I
say
vnto
you
,
that
MANY
shall
come
from
the
East
and
from
the
West
,
and
shall
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
kingdome
of
heauen
.
Nay
they
are
innumerable
.
Apoc.
7.
9.
After
these
things
I
beheld
,
and
loe
,
a
great
multitude
,
which
no
man
could
number
of
all
nations
&
kindreds
and
people
and
tongues
,
stood
before
the
throne
,
and
before
the
lambe
,
cloathed
with
long
white
robes
,
and
palmes
in
their
hands
.
But
beeing
compared
with
infidels
,
which
shall
be
condemned
,
they
are
but
fewe
,
Matth.
7.
13
,
14.
Enter
in
at
the
straite
gate
:
for
it
is
the
wide
gate
and
broad
way
that
leadeth
to
destruction
,
and
MANIE
there
be
which
goe
in
thereat
:
Because
the
gate
is
straite
,
and
the
way
narrow
,
that
leadeth
vnto
life
,
and
FEWE
there
be
that
find
it
.
MANY
are
called
,
but
FEW
chosen
.
Here
they
are
called
a
family
,
&
a
little
flock
.
Luk.
12.
32.
&
a
remnant
.
Rom.
9.
27.
Let
the
Papists
therfore
brag
of
their
Vniuersalitie
and
multitude
,
as
much
as
they
list
,
in
the
meane
time
,
let
not
vs
feare
to
ioyne
our selues
to
the
litle
flocke
of
Christ
,
and
with
them
to
goe
on
in
the
straite
way
to
eternall
life
.
The
order
which
we
are
to
obserue
in
doing
good
to
others
,
is
else
where
more
distinctly
set
downe
in
scripture
:
&
it
stands
in
these
degrees
.
First
,
and
principally
,
a
man
must
do
good
to
those
of
his
familie
,
as
to
wife
,
children
,
seruants
.
1.
Tim.
1.
8.
If
there
be
any
that
prouideth
not
for
his
owne
,
and
especially
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
well
translated
,
Namely
.
them
of
his
houshold
,
he
hath
denied
the
faith
,
and
is
worse
then
an
infidell
.
Secondly
,
after
those
of
our
familie
,
we
must
doe
good
to
our
parents
and
progenitors
.
1.
Tim.
5.
4.
If
any
widow
haue
children
or
nephewes
,
let
them
(
that
is
,
those
children
or
nephewes
)
learne
first
to
shew
godlines
toward
their
owne
house
,
and
to
recompence
their
parents
.
Marke
,
they
must
first
do
good
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no●
well
translated
Kinred
.
their
owne
house
,
and
then
in
the
second
place
to
their
parents
,
that
is
,
their
fathers
&
mothers
,
if
they
be
children
,
their
grandfathers
and
grandmothers
,
if
they
be
nephewes
.
Thirdly
,
after
the
two
former
,
we
must
doe
good
to
our
kinred
.
1.
Tim.
5.
8.
If
any
prouide
not
for
his
owne
—
he
hath
denied
the
faith
,
&c.
where
by
owne
,
we
are
chiefely
to
vnderstand
,
those
poore
widowes
that
are
neare
of
blood
,
or
kinred
vnto
vs
;
or
generally
all
those
that
are
of
our
kinred
in
the
flesh
,
who
are
therefore
called
ours
,
because
they
doe
more
nearely
concerne
vs
,
as
being
linked
vnto
vs
,
by
the
bond
of
nature
.
They
that
are
of
our
kinred
,
are
to
be
respected
and
releeued
of
vs
in
the
third
place
,
if
they
be
of
the
houshold
of
faith
;
otherwise
,
the
Saints
of
God
,
which
are
neither
kith
nor
kinne
vnto
vs
,
are
to
be
preferred
before
them
.
Fourthly
,
of
strangers
and
forreners
,
we
are
to
doe
good
to
the
faithfull
before
others
.
Fiftly
and
lastly
,
we
must
be
beneficiall
to
all
,
whether
friends
,
or
foes
,
of
our
kinred
,
or
strangers
,
of
the
house
of
God
or
otherwise
,
as
God
in
his
prouidence
shall
offer
them
vnto
vs
:
for
so
Paul
saith
,
We
must
doe
good
vnto
all
men
.
It
will
be
said
,
we
are
to
loue
all
men
alike
(
seeing
we
must
loue
our
neighbours
as
our selues
:
)
and
therefore
we
must
doe
good
to
all
men
alike
,
not
respecting
the
faithfull
more
then
others
.
I
answer
,
our
loue
of
our
brethren
,
is
lesse
or
greater
,
either
in
respect
of
the
obiect
,
in
wishing
a
greater
or
a
lesse
good
vnto
them
:
and
thus
we
must
loue
all
men
alike
,
in
wishing
to
them
eternall
life
:
or
in
respect
of
the
intention
of
our
loue
,
in
hauing
a
greater
desire
of
the
good
of
some
,
then
of
othersome
:
and
thus
we
are
not
bound
to
loue
,
or
to
doe
good
to
all
alike
.
For
as
S.
Barnard
saith
,
Meliori
maior
affectus
,
indigentiori
maior
effectus
tribuendus
.
This
doctrine
inuested
with
the
former
examples
,
may
shame
the
base
,
seruile
,
and
beggerly
liberalitie
of
the
common
sort
of
men
,
which
professe
the
Gospel
,
whose
hands
are
tied
to
their
purses
,
and
their
hearts
locked
to
their
chests
,
who
are
so
extremely
miserable
,
that
they
neither
doe
good
to
others
,
nor
yet
to
themselues
.
Secondly
,
it
condemneth
them
which
are
so
vnnaturall
,
that
they
forget
all
dutie
to
their
kinred
and
acquaintance
in
the
flesh
.
Thirdly
,
those
who
will
doe
good
to
none
,
but
to
those
that
haue
done
good
to
them
:
this
is
right
the
Pharisies
righteousnes
,
to
loue
our
friends
,
and
hate
our
enemies
;
the
goodnes
of
the
Publican
,
to
lend
to
those
of
whom
they
look
for
the
like
.
Lastly
,
those
who
are
so
full
of
the
poison
of
malice
and
reuenge
,
that
beeing
once
incensed
,
they
can
neuer
,
be
appeased
,
till
they
crie
quittance
with
those
that
offend
them
.
The
third
thing
to
be
considered
in
the
words
is
the
circumstance
of
time
;
we
must
doe
good
to
all
,
while
we
haue
time
.
Here
sundrie
points
are
to
be
obserued
.
I.
If
we
must
doe
good
while
we
haue
time
,
we
must
make
a
holy
and
profitable
vse
of
our
time
,
(
the
rarest
iewell
,
and
greatest
of
all
earthly
treasures
)
because
time
will
not
alway
last
:
and
therefore
we
must
take
time
while
it
is
time
,
seeing
time
and
tide
will
tarie
for
no
man
.
Let
vs
consider
what
a
shame
it
is
,
that
the
children
of
this
world
should
be
wiser
in
their
generation
then
we
,
who
professe
our selues
to
be
children
of
light
.
The
mariner
or
sea-faring
man
who
obserues
wind
and
weather
,
taketh
the
oportunitie
of
the
time
:
the
trauailer
or
way-faring
man
takes
day
before
him
,
and
trauaileth
while
it
is
light
.
The
smith
striketh
the
yron
while
it
is
hot
,
for
when
it
is
cold
,
it
is
too
late
to
strike
.
The
Lawyer
taketh
his
time
,
to
wit
,
the
Terme
time
,
for
the
intertaining
of
his
clients
,
and
following
of
his
suits
:
for
when
the
Terme
is
ended
,
his
time
is
gone
.
Now
it
is
alway
Terme-time
with
Christians
,
euery
present
day
,
euen
this
present
time
,
is
their
Terme-time
:
therefore
if
we
will
not
shew
our selues
more
carelesse
&
negligent
,
nay
more
absurdly
foolish
,
or
desperatly
madde
then
all
men
,
we
must
take
the
opportunitie
that
is
offered
to
do
good
,
and
vse
the
pretious
time
which
God
in
mercie
affordeth
vs
,
to
his
glorie
,
our
comfort
,
and
the
good
of
others
.
Time
and
opportunitie
of
doing
good
,
is
hieroglyphically
resembled
by
Fronte
capillata
est
,
post
est
occasio
calva
.
the
head
of
a
man
that
hath
locks
of
haire
before
,
which
a
man
may
take
hold
of
,
but
hath
none
behind
;
whereby
is
signified
,
that
when
opportunitie
is
past
,
there
is
no
possibilitie
left
to
doe
good
.
We
must
not
therefore
let
slippe
any
good
occasion
,
but
take
hold
of
it
at
the
first
,
when
it
is
offered
.
Hence
it
is
that
the
Apostle
,
Eb●
.
3.
13.
biddeth
vs
exhort
one
another
daily
,
while
it
is
called
to
day
.
And
the
wise
man
,
Prou.
3.
28.
Say
not
to
thy
neighbour
,
goe
and
come
againe
,
and
to
morrow
will
I
giue
thee
,
if
thou
now
haue
it
.
For
he
may
die
,
and
so
cannot
come
againe
,
or
by
thy
delaying
of
him
,
may
be
discouraged
from
comming
,
or
thou
maist
be
hardened
against
him
,
or
maist
with
the
rich
man
in
the
Gospel
,
be
suddenly
taken
away
from
thy
riches
,
or
thy
riches
taken
from
thee
.
Our
Sauiour
biddeth
vs
walke
in
the
light
,
while
we
haue
light
.
Ioh.
12.
35.
II.
If
we
must
doe
good
while
we
haue
time
,
we
must
obserue
the
Apostles
golden
rule
,
Eph.
5.
16.
Redeeme
the
time
:
which
is
nothing
els
,
but
so
to
employ
it
,
and
vse
the
benefit
of
it
,
as
that
we
suffer
it
not
to
slippe
away
from
vs
without
fruit
or
profit
,
either
for
sloth
and
idlenes
,
or
by
reason
of
vaine
and
transitorie
pleasures
,
or
other
occasions
of
this
life
:
but
to
gaine
that
time
we
formerly
lost
by
negligence
,
with
double
diligence
,
yea
to
redeeme
it
with
the
losse
of
our
ease
,
our
pleasures
,
our
profits
.
And
we
shall
the
better
practise
this
dutie
,
if
we
consider
that
time
is
short
,
pretious
,
irrevocable
:
it
is
short
,
and
therefore
to
be
guided
by
diligence
:
it
is
pretious
,
and
therfore
to
be
redeemed
by
an
high
estimate
and
account
of
it
,
in
not
beeing
too
lauish
of
it
:
in
bestowing
it
vpon
our
friends
,
not
vpon
our
enemies
:
in
placing
it
as
a
Iewell
in
our
golden
age
,
and
wearing
it
in
our
newe
garments
,
the
robes
of
Christ
his
righteousnes
,
and
not
(
as
a
pearle
in
a
swines
snowt
)
in
the
rotten
ragges
of
sinne
and
wickednes
.
Lastly
,
it
is
irreuocable
,
and
therefore
it
is
to
be
redeemed
by
taking
the
opportunitie
thereof
.
III.
Paul
commaunding
vs
to
doe
good
while
we
haue
time
,
would
haue
vs
know
times
and
seasons
;
to
obserue
the
shortnes
of
time
,
to
number
our
daies
that
we
may
applie
our
hearts
to
wisdome
.
The
not
knowing
and
obseruing
of
time
,
is
a
sinne
much
inueighed
against
by
our
Sauiour
Christ
,
Matth.
16.
3.
O
hypocrites
,
you
can
discerne
the
face
of
the
skie
,
and
can
ye
not
[
](A09383-e112710-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
discerne
the
signes
of
the
times
?
Luk.
12.
56.
why
[
](A09383-e112750-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
discerne
ye
not
this
time
?
the
Lord
doth
preferre
the
very
bruit
beasts
before
his
people
,
because
they
know
their
appointed
times
and
seasons
,
whereas
his
people
knew
not
the
time
of
mercie
and
grace
,
which
was
offered
vnto
them
.
Euen
the
storke
in
the
ayre
knoweth
her
appointed
times
,
the
turtle
,
and
the
crane
,
and
the
swallow
,
obserue
the
time
of
their
comming
,
but
my
people
knoweth
not
the
iudgement
of
the
Lord
.
Ier.
8.
7.
And
Christ
threatneth
Ierusalem
,
that
one
stone
should
not
be
left
vpon
another
,
because
they
knew
not
the
time
of
their
visitation
.
Luk.
19.
44.
And
verily
of
all
follies
and
ignorances
,
this
is
the
greatest
,
not
to
know
the
day
of
our
visitation
,
the
acceptable
time
,
the
day
of
saluation
,
when
God
offereth
mercie
,
by
rising
earely
and
calling
vs
by
the
ministerie
of
his
word
,
and
stretching
out
his
hands
all
the
day
long
.
Rom.
10.
v.
21.
For
if
he
stand
at
the
doore
of
our
hearts
,
and
knocke
by
the
sound
of
his
word
outwardly
,
by
the
motion
of
his
spirit
inwardly
,
by
his
threatnings
,
by
his
promises
,
by
his
iudgements
,
by
his
mercies
,
by
his
tolerance
and
long
suffering
,
and
yet
for
all
that
we
will
not
open
nor
listen
vnto
him
,
we
shall
stand
with
the
fiue
foolish
virgins
,
and
knock
at
his
mercie
gate
,
and
say
,
Lord
,
Lord
,
open
vnto
vs
,
when
it
will
be
too
late
,
when
heauen
shall
be
shut
against
vs
.
Matth.
25.
11
,
12.
For
,
for
this
cause
among
others
,
they
are
called
foolish
virgins
,
because
they
considered
not
the
time
of
the
bridegroomes
comming
.
Here
it
will
be
saide
,
obseruing
of
time
is
forbidden
,
Gal.
4.
10.
Ye
obserue
daies
,
and
times
,
and
moneths
,
and
years
,
I
am
afraid
of
you
,
least
I
haue
spent
on
you
labour
in
vaine
.
Ans.
There
is
a
twofold
obseruing
of
time
,
good
,
and
euill
;
lawfull
,
and
vnlawfull
.
Vnlawfull
and
superstitious
,
is
either
Iewish
,
or
Heathenish
:
the
Iewish
,
and
superstitious
obseruation
of
times
,
is
,
when
religion
is
placed
in
the
keeping
of
them
,
in
an
opinion
that
they
bind
the
conscience
to
the
strict
obseruing
of
them
,
as
their
Iubilies
,
feasts
of
the
Passeouer
,
of
weekes
,
of
Tabernacles
,
Calends
,
new
moones
,
&c.
Heathenish
,
when
times
are
obserued
in
respect
of
good
,
or
badde
successe
:
as
when
men
make
two
[
](A09383-e112980-b)i
i
Egyptian
daies
.
vnluckie
daies
in
euery
moneth
,
in
regard
of
health
:
when
they
count
leape-yeare
ominous
,
as
Valentinian
did
,
who
beeing
newly
created
Emperour
,
would
not
come
forth
and
shew
himselfe
the
bissext
of
Februarie
.
Not
[
](A09383-e113010-b)k
k
Manse
malum
Maio
cubere
vulgus
ait
.
to
marrie
in
the
moneth
of
May
.
To
obserue
Planetarie
houres
,
and
Climactericall
yeares
,
the
Horoscope
or
time
of
a
mans
birth
,
and
the
position
of
the
heauens
at
that
time
.
Both
these
kinds
are
forbidden
.
Paul
was
afraid
of
the
Galatians
,
first
,
because
they
obserued
daies
and
moneths
,
&
yeares
,
that
is
,
Iewish
ceremonies
,
&
beggerly
rudiments
.
Secondly
,
because
they
obserued
times
or
seasons
,
that
is
,
heathenish
superstitions
mentioned
before
.
And
assuredly
,
besides
the
vnlawfulnes
of
this
practise
,
it
is
also
vaine
euen
in
the
iudgement
of
the
heathens
themselues
.
Alexander
the
great
commanded
the
Macedonian
souldiers
(
which
had
not
beene
accustomed
to
fight
in
Iune
,
because
it
had
beene
ominous
vnto
them
)
that
they
should
call
it
Iuly
,
and
so
got
the
victorie
ouer
Darius
.
Lucullus
beeing
to
fight
with
Tigranes
vpon
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vnlucky
day
,
in
which
Cepio
was
ouercome
of
the
Cimbrians
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
will
(
said
he
)
make
it
fortunate
to
the
Romanes
,
and
got
the
victorie
.
And
who
knoweth
not
that
the
selfe
same
day
hath
beene
fortunate
or
luckie
to
some
(
as
they
vse
to
speake
,
)
vnfortunate
and
vnluckie
to
others
?
The
same
day
was
Crassus
slaine
by
the
Parthians
,
and
Pachor
king
of
Parthia
taken
by
Ventidius
.
The
same
day
was
vnto
Pompey
,
the
day
of
his
birth
,
and
the
day
of
his
death
.
The
same
day
was
to
Fredericke
the
second
,
his
coronation
day
,
and
his
funerall
day
.
The
lawfull
obseruing
of
time
is
two-fold
.
Humane
,
Diuine
,
Humane
is
threefold
,
Naturall
,
Ciuill
,
Ecclesiasticall
.
Naturall
is
,
the
obseruing
of
the
motion
of
the
sunne
,
the
moone
,
and
the
starres
,
whose
reuolutions
make
times
and
seasons
,
daies
,
moneths
,
yeares
:
the
obseruing
of
the
foure
quarters
or
seasons
of
the
yeare
spring
,
summer
,
autumme
,
winter
.
The
Ecclipses
of
sunne
and
moone
:
the
full
moone
,
the
wane
,
the
change
.
The
time
of
cutting
of
timber
,
of
planting
,
sowing
,
&c.
in
obseruing
whereof
a
great
part
of
Astronomy
,
Philosophie
,
and
husbandrie
is
imployed
.
Ciuill
is
,
when
times
are
obserued
in
regard
of
pollicie
,
or
of
the
good
of
the
common
wealth
,
as
faire-times
,
market-times
,
tearme-times
,
&c.
the
spring
,
as
fit
time
for
Kings
to
goe
forth
to
warre
,
2.
Sam.
4.
11.
The
keeping
of
Lent
,
fasting
daies
;
Ember
weekes
,
are
all
in
a
ciuill
respect
,
for
the
breed
of
cattell
,
the
maintenance
of
nauigation
,
and
the
plentie
of
all
things
.
Ecclesiasticall
,
when
set
times
are
obserued
in
the
Church
for
order
sake
,
without
superstition
,
or
opinion
of
worship
:
as
among
the
Iewes
the
feast
of
Purim
,
Esth.
9.
26.
the
feast
of
the
Dedication
,
Ioh.
10.
22.
Amongst
Christians
,
festiuall
daies
:
as
the
feast
of
the
Natiuitie
,
of
circumcision
,
of
the
resurrection
,
&
ascension
of
Christ
:
these
and
such
like
solemnities
,
appointed
for
our
thankesgiuing
and
humiliation
,
are
not
vnlawfull
,
if
they
be
enioyned
by
lawfull
authoritie
,
and
kept
in
good
manner
.
Diuine
is
,
when
vpon
the
consideration
of
the
shortnesse
and
vncertainetie
of
our
liues
,
we
prepare
our selues
against
God
shall
call
vs
,
and
so
number
our
daies
that
we
apply
our
hearts
to
wisedome
.
Psal.
90.
Or
,
obseruing
the
day
of
Gods
mercifull
visitation
,
we
take
the
opportunitie
and
vse
the
meanes
that
is
offered
,
for
our
conuersion
and
saluation
.
Or
,
obseruing
the
time
of
Gods
visitation
in
iudgement
,
and
indignation
,
we
hide
our selues
vnder
the
couert
of
his
wings
,
Prou.
22.
3.
IV.
Hence
we
learne
,
that
there
is
no
possibilitie
of
doing
good
or
beeing
beneficiall
vnto
others
after
this
life
,
for
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oecumen
.
biddeth
vs
doe
good
while
we
haue
time
,
thereby
insinuating
,
that
after
death
,
all
possibilitie
of
doing
good
is
cleane
cut
off
.
The
time
allotted
to
doe
good
,
beeing
included
within
the
limits
of
this
life
,
The
dead
that
die
in
the
Lord
rest
from
their
labours
,
Reuel.
14.
13.
Therefore
no
good
workes
are
performed
after
this
life
.
Paul
beeing
aged
and
readie
to
die
,
the
tearme
of
his
life
beeing
almost
expired
,
saith
,
I
haue
finished
my
course
,
2.
Tim.
4.
7.
which
could
not
be
truely
said
,
if
he
were
to
performe
any
good
workes
after
his
death
.
2.
Cor.
5.
10.
We
must
giue
account
for
all
things
we
haue
done
in
the
body
,
that
is
,
in
this
life
.
Where
it
is
to
be
obserued
,
that
the
Apostle
speaking
of
all
the
workes
whereof
we
are
to
giue
account
,
doth
confine
them
within
the
compasse
of
this
life
;
therefore
no
workes
can
be
done
after
this
life
be
ended
.
Let
vs
heare
the
testimonie
of
the
auntient
Cyprian
to
Demetr.
Quando
istine
excessum
est
nullus
locus
poenitentia
est
,
nullus
satisfactionis
effectus
.
Ierome
.
Dum
in
praesenti
saculo
sumus
,
siue
orationibus
,
sine
concilijs
invicem
posse
nos
coadinvari
,
cùm
autem
ante
Christi
tribunal
venerimus
,
non
Iob
,
non
Daniel
,
nec
Noe
rogare
posse
pro
quoquam
,
sed
vnumquemque
portare
onus
suum
.
And
againe
,
In
hac
vita
,
licet
nobis
quod
volumus
seminare
:
quum
transierit
,
operandi
tempus
auferetur
,
&c.
Hence
I
gather
two
things
.
First
,
that
the
doctrine
of
Purgatorie
is
a
meere
fable
,
because
there
is
no
time
after
this
life
be
ended
,
left
to
doe
good
,
either
to
our selues
or
others
,
and
therefore
not
to
worke
righteousnesse
,
to
repent
,
or
to
satisfie
the
iustice
of
God
,
which
the
Popish
sort
say
is
done
in
purgatorie
.
But
what
should
I
stand
to
batter
the
paper
walles
of
Purgatory
,
with
the
canon
of
the
scripture
,
which
were
long
agoe
burnt
to
ashes
,
by
the
fire
of
the
word
?
Secondly
,
seeing
all
opportunitie
,
nay
all
possibility
of
doing
good
is
confined
in
the
compasse
of
this
life
,
euery
man
must
followe
the
counsell
of
the
wiseman
Salomon
,
All
that
thy
hand
shall
finde
to
doe
,
doe
it
with
all
thy
power
;
for
there
is
neither
worke
nor
inuention
,
nor
knowledge
,
nor
wisedome
,
in
the
graue
whither
thou
goest
.
Eccles.
9.
10.
Dauid
saith
in
the
graue
no
man
will
or
can
praise
God
.
And
this
is
the
cause
wherefore
Paul
doth
so
instantly
vrge
all
men
to
take
the
present
opportunitie
,
Beholde
,
now
is
the
acceptable
time
:
behold
,
nowe
is
the
day
of
saluation
,
2.
Cor.
6.
2.
V.
Hence
we
are
taught
to
account
euery
day
,
euen
this
present
day
,
as
the
day
of
death
,
or
the
day
of
iudgement
:
for
we
must
doe
all
the
good
we
can
while
we
haue
time
,
now
our
time
is
the
instant
,
or
present
time
,
for
we
are
vncertaine
whether
we
shall
liue
till
to
morrow
or
no.
Iam.
4.
14.
Therfore
looke
what
we
would
doe
at
the
houre
of
death
,
if
we
were
now
at
the
last
gaspe
panting
for
breath
,
or
if
we
did
see
Christ
comming
in
the
cloudes
to
iudgement
;
the
very
same
thing
we
ought
to
do
euery
day
,
with
like
zeale
and
feruencie
of
sp〈…〉t
,
to
praise
and
magnifie
the
mercie
and
goodnesse
of
God
;
with
like
feare
and
trembling
,
to
worke
out
our
owne
saluation
and
to
seeke
reconciliation
;
with
like
loue
and
sinceritie
of
affection
,
to
be
beneficiall
vnto
our
brethren
,
&c.
VI.
This
doctrine
meeteth
with
all
miserable
minded
men
,
who
hauing
great
meanes
and
opportunitie
of
doing
good
yet
let
slippe
,
or
rather
cut
off
all
occasions
that
might
induce
them
thereto
,
who
in
a
brutish
minde
like
to
the
sw●ne
,
neuer
doe
good
,
nor
profit
any
,
till
their
dying
day
.
I
speake
not
against
the
laudible
custome
of
bequeathing
goods
to
go●ly
vses
,
by
a
mans
last
will
and
testament
;
but
against
those
that
doe
who
●e
men
of
g
〈…〉
d
wile
.
bu●●ad
deede
little
or
no
good
all
their
life
long
,
till
the
houre
of
death
:
Let
these
men
consider
,
that
as
the
late
repentance
of
malefactours
,
a
little
before
their
death
,
is
commonly
but
a
ceremoniall
repentance
:
so
the
funerall
beneficence
of
those
who
giue
little
or
nothing
in
all
their
life
,
is
vsually
no
free
,
but
a
formall
,
and
extorted
gift
:
formall
,
in
doing
as
others
do
〈…〉
torted
,
in
that
it
is
giuen
to
stoppe
the
mouth
of
an
accusing
conscience
;
The
vitall
beneficence
is
that
which
God
accounteth
of
,
&
by
so
much
to
be
preferred
before
the
other
,
but
howe
much
it
doeth
more
euidently
declare
a
more
liuely
faith
in
the
prouidence
of
God
,
and
a
more
vnfained
loue
of
our
brethren
.
Againe
,
they
giue
testimonie
that
they
trust
not
in
vncertaine
riches
,
but
in
the
liuing
God
.
Lastly
,
they
haue
the
benefit
of
poore
mens
praiers
,
(
to
whome
they
are
beneficiall
,
)
which
otherwise
they
should
want
.
VII
.
The
circumstance
of
time
hath
here
the
force
of
an
argument
,
for
it
inforceth
the
exhortation
much
,
that
we
should
doe
all
the
good
we
can
,
and
take
the
benefit
of
the
opportunitie
,
because
time
will
not
alway
last
:
the
holy
Ghost
in
sundry
places
of
scripture
,
from
the
consideration
of
the
shortnesse
of
our
time
,
enforceth
the
duties
of
faith
,
repentance
,
newe
obedience
,
as
1.
Cor.
7.
v.
29
,
30
,
31.
And
this
I
say
brethren
,
because
the
time
is
short
,
hereafter
that
both
they
that
haue
wiues
,
be
as
though
they
had
none
:
and
they
that
weepe
,
as
though
they
wept
not
:
and
they
that
reioice
,
as
though
they
reioyced
not
.
Ebr.
3.
v.
7
,
8.
To
day
if
ye
will
heare
his
voice
,
harden
not
your
hearts
.
and
v.
13.
Exhort
one
another
daily
,
while
it
is
called
to
day
.
The
godly
in
all
ages
haue
practised
this
dutie
.
Peter
knowing
that
the
time
was
at
hand
,
that
he
was
to
lay
downe
his
tabernacle
,
stirres
vp
himselfe
to
greater
diligence
in
his
calling
,
and
saith
,
I
will
not
be
negligent
to
put
you
in
remembrance
of
these
things
,
so
long
as
I
am
in
this
tabernacle
,
seeing
I
know
the
time
is
at
hand
that
I
must
lay
it
down
as
our
Lord
Jesus
Christ
hath
shewed
me
.
2.
Pet.
1.
12
,
13
,
14.
The
Church
praieth
thus
to
God
,
Teach
vs
to
number
our
daies
,
that
is
,
so
to
consider
the
shortnesse
,
vncertaintie
,
and
vanitie
of
our
life
,
that
we
may
apply
our
hearts
to
wisedome
,
Psal.
90.
12.
But
wicked
mens
practise
is
cleane
contrarie
,
for
they
take
occasion
vpon
the
shortnesse
of
their
time
,
to
liue
as
they
list
,
to
take
their
pleasures
,
and
to
followe
the
lusts
of
their
hearts
:
therfore
they
say
,
Let
vs
eate
and
drinke
,
for
to
morrowe
we
shall
die
.
Esay
,
22.
13.
Our
life
is
short
and
tedious
,
and
our
time
is
as
a
shaddowe
that
passeth
away
—
Come
therefore
and
let
vs
enioy
the
pleasures
that
are
present
.
Wisd.
2.
v.
1
,
5
,
6.
And
hence
it
is
that
some
spend
their
time
in
eating
and
drinking
,
and
going
gorgeously
,
and
faring
delitiously
euery
day
;
other
in
gaming
,
carding
,
dicing
,
rioting
,
revelling
,
&
as
(
the
tearme
is
)
in
swaggering
,
wherin
they
followe
their
father
the
deuill
,
who
is
therefore
more
full
of
wrath
,
knowing
that
he
hath
but
a
short
time
.
Apoc.
●2
.
12.
To
these
we
may
adde
all
such
idle
persons
,
as
followe
no
vocation
,
or
trade
of
life
,
but
day
after
day
,
and
yeare
after
yeare
,
are
still
deuising
new
pastimes
(
as
they
call
them
)
to
trifle
the
time
away
.
These
men
hasten
the
iudgements
of
God
,
and
pull
it
vpon
them
before
God
inflict
it
.
It
is
a
great
iudgement
of
God
for
a
man
to
be
in
that
case
that
in
the
morning
he
shall
say
,
would
God
it
were
euening
,
and
in
the
euening
,
would
God
it
were
morning
.
Deut.
28.
67.
In
this
case
is
euery
idle
loiterer
,
who
through
idelenes
is
wearie
of
himselfe
,
&
grieued
the
time
passeth
away
so
slowly
:
and
to
these
qui
nihil
agunt
,
we
may
ioyne
them
qui
male
agunt
,
and
those
also
qui
aliud
agunt
,
all
which
are
condemned
in
this
text
,
&
against
them
Titus
the
heathen
Emperour
shall
rise
in
iudgement
,
and
shall
condemne
them
,
because
he
remembring
on
a
time
as
he
fate
at
supper
,
that
he
had
trifled
away
the
day
in
doing
nothing
,
said
,
Amici
,
hodie
diem
perdidi
:
Friends
,
I
haue
lost
this
day
.
II
Ye
see
how
large
a
letter
I
haue
written
vnto
you
with
mine
owne
hand
.
Here
beginneth
the
Conclusion
,
beeing
the
third
generall
part
of
this
Epistle
,
consisting
of
two
parts
:
an
Insinuation
,
in
the
II.
verse
,
&
a
Recapitulation
,
in
the
verses
following
.
He
insinuateth
himselfe
into
the
minds
of
the
Galatians
by
a
twofold
argument
.
First
,
from
the
largenes
of
his
Epistle
,
Ye
see
how
large
a
letter
I
haue
written
:
secondly
,
from
the
instrumentall
cause
,
in
that
he
writ
it
with
his
owne
hand
,
where
he
giues
authoritie
to
it
,
and
a
kind
of
eminencie
aboue
his
other
letters
.
And
in
both
,
he
commendeth
his
diligence
,
loue
,
and
care
which
he
had
of
them
.
The
word
translated
,
ye
see
,
is
ambiguous
,
and
may
be
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
either
as
a
commandement
,
See
how
large
a
letter
I
haue
written
:
or
as
an
assertion
,
Ye
see
—
.
The
like
ambiguitie
is
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Philip.
2.
5.
and
may
be
read
either
thus
,
amongst
whom
you
doe
shine
:
or
,
see
that
you
shine
as
starres
.
It
is
not
materiall
In
whether
acception
it
be
taken
,
seeing
the
sense
is
all
one
.
The
first
argument
to
mooue
the
Galatians
to
attention
,
and
acceptation
of
Pauls
paines
,
and
good
affection
,
is
taken
from
the
largenes
of
his
Epistle
.
The
word
in
the
Originall
translated
large
,
is
strangely
wrested
by
sundrie
interpreters
,
without
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
cause
:
[
](A09383-e114210-b)a
a
in
Psal.
●18
.
Hilarie
referring
it
to
the
loftines
of
sentences
:
Hyperius
to
the
profunditie
and
depth
of
matter
:
Ierome
to
the
greatnes
of
the
character
:
Chrysostome
and
Theophylact
,
to
the
badnes
of
his
hand
,
as
not
beeing
able
to
write
well
.
H●imo
to
the
Hebrew
character
in
which
he
wrote
:
whereas
the
word
doth
not
onely
signifie
qualitie
,
but
as
properly
quantitie
,
as
Heb.
7.
4.
Consider
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
how
great
this
man
was
.
And
the
word
that
answereth
vnto
it
,
signifieth
as
well
quantitie
,
as
qualitie
.
Coloss.
2.
1.
I
would
ye
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
knew
what
great
fight
I
haue
—
.
Iam.
3.
5.
Behold
,
how
great
a
thing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
little
fire
kindleth
?
The
plaine
and
simple
meaning
therefore
of
Paul
,
is
this
,
that
he
neuer
wrote
so
long
an
Epistle
with
his
owne
hand
,
vnto
any
Church
,
as
vnto
them
.
He
writ
indeede
the
Epistle
to
Philemon
with
his
owne
hand
,
but
that
was
short
in
comparison
of
this
.
And
he
wrote
larger
Epistles
to
other
Churches
,
as
to
the
Romans
,
Corinthians
,
&c.
but
by
his
Scribes
,
not
with
his
owne
hand
.
Therefore
seeing
this
is
the
longest
,
and
largest
letter
that
euer
Paul
writ
with
his
owne
hand
,
it
ought
to
be
more
regarded
,
and
better
accepted
:
So
that
as
his
paines
were
greater
in
writing
,
our
diligence
should
be
greater
in
reading
,
and
obseruing
the
same
.
This
shewes
Pauls
great
care
of
the
Churches
,
not
onely
when
he
was
present
,
but
when
he
was
absent
.
How
painefull
he
was
beeing
among
them
to
winne
them
to
the
Gospel
,
how
fearefull
when
he
was
absent
from
them
,
least
their
minds
should
be
loauened
by
false
teachers
:
how
faithfull
both
present
and
absent
.
And
it
may
serue
as
a
president
to
all
Pastours
hauing
cure
of
soules
,
to
vse
the
like
diligence
,
and
conscience
,
in
their
Ministerie
;
that
beeing
absent
in
bodie
from
their
charge
vpon
necessarie
occasions
(
as
Paul
was
)
yet
they
would
be
present
in
spirit
with
them
:
and
present
by
their
letters
:
that
so
they
may
testifie
to
all
the
world
,
that
they
haue
a
greater
care
of
the
flocke
,
then
of
the
fleece
.
It
further
teacheth
vs
,
that
if
the
Minister
beeing
carried
with
discreete
zeale
for
the
good
of
the
Church
,
goe
further
either
in
word
,
or
writing
,
then
he
intended
,
or
is
thought
fit
by
some
:
(
as
it
seemes
Paul
did
in
this
place
,
for
what
needes
this
large
letter
(
may
some
say
,
)
a
shorter
would
haue
done
as
well
)
that
we
are
not
to
censure
him
,
or
limite
and
prescribe
him
.
It
had
beene
a
great
fault
in
the
Galatians
,
if
they
had
found
fault
with
Paul
for
this
his
large
letter
;
and
in
the
Disciples
&
Iewes
if
they
should
haue
blamed
his
long
Sermon
,
which
continued
at
one
time
,
from
morning
,
to
night
.
Act.
28.
23.
at
another
time
,
from
the
closing
of
the
euening
,
till
midnight
.
Act.
20.
7.
And
so
it
is
in
many
hearers
,
who
are
too
curious
and
strictt
in
prescribing
and
limiting
their
teachers
to
the
time
,
longer
then
which
they
cannot
patiently
indure
.
And
in
stinting
them
,
in
vrging
of
this
or
that
point
,
in
saying
he
missed
his
Rhetoricke
,
his
Epimone
was
to
long
,
he
was
ouerseene
in
dwelling
so
long
vpon
the
point
:
it
had
beene
better
,
a
word
and
away
,
&c.
His
second
argument
is
taken
from
the
instrumentall
cause
,
that
he
wrote
it
with
his
owne
hand
.
[
](A09383-e114590-b)a
a
In
hac
Epistola
sicut
tradunt
Doctores
,
ab
hoc
loco
vs●
ad
sinem
,
proptia
manuscripsit
—
Haimo
saith
it
is
the
opinion
of
the
Doctours
,
that
Paul
wrote
not
this
whole
Epistle
with
his
owne
hand
,
but
onely
from
hence
to
the
ende
:
which
opinion
is
confuted
by
the
very
text
,
You
see
how
large
a
letter
I
HAVE
WRITTEN
with
mine
owne
hand
:
speaking
of
the
whole
Epistle
,
in
the
time
past
:
or
if
of
any
one
part
more
then
of
another
,
of
the
former
part
,
rather
then
of
the
latter
.
Secondly
,
his
assertion
is
not
true
,
for
(
if
we
except
Ierome
)
none
of
the
Ancients
(
as
I
take
it
)
are
of
that
opinion
.
Not
[
](A09383-e114660-b)b
b
Vbi
holographa
manus
,
falsum
dici
tion
potest
.
Ambrose
,
who
saith
,
Where
the
whole
writing
is
his
owne
hand
,
there
can
be
no
falshood
.
Not
[
](A09383-e114690-b)c
c
In
caeteris
subscribebat
quid
em
,
hic
verò
totam
ipse
scripsit
.
Chrysostome
,
who
saith
,
To
the
rest
of
his
Epistles
he
did
subscribe
,
but
this
whole
Epistle
he
writ
himselfe
.
Not
Primasius
,
vsing
the
word
perscripsit
,
that
he
writ
it
through
with
his
owne
hand
.
Not
[
](A09383-e114750-b)d
d
Totam
(
vt
videtur
)
haue
scripfit
Epistolam
.
Theodoret
,
affirming
that
it
seemes
Paul
writ
the
whole
Epistle
.
Not
[
](A09383-e114780-b)e
e
Edi
sum
minime
apprimè
scribendi
peritus
:
compulsus
sumtamen
vel
●ea
manu
h●c
ad
vos
Epist.
scribere
.
Theophylact
,
who
bringeth
in
Paul
speaking
to
them
in
this
manner
;
I
am
enforced
to
write
this
Epistle
vnto
you
with
mine
owne
hand
.
Not
Occumenius
,
who
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Epistle
written
with
his
owne
hand
.
Not
[
](A09383-e114840-b)f
f
Epistolam
istam
scripsi
ego
propriâ
manu
.
Non
notarii
manu
,
sed
mea
.
Anselme
,
who
paraphrasing
the
text
,
saith
,
it
is
all
one
as
if
he
had
said
;
This
Epistle
I
writ
with
mine
owne
hand
.
And
a
little
before
.
Not
with
the
Scribes
hand
,
but
with
mine
owne
hand
:
(
albeit
Anselme
cannot
so
preiudice
his
assertion
,
who
liued
long
after
him
.
