AN
EXPOSITION
OF
THE
CREEDE
.
I
beleeue
in
God
,
&c.
NO
man
iustly
can
be
offended
at
this
,
that
I
begin
to
treate
of
the
doctrine
of
faith
without
a
text
;
though
some
be
of
minde
,
that
in
Catechising
the
minister
is
to
proceed
as
in
the
ordinarie
course
of
preaching
,
only
by
handling
a
set
portion
of
scripture
:
&
therfore
that
the
handling
of
the
Creed
being
no
scripture
,
is
not
convenient
.
Indeed
I
graunt
,
that
other
course
to
be
commendable
:
yet
I
doubt
not
,
but
in
Catechising
the
minister
hath
his
libertie
to
follow
or
not
to
follow
a
certaine
text
of
scripture
,
as
we
doe
in
the
usuall
course
of
preaching
.
My
reason
is
taken
from
the
practise
of
the
Primitive
Church
;
whose
Catechisme
(
as
the
authour
of
the
Epistle
to
the
Hebrewes
sheweth
)
was
contained
in
sixe
principles
or
grounds
of
religion
,
which
were
not
taken
out
of
any
set
text
in
the
olde
Testament
:
but
rather
was
a
forme
of
teaching
gathered
out
of
the
most
cleare
places
thereof
.
Hence
I
reason
thus
:
Now
to
come
to
the
Creed
,
let
vs
begin
with
the
name
or
title
thereof
.
That
which
in
English
we
call
the
Apostles
Creed
,
in
other
tongues
is
called
Symbolum
,
that
is
,
a
shot
or
a
badge
.
It
is
called
a
shot
,
because
as
in
a
feast
or
banket
euery
man
payeth
his
part
:
which
being
all
gathered
,
the
whole
(
which
we
call
the
shot
)
amounteth
:
and
so
out
of
the
seuerall
writings
of
the
Apostles
ariseth
this
Creed
or
briefe
confession
of
faith
.
It
is
a
badge
,
because
as
a
soldier
in
the
field
by
his
badge
&
livery
is
knowen
of
what
band
he
is
,
&
to
what
captain
he
doth
belong
:
euen
so
by
this
beleefe
a
Christian
man
may
be
distinguished
&
known
from
all
Iewes
,
Turkes
,
Atheists
,
&
all
false
professors
:
&
for
this
cause
it
is
called
a
badge
.
Againe
it
is
called
the
Creed
of
the
Apostles
,
not
because
they
were
the
penners
of
it
,
conferring
to
it
besides
the
matter
[
a
](A09411-e2150-b)
a
Ruffin
.
in
expos.
Symb.
&
Hierony
.
ad
Pam.
the
very
stile
&
frame
of
words
,
as
we
haue
them
now
set
downe
.
Reason
.
I.
there
are
in
this
Creed
certaine
words
and
phrases
which
are
not
to
be
found
in
the
writings
of
the
Apostles
,
and
namely
these
:
He
descended
into
hell
;
the
Catholike
Church
.
The
latter
wherof
no
doubt
[
b
](A09411-e2190-b)
b
Pacianus
epist.
1.
ad
Sympro
.
first
began
to
be
in
use
,
when
after
the
Apostles
daies
the
Church
was
dispersed
into
all
quarters
of
the
earth
.
II.
Secondly
if
both
matter
and
wordes
had
bene
from
the
Apostles
,
why
is
not
the
Creed
Canonicall
scripture
,
as
well
as
any
other
of
their
writings
?
III.
The
Apostles
had
a
summarie
collection
of
the
points
of
Christian
religion
which
they
taught
,
and
also
deliuered
to
others
to
teach
by
;
consisting
of
two
heades
,
faith
and
love
:
as
may
appeare
by
Pauls
exhortation
to
Timothie
,
to
keepe
the
patterne
of
holesome
words
:
which
he
had
heard
of
him
in
faith
and
love
,
which
is
in
Christ
Iesus
.
Now
the
Creede
consists
not
of
two
heads
but
of
one
,
namely
of
faith
only
and
not
of
loue
also
.
Wherefore
I
rather
thinke
,
that
it
is
called
the
Apostles
Creede
because
it
doth
summarily
conteine
the
chiefe
and
principall
pointes
of
religion
,
handled
and
propounded
in
the
doctrine
of
the
Apostles
:
and
because
the
pointes
of
the
Creed
are
conformable
and
agreeable
to
their
doctrine
and
writings
.
And
thus
much
of
the
Title
.
Now
let
vs
heare
what
the
Creed
is
?
It
is
a
summe
of
things
to
be
beleeued
concerning
God
and
concerning
the
Church
,
gathered
foorth
of
the
scriptures
.
For
the
opening
of
this
description
.
First
I
say
,
it
is
,
a
summe
of
things
to
be
beleeued
,
or
an
abridgement
.
It
hath
bene
the
practise
of
teachers
both
in
the
new
and
old
Testament
to
abridge
and
contract
summarily
the
religion
of
their
time
.
This
the
Prophets
used
.
For
when
they
had
made
their
Sermons
to
the
people
they
did
abridge
them
and
penned
them
briefly
:
setting
them
in
some
open
place
,
that
all
the
people
might
reade
the
same
.
So
the
Lorde
bad
Habakuk
to
write
the
vision
which
he
saw
,
and
to
make
it
plaine
upon
tables
,
that
he
may
runne
that
readeth
it
.
[
b
](A09411-e2300-b)
b
Aug.
serm.
119.
de
temp.
Cassian
.
li.
6.
de
Incarnat
.
domini
.
for
the
helping
of
memory
&
understanding
of
men
.
I
adde
that
this
Creede
is
concerning
God
and
the
church
.
For
in
these
two
points
consisteth
the
whole
summe
therof
.
Lastly
,
I
say
,
that
it
is
gathered
forth
of
the
scripture
,
to
make
a
difference
betweene
it
&
other
writings
,
and
to
shew
the
authoritie
of
it
.
There
be
two
kind
of
writings
in
which
the
doctrine
of
the
church
is
handled
,
&
they
are
either
divine
or
Ecclesiasticall
.
Diuine
,
are
the
bookes
of
the
old
&
new
Testament
penned
either
by
Prophets
or
Apostles
.
And
these
are
not
only
the
pure
word
of
God
,
but
also
the
scripture
of
god
,
because
not
only
the
matter
of
them
,
but
the
whole
disposition
thereof
with
the
stile
&
the
phrase
was
set
down
by
the
immediate
inspiration
of
the
Holy
Ghost
.
And
the
authoritie
of
these
bookes
is
diuine
,
that
is
,
absolute
and
soveraigne
,
&
they
are
of
sufficient
credit
in
and
by
themselves
needing
not
the
●estimony
of
any
creature
,
not
subiect
to
the
censure
either
of
men
or
angels
,
binding
the
consciences
of
all
men
at
all
times
,
&
being
the
only
foundation
of
faith
,
&
the
rule
&
canon
of
all
truth
.
Ecclesiasticall
writings
are
all
other
ordinary
writings
of
the
church
consenting
with
scriptures
.
These
may
be
called
the
word
or
truth
of
God
,
so
far
forth
as
their
matter
or
substance
is
consenting
with
the
written
worde
of
God
:
but
they
cannot
be
called
the
scripture
of
God
because
the
stile
and
phrase
of
them
was
set
downe
according
to
the
pleasure
of
man
.
And
therfore
they
are
in
such
sort
the
word
of
god
,
as
that
also
they
are
the
word
of
men
.
And
their
authoritie
in
defining
of
trueth
&
falshood
in
matters
of
religion
is
not
soveraigne
,
but
subordinate
to
the
former
:
and
it
doth
not
stand
in
the
authority
&
pleasures
of
men
&
councels
,
but
in
the
consent
which
they
haue
with
the
scriptures
.
Ecclesiasticall
writings
are
either
generall
,
particular
,
or
proper
.
Generall
,
are
the
Creedes
and
confessions
of
the
Church
dispersed
over
the
whole
world
,
and
among
the
rest
the
Creed
of
the
Apostles
,
made
either
by
the
Apostles
themselues
,
or
by
their
hearers
&
disciples
,
apostolical
men
,
delivered
to
the
Church
,
&
conveyed
from
hand
to
hand
to
our
times
.
Particular
writings
are
the
confessions
of
particular
Churches
.
Proper
writings
,
are
the
books
&
confessions
of
private
men
.
Now
betweene
these
we
must
make
difference
.
For
the
Generall
Creede
of
the
Apostles
,
(
other
universall
Creeds
in
this
case
not
excepted
)
though
it
be
of
lesse
authoritie
then
Scripture
;
yet
hath
it
more
authoritie
then
the
particular
and
priuate
writings
of
Churches
and
men
.
For
it
hath
bene
received
and
approved
by
universall
consent
of
the
Catholike
Church
in
all
ages
,
and
so
were
neuer
these
:
in
it
the
meaning
and
doctrine
can
not
be
changed
by
the
authoritie
of
the
whole
Catholicke
Church
:
and
if
either
the
order
of
the
doctrine
or
the
wordes
whereby
it
is
expressed
,
should
upon
some
occasion
be
changed
,
a
particular
Church
of
any
cuntry
can
not
doe
it
,
without
Catholike
consent
of
the
whole
Church
:
yet
particular
writings
&
confessions
made
by
some
speciall
Churches
may
be
altered
in
the
words
&
in
the
points
of
doctrine
by
the
same
Churches
without
offence
to
the
Catholicke
Church
.
Lastly
it
is
receiued
as
a
rule
of
faith
among
all
churches
to
try
doctrines
&
interpretations
of
scriptures
by
,
not
because
it
is
a
rule
of
it selfe
,
for
that
the
scripture
is
alone
;
but
because
it
boroweth
his
authority
from
scripture
with
which
it
agreeth
.
And
this
honour
no
other
writings
of
men
can
haue
.
Here
some
may
demaund
the
number
of
Creeds
.
Answ.
I
say
but
one
Creede
,
as
there
is
but
one
faith
:
and
if
it
be
alledged
that
we
have
many
Creedes
,
as
besides
this
of
the
Apostles
,
the
Nicene
Creede
,
and
Athanasius
Creede
,
&c.
I
answer
,
the
severall
Creedes
and
confessions
of
Churches
containe
not
seuerall
faithes
and
religions
,
but
one
and
the
same
;
and
this
called
the
Apostles
Creed
is
most
ancient
,
&
principall
:
all
the
rest
are
not
new
Creedes
in
substance
,
but
in
some
points
penned
more
largely
for
the
exposition
of
it
,
that
men
might
better
avoid
the
heresies
of
their
times
.
Futther
,
it
may
be
demaunded
,
in
what
forme
this
Creed
was
penned
?
Answ.
In
the
forme
of
an
answer
to
a
question
.
The
reason
is
this
.
In
the
Primitiue
Church
,
when
any
man
was
turned
from
Gentilisme
to
the
faith
of
Christ
,
and
was
to
be
baptised
,
this
[
a
](A09411-e2440-b)
a
Cyril
.
Catec
.
1.
Mystag
.
Tertull.
de
resurrect.
Origen
.
bon
.
5.
in
Num.
question
was
asked
him
,
What
beleeuest
thou
?
then
he
answered
according
to
the
forme
of
the
Creede
,
I
beleeve
in
God
,
&c.
And
this
manner
of
questioning
was
used
euen
from
the
time
of
the
Apostles
.
When
the
Eunuch
was
converted
,
by
Philip
,
he
said
,
What
doth
let
me
to
be
baptised
?
Philip
said
,
If
thou
doest
beleeve
with
all
thine
heart
,
thou
maiest
.
Then
he
answered
,
I
beleeve
that
Iesus
Christ
is
the
sonne
of
God
.
By
this
it
appeares
,
that
although
all
men
,
for
the
most
part
,
amongst
vs
can
say
this
Creede
,
yet
not
one
of
a
thousand
can
tell
the
ancient
and
first
use
of
it
:
for
commonly
at
this
day
of
the
simpler
sort
it
is
said
for
a
prayer
,
being
indeede
no
prayer
:
and
when
it
is
used
so
,
men
make
it
no
better
then
a
charme
.
Before
we
come
to
handle
the
particular
pointes
of
the
Creed
,
it
is
very
requisite
that
we
should
make
an
entrance
thereto
by
describing
the
nature
,
properties
,
and
kindes
of
faith
,
the
confession
and
ground
whereof
is
set
foorth
in
the
Creede
.
Faith
therefore
is
a
gift
of
God
,
whereby
we
giue
assent
or
credence
to
Gods
word
.
For
there
is
a
necessarie
relation
between
faith
&
gods
word
.
The
common
property
of
faith
is
noted
by
the
authour
of
the
Hebrews
,
when
he
saith
,
Faith
is
the
ground
of
things
hoped
for
:
and
,
the
demonstration
of
things
that
are
not
seene
.
For
all
this
may
be
understoode
,
not
onely
of
iustifying
faith
,
but
also
of
temporarie
faith
,
and
the
faith
of
miracles
.
Where
faith
is
said
to
be
a
ground
,
the
meaning
is
,
that
though
there
are
many
things
promised
by
God
,
which
men
do
not
presently
enioy
,
but
only
hope
for
;
because
as
yet
they
are
not
:
yet
faith
doeth
after
a
sort
giue
subsisting
or
being
vnto
them
.
Secondly
it
is
an
euidence
or
demonstration
&c.
that
is
,
by
beleeuing
a
man
doth
make
a
thing
as
it
were
visible
,
being
otherwise
invisible
&
absent
.
Faith
is
of
two
sorts
:
either
common
faith
,
or
the
faith
of
the
elect
:
as
Paul
saith
,
he
is
an
Apostle
according
to
the
faith
of
Gods
elect
:
which
also
is
called
faith
without
hypocrisie
.
The
common
faith
is
that
,
historicall
faith
,
which
is
,
when
a
man
doth
beleeve
the
outward
letter
and
historie
of
the
word
.
It
hath
two
partes
;
knowledge
of
Gods
worde
,
and
an
assent
to
the
same
knowledge
:
&
it
is
to
be
found
in
the
deuill
and
his
angels
.
S.
Iames
saith
,
the
devils
beleeve
and
tremble
.
Some
will
say
,
what
a
faith
haue
they
?
Answ.
Such
as
thereby
they
understand
both
the
Law
and
the
Gospell
:
besides
they
giue
an
assent
to
it
to
be
true
:
and
they
do
more
yet
,
in
that
they
tremble
and
feare
.
And
many
a
man
hath
not
so
much
.
For
amongst
vs
,
there
is
many
a
one
,
which
hath
no
knowledge
of
God
at
all
,
more
then
he
hath
learned
by
the
common
talke
of
the
world
:
as
namely
,
that
there
is
a
God
,
and
that
he
is
mercifull
,
&c.
and
yet
this
man
will
say
,
that
he
beleeueth
with
all
his
heart
:
but
without
knowledge
it
can
not
be
that
any
should
truly
beleeue
&
therfore
he
deceiveth
himselfe
.
Quest.
But
whence
haue
the
devils
historicall
faith
?
were
they
illuminated
by
the
light
of
the
spirit
?
Answ.
No
:
but
when
the
Gospell
was
preached
,
they
did
acknowledge
it
,
and
beleeued
it
to
be
true
,
&
that
by
vertue
of
the
reliques
of
Gods
image
,
which
remained
in
them
since
their
fall
.
And
therefore
this
their
faith
doeth
not
arise
from
any
speciall
illumination
by
his
spirit
,
but
they
attaine
to
it
by
the
light
of
nature
,
which
was
left
in
them
from
the
beginning
.
The
second
kind
of
faith
is
Temporary
faith
:
so
called
because
it
lasteth
but
for
a
time
and
season
,
and
commonly
not
to
the
end
of
a
mans
life
.
This
kind
of
faith
is
noted
unto
us
in
the
parable
of
the
seede
,
that
fell
in
the
stony
ground
.
And
there
be
two
differences
or
kinds
of
this
faith
.
The
first
kinde
of
temporary
faith
hath
in
it
three
degrees
.
The
first
is
,
to
know
the
word
of
God
and
particularly
the
Gospell
.
The
second
,
to
giue
an
assent
unto
it
.
The
third
,
to
professe
it
,
but
to
goe
no
further
:
and
all
this
may
be
done
without
any
loue
to
the
word
.
This
faith
hath
one
degree
more
then
historicall
faith
.
Examples
of
it
we
haue
in
Simon
Magus
,
Acts.
8.13
.
who
is
said
to
beleeue
,
because
he
held
the
doctrine
of
the
Apostle
to
be
true
▪
and
withall
he
professed
it
:
and
in
the
devils
also
,
who
in
some
sort
professed
,
that
Christ
was
the
sonne
of
the
most
highest
,
&
yet
looked
for
no
saluation
by
him
,
Mark
.
5.7
.
Act.
19.14
.
And
this
is
the
common
faith
that
abounds
in
this
land
.
Men
say
they
beleeue
as
the
prince
beleeueth
,
and
if
religion
change
,
they
will
change
.
For
by
reason
of
the
authoritie
of
princes
lawes
,
they
are
made
to
learne
some
litle
knowledge
of
the
word
:
they
beleeue
it
to
be
good
,
&
they
professe
it
:
&
thus
for
the
space
of
thirtie
or
fourtie
yeres
they
will
heare
the
word
preached
,
and
receiue
the
sacraments
,
and
yet
be
as
void
of
grace
as
euer
they
were
at
the
first
day
:
&
the
reason
is
,
because
men
doe
barely
professe
it
,
without
either
liking
or
loue
of
the
same
.
The
second
kinde
of
temporarie
faith
hath
in
it
fiue
degrees
.
For
by
it
first
a
man
knows
the
word
.
Secondly
,
he
assenteth
unto
it
.
III.
he
professeth
it
.
IIII.
he
reioyceth
inwardly
in
it
.
V.
he
bringeth
forth
some
kind
of
fruit
:
and
yet
for
all
this
hath
no
more
in
him
,
but
a
faith
that
will
faile
in
the
end
;
because
he
wanteth
the
effectuall
application
of
the
promise
of
the
gospel
,
&
is
without
all
maner
of
sound
conversion
.
This
faith
is
like
corne
in
the
house
top
,
which
groweth
for
a
while
,
but
when
heate
of
sommer
commeth
,
it
withereth
.
And
this
is
also
set
forth
vnto
vs
in
the
parable
of
the
seede
,
which
fell
in
a
stony
ground
,
The
third
kind
of
faith
is
the
faith
of
Miracles
:
when
a
man
grounding
himselfe
on
some
speciall
promise
or
revelation
from
God
,
doeth
beleeve
,
that
some
straunge
&
extraordinarie
thing
,
which
he
hath
desired
or
foretold
,
shall
come
to
passe
by
the
work
of
God
.
This
must
be
distinguished
from
historicall
&
temporarie
faith
.
For
Simon
Magus
had
both
these
kindes
of
faith
,
Lorde
,
in
thy
name
we
haue
prophesied
,
and
cast
out
deuils
,
and
done
many
great
miracles
.
And
thus
much
for
the
three
sorts
of
common
faith
:
Now
we
must
come
to
the
true
faith
,
which
is
the
faith
of
the
elect
.
It
is
thus
defined
:
Faith
is
a
supernaturall
gift
of
God
in
the
mind
,
apprehending
the
sauing
promise
with
al
the
promises
that
depend
on
it
.
First
,
I
say
,
it
is
a
gift
of
God
,
Phil.
1.29
.
to
confute
the
blind
opinion
of
our
people
,
that
think
that
the
faith
wherby
they
are
to
be
saued
,
is
bred
&
borne
with
them
.
I
adde
that
it
is
a
gift
supernaturall
;
not
onely
because
it
is
aboue
that
corrupt
nature
in
which
we
are
borne
,
but
also
because
it
is
aboue
that
pure
nature
,
in
which
our
first
parents
were
created
.
For
in
the
state
of
innocencie
they
wanted
this
faith
,
neither
had
they
then
any
neede
of
faith
in
the
same
God
as
he
is
Messias
:
but
this
faith
is
a
new
grace
of
God
added
to
regeneration
after
the
fal
,
&
first
required
in
the
couenant
of
grace
.
And
by
this
,
faith
differeth
from
the
rest
of
the
gifts
of
God
,
as
the
feare
of
God
,
the
loue
of
God
,
the
loue
of
our
brethren
,
&c.
for
these
were
in
mans
nature
before
the
fall
,
and
after
it
they
are
but
renewed
:
but
iustifying
faith
admits
no
renewing
.
For
the
first
in
grafting
of
it
into
the
heart
,
is
in
the
conuersion
of
a
sinner
after
his
fall
.
The
place
and
seat
of
faith
(
as
I
thinke
)
is
the
minde
of
man
,
not
the
will
:
for
it
stands
in
a
kinde
of
particular
knowledge
or
perswasion
,
and
there
is
no
perswasion
but
in
the
minde
.
Paul
saith
indeede
,
that
we
beleeue
with
the
heart
,
Rom.
10.
but
by
the
heart
he
vnderstands
the
whole
soule
without
any
limitation
.
Some
doe
place
faith
partly
in
the
minde
,
and
partly
in
the
will
,
because
it
hath
two
parts
;
knowledge
,
and
affiance
:
but
it
doth
not
stand
greatly
with
reason
,
that
one
particular
and
single
grace
should
be
seated
into
diuerse
parts
of
the
soule
.
The
forme
of
faith
is
,
to
apprehend
the
promises
,
Gal.
3.14
.
that
we
might
receiue
the
promise
of
the
spirite
through
faith
.
and
Iohn
1.12
.
to
receiue
Christ
,
and
to
beleeue
,
are
put
one
for
another
;
and
to
beleeue
,
is
to
eate
and
drinke
the
bodie
and
bloud
of
Christ
.
To
apprehend
properly
,
is
an
action
of
the
hand
,
which
laies
hold
of
a
thing
,
and
puls
it
to
it
:
and
by
resemblance
it
agrees
to
faith
,
which
is
the
hand
of
the
soule
,
receiuing
and
applying
the
sauing
promise
.
This
apprehension
of
faith
,
is
not
performed
by
any
affection
of
the
will
,
but
by
a
sound
and
particular
perswasion
,
whereby
a
man
is
resolued
that
the
promise
of
saluation
belongs
vnto
him
.
Which
perswasion
is
wrought
in
the
mind
by
the
holy
Ghost
,
1.
Corint
.
2.12
.
And
by
this
,
the
promise
which
is
generall
is
applied
particularly
to
one
subiect
.
By
this
,
sauing
faith
differeth
from
all
other
kinds
of
faith
.
From
historicall
;
for
it
wanteth
all
apprehension
,
&
standeth
onely
in
a
generall
assent
.
From
temporarie
faith
,
which
though
it
make
a
man
to
professe
the
Gospel
and
to
reioyce
in
it
,
yet
doth
it
not
throughly
applie
Christ
with
his
benefits
.
For
it
neuer
brings
with
it
any
thorough
touch
of
conscience
or
liuely
sense
of
Gods
grace
in
the
heart
.
And
the
same
may
be
said
of
the
rest
.
The
principal
and
maine
obiect
of
this
faith
is
,
the
sauing
promise
,
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
sonne
,
that
whosoeuer
beleeues
in
him
,
shall
not
perish
,
but
haue
euerlasting
life
.
But
some
will
say
,
Christ
is
commonly
said
to
be
the
obiect
of
faith
.
Answ.
In
effect
it
is
all
one
to
say
the
sauing
promise
,
and
Christ
promised
,
who
is
the
substance
of
the
couenant
.
Christ
then
as
he
is
set
forth
vnto
vs
in
the
word
and
sacraments
,
is
the
obiect
of
faith
.
And
here
certaine
questions
offer
themselues
to
be
skanned
.
The
first
,
What
is
that
particular
thing
which
faith
apprehendeth
?
Answ.
Faith
apprehendeth
whole
Christ
God
and
man
.
For
his
Godhead
without
his
manhoode
,
and
his
manhood
without
his
Godhead
doth
not
reconcile
vs
to
God
.
Yet
this
which
I
say
must
be
conceiued
with
some
distinction
according
to
the
difference
of
his
two
natures
.
His
Godhead
is
apprehended
not
in
respect
of
his
essence
or
nature
,
but
in
respect
of
his
efficacie
manifested
in
the
manhoode
:
his
manhood
both
in
respect
of
the
substance
it selfe
,
and
also
in
respect
of
the
efficacie
and
benefits
thereof
.
The
second
,
In
what
order
faith
apprehends
Christ
?
Ans.
First
of
all
it
apprehends
the
very
body
&
blood
of
Christ
:
&
secondly
the
vertue
&
benefits
of
his
bodie
and
blood
:
as
a
man
that
would
feele
in
his
bodie
the
vertue
of
meate
and
drinke
,
must
first
of
all
receiue
the
substance
thereof
.
To
go
forward
.
Besides
the
mayn
promise
,
which
concernes
righteousnes
&
life
in
Christ
,
there
be
other
particular
promises
touching
strength
in
temptations
,
confort
in
afflictions
,
&
such
like
,
which
depend
on
the
former
:
&
they
also
are
the
obiect
of
iustifying
faith
:
&
with
the
very
same
faith
we
beleue
them
,
wherwith
we
beleeue
our
saluation
.
Thus
Abraham
by
the
same
faith
wherwith
he
was
iustified
,
beleued
that
he
shold
haue
a
son
in
his
old
age
.
Rom.
4.19.22
.
And
Noe
by
that
faith
wherby
he
was
made
heire
of
righteousnes
,
beleeued
that
he
&
his
family
should
be
preserued
in
the
flood
.
And
hereupon
it
comes
to
passe
that
in
our
praiers
,
besides
the
desire
of
things
promised
,
we
must
bring
faith
whereby
we
must
be
perswaded
,
that
God
will
graunt
vs
such
things
as
he
hath
promised
:
and
this
faith
is
not
a
new
kinde
or
distinct
faith
from
iustifying
faith
.
Thus
we
see
what
sauing
faith
is
.
Whereas
some
are
of
opinion
,
that
faith
is
an
affiance
or
confidence
,
that
seems
to
be
otherwise
:
for
it
is
a
fruit
of
faith
,
Some
again
are
of
mind
,
that
loue
is
the
very
nature
and
forme
of
faith
:
but
it
is
otherwise
.
For
as
confidence
in
God
,
so
also
loue
is
an
effect
which
proceeds
from
faith
.
1.
Tim.
1.5
.
The
end
of
the
law
is
loue
from
a
pure
heart
and
good
conscience
&
faith
vnfained
.
And
in
nature
they
differ
greatly
.
Christ
is
the
fountain
of
the
waters
of
life
.
Faith
in
the
heart
is
as
the
pipes
&
ledds
that
receiue
in
&
hold
the
water
:
&
loue
in
some
part
is
as
the
cocke
of
the
conduit
,
that
lets
out
the
water
to
euery
commer
.
The
property
of
the
hand
is
to
hold
;
&
of
it self
it
cannot
cut
:
yet
by
a
knife
or
other
instrument
put
into
the
hand
,
it
cuts
:
the
hand
of
the
soule
is
faith
;
&
his
property
is
to
apprehend
Christ
with
al
his
benefits
,
&
by
it self
it
can
do
nothing
els
:
yet
ioyn
loue
to
it
,
&
by
loue
it
wil
be
effectual
in
al
good
duties
.
Now
to
proceed
further
:
first
we
are
to
consider
,
how
faith
is
wrought
:
2.
what
be
the
differences
of
it
.
For
the
first
,
faith
is
wrought
in
&
by
the
outward
ministery
of
the
gospel
accompanied
by
the
inward
operation
of
the
spirit
,
&
that
not
suddenly
,
but
by
certen
steps
&
degrees
:
as
nature
frameth
the
body
of
the
infant
in
the
mothers
wombe
,
1.
by
making
the
brain
and
heart
,
2.
by
making
veines
,
sinewes
,
arteries
,
bones
.
3.
by
adding
flesh
to
them
al.
And
the
whole
operation
of
the
spirit
stands
in
two
principall
actions
.
First
,
the
enlightening
of
the
minde
:
the
second
,
the
moouing
of
the
will
.
For
the
first
,
the
holy
Ghost
enlightens
mens
mindes
with
a
further
knowledge
of
the
lawe
then
nature
can
afoard
;
and
thereby
makes
them
to
see
the
sinnes
of
their
hearts
and
liues
with
the
ouglines
thereof
,
and
withall
to
tremble
at
the
curse
of
the
lawe
.
Afterward
the
same
spirit
opens
the
eye
to
vnderstand
and
consider
seriously
of
righteousnes
&
life
eternal
promised
in
Christ
.
This
done
,
then
comes
the
second
worke
of
the
holy
Ghost
,
which
is
the
inflaming
of
the
will
,
that
a
man
hauing
considered
his
fearefull
estate
by
reason
of
sinne
,
and
the
benefits
of
Christes
death
,
might
hunger
after
Christ
;
and
haue
a
desire
not
so
much
to
haue
the
punishments
of
sinne
taken
away
,
as
Gods
displeasure
:
&
also
might
enioy
the
benefits
of
Christ
.
And
when
he
hath
stirred
vp
a
man
to
desire
reconciliation
with
God
in
Christ
,
then
withall
he
giues
him
grace
to
pray
not
onely
for
life
eternall
;
but
especially
for
the
free
remission
and
pardon
of
all
his
sinnes
:
and
then
the
Lordes
promise
is
,
Knocke
and
it
shall
be
opened
,
seeke
and
ye
shall
finde
.
After
which
he
further
sends
his
spirit
into
the
same
heart
that
desireth
reconciliation
with
God
,
and
remission
of
sinnes
in
Christ
,
and
doth
seale
vp
in
his
heart
the
liuely
and
plentifull
assurance
thereof
.
The
differences
and
degrees
of
faith
are
two
:
I.
a
weake
faith
:
II.
a
strong
faith
.
Concerning
the
first
,
this
weake
faith
shewes
it selfe
by
this
grace
of
God
,
namely
an
vnfained
desire
,
not
onely
of
saluation
(
for
that
the
wicked
and
gracelesse
man
may
haue
)
but
of
reconciliation
with
God
in
Christ
.
This
is
a
sure
signe
of
faith
in
euery
touched
and
humbled
heart
,
and
it
is
peculiar
to
the
elect
:
and
they
which
haue
this
,
haue
in
them
also
the
substance
of
true
sauing
faith
:
which
afterwards
will
grow
vp
to
a
strong
faith
.
Reasons
,
I.
Promise
of
life
euerlasting
,
is
made
to
the
desire
of
reconciliation
,
Psal.
10.17
.
Lord
,
thou
hast
heard
the
desire
of
the
poore
.
Psal.
143.6
.
My
soule
desireth
after
thee
,
as
the
thirstie
land
.
Psal.
145.19
.
He
will
fulfill
the
desire
of
them
that
feare
him
.
Matth.
5.6
.
Blessed
are
they
that
hunger
and
thirst
after
righteousnes
,
for
they
shal
be
satisfied
.
Revel.
22.6
.
J
will
giue
vnto
him
which
is
a
thirst
of
the
well
of
the
water
of
life
freely
.
II.
The
hungring
desire
after
grace
is
a
sanctified
affection
:
where
one
affection
is
sanctified
,
all
are
sanctified
:
where
all
are
sanctified
,
the
whole
man
is
sanctified
:
and
he
that
is
sanctified
,
is
iustified
and
beleeues
.
III.
God
accepts
the
will
and
desire
to
repent
and
beleeue
,
for
repenting
and
beleeuing
indeede
:
wherefore
this
desire
of
reconciliation
(
if
it
be
soundly
wrought
in
the
heart
)
is
accepted
euen
as
faith
before
God
.
But
carnall
men
will
say
,
If
faith
,
yea
true
faith
shew
it selfe
by
a
desire
of
reconciliation
with
God
in
Christ
for
all
our
sinnes
,
then
we
are
well
ynough
,
though
we
liue
in
our
sinnes
:
for
we
haue
very
good
desires
.
J
answer
,
That
there
be
in
many
men
sundrie
fleeting
motions
and
desires
to
do
good
things
which
grow
to
no
issue
or
head
,
but
in
time
vanish
as
they
come
.
Now
such
passions
haue
no
soundnes
in
them
,
&
must
be
distinguished
from
the
desire
of
reconciliation
with
God
,
which
comes
from
a
bruised
heart
,
which
brings
alwaies
with
it
reformation
of
life
:
therefore
such
as
liue
after
the
couse
of
this
world
,
and
thinke
notwithstanding
that
they
haue
desires
that
are
good
,
deceiue
themselues
.
Nowe
faith
is
saide
to
be
weake
,
when
a
man
either
failes
in
the
knowledge
of
the
Gospell
;
or
else
hauing
knowledge
,
is
weake
in
grace
to
applie
vnto
himselfe
the
sweete
promises
thereof
.
As
for
example
,
we
know
that
the
Apostles
had
all
true
sauing
faith
(
except
Iudas
)
and
when
our
Sauiour
Christ
asked
them
,
Thou
art
Christ
,
the
Sonne
of
the
liuing
God
:
for
which
our
Sauiour
commended
him
,
and
in
him
,
them
all
,
saying
:
Thou
art
Peter
,
&
vpon
this
rocke
,
(
that
is
,
vpon
Christ
,
which
Peter
did
professe
in
the
name
of
them
all
)
will
I
builde
my
Church
.
And
yet
after
we
shall
finde
in
the
Gospell
,
that
they
are
called
men
of
litle
faith
.
Master
,
haue
pitie
on
thy selfe
,
this
shall
not
be
vnto
thee
.
And
vntil
he
had
appeared
to
them
after
his
death
,
they
did
not
beleeue
his
resurrection
.
Again
,
weake
faith
though
it
be
ioyned
with
knowledge
,
yet
it
may
faile
in
the
applying
or
in
the
apprehension
and
appropriating
of
Christs
benefits
to
a
mans
owne
selfe
.
This
is
to
be
seene
in
ordinary
experience
.
For
many
a
man
there
is
of
humble
and
contrite
heart
,
that
serueth
God
in
spirite
and
truth
,
yet
is
not
able
to
say
without
great
doubtings
and
wauerings
;
I
know
and
am
fully
assured
that
my
sinnes
are
pardoned
.
Now
shall
we
say
,
that
all
such
are
without
faith
?
God
forbid
.
Nay
,
we
may
resolue
our selues
,
that
the
true
child
of
God
may
haue
a
hungring
desire
in
his
heart
after
reconciliation
with
God
in
Christ
for
all
his
sinnes
with
care
to
keepe
a
good
conscience
,
and
yet
be
weake
some
time
in
the
apprehension
of
Gods
mercie
and
the
assurance
of
the
remission
of
his
owne
sinnes
.
But
if
faith
faile
either
in
the
true
knowledge
,
or
in
the
apprehension
of
Gods
mercies
,
how
can
a
man
be
saued
by
it
?
Answ.
We
must
knowe
that
this
weake
faith
will
as
truly
apprehend
Gods
mercifull
promises
for
the
pardon
of
sinne
,
as
strong
faith
,
though
not
so
soundly
.
Euen
as
a
man
with
a
palsie
hand
can
stretch
it
out
as
well
to
receiue
a
gift
at
the
hand
of
a
king
,
as
he
that
is
more
sound
,
though
it
be
not
so
firmely
and
steadfastly
.
The
Church
of
Rome
beares
men
in
hand
,
that
they
are
good
Catholicks
,
if
they
beleeue
as
the
Church
beleeues
;
though
in
the
meane
season
they
can
not
tell
what
the
Church
beleeues
.
And
some
Papists
commend
this
faith
by
the
example
of
an
old
devout
father
,
who
beeing
tempted
of
the
deuill
,
was
asked
how
he
beleeued
,
he
answered
that
he
beleeued
as
the
Church
beleeued
:
beeing
againe
asked
how
the
Church
beleeued
,
he
answered
,
as
I
beleeue
:
whereupon
the
deuill
(
as
they
say
)
was
faint
to
depart
.
Well
,
this
fond
and
ridiculous
kind
of
faith
we
renounce
,
as
being
a
means
to
nozle
men
in
blindnes
,
superstition
,
&
perpetuall
ignorance
:
yet
withall
we
doe
not
denie
but
that
there
is
an
implicite
or
foulded
faith
;
which
is
,
when
a
man
as
yet
hauing
but
some
little
portion
of
knowledge
in
the
doctrine
of
the
Gospell
,
doth
truely
performe
obedience
according
to
the
measure
thereof
;
and
withall
hath
care
to
get
more
knowledge
,
and
shewes
good
affection
to
all
good
meanes
whereby
it
may
be
increased
.
In
this
respect
a
certain
ruler
,
who
by
a
miracle
wrought
vpon
his
childe
,
was
mooued
to
acknowledge
Christ
for
the
Messias
,
and
further
to
submit
him selfe
to
his
doctrine
,
And
thus
much
of
weake
faith
:
which
must
be
vnderstood
to
be
in
a
man
not
all
the
daies
of
his
life
,
but
while
he
is
a
yong
babe
in
Christ
.
For
as
it
is
in
the
state
of
the
body
,
first
we
are
babes
&
grow
to
greater
strength
as
we
growe
in
yeres
;
so
it
is
with
a
Christian
man
.
First
he
is
a
babe
in
Christ
,
hauing
weake
faith
,
but
after
growes
from
grace
to
grace
,
till
he
come
to
haue
a
strong
faith
:
example
whereof
we
haue
in
Abraham
,
who
was
strong
and
perfect
both
in
knowledge
and
apprehension
.
This
strong
faith
is
,
when
a
man
is
endued
with
the
knowledge
of
the
Gospel
&
grace
to
apprehend
and
applie
the
righteousnes
of
Christ
vnto
himselfe
for
the
remission
of
his
own
sinnes
:
so
as
he
can
say
distinctly
of
himselfe
and
truly
,
that
he
is
fully
resolued
in
his
own
conscience
,
that
he
is
reconciled
vnto
God
in
Christ
for
all
his
sinnes
,
&
accepted
in
him
to
life
euerlasting
.
This
degree
of
faith
is
proper
to
him
that
begins
to
be
a
tall
man
and
of
ripe
yeares
in
Christ
.
And
it
commeth
not
at
the
first
calling
of
a
man
vnto
grace
.
And
if
any
shall
thinke
that
he
can
haue
it
at
the
first
,
he
deceiueth
him selfe
.
For
as
it
is
no
nature
:
first
wee
are
babes
,
and
then
as
we
encrease
in
yeares
,
so
wee
growe
in
strength
:
so
it
is
in
the
life
of
a
Christian
;
first
ordinarily
hee
hath
a
weake
faith
,
and
after
growes
from
grace
to
grace
,
till
he
come
to
stronger
faith
:
and
at
the
last
he
be
able
to
say
,
he
is
fully
assured
in
his
heart
&
conscience
of
the
pardon
of
his
sinnes
&
of
reconciliation
to
God
in
Christ
.
And
this
assurance
ariseth
from
many
experiences
of
Gods
fauour
and
loue
in
his
life
and
preseruation
,
which
brings
a
man
to
this
,
that
he
is
fully
perswaded
,
that
God
is
his
God
,
and
God
the
father
his
father
,
and
Iesus
Christ
his
redeemer
,
and
the
holy
Ghost
his
sanctifier
.
Now
howsoeuer
this
faith
be
strong
,
yet
is
it
alwaies
imperfect
,
as
also
our
knowledge
is
;
and
shall
so
long
as
we
liue
in
this
world
be
mingled
with
contrarie
vnbeliefe
and
sundrie
doubtings
more
or
lesse
.
A
great
part
of
men
amongst
vs
,
blinded
with
grosse
ignorance
,
say
they
haue
faith
,
&
yet
indeed
haue
not
.
For
aske
them
what
faith
they
haue
,
they
will
answer
,
they
beleeue
that
God
is
their
father
,
&
the
Son
their
redeemer
,
&c.
aske
them
how
long
they
haue
had
this
faith
,
they
will
answer
,
euer
since
they
could
remember
:
aske
them
whether
they
euer
doubt
of
Gods
fauour
?
they
will
say
,
they
would
not
once
doubt
for
all
the
worlde
.
But
the
case
of
these
men
is
to
be
pitied
:
for
howsoeuer
they
may
perswade
themselues
,
yet
true
it
is
,
that
they
haue
no
sound
faith
at
all
:
for
euen
strong
faith
is
assaulted
with
temptations
and
doubtings
:
and
God
will
not
haue
men
perfect
in
this
life
,
that
they
may
alwaies
goe
out
of
themselues
,
and
depend
wholly
on
the
merit
of
Christ
.