)
Not
the
Author
of
the
Commentarie
vpon
the
Epistles
ascribed
to
Ierome
,
Tom.
9.
for
he
vpon
the
2.
Thess.
3.
17.
saith
plainly
,
[
](A09383-e114910-b)g
g
His
verbis
omnes
Epistolas
subscribebat
:
excepta
Galatarum
,
quam
ex
integro
manu
propria
perscripsit
,
With
these
words
he
subscribes
all
his
Epistles
,
excepting
that
to
the
Galatians
,
which
he
writ
from
the
beginning
to
the
ende
with
his
owne
hand
.
And
vpon
these
very
words
which
we
now
entreat
of
,
[
](A09383-e114930-b)h
h
Intelligite
quàm
non
●imeam
,
qui
liter
as
manu
mea
nuper
scripsi
.
See
how
I
am
not
afraid
,
which
of
late
time
haue
written
with
mine
owne
hand
.
(
Where
by
the
way
,
we
may
obserue
,
that
Ierome
is
not
the
author
of
those
Commentaries
,
beeing
so
contrarie
to
himselfe
.
)
This
I
confesse
is
a
light
matter
,
and
not
to
be
stood
vpon
,
were
it
not
,
that
some
are
too
hastie
to
swallow
whatsoeuer
comes
in
their
way
,
vnder
the
title
of
the
Doctours
.
It
must
therefore
be
a
caueat
vnto
vs
,
not
to
be
too
credulous
in
beleeuing
euery
one
that
shall
auouch
this
or
that
to
be
the
opinion
of
the
Fathers
,
no
though
it
be
affirmed
by
a
Father
,
especially
by
such
a
one
as
draweth
neere
the
dregs
,
as
Haimo
doth
.
It
is
certen
then
,
that
Paul
writ
this
whole
Epistle
with
his
owne
hand
:
the
reasons
are
these
.
First
,
that
it
might
appeare
vnder
his
hand
,
that
he
was
no
changeling
,
but
the
same
man
that
he
was
before
,
in
that
he
did
not
preach
circumcision
,
or
the
obseruation
of
Iewish
ceremonies
,
as
the
false
Apostles
standered
him
.
Gal.
5.
●1.
Secondly
,
that
this
his
letter
was
not
counterfaited
by
another
,
and
sent
in
his
name
,
as
the
false
Apostles
might
haue
obiected
,
and
the
Galatians
suspected
.
Thirdly
,
that
he
might
testifie
his
sincere
loue
towards
them
,
and
how
he
did
(
as
it
were
)
trauaile
in
paine
of
them
,
till
Christ
were
formed
in
them
,
shunning
no
labour
that
might
further
their
saluation
.
We
may
hence
further
obserue
a
threefold
difference
of
the
bookes
of
Scripture
in
the
new
Testament
.
Some
were
neither
written
by
an
Apostle
,
nor
subscribed
:
as
the
gospel
of
Marke
,
and
Luke
.
Some
subscribed
,
but
not
written
:
as
the
Epistle
to
the
Romanes
,
and
others
.
Some
both
written
,
and
subscribed
:
as
this
Epistle
,
and
that
to
Philemon
,
vers.
19.
I
haue
written
it
with
mine
owne
hand
:
J
will
recompense
it
—
.
Now
that
Paul
subscribed
euery
Epistle
with
his
owne
hand
,
he
himselfe
witnesseth
2.
Thessalon
.
3.
17.
The
salutation
of
me
Paul
with
mine
own
hand
,
which
is
a
signe
in
euery
Epistle
(
that
it
is
mine
,
&
not
forged
in
my
name
by
another
)
so
I
write
;
the
grace
of
our
Lord
Iesus
Christ
be
with
you
all
.
In
which
place
he
warneth
the
Thessalonians
againe
of
false
teachers
,
and
forged
letters
:
for
,
2.
Th.
2.
2.
he
had
besought
them
they
would
not
be
troubled
by
spirit
,
nor
by
word
,
nor
by
letter
,
as
though
it
came
from
him
—
.
And
here
he
shews
how
they
may
know
whether
the
Epistle
be
his
or
not
:
if
it
haue
this
signe
,
it
is
mine
,
els
it
is
counterfait
:
for
this
note
or
marke
is
to
be
found
in
all
and
euery
one
of
my
Epistles
.
Now
these
words
[
which
is
a
Signe
in
euery
Epistle
]
cannot
be
meant
(
as
some
are
of
opinion
)
of
the
former
words
onely
,
viz.
The
salutation
of
me
Paul
with
mine
owne
hand
.
First
,
because
he
saith
,
it
is
a
signe
in
euery
Epistle
,
whereas
it
is
onely
to
be
found
,
1.
Corinth.
16.
21.
Galat.
6.
11.
Coloss.
4.
18.
2.
Thess.
3.
17.
Philem.
v.
19.
and
not
in
any
other
of
his
Epistles
.
Secondly
,
the
words
,
so
I
write
,
should
be
false
,
if
they
be
referred
onely
to
the
former
wordes
,
because
that
manner
of
salutation
,
is
not
to
be
found
in
euery
Epistle
,
(
as
I
haue
alreadie
shewed
.
)
And
except
they
be
referred
to
the
words
following
,
the
grace
of
our
Lord
Iesus
Christ
,
&c.
they
haue
either
none
,
or
a
very
hard
construction
.
Thirdly
,
if
Pauls
salutation
(
which
he
affirmeth
to
be
a
certaine
note
of
his
Epistle
)
be
vnderstood
of
these
words
.
The
grace
of
our
Lord
Iesus
Christ
,
&c.
it
agreeth
vnto
all
(
as
Anselme
confesseth
)
whereas
beeing
meant
of
the
former
words
onely
,
it
doeth
not
agree
to
all
,
but
to
a
fewe
:
and
yet
Paul
makes
it
,
a
generall
,
infallible
note
,
and
signe
,
of
euery
Epistle
.
Besides
Ambrose
,
and
Primasius
,
in
their
commentaries
vpon
the
place
,
as
also
the
Author
of
the
Commentaries
which
goeth
vnder
Ieroms
name
,
affirme
,
the
signe
whereby
we
may
know
Pauls
Epistles
from
counterfeit
,
and
forged
Epistles
,
to
consist
in
these
words
:
the
grace
of
our
Lord
,
&c
,
Chrysost.
and
Theodoret
likewise
say
,
that
Paul
calleth
the
salutation
,
Salutationem
appellauit
benedictionem
quae
in
fine
sita
est
.
Hinc
ergo
discimus
,
quòd
hoc
,
Gratia
Domini
,
&c.
pro
eo
quae
est
vale
scribere
consueverat
.
a
benediction
,
or
blessing
,
which
is
in
the
end
of
the
Epistle
:
and
a
little
after
,
Hence
we
learne
that
he
was
accustomed
to
write
these
words
,
The
grace
,
&c.
instead
of
adiewe
or
farewell
vnto
them
.
And
Haimo
(
long
after
)
expounds
these
words
,
so
I
write
,
howe
?
(
saith
he
)
euen
thus
as
it
followeth
,
The
grace
of
our
Lord
,
&c.
I
graunt
it
is
probable
that
Paul
writ
his
owne
name
in
the
ende
of
euery
Epistle
(
whether
in
the
Greeke
tongue
,
and
in
the
Hebrewe
characters
(
as
Haimo
affirmeth
)
I
leaue
it
as
vncertaine
)
and
that
by
the
salutation
or
signe
of
his
Epistle
,
his
name
written
with
his
owne
hand
,
is
in
part
to
be
vnderstood
:
yet
it
is
not
onely
nor
principally
meant
.
The
certen
signe
therefore
of
his
Epistles
,
is
beside
the
subscription
of
his
owne
name
,
the
farewell
that
he
giues
them
in
these
words
,
The
grace
of
our
Lord
Iesus
.
Christ
be
with
you
all
,
or
the
like
to
the
same
effect
.
I
say
to
the
same
effect
,
because
these
very
formall
wordes
,
are
not
to
be
found
in
euery
of
Pauls
Epistles
.
Therefore
Caietan
is
far
wide
,
who
taketh
the
entire
and
formall
salutation
,
as
it
is
literally
set
downe
.
2.
Thess.
3.
17.
to
be
a
note
that
the
Epistle
is
his
,
so
that
if
it
want
any
one
word
,
either
the
Epistle
is
not
Pauls
,
or
there
is
some
defect
in
the
text
:
for
hereupon
he
concludes
that
the
Epistle
to
the
Coloss.
onely
,
hath
something
wanting
in
the
farewell
or
salutation
,
because
it
is
said
,
Grace
be
with
you
:
and
not
the
grace
of
our
Lord
Iesus
Christ
be
with
you
,
as
it
is
in
all
Coloss.
4.
18.
his
other
Epistles
.
But
first
,
it
is
an
vntrueth
,
for
they
are
not
onely
wanting
in
the
Epistle
to
the
Colossians
,
but
also
in
the
1.
to
Timothie
,
and
in
that
to
Titus
,
where
it
is
only
said
,
Grace
be
with
thee
.
Grace
be
with
you
all
.
Secondly
,
it
is
a
flat
mistaking
of
1.
Tim.
6.
21.
Tit.
3.
15.
the
text
,
for
Pauls
meaning
was
not
in
euery
Epistle
to
tie
himselfe
precisely
to
so
many
words
and
syllables
:
but
to
commend
them
to
the
grace
of
Christ
:
sometime
making
expresse
mention
of
Christ
,
sometime
concealing
his
name
:
yet
so
as
that
it
is
alway
vnderstood
,
though
not
expressed
.
12.
As
many
as
make
a
faire
shew
in
the
flesh
,
compell
you
to
be
circumcised
,
only
because
they
would
not
suffer
persecution
for
the
crosse
of
Christ
.
From
hence
to
the
ende
,
is
laid
down
the
second
part
of
the
conclusion
,
which
I
call
a
Recapitulation
,
wherein
the
Apostle
doeth
very
artificially
(
as
Orators
are
accustomed
)
repeat
those
things
which
he
would
haue
specially
to
be
remembred
,
the
maine
points
handled
in
the
Epistle
.
First
,
that
neither
circumcision
is
necessarie
to
iustification
,
nor
the
ceremoniall
lawe
to
saluation
.
Secondly
,
that
the
false
Apostles
vrging
the
obseruation
of
the
lawe
as
a
thing
necessarie
to
saluation
,
sought
not
herein
Gods
glorie
,
or
the
edification
of
their
hearers
,
but
their
owne
ease
,
and
freedome
from
the
crosse
,
and
persecution
.
Thirdly
,
that
Christ
crucified
is
the
onely
thing
that
iustifies
a
sinner
without
the
workes
of
the
Lawe
.
Fourthly
,
that
true
religion
standeth
not
in
outward
things
,
but
in
the
renouation
of
the
inward
man
.
In
this
verse
and
the
next
following
,
Paul
describes
the
false
Apostles
by
fiue
properties
:
three
whereof
are
laid
downe
in
this
verse
.
The
first
is
,
that
they
make
a
faire
shewe
.
The
second
,
that
they
compell
men
to
the
obseruing
of
their
deuised
religion
.
The
third
,
the
ende
and
scope
they
aime
at
,
that
they
may
alway
be
in
the
sunne-shine
,
liuing
at
ease
,
and
hauing
the
world
at
will
;
onely
because
they
would
not
suffer
persecution
for
the
crosse
of
Christ
.
First
,
the
Apostle
saith
,
that
they
make
a
faire
shew
in
the
flesh
:
which
is
taken
diuersly
,
for
it
signifieth
sundrie
things
.
First
,
to
make
an
outward
glorious
shew
according
to
the
flesh
,
as
that
they
were
true
Israelites
,
of
the
seed
of
Abraham
,
&c.
Of
which
boasting
Paul
speakes
,
2.
Cor.
11.
18.
Seeing
that
many
glorie
after
the
flesh
,
I
will
glorie
also
.
They
are
Israelites
,
so
am
I
:
they
are
the
seed
of
Abraham
,
so
am
I.
Secondly
,
to
please
the
Israelites
,
which
are
after
the
flesh
,
and
to
approoue
themselues
vnto
them
,
which
held
the
keeping
of
the
ceremoniall
lawe
.
Thirdly
,
to
vaunt
themselues
to
the
Iewes
,
and
them
of
the
circumcision
,
of
the
Galatians
,
whome
they
had
circumcised
in
the
flesh
,
as
beeing
made
proselytes
,
and
wenne
to
their
profession
by
their
meanes
.
Lastly
,
to
pretend
great
zeale
and
religion
in
outward
obseruing
of
the
lawe
,
standing
in
carnall
rites
,
and
bodily
exercises
,
as
circumcision
,
meates
,
purification
,
and
the
like
:
which
carnall
rites
the
Apostle
opposeth
to
spirituall
worship
,
Rom.
12.
1.
and
to
the
newe
creature
,
v.
16.
of
this
chap.
and
bodely
exercise
(
which
profiteth
little
)
to
true
pietie
,
and
the
sincere
practise
thereof
,
which
is
profitable
for
all
things
,
1.
Tim.
4.
8.
The
words
may
be
taken
in
all
these
acceptions
,
though
princspally
in
the
last
.
Here
we
haue
a
notable
propertie
of
false
teachers
,
which
is
,
to
set
a
faire
face
vpon
the
matter
,
to
carrie
all
before
them
with
a
smooth
countenance
,
and
in
outward
appearance
to
excell
.
For
as
Satan
,
though
a
blacke
deuill
,
an
angel
of
darkenes
,
doth
change
himselfe
into
a
white
deuill
,
as
though
he
were
an
angel
of
light
,
so
that
a
man
can
hardly
distinguish
his
wicked
suggestions
,
from
the
good
motions
of
the
spirit
of
God
,
and
therefore
may
say
,
as
Ioshua
said
to
the
angel
,
art
thou
on
our
side
,
or
on
our
aduersaries
?
Ioshua
,
5.
13.
So
his
instruments
transform
themselues
,
as
though
they
were
the
Apostles
of
Christ
,
and
ministers
of
righteousnesse
,
2.
Cor.
11.
13
,
15.
In
the
old
Testament
,
false
prophets
were
accustomed
outwardly
to
conforme
themselues
to
the
habite
and
attire
of
the
holy
men
of
God
,
in
wearing
a
rough
garment
as
Elias
,
and
the
rest
of
the
prophets
did
.
Zach.
13.
4.
Vnder
the
newe
Testament
,
in
the
time
of
Christ
,
the
Pharises
in
hypocrisie
,
vnder
a
shewe
of
long
praier
,
deuoured
widdowes
houses
.
Matth.
23.
14.
In
the
Apostles
time
,
false
teachers
with
their
wil
worship
,
as
touch
not
,
taste
not
,
handle
not
,
(
which
had
a
shewe
of
wisdome
in
voluntarie
religion
,
and
humblenesse
of
minde
,
and
not
sparing
of
the
bodie
)
did
vndermine
the
religion
of
God
.
Coloss.
2.
21
,
22
,
23.
And
after
that
,
in
the
primatiue
Church
,
the
heretickes
called
Catharists
,
vnder
a
shewe
of
holinesse
,
fasting
,
praier
,
&c.
did
sowe
most
damnable
heresies
in
the
Church
.
And
as
in
former
times
,
the
Iewes
vnder
the
glorious
titles
of
the
children
of
Abraham
,
the
schollers
of
Moses
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
,
made
many
proselytes
by
deceiuing
the
soules
of
the
simple
:
So
,
at
this
day
,
vnder
the
glorious
titles
of
the
Church
,
of
Councels
,
fathers
,
antiquitie
,
consent
,
vniuersalitie
;
the
pretented
Romane
Catholikes
,
haue
ensnared
many
a
simple
soule
:
and
no
maruaile
,
considering
that
these
are
the
times
of
which
Christ
foretold
,
that
false
prophets
should
deceiue
(
if
it
were
possible
)
the
very
elect
,
Matth.
24.
24.
And
of
which
Saint
Paul
prophecied
,
that
Antichrist
should
come
through
the
efficacie
of
Satan
,
with
all
power
,
and
signes
,
and
lying
wonders
,
and
in
all
deceiue
ablenesse
of
vnrighteousnesse
,
among
them
that
perish
.
2.
Thess.
2.
9
,
10.
And
all
this
is
done
by
outward
shewes
and
semblances
,
which
our
Sauiour
Christ
tearmeth
sheepes
cloathing
,
and
it
stands
in
these
foure
Matth.
7.
15.
particulars
.
First
,
in
great
swelling
titles
,
as
the
onely
true
Catholike
Church
,
the
Vicar
of
Christ
,
the
Oecumennicall
Bishop
:
most
profound
,
illuminate
,
Angelicall
,
Seraphicall
Doctors
:
Iesuits
,
the
onely
true
followers
of
the
doctrine
,
and
example
of
Iesus
,
&c.
Secondly
,
in
pretended
zeale
,
and
deuotion
,
whereby
they
would
perswade
,
that
their
religion
,
is
the
onely
true
religion
:
all
others
,
which
swarue
from
it
,
are
nothing
but
false
,
and
fabulous
:
and
this
they
doe
three
waies
.
First
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
by
hauing
God
alwaies
in
their
mouthes
,
crying
in
hypocrisie
with
the
false
prophets
,
Lord
,
Lord
,
Matth.
7.
22.
Or
as
the
Iesuiticall
faction
doe
,
Iesu
,
Maria.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
enticing
words
,
consisting
in
probable
reasons
,
and
persuasiue
arguments
.
Coloss.
2.
4.
Thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
faire
and
flattering
words
,
to
deceiue
the
hearts
of
the
simple
.
Rom.
16.
18.
By
which
three
meanes
,
the
Iesuites
haue
preuailed
much
in
Princes
courts
,
in
these
latter
daies
.
Apoc.
16.
14.
Thirdly
,
in
the
glorious
outside
of
holinesse
of
life
and
conuersation
,
in
not
sparing
the
bodie
,
by
whipping
of
themselues
,
as
Baals
priests
lanced
themselues
till
the
blood
gushed
out
,
1.
King
.
18.
28.
in
strict
fasts
,
canonicall
houres
,
hard
fare
,
badde
lodging
,
course
apparrell
,
and
such
like
.
Lastly
,
in
rare
and
excellent
gifts
of
prophecy
,
tongues
,
eloquence
,
miracles
,
&c.
And
thus
they
make
Pauls
shew
of
godlinesse
,
2.
Tim.
3.
5.
to
be
Peter
cloake
of
wickednesse
.
1.
Pet.
2.
16.
so
that
as
the
Deuill
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
faire
words
put
Eue
into
a
fooles
paradise
,
till
at
length
he
had
driuen
her
out
of
the
terrestriall
Paradise
,
and
made
her
also
hazard
the
celestiall
.
So
,
his
ministers
false
teachers
,
by
faire
and
flattering
speeches
,
deceiue
the
minds
of
the
simple
,
and
cause
them
to
fall
from
their
owne
stabilitie
.
By
this
we
may
see
,
how
hypocrites
and
false
teachers
,
stand
especially
vpon
outward
things
,
as
externall
rites
and
ceremonies
,
which
are
but
deuices
and
doctrines
of
men
.
Matth.
15.
9.
The
Pharisies
made
much
adoe
about
washing
the
outside
of
the
cuppe
,
and
of
the
platter
,
when
as
the
inside
was
full
of
rapine
and
all
vncleannes
,
Matth.
23.
25.
very
curious
about
washing
of
their
hands
before
meate
,
Mark
.
7.
3.
and
yet
carelesse
to
wash
their
hearts
from
wickednes
.
Ier.
4.
14.
precise
in
small
matters
,
as
in
tything
of
mint
,
annise
,
and
cummine
;
but
profane
in
the
practise
of
the
waightier
things
of
the
law
,
as
iudgement
,
mercie
,
and
fidelitie
.
Matth.
23.
23.
whited
tombes
,
faire
without
,
and
filthie
within
,
v.
27.
Thus
the
Popish
worship
consisteth
especially
in
outward
things
,
which
may
please
the
senses
of
carnall
men
,
as
in
vocall
,
and
instrumental
Musicke
,
to
please
the
eare
:
censings
and
perfumes
,
to
delight
the
smell
:
guilding
and
painting
,
with
other
sights
and
spectacles
,
to
affect
the
eye
.
And
at
this
day
,
in
the
Masse
(
which
they
account
the
very
marrow
of
their
Mattins
,
)
there
is
nothing
,
but
dumme
shews
,
histrionicall
gestures
,
and
tricks
fitter
to
mocke
apes
withall
,
then
to
edifie
the
people
.
For
whereas
in
former
time
they
were
wont
to
say
,
Let
vs
goe
heare
a
Masse
:
now
the
common
saying
in
Italie
is
this
,
Let
vs
goe
see
a
Masse
.
Let
vs
therefore
trie
the
spirits
before
we
trust
them
,
and
especially
in
matters
of
religion
,
follow
Christs
precept
,
not
to
iudge
by
the
outward
appearance
,
Ioh.
7.
24.
But
to
iudge
of
Prophets
,
by
the
fruit
of
their
doctrine
,
Matth.
7.
16.
and
of
their
doctrine
by
the
touch-stone
of
the
word
.
Isa.
8.
20.
so
that
though
the
Deuill
transforme
himselfe
into
an
angel
of
light
;
nay
,
though
an
angel
from
heauen
preach
any
other
thing
,
beside
that
we
haue
receiued
from
Christ
,
we
must
hold
him
accursed
:
and
in
so
doing
we
shall
follow
Christ
his
practise
,
who
was
prudent
in
the
feare
of
the
Lord
,
and
did
not
iudge
by
the
sight
of
his
eyes
,
nor
reprooue
by
the
hearing
of
his
eares
.
Isa.
11.
3.
The
second
note
and
marke
of
these
false
teachers
,
is
,
that
they
compell
men
to
be
circumcised
.
The
word
compell
,
hath
great
emphasis
,
for
it
signifieth
,
that
they
did
not
conuince
the
iudgement
,
or
perswade
the
will
,
and
affection
of
the
Galatians
,
but
enforced
them
against
their
wills
:
for
though
circumcision
be
nothing
of
it selfe
(
as
Paul
saith
)
yet
to
be
compelled
to
receiue
circumcision
,
and
to
place
iustification
in
the
vse
of
it
,
&
sinne
in
the
neglect
of
it
,
is
the
readie
way
to
ouerturne
Christ
,
the
foundation
of
our
saluation
.
Gal.
5.
4.
Here
suodrie
questions
are
to
be
answered
.
First
,
it
may
be
demanded
,
whether
it
be
lawfull
to
compell
men
to
embrace
religion
,
as
the
false
Apostles
compelled
the
Galatians
to
circumcision
?
Ans.
The
Magistrate
may
&
ought
to
compell
obstinate
Recusants
to
professe
true
religion
:
for
he
is
●●stos
vtriusque
tabulae
,
and
therefore
is
to
haue
care
that
true
religion
be
professed
,
and
the
contemners
thereof
punished
.
An
example
hereof
we
haue
in
good
King
Iosiah
,
who
caused
all
that
were
found
in
Ierusalem
and
Beniamin
,
(
that
is
,
all
his
subiects
)
to
stand
to
the
couenant
which
he
made
with
the
Lord
,
nay
which
is
more
,
he
compelled
all
that
were
found
in
Ierusalem
to
serue
the
Lord
their
God
.
2.
Chron.
24.
32
,
33.
among
which
multitude
many
there
were
(
no
doubt
)
which
did
like
better
of
Idolatrie
,
then
of
Gods
worship
,
as
the
word
compelled
,
doth
import
.
The
King
that
made
that
great
supper
,
commanded
his
seruants
to
compell
the
guests
to
come
in
vnto
him
.
Luk.
14.
23.
whence
Augustine
gathereth
,
that
it
is
the
Magistrates
dutie
to
compell
recusants
,
schismatikes
,
heretikes
,
and
such
like
,
to
the
hearing
and
professing
of
the
word
.
But
here
three
things
are
commonly
obiected
against
this
doctrine
.
Obiect.
I.
To
compell
men
to
embrace
true
religion
,
is
to
make
them
goe
against
their
conscience
,
which
the
Magistrate
ought
not
to
doe
:
as
some
Papists
haue
asfirmed
,
that
they
would
not
for
tenne
thousand
worlds
compell
a
Iew
to
sweare
that
there
were
a
blessed
Trinitie
,
because
he
should
be
damned
for
swearing
against
his
conscience
,
although
the
thing
were
neuer
so
true
.
Ans.
I.
If
it
were
so
hainous
a
sinne
to
compell
any
to
embrace
true
religion
,
because
it
is
against
their
conscience
;
why
doe
Popish
Prelates
,
and
Magistrates
,
compell
Protestants
(
and
that
by
exquisite
torments
)
to
reconcile
themselues
to
the
Church
of
Rome
,
to
sweare
obedience
to
the
Pope
,
to
acknowledge
Transubstantiation
,
and
to
heare
Masse
;
which
they
know
are
directly
against
their
conscience
?
II.
If
they
will
not
compell
men
to
doe
any
thing
,
(
though
neuer
so
good
or
godly
,
)
because
it
is
against
their
conscience
:
why
should
they
not
be
as
scrupulous
in
restraining
them
from
doing
that
which
is
vnlawfull
,
because
they
are
perswaded
in
conscience
they
ought
to
doe
it
?
For
if
they
compell
men
to
omit
that
which
they
beleeue
to
be
good
,
because
they
know
it
to
be
euill
,
(
as
their
owne
practise
prooueth
,
in
that
they
will
not
suffer
Protestants
to
pray
publikely
in
a
knowne
tongue
,
nor
receiue
the
Sacrament
in
both
kinds
,
&c.
)
why
doe
they
not
compell
them
also
,
to
doe
that
which
they
know
to
be
good
;
though
they
thinke
it
to
be
euill
?
III.
The
Magistrate
is
to
compell
men
to
embrace
true
religion
,
or
to
punish
them
for
their
obstinacie
in
not
harkening
to
the
word
,
because
he
is
to
vse
the
meanes
to
reclaime
them
,
and
to
winne
them
to
a
loue
and
liking
of
the
truth
.
Now
so
long
as
they
are
vrged
to
heare
the
word
,
there
is
hope
they
may
be
wonne
againe
:
and
experience
shewes
(
as
Augustine
testifieth
of
the
Donatists
)
that
they
which
did
professe
religion
at
the
first
meerely
by
compulsion
,
may
afterwards
(
by
the
mercie
of
God
)
professe
it
onely
for
deuo●ion
.
And
what
though
some
come
not
to
learne
,
but
to
carpe
and
cauill
?
yet
God
may
cast
the
nette
of
his
mercie
so
farre
ouer
them
,
that
contrarie
to
their
purpose
,
they
may
be
caught
.
IIII.
If
the
Magistrate
who
may
compell
them
,
and
so
reclaime
them
,
doe
suffer
them
to
continue
in
their
errours
or
heresies
,
without
controlment
,
he
is
guiltie
of
their
sinne
:
but
by
compelling
them
,
he
hath
discharged
his
dutie
:
for
albeit
they
beeing
compelled
,
doe
dissemble
and
play
the
hypocrites
,
doe
lie
,
and
forsweare
themselues
,
that
is
not
the
Magistrates
sinne
,
who
intendeth
nothing
but
their
conuersion
and
saluation
,
it
is
their
owne
proper
and
personall
sinne
.
Obiect.
II.
Men
ought
to
be
perswaded
to
embrace
religion
,
and
induced
to
beleeue
,
but
not
compelled
:
for
the
will
can
not
be
compelled
.
Ans.
True
it
is
,
the
will
cannot
be
compelled
;
Persuade●●
vu
〈…〉
des
,
non
cogi
.
and
as
true
is
it
likewise
,
that
the
Magistrate
doth
not
compell
any
to
beleeue
:
for
when
a
man
doth
beleeue
,
and
from
his
heart
embrace
true
religion
,
he
doth
it
willingly
:
notwithstanding
meanes
are
to
be
vsed
,
to
make
them
willing
,
that
are
vnwilling
,
and
the
meanes
is
,
to
compell
them
to
come
to
our
assemblies
,
to
heare
the
word
,
and
to
learne
the
grounds
of
true
religion
:
for
it
is
Gods
commandement
men
should
prooue
the
spirits
,
1.
Ioh.
4.
1.
that
so
they
may
know
the
truth
,
and
cleaue
vnto
it
.
Augustine
saith
fitly
,
and
finely
to
this
purpose
,
Quod
Contra
Gauden●
.
●●ist
alib
2.
c.
●7
.
autem
vobis
videtur
invites
ad
veritatem
non
esse
cogend●●
,
erratis
nescientes
Scripturas
,
neque
virtutem
Dei
,
qui
eos
volentes
facit
,
dum
coguntur
inviti
.
Secondly
,
when
Papists
receiue
the
Sacrament
,
sweare
allegeance
to
their
Prince
,
present
themselues
in
our
congregations
,
who
knowes
that
they
doe
these
things
against
their
conscience
?
nay
rather
we
ought
in
charitie
to
thinke
that
they
are
perswaded
in
conscience
they
may
doe
them
,
when
by
oath
and
protestation
they
confesse
so
much
.
But
be
it
,
they
did
all
in
hypocrisie
,
shall
the
execution
of
godly
lawes
therefore
cease
,
because
hypocrites
will
not
obey
but
in
dissimulation
?
Obiect.
III.
The
Magistrate
by
compelling
Recusants
to
the
outward
profession
of
religion
,
maketh
them
to
play
the
hypocrites
,
to
counterfai●
,
and
dissemble
.
Ans.
The
Magistrate
in
executing
the
lawes
,
hath
no
such
intent
,
but
onely
that
they
might
heare
the
word
,
beleeue
it
,
and
be
saued
.
Againe
,
Protestant
recusants
in
other
countries
,
are
not
allowed
by
Papists
,
to
alleadge
their
conscience
for
their
refusall
,
but
are
compelled
either
to
conforme
themselues
,
or
to
vndergoe
cruell
torments
:
no
more
may
such
pretence
of
conscience
excuse
the
Papists
,
or
other
heretikes
,
but
that
they
should
receiue
the
same
measure
which
they
mete
to
others
.
II.
Quest.
How
can
it
be
truly
said
,
that
the
false
Apostles
compelled
men
to
receiue
circumcision
,
seeing
Titus
was
not
compelled
to
be
circumcised
?
Gal.
2.
3.
Ans.
That
place
maketh
nothing
against
the
text
in
hand
:
the
meaning
is
,
that
Paul
for
his
part
was
readie
to
haue
circumcised
Titus
(
as
he
did
Timothie
,
Act.
16.
3.
)
rather
then
offend
the
weake
brethren
.
But
when
it
came
to
this
point
,
that
they
would
needes
vrge
circumcision
,
as
a
thing
necessarie
to
saluation
,
Paul
refused
to
do
it
,
for
all
the
false
brethren
that
crept
in
,
v.
4.
that
is
,
notwithstanding
they
laboured
by
all
meanes
to
bring
it
in
vse
againe
.
Neither
did
the
Apostles
vrge
it
,
or
require
it
,
as
a
thing
necessarie
to
saluation
.
III.
It
may
be
demaunded
,
whether
that
circumcision
beeing
so
vehemently
vrged
by
the
false
Apostles
,
might
not
haue
beene
vsed
.
Answ.
It
might
not
.
For
albeit
it
be
in
it selfe
a
thing
indifferent
,
and
so
it
skilleth
not
,
whether
a
man
be
circumcized
or
not
,
(
as
Paul
saith
)
Circumcision
is
nothing
,
and
vncircumcision
is
nothing
:
yet
beeing
vrged
as
a
matter
o●
absolute
necessitie
,
as
without
which
men
could
not
be
saued
.
Act.
15.
1.
it
ought
not
to
be
vsed
.
The
like
may
be
said
of
all
indifferent
things
,
if
they
be
made
essentiall
p●rts
of
Gods
worship
,
or
necessarie
to
saluation
;
as
the
vse
of
meates
and
drinkes
,
obseruing
of
times
and
seasons
,
wearing
this
or
that
habit
,
or
attire
:
forbidding
of
mariage
to
some
orders
of
men
.
For
when
things
indifferent
are
made
necessarie
,
the
nature
of
them
is
changed
.
Vpon
this
ground
Ezekiah
brake
in
peeces
the
brasen
serpent
,
when
the
Israelites
began
to
worship
it
,
2.
King
.
18.
4.
First
,
let
vs
obserue
,
out
of
these
words
,
they
compell
you
to
be
circumcised
,
that
Paul
doeth
not
only
vse
Christian
pollicie
,
but
dealeth
very
rhetorically
,
excusing
the
Galatians
,
as
though
they
were
constrained
against
their
wills
,
to
doe
as
they
did
:
&
laying
all
the
blame
vpon
the
false
Apostles
:
and
so
doth
closely
alienate
their
affection
from
these
seducers
▪
who
would
haue
them
circumcised
,
either
by
voluntary
submission
,
or
by
violent
compulsion
:
the
like
godly
pollicie
we
ought
to
vse
in
dealing
against
heretikes
,
and
false
teachers
,
that
the
peoples
mindes
may
be
estranged
from
them
,
&
take
no
loue
of
their
doctrine
,
nor
liking
of
their
persons
.
Here
we
haue
a
second
note
of
false
teachers
,
which
is
,
not
onely
to
retaine
ceremonies
themselues
,
but
to
vrge
them
vpon
others
,
and
constraine
men
to
the
obseruing
of
them
:
for
they
were
more
earnest
and
forward
in
vrging
circumcision
(
their
owne
deuise
)
then
the
keeping
of
the
morrall
lawe
:
and
so
are
all
seducers
.
The
Pharises
did
vrge
their
owne
ceremonies
,
as
washing
before
meate
,
washing
of
pottes
,
cuppes
,
and
beddes
,
&c.
more
then
the
commandement
of
God
.
And
the
Papists
vrge
the
Len●
fast
more
strictly
,
than
fasting
from
finne
,
which
is
the
onely
true
fast
.
Isay.
58.
6.
And
their
owne
stories
doe
shewe
that
men
haue
beene
more
seuerely
punished
,
for
eating
flesh
vpon
good
friday
,
then
for
commi●●ing
of
simple
fornication
,
or
following
of
strange
flesh
.
They
stand
more
in
vrging
the
outward
worshipping
of
an
image
,
or
a
peece
of
bread
,
then
the
inward
spirituall
worship
.
And
as
they
haue
made
the
Saints
daies
,
equall
with
the
Sabboth
daies
,
so
haue
they
made
the
prophanation
of
them
an
equall
sinne
,
and
haue
punished
it
with
equall
punishment
.
It
is
further
to
be
obserued
,
howe
they
abuse
circumcision
,
for
whereas
by
Gods
ordinance
it
was
but
a
seale
of
the
righteousnesse
of
faith
.
Rom.
4.
11.
they
peruerting
the
end
of
it
,
make
it
a
meritorious
cause
of
saluation
;
and
therefore
compell
men
to
be
circumcised
:
it
is
Gods
worke
,
they
make
it
their
owne
worke
,
yea
such
a
worke
as
by
which
they
hope
to
be
saued
.
And
this
their
dealing
,
may
fitly
be
paralleled
by
the
Popish
practise
at
this
day
,
in
making
baptisme
which
is
but
a
signe
and
seale
of
grace
,
to
be
the
proper
,
immediate
,
and
physicall
cause
of
conferring
grace
,
by
the
worke
wrought
.
Almes
,
praier
,
and
fasting
(
which
are
but
signes
and
testimonies
of
iustification
)
to
be
causes
thereof
.
Nay
their
owne
deuises
,
of
confession
,
satisfaction
,
supererogation
,
to
be
meritorious
causes
of
iustification
,
&
saluation
.
Lastly
,
see
here
howe
the
peruersenesse
of
the
corrupt
heart
of
man
,
doth
thwart
the
ordinance
of
God
.
As
long
as
circumcision
was
commaunded
by
God
.
most
abhorred
it
;
for
the
heathen
testifie
so
much
,
that
the
Iewes
were
odious
for
it
.
But
Apolla
Iudaeus
nowe
beeing
abolished
,
they
take
it
vp
againe
;
receiue
it
,
and
vrge
it
as
a
thing
necessarie
to
be
obserued
vpon
paine
of
damnation
.
Whereas
if
God
should
enioyne
it
againe
,
they
would
(
no
doubt
)
account
it
as
heauie
yoke
,
which
neither
they
nor
their
fathers
were
able
to
beare
.
This
improuing
of
that
which
God
commands
,
&
approuing
that
which
he
forbids
,
argues
the
great
corruption
of
the
heart
,
and
that
the
wisedome
of
the
flesh
is
not
onely
an
enemie
,
but
euen
flat
enmitie
against
God
,
Rom.
8.
7.
It
must
therefore
teach
vs
to
captiuate
our
reason
,
and
to
subiect
our
wills
to
the
will
of
God
in
all
things
.
The
third
propertie
of
these
false
Apostles
is
,
the
teaching
of
circumcision
,
that
is
,
of
false
doctrine
;
because
they
would
not
suffer
persecution
for
the
crosse
of
Christ
,
that
is
,
for
preaching
the
true
doctrine
of
the
Gospel
,
concerning
Christ
crucified
.
It
may
be
demanded
whether
it
was
necessarie
that
those
which
taught
not
circumcision
,
but
spake
against
it
,
should
be
persecuted
?
To
which
I
answer
,
that
it
was
necessarie
,
according
as
Paul
affirmeth
,
Gal.
5.
11.
If
I
teach
circumcision
,
why
doe
J
yet
suffer
persecution
?
The
reason
was
this
.
The
Romane
Emperour
had
giuen
libertie
to
the
Iewes
to
liue
according
to
their
owne
lawes
,
and
that
without
molestation
or
disturbance
,
in
all
places
of
the
Romane
Emperie
,
so
that
if
a
Iewe
became
a
Christian
,
he
had
the
priuiledge
of
a
Iewe
,
so
long
as
he
kept
Hieron
in
Comment.
in
haue
locum
.
the
ceremoniall
lawe
,
and
taught
no
departing
from
Moses
:
whereas
they
which
taught
,
that
ceremonies
were
abrogated
,
and
that
men
were
iustified
onely
by
faith
in
Christ
,
wanted
this
priuiledge
,
and
so
were
persecuted
of
no
men
more
then
of
the
Iewes
,
either
by
themselues
,
or
by
incensing
others
against
them
.
1.
Thess.
2.
15.
16.
The
false
Apostles
therefore
to
auoide
persecution
,
coyned
a
newe
Gospel
;
in
matter
of
saluation
,
ioyning
Christ
and
Moses
,
iustification
by
faith
,
and
by
workes
.