And
thus
much
of
these
two
degrees
of
faith
.
Nowe
in
whom
so
euer
it
is
,
whether
it
be
a
weake
faith
,
or
a
strong
,
it
bringeth
forth
some
fruit
,
as
a
tree
doth
in
the
time
of
sommer
.
And
a
speciall
fruit
of
faith
,
is
this
confession
of
faith
,
I
beleeue
in
God
,
&c.
so
Paul
saith
,
With
the
heart
a
man
may
beleeue
vnto
righteousnes
,
and
with
the
mouth
man
confesseth
to
saluation
.
Confession
of
faith
is
,
when
a
man
in
speach
and
outwarde
profession
doth
make
manifest
his
faith
for
these
two
causes
.
I.
That
with
his
mouth
outwardly
he
may
glorifie
God
both
in
bodie
and
soule
.
II.
That
by
the
confession
of
his
faith
,
he
may
seuer
himselfe
from
all
false
Christians
,
from
Atheists
,
hypocrites
,
and
all
false
seducers
whatsoeuer
.
And
as
this
is
the
dutie
of
a
Christian
man
,
to
make
profession
of
his
faith
;
so
here
in
this
Creede
of
the
Apostles
,
we
haue
the
right
order
and
forme
of
making
it
set
downe
,
as
we
shal
see
in
handling
the
parts
therof
.
The
Creede
therefore
sets
downe
two
things
concerning
faith
,
namely
the
action
of
faith
and
his
obiect
,
which
also
are
the
parts
of
the
Creede
.
The
action
in
these
words
,
I
beleeue
:
the
obiect
in
all
the
words
following
,
in
God
the
Father
almightie
,
maker
&c.
And
first
let
vs
begin
with
the
action
.
I
beleeue
in
God
.
)
We
are
taught
to
say
,
I
beleeue
,
not
we
beleeue
,
for
two
causes
.
First
(
because
as
we
touched
before
)
in
the
Primitiue
Church
this
Creede
was
made
to
be
an
answer
made
vnto
a
question
,
which
was
demanded
of
euery
particular
man
that
was
baptized
:
for
they
asked
him
thus
;
What
dost
thou
beleeue
?
then
he
answered
,
I
beleeue
in
God
the
Father
,
&c.
and
thus
did
euery
one
of
yeares
make
profession
of
his
faith
:
and
it
is
likely
that
Peter
alluded
hereunto
,
saying
,
the
stipulation
or
answer
of
a
good
conscience
maketh
request
to
God
.
The
second
cause
is
,
howsoeuer
we
are
to
pray
one
for
another
,
by
saying
,
O
our
father
,
&c.
yet
when
wee
come
to
yeres
,
we
must
haue
a
particular
faith
of
our
own
:
no
man
can
be
saued
by
anothers
mans
faith
,
but
by
his
own
,
so
it
is
said
:
The
iust
shall
liue
by
his
faith
.
But
some
will
say
,
this
is
not
true
.
Furthermore
,
to
beleeue
signifieth
two
things
;
to
conceiue
or
vnderstand
any
thing
,
and
withall
to
giue
assent
vnto
it
to
be
true
:
and
therefore
in
this
place
,
to
beleeue
signifieth
to
know
and
acknowledge
that
all
the
points
of
religion
which
followe
,
are
the
truth
of
God
.
Here
therefore
we
must
remember
,
that
this
clause
(
I
beleeue
)
placed
in
the
beginning
of
the
Creede
,
must
be
particularly
applied
to
euery
article
following
.
For
so
the
case
stands
,
that
if
faith
faile
in
one
maine
point
,
it
faileth
a
man
in
all
:
and
therefore
faith
is
said
to
be
wholly
copulatiue
.
Fides
est
tota
copulativa
.
It
is
not
sufficient
to
hold
one
article
,
but
he
that
will
hold
any
of
them
for
his
good
,
must
hold
them
all
:
and
he
which
holdes
them
all
in
shewe
of
words
,
if
he
ouerturne
but
one
of
them
in
deede
,
he
ouerturnes
them
all
.
Againe
,
to
beleeue
is
one
thing
,
&
to
beleeue
in
this
or
that
is
another
thing
:
and
it
conteineth
in
it
3.
points
or
actions
of
a
beleeuer
.
1.
to
know
a
thing
:
2.
to
acknowledge
the
same
:
3.
to
put
trust
and
confidence
in
it
.
And
in
this
order
must
these
three
actions
of
faith
be
applied
to
euery
article
following
which
concerneth
God
.
And
herein
is
contained
a
speciall
matter
.
For
alwaies
by
adding
them
to
the
words
following
,
we
doe
applie
the
article
vnto
our selues
in
a
very
comfortable
manner
.
As
I
beleeue
in
the
father
,
and
doe
beleeue
that
he
is
my
father
;
and
therefore
I
put
my
whole
trust
in
him
,
and
so
of
the
rest
.
Now
we
come
to
the
obiect
of
generall
faith
,
which
is
either
God
or
the
Church
;
in
handling
of
both
which
,
I
wil
obserue
this
order
.
I.
I
will
speake
of
the
meaning
of
euery
article
.
II.
Of
the
duties
which
we
ought
to
learn
thereby
.
III.
And
lastly
,
of
the
consolations
which
may
be
gathered
thence
.
Concerning
God
,
three
things
are
to
be
considered
.
And
first
by
reason
of
manifold
doubtings
that
rise
in
our
minds
,
it
may
be
demanded
,
whether
there
be
a
God
?
many
reasons
might
be
vsed
to
resolue
those
that
haue
scruple
of
conscience
:
otherwaies
we
are
bound
to
beleeue
that
there
is
a
God
without
al
doubting
.
As
for
those
Atheists
which
confidently
auouch
there
is
no
God
,
by
Gods
lawe
they
ought
to
die
the
death
:
nay
,
the
earth
is
too
good
for
such
to
dwell
on
.
Malefactours
,
as
theeues
and
rebells
,
for
their
offences
haue
their
rewarde
of
death
:
but
the
offence
of
those
,
which
denie
that
there
is
a
God
,
is
greater
;
and
therefore
deserues
the
most
cruell
death
.
The
second
point
followeth
,
namely
what
God
is
?
Answer
.
Moses
desiring
to
see
Gods
face
,
was
not
permitted
but
to
see
his
hinder
parts
:
God
is
an
essence
spirituall
,
simple
,
infinite
,
most
holy
.
I
say
first
of
all
,
that
God
is
an
essence
,
to
shew
that
he
is
a
thing
absolutely
subsisting
in
himselfe
&
by
himselfe
,
not
receiuing
his
being
from
any
other
.
And
herein
he
differeth
from
all
creatures
whatsoeuer
,
which
haue
subsisting
&
beeing
from
him
alone
.
Againe
I
say
that
he
is
an
essence
spirituall
,
because
hee
is
not
a
kinde
of
body
,
neither
hath
he
the
parts
of
the
bodies
of
men
or
other
creatures
,
but
is
in
nature
a
spirit
inuisible
,
not
subiect
to
any
of
mans
senses
.
I
adde
also
,
that
he
is
a
simple
essence
,
because
his
nature
admits
no
maner
of
composition
of
matter
or
forme
or
parts
.
The
creatures
are
compounded
of
diuers
parts
,
&
of
varietie
of
nature
,
but
there
is
no
such
thing
in
God
:
for
whatsoeuer
thing
he
is
,
he
is
the
same
by
one
&
the
same
singular
and
indiuisible
essence
.
Furthermore
he
is
infinite
;
and
that
diuers
waies
:
infinite
in
time
,
without
any
beginning
and
without
end
:
infinite
in
place
;
because
he
is
euery
where
and
excluded
no
where
,
within
all
places
,
and
foorth
of
all
places
.
Lastly
he
is
most
holy
,
that
is
,
of
infinite
wisdome
,
mercie
,
loue
,
grace
,
goodnes
,
&c.
and
he
alone
is
rightly
tearmed
most
holy
,
because
holinesse
is
of
the
very
nature
of
God
himselfe
;
wheras
among
the
most
excellent
creatures
it
is
otherwise
.
As
for
example
,
a
man
is
one
thing
,
and
the
holines
of
man
is
another
.
Thus
we
see
what
God
is
:
and
to
this
effect
god
describes
himself
to
be
Iehova
Elohim
;
The
thirde
point
is
,
touching
the
number
of
Gods
,
namely
whether
there
be
more
Gods
then
one
or
no.
Ans.
There
is
not
,
neither
can
there
be
any
more
Gods
then
one
.
Which
point
the
Creede
auoucheth
,
in
saying
,
I
beleeue
in
God
,
not
gods
:
and
yet
more
plainly
the
Nicene
Creede
and
the
Creede
of
Athanasius
,
both
of
them
explaning
the
words
of
the
Apostles
Creede
on
this
maner
,
I
beleeue
in
one
God
.
Howsoeuer
some
in
former
times
haue
erroneously
held
,
that
two
Gods
were
the
begining
of
all
things
,
one
of
good
things
,
the
other
of
euill
things
:
others
,
that
there
was
one
God
in
the
old
testament
,
an
other
in
the
new
:
others
againe
,
namely
the
Valintinians
,
that
there
were
30.
couple
of
gods
:
and
the
heathen
people
(
as
Augustine
recordeth
)
worshipped
30.
thousand
gods
:
yet
we
that
are
members
of
Gods
Church
,
must
hold
and
beleeue
one
God
alone
,
&
no
more
,
Deut.
4.39
.
Vnderstand
this
day
and
consider
in
thine
heart
,
that
Iehovah
he
is
God
in
heauen
aboue
and
vpon
the
earth
beneath
:
there
is
none
other
.
Eph.
4.8
.
One
God
,
one
faith
,
one
baptisme
.
If
it
be
alleadged
that
the
Scripture
mentioneth
many
gods
,
because
[
a
](A09411-e3820-b)
a
Psal.
82.6
.
Magistrates
are
called
gods
,
[
b
](A09411-e3830-b)
b
Exo.
4.16
.
Moses
is
called
Aarons
god
,
[
c
](A09411-e3840-b)
c
2.
cor.
4.4
.
the
deuill
and
all
idols
are
called
gods
.
The
answer
is
this
:
They
are
not
properly
or
by
nature
gods
,
for
in
that
respect
there
is
onely
one
God
:
but
they
are
so
tearmed
in
other
respects
.
Magistrates
are
gods
,
because
they
be
Vicegerents
placed
in
the
roome
of
the
true
God
,
to
gouerne
their
subiects
:
Moses
is
Aarons
god
,
because
he
was
in
the
roome
of
god
to
reueale
his
will
to
Aaron
:
the
deuill
is
a
god
,
because
the
hearts
of
the
wicked
would
giue
the
honour
vnto
him
,
which
is
peculiar
to
the
euerliuing
God
:
idols
are
called
gods
,
because
they
are
such
in
mens
conceits
and
opinions
,
who
esteeme
of
them
as
of
gods
.
Therefore
Paul
faith
,
an
idole
is
nothing
in
the
worlde
,
To
proceede
forwarde
,
to
beleeue
in
this
one
God
,
is
in
effect
thus
much
.
1.
to
knowe
and
acknowledge
him
as
he
hath
reuealed
himselfe
in
his
worde
:
2.
to
beleeue
him
to
be
my
God
:
3.
from
mine
heart
to
put
all
mine
affiance
in
him
.
To
this
purpose
Christ
saith
,
This
is
eternall
life
to
knowe
thee
the
onely
God
,
and
whome
thou
hast
sent
Iesus
Christ
.
And
thus
much
of
the
meaning
of
the
first
wordes
,
I
beleeue
in
God
,
&c.
Nowe
followe
the
duties
which
may
be
gathered
hence
.
First
of
all
,
if
wee
are
bound
to
beleeue
in
God
,
then
wee
are
also
bound
to
take
notice
of
our
naturall
vnbeliefe
,
to
checke
our selues
for
it
,
and
to
striue
against
it
.
Thus
dealt
the
father
of
the
childe
that
had
a
dumme
spirite
,
Lord
,
(
saith
he
)
J
beleeue
,
Lorde
helpe
myne
vnbeleefe
.
And
David
,
Why
art
thou
cast
downe
my
soule
?
and
why
art
thou
so
disquieted
in
me
?
wayt
on
God
.
O
thou
of
little
faith
,
why
hast
thou
doubted
?
But
some
may
say
,
wherein
standes
our
vnbeleefe
?
Answer
.
It
standes
in
two
thinges
I.
In
distrusting
the
goodnesse
of
God
,
that
is
,
in
giuing
to
little
or
no
affiance
to
him
;
or
in
putting
affiance
in
the
creature
.
For
the
first
,
fewe
men
will
abide
to
be
told
of
there
distrust
in
God
:
but
in
deede
it
is
a
common
and
rife
corruption
:
and
though
they
soothe
themselues
neuer
so
,
yet
their
vsuall
dealings
proclaime
their
vnbeleefe
.
Goe
thorough
all
places
,
it
shall
be
founde
that
scarce
one
of
a
thousand
in
his
dealings
makes
conscience
of
a
lie
:
a
great
part
of
men
gets
their
wealth
by
fraud
and
oppression
and
all
kinde
of
vniust
and
vnmercifull
dealing
.
What
is
the
cause
that
they
can
doe
so
?
Alas
,
alas
,
if
there
be
any
faith
,
it
is
pinned
vp
in
some
by-corner
of
the
heart
,
and
vnbeleefe
beares
sway
as
the
lorde
of
the
house
.
Againe
,
if
a
man
had
as
much
wealth
as
the
world
comes
to
,
he
could
finde
in
his
heart
to
wish
for
an
other
,
and
if
he
had
two
worldes
,
he
would
be
casting
for
the
thirde
,
if
it
might
be
compassed
:
the
cause
hereof
is
,
men
haue
not
learned
to
make
God
their
portion
,
and
to
stay
their
affections
on
him
:
which
if
they
could
doe
,
a
meane
portion
in
temporall
blessings
would
be
enough
.
Such
men
will
not
yeilde
that
they
doe
indeede
distrust
the
Lord
,
vnlesse
at
some
time
they
be
touched
in
conscience
with
a
sense
of
their
sinnes
,
and
be
thoroughly
humbled
for
the
same
:
but
indeede
distrust
of
Gods
goodnesse
is
a
generall
and
a
mother
sinne
,
the
ground
of
all
other
sinnes
,
and
the
very
first
and
principall
sinne
in
Adams
fall
.
And
for
the
second
part
of
vnbeleefe
,
which
is
an
affiance
in
the
creature
,
reade
the
whole
booke
of
God
,
and
we
shall
finde
it
a
common
sinne
in
all
sorts
of
men
,
some
putting
their
trust
in
riches
,
some
in
strength
,
some
in
pleasures
,
some
placing
their
felicitie
in
one
sinne
,
some
in
an
other
.
When
King
Asa
was
sicke
,
Secondly
,
considering
that
wee
professe
our selues
to
beleeue
in
God
,
Dutie
.
wee
must
euery
one
of
vs
learne
to
knowe
God
.
As
Paul
saith
,
How
can
they
beleeue
in
him
,
of
whome
they
have
not
heard
?
and
howe
can
they
heare
without
a
preacher
?
therefore
none
can
beleeue
in
God
but
hee
must
first
of
all
heare
and
be
taught
by
the
ministerie
of
the
word
to
know
God
aright
.
Let
this
be
remembred
of
young
and
olde
.
It
is
not
the
pattering
ouer
of
the
beleefe
for
a
prayer
,
that
will
make
a
man
a
good
beleeuer
,
but
God
must
be
knowne
of
vs
and
acknowledged
as
hee
hath
reuealed
him selfe
partly
in
his
worde
and
partly
in
his
creatures
.
Blinde
ignorance
and
the
right
vse
of
the
Apostles
Creede
will
neuer
stande
together
.
Therefore
it
stands
men
in
hande
to
labour
and
takes
paines
to
get
knowledge
in
religion
,
that
knowing
God
aright
,
they
may
come
steadfastly
to
beleeue
in
him
.
Thirdly
,
because
wee
beleeue
in
God
,
therefore
another
duetie
is
to
denie
our selues
vtterly
,
Dutie
.
and
to
become
nothing
in
our selues
.
Our
Sauiour
Christ
requires
of
vs
to
become
as
little
children
,
if
wee
would
beleeue
.
The
begger
dependes
not
on
the
releefe
of
others
till
he
finde
nothing
at
home
:
and
till
our
hearts
be
purged
of
selfe-loue
and
pride
,
wee
can
not
depende
on
the
fauour
and
goodnes
of
God
.
Therefore
he
that
would
trust
in
God
,
must
first
of
all
be
abased
and
confounded
in
him selfe
,
and
in
regard
of
him selfe
be
out
of
all
hope
of
attaining
to
the
least
sparke
of
the
grace
of
God
.
Fourthly
,
in
that
we
beleeue
in
God
,
and
therefore
put
our
whole
trust
and
assurance
in
him
:
wee
are
taught
,
Dutie
.
that
euery
man
must
commit
his
bodie
,
his
soule
,
goods
,
life
,
yea
all
that
hee
hath
into
the
handes
of
God
,
and
to
his
custodie
.
So
Paul
saith
,
I
am
not
ashamed
of
my
sufferings
,
for
I
knowe
whome
I
haue
beleeued
,
and
am
perswaded
that
he
is
able
to
keepe
that
which
I
haue
committed
vnto
him
against
that
day
.
A
worthie
saying
:
for
what
is
the
thing
which
Paul
committed
vnto
the
Lorde
?
surely
his
owne
soule
and
the
eternall
saluation
thereof
.
But
what
mooues
him
to
trust
God
?
surely
his
perswasion
whereby
hee
knowes
that
God
will
keepe
it
.
And
Peter
saith
:
Let
them
that
suffer
according
to
the
will
of
God
,
commit
their
soules
to
him
in
well
doing
as
vnto
a
faithfull
creatour
.
Looke
as
one
friende
layeth
downe
a
thing
to
be
kept
of
another
:
so
must
a
man
giue
all
that
hee
hath
to
the
custodie
of
God
.
Fewe
or
none
can
practise
this
,
and
therefore
when
any
euill
befalls
them
eyther
in
bodie
or
in
goods
,
or
any
other
way
,
then
they
shewe
them selues
rather
beastes
then
men
in
impatience
.
For
in
prosperitie
they
woulde
not
trust
in
God
,
and
therefore
in
aduersitie
when
crosses
come
,
they
are
voyde
of
comfort
.
But
when
a
man
hath
grace
to
beleeue
and
trust
in
God
,
then
hee
commits
all
into
Gods
handes
:
and
though
all
the
worlde
should
perish
,
yet
hee
would
not
be
dismaide
.
And
vndoubtedly
if
a
man
will
be
thankefull
for
the
preseruation
of
his
goods
,
or
of
his
life
,
hee
must
shewe
the
same
by
committing
all
he
hath
into
Gods
handes
,
and
suffer
him selfe
to
be
ruled
by
him
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
And
it
appeareth
in
the
Epistle
to
the
Hebrewes
,
that
Christ
was
heard
in
that
he
feared
:
beleeved
not
God
,
and
trusted
not
in
his
helpe
,
therefore
God
was
angry
,
and
his
fire
was
kindled
in
Iacob
,
and
wrath
came
vpon
Israel
.
God
,
the
Father
Almightie
.
Some
haue
thought
that
these
wordes
are
to
be
coupled
with
the
former
without
distinction
,
as
if
the
title
of
God
had
bene
proper
to
the
first
person
the
Father
,
and
not
common
to
the
rest
:
and
thus
haue
some
heretikes
thought
.
But
indeed
there
must
a
pause
or
distinction
be
made
,
that
the
name
or
title
of
God
may
be
set
in
the
fore-front
,
as
common
to
all
the
three
persons
following
.
For
that
is
the
very
intent
of
the
order
of
this
Creed
,
to
teach
vs
to
beleeue
in
one
God
,
who
is
distinct
into
three
subsistances
or
persons
called
the
Father
,
the
Sonne
,
the
Holy
Ghost
.
And
here
offers
it selfe
to
be
considered
euen
one
of
the
greatest
mysteries
of
our
religion
:
namely
,
that
God
is
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
:
and
againe
,
that
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
are
one
and
the
same
God
.
Some
at
the
first
may
possibly
say
,
that
this
cannot
stande
because
it
is
against
all
reason
that
one
should
be
three
,
or
three
one
.
The
answere
is
,
that
indeed
if
one
and
the
same
respect
be
kept
,
it
is
not
possible
,
but
in
divers
considerations
and
respectes
it
may
.
And
thus
the
Father
,
the
Sonne
,
&
the
Holy
Ghost
are
three
,
namely
in
person
;
and
againe
,
they
three
are
one
,
not
in
person
,
but
in
nature
.
By
nature
is
meant
,
a
thing
subsisting
by
it selfe
,
that
is
common
to
many
:
as
the
substance
of
man
consisting
of
body
and
soule
common
to
all
men
,
which
we
call
the
humanity
of
a
man
,
is
the
nature
of
man
.
By
person
is
meant
,
a
thing
or
essence
subsisting
by
it selfe
,
not
common
to
many
,
but
incommunicable
:
as
among
men
,
these
particulars
,
Peter
,
Iohn
,
Paul
,
are
called
persons
.
And
so
in
the
mysterie
of
the
Trinity
the
diuine
nature
is
the
godhead
it selfe
simply
and
absolutely
considered
;
and
a
person
is
that
which
subsisteth
in
this
godhead
,
as
the
Father
,
the
Sonne
,
the
Holy
Ghost
.
Or
againe
,
a
person
is
one
and
the
same
godhead
not
absolutely
considered
,
but
in
relation
,
and
as
it
were
,
restrained
by
personall
or
caracteristicall
proprieties
:
as
the
Godhead
or
God
begetting
is
the
father
,
God
againe
considered
not
simply
but
so
farre
foorth
as
he
is
begotten
is
the
Sonne
;
and
God
proceeding
of
the
Father
and
the
Sonne
,
the
Holy
ghost
.
And
if
any
man
would
conceiue
in
mind
rightly
the
divine
nature
,
he
must
conceiue
God
or
the
Godhead
absolutely
:
if
any
of
the
persons
,
then
he
must
conceiue
the
same
godhead
relatiuely
with
personal
proprieties
.
Thus
the
godhead
considered
with
the
propriety
of
fatherhood
or
begetting
is
the
father
:
&
conceiuing
the
same
godhead
with
the
proprietie
of
generation
,
we
conceiue
the
sonne
,
&
the
godhead
with
the
proprietie
of
proceeding
,
&
we
conceiue
the
Holy
Ghost
.
Neither
must
it
seeme
strange
to
any
that
we
use
the
names
of
nature
and
person
to
set
forth
this
misterie
by
:
for
they
haue
bene
taken
up
by
common
consent
in
the
primitive
Church
,
&
that
upon
weighty
consideration
to
manifest
the
truth
,
&
to
stop
the
mouthes
of
heretikes
:
&
they
are
not
used
against
the
proper
sense
of
the
scriptures
,
nay
they
are
therein
[
a
](A09411-e4330-b)
a
Heb.
1.3
.
Gal.
4.8
.
contained
.
Thus
wee
see
how
it
comes
to
passe
that
the
three
things
signified
by
these
names
,
Father
,
Sonne
,
holy
Ghost
,
are
ech
of
them
one
&
the
same
God
.
And
this
mistery
may
well
be
conceived
by
a
comparison
borowed
from
light
.
The
light
of
the
sunne
,
the
light
of
the
moone
,
&
the
light
of
the
aire
for
nature
and
substance
are
one
&
the
same
light
:
&
yet
they
are
3.
distinct
lights
.
The
light
of
the
sunne
being
of
it selfe
&
from
none
,
the
light
of
the
moone
from
the
sunne
,
&
the
light
of
the
aire
from
them
both
.
So
the
divine
nature
is
one
,
and
the
persons
are
three
,
subsisting
after
a
divers
maner
in
one
and
the
same
nature
.
And
for
the
further
clearing
of
the
point
,
we
must
yet
further
marke
&
remember
two
things
:
namely
,
the
vnion
&
the
distinction
of
the
persons
.
The
vnion
is
,
whereby
three
persons
are
one
not
simply
,
but
one
in
nature
,
that
is
,
coessentiall
or
consubstantiall
;
having
all
one
godhead
.
For
the
father
is
God
,
the
sonne
is
God
,
&
the
holy
ghost
is
God
:
now
there
are
not
3.
distinct
Gods
,
but
one
God
,
because
there
is
one
God
&
no
more
in
nature
;
considering
that
the
thing
which
is
infinite
is
but
one
&
is
not
subiect
to
multiplication
:
&
the
Father
is
this
one
God
,
as
also
the
Sonne
and
the
holy
ghost
.
And
as
these
three
persons
are
one
in
nature
,
so
whatsoeuer
agrees
to
God
simply
considered
,
agrees
to
them
all
three
.
They
are
all
coequall
and
coeternall
:
all
most
wise
,
iust
,
mercifull
,
omnipotent
by
one
&
the
same
wisdome
,
iustice
,
mercie
,
power
.
And
because
they
haue
all
one
godhead
,
therfore
they
are
not
only
one
with
another
,
but
also
ech
in
other
,
the
father
in
the
sonne
,
&
and
the
sonne
in
the
father
,
and
the
holy
ghost
in
them
both
.
And
we
must
not
imagine
that
these
three
are
one
god
,
as
though
the
father
had
one
part
of
the
godhead
,
the
sonne
an
other
part
,
&
the
holy
ghost
a
third
.
For
that
is
most
false
,
because
the
infinite
and
the
most
simple
godhead
is
not
subiect
to
composition
or
division
:
but
euery
person
is
whole
god
,
subsisting
not
in
a
part
,
but
in
the
whole
godhead
:
&
the
whole
entire
godhead
is
communicated
from
the
father
to
the
sonne
,
&
from
both
father
&
sonne
to
the
holy
ghost
.
But
some
may
yet
say
,
that
this
doctrine
seemes
to
be
impossible
;
because
three
creatures
,
as
for
example
,
Peter
,
Paul
,
Timothy
being
three
persons
,
&
so
remaining
,
cannot
haue
one
and
the
same
nature
,
that
is
,
the
same
body
&
the
same
soule
.
Ans.
Three
or
moe
men
may
haue
the
same
nature
[
a
](A09411-e4360-b)
a
Specie
.
in
kind
,
but
the
truth
is
,
they
cannot
possibly
haue
a
nature
which
shal
be
one
&
the
same
[
b
](A09411-e4380-b)
b
Numero
.
in
number
,
in
them
all
three
.
For
a
man
is
a
substance
created
&
finite
,
&
the
bodies
of
men
are
quantities
,
&
therfore
divisible
&
separable
one
from
another
.
Hereupon
it
comes
that
the
persons
of
men
are
not
only
distinguished
by
proprieties
,
but
also
divided
&
sundred
one
from
another
.
And
though
Peter
,
Paul
,
Timothy
,
haue
all
one
common
&
universall
forme
,
yet
they
three
are
not
one
man
,
but
3.
men
.
Now
it
is
otherwise
with
the
divine
nature
or
godhead
which
is
uncreated
and
infinite
,
and
therefore
admittes
neither
composition
nor
division
,
but
a
distinction
without
any
separation
:
so
as
the
three
persons
subsisting
in
it
,
shall
not
be
three
gods
,
but
one
and
the
same
god
.
Yet
further
some
will
obiect
,
that
it
is
truly
said
of
the
father
,
that
hee
is
god
,
but
the
same
godhead
is
not
in
the
sonne
,
nor
in
the
holy
ghost
;
for
the
sonne
and
the
holy
ghost
haue
their
beginning
from
the
father
.
Answer
,
The
sonne
and
the
holy
ghost
haue
not
a
beginning
of
their
nature
or
of
their
godhead
from
the
Father
,
but
of
their
person
only
:
the
person
of
the
Sonne
is
from
the
Father
;
and
the
person
of
the
Holy
ghost
,
is
both
from
the
Father
and
from
the
Sonne
:
but
the
Godhead
of
all
three
persons
is
vncreate
and
vnbegotten
,
and
proceeding
from
none
.
Yet
some
may
say
,
both
the
Sonne
and
the
Holy
Ghost
haue
receiued
from
the
Father
all
their
attributes
,
as
wisedome
,
knowledge
,
power
,
&c.
Now
he
that
receiueth
any
thing
from
another
,
is
in
that
respect
inferiour
to
him
that
giueth
it
:
and
therefore
the
sonne
and
the
Holy
ghost
are
not
God
as
he
is
.
Ans.
We
must
know
,
that
,
which
the
Sonne
receiueth
of
the
Father
,
he
receiueth
it
by
nature
,
and
not
by
grace
;
&
he
receiueth
not
a
part
but
all
that
the
Father
hath
,
saving
the
personall
proprietie
.
And
the
Holy
Ghost
receiueth
from
the
Father
and
the
Sonne
by
nature
and
not
by
grace
:
and
therefore
though
both
the
Sonne
and
the
Holy
Ghost
receiue
from
the
Father
,
yet
they
are
not
inferiour
to
him
but
equall
with
him
.
And
thus
much
is
necessarie
to
be
learned
of
the
vnion
betweene
the
three
persons
in
Trinitie
,
whereby
they
being
three
haue
all
one
and
the
same
godheade
.
The
second
point
to
be
considered
is
,
that
though
these
three
haue
but
one
godhead
,
and
all
make
but
one
God
:
yet
they
are
distinguished
one
from
another
:
for
the
Father
is
the
Father
,
and
not
the
Sonne
,
nor
the
Holy
Ghost
:
the
Sonne
is
the
Sonne
and
not
the
Father
nor
the
Holy
ghost
:
and
the
Holy
Ghost
is
the
Holy
ghost
,
not
the
Father
nor
the
Sonne
.
This
distinction
of
the
persons
is
notably
set
forth
vnto
vs
in
the
baptism
of
our
Saviour
Christ
:
where
it
is
said
,
when
Iesus
was
baptized
,
hee
came
out
of
the
water
:
there
is
the
second
person
:
and
the
Holy
ghost
descended
upon
him
in
the
forme
of
a
dove
:
there
is
the
thirde
person
:
and
the
Father
the
first
person
pronounced
from
heauen
,
that
hee
was
his
beloved
Sonne
in
whome
hee
was
well
pleased
.
And
we
must
not
conceiue
this
distinction
in
such
manner
as
though
these
three
,
Father
,
Sonne
,
and
Holy
Ghost
were
three
names
of
one
God
.
For
the
three
persons
doe
not
in
name
or
word
,
but
really
in
truth
distinctly
subsist
in
the
same
divine
nature
.
Neither
must
we
imagine
that
the
three
persons
are
three
formes
or
differences
of
one
god
,
as
some
heretikes
haue
dreamed
,
who
taught
that
the
father
alone
is
God
,
and
that
he
is
called
a
Father
in
one
respect
,
the
Sonne
in
another
,
and
the
Holy
ghost
in
a
thirde
.
For
this
were
nothing
else
but
to
make
the
personall
proprieties
to
be
nothing
but
imaginarie
accidents
,
which
indeede
,
or
at
the
least
,
in
mans
conceit
,
might
come
and
goe
,
and
be
either
in
the
persons
or
foorth
of
them
.
For
the
personall
relations
though
in
[
a
](A09411-e4460-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
minde
they
may
be
distinguished
from
the
divine
essence
,
yet
[
b
](A09411-e4480-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
indeede
they
are
one
with
it
.
But
some
will
say
,
if
they
make
this
distinction
,
there
is
rather
a
quaternitie
then
a
trinitie
:
for
the
godhead
is
one
,
the
father
an
other
,
the
sonne
a
third
,
and
the
holy
ghost
a
fourth
.
Thus
some
heretikes
haue
obiected
against
the
distinction
of
the
trinitie
:
but
it
is
untrue
which
they
say
▪
for
the
godhead
must
not
be
severed
from
the
father
,
nor
from
the
sonne
,
nor
from
the
holy
Ghost
:
for
the
father
is
God
or
the
whole
godhead
,
so
also
is
the
sonne
and
the
holy
ghost
:
and
the
godhead
likewise
is
in
euery
one
of
these
three
persons
,
and
euery
one
of
them
subsisting
in
the
godhead
,
and
the
godhead
must
be
conceived
to
be
in
them
all
,
and
not
as
a
fourth
thing
out
of
them
.
And
therefore
we
must
still
maintaine
,
that
these
3.
persons
are
distinguished
and
not
deuided
,
as
three
men
are
deuided
in
being
and
substance
:
for
this
division
can
not
be
in
them
,
because
all
three
haue
one
divine
nature
and
one
godhead
.
This
is
the
misterie
of
all
misteries
to
be
receiued
of
us
all
,
namely
,
the
trinitie
of
the
persons
in
the
vnitie
of
the
godhead
.
This
doctrine
must
be
reteined
and
holden
for
these
causes
.
I.
because
by
it
we
are
able
to
distinguish
this
true
God
from
all
false
Gods
and
Idols
.
II.
Because
among
all
other
pointes
of
religion
this
is
one
of
the
chiefest
,
being
the
verie
foundation
thereof
.
For
it
is
not
sufficient
for
us
to
know
God
as
we
can
conceiue
of
him
in
our
owne
imagination
:
but
we
must
know
him
as
he
hath
revealed
him selfe
in
his
worde
.
And
it
is
not
sufficient
to
saluation
to
beleeue
in
God
confusedly
,
but
we
must
beleeue
in
one
god
distinct
into
three
persons
,
the
Father
,
the
Sonne
,
the
holy
Ghost
:
yea
&
more
then
this
,
we
must
hold
&
beleeue
that
God
the
father
is
our
father
,
the
sonne
our
redeemer
,
the
holy
ghost
our
sanctifier
&
comforter
.
Well
then
,
if
we
must
in
this
maner
beleeue
in
god
,
then
we
must
also
know
him
:
for
we
can
haue
no
faith
in
the
thing
which
is
utterly
unknown
.
wherfore
if
we
would
beleeue
in
the
father
,
son
,
or
holy
ghost
,
we
must
know
them
in
part
,
Ioh.
17.
This
is
life
eternall
to
know
thee
the
only
God
,
and
whome
thou
hast
sent
Iesus
Christ
.
Ioh.
14.17
.
The
world
can
not
receiue
the
spirite
of
truth
because
it
hath
neither
seene
him
nor
knowen
him
.
1.
Ioh.
2.23
.
Whosoever
denieth
the
sonne
hath
not
the
father
.
Thirdly
,
this
doctrine
directs
us
in
worshipping
God
aright
:
for
vnitie
in
trinitie
,
&
trinitie
in
vnitie
is
to
be
worshipped
:
one
God
must
be
worshipped
in
the
father
,
in
the
sonne
,
and
in
the
holy
ghost
:
&
if
we
worship
God
the
father
without
the
sonne
&
the
holy
ghost
:
or
if
we
worshippe
the
sonne
without
the
father
and
the
holy
ghost
:
and
the
holy
ghost
without
the
father
&
the
sonne
,
we
worship
nothing
but
an
Idol
.
Againe
,
if
we
worship
the
3.
persons
not
as
one
God
,
but
as
three
gods
,
then
likewise
we
make
three
Idols
.
Note
further
,
that
of
all
the
three
persons
,
the
first
person
the
father
is
set
in
the
first
place
,
and
is
described
to
us
by
three
things
.
I.
by
his
title
that
he
is
a
father
.
II.
by
his
attribute
that
hee
is
Almightie
.
III.
by
his
effect
,
that
hee
is
maker
of
heaven
and
earth
:
of
these
in
order
as
they
lye
in
the
Creede
.
And
first
of
the
title
(
father
.
)
It
may
seeme
that
he
hath
some
prerogatiue
over
the
sonne
and
the
holy
ghost
,
because
he
is
set
before
them
:
but
we
must
know
he
is
set
before
them
neither
in
regard
of
time
,
nor
of
dignitie
,
for
therein
all
three
are
equall
;
but
in
regarde
of
order
onely
.
The
father
is
the
first
,
the
sonne
the
second
,
and
the
holy
ghost
the
third
:
as
may
appeare
by
this
similitude
.
If
three
Emperours
equall
in
dignity
should
meete
all
in
one
place
,
beeing
equall
also
in
power
and
maiestie
,
if
all
three
should
sit
downe
,
though
one
be
no
better
then
an
other
;
yet
one
of
them
must
needes
sit
downe
the
first
,
and
another
in
the
seconde
place
,
and
then
the
thirde
:
but
yet
wee
can
not
say
,
that
he
which
sate
downe
first
is
the
chiefest
.
And
so
it
is
in
the
Trinitie
,
though
none
be
greater
or
above
another
;
yet
the
Father
is
in
the
first
place
,
not
because
he
is
before
the
sonne
,
or
the
holy
ghost
in
dignitie
or
honour
,
but
because
he
is
the
fountaine
of
the
deitie
,
the
sonne
being
from
him
,
and
the
holy
ghost
from
them
both
.
Nowe
let
us
come
to
the
title
of
the
first
person
.
Call
no
man
father
vpon
earth
,
for
there
is
but
one
your
father
which
is
in
heaven
:
that
is
,
[
a
](A09411-e4620-b)
a
Mat.
23.9
.
principally
:
whereas
earthly
parentes
,
whome
wee
are
commaunded
to
worship
and
honour
are
but
certaine
images
or
resemblances
of
our
heavenly
father
,
having
this
blessing
that
they
are
fathers
from
him
.
And
hereupon
this
title
agrees
in
men
,
not
simply
,
but
so
farre
forth
as
God
honoureth
them
with
fatherhoode
in
calling
them
to
be
fathers
,
whereas
god
himselfe
receiues
this
honour
from
none
.
God
is
tearmed
a
father
in
respect
both
of
nature
and
grace
.
Hee
is
a
father
in
regard
of
nature
,
because
hee
created
and
gouerneth
all
things
.
In
this
regard
hee
is
called
the
[
b
](A09411-e4630-b)
b
Heb.
12.9
.
father
of
spirits
,
and
[
c
](A09411-e4650-b)
c
Luk.
3.38
.
Adam
is
called
the
Sonne
of
God
.
Hee
is
a
father
in
respect
of
grace
,
because
wee
are
regenerate
by
him
,
and
accepted
to
be
his
sonnes
by
adoption
thorough
the
merite
of
Christ
.
And
in
this
respect
the
second
person
as
well
as
the
first
is
called
[
d
](A09411-e4660-b)
d
Esa.
9.6
.
a
Father
,
and
saide
to
haue
an
offspring
[
e
](A09411-e4670-b)
e
Esa
53.10
.
or
seede
and
[
f
](A09411-e4680-b)
f
Esa.
8.18
.
children
.
But
when
the
name
of
Father
is
giuen
to
the
first
person
,
〈◊〉
is
done
upon
a
speciall
consideration
,
because
he
is
a
father
by
nature
to
the
seconde
person
begetting
him
of
his
owne
substance
before
all
worldes
.
By
this
it
appeares
,
that
out
of
the
title
of
the
first
person
,
wee
may
fetch
a
description
thereof
on
this
maner
.
The
Father
is
the
first
person
in
Trinitie
,
begetting
the
sonne
.
Nowe
to
beget
is
the
personall
proprietie
whereby
he
is
distinguished
from
the
other
two
.
If
it
be
said
that
the
creatures
doe
beget
,
&
that
therefore
to
beget
is
not
proper
to
the
father
:
the
answere
is
,
that
in
this
point
there
are
many
differences
betweene
God
the
father
&
all
creatures
.
First
the
father
begets
the
sonne
before
all
eternitie
:
and
therefore
God
the
Father
begetting
,
and
the
sonne
begotten
are
equall
in
time
,
whereas
in
earthly
generation
the
father
is
before
the
sonne
in
time
.
Secondly
,
God
the
father
begets
his
Sonne
by
communicating
unto
him
his
whole
essence
or
godhead
,
which
can
not
be
in
earthly
parents
,
unlesse
they
should
be
abolished
and
come
to
nothing
.
Whereas
neuerthelesse
,
God
the
Father
giuing
his
whole
nature
to
his
sonne
,
retaines
the
same
still
,
because
it
is
infinite
.