So
that
here
we
haue
another
character
and
marke
of
false
teachers
,
which
is
,
to
labour
by
all
meanes
to
enioy
the
world
,
and
to
eschewe
the
crosse
,
and
rather
then
they
wil
suffer
persecution
,
to
make
a
hotch-potch
of
religion
,
as
we
may
see
,
not
onely
by
this
particular
,
but
by
the
course
of
the
historie
of
the
Church
,
and
in
latter
times
,
by
the
Interim
vnder
Charles
the
fift
,
and
the
sixe
articles
vnder
Henrie
the
eight
:
by
our
mediators
and
reconciliators
,
who
either
(
as
it
is
said
of
old
Consiliator
)
labour
to
accord
fire
and
water
:
or
else
like
hucksters
mixe
wine
and
water
for
their
owne
aduantage
:
and
by
all
neuters
and
mungrils
in
religion
,
who
houer
in
the
winde
,
because
they
would
stand
sure
for
all
assaies
,
or
winne
the
fauour
of
great
men
,
that
they
might
not
stand
in
the
way
of
their
preferment
,
This
is
the
sinne
of
the
multitude
among
vs
,
who
desire
to
haue
Christ
,
but
they
will
none
of
his
crosse
:
they
would
be
with
him
vpon
mount
Tabor
,
but
not
not
vpon
mount
Caluarie
,
crowned
with
glorie
,
but
not
crowned
with
thornes
.
Further
,
we
may
hence
gather
an
essentiall
difference
of
true
and
false
teachers
:
the
one
seekes
the
good
of
the
Church
,
the
other
seeks
themselve
:
the
one
the
glorie
of
God
,
the
other
their
owne
glorie
.
It
is
obserued
by
Popish
priests
and
others
,
that
though
the
Iesuits
pretend
,
they
doe
all
things
in
ordine
ad
Deum
yet
they
intend
themselues
doing
all
things
in
ordine
ad
seipsos●
it
beeing
the
marke
they
shoote
at
in
all
their
Machiavellian
plottes
and
pollicies
,
that
they
may
haue
cum
digmeate
ocium
,
a
Lordly
command
,
and
a
lasie
life
.
Againe
,
here
we
see
that
the
loue
of
the
trueth
,
and
of
the
world
,
the
feare
of
the
face
of
man
,
and
the
feare
of
God
can
neuer
stand
together
.
As
also
howe
dangerous
a
thing
it
is
to
be
addicted
to
the
loue
of
the
world
:
for
it
hath
beene
alwaies
the
cause
of
reuolt
,
in
that
men
neuer
imbraced
religion
so
,
as
that
they
could
be
contented
to
suffer
persecution
for
the
profession
of
it
,
nor
lay
downe
their
liues
in
the
maintenance
thereof
.
Matth.
13.
21.
As
soone
as
tribulation
or
persecution
commeth
.
by
and
by
they
are
offended
.
Whereas
we
ought
to
haue
the
same
minde
that
Paul
had
,
who
knowing
that
bonds
and
imprisonment
aboad
him
,
yet
passed
not
for
them
,
neither
was
his
life
deare
vnto
him
,
Act.
20.
23.
and
was
not
onely
readie
to
be
bound
,
but
to
die
also
,
for
the
name
of
the
Lord
Iesus
.
Act.
21.
13.
The
reasons
which
should
make
vs
willing
to
take
vp
our
crosse
and
follow
Christ
,
are
these
.
First
,
it
is
a
great
mercy
and
fauour
of
God
,
that
we
are
accounted
worthy
to
suffer
any
thing
for
his
sake
.
Act.
5.
41.
The
Apostles
departed
from
the
counsell
,
reioycing
that
they
were
accounted
worthy
to
suffer
rebuke
for
his
name
.
Secondly
,
it
is
a
meanes
(
by
the
mercifull
promise
of
God
,
)
to
procure
and
obtaine
the
blessings
of
this
life
.
Mar.
10.
30.
Thirdly
,
it
hath
blessednes
annexed
to
it
,
with
a
promise
of
assistance
and
helpe
of
Gods
spirit
,
1.
Pet.
4.
11.
If
ye
berailed
on
for
the
name
of
Christ
,
blessed
are
ye
,
for
the
spirit
of
glorie
and
of
God
resteth
vpon
you
,
which
on
their
part
is
euill
spoken
of
,
but
on
your
part
is
glorified
.
Lastly
,
the
ende
of
the
crosse
,
is
glorie
vnspeakable
,
If
we
suffer
with
him
,
we
shall
also
be
glorified
with
him
.
Rom.
8.
17.
Further
,
whereas
Saint
Paul
linketh
together
persecution
,
and
the
preaching
of
the
crosse
,
we
may
see
that
the
profession
of
the
Gospel
,
and
persecution
,
doe
either
goe
hand
in
hand
,
or
doe
follow
one
another
inseperably
;
for
as
many
as
will
liue
godly
in
Christ
Iesus
,
must
suffer
persecution
.
2.
Tim.
3.
12.
Moses
is
said
to
haue
chosen
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enioy
the
pleasures
of
sinne
for
a
season
.
Heb.
11.
25.
Where
we
see
that
affliction
is
the
lette
and
portion
of
the
godly
.
The
reason
hereof
is
two-fold
.
The
malice
of
the
Deuil
who
is
alway
nibbling
at
the
heele
,
Gen.
3.
15.
And
the
hatred
of
the
malignant
Church
(
the
deuils
seede
)
euer
maligning
the
Church
and
people
of
God
.
The
deuill
maketh
warre
with
the
remnant
of
the
womans
seede
,
which
keepe
the
commandement
of
God
,
and
haue
the
testimonie
of
Iesus
.
Apoc.
12.
17.
The
malignant
Church
persecuteth
the
Church
of
God
,
as
we
may
see
in
their
types
,
namely
,
in
Caine
hating
and
persecuting
Abel
;
Ismael
,
Isaac
.
Esau
,
Iacob
.
Which
they
did
onely
because
they
saw
their
owne
workes
to
be
euill
,
and
theirs
to
be
good
.
1.
Ioh.
3.
12.
And
if
it
be
demaunded
,
why
those
that
preach
the
word
plainely
and
powerfully
to
the
consciences
of
men
,
in
euidence
of
the
spirit
;
are
so
extreamely
hated
and
maligned
?
Ans.
It
is
for
no
other
thing
,
but
euen
for
the
workes
sake
,
for
which
they
ought
to
be
reuerenced
,
1.
Thess.
5.
13.
and
because
they
prophecie
not
good
vnto
them
,
but
euill
,
1.
King
.
22.
8.
that
is
,
preach
not
pleasing
things
,
by
sowing
pillowes
vnder
their
elbowes
,
and
lulling
them
asleepe
in
the
bedde
of
securitie
,
but
denounce
the
iudgements
of
God
against
them
,
and
so
disquiet
and
trouble
their
guiltie
consciences
.
And
what
(
I
beseech
you
)
is
the
reason
why
those
that
make
conscience
of
sinne
,
are
so
maligned
of
the
wicked
world
,
and
branded
with
the
blacke
names
of
Puritans
,
and
Precisians
,
but
this
,
which
our
Sauiour
Christ
giueth
,
Ioh.
15.
19.
Because
they
are
not
of
the
world
,
therefore
the
world
hateth
them
?
Now
all
this
commeth
to
passe
,
by
reason
of
that
enmitie
which
God
hath
put
betwixt
the
woman
,
and
the
serpent
;
his
seede
,
and
her
seede
.
Gen.
3.
15.
This
teacheth
vs
,
first
,
that
we
should
suspect
our selues
,
that
our
hearts
are
not
found
,
nor
our
practise
sincere
,
when
all
men
speake
well
of
vs
:
for
true
profession
is
alwaies
accompanied
with
persecution
.
Woe
be
to
you
,
when
all
men
speake
well
of
you
.
Luk.
6.
26.
Secondly
,
that
we
must
not
be
discouraged
in
our
profession
,
though
there
be
neuer
so
many
that
make
opposition
,
or
so
mightie
that
raise
persecution
against
vs
.
Though
they
tell
vs
as
they
did
Paul
,
Act.
28.
22.
Concerning
this
sect
,
we
know
that
euery
where
it
is
spoken
against
:
or
take
vs
vp
with
Nicodemus
,
Ioh.
7.
52.
Art
thou
also
of
Galile
?
search
and
looke
,
for
out
of
Galile
ariseth
no
Prophet
.
In
these
blasts
and
stormes
of
temptations
,
we
ought
to
make
that
saying
of
Christ
our
anker
hold
,
Blessed
is
he
that
is
not
offended
in
me
.
Mat.
11.
6.
Lastly
,
that
we
thinke
it
not
strange
when
we
finde
affliction
,
or
meete
with
persecution
.
1.
Pet.
4.
12
,
13.
13
For
they
which
are
circumcised
,
keepe
not
the
Law
,
but
desire
to
haue
you
circumcised
,
that
they
might
glorie
in
your
flesh
.
Here
the
Apostle
preuenteth
and
obiection
,
which
might
be
made
against
his
former
conclusion
.
v.
12.
For
it
might
be
said
,
Paul
did
them
wrong
in
standering
them
,
to
vrge
circumcision
onely
because
they
would
auoid
persecution
,
when
as
they
did
it
,
as
zealous
obseruers
of
the
Law
.
To
this
he
answereth
negatiuely
,
that
whatsoeuer
they
did
pretend
,
they
intended
no
such
thing
.
And
he
prooueth
his
former
assertion
,
by
two
arguments
,
and
withall
describeth
the
false
Apostles
by
two
other
properties
.
His
first
reason
may
be
framed
thus
:
If
they
did
vrge
circumcision
as
beeing
zealous
of
the
Law
,
and
hauing
conscience
of
the
obseruing
thereof
,
they
would
keepe
it
themselues
,
as
well
as
compell
others
to
the
keeping
of
it
.
But
they
keepe
it
not
themselues
.
Therefore
they
vrge
it
not
in
conscience
to
haue
it
obeied
,
but
for
some
sinister
ende
.
The
second
reason
is
this
.
They
that
propound
no
other
end
to
themselues
in
vrging
of
circumcision
,
but
vaunting
and
boasting
in
the
flesh
:
they
seeke
not
the
obseruation
of
the
Law
:
But
these
seducers
,
vrge
circumcision
,
and
other
ceremonies
,
that
they
might
glorie
in
the
flesh
:
Therefore
they
seeke
not
the
obseruation
of
the
law
.
So
that
here
we
haue
two
other
properties
of
false
teachers
.
The
first
is
,
to
compell
men
to
the
obseruing
of
that
,
which
they
will
not
obserue
themselues
.
For
thus
these
seducers
vrged
the
ceremoniall
law
.
Resembling
herein
the
Scribes
,
and
Pharisies
,
who
bound
heauie
burdens
and
grieuous
to
be
borne
,
and
laid
them
on
mens
shoulders
,
whereas
they
themselues
would
not
mooue
them
with
one
of
their
fingers
.
Matth.
23.
4.
The
Popes
,
and
Prelates
of
the
Romish
Church
,
are
notorious
in
this
kind
,
in
vrging
men
to
make
conscience
of
that
,
which
they
themselues
will
not
keepe
,
to
practise
that
which
they
will
not
performe
,
and
to
beleeue
that
,
which
they
count
false
,
and
fabulous
.
For
first
,
they
strictly
require
regular
obedience
to
be
performed
of
their
nouices
,
and
others
,
to
their
generals
or
gouernours
,
specially
to
the
Vicar
of
Christ
,
and
See
of
Rome
;
whereas
they
will
not
be
subiect
to
the
higher
powers
as
they
ought
,
Rom.
13.
1.
nor
obedient
to
gouernours
,
as
it
is
required
,
1.
Pet.
2.
13
,
14.
Nay
,
their
practise
is
notorious
in
these
foure
particulars
.
First
,
in
freeing
children
from
obedience
to
their
parents
.
Secondly
,
in
exempting
their
shauelings
from
subiection
to
the
ciuill
Magistrate
.
Thirdly
,
in
freeing
subiects
from
their
oath
of
allegeance
to
their
Soueraignes
.
And
lastly
,
by
aduancing
that
man
of
sinne
aboue
all
that
is
called
God
,
or
worshipped
,
and
giuing
him
power
to
depose
Princes
,
to
dispose
of
crownes
and
kingdomes
,
and
to
impose
lawes
which
shall
properly
bind
the
conscience
;
yea
to
tread
Kings
and
Emperours
vnder
his
feete
,
and
cause
them
like
vassalls
to
hold
his
stirrop
.
Againe
,
they
compell
others
to
fast
,
especially
in
Lent
,
when
as
they
in
the
meane
time
feast
;
their
fast
beeing
to
eate
fast
,
and
drinke
fast
,
in
mortifying
the
flesh
with
their
Indian
capons
,
and
peacocks
,
and
that
vpon
good
friday
;
whereas
to
eate
white-meates
vpon
that
day
,
should
be
in
others
a
mortall
sinne
.
Further
,
they
beare
the
poore
people
in
hand
that
Indulgences
are
meanes
to
remit
sinnes
;
and
that
those
that
are
excommunicated
by
the
Pope
are
in
a
damnable
estate
:
whereas
many
of
them
,
account
Popes
bulls
to
be
but
bullae
,
meere
trifles
,
and
such
as
buy
them
,
starke
tooles
;
witnesse
the
speech
of
the
Duke
of
Ualence
,
bastard
to
Pope
Alexander
the
sixt
,
who
hauing
lost
certaine
thousand
crownes
at
a
throw
at
the
dice
;
Tush
(
said
he
)
these
are
but
the
sinnes
of
the
Germans
.
And
that
of
Charles
the
fift
(
though
a
fauourer
and
maintainer
of
the
Romane
religion
)
who
,
beeing
menaced
by
Pope
Paulus
the
third
,
with
excommunication
,
if
he
would
not
yeeld
vp
Playsance
into
his
hands
,
let
him
vnderstand
by
his
Embassadour
,
that
he
would
thunder
at
S.
Angelo
with
his
canons
and
artillerie
,
if
he
would
needes
be
thundering
out
his
excommunications
.
Lastly
,
they
vrge
confession
of
Purgatorie
,
almost
as
an
article
of
faith
,
whereas
some
of
them
are
so
farre
from
beleeuing
it
,
as
that
they
thinke
there
is
neither
heauen
,
nor
hell
,
witnesse
the
speech
of
Pope
Leo
the
tenth
,
to
Cardinall
Bembu●
:
O
Bembus
,
what
riches
haue
we
gotten
by
this
fine
fable
of
Iesiu
O
Bembe
,
quartum
nobis
profuit
fabula
illa
de
Christo
?
Christ
?
By
this
we
are
contrarily
admonished
,
to
practise
that
we
professe
:
the
Ministers
of
the
word
,
especially
,
ought
verba
vertere
in
opera
,
(
as
Ierome
speaketh
)
that
is
,
to
turne
words
into
works
,
that
their
liues
may
be
reall
Sermons
to
the
people
:
for
otherwise
they
pull
downe
with
one
hand
,
as
fast
as
they
build
with
another
.
Let
vs
consider
how
Peters
badde
example
,
is
saide
to
haue
compelled
the
Gentiles
to
liue
as
the
Iewes
.
Gal.
2.
14.
For
actions
abide
,
and
are
of
force
,
when
words
passe
as
the
winde
.
Moreouer
,
vpon
this
dependeth
another
propertie
of
seducers
,
which
is
,
to
set
a
faire
glosse
vpon
the
matter
,
and
to
wake
the
world
beleeue
,
they
doe
these
and
these
things
,
for
such
and
such
endes
(
as
these
false
teachers
did
,
pretending
religion
and
conscience
,
but
intending
freedome
from
the
crosse
,
and
their
owne
vaine
glorie
)
whereas
they
meane
nothing
lesse
:
like
Herod
,
who
made
shew
of
worshipping
Christ
,
when
his
purpose
was
to
haue
destroied
him
.
Matth.
2.
This
propertie
and
practise
is
,
and
hath
beene
vsuall
,
specially
in
the
Church
of
Rome
.
For
generally
,
they
would
haue
the
world
beleeue
,
that
the
Popes
triple
crowne
,
&
Hierarchie
of
that
Sea
,
is
for
the
maintenance
and
defence
of
the
Gospel
:
whereas
all
the
world
knowes
,
it
is
onely
to
keepe
their
kitchins
hot
,
to
vphold
their
Persian
pompe
,
and
ambitious
tyrannie
.
Particularly
,
there
be
two
politicke
practises
of
theirs
,
which
prooue
the
point
in
hand
.
First
,
it
is
well
knowne
,
that
Popes
haue
neuer
ceased
from
time
to
time
,
to
sollicite
the
Princes
of
Europe
,
to
maintaine
the
holy
warre
(
as
they
call
it
)
pretending
the
recouerie
of
the
holy
land
,
out
of
the
hands
of
the
Turkes
,
and
Sarracins
:
when
as
(
at
least
in
the
beginning
)
they
intended
nothing
lesse
,
but
that
by
this
meanes
they
might
set
the
East
and
West
together
by
the
eares
,
whilst
they
plaied
their
parts
at
home
in
Italie
.
The
second
,
is
their
Shrift
,
or
auricular
Confession
,
which
they
practise
for
this
end
(
as
they
say
)
that
they
may
pacifie
distressed
Consciences
,
by
absoluing
them
of
their
sinnes
:
when
as
the
truth
is
,
they
first
brought
it
into
the
Church
,
and
doe
still
continue
it
,
in
a
politicke
respect
,
as
beeing
the
onely
way
in
the
world
,
to
know
all
the
secret
purposes
plots
,
pollicies
,
and
practises
,
that
are
either
in
Church
,
or
Commonwealth
.
We
are
therefore
here
admonished
to
take
heed
of
dissembling
,
in
making
Christianitie
a
cloake
of
impietie
,
or
to
pretend
one
thing
,
and
intend
another
,
like
the
heart
pointing
vpward
,
and
poising
downeward
;
for
that
will
be
a
farre
fowler
soloecisme
them
that
which
the
heathen
committed
with
his
hand
,
in
pointing
to
heauen
,
when
he
spake
of
the
earth
.
But
let
vs
alway
labour
for
sinceritie
,
to
be
at
least
that
which
we
pretend
to
be
,
or
rather
like
Salomons
temple
,
whose
windowes
were
larger
within
then
without
,
and
not
like
the
glow-worme
,
making
a
faire
glittering
shewe
of
that
which
we
haue
not
.
v.
14.
But
God
forbidde
that
I
should
glory
,
saue
in
the
crosse
of
our
Lord
Iesus
Christ
,
whereby
the
world
is
crucified
to
me
,
and
I
vnto
the
world
.
In
these
words
Paul
comes
to
the
Reddition
of
the
dissimilitude
betwixt
him
and
the
false
Apostles
,
his
glorying
and
theirs
.
In
them
we
may
consider
two
generall
points
.
First
,
wherein
he
would
not
glory
in
nothing
,
saue
in
,
&c.
Secondly
,
the
thing
wherein
he
would
glorie
,
In
the
crosse
of
Christ
,
whereof
he
renders
a
reason
in
the
words
following
,
taken
from
the
effects
which
the
crosse
wrought
in
him
,
For
,
by
it
,
the
world
was
crucified
to
him
,
and
he
vnto
the
world
.
For
the
first
:
To
glorie
,
implies
three
things
.
First
,
to
reioice
,
exult
,
and
triumph
in
a
mans
selfe
,
in
regard
of
some
good
thing
,
or
some
supposed
good
.
Secondly
,
to
bewray
this
great
exultation
,
by
speech
,
or
action
,
or
both
.
Thirdly
,
by
boasting
of
it
,
to
looke
for
praise
and
applause
of
men
;
which
glorying
(
according
to
the
nature
of
the
obiect
,
and
the
ende
)
is
either
good
or
euill
.
For
if
it
haue
a
right
obiect
,
namely
,
the
crosse
of
Christ
:
and
a
right
ende
,
the
glorie
of
God
,
it
is
good
;
otherwise
it
is
euill
:
such
as
was
this
glorying
of
the
false
Apostles
,
and
all
other
carnall
glorying
,
which
is
not
in
the
Lord
:
for
it
is
nothing
els
but
vain
glorie
.
Vain
I
say
,
first
,
in
regard
of
the
things
wherin
men
glorie
,
which
are
either
such
as
are
not
,
as
when
man
boasteth
of
that
which
he
hath
not
,
but
would
seeme
to
haue
:
or
such
as
he
hath
not
of
himselfe
.
1.
Cor.
4.
7.
or
such
as
haue
no
continuace
,
but
are
transitorie
and
fading
,
as
all
earthly
things
are
,
seeing
man
himselfe
is
but
as
grasse
,
and
all
the
glorie
of
man
,
but
as
the
floure
of
the
field
.
Isay.
40.
6.
Secondly
,
it
is
vaine
in
regard
of
man
,
from
whome
we
looke
for
glorie
,
and
admiration
,
seeing
his
iudgement
is
erroneous
.
Thirdly
,
in
regard
of
the
ende
,
in
not
referring
it
to
the
maine
and
proper
ende
,
the
glorie
of
God
,
and
the
good
of
his
Church
.
The
Prophet
reduceth
all
those
things
,
wherein
we
ought
not
to
glorie
,
to
three
heads
:
wisedome
,
strength
,
riches
:
all
which
we
haue
receiued
,
&
thereof
ought
not
to
boast
of
them
,
as
though
Ier.
〈◊〉
.
23.
we
had
not
receiued
them
.
In
particular
,
wisedome
is
not
to
be
glorified
in
,
seeing
it
is
very
defectiue
,
whether
we
speake
of
speculatiue
wisedome
,
standing
in
contemplation
,
or
practical
,
consisting
in
action
:
For
in
artes
and
sciences
,
as
also
in
the
secrets
of
nature
,
our
ignorance
is
greater
then
our
knowledge
.
He
that
knowes
not
that
be
knowes
nothing
in
these
things
,
let
him
read
the
booke
of
Iob
,
chap.
28.
and
37
,
and
38.
And
as
for
wisedome
in
diuine
things
,
We
knowe
nothing
as
we
ought
to
knowe
.
1.
Cor.
8.
2.
for
we
know
but
in
part
,
and
see
but
as
in
a
glasse
,
darkely
.
1.
Cor.
13.
12.
And
as
for
practicall
wisdome
,
standing
in
pollicie
,
it
is
not
demonstratiue
,
but
meerely
coniecturall
,
&
therefore
we
cannot
build
vpon
it
,
considering
in
it
there
is
the
concurrence
of
so
many
causes
that
are
casuall
,
and
of
so
many
mindes
which
are
mutable
.
Salomon
the
great
polititian
had
experience
hereof
;
for
he
thought
that
by
ioining
affinitie
with
his
neighbour
Princes
round
about
him
,
&
taking
their
daughters
to
be
his
wiues
,
he
should
establish
his
own
house
,
strengthen
his
kingdome
,
and
drawe
the
Heathenish
Idolatours
to
the
worship
of
the
true
God
.
But
all
things
fell
out
contrarie
to
this
his
plot
and
proiect
:
for
it
was
so
farre
from
winning
others
to
imbrace
true
religion
,
as
that
it
drewe
him
to
idolatrie
:
and
so
farre
from
stablishing
his
house
,
or
strengthening
his
kingdome
,
as
that
it
was
the
cause
of
the
rending
of
the
one
,
and
the
ruinating
of
the
other
.
Constantine
the
great
,
was
perswaded
that
by
building
the
citie
Constantinople
in
the
confines
of
Europe
and
Asia
,
and
there
placing
one
of
his
sonnes
,
as
his
Lieutenant
to
keepe
his
court
,
he
should
fortifie
his
Empire
,
as
with
a
wall
of
brasse
:
But
he
was
deceiued
,
for
the
building
of
new
Rome
,
was
the
decay
of
the
olde
,
and
the
diuiding
of
the
Empire
was
the
destruction
thereof
:
So
that
it
is
truely
said
,
pollicie
is
often
the
ouerthrowe
of
politie
.
Nowe
if
wisedome
may
not
be
gloried
in
,
much
lesse
may
strength
,
seeing
that
wisedome
is
better
then
strength
,
Eccles.
9.
16.
seeing
that
the
greatest
strength
of
man
,
is
not
comparable
to
that
of
Behemoth
.
Iob.
40.
and
other
bruite
beasts
:
seeing
it
is
but
the
strength
of
flesh
:
seeing
no
power
,
nor
might
,
can
deliuer
from
wrath
in
the
day
of
wrath
.
Of
all
the
puissant
Princes
,
and
plotting
polititians
,
the
Psalmist
saith
,
They
are
so
vaine
,
that
if
they
be
laid
vpon
the
ballance
,
euen
vanitie
it
selfe
will
waigh
them
downe
,
Psal.
62.
9.
And
as
for
riches
,
besides
that
they
make
vs
neuer
a
whitte
the
better
,
(
nay
oftentimes
much
worse
)
they
are
also
vncerten
.
Salomon
saith
,
they
make
themselues
wings
like
an
Eagle
,
and
flie
away
.
Pro.
23.
5.
They
may
not
vnfitly
be
compared
to
Ionas
his
gourd
,
which
flourished
in
the
morning
,
yeelding
him
content
&
delight
,
but
shortly
after
(
to
his
great
griefe
,
)
it
was
stricken
by
a
worme
,
and
withered
away
.
The
like
may
be
said
of
honours
,
and
pleasures
.
For
what
more
vaine
then
to
glorie
in
honour
,
which
is
not
in
a
mans
power
,
seeing
as
the
Philosopher
teacheth
,
Honour
is
not
in
him
that
is
honoured
,
but
in
him
that
honoureth
:
and
therefore
Courtiers
are
compared
to
counters
,
Ethic.
l●
.
c.
5.
which
stand
sometime
for
pounds
,
sometime
for
pence
,
beeing
now
aduanced
,
now
debased
,
according
to
the
pleasure
of
the
Prince
.
Haman
to
day
highly
honoured
in
the
court
at
Shushan
,
the
next
day
hanged
vpon
a
tree
.
To
omit
the
examples
〈…〉
h
7.
of
Iob
,
and
Nebuchodonosar
,
(
in
whome
we
may
see
the
mutabilitie
of
worldly
dignitie
.
)
Consider
it
in
the
glasse
of
these
examples
.
First
of
Geliner
a
puissant
Prince
of
the
Vandals
,
Procopius
.
who
was
brought
so
lowe
,
that
he
was
enforced
to
request
his
friend
to
send
him
a
loafe
of
bread
,
a
sponge
,
and
a
harpe
:
a
loafe
,
to
slake
his
hunger
:
a
sponge
,
to
drie
vp
his
teares
:
a
harpe
,
to
solace
him
in
his
miserie
.
Of
Bellisarius
,
(
for
prowes
&
honour
,
the
only
man
then
liuing
,
)
who
came
to
that
miserable
estate
,
that
hauing
his
eies
put
out
,
he
was
led
in
a
string
to
beg
by
the
high
way
side
,
crying
,
Date
obolum
Bellisario
.
And
of
the
victorious
Emperour
Henrie
the
fourth
,
who
had
fought
52.
pitched
fields
;
and
yet
was
driuen
to
that
exigent
,
as
that
he
became
a
suter
for
a
poore
Prebend
in
the
Church
of
Spira
,
to
maintaine
himselfe
in
his
olde
age
.
And
as
for
worldly
pleasures
,
least
cause
is
there
that
any
man
should
glorie
in
them
,
seing
they
are
more
vanishing
then
the
former
:
seeing
they
are
common
to
vs
with
bruite
beasts
:
seeing
they
are
mingled
with
much
griefe
and
vexation
,
for
in
the
midst
of
laughter
,
the
heart
is
sorrowfull
.
Prou.
14.
13.
And
lastly
,
seeing
they
leaue
a
sting
behinde
them
,
for
the
ende
of
pleasure
is
nothing
but
paine
,
as
Salomon
saith
,
The
ende
of
reioycing
is
mourning
.
For
feasting
&
Prou.
14.
13.
banquetting
are
often
turned
into
surfetting
&
vomiting
:
drinkings
into
palsies
:
lusts
into
goutes
,
&c.
And
if
pleasures
were
but
onely
painefull
,
the
matter
were
the
lesse
;
but
they
are
also
sinnefull
.
Ebr.
11.
25.
and
therefore
in
no
wise
to
be
gloried
in
.
By
this
we
see
that
Paul
had
iust
cause
in
this
earnest
manner
,
to
say
,
God
forbidde
I
should
glorie
saue
in
the
crosse
of
Christ
considering
that
this
boasting
in
outward
things
,
is
not
onely
a
fault
of
vanitie
,
but
also
of
impietie
,
as
may
appeare
by
these
reasons
.
I.
God
hath
expressely
forbidden
it
.
Ier.
9.
23.
Gal.
5.
26.
II.
He
hath
alwaie
seuerely
punished
it
,
as
in
Dauid
,
for
numbring
the
people
in
a
vaine-glorious
minde
.
2.
Sam.
24.
In
Ezekias
,
for
shewing
his
treasures
in
a
brauery
to
the
Embassadours
of
the
king
of
Babel
.
Isay.
39.
In
Herod
,
for
ascribing
to
himselfe
the
glorie
proper
to
God
alone
,
Act.
12.
III.
The
Saints
of
God
haue
alway
abhorred
it
,
as
Paul
doth
in
this
place
,
and
2.
Cor.
11.
30.
If
I
must
needs
glorie
,
I
will
glory
in
neine
infirmities
,
as
if
he
should
say
,
I
will
be
farre
from
carnall
boasting
.
IV.
The
heathen
by
the
light
of
nature
haue
condemned
it
:
the
Gretian
Orator
calls
it
an
odious
,
and
burdensome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Demost
de
Coro●
.
thing
.
And
the
Romane
Orator
prooues
it
be
most
true
by
his
own
practise
,
making
his
words
which
flowed
from
his
mouth
as
sweete
as
hony
,
to
taste
as
bitter
as
wormewood
,
by
interlacing
his
owne
praises
.
Obiect.
I.
Paul
gloried
in
something
besides
the
crosse
of
Christ
,
when
he
said
,
It
were
better
for
him
to
die
,
then
that
any
should
make
his
glorying
vaine
.
1.
Cor.
9.
15.
Answ.
Paul
in
glorying
doeth
distinguish
his
calling
,
from
his
person
;
Of
such
a
one
I
wil
boast
,
of
my selfe
I
wil
not
boast
,
&
I
was
nothing
inferior
to
the
very
cheife
Apostles
,
although
I
am
nothing
.
2.
Cor.
12.
5.
11.
Of
his
person
or
personall
gifts
he
boasteth
not
:
but
onely
of
his
Apostolicall
calling
,
and
his
faithfull
discharge
thereof
,
to
the
end
he
may
stoppe
the
mouthes
of
the
false
Apostles
.
Thus
to
confesse
the
good
things
we
haue
to
the
glorie
of
God
,
beeing
vrged
thereunto
,
is
lawfull
boasting
,
nay
it
is
sometime
necessarie
,
making
much
for
the
maintenance
of
the
Gospell
,
as
Pauls
boasting
made
much
for
the
good
of
the
Church
of
Corinth
.
Againe
,
there
is
a
twofold
lawfull
boasting
,
one
before
God
,
another
before
men
.
Rom.
4.
2.
Of
the
former
the
Apostle
speakes
in
this
verse
:
of
the
latter
in
the
2.
Cor.
12.
He
gloried
not
in
the
testimony
of
a
good
conscience
,
before
god
,
but
onely
before
men
.
Before
God
he
glorified
in
nothing
,
but
in
the
sauing
knowledge
of
Christ
,
and
him
crucified
.
And
whereas
it
may
besaide
,
that
this
his
boasting
in
regard
of
the
false
Apostles
,
as
also
his
glorying
in
the
testimonie
of
his
conscience
.
2.
Cor.
1.
12.
and
in
his
infirmities
,
2.
Cor.
11.
30.
were
not
in
the
crosse
of
Christ
.
I
answer
,
they
were
:
for
his
glorying
ouer
the
false
Apostles
,
in
teaching
freely
,
was
in
the
good
and
prosperous
successe
of
the
Gospel
,
which
is
the
doctrine
of
the
crosse
,
and
his
glorying
in
the
testimonie
of
his
conscience
;
in
that
it
was
washed
by
the
blood
of
the
crosse
,
as
Paul
speakes
,
Coloss.
1.
20.
In
his
afflictions
,
in
that
they
were
the
afflictions
of
Christ
,
and
he
by
them
made
conformable
to
him
.
But
it
will
be
said
,
that
he
gloried
in
his
reuelations
,
in
his
paines
and
trauell
,
in
preaching
the
Gospel
,
and
in
the
multitude
of
Churches
which
he
had
planted
.
Ans.
First
,
he
did
it
beeing
vrged
thereunto
;
secondly
,
he
did
it
to
defend
his
calling
,
and
the
credit
of
the
Gospel
:
and
therefore
this
boasting
was
not
vnlawfull
;
nay
it
was
necessarie
,
and
in
the
Lord
.
For
when
we
are
compelled
,
we
may
confesse
the
good
things
we
haue
,
if
we
doe
it
sparingly
,
and
for
the
edification
of
others
,
that
they
may
be
bettered
by
our
example
:
and
that
they
seeing
our
good
workes
,
may
glorifie
God
our
heauenly
father
.
Matth.
5.
16.
Here
we
see
what
glorying
is
Vnlawfull
;
namely
,
when
men
ascribe
vnto
themselues
either
that
which
they
haue
not
,
or
more
then
they
haue
,
or
as
proceeding
from
themselues
,
their
wisdome
,
strength
,
industrie
,
in
sacrificing
to
their
owne
netts
,
and
burning
incense
to
their
owne
yearne
,
Habac.
1.
16.
or
in
boasting
of
them
without
necessarie
cause
,
either
for
their
owne
vaine
glorie
,
as
Nebuchodonosor
did
,
Dan.
4.
or
not
for
Gods
glorie
,
as
Herod
did
,
Act.
12.
And
if
this
glorying
be
so
greata
sinne
,
surely
boasting
in
wickednes
(
as
Doeg
did
,
Psal.
52.
1.
)
must
needes
be
most
damnable
:
as
when
the
greatest
swearers
and
swaggerers
,
count
themselues
the
best
companions
:
the
greatest
Idolaters
,
and
superstitious
persons
,
most
religious
:
the
greatest
oppressours
,
surfeters
,
drunkards
,
fighters
,
most
valiane
and
couragious
,
&c.
Now
this
may
be
done
three
waies
,
either
ignorantly
as
when
Paul
gloried
in
his
cruel
persecuting
of
the
Saints
before
his
conuersion
,
Act.
26.
11.
or
presumptuously
,
when
men
glorie
in
wickednes
,
notwithstanding
they
be
perswaded
in
conscience
,
that
it
is
euill
:
and
then
it
is
the
sinne
of
Sodom
.
Isa.
3.
9.
or
malitiously
,
to
despite
God
,
and
then
it
is
the
sinne
against
the
holy
Ghost
.
The
second
point
to
be
considered
in
the
words
,
is
,
the
thing
wherein
he
will
glorie
,
called
here
the
Crosse
of
Christ
:
Sane
in
the
Crosse
of
our
Lord
Iesus
Christ
.
The
words
in
the
originall
translated
saue
,
are
exceptiue
:
as
if
he
should
say
,
I
will
glorie
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
nothing
except
in
the
crosse
of
Christ
:
and
exclusiue
,
onely
in
the
crosse
of
Christ
,
and
in
nothing
els
.
Albeit
they
are
sometime
aduersatiue
,
as
Gal.
2.
16.
and
Apoc.
21.
27.
There
shall
enter
into
it
no
vncleane
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
they
that
are
written
,
&c.
where
the
words
are
not
exclusiue
:
(
for
then
it
would
follow
that
some
which
worke
abomination
,
should
enter
into
heauen
:
)
but
aduersatiue
,
as
Matth.
12.
4.
and
Luk.
4.
20.
which
may
serue
(
by
the
way
)
to
cleare
the
text
,
Ioh.
17.
12.
Those
thou
gauest
me
haue
I
kept
,
and
none
of
them
is
lost
,
but
the
child
of
perdition
:
that
is
,
but
the
child
of
perdition
is
lost
.
For
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
I
take
it
)
are
not
so
well
translated
by
the
exceptiue
coniunction
nisi
,
as
by
the
aduersatiue
sed
:
seeing
here
is
no
exception
made
of
Iudas
,
as
though
he
had
beene
giuen
to
Christ
,
&
afterward
had
fallen
away
:
which
exposition
must
needes
be
made
,
if
the
words
be
read
,
nisi
filius
perditionis
.
Further
,
by
the
Crosse
of
Christ
,
the
Apostle
vnderstandeth
synecdochically
,
the
all
sufficient
,
expiatorie
,
and
satisfactorie
sacrifice
of
Christ
vpon
the
crosse
,
with
the
whole
work
of
our
redemption
:
in
the
sauing
knowledge
where
of
he
professeth
he
will
glorie
,
and
boast
.
For
Christ
is
made
vnto
vs
wisdome
,
righteousnes
—
that
as
it
is
written
,
He
that
glorieth
,
should
〈◊〉
.
Cor.
1.
30
,
31.
glorie
in
the
Lord
:
euen
to
make
boast
of
him
all
the
day
long
,
as
the
Psalmist
speaketh
.
And
the
reason
why
Paul
professeth
that
he
will
glorie
onely
in
the
Crosse
of
Christ
,
is
,
because
Christ
crucified
is
the
treasurie
,
and
storehouse
of
the
Church
:
seeing
that
in
him
are
hid
,
not
onely
the
treasures
of
wisdome
and
knowledge
,
Coloss.
2.
3.
but
of
bountie
and
grace
,
Ioh.
1.
16.
and
of
all
spirituall
blessings
.
Eph.
1.
3.
For
first
,
by
Christ
crucified
,
we
haue
reconciliation
with
God
,
remission
of
sinns
,
&
acceptation
to
eternall
life
.
Secondly
,
we
haue
the
peace
of
God
which
passeth
all
vnderstanding
,
peace
with
God
,
with
Angels
,
with
men
,
with
our selues
,
with
the
creatures
.
Thirdly
,
we
recouer
the
right
and
title
which
we
had
in
the
creation
to
all
the
creatures
and
blessings
of
God
.
1.
Cor.
3.
22.
Fourthly
,
all
afflictions
and
iudgements
,
cease
to
be
curses
and
punishments
and
become
either
trialls
,
or
corrections
.
Lastly
,
death
it selfe
,
is
no
death
,
but
a
sleepe
:
for
all
that
die
in
the
Lord
,
are
said
to
sleepe
,
and
to
rest
vpon
their
beddes
.
Isa.
57.
2.
Indeede
,
if
we
looke
vpon
death
through
the
glasse
of
the
Law
,
it
is
the
very
downefall
to
eternall
destruction
:
but
if
we
consider
it
as
it
is
changed
by
the
death
of
Christ
,
it
is
but
a
passage
from
this
trans●torie
life
,
to
eternall
life
.
Christ
by
his
death
hath
taken
away
sinne
,
the
sting
of
death
:
so
that
though
it
seaze
vpon
vs
,
yet
(
hauing
lost
it
sting
)
it
cannot
hurt
vs
.
So
that
in
a
word
,
in
Christ
crucified
,
are
all
things
that
a
man
can
glorie
of
.
If
we
would
glorie
in
knowledge
,
and
wisdome
;
He
is
the
wisdome
of
the
father
,
seeing
that
all
treasures
of
wisdome
and
knowledge
are
hid
in
him
:
and
therefore
Paul
desired
to
know
nothing
among
the
Corinthians
,
but
(
brist
and
him
crucified
.
1.
Cor.
2.
2.
for
this
knowledge
is
eternall
life
.