Thirdly
,
the
father
begetts
the
sonne
in
himselfe
&
not
forth
of
himselfe
:
but
in
earthly
generation
the
father
begetting
is
forth
of
the
child
,
and
the
child
forth
of
the
father
.
And
that
must
not
trouble
vs
which
heretikes
alledge
against
this
doctrine
,
namely
,
that
if
the
father
who
is
of
one
nature
with
the
sonne
,
did
beget
the
sonne
,
then
hee
did
beget
himselfe
:
for
the
godhead
of
the
father
doth
not
beget
either
the
godhead
or
the
person
of
the
sonne
:
but
the
person
of
the
father
begets
the
person
of
the
sonne
,
both
which
in
one
godhead
are
really
distinct
.
Thus
we
see
what
the
father
is
.
Nowe
to
beleeue
in
the
father
,
is
to
be
perswaded
,
that
the
first
person
in
Trinity
,
is
the
father
of
Christ
,
The
duties
which
wee
may
learne
hence
are
manifolde
.
And
here
we
haue
occasion
offered
first
of
all
to
consider
who
is
our
father
by
nature
.
I
shall
say
to
corruption
(
saieth
Iob
)
thou
art
my
father
▪
and
to
the
worme
,
thou
art
my
mother
seeing
god
vouchsafeth
this
great
prerogatiue
to
them
that
loue
him
,
that
he
will
be
their
father
:
therefore
Iob
in
consideration
hereof
would
haue
euery
man
to
haue
recourse
to
his
owne
naturall
condition
,
to
see
who
is
his
father
by
nature
.
Iob
saith
,
corruption
is
his
father
:
but
if
we
mark
the
condition
of
our
nature
,
we
shall
further
see
euery
man
is
by
nature
the
child
of
wrath
,
and
that
Sathan
is
his
father
:
for
so
long
as
a
man
walkes
in
his
sinnes
(
which
euery
man
doth
by
nature
)
so
long
doth
he
shew
himselfe
to
be
the
liuely
child
of
the
deuill
.
And
thus
Christ
reasoneth
against
the
Scribes
and
Pharises
.
Yee
are
of
your
father
the
deuill
,
and
the
lustes
of
your
father
ye
will
doe
.
And
true
it
is
,
A
wise
sonne
maketh
a
glad
father
.
How
?
Whosoever
shall
doe
my
fathers
will
which
is
in
heaven
,
the
same
is
my
father
,
my
sister
,
and
mother
:
where
wee
may
note
,
that
hee
that
will
haue
God
the
Father
to
be
his
Father
,
and
Christ
Iesus
his
brother
,
must
doe
the
will
of
God
the
father
.
And
hence
God
saith
,
If
I
be
a
master
,
where
is
my
feare
?
If
I
be
a
father
,
where
is
my
honour
?
Pray
for
them
that
hurt
you
,
that
you
may
be
the
children
of
your
father
which
is
in
heaven
:
for
hee
maketh
the
sunne
to
rise
on
the
evill
and
on
the
good
,
and
sendeth
raine
on
the
iust
and
uniust
.
II.
Our
heavenly
father
is
mercifull
:
for
he
is
a
father
of
the
fatherlesse
:
I
was
the
eyes
to
the
blind
,
&
I
was
the
feete
unto
the
lame
:
I
was
a
father
unto
the
poore
.
Fourthly
,
seeing
wee
beleeue
God
to
be
our
father
,
we
are
hereby
taught
onely
to
vse
moderate
care
for
the
things
of
this
life
:
for
if
a
man
know
himselfe
to
be
the
child
of
God
,
then
he
also
knowes
that
God
will
provide
for
him
,
as
wee
know
in
a
family
the
father
provideth
for
all
.
Now
God
is
a
father
,
and
his
Church
is
his
family
;
therefore
if
thou
wilt
be
a
member
of
Gods
Church
,
&
a
child
of
God
,
thou
must
cast
thy
care
on
god
,
&
follow
the
counsell
of
Christ
:
Be
not
to
carefull
for
your
life
what
ye
shall
eat
,
or
what
ye
shall
drink
.
And
mark
his
reason
drawen
from
the
point
which
we
haue
in
hand
.
The
fowles
of
the
heauen
(
saith
he
)
they
neither
sow
nor
reape
,
nor
carrie
into
barnes
:
and
yet
your
heavenly
father
feedeth
them
:
are
not
ye
much
better
then
they
.
But
alas
,
the
practise
of
the
worlde
is
contrarie
:
for
men
haue
no
care
for
the
knowledge
of
Gods
worde
,
nor
the
meanes
of
their
salvation
:
all
their
mindes
are
set
on
the
things
of
this
life
:
when
as
Christ
saith
,
First
seeke
the
kingdome
of
heaven
,
and
the
righteousnesse
thereof
,
and
all
these
things
shall
be
ministred
vnto
you
.
If
you
shoulde
see
a
young
man
provide
for
himselfe
,
and
no
man
else
for
him
,
wee
woulde
say
,
surely
his
father
is
deade
:
euen
so
,
when
a
mans
care
is
set
wholly
both
day
and
night
for
the
things
of
this
life
,
it
argues
that
God
hath
either
cast
him
off
,
or
else
that
he
takes
him
for
no
father
of
his
.
Fiftly
,
if
God
he
our
father
,
then
wee
must
learne
to
beare
any
crosse
patiently
that
he
shall
lay
upon
us
,
either
in
bodie
or
in
minde
,
God
offereth
himselfe
unto
you
as
vnto
children
:
Israelites
to
come
out
from
Idolaters
,
and
to
touch
no
vncleane
thing
:
and
the
reason
followeth
out
of
Ieremie
,
then
God
will
be
their
father
,
and
they
shall
be
his
children
,
even
his
sonnes
and
daughters
:
which
reason
Paul
vrgeth
in
the
next
chapter
to
this
effect
:
Answer
.
In
outward
profession
,
I
confesse
,
wee
carrie
the
shewe
of
Christians
,
but
in
deede
and
trueth
,
by
our
lives
and
conversations
,
very
many
among
vs
denie
Christ
:
for
in
euerie
place
the
common
practise
is
,
to
spende
the
time
in
drunkennesse
and
surfetting
,
in
chambering
and
wantonnesse
;
yea
,
great
is
the
companie
of
those
that
make
a
trade
of
it
:
take
this
conversation
from
many
men
,
and
take
away
their
liues
.
And
on
the
Lordes
day
it
may
bee
seene
both
publiquely
and
priuately
,
in
houses
and
in
the
open
streetes
,
there
is
such
reuell
,
as
though
there
were
no
God
to
serve
.
In
the
sixe
dayes
of
the
weeke
,
manie
men
walke
verie
painefully
in
their
callings
:
but
when
the
Lordes
day
commeth
,
then
every
man
takes
license
to
doe
what
hee
will
:
and
because
of
the
princes
lawes
,
men
will
come
formally
to
the
Church
for
fashions
sake
:
but
in
the
meane
time
,
how
many
do
nothing
else
but
scorne
,
mocke
,
and
deride
,
and
as
much
as
in
them
lieth
,
disgrace
both
the
worde
and
the
ministers
thereof
?
so
that
the
common
saying
is
this
:
oh
he
is
a
precise
fellow
,
he
goes
to
heare
Sermons
,
he
is
too
holy
for
our
companie
.
But
it
stands
men
in
hand
to
take
out
a
better
lesson
,
which
is
,
if
we
will
haue
God
to
be
our
father
,
wee
must
shewe
our selues
to
be
the
children
of
God
by
repentance
and
newnesse
of
life
:
he
can
not
be
but
a
gracelesse
child
,
that
will
lead
a
rebellious
life
flat
against
his
fathers
minde
.
Let
us
then
so
behaue
our selves
,
that
we
may
honour
our
father
which
is
in
heauen
,
and
not
dishonour
him
in
our
liues
and
callings
:
rather
let
us
separate
our selues
from
the
filthinesse
of
the
flesh
,
loathing
those
things
which
our
father
lotheth
,
and
fleeing
from
those
things
which
our
father
abhorreth
.
And
thus
much
for
the
duties
.
Now
follow
the
consolations
which
arise
from
this
point
.
First
therefore
,
seeing
God
the
father
of
Christ
,
and
in
him
the
father
of
all
that
obey
and
doe
his
will
,
is
our
father
,
here
note
the
dignitie
and
prerogative
of
all
true
beleeuers
:
for
they
are
sonnes
and
daughters
of
God
as
saith
S.
Iohn
,
So
many
as
received
him
to
them
he
gaue
a
prerogatiue
to
be
the
sonnes
of
God
:
even
to
them
that
beleeve
in
his
name
.
We
are
but
dust
and
ashes
,
and
in
regard
of
the
deprauation
of
our
natures
,
Secondly
if
a
man
doe
indeauour
himselfe
to
walke
according
to
Gods
worde
,
then
the
Lord
of
his
mercie
will
beare
with
his
wants
:
for
as
a
father
spareth
his
owne
son
,
so
will
God
spare
them
that
feare
him
.
Thirdly
hence
we
learne
,
that
the
childe
of
God
can
not
wholly
fall
away
from
Gods
fauour
,
I
doe
not
say
,
that
hee
can
not
fall
at
all
:
for
he
may
fall
away
in
part
,
but
hee
can
not
wholly
:
and
so
oft
as
he
sinnes
,
he
depriues
himselfe
in
part
of
Gods
fauour
.
David
loued
his
sonne
Absolon
wonderfully
,
but
Absolon
like
a
wicked
sonne
played
a
lewde
pranck
,
&
would
haue
thrust
his
father
out
of
his
kingdom
:
And
David
although
he
was
sore
offended
with
Absolon
,
&
shewed
tokens
of
his
wrath
,
yet
in
heart
he
loued
him
,
and
neuer
purposed
to
cast
him
off
.
Hereupon
when
he
went
against
him
,
to
intreat
the
yong
man
Absolon
gently
for
his
sake
.
And
when
he
was
hanged
by
the
haire
of
the
head
in
pursuing
his
father
,
then
David
wept
and
cried
.
O
my
sonne
Absolon
,
my
sonne
Absolon
,
would
God
I
had
dyed
with
thee
,
Absolon
my
sonne
.
And
so
it
is
with
God
our
heauenly
father
,
when
his
children
sinne
against
him
,
and
thereby
loose
his
loue
and
fauour
,
and
fall
from
grace
,
he
forsakes
them
:
but
how
farre
?
Surely
he
shewes
signes
of
anger
for
their
wickednesse
,
&
yet
indeed
his
loue
remaines
towards
them
still
:
and
this
is
a
true
conclusion
,
the
grace
of
god
in
the
adoption
of
the
elect
is
unchangeable
,
&
he
that
is
the
childe
of
God
can
neuer
fall
away
wholly
or
finally
.
On
the
contrary
,
that
is
a
bad
and
comfortlesse
opinion
of
the
Church
of
Rome
;
Torren
.
confess
.
Aug.
which
holdeth
that
a
man
may
be
iustified
before
God
:
and
yet
afterward
by
a
mortall
sinne
,
finally
fall
from
grace
and
be
condemned
.
Fourthly
,
the
child
of
God
that
takes
god
the
father
for
his
father
,
may
freely
come
into
the
presence
of
god
,
&
haue
liberty
to
pray
unto
him
.
We
know
it
is
a
great
priviledge
to
come
into
the
chamber
of
presence
before
an
earthly
prince
:
and
fewe
can
alwaies
haue
this
prerogatiue
though
they
be
great
men
:
yet
the
kings
owne
sonne
may
haue
free
entrance
,
&
speake
freely
vnto
the
king
himselfe
,
because
he
is
his
sonne
.
Now
the
children
of
God
haue
more
prerogative
then
this
:
for
they
may
come
into
the
chamber
of
presence
,
not
of
an
earthly
king
,
but
of
Almightie
God
the
king
of
kings
,
and
as
they
are
the
sonnes
of
god
in
Christ
,
so
in
him
they
may
freely
speake
unto
God
their
father
by
prayer
.
And
this
ouerthrowes
the
doctrine
of
such
as
be
of
the
Church
of
Rome
,
which
teach
and
hold
,
that
a
man
must
come
to
speake
to
god
by
prayer
through
the
intercession
of
saintes
:
for
say
they
,
the
presence
of
god
is
so
glorious
,
that
we
may
not
be
so
bolde
,
as
of
our selues
to
speake
unto
him
;
but
needs
must
haue
the
intercession
of
others
.
Lastly
,
God
will
provide
for
all
his
Church
and
children
all
things
needfull
both
for
their
bodies
and
soules
:
so
our
Sauiour
Christ
bids
his
disciples
take
no
thought
what
they
should
eate
,
or
what
they
shold
drinke
,
or
wherewith
they
should
be
clothed
,
adding
this
reason
,
For
your
heavenly
Father
knoweth
all
your
wants
.
And
if
we
take
thought
,
it
must
be
moderate
,
and
not
distrustfull
:
it
is
a
part
of
the
fathers
dutie
to
provide
for
his
family
and
children
,
and
not
the
children
for
the
father
.
Now
shall
an
earthly
father
haue
this
care
for
his
children
:
and
shall
not
our
heauenly
father
much
more
provide
for
those
that
feare
and
loue
him
?
Nay
marke
further
,
in
Gods
Church
there
be
many
hypocrites
which
receiue
infinite
benefites
from
God
,
by
reason
of
his
elect
children
with
whome
they
liue
:
and
we
shall
see
this
to
be
true
,
that
the
wicked
man
hath
ever
fared
better
for
the
godly
mans
cause
.
Sodome
and
Gommorrha
receiued
many
benefites
by
reason
of
righteous
Lot
:
and
when
the
Lord
was
purposed
to
destroy
Sodome
,
he
was
faine
to
pull
Lot
forth
of
the
citie
:
for
the
text
saith
the
angell
of
the
Lorde
,
coulde
not
doe
any
thing
till
he
was
come
out
of
it
.
So
also
in
Pauls
daungerous
voyage
towardes
Rome
,
all
the
men
in
it
fared
better
for
Pauls
company
:
for
the
Lord
told
Paul
by
an
angel
,
that
there
should
be
no
losse
of
any
mans
life
,
for
the
Lord
had
given
to
him
all
that
sailed
with
him
.
And
thus
much
of
this
title
,
father
,
the
first
thing
whereby
the
first
person
is
described
.
Now
followeth
the
second
point
,
namely
his
attribute
of
omnipotencie
in
this
worde
almightie
.
And
whereas
the
father
is
saide
to
be
almightie
,
it
is
not
so
to
be
vnderstood
as
though
the
Sonne
were
not
almightie
,
or
the
holy
Ghost
not
almightie
:
for
euery
propertie
and
attribute
(
saue
the
personall
properties
)
is
common
to
all
the
three
persons
.
For
as
God
the
Father
doth
impart
his
Godhead
vnto
the
Sonne
,
and
to
the
holy
Ghost
;
so
also
he
doeth
communicate
the
proprieties
thereof
to
them
.
God
is
omnipotent
two
waies
:
I.
Because
he
is
able
to
doe
whatsoeuer
he
will
.
II.
Because
he
is
able
to
doe
more
then
he
will
doe
.
For
the
first
,
that
God
is
able
to
doe
whatsoeuer
he
will
,
Dauid
saith
:
Our
God
is
in
heauen
,
and
he
doth
whatsoeuer
he
will
:
for
there
is
nothing
that
can
hinder
God
;
but
as
he
willeth
,
so
euery
thing
is
done
.
Secondly
,
that
God
can
doe
more
then
hee
willeth
to
be
done
,
it
is
plaine
where
Iohn
Baptist
saith
:
God
is
able
of
these
stones
to
raise
vp
children
vnto
Abraham
:
though
God
can
doe
this
thing
,
yet
he
will
not
doe
it
.
So
likewise
when
Christ
was
betraied
,
the
Father
could
haue
giuen
him
more
then
12.
legions
of
Angels
to
haue
deliuered
him
out
of
their
hands
,
but
yet
he
would
not
:
and
the
like
may
be
said
of
many
other
things
.
The
father
is
&
was
able
to
haue
created
another
world
,
yea
a
thousand
worlds
;
but
he
would
not
,
nor
will
not
.
And
likewise
Christ
beeing
vpon
the
crosse
,
was
able
at
their
bidding
to
haue
come
downe
,
and
saued
himselfe
from
death
;
but
he
would
not
:
and
therefore
this
is
true
,
the
Lord
can
doe
any
thing
that
he
willeth
to
be
done
actually
,
yea
and
more
then
he
will
.
But
some
will
say
;
God
can
not
doe
some
things
which
man
can
doe
,
And
thus
much
for
the
meaning
.
Now
follow
the
dueties
wherunto
we
are
mooued
by
this
doctrine
,
of
Gods
omnipotencie
.
Dueties
.
First
,
whereas
God
the
Father
is
said
to
be
Almightie
,
we
are
taught
true
humiliation
:
Humble
your selues
vnder
the
mightie
hand
of
God
,
almightie
.
To
make
this
more
plaine
:
Euery
one
of
vs
was
borne
in
sinne
,
and
by
nature
we
are
most
wretched
in
our selues
:
nowe
what
an
one
is
God
?
Surely
he
is
able
to
doe
whatsoeuer
he
will
,
yea
and
more
then
he
will
,
and
is
able
to
destroy
such
as
rebell
against
him
euery
moment
.
Therefore
our
duetie
is
,
to
cast
downe
our selues
for
our
sinnes
in
his
presence
.
This
true
humiliation
was
that
,
which
our
Sauiour
Christ
would
haue
brought
the
young
man
in
the
Gospell
vnto
,
when
he
bad
him
goe
sell
all
that
he
had
,
and
giue
to
the
poore
.
Therfore
whosoeuer
thou
art
,
take
heede
thou
must
:
for
if
thou
runne
on
in
thy
wickednes
,
and
still
rebell
against
God
,
it
is
a
thousand
to
one
at
length
he
will
destroy
thee
.
For
he
is
an
almightie
God
,
and
able
to
doe
whatsoeuer
he
will
:
his
hand
is
mightie
,
it
boots
not
a
man
to
striue
with
him
:
for
he
was
neuer
yet
ouermastered
,
and
for
this
cause
we
must
needes
cast
downe
our selues
vnder
his
hand
.
It
is
a
fearefull
thing
(
saith
the
holy
Ghost
)
to
fall
into
the
hands
of
the
liuing
God
:
but
we
must
feare
him
that
is
able
to
cast
both
bodie
and
soule
into
hell
fire
.
If
he
thus
say
,
J
haue
no
delite
in
thee
,
behold
here
I
am
,
let
him
doe
to
me
as
seemeth
good
in
his
eyes
.
But
some
will
say
,
I
will
liue
a
little
longer
in
my
sinnes
,
in
lying
▪
pride
,
Sabbath-breaking
,
in
swearing
,
dicing
,
gaming
,
and
wantonnes
:
for
God
is
mercifull
,
and
in
my
olde
age
I
will
repent
.
Answ.
Well
,
soothe
not
thy selfe
:
but
marke
,
vsually
when
God
holds
back
his
hand
for
a
season
,
he
doth
,
as
it
were
,
fetch
a
more
mightie
blow
,
for
the
greater
confusion
of
a
rebellious
sinner
;
therefore
humble
,
submit
▪
and
cast
downe
thy selfe
before
God
,
and
doe
not
striue
against
him
:
his
hand
is
mightie
,
and
will
ouerthrow
thee
.
Though
thou
hadst
all
learning
,
wisdome
,
might
,
riches
,
&c.
yet
(
as
Christ
said
to
the
young
man
)
one
thing
is
wanting
,
that
thou
shouldest
be
humbled
;
&
vntill
thou
be
humbled
,
nothing
is
to
be
looked
for
,
but
Gods
iudgement
for
sinne
.
Secondly
,
seeing
God
is
almightie
;
we
must
tremble
and
feare
at
all
his
iudgements
,
wee
muste
stand
in
awe
,
quake
,
and
quiuer
at
them
:
as
the
poore
child
doth
,
when
he
seeth
his
father
come
with
the
rodde
.
Example
of
this
we
haue
often
in
Gods
word
:
as
when
the
sonnes
of
Aaron
offered
strange
fire
before
the
Lord
,
he
sent
fire
from
heauen
,
and
burned
them
vp
.
glorified
in
all
that
came
neare
him
,
then
the
text
●aith
,
Aaron
held
his
peace
.
So
also
wee
reade
that
the
Apostles
reprooued
Peter
,
for
preaching
vnto
the
Gentiles
:
they
helde
their
peace
,
and
glorified
God
.
As
also
Dauid
saith
:
I
h●ld
my
tongue
,
O
Lord
,
because
thou
didst
it
.
In
hope
&
silence
is
true
fortitude
.
it
was
nothing
but
a
knaue
cooper
knocking
on
his
tubbs
,
come
what
would
,
he
would
goe
:
and
so
went
on
his
iourney
;
but
before
he
came
halfe
a
mile
from
the
house
,
the
same
hand
of
the
Lorde
which
before
he
had
mocked
,
in
a
cracke
of
thunder
stroke
him
about
the
girdlestead
,
that
he
fell
downe
starke
dead
.
Which
example
is
worthie
our
remembrance
,
to
put
vs
in
minde
of
Gods
heauie
wrath
against
those
which
scorne
his
iudgements
:
for
our
duetie
is
to
tremble
and
feare
:
and
it
were
greatly
to
be
wished
,
that
we
could
with
open
eye
beholde
the
terriblenesse
and
fearefulnesse
of
Gods
iudgements
:
it
would
make
a
man
to
quake
and
to
leaue
off
sinne
.
If
a
man
passe
by
some
high
and
daungerous
place
in
the
night
when
he
cannot
see
,
he
is
not
afraid
;
but
if
yee
bring
him
backe
againe
in
the
day
,
and
let
him
see
what
a
stiepe
and
daungerous
way
he
came
,
he
will
not
be
brought
to
goe
the
same
way
againe
for
any
thing
:
so
it
is
in
sinning
;
for
men
liuing
in
ignorance
and
blindnes
,
practise
any
wickednes
,
and
do
not
care
for
Gods
iudgements
:
but
when
God
of
his
goodnes
bringeth
them
backe
,
and
openeth
their
eyes
to
see
the
downefall
to
the
pit
of
hell
,
and
the
iudgements
of
God
due
to
their
sinnes
:
then
(
they
say
)
they
will
neuer
sinne
as
they
haue
done
,
but
become
newe
men
,
and
walke
in
the
way
to
eternall
life
.
Thirdly
,
we
are
taught
by
the
Apostle
Paul
,
that
if
we
be
to
doe
any
dutie
to
our
brethren
,
as
to
releeue
them
,
we
must
doe
it
with
chearefulnesse
:
for
hee
laboureth
to
perswade
the
Corinthians
to
cherefull
liberalitie
;
and
the
reason
of
his
perswasion
is
,
because
God
is
able
to
make
all
grace
to
abound
towards
them
.
Fourthly
,
whereas
there
are
many
in
euery
place
,
which
haue
liued
long
in
their
sinnes
,
euen
from
their
cradle
;
some
in
wantonnesse
,
some
in
drunkennes
,
some
in
swearing
,
some
in
idlenes
,
and
such
like
:
out
of
this
place
,
to
all
such
there
is
a
good
lesson
,
namely
that
euery
one
of
them
doe
nowe
become
new
men
,
and
repent
of
all
their
sinnes
,
for
all
their
life
past
.
For
marke
what
Paul
saith
of
the
Iewes
,
which
cut
off
from
Christ
through
vnbeleefe
,
&
haue
so
continued
in
hardnes
of
heart
,
and
desperate
malice
against
him
,
almost
16.
hundreth
yeares
:
they
abide
not
still
in
vnbeleefe
,
they
may
be
grafted
into
their
oliue
again
:
and
his
reason
is
this
,
because
God
is
able
to
graft
them
in
againe
.
Euen
so
though
we
haue
liued
many
yeres
in
sinne
,
(
and
sure
it
is
a
dangerous
and
fearefull
case
for
a
man
to
liue
20
,
30
,
or
40
,
yeres
vnder
the
power
of
the
deuill
:
)
yet
we
must
know
that
if
we
wil
now
liue
a
new
life
,
forsake
all
our
sinnes
,
&
turne
to
God
,
we
may
be
receiued
to
grace
,
&
be
made
a
branch
of
the
true
oliue
,
though
we
haue
borne
the
fruits
of
the
wild
oliue
all
our
life
long
.
But
some
will
obiect
,
that
they
haue
no
hope
of
Gods
fauour
,
because
they
haue
beene
so
grieuous
sinners
,
and
continued
in
them
so
long
.
Answ.
But
know
it
,
whosoeuer
thou
art
,
God
is
able
to
graft
thee
in
;
&
if
thou
repent
,
he
will
receiue
thee
to
his
loue
&
fauour
.
This
must
be
obserued
of
all
,
but
especially
of
such
as
are
olde
in
yeares
,
and
yet
remaine
ignorant
without
knowledge
;
they
must
turne
to
the
Lorde
by
repentance
:
otherwise
,
if
they
continue
still
profane
and
wicked
,
they
must
knowe
this
,
that
their
damnation
comes
post
hast
to
meete
them
,
and
they
to
it
.
Consolations
.
And
thus
much
for
the
dueties
.
Nowe
followe
the
consolations
which
Gods
Church
reape
from
this
,
that
God
the
father
is
omnipotent
.
First
,
the
wonderfull
power
of
God
serueth
to
strengthen
vs
in
prayer
vnto
God
;
for
he
that
will
pray
truly
,
must
onely
pray
for
those
things
for
which
he
hath
warrant
in
Gods
word
:
all
our
prayers
must
be
made
in
faith
,
and
for
a
man
to
pray
in
faith
,
it
is
harde
:
therefore
a
speciall
meanes
to
strengthen
vs
herein
,
is
the
mightie
power
of
God
.
This
was
the
ground
and
stay
of
the
leaper
whome
our
Sauiour
Christ
clensed
:
Lord
(
saith
he
)
if
thou
wilt
,
thou
canst
make
me
cleane
.
And
in
the
Lords
prayer
,
when
our
Sauiour
Christ
hath
taught
vs
to
make
sixe
petitions
;
in
the
ende
he
giueth
vs
a
reason
,
or
motiue
to
induce
vs
to
stand
vpon
,
and
to
wait
for
the
benefits
before
craved
,
in
these
words
:
Thine
is
the
kingdome
,
thine
is
the
power
,
&c.
Secondly
,
hence
we
learne
this
comfort
,
that
all
the
gates
of
hell
shal
neuer
be
able
to
preuaile
against
the
least
member
of
Christ
.
I
doe
not
say
they
shal
neuer
be
able
to
assault
,
or
tempt
them
,
for
that
may
be
:
but
they
shall
neuer
ouercome
them
.
How
(
will
some
say
)
may
we
be
resolued
of
this
?
I
answer
,
By
reason
of
faith
:
for
if
a
Christian
man
do
beleeue
that
God
the
father
,
and
in
Christ
his
father
,
is
almightie
,
no
enemie
shall
euer
be
able
to
preuaile
against
him
.
So
S.
Iohn
reasoneth
:
Little
children
,
yee
are
of
God
,
and
haue
ouercome
them
,
because
greater
is
he
that
is
in
you
,
that
is
,
Christ
Iesus
by
his
holy
spirite
,
who
is
God
,
and
therefore
almightie
,
then
he
that
is
in
the
worlde
,
that
is
,
the
spirit
of
Sathan
:
therefore
you
neede
not
to
feare
.
So
Dauid
compareth
him selfe
to
a
sillie
sheepe
,
and
saith
:
Though
I
should
walke
through
the
valley
of
the
shadow
of
death
,
that
is
,
yet
I
will
feare
none
evill
:
why
so
?
because
the
Lord
is
with
him
:
thy
rodde
(
saith
he
)
and
thy
staffe
comfort
me
.
Thus
much
for
the
benefits
.
Now
whereas
it
is
saide
the
first
person
is
a
father
,
as
also
almightie
:
ioyne
these
two
together
,
and
hence
will
arise
singular
benefits
and
instructions
.
First
,
whereas
we
are
taught
to
confesse
,
that
the
first
person
is
a
father
almightie
,
we
and
euery
man
must
learne
to
haue
experience
in
himselfe
,
of
the
mightie
power
of
this
almightie
father
.
Why
,
will
some
say
,
that
is
nothing
,
for
the
deuil
and
all
the
damned
soules
feele
the
power
of
the
Almightie
?
True
in
deede
they
feele
the
power
of
God
▪
namely
as
he
is
an
almightie
Iudge
condemning
them
▪
but
they
feele
not
the
power
of
an
almightie
father
:
this
is
the
point
whereof
we
must
learne
to
haue
experience
in
our selues
.
Paul
prayeth
that
the
God
of
our
Lord
Iesus
Christ
the
father
of
glorie
,
would
giue
vnto
the
Ephesians
the
spirite
of
wisdome
,
to
see
what
is
the
exceeding
greatnes
of
his
power
in
them
which
beleeue
,
according
to
the
working
of
his
mighty
power
which
he
wrought
in
Christ
.
Which
place
must
be
considered
:
for
here
the
Apostle
would
haue
vs
haue
such
a
speciall
manifestation
of
Gods
power
in
our selues
,
like
to
that
which
he
did
once
shew
forth
in
Christ
.
But
how
did
Christ
see
and
find
the
power
of
God
as
he
was
man
?
Answ.
Diuers
waies
:
I.
On
the
crosse
he
died
the
first
death
;
which
is
the
separation
of
bodie
and
soule
:
and
he
suffered
the
sorrowes
of
the
second
death
.
For
in
his
soule
he
bare
the
whole
wrath
of
God
,
and
all
the
panges
of
hell
,
and
after
was
buried
and
laide
in
the
graue
,
where
death
triumphed
ouer
him
for
the
space
of
three
daies
.
Now
in
this
extremitie
God
did
shew
his
power
,
in
that
he
raised
Christ
from
death
to
life
.
And
looke
as
his
power
was
manifested
in
Christ
the
head
:
so
must
it
be
manifested
in
all
his
members
:
for
euery
man
hath
his
graue
,
which
is
naturall
sinne
and
corruption
,
which
we
draw
from
our
first
parents
,
and
looke
as
a
man
lies
dead
in
the
graue
,
and
can
mooue
neither
hand
nor
foote
:
so
euery
man
by
nature
lieth
dead
in
sinne
.
Now
as
God
did
shewe
his
power
in
raising
Christ
from
death
:
so
euery
one
must
labour
to
haue
this
knowledge
and
experience
in
him selfe
of
the
mightie
power
of
God
,
in
raising
him
from
the
graue
of
sinne
to
newnes
of
life
.
For
thus
Paul
makes
a
speciall
request
,
that
he
might
knowe
Christ
,
and
the
vertue
of
his
resurrection
,
that
is
,
he
spoiled
principalities
and
powers
,
and
made
a
shew
of
them
openly
,
and
hath
triumphed
ouer
them
in
the
crosse
:
Not
my
will
,
but
thy
will
be
fulfilled
.
For
it
was
necessarie
that
Christ
should
suffer
.
And
this
request
was
heard
,
not
because
he
was
freed
from
death
:
but
because
God
his
father
Almightie
gaue
him
power
and
strength
in
his
manhoode
to
beare
the
brunt
of
his
indignation
.
Nowe
looke
as
this
power
was
effectual
in
Christ
Iesus
the
head
,
to
make
him
able
and
sufficient
to
beare
the
panges
of
hell
:
so
the
same
power
of
God
,
is
in
some
measure
effectuall
in
all
the
members
of
Christ
,
to
make
them
both
patient
,
and
of
sufficient
strength
to
beare
any
affliction
,
as
Saint
Paul
saith
:
beeing
strengthened
with
all
might
through
his
glorious
power
vnto
all
patience
and
long
suffering
with
ioyfulnes
.
he
accounteth
all
things
losse
that
he
might
know
Christ
,
&
the
vertue
of
his
resurrection
.
Secondly
,
hence
we
learne
that
which
Paul
teacheth
,
namely
to
know
,
Thirdly
,
whereas
we
beleeue
that
God
is
a
mightie
father
,
it
serues
to
confirme
Gods
children
in
the
promises
of
mercie
reuealed
in
his
word
.
The
chiefest
whereof
is
,
that
if
men
will
turne
from
their
sinnes
,
and
beleeue
in
Christ
,
they
shall
not
perish
,
but
haue
life
euerlasting
.
I
know
some
men
wil
make
it
an
easie
thing
to
beleeue
,
especially
those
which
neuer
knewe
what
faith
meant
.
But
such
persons
neede
no
meanes
of
confirmation
of
faith
:
therfore
let
all
those
which
haue
tasted
of
the
hardnes
of
attaining
vnto
it
,
learne
how
to
stablish
their
wauering
hearts
in
the
promises
of
God
,
by
the
consideration
of
these
two
points
:
God
is
a
father
;
and
therefore
he
is
willing
:
he
is
also
almightie
,
and
therefore
he
is
able
to
performe
his
promises
.
He
that
will
be
truly
resolued
of
Gods
promises
,
must
haue
both
these
setled
in
his
heart
,
and
build
on
them
as
on
two
foundations
.
It
followeth
,
Creatour
of
heauen
and
earth
]
We
haue
spoken
of
the
title
of
the
first
person
,
&
of
his
attributs
:
now
we
come
to
speake
of
his
effect
,
namely
the
creation
:
but
before
we
come
to
it
,
we
are
to
answer
a
certaine
obiection
which
may
be
made
.
At
the
first
it
may
seeme
strange
to
some
,
that
the
worke
of
creation
is
ascribed
to
the
first
person
in
Trinitie
the
father
:
whereas
in
the
Scripture
it
is
common
to
them
all
three
equally
.
And
first
that
the
father
is
Creatour
,
it
was
neuer
doubted
:
as
for
the
second
person
the
Sonne
,
that
he
is
Creatour
,
all
things
are
made
by
it
,
that
is
,
by
the
Sonne
,
who
is
the
substantiall
word
of
the
father
,
&
without
it
was
made
nothing
that
was
made
.
And
againe
,
it
is
said
,
that
God
by
his
Sonne
made
the
worlde
.
As
for
the
holy
Ghost
,
the
spirit
mooued
vpon
the
waters
:
and
Iob
saith
:
his
spirit
hath
garnished
the
heauens
:
How
then
is
this
peculiar
to
the
father
,
being
common
to
al
the
three
persons
in
trinitie
?
I
answer
,
the
actions
of
God
are
two-fold
:
either
inward
,
or
outward
.
The
inward
actions
are
those
,
which
one
person
doth
exercise
towards
another
:
as
the
father
doth
beget
the
sonne
,
&
this
is
an
inward
action
peculiar
to
the
father
:
for
all
inward
actions
are
proper
to
the
persons
from
whome
they
are
.
So
the
Sonne
doth
receiue
the
godhead
from
the
father
;
&
the
holy
Ghost
from
them
both
;
&
these
are
inward
actions
peculiar
to
these
persons
.
So
likewise
for
the
father
to
send
his
sonne
,
it
is
an
inward
action
proper
to
the
father
,
&
cannot
be
communicated
to
the
holy
Ghost
:
&
the
sonne
to
be
sent
by
the
father
onely
is
a
thing
proper
to
the
sonne
,
&
not
common
to
the
father
,
or
to
the
holy
Ghost
.
Now
outward
actions
are
the
actions
of
the
persons
in
the
Trinitie
to
the
creatures
:
as
the
worke
of
creation
,
the
work
of
preseruation
,
&
of
redemption
.
These
&
all
such
actions
are
common
to
all
the
three
persons
:
the
father
createth
,
the
sonne
createth
,
&
the
H.
Ghost
createth
:
&
so
we
may
say
of
the
works
of
gouernment
,
&
of
redemption
,
&
of
all
outward
actions
of
the
persons
to
the
creatures
.
But
some
again
may
say
,
how
then
can
the
work
of
creation
,
being
an
outward
action
of
God
to
the
creature
,
be
peculiar
to
the
first
person
the
father
?
I
answer
,
the
work
of
creation
is
not
so
proper
to
the
first
person
the
father
,
as
that
it
cannot
also
be
common
to
the
rest
:
for
al
the
three
persons
ioyntly
created
all
things
of
nothing
;
onely
they
are
distinguished
in
the
manner
of
creating
.
For
the
father
is
the
cause
that
beginneth
the
worke
,
Basil.
de
spir.
sanct.
c.
16.
the
sonne
puts
it
in
execution
,
the
holy
Ghost
is
the
finisher
of
it
.
And
againe
,
the
father
createth
by
the
[
a
](A09411-e6380-b)
a
Col.
1.16
.
Rom.
11.36
.
sonne
&
by
the
H.
Ghost
:
the
sonne
createth
by
the
holy
Ghost
,
&
from
the
father
:
the
H.
Ghost
createth
not
by
the
father
,
nor
by
the
sonne
;
but
from
the
father
&
the
sonne
.
And
this
is
the
reason
why
the
work
of
creation
is
ascribed
here
vnto
the
father
,
because
he
alone
createth
after
a
peculiar
manner
,
namely
by
the
sonne
,
and
by
the
holy
Ghost
:
but
the
sonne
and
the
holy
Ghost
create
not
by
the
father
but
from
him
.
Thus
hauing
answered
the
obiection
,
we
come
to
speake
of
the
creation
it selfe
.
In
handling
whereof
,
we
must
withal
treat
of
the
Counsell
of
God
,
as
being
the
cause
thereof
,
&
of
the
Gouernment
of
the
creatures
,
as
beeing
a
worke
of
God
whereby
he
continues
the
creation
.
And
the
order
which
I
wil
obserue
,
is
first
to
speake
of
the
Counsell
of
God
,
and
secondly
of
the
exequution
of
his
Counsell
,
which
hath
two
speciall
branches
,
the
first
the
creation
,
the
second
the
preseruation
or
gouernment
of
things
created
.
The
Counsell
of
God
,
is
his
eternal
&
vnchangeable
decree
,
wherby
he
hath
ordained
al
things
either
past
,
present
or
to
come
,
for
his
own
glorie
.
First
I
cal
it
a
decree
,
because
God
hath
in
it
set
down
with
himselfe
&
appointed
as
soueraigne
Lord
,
what
shall
be
,
what
shal
not
be
.
I
adde
further
,
that
al
things
whatsoeuer
come
vnder
the
compasse
of
this
decree
;
as
Paul
saith
,
He
worketh
al
things
according
to
the
counsel
of
his
wil.
without
the
heauenly
father
:
very
haires
of
their
heads
are
numbred
,
meaning
that
they
are
knowne
and
set
downe
in
the
counsell
of
God
.
And
considering
that
God
is
King
of
heauen
and
earth
;
and
that
most
wise
,
yea
wisdome
it selfe
;
and
most
mightie
,
yea
might
and
power
it selfe
:
it
must
needs
b●
that
he
hath
determined
how
all
things
shall
come
to
passe
in
his
kingdome
,
with
all
their
circumstances
,
time
,
place
,
causes
,
&c.
in
such
particular
maner
,
that
the
very
least
thing
that
may
be
,
is
not
left
vnappointed
and
vndisposed
.
The
counsell
of
God
,
hath
two
properties
,
eternitie
,
and
vnchangeablenes
.
It
is
eternall
,
because
it
was
set
downe
by
God
from
euerlasting
before
all
times
,
as
Paul
saith
,
God
hath
chosen
the
Ephesians
to
saluation
before
all
worlds
.
to
the
purpose
of
God
,
which
was
before
all
worlds
.
Againe
,
the
same
counsell
once
set
downe
,
is
vnchangeable
.
God
saith
,
I
am
Iehovah
,
and
I
change
not
.
With
God
(
saith
S.
Iames
)
there
is
no
variablenes
,
nor
shadow
of
change
.
Nowe
such
as
God
is
,
such
is
his
decree
and
counsell
.
And
he
beeing
vnchangeable
,
his
counsels
also
are
vnchangeable
.
Gods
counsell
hath
two
parts
,
his
foreknowledge
,
and
his
will
or
pleasure
.
His
foreknowledge
,
whereby
he
did
foresee
all
things
which
were
to
come
.
His
will
,
whereby
in
a
generall
manner
he
wills
and
ordaines
whatsoeuer
is
to
come
to
passe
:
and
therefore
such
things
as
God
altogether
nilleth
,
can
not
come
to
passe
.