Ioh
,
17.
3.
If
in
the
loue
and
fauour
of
great
men
:
by
him
we
are
highly
aduanced
into
the
loue
&
fauour
of
god
.
Eph.
1.
6.
If
in
honors
&
riches
;
by
him
we
are
made
Kings
and
Priests
.
Apoc.
1.
6.
If
in
libertie
;
by
him
we
are
deliuered
from
the
hands
of
our
enemies
,
Sinne
,
Satan
,
&c.
Luk.
1.
74.
If
in
pleasures
,
comfort
,
and
content
:
he
is
our
felicitie
,
in
him
we
are
complete
,
Coloss.
2.
By
him
we
haue
right
to
those
things
which
eye
hath
not
seene
,
eare
hath
not
heard
,
neither
can
the
heart
of
man
conceiue
.
It
may
be
said
,
why
doth
Paul
glorie
in
the
ignominious
death
of
Christ
,
rather
then
in
his
glorious
resurrection
,
triumphant
ascension
,
and
imperiall
iurisdiction
now
sitting
at
the
right
hand
of
the
Father
?
Ans.
These
are
not
excluded
,
but
included
in
the
Crosse
:
yet
he
nameth
the
crosse
rather
then
them
.
First
of
all
,
to
shew
that
vpon
the
crosse
,
Christ
did
fully
finish
the
worke
of
our
redemption
:
for
beeing
now
readie
to
giue
vp
the
ghost
,
he
said
,
It
is
finished
.
Ioh.
19.
30.
this
made
Paul
to
desire
to
know
nothing
but
Christ
,
and
him
crucified
.
1.
Cor.
2.
For
in
his
humiliation
stands
our
exaltation
;
in
his
weaknes
,
stands
our
strength
;
in
his
ignominie
,
our
glorie
:
in
his
death
,
out
life
.
Secondly
,
to
shew
that
he
was
not
ashamed
of
the
crosse
of
Christ
,
though
neuer
so
ignominious
in
the
eyes
of
the
world
.
It
had
beene
no
great
thing
for
Paul
to
haue
gloried
in
the
resurrection
,
ascension
,
wisdome
,
power
,
maiestie
of
Christ
,
wherein
the
world
can
and
doth
glorie
.
But
to
glorie
in
the
shamefull
,
contempuble
,
August
de
verb
Apost.
Se●m
.
20.
accursed
death
of
the
crosse
was
a
matter
of
great
difficultie
,
and
the
worke
of
faith
,
iudging
that
which
the
world
counts
ignominious
,
to
be
most
glorious
:
that
which
the
learned
Philosophers
counted
foolishnes
,
to
be
the
wisdome
of
God
.
1.
Cor.
1.
24.
The
Popish
sort
abuse
this
text
two
waies
.
First
,
in
applying
it
to
the
transient
crosse
.
Secondly
,
to
the
permanent
or
materiall
crosse
.
To
the
transient
crosse
.
,
in
that
they
glorie
in
it
:
First
,
as
hauing
a
vertue
in
it
,
(
when
it
is
made
in
the
ayre
,
)
to
driue
away
Deuills
.
Secondly
,
beeing
made
in
the
forehead
to
be
as
an
amulet
against
charmes
,
blastings
,
and
other
such
like
casualties
.
To
the
materiall
crosse
,
when
they
adorne
it
with
golde
and
iewells
,
and
so
cause
it
to
be
carried
in
great
pompe
before
them
.
When
the
Crucigeri
weare
it
in
their
hats
in
a
white
,
redde
,
or
greene
colour
.
When
they
put
their
confidence
in
it
,
and
pray
vnto
it
,
Holy
Crosse
,
saue
vs
.
This
is
Popish
and
carnall
glorying
in
the
crosse
;
and
not
spirituall
,
in
the
death
of
Christ
vpon
the
crosse
,
of
which
onely
the
Apostle
speakes
in
this
place
.
The
reason
why
he
would
glorie
in
nothing
but
in
the
crosse
of
Christ
,
followeth
to
be
considered
,
in
these
words
,
By
which
the
world
is
crucified
to
me
,
and
I
vnto
the
world
.
It
is
taken
from
a
double
effect
,
which
Christ
,
or
the
crosse
of
Christ
,
wrought
in
him
:
(
for
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
,
may
be
referred
to
either
indifferently
.
)
The
first
,
to
be
crucified
to
the
world
:
the
second
,
the
world
to
be
crucified
to
him
.
By
the
world
,
we
are
not
to
vnderstand
the
frame
of
heauen
and
earth
,
not
the
creatures
,
nor
mankind
:
but
honour
riches
,
pleasures
,
fauour
,
wisdome
,
glorie
and
whatsoeuer
is
opposed
to
the
kingdome
of
Christ
,
and
the
new
creature
.
To
be
crucified
to
the
world
,
is
to
be
dead
vnto
it
,
to
despise
and
contemne
it
,
to
count
all
the
glorie
of
it
to
be
no
better
then
dongue
,
in
respect
of
Christ
and
his
righteousnes
,
as
Paul
did
,
Phil.
3.
8.
The
world
is
said
to
be
crucified
to
vs
,
when
it
hates
and
persecutes
vs
,
and
accounts
vs
the
filth
&
the
off-scouring
of
all
things
.
1.
Cor
4.
13.
Yet
here
obserue
that
we
are
crucified
to
the
world
,
and
the
world
to
vs
,
by
the
vertue
of
the
death
of
Christ
,
after
a
different
manner
.
We
are
crucified
to
the
world
,
properly
by
the
spirit
of
Christ
,
weaning
our
affections
from
the
loue
of
this
world
.
The
world
is
crucified
to
vs
,
by
the
death
of
Christ
,
improperly
,
and
by
accident
,
in
that
we
are
made
such
as
the
world
cannot
but
hate
and
persecute
:
for
seeing
we
are
made
new
creatures
,
and
chosen
out
of
the
world
,
therefore
the
world
hateth
vs
.
Ioh.
15.
19.
Here
we
see
who
those
are
that
can
truly
glory
in
the
crosse
of
Christ
,
namely
those
that
are
dead
to
the
world
,
&
the
world
to
them
:
such
as
feele
the
power
of
the
spirit
of
Christ
crucifying
the
flesh
in
them
,
with
the
affections
and
lusts
.
Others
can
no
more
glory
of
the
crosse
of
Christ
,
then
he
that
glories
of
the
victorie
which
his
Prince
hath
gotten
ouer
his
enemies
,
himselfe
in
the
meane
time
beeing
a
vassall
,
and
slaue
vnto
them
.
Secondly
,
that
it
is
not
sufficient
for
a
Christian
,
that
the
world
is
crucified
to
him
,
except
he
also
be
crucified
to
the
world
,
neither
louing
the
world
,
nor
the
things
in
the
world
.
Thirdly
,
that
to
be
crucified
to
the
world
,
is
not
to
professe
monasticall
life
,
and
to
be
shut
vp
in
a
Monastery
:
but
to
renounc●
the
world
,
and
the
corruptions
that
are
therein
,
both
in
affection
of
hart
,
and
practise
of
life
.
Fourthly
,
we
are
taught
to
carrie
our selues
to
the
world
,
as
crucified
and
dead
men
,
not
to
loue
nor
like
it
,
to
seeke
or
affect
it
,
but
to
renounce
and
forsake
it
,
with
all
the
vanities
,
delights
,
and
pleasures
thereof
:
and
to
be
as
dead
men
to
our
own
wicked
wils
,
and
to
our
carnall
reason
,
letting
them
lie
dead
in
vs
,
and
suffering
our selues
to
be
ruled
,
ordered
,
and
guided
by
the
spirit
of
God
:
making
his
will
our
will
,
his
word
our
wisedome
.
Fiftly
,
by
this
we
may
examine
our
hearts
,
for
if
we
haue
our
affections
glued
to
the
world
,
and
set
vpon
the
honours
,
pleasures
,
profits
,
and
preferments
thereof
,
we
are
worldlings
indeed
:
for
they
that
are
Christs
are
crucisied
with
Christ
.
Gal.
2.
20.
and
haue
crucified
the
flesh
,
with
the
affections
and
lusts
.
Gal.
5.
24.
and
therefore
must
needs
be
crucified
to
the
world
.
A
man
that
is
hanged
vpon
a
gybbet
,
ceaseth
from
his
thefts
and
murders
:
So
all
that
are
indeed
crucified
with
Christ
to
the
world
,
cease
from
their
old
offences
.
For
as
the
Apostle
reasoneth
,
if
we
be
risen
with
Christ
,
we
ought
to
seeke
the
things
that
are
aboue
,
&
not
the
things
that
are
vpon
the
earth
.
Col.
3.
1
,
2.
So
if
we
be
dead
with
Christ
from
the
vanities
of
the
world
,
we
ought
as
dead
men
to
abstaine
from
all
worldly
lusts
,
which
fight
against
the
soule
.
1.
Pet
2.
11.
v.
15.
For
in
Christ
Iesus
neither
circumcifion
availeth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
.
Here
the
Apostle
prooues
his
former
assertion
,
v.
14.
that
he
neither
did
,
nor
ought
to
glorie
in
any
thing
,
saue
in
the
crosse
of
Christ
,
because
nothing
is
of
any
account
in
the
kingdome
of
God
,
but
a
newe
creature
.
And
this
he
prooues
by
the
remoouall
of
all
those
things
that
are
either
opposite
to
,
or
diuers
from
a
newe
creature
,
signified
by
circumcision
and
vncircumcision
.
And
withall
he
laies
downe
two
conclusions
.
The
first
is
,
that
in
Christ
Iesus
,
that
is
,
in
the
kingdome
of
grace
,
neither
circumcision
,
nor
vncircumcision
are
any
thing
,
that
is
,
are
neither
acceptable
to
God
,
nor
auaileable
to
saluation
▪
Vnder
these
two
,
synecdochically
comprehending
all
outward
priuiledges
,
and
prerogatiues
,
dignities
and
regalities
,
or
whatsoeuer
can
be
named
:
vnder
circumcision
comprising
the
preheminence
of
the
Iewe
,
and
the
profit
of
circumcision
,
which
was
much
euery
way
.
Rom.
3.
1.
seeing
that
to
them
appertained
the
adoption
,
and
the
glory
,
and
the
couenants
,
and
the
giuing
of
the
Lawe
,
and
the
seruice
of
God
,
and
the
promises
.
Rom.
9.
4.
Vnder
circumcision
containing
the
Gentiles
,
with
all
their
wealth
,
wisdome
A
un
strength
,
lawes
,
pollicie
,
and
whatsoeuer
is
of
high
account
,
and
glorious
in
the
eies
of
the
world
.
All
which
he
exclude
;
and
accounts
as
nothing
in
respect
of
regeneration
.
For
that
which
is
highly
accounted
of
among
men
,
is
abomination
in
the
sight
of
God
.
Luk.
16.
15.
Therefore
wisedome
,
wealth
,
nobility
,
strength
,
are
nothing
.
1.
Cor.
1.
26.
Outward
callings
,
as
to
be
King
or
Kaesar
,
Prophet
or
Apostle
.
Outward
actions
of
fasting
,
almes
,
praier
.
Nay
,
kindred
and
alliance
,
as
to
be
mother
or
brother
of
Christ
,
is
nothing
:
for
if
the
blessed
virgine
had
not
borne
Christ
in
her
heart
,
as
she
did
in
her
wombe
,
she
should
neuer
haue
beene
saued
.
Luk.
11.
27
,
28.
&
if
his
kinsmen
had
not
beene
his
brethren
by
spirituall
adoption
,
as
well
as
by
naturall
propagation
,
they
should
haue
had
no
inheritance
in
the
kingdome
of
God
.
Mark
.
3.
33
,
35.
Nay
,
the
outward
element
of
baptisme
,
without
the
inward
grace
,
is
of
no
force
;
for
it
is
not
the
washing
away
of
the
filth
of
the
flesh
(
that
is
acceptable
to
God
)
but
the
stipulation
of
a
good
conscience
,
which
maketh
requests
vnto
God
.
1.
Pet.
3.
21.
and
if
the
communicant
at
the
Lords
table
,
doe
not
eate
panem
Dominum
as
well
as
panem
Domini
(
as
Augustine
speaketh
)
that
is
,
if
he
doe
not
receiue
Christ
spiritually
by
the
hand
of
his
faith
,
as
he
doth
corporally
receiue
the
element
by
his
bodely
hand
,
he
receiueth
vnworthily
,
and
so
eateth
and
drinketh
his
owne
iudgement
.
1.
Cor.
11.
39.
Now
the
reason
why
these
outward
things
are
nothing
availeable
,
is
,
because
the
things
that
are
accounted
of
with
God
,
are
spirituall
and
eternall
,
not
tempōrall
and
carnall
,
as
these
are
:
which
as
they
shall
vtterly
cease
in
the
kingdome
of
glory
,
Matth.
22.
30.
(
for
then
Christ
will
put
downe
all
rule
,
authoritie
,
and
power
.
1.
Cor
15.
24.
)
so
are
they
not
of
any
moment
or
account
in
the
kingdome
of
grace
,
as
Paul
teacheth
.
2.
Cor.
5.
16.
Gal.
3.
28.
Coloss.
3.
11.
It
may
be
said
,
these
priuiledges
and
outward
things
,
as
Prince
,
and
people
;
Master
,
and
feruant
:
bond
,
and
free
,
&c.
haue
place
in
the
kingdome
of
grace
,
seeing
Christianity
doth
not
abolish
nature
,
nor
ciuill
pollicy
.
To
which
I
answer
,
that
man
must
be
considered
two
waies
,
in
respectof
the
outward
,
or
inward
man
.
Consider
him
as
he
is
a
member
,
in
ciuill
society
,
as
of
the
family
,
church
,
or
common-wealth
:
there
are
sundry
differences
of
persons
,
as
bond
,
free
;
magistrate
,
subiect
;
poore
,
rich
:
&c.
in
which
sense
the
Apost.
exhortation
taketh
place
,
wiues
,
submit
your selues
to
your
husband●
.
Coloss.
3.
18.
children
,
obey
your
parents
,
v.
20.
seruants
,
be
obedient
to
your
masters
.
v.
22.
But
if
man
be
considered
in
respect
of
his
spirituall
estate
,
as
he
is
a
member
of
the
inuisible
,
or
catholique
church
,
vnder
spirituall
gouernement
,
consisting
in
righteousnes
,
peace
of
conscience
and
ioy
in
the
holy
Ghost
.
Rom.
14.
17.
there
is
no
distinction
of
calling
,
condition
,
or
sexe
;
for
we
are
all
on
in
Christ
.
Gal.
3.
28.
or
Christ
is
all
and
in
all
things
.
Coloss.
3.
11.
in
that
though
we
be
many
,
yet
are
we
but
one
body
in
Christ
.
Rom.
12.
5.
seeing
we
are
quickned
with
one
spirit
.
Eph.
4.
4.
The
Popish
opinion
therefore
which
teacheth
that
there
be
some
outward
callings
and
actions
which
commend
vs
to
God
,
as
to
lead
a
single
life
,
to
fast
,
to
vow
voluntary
pouerty
,
to
performe
regular
obedience
,
to
professe
monkery
,
to
be
buried
in
a
friers
cowle
,
or
to
abstaine
from
these
and
these
meates
,
is
here
condemned
,
when
Paul
saith
,
that
outward
priuiledges
will
not
serue
the
turne
,
and
that
meate
commendeth
vs
not
to
God
1.
Cor.
8.
8.
Againe
,
neither
this
nor
the
like
places
Gal.
3.
28.
Col.
3.
11.
do
any
thing
fauour
the
Anabaptisticall
fancy
,
of
bringing
in
an
anarchie
,
that
is
,
an
ataxy
into
Christian
society
;
by
taking
away
christian
magistrates
,
and
distinction
betwixt
masster
and
seruant
:
for
by
the
same
reyson
we
may
consound
the
sexe
of
man
and
woman
,
for
Paul
saith
,
there
is
neither
male
nor
femalle
,
but
we
are
all
on
in
Christ
,
the
meaning
thereof
is
this
,
that
although
in
respect
of
our
inward
or
spirituall
estate
before
God
,
there
be
no
such
difference
:
yet
that
hindreth
not
but
there
may
be
in
respect
of
our
outward
estate
.
Further
,
we
learne
from
hence
,
that
no
man
is
to
thinke
highly
of
himselfe
in
regard
of
outward
priuiledges
,
as
birth
,
honour
,
welth
,
fauour
,
nor
to
glory
in
them
.
Ier.
9.
23.
rich
men
must
not
be
high
minded
.
1.
Tim.
6.
17.
Nay
,
the
King
may
not
lift
vp
his
mind
aboue
his
brethren
.
Deut.
17.
20.
Pauls
example
is
notable
,
who
accounted
all
the
priuiledges
which
he
had
before
his
conuersion
,
whilst
he
was
a
Iew
,
(
as
that
he
was
a
citizen
of
Rome
,
a
Pharise
,
a
great
Rabbin
,
instructed
by
Gamaliel
,
of
the
tribe
of
Beniamin
,
circum
cised
the
8.
day
&c.
)
and
after
his
conuersion
beeing
a
christian
(
as
that
he
was
an
Apostle
,
taken
vp
into
the
3.
heauen
&c.
)
to
be
as
nothing
or
worse
then
nothing
,
euen
as
losse
or
dunge
in
respect
of
beeing
a
new
creature
in
Christ
,
that
is
,
in
respect
of
iustification
,
and
sanctification
.
And
therefore
we
may
not
set
our
minds
to
much
vpon
outward
things
,
as
riches
,
honours
,
pleasures
seeing
they
are
not
●●●ylable
to
saluation
.
Besids
,
this
teacheth
all
those
that
are
but
in
meane
and
base
estate
,
to
be
content
:
for
outward
priuiledges
auaile
nothing
:
outward
wants
and
miseries
,
hinder
nothing
.
If
a
man
be
rich
,
he
is
nothing
the
ne●rer
,
and
if
he
be
poore
,
he
is
not
a
whitt
the
further
off
:
it
is
the
pouerty
of
the
spirit
,
which
makes
a
man
rich
in
grace
:
for
though
the
poore
man
be
the
rich
mans
slaue
,
yet
he
is
the
sonne
of
God
,
and
sellow
heyre
with
Christ
:
and
though
the
rich
man
be
the
poore
mans
master
,
yet
he
is
the
seruant
of
Christ
,
as
Paul
saith
he
that
is
called
beeing
a
seruant
is
Gods
free
man
:
and
he
that
is
called
beeing
free
,
is
Christ
seruant
.
1.
Cor.
7.
22.
Lastly
,
this
crosseth
the
opinion
of
the
multitude
,
who
think
that
if
a
man
be
increased
in
riches
,
graced
with
fauour
,
aduanced
with
honour
,
that
he
is
a
godly
,
wise
,
religious
man
;
and
that
religion
which
he
professeth
,
is
the
truth
.
This
is
nothing
els
but
to
haue
the
faith
of
our
Lord
Iesus
Christ
in
respect
of
persons
.
Iam.
2.
1.
The
second
conclusion
is
,
that
the
new
creature
is
the
onely
thing
that
is
acceptable
to
God
.
Circumcision
,
&c.
●●aileth
nothing
,
but
a
new
creature
.
By
the
new
creature
,
the
Apostle
vnderstandeth
the
image
of
God
,
or
renouation
of
the
whole
man
,
both
in
the
spirits
of
our
minds
,
and
in
the
affections
of
our
hearts
,
which
is
also
called
the
new
man
.
We
shall
the
better
conceiue
it
by
the
contrarie
,
namely
,
by
the
old
man
;
which
is
want
of
knowledge
in
the
minde
,
and
delight
in
ignorance
:
want
of
subiection
and
conformitie
in
the
will
,
and
rebellion
withall
:
want
of
holines
in
the
affections
,
and
pronenes
to
euill
.
The
new
man
then
,
is
the
restoring
of
all
these
defects
.
For
the
vnderstanding
hereof
,
consider
,
that
there
are
three
things
in
the
soule
.
The
substance
of
the
soule
:
the
faculties
,
or
powers
of
the
soule
:
and
the
qualities
of
these
faculties
.
Now
neither
the
substance
nor
faculties
are
lost
by
the
fall
,
but
onely
the
qualities
of
the
faculties
:
as
when
an
instrument
is
out
of
tune
,
the
fault
is
not
in
the
substance
of
the
instrument
,
nor
in
the
sound
,
but
in
the
disproportion
,
or
iarre
in
the
sound
:
therefore
the
qualities
onely
are
renewed
by
grace
.
These
qualities
or
habits
,
are
either
in
the
Vnderstanding
:
or
will
and
affections
.
The
qualitie
in
the
vnderstanding
,
is
knowledge
.
Coloss.
3.
10.
Ye
haue
put
on
the
new
man
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
In
the
will
and
affections
,
they
are
principally
two
,
righteousnes
,
and
holines
,
both
which
are
in
truth
and
synceritie
,
without
all
hypocrisie
.
Eph.
4.
24.
Put
on
the
new
man
,
which
after
God
is
created
in
righteousnes
,
and
true
holines
:
where
holines
,
and
righteousnes
,
are
opposed
to
concupiscences
,
and
lusts
of
the
old
man
:
Truth
(
which
hath
relation
to
both
)
to
spiritual
guile
,
and
dissimulation
:
so
that
each
of
these
qualities
,
haue
two
parts
,
a
want
of
the
contrarie
euill
,
and
a
positiue
qualitie
or
habit
of
goodnes
.
Holines
respecteth
god
,
and
containeth
all
duties
of
pietie
,
contained
in
the
first
table
:
Righteousnes
,
respects
man
,
and
the
creatures
,
and
compriseth
all
the
duties
enioyned
in
the
second
table
.
Truth
respecteth
the
manner
how
both
the
former
are
to
be
practised
,
viz.
with
an
vpright
and
sincere
heart
,
free
from
all
hypocrifie
and
deceit
.
These
three
making
a
perfect
harmonie
in
all
the
faculties
of
the
soule
:
Holines
performing
all
the
duties
of
pietie
:
righteousnes
the
duties
of
humanitie
:
truth
seasoning
both
the
former
with
sinceritie
.
But
(
may
some
say
)
how
is
the
new
creature
opposed
to
all
externall
things
,
or
said
to
be
of
any
force
in
the
kingdome
of
Christ
,
seeing
it
is
not
auaileable
to
iustifie
a
man
before
God
'
beeing
stained
with
manifold
imperfections
?
For
answer
whereof
,
we
are
to
know
,
that
outward
things
are
sometime
opposed
to
Christ
,
and
his
righteousnes
,
as
Coloss.
3.
11.
There
is
neither
Iew
,
nor
Grecian
,
circumcision
nor
vncircumcision
,
&c.
but
Christ
is
all
,
and
in
all
things
.
sometime
to
faith
,
as
Gal.
5.
6.
Neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
faith
which
worketh
by
loue
.
sometime
to
the
new
creature
or
sanctification
,
as
in
this
place
,
and
2.
Cor.
7.
29.
Circumcision
is
nothing
,
&c.
but
the
keeping
of
the
commandements
of
God
.
But
the
sense
is
all
one
,
for
they
are
opposed
to
Christ
,
as
to
the
matter
of
our
iustification
:
to
faith
as
to
the
instrument
apprehending
it
:
to
the
new
creature
,
as
to
the
signe
of
them
both
.
Further
,
whereas
both
here
,
and
2.
Cor.
5.
17.
the
image
of
god
is
called
a
new
creature
,
(
or
as
it
is
in
the
original
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
new
creation
)
the
meaning
is
not
,
that
either
the
substance
,
or
faculties
of
the
soule
are
created
a
new
;
but
that
the
worke
of
regeneration
is
wholly
to
be
ascribed
to
God
alone
,
(
not
as
though
we
were
stocks
or
stones
without
life
or
motion
)
but
because
God
doth
create
these
new
qualities
in
vs
,
quickning
vs
when
we
were
dead
in
sinne
,
and
working
in
vs
both
the
will
,
and
the
deede
.
Philip.
2.
13.
If
regeneration
then
be
a
new
creation
,
it
must
needes
follow
,
that
before
our
conuersion
we
were
not
onely
dead
,
but
euen
flat
nothing
,
in
godlines
,
and
grace
.
By
which
we
see
what
to
iudge
of
the
Semi-pelagian
heresie
,
which
teacheth
,
that
a
man
by
an
internum
principium
,
may
dispose
himselfe
to
will
that
which
is
truly
good
:
and
that
man
is
not
starke
dead
in
sinne
,
but
onely
sicke
or
wounded
and
halfe
dead
,
as
the
man
which
fell
among
theeues
,
Luk.
10.
or
as
a
prisoner
that
is
shackled
and
manackled
,
who
can
walke
of
himselfe
,
if
his
fetters
be
taken
from
him
:
so
we
(
if
Christ
loose
the
chaines
of
our
sinnes
)
haue
power
of
our selues
to
mooue
our selues
.
Which
doctrine
we
know
is
most
iniu●ious
to
the
mercie
of
God
,
and
most
derogatorie
to
the
merits
of
Christ
,
seeing
it
makes
him
in
the
worke
of
our
saluation
,
to
be
but
causa
removens
prohibens
,
which
(
as
Logicians
teach
)
is
but
causa
sine
quâ
non
,
which
in
truth
is
no
cause
at
all
.
So
that
they
make
themselues
their
own
Sauiours
,
and
Christ
to
be
but
an
instrument
whereby
they
saue
themselues
:
for
if
he
doe
but
remooue
the
impediment
,
they
without
any
more
adoe
,
are
able
to
mooue
and
act
themselues
.
When
as
the
conuersion
of
a
sinner
is
as
great
a
worke
as
the
creation
of
heauen
and
earth
:
for
Paul
calleth
it
here
a
new
creation
.
Nay
,
here
is
a
greater
power
required
(
if
I
may
so
speake
)
then
that
whereby
the
world
was
created
.
For
though
an
infinite
power
be
required
as
well
to
the
creating
of
the
great
world
,
as
the
recreating
or
regenerating
of
the
lesse
world
,
as
our
Sauiour
Christ
signifies
,
Mark
.
2.
9.
Whether
is
it
easier
to
say
to
the
sicke
of
the
palsie
,
Thy
sinnes
are
forgiuen
thee
,
or
to
say
,
Arise
,
take
vp
thy
bed
and
walke
?
yet
the
holy
Ghost
seemeth
,
of
the
two
,
to
make
it
more
difficult
,
to
create
a
new
hart
,
then
a
new
world
,
in
that
speaking
of
the
creation
of
the
world
,
he
saith
it
was
made
by
the
word
of
God
,
By
the
word
of
the
Lord
were
the
heauens
made
.
Psal.
33.
6.
or
by
his
fingers
,
when
I
consider
the
heauens
,
the
workes
of
thy
fingers
.
Psal.
8.
3.
or
by
his
handes
.
Psalm
.
102.
25.
The
heauens
are
the
workes
of
thy
hands
.
But
the
redemption
of
man
,
and
the
conuersion
of
a
finner
,
is
said
to
be
wrought
by
the
arme
of
God
.
Marie
in
her
Magnificat
,
saith
,
He
hath
shewed
strength
with
his
arme
.
Luk.
2.
51.
nay
,
he
was
faine
to
set
his
side
to
it
,
and
it
made
him
shed
many
a
teare
,
and
sweat
as
it
were
drops
of
blood
,
trickling
downe
to
the
ground
.
Luk.
22.
44.
Before
our
conuersion
,
we
are
like
the
drie
bones
,
Ezek.
37.
for
as
when
the
winde
of
God
came
vpon
them
,
bone
came
to
bone
,
and
were
ioyned
with
sinews
,
and
couered
with
flesh
,
and
had
their
senses
restored
:
so
when
the
spirit
of
God
,
like
the
fauonian
winde
,
bloweth
vpon
vs
,
it
reuiueth
vs
againe
;
giuing
vs
a
new
life
,
new
senses
,
a
new
heart
,
new
wills
,
and
affections
:
for
all
old
things
passe
away
,
and
all
things
become
new
.
2.
Cor.
5.
17.
For
it
openeth
the
eyes
of
our
vnderstanding
,
making
vs
discerne
of
things
that
differ
.
Eph.
1.
18.
Philip.
1.
10.
it
boareth
a
new
eare
of
obedience
in
vs
,
Psal.
40.
6.
and
giueth
vs
a
new
tast
,
not
to
sauour
the
things
of
the
flesh
,
but
of
the
spirit
.
Rom.
8.
5.
Further
,
this
serues
to
detect
the
naturall
Poperie
of
the
multitude
,
and
of
our
owne
hearts
,
when
we
perswade
our selues
(
though
falsely
)
that
though
we
goe
on
in
our
sinnes
,
yet
that
we
can
repent
when
we
list
.
When
as
the
Prophet
saith
,
O
Lord
,
I
know
that
the
way
of
man
is
not
in
himselfe
:
and
Paul
saith
,
Ierem
,
10.
23.
Qui
dabit
poenitenti
veniam
,
non
dabit
peccanti
poenitentiam
.
that
it
is
as
great
a
worke
to
create
a
new
heart
,
as
to
create
a
new
world
:
for
regeneration
is
a
new
creation
.
2.
Cor.
5.
17.
Augustine
saith
well
,
He
that
will
grant
pardon
to
him
that
repents
,
will
not
alway
giue
repentance
to
him
that
sinnes
.
Againe
,
in
the
sense
that
Paul
calleth
the
image
of
God
,
a
new
creature
,
or
the
new
man
,
and
corruption
the
old
man
:
we
graunt
,
that
our
religion
is
new
,
and
Popish
religion
is
old
.
For
as
the
new
men
,
is
the
restored
image
of
God
,
in
which
Adam
was
first
created
,
though
afterwards
defaced
by
his
owne
inuentions
:
Eccles.
7.
31.
So
our
religion
is
the
restored
or
reformed
doctrine
first
taught
by
the
Apostles
,
which
afterward
was
corrupted
by
mens
deuices
.
Albeit
,
in
Tertullians
sense
,
ours
is
the
old
religion
,
and
theirs
the
new
:
as
the
image
of
God
is
the
Quod
antiquiss●mum
,
id
verissimum
.
old
man
,
and
corruption
the
new
.
Vse
.
If
we
be
not
changed
in
our
liues
,
but
remyane
old
Adams
still
,
euen
the
same
men
we
were
before
,
in
minding
,
willing
,
affecting
earthly
things
,
and
fashioning
our selues
to
the
guise
of
the
world
;
we
are
no
new
creatures
,
though
we
promise
and
protest
neuer
so
much
:
we
are
but
hypoc●●tes
,
deceauing
others
,
and
our selues
also
.
For
where
this
new
creature
is
,
there
is
a
change
in
all
the
faculties
and
powers
of
soule
and
body
:
the
mind
is
not
set
vpon
the
world
,
but
mindeth
heauenly
things
:
the
will
,
affections
,
and
conuersation
of
the
whole
man
,
is
in
heauen
.
Philip.
3.
20.
For
the
spirit
of
regeneration
is
like
the
leauen
which
a
woman
tooke
and
bid
in
3.
pecks
of
meale
till
all
was
leauened
:
for
after
the
same
manner
,
by
a
secret
operation
it
altereth
the
mind
,
will
,
affections
.
If
any
be
in
Christ
(
saith
the
Apostle
)
he
is
a
new
creature
,
old
things
are
passed
away
,
behold
,
all
things
are
become
newe
.
If
therefore
we
a.
Cor.
5.
17.
be
new
creatures
,
why
lead
we
not
a
new
life
?
if
we
be
changed
in
affection
,
why
are
we
not
changed
in
conuersation
?
But
by
this
we
may
perceiue
that
all
which
are
christians
in
profession
,
are
not
christians
in
conuersation
:
all
that
are
washed
with
the
outward
Element
of
water
,
are
not
washed
with
the
inward
baptisme
,
the
lauer
of
regeneration
:
as
first
,
those
that
are
as
good
fellowes
(
that
is
,
as
badde
)
as
euer
they
were
before
,
and
make
no
conscience
of
sinne
.
Secondly
,
such
as
are
no
more
but
ciuill
honest
men
,
like
those
honest
women
which
raysed
persecution
against
Paul
and
Barnabas
,
and
expelled
them
out
of
their
coasts
.
Act.
13.
50.
Thirdly
,
worldly
wise
men
which
sauour
of
nothing
but
the
world
.
Lastly
,
such
as
haue
some
loue
and
liking
of
the
word
,
and
are
in
some
sort
outwardly
conformable
thereunto
,
hauing
some
legall
sorrow
for
sinne
arising
from
legall
terrors
:
but
haue
no
thorowe
change
nor
renouation
.
Lastly
,
we
may
not
maruell
if
the
world
hate
&
maligne
those
that
are
new-creatures
:
seeing
they
neither
mind
nor
affect
the
same
things
.
For
there
can
be
no
true
loue
,
where
there
is
contrarietie
of
iudgements
,
wills
,
affections
,
which
hath
beene
,
is
,
and
wil
be
,
betwixt
those
that
are
borne
of
the
flesh
,
and
those
that
are
borne
of
God
.
Gen.
3.
15.
v.
16.
And
as
many
as
walke
according
to
this
rule
,
peace
shall
be
vpon
them
,
and
mercy
,
and
vpon
the
Israel
of
God
.
Here
Paul
commends
this
glorying
in
the
crosse
of
Christ
,
and
studie
of
pietie
,
in
becomming
a
new
creature
,
as
the
onely
rule
of
faith
and
manners
,
which
all
teachers
and
heare●s
,
were
to
obserue
,
and
follow
:
Enforcing
the
keeping
and
obseruing
of
this
double
dutie
,
by
the
fruit
and
benefit
that
comes
thereby
,
specified
here
by
peace
and
mercy
.
In
the
words
two
things
are
generally
to
be
considered
:
First
,
the
duty
of
walking
,
in
these
words
,
As
many
as
walke
according
to
this
rule
:
Secondly
,
the
reason
of
motiue
to
the
practize
thereof
,
in
these
,
Peace
shall
be
vpon
them
and
mercy
:
which
is
amplified
by
the
generalitie
thereof
,
that
is
,
shall
light
vpon
as
many
as
walke
according
thereto
,
and
vpon
the
Israel
of
God
.
The
dutie
is
,
that
we
walke
according
to
this
canon
,
or
rule
:
the
[
](A09383-e121590-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
word
translated
walke
,
signifieth
not
simply
to
walke
,
but
to
walke
warily
and
circumspectly
(
as
it
is
expounded
Eph.
5.
15.
)
or
to
walke
by
rule
,
in
order
,
and
measure
,
without
treading
aside
,
but
making
straight
steps
to
our
feete
.
Hebr.
12.
13.
Pauls
rule
which
we
must
walke
by
,
is
faith
in
Christ
,
called
here
glorying
in
the
crosse
of
Christ
:
&
repentance
towards
God
:
called
regeneration
or
the
new
creature
:
which
is
rightly
called
a
●●le
of
faith
,
and
manners
,
of
things
to
be
beleeued
,
and
practised
,
because
by
it
all
doctrines
and
actions
,
are
to
be
examined
:
nay
,
the
Scripture
is
therefore
called
Canonicall
,
because
it
se●tes
downe
an
exposition
of
this
rule
:
there
beeing
nothing
from
the
first
chap.
in
Gen.
to
the
last
words
in
the
Apoeal
.
which
aimeth
not
at
one
of
these
two
,
either
repentance
towars
God
or
faith
in
Christ
Here
all
ministers
are
taught
what
rule
to
follow
in
preaching
the
word
,
or
building
the
church
of
God
,
namely
faith
,
&
repentance
,
the
doctrine
of
the
crosse
,
and
conuersion
,
or
the
new
creature
.
And
all
●earers
according
to
what
rule
to
order
their
liues
and
actions
.
For
this
metaphor
of
walking
,
and
that
by
a
rule
or
line
,
shewes
that
we
are
trauellers
or
pilgrimmes
,
that
this
world
is
a
strange
countrey
,
that
we
are
to
goe
to
another
,
that
the
world
is
an
endles
labyrinth
,
in
which
we
shall
for
euer
lose
our selues
,
except
we
be
guided
by
this
rule
.
And
here
we
see
that
there
is
a
certen
rule
for
the
regulating
of
all
things
apertaning
to
faith
and
manners
,
though
we
cannot
apply
it
nor
vse
it
as
we
should
:
The
fault
is
in
vs
,
not
in
the
rule
.
Whereas
Paul
saith
as
many
as
walke
according
to
this
rule
,
he
shews
that
Christians
haue
but
on
onely
rule
which
they
are
to
follow
,
and
according
to
which
they
must
frame
their
liues
;
for
the
Apostle
exhortes
vs
that
we
all
proceede
by
on
rule
.
Phil.
3.
16.
Therefore
the
Papists
doe
notoriously
offend
not
only
in
wresting
,
preuerting
,
and
breaking
this
rule
,
but
in
making
other
new
Lesbian
rules
,
which
they
prescribe
as
necessarie
to
be
followed
:
as
the
rule
of
S.
Francis
,
of
S.
Dominick
.
S.
Austen
.
S.
Ierome
&c.
holding
on
mans
baptisme
better
then
another
,
on
mans
profession
holier
then
another
,
on
mans
rule
perfecter
then
another
:
following
any
rule
rather
then
Christs
,
and
so
diuide
his
sea●●les
coate
.
And
that
these
sundry
rules
of
Monks
are
vaine
and
wicked
,
it
may
appeare
,
First
,
because
they
agree
not
with
this
rule
of
Paul
,
they
beeing
many
,
it
but
on
:
it
directing
and
leading
to
Christ
,
they
leading
to
by
paths
,
obscuring
the
merit
of
Christ
,
and
prescribing
many
things
partly
friuolous
,
partly
impious
,
contrary
to
faith
and
good
life
.
Secondly
,
in
that
they
agree
not
among
themselues
;
euery
sect
hauing
his
own
proper
orders
,
and
contending
their
owne
to
be
better
,
holier
,
perfecter
then
the
rest
.
Thirdly
,
in
that
they
diuide
into
diuerse
sects
those
that
ought
to
be
all
on
in
Christ
,
for
which
cause
Paul
calles
the
Corinthians
carnall
,
in
houlding
some
of
Paul
,
others
of
Apollos
,
1.
Cor.
3.
4.
For
how
can
they
be
spirituall
,
who
in
speech
,
action
,
habitte
and
attire
,
profession
and
conuersation
,
professe
nothing
but
shisme
and
dissention
?
Ierome
against
the
Luciferians
saith
,
Sieubi
audieris
●os
qui
dicuntur
Christi
,
non
a
Domino
lesu
Christ●
,
sed
à
quoquam
alio
nuncupari
,
puta
Marciònitas
,
Valentinianos
,
Montenses
,
Campates
,
scito
non
●cclesiam
Christi
,
sed
Antichristi
esse
Synagogam
.
that
is
,
whersoeuer
thou
shalt
heare
those
that
are
called
Christians
not
to
haue
their
name
from
our
Lord
Iesus
Christ
,
but
from
some
other
,
as
Marcionites
,
Valentinians
,
Montenses
,
Campates
,
knowe
thus
much
,
that
they
are
not
the
church
of
Christ
,
but
the
Synagogue
of
Antichrist
.