Nowe
these
two
parts
of
the
counsell
of
God
must
be
ioyned
together
,
and
not
seuered
.
Will
without
knowledge
is
impotent
,
and
foreknowledge
without
will
is
idle
.
And
therefore
such
as
holde
that
God
doth
barely
foresee
sundrie
things
to
come
,
no
manner
of
way
either
willing
or
decreeing
the
issue
and
euent
of
them
,
doe
bring
in
little
better
then
Atheisme
.
For
if
we
say
that
any
thing
comes
to
passe
either
against
Gods
will
,
or
God
not
knowing
of
it
,
or
not
regarding
it
,
we
shall
make
him
either
impotent
or
careles
,
&
rase
the
very
foundation
of
Gods
prouidence
.
And
this
decree
of
God
must
be
conceiued
of
vs
as
the
most
generall
cause
of
all
things
subsisting
:
beeing
first
in
order
hauing
all
other
causes
vnder
it
,
and
most
principall
,
ouerruling
all
,
ouerruled
by
none
.
Thus
we
see
what
is
to
be
held
touching
Gods
counsell
:
now
for
the
better
clearing
of
the
truth
,
three
obiections
of
some
difficultie
are
to
be
answered
.
First
may
some
man
say
,
if
God
decree
and
ordaine
all
things
whatsoeuer
,
then
he
decreeth
and
ordaineth
sinne
.
But
God
decrees
not
sinne
in
as
much
as
it
is
against
his
will
:
and
therefore
he
decrees
not
all
things
.
Answ.
We
vse
not
to
say
,
that
God
doth
simplie
will
or
decree
sinne
,
but
onely
in
part
,
adding
with
all
these
caueats
.
I.
That
God
willeth
and
decreeth
sinne
,
not
properly
as
it
is
sinne
,
but
as
it
hath
in
it
sundrie
regards
&
respects
of
goodnes
,
so
farforth
as
it
is
a
punishment
,
or
chastisment
,
or
trial
,
or
action
,
or
[
a
](A09411-e6630-b)
a
Quatenus
habet
rationem
entis
,
non
quatenus
habet
rationem
defectus
.
hath
any
existence
in
nature
.
II.
God
can
so
vse
euill
instruments
,
that
the
work
done
by
them
beeing
a
sinne
,
shall
neuerthelesse
in
him
be
a
good
worke
:
because
he
knows
how
to
vse
euill
instruments
well
.
If
it
be
further
alledged
,
that
God
willeth
no
wickednes
,
Psal.
5.5
.
we
must
know
,
that
Gods
will
is
twofold
,
generall
,
&
speciall
.
Generall
,
whereby
God
willeth
&
decreeth
that
a
thing
shal
be
:
&
by
this
kind
of
will
he
may
be
said
to
wil
sinne
;
&
that
without
sinne
.
For
though
he
decree
it
thus
,
yet
he
doth
not
instill
wickednes
into
the
heart
of
any
sinner
,
&
his
decree
is
onely
for
a
most
excellent
end
.
For
in
regard
of
God
which
decreeth
,
it
[
b
](A09411-e6650-b)
b
Bonum
&
vt
sit
malum
.
Aug.
Euchr.
ad
Laur.
cap.
101
.
is
good
that
there
should
be
euill
▪
To
this
purpose
Augustine
saith
excellently
,
By
an
vnspeakeable
manner
it
comes
to
passe
,
that
that
which
is
against
Gods
will
,
is
not
without
his
will
.
[
c
](A09411-e6680-b)
c
Voluntate
permissiva
vult
:
approba●●va
non
vult
.
Now
the
special
wil
of
God
is
that
whereby
he
willeth
any
thing
in
such
maner
,
that
he
approoueth
it
,
&
deliteth
in
it
.
And
thus
indeede
we
can
not
say
without
blasphemie
,
that
God
willeth
sinne
.
Thus
then
we
see
in
what
manner
and
how
farforth
God
may
be
said
to
decree
sinne
.
Againe
it
may
be
obiected
thus
.
If
all
things
be
determined
by
the
vnchangeable
decree
of
God
,
then
all
things
come
to
passe
by
an
vnchangeable
necessitie
:
and
men
in
their
actions
haue
no
freewill
at
all
,
or
libertie
in
doing
any
thing
.
Ans.
This
must
be
learned
as
a
certen
rule
,
that
the
necessarie
decree
of
God
,
doth
not
abolish
the
nature
of
the
second
causes
,
and
impose
necessitie
vpon
the
will
of
man
,
but
only
order
&
incline
it
without
any
constraint
,
to
one
part
.
As
for
example
:
when
a
people
is
gathered
togeather
to
heare
Gods
worde
,
there
is
none
of
them
but
they
know
that
they
come
thither
by
Gods
prouidence
(
and
in
that
respect
necessarily
)
yet
before
they
come
,
they
had
all
freedome
and
libertie
in
themselues
to
come
or
not
to
come
:
&
Gods
eternall
counsell
did
not
hinder
the
libertie
of
our
wills
,
in
comming
or
not
comming
,
nor
take
away
the
same
:
but
onely
incline
and
turne
them
to
the
choice
of
one
part
.
An other
example
hereof
we
may
haue
in
our
Sauiour
Christ
,
whose
state
and
constitution
of
bodie
,
if
we
regard
,
he
might
haue
liued
longer
:
yet
by
the
eternall
counsel
of
God
,
he
must
die
at
that
place
,
at
that
time
,
at
that
houre
where
and
when
he
died
.
Whereby
we
may
see
,
that
Gods
counsel
doth
not
hinder
the
wil
of
man
;
but
only
order
&
dispose
it
.
Which
answer
being
wel
marked
,
we
shall
see
these
two
will
stande
together
:
the
necessarie
and
vnchangeable
counsell
of
God
,
and
the
free
will
of
man
.
And
againe
,
that
the
same
action
may
be
both
necessarie
and
contingent
:
necessarie
in
regard
of
the
highest
cause
,
the
counsell
of
God
;
not
necessarie
but
contingent
in
respect
of
the
second
causes
as
among
the
rest
,
the
will
of
man
.
Thirdly
,
some
will
yet
obiect
against
this
doctrine
,
that
if
all
things
come
to
passe
according
to
gods
vnchangeable
decree
,
then
what
needs
the
vsing
of
any
meanes
?
what
needs
the
preaching
of
the
word
,
&
receiuing
of
the
sacraments
?
what
needes
any
lawes
,
princes
,
magistrates
,
or
gouernment
?
what
needs
walking
in
mens
ordinarie
callings
?
all
is
to
no
ende
:
for
let
men
play
or
worke
,
sleepe
,
or
wake
;
let
him
doe
what
he
will
,
all
is
one
:
for
Gods
eternall
counsell
must
needs
come
to
passe
:
therefore
it
may
seeme
in
vaine
for
men
to
busie
themselues
about
such
things
.
Ans.
But
we
must
know
,
that
as
God
hath
appointed
all
things
to
come
to
passe
in
his
eternall
and
vnchangeable
counsell
;
so
in
the
same
decree
,
he
hath
together
set
downe
the
means
&
waies
whereby
he
will
haue
the
same
things
brought
to
passe
:
for
these
two
must
neuer
be
seuered
:
the
thing
to
be
done
,
&
the
means
whereby
it
is
done
.
We
may
read
in
the
Acts
in
Pauls
daungerous
voyage
towards
Rome
,
an
Angel
of
the
Lord
told
Paul
,
except
these
abide
in
the
ship
,
ye
cannot
be
safe
:
Now
followes
the
Creation
,
which
is
nothing
else
but
a
worke
of
the
blessed
Trinitie
,
forming
&
framing
his
creatures
which
were
not
before
,
&
that
of
nothing
.
The
points
to
be
knowne
concerning
the
creation
,
are
many
.
The
first
,
is
the
thing
by
which
God
did
begin
&
finish
the
creation
.
And
we
must
vnderstande
,
that
at
the
first
God
made
all
things
,
without
any
instrument
or
meanes
,
&
not
as
men
do
which
bring
to
passe
their
busines
by
seruants
&
helps
;
but
only
by
his
word
&
commandement
:
as
the
Psalmist
saith
,
He
commanded
,
and
all
things
were
made
.
In
the
beginning
God
said
,
Let
their
be
light
,
&
there
was
light
:
&
by
the
same
meanes
was
the
creation
of
euery
creature
following
.
God
said
,
let
there
be
,
this
or
that
]
that
the
Sonne
is
m●nt
.
For
that
word
which
God
gaue
out
in
the
creation
was
in
time
,
wheras
the
Sonne
is
the
word
of
the
father
before
all
times
:
and
againe
,
it
is
a
word
common
to
the
three
persons
equally
,
whereas
the
Son
is
the
word
of
the
father
onely
.
Furthermore
,
it
is
not
like
that
it
was
any
sounding
word
standing
of
letters
&
syllables
,
&
vttered
to
the
creatures
after
the
vsuall
maner
of
men
,
that
was
the
cause
of
them
:
it
remains
therfore
that
all
things
were
made
by
the
operatiue
word
,
He
spake
the
word
,
and
they
were
made
:
he
commanded
,
and
they
were
created
.
Hence
we
must
take
out
a
speciall
lesson
,
needefull
to
be
learned
of
euery
man
.
Looke
what
power
God
vsed
&
shewed
in
making
the
creatures
when
they
were
not
,
the
same
power
he
both
can
&
wil
shew
forth
in
recreating
&
redeeming
sinful
men
by
the
pretious
blood
of
Christ
.
By
his
word
he
created
mans
heart
when
it
was
not
;
&
he
can
&
will
as
easily
create
in
any
of
such
a
new
heart
,
Lazarus
come
forth
,
he
arose
&
came
forth
of
his
graue
,
though
bound
hand
&
foot
:
so
when
the
Lord
speaks
to
our
dead
hearts
by
his
word
&
spirit
,
we
shal
rise
forth
of
the
graues
of
our
sinnes
&
corruptions
.
In
the
creation
of
the
great
world
,
God
said
let
there
be
light
,
&
presently
darknes
gaue
place
:
&
the
same
he
can
do
to
the
little
world
,
that
is
,
to
man
.
We
are
by
nature
darknes
,
&
let
God
but
speake
to
our
blind
vnderstandings
,
our
ignorance
shal
depart
,
&
we
shal
be
inlightned
with
the
knowledge
of
the
true
God
and
of
his
wil
:
as
Paul
saith
,
God
that
commaunded
the
light
to
shine
out
of
darknes
is
he
which
hath
shined
in
our
hearts
to
give
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
.
Secondly
,
God
made
all
creatures
,
without
motion
,
labour
,
or
defatigation
;
for
his
very
bidding
of
the
worke
to
be
done
,
was
the
doing
of
it
.
And
this
thing
no
creature
can
doe
,
but
God
onely
,
though
vnto
Adam
labour
was
without
paine
before
the
fall
.
Thirdly
,
the
matter
&
the
first
beginning
of
all
creatures
was
nothing
,
that
is
,
all
things
were
made
,
when
as
there
was
nothing
whereof
they
might
be
made
,
as
Paul
saith
,
God
calleth
those
things
which
be
not
,
as
though
they
were
.
of
dust
and
ashes
.
And
what
was
this
dust
and
ashes
made
of
?
Surely
of
nothing
:
wherefore
every
mans
first
beginning
is
of
nothing
.
Well
then
,
such
men
as
are
caried
away
with
their
pedigree
and
descent
,
if
they
looke
well
into
it
,
they
shall
finde
small
cause
to
boast
or
bragge
.
And
this
consideration
of
our
first
beginning
must
moue
vs
to
true
humiliation
in
our selves
.
Fourthly
,
God
in
framing
his
creatures
,
in
the
beginning
made
them
good
:
yea
,
very
good
.
Now
the
goodnesse
of
the
creature
is
nothing
else
,
but
the
perfect
estate
of
the
creature
,
whereby
it
was
conformable
to
the
will
and
minde
of
the
Creator
allowing
and
approouing
of
it
when
he
had
made
it
:
for
a
creature
is
not
first
good
,
and
then
approoved
of
God
:
but
because
it
is
approoved
of
God
,
therefore
it
is
good
.
But
wherein
will
some
say
,
standes
this
goodnesse
of
the
creature
?
I
answer
,
in
three
things
.
I.
in
the
comelinesse
,
beautie
,
and
glorie
of
euery
worke
in
his
kinde
both
in
forme
and
constitution
of
the
matter
.
II.
in
the
excellencie
of
the
vertue
which
God
hath
giuen
to
it
:
for
as
he
hath
appointed
euery
creature
for
some
especiall
end
:
so
he
hath
fitted
and
furnished
it
with
sufficient
power
and
vertue
for
the
accomplishing
of
the
same
end
.
III.
in
the
exceeding
benefite
and
profitablenesse
that
came
by
them
to
man
.
But
since
the
fall
of
man
this
goodnesse
of
the
creature
is
partly
corrupted
and
partly
diminished
.
Therefore
when
wee
see
any
want
,
defect
or
deformitie
in
any
of
them
,
we
must
haue
recourse
backe
againe
to
the
apostasie
of
our
first
parents
,
and
remember
our
fall
in
them
,
and
say
with
a
sorowfull
heart
,
this
comes
to
passe
,
by
reason
of
mans
most
wretched
sinne
which
hath
defiled
heauen
and
earth
,
and
drawen
a
curse
not
onely
upon
himselfe
,
but
upon
the
rest
of
the
creatures
for
his
sake
,
whereby
their
goodnesse
is
much
defaced
.
Fiftly
.
the
end
of
creation
,
is
the
glory
of
God
,
as
Salomon
saith
,
God
made
all
things
for
his
owne
sake
:
yea
even
the
wicked
for
the
day
of
evill
.
The
sixt
shall
be
touching
the
time
of
the
beginning
of
the
world
,
which
is
,
betweene
fiue
thousand
and
sixe
thousand
yeres
agoe
.
For
Moses
set
downe
exactly
the
computation
of
time
from
the
making
of
the
worlde
to
his
owne
daies
:
and
the
Prophets
after
him
haue
with
like
diligence
set
downe
the
continuance
of
the
same
to
the
verie
birth
of
Christ
.
But
for
the
exact
account
of
yeeres
Chronologers
are
not
all
of
one
minde
.
Some
say
there
be
3929.
from
the
creation
to
Christes
birth
,
as
Beroaldus
:
some
3952.
as
Hierome
and
Bede
:
some
3960.
as
Luther
and
Io.
Lucidus
:
some
3963.
as
Melancthon
in
his
Chronicle
&
Functius
:
some
3970.
as
Bullinger
and
Tremellius
:
some
towards
4000.
as
Buntingus
.
Now
from
the
birth
of
Christ
to
this
day
are
1592.
yeeres
,
and
adding
these
together
,
the
whole
time
amounteth
.
And
God
would
haue
the
verie
time
of
the
beginning
of
the
world
to
be
revealed
,
1.
that
it
might
be
knowen
to
the
Church
,
when
the
couenant
of
grace
was
first
giuen
by
God
to
man
,
and
when
it
was
afterward
renewed
,
and
how
Christ
came
in
the
fulnesse
of
time
,
Gal.
4.
2.
that
we
might
know
that
the
world
was
not
made
for
the
eternall
and
euerliuing
God
,
but
for
man
.
3.
that
we
might
learne
not
to
set
our
hearts
on
the
world
and
on
the
things
therein
which
haue
beginning
and
end
,
but
seeke
for
things
eternall
in
heauen
.
And
before
the
time
which
I
haue
named
began
,
there
was
nothing
beside
God
,
the
world
it selfe
and
all
things
else
were
vncreated
.
Some
men
use
to
obiect
and
say
,
What
did
God
doe
all
that
while
before
the
world
was
?
how
did
he
imploy
himselfe
?
what
was
he
idle
?
Answer
.
The
Iewes
to
this
bad
question
make
as
badde
an
answere
.
For
they
say
he
was
continually
occupied
in
making
many
litle
worlds
,
which
he
continually
destroyed
as
he
made
them
,
because
none
pleased
him
till
hee
made
this
.
But
we
must
rather
say
,
that
some
things
are
reuealed
which
God
did
then
,
as
that
he
decreed
what
should
come
to
passe
when
the
world
was
:
&
that
then
the
blessed
persons
in
Trinitie
did
take
eternall
delight
ech
in
other
.
If
any
man
will
needs
know
more
,
Secret
things
belong
to
the
Lord
our
God
,
but
things
revealed
to
vs
and
to
our
children
for
ever
:
and
let
him
marke
what
one
eluding
the
question
,
answered
:
namely
,
August
.
lib.
1.
confess
.
c.
12.
that
God
was
making
hell
fire
to
burne
all
such
curious
persons
as
will
needs
know
more
of
God
then
hee
hath
revealed
to
them
:
for
where
God
hath
not
a
mouth
to
speake
,
there
we
must
not
haue
an
eare
to
heare
:
therefore
wee
must
let
such
curious
questions
passe
.
Seventhly
,
some
may
aske
in
what
space
did
God
make
the
world
?
I
answer
.
God
coulde
haue
made
the
world
,
and
all
things
in
it
in
one
moment
:
And
thus
much
concerning
the
pointes
of
doctrine
touching
the
creation
.
The
duties
follow
.
And
first
by
the
worke
of
creation
we
may
discerne
the
true
Iehouah
from
all
false
gods
&
idols
in
the
world
.
This
Esaiah
maketh
plain
,
bringing
in
the
Lorde
reasoning
thus
:
I
am
God
,
and
there
is
no
other
God
besides
me
.
How
is
that
prooued
?
thus
:
I
forme
the
light
,
and
create
darkenesse
,
I
make
peace
,
and
create
evill
:
I
the
Lord
doe
all
these
things
.
If
a
man
aske
thee
how
thou
knowest
the
true
God
from
all
false
gods
:
thou
must
answere
,
by
the
worke
of
●●eation
:
for
he
alone
is
the
maker
of
heauen
and
earth
,
and
all
things
in
them
.
This
propertie
can
not
agree
to
any
creature
,
to
any
man
,
saint
,
or
Angell
:
nay
,
not
to
all
men
and
all
Angels
they
can
not
giue
being
to
a
creature
which
before
was
nothing
.
Secondly
,
wheras
God
the
Father
is
the
Creatour
of
all
▪
things
,
and
hath
giuen
unto
man
reason
,
understanding
,
and
abilitie
,
more
then
to
other
creatures
,
we
are
taught
to
consider
and
meditate
of
the
worke
of
Gods
creation
.
This
the
wise
man
teacheth
vs
,
saying
,
Consider
the
worke
of
God
.
And
indeed
it
is
a
speciall
dutie
of
euery
man
which
professeth
himselfe
to
be
a
member
of
Gods
Church
,
Thirdly
,
wee
must
giue
God
the
glorie
in
all
his
creatures
,
because
hee
is
the
creatour
of
them
all
.
So
in
the
Revelation
the
foure
and
twentie
Elders
fall
downe
before
him
,
and
say
,
Thou
art
worthy
,
O
Lorde
,
to
receive
glorie
and
honour
,
and
power
:
giuing
this
reason
:
for
thou
hast
created
all
things
,
and
for
thy
wills
sake
they
are
and
haue
beene
created
.
Reade
the
Psalmes
147.
and
148.
both
which
tende
to
this
,
that
God
may
be
praised
,
because
he
is
the
Creatour
of
all
things
,
and
therefore
must
haue
all
the
glorie
.
Wee
knowe
,
that
when
men
beholde
any
curious
worke
of
a
cunning
and
skillfull
craftesman
,
straightway
they
will
leaue
the
worke
,
and
inquire
after
him
that
made
it
,
that
they
may
praise
his
skill
.
The
same
is
our
dutie
in
this
case
,
when
we
come
abroad
,
and
beholde
every
where
in
all
the
creatures
the
admirable
and
unspeakeable
wisedome
,
goodnesse
,
and
power
of
God
,
then
wee
must
make
hast
from
the
creature
,
and
goe
forwarde
to
the
Creatour
,
to
praise
and
glorifie
him
:
and
herein
must
wee
shewe
our selues
to
differ
from
bruite
beasts
,
in
that
in
the
vse
and
view
of
Gods
creatures
,
we
doe
returne
due
glory
,
praise
,
and
honour
unto
the
creatour
.
Our
fourth
duty
is
set
downe
by
the
Prophet
Amos
,
who
moouing
the
people
to
meete
God
by
repentance
,
addeth
a
reason
taken
from
the
creation
:
He
that
fourmeth
the
mountaines
&
createth
the
winds
,
which
declareth
unto
man
what
is
his
thought
,
which
maketh
the
morning
darkenesse
,
&c.
the
Lord
God
of
hosts
is
his
name
.
The
meaning
of
the
Prophet
is
this
,
God
is
a
terrible
iudge
,
&
we
are
as
traitors
&
rebels
against
him
:
therfore
the
best
way
that
we
can
take
is
this
:
he
is
comming
to
iudgement
,
let
us
therfore
meete
him
&
fall
downe
before
him
,
&
humble
our selues
under
his
mighty
hand
.
And
the
holy
ghost
by
the
prophet
would
mooue
the
people
to
meete
God
by
serious
repentance
,
by
a
reason
framed
thus
:
If
God
who
is
their
iudge
,
be
able
to
create
the
winds
,
and
to
forme
the
mountaines
,
&
to
make
the
morning
darknes
:
then
he
is
also
able
to
make
an
eternall
iudgement
for
their
confusion
.
And
therfore
all
such
as
be
impenitent
sinners
,
let
them
prepare
themselues
to
turne
unto
him
:
&
surely
if
men
had
grace
to
lay
this
to
their
hearts
,
they
would
not
liue
so
long
in
their
sinnes
without
repentance
as
they
do
:
nay
rather
,
they
would
prepare
themselues
to
meet
him
in
the
way
before
he
come
to
iudgement
,
because
he
is
a
creator
,
&
therefore
able
to
bring
infinite
punishments
upon
them
at
his
pleasure
,
and
to
bring
them
to
nothing
as
he
made
them
of
nothing
.
And
let
them
know
it
,
whosoeuer
they
be
that
go
forwarde
in
their
sinnes
,
that
God
the
creator
whensoeuer
hee
will
,
can
open
hell
to
deuoure
them
:
&
that
he
can
shew
him selfe
as
mightie
in
his
iudgement
to
mens
destruction
,
as
he
was
in
the
beginning
in
giuing
us
a
being
when
we
were
nothing
.
Wherefore
notable
is
the
practise
of
David
,
who
ineures
himself
to
the
feare
of
god
by
the
consideration
of
his
creation
,
saying
,
I
am
fearefully
and
wonderfully
made
,
&c.
Lastly
,
those
which
haue
bin
impenitent
sinners
all
their
life
past
▪
must
not
only
learne
to
repent
for
their
sinnes
;
but
also
endeauour
to
perfourme
obedience
unto
gods
word
.
God
is
a
creatour
,
and
the
thing
created
shoulde
in
all
respectes
be
conformable
to
his
will
:
for
David
saith
,
Thine
hands
have
fashioned
me
,
&
framed
me
,
give
me
vnderstanding
therfore
that
I
may
learne
thy
commandements
.
And
good
reason
,
for
there
is
no
man
of
any
trade
,
but
hee
would
faine
haue
all
that
he
maketh
and
deuiseth
to
be
used
:
but
yet
so
as
the
use
thereof
must
be
conformable
to
the
will
of
the
maker
.
For
this
cause
Moses
that
faithfull
servant
of
God
saieth
,
that
the
people
of
Israel
dealt
wrongfully
with
the
Lord
,
why
?
For
he
hath
created
them
,
and
proportioned
them
,
he
is
their
father
and
he
bought
them
:
yet
they
haue
dishonoured
him
by
corrupting
themselues
towardes
him
by
their
vice
.
All
creatures
in
heauen
and
in
earth
doe
the
will
of
the
Creatour
,
except
man
,
and
the
deuill
and
his
angels
:
for
the
Sunne
,
the
Moone
,
and
the
starres
,
they
keepe
that
course
which
God
hath
appointed
them
:
but
man
though
he
be
bound
to
doe
the
will
of
God
,
because
god
is
his
Creator
,
yet
he
rebells
against
him
.
The
potter
if
in
tempering
his
clay
he
can
not
make
and
frame
it
according
to
his
minde
,
at
length
hee
will
dash
it
in
peeces
:
so
God
,
hee
createth
man
,
not
that
he
should
doe
his
owne
will
,
but
gods
will
:
and
therefore
that
man
whosoeuer
he
be
that
followeth
the
lustes
of
his
owne
wicked
heart
,
and
will
not
be
brought
to
be
conformable
to
gods
will
,
but
continues
rebellious
still
,
the
Lorde
in
his
wrath
will
confound
him
eternally
.
Therefore
it
standes
euery
man
in
hand
to
yeeld
himselfe
plyable
unto
gods
will
,
&
to
indeauour
to
obey
it
by
keeping
a
good
conscience
before
god
and
all
men
,
and
by
walking
faithfully
in
his
calling
:
otherwise
the
ende
will
be
confusion
.
If
a
man
haue
a
trade
and
other
men
come
into
his
shoppe
,
and
use
such
instruments
as
be
there
to
a
wrong
end
,
though
they
were
their
owne
,
yet
it
would
grieue
him
to
see
it
:
so
god
created
all
things
for
his
owne
use
,
and
for
the
accomplishing
of
his
will
:
but
rebellious
man
conformes
himselfe
to
the
deuils
will
,
and
thereby
no
doubt
he
grieuously
offendeth
god
.
And
thus
much
of
the
duties
.
Now
in
the
third
place
follow
the
consolations
unto
Gods
Church
and
people
.
God
is
a
creator
,
yea
a
faithfull
creator
.
The
properties
of
a
faithfull
creatour
are
two
.
I.
he
will
preserue
his
creature
:
no
man
is
so
tender
ouer
any
worke
as
hee
that
made
it
,
for
he
can
not
abide
to
see
it
any
way
abused
.
Now
God
being
a
faithfull
creatour
,
tenderly
loues
all
his
creature
.
So
Iob
reasoneth
with
God
,
that
hee
will
not
cast
him
off
,
because
he
is
the
worke
of
his
hands
.
II.
God
will
beare
with
his
creature
,
strive
with
men
in
the
olde
worlde
,
to
turne
them
from
their
wickednesse
:
but
when
nothing
would
serue
them
,
it
is
saide
,
It
repented
the
Lorde
that
hee
had
made
man
on
the
earth
.
Amongst
us
euery
one
is
the
creature
of
God
:
now
if
wee
shall
rebell
against
this
our
creator
,
it
may
be
,
he
will
beare
with
us
for
a
time
:
but
if
we
continue
therein
,
and
do
not
turne
to
him
by
repentance
,
he
will
bring
upon
us
a
finall
destruction
both
in
body
and
soule
.
Yet
I
say
,
before
he
doe
this
he
will
trie
all
meanes
to
preserue
us
,
and
turne
us
unto
him
:
and
afterwarde
,
if
nothing
will
serue
,
then
he
will
shew
forth
his
power
in
mens
confusion
:
&
therefore
it
stands
us
in
hand
to
looke
unto
it
.
Secondly
,
looke
what
power
the
Lord
did
manifest
in
the
creation
of
all
things
,
the
same
power
he
both
can
and
will
make
manifest
in
the
redemption
of
mankind
.
In
the
beginning
God
made
all
things
by
his
worde
;
and
so
likewise
he
is
able
still
to
make
by
the
power
of
his
word
,
of
a
wicked
man
that
is
dead
in
sinne
,
a
true
and
liuely
member
of
Christ
:
which
the
Prophet
Isay
signifieth
when
he
saith
,
The
Lord
that
created
the
heavens
and
spred
them
abroad
,
hee
that
stretcheth
forth
the
earth
and
the
body
thereof
,
&c.
I
the
Lord
haue
called
thee
in
righteousnesse
.
This
must
not
encourage
evill
men
in
their
wickednesse
,
but
it
serueth
to
comfort
the
people
of
God
,
considering
that
the
same
God
which
once
created
them
,
is
also
as
able
to
saue
them
:
and
will
shewe
himselfe
as
mightie
in
their
redemption
,
as
hee
did
in
creating
them
of
nothing
.
And
thus
much
of
the
Creation
in
generall
.
Now
it
followeth
that
we
come
to
the
handling
of
the
partes
thereof
.
For
it
is
not
said
barely
that
God
is
a
creatour
;
but
particularly
that
he
is
a
creatour
of
heauen
&
earth
:
of
both
which
we
will
speake
in
order
:
and
first
of
the
creation
of
heauen
.
Heaven
]
in
Gods
worde
it
signifieth
all
that
is
aboue
the
earth
:
for
the
aire
wherein
we
breath
is
called
Heauen
.
And
according
to
this
acception
of
the
worde
,
there
are
three
heauens
,
as
Paul
saith
,
He
was
taken
up
into
the
third
heauen
.
The
first
of
these
Heauens
is
that
space
,
the
foules
of
the
heaven
:
and
when
God
sent
the
floode
to
drowne
the
olde
world
,
Moses
saith
,
the
windowes
of
heauen
were
opened
:
firmament
of
heauen
.
Besides
these
two
heauens
,
there
is
a
thirde
which
is
inuisible
:
and
yet
it
is
the
worke
of
Gods
handes
:
and
it
is
that
glorious
place
where
Christ
in
his
manhoode
sitteth
at
the
right
hande
of
the
father
:
and
whether
the
soules
of
the
faithfull
departed
are
carried
,
and
placed
:
and
in
which
at
the
end
of
the
world
shall
all
the
elect
both
in
bodie
and
soule
,
haue
perfect
ioy
and
blisse
in
the
glorious
sight
and
presence
of
God
for
euer
.
But
for
the
better
conceiuing
the
trueth
,
wee
are
to
scanne
and
consider
three
questions
.
First
,
whether
this
third
heauen
be
a
creature
;
for
many
haue
thought
it
was
neuer
created
,
but
was
eternall
with
God
himselfe
:
but
it
is
a
grosse
errour
contrarie
to
Gods
worde
.
Abraham
looked
for
a
citie
(
meaning
the
heauenly
Ierusalem
,
this
thirde
heauen
)
having
a
foundation
whose
builder
and
maker
is
God
.
Further
,
if
it
be
eternall
,
it
must
either
be
a
creatour
or
a
creature
:
but
it
is
no
creatour
,
for
then
it
shoulde
be
God
:
and
therefore
it
must
needes
be
a
creature
.
But
some
will
say
,
the
Lorde
is
eternall
,
and
this
thirde
heauen
hath
alwaies
beene
the
place
of
the
Lords
abode
,
and
therefore
it
is
also
eternall
.
Answer
.
True
it
is
that
God
doeth
shewe
his
glorie
and
maiestie
in
the
thirde
heauen
:
but
yet
that
cannot
obtaine
his
godhead
:
as
Salomon
saith
,
Beholde
the
heavens
,
and
the
heavens
of
heavens
are
not
able
to
containe
thee
.
Answere
.
There
are
some
protestants
say
,
it
is
euery
where
:
and
they
hold
this
opinion
,
to
maintaine
the
reall
presence
of
the
Lordes
body
in
or
about
the
Sacrament
.
But
if
it
were
euery
where
,
then
hell
shoulde
be
in
heauen
which
no
man
will
say
:
but
heauen
indeed
is
aboue
these
visible
heauens
which
we
see
with
our
eyes
:
so
the
Apostle
saith
,
Christ
ascended
on
high
farre
above
all
heauens
,
&c.
And
againe
it
is
saide
of
Steven
,
that
beeing
full
of
the
holy
ghost
,
He
looked
up
steadfastly
into
the
heauens
,
and
sawe
them
open
,
and
the
sonne
of
man
standing
at
the
right
hand
of
God
.
Thirdly
it
may
be
demanded
,
why
God
created
this
thirde
heauen
?
Answer
.
God
made
it
for
this
cause
,
that
there
might
be
a
certaine
place
,
wherein
he
might
make
manifest
his
glorie
and
maiestie
to
his
elect
angels
and
men
:
for
the
which
cause
it
was
created
a
thousand
folde
more
glorious
then
the
two
former
heavens
are
▪
in
which
respect
it
is
called
Paradise
,
house
of
God
his
father
;
kingdome
of
heaven
,
because
God
is
the
King
thereof
,
and
ruleth
there
in
perfect
glorie
.
True
it
is
,
God
hath
his
kingdome
here
on
earth
:
but
he
ruleth
not
so
fully
and
gloriously
here
,
as
hee
shall
in
heauen
:
for
this
is
the
kingdome
of
grace
,
but
that
is
the
kingdome
of
his
glorie
,
where
he
so
reigneth
,
that
he
will
be
all
in
all
,
first
in
Christ
,
and
then
in
the
elect
both
Angels
and
men
.
Now
followes
the
duties
wherunto
we
are
moved
principally
in
consideration
of
the
making
of
the
third
heauen
.
First
,
if
God
created
it
especially
for
the
manifestation
of
his
glorie
unto
men
,
that
at
the
ende
of
this
world
,
by
the
fruition
of
Gods
most
glorious
presence
,
there
they
might
haue
perfect
ioye
and
felicitie
:
wee
haue
occasion
here
to
consider
the
wonderfull
madnesse
of
the
worlde
that
reigneth
euery
where
among
men
,
which
onely
haue
regarde
to
the
state
of
this
life
,
and
cast
all
their
care
on
this
world
:
and
neuer
so
much
as
dreame
of
the
ioyfull
and
blessed
estate
which
is
prepared
for
Gods
children
in
the
highest
heauen
.
If
a
man
hauing
two
houses
,
one
but
a
homely
cottage
,
and
the
other
a
princely
pallace
,
should
leaue
the
better
,
and
take
all
the
care
and
paines
for
the
dressing
up
of
the
first
,
would
not
euerie
man
say
,
he
were
a
mad
man
?
yes
undoubtedly
.
And
yet
this
is
the
spirituall
madnesse
that
reigneth
euery
where
among
men
:
for
God
hath
prepared
for
us
two
houses
,
one
is
this
our
bodie
which
we
beare
about
us
,
which
is
an
house
of
clay
,
as
Iob
saith
,
Wee
dwell
in
houses
of
clay
whose
foundation
is
dust
,
which
shall
be
destroyed
before
the
moth
:
a
Tabernacle
or
tent
,
which
wee
must
shortly
take
downe
;
and
wherein
we
abide
but
as
pilgrimes
and
strangers
.
Answer
.
This
the
holy
ghost
teacheth
us
:
for
speaking
of
this
heauenly
Ierusalem
,
hee
saith
,
There
shall
enter
into
it
none
uncleane
thing
,
neither
whatsoever
worketh
abomination
or
lyes
:
Euery
one
that
hath
this
hope
purifieth
himselfe
:
meaning
,
that
he
which
hath
hope
to
reigne
with
Christ
in
heauen
,
vseth
the
meanes
whereby
he
may
purifie
and
keepe
himselfe
from
sinne
,
as
also
he
saith
after
,
that
he
which
is
borne
of
God
keepeth
himselfe
and
the
wicked
one
toucheth
him
not
.
Signifying
,
and
by
faith
abode
in
the
promised
lande
,
as
in
a
straunge
countrey
,
as
one
that
dwelt
in
tentes
with
Isaac
and
Iaakob
,
heires
with
him
in
the
same
promise
:
and
the
reason
followeth
,
for
hee
looked
for
a
citie
having
a
foundation
whose
builder
and
maker
is
God
.
They
beleeued
that
these
things
which
the
Lorde
promised
,
were
shadowes
of
better
things
:
and
hereon
stayed
them selues
,
beeing
well
content
with
that
estate
wherto
god
had
called
them
.
So
Paul
was
contented
to
beare
the
afflictions
which
God
had
laide
upon
him
,
and
his
reason
was
,
wee
looke
not
on
thinges
which
are
seene
,
but
on
things
which
are
not
seene
:
for
the
things
which
are
seene
are
temporall
,
but
the
thinges
which
are
not
seene
are
eternall
.
And
in
the
next
chapter
:
Wee
knowe
(
saith
hee
)
that
if
our
earthly
house
of
this
Tabernacle
be
destroyed
,
wee
have
a
dwelling
given
vs
of
God
,
that
is
,
an
house
not
made
with
handes
,
but
eternall
in
the
heavens
.
And
for
this
cause
his
desire
was
rather
to
remoove
out
of
this
bodie
,
and
to
be
with
the
Lord
.
And
thus
much
concerning
Heauen
.
Now
followeth
the
seconde
part
of
Gods
creation
in
these
wordes
,
And
Earth
]
Earth
signifieth
the
huge
masse
or
bodie
standing
of
sea
and
lande
,
on
which
wee
liue
,
and
all
things
that
be
in
or
upon
the
earth
whatsoeuer
:
as
Paul
saith
,
For
by
him
were
created
all
things
that
are
in
heaven
or
in
earth
,
&c.
Maker
of
all
things
visible
and
invisible
.
Here
wee
haue
occasion
to
speake
of
all
creatures
,
but
that
were
infinite
:
therefore
I
will
make
choise
of
these
two
,
good
Angels
and
Men.
I.
That
Angels
had
a
beginning
it
is
no
question
:
for
Paul
saith
,
sonnes
of
God
.
Thus
,
namely
in
the
compasse
of
the
first
sixe
daies
,
the
heauens
and
the
earth
were
fashioned
,
and
all
the
hoast
of
them
:
that
is
,
all
varietie
of
creatures
in
heauen
and
earth
serving
for
the
beautie
and
glorie
thereof
:
whereof
no
doubt
the
Angels
are
the
principall
.
II.
Touching
the
nature
of
angels
,
some
haue
thought
that
they
are
nothing
but
qualities
&
motions
in
the
minds
of
men
,
as
the
Sadduces
and
the
Libertines
of
this
time
:
but
the
truth
is
,
that
they
are
spirits
,
that
is
,
spirituall
and
invisible
substances
,
created
by
God
,
and
really
subsisting
:
for
the
scripture
ascribes
unto
them
such
kind
of
actions
which
can
not
be
perfourmed
by
the
creatures
,
saue
only
such
as
be
substances
:
as
to
stand
before
the
throne
of
God
,
to
behold
the
face
of
the
Father
,
to
carry
mens
soules
to
heauen
,
&c.
yet
must
we
not
imagine
that
they
are
bodily
substances
consisting
of
flesh
and
bone
.
And
though
they
tooke
upon
them
visible
shapes
&
formes
,
&
did
eate
and
drinke
in
the
company
of
men
,
III.
Angels
are
reasonable
creatures
of
excellent
knowledge
and
understanding
,
farre
surpassing
all
men
saue
Christ
.
Their
knowledge
is
threefold
:
naturall
,
revealed
,
experimentall
.
Naturall
,
which
they
receiued
from
god
in
the
creation
.
Revealed
,
which
God
makes
manifest
to
them
in
processe
of
time
,
wheras
before
they
knew
it
not
.
Thus
God
revealed
to
Gabriel
the
mysterie
of
the
seuentie
weekes
,
Dan.
8.
&
9.
And
in
the
Apocalyps
many
things
are
revealed
to
the
Angels
that
they
might
reveale
them
to
us
.
Experimentall
knowledge
,
is
that
which
they
get
by
obseruing
the
dealings
of
god
in
the
whole
world
,
but
specially
in
the
Church
.
that
to
principalities
and
powers
in
heauenly
places
is
the
manifold
wisdom
of
god
by
the
Church
.
IV.
And
as
the
knowledge
,
mightie
Angels
,
2.
Thess.
1.7
.
August
.
de
Trin.
l.
3.
c.
3.
Yea
their
power
is
farre
superiour
to
the
power
of
the
wicked
angels
,
who
since
the
fall
are
vnder
them
and
cannot
preuaile
against
them
.
V.
The
place
of
the
aboad
of
Angels
,
is
the
highest
heauen
,
vnlesse
they
be
sent
thence
by
the
Lord
,
to
doe
some
thing
appointed
by
him
.
This
our
Sauiour
Christ
teacheth
when
he
saith
,
that
the
angels
of
little
ones
doe
alreadie
behold
the
face
of
the
father
in
heauen
.
And
the
wicked
angels
before
their
fall
were
placed
in
heauen
,
for
they
were
cast
thence
.
VI.
That
there
be
certaine
distinctions
and
diuersities
of
angels
,
it
is
very
likely
,
because
they
are
called
thrones
and
principalities
and
powers
,
Cherubim
and
Seraphim
.