Nay
further
,
solitary
life
in
leauing
the
society
of
men
,
and
sequest●ing
themselues
from
all
company
,
which
is
the
grownd
,
and
generall
practize
of
Monkish
E●emites
(
for
Coenobites
to
speake
p●operly
are
no
Monks
as
the
word
teacheth
)
is
against
the
very
light
of
nature
it selfe
.
First
,
because
it
is
naturall
for
men
to
liue
together
;
nay
it
is
the
ground
of
the
family
,
the
church
,
and
common-wealth
.
There
was
neuer
nation
so
barbarous
or
sauage
but
endeauoured
to
liue
together
by
associating
themselues
,
in
cities
,
townes
,
villages
,
caues
,
woods
,
tents
,
or
some
other
way
,
according
to
the
custome
of
the
countrey
:
which
generall
practise
of
all
,
argues
the
impression
of
nature
in
all
.
Secondly
,
speach
is
giuen
men
for
this
end
that
they
might
conuerse
together
:
for
it
were
little
or
nothing
auaileable
if
men
should
liue
alone
,
and
conuerse
withnone
.
Thirdly
,
sundry
vertues
bestowed
vpon
men
,
as
iustice
,
fortitude
,
loue
,
and
frendship
,
should
be
giuen
in
vaine
,
if
men
should
liue
solitary
,
sequestred
from
all
company
.
Fourthly
,
mans
imbecillity
argues
thus
much
;
for
whereas
all
other
creatures
are
armed
by
nature
,
as
the
Bull
with
hornes
,
the
Boare
with
tuskes
:
other
with
teeth
,
fethers
,
swiftnes
&c.
man
is
borne
feeble
and
naked
,
not
able
to
prouide
or
defend
himselfe
,
but
only
by
helpe
of
others
,
which
is
an
argument
that
he
is
borne
to
liue
in
ciuill
society
,
and
to
be
holpen
by
others
.
Lastly
,
man
is
borne
to
doe
good
to
himselfe
and
others
,
in
some
estate
and
calling
,
1.
Cor.
7.
But
he
that
liueth
alone
can
doe
no
good
to
others
,
nor
receiue
good
from
them
:
For
whereas
they
plead
for
themselues
,
that
they
leaue
their
particular
callings
,
and
betake
themselus
to
Armetages
,
that
so
they
may
renounce
the
world
.
I
answer
,
that
to
renounce
the
world
is
not
to
leaue
their
places
and
callings
,
whereunto
God
hath
caled
them
,
but
to
renounce
the
corruption
that
is
in
the
world
through
lust
.
2.
Pet.
1.
4.
These
and
the
like
reasons
made
the
Philosopher
to
say
,
that
he
which
left
the
societie
of
men
and
Aristot.
P●li●
.
●●b
.
〈◊〉
.
●●p
.
a.
betooke
himselfe
to
a
solitary
life
,
was
either
a
God
,
or
a
beast
.
By
this
we
may
see
what
Lesbian
rules
they
follow
:
and
how
that
which
they
account
the
highest
degree
of
perfection
,
is
in
truth
the
depth
of
abomination
:
that
it
hath
beene
the
cause
of
much
wickednes
,
as
of
idlenes
,
hypocrisie
,
whoredome
,
so
domitry
,
besides
the
cruell
murthering
of
many
poore
innocents
.
Therefore
let
neither
their
hypocrisie
,
nor
the
churches
pretended
authoritie
,
nor
the
long
receiued
custom
,
any
thing
mooue
vs
,
but
that
leauing
them
,
we
follow
the
rule
of
Paul
in
this
place
:
for
they
that
walke
according
to
it
,
peace
shall
be
vpon
them
and
mercie
.
By
peace
,
we
are
to
vnderstand
outward
peace
,
as
prosperitie
,
and
good
successe
in
all
things
we
goe
about
.
For
whatsoeuer
they
doe
,
shall
prosper
.
Psal.
1.
3.
And
peace
with
the
creatures
;
as
first
with
the
good
Angels
,
Colos●
.
1.
20.
who
are
ministring
spirits
,
sent
forth
to
minister
,
for
their
sakes
that
shal
be
heires
of
saluation
,
Ebr.
1.
14.
pitching
their
tents
about
them
,
Psal.
34.
7.
and
bearing
them
in
their
hands
as
the
nourse
her
child
.
Psal.
91.
12.
Secondly
,
with
the
godly
.
The
Prophet
saith
that
in
the
kingdome
of
Christ
,
the
wolfe
shall
dwell
with
the
lambe
,
the
leopard
shall
lie
with
the
kidde
,
&c.
that
is
,
men
of
fierce
,
sauage
,
Isa
11.
6.
and
woluish
natures
,
shal
be
so
changed
by
grace
,
as
that
they
shall
liue
peaceably
and
louingly
together
.
Thirdly
,
with
the
wicked
their
enemies
,
partly
because
they
seeke
to
liue
in
peace
,
as
Dauid
saith
of
himselfe
,
I
labour
for
peace
,
Psal.
120.
7.
partly
because
God
so
inclines
their
hearts
,
as
that
they
are
peaceable
.
Lastly
,
with
the
beast
of
the
field
,
and
all
the
creatures
.
The
Lord
promiseth
to
make
a
couenant
with
the
wild
beasts
,
and
foules
of
the
heauen
,
in
behalfe
of
his
people
,
that
they
may
sleepe
safely
.
Hos.
2.
18.
But
the
peace
which
is
principally
meant
in
this
place
,
is
peace
of
conscience
which
passeth
all
vnderstanding
.
Phil.
4.
7.
Which
is
peace
with
God
,
beeing
reconciled
and
at
one
with
him
.
Rom.
5.
1.
Beeing
iustified
by
faith
,
we
haue
peace
with
God
.
And
peace
with
our selues
,
which
is
three
fold
,
as
it
is
opposed
to
a
threefold
dissention
in
man
.
The
first
is
,
when
the
will
and
affections
renewed
by
grace
,
are
obedient
to
the
minde
enlightened
by
the
spirit
,
and
at
peace
therewith
:
opposed
to
the
dissention
that
is
betwixt
rebellious
affections
,
and
naturall
reason
.
The
second
is
,
when
grace
(
though
strongly
assailed
)
giueth
corruption
the
foile
,
whereupon
followeth
the
calming
and
quieting
of
the
mind
,
opposed
to
the
combate
betweene
the
flesh
and
the
spirit
.
The
third
is
,
when
the
conscience
perswaded
of
remission
of
sinnes
,
and
reconciliation
with
God
,
ceaseth
to
accuse
and
terrifie
,
and
beginnes
to
excuse
,
and
comfort
vs
:
opposed
to
the
conflicts
that
a
distressed
conscience
hath
with
legall
terrours
,
and
the
anger
of
God
.
By
mercy
(
which
is
the
cause
of
this
peace
)
are
vnderstood
,
all
spirituall
blessings
,
which
flow
vnto
vs
from
the
loue
,
and
fauour
of
God
in
Christ
,
as
remission
of
sinnes
,
iustification
,
sanctification
,
and
eternall
life
it selfe
.
The
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vpon
them
,
haue
great
emphasis
,
signifying
,
that
these
blessings
come
downe
from
heauen
,
and
light
vpon
them
that
follow
this
rule
,
and
that
they
cannot
he
hindered
by
the
mallice
of
men
.
Let
the
Pope
then
anathematize
,
curse
,
and
excommunicate
vs
,
both
Prince
and
people
,
because
we
tread
not
in
the
steps
of
his
faith
,
but
of
the
faith
of
our
father
Abraham
,
and
walke
not
according
to
his
rule
,
but
according
to
this
rule
of
the
Apostle
:
for
we
need
not
feare
his
thunderbolts
,
nor
curses
,
seeing
the
causelesse
curse
shall
neuer
come
.
Pro.
26.
2.
for
what
though
he
curse
,
if
God
doe
blesse
?
It
was
the
thing
that
comforted
Dauid
beeing
cursed
of
his
enemies
,
in
that
though
they
did
curse
,
yet
God
would
blesse
.
Psal.
109.
28.
and
let
vs
comfort
our selues
in
this
,
that
he
will
curse
them
that
curse
his
people
.
Gen.
12.
3.
Againe
,
if
peace
and
mercy
shall
be
vpon
them
that
walke
according
to
this
rule
,
then
wrath
and
indignation
shall
light
vpon
those
that
follow
any
other
rule
,
or
deuise
any
other
way
,
or
set
downe
any
other
meanes
of
saluation
besides
,
or
contrary
to
this
.
False
therefore
is
the
opinion
of
Pucksius
,
that
if
a
man
lead
an
outward
ciuil
life
,
he
may
be
saued
in
any
religion
,
the
Iewe
in
his
Iudaisme
,
the
Turke
in
his
Mahometisme
,
the
Heathen
in
his
Paganisme
.
For
they
that
walke
not
in
this
way
,
according
to
this
rule
,
doe
but
weary
themselues
in
endlesse
Labyrinths
:
and
so
walking
without
line
or
rule
in
their
crooked
wayes
,
shall
be
led
with
workers
of
iniquitie
,
whenas
peace
shall
be
vpon
Israel
.
Psal.
125.
5.
Other
vses
are
made
of
mercy
and
peace
,
Pag.
11.
and
12.
to
which
places
I
referre
the
reader
.
The
Apostle
addeth
,
that
peace
and
mercy
shal
be
vpon
all
them
that
walke
according
to
this
rule
,
and
vpon
the
Israel
of
God
.
There
is
a
doble
Israell
mentioned
by
Paul
.
Israell
according
to
the
flesh
.
1.
Cor.
10.
18.
and
the
Israell
of
God
:
as
there
is
a
twofold
Iewe
,
one
outward
,
in
the
flesh
:
another
inward
,
in
the
spirit
.
Rom.
2.
28
,
29.
By
the
Israell
of
God
,
the
Apostle
meaneth
all
such
as
are
like
to
Nathaniell
,
who
was
a
true
Israelite
,
in
whome
there
was
no
guile
.
Ioh.
1.
47.
whether
they
be
the
faithfull
Gentiles
,
or
beleeuing
Iewes
.
And
he
makes
mention
of
the
Israell
of
God
,
partly
by
reason
of
the
aduersaries
,
who
bragged
so
much
of
their
father
Abraham
,
and
that
they
were
the
only
true
Israelites
,
and
yet
were
noe
Israelites
because
they
troade
not
in
the
steps
of
the
faith
of
Abraham
:
partly
for
the
weake
conuerts
,
who
thought
it
a
hard
thing
to
be
seuered
from
the
society
of
those
,
to
whome
the
promises
were
made
:
partly
for
vs
Gentiles
,
that
we
might
know
that
all
are
not
Israell
,
which
are
of
Israell
.
Rom.
9.
6.
but
that
all
they
which
are
of
faith
are
blessed
with
faithfull
Abraham
.
Gal.
3.
9.
seeing
that
God
is
no
accepter
of
persons
Act.
10.
34.
v.
17.
From
hence
forth
let
no
man
put
me
to
busines
:
for
I
beare
in
my
body
the
markes
of
the
Lord
Iesus
.
Here
the
Apostle
laies
downe
his
last
admonition
,
preuenting
an
obiection
that
might
be
made
by
the
false
Apostles
,
or
the
Galatians
.
For
whereas
it
might
be
said
,
that
Paul
sought
himselfe
,
and
the
world
,
shunned
persecution
,
and
therefore
ioyned
circumcision
to
Christ
to
please
the
Iewes
,
and
followed
not
his
owne
rule
v.
16.
he
takes
away
this
obiection
with
great
authoritie
,
when
he
saith
,
from
hence
forth
let
no
man
put
me
to
busines
,
And
withall
he
addes
a
reason
of
it
,
for
I
beare
in
my
bodie
the
markes
of
the
Lord
Iesus
:
as
if
he
should
saie
,
The
bonds
,
the
imprisonments
,
the
stripes
,
wounds
,
and
scarres
in
my
bodie
,
doe
sufficiently
testifie
my
fidelitie
in
my
ministerie
,
for
if
I
had
preached
circumcision
I
should
not
haue
suffered
persecution
.
The
words
may
be
and
are
taken
in
a
doble
sense
.
First
thus
,
The
false
Apost.
and
you
Galatians
(
by
their
instigation
)
haue
beene
troblesome
vnto
me
,
by
false
accusations
and
scanderous
imputations
,
as
that
I
taught
circumcision
and
the
obseruation
of
the
ceremoniall
Lawe
as
a
thing
necessarie
to
saluation
,
and
so
you
haue
made
a
reuolt
from
my
doctrine
,
&
by
that
meanes
haue
dobled
and
tripled
my
labour
and
paines
among
you
:
But
from
hence
forth
cease
to
be
troblesome
vnto
me
,
you
may
take
experiment
and
proofe
from
me
;
the
marks
that
I
beare
in
my
body
doe
sufficiently
witnesse
and
seale
the
truth
of
my
doctrine
,
and
my
fidelitie
in
myne
Apostleship
,
as
also
whose
disciple
I
am
,
Moses
or
Christs
,
and
what
rule
I
follow
,
Iudaisme
or
Christianisme
.
Secondly
,
they
cary
this
sense
,
I
haue
sayd
,
that
they
which
walke
according
to
this
rule
,
in
glorying
onely
in
the
crosse
of
Christ
,
peace
shall
be
vpon
them
,
and
mercy
,
and
vpon
the
Israel
of
God
;
And
I
say
againe
and
againe
,
that
we
ought
to
striue
and
contend
for
it
,
to
obserue
&
keepe
it
,
as
a
thing
most
necessarie
to
saluation
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
for
othings
not
necessary
to
saluation
,
as
circumcision
&c.
Let
no
man
troble
me
in
the
execution
of
mine
Apostolicall
function
,
or
hinder
the
course
of
the
Gospell
,
by
vrging
any
other
doctrine
or
ceremony
contrary
or
diuerse
from
this
,
as
necessary
to
saluation
:
This
one
thing
is
necessarie
,
other
things
are
needles
and
fruitles
in
comparison
,
therefore
neither
I
,
nor
the
church
of
God
ought
to
be
trobled
with
them
.
This
latter
sense
I
take
to
be
more
ageeable
to
the
text
.
Some
make
the
sense
to
be
this
,
I
haue
had
many
trobles
and
conflicts
;
and
haue
many
markes
and
scarres
in
my
body
inflicted
by
persecutours
:
therfore
be
no
more
troblesome
vnto
me
:
for
it
were
to
much
to
add
wormewood
to
my
gale
,
affliction
to
affliction
.
Here
we
se
the
condition
of
the
Apostle
,
and
the
estate
of
all
faithfull
ministers
;
that
it
is
full
of
troble
and
molestations
.
For
as
they
are
accounted
men
of
turbulent
spirits
,
disquieters
of
the
state
,
as
Elias
was
1.
King
.
21.
and
Ieremie
,
chap.
15.
18.
and
Paul
,
Act.
16.
20.
&
21.
28.
So
they
are
most
trobled
with
factious
opposers
and
false
teachers
,
who
labour
to
bring
into
the
church
things
partly
needles
and
superfluous
,
partly
hurtfull
&
pernicious
.
Thus
the
false
Apost.
trobled
the
pastors
and
church
of
Galatia
.
Gal.
5.
10.
and
the
churches
of
Antiochia
,
Syria
,
Cilicia
,
Act
,
15.
24.
Secondly
,
consider
how
that
the
most
and
greatest
trobles
of
the
church
haue
beene
for
matter●
not
of
substance
,
but
of
circumstance
,
partly
not
necessarie
,
partly
contrarie
to
the
rule
:
which
notwithstanding
haue
bee
vrged
with
fire
and
fagot
,
as
things
most
necessarie
.
Lastly
,
he
that
stands
forth
for
the
defence
of
Gods
truth
(
as
Paul
did
,
and
all
Ministers
ought
to
doe
)
must
let
goe
all
circumstances
,
and
looke
to
the
substance
.
Not
with
Martha
to
Luk.
10.
41.
trouble
himselfe
about
many
needelesse
things
,
when
as
one
thing
onely
is
necessarie
.
The
reason
followeth
in
these
words
:
For
I
beare
in
my
bodie
the
markes
of
the
Lord
Iesus
.
The
word
in
the
Originall
translated
markes
,
doth
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vide
Lip●ium
de
militia
Romana
,
lib.
1.
dialogo
.
9.
signifie
prints
with
a
hot
yron
.
But
it
is
here
vsed
generally
to
signifie
,
any
blemish
,
skarre
,
or
marke
whatsoeuer
,
whether
such
as
was
wont
to
be
set
vpon
seruants
bought
with
money
(
which
among
the
Iewes
was
a
hole
in
the
eare
pearced
with
a
naule
.
Exod.
21.
6.
Deut.
15.
17.
)
or
vpon
slaues
taken
in
the
warres
,
as
the
Samians
set
vpon
an
Athenian
captiue
the
signe
of
an
owle
:
and
the
Athenians
vpon
a
Samian
the
signe
of
a
shippe
.
Or
vpon
malefactours
,
as
a
hole
in
the
eare
,
an
F
in
the
forehead
,
a
brand
in
the
hand
.
Or
such
a
marke
,
as
some
thinke
,
was
set
vpon
Cain
.
Gen.
4.
15.
or
the
marke
of
God
.
Ezek.
9.
4.
or
of
the
beast
.
Apoc.
16.
〈◊〉
.
The
markes
of
Christ
are
of
two
sorts
,
either
inward
and
inuisible
:
or
outward
and
visible
.
The
inuisible
markes
are
two
.
The
first
,
is
Gods
eternall
Election
,
which
is
called
Gods
seale
or
marke
.
2.
Tim.
2.
19.
The
foundation
of
God
remaineth
sure
,
and
hath
this
seale
,
The
Lord
knoweth
who
are
his
.
All
the
Elect
are
marked
with
this
marke
,
Apoc.
7.
and
by
it
Christ
knoweth
and
acknowledgeth
them
for
his
sheepe
.
Ioh.
10.
The
second
,
is
regeneration
,
or
the
imprinting
of
the
defaced
image
of
God
in
the
soule
.
By
this
marke
(
which
is
the
true
indel●ble
character
,
neuer
to
be
blotted
out
)
are
all
beleeuers
sealed
.
2.
Cor.
1.
22.
Eph.
1.
13.
These
inward
inuisible
markes
of
Election
and
Regeneration
,
are
in
the
soule
,
and
therefore
not
here
meant
:
for
he
speakes
of
bodily
markes
,
I
beare
in
my
bodie
the
markes
....
The
outward
visible
marks
are
twofold
:
Typicall
,
or
Reall
.
Typicall
,
as
circumcision
,
which
was
a
marke
set
in
the
foreskin
of
the
flesh
.
Rom.
4.
11.
The
blood
of
the
Paschal
lambe
,
wherewith
the
houses
of
the
Israelites
were
marked
,
when
the
first
borne
of
the
Aegyptians
were
slaine
by
the
destroying
Angel
.
And
Baptisme
is
of
the
same
kind
:
for
by
Baptisme
Christians
are
distinguished
from
Iewes
,
Turkes
,
Infidells
whatsoeuer
Reall
markes
of
Christ
,
are
either
in
his
naturall
,
or
in
his
mysticall
bodie
.
In
his
naturall
bodie
,
the
wounds
which
were
giuen
him
in
his
hands
,
feete
,
and
sides
;
which
he
shewed
to
his
Disciples
after
his
resurrection
.
Ioh.
20.
27.
which
whether
they
be
now
to
be
seene
in
his
glorified
bodie
(
as
some
affirme
)
or
abolished
(
as
others
,
)
I
leaue
to
the
Reader
,
as
a
thing
vncerten
,
and
meerely
coniecturall
,
seeing
there
is
nothing
in
Scripture
either
for
it
,
or
against
it
,
that
doth
necessarily
conclude
it
.
But
of
these
markes
,
the
Apostle
speaketh
not
in
this
place
.
The
markes
in
his
mysticall
bodie
,
are
those
,
which
are
in
his
members
,
as
wounds
,
skarres
,
whippings
,
maimednes
,
&c.
of
which
we
read
2.
Cor.
4.
10.
Euery
where
we
beare
about
in
our
bodie
the
dying
of
the
Lord
Iesus
.
and
2.
Cor.
11.
24
,
25.
Fiue
times
receiued
I
fourtie
stripes
saue
one
:
I
was
thrise
beaten
with
roddes
,
once
stoned
,
&c.
And
these
the
Apostle
here
calleth
the
marks
of
Christ
,
because
they
are
inflicted
for
the
profession
of
Christ
,
and
the
Gospel
:
as
the
wounds
and
skarres
of
a
souldier
may
be
called
his
Princes
woundes
and
skarres
,
because
they
are
had
in
his
cause
and
quarrell
.
Now
those
in
his
naturall
bodie
differ
from
these
in
his
mysticall
:
First
,
in
that
they
are
meritorious
,
for
by
his
stripes
we
are
healed
,
1.
Pet.
2.
24.
These
in
his
mysticall
body
are
glorious
in
the
sight
of
god
(
as
the
death
of
his
Saints
is
;
)
yet
not
meritorious
.
Secondly
,
those
in
his
naturall
bodie
,
were
prophecied
of
before
in
particular
.
Psal.
22.
16.
They
pearced
my
hands
and
my
feete
.
These
in
his
mysticall
bodie
onely
in
generall
,
that
we
should
be
conformable
vnto
him
.
In
this
place
Paul
speaketh
of
the
latter
onely
,
which
were
in
his
owne
person
;
and
this
he
doth
,
not
to
put
any
merit
in
them
,
as
(
S.
Francis
did
)
but
to
testifie
himself
to
be
a
faithfull
seruant
of
Christ
.
And
he
further
meeteth
with
the
false
Apostles
,
who
would
needes
haue
had
the
Galatians
circumcised
,
that
so
they
might
glorie
in
the
flesh
,
as
hauing
se●
the
marke
of
circumcision
in
the
foreskin
of
their
flesh
.
As
if
he
should
say
,
I
set
not
markes
in
other
mens
flesh
,
to
glorie
of
them
,
as
the
false
Apostles
doe
;
but
I
beare
about
in
my
bodie
the
markes
of
the
Lord
Iesus
,
these
are
the
signes
of
mine
Apostleship
,
and
arguments
of
fidelitie
in
my
Ministerie
,
which
I
set
not
in
other
mens
flesh
,
but
haue
in
mine
owne
.
Here
we
see
what
we
are
to
thinke
,
and
what
vse
we
are
to
make
of
the
wounds
,
ska●res
,
and
blemishes
,
that
are
in
any
of
the
Saints
for
the
profession
of
the
Gospel
,
and
maintenance
of
the
truth
.
First
,
that
they
are
the
sufferings
,
wounds
,
and
marks
of
Christ
himselfe
(
as
Paul
tearmeth
them
here
,
and
Coloss.
1.
24.
)
seeing
they
are
the
wounds
of
the
members
of
that
bodie
,
wherof
he
is
the
head
.
Secondly
,
they
haue
this
vse
,
to
conuince
the
consciences
of
persecutors
,
and
wicked
men
,
that
they
are
the
seruants
of
Christ
,
which
suffer
thus
for
righteousnes
sake
,
for
which
cause
they
are
here
mentioned
by
Paul
.
Thus
he
prooues
himselfe
to
be
a
member
of
Christ
by
the
afflictions
which
he
suffered
for
his
sake
.
2.
Cor.
12.
Thirdly
,
if
men
be
constant
in
their
profession
,
namely
in
faith
and
obedience
,
they
are
banners
of
victorie
.
Therefore
no
man
ought
to
be
ashamed
of
them
,
no
more
then
souldiers
of
their
wounds
and
skarres
:
but
rather
in
a
holy
manner
to
glorie
of
them
as
Paul
did
.
For
as
it
is
a
glorie
to
a
souldier
to
haue
receiued
many
wounds
,
and
to
haue
many
skarres
,
in
a
good
cause
,
in
his
Princes
quarrell
,
and
for
the
desence
of
his
countrey
:
So
it
is
a
glorie
for
a
Christian
souldier
to
haue
the
markes
of
the
Lord
Iesus
in
his
bodie
,
as
of
wounds
,
scourges
,
bonds
,
imprisonment
,
for
the
profession
of
the
truth
.
Therfore
Constantine
the
great
,
(
as
the
Ecclesiasticall
historie
records
)
kissed
the
holes
of
the
eyes
of
certaine
Bishops
,
(
which
had
them
put
out
by
the
Arrians
,
for
the
constant
profession
of
the
faith
of
Christ
)
reuerencing
the
vertue
of
the
holy
Ghost
which
shined
in
them
.
This
makes
nothing
for
the
fratres
flagellantes
,
who
glorie
in
the
markes
which
they
make
in
their
flesh
,
by
whipping
of
themselues
.
For
first
,
it
is
not
the
punishment
(
as
Cyprian
saith
)
but
the
cause
that
makes
a
Martyr
.
Secondly
,
the
marks
which
men
set
vpon
themselues
contrarie
to
the
Law
,
Leuit.
19.
28.
are
not
the
markes
of
the
Lord
Iesus
:
but
those
onely
which
are
set
vpon
them
by
others
,
for
the
profession
of
the
truth
.
Thirdly
,
this
whipping
and
afflicting
of
themselues
,
beeing
but
will-worship
,
in
not
sparing
of
the
bodie
,
Coloss.
2.
23.
is
no
better
accepted
of
God
,
than
the
superstitious
practise
of
Baals
priests
,
lancing
themselues
with
kniues
,
till
the
blood
gushed
out
.
1.
King
.
18.
28.
Againe
,
if
this
be
the
glorie
of
a
seruant
of
Christ
,
and
a
note
of
constant
profession
,
what
shall
we
say
of
them
who
haue
not
onely
their
consciences
seared
with
a
hot
yron
,
but
by
drinking
,
whoring
,
rioting
,
&c.
get
the
markes
of
Bacchus
and
Venus
in
their
bodies
?
For
if
these
be
the
markes
of
Christ
,
those
must
needes
be
the
marks
of
Satan
.
Lastly
,
hence
we
are
taught
a
speciall
dutie
,
and
that
is
,
to
suffer
bodily
affliction
in
the
profession
of
the
truth
:
&
though
bonds
and
imprisonment
abide
vs
in
all
places
,
not
to
passe
for
them
,
so
that
we
may
fulfill
our
course
with
ioy
,
according
to
Pauls
example
,
both
here
,
and
Act.
20.
24.
as
also
his
commandement
to
Timothie
,
Suffer
affliction
as
a
good
souldier
of
Iesus
Christ
.
2.
Tim.
2.
3.
The
reasons
are
these
.
First
,
by
suffering
bodely
affliction
,
we
are
made
conformable
vnto
Christ
,
and
fulfill
the
rest
of
the
afflictions
of
Christ
in
our
flesh
Coloss.
1.
24.
Secondly
,
they
teach
vs
to
haue
a
sympathie
and
fellow
feeling
of
the
miseries
of
our
brethren
,
to
remember
those
that
are
in
bonds
,
as
though
we
were
bound
with
them
,
and
those
that
are
in
affliction
,
as
though
we
also
were
afflicted
in
the
bodie
.
Ebr
.
13.
3.
Thirdly
,
our
patient
induring
of
affliction
,
doth
not
onely
serue
as
a
president
and
example
to
others
to
suffer
patiently
,
but
also
is
a
notable
meanes
to
confirme
them
in
the
truth
.
2.
Cor.
1.
6.
Philip.
1.
14.
Lastly
,
they
serue
to
scoure
vs
that
are
earthly
vessels
,
from
the
rust
and
filth
of
sinne
,
that
cleaues
so
fast
vnto
our
nature
.
18.
Brethren
,
the
grace
of
our
Lord
Iesus
Christ
,
be
with
your
spirit
,
Amen
.
Here
,
the
Apostle
concludes
his
epistle
with
his
vsuall
farewell
commending
the
Galatians
to
the
grace
of
God
,
&
wishing
vnto
them
all
things
appertaining
to
spirituall
life
&
godlines
.
1.
Pet.
1.
3.
which
he
signifieth
here
by
grace
.
There
is
a
twofold
grace
mentioned
in
Scripture
,
Grace
which
makes
a
man
gratious
or
acceptable
to
God
,
gratia
gratum
faciens
:
and
grace
which
is
freely
giuen
,
gratia
gratis
data
.
Gratia
gratum
faciens
,
is
the
fauour
and
loue
of
God
,
whereby
he
is
well
pleased
with
his
elect
in
Christ
,
and
this
grace
is
in
God
himselfe
,
and
noe
qualitie
infused
or
inherent
in
vs
:
and
it
is
truly
called
the
first
grace
,
as
beeing
the
cause
of
all
other
subsequent
graces
.
Gratia
gratis
data
,
is
the
free
gift
of
God
bestowed
vpon
men
,
whether
naturall
,
or
supernaturall
:
naturall
eyther
in
the
state
of
innocencie
,
before
the
fall
,
as
originall
iustice
,
&c.
or
in
the
state
of
Apostasie
,
since
the
fall
,
as
the
gift
of
illumination
.
Ioh.
1.
9.
and
such
like
:
Supernatural
,
eyther
common
gifts
,
as
the
gift
of
miracles
,
prophecying
,
tongues
&c.
or
sauing
graces
,
as
the
grace
of
election
,
effectuall
vocation
,
iustification
,
adoption
,
glorification
,
&c.
all
which
are
called
the
second
grace
,
because
they
flow
from
the
first
,
as
the
streame
from
the
fountaine
.
Thus
Paul
distinguisheth
them
,
Rom.
5.
15.
calling
the
former
the
grace
of
God
,
the
latter
the
gift
by
grace
.
Nowe
grace
in
this
place
is
not
to
be
restrained
onely
to
the
benefit
of
our
redemption
,
as
it
is
,
2.
Cor.
13.
13.
where
the
grace
of
Christ
is
distinguished
from
the
loue
of
God
,
and
communion
of
the
H.
Ghost
:
but
to
be
vnderstood
of
the
fauour
&
loue
of
God
,
which
is
the
first
grace
:
and
of
the
sauing
grace
of
regeneration
,
which
is
the
second
grace
,
or
the
gift
by
grace
.
And
it
is
called
the
grace
of
our
Lord
Iesus
Christ
,
first
,
because
he
is
the
fountaine
of
it
.
Ioh.
1.
16.
of
his
fullnes
all
we
haue
receiued
,
and
grace
for
grace
.
Secondly
,
because
he
is
the
conduit
or
pipe
,
by
which
it
is
conuaied
vnto
vs
.
Ioh.
1.
17.
Grace
and
truth
came
by
Iesus
Christ
:
for
he
is
our
propitiator
by
whome
alone
we
receiue
grace
,
that
is
,
the
fauour
of
God
,
and
reconciliation
:
for
grace
,
that
is
,
for
the
fauour
and
loue
which
God
the
father
bare
vnto
his
sonne
;
we
beeing
accepted
of
God
,
and
beloued
in
his
beloued
.
Eph.
1.
6.
Christ
is
further
called
[
our
Lord
]
in
fiue
respects
.
First
,
by
right
of
creation
.
Ioh.
1.
3.
All
things
were
made
by
him
.
Secondly
,
by
right
of
inheritance
.
Hebr.
1.
2.
He
is
made
hoyre
of
all
things
.
Psal.
2.
8.
I
will
giue
thee
the
Heathen
for
thine
inheritance
,
and
the
endes
of
the
earth
for
thy
possession
.
Thirdly
,
by
right
of
redemption
.
1.
Cor.
6.
20.
Ye
are
bought
with
a
price
,
which
is
neither
siluer
,
nor
gold
,
but
the
pretious
blood
of
Christ
.
1.
Pet.
1.
18
,
19.
and
this
he
performed
by
a
double
right
,
namely
,
by
right
of
proprietie
,
as
a
King
redeemes
his
subiects
,
the
master
his
seruants
:
or
by
right
of
affinitie
,
as
the
father
may
redeeme
the
sonne
,
one
brother
an
other
,
and
one
kinsman
an
other
.
Fourthly
,
by
right
of
conquest
.
Luk.
11.
21.
When
a
strong
man
armed
keepeth
his
palace
,
&c.
but
when
a
stronger
then
he
commeth
vpon
him
,
and
ouercommeth
him
,
he
taketh
from
him
all
his
armour
wherein
he
trusted
,
and
diuideth
the
spoile
.
Lastly
,
by
right
of
contract
and
marriage
.
Hos.
2.
16.
Thou
shalt
call
me
Ishi
,
and
shalt
not
call
me
Baali
.
and
v.
19.
I
will
marrie
thee
vnto
me
for
euer
in
righteousnes
,
iudgement
,
mercy
,
and
compassion
,
I
will
marrie
the
vnto
me
in
faithfulnes
,
and
thou
shalt
know
the
Lord
.
The
Apostle
proceeds
and
saith
,
the
grace
of
our
Lord
Iesus
Christ
be
with
your
spirits
.
For
the
better
vnderstanding
of
which
phrase
,
we
are
to
know
,
that
Man
consisteth
of
two
essentiall
parts
,
of
soule
,
and
bodie
.
Eccles.
12.
7.
Dust
(
that
is
,
the
bodie
)
returnes
to
the
earth
,
whence
it
was
taken
:
and
the
spirit
returns
to
God
that
gaue
it
.
Albeit
the
Apostle
els
where
deuideth
man
into
three
parts
,
spirit
,
soule
,
and
bodie
,
when
he
praieth
1.
Thess.
5.
23.
for
the
Thessalonians
,
that
their
whole
spirit
,
and
soule
,
and
body
,
may
be
kept
blameles
,
vnto
the
comming
of
Christ
.
Where
he
subdiuideth
the
soule
into
two
parts
,
into
reason
or
vnderstanding
,
which
he
calleth
the
spirit
:
will
,
or
affection
,
which
he
tearmeth
(
by
the
common
name
agreeing
to
both
)
the
soule
:
God
hauing
giuen
reason
to
see
,
and
will
to
seeke
,
after
that
which
is
good
:
that
reason
hauing
eyes
might
guide
the
will
that
is
blinde
,
and
goe
before
,
that
it
might
follow
.
So
that
the
spirit
and
soule
are
not
two
seuerall
substances
,
but
one
and
the
same
(
euen
as
the
bodie
and
the
flesh
are
one
bodie
)
and
yet
are
they
distinguished
for
doctrine
sake
.
Heb.
4
12.
the
word
of
God
is
said
to
enter
through
,
euen
to
the
diuiding
a
sunder
of
the
soule
and
the
spirit
.
and
Eph.
4.
17.
18.
the
Apostle
distinguisheth
the
soule
into
three
Faculties
,
the
mind
,
cogitation
,
heart
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
he
saith
the
Gentiles
walked
in
the
vanitie
of
their
minds
,
and
had
their
cogitations
darkened
,
because
of
the
hardnes
of
their
hearts
:
by
minde
,
meaning
the
hegemonicall
part
or
vnderstanding
:
by
cogitation
,
the
inward
senses
,
as
memorie
,
phantasie
,
&c.
and
by
heart
,
the
affections
.
Now
by
spirit
in
this
place
,
is
not
ment
the
vnderstanding
alone
,
or
the
soule
alone
,
but
by
a
synechdoche
the
whole
man
is
vnderstood
,
albeit
the
soule
principally
be
ment
,
because
it
is
the
proper
subiect
of
grace
:
for
grace
beeing
a
spirituall
thing
Mens
〈◊〉
,
is
〈◊〉
qu〈…〉
.
is
placed
immediately
and
properly
in
the
spirit
,
or
mind
of
man
;
and
in
the
bodie
accidentally
,
where
it
doth
bewray
it selfe
by
outward
actions
.
Secondly
,
for
that
,
as
the
seate
of
grace
is
in
the
mind
;
so
the
sense
and
apprehension
of
it
is
there
likewise
,
&
not
in
the
bodie
.
Thirdly
,
as
Theophilact
saith
,
Non
ait
vobiscum
,
quid
ita
?
abigens
eos
à
rebus
hisce
,
arguensque
non
à
lege
bos
spiritum
,
sed
à
gratia
accepisse
.
So
that
,
it
is
all
one
,
as
if
he
should
haue
said
,
the
grace
of
our
Lord
Iesus
Christ
be
with
you
all
,
as
it
is
Philip.
4.
23.
and
2.
Thess.
3.
18.
as
it
may
appeare
by
the
like
:
for
that
farewell
which
Paul
giues
Timothie
in
his
latter
Epistle
,
The
Lord
Iesus
Christ
be
with
thy
spirit
,
2.
Tim.
4.
22.
is
all
one
with
that
in
his
former
,
Grace
be
with
thee
.
1.
Tim.
6.
21.
And
that
salutation
Philem.
15.
The
grace
of
our
Lord
Iesus
Christ
be
with
your
spirit
,
is
all
one
with
that
Coloss.
4.
18.
Grace
be
with
you
.
Hence
that
phrase
and
forme
of
speech
in
our
English
Liturgie
,
or
Common
praier
booke
,
(
though
misliked
by
some
,
and
cauilled
at
by
others
)
hath
his
warrant
and
ground
,
when
the
Minister
saith
,
The
Lord
be
with
you
;
and
the
people
answer
,
And
with
thy
spirit
,
wishing
the
same
to
him
,
that
he
to
them
,
that
God
would
be
with
his
spirit
,
that
is
,
with
him
.
Againe
,
marke
how
the
Apostle
as
he
did
beginne
with
grace
,
chap.
1.
3.
so
he
doth
ende
with
grace
,
to
teach
vs
first
of
all
,
that
our
saluation
is
placed
in
it
alone
,
for
the
beginning
,
the
progresse
,
and
the
accomplishment
thereof
:
for
election
is
of
grace
,
Rom.
11.
5.
and
vocation
is
of
grace
,
2.
Tim.
1.
9.
and
iustification
,
Rom.
3.
24.
and
glorification
.
Rom.
6.
23.
Secondly
,
that
Christ
is
to
haue
all
the
glorie
of
this
grace
,
whereby
we
are
so
highly
aduanced
into
the
fauour
of
God
,
both
for
the
beginning
,
continuance
,
and
ending
,
without
ascribing
any
part
thereof
to
our selues
,
or
any
other
creature
.
Thirdly
,
that
all
our
salutations
,
and
greetings
,
our
adieues
,
and
fare-wells
,
ought
to
be
grounded
in
the
grace
of
Christ
,
otherwise
they
are
but
carnall
:
and
therefore
the
Apostle
biddeth
the
Christians
to
salute
one
another
in
a
holy
kisse
,
or
(
as
Peter
speakes
)
with
the
kisse
of
loue
.
1.
Pet.
5.
14.
Rom.
1●
.
16.
This
confutes
the
Popish
Doctors
,
who
doe
not
onely
ascribe
the
beginning
of
their
saluation
to
themselues
,
in
co-working
with
God
in
their
first
conuersion
:
but
also
the
ende
and
accomplishment
of
it
,
by
workes
of
condignitie
,
which
(
as
they
say
)
are
meritorious
of
eternall
life
.
Further
,
obserue
,
with
what
emphasis
the
Apostle
concludes
his
Epistle
:
First
opposing
Christ
the
Lord
of
the
house
,
to
Moses
who
was
but
a
seruant
in
the
house
.
Secondly
,
the
grace
H●b.
3.
5
,
〈◊〉
.
of
Christ
to
inherent
iustice
,
and
merits
of
workes
.
Thirdly
,
the
spirit
,
in
which
he
would
haue
grace
to
be
seated
,
to
the
flesh
,
in
which
the
Apostles
gloried
so
much
.
Lastly
,
brotherly
vnitie
one
with
another
,
implied
in
the
word
brethren
,
to
the
proud
and
lordly
carriage
of
the
false
Apostles
ouer
them
.
The
Conclusion
.
In
the
ende
of
all
,
it
is
added
,
in
the
Greeke
,
and
Siriacke
copies
,
that
this
Epistle
was
written
to
the
Galatians
from
Rome
.
Which
post-script
seemes
to
be
erroneous
and
false
:
for
first
,
there
is
not
a
tittle
in
the
whole
Epistle
,
that
giueth
the
least
inkling
that
it
should
haue
beene
written
from
Rome
:
whereas
in
all
the
rest
,
which
are
written
from
thence
,
Paul
makes
mention
of
his
bonds
,
and
imprisonment
.
Secondly
,
the
varietie
of
copies
argues
the
vncertentie
of
it
,
seeing
in
some
copies
it
is
said
to
haue
been
sent
from
Ephesus
,
as
Caietan
and
Hyperius
affirme
,
in
their
Commentaries
vpon
this
place
.
Thirdly
,
Baronius
(
if
Annal.
Tom.
1.
pag.
657.
l.
26.
Antuerp
.
his
authoritie
be
of
any
waight
in
this
case
)
affirmeth
that
it
is
not
likely
or
credible
that
it
was
written
from
thence
.
But
,
be
it
graunted
that
this
post-script
were
true
indeede
;
yet
it
is
no
part
of
Canonicall
Scripture
,
as
not
beeing
written
by
the
Apostle
,
but
added
afterwards
by
the
Scribes
which
copied
out
the
Epistles
.
Neither
is
this
onely
true
of
post-scripts
,
but
also
of
Inscriptions
or
Titles
prefixed
before
Epistles
,
they
are
no
part
of
holy
writ
.
This
may
easily
be
prooued
in
particular
:
for
first
,
touching
Post-scripts
,
the
Greeke
copies
agree
in
this
,
that
the
first
Epistle
to
the
Corinthians
,
was
written
from
Philippi
,
and
sent
by
Stephanas
,
Fortunatus
,
Achaicus
,
and
Timotheus
:
when
as
it
is
certen
,
it
was
written
from
Ephesus
.
For
first
,
chap.
16.
5.
he
saith
,
He
will
come
to
them
when
he
shall
go
through
Macedonia
.
Therefore
Paul
was
not
then
at
Philippi
,
a
chiefe
citie
in
Macedonia
.
Secondly
,
in
the
19
of
the
same
chapter
,
he
saith
,
All
the
Churches
of
Asia
salute
you
,
which
shewes
plainly
,
that
when
Paul
writ
this
Epistle
,
he
was
at
Ephesus
in
Asia
,
not
at
Philippi
in
Europe
.
Thirdly
,
v.
8.
he
saith
,
he
will
abide
at
Ephesus
till
Pentecost
,
therefore
he
was
not
then
at
Philippi
.
Fourthly
,
that
it
was
written
before
the
tumult
in
Ephesus
raised
by
Demetrius
and
his
complices
,
and
so
consequently
before
his
comming
to
Philippi
▪
as
also
that
it
was
sent
by
Timotheus
and
Erastus
,
it
is
manifest
,
v.
10.
of
that
chapter
,
beeing
compared
with
Act.
19.
v.
21
,
22.
Lastly
,
the
Syriacke
translatour
agreeth
with
me
,
in
affirming
that
it
was
written
from
Ephesus
;
and
so
doth
Baromius
Annal.
tom.
1.
pag.
494.
l.
39.
Againe
,
the
post-script
of
the
2.
to
the
Corinthians
,
hath
it
was
written
from
Philippi
of
Macedonia
,
and
sent
by
Titus
and
Luke
:
whereas
the
Rhemists
(
if
we
may
giue
any
credit
to
their
testimonie
,
who
elsewhere
make
titles
part
of
the
Canonicall
scripture
)
say
,
it
was
written
at
Troas
,
as
it
is
thought
.
And
Baron
.
annal.
●om.
1.
pag.
590.
l.
51.
Antuerp
▪
thinkes
it
was
written
at
Nicopoli
,
vpon
this
occasion
,
that
in
his
former
Epistle
from
Ephesus
promising
to
come
vnto
them
as
he
passed
through
Macedonia
,
&
comming
not
,
1.
Cor.
16.
he
doth
in
this
excuse
himselfe
,
2.
Cor.
15
,
16
,
17.
compared
with
the
2.
Cor.
7.
5.
Neither
is
it
a
good
reason
to
prooue
that
Titus
carried
this
Epistle
(
as
it
is
in
the
postscript
)
because
Paul
saith
,
he
sent
Titus
to
them
,
and
another
with
him
.
2.
Cor.
8.
18
,
22.
and
12.
18.
for
Paul
speakes
of
Titus
his
comming
vnto
them
before
that
time
:
neither
may
it
be
thought
that
T●tus
was
sent
the
second
time
vnto
them
,
considering
that
departing
from
Macedonia
,
and
taking
Titus
with
him
,
he
left
him
in
Creete
.
See
Cesar
Baron
.
annal.
tom.
1.
Antuerp
.
p.
591.
l.
40.
Besides
,
the
Rhemists
controll
the
subscription
of
the
first
Epistle
to
the
Thessalonians
,
which
hath
it
thus
,
The
first
Epistle
to
the
Thessalonians
,
written
from
Athens
.
For
in
their
preface
,
they
are
bold
to
affirme
,
that
it
seemeth
rather
to
haue
bin
written
at
Corinth
,
then
at
Athens
:
and
they
giue
this
reason
of
it
,
because
after
the
sending
of
Timothie
to
Thessalonica
,
Paul
and
he
meete
not
at
Athens
againe
,
but
at
Corinth
.
And
Baronius
affirmeth
,
that
it
seemes
to
haue
beene
written
presently
after
that
Sylas
and
Timotheus
came
to
him
to
Corinth
,
out
of
Macedonia
,
by
comparing
Act.
18.
5.
with
1.
Thess.
3.
6.
Annal.
tom.
1.
pag.
457.
l.
1.
And
Emman●●i
Sa
doth
censure
the
Syriacke
postscript
,
which
saith
it
was
sent
from
Athens
by
Timothie
,
seeing
that
Timothie
was
then
absent
.
The
like
they
affirme
in
the
argument
of
the
second
Epistle
:
for
albeit
the
Greeke
postscript
hath
it
,
that
it
was
written
from
Athens
,
yet
they
rather
thinke
it
was
written
from
Corinth
,
where
Paul
aboad
a
yeare
and
sixe
moneths
,
Act.
18.
11.
because
the
title
is
like
vnto
the
first
Epistle
,
Paul
and
Sylvanus
and
Timotheus
,
&c.
And
Baronius
saith
,
that
it
should
be
written
from
Athens
,
impossibile
est
affirmare
;
because
it
was
written
soone
after
the
former
,
as
may
appeare
by
the
inscription
,
Paul
and
Sylvanus
and
Timotheus
,
(
they
continuing
together
:
)
but
the
former
was
written
from
Corinth
,
(
as
hath
bin
prooued
,
)
and
therefore
the
latter
:
specially
considering
that
Paul
went
thence
from
Athens
,
and
aboad
at
Corinth
a
yeare
and
a
halfe
,
and
returned
not
backe
againe
to
Athens
,
but
went
to
Ephesus
.
Annal.
tom.
1.
pag.
457.
l.
2●
.
Adde
hereunto
that
whereas
the
postscript
of
the
1.
to
Timothie
saith
it
was
written
from
L●odicea
the
chiefe
Citie
of
Phrigia
Pacaciana
,
the
Rhemists
notwithstanding
in
the
argumen●
,
affirme
that
it
is
vncerten
where
it
was
written
:
&
though
it
be
commonly
said
to
haue
beene
written
at
L●odicca
,
yet
it
seemeth
to
be
otherwise
,
because
it
is
like
he
was
neuer
there
,
as
may
be
gathered
by
the
Epistle
to
the
Colossians
which
was
written
at
Rome
in
his
last
trouble
▪
a
little
before
his
death
:
for
Coloss.
2.
1.
Paul
seemes
to
insinuate
that
he
was
neuer
at
that
Laodicea
of
Phrigia
,
neare
to
Colossos
,
and
Hierapolis
,
and
that
they
neuer
saw
his
person
.
Besides
,
neither
Pl●nie
(
who
writ
after
Paul
)
nor
any
other
ancient
classique
author
,
doth
make
mention
of
Phrigia
Pacaciana
,
so
that
it
seemeth
to
haue
beene
so
called
long
after
Pauls
discease
:
the
first
mention
that
is
made
of
it
(
as
some
haue
obserued
)
beeing
in
the
acts
of
the
5.
Synode
of
Constantinop
.
Baronius
is
of
opinion
that
it
was
written
from
Macedonia
,
Tom.
1.
pag.
564.
grounding
his
coniecture
vpon
1.
Tim.
1.
3.
as
I
besought
thee
to
abide
at
Ephesus
,
when
I
went
into
Macedonia
;
so
doe
—
The
same
doth
Athanasius
affirme
,
in
his
Synopsis
,
and
Theodoret
in
his
preface
vpon
that
Epistle
.
Againe
,
the
subscription
of
the
2.
to
Timothie
,
that
it
was
written
from
Rome
vnto
▪
Timothie
the
first
Bishop
elected
of
the
church
of
Ephesus
:
cannot
well
stand
as
some
thinke
with
that
of
S.
Paul
,
2.
Timothie
4.
5.
Doe
the
worke
of
an
Euang●list
,
seeing
that
Euangelists
were
not
tied
to
personall
residencie
,
to
abide
in
one
place
(
as
Bishops
and
pasters
are
)
but
were
to
goe
from
place
to
place
,
to
confirme
the
Churches
planted
by
the
Apostles
.
But
the
discussing
of
this
argument
,
whether
Timothie
were
an
Euangelist
properly
so
called
,
and
whether
the
same
man
could
not
be
an
Euangelist
,
and
a
bishop
,
requireth
a
longer
discourse
,
then
can
be
affoarded
to
this
short
treatise
.
Lastly
,
the
postscript
of
the
Epistle
to
T●tus
,
saith
it
was
written
from
Nicopolis
of
Macedonia
:
the
deuisers
of
which
assertion
ground
their
opinion
vpon
Titus
3.
12.
where
Paul
saith
,
be●iligent
to
come
to
me
to
Nicopolis
,
for
I
haue
determined
there
to
winter
:
mistaking
the
text
,
for
he
saith
not
,
be
diligent
to
come
to
me
to
Nicopolis
▪
for
I
haue
determined
here
to
winter
(
as
beeing
there
alreadie
)
but
I
haue
determined
there
to
winter
.
By
which
it
is
plaine
that
when
Paul
wrote
to
Titus
,
he
was
not
at
Nicopolis
,
(
as
the
postscript
affirmeth
,
)
and
so
we
see
the
text
which
they
alleadge
for
them
,
maketh
most
against
them
.
And
this
is
the
iudgement
&
reason
of
Baronius
,
Annal.
tom.
1.
pag.
575.
l.
33.
Antuerp
.
howsoeuer
Claudius
Espencaus
shifts
his
fingers
of
it
,
and
passes
it
ouer
in
silence
.
Thus
much
concerning
Subscriptions
:
a
word
or
two
touching
Inscriptions
or
titles
prefixed
before
Epistles
.
That
these
be
no
part
of
scripture
written
by
the
Apostles
,
but
added
to
the
Epistles
by
some
others
,
it
may
appeare
by
these
reasons
.
First
generally
,
if
titles
were
canonicall
as
well
as
the
epistles
themselues
,
the
Fathers
would
neuer
haue
doubted
(
as
they
did
)
whether
Paul
were
the
author
of
the
epistle
to
the
Ebrewes
or
not
,
seeing
in
all
copies
saue
one
(
as
Beza
hath
obserued
)
it
beareth
his
name
:
but
some
of
them
ascribe
it
to
Barnabas
,
as
Tertullian
:
others
to
Luke
,
as
Jerome
witnesseth
,
others
to
Clement
:
Oecumenius
infitleth
it
only
thus
,
The
epistle
to
the
Ebrewes
,
without
adding
the
name
of
Paul
or
any
other
as
the
penner
of
it
:
and
so
Hentenius
a
papist
doth
translate
it
out
of
Occumenius
.
Secondly
,
some
epistles
(
as
those
seuen
written
by
Iames
,
Peter
,
Iohn
,
Iude
)
haue
vnfit
titles
prefixed
before
them
,
in
that
they
are
called
sometime
Canonicall
,
specially
of
the
Latine
church
)
and
sometime
Catholick
(
chiefly
of
the
Greek
church
)
neither
of
which
were
euer
giuen
them
,
by
any
Apostle
,
or
Apostolique
writer
.
For
first
touching
the
title
Canonicall
,
it
may
seeme
strange
that
this
inscription
should
euer
haue
been
appropriated
vnto
them
,
which
is
common
with
them
to
the
whole
word
of
God
:
as
though
in
them
were
contained
a
more
perfect
and
absolute
rule
of
doctrine
and
manners
,
of
things
to
be
beleeued
and
practised
,
then
in
the
other
bookes
of
holy
writ
;
considering
that
sundrie
Diuines
(
albeit
erroniously
I
confesse
)
haue
beene
so
farre
from
giuing
vnto
them
this
preheminence
aboue
the
rest
of
the
bookes
of
Scripture
,
that
they
haue
altogether
reiected
them
,
as
no
part
of
Canonicall
Scripture
:
by
name
the
epistle
of
Iames
,
the
2.
of
Peter
,
the
2.
and
3.
of
Iohn
,
and
that
of
Iude
,
of
all
which
it
was
doubted
in
auncient
time
,
as
we
see
in
Eusebius
;
and
the
Syrian
church
receiueth
them
not
to
this
day
,
as
beeing
not
in
the
Syriacke
translation
;
and
Caietan
a
popish
writer
,
and
the
Lutherans
at
this
present
,
reiect
them
,
as
may
appeare
by
their
writings
.
Secondly
,
that
this
inscription
was
added
to
these
Epistles
without
sufficient
ground
,
and
warrant
of
reason
,
may
appeare
,
in
that
no
reason
can
be
giuen
why
these
seuen
should
be
called
Canonicall
,
rather
then
the
Epistles
of
S.
Paul
,
or
that
to
the
Ebrewes
(
whosoeuer
was
the
penner
thereof
.
)
For
whereas
the
ordinarie
Glosse
saith
,
they
are
called
Canonicall
,
because
they
were
receiued
into
the
Canon
with
the
other
epistles
;
by
that
reason
they
should
be
no
more
Canonicall
then
the
rest
,
nay
,
not
of
that
authenticall
,
at
least
of
that
vndoubted
authoritie
the
rest
are
of
,
seeing
they
hardly
obtained
to
be
registred
in
the
Canon
with
the
rest
as
Canonicall
.
Lastly
,
this
title
was
neuer
giuen
to
these
Epistles
by
the
Greek
church
(
which
was
more
auncient
)
but
onely
by
the
Latin
church
,
as
might
be
prooued
by
manifold
testimonies
,
if
it
were
a
thing
necessarie
to
be
stood
vpon
.
Neuerthelesse
,
howsoeur
this
inscription
cannot
be
defended
,
yet
it
may
be
excused
,
and
tollerated
,
as
a
title
of
distinction
,
to
distinguish
them
from
the
other
epistles
.
As
we
see
the
Iewes
diuiding
the
olde
testament
into
4.
parts
:
the
first
they
called
the
law
,
or
5.
bookes
of
Moses
:
the
2.
the
former
prophets
,
viz
Ioshua
,
Judges
,
2.
bookes
of
Samuel
,
2.
bookes
of
the
Kings
:
the
3
,
the
later
prophets
,
as
Esay
,
Ieremie
,
Ezechiel
,
and
the
small
prophets
:
the
4.
they
called
Kethubim
,
which
in
English
is
as
much
as
the
scriptures
,
not
as
though
those
11.
bookes
were
more
properly
scripture
then
the
Pentateuch
of
Moses
,
or
the
bookes
of
the
former
and
later
prophets
:
but
onely
for
distinction
sake
they
were
so
called
.
And
they
are
tearmed
of
the
70.
and
of
the
Greeke
church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
holy
writts
,
not
because
they
had
a
peculiar
holines
proper
to
them
aboue
other
parts
of
Gods
word
,
(
seeing
all
scripture
is
equally
giuen
by
diuine
inspiration
)
nor
as
though
the
amanuenses
of
these
bookes
were
more
holy
then
the
other
pen-men
of
the
holy
Ghost
(
nay
,
contrarily
it
is
doubted
by
some
,
of
Salomon
,
who
penned
three
of
these
bookes
whether
he
were
elected
or
reiected
;
whereas
it
is
not
doubted
of
the
rest
:
)
but
onely
(
as
I
haue
alreadie
said
)
to
put
a
note
of
distinction
betwixt
them
and
other
bookes
,
in
naming
of
them
,
as
[
](A09383-e126070-b)o
o
Ton
.
1.
p●●not
.
Elucid
.
c.
12.
quia
nullam
.
habent
specialem
proprietatem
quâ
distinguantur
á●
caeteris
,
commune
nomen
▪
quasi
proprium
obtinent
.
Hugo
,
de
S.
Uict
.
hath
well
obserued
.
In
this
sense
this
title
Canonicall
,
may
be
giuen
to
these
Epistles
without
danger
:
but
if
we
shall
vnderstand
it
in
any
other
sense
,
we
shall
be
so
farre
from
beeing
able
to
defend
it
,
that
we
shall
not
be
able
to
excuse
it
.
The
second
title
which
is
giuen
them
,
is
,
that
they
be
called
Catholike
,
which
inscription
is
as
vnfit
as
the
former
:
for
they
are
so
called
(
as
some
would
haue
it
,
)
because
they
were
written
,
and
directed
to
the
whole
Catholike
Church
,
consisting
both
of
Iewes
and
Gentiles
.
But
that
is
not
true
,
seeing
Iames
chap.
1.
1.
directeth
his
Epistle
onely
to
the
12
tribes
that
were
dispersed
,
and
not
to
the
Gentiles
.
And
Peter
,
who
was
an
Apostle
of
Circumcision
,
1.
Epist.
1.
1.
writeth
onely
to
the
strangers
the
Iewes
,
that
dwell
here
and
there
throughout
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bythinia
.
Others
thinke
they
are
tearmed
Catholike
,
for
that
they
were
not
sent
to
one
man
,
or
familie
,
or
citie
,
or
countrey
:
but
generally
to
the
whole
bodie
,
companie
,
and
societie
of
the
Iewes
,
wheresoeuer
dispersed
ouer
the
whole
earth
.
But
neither
in
this
sense
can
they
fitly
,
or
truly
be
tearmed
Catholike
:
forasmuch
as
two
of
these
seuen
,
viz.
the
second
and
third
of
Iohn
,
were
written
to
particular
persons
,
the
one
to
the
elect
Ladie
,
the
other
to
Gains
.
And
by
this
reason
the
Epistle
to
Timothie
,
that
to
Titus
,
and
Philemon
,
may
be
called
Catholike
,
as
well
as
these
.
Againe
,
be
it
graunted
,
that
they
were
all
directed
to
all
the
Iewes
,
yet
I
see
not
why
the
Epistle
to
the
Ebrewes
,
may
not
as
well
chalenge
this
title
to
be
called
Catholike
,
as
any
of
these
seuen
,
considering
it
was
written
to
all
the
Iewes
,
and
onely
to
the
Iewes
.
Thirdly
,
others
affirme
them
to
be
called
Catholike
,
because
they
containe
Catholike
doctrine
,
such
as
appertaineth
to
all
men
generally
,
of
what
estate
,
place
,
condition
,
or
calling
so
euer
they
be
.
But
in
this
sense
all
Pauls
Epistles
may
be
called
Catholike
Epistles
.
For
whatsoeuer
is
written
,
is
written
for
our
learning
,
that
we
through
patience
and
consolation
of
the
Scriptures
might
haue
hope
.
Rom.
15.
4.
Secondly
,
the
word
Catholike
,
is
not
so
ancient
:
for
Pacianus
an
auncient
father
,
saith
,
it
was
not
vsed
in
the
Apostles
daies
.
His
wordes
are
these
.
Sed
sub
Apostolis
(
enquies
)
nemo
Catholicus
vocabatur
:
esto
,
sic
fuerie
,
vel
illud
indulge
,
cum
post
Apostolos
,
haereses
Biblioth.
sacrae
tom.
3
ad
Sympronian
.
No●atian
.
de
Cathol.
nomine
Epist.
1.
extitissent
,
diuersisque
nominibus
Columbam
Dei
atque
reginam
lacerare
per
partes
,
&
sciudere
niterentur
;
nonne
cognomen
suum
pleb●
Apostolica
p●stulabat
,
quo
incorrupti
populi
distingueret
vnitatem
,
ne
intemeratam
Dei
virginem
,
error
aliquorum
per
membra
laceraret
?
that
is
,
But
thou
wilt
say
,
vnder
the
Apostles
no
man
was
called
Catholique
:
well
,
be
it
so
,
yet
admit
this
withall
,
when
after
the
Apostles
there
were
heresies
,
and
men
beganne
to
rend
in
peeces
,
and
diuide
gods
done
,
and
Queene
,
by
sundry
different
names
,
did
not
the
Apostolike
people
require
their
surnames
,
whereby
they
might
distinguish
the
vnitie
of
the
vncorrupt
people
,
least
the
error
of
some
,
should
rend
in
sunder
gods
vndefiled
virgin
?
where
we
see
Pacianus
doth
freely
grant
,
that
this
surname
Catholike
Annalium
tom.
1.
pag.
●19
.
Antuerp
.
was
not
in
vse
in
the
time
of
the
Apostles
.
Which
testimonie
Baronius
doth
notably
dissemble
,
in
shewing
the
originall
of
this
name
out
of
Pacianus
;
affirming
,
but
not
proouing
it
to
be
as
ancient
as
the
Apostles
.
Now
this
errour
hath
not
onely
befallen
the
Latin
,
and
Greeke
copies
,
but
the
Syriacke
likewise
,
as
may
appeare
in
the
title
prefixed
before
the
most
ancient
Syrian
translation
,
where
we
shal
find
these
words
,
The
3.
Epistles
of
the
3.
Apostles
before
whose
eyes
our
Lord
was
transfigured
,
Iames
,
Peter
,
Iohn
.
In
which
inscription
be
couched
2.
soule
errours
.
First
,
in
that
this
translator
maketh
but
3.
epistles
of
James
,
Peter
,
and
Iohn
:
whereas
there
are
sixe
,
he
omitting
the
2.
of
Peter
,
the
2.
and
3.
of
Iohn
(
as
also
that
of
Iude
)
as
no
part
of
holy
scripture
;
&
therfore
the
Syriack
church
(
as
I
haue
alreadie
said
)
doth
not
receiue
these
Epistles
into
their
Canon
vnto
this
day
.
The
second
is
,
in
that
he
affirmeth
Iames
before
whom
our
S.
Christ
was
transfigured
in
mount
Tabor
,
to
be
the
author
of
this
epistle
.
For
,
that
Iames
before
whome
Christ
was
transfigured
in
the
mount
,
was
Iames
the
sonne
of
Zebedeus
,
and
brother
of
Iohn
.
Matth.
17.
1.
After
sixe
daies
,
Iesus
tooke
Peter
and
Iames
and
Iohn
his
brother
,
and
brought
them
vp
into
an
high
mountain
,
and
was
transfigured
before
them
.
Which
Iames
could
not
possibly
be
the
penner
of
this
epistle
,
for
he
was
slaine
by
king
Herode
long
before
the
destruction
of
Ierusalem
,
and
the
dispersion
of
the
12.
tribes
,
Acts
12.
v.
2.
About
that
time
Herode
the
kinge
stretched
forth
his
hand
to
vexe
certaine
of
the
Church
:
and
he
slew
Iames
the
brother
of
Iohn
with
the
sword
.
Therfore
Iames
the
author
of
this
epistile
,
was
Iames
the
sonne
of
Alphaeus
.
For
to
faine
an
other
Iames
the
brother
of
our
Lord
as
some
haue
done
,
is
childish
,
seeing
it
is
plaine
by
sundry
places
of
the
N.
T.
that
there
were
but
two
of
that
name
mentioned
in
Scripture
,
Iames
the
sonne
of
Zebedeus
called
Iames
the
greater
;
and
Iames
the
sonne
of
Alphoeus
,
brother
to
Iude
,
called
the
lesser
,
and
brother
of
our
Lord
.
GRATIAS
TIBI
DOMINE
IESV
.
COMMON
PLACES
HANDLED
IN
THIS
Commentarie
.
The
first
figure
shewes
the
page
,
the
second
the
line
.
-
1
HOw
a
man
may
be
assured
that
the
Scripture
is
the
word
of
God
?
31.
33
-
2
How
wee
may
be
assured
that
the
calling
of
our
Pastours
is
from
God
?
33.
36
-
3
Of
Phariseisme
.
41.
18
-
4
Of
preuenting
and
cooperating
grace
in
mans
conuersion
.
51.
9
-
5
Of
a
Lye
,
and
whether
it
be
alwaies
a
sinne
?
62.
22
-
6
Of
the
forme
and
vse
of
an
Oath
.
65.
14
-
7
Whether
faith
may
be
lost
?
69.
25
-
8
Of
Satisfaction
,
or
restitution
.
99.
20
-
9
Of
the
distinction
of
Iewes
and
Gentiles
.
114.
2
-
10
Of
Iustification
,
at
large
.
116.
6
-
11
Of
Christs
Obedience
.
119.
12
-
12
Of
iustifying
faith
and
apprehension
.
124.
35
-
13
How
to
liue
wisely
,
godly
,
iustly
:
sundrie
rules
.
138.
32
-
14
How
Christ
liueth
in
vs
,
and
how
it
may
be
knowne
?
145.
15
-
15
How
we
liue
by
faith
?
149.
24
-
16
Of
Iudging
.
156.
1
-
17
Of
witchcraft
,
and
what
a
witch
is
?
158.
2.
&
429.
&
431
-
18
Of
imputation
,
and
imputed
righteousnes
.
175.
16
-
19
Of
the
curse
of
the
Law
.
184.
2
-
20
That
no
man
can
perfectly
fulfill
the
law
in
this
life
.
186.
35
and
499.
17.
-
21
The
difference
betweene
the
Law
and
the
Gospel
.
194.
35
-
22
How
Christ
became
a
curse
for
vs
?
198.
19
-
23
Whether
all
Couenan●s
are
to
be
kept
,
and
how
farre
forth
?
208.
7
&c.
-
24
Of
the
Judiciall
●aw
.
230.
27
-
25
Of
Baptisme
,
at
large
.
243.
32
-
26
Of
the
Parents
authoritie
in
appointing
his
childs
marriage
&
calling
.
274.
27
-
27
Of
the
mysterie
of
the
Fathers
sending
the
Sonne
.
279.
5
-
28
How
Christ
was
subiect
to
the
Law
?
286.
5
-
29
Of
the
obseruation
of
daies
.
314.
4
-
30
Of
good
Ielousie
.
331.
23
-
31
Of
Polygamie
.
342.
9
-
32
Where
our
mother
the
Church
is
to
be
found
?
ten
motiues
answered
.
352.
25
-
33
Of
spirituall
bondage
.
364.
39
-
34
Of
Christian
Libertie
.
366.
12
-
35
Of
Imprecation
or
cursing
.
396.
29
-
36
Of
the
right
vse
and
abuse
of
Christian
Libertie
.
400.
12
-
37
Of
brotherly
Loue
.
403.
11
-
38
Of
Christian
peace
and
concord
.
408.
14
-
39
Of
the
spirit
,
and
walking
therein
.
411.
20
-
40
Of
the
combate
of
the
flesh
and
the
spirit
.
415.
38
-
41
Of
Idolatrie
.
427.
22
-
42
Of
Heresie
.
432.
21
-
43
Of
Enmitie
.
435.
3
-
44
Of
Murther
.
438.
7
-
45
Of
Drunkennes
and
gluttonie
.
439.
11
-
46
Of
Long-suffering
.
445.
2
-
47
Of
Goodnesse
.
445.
38
-
48
Of
Temperance
.
448.
3
-
49
Of
Uaine-glorie
.
454.
35
-
50
Of
Christian
reproofe
,
at
large
.
469.
31.
&c.
-
51
Wherein
the
Law
and
Gospel
agree
and
differ
?
497.
24
-
52
Of
Merit
of
workes
.
594.
31
-
53
Of
the
kindes
of
goodnesse
,
and
rules
to
be
obserued
therein
.
588.
1.
&c.
-
54
Of
obseruing
of
times
.
600.
10
-
55
Whether
it
be
lawfull
to
compell
men
to
embrace
true
religion
?
614.
5
-
56
Of
Inscriptions
of
Epistles
,
and
post-scripts
,
at
large
.
655.
4
A
Table
of
all
those
places
of
Scripture
which
are
briefly
expounded
in
this
Commentarie
.
Genesis
.
Chap.
|
vers
.
|
Pag.
|
lin.
|
15
|
13
|
213
|
22
|
17
|
1
|
188
|
36
|
17
|
14
|
257
|
3
|
43
|
22
|
440
|
28
|
Exodus
.
4
|
28
|
258
|
3
|
12
|
40
|
213
|
29
|
29
|
10
|
292
|
34
|
Deuteronomie
.
30
|
6
|
188
|
16
|
32
|
4
|
190
|
25
|
II.
Kings
.
2
|
23
|
362
|
30
|
23
|
25
|
188
|
18
|
Psalmes
.
40
|
6
|
131
|
33
|
69
|
28
|
378
|
38
|
106
|
31
|
176
|
17
|
139
|
21
|
435
|
6
|
Matthew
.
5
|
22
|
156
|
25
|
5
|
22
|
362
|
14
|
7
|
6
|
472
|
10
|
6
|
10
|
189
|
26
|
10
|
8
|
537
|
10
|
13
|
57
|
5●0
|
14
|
25
|
35
|
568
|
12
|
28
|
19
|
245
|
34
|
Luke
.
1
|
6
|
189
|
11
|
14
|
26
|
435
|
11
|
Iohn
.
3
|
5
|
257
|
10
|
4
|
37
|
551
|
7
|
6
|
45
|
539
|
24
|
13
|
34
,
35
|
494
|
15
|
|
|
496
|
13
|
17
|
12
|
630
|
8
|
Roman
.
7
|
18
|
189
|
32
|
8
|
4
|
189
|
40
|
8
|
5
|
205
|
39
|
11
|
32
|
225
|
10
|
13
|
5
|
369
|
22
|
13
|
14
|
267
|
4
|
16
|
18
|
25
|
10
|
16
|
17
|
475
|
16
|
I.
Cor.
Chap.
|
vers
.
|
Pag.
|
lin.
|
5
|
4
|
475
|
31
|
7
|
12
|
5
|
12
|
10
|
8
|
525
|
10
|
II.
Cor.
5
|
17
|
380
|
2
|
5
|
19
|
225
|
7
|
13
|
12
|
475
|
34
|
Philip.
2
|
3
|
511
|
6
|
3
|
15
|
188
|
36
|
Coloss.
2
|
8
|
434
|
20
|
3
|
17
|
247
|
26
|
I.
Tim.
1
|
5
|
402
|
39
|
2
|
4
|
270
|
8
|
1
|
9
|
368
|
7
|
5
|
12
|
424
|
15
|
5
|
20
|
485
|
32
|
Hebr.
6
|
4
,
5
,
6
|
462
|
25
|
6
|
6
|
250
|
34
|
10
|
19
|
122
|
1
|
10
|
26
|
462
|
27
|
13
|
17
|
521
|
1
|
Iames.
2
|
10
|
377
|
32
|
2
|
24
|
385
|
1
|
2
|
26
|
383
|
39
|
I.
Iohn
.
3
|
9
|
190
|
10
|
5
|
3
|
190
|
16
|
Apocal.
18
|
6
|
552
|
26
|
21
|
27
|
630
|
3
|
An
exact
Table
of
all
particulars
contained
in
this
Commentarie
.
The
first
figure
shewes
the
page
,
the
second
the
line
.
A
-
THe
blessing
of
Abraham
came
from
the
cursed
death
of
Christ
.
203.
20
-
Children
of
Abraham
are
of
two
sortes
.
177.
30
-
All
beleeuers
are
children
of
Abraham
three
waies
.
177.
33
-
We
must
doe
three
things
to
walk
in
the
steppes
of
Abrahams
faith
.
178.
20.
-
Of
Gods
not
Accepting
the
person
of
man
.
90.
18
-
Who
are
to
be
Accursed
?
25.
35
-
How
the
church
should
accurse
any
man
,
and
in
what
order
?
26.
2
-
Admission
into
the
kingdome
of
grace
is
either
outward
or
inward
.
399.
18
-
Of
Adoption
.
291.
25
-
In
the
grace
of
Adoption
there
be
two
acts
of
God
.
236.
33
-
The
foundation
of
our
Adoption
.
264.
35.
-
Adulterie
to
be
punished
with
death
.
233.
34
-
what
Adulterie
is
,
and
how
great
a
sinne
?
424.
6
-
Of
flying
adultery
and
fornication
.
426.
6
-
Two
speciall
occasions
of
Adulterie
and
fornication
427.
4
-
In
that
Adulterie
,
fornication
&c.
are
workes
of
the
flesh
we
are
taught
three
things
.
426.
29
-
Inordinate
affections
what
?
450.
28
-
Bodilie
Affliction
to
be
suffered
ioyfully
for
the
profession
of
the
truth
.
651.
9
-
Agar
figures
Ierusalem
two
waies
.
345.
20
-
All
put
for
many
.
181.
37
-
Anathema
what
it
is
?
25.
31
-
Anger
whether
any
lawfull
,
and
when
a
sinne
:
and
the
remedie
of
it
?
436.
22
-
Remedies
against
Anger
.
Obiections
answered
.
445.
8
-
Apostasie
hath
fiue
degrees
.
349.
24
-
What
it
is
to
be
an
Apostle
?
1.
37
-
Apostolike
authoritie
ceased
with
the
Apostles
.
5.
18
-
The
Apostles
doctrine
gods
immediate
word
.
5.
3
-
What
is
the
office
of
an
Apostle
?
68.
5.
-
Application
of
Christ
and
his
benefits
is
to
be
made
by
certain
degrees
.
371.
30
-
Apprehension
of
Christ
stands
in
two
things
.
125.
4
-
Three
grounds
of
Apprehension
.
125.
23.
-
Two
degrees
of
Apprehension
.
126.
25.
-
Arabia
where
situate
?
57.
22
-
Authority
of
Scripture
:
se
Scriptures
.
B
-
Three
markes
of
inward
Baptisme
.
241.
40
-
Baptisme
in
the
church
of
Roome
no
signe
of
the
true
church
.
243.
3.
-
Baptisme
taken
six
waies
.
243.
37
-
In
the
couenant
of
Baptisme
Gods
actions
are
two
,
mans
one
.
248.
2
-
The
endes
of
Baptisme
are
foure
.
249.
11.
-
The
efficacy
of
Baptisme
.
249.
21
-
Arguments
of
Papists
Aswered
.
250.
14.
-
Baptisme
doth
not
abolish
originall
sinne
.
251.
20
-
How
baptisme
conferres
grace
?
253.
17
-
Of
the
necesitie
of
Baptisme
.
256.
22.
-
Foure
questions
of
the
person
that
must
administer
Baptime
.
257.
30
-
The
grounds
of
infants
Baptisme
.
260.
15.
-
Obiections
against
Baptisme
of
Infants
,
Answered
.
261
-
Children
of
Turkes
and
Iewes
are
not
to
be
baptised
.
261.
30
-
Children
of
professed
Papists
may
be
Baptised
,
two
cautions
obserued
.
261.
32
-
Children
of
wicked
christians
and
of
parents
Excommunicate
may
be
Baptised
:
262.
15
-
Baptisme
is
to
be
administred
but
once
.
262.
26
-
Of
the
place
of
Baptisme
.
263.
1
-
The
vse
of
Baptisme
.
263.
9
-
Papists
abuse
baptisme
.
377.
12
-
We
must
be
bearers
and
how
?
490.
32.
-
Beare
one
with
another
.
491.
492
-
Beleeuers
must
be
Bearers
and
sufferers
.
168.
169
-
Foure
kindes
of
Beleeuers
in
the
visible
church
.
319.
6
-
Why
beleeuers
are
called
children
of
promise
:
see
promise
.
-
Funerall
beneficence
.
603.
21
-
Vitall
beneficence
.
603.
25
-
Blessing
came
by
the
curse
.
203.
20
-
There
is
a
good
and
lawfull
kind
of
boasting
.
89.
12
-
Boasting
is
either
lawfull
or
vnlawfull
.
455.
11
-
whether
Bondage
may
stand
with
Christian
religion
?
-
A
treatise
of
spirituall
Bondage
.
364.
39.
-
Our
spirituall
bondage
stands
in
3.
things
.
365.
1
-
Of
the
nature
,
signe
,
and
vse
of
it
.
365.
-
What
is
ment
by
Brethren
.
5.
38
61.
25.
-
The
name
Brethren
of
force
to
perswade
vs
to
vse
gentlenes
.
466.
29
-
Brethren
taken
foure
waies
in
Scripture
.
469.
39
-
Burdens
of
two
sorts
,
&
what
they
be
?
520.
24.
-
To
beare
one
anothers
burden
what
?
520.
-
Bearing
of
our
owne
burden
what
it
is
?
520.
35
-
Vses
vpon
this
,
that
euery
man
must
beare
his
owne
burden
.
528.
6
-
Sinne
,
a
burden
to
wicked
Angels
,
man
,
god
,
and
the
creatures
.
528.
11.
-
What
kind
of
burden
sinne
is
?
528.
27.
-
The
Iewes
sporting
at
the
threatnings
of
the
Lord
,
calling
them
the
burden
of
the
Lord
.
529.
10
-
Mens
Burdens
are
of
two
sorts
.
489.
3.
-
Foure
sorts
of
those
burdens
that
may
be
borne
of
others
,
as
well
as
of
our selues
.
489.
9
-
The
two
first
sorts
borne
three
waies
Jbid.
20
-
The
two
latter
how
to
be
borne
?
Ibid.
-
Sundrie
obiections
against
Bearing
only
our
owne
Burdens
,
propounded
and
answered
.
520.
35
to
528.
-
Infants
beare
the
burden
of
Adams
sinne
,
and
why
?
521.
15
-
True
beleeuers
freed
by
Chirst
from
a
threefould
burden
.
527.
26
-
How
Christ
and
we
are
said
to
beare
the
Burden
of
our
sinnes
?
527.
39
C
-
Pauls
Calling
was
not
by
the
church
of
Antioch
.
2.