VII
.
The
ministerie
of
angels
to
which
the
Lord
hath
set
them
apart
is
three-fold
,
and
it
respecteth
either
God
himselfe
,
or
his
Church
,
or
his
enemies
.
The
ministery
which
they
performe
to
God
,
is
first
of
all
to
adore
,
praise
,
and
glorifie
him
continually
.
Thus
the
Cherubims
in
Esaies
vision
cry
one
to
another
,
Holy
,
holy
,
holy
is
the
Lord
God
of
hosts
:
the
world
is
full
of
his
glorie
.
And
when
they
were
to
publish
the
birth
of
the
Messias
,
they
begin
on
this
manner
,
Glorie
to
God
in
the
highest
heauens
,
peace
on
earth
.
And
Iohn
in
his
vision
heard
the
angels
about
the
throne
,
crying
with
a
loud
voyce
,
Worthie
is
the
Lambe
,
&c.
to
receiue
power
,
riches
,
and
strength
,
wisedome
,
and
honour
,
and
glorie
,
and
praise
.
Praise
the
Lord
,
yee
his
Angels
that
excell
in
strength
that
doe
his
commandements
in
obeying
the
voice
of
his
word
.
And
here
is
a
good
lesson
for
vs
.
We
pray
daily
,
that
we
may
doe
the
will
of
God
as
the
Angels
in
heauen
doe
it
:
let
vs
therefore
be
followers
of
the
holy
angels
in
praising
God
and
in
doing
his
commandements
as
they
doe
.
The
ministerie
of
angels
concerning
the
Church
,
standes
in
this
,
that
they
are
ministring
spirits
for
the
good
of
them
which
shall
be
heyres
of
saluation
.
they
pitch
their
tents
about
them
that
feare
the
Lord
.
will
send
his
angell
before
thee
.
The
wise
men
that
came
to
see
Christ
,
are
admonished
by
Angels
to
returne
another
way
:
Againe
,
the
Angels
procure
good
vnto
the
soules
of
the
godly
,
in
that
they
are
maintainers
and
furtherers
of
the
true
worship
of
God
,
and
of
all
good
meanes
,
whereby
we
attaine
to
saluation
.
The
law
was
deliuered
in
mount
Sina
by
angels
:
and
a
great
part
of
the
Reuelation
of
Iohn
.
The
ministerie
of
Angels
in
the
ende
of
this
life
,
is
to
carie
the
soules
of
the
godly
into
Abrahams
bosome
,
as
they
did
the
soule
of
Lazarus
.
The
third
&
last
part
of
the
minsterie
of
angels
,
concerns
Gods
enemies
;
&
it
is
to
execute
iudgements
on
all
wicked
persons
and
impenitent
sinners
.
Thus
all
the
first
borne
of
Egypt
are
slain
by
an
angel
.
And
thus
we
see
what
points
we
are
to
marke
touching
the
good
Angels
.
Now
followeth
the
vse
which
we
are
to
make
in
regard
of
their
creation
.
First
,
whereas
they
are
Gods
ministers
to
inflict
punishments
vpon
the
wicked
,
here
is
a
speciall
point
to
be
learned
of
vs
;
that
euery
man
in
the
feare
of
God
take
heede
how
he
liueth
and
continueth
in
his
sinnes
,
for
the
case
is
dangerous
considering
that
God
hath
armies
of
angels
,
which
stand
readie
euery
where
to
execute
Gods
heauie
iudgements
vpon
them
that
liue
thus
.
When
the
people
of
Israel
had
sinned
against
the
Lord
,
Moses
saith
,
they
were
naked
,
that
is
,
open
to
all
the
iudgements
of
God
;
that
you
despise
not
one
of
these
little
ones
:
now
marke
his
reason
:
for
I
say
vnto
you
,
that
in
heauen
their
Angels
doe
alwaies
behold
the
face
of
my
father
.
By
little
ones
he
meaneth
young
infants
which
are
within
the
couenant
;
or
others
which
are
like
to
young
infants
in
simplicitie
and
innocencie
of
life
and
humilitie
.
And
Christ
will
not
haue
them
to
be
despised
.
A
duetie
very
needefull
to
be
stoode
vpon
in
these
times
.
For
now
adaies
if
a
man
carrie
but
a
shewe
of
humilitie
,
of
good
conscience
,
and
of
the
feare
of
God
,
he
is
accounted
but
a
sillie
fellow
,
he
is
hated
,
mocked
,
&
despised
on
euery
hand
.
But
this
ought
not
to
be
so
.
For
him
whome
God
honoureth
with
the
protection
of
his
good
angels
,
why
should
any
mortall
man
despise
?
And
it
stands
mockers
and
scorners
in
hand
to
take
heede
whome
they
mock
.
For
though
men
for
their
parts
put
vp
many
abuses
and
iniuries
,
yet
their
angels
may
take
iust
reuenge
by
smiting
them
with
plagues
and
punishments
for
their
offences
.
Thirdly
,
seeing
angels
are
about
vs
,
&
serue
for
the
good
of
men
,
we
must
doe
whatsoeuer
we
doe
in
reuerent
and
seemely
manner
,
as
Paul
giues
counsell
to
the
Philippians
;
Brethren
,
saith
he
,
whatsoeuer
things
are
true
,
whatsoeuer
things
are
honest
,
iust
,
pure
,
and
pertaine
to
loue
,
of
good
report
:
if
there
be
any
vertue
,
if
there
be
any
praise
,
thinke
on
these
things
:
many
men
doe
all
their
affaires
orderly
for
auoiding
shame
;
but
we
must
do
the
same
vpon
a
further
ground
,
namely
because
Gods
holy
angels
wait
on
vs
.
And
considering
that
men
haue
care
to
behaue
themselues
well
when
they
are
before
men
:
what
a
shame
is
it
for
a
man
to
behaue
himselfe
vnseemely
either
in
open
or
in
secret
,
he
then
beeing
before
the
glorious
angels
.
Paul
saith
,
that
the
woman
ought
to
haue
power
on
her
head
,
because
of
the
Angels
,
that
is
,
not
onely
the
ministers
of
the
Church
,
but
Gods
heauenly
angels
,
which
daily
wait
vpon
his
children
,
and
guard
them
in
all
their
waies
.
Fourthly
,
this
must
teach
vs
modestie
,
and
humilitie
:
for
the
angels
of
God
,
are
very
notable
and
excellent
creatures
;
and
therefore
they
are
called
in
the
Psalmes
Elohim
,
And
thus
much
of
the
duties
.
Nowe
follow
the
consolations
that
arise
from
this
,
that
God
hath
giuen
his
glorious
angels
to
serue
for
the
protection
&
safegard
of
his
Church
and
people
.
If
mens
spirituall
eyes
were
open
,
they
should
see
the
deuill
and
his
angels
,
and
all
the
wicked
of
this
world
to
fight
against
them
:
and
if
there
were
no
meanes
of
comfort
in
this
case
,
then
our
estate
were
most
miserable
.
But
marke
;
as
Gods
seruant
hath
all
these
wicked
ones
to
be
his
enemies
:
so
he
hath
garrisons
of
angels
that
pitch
their
tents
about
him
,
and
defend
him
from
them
all
.
So
Dauid
saith
,
He
shall
giue
his
Angels
charge
ouer
thee
,
and
they
shall
keepe
thee
in
all
thy
waies
that
thou
dash
not
thy
foote
against
a
stone
:
Alas
,
master
,
what
shall
we
doe
?
then
Elisha
answeared
,
Feare
not
:
for
they
that
be
with
vs
,
are
more
then
they
that
be
with
them
:
and
he
besought
the
Lord
to
open
his
seruants
eyes
,
that
he
might
see
:
&
the
Lord
opened
his
eyes
,
&
he
looked
&
behold
,
the
mountains
were
full
of
horses
and
charriots
of
fire
round
about
Elisha
.
So
likewise
not
many
yeares
agoe
,
our
land
was
preserued
from
the
inuasion
of
the
Spainyards
,
whose
huge
Navie
lay
vpon
our
sea
coasts
:
but
how
were
we
deliuered
from
them
?
surely
by
no
strength
nor
power
,
nor
cunning
of
man
;
but
it
was
the
Lord
,
no
doubt
,
by
his
Angels
that
did
keepe
our
coasts
,
and
did
scatter
our
enemies
,
and
drowne
them
.
Let
enemies
rage
,
and
let
them
doe
what
they
will
,
if
a
man
keepe
himselfe
in
the
waies
which
God
prescribeth
,
he
hath
gods
angels
to
guide
and
preserue
him
:
which
thing
must
mooue
men
to
loue
and
imbrace
the
true
religion
,
&
to
conforme
themselues
in
all
good
conscience
to
the
rule
of
Gods
word
.
For
when
a
man
doth
not
so
,
all
the
angels
of
God
are
his
enemies
,
and
at
all
times
readie
to
execute
Gods
vengeance
vpon
him
:
but
when
men
carrie
themselues
as
dutifull
children
to
God
,
they
haue
this
prerogatiue
that
Gods
holy
Angels
doe
watch
about
them
,
and
defend
them
day
and
night
from
the
power
of
their
enemies
,
euen
in
common
calamities
and
miseries
.
Before
God
sends
his
iudgements
on
Ierusalem
,
an
angel
is
sent
to
marke
them
in
the
foreheads
that
mourne
for
the
abominations
of
the
people
.
And
thus
much
of
the
creation
of
Angels
.
Nowe
it
followes
to
speake
of
the
creation
of
Man
:
wherein
we
must
consider
2.
things
:
I.
the
points
of
doctrine
:
II.
the
vses
.
For
the
points
of
doctrine
.
First
,
Man
was
created
and
framed
by
the
hand
of
God
,
and
made
after
the
image
of
God
:
for
Moses
brings
in
the
Lord
speaking
thus
,
Let
vs
make
man
in
our
image
,
&c.
in
the
image
of
God
created
he
them
,
which
also
must
be
vnderstood
of
Angels
.
The
image
of
God
,
is
nothing
els
but
a
conformitie
of
man
vnto
God
,
whereby
man
is
holy
,
as
God
is
holy
:
for
Paul
saith
,
Put
on
the
new
man
which
after
God
,
that
is
,
in
Gods
image
,
is
created
in
righteousnes
&
true
holines
.
Now
I
reason
thus
:
wherin
the
renewing
of
the
Image
of
God
in
man
doth
stand
,
therin
it
was
in
the
beginning
:
but
the
renewing
of
Gods
image
in
man
doth
stand
in
righteousnes
and
holines
:
therefore
Gods
image
wherein
man
was
created
at
the
beginning
,
was
a
conformitie
to
God
in
righteousnes
and
holines
.
Now
whether
Gods
image
doth
further
consist
in
the
substance
of
mans
bodie
&
soule
,
or
in
the
faculties
of
both
,
the
Scripture
speaketh
nothing
.
This
Image
of
God
hath
two
principall
parts
:
I.
wisdome
:
II.
holines
.
created
in
knowledge
,
after
the
Jmage
of
him
which
created
him
.
This
wisdome
consisteth
in
three
points
:
I.
in
that
he
knew
God
his
creator
perfectly
:
for
Adam
in
his
innocencie
knew
God
so
farforth
as
it
was
conuenient
for
a
creature
to
know
his
creatour
.
II.
He
knewe
Gods
will
so
farre
forth
as
it
was
conuenient
for
him
,
to
shew
his
obedience
thereunto
.
III.
He
knewe
the
wisdome
and
will
of
his
creatour
touching
the
particular
creatures
:
for
after
Adam
was
created
,
the
Lorde
brought
euery
creature
vnto
him
,
presenting
them
vnto
him
as
being
lord
and
king
ouer
them
,
that
he
might
giue
names
vnto
them
.
Whereby
it
appeares
that
Adam
in
his
innocencie
did
know
the
nature
of
all
creatures
;
and
the
wisdome
of
God
in
creating
them
,
els
he
could
not
haue
giuen
them
fit
names
:
&
when
God
brought
Eue
vnto
Adam
,
hee
knewe
hir
at
the
first
,
and
saide
,
This
is
nowe
bone
of
my
bone
,
and
flesh
of
my
flesh
,
shee
shal
be
called
woman
,
&c.
The
second
part
of
Gods
image
in
man
,
is
holinesse
and
righteousnesse
;
which
is
nothing
else
but
a
conformitie
of
the
will
and
affections
,
and
of
the
whole
disposition
of
man
both
in
bodie
and
soule
,
to
the
will
of
God
his
creatour
.
Yet
we
must
remember
that
Adam
in
his
innocencie
had
a
changeable
will
,
so
as
he
could
either
will
good
or
euill
:
he
was
created
with
such
libertie
of
will
,
as
that
he
could
indifferently
will
either
.
And
we
must
not
thinke
that
the
will
of
the
creature
was
made
vnchangeably
good
:
for
that
is
peculiar
to
the
will
of
God
,
and
hereby
is
the
Creatour
distinguished
from
the
creature
.
And
here
two
things
offer
them selues
to
be
considered
.
The
first
,
why
the
man
is
called
the
image
of
God
,
and
not
the
woman
.
Answer
.
He
is
so
called
,
not
because
holines
and
righteousnes
is
peculiar
to
him
which
is
common
to
both
:
but
because
God
hath
placed
more
outward
excellencie
and
dignitie
in
the
person
of
a
man
then
of
a
woman
.
The
second
,
how
Christ
should
be
called
the
image
of
God
.
Ans.
the
brightnes
of
his
glorie
and
the
ingraued
forme
of
his
person
.
The
seconde
point
to
be
considered
in
the
creation
of
man
,
is
the
dignitie
of
his
person
:
for
David
saieth
,
thou
hast
made
man
litle
inferiour
to
the
Angells
,
and
crowned
him
with
glorie
,
and
worshippe
.
This
dignitie
stands
in
foure
points
.
I.
A
blessed
communion
with
the
true
God
:
for
Paul
speaking
of
the
Gentiles
which
were
not
called
,
saith
they
were
strangers
from
the
life
of
God
.
Lord
,
depart
from
me
,
for
I
am
a
sinner
.
The
second
point
wherein
mans
dignitie
consisteth
,
is
that
man
was
made
lord
and
king
ouer
all
creatures
,
as
Dauid
saith
,
Thou
hast
made
him
to
haue
dominion
in
the
works
of
thy
hands
:
rule
ouer
the
fishes
of
the
sea
,
ouer
the
foules
of
the
heauen
,
and
ouer
euery
beast
that
mooueth
vpon
the
earth
:
and
afterwarde
hee
brought
them
all
to
him
,
as
to
a
soueraigne
lorde
and
king
to
be
named
by
him
:
and
answeareably
euery
creature
in
his
kinde
gaue
reuerence
and
subiection
vnto
man
before
his
fall
,
as
vnto
their
lorde
and
king
.
Where
by
the
way
wee
must
remember
,
that
when
wee
see
any
creature
that
is
hurtfull
and
noysome
vnto
man
,
and
would
rather
deuoure
him
then
obey
him
;
it
must
put
vs
in
minde
of
our
sinne
:
for
by
creation
we
were
made
lordes
and
kings
ouer
all
creatures
,
and
they
durst
not
but
reuerence
and
obey
vs
:
but
the
rebellion
of
man
vnto
God
is
the
cause
of
the
rebellion
of
the
creatures
vnto
vs
.
The
third
part
of
mans
dignitie
by
creation
is
,
that
before
his
fall
he
had
a
wonderfull
beautie
and
maiestie
aboue
all
creatures
in
his
bodie
:
whereupon
Dauid
saith
,
The
Lord
hath
crowned
him
with
glorie
and
worship
.
dread
and
feare
of
man
shal
be
vpon
all
creatures
:
which
nowe
though
it
be
but
small
,
yet
it
plainly
sheweth
what
was
the
glorie
and
maiestie
of
mans
person
at
the
first
.
The
fourth
dignitie
of
mans
estate
in
innocencie
is
,
that
his
labour
was
without
paine
or
wearinesse
:
if
he
had
neuer
fallen
hee
should
haue
laboured
in
the
garden
▪
but
so
as
hee
should
neuer
haue
beene
wearied
therewith
.
That
it
is
so
,
it
is
plaine
,
for
when
Adam
had
falne
,
God
saide
,
In
the
sweat
of
thy
face
,
shalt
thou
eate
thy
breade
:
nowe
if
the
paine
in
labour
come
after
as
a
curse
vpon
man
for
his
transgression
,
then
before
his
fall
man
felt
no
paine
in
his
affaires
.
And
in
these
foure
thinges
consisteth
mans
dignitie
which
he
had
in
the
creation
.
Now
in
the
third
place
followeth
mans
calling
before
his
fall
:
which
is
two-fold
:
I.
particular
:
II.
generall
.
Mans
particular
calling
was
to
come
into
the
garden
of
Eden
,
to
keepe
it
,
and
to
dresse
the
trees
and
fruits
thereof
.
This
shewes
vnto
vs
a
good
lesson
,
that
euery
man
must
haue
a
particular
calling
wherein
he
ought
to
walke
:
and
therefore
such
as
spend
their
time
idlely
in
gaming
and
vain
delights
,
haue
much
to
answer
to
God
at
the
day
of
iudgement
.
This
will
not
excuse
a
man
to
say
then
,
that
he
had
land
and
liuing
to
maintaine
himselfe
,
and
therefore
was
to
liue
as
he
list
,
for
euen
Adam
in
his
innocencie
had
al
things
at
his
will
,
and
wanted
nothing
,
yet
euen
then
God
imployed
him
in
a
calling
:
therefore
high
and
low
,
none
must
be
exempted
,
euery
man
must
walke
in
his
proper
calling
.
Adams
generall
calling
,
was
to
worship
his
Creator
,
to
which
he
was
bound
by
the
right
of
creation
,
considering
the
morall
law
was
written
in
his
heart
by
nature
.
Which
is
signified
in
the
decalogue
;
where
the
Lord
requires
worship
and
obedience
of
his
people
,
because
he
is
Iehovah
,
that
is
,
one
which
hath
beeing
in
himselfe
,
Gods
house
,
which
then
was
the
garden
of
Eden
.
For
it
was
vnto
Adam
a
place
appointed
by
God
for
his
worship
,
as
Church-assemblies
are
vnto
vs
:
where
also
the
Lord
at
time
did
in
a
speciall
manner
shew
himselfe
vnto
his
creature
.
Touching
the
time
of
Gods
worship
,
it
was
the
seauenth
day
from
the
beginning
of
the
creation
,
the
Sabboth
day
.
And
here
we
must
note
,
that
the
keeping
of
the
Sabboth
is
morall
.
Some
indeede
doe
plead
that
it
is
but
a
ceremonie
;
yet
falsly
:
for
it
was
ordained
before
the
fall
of
man
,
at
which
time
Ceremonies
signifying
sanctification
had
no
place
.
Nay
marke
further
:
Adam
in
his
innocencie
was
not
clogged
with
sinne
as
we
are
:
and
yet
then
he
must
haue
a
set
Sabboth
to
worship
God
his
creator
:
and
therefore
much
more
neede
hath
euery
one
of
vs
of
a
sabboth
day
,
wherein
we
may
seuer
our selues
from
the
workes
of
our
callings
,
and
the
workes
of
sinne
,
to
the
worship
of
God
in
the
exercise
of
religion
,
and
godly
meditation
of
our
creation
.
This
point
must
be
learned
of
vs
,
for
when
no
occasion
is
offered
of
busines
,
then
men
will
formally
seeme
to
keepe
the
sabboth
:
but
if
their
come
occasion
of
breaking
the
sabboth
,
as
traffique
,
gaming
,
and
vaine
shewes
,
then
sabboth
farewell
,
men
will
haue
their
pleasures
,
let
them
worship
God
that
will
.
But
let
vs
remember
in
the
feare
of
God
,
that
who
so
euer
continueth
in
the
breach
of
this
lawe
beeing
morall
,
God
will
no
lesse
poure
forth
his
punishments
vpon
them
,
then
for
the
breach
of
any
other
commandement
:
the
consideration
whereof
,
must
mooue
euery
man
to
a
reuerent
sanctifying
of
the
Lords
day
.
Now
for
Adams
sacraments
,
they
were
two
:
the
tree
of
life
:
and
the
tree
of
knowledge
of
good
and
euill
:
these
did
serue
to
exercise
Adam
in
obedience
vnto
God
.
The
tree
of
life
was
to
signifie
assurance
of
life
for
euer
,
if
he
did
keepe
Gods
commandements
:
the
tree
of
knowledge
of
good
and
euill
,
was
a
sacrament
to
shew
vnto
him
,
that
if
he
did
transgresse
Gods
commandements
,
he
should
die
:
and
it
was
so
called
,
because
it
did
signifie
that
if
he
transgresse
this
law
,
he
should
haue
experience
both
of
good
and
euill
in
himselfe
.
Now
in
the
fourth
place
followeth
the
ende
of
the
creation
of
man
,
which
is
two-fold
.
First
,
that
there
might
be
a
creature
to
whome
God
might
make
manifest
him selfe
,
who
in
a
speciall
manner
should
set
forth
and
acknowledge
his
wisdome
▪
goodnes
,
mercie
,
in
the
creation
of
heauen
and
earth
,
and
of
things
that
are
in
them
,
as
also
his
prouidence
in
gouerning
the
same
.
Secondly
,
God
hauing
decreed
to
glorifie
his
name
in
shewing
his
mercie
and
iustice
vpon
his
creature
,
hereupon
in
time
createth
men
to
shew
his
mercie
in
the
saluation
of
some
,
and
to
shew
his
iustice
in
the
iust
and
deserued
damnation
of
other
some
.
And
therefore
he
hath
appointed
the
creation
specially
of
man
,
to
be
a
means
of
manifestation
and
beginning
of
the
execution
of
his
eternall
counsell
.
Thus
much
concerning
mans
creation
in
generall
.
The
speciall
parts
of
man
,
are
two
;
bodie
,
and
soule
.
And
the
reason
why
the
Lord
would
haue
him
stand
on
these
two
parts
is
this
:
Some
creatures
made
before
him
were
onely
bodily
,
as
beasts
,
fishes
,
foules
:
some
spirituall
,
as
Angels
:
now
man
is
both
;
spirituall
in
regard
of
his
soule
,
corporall
and
sensible
in
regard
of
his
bodie
;
that
nothing
might
be
wanting
to
the
perfection
of
nature
.
If
it
be
alleadged
that
man
consistes
of
three
parts
,
bodie
,
soule
,
and
spirit
;
because
Paul
praies
that
the
Thessalonians
may
be
sanctified
in
bodie
,
The
bodie
of
man
at
the
first
was
formed
by
God
of
clay
or
of
the
dust
of
the
earth
,
not
to
be
the
graue
of
the
bodie
,
as
Plato
said
,
but
to
be
an
excellent
and
most
fit
instrument
to
put
in
exequution
the
powers
and
faculties
of
the
soule
.
And
howsoeuer
in
it selfe
considered
,
it
is
mortal
;
because
it
is
compounded
of
contrarie
natures
called
Elements
:
yet
by
the
appointment
of
God
in
the
creation
,
it
became
immortall
till
the
fall
of
man
.
As
for
the
soule
,
it
is
no
accidentarie
qualitie
,
but
a
spirituall
and
inuisible
essence
or
nature
,
Hence
ariseth
the
difference
between
the
soules
of
men
,
and
beasts
.
The
soules
of
men
are
substances
:
but
the
soules
of
other
creatures
seeme
not
to
be
substances
:
because
they
haue
no
being
out
of
the
bodies
in
which
they
are
:
but
rather
they
are
certain
peculiar
qualities
arising
of
the
matter
of
the
bodie
,
and
vanishing
with
it
.
And
it
may
be
for
this
cause
that
the
soule
of
the
beast
is
said
to
be
in
the
bloode
;
And
though
mens
soules
be
spirits
as
angels
are
,
yet
a
difference
must
be
made
.
For
angels
can
not
be
vnited
with
bodies
so
as
both
shall
make
one
whole
and
intire
person
;
whereas
mens
soules
may
:
yea
the
soule
coupled
with
the
bodie
is
not
onely
the
moouer
of
the
bodie
,
but
the
principall
cause
that
makes
man
to
be
a
man
.
The
beginning
of
the
soule
is
not
of
the
essence
of
God
;
vnlesse
we
will
make
euery
mans
soule
to
be
God
:
neither
doth
it
spring
of
the
soule
of
the
parents
,
for
the
soule
can
no
more
beget
a
soule
,
then
an
angel
can
beget
an
angel
.
And
Adam
is
called
a
liuing
soule
,
and
not
a
quickning
soule
.
And
earthly
fathers
are
called
the
fathers
of
our
bodies
,
And
though
the
soules
of
men
haue
a
beginning
,
yet
they
haue
no
end
,
but
are
eternal
.
And
when
they
are
said
to
die
,
it
is
not
because
they
cease
at
any
time
to
subsist
or
haue
beeing
in
nature
,
but
because
they
cease
to
be
righteous
or
to
haue
fellowship
with
God
.
Whereas
our
bodies
are
Gods
workemanship
,
we
must
glorifie
him
in
our
bodies
,
and
all
the
actions
of
bodie
and
soule
,
our
eating
and
drinking
,
our
liuing
and
dying
,
must
be
referred
to
his
glorie
;
ye●
we
must
not
hurt
or
abuse
our
bodies
,
but
present
them
as
holy
&
liuing
sacrifices
vnto
God
.
Columb
.
l.
5.
cap.
9.
man
hath
a
fifth
to
pul
his
eyes
vp
to
heaven-warde
.
Nowe
what
doth
this
teach
vs
?
surely
that
how
so
euer
wee
seeke
for
other
thinges
,
yet
first
of
all
and
aboue
all
,
wee
should
seeke
for
the
kingdome
of
heauen
,
and
the
righteousnesse
thereof
:
and
that
our
whole
desire
should
be
set
to
enioy
the
blessed
estate
of
Gods
children
in
heauen
.
Secondly
,
it
teacheth
vs
in
receiuing
Gods
creatures
,
to
returne
thankfulnesse
vnto
▪
God
by
lifting
vp
the
heart
to
heauen
for
the
same
.
These
are
very
needefull
and
profitable
lessons
in
these
daies
;
for
most
men
in
deede
goe
vpright
:
but
looke
into
their
liues
,
and
they
might
as
well
goe
on
all
foure
:
for
in
their
conuersation
they
set
their
whole
hearts
vpon
the
earth
,
as
the
beast
doth
,
and
their
eyes
vpon
the
thinges
of
this
worlde
:
hereby
they
doe
abase
them selues
,
and
deface
their
bodies
,
and
beeing
men
make
themselues
as
beasts
:
we
shall
see
great
numbers
of
men
that
runne
and
ride
from
place
to
place
,
to
prouide
for
the
bodie
,
but
to
seeke
the
kingdome
of
heauen
where
their
soules
should
dwell
after
this
life
in
ioy
for
euer
,
they
will
not
stirre
one
foote
.
Thirdly
,
mans
bodie
by
creation
,
was
made
a
temple
framed
by
Gods
own
hands
for
himselfe
to
dwell
in
:
Fourthly
,
man
by
creation
was
made
a
goodly
creature
in
the
blessed
image
of
God
:
but
by
Adams
fall
men
lost
the
same
,
and
are
nowe
become
the
deformed
children
of
wrath
:
our
dutie
therefore
is
,
to
labour
to
get
againe
our
first
image
,
and
endeauour
our selues
to
become
new
creatures
.
If
a
noble
man
should
staine
his
blood
by
treason
,
after
his
death
the
posteritie
will
neuer
be
at
rest
,
till
they
haue
got
away
that
spot
:
Man
by
Adams
fall
,
is
become
a
limme
of
the
deuill
,
a
rebell
and
traytor
against
Gods
maiestie
:
and
this
is
the
state
of
euery
one
of
vs
:
by
nature
we
are
at
enmitie
with
God
,
&
therefore
we
ought
to
labour
aboue
all
things
in
the
world
,
to
be
restored
in
Christ
to
our
first
estate
and
perfection
,
that
so
we
may
become
bone
of
his
bone
,
flesh
of
his
flesh
,
beeing
iustified
and
sanctified
by
his
obedience
,
death
,
and
passion
.
Fiftly
,
man
was
created
that
there
might
be
a
way
prepared
,
whereby
God
might
shew
his
grace
and
mercie
in
the
saluation
of
some
,
and
his
iustice
in
the
deserued
damnation
of
others
for
their
sinnes
:
and
in
the
creation
of
man
Gods
eternall
counsell
begins
to
come
into
exequution
.
Hereupon
it
stands
vs
in
hand
to
make
conscience
of
euery
euill
way
,
beeing
repentant
for
all
our
sinnes
past
,
and
hauing
a
constant
purpose
neuer
to
sinne
more
as
we
haue
done
,
that
by
our
good
conuersation
here
in
this
life
wee
may
haue
assurance
that
we
be
eternally
chosen
to
saluation
by
the
Lord
himselfe
.
Lastly
,
whereas
wee
haue
learned
that
the
soule
of
man
is
immortall
,
wee
are
hereby
taught
to
take
more
care
for
the
soule
,
then
for
the
bodie
.
For
it
can
not
be
extinguished
.
When
it
is
condemned
,
euen
then
it
is
alwaies
in
dying
,
and
can
neuer
die
.
But
,
alas
,
in
this
point
the
case
is
●lat
contrarie
in
the
worlde
:
for
men
will
labour
all
their
life
long
to
get
for
the
bodie
,
but
for
the
soule
they
care
little
or
nothing
at
all
,
chuse
it
whether
it
sinke
or
swimme
,
goe
to
heauen
or
to
hell
,
they
looke
not
to
it
.
This
doth
appeare
to
be
true
,
by
the
practise
and
behauiour
of
men
on
the
Lordes
day
:
for
if
the
nomber
of
those
which
come
to
heare
Gods
worde
,
were
compared
with
those
which
runne
about
their
worldly
wealth
and
pleasure
,
I
feare
me
the
better
sort
would
be
found
to
be
but
a
little
handfull
to
a
huge
heape
,
or
as
a
droppe
to
the
Ocean
sea
,
in
respect
of
the
other
.
But
wilt
thou
goe
an
hundred
myle
for
the
encrease
of
thy
wealth
,
and
delight
of
thy
bodie
?
then
think
it
not
much
to
go
ten
thousand
miles
(
if
neede
were
)
to
take
any
paines
for
the
good
of
thy
soule
,
and
to
get
foode
for
the
same
.
And
thus
much
for
the
duties
.
Nowe
follow
the
consolations
.
Although
by
reason
of
the
fall
of
man
wee
can
haue
but
little
comfort
nowe
:
yet
the
creation
doth
con●●rme
the
vnspeakeable
prouidence
of
God
ouer
his
creatures
,
but
especially
ouer
man
,
in
that
the
Lord
created
him
the
sixth
day
:
and
so
before
hee
was
made
prepared
for
him
a
Paradise
for
his
dwelling
,
and
all
creatures
both
for
his
vse
and
comfort
.
And
if
he
were
thus
carefull
for
vs
when
we
were
not
,
then
no
doubt
he
will
be
much
more
carefull
for
vs
at
this
present
,
in
which
we
liue
and
haue
beeing
.
Nay
,
marke
further
,
since
the
fall
man
eates
and
drinks
in
quantitie
a
great
deale
,
which
in
common
reason
should
rather
kill
him
,
then
turne
to
the
strength
and
nourishment
of
his
bodie
:
yet
herein
doth
the
wonderfull
power
of
the
Creatour
most
notably
appeare
:
who
hath
made
mans
stomacke
as
a
lymbecke
or
styll
to
digest
all
meats
that
are
holesome
for
his
nourishment
and
preservation
.
And
thus
much
for
the
Creation
.
Now
in
these
words
,
Maker
of
heauen
and
earth
]
is
more
to
be
vnderstoode
then
the
worke
of
creation
,
namely
Gods
prouidence
in
gouerning
all
things
created
,
as
he
appointed
in
his
eternall
decree
:
and
therefore
Saint
Peter
saith
,
God
is
a
faithfull
creatour
,
that
is
,
God
did
not
onely
make
heauen
and
earth
,
and
so
leaue
them
,
as
masons
and
carpenters
leaue
houses
when
they
are
built
:
but
by
his
prouidence
doeth
most
wisely
gouerne
the
same
.
Now
therefore
let
us
come
to
speake
of
Gods
prouidence
.
And
first
of
all
the
question
offers
it selfe
to
be
considered
,
whether
there
be
any
prouidence
of
God
or
no
:
for
the
mindes
of
men
are
troubled
with
many
doubtings
hereof
.
And
to
make
the
question
out
of
all
doubt
,
I
will
vse
foure
arguments
to
confirme
the
providence
of
God
.
The
first
is
the
testimonie
of
the
scripture
,
which
ascribeth
the
euent
of
all
particular
actions
,
euen
such
as
are
in
themselues
casuall
,
as
the
casting
of
lots
and
such
like
to
the
disposition
of
God
:
Why
sayest
thou
,
O
Iacob
,
and
speakest
,
O
Israel
,
my
way
is
hid
from
the
Lord
,
&
my
iudgement
is
past
ouer
by
my
God
?
The
second
argument
may
be
taken
from
the
order
which
appeareth
in
the
whole
course
of
nature
.
First
to
begin
with
families
;
there
is
to
be
seen
an
eutaxy
or
seemely
order
,
in
which
some
rule
&
some
obey
:
&
the
like
is
to
be
found
in
townes
,
cities
,
cuntries
,
and
kingdoms
:
yea
euen
in
the
whole
world
:
in
which
all
things
are
so
disposed
,
that
one
serueth
for
the
good
of
another
.
Trees
and
hearbs
,
and
grasse
of
the
fieldes
serue
for
beasts
and
cattell
:
and
beastes
and
cattell
serve
for
men
:
the
heauens
aboue
serue
for
them
which
are
beneath
:
and
all
the
creatures
which
are
aboue
and
beneath
serue
for
God
.
This
argueth
that
God
is
most
wise
and
provident
in
ordering
and
disposing
all
things
whatsoeuer
.
The
third
argument
is
taken
from
the
conscience
specially
of
malefactours
.
Suppose
a
man
that
commits
a
murder
so
closely
that
no
man
knowes
thereof
;
and
that
the
partie
himselfe
is
free
from
all
the
daunger
of
lawe
:
yet
shall
he
haue
his
owne
conscience
to
accuse
,
upbraid
,
and
condemne
him
,
yea
euen
to
freight
him
out
of
his
wit
:
,
and
to
giue
him
no
more
rest
then
hee
can
finde
upon
the
racke
or
gibbet
.
Nowe
this
accusation
and
terrour
of
conscience
is
nothing
else
,
but
the
forerunner
of
an
other
most
terrible
iudgement
of
God
,
who
is
Lorde
of
all
creatures
and
Iudge
of
all
men
.
And
this
also
prooues
the
prouidence
of
god
.
For
if
the
conscience
can
finde
a
man
out
,
and
lay
his
faults
to
his
charge
,
how
much
more
shall
god
himselfe
the
creatour
of
the
conscience
see
and
consider
all
his
doings
.
The
fourth
and
last
argument
is
this
.
The
prophesies
of
things
to
come
should
be
uncerten
or
false
,
if
god
gouerned
not
the
world
.
But
now
considering
things
many
yeeres
agoe
foretold
,
come
to
passe
in
the
same
maner
as
they
were
foretold
by
the
Prophets
and
Apostles
:
hereby
we
must
certenly
conclude
that
there
is
a
prouidence
of
god
whereby
all
&
euery
thing
is
gouerned
.
Against
the
prouidence
of
god
sundrie
things
be
alledged
.
The
first
and
speciall
is
,
that
prouidence
and
disorder
,
confusion
and
order
can
not
stand
together
.
Nowe
in
the
worlde
there
is
nothing
but
disorder
and
confusion
in
seditions
,
treasons
,
conspiracies
,
and
subuersions
of
kingdomes
:
where
also
sinne
and
wickednesse
prevailes
.
Answere
.
It
is
true
indeed
there
hath
beene
confusion
in
the
worlde
euer
since
the
fall
of
man
and
angels
:
and
it
ariseth
not
from
God
,
but
from
them
alone
:
who
as
they
did
at
the
first
transgresse
the
will
of
God
,
so
they
doe
what
they
can
to
turne
all
upside
downe
.
Now
then
confusion
and
disorder
is
onely
in
respect
of
the
deuill
and
his
instruments
:
but
in
regard
of
God
in
the
very
middest
of
all
confusion
there
is
order
to
be
found
:
because
hee
can
and
doeth
dispose
it
to
the
glorie
of
his
owne
name
,
and
to
the
good
and
saluation
of
his
chosen
,
as
also
to
the
confusion
of
his
enemies
.
Againe
it
may
be
obiected
that
with
ungodly
and
wicked
men
all
things
goe
well
,
and
contrariwise
with
the
godly
all
things
goe
hardly
.
For
through
the
worlde
none
are
more
molested
and
more
vnder
outward
miserie
then
they
:
but
if
there
were
any
prouidence
of
God
then
it
should
be
otherwise
;
the
godly
should
florish
,
&
the
wicked
perish
.
Ans.
The
consideration
of
the
outward
estate
of
men
in
the
world
,
was
to
David
an
occasion
of
a
sore
temptation
.
For
when
he
saw
the
wicked
to
prosper
alway
,
and
their
riches
to
increase
,
he
brake
foorth
and
said
,
Certenly
I
haue
cleansed
my
heart
in
vaine
,
and
washed
mine
hands
in
innocencie
.
Now
if
we
would
repell
this
temptation
,
as
David
afterward
did
,
then
we
must
goe
into
the
Lords
sanctuary
with
him
&
learne
to
be
resolued
in
these
points
.
Thirdly
it
may
be
obiected
that
many
things
came
to
passe
by
chance
,
&
therfore
not
by
gods
prouidence
:
because
chance
&
providence
cannot
stand
together
.
Ans.
We
must
distinguish
between
chance
&
mere
chance
.
Chance
is
,
when
any
thing
comes
to
passe
,
the
cause
therof
being
unknown
not
simply
but
in
respect
of
man
:
&
therefore
in
regarde
of
men
which
know
not
the
reason
of
things
,
we
may
say
there
is
chance
:
&
so
the
spirit
of
God
speaketh
.
Time
and
chance
commeth
to
them
all
.
And
againe
,
By
chance
there
came
down
a
priest
the
same
way
.
Now
this
kind
of
chance
is
not
against
the
prouidence
of
god
,
but
is
ordered
by
it
.
For
things
which
in
regard
of
men
are
casuall
,
are
certenly
known
&
determined
by
god
.
Mere
chance
is
when
things
are
said
or
thought
to
come
to
passe
without
any
cause
at
all
.
But
that
must
be
abhorred
of
us
as
ouerturning
the
providence
of
God
.
Thus
seeing
it
is
plain
that
there
is
a
providence
,
let
us
in
the
next
place
see
what
it
is
.
Prouidence
is
a
most
free
&
powerful
action
of
god
wherby
he
hath
care
ouer
al
things
that
are
.
Prouidence
hath
2.
partes
;
knowledge
&
gouernment
▪
Gods
knowledge
is
,
whereby
all
things
from
the
greatest
to
the
least
are
manifest
before
him
at
all
times
.
As
David
saith
,
His
eyes
will
consider
:
his
eye
l●ddes
will
trie
the
children
of
men
,
Hee
abaseth
himselfe
to
beholde
the
things
that
are
in
the
heaven
and
the
earth
.
And
the
Prophet
Hanani
said
to
Asa
,
The
eyes
of
the
Lorde
behold
all
the
earth
.
And
S.
Iames
saith
,
From
the
beginning
of
the
worlde
God
knoweth
all
his
workes
.
Because
,
saith
he
,
the
eyes
of
the
Lorde
are
upon
the
iust
,
and
his
covntenance
against
evill
doers
.
Secondly
it
must
comfort
all
those
that
labour
to
keepe
a
good
conscience
.
For
the
eyes
of
God
beholde
all
the
earth
to
shew
himselfe
strong
with
them
that
are
of
perfect
heart
towardes
him
.
Gouernment
is
the
seconde
parte
of
Gods
providence
,
whereby
he
ordereth
all
things
and
directeth
them
to
good
ends
.
And
it
must
be
extended
to
the
verie
least
thing
that
is
in
heauen
or
earth
,
sparrowes
,
and
to
oxen
,
and
the
haires
of
our
heads
.
And
here
we
must
consider
2.
things
,
the
maner
of
gouernment
,
and
the
meanes
.
The
maner
of
gouernment
is
diuers
according
as
things
are
good
or
euill
.
A
good
thing
is
that
which
is
approoued
of
God
.
As
first
of
all
the
substances
of
all
creatures
;
euen
of
the
deuils
themselues
:
in
whome
whatsoeuer
is
remaining
since
their
creation
is
in
it selfe
good
.
Secondly
,
the
quantities
,
qualities
,
motions
,
actions
,
and
inclinations
of
the
creatures
in
themselues
considered
with
all
their
euents
are
good
.
Againe
,
good
is
either
naturall
or
morall
.
Naturall
,
which
is
created
by
God
for
the
lawfull
use
of
man
.
Morall
,
which
is
agreeable
to
the
eternall
and
unchangeable
wisdome
of
God
,
revealed
in
the
morall
law
.
Now
God
gouerneth
all
good
things
two
waies
.
First
by
sustaining
and
preseruing
them
that
they
decay
not
:
secondly
by
moouing
them
that
they
may
attaine
to
the
particular
ends
for
which
they
were
seuerally
ordeined
▪
for
the
qualities
and
vertues
which
were
placed
in
the
Sunne
,
Moone
,
Starres
,
trees
,
plantes
,
seedes
,
&c.
would
be
dead
in
them
and
be
unprofitable
,
unlesse
they
were
not
only
preserued
,
but
also
stirred
up
and
quickened
by
the
power
of
God
so
oft
as
he
imployes
them
to
any
use
.
Euill
is
the
destruction
of
nature
:
and
it
is
taken
for
sinne
or
for
the
punishment
of
sinne
.
Now
sinne
is
gouerned
of
God
by
two
actions
:
the
first
is
an
operative
permission
.
I
so
call
it
,
because
god
partly
permitteth
sinne
,
and
partly
worketh
in
it
.
For
sinne
as
it
is
commonly
taken
hath
two
parts
;
the
subiect
or
matter
,
and
the
fourme
of
sinne
:
the
subiect
of
sinne
is
a
certaine
qualitie
or
action
;
the
forme
is
the
anomie
or
transgression
of
Gods
law
.
The
first
is
good
in
it selfe
,
and
euery
qualitie
or
action
so
farre
forth
as
it
is
a
qualitie
or
action
is
existing
in
nature
,
and
hath
God
to
be
the
authour
of
it
.
Therefore
sinne
though
it
be
sufficiently
euill
to
eternall
damnation
,
yet
can
it
not
be
said
to
be
absolutely
euill
as
God
is
absolutely
good
,
because
the
subiect
of
it
is
good
,
and
therefore
it
hath
in
it
respectes
and
regardes
of
goodnesse
.
In
respect
of
the
second
,
that
is
the
breach
of
the
lawe
it selfe
,
God
neither
willeth
,
nor
appointeth
,
nor
commaundeth
,
nor
causeth
,
nor
helpeth
sinne
,
but
forbiddeth
,
condemneth
and
punisheth
it
:
yet
so
,
as
by
withall
he
willingly
permitteth
it
to
be
done
by
others
,
as
men
and
wicked
angels
,
they
being
the
sole
authors
&
causes
of
it
.
And
this
permission
by
God
is
vpon
a
good
ende
:
because
thereby
he
manifesteth
his
iustice
and
mercie
.
Thus
it
appeares
that
in
originall
sinne
,
the
naturall
inclination
of
the
mind
,
will
,
and
affections
in
it selfe
considered
,
is
from
God
,
and
the
ataxie
or
corruption
of
the
inclination
in
no
wise
from
him
,
but
onely
permitted
:
and
that
in
actuall
sinne
the
motion
of
the
bodie
or
mind
is
from
God
,
but
the
euilnes
&
disorder
of
the
motion
is
not
from
him
,
but
freely
permitted
to
be
done
by
others
.
As
for
example
in
the
act
of
murder
,
the
actions
of
moouing
the
whole
bodie
,
of
stirring
the
seuerall
ioyntes
,
and
the
fetching
of
the
blowe
whereby
the
man
is
slaine
,
is
from
God
;
for
in
him
we
liue
,
mooue
,
&
haue
our
being
:
Gods
second
action
▪
in
the
gouernment
of
sinne
,
is
after
the
iust
permission
of
it
,
partly
to
restraine
it
more
or
lesse
according
to
his
good
will
and
pleasure
,
and
partly
to
dispose
and
turne
it
against
the
nature
thereof
to
the
glorie
of
his
owne
name
,
to
the
punishment
of
his
enemies
,
&
to
the
correcting
and
chastisement
of
his
elect
.
As
for
the
second
kind
of
evill
called
the
punishment
of
sinne
,
it
is
the
execution
of
iustice
,
and
hath
God
to
be
the
authour
of
it
.
And
in
this
respect
Esai
saith
,
that
God
createth
evill
:
that
there
is
no
evill
in
the
citie
which
the
Lord
hath
not
done
.
And
God
as
a
most
iust
iudge
may
punish
sinne
by
sinne
,
himselfe
in
the
meane
season
free
from
all
sinne
.
And
thus
the
places
must
be
understood
in
which
it
is
said
,
Thus
hauing
seene
in
what
manner
God
gouerneth
all
things
,
let
vs
nowe
come
to
the
meanes
of
gouernment
.
Sometimes
God
worketh
without
meanes
,
thus
he
created
all
things
in
the
beginning
;
and
he
made
trees
&
plants
to
grow
and
florish
without
the
heate
of
the
sunne
or
raine
:
sometimes
he
gouernes
according
to
the
usuall
course
&
order
of
nature
,
as
when
he
preserues
our
liues
by
meate
&
drinke
:
yet
so
,
as
he
can
&
doth
most
freely
order
all
things
by
meanes
either
aboue
nature
or
against
nature
,
as
it
shall
seeme
good
unto
him
.
As
when
hee
caused
the
sunne
to
stand
in
the
firmament
,
Among
all
the
meanes
which
God
useth
,
the
speciall
are
the
reasonable
creatures
,
which
are
no
passiue
instruments
,
as
the
toole
in
the
hande
of
the
workeman
,
but
actiue
,
because
as
they
are
mooued
by
God
,
so
againe
beeing
indu●d
with
will
and
reason
,
they
mooue
themselues
.
And
such
instruments
are
either
good
or
euill
.
Euill
,
as
wicked
men
and
angels
.
And
these
he
useth
to
doe
his
good
will
and
pleasure
,
euen
then
when
they
doe
least
of
all
obey
him
.
And
considering
that
the
●inning
instrument
which
is
mooued
by
God
doeth
also
mooue
it selfe
freely
without
any
constraint
on
Gods
part
:
God
himselfe
is
free
from
all
blame
,
when
the
instrument
is
blame-worthy
.
In
directing
the
instrument
God
sinneth
not
:
the
action
indeede
is
of
him
,
but
the
defect
of
the
action
from
the
instrument
:
which
being
corrupt
,
can
it selfe
do
nothing
but
that
which
is
corrupt
;
God
in
the
meane
season
by
it
bringing
that
to
passe
which
is
uerie
good
.
The
whole
cause
of
sinne
is
in
Satan
and
in
us
:
as
for
god
,
he
puts
no
wickednes
into
vs
,
but
the
evill
which
he
finds
in
us
he
mooues
,
orders
,
and
gouernes
,
and
bends
it
by
his
infinite
wisdome
,
when
and
in
what
maner
it
pleaseth
him
,
to
the
glorie
of
his
name
,
the
euill
instrument
not
knowing
so
much
,
nay
intending
a
farre
other
ende
.
As
in
the
mill
the
horse
blind-folded
goes
forward
,
and
perceiues
nothing
but
that
he
is
in
the
ordinarie
way
,
whereas
the
miller
himselfe
whippes
him
and
stirres
him
forward
for
another
end
,
namely
for
the
grinding
of
corne
.
And
this
is
that
which
we
must
holde
touching
Gods
providence
ouer
wicked
men
and
angels
:
and
is
standes
with
the
tenour
of
the
whole
bible
.
Iosephs
breethren
sold
him
into
Egypt
verie
wickedly
euen
in
the
testimonie
of
their
owne
consciences
:
yet
Ioseph
having
respect
to
the
counsell
and
worke
of
god
,
which
he
performed
by
his
brethren
,
saith
,
that
the
Lorde
sent
him
thither
.
And
the
Church
of
Ierusalem
saith
,
the
hand
and
counsell
of
God
had
determined
to
be
done
:
gaue
the
wiues
of
Dauid
to
Absolon
:
that
God
mooved
David
to
number
the
people
:
that
he
commanded
Shemi
to
raile
on
David
:
that
the
Medes
and
Persians
are
his
sanctified
ones
:
that
the
revolt
of
the
ten
tribes
was
done
by
God
,
&c.
By
all
these
examples
it
appeares
,
that
we
must
not
sever
gods
permission
from
his
will
or
decree
,
and
that
wee
must
put
difference
betweene
the
euill
worke
of
man
,
and
the
good
worke
of
God
which
he
doth
by
man
:
and
the
whole
matter
may
yet
be
more
clerely
perceiued
by
this
comparison
.
A
thiefe
at
the
day
of
assise
is
condemned
,
and
the
magistrate
appointes
him
to
be
executed
;
the
hangman
owing
a
grudge
to
the
malefactour
,
useth
him
hardly
and
prolongeth
his
punishment
longer
then
he
should
.
Nowe
the
magistrate
and
the
hangman
doe
both
one
and
the
same
worke
:
yet
the
hangman
for
his
part
is
a
murderer
,
the
magistrate
in
the
meane
season
no
murderer
but
a
iust
iudge
putting
iustice
in
execution
by
the
hangman
.
So
God
though
he
use
euill
instruments
,
yet
is
he
free
from
the
euill
of
the
instruments
.
And
further
we
must
here
marke
the
difference
which
must
be
made
in
gods
using
of
all
kinds
of
instruments
.
When
he
useth
good
creatures
,
as
angels
,
hee
worketh
his
will
not
onely
by
them
but
also
in
them
:
because
hee
inspires
them
and
guides
them
by
his
spirite
,
so
as
they
shall
,
will
,
&
doe
that
which
hee
willeth
and
intendeth
.
As
for
evill
instruments
,
he
worketh
by
them
only
and
not
in
them
;
because
he
holdes
backe
his
grace
from
them
and
leaues
them
to
themselves
,
to
put
in
practise
the
corruption
of
their
owne
hearts
.
Thus
much
of
the
partes
of
Gods
prouidence
:
now
follow
the
kinds
thereof
.
Gods
prouidence
is
either
generall
or
speciall
.
Generall
is
that
which
extendes
it selfe
to
the
whole
world
and
all
things
indifferently
,
The
especiall
prouidence
is
that
,
which
God
sheweth
and
exerciseth
towards
his
Church
and
chosen
people
,
Thus
much
concerning
the
doctrine
of
Gods
prouidence
.
Now
followes
the
duties
.
First
seeing
there
is
a
providence
of
God
ouer
euerie
thing
that
is
,
wee
are
hereby
taught
to
take
good
heede
of
the
transgression
of
the
least
of
Gods
commaundements
.
If
men
were
perswaded
that
the
prince
had
an
eie
every
where
,
doubtles
many
subiects
in
England
would
walke
more
obediently
to
the
lawes
of
the
land
then
they
doe
:
and
durst
in
no
wise
worke
such
vilanies
as
are
daily
practised
.
Well
,
howsoeuer
it
is
with
earthly
princes
,
yet
this
is
least
wanting
in
God
:
he
hath
an
eye
euerie
where
:
wheresoeuer
thou
art
there
god
beholdeth
thee
,
as
Dauid
saith
,
God
looked
downe
from
heauen
upon
the
children
of
men
,
to
see
if
there
were
any
that
woulde
vnderstand
and
seeke
God
.
As
the
Lord
God
of
Israell
liveth
before
whom
I
stand
,
there
shall
be
neither
dew
nor
raine
these
3.
yeres
.
Where
the
Prophet
confirmeth
his
speech
with
an
oth
saying
,
As
the
Lord
of
hosts
liueth
it
shall
be
so
.
&
least
Ahab
should
thinke
he
made
no
conscience
what
he
said
,
he
addeth
this
clause
,
that
he
stood
in
the
presence
of
God
.
As
if
he
should
say
:
howsoeuer
thou
thinkest
of
me
,
yet
as
it
standes
me
in
hand
so
doe
I
make
conscience
of
my
worde
:
For
I
stand
in
the
presence
of
God
,
&
therefore
know
it
,
as
the
Lord
liueth
there
shal
be
no
raine
nor
dewe
these
three
yeres
.
So
Cornelius
hauing
an
eye
at
gods
prouidence
,
doth
mooue
himself
,
&
all
his
houshold
to
a
solemne
hearing
of
the
worde
of
God
deliuered
by
the
mouth
of
Peter
,
saying
,
that
they
were
all
present
before
God
,
to
heare
all
things
commaunded
of
him
.
thou
Lord
diddest
it
.
And
when
Shemei
cursed
Dauid
,
Abisha
would
haue
had
the
king
to
haue
giuen
him
leaue
to
haue
slaine
him
:
but
Dauid
would
not
suffer
it
,
but
said
,
He
curseth
euen
because
the
Lord
hath
bidden
him
curse
David
:
who
dare
then
say
,
wherefore
hast
thou
done
so
?
In
whose
example
wee
may
see
a
worthy
paterne
of
quietnesse
of
mind
.
When
a
crosse
commeth
,
it
is
a
harde
thing
to
be
patient
:
but
wee
must
draw
our selues
thereunto
by
consideration
of
Gods
especiall
providence
.
Thirdly
when
outward
meanes
of
preseruation
in
this
life
doe
abounde
,
as
health
,
wealth
,
honour
,
riches
,
peace
,
and
pleasure
,
then
we
must
remember
to
be
thankfull
;
because
these
things
alwaies
come
by
the
prouidence
of
God
.
So
is
Iob
thankefull
both
in
prosperitie
and
aduersitie
:
The
Lord
,
saieth
hee
,
gave
,
and
the
Lord
taketh
away
:
blessed
be
the
name
of
the
Lord
.
Indeede
to
be
patient
in
every
estate
and
thankfull
to
God
is
a
verie
hard
matter
:
yet
will
it
be
more
easie
,
if
we
learne
in
all
things
that
befall
us
in
this
life
,
neuer
to
seuer
the
consideration
of
the
things
that
come
to
passe
from
Gods
providence
.
For
as
the
bodie
and
the
soule
of
man
(
though
we
see
onely
the
body
)
are
alwaies
together
,
as
long
as
a
man
liueth
:
so
is
Gods
prouidence
ioyned
with
the
thing
done
:
wherefore
as
we
looke
on
the
thing
done
,
so
we
must
also
in
it
,
labour
to
see
and
acknowledge
Gods
providence
.
As
for
example
:
a
mans
house
is
set
on
fire
,
and
all
his
goods
consumed
;
this
verie
sight
would
make
him
at
his
wittes
ende
:
but
now
as
he
beholdes
this
euent
with
one
eye
,
so
with
the
other
eye
he
must
at
that
verie
instant
looke
vpon
Gods
blessed
prouidence
.
When
a
man
beholdes
and
feeles
the
losse
of
friends
,
hee
will
be
soone
grieued
,
if
hee
be
not
a
verie
stock
or
stone
:
yet
that
he
may
not
be
ouerwhelmed
with
griefe
,
hee
must
euer
with
one
eye
looke
at
the
pleasure
of
God
herein
.
This
practise
will
be
an
especiall
meanes
to
stay
the
rage
of
any
headstrong
affection
in
all
our
afflictions
.
In
the
worlde
the
manner
of
men
is
,
if
health
,
wealth
,
and
ease
abound
to
thinke
all
is
well
:
but
if
crosses
come
,
as
losse
of
friends
,
and
losse
of
goods
,
then
men
crie
out
,
as
being
straught
of
their
wits
:
the
reason
is
,
because
they
looke
only
at
the
outward
meanes
,
and
shut
up
Gods
prouidence
in
them
,
&
can
not
see
into
the
good
will
and
providence
of
God
out
of
all
meanes
.
Againe
,
when
a
man
is
stored
with
riches
,
honour
,
wealth
,
and
prosperitie
,
he
must
not
barely
looke
on
them
,
but
behold
withall
Gods
goodnesse
and
blessing
in
them
:
for
if
that
be
wanting
,
all
the
riches
in
the
world
are
nothing
.
Likewise
in
receiuing
thy
meate
and
drinke
thou
must
looke
further
into
the
blessing
of
God
upon
it
:
which
if
it
be
away
,
thy
meate
and
thy
drinke
can
no
more
nourish
thee
then
the
stone
in
the
wall
.
And
the
same
must
we
doe
in
euery
businesse
of
our
callings
:
which
if
men
coulde
learne
to
practise
they
woulde
not
so
much
t●ust
to
the
meanes
,
as
honour
,
wealth
,
fauour
,
&c.
but
to
God
himselfe
.
The
Lord
by
the
Prophet
Habaccuc
reprooueth
the
Chaldeans
for
offering
sacrifices
unto
their
nets
:
which
sinne
they
committed
,
because
they
looked
onely
vpon
outward
things
:
I
can
be
abased
(
saith
he
)
and
I
can
abound
every
where
,
in
all
things
I
am
instructed
,
both
to
be
full
,
and
to
be
hungry
:
and
to
abound
,
and
to
be
in
want
.
Fourthly
,
seeing
gods
prouiden●e
disposeth
all
things
,
wee
are
taught
to
gather
obseruations
of
the
same
,
in
things
both
past
,
and
present
:
that
we
may
learne
thereby
to
be
armed
against
the
time
to
come
.
Thus
Dauid
when
hee
was
to
encounter
with
Goliah
,
gathered
hope
and
confidence
to
himselfe
for
the
time
to
come
,
by
the
obseruation
of
Gods
prouidence
in
the
time
past
:
for
,
saith
he
,
when
I
kept
my
fathers
sheepe
,
I
slewe
a
Lion
and
a
beare
that
devoured
the
flocke
:
now
the
Lord
that
delivered
me
out
of
the
paw
of
the
lyon
,
and
out
of
the
paw
of
the
beare
,
he
will
deliver
me
out
of
the
hand
of
this
Philistim
.
Fiftly
,
because
Gods
prouidence
disposeth
all
things
,
when
we
make
lawfull
promises
to
doe
any
thing
,
we
must
put
in
,
or
at
the
lest
conceiue
this
condition
(
if
the
Lord
will
)
for
S.
Iames
saith
,
If
the
lord
will
,
and
if
we
liue
,
we
will
do
this
or
that
.
This
also
was
Davids
practise
:
for
saith
he
to
all
the
congregation
of
Israel
,
If
it
seeme
good
to
you
,
&
if
it
proceed
from
the
lord
our
god
,
we
will
send
to
and
fro
.
Sixtly
,
seeing
Gods
prouidence
is
manifested
in
ordinary
meanes
,
it
behooueth
euery
man
in
his
calling
to
use
them
carefully
:
&
when
ordinary
means
be
at
hand
,
we
must
not
looke
for
any
help
without
them
,
though
the
Lord
be
able
to
do
what
he
will
without
means
.
Ioab
when
many
Aramites
came
against
him
,
he
heartened
his
souldiers
though
they
were
but
few
in
number
,
be
strong
&
valiant
for
their
people
,
&
for
the
cities
of
their
God
,
&
then
let
the
lord
do
that
which
is
good
in
his
eyes
.
And
our
Sauiour
Christ
auoucheth
it
to
be
flat
tempting
of
god
for
him
to
leap
downe
from
the
pinacle
of
the
temple
to
the
ground
,
wheras
there
was
an
ordinarie
way
at
hand
to
descend
by
staires
.
Hence
it
appeares
,
that
such
persons
,
as
will
use
no
means
wherby
they
may
come
to
repent
&
beleeue
,
do
indeed
no
more
repent
&
beleeue
,
then
they
can
be
able
to
liue
which
neither
eat
nor
drink
.
And
thus
much
of
the
duties
.
Now
follow
the
consolations
:
first
,
this
very
point
of
gods
special
prouidence
is
a
great
confort
to
gods
church
:
for
the
lord
moderateth
the
rage
of
the
deuill
and
wicked
men
,
that
they
shall
not
hurt
the
people
of
God
.
Dauid
saieth
,
The
Lorde
is
at
my
right
hand
,
therefore
I
shall
not
〈◊〉
.
And
when
Iosephs
breethren
were
afraide
for
selling
him
into
Egypt
,
hee
comforteth
them
saying
,
that
it
was
God
that
sent
him
before
them
,
for
their
preseruation
.
hee
comforted
himselfe
in
the
Lord
his
God
.
Before
we
can
proceede
to
the
articles
which
followe
,
it
is
requisite
that
we
should
intreate
of
one
of
the
greatest
workes
of
Gods
prouidence
that
can
be
;
because
the
opening
of
it
giueth
light
to
all
that
insueth
.
And
this
worke
is
a
Preparation
of
such
meanes
whereby
God
will
manifest
his
iustice
and
mercie
.
It
hath
two
partes
,
the
iust
permission
of
the
fall
of
man
,
and
the
giuing
of
the
couenant
of
grace
.
For
so
Paul
teacheth
when
hee
saith
,
That
God
shut
up
all
under
unbeliefe
that
he
might
have
vpon
al.
The
scripture
hath
concluded
all
under
sinne
,
that
the
promise
by
the
faith
of
Christ
Iesus
should
be
given
to
them
that
beleeue
.
Touching
the
first
,
that
wee
may
rightly
conceiue
of
mans
fall
,
we
are
to
search
out
the
nature
and
parts
of
sinne
.
Sinne
is
any
thing
whatsoeuer
is
against
the
will
and
word
of
God
:
as
S.
Iohn
saith
,
Sinne
is
the
transgression
of
the
law
.
And
this
definition
Paul
confirmeth
when
he
saith
,
by
the
law
comes
the
knowledge
of
sinne
:
and
,
where
no
lawe
is
,
there
is
no
transgression
:
and
,
sinne
is
not
imputed
where
there
is
no
law
.
In
sinne
wee
must
consider
three
things
:
the
fault
,
the
guilt
,
the
punishment
.
The
fault
is
the
anomie
or
the
inobedience
it selfe
,
and
it
comprehends
not
onely
huge
and
notorious
offences
,
as
idolatrie
,
blasphemie
,
theft
,
treason
,
adulterie
,
and
all
other
crimes
that
the
world
cries
sha●e
on
:
but
euery
disordered
thought
,
affection
,
inclination
:
yea
,
every
defect
of
that
which
the
Law
requireth
.
The
guilte
of
sinne
is
,
whereby
a
man
is
guiltie
before
God
,
that
is
bound
and
made
subiect
to
punishment
.
And
here
two
questions
must
be
skanned
:
where
man
is
bound
?
and
by
what
?
For
the
first
,
Man
is
bounde
in
conscience
.
And
hereupon
the
conscience
of
every
sinner
sits
within
his
heart
as
a
little
iudge
to
tell
him
that
hee
is
bound
before
God
to
punishment
.
For
the
second
,
it
is
the
order
of
diuine
iustice
●et
downe
by
God
which
bindes
the
conscience
of
the
sinner
before
God
:
for
hee
is
Creatour
and
Lorde
,
and
man
is
a
creature
,
and
therefore
must
either
obey
his
will
and
commandement
,
or
suffer
punishment
.
Now
then
by
vertue
of
Gods
law
,
conscience
bindes
over
the
creature
to
beare
a
punishment
for
his
offence
done
against
God
:
yea
it
tels
him
,
that
hee
is
in
daunger
to
be
iudged
and
condemned
for
it
.
And
therefore
the
conscience
is
the
Lordes
Sergeant
to
infourme
the
sinner
of
the
bonde
and
obligation
whereby
he
is
alwaies
bounde
before
God
.
The
third
thing
which
followeth
sinne
is
punishment
,
and
that
is
death
.
The
stipend
of
sinne
is
death
:
where
,
by
death
we
must
understand
a
double
death
,
both
of
body
and
soule
.
The
death
of
the
bodie
is
a
separation
of
the
bodie
from
the
soule
.
The
second
death
is
a
separation
of
the
whole
man
,
but
especially
of
the
soule
from
the
glorious
presence
of
God
.
I
say
not
simply
from
the
presence
of
God
,
for
god
is
euerie
where
:
but
onely
from
the
ioyfull
presence
of
Gods
glorie
.
Now
these
two
deaths
are
the
stipends
or
allowance
of
sinne
:
and
the
least
sinne
which
a
man
committeth
,
doth
deserue
these
two
punishments
.
For
in
euerie
sinne
the
infinite
iustice
of
god
is
violated
:
for
which
cause
there
must
needs
be
inflicted
an
infinite
punishment
,
that
there
may
be
a
proportion
betweene
the
punishment
and
the
offence
.
And
therefore
that
distinction
of
sinne
which
papistes
make
namely
,
that
some
are
in
themselues
veniall
,
and
some
mortall
is
false
,
&
hereby
confuted
:
otherwise
in
respect
of
men
sinnes
are
either
veniall
or
mortall
.
Veniall
to
the
elect
,
whose
sinnes
are
pardonable
in
Christ
:
but
to
the
reprobate
all
sinnes
are
mortall
.
Neuerthelesse
we
holde
not
all
sinnes
equall
,
but
that
they
are
greater
or
lesse
according
to
the
diuersitie
of
obiectes
and
other
circumstances
.
Thus
much
of
sinne
in
generall
:
now
we
come
to
the
partes
of
it
.
The
first
sinne
of
all
that
euer
was
in
man
,
is
the
sinne
of
Adam
,
which
was
his
disobedience
in
eating
the
forbidden
fruite
.
The
outward
efficient
cause
was
the
deuill
.
And
though
he
be
not
named
by
Moses
in
the
historie
of
the
fall
,
yet
that
is
not
to
trouble
us
:
for
we
must
not
conceiue
otherwise
of
the
serpent
,
then
of
the
instrument
and
mouth
of
the
deuill
.
For
it
is
not
likely
that
it
being
a
bruite
creature
should
be
able
to
reason
and
determine
of
good
and
euill
,
of
trueth
and
falshood
.
Now
in
this
temptation
the
deuill
shewes
his
mallice
and
his
fraude
.
His
malice
,
in
that
,
whereas
hee
can
not
ouerturne
god
himselfe
,
yet
he
labours
to
disturbe
the
order
which
he
hath
set
downe
in
the
creation
,
&
especially
the
image
of
god
in
the
most
excellent
creatures
on
earth
,
that
they
may
be
in
the
same
miserable
condition
with
himselfe
.
His
fraud
,
first
in
that
hee
beginnes
his
temptation
with
the
woman
being
the
weaker
person
,
and
not
with
the
man
,
which
course
hee
still
continues
:
as
may
appeare
by
this
,
that
[
a
](A09411-e11140-b)
a
Exod.
22.18
.
a
witch
named
in
the
feminine
gender
,
Mechash
shepha
.
more
women
are
intangled
with
witchcraft
and
sorcerie
then
men
.
Secondly
he
shewes
his
fraude
,
in
that
he
proceedes
very
slily
and
intangles
Eue
by
certaine
steppes
and
degrees
.
For
first
by
moouing
a
question
he
drawes
her
to
listen
to
him
,
and
to
reason
with
him
of
gods
commaundement
.
Secondly
,
he
brings
her
to
looke
upon
the
tree
and
wishly
to
viewe
the
beautie
of
the
fruite
.
Thirdly
hee
makes
her
to
doubt
of
the
absolute
trueth
of
gods
worde
and
promise
,
and
to
beleeue
his
contrarie
lies
.
Fourthly
,
hauing
blinded
her
minde
with
his
false
perswasions
,
shee
desires
and
lustes
after
the
forbidden
fruite
and
thereupon
takes
it
,
eates
it
,
&
giues
it
to
her
husband
.
The
inwarde
cause
,
was
the
will
of
our
first
parentes
,
euen
in
the
testimonie
of
their
owne
consciences
,
as
Salomon
saieth
,
This
haue
I
found
that
God
made
man
righteous
,
but
they
haue
found
many
inventions
.
But
it
may
be
obiected
that
if
Adam
were
created
good
,
he
could
not
be
the
cause
of
his
owne
fall
,
because
a
good
tree
can
not
bring
forth
euill
fruite
.
Answer
.
Freedome
of
will
is
foure
fold
:
1.
freedome
to
euill
alone
:
this
is
onely
in
wicked
men
and
angels
,
and
is
indeed
a
bondage
:
the
seconde
is
freedome
to
good
alone
,
and
that
is
in
God
and
the
good
angels
:
the
third
is
freedome
to
good
in
part
,
ioyned
with
some
want
of
libertie
by
reason
of
sinne
:
and
this
is
in
the
regenerate
in
this
life
:
the
fourth
is
freedome
either
to
good
or
to
euill
indifferently
.
And
this
was
in
Adam
before
his
fall
,
who
though
he
had
no
inclination
to
sinne
,
but
onely
to
that
which
was
acceptable
to
God
:
yet
was
hee
not
bound
by
any
necessitie
,
but
had
his
libertie
freely
to
chuse
or
refuse
either
good
or
euill
.
And
this
is
euident
by
the
verie
fourme
of
Gods
commaundement
in
which
hee
forbids
Adam
to
eate
the
forbidden
fruite
:
and
thereby
shewes
that
he
being
created
righteous
and
not
prone
to
sinne
,
had
power
to
keep
or
not
to
keep
the
commandement
:
though
since
the
fall
both
hee
and
wee
after
him
can
not
but
sinne
.
Wherefore
Adam
being
allured
by
Satan
,
of
his
owne
free
accord
changed
himselfe
and
fell
from
God
.
Now
then
,
as
the
good
tree
changed
from
good
to
euill
brings
foorth
euill
fruite
:
so
Adam
by
his
owne
inward
and
free
motion
changing
from
good
to
evill
brings
forth
euill
.
As
for
God
,
hee
is
not
to
be
reputed
as
an
authour
or
cause
any
way
of
this
sinne
.
For
hee
created
Adam
and
Eue
righteous
,
indewed
them
with
righteous
willes
:
and
hee
tolde
them
what
hee
woulde
exact
at
their
handes
and
what
they
coulde
perfourme
:
yea
hee
added
threatnings
,
that
with
the
feare
of
daunger
hee
might
terrifie
them
from
sinne
.
Some
may
say
,
whereas
God
foresaw
that
Adam
woulde
abuse
the
libertie
of
his
will
,
why
woulde
hee
not
preuent
it
.
Answere
.
There
is
a
double
grace
,
the
one
to
be
able
to
will
and
do
that
which
is
good
,
the
other
to
be
able
to
persevere
in
wvilling
and
doing
the
same
.
Now
God
gaue
the
first
to
Adam
,
and
not
the
second
.
And
he
is
not
to
be
blamed
of
vs
,
though
hee
confirmed
him
not
with
new
grace
,
for
he
is
debter
to
no
man
to
giue
him
so
much
as
the
least
grace
;
whereas
he
had
alreadie
giuen
a
plentifull
measure
thereof
to
him
.
And
God
did
hold
backe
to
conferre
any
further
grace
vpon
iust
cause
.
I.
It
was
his
pleasure
that
this
fact
should
be
an
occasion
or
way
to
exercise
his
mercie
in
the
sauing
of
the
elect
,
and
his
iustice
in
the
deserued
condemnation
of
impenitent
sinners
.
And
vnlesse
Adam
had
fallen
for
himselfe
&
others
;
there
should
haue
bin
found
no
miserie
in
men
,
on
whome
God
might
take
pitie
in
his
sonne
,
nor
wickednes
which
he
might
condemne
;
and
therefore
neither
manifestation
of
iustice
,
nor
mercie
.
II.
Againe
,
it
was
the
will
of
God
in
part
to
forsake
Adam
,
to
make
manifest
the
weaknesse
of
the
most
excellent
creatures
,
without
the
speciall
and
continuall
assistance
of
God
.
III.
There
is
a
double
libertie
of
will
,
one
is
to
will
good
or
euill
:
this
belongs
to
the
creature
in
this
world
,
and
therefore
Adam
receiued
it
.
The
other
,
is
to
will
good
alone
.
This
he
wanted
,
because
it
is
reserued
to
the
life
to
come
.
And
though
hee
knewe
no
cause
of
this
dealing
of
God
,
yet
is
it
one
steppe
to
the
feare
of
God
for
vs
to
hold
that
good
and
righteous
which
hee
appointeth
or
willeth
:
and
not
to
square
the
workes
and
iudgements
of
God
by
our
crooked
reason
.
And
yet
to
come
to
reason
it selfe
.
Who
can
here
complaine
of
God
?
Can
the
deuill
?
but
God
did
not
cause
him
to
tempt
or
deceiue
our
first
parents
.
Can
Adam
and
Eue
?
but
they
fell
freely
without
any
motion
or
instigation
from
God
,
and
their
owne
consciences
accused
them
for
it
.
Can
the
posteritie
of
Adam
?
but
the
elect
receiue
more
in
Christ
then
they
lost
in
Adam
:
and
the
reprobate
,
ouerwhelmed
with
the
burden
of
their
owne
sinnes
and
thereupon
receiuing
nothing
but
due
and
deserued
damnation
can
not
finde
fault
.
But
some
may
further
reply
and
say
,
he
that
foreseeth
an
euill
and
doth
not
preuent
it
,
is
a
cause
of
it
:
but
God
did
foresee
the
fall
of
man
,
and
did
not
preuent
it
.
Answer
.
The
rule
is
generally
true
in
man
,
that
the
foreseer
of
an
euill
not
preuenting
it
,
is
in
some
sort
a
doer
of
it
▪
for
it
is
the
sentence
of
the
law
of
God
,
to
which
man
was
bound
from
the
first
creation
.
But
God
is
aboue
all
his
lawes
,
and
not
bound
to
them
:
he
is
an
absolute
lord
and
law-giuer
;
and
therefore
his
actions
are
not
within
the
compasse
of
lawes
,
as
mens
are
.
Whereupon
it
follows
,
that
though
he
did
foresee
mans
defection
,
yet
is
hee
free
from
all
blame
in
not
preuenting
of
it
.
For
with
him
there
be
good
causes
of
permitting
euill
.
And
though
God
be
no
cause
of
mans
fall
,
yet
must
wee
not
imagine
that
it
came
to
passe
by
chance
or
fortune
,
whereas
the
least
things
that
are
come
to
passe
with
Gods
prouidence
;
neither
was
it
by
any
bare
permission
without
his
decree
and
will
:
for
that
is
to
make
an
idle
prouidence
:
neither
did
it
happen
against
the
will
of
God
,
he
vtterly
nilling
it
:
for
then
it
could
not
haue
bin
vnlesse
we
denie
God
to
be
omnipotent
.
It
remaines
therefore
that
this
fall
did
so
proceede
of
the
voluntarie
creation
of
Adam
,
August
.
Enchir.
ad
Laur.
c.
99.
as
that
God
did
in
part
ordaine
and
will
it
,
not
as
it
was
a
sinne
against
his
commandement
,
but
as
it
was
further
in
the
counsell
of
God
a
way
to
exequute
his
iustice
and
mercie
.
Against
this
which
I
say
,
diuers
things
are
obiected
.
First
,
that
if
Adam
did
that
which
God
in
any
respect
willed
,
then
he
did
not
sinne
at
all
.
Answ.
He
that
willeth
and
doth
that
which
God
willeth
for
all
that
sinnes
;
vnlesse
he
will
it
in
the
same
manner
with
God
and
for
the
same
end
.
Nowe
in
the
permitting
of
this
fact
,
God
intended
the
manifesting
of
his
glorie
:
but
our
first
parents
intending
no
such
thing
,
sought
not
only
to
be
like
but
also
to
be
equal
with
god
.
Secondly
,
it
is
alledged
that
Adam
could
not
but
fall
necessarily
if
God
did
decree
it
.
Answ.
Adams
fall
that
came
not
to
passe
without
Gods
decree
,
and
therefore
in
that
respect
was
necessarie
;
was
neuerthelesse
in
respect
of
Adams
freewil
contingent
and
not
necessarie
:
Gods
decree
not
taking
away
the
will
but
onely
ordering
it
.
Lastly
,
it
is
alledged
that
Gods
will
is
the
cause
of
Adams
will
,
and
Adams
will
the
cause
of
his
fall
,
and
that
therefore
Gods
will
shall
be
the
cause
of
the
fall
.
Answer
.
It
must
be
graunted
that
Gods
will
is
a
moouing
cause
of
the
wills
of
euill
men
;
yet
marke
how
:
not
as
they
are
euill
wills
simply
,
but
as
they
are
wills
:
and
therefore
when
God
inclines
the
euill
will
of
his
creature
to
his
good
purpose
,
he
is
nothing
at
all
intangled
with
the
defect
or
euill
of
his
will
.
Touching
the
time
of
the
fall
,
the
receiued
opinion
in
former
ages
hath
bin
that
our
first
parents
fell
the
same
day
in
which
they
were
created
,
and
therefore
Augustine
writes
that
they
stoode
but
sixe
houres
.
And
though
we
can
not
determine
of
the
certen
time
,
yet
in
all
likelihood
was
it
very
short
.
For
Moses
presently
after
that
he
had
set
down
the
creation
of
man
,
without
the
interposition
of
any
thing
else
,
comes
immediately
to
the
fall
.
And
considering
the
nature
of
the
deuill
is
without
ceasing
to
shew
his
mallice
,
no
doubt
he
tooke
the
first
occasion
that
possibly
might
be
had
to
bring
man
to
the
same
damnation
with
himselfe
.
And
our
Sauiour
Christ
saith
,
that
the
deuill
was
a
manslayer
from
the
beginning
,
we
shall
eate
of
the
fruite
of
the
trees
▪
of
the
garden
,
it
may
be
,
Touching
the
greatnes
of
mans
fall
,
some
haue
made
a
small
matter
of
it
,
because
it
was
the
eating
of
an
apple
or
some
such
fruit
.
But
wee
must
not
measure
the
greatnes
or
the
smalnes
of
a
sinne
by
the
obiect
or
matter
whereabout
it
is
occupied
,
but
by
the
commaundement
of
God
,
and
by
the
disobedience
or
offence
of
his
infinite
maiestie
.
And
that
this
fact
of
Adam
and
Eve
was
no
small
fault
,
but
a
notorious
cryme
and
Apostasie
in
which
they
withdrawe
them selues
from
vnder
the
power
of
God
,
nay
reiect
and
denie
him
,
will
appeare
if
wee
take
a
viewe
of
all
the
particular
sinnes
that
be
contained
in
it
.
The
first
is
vnbeleefe
,
in
that
they
doubted
and
distrusted
of
the
trueth
of
Gods
worde
which
hee
spake
to
them
.
The
seconde
is
contempt
of
God
,
in
that
they
beleeued
the
lyes
of
the
deuill
rather
then
him
.
For
when
God
saith
,
In
the
day
that
ye
shall
eate
thereof
,
ye
shall
die
the
death
,
Ye
shall
not
die
at
all
▪
that
shee
takes
fast
hold
on
.
The
third
is
pride
and
ambition
.
For
they
did
eate
the
forbidden
fruit
that
they
might
be
as
gods
,
And
here
we
must
not
omit
to
remember
the
largenesse
of
Adams
fall
.
Sinnes
are
either
personall
,
or
generall
.
Personall
are
such
,
as
are
peculiar
to
one
or
some
fewe
persons
and
make
them
alone
guiltie
.
Generall
,
that
is
common
to
all
men
:
and
such
is
Adams
fall
.
It
is
a
sinne
not
onely
of
the
person
of
one
man
but
of
the
whole
nature
of
man
.
And
Adam
must
be
considered
not
as
a
priuate
man
,
but
as
a
roote
or
head
bearing
in
it
all
mankinde
:
or
as
a
publike
person
representing
all
his
posteritie
,
and
therefore
when
hee
sinned
,
all
his
posteritie
sinned
with
him
;
as
in
a
Parliament
whatsoeuer
is
done
by
the
burgesse
for
the
shire
,
is
done
by
euery
person
in
the
shire
.
As
Paul
saith
,
By
one
man
sinne
entred
into
the
world
,
and
so
death
went
ouerall
for
as
much
as
all
haue
sinned
.