23
-
It
differs
from
the
calling
of
other
Apostles
.
2.
23
-
A
good
calling
necessarie
for
a
minister
.
3.
1
-
The
Anabaptists
arguments
that
a
man
may
preach
without
a
calling
,
answered
.
3.
7
-
Euery
lawfull
calling
is
of
God
.
3.
22.
-
Foure
reasons
why
ministers
calings
must
be
manifest
to
their
consciences
,
and
to
their
auditors
.
3.
31
-
Three
notes
to
knowe
whether
a
man
be
called
to
the
ministerie
.
4.
10.
-
Three
kinds
of
calling
in
the
Church
4.
25.
-
Two
sortes
of
calling
.
34.
1
-
Three
kindes
of
extraordinarie
callings
.
34.
4
-
Three
rules
to
be
obserued
for
the
triall
of
an
extraordinarie
calling
.
34.
22.
-
God
in
his
eternall
counsell
assignes
to
euery
man
a
calling
.
48.
1
-
The
child
of
God
in
his
conuersion
hath
not
power
to
resist
the
inward
calling
of
God
.
306.
35
-
Who
calles
?
who
are
called
?
what
is
the
calling
of
God
?
398.
-
Men
answer
the
calling
of
god
three
waies
.
399.
1
-
Gods
calling
is
either
operatiue
or
significatiue
.
399.
7
-
Euery
man
ought
to
haue
two
callings
.
404.
28
-
Carnal
,
vide
natural
.
-
Roman
Catholykes
like
vnto
the
ould
False
prophetes
for
outward
shewes
.
612.
2
-
Their
outward
shewes
stand
in
foure
particulars
.
ibid.
3
-
Ceremonies
are
of
two
sortes
.
231.
13.
-
Ceremonies
considered
three
waies
.
309.
39
-
Charming
a
kind
of
wichcraft
.
429.
37.
-
How
we
may
discerne
of
charmes
?
403.
10
-
Two
degrees
of
Gods
children
.
336.
4.
-
Why
beleuers
called
children
of
promise
?
vide
promise
.
-
Who
are
the
children
of
Abraham
?
vide
Abraham
.
-
A
Child
of
God
is
two
waies
.
536.
26.
-
A
Child
by
grace
is
three
waies
.
36.
28.
-
The
excellencie
of
this
benefit
to
be
the
Child
of
God
.
236.
39
-
The
duties
of
Gods
children
.
238.
2.
238.
24.
-
A
Treatise
of
the
authoritie
that
parents
haue
in
disposing
their
children
.
274.
28
-
Children
must
be
subiect
to
their
tutors
and
gouernours
.
276.
25
-
What
a
man
must
doe
to
be
assured
he
is
Gods
child
?
277.
14
-
What
the
vnion
with
Christ
is
?
vid.
Vnion
.
-
Is
what
respect
they
are
said
to
be
one
with
Christ
?
265.
1
-
How
all
beleeuers
are
made
one
with
Christ
?
265.
3
-
Of
the
donation
of
Christ
.
265.
36
-
Of
our
receiuing
of
Christ
.
266.
15
-
What
communion
with
Christ
is
?
266.
23
-
How
the
Lord
Iesus
is
put
on
.
267.
4.
-
Of
the
apprehension
of
Christ
.
vid.
Apprehension
.
-
Why
Christ
called
Sonne
?
vid.
Son
.
-
Whether
the
Sonne
be
God
?
vide
Sonne
.
-
Christ
tooke
not
to
himselfe
the
office
of
a
Mediatour
.
281.
16
-
A
treatise
of
Christs
incarnation
,
why
,
how
farre
forth
,
and
how
he
was
made
flesh
?
282.
4
-
Of
the
vniting
of
the
flesh
to
the
godhead
of
the
Sonne
.
284.
12
-
Of
Christs
subiection
to
the
law
.
285.
35.
-
Of
Christs
obedience
in
fulfilling
the
law
.
286.
18
-
Of
the
application
of
Christ
.
vide
Application
.
-
Christ
crucified
the
storehouse
and
treasurie
of
the
Church
,
which
is
shewed
in
fiue
points
.
630.
25.
28
-
Why
Paul
gloried
rather
in
the
crosse
of
Christ
then
in
his
resurrection
?
631.
23
-
The
Papists
wicked
glorying
in
the
crosse
.
632.
1
-
Christ
is
called
our
Lord
in
fiue
respects
.
652.
25
-
Christ
was
made
a
curse
for
vs
.
vide
Curse
.
-
How
Christ
suffered
the
wrath
of
God
?
200.
1
-
Christ
must
be
really
learned
before
he
be
taught
.
53.
9
-
When
Christs
obedience
beganne
and
ended
?
119.
14
-
How
Christ
could
obey
being
God
and
satisfie
for
vs
beeing
man
?
120.
4.
-
In
what
order
Christ
giues
himselfe
vnto
vs
?
146.
8
-
Christ
is
God
.
5.
25
-
Christ
which
giues
grace
and
peace
,
why
called
our
Lord
?
12.
38
-
How
Christ
is
said
to
giue
himselfe
?
13.
26.
-
Two
endes
why
Christ
gaue
himselfe
.
14.
38
-
Christs
death
and
sacrifice
was
voluntarie
.
14.
10
-
Euery
man
must
applie
the
gift
and
sacrifice
of
Christ
vnto
himselfe
,
and
how
it
may
be
done
?
15.
22
-
How
they
of
the
old
testament
were
partakers
of
the
bodie
and
blood
of
Christ
?
21.
35
-
Christ
is
the
great
Prophet
and
doctour
of
the
church
.
36.
39
-
Christs
office
stands
in
three
things
.
37.
2.
-
Christ
teacheth
those
that
are
to
be
teachers
,
two
waies
.
37.
37
-
What
a
Christian
is
?
449.
21
-
A
Christian
is
Christs
,
fiue
waies
.
ibid.
22.
-
The
vses
of
one
beeing
Christs
.
ibid.
31.
-
The
office
of
a
Christian
man
.
451.
5
-
The
Church
of
Rome
no
church
of
God
.
9.
24
-
How
the
Church
can
be
wasted
,
&
why
the
Lord
suffers
it
to
be
so
?
43.
24
,
30.
-
Authoritie
of
the
church
no
principle
.
433.
39
-
Vnity
is
not
an
infallible
&
inseparable
marke
of
the
church
.
407.
18
-
Three
certen
marks
of
the
catholike
church
.
335.
1.
1
-
Why
the
Christian
church
is
called
barren
and
desolate
?
357.
1.
14
-
The
estate
of
the
church
is
either
inward
or
outward
.
357.
18
-
The
vse
that
ought
to
be
made
that
the
church
hath
Christ
for
her
husband
.
358.
9
-
The
catholike
Church
on
earth
is
said
to
be
in
heauen
for
two
causes
.
351.
6
-
Of
the
churches
reioycing
.
358.
37
-
It
is
one
in
number
,
and
no
more
.
351.
37.
-
How
the
church
is
troubled
?
vide
Trouble
.
-
The
catholike
church
why
called
our
mother
?
35.
2.
17
-
Where
our
mother
is
to
be
found
?
352.
25.
-
The
order
to
be
vsed
in
the
censure
giuen
vpon
a
church
.
9.
10
-
Ierusalem
the
mother
church
rather
then
Rome
.
61.
15
-
The
church
was
before
the
writing
of
the
word
,
but
not
before
the
word
.
77.
6
-
It
is
inuisible
.
352.
-
Of
Circumcision
.
79.
32
-
Circumcision
considered
according
to
the
circumstance
of
time
,
three
waies
.
373.
15
-
Circumcision
in
it selfe
a
thing
indifferent
,
yet
not
to
be
vsed
if
it
be
vrged
as
a
matter
of
absolute
necessitie
.
614.
35
-
Ciuill
vertues
,
and
a
ciuill
life
,
are
no
better
then
sinnes
.
16.
10
-
What
is
the
combate
that
naturall
man
haue
?
417.
28
-
The
cause
of
the
spirituall
combate
,
and
the
persons
in
whome
it
is
.
417.
5.
-
The
vse
of
the
combate
.
419.
1
-
The
commandements
of
God
are
not
grieuous
three
waies
.
190.
15
-
Concealements
of
the
truth
sometimes
lawfull
.
63.
13
-
How
it
must
be
vnderstood
that
in
the
commandement
the
sinnes
of
the
fathers
are
visited
vpon
the
children
.
521.
29
-
Papists
make
three
degrees
of
concupiscence
.
252.
11
-
Concupiscence
.
vide
Lust.
-
Conference
of
Pastor
and
people
,
necessarie
.
338.
13
-
How
conscience
is
free
,
and
how
subiect
to
the
power
of
the
Magistrate
?
410.
1
-
Three
obiections
remooued
that
the
lawes
and
traditions
of
the
church
,
bind
Conscience
as
truly
as
the
word
of
God
.
369.
21
-
The
consent
of
Pastors
and
people
excellent
.
6.
25
-
What
is
the
force
of
consent
?
6.
27
-
Consent
no
certen
marke
of
the
church
.
6.
37
-
The
catholike
consent
of
beleeuers
in
points
of
religion
,
is
not
the
true
and
liuely
Scripture
.
7.
5.
-
Consent
standes
in
three
things
.
7.
15.
-
Consent
not
to
be
found
amongest
the
papistes
.
7.
18.
-
Consent
is
to
be
found
amongest
vs
in
the
foundation
of
religion
.
7.
23.
-
Consider
our selues
and
others
.
467.
468.
469.
-
Constancie
.
vid.
standing
.
-
Consultation
not
to
be
vsed
in
matters
of
religion
,
nor
in
obedience
.
56.
19.
37.
-
The
vse
of
the
contemplation
of
Christ
by
faith
.
162.
30
-
The
effect
of
contention
.
408.
6
-
Contentions
some
lawfull
some
sinfull
.
436.
●5
-
Contract
in
some
cases
may
be
dissolued
.
209.
11
-
Sinnes
after
conuersion
are
pardonable
.
462.
4
-
Three
causes
of
Pauls
conuersion
.
46.
32.
-
The
order
and
dependance
of
causes
in
a
sinners
conuersion
.
47.
13
-
Fiue
Questions
of
Pauls
conuersion
.
vide
Paul
.
-
Conuersion
wrought
by
certain
degrees
.
336.
20
-
Corruption
not
felt
by
corruption
but
by
grace
.
528.
33
-
Couenants
beeing
lawfull
are
to
be
kept
with
heretykes
and
enemies
.
208.
23.
-
What
couenants
with
losse
are
to
be
kept
and
what
not
?
ibid.
30
-
Couenants
of
two
sorts
,
legall
and
euangelicall
.
569.
6
-
The
couenants
of
workes
hath
two
properties
.
348.
27
-
Conferences
and
councels
are
laudible
.
75.
32
-
Three
caueats
in
gathering
a
councell
.
76.
5
-
For
this
ending
of
differences
in
religion
there
must
be
conferences
in
a
free
or
christian
councell
.
408.
37.
-
Why
the
protestants
ioyned
not
with
the
papists
in
the
councell
of
Trent
.
409.
5
-
Fiue
rules
for
our
libertie
in
vsing
the
creatures
.
vid.
Libertie
.
-
why
we
ought
to
take
vp
our
crosse
and
follow
Christ
,
certaine
reasons
.
620.
5
-
what
is
mens
by
the
crosse
of
Christ
.
630.
16.
-
Crucifying
is
either
the
action
of
Christ
or
our
action
,
of
Christ
threefold
.
451.
7
-
Three
meanes
to
crucifie
the
flesh
.
451.
26
-
Reasons
why
a
man
hanging
on
a
tree
is
cursed
.
202.
8
-
What
the
curse
is
that
Christ
was
made
for
vs
?
198.
19
-
How
Christ
was
a
curse
?
ibid.
28
-
Whether
Paul
did
well
in
cursing
his
enemies
?
396.
30
-
Whether
we
may
curse
ours
?
397.
10
-
How
we
should
vse
the
imprecations
in
Dauids
Psalmes
?
397.
18
D
-
A
fourefould
kind
of
obseruation
of
daies
.
314.
4
-
Against
the
Popish
obseruation
of
holy
daies
.
316.
7
-
How
Protestants
obserue
them
?
316.
28.
-
Against
obseruing
daies
of
good
&
bad
successe
.
317.
2
-
Two
rules
to
be
obserued
for
the
right
manner
and
measure
of
eating
and
drinking
.
vide
Eating
.
-
Christs
temporall
death
did
counteruaile
eternall
death
.
vide
Death
.
-
Wee
must
carrie
our selues
as
dead
men
in
three
respects
.
144.
29
-
There
are
two
degrees
both
in
the
first
and
second
death
.
199.
20.
24.
-
What
debate
is
?
436.
3
-
There
is
a
deceit
called
dolus
bonus
.
64.
2.
-
Of
men
deceiuing
themselues
.
508.
30.
-
A
man
may
be
deceiued
both
in
diuine
and
humane
things
sundry
waies
.
546.
19
-
A
man
deceiues
himselfe
two
wries
.
546.
20.
-
The
heart
of
man
deceitfull
.
546.
40.
-
from
whence
that
springeth
?
547.
3
-
Good
desires
distinguished
from
carnall
d
〈…〉
es
by
three
properties
.
297.
32
-
Of
the
desires
of
our
hearts
and
that
they
are
cryes
,
and
how
?
598.
6
-
Of
the
league
of
compact
with
the
deuil
.
429.
20
-
What
is
the
chiefe
principle
in
diuinitie
?
433.
24
-
What
drunckennes
is
?
439.
11
-
Two
things
in
this
sinne
.
ibid.
14
-
To
be
giuen
to
drincking
,
is
a
sinne
.
439.
21.
-
Inducements
to
detest
drunckennes
.
439.
30.
-
Arg.
for
drunkennes
,
answered
.
440.
20.
E
-
Two
rules
to
be
obserued
for
the
right
manner
and
measure
of
eating
and
drincking
.
439.
5
-
Election
ariseth
not
of
the
will
of
man
but
of
the
grace
of
God
.
40.
27.
-
How
we
may
attaine
to
the
assurance
of
our
election
?
47.
31
-
There
is
a
double
election
.
194.
14
-
Gods
election
is
the
roote
of
all
the
gifts
of
God
is
vs
.
308.
15
-
The
meere
grace
of
God
is
the
cause
of
our
election
.
360.
●6
.
-
In
religion
there
ought
to
be
a
holy
emulation
.
44.
36
-
There
is
a
good
emulation
,
and
a
carnall
emulation
.
436.
8
-
whether
Paul
did
well
in
cursing
his
enemies
?
396.
30
-
whether
we
may
curse
our
enemies
?
vide
Curse
.
-
Enmitie
.
vide
Hatred
.
-
Enuie
what
it
is
?
437.
36
-
Error
in
the
foundation
,
or
beside
the
foundation
of
religion
.
8.
30
-
Error
of
humane
frailue
or
of
obstinacie
.
8.
35
-
No
man
can
set
downe
the
precise
time
when
errors
had
there
be
ginning
.
84.
12
-
Error
is
either
in
iudgement
or
manners
:
both
are
of
two
sorts
.
409.
20.
-
In
the
examination
of
our selues
foure
rules
must
be
obserued
.
218.
8.
-
The
contagion
of
euill
examples
must
be
cut
off
in
the
societie
of
men
.
109.
40
-
Excommunication
when
to
be
vsed
?
390.
32
-
Offenders
are
not
to
be
excommu
nicated
at
the
first
,
but
orderly
to
be
proceeded
against
.
393.
9.
486.
37.
F
-
Faith
is
of
great
vse
in
the
kingdome
of
God
.
382.
32
-
when
faith
first
begins
to
breede
in
the
heart
?
240.
30
-
How
faith
in
Christ
is
conceiued
in
the
heart
?
241.
5
-
whether
faith
may
be
lost
?
69.
25
-
what
Iustifyng
faith
is
,
as
the
Papists
define
?
123.
32
-
The
obiect
of
Abrahams
faith
was
double
.
123.
38
-
what
true
iustifying
faith
is
?
124.
35
-
Faith
and
confidence
are
two
distinct
gifts
of
God
.
125.
11
-
Two
causes
why
a
beleeuer
is
saide
to
liue
by
faith
.
149.
16
-
How
men
liue
by
faith
?
149.
24
-
Faith
considered
two
waies
.
175.
34
-
That
we
may
liue
by
faith
,
we
must
doe
two
things
.
194.
5
-
A
particular
or
speciall
faith
hath
3
acts
or
effects
.
239.
22
-
Arguments
of
the
Papists
against
special
faith
,
answered
.
239.
30
-
Euery
grieuous
fall
doth
not
abolish
the
fauour
of
God
.
237.
13
-
Of
the
faith
of
Infants
.
261.
15
-
What
faith
towardes
God
is
?
446.
31.
-
Reasons
to
proue
that
the
faith
of
the
most
is
but
false
&
fained
.
446.
35
-
Faith
workes
by
loue
,
beeing
the
cause
of
loue
,
and
loue
the
fruit
of
faith
.
383.
13
-
In
faith
two
things
.
385.
24
-
Faith
towardes
men
standes
in
two
particulars
.
447.
12
-
Reasons
to
mooue
vs
to
maintaine
faith
&
truth
among
men
.
447.
25
-
By
faith
we
doe
not
abrogate
but
establish
the
law
.
vide
Law
.
-
The
dutie
of
gouernours
of
families
.
410.
24
-
God
is
called
a
father
in
two
respects
.
336.
13
-
Or
the
Fathers
sending
his
Sonne
.
vide
God
.
-
No
man
exempted
from
falling
.
461.
37.
-
Fainting
twofold
.
585.
7
-
Spirituall
fainting
twofold
.
585.
12
-
Faults
of
Churches
be
of
two
sorts
.
8.
18.
-
Of
naturall
feare
,
how
it
is
good
and
how
euill
?
108.
4
-
Three
kinds
of
feare
.
108.
20
-
Figures
and
Allegories
vsed
in
scripture
.
346.
16
-
Of
the
spirituall
combate
betwixt
the
flesh
and
the
spirit
.
vid.
Combate
.
-
How
the
flesh
and
spirit
fight
together
?
416.
4
-
The
lust
of
the
flesh
hath
two
actions
.
416.
21
-
A
treatise
of
the
works
of
the
flesh
,
where
is
handled
the
condition
the
kinds
,
and
the
punishments
thereof
.
423.
22
-
Flesh
signifies
more
then
sensualitie
.
433.
15
-
What
the
flesh
is
?
450.
18
-
In
the
flesh
are
two
things
:
Affections
,
and
lusts
.
450.
27
-
Meanes
to
crucifie
the
flesh
.
451.
26
-
For
,
signifies
not
alwaies
a
cause
,
but
any
Argument
.
568.
14
-
The
foreknowledge
of
God
.
vide
God
.
-
Fornication
what
it
is
?
424.
●4
-
Against
tolleration
of
fornication
.
425.
12.
-
To
flie
adulterie
and
fornication
.
426.
6.
-
Two
speciall
occasions
of
them
.
427
4.
-
Freedome
in
good
things
fourefold
.
368.
3
G
-
The
Galatians
reuolt
.
8.
10
-
What
the
churches
of
Galatia
were
.
9.
28
-
How
the
Galatians
receiued
the
gospel
?
28.
30
-
To
Gentilize
what
it
is
?
112.
5
-
Gentlenes
,
what
?
445.
29
-
The
gifts
of
God
are
inordinately
vsed
three
waies
.
vide
Inordinate
.
-
The
more
excellent
gifts
any
hath
receiued
,
the
more
he
is
bound
to
be
seruiceable
to
others
.
463.
39
-
The
glorie
of
heauen
twofold
,
Essentiall
,
and
Accidentall
.
556.
23
-
To
Glorie
,
implies
three
things
.
625.
13.
-
Two
Grounds
of
glorying
,
one
in
God
,
another
in
himselfe
.
517.
12.
-
Howe
they
differ
,
and
howe
wee
may
doe
both
?
ibid.
-
Obiections
against
glorying
and
reioycing
in
our selues
.
517.
30
-
How
glorying
in
a
mans
selfe
doth
differ
from
vaine
glorie
which
is
a
branch
of
pride
.
517.
30
-
Foure
rules
to
bee
obserued
that
we
may
glory
in
the
Testimonie
of
a
good
Conference
.
518.
15
-
Lessons
to
be
learned
from
this
that
we
are
to
glorie
in
the
Testimonie
of
a
good
conference
.
518.
31
-
Glorying
when
it
is
good
and
when
euill
?
625.
-
Glorying
good
or
euill
.
ibid.
27
-
Euill
glorying
is
vaine
glorying
in
three
respects
.
ibid.
23.
-
Wherein
we
ought
not
to
glorie
.
ibid.
35.
-
neither
in
wisdome
,
strength
,
riches
,
honour
,
nor
pleasures
.
ibid.
-
Glorying
in
outward
things
,
not
only
vaine
but
impious
.
Foure
reasons
.
627.
40
-
There
is
a
two
fould
lawfull
bosting
or
glorying
,
one
before
god
,
another
before
man
.
628.
29
-
Obiections
for
Boasting
answered
.
628.
16.
-
Vnlawfull
glorying
when
it
is
?
629.
17.
-
Glorying
in
wickednes
three
waies
.
629.
30.
-
Reasons
,
why
Paul
did
Glorie
rather
in
Christs
death
,
then
in
his
resurrection
.
631.
21
-
The
Papists
wicked
Glorying
in
the
crosse
.
vide
crosse
.
-
Gluttony
what
it
is
?
439.
16
-
False
Goddes
are
set
vp
two
waies
.
304.
16
-
How
God
is
to
be
acknowledged
and
worshipped
?
12.
15
-
Gods
foreknowledge
is
not
seuered
from
his
will
.
108.
12
-
In
what
order
the
foreknowledge
of
God
stands
to
his
will
.
180.
25
-
God
is
called
a
father
in
two
respects
.
236.
13
-
How
God
is
said
to
repent
?
220.
19
-
A
child
of
God
two
waies
.
236.
26
-
A
treatise
of
God
sending
his
sonne
.
279.
5.
-
God
knoweth
exactly
all
our
actions
.
549.
26
-
How
the
godly
mans
sinnes
doe
not
condemne
him
in
the
latter
Iudgment
,
three
resons
.
551.
27
-
The
godly
reape
not
that
they
sow
,
therefore
there
is
another
life
.
552.
11.
-
Seuen
rules
to
liue
godlily
.
139.
10
-
What
a
man
must
doe
to
be
assured
that
he
is
Gods
child
?
297.
14
-
Why
affliction
is
the
portion
of
the
godly
two
reasons
.
620.
28
-
Vses
of
this
that
the
godly
are
persecuted
and
afflicted
.
621.
15
-
Good
things
are
commonly
done
in
euill
manner
.
330.
5
-
How
they
may
be
well
done
,
three
rules
.
330.
21
-
The
Godly
faile
in
the
manner
of
dooing
good
.
344.
1
-
The
dutie
of
dooing
good
declared
by
sundry
arguments
.
588.
1
-
Dooing
of
good
standeth
in
three
things
.
588.
4
-
Rules
to
be
obserued
in
dooing
good
.
590.
34
-
We
are
not
allwaies
to
imitate
God
in
good
and
euill
,
for
three
causes
.
591.
34
-
God
is
the
generall
good
,
we
the
particular
.
591.
40
-
To
the
nature
of
the
generall
good
three
things
appertaine
.
595.
4
-
Reasons
why
we
are
to
doe
good
to
all
men
.
593.
9
-
How
we
are
to
doe
good
especially
to
the
houshold
of
faith
?
594.
20
-
Reasons
to
doe
good
especially
to
the
faithfull
.
594.
35
-
The
order
to
be
obserued
in
dooing
of
good
to
others
.
596.
23
-
There
is
no
possibilitie
of
dooing
good
after
this
life
.
601.
37
-
Goodnes
what
it
is
?
445.
38.
-
Goodnes
respects
either
the
bodie
or
the
mind
,
and
stands
in
foure
actions
.
446.
9
-
Goodnes
three
fould
,
preseruing
,
vniting
,
&
communicatiue
.
589
-
Communicatiue
Goodnes
hath
4.
degrees
.
589.
29
-
What
is
vnderstood
by
God
?
531.
24
-
A
felicitie
to
receiue
the
doctrine
of
the
Gospell
,
and
what
benefits
come
thereby
?
326.
27
-
The
law
and
Gospell
not
on
in
substance
of
doctrine
.
378.
9
-
The
Gospell
must
be
preached
rather
then
the
law
,
for
two
causes
.
54.
1.
-
It
must
be
preached
to
the
Gentiles
for
two
causes
.
54.
38
-
There
is
but
one
Gospel
and
one
way
of
saluation
.
21.
31
-
Popish
religion
subuertes
the
Gospel
of
Christ
.
23.
15
-
The
doctrine
of
the
Gospel
called
the
truth
for
two
causes
.
159.
20
-
The
antiquitie
of
the
Gospel
.
181.
19.
-
How
it
differs
from
the
lawe
.
Vide
Lawe
.
-
The
Gospel
was
not
reueiled
to
the
world
till
after
the
comming
of
Christ
.
228.
11
-
Persecution
and
the
preaching
of
Gospel
goe
hand
in
hand
.
620.
20.
-
The
Gospel
is
no
new
law
.
497.
23.
-
In
what
the
lawe
and
Gospel
agree
?
497.
24
-
They
differ
in
fiue
things
.
498.
9
-
Why
the
Gospel
is
called
a
misterie
?
498.
16
-
The
doctrine
of
the
Gospel
called
by
an
excellencie
the
word
,
also
the
word
of
the
kingdome
,
of
God
,
of
saluation
,
of
life
.
530.
36.
-
Our
saluation
placed
alone
in
grace
.
654.
15.
-
A
child
by
Grace
three
waies
.
236
28.
Uide
Child
-
The
knowledge
of
the
true
God
stands
in
sixe
points
.
248.
20
-
What
is
ment
by
Grace
?
10.
5
-
The
causes
of
grace
be
the
father
&
Christ
,
and
how
they
are
distinct
in
regard
of
the
manner
of
working
?
10.
38
-
Grace
in
god
,
is
the
first
cause
of
all
good
things
in
vs
.
11.
7
-
Grace
and
peace
are
the
cheife
good
things
to
be
sought
for
.
11.
30
-
Gods
order
in
the
communication
of
grace
&
peace
.
12.
21
-
Grace
and
works
cannot
stand
together
in
iustificatio●
.
20.
18
-
Wherein
standes
the
efficacy
of
preuenting
grace
?
52.
10
-
Whether
it
can
be
resisted
?
52.
30
-
How
efficacie
of
grace
and
libertie
of
will
stand
together
?
52.
37
-
Grace
in
Scripture
signifieth
two
things
.
153.
10
-
Preuenting
grace
is
two
fould
.
308.
24.
-
The
works
of
grace
in
God
Imprint
their
Image
in
the
hearts
of
them
that
belong
to
God
.
308.
32
-
Falling
from
grace
though
but
in
part
is
dangerous
.
339.
23
-
The
hatred
of
Gods
grace
in
man
is
the
beginning
of
all
persecution
.
362.
21.
-
What
is
our
Guide
now
in
the
new
Testament
the
lawe
beeing
abrogated
?
234.
22
-
Men
are
said
to
be
vnder
grace
two
waies
.
318.
28
-
One
little
grace
of
God
brings
many
other
with
it
.
391.
11
-
Beside
the
antecedent
and
first
grace
there
is
necessarie
a
subsequent
,
or
second
grace
.
421.
34
-
Grace
mentioned
in
the
Scripture
twofold
.
651.
33
-
Gratia
gratum
faciens
,
and
gratia
gratis
data
.
ibid.
34
-
Gratia
gratum
faciens
,
naturall
,
or
supernaturall
.
ibid.
40.
&
652.
1
-
Why
the
fauour
and
loue
of
God
is
called
the
Grace
of
Christ
?
652.
15.
-
The
soule
the
proper
subiect
of
Grace
.
652.
32
H
-
Hatred
whether
a
sinne
or
not
?
435.
4.
-
What
it
is
.
435.
27
-
What
a
right
heart
is
?
111.
●7
-
What
a
humble
and
honest
heart
is
?
111.
18.
-
Mans
heart
peruerse
to
Gods
ordinance
.
618.
12
-
What
Heresie
is
?
432.
12.
18
-
Difference
betweene
heresie
and
schisme
.
432.
36
-
Difference
betweene
heresie
and
a
simple
error
.
433.
9
-
Three
things
in
heresie
.
ibid.
10
-
Three
rules
to
preserue
our selues
from
heresies
.
433.
20
-
There
are
two
degrees
of
honour
.
455.
22.
I
-
Idolatrie
committed
two
waies
.
304.
16.
-
That
Idolatrie
may
be
rooted
out
of
the
mind
,
what
is
to
be
done
?
305.
37.
-
What
Idolatrie
is
?
427.
22
-
An
Idol
and
Idolatrie
taken
▪
two
waies
.
427.
22
-
the
Romish
religion
teacheth
Idolatrie
foure
waies
.
428.
9
-
their
Arguments
answered
.
ibid.
24
Iealousie
twofold
.
329.
16
-
Good
Iealousie
stands
in
3
things
.
331.
26.
332.
6.
-
What
the
name
of
[
Iew
]
signifieth
opposed
to
Gentiles
?
270.
13
-
Of
the
distinction
of
Iewes
&
Gentiles
,
the
cause
of
it
.
114.
3
-
Wherein
it
stands
?
114.
16
-
How
long
it
endured
?
ibid.
31
-
The
nation
of
the
Iewes
shall
be
called
,
and
conuerted
before
the
ende
of
the
world
,
but
when
or
how
God
knowes
.
182.
2
-
Ierusalem
a
type
of
the
catholike
church
in
sixe
respects
.
350.
21
-
Whether
Ignorance
be
a
sinne
in
those
that
want
the
word
of
God
.
303.
25.
-
the
Image
of
God
standes
in
two
things
.
335.
13
-
Whether
Images
be
necessarie
in
the
congregation
of
the
people
of
God
?
161.
10
-
Immoderate
vse
of
Gods
gifts
is
3
waies
.
400.
27
-
Imposition
of
hands
by
the
church
of
Antioch
vpon
Paul
no
calling
but
a
confirmation
of
his
calling
.
2.
13.
-
Imputation
what
?
175.
18
-
Imputation
twofold
.
175.
25.
-
Things
indifferent
not
to
be
vsed
as
oft
as
we
liste
and
how
we
will
.
80.
22.
-
Two
things
restraine
,
the
vse
of
them
indifferent
.
80.
29
-
A
thing
indifferent
when
it
is
made
necessarie
to
saluation
is
not
to
be
vsed
.
8115.
-
Infantes
how
they
are
to
be
tearmed
innocents
,
and
how
not
?
525.
39
-
Infantes
haue
no
good
workes
.
553
8.
-
Infantes
to
be
iudged
not
by
the
booke
of
Conscience
,
but
by
the
booke
of
life
.
553.
10
-
Inscriptions
no
part
of
Scripture
.
658.
-
What
the
Intercession
of
Christ
is
.
298.
7.
-
Certain
Interpretation
of
Scripture
where
to
be
found
?
352.
33
-
Ioy
is
twofould
.
444.
17
-
Ioy
of
grace
in
this
life
standes
in
three
things
,
and
hath
a
double
fruit
.
444.
18.
23
-
Paul
made
fiue
Iourneyes
to
Ierusalem
.
74.
2
-
We
are
to
haue
some
warrant
for
our
Iournies
where
three
sortes
of
men
are
to
be
blamed
.
75.
15.
20
-
Israel
twofould
.
646.
1
-
Israell
of
God
,
what
?
ibid.
4
-
Israel
of
God
why
mentioned
?
ibid.
6.
-
Iudisme
what
it
is
?
41.
12
-
What
it
is
to
Iudaise
?
112.
3
-
Iudge
the
best
of
others
:
three
obiections
mooued
▪
&
answered
.
392
10.
-
In
giuing
Iudgment
of
Churches
three
rules
to
be
marked
.
8.
15
-
Three
things
are
subiect
to
Iudgement
.
156.
3
-
Iudgement
is
twofould
.
159.
25
-
The
dutie
of
ministers
often
to
forewarne
the
people
,
and
the
dutie
of
the
people
often
to
meditate
of
Gods
iudgements
.
441.
10.
15.
-
Iugling
a
kind
of
witchcraft
.
429.
35.
-
What
the
word
iustice
signifies
?
116.
8.
-
The
subiect
of
iustification
.
117.
10
-
False
causes
of
iustification
.
ibid.
35
-
What
is
that
thing
in
Christ
by
and
for
which
we
are
Iustified
.
118.
32.
-
We
are
not
Iustified
onely
by
the
passion
of
Christ
.
121.
10
-
The
meanes
of
iustification
.
123.
30.
-
Faith
alone
Iustifieth
.
129.
17
-
Iustice
twofould
,
of
the
person
and
of
the
act.
176.
18
-
The
danger
of
the
doctrine
of
Iustification
by
workes
.
397.
29
-
Iustification
is
twofould
:
of
the
person
,
of
the
faith
of
the
person
.
385.
5
-
Arguments
against
Iustification
by
works
.
375.
3
-
Faith
and
loue
no
ioynt
causes
in
Iustification
.
384.
10
384.
10.
-
Whosoeuer
obstinately
maintaineth
the
doctrine
of
iustification
by
workes
cannot
be
saued
.
373.
30
-
Obiections
remooued
.
ibid.
-
The
kindes
of
iustification
.
131.
8
-
The
practise
of
them
that
are
iustified
.
131.
36
-
But
one
Iustification
.
177.
1
-
Papists
in
the
day
of
death
renounce
Iustification
by
workes
.
183.
34
-
There
is
a
Iustification
before
God
,
and
a
Iustification
before
men
.
193.
3.
-
We
are
Iustified
not
only
by
the
death
but
also
by
the
obedience
of
Christ
.
286.
18
-
No
Iustification
by
workes
.
419.
9.
420.
6.
-
The
twofould
popish
Iustification
confuted
.
348.
12
K
-
Kingdome
of
God
what
?
42.
25
-
Gods
kingdome
what
it
signifieth
.
441.
22.
-
Knowledge
of
the
true
God
stands
in
two
points
.
248.
20
-
Knowledge
of
god
is
2.
fould
.
303.
5
-
Knowledge
whereby
men
know
God
is
either
litterall
or
spirituall
.
306.
4.
-
The
properties
of
spirituall
are
th●●e
306.
18.
-
The
Knowledge
whereby
God
Knowes
men
standes
in
2.
things
308.
10.
-
and
it
hath
two
properties
.
309.
24
L
-
The
distinction
of
Latria
and
Dulia
friuolous
.
313.
6
-
We
are
free
from
the
Law
in
foure
respects
.
136.
10
-
The
maine
difference
betweene
the
Law
and
the
Gospell
.
194.
36.
214.
17.
-
Why
the
lawe
is
vrged
though
we
cannot
keepe
it
?
196.
16
-
The
difference
of
the
promises
of
the
Law
and
the
Gospell
.
210.
17
-
Impossible
for
any
man
in
the
time
of
this
life
to
fulfill
the
Law
.
186.
35.
-
Obections
remooued
&c.
ibid.
11
-
There
are
two
kindes
of
fulfilling
the
Law
.
189.
11
-
The
Lawe
is
not
greuous
three
waies
:
vide
commandements
.
-
The
difference
of
the
promises
of
the
Law
and
the
Gospell
.
210.
17
-
How
the
Law
reuealed
sinne
before
Christ
and
after
?
216.
14.
-
The
vse
of
Gods
Lawes
.
227.
23
-
The
Lawe
is
a
Schoolemaster
to
Christ
in
two
respects
.
229.
10
-
When
the
Lawe
of
Moses
was
abrogated
?
230.
19
-
How
farr
forth
the
Lawe
is
abrogated
?
230.
38
-
What
is
the
Morall
,
Ceremoniall
and
Iudiciall
law
?
230.
&
231
-
And
how
farr
forth
they
are
all
abrogated
?
ibid.
-
Two
notes
whereby
a
Iudiciall
Law
may
be
discerned
to
be
Morall
.
232.
30.
-
What
is
our
guid
the
Lawe
beeing
abrogated
?
vide
.
guide
-
The
Law
considered
2.
waies
.
288.
22
-
The
Law
is
a
yoke
3.
waies
.
288.
28
-
A
treatise
of
beeing
vnder
the
Lawe
and
redemption
from
it
.
288.
20
-
Our
libertie
by
Christ
frees
vs
from
the
Lawe
three
waies
.
272.
8
-
The
fulfilling
of
the
lawe
in
this
life
is
imperfect
.
377.
4
-
The
true
difference
betweene
the
lawe
and
the
Gospell
in
7.
things
347.
23.
-
The
false
difference
confuted
.
348.
1
-
How
the
whole
lawe
is
fulfilled
in
the
loue
of
our
neighbour
'
405.
15
-
Transgression
of
the
Law
twofould
.
419.
19.
-
Wherein
the
law
and
the
Gospell
agree
?
vide
Gospell
-
By
our
faith
we
doe
not
abrogate
the
lawe
but
establish
it
in
two
respects
.
498.
1
-
Wherein
the
lawe
and
Gospel
differ
.
vide
.
Gospel
-
No
man
in
this
life
can
fulfil
the
law
,
prooued
by
foure
Arguments
.
499.
17.
-
The
Lawe
is
said
to
be
fulfilled
three
waies
.
503.
35
-
Fulfilling
of
the
lawe
taken
two
waies
.
504.
5
-
League
with
the
Deuill
twofould
.
429.
20.
-
The
lawe
hath
a
three
fould
vse
though
it
cannot
be
fulfilled
.
504.
18.
-
Why
men
are
so
cold
in
liberalie
?
555.
9.
-
5.
Rules
for
the
vse
of
liberty
.
402.
2
-
Christian
libertie
abused
.
3.
waies
.
400.
17.
-
What
is
the
abuse
of
liberty
&
where
it
is
to
be
found
,
and
what
is
the
right
vse
of
it
?
400.
12
-
Fiue
degrees
in
the
way
▪
and
order
vsed
in
procuring
our
libertie
by
Christ
.
278.
35
-
A
treatise
of
libertie
by
grace
.
366.
1●
-
What
is
the
authoritie
of
it
,
the
persons
to
whome
it
belongeth
,
and
our
dutie
touching
this
libertie
?
ib.
-
Of
the
parts
of
christian
libertie
.
366.
●4
.
-
Magistracie
and
Christian
libertie
may
stand
together
.
369.
5
▪
-
Christ
procures
libertie
by
two
meanes
.
370.
29
▪
-
Popish
religion
is
flatt
against
Christian
libertie
,
and
that
two
waies
.
372.
7.
-
Our
libertie
frees
vs
from
the
Lawe
three
waies
.
372.
8.
-
Our
life
ought
to
be
a
pilgrimage
351.
16.
-
There
is
a
naturall
and
spirituall
life
138.
20.
-
There
are
3.
degrees
of
life
.
140.
24
-
The
spirituall
life
standes
especially
in
three
things
.
149.
26
-
Life
is
created
or
vncreated
:
created
is
naturall
or
spirituall
.