And
here
lies
the
difference
betweene
Adams
fall
and
the
sinnes
of
men
,
as
Cains
murder
,
which
makes
not
the
posteritie
of
Cain
guiltie
,
because
he
was
neuer
appointed
by
God
to
be
the
roote
of
his
posteritie
,
as
Adam
was
:
and
therefore
his
sinne
is
personall
,
whereas
Adams
is
not
.
Yet
this
which
I
say
,
must
not
be
vnderstood
of
all
the
sinnes
of
Adam
,
but
onely
of
the
first
.
From
the
fall
of
Adam
,
springeth
originall
sinne
,
not
onely
as
a
fruit
thereof
,
but
also
as
a
iust
punishment
of
it
.
And
after
the
foresaid
fall
,
it
is
in
Adam
and
his
posteritie
,
as
the
mother
and
roote
of
all
other
sinne
:
yet
with
this
distinction
,
that
actuall
sinne
was
first
in
Adam
,
and
then
came
originall
,
but
in
vs
first
is
originall
sinne
,
and
then
after
followes
actuall
.
Originall
sinne
is
tearmed
diuersly
in
Scriptures
,
as
the
flesh
,
the
old
man
,
because
it
is
in
vs
before
grace
:
Behold
,
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
mother
conceiued
me
:
But
let
vs
search
the
nature
of
it
.
Considering
it
hath
place
in
man
,
it
must
be
either
the
substance
of
body
or
soule
or
the
faculties
of
the
substance
,
or
the
corruption
of
the
faculties
.
Now
it
cannot
be
the
substance
of
man
corrupted
:
for
then
our
Sauiour
Christ
in
taking
our
nature
vpon
him
,
should
also
take
vpon
him
our
sinnes
,
and
by
that
meanes
should
as
well
haue
neede
of
a
redeemer
as
other
men
:
and
againe
,
the
soules
of
men
should
not
be
immortall
.
Neither
is
it
any
one
or
all
the
faculties
of
man
.
For
euery
one
of
them
as
namely
the
vnderstanding
,
will
,
affections
,
and
all
other
powers
of
bodie
or
soule
were
in
man
from
the
first
creation
,
whereas
sinne
was
not
before
the
fall
.
Wherefore
it
remains
that
originall
sinne
is
nothing
els
but
a
disorder
or
euill
disposition
in
al
the
faculties
&
inclinations
of
man
,
wherby
they
are
all
caried
inordinatly
against
the
law
.
The
subiect
or
place
of
this
sinne
,
is
not
any
part
of
man
,
but
the
whole
bodie
and
soule
.
For
first
of
all
,
the
naturall
appetite
to
meat
and
drinke
,
and
the
power
of
nourishing
is
greatly
corrupted
as
appeares
by
diseases
,
aches
,
surfetts
,
but
specially
by
the
abuse
of
meat
and
drinke
.
Secondly
,
the
outward
senses
are
as
corrupt
,
The
propagation
of
this
sinne
,
is
the
deriuing
of
it
from
Adam
to
all
his
posteritie
,
whereby
it
runneth
as
a
leprosie
ouer
all
mankinde
.
But
in
what
manner
this
propagation
is
made
,
it
is
hard
to
define
.
The
common
opinion
of
Diuines
is
,
that
it
may
be
done
two
waies
.
The
first
is
this
.
God
when
he
created
Adam
in
the
beginning
,
set
downe
this
appointment
and
order
touching
the
estate
of
man
,
that
whatsoeuer
Adam
receiued
of
God
,
he
should
receiue
it
not
onely
for
himselfe
,
but
for
his
posteritie
,
and
whatsoeuer
grace
of
God
he
lost
,
he
should
loose
not
onely
to
himselfe
,
but
to
all
his
posteritie
.
And
hereupon
Adam
when
he
sinned
,
he
did
depriue
first
of
all
himselfe
,
and
then
secondly
all
his
posteritie
of
the
image
of
God
;
because
all
mankinde
was
in
his
loynes
when
he
sinned
.
Now
then
vpon
the
former
appointment
,
when
the
soules
of
men
are
created
and
placed
in
the
body
,
God
forsakes
them
,
not
in
respect
of
the
substance
of
the
soule
or
the
faculties
,
but
onely
in
respect
of
his
owne
image
,
whereof
the
soules
are
depriued
;
after
which
followes
the
defect
or
want
of
righteousnes
,
which
is
originall
sinne
.
And
God
in
depriuing
man
of
that
which
Adam
lost
,
is
not
therefore
to
be
thought
to
be
the
author
or
maintainer
of
sinne
,
but
a
iust
iudge
.
For
this
depriuation
of
the
image
of
God
,
so
farfoorth
as
it
is
inflicted
by
him
vpon
mankinde
,
it
must
be
conceiued
as
a
deserued
punishment
for
the
sinne
of
Adam
and
all
men
in
him
which
they
pulled
vpon
themselues
.
The
second
way
is
,
Some
may
alleadge
against
the
propagation
of
sinne
,
that
holy
parents
beget
holy
children
,
which
are
void
of
originall
sinne
,
because
it
stands
not
with
reason
,
that
parents
should
conveigh
that
to
their
children
which
they
them selues
want
,
namely
the
guilt
and
the
punishment
and
the
fault
of
sinne
in
part
.
Answer
.
I.
Men
are
not
in
this
life
perfectly
holy
.
For
sanctification
is
but
in
part
,
and
therefore
they
cannot
possibly
beget
children
pure
from
all
sinne
.
Secondly
,
parents
beget
children
as
they
are
men
,
and
not
as
they
are
holy
men
;
and
by
generation
they
deriue
vnto
their
children
nature
with
the
corruption
thereof
,
and
not
grace
which
is
aboue
nature
.
Take
any
corne
,
yea
the
finest
wheat
that
euer
was
,
wi●now
it
as
cleane
as
possibly
may
be
:
afterward
sow
it
,
weede
it
also
when
it
is
sowne
,
and
reape
it
in
due
time
,
and
carrie
it
to
the
barne
;
when
it
is
thresht
,
you
shall
finde
as
much
chaffe
in
it
as
euer
was
before
:
and
why
?
because
God
hath
set
this
order
in
the
creation
that
it
shall
spring
and
grow
with
the
stalke
,
eare
,
blade
,
and
all
:
so
likewise
though
the
parents
be
neuer
so
holy
,
the
children
as
they
come
of
them
are
conceiued
and
borne
wholly
corrupt
,
because
God
tooke
this
order
in
the
creation
,
that
whatsoeuer
euill
Adam
procured
,
he
should
bring
it
not
onely
on
himselfe
,
but
vpon
all
his
posteritie
:
by
vertue
of
which
decree
,
the
propagation
of
sinne
is
continued
without
any
interruption
,
though
parents
themselues
be
borne
anew
by
the
spirit
of
God
.
And
here
we
must
not
omit
to
speake
of
the
quantitie
or
greatnes
of
originall
sinne
,
for
the
opening
whereof
we
must
consider
three
points
.
The
first
,
that
originall
sinne
is
not
diuers
,
but
one
and
the
same
in
kinde
in
euery
man
,
as
the
generall
and
common
nature
of
man
is
one
and
the
same
in
all
men
.
The
second
,
that
this
sinne
is
not
in
some
men
more
,
in
some
men
lesse
,
but
in
euery
man
equally
,
as
all
men
doe
equally
from
Adam
participate
the
nature
of
man
,
and
are
equally
the
children
of
wrath
.
Some
,
it
may
be
,
will
say
,
that
this
can
not
be
true
,
because
some
men
are
of
better
natures
then
others
are
:
some
of
disposition
cruell
and
seuere
,
some
againe
gentle
and
milde
;
some
very
licentious
and
disordered
,
some
very
ciuill
.
Answer
.
The
differences
that
be
in
men
that
want
the
feare
of
God
,
arise
not
of
this
that
they
haue
more
or
lesse
originall
corruption
;
but
of
the
restraint
and
limitation
of
mans
corruption
.
For
in
some
God
brideleth
sinne
more
then
in
others
,
and
in
them
is
found
ciuilitie
:
and
againe
in
some
lesse
,
and
in
such
the
rebellion
of
nature
breakes
foorth
vnto
all
misdemeanour
.
And
indeede
if
God
should
not
keepe
the
vntoward
dispositions
of
men
within
compasse
,
otherwhiles
more
,
otherwhiles
lesse
,
as
it
shall
seeme
good
vnto
his
maiestie
:
impietie
,
crueltie
,
iniustice
,
and
all
manner
of
sinnes
would
breake
out
into
such
a
measure
that
there
should
be
no
quiet
liuing
for
men
in
the
world
,
and
no
place
for
Gods
Church
.
And
thus
it
is
manifest
that
although
all
men
be
not
equall
in
the
practise
of
wickednes
,
yet
they
may
be
equall
in
the
corruption
of
nature
it selfe
.
The
third
point
is
,
that
Originall
sinne
is
so
huge
and
large
euery
way
,
that
it
may
truly
be
tearmed
the
roote
or
seede
not
of
some
fewe
sinnes
,
but
of
all
sinnes
whatsoeuer
,
euen
of
the
very
sinne
against
the
holy
Ghost
.
We
must
not
imagine
it
to
be
an
inclination
or
prones
to
one
or
two
faults
;
but
a
prones
to
all
and
euery
sinne
that
is
practised
in
the
world
;
and
that
in
all
persons
yong
and
old
,
high
and
low
,
male
and
female
.
It
is
a
most
horrible
villanie
for
a
man
to
kill
his
father
,
or
his
mother
,
or
his
child
:
yet
some
there
be
that
doe
so
:
at
the
hearing
whereof
we
vse
to
wonder
,
and
to
testifie
our
dislike
by
saying
,
that
the
doers
thereof
were
wicked
&
diuelish
persons
,
and
it
is
truly
saide
.
Neuerthelesse
we
must
vnderstand
that
although
we
abstaine
from
such
hainous
practises
,
yet
the
very
root
of
such
sinnes
,
that
is
,
a
disposition
vnto
them
,
is
found
in
vs
also
.
Iulian
the
Apostata
both
liuing
and
dying
blasphemed
Christ
.
Herod
and
Pontius
Pilate
&
the
wicked
Iewes
crucified
him
,
and
Iudas
betraied
him
.
Men
vse
to
say
that
if
Christ
were
now
aliue
,
they
would
not
doe
so
for
all
the
world
.
But
let
vs
better
consider
of
the
matter
.
The
same
naturall
corruption
of
heart
that
was
in
them
,
is
also
in
vs
,
we
being
the
children
of
Adam
as
well
as
they
:
and
by
the
force
of
this
corruption
,
if
Christ
were
now
liuing
on
earth
,
thou
wouldest
,
if
like
occasion
were
offered
,
either
doe
as
Iudas
did
in
betraying
him
,
or
as
Pilate
did
,
deliuer
him
to
be
crucified
,
or
as
the
souldiers
,
thrust
him
through
with
their
speares
,
or
as
Iulian
,
pierce
him
with
all
maner
of
blasphemies
,
if
God
withhild
his
graces
from
thee
,
and
leaue
thee
to
thy selfe
.
In
a
word
,
let
men
conceiue
in
minde
the
most
notorious
trespasse
that
can
be
,
though
they
doe
it
not
,
nor
intend
to
doe
it
,
nor
neuer
doe
it
:
yet
the
matter
,
beginning
,
and
seed
thereof
is
in
themselues
.
This
made
Ieremie
say
,
The
heart
of
man
is
deceitfull
and
wicked
aboue
all
things
,
who
can
know
it
?
From
originall
sinne
springeth
actuall
,
which
is
nothing
els
but
the
fruit
of
the
corrupt
heart
,
either
in
thought
,
word
,
or
deede
.
Thus
much
touching
mans
fall
into
sinne
by
Gods
iust
permission
:
Nowe
followes
the
good
vse
which
we
must
make
thereof
.
First
by
this
we
learne
to
acknowledge
&
bewaile
our
owne
frailtie
.
For
Adam
in
his
innocencie
beeing
created
perfectly
righteous
,
when
hee
was
once
tempted
by
the
deuill
,
fell
away
from
God
:
what
shal
we
doe
then
in
the
like
case
which
are
by
nature
sold
vnder
sinne
,
&
in
our selues
a
thousand
times
weaker
then
Adam
was
?
Many
men
there
be
that
mingle
themselues
with
all
companies
,
tell
them
of
the
danger
thereof
,
they
will
reply
that
they
haue
such
strong
faith
that
no
bad
companie
can
hurt
them
.
But
,
alas
,
silly
people
,
Satan
bewitcheth
them
,
and
makes
them
to
beleeue
falshood
to
be
truth
:
they
knowe
not
their
miserable
estate
.
If
Adam
,
saith
Bernard
,
had
a
downefall
in
Paradise
,
what
shall
we
doe
that
are
cast
foorth
vpon
the
dunghil
?
Let
vs
therefore
often
come
to
a
serious
consideration
of
our
owne
weaknes
,
and
follow
withall
the
practise
of
Dauid
,
who
being
priuie
to
himselfe
touching
his
owne
corruption
,
praieth
to
God
on
this
manner
,
Knit
my
heart
to
thee
,
O
Lord
,
that
I
may
feare
thy
name
.
Secondly
,
we
learne
hereby
absolutely
to
submit
our selues
to
the
authoritie
of
God
,
and
simply
to
resolue
our selues
what
soeuer
he
commands
is
right
and
iust
,
though
the
reason
of
it
be
not
known
to
vs
.
For
Eve
condiscended
to
listen
to
the
speach
of
the
serpent
,
and
without
any
calling
shee
reasoned
with
it
of
a
most
v●●ightie
matter
,
and
that
in
the
absence
of
Adam
her
head
&
husband
,
namely
of
the
truth
and
glorie
of
God
:
&
hereby
was
brought
to
doubt
of
Gods
word
,
&
so
ouerturned
.
Thirdly
,
if
all
men
by
Adams
fal
be
shut
vp
vnder
damnation
,
there
is
no
cause
why
any
of
vs
should
stand
vpon
his
his
birth
,
riches
,
wisdome
,
learning
,
or
any
other
such
gifts
of
God
:
there
is
nothing
in
vs
that
is
more
able
to
couer
our
vilenes
and
nakednes
,
then
figgetree
leaues
were
able
to
couer
the
offence
of
Adam
from
Gods
eyes
.
We
stand
vnder
the
wrath
of
God
by
nature
,
and
cannot
attaine
to
euerlasting
life
of
our selues
.
Wherefore
it
doth
stand
euery
one
of
vs
in
hande
to
abase
our selues
vnder
the
hand
of
God
,
in
that
we
are
become
by
our
sinnes
the
very
basest
of
all
the
creatures
vpon
earth
,
yea
vtterly
to
dispaire
in
respect
of
our selues
,
and
with
bleeding
hearts
to
bewaile
our
owne
cases
.
There
is
no
danger
in
this
:
it
is
the
very
way
to
grace
:
none
can
be
a
sound
member
of
Christ
till
his
conscience
condemne
him
,
and
make
him
quite
on
t
of
heart
in
respect
of
himselfe
.
And
the
want
of
this
is
the
cause
why
so
fewe
perceiue
any
sweetnes
or
comfort
in
the
Gospell
:
and
why
it
is
so
little
loued
and
imbraced
now
adaies
.
Lastly
,
if
all
mankinde
be
shut
vp
vnder
vnbeleefe
,
the
dutie
of
euery
man
is
,
to
labour
in
vsing
all
good
meanes
whereby
we
may
be
deliuered
from
this
bondage
,
and
to
pray
to
God
with
David
,
Create
in
me
a
cleane
heart
,
O
God
,
and
renewe
a
right
spirite
within
me
.
And
cry
out
with
Paul
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
bodie
of
death
!
And
we
must
neuer
be
at
rest
till
we
haue
some
assurance
in
conscience
that
in
Christ
wee
haue
freedome
from
this
bondage
,
and
can
with
the
Colossians
giue
thanks
that
we
are
deliuered
from
the
power
of
darknes
,
Thus
much
of
the
permission
of
the
fall
of
man
:
Nowe
we
come
to
the
Couenant
of
grace
.
Which
is
nothing
else
but
a
compact
made
betweene
God
and
man
touching
reconciliation
and
life
euerlasting
by
Christ
.
This
couenant
was
first
of
all
reuealed
and
deliuered
to
our
first
parents
in
the
garden
of
Eden
,
immediately
after
their
fall
by
God
himselfe
,
in
these
words
,
The
seede
of
the
woman
shall
bruise
the
serpents
head
:
In
the
Couenant
I
will
consider
two
things
,
the
parties
reconciled
betweene
whome
the
couenant
is
made
,
&
the
foundation
thereof
.
The
parties
are
God
and
man
.
God
is
the
principall
,
&
he
promiseth
righteousnes
and
life
eternall
in
Christ
:
Man
againe
binds
himselfe
by
Gods
grace
to
beleeue
&
to
rest
vpon
the
promise
.
Here
it
may
be
demanded
why
man
is
more
in
the
couenant
then
angels
.
Answ.
The
will
of
God
in
this
point
,
is
not
reuealed
vnlesse
it
be
because
angels
fel
of
themselues
,
not
mooued
by
any
other
:
but
man
did
fall
by
them
.
Againe
it
may
be
asked
,
whether
all
mankind
were
euer
in
the
couenant
or
no
?
Ans.
We
cannot
say
that
all
&
euery
man
hath
bin
&
now
is
in
the
couenant
,
but
onely
that
little
part
of
mankind
which
in
all
ages
hath
bin
in
the
Church
of
God
;
&
hath
by
faith
imbraced
the
couenant
.
as
Paul
plainly
auoucheth
,
The
scripture
(
saith
he
)
hath
concluded
all
vnder
sinne
,
that
the
promise
of
the
faith
of
Iesus
Christ
should
be
giuen
[
not
vnto
all
men
]
but
to
them
that
beleeue
.
Without
faith
no
man
can
please
God
:
difference
between
the
seed
of
the
woman
&
the
seed
of
the
serpent
:
meaning
by
the
seed
of
the
woman
,
Christ
with
all
the
elect
whom
the
father
hath
giuen
vnto
him
,
who
shall
bruise
the
serpents
head
,
and
tread
Satan
vnder
their
feete
.
he
that
committeth
sinne
is
of
the
deuill
.
strangers
from
the
couenants
of
promise
,
&
had
no
hope
,
&
were
without
Christ
and
without
God
in
the
worlde
.
I
will
call
them
my
people
which
were
not
my
people
:
and
hir
beloued
which
was
not
beloued
,
is
alledged
by
Paul
to
prooue
the
calling
of
the
Gentiles
.
Some
doe
alledge
to
the
contrary
,
that
when
the
couenant
was
made
with
our
first
parents
,
it
was
also
in
them
made
with
all
mankinde
,
not
one
man
excepted
:
&
that
the
distinction
&
difference
between
man
and
man
ariseth
of
their
vnbeleefe
&
contempt
of
the
couenant
afterward
.
Answ.
Indeed
in
the
estate
of
innocency
Adam
by
creation
receiued
grace
for
himselfe
&
his
posteritie
:
&
in
his
fal
he
transgressed
not
only
for
himself
but
for
all
his
posteritie
:
but
in
receiuing
of
the
couenant
of
grace
it
can
not
be
prooued
that
he
receiued
it
for
himselfe
&
for
all
mankinde
:
nay
the
distinction
betweene
the
seed
of
the
woman
&
the
seed
of
the
serpent
,
mentioned
in
the
very
first
giuing
of
the
couenant
,
shews
the
contrarie
:
for
if
after
the
fall
all
&
euery
part
of
mankinde
were
receiued
into
the
couenant
,
then
all
men
without
restraint
should
be
the
seede
of
the
woman
,
bruising
the
serpents
head
,
and
the
serpent
should
haue
no
seede
at
all
.
And
againe
,
all
men
cannot
be
charged
with
vnbeleefe
and
contempt
in
respect
of
the
couenant
,
but
onely
such
persons
as
haue
knowne
it
,
or
at
the
least
heard
of
it
.
And
therefore
sundrie
heads
of
the
nations
may
be
charged
with
vnbeleefe
,
as
Cain
,
Cham
,
Iaphet
,
Ammon
,
Moab
,
Ismael
,
Esau
,
Madian
;
for
they
beeing
neere
to
the
fathers
heard
the
promises
concerning
Christ
,
offered
sacrifices
,
and
obserued
externall
rites
of
the
Church
,
but
afterward
fell
away
from
the
syncere
worship
of
the
true
God
to
idolatrie
and
all
manner
of
wickednes
,
and
became
enemies
of
God
&
his
people
.
But
we
plainly
denie
,
that
there
was
or
could
be
the
like
vnbeleefe
and
contempt
of
Gods
grace
in
their
posteritie
,
which
for
the
most
part
neuer
so
much
as
heard
of
any
couenant
;
their
ancetors
indeauouring
alwaies
to
burie
and
extinguish
the
memorie
of
that
which
they
hated
.
It
is
obiected
againe
,
that
the
couenant
was
made
with
Abraham
and
with
all
mankinde
after
him
,
Because
(
saith
the
Lord
)
thou
hast
obeied
my
voice
,
in
thy
seede
shall
all
the
nations
of
the
earth
be
blessed
.
the
scripture
foreseeing
that
God
would
iustifie
the
gentiles
through
faith
preached
before
the
Gospell
vnto
Abraham
,
saying
,
in
thee
shall
all
the
nations
be
blessed
.
Well
,
to
conclude
this
point
,
in
the
making
of
the
couenant
there
must
be
a
mutuall
consent
of
the
parties
on
both
sides
,
and
beside
the
promise
on
Gods
part
,
there
must
be
also
a
restipulation
on
mans
part
;
otherwise
the
couenant
is
not
made
.
Now
then
,
it
must
needs
follow
that
all
vnbeleeuers
contemning
grace
offered
in
Christ
are
out
of
the
couenant
,
as
also
such
as
neuer
heard
of
it
;
for
where
there
is
no
knowledge
,
there
is
no
consent
:
and
before
the
comming
of
Christ
the
greatest
part
of
the
world
neuer
knewe
the
Messias
,
nor
heard
of
the
couenant
;
as
Paul
saith
to
the
learned
Athenians
,
the
time
of
this
ignorance
God
regarded
not
:
but
now
he
admonisheth
all
men
euery
where
to
repent
.
The
foundation
and
groundworke
of
the
Couenant
is
Christ
Iesus
the
Mediator
,
in
whom
all
the
promises
of
God
are
yea
and
a
men
,
&
therfore
he
is
called
the
angel
of
the
couenant
,
couenant
of
the
people
to
be
made
with
all
nations
in
the
last
age
.
Nowe
then
that
we
may
proceede
at
large
to
open
the
substance
of
the
couenant
,
we
are
in
the
next
place
to
come
to
that
part
of
the
Creed
which
concerns
the
second
person
in
trinitie
,
set
down
in
these
words
,
And
in
Iesus
Christ
his
onely
Sonne
,
&c.
from
which
words
to
the
very
end
of
the
Creede
,
such
points
onely
are
laid
down
as
doe
notably
vnfold
the
benefits
&
the
matter
of
the
couenant
.
Now
the
second
person
is
described
to
vs
by
three
things
,
1.
his
titles
,
2.
his
incarnation
,
3.
his
twofold
estate
.
his
titles
are
in
number
foure
.
I.
Iesus
.
II.
Christ
.
III.
his
only
sonne
.
IV.
our
Lord
.
His
incarnation
&
his
twofold
estate
are
set
down
afterward
.
To
come
to
his
titles
,
the
first
is
Jesus
,
to
which
if
we
adde
the
clause
I
beleeue
,
on
this
maner
,
I
beleeue
in
Iesus
,
&c.
the
article
which
we
now
haue
in
hand
will
appeare
to
be
most
excellent
;
because
it
hath
most
notable
promises
annexed
to
it
.
When
Peter
confessed
Christ
to
be
the
sonne
of
the
liuing
God
,
he
answered
,
vpon
this
rocke
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
preuaile
against
it
.
And
again
,
He
that
confesseth
that
Christ
is
the
sonne
of
God
,
God
dwelleth
in
him
,
&
he
in
God
.
And
again
,
To
him
giue
all
the
Prophets
witnes
that
through
his
name
all
that
beleeue
in
him
shall
receiue
remission
of
sinnes
.
Paul
saith
,
Beleeue
in
the
Lord
Iesus
and
thou
shalt
be
saued
and
all
thy
houshold
.
Thus
then
the
confession
in
which
we
acknowledge
that
we
beleeue
in
Iesus
Christ
,
hath
a
promise
of
fellowship
with
God
&
of
life
euerlasting
.
But
it
may
be
obiected
,
that
euery
spirit
(
as
S.
Iohn
saith
)
which
confesseth
that
Iesus
Christ
is
come
in
the
flesh
is
of
God
.
This
name
Iesus
,
was
giuen
to
the
sonne
of
God
by
the
Father
,
The
name
in
Hebrue
is
Iehoschua
,
and
it
is
changed
by
the
Grecians
into
Iesus
which
signifieth
a
Sauiour
.
And
it
may
be
called
the
proper
name
of
Christ
,
signifying
his
office
and
both
his
natures
,
because
he
is
both
a
perfect
and
absolute
Sauiour
,
as
also
the
alone
Sauiour
of
man
,
because
the
worke
of
saluation
is
wholly
and
onely
wrought
by
him
,
and
no
part
thereof
is
reserued
to
any
creature
in
heauen
or
in
earth
.
As
Peter
saith
,
For
among
men
there
is
no
other
name
giuen
vnder
heauen
whereby
we
may
be
saued
but
by
the
name
of
Iesus
.
That
he
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
If
any
shall
obiect
,
that
the
promises
of
saluation
are
made
to
them
which
keepe
the
commaundements
:
the
answere
is
,
that
the
law
of
God
doth
exact
most
absolute
and
perfect
obedience
,
which
can
be
found
in
no
man
but
in
Christ
,
who
neuer
sinned
:
and
therefore
it
is
not
giuen
vnto
vs
nowe
that
we
might
by
our selues
fulfill
it
,
and
worke
out
our
own
saluation
,
but
that
beeing
condemned
by
it
,
we
might
wholly
depend
on
Christ
for
eternall
life
.
If
any
further
alledge
,
that
baptisme
saveth
vs
.
Answer
.
True
it
is
,
that
in
the
worke
of
saluation
all
the
three
persons
must
be
ioyned
together
,
&
in
no
wise
severed
:
the
Father
saveth
,
the
Sonne
saueth
,
the
holy
ghost
saueth
:
yet
must
we
distinguish
them
in
the
maner
of
sauing
:
the
Father
saveth
by
the
Sonne
;
the
Sonne
saueth
by
paying
the
ransome
and
price
of
our
saluation
;
the
holy
ghost
saueth
by
a
particular
applying
of
the
ransome
unto
men
.
Nowe
therefore
whereas
the
sonne
paies
the
price
of
our
redemption
and
not
the
father
or
the
holy
ghost
,
therefore
in
this
speciall
respect
he
is
called
in
Scriptures
and
intituled
by
the
name
of
Iesus
and
none
but
he
.
By
this
which
hath
beene
said
,
the
Papistes
are
faultie
two
wayes
.
First
,
that
they
giue
too
much
to
the
verie
name
of
Iesus
:
for
they
write
in
plaine
tearmes
,
that
the
bare
name
it self
being
used
hath
great
power
&
doth
driue
away
deuils
,
Thyrraeus
.
de
daemon
.
thes.
567.569
.
though
the
parties
that
use
it
be
void
of
good
affection
:
whereas
indeede
it
hath
no
more
vertue
then
other
titles
of
God
or
Christ
.
Secondly
,
they
are
faultie
that
they
giue
too
little
to
the
thing
signified
.
For
Christ
must
either
be
our
alone
and
whole
Sauiour
or
no
Saviour
.
Now
they
make
him
but
halfe
a
Sauiour
,
&
they
ioyne
others
with
him
as
partners
in
the
work
of
saluation
,
when
they
teach
,
that
with
Christs
merits
must
be
ioyned
our
works
of
grace
in
the
matter
of
iustification
,
and
with
Christes
satisfaction
for
the
wrath
of
God
,
our
satisfaction
for
the
temporall
punishment
;
and
when
they
adde
to
Christes
intercession
the
intercession
and
patronage
of
saints
,
especially
of
the
virgin
Mary
,
whome
they
call
the
queene
of
heauen
,
the
mother
of
mercie
,
withall
requesting
her
,
that
by
the
authoritie
of
a
mother
shee
would
commaund
her
sonne
.
Officium
B.
Mariae
reform
.
à
Pio
5.
Pontif.
If
this
doctrine
of
theirs
may
stand
,
Christ
can
not
be
the
onely
Sauiour
of
mankinde
,
but
euerie
man
in
parte
shal
be
Iesus
to
himselfe
.
But
let
us
goe
on
yet
further
to
search
the
speciall
reason
of
the
name
,
which
is
notably
set
downe
by
the
Angell
.
Thou
shalt
(
saith
hee
)
call
his
name
Iesus
,
for
he
shall
save
his
people
from
their
sinnes
.
Saviour
of
his
bodie
.
The
meanes
of
saluation
by
Christ
are
two
:
his
merite
,
and
his
efficacie
.
His
merit
,
in
that
by
his
obedience
to
the
law
and
by
his
passion
,
he
made
a
satisfaction
for
our
sinnes
,
freed
us
from
death
,
and
reconciled
us
unto
God
.
Some
may
obiect
,
that
the
obedience
and
the
passion
of
Christ
being
long
agoe
ended
,
can
not
be
able
to
saue
us
now
:
because
that
which
he
did
1500.
yeres
agoe
may
seeme
to
be
vanished
and
come
to
nothing
at
this
day
.
Answere
.
If
Christs
obedience
be
considered
as
an
action
,
&
his
passion
as
a
bare
suffering
,
they
are
both
ended
long
agoe
:
yet
the
value
and
price
of
them
before
God
is
euerlasting
:
as
in
Adams
fall
the
action
of
eating
the
forbidden
fruit
is
ended
,
but
the
guilt
of
his
transgression
goes
ouerall
mankind
,
and
continues
still
euen
to
this
houre
,
and
shall
doe
to
the
ende
of
the
world
in
those
which
shall
be
borne
hereafter
.
The
efficacie
of
Christ
is
,
in
that
hee
giues
his
spirite
to
mortifie
the
corruption
of
our
natures
,
that
we
may
die
unto
sinne
and
liue
to
righteousnesse
,
and
haue
true
comfort
in
terrors
of
conscience
and
in
the
pangs
of
death
.
The
euils
from
which
we
are
saued
are
our
owne
sinnes
,
in
that
Christ
freeth
us
from
the
guilt
and
the
punishment
and
fault
of
them
all
,
when
we
beleeue
.
Thus
much
for
the
meaning
of
this
title
Iesus
.
Now
followe
the
uses
which
arise
of
it
.
First
of
all
,
whereas
wee
are
taught
to
make
confession
that
the
sonne
of
God
is
Iesus
,
that
is
,
a
Sauiour
:
hence
it
must
needs
follow
,
that
wee
are
all
lost
in
our selues
.
And
indeede
before
we
can
truly
acknowledge
that
Christ
is
our
Sauiour
,
this
confession
must
needes
goe
before
,
that
we
are
in
truth
,
&
therewithal
do
feel
our selues
to
be
miserable
sinners
under
the
wrath
of
God
,
utterly
lost
in
regarde
of
our selues
:
for
Christ
came
to
save
that
which
was
lost
.
to
the
lost
sheepe
of
the
house
of
Israel
.
Christ
Iesus
came
to
poure
oyle
into
our
woundes
:
Master
,
saue
vs
,
we
perish
.
So
no
man
can
heartily
say
,
I
beleeue
Iesus
Christ
to
be
my
Sauiour
,
before
hee
feele
,
that
in
himselfe
he
is
utterly
lost
and
cast
away
without
his
helpe
.
But
after
that
wee
perceiue
our selues
to
be
in
danger
&
to
be
ouerwhelmed
in
the
Sea
of
the
wrath
of
God
,
then
we
crie
out
with
the
disciples
,
Lorde
Iesus
saue
vs
wee
perish
.
Many
protestants
in
these
daies
hold
Christ
to
be
their
Sauiour
,
but
it
is
onely
formably
from
the
teeth
outward
,
and
no
further
:
for
they
were
neuer
touched
with
the
sense
of
their
spirituall
miserie
that
they
might
say
with
Daniel
,
Shame
and
confusion
belongeth
unto
us
:
and
with
the
Publican
,
I
am
a
sinner
,
Lorde
be
mercifull
to
me
.
And
therefore
the
conclusion
is
this
,
that
if
we
will
haue
Christ
to
be
our
Saviour
,
we
must
first
beleeue
that
in
our selues
we
are
utterly
lost
:
and
so
must
that
place
be
understood
where
Christ
saith
,
he
is
not
sent
,
but
to
the
lost
sheepe
of
the
house
of
Israel
,
that
is
,
to
those
which
in
their
owne
sense
and
feeling
are
lost
in
themselues
.
Secondly
,
if
Christ
be
a
Sauiour
,
then
we
must
acknowledge
him
to
be
so
.
But
how
shall
wee
doe
this
?
I
answer
,
Thus
:
A
man
is
taken
to
be
a
skillfull
Phisition
by
this
,
that
many
patients
come
unto
him
,
and
seeke
for
helpe
at
his
hands
.
And
so
should
it
be
with
Christ
.
But
alas
,
the
case
is
otherwise
.
Every
man
can
talke
of
Christ
,
but
few
acknowledge
him
to
be
a
Sauiour
,
by
seeking
to
him
for
their
saluation
,
because
they
iudge
themselues
righteous
,
and
feele
not
themselues
to
stand
in
need
of
the
helpe
of
Christ
.
Nay
which
is
more
,
if
a
man
be
knowne
that
can
cure
straunge
diseases
,
men
will
seeke
to
him
by
sea
and
lande
,
and
sell
both
goods
and
landes
to
get
helpe
at
his
handes
.
Euen
so
,
if
men
were
perswaded
that
Christ
were
a
perfect
Sauiour
,
and
that
they
were
sicke
and
utterly
unable
to
be
saued
without
him
,
they
woulde
neuer
rest
nor
be
quiet
but
seeke
unto
him
for
his
helpe
,
and
crie
with
Dauid
,
O
Lorde
,
say
unto
my
soule
that
thou
art
my
salvation
,
Lastly
,
whereas
Ioseph
and
Mary
gaue
this
name
not
at
their
owne
pleasure
,
but
at
the
appointment
of
God
himselfe
:
this
ministers
a
good
instruction
to
all
parents
touching
the
naming
of
their
children
when
they
are
baptised
,
that
they
are
with
care
and
deliberation
to
giue
convenient
names
vnto
them
which
may
put
them
in
mind
of
duties
either
to
God
or
men
.
This
is
worthy
of
our
obseruation
,
for
many
care
not
how
they
name
their
children
,
yea
it
is
at
this
day
&
euer
hath
bene
,
that
some
▪
giue
such
names
to
them
as
that
at
the
verie
rehearsing
thereof
laughter
ensueth
.
But
this
ought
not
to
be
so
;
for
the
name
is
giuen
unto
children
at
the
time
of
their
baptisme
in
the
presence
of
God
,
of
his
Church
,
and
angels
,
euen
then
when
they
are
to
be
entred
into
the
Church
of
God
and
that
in
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
:
therefore
though
we
do
not
place
religion
in
titles
,
or
names
,
yet
neuerthelesse
a
wise
and
godly
choise
in
this
matter
is
to
be
had
,
that
the
names
imposed
may
be
in
stead
of
instructions
and
admonitions
to
the
parties
named
:
and
for
this
cause
in
the
old
testament
names
were
giuen
either
by
propheticall
instinct
,
or
according
to
the
euent
of
things
which
came
to
passe
about
the
time
of
the
birth
of
children
,
or
they
were
borowed
from
the
holy
auncetours
,
And
thus
much
of
the
duties
:
Now
follow
the
consolations
that
Gods
Church
and
people
reape
from
this
that
the
sonne
of
God
is
our
Saviour
.
When
as
all
mankind
was
included
under
sinne
&
condemnation
,
then
the
Lord
had
mercy
upon
us
and
gaue
unto
man
the
couenant
of
grace
in
which
he
promised
that
his
owne
sonne
should
be
our
redeemer
.
This
is
a
great
and
unspeakable
comfort
,
as
may
appeare
in
that
the
angels
so
greatly
reioyced
herein
when
Christ
was
borne
,
Behold
,
say
they
,
I
bring
you
tidings
of
great
ioy
that
shall
be
to
all
the
people
,
that
is
,
that
unto
you
is
borne
i●
the
citie
of
David
a
Saviour
which
is
Christ
the
Lord
.
Nowe
wee
come
to
the
second
title
of
the
Sonne
of
God
,
whereby
hee
is
tearmed
Christ
:
which
title
is
as
it
were
the
surname
of
the
seconde
person
as
some
doe
thinke
:
yet
according
to
the
opinion
of
some
others
it
is
no
name
at
all
,
but
onely
a
meere
appellation
,
Tertull.
contra
Praxeam
.
as
when
in
the
like
case
a
particular
man
is
called
a
Duke
or
a
King
.
It
is
all
one
with
Messiah
in
Hebrewe
wherwith
the
redeemer
was
named
in
the
olde
Testament
,
annointed
.
Among
the
Iewes
before
the
comming
of
Christ
three
estates
or
orders
of
men
were
annointed
with
oile
;
First
of
all
kings
,
as
Saul
,
Dauid
,
and
the
rest
of
the
kings
of
Iuda
.
Secondly
the
priestes
that
serued
in
the
tabernacle
and
temple
before
the
Lorde
when
they
were
ordained
,
and
as
it
were
,
installed
into
the
priesthoode
,
were
annointed
with
oyle
,
as
first
of
all
Aaron
and
his
sonnes
,
but
afterward
the
high
priests
alone
.
Thirdly
prophets
were
thus
annointed
,
as
Elisha
.
Now
this
legall
annointing
was
a
tipe
and
figure
of
the
annointing
of
Christ
:
which
was
not
with
bodily
oile
,
but
by
the
spirite
,
and
it
was
more
excellent
then
all
other
annointings
were
.
For
David
saieth
,
Christes
annointing
is
according
to
both
his
natures
;
for
in
what
nature
hee
is
a
Mediatour
,
in
the
same
hee
is
annointed
:
but
according
to
both
his
natures
ioyntly
hee
is
a
mediatour
:
the
godheade
is
no
mediatour
without
the
manhoode
,
nor
the
manhoode
without
the
godhead
:
and
therefore
his
annointing
extendes
it selfe
both
to
his
godhead
and
to
his
manhood
.
Christes
annointing
hath
two
partes
,
both
of
them
figured
by
the
annointing
of
the
Iewes
.
The
first
is
his
consecration
whereby
hee
was
set
apart
to
doe
the
office
of
a
Mediatour
betweene
God
and
man
:
and
therefore
to
be
a
king
,
a
priest
,
a
prophet
:
a
king
to
gather
and
withall
to
gouerne
his
Church
and
people
:
a
priest
,
to
make
satisfaction
and
intercession
for
the
sinnes
of
the
elect
:
a
prophet
,
to
reveale
and
teach
his
people
the
will
of
God
his
father
.
And
though
it
be
true
that
Christ
is
set
a
part
to
the
worke
of
mediation
as
he
is
mediator
or
as
he
is
man
:
yet
as
he
is
God
he
doth
designe
and
set
himselfe
apart
to
the
same
worke
.
For
to
designe
the
mediatour
is
a
common
action
of
the
3.
persons
,
the
father
,
the
sonne
and
the
holy
ghost
:
and
yet
considering
the
father
is
first
in
order
,
and
therfore
hath
the
beginning
of
the
action
;
for
this
cause
he
is
saide
especially
to
designe
,
as
when
S.
Iohn
saith
,
Him
hath
God
the
father
sealed
.
We
are
unto
God
the
sweete
savour
of
Christ
,
&c.
And
Christes
death
is
for
this
cause
tearmed
a
sacrifice
of
sweete
smelling
sauour
.
And
wee
must
further
understand
that
these
giftes
of
Christes
manhood
are
not
conferred
in
a
small
scantling
or
measure
;
for
Iohn
saith
,
God
giveth
him
the
spirite
not
by
measure
;
because
the
graces
which
are
in
Christ
are
farre
more
both
in
number
and
degree
,
then
all
men
or
angels
haue
or
shall
haue
:
though
the
good
angels
and
the
saints
of
God
in
heauen
are
verie
excellent
creatures
stored
with
graces
and
giftes
of
God
.
For
this
cause
Christ
is
called
the
head
of
man
,
By
Christes
annointing
the
people
of
God
reape
great
benefite
and
comfort
,
because
they
are
partakers
thereof
.
For
this
cause
the
oile
where
with
he
was
annointed
is
called
the
oyle
of
gladnesse
,
because
the
sweet
sauour
of
it
gladdeth
the
heartes
of
all
his
members
,
Now
the
benefites
which
we
receiue
by
his
annointing
are
two
.
The
first
is
,
that
all
the
elect
when
they
are
called
to
the
profession
of
the
gospell
of
Christ
,
are
in
and
by
him
set
apart
and
made
spirituall
kings
,
priests
,
and
prophets
,
as
S.
Iohn
saith
,
He
hath
made
vs
kings
and
priests
vnto
God
his
Father
.
And
S.
Peter
out
of
Ioel
,
I
will
powre
(
saith
the
Lord
)
my
spirit
vpon
all
flesh
,
and
your
sonnes
and
daughters
shall
prophesie
.
The
second
benefite
is
,
that
all
the
faithfull
receiue
the
same
oile
,
that
is
,
the
same
spirite
of
God
in
some
measure
which
he
receiued
aboue
measure
,
as
S.
Iohn
saieth
,
The
annointing
which
ye
have
received
of
him
dwelleth
in
you
and
teacheth
you
all
things
.
Nowe
follow
the
duties
which
are
to
be
learned
hence
.
And
first
,
whereas
all
Christians
receive
annointing
from
the
holy
one
Christ
Iesus
,
Againe
,
that
portion
of
knowledge
which
we
haue
received
of
God
is
further
to
be
applied
to
the
benefit
&
good
of
others
:
this
is
that
most
precious
baulme
that
on
our
partes
should
neuer
be
wanting
to
the
heads
of
men
.
And
here
euery
man
that
is
set
ouer
others
must
remember
within
the
compasse
of
his
calling
and
charge
to
instruct
those
that
be
under
him
so
farre
forth
as
possibly
he
can
.
Come
,
let
vs
goe
up
to
the
mountaine
of
the
Lord
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
waies
,
and
we
will
walke
in
his
pathes
:
and
withall
,
we
shoulde
confirme
each
others
,
as
Christ
saith
to
Peter
,
when
thou
art
converted
confirme
thy
brethren
;
and
be
readie
at
all
times
to
render
an
account
of
our
faith
and
religion
euen
before
our
enemies
when
wee
are
iustly
called
so
to
doe
.
Secondly
,
because
we
are
set
apart
in
Christ
,
to
become
spirituall
priests
vnto
God
,
Offer
the
sacrifice
of
righteousnesse
and
trust
in
the
Lord
.
That
hee
ministred
the
Gospell
to
the
Gentiles
,
that
the
offering
vp
of
them
might
be
acceptable
,
beeing
sanctified
by
the
holy
Ghost
.
The
thirde
is
,
all
manner
of
prayers
and
supplications
made
unto
God
.
Let
my
prayer
,
saieth
David
,
be
directed
in
thy
sight
as
incense
,
and
the
lifting
vp
of
mine
handes
as
an
evening
sacrifice
.
The
fourth
is
praising
and
thankesgiving
unto
God
.
Let
vs
by
him
offer
the
sacrifice
of
praise
alwaies
to
God
,
that
is
the
fruite
of
the
lippes
which
confesse
his
name
.
I
was
even
filled
after
that
I
had
receiued
of
Epaphroditus
that
which
came
from
you
,
an
odour
that
smelleth
sweete
,
a
sacrifice
ple●sant
and
acceptable
to
God
.
The
sixt
is
the
deniall
of
our selues
with
a
contrite
and
broken
heart
.
The
seuenth
is
,
to
resigne
our selues
bodies
and
soules
wholly
to
the
seruice
of
God
:
Set
your selues
(
saith
Paul
)
to
God
,
as
they
that
are
aliue
from
the
dead
:
and
your
members
as
weapons
of
righteousnesse
unto
God
.
In
which
wordes
he
alludes
to
the
manner
of
the
old
Testament
:
when
a
man
offered
any
sacrifice
for
himselfe
,
hee
brought
the
beast
into
the
temple
or
tabernacle
and
set
it
before
the
altar
,
in
token
that
hee
did
resigne
it
vnto
God
:
and
so
wee
for
our
partes
must
not
giue
our
bodies
and
soules
to
become
the
instruments
of
sinne
&
satan
,
but
we
must
haue
them
alwaies
in
readinesse
,
freely
presenting
them
vnto
him
that
he
may
haue
the
whole
disposition
of
them
according
to
his
good
pleasure
,
to
the
honour
and
glorie
of
his
name
.
Againe
,
in
the
whole
burnt
offering
all
was
consumed
and
turned
to
smoke
,
no
man
hauing
benefite
of
it
,
to
signifie
,
that
we
must
give
our selues
not
in
part
but
wholly
to
the
service
of
God
,
euen
to
death
if
need
be
.
If
this
be
so
,
miserable
is
the
practise
of
such
that
giue
up
their
bodies
and
soules
to
liue
in
licentious
wantonnesse
,
in
the
pleasures
of
their
beastly
sinnes
,
in
idlenesse
.
For
they
offer
themselues
a
sacrifice
,
not
to
God
but
to
the
devill
.
Thirdly
,
considering
wee
are
annointed
to
be
spirituall
kinges
euen
in
this
life
,
wee
must
walke
worthie
so
great
a
calling
.
That
this
may
be
so
,
first
of
all
such
as
are
governours
set
ouer
others
,
must
rule
not
according
to
their
willes
and
pleasures
,
but
in
the
Lorde
:
withall
,
doeing
homage
to
their
heade
and
king
Christ
Iesus
him-selfe
.
Secondly
,
wee
must
euerie
one
of
vs
rule
and
beare
sway
euen
as
kings
ouer
our
owne
thoughtes
,
willes
,
affections
,
over-mastering
them
as
much
as
wee
can
by
Gods
worde
and
spirite
:
withall
,
maintaining
and
proclaiming
continuall
warre
against
our
corrupt
natures
,
the
deuill
,
and
the
worlde
.
And
truely
hee
which
can
beare
rule
ouer
his
owne
heart
,
is
a
right
king
indeede
:
and
hauing
receiued
some
measure
of
grace
to
raigne
ouer
himselfe
in
this
life
,
he
shall
raigne
for
ever
with
Christ
in
the
life
to
come
.
As
for
such
as
are
carried
away
with
the
swinge
of
their
corruptions
,
hauing
blindnesse
and
ignorance
to
raigne
in
their
mindes
,
rebellion
in
their
willes
and
affections
,
loosenesse
in
their
whole
liues
,
they
may
carrie
the
forme
of
Christians
as
long
as
they
will
,
but
indeede
they
are
no
spirituall
kings
but
bondemen
:
the
strong
man
satan
keepes
as
yet
the
hold
of
their
hearts
,
&
as
Lord
and
king
holds
up
his
scepter
there
.
Lastly
,
seeing
Christ
is
annointed
with
the
most
pretious
baulme
that
ever
was
,
and
that
for
our
sakes
,
he
must
be
sweete
and
savourie
unto
us
,
and
all
other
things
must
be
as
vnsavorie
drosse
and
dung
in
regarde
of
him
.
Wee
must
in
this
case
indeauour
to
say
as
the
spouse
of
Christ
doth
:
Because
of
the
savour
of
the
good
oyntments
,
thy
name
is
an
ointment
powred
out
:
therefore
the
virgins
love
thee
.
O
that
we
could
savour
in
the
feare
of
God
,
how
all
his
garments
smell
of
myrrhe
,
aloes
,
and
cassia
,
comming
forth
of
his
ivory
pallaces
vnto
vs
.
The
coupling
and
combining
of
these
two
former
titles
togither
,
containes
the
principali
question
of
the
whole
bible
,
which
is
,
whether
Iesus
the
sonne
of
Mary
be
Christ
or
no
;
as
S.
Iohn
saith
.
These
things
are
written
,
that
yee
might
beleeue
that
Iesus
is
the
Christ
the
Sonne
of
God
,
and
that
in
beleeving
yee
might
have
life
everlasting
.
This
conclusion
was
denied
by
the
Iewes
,
but
avouched
and
confirmed
both
by
Christ
and
by
his
Apostles
;
and
their
principall
argument
was
framed
thus
.
Thus
much
of
the
second
title
:
now
followeth
the
third
,
his
only
Sonne
:
that
is
,
the
only
sonne
of
the
first
person
the
father
.
In
this
title
we
must
consider
2.
things
:
the
first
,
that
he
is
the
sonne
of
God
:
the
second
,
that
he
is
the
only
Sonne
of
God
.
Touching
the
first
,
Christ
is
called
the
Sonne
of
God
,
because
he
was
begotten
of
the
father
.
Now
for
the
opening
of
this
eternall
generation
,
we
must
consider
three
pointes
:
the
thing
begotten
,
the
maner
of
begetting
,
&
the
time
.
For
the
thing
it selfe
,
it
is
Christ
;
who
must
be
considered
2.
waies
,
as
he
is
a
sonne
,
&
as
he
is
God
:
As
he
is
a
sonne
,
he
is
not
of
himselfe
,
but
the
sonne
of
the
father
begotten
of
him
:
neuerthelesse
as
he
is
God
,
The
maner
of
this
generation
is
this
.
The
sonne
is
begotten
of
the
substance
of
the
father
not
by
any
fluxe
,
as
when
water
is
deriued
from
the
head
of
the
spring
to
the
chanell
:
nor
by
decision
as
when
a
thing
is
cut
in
pieces
:
nor
by
propagation
,
as
when
a
grift
is
transplanted
into
a
new
stocke
:
but
by
an
unspeakeable
communication
of
the
whole
essence
or
Godhead
from
the
father
to
the
sonne
;
in
receiuing
whereof
the
sonne
doth
no
more
diminish
the
maiestie
or
Godhead
of
the
father
,
then
the
light
of
one
candle
doth
the
light
of
the
other
from
which
it
is
taken
.
Whereupon
the
Councell
of
Nicene
hath
said
well
,
that
the
sonne
is
of
the
Father
as
light
of
light
not
proceeding
but
begotten
.
The
time
of
this
generation
hath
neither
beginning
,
middle
,
or
ende
:
and
therefore
it
is
eternall
before
all
worlds
:
and
that
is
a
thing
to
be
wondered
at
,
that
the
father
begetting
&
the
sonne
begotten
are
coeternall
,
&
therfore
equall
in
time
.
Wisdom
in
the
prouerbs
(
which
with
one
consent
of
all
divines
is
said
to
be
Christ
)
affirmeth
that
she
was
before
the
world
was
created
,
that
is
,
from
eternity
:
This
day
haue
I
begotten
thee
,
is
expounded
by
Paul
of
the
time
of
Christs
resurrection
.
Answ.
Hence
it
followeth
necessarily
,
that
Iesus
Christ
is
true
God
:
&
the
whole
tenor
of
the
scriptures
confirme
it
sufficiently
.
I.
he
is
made
equall
to
God
the
father
,
who
being
in
the
forme
of
God
thought
it
no
robberie
to
be
equall
with
God
:
&
,
All
things
that
the
father
hath
are
mine
.
The
children
of
Israell
are
said
to
haue
tempted
Iehova
:
and
Paul
saith
,
that
he
whome
they
tempted
was
Christ
.
Iehoua
founded
the
earth
,
and
the
same
is
saide
of
Christ
.
II.
Christ
the
sonne
of
God
is
by
name
called
God
:
Iesus
Christ
is
very
God
&
life
eternall
.
III.
The
properties
of
the
godhead
are
ascribed
unto
him
.
He
is
eternal
,
because
he
was
then
when
there
was
no
creature
.
In
the
beginning
was
the
word
:
and
,
before
Abraham
was
I
am
.
Where
two
or
three
are
gathered
togither
in
my
name
,
there
am
I
in
the
middest
amongst
them
.
Lastly
he
is
omnipotent
,
Whatsoever
things
the
father
doth
,
the
same
doth
the
sonne
also
.
IIII.
The
workes
of
creation
and
preseruation
are
as
well
ascribed
to
the
sonne
as
to
the
father
.
By
him
the
father
made
the
world
,
and
he
beareth
up
all
things
by
his
mightie
power
:
and
miracles
,
which
are
workes
either
aboue
or
against
the
order
of
nature
peculiar
to
God
,
were
done
by
Christ
.
V.
Divine
worship
is
given
to
him
:
for
he
is
adored
,
invoted
,
and
beleeued
in
,
as
God
the
father
.
To
him
is
given
a
name
,
at
which
every
knee
doth
bow
,
of
things
in
heaven
,
and
things
in
earth
,
and
things
vnderneath
the
earth
.
As
for
the
reasons
which
be
alledged
to
the
contrarie
,
they
are
of
no
moment
.
I.
The
worde
of
God
can
not
be
God
;
the
sonne
is
the
worde
of
the
father
:
therefore
hee
is
not
God
.
Answ.
The
worde
is
taken
two
waies
:
first
for
a
sounding
worde
standing
of
letters
and
syllables
vttered
either
by
God
or
by
the
creatures
:
nowe
on
this
manner
Christ
is
not
the
word
of
God
.
Secondly
there
is
a
substantiall
worde
,
which
is
of
the
substance
of
him
whose
worde
it
is
.
And
thus
Christ
is
the
worde
of
God
the
father
.
And
he
is
so
termed
,
I.
in
respect
of
the
father
,
for
as
reason
&
speech
hath
his
beginning
from
the
mind
without
any
passion
in
the
mind
,
so
hath
he
beginning
from
the
father
.
And
as
the
speech
is
in
the
mind
&
the
mind
in
the
speech
,
so
the
father
is
in
the
sonne
,
&
the
sonne
in
the
father
.
2.
In
respect
of
all
creatures
.
The
father
doth
all
things
by
the
son
▪
by
whose
powerfull
worde
the
worlde
was
made
,
II.
It
may
be
obiected
thus
,
God
hath
no
beginning
from
any
other
;
Christ
hath
beginning
from
the
father
:
therfore
he
is
not
God
.
Answer
.
Christ
must
be
considered
both
in
regard
of
his
godhead
and
in
regard
of
his
person
:
in
regarde
of
his
god
heade
hee
came
not
of
any
but
is
of
himselfe
,
as
well
as
the
father
is
:
yet
in
regarde
of
his
person
hee
is
from
the
father
,
who
is
a
beginning
to
the
rest
of
the
persons
,
Principium
ordi●is
&
●rigi●is
.
both
in
respect
of
order
(
for
the
scripture
saith
not
;
the
holy
Ghost
,
the
Sonne
,
the
Father
:
but
the
Father
,
the
Sonne
,
the
holy
Ghost
)
as
also
in
respect
of
the
communication
of
the
Godhead
.
And
whereas
it
is
said
that
God
is
of
himselfe
,
if
the
name
God
,
be
taken
for
the
Godhead
it selfe
absolutely
considered
,
it
is
true
:
but
if
it
be
taken
for
any
particular
person
in
the
Godhead
,
it
is
false
.
III.
None
is
greater
then
God
:
but
the
father
is
greater
then
Christ
,
for
so
he
saith
,
the
father
is
greater
then
I.
Christ
is
made
vnto
vs
wisdome
,
righteousnes
,
&c.
Answer
.
Christ
is
said
to
be
made
,
not
because
there
was
any
beginning
of
his
Godhead
,
or
any
chaunge
or
alteration
in
his
person
:
but
because
in
the
eternall
counsell
of
the
father
,
he
was
set
apart
before
all
times
to
exequute
the
office
of
a
Mediatour
,
and
was
withall
in
time
called
,
and
as
it
were
consecrated
and
ordained
thereunto
in
his
baptisme
:
he
is
made
therefore
in
respect
of
his
office
,
but
not
in
respect
of
his
person
,
or
nature
.
V.
God
hath
no
head
,
Christ
hath
an
head
,
as
Paul
saith
,
God
is
Christs
head
.
Answ.
God
,
that
is
,
the
father
,
God
incarnate
,
or
made
manifest
in
the
f●esh
,
and
in
respect
of
the
office
to
which
he
willingly
abased
himselfe
.
VI.
Hee
which
giues
vp
his
kingdome
is
not
God
,
Christ
giues
vp
his
kingdome
.
Then
,
saith
Paul
,
shall
be
the
end
,
when
he
hath
deliuered
vp
the
kingdome
to
God
euen
the
father
.
Answer
.
Christ
is
king
two
waies
,
as
he
is
God
,
and
as
he
is
Mediatour
:
as
he
is
God
,
he
raignes
eternally
with
the
father
and
the
holy
Ghost
:
but
as
he
is
Mediatour
,
in
the
ende
of
the
worlde
when
all
the
companie
of
the
elect
are
gathered
,
his
kingdome
shall
cease
not
simplie
but
in
respect
of
the
●●tward
manner
of
administration
:
for
the
exequution
of
civill
and
ecclesiasticall
functions
shall
cease
.
And
whereas
in
the
same
place
,
By
the
reasons
which
haue
bin
alleadged
,
as
also
by
the
insufficiencie
of
the
contrarie
arguments
,
it
is
more
then
manifest
against
all
heretikes
that
Christ
is
very
God
.
Yet
to
stoppe
the
mouthes
of
all
Atheists
,
&
to
satisfie
all
wauering
&
doubtings
minds
,
I
will
adde
one
reason
further
.
The
gospel
of
S.
Iohn
was
chiefly
penned
for
this
end
,
to
prooue
the
dietie
of
Christ
:
&
among
other
arguments
alledged
,
this
is
one
▪
that
Christ
gaue
a
resolute
&
a
constant
testimonie
of
himselfe
,
that
he
was
the
sonne
of
God
,
&
very
God
:
now
if
any
man
shall
say
,
that
sundrie
persons
since
the
beginning
of
the
world
haue
taken
vpon
them
,
&
that
falsely
,
to
be
gods
:
I
answer
,
that
neuer
any
creature
tooke
this
title
&
honour
vpon
him
to
be
called
God
,
but
the
fearefull
iudgements
of
God
were
vpon
him
for
it
.
In
the
estate
of
mans
innocencie
the
deuill
tolde
our
first
parents
that
by
eating
the
fruite
of
the
tree
of
knowledge
of
good
and
euill
,
they
should
be
as
gods
knowing
good
&
euill
:
now
they
beleeued
him
,
&
affected
diuine
honour
,
but
what
came
of
it
?
surely
Adam
with
all
his
posteritie
is
shut
vp
for
it
vnder
eternall
damnation
.
Herod
likewise
araied
in
royall
apparell
,
&
sitting
on
the
iudgement
seate
,
made
an
oration
to
the
men
of
Tyre
&
Sidon
,
who
gaue
a
shout
saying
,
the
voice
of
God
,
&
not
of
man
.
Now
because
he
tooke
the
glorie
of
God
to
himselfe
,
&
did
not
returne
it
to
him
to
whom
it
was
due
,
immediatly
the
angel
of
the
Lord
smote
him
.
And
so
,
if
Christ
had
bin
but
a
meere
man
,
&
not
very
God
,
as
he
auouched
,
vndoubtedly
the
hand
of
God
would
haue
bin
vpon
him
likewise
for
his
confusion
:
but
when
he
suffered
for
vs
,
and
bare
the
punishment
due
for
our
sinnes
,
he
most
triumphed
.
And
the
iudgements
of
God
were
vpon
Herod
,
Pontius
Pilate
,
Caiphas
,
&
vpon
all
those
that
were
enemies
to
him
,
and
to
his
church
afterward
,
&
that
partly
in
life
&
partly
in
death
.
Wherefore
seeing
that
God
can
not
abide
that
his
glorie
should
be
giuen
to
any
creature
,
&
seeing
for
that
cause
he
takes
reuenge
on
all
those
that
exalt
themselues
to
be
gods
,
it
remains
that
the
testimony
which
Christ
gaue
of
himselfe
that
he
was
God
,
is
vnfallibly
true
,
&
without
all
question
to
be
beleeued
of
vs
.
And
to
conclude
,
I
would
haue
all
the
deuils
in
hel
with
the
cursed
order
of
Lucians
,
Porphyrians
,
and
Atheists
whatsoeuer
to
answer
this
one
point
,
howe
it
could
come
to
passe
,
that
Christ
by
publishing
the
doctrine
of
the
Gospell
that
is
as
contrarie
to
mans
reason
,
will
,
and
affections
,
as
water
to
fire
,
should
winne
almost
the
whole
world
to
become
his
disciples
,
and
to
giue
their
liues
for
him
,
vnlesse
he
were
God
indeed
,
as
he
confessed
himselfe
to
be
.
There
be
sundrie
speciall
reasons
wherefore
it
was
necessarie
that
Christ
should
be
God
.
I.
There
is
none
which
can
be
a
Sauiour
of
bodie
&
soule
but
God
.
I
euen
I
am
the
Lord
,
and
besides
●e
there
is
no
Sauiour
.
And
,
I
am
the
Lord
the
God
from
the
land
of
Egipt
,
and
thou
shalt
knowe
no
God
but
me
:
for
there
is
no
Sauiour
beside
me
.
II.
There
must
be
a
proportion
betweene
the
sinne
of
man
and
the
punishment
of
sinne
:
now
the
sinne
of
man
in
respect
of
the
offence
of
the
maiestie
of
God
is
infinite
,
in
that
he
is
infinitely
displeased
with
man
at
the
breach
of
his
lawe
:
therefore
the
punishment
of
sinne
must
be
infinite
:
and
hence
it
followeth
that
he
which
suffereth
the
punishment
beeing
man
,
must
withall
be
God
,
that
the
manhood
by
the
power
of
the
Godhead
may
be
supported
,
that
in
suffering
it
may
vanquish
death
,
and
make
a
satisfaction
.
III.
He
that
must
be
a
Sauiour
,
must
be
able
1.
to
deliuer
men
from
the
bondage
of
their
spirituall
enemies
,
namely
sinne
and
Satan
:
2.
to
restore
the
image
of
God
lost
by
the
fall
of
Adam
,
and
to
conferre
righteousnes
and
life
euerlasting
:
3.
to
defend
them
from
hell
,
death
,
damnation
,
the
flesh
,
the
deuill
,
the
world
:
4.
to
giue
them
full
redemption
from
all
their
miseries
both
in
bodie
and
soule
,
and
to
place
them
in
eternall
happines
:
all
which
none
can
doe
,
but
he
which
is
very
God
.
IV.
It
was
the
pleasure
of
God
,
to
shewe
his
incomprehensible
goodnes
in
this
,
that
his
grace
should
not
onely
be
equall
to
our
sinne
,
but
also
by
many
degrees
goe
beyond
it
.
And
therefore
the
first
Adam
beeing
but
a
meere
man
,
the
second
Adam
must
be
both
God
&
man
:
that
as
the
second
was
more
excellent
then
the
first
,
so
our
comfort
might
be
greater
in
our
redemption
by
the
second
,
then
our
miserie
and
discomfort
was
by
the
fall
of
the
first
.
Hitherto
wee
haue
shewed
howe
Christ
is
the
sonne
of
God
:
Now
let
vs
come
to
the
second
point
,
namely
that
he
is
the
onely
sonne
of
God
.
And
he
is
so
tearmed
because
he
is
the
sonne
of
the
father
,
in
that
manner
as
nothing
else
can
be
but
he
.
Angels
indeede
are
tearmed
the
sonnes
of
God
,
onely
begotten
sonne
of
God
.
It
may
be
obiected
on
this
manner
.
If
the
father
beget
the
sonne
,
Answer
.
The
father
did
communicate
to
the
sonne
his
whole
Godhead
willingly
without
constraint
,
yet
not
by
his
will
:
and
therefore
he
is
the
sonne
of
the
father
by
nature
,
not
by
will
.
It
may
be
further
said
,
that
if
Christ
be
the
sonne
of
God
by
nature
,
as
he
is
the
essentiall
word
of
the
father
,
&
by
personall
vnion
as
he
is
man
,
then
is
he
not
one
but
two
sonnes
.
Answ.
As
he
is
but
one
person
,
so
is
he
but
one
sonne
:
yet
not
in
one
but
in
two
respects
:
two
respects
make
not
two
things
,
whereas
one
and
the
same
thing
and
so
remaining
may
admit
sundrie
respects
.
Thus
much
of
the
meaning
of
the
third
title
:
Now
follow
the
comforts
which
may
be
gathered
hence
.
Whereas
Christ
Iesus
is
the
sonne
of
God
,
it
serues
as
a
meanes
to
make
miserable
and
wretched
sinners
that
are
by
nature
the
children
of
wrath
and
damnation
,
to
be
the
sonnes
of
God
by
adoption
▪
as
Saint
Iohn
testifieth
.
Blessed
are
the
peacemakers
:
for
,
saith
he
,
they
shal
be
called
the
sonnes
of
God
.
Whereby
he
testifieth
that
the
right
of
adoption
is
a
most
excellent
priuiledge
;
and
not
without
cause
.
For
he
which
is
the
childe
of
God
,
is
spiritually
allyed
to
Christ
,
and
to
all
the
saints
and
seruants
of
God
both
in
heauen
and
earth
,
hauing
him
for
his
elder
brother
,
and
all
his
members
as
his
brethren
and
sisters
:
yea
if
we
be
Gods
adopted
children
,
we
are
also
heires
,
euen
heires
of
God
,
and
heires
annexed
with
Christ
.
Well
,
Now
follow
the
duties
which
are
two
.
First
,
we
beleeue
that
Iesus
Christ
who
was
to
be
the
Sauiour
of
mankind
,
must
needs
be
God
:
what
is
the
reason
hereof
?
surely
because
no
creature
,
no
not
all
creatures
in
heauen
and
earth
were
able
to
saue
one
man
,
so
vyle
,
wretched
,
and
miserable
is
our
estate
by
Adams
fall
.
And
therefore
the
sonne
of
God
himselfe
pitied
our
estate
,
and
beeing
king
of
heauen
and
earth
,
was
faine
to
come
from
heauen
,
and
lay
downe
his
crowne
and
become
a
seruant
,
and
taking
vpon
him
our
nature
,
was
also
faine
to
take
vpon
him
our
case
and
condition
,
&
suffer
death
for
our
sinnes
,
which
otherwaies
euery
one
of
vs
should
haue
suffered
both
in
bodie
and
soule
world
without
end
.
To
make
this
more
plaine
,
let
vs
suppose
that
some
one
hath
committed
an
offence
against
a
prince
;
now
the
trespasse
is
so
grieuous
,
that
no
man
can
appease
the
kings
wrath
,
saue
onely
the
kings
onely
sonne
,
and
which
is
more
,
the
kings
sonne
cannot
release
him
,
vnlesse
he
suffer
the
punishment
for
him
in
his
owne
person
,
which
is
due
vnto
the
malefactour
.
Now
what
is
to
be
thought
of
this
mans
estate
?
surely
all
men
will
say
that
he
is
in
a
most
miserable
taking
,
and
that
his
trespasse
is
notorious
:
and
so
it
is
with
euery
one
of
vs
by
nature
,
whatsoeuer
we
are
.
No
man
could
saue
our
soules
,
no
not
all
the
angels
in
heauen
,
vnlesse
the
king
of
heauen
&
earth
the
only
sonne
of
God
had
come
down
from
heauen
&
suffered
for
vs
,
bearing
our
punishment
.
Now
the
consideration
of
this
must
humble
vs
and
make
vs
to
cast
down
our selues
vnder
the
hand
of
God
for
our
sinnes
,
&
pray
continually
that
the
Lord
would
send
some
Moses
or
other
which
might
smite
the
rocks
of
our
hearts
,
that
some
tears
of
sorow
&
repentance
might
gush
out
for
our
woful
miserie
.
Secondly
,
whereas
God
the
father
of
Christ
gaue
his
only
sonne
to
be
our
sauiour
,
as
we
must
be
thankfull
to
God
for
all
things
,
so
especially
for
this
great
&
vnspeakeable
benefite
.
Common
blessings
of
God
,
as
meat
,
drink
,
health
,
wealth
,
&
liberty
,
must
at
all
times
mooue
vs
to
be
thankful
,
but
this
,
that
Christ
Iesus
the
onely
sonne
of
God
,
redeemed
vs
beeing
vtterly
lost
,
this
I
say
,
must
be
the
mayne
point
of
al
our
thankfulnes
:
but
mens
hearts
are
so
frozen
in
the
dregges
of
their
sinnes
,
that
this
dutie
comes
litle
in
practise
now
adaies
.
Our
Sauiour
Christ
clensed
ten
leapers
,
but
there
was
but
one
of
them
that
returned
to
giue
him
thanks
,
&
this
is
as
true
in
the
leprosie
of
the
soule
,
for
though
saluation
by
Christ
be
offered
vnto
vs
daily
by
Gods
ministers
,
yet
not
one
of
ten
,
nay
scarse
one
of
a
thousand
giues
praise
and
thanks
to
God
for
it
,
because
men
take
no
delite
in
things
which
concerne
the
kingdome
of
heauen
,
they
thinke
not
that
they
haue
need
of
saluation
,
neither
doe
they
feele
any
want
of
a
Sauiour
.
But
we
for
our
parts
must
learne
to
say
with
David
,
What
shall
I
render
vnto
the
Lord
for
all
his
benefits
:
My
sonne
giue
me
thy
heart
:
And
thus
much
of
the
third
title
.
The
fourth
&
last
title
is
in
these
words
our
Lord
.
Christ
Iesus
the
only
sonne
of
God
is
our
Lord
three
waies
:
1.
by
creation
,
in
that
he
made
vs
of
nothing
,
when
we
were
not
:
2.
he
is
our
Lord
in
the
●ight
of
redemption
.
In
former
times
the
custome
hath
bin
that
when
one
is
taken
prisoner
in
the
fields
,
he
that
paies
his
ransome
shall
become
alwaies
after
his
lord
:
so
Christ
when
we
were
bondslaues
vnder
hell
,
death
,
&
condemnation
,
paid
the
ransome
of
our
redemption
,
and
freed
vs
from
the
bondage
of
sinne
and
satan
,
and
therefore
in
that
respect
he
is
our
Lord
.
3.
He
is
the
heade
of
the
Church
(
as
the
husbande
is
the
wiues
head
,
)
to
rule
and
gouerne
the
same
by
his
word
and
spirit
.
And
therefore
in
that
respect
also
Christ
is
our
Lord
.
And
thus
much
for
the
meaning
.
Now
follow
the
duties
.
1.
If
Christ
be
our
soueraigne
Lord
,
we
must
performe
absolute
obedience
vnto
him
,
that
is
,
whatsoeuer
he
commaunds
vs
,
that
wee
must
doe
.
And
I
say
absolute
obedience
,
because
Magistrats
,
Masters
,
Rulers
,
and
fathers
may
command
,
and
must
be
obeyed
,
yet
no●
simply
,
but
so
farfoorth
as
that
which
they
command
doth
agree
with
the
word
and
commaundement
of
God
:
but
Christs
will
and
word
is
righteousnes
it selfe
,
and
therefore
the
rule
and
direction
of
all
our
actions
whatsoeuer
,
and
for
this
cause
he
must
be
absolutely
obeyed
.
Thus
he
requires
the
obedience
of
the
morall
law
:
but
why
?
because
he
is
the
Lord
our
God
.
And
in
Malach.
he
saith
,
If
I
be
your
Lord
,
where
is
my
feare
?
And
againe
,
we
must
resigne
both
bodie
and
soule
,
heart
,
minde
,
will
,
affections
,
and
the
course
of
our
whole
liues
to
be
ruled
by
the
will
of
Christ
.
He
is
Lord
not
onely
of
the
bodie
,
but
of
the
spirite
and
soule
of
man
:
hee
must
therefore
haue
homage
of
both
,
as
we
adore
him
by
the
knee
of
the
bodie
,
so
must
the
thoughts
and
the
affections
of
our
hearts
haue
their
knees
also
to
worship
him
,
and
to
shew
their
subiection
to
his
commandements
.
As
for
such
as
doe
hold
him
for
their
Lord
in
word
,
but
will
not
indeauour
to
shew
their
loyaltie
in
all
manner
of
obedience
,
they
are
indeede
no
better
then
starke
rebels
.
Secondly
,
when
by
the
hande
of
Christ
strange
iudgements
shall
come
to
passe
,
as
it
is
vsuall
in
all
places
continually
;
we
must
stay
our selues
without
murmuring
or
finding
fault
,
because
he
is
an
absolute
Lord
ouer
all
his
creatures
:
all
things
are
in
his
hands
,
and
he
may
doe
with
his
owne
whatsoeuer
he
will
;
and
therefore
wee
must
rather
feare
and
tremble
whensoeuer
wee
see
or
heare
of
them
:
so
David
saith
,
I
was
dumbe
and
opened
not
my
mouth
because
thou
didst
it
.
My
flesh
trembleth
for
feare
of
thee
,
and
I
am
afraid
of
thy
iudgements
.
Thirdly
,
before
we
vse
any
of
Gods
creatures
or
ordinances
,
we
must
sanctifie
them
by
the
direction
of
his
word
and
by
praier
:
Lord
Iesus
receiue
my
soule
:
for
thy
soule
is
none
of
thine
,
but
his
who
hath
bought
it
with
a
price
,
And
here
all
gouernours
must
be
put
in
mind
that
they
an
higher
Lord
,
that
they
may
not
oppresse
or
deale
hardly
with
their
inferiours
.
ye
masters
(
saith
he
)
doe
the
same
things
vnto
your
seruants
,
putting
away
threatning
:
and
knowe
that
euen
your
master
is
also
in
heauen
,
neither
is
their
respect
of
persons
with
him
.
Inferiours
againe
must
remember
to
submit
themselues
to
the
authoritie
of
their
gouernours
,
especially
of
magistrates
.
For
they
are
set
ouer
vs
by
our
soueraigne
Lord
and
king
Christ
Iesus
:
as
Paul
saith
,
Let
euery
soule
be
subiect
to
the
higher
powers
.
For
there
is
no
power
but
of
God
,
and
the
powers
that
be
ordained
are
of
God
.
Seruants
be
obedient
to
your
masters
according
to
the
flesh
,
with
feare
and
trembling
,
in
singlenes
of
your
hearts
,
as
vnto
Christ
.
The
comfort
which
Gods
Church
may
reap
hence
,
is
very
great
:
for
if
Christ
be
the
Lord
of
lords
,
&
our
Lord
especially
,
we
neede
not
to
feare
what
the
deuill
or
wicked
men
can
do
vnto
vs
.
If
Christ
be
on
our
side
,
who
can
be
against
vs
?
we
neede
not
feare
them
that
can
destroy
the
bodie
and
doe
no
more
,
but
we
must
cast
our
feare
on
him
that
is
Lord
of
bodie
and
soule
,
Thus
much
of
the
fourth
title
.
Now
followes
Christs
incarnation
,
in
these
words
,
Conceiued
by
the
holy
Ghost
,
borne
of
the
Virgin
Marie
.
And
they
containe
in
them
one
of
the
most
principall
points
of
the
doctrine
of
godlines
,
as
Paul
saith
,
without
controuersie
great
is
the
mysterie
of
godlines
,
which
is
,
God
is
made
manifest
in
the
flesh
,
iustified
in
the
spirit
,
&c.
And
that
we
may
proceede
in
order
,
in
handling
them
,
I
will
first
speake
of
the
incarnation
generally
,
and
then
after
come
to
the
parts
therof
.
In
general
we
are
to
propound
fiue
questions
,
the
answearing
whereof
will
be
very
needefull
to
the
better
vnderstanding
of
the
doctrine
following
.
The
first
question
is
,
who
was
incarnate
or
made
man
?
Answer
.
The
second
person
in
Trinitie
,
the
sonne
of
God
alone
,
and
it
is
set
downe
in
this
article
according
to
the
Scriptures
.
The
Word
was
made
flesh
:
and
the
angel
saith
,
The
holy
one
which
shall
be
borne
of
thee
,
shal
be
called
the
sonne
of
the
most
highest
.
that
Christ
Iesus
our
Lord
was
made
of
the
seede
of
Abraham
according
to
the
flesh
.
And
there
be
sundrie
reasons
,
why
the
second
person
should
rather
be
incarnate
then
any
other
.
1.
By
whome
the
father
created
all
things
,
and
man
especially
,
by
him
man
beeing
fallen
is
to
be
redeemed
,
and
as
I
may
say
,
recreated
:
now
man
was
at
the
first
created
of
the
father
by
the
sonne
:
and
therefore
to
be
redeemed
by
him
.
2.
It
was
most
conuenient
,
that
he
which
is
the
essentiall
image
of
the
father
,
should
take
mans
nature
that
he
might
restore
the
image
of
God
lost
and
defaced
in
man
:
As
for
the
father
,
he
could
not
be
incarnate
.
For
to
take
flesh
is
to
be
sent
of
an
other
,
but
the
father
cannot
be
sent
of
any
person
,
because
hee
is
from
none
.
Againe
,
if
the
father
were
incarnate
,
hee
should
be
father
to
him
which
is
by
nature
God
,
and
the
sonne
of
a
creature
,
namely
the
Virgin
Marie
,
which
thinges
can
not
well
stand
.
And
the
holy
Ghost
could
not
be
incarnate
:
for
then
there
should
be
more
sonnes
then
one
in
the
Trinitie
,
namely
the
second
person
the
sonne
of
the
father
,
and
the
third
person
the
holy
Ghost
,
the
sonne
of
the
Virgin
Marie
.
It
may
be
obiected
to
the
contrarie
on
this
manner
,
The
whole
diuine
essence
is
incarnate
,
euery
person
in
Trinitie
is
the
whole
diuine
essence
,
therefore
euery
person
is
incarnate
.
Answer
.
The
whole
Godhead
indeede
is
incarnate
,
yet
not
as
it
is
absolutely
considered
,
but
so
farfoorth
as
it
is
restrained
and
limited
to
the
person
of
the
sonne
;
and
to
speake
properly
,
the
Godheade
it selfe
is
not
incarnate
,
but
the
very
person
of
the
sonne
subsisting
in
the
Godhead
.
And
though
all
the
persons
be
one
and
the
same
essence
,
yet
doe
they
really
differ
each
from
other
in
regard
of
the
peculiar
manner
of
subsisting
:
and
therefore
mans
nature
may
be
assumed
of
the
second
person
,
and
be
not
assumed
either
of
the
father
or
of
the
holy
Ghost
;
as
in
the
like
case
the
soule
of
man
is
wholly
in
the
head
and
wholly
in
the
feet
,
yea
wholly
in
euery
part
:
and
yet
the
soule
can
not
be
said
to
vse
reason
in
the
feete
or
in
any
other
part
,
but
onely
in
the
head
.
Againe
it
may
be
alledged
,
that
the
incarnation
beeing
an
outward
action
of
God
to
the
creature
,
is
not
proper
to
the
sonne
.
For
the
rule
is
,
that
all
outward
actions
of
God
are
common
to
al
the
persons
in
Trinitie
equally
.
Ans.
The
incarnation
stands
of
two
actions
,
the
first
is
the
framing
&
creating
of
that
manhoode
which
was
to
be
assumed
by
Christ
:
August
.
in
Euch.
ad
Laur.
c.
38.
that
creature
which
the
Virgin
conceiued
&
br●ught
▪
foorth
,
though
it
appertaine
to
the
person
of
the
sonne
alone
,
yet
was
it
made
by
the
whole
Trinitie
:
as
when
three
men
weaue
one
and
the
same
garment
,
and
the
second
onely
weares
it
.
The
second
question
is
,
what
manner
of
man
the
sonne
of
God
was
made
?
Ans.
He
was
made
a
proper
or
particular
man
,
and
a
perfect
or
a
very
man
.
I
say
that
he
was
a
particular
man
,
to
shew
that
he
tooke
not
vnto
him
the
generall
forme
or
idea
of
mans
nature
conceiued
onely
in
mind
,
nor
the
common
nature
of
man
as
it
is
existing
in
euery
man
:
but
the
whole