452.
35
-
Two
degrees
of
spirituall
life
.
453.
1
-
In
what
sense
life
eternal
is
a
reward
?
570
11.
-
What
resemblance
it
hath
with
a
reward
?
ibid.
20
-
Of
our
limitations
of
Opinion
and
affection
.
353.
23.
-
Long
▪
suffering
what
,
and
the
mane●
to
vse
it
?
445.
2
-
Selfe-loue
.
vide
Ouerweening
.
-
Of
louing
our
Neighbour
vide
Neighbour
.
-
Of
mutuall
loue
betweene
Pastor
&
People
.
320.
27
-
How
faith
workes
by
loue
?
383.
13
-
The
vse
of
loue
,
though
it
doe
not
iustifie
.
385.
13
-
What
the
loue
of
our
Neighbour
is
?
403.
12.
-
What
is
the
vse
of
Loue
.
403.
29
-
Sixe
sortes
of
men
liue
in
the
breach
of
the
rules
of
Loue
.
404.
1
-
How
loue
is
a
fruite
of
the
spirit
.
443.
27.
-
Loue
followes
faith
and
regeneration
:
therefore
the
first
act
of
loue
is
not
by
nature
as
the
Papists
teach
.
443.
29
-
The
loue
of
God
what
?
443.
40
-
Three
especiall
signes
whereby
it
is
discerned
.
444.
1
-
The
Loue
of
our
Neighbour
what
ibid.
12.
-
Why
the
Loue
of
our
brother
is
called
the
loue
of
Christ
rather
then
of
nature
,
of
God
,
or
of
Moses
?
494.
8
-
The
grounds
of
Loue
three
.
593.
12
-
The
Loue
of
our
Brethren
greater
or
lesser
,
two
waies
.
597.
15
-
How
we
must
loue
all
men
alike
&
how
we
may
not
?
ibid.
18
-
How
farr
doth
the
child
of
God
proceede
in
the
lustes
of
the
flesh
?
414.
33.
-
Fiue
degrees
of
lusts
.
414.
36
-
The
lusts
of
the
flesh
hath
two
actions
.
vide
.
Flesh
-
The
lusts
of
the
spirit
hath
two
vide
.
spirit
.
-
Lust
after
Baptisme
in
the
regenerate
is
a
sinne
.
419.
2
-
Lusts
what
?
450.
33
-
What
a
lye
is
,
and
whether
a
sinne
or
no
?
62.
23.
64.
10
-
Difference
betweene
a
lye
and
a
Parable
.
63.
7
-
And
betweene
a
lye
and
the
concealement
of
a
thing
.
63.
13
-
Betweene
Lying
&
fayning
.
63.
26
-
Reasons
against
lying
.
447.
26
M
-
Whether
Magistrates
be
necessarie
in
the
societies
of
Christians
?
268.
23.
-
Magistracie
and
Christian
libertie
may
stand
together
.
vide
libertie
.
-
How
the
lawe
of
the
Magistrate
makes
an
indifferent
thing
to
be
necessarie
?
369.
37
-
Mariage
what
it
is
?
341.
40
-
Mariage
noe
sowing
to
the
Flesh
as
Tacianus
the
Heretique
and
Syritius
the
Pope
would
haue
it
,
but
to
the
spirit
.
563.
19
-
By
Markes
what
is
signified
.
648.
9
-
Markes
of
Christ
of
two
sortes
.
ibid.
20.
-
Visible
or
inuisible
:
-
Outwart
or
inward
.
typicall
or
,
reall
.
ibid.
34
-
Reall
markes
double
either
in
his
natural
body
or
mysticall
.
649.
1
-
How
the
markes
in
his
natural
body
doe
differ
from
those
in
his
mististicall
body
.
ibid
19
-
What
vse
to
be
made
of
Pauls
markes
.
650.
2
-
The
makes
of
the
Fratres
flagellantes
to
be
derided
.
ibid.
25
-
Legaces
giuen
to
the
maintenance
of
the
Masse
,
may
be
applied
to
the
maintenance
of
the
true
worship
of
God
.
208.
9
-
The
difference
of
Meekenes
and
long
suffering
.
448.
1
-
What
meekenes
is
?
464.
30.
&
465.
29.
-
The
effects
of
it
.
ibid.
34
-
Motiues
to
Meekenes
.
465.
10
-
How
there
is
but
one
Mediator
?
217.
32.
-
How
Moses
was
a
Mediatour
?
219.
23.
-
How
we
are
to
put
affiance
in
men
?
392.
32.
-
We
serue
God
in
seruing
of
men
.
406.
5.
-
How
men
are
nothing
of
themselues
.
506.
1.
25.
-
Men
naturally
thinke
too
well
of
themselues
.
507.
8
-
How
we
are
to
please
men
and
how
not
?
515.
32
-
Herein
sixe
cautions
to
be
vsed
.
516.
3.
-
Gods
mercie
great
to
sinners
.
49.
26
-
It
hath
a
double
effect
in
vs
.
ibid.
33
-
It
is
much
abused
and
how
?
40
-
By
mercy
what
is
vnderstood
?
645.
7.
-
All
Merits
and
satisfactions
for
sinnes
are
to
be
reduced
to
the
person
of
Christ
and
if
there
be
no
humane
satisfactions
nor
meritorious
workes
.
14.
24
-
Merit
of
condignitie
may
be
vnderstood
three
waies
?
565.
16
-
What
Papists
hould
merit
of
good
workes
in
regard
only
of
Gods
promise
and
diuine
acceptation
,
and
what
in
respect
partly
of
their
owne
worthines
partly
of
Gods
acceptance
,
and
what
onely
in
regard
of
the
dignitie
of
the
worke
?
565.
20
-
Ministers
must
deliuer
nothing
of
their
owne
.
6.
10
-
Ministers
which
are
to
be
teachers
must
first
be
taught
.
38.
3
-
They
must
be
taught
by
men
where
reuelation
is
wanting
.
38.
22
-
Ministers
are
pillers
and
how
,
with
the
vse
of
it
?
97.
1
-
Ministers
of
the
word
must
of
necessitie
ioyne
with
good
doctrine
the
example
of
good
life
.
109.
5
-
What
kind
of
men
Ministers
ought
to
be
?
318.
16
-
Ministers
duty
specially
to
reprooue
.
477.
37
-
Ministerie
is
painfull
like
the
trauaile
of
a
woman
.
334.
12
-
The
dignitie
of
the
Ministerie
.
334.
26.
-
Ministers
must
temper
their
giftes
to
their
hearers
.
338.
37
-
Ministers
subiect
to
slanders
.
394.
37.
-
Whether
a
Minister
may
not
conceale
the
truth
some
time
?
395.
31
-
Ministers
liues
should
be
reall
Sermons
:
623.
30
-
The
condition
of
faithfull
Ministers
is
to
be
full
of
troubles
.
647.
28
-
In
what
case
a
Minister
in
his
preaching
,
may
vse
Philosophie
,
testimonie
of
Prophane
writers
,
and
quotations
of
Fathers
.
541.
25
-
Ministers
that
labour
in
the
word
may
lawfully
take
wages
though
they
haue
sufficient
of
their
owne
.
543.
18.
-
Abuse
of
the
Ministers
prooued
to
be
the
abuse
of
God
.
548.
11
-
Of
Professours
deriding
&
defrauding
Ministers
of
the
word
.
549.
1.
-
Why
Ministers
are
not
to
sell
the
preaching
of
the
word
?
437.
26.
-
What
they
are
to
aime
at
in
their
preachings
,
and
what
not
?
537.
20
-
A
Minister
is
to
teach
his
Auditors
onely
the
word
of
God
,
and
why
?
540.
23.
-
whether
Ministers
are
to
be
maintained
by
common
contribution
and
liberalitie
of
the
people
or
not
?
533.
37
-
That
it
is
more
conuenient
for
Ministers
to
be
maintained
by
set
stipends
,
arising
from
goods
proper
to
the
Church
,
then
by
voluntarie
contribution
,
sundrie
reasons
.
534.
17
-
obiection
,
That
the
Ministers
place
is
an
easie
office
,
answered
.
535.
1
-
what
a
Minister
is
?
171.
20
-
the
Deuill
cannot
worke
a
true
Miracle
.
171.
33
-
how
Mocking
is
persecution
?
362.
9
-
the
Modestie
of
Paul
.
19.
34
-
the
practise
of
the
godly
to
Mourne
for
other
mens
sinnes
.
337.
27
-
Obiections
in
defence
of
Murther
remooued
.
437.
7
N
-
The
kinds
of
Nakednes
.
266.
28
-
Nature
doth
counterfeit
grace
,
and
how
?
330.
28
-
A
naturall
man
can
doe
the
workes
of
the
morall
law
,
yet
in
him
they
are
sinnes
.
224.
25
-
Nature
and
Person
distinguished
.
279.
32.
-
what
Nature
is
?
ibid.
-
Naturall
and
carnall
men
are
of
two
sorts
.
463.
13
-
Necessitie
is
twofold
.
369.
35
-
how
we
must
loue
our
Neighbours
?
328.
6.
-
what
the
loue
of
our
Neighbour
is
?
vide
Loue
.
-
how
the
whole
law
is
fulfilled
in
the
loue
of
our
Neighbour
?
405.
15
-
who
is
our
Neighbour
?
405.
27
-
In
some
cases
we
must
loue
our
Neighbour
more
then
our selues
.
405.
34.
-
Of
the
loue
of
our
Neighbour
.
vide
Loue
.
-
The
new
Creature
,
or
new
man
,
&
old
man
what
it
is
?
637.
1
-
The
vses
of
this
,
that
we
are
new
creatures
in
Christ
.
638.
23
-
Greater
power
required
in
the
regeneration
of
man
then
in
the
creation
of
the
world
.
639.
3
-
how
men
are
Nothing
of
themselues
.
vide
Men.
O
-
Foure
things
in
an
Oath
.
65.
15
-
The
forme
of
an
oath
is
to
be
plaine
and
direct
,
in
the
name
of
God
,
and
not
of
creatures
.
65.
35
-
An
Oath
is
to
be
vsed
onely
in
the
case
of
extremitie
.
66.
13
-
Obseruation
of
daies
and
times
.
314
4.
-
The
Gospell
must
be
preached
though
all
men
be
offended
.
396.
15.
-
Men
haue
an
ouerweening
of
themselues
naturally
.
507.
8
-
The
cause
of
it
.
508.
10
-
Such
notably
deceiue
themselues
.
508.
30.
-
It
is
the
poison
of
loue
.
510.
25
-
Whether
a
man
may
not
iudge
himselfe
to
haue
a
greater
measure
of
gifts
then
they
that
haue
lesse
?
510
38.
-
The
remedies
of
this
euill
.
511.
36
-
Outward
priuiledges
or
dignities
are
of
no
moment
in
the
kingdome
of
Christ
.
382.
1.
&
24
P
-
How
a
pacification
is
to
be
made
in
religion
?
338.
29
-
Papists
teach
and
maintaine
the
worship
of
false
Gods
.
305.
1.
&c.
-
Papists
and
we
differ
not
about
circumstances
.
376.
15
-
Mo
pacification
with
the
Papists
for
religion
,
but
ciuill
societie
.
408.
25.
-
Papists
teach
Idolatrie
foure
waies
.
vide
Idolatrie
.
-
Papists
vrge
their
owne
ceremonies
more
strictly
then
Gods
truth
.
617.
28.
-
Papists
like
to
the
false
teachers
in
Pauls
time
,
in
making
things
which
be
signes
of
saluation
meritorious
causes
of
it
.
618.
4
-
The
Popes
&
Prelats
of
Rome
like
to
false
teachers
in
compelling
men
to
obserue
that
which
they
themselues
will
not
obserue
.
518.
23.
-
The
Popish
Church
like
to
false
teachers
in
pretending
religion
,
and
conscience
,
for
their
ease
and
cloaking
of
their
impietie
.
624.
3
-
It
is
shewed
in
two
particulars
especially
.
ibid.
-
In
pardon
there
be
foure
degrees
.
70.
28.
-
Parents
sustaine
a
double
person
.
115.
12.
-
Of
Parents
authoritie
ouer
their
children
.
vide
children
-
Parents
truly
punished
in
their
childrens
punishment
,
notwithstanding
it
is
not
felt
by
them
,
whereof
be
foure
reasons
.
522.
14
-
Foure
Principall
duties
to
be
performed
by
the
people
to
the
pastors
and
what
they
be
?
531
34
-
Pastors
are
to
haue
not
only
countenance
but
maintenance
of
the
people
.
532.
6
-
Whether
pastors
are
to
be
maintained
by
contribution
or
not
?
533.
37
-
Reasons
to
prooue
that
it
is
more
conuenient
for
ministers
to
liue
vpon
set
stipends
,
then
voluntarie
contribution
.
534.
17
-
Obiections
that
the
Pastors
office
is
an
easie
office
.
vide
Ministers
-
We
must
patiently
tary
for
the
reaping
of
our
heauenly
reward
,
vrged
from
Gods
patience
towards
vs
.
582.
37
-
Gods
patience
,
waiting
for
the
amendment
of
our
liues
set
downe
by
sundry
degrees
.
583.
20
-
Mischeifes
,
into
which
we
runne
vnto
vnlesse
we
patiently
expect
god
for
our
reward
.
584.
22
-
Reasons
why
Paul
did
write
the
epistle
to
the
Galatians
with
his
owne
hand
.
607.
38
-
Paul
subscribed
all
his
epistles
with
his
owne
hand
.
608.
16
-
Pauls
conuersion
how
wrought
?
50.
-
What
was
gods
preuenting
grace
in
Pauls
conuersion
?
50.
10
-
Whether
Paul
was
an
agent
or
Patient
in
his
conuersion
?
51.
26
-
Whether
violence
was
offered
to
his
will
in
conuersion
.
52.
2
-
The
dignitie
of
Paul
aboue
the
other
Apostles
.
5.
28
-
Two
causes
why
Paul
writes
his
epistles
in
the
name
,
and
with
the
consent
of
the
brethren
.
6.
4
-
The
true
signe
of
euery
of
Pauls
epistles
discouered
,
and
the
false
remooued
.
608.
27.
&
609.
20
-
Why
Paul
would
not
take
wages
of
the
church
of
Corinth
and
some
others
,
foure
reasons
.
536.
25
-
Peace
outward
or
inward
.
644.
12
-
Peace
with
the
creatures
which
be
of
foure
sorts
.
ibid.
14
-
Peace
of
conscience
double
,
with
god
with
our selues
.
ibid.
33
-
Peace
with
our selues
,
threefould
.
ibid.
34.
-
Of
peace
of
conscience
.
ibid.
35
-
What
peace
is
and
what
be
the
parts
of
it
?
10.
16
-
Peace
without
grace
is
no
peace
.
12.
6.
-
How
we
must
haue
peace
with
all
men
?
408.
17
-
Peace
is
threefould
.
408.
35
-
Three
rules
for
the
maintaining
of
Church
peace
.
408.
36
-
For
the
inforcing
of
the
duties
of
peace
there
be
seuen
speciall
reasons
.
410.
35
-
What
peace
is
for
the
maintenaunce
whereof
obserued
two
rules
.
444.
34.
37.
-
The
people
punished
for
Achans
sinne
how
it
may
stand
?
526.
15
-
There
is
a
double
perfection
.
188.
36.
-
Hatred
of
Gods
grace
in
men
is
the
beginning
of
al
persecution
.
362.
12.
-
Persecution
what
?
42.
30
-
Of
the
wicked
persecuting
the
good
361.
33.
-
Perseuerance
crowneth
all
our
good
workes
.
585.
31
-
Person
and
nature
distinguished
.
279.
32.
-
What
a
person
is
?
279.
33
-
Of
Peters
supremacie
.
94.
11
-
Pharisisme
what
it
is
and
the
principall
doctrine
thereof
?
41.
17
-
Philosophie
not
condemned
.
434.
21.
-
The
errors
of
Philosophie
.
4●4
26
-
There
is
lawfull
pilgrimage
.
59.
32
-
Popish
pilgrimage
condemned
for
two
causes
.
59.
39
-
Polygamie
not
approoued
but
tolerated
for
two
reasons
.
342.
9
-
Reasons
for
Polygamie
answered
.
342.
29.
-
What
poore
to
be
releiued
?
98.
17
-
Pastors
care
of
the
poore
wherein
it
consists
.
98.
25
-
Postscripts
no
part
of
canonicall
Scripture
.
655.
20
-
Reasons
why
we
must
prouide
for
the
poore
.
100.
35
-
The
Gospell
must
be
preached
though
all
men
be
offended
.
396.
15.
-
Preaching
containes
foure
ministeriall
actions
.
54.
17
-
Effectuall
and
powerfull
preaching
of
the
word
stands
in
two
things
.
160.
39.
-
Preaching
must
be
plaine
.
160.
11
-
Necessarie
for
all
men
.
165.
20
-
The
word
must
be
dispenced
in
the
infirmitie
of
mans
flesh
for
diuers
causes
.
323.
7
-
The
benefits
of
preaching
.
326.
27
-
Prayer
to
Saints
and
Angels
is
carnall
prayer
.
299.
29
-
Pray
onely
to
God
.
ibid.
300.
14
-
The
right
manner
of
seeking
the
praise
of
men
.
455.
1
-
Primacie
is
2
of
order
of
power
.
60.
18.
-
Authoritie
of
the
Church
no
principle
.
433.
39.
-
Externall
and
bodily
priueledges
are
of
no
moment
in
the
kingdome
of
Christ
.
382.
1
-
Gods
promises
lie
as
voide
till
the
particular
time
of
their
accomplishment
.
204.
20
-
The
promise
made
to
Abraham
is
a
couenant
or
testament
and
how
?
211.
30.
-
Christ
is
the
foundation
of
all
the
promises
of
god
partly
by
merit
,
partly
by
efficacie
.
313.
2
-
Why
beleeuers
are
called
children
of
promise
?
360.
8
-
Prouerbiall
sentences
,
are
not
at
all
times
true
&
in
euery
particular
.
550.
36.
-
Gods
prouidence
vseth
euill
things
well
.
348.
22
-
Subiection
to
punishment
hath
three
parts
.
365.
13
-
There
are
seuerall
degrees
of
punishments
in
hell
.
555.
&
556
R
-
The
workes
of
redemption
exceed
the
works
of
creation
.
14.
19
-
Of
the
redemption
of
man
from
vnder
the
law
.
288.
19.
&c.
-
Christ
the
onely
redeemer
.
311.
9
-
Three
markes
of
regeneration
.
241.
40.
-
The
gift
of
regeneration
is
neuer
vtterlie
extinguished
.
262.
29
-
What
true
regeneration
is
?
377.
35
-
The
workes
of
the
regenerate
are
mixed
with
sinne
,
and
in
the
rigour
of
iustice
deserue
damnation
,
obiections
remooued
.
419.
9.
15.
-
Of
the
reioycing
of
the
Church
.
vide
Church
.
-
Two
groundes
of
reioycing
.
vide
glorying
.
-
Reioyce
signifying
to
glorie
517.
11
-
Obiection
against
reioicing
in
ones
selfe
.
vide
glorying
.
-
What
rules
are
to
be
obserued
in
the
reioycing
in
the
testimonie
of
a
good
conscience
.
vide
glorying
.
-
False
reioycing
wherein
it
confisteth
.
519.
13
-
Reioycers
are
of
foure
sorts
.
519.
16
-
To
reioyce
in
a
mans
selfe
what
?
517.
18.
-
The
cheife
principle
in
religion
what
?
433.
24
-
Whether
it
be
lawfull
to
compell
men
to
imbrace
religion
?
614.
5.
-
The
Magistrate
may
compell
obstinate
recusants
to
professe
true
religion
.
ibid.
8.
-
Obiections
to
the
contrarie
answered
.
ibid.
25
-
Pauls
manner
in
reproouing
.
18.
8
-
Libertie
in
reproouing
with
three
caueats
.
103.
13
-
Why
we
vse
not
in
preaching
personall
reproofes
as
Iohn
Baptist
did
?
393.
16
-
The
manner
of
reproofe
.
vide
Restore
.
-
He
that
is
iniuried
is
fitter
to
reprooue
him
that
offered
the
iniurie
then
any
other
.
474.
39
-
Reproofes
must
not
be
deferred
.
460.
22.
-
No
wonder
that
sinners
be
loth
to
be
reprooued
.
460.
37
-
A
treatise
of
Christian
reproofe
.
469.
31.
-
Who
are
to
be
reprooued
?
ib.
35
-
Reproofe
belongs
not
to
those
that
are
out
of
the
visible
Church
.
470.
-
The
greatest
Princes
are
subiect
to
reproofe
.
471.
15
-
Onely
open
skorners
and
persecuters
of
the
word
are
not
to
be
reprooued
.
472.
10
-
Men
are
to
be
reprooued
for
any
sinne
knowne
.
ibid.
10
-
And
for
wrongs
offered
vs
.
474.
20
-
Obiection
against
reproofes
answered
.
47●
.
12
-
Who
are
reprooued
?
477.
1.
37.
-
In
fiue
cases
we
are
not
bound
to
reprooue
others
offending
.
478.
13.
-
In
what
manner
are
men
to
be
reprooued
set
downe
in
ten
rules
.
579.
37.
-
The
bitternesse
of
reproofe
is
to
be
allaied
foure
waies
.
483.
17
-
A
man
may
reproue
another
foure
waies
.
484.
8
-
In
fitting
our
reproofe
to
the
offence
committed
we
must
put
a
difference
betwixt
sinne
&
finne
.
484.
28.
-
In
three
cases
we
are
not
priuatly
to
reprooue
,
but
publikely
to
detect
offenders
.
487.
15
-
The
Pastour
ought
to
be
resident
with
his
Hocke
for
two
causes
.
337.
10.
-
Restitution
.
vide
Satisfaction
.
-
As
often
as
our
brother
falls
we
must
restore
him
.
461.
5
-
Who
are
to
be
restored
?
ibid.
17
-
Spirituall
men
are
more
for
to
restore
those
that
are
fallen
then
any
other
.
463.
3
-
The
manner
how
we
must
restore
?
464.
28.
-
Reuelation
is
of
two
sortes
.
36.
11.
-
Extraordinarie
reuelation
is
foure
waies
.
36.
15
-
The
reuelation
which
Paul
had
is
extraordinarie
.
36.
22
-
Reuolt
what
,
and
the
kindes
thereof
.
18.
29
-
Remedies
against
reuenge
.
445.
8
-
Reward
is
double
,
of
honour
and
of
debt
.
569.
37
-
Reward
presupposeth
not
alwaies
debt
.
571.
14
-
God
giueth
rewardes
foure
waies
.
571.
29.
-
The
phrases
of
speech
of
rewarding
double
,
or
seuen
fold
,
what
they
signifie
in
the
Scripture
.
552.
31.
-
Pauls
rule
what
it
is
.
641.
33
-
The
Papists
rules
,
Lesbian
rules
.
642.
20.
-
Monkish
rules
vaine
and
wicked
.
642.
28.
-
We
must
be
runners
in
the
race
of
God
.
386.
19
-
We
must
runne
well
,
and
to
the
end
.
387.
7.
22.
S
-
Of
the
institution
of
the
Sabbath
.
315.
9
,
20.
-
Sacraments
conferre
not
grace
by
the
worke
wrought
.
254.
21
-
whether
there
be
now
in
the
church
of
God
any
sacrifice
or
oblation
of
Christ
?
161.
29
-
Whether
the
Saints
may
fall
away
totally
and
finally
?
586.
20
-
There
is
but
one
way
of
saluation
.
22.
5.
-
Preuision
of
faith
and
good
workes
no
cause
of
saluation
.
47.
20
-
The
saluation
of
beleeuers
is
most
sure
.
47.
27
-
The
manner
and
way
of
our
saluation
.
229.
21
-
The
sanctification
of
the
name
of
God
hath
two
parts
.
72.
10
-
There
is
a
double
sanctification
.
193.
21.
-
Satisfaction
must
be
made
for
wrongs
done
.
98.
39
-
Who
must
satisfie
?
99.
21
-
To
whome
?
99.
28
-
What
?
99.
38
-
When
?
100.
9
-
In
what
order
and
manner
?
100.
15.
-
Schisme
and
heresie
differ
.
vide
Heresie
.
-
The
Papists
schismatikes
and
not
we
.
437.
21
-
For
the
auoiding
of
schisme
and
sedition
two
rules
.
ibid.
29
-
Slanders
vse
to
be
raised
vpon
euery
light
and
vniust
occasion
.
395.
18.
-
Scripture
is
both
the
glosse
and
the
text
.
352.
36.
434.
3
-
Scripture
hath
sundrie
senses
according
to
the
Papists
.
345.
35
-
When
the
Scriptures
speakes
figuratiuely
and
when
properly
?
346.
30.
-
The
Scriptures
by
themselues
are
sufficient
to
saluation
.
24.
24
-
The
Scriptures
are
as
certen
as
if
they
had
beene
written
by
God
.
27.
5.
-
The
authoritie
of
the
Scripture
dependes
not
vpon
the
testimonie
of
the
Church
.
27.
20
-
It
is
necessarie
that
men
should
be
assured
that
the
Scriptures
are
of
God
.
31.
30
-
The
testimonies
whereby
this
assurance
may
be
obtained
.
31.
35
-
In
Scriptures
there
is
diuine
and
infallible
authoritie
.
353.
15.
-
The
meanes
to
decide
controuersies
.
356.
29
-
Bookes
of
Scripture
in
the
new
testament
haue
a
threefold
difference
.
608.
9
-
Bookes
of
Scripture
why
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
also
Kethubim
by
the
Iewes
?
659.
25
-
The
Scriptures
why
called
Canonicall
?
641.
38
-
Seditions
what
?
435.
15
-
The
separation
of
Paul
from
the
wombe
what
it
is
?
46.
35
-
To
make
a
faire
shewe
in
the
flesh
signifieth
foure
things
.
610.
33
-
Simulation
what
,
and
the
sorts
?
105.
36.
-
Sinne
where
it
takes
place
giues
a
man
no
rest
till
it
hath
brought
him
to
a
height
of
wickednes
.
43.
39.
-
What
a
sinne
of
infirmitie
is
?
108.
32.
-
Sinnes
be
of
two
sorts
.
224.
27
-
Difference
betweene
the
godly
and
vngodly
in
sinning
.
443.
3
-
Originall
sinne
hath
two
parts
.
365.
5.
-
A
common
fashion
to
extenuate
sinne
.
389.
56
-
We
must
resist
euery
particular
sin
.
390.
25.
-
It
is
the
nature
of
sinne
to
set
all
things
out
of
order
.
460.
4
-
God
rewardeth
sinnes
in
the
same
manner
according
to
the
nature
of
sinne
.
557.
&
558.
-
Sinne
driues
men
beside
themselues
.
460.
8.
-
Sinners
must
not
delay
their
repentance
.
ibid.
21
-
Sinnes
committed
after
a
mans
conuersion
are
pardonable
.
462.
4.
5.
-
In
euery
knowne
sinne
we
are
wronged
.
473.
33
-
Sinne
a
burden
to
whome
?
vide
Burden
.
-
Sinne
a
spirituall
burden
.
528.
27
-
How
we
may
be
cased
of
the
burden
of
sinne
?
529.
36
-
How
sinne
is
finite
and
how
infinite
?
554.
2
,
3
,
4.
-
Solitarie
and
Monastick
life
against
the
light
of
nature
.
643.
13
-
Why
the
second
person
is
called
Sonne
?
280.
1
-
Whether
the
Sonne
be
God
?
280.
14.
-
Two
kinds
of
sorrow
.
137.
39
-
A
point
of
great
skill
to
bring
a
soule
in
order
and
frame
againe
.
460.
29.
-
Three
things
to
be
considered
in
the
soule
,
the
substance
,
the
faculties
,
and
the
qualities
.
637.
10
-
What
is
meant
by
what
soeuer
a
man
sowes
that
shall
he
reape
?
550.
10.
-
Sowing
what
it
signifies
in
the
scripture
?
550.
20
-
Obiections
against
this
prouerbiall
speech
;
whatsoeuer
a
man
sowes
that
shall
he
reape
.
550.
551.
-
The
distinction
of
sowing
to
the
flesh
,
and
to
our
flesh
.
553.
36
-
By
sowing
to
the
flesh
what
is
ment
?
564.
1.
10.
-
To
sow
to
the
spirit
what
it
is
?
ibid.
20.
-
The
Spirit
hath
fiue
properties
.
418.
38.
-
What
is
the
spirit
?
a
treatise
.
411.
21.
35.
-
All
exercises
of
Christian
religion
are
to
be
in
the
spirit
.
381.
29
-
The
operation
of
the
spirit
is
threefold
.
146.
-
What
the
Spirit
signifies
?
163.
35
-
what
is
meant
by
the
giuing
or
sending
of
the
spirit
?
204.
35
-
In
what
order
the
spirit
is
giuen
?
205.
3.
-
we
receiue
the
spirit
for
sixe
endes
.
ibid.
20.
-
why
the
holy
Ghost
is
called
the
spirit
of
the
sonne
?
293.
39
-
The
manner
how
the
holy
Ghost
is
sent.
294.
35
-
Foure
works
in
the
spirit
in
causing
beleeuers
to
crie
,
Abba
,
father
.
295.
32.
-
The
spirit
of
grace
in
Christians
is
more
excellent
then
that
of
creation
in
two
respects
.
412.
27
-
Of
the
operation
of
the
spirit
.
412.
39.
-
The
whole
worke
of
the
spirit
may
be
reduced
to
factions
.
413.
8
-
The
spirit
makes
vs
change
and
renew
our
actions
in
three
respects
.
413.
21.
-
The
lust
of
the
spirit
hath
two
actions
416.
32
-
The
office
of
the
spirit
is
first
to
regenerate
,
secondly
to
guide
the
regenerate
.
421.
14.
16
-
In
this
guidance
there
are
foure
actions
of
the
spirit
.
ibid.
-
Subiection
to
the
worke
of
Gods
spirit
hath
two
parts
.
422.
1
-
The
propertie
of
the
workes
of
the
spirit
:
a
treatise
.
442.
33
-
The
efficacie
of
the
spirit
.
443.
6
-
What
it
is
to
liue
and
walke
in
the
spirit
?
452.
&
453
-
A
signe
whereby
to
know
whether
a
man
hath
in
his
heart
the
spirit
of
God
or
no.
454
4
-
Spirituall
men
opposed
to
carnall
are
of
two
sorts
.
463.
24
-
Spirituall
men
are
more
fitte
to
restore
those
that
are
fallen
then
any
other
.
463.
31
-
Diuers
good
and
euill
things
are
tearmed
by
the
name
of
spirit
.
466.
5.
-
Two
kinds
of
spyings
.
85.
6
-
Of
standing
fast
in
libertie
,
the
manner
and
time
of
it
.
372.
17
-
Two
kinds
of
subiection
.
269.
11
-
Subiection
to
the
spirit
hath
two
parts
.
vide
Spirit
.
-
Succession
is
of
three
sorts
.
35.
3
-
The
successours
of
the
first
preachers
had
an
ordinarie
calling
.
35.
17.
-
Fiue
vses
of
our
sufferings
.
170.
10
T
-
A
propertie
of
false
teachers
is
,
to
vrge
earnestly
their
owne
ceremonies
vpon
others
.
617.
20
-
A
propertie
of
false
teachers
to
teach
false
doctrine
for
auoiding
of
persecution
.
618.
26
-
The
essentiall
difference
betweene
true
and
false
teachers
.
619.
24
-
Another
propertie
of
false
teachers
to
compell
others
to
obserue
that
which
they
themselues
will
not
obserue
.
622.
18
-
Another
note
of
false
teachers
to
pretend
religion
to
cloake
their
wickednes
.
623.
36
-
The
propertie
of
false
teachers
is
to
set
a
faire
show
vpon
the
matter
.
611.
14.
-
Temperance
what
?
foure
rules
for
the
practising
of
it
.
448.
3
-
By
what
law
Tenths
are
due
.
232.
3
,
10
-
Of
what
value
the
testimonie
of
the
Church
is
.
33.
4
-
There
must
be
a
christian
toleration
one
of
another
,
for
the
maintenance
of
church
peace
.
409.
16
-
In
what
it
stands
?
ibid.
17
-
To
what
end
it
serues
?
409.
32
-
Whether
there
may
not
be
a
tolleration
for
Popery
?
409.
37
-
Vnwritten
Traditions
tendered
as
a
part
of
gods
word
are
abominations
.
24.
29
-
The
church
is
troubled
three
waies
.
391.
33.
-
Reasons
to
mooue
men
to
speake
&
deale
truly
.
447.
26
-
The
time
of
all
euents
determined
by
God
.
49.
2
-
Due
time
how
it
may
be
vnderstood
.
582.
13
-
We
must
make
a
holy
,
&
profitable
vse
of
time
.
598.
1
-
We
must
redeeme
the
time
lost
,
in
three
respects
.
ibid.
37
-
Obseruations
of
times
which
be
forbidden
.
600.
6
-
The
kindes
of
vnlawfull
obseruation
of
time
,
either
Iewish
or
Heathnish
,
and
wherein
they
consist
?
600.
11
-
Lawfull
obseruation
of
time
twofold
,
diuine
or
humane
.
601.
4
-
Humane
obseruation
of
time
threefold
.
601.
5
V
-
What
the
desire
of
vaine
glorie
is
?
454.
33
-
Excuses
hereof
taken
away
.
ibid.
38
-
They
that
haue
receiued
good
gifts
of
God
are
many
times
most
vaineglorious
.
455.
38
-
Remedies
of
pride
and
vaineglorie
.
456.
20.
-
What
vncleanes
is
?
425.
21
-
Of
our
vnion
with
Christ
.
145.
23
264.
39.
-
Substantiall
and
spirituall
.
264.
30
-
In
what
respect
they
are
said
to
be
one
with
Christ
?
265.
1
-
Vnitie
is
not
an
infallible
&
inseperable
marke
of
the
church
.
407.
18
-
Though
men
were
not
commanded
to
vow
,
yet
the
matter
and
forme
of
vowes
was
commanded
.
60.
5
W
-
What
wantonnes
is
?
425.
28
-
Reasons
both
in
general
and
speciall
that
make
men
wearie
of
well
doing
,
576.
38
-
How
farre
forth
the
will
worketh
in
the
receiuing
of
grace
?
11.
16
-
The
absolute
will
of
God
cannot
be
resisted
.
360.
36
-
The
determination
of
mans
will
by
the
will
of
god
doth
not
abolish
all
freedome
of
will
.
361.
4
-
Man
hath
no
freedome
of
will
in
good
duties
before
his
conuersion
.
417.
13
-
What
witchcrafteis
?
a
treatise
of
the
ground
and
kindes
of
it
.
429.
16
-
What
is
a
witch
?
430.
38
-
Signes
that
serue
to
discouer
a
witch
.
431.
29.
-
False
and
vncertaine
signes
.
342.
1
-
Wiues
among
the
Iewes
of
two
sorts
.
343.
23
-
The
word
is
the
cause
and
obiect
of
our
faith
.
6.
32
-
The
word
of
God
is
the
matter
of
the
ministerie
,
and
how
it
is
to
be
taught
&
heard
?
29.
30
35
-
It
depends
not
vpon
the
authoritie
of
the
church
.
56.
11
-
But
vpon
it selfe
.
77.
18
-
The
word
must
be
dispensed
in
the
infirmitie
of
mans
flesh
for
diuerse
causes
.
vide
preach
.
-
Labourers
in
the
word
may
lawfully
take
wages
though
they
haue
sufficient
of
their
owne
to
maintaine
themselues
.
543.
18
-
There
be
no
meritorious
workes
to
preparemen
to
their
iustification
.
11.
13.
-
How
our
workes
are
said
to
please
God
?
191.
19
-
The
workes
of
the
regenerate
are
mixed
and
sinnefull
and
in
the
rigour
of
iustice
deserue
damnation
:
ergo
no
iustification
by
workes
.
515.
9.
-
The
benefit
of
approouing
of
our
workes
.
515.
9
-
How
we
may
aprooue
our
workes
three
rules
.
515.
16
-
Whether
we
may
not
approoue
our
workes
or
actions
to
men
,
and
if
we
may
how
farre
forth
.
515.
29
-
Infants
haue
no
good
workes
.
553.
8.
-
Gods
reward
shall
be
according
to
the
quantitie
and
qualitie
of
the
workes
,
and
what
may
be
gathered
from
thence
.
555.
25
-
How
Lazarus
and
the
theife
on
the
crosse
had
good
works
?
553.
27
-
Workes
and
laboures
of
men
may
differ
three
waies
,
and
what
they
be
?
556.
37
-
Vses
that
God
rewardeth
men
according
to
their
workes
.
559.
560
561.
562.
-
Workes
though
they
be
seedes
yet
are
they
no
causes
of
eternall
life
.
564.
565.
31.
-
That
workes
are
seedes
of
eternall
life
it
is
gods
mercie
,
and
not
the
merit
of
the
workes
.
565.
35
-
Workes
of
the
flesh
perfectly
euill
and
why
?
566.
5
-
Good
works
perfect
as
they
are
of
god
,
imperfect
as
they
are
of
men
.
566.
12.
-
Reasons
why
the
workes
of
the
spirit
are
not
the
cause
of
eternall
life
as
well
as
badd
workes
are
the
cause
of
eternall
destruction
.
566.
tota
pag.
-
Obiections
of
the
Papists
to
prooue
workes
the
causes
of
eternall
life
answered
.
Beginning
at
pag.
561
line
31.
vsque
ad
pag.
572.
-
Workes
no
cause
of
our
reward
but
the
measure
.
568.
2
-
Good
workes
make
a
man
knowne
to
be
iust
but
faith
m
〈…〉
him
iust
.
567.
32
-
Good
workes
are
causes
of
eternall
life
not
as
meriting
,
but
as
the
kings
high
way
.
568.
25
-
How
life
eternall
is
promised
to
good
workes
,
how
not
?
569.
6
-
The
promise
of
reward
vpon
condition
of
performing
the
worke
,
maketh
not
a
meritorious
worke
569.
29.
-
Reward
not
due
to
workes
of
regeneration
vpon
compacte
and
promise
,
the
reasons
why
?
569.
20.
-
Good
workes
merit
not
eternall
life
though
it
be
a
reward
of
them
.
page
569.
in
fine
,
and
page
570.
571.
-
How
life
eternall
is
called
a
reward
of
good
works
?
570.
11.
571.
5
-
That
we
may
incite
our selues
to
the
dooing
of
good
workes
from
the
consideration
of
our
heauenly
reward
sundrie
reasons
.
579.
29.
-
In
dooing
good
workes
we
may
respect
the
reward
,
but
not
onely
nor
principally
.
581.
31
-
What
should
most
of
all
mooue
vs
to
doe
good
workes
?
581.
32
-
The
loue
of
the
world
and
of
the
truth
cannot
stand
together
.
619
33.
-
What
is
meant
by
the
world
and
what
it
is
to
be
taken
out
of
the
world
?
13.
37
Y
-
Two
kindes
of
yeelding
.
87.
18
Z
-
Zeale
what
it
is
?
45.
20
FINIS
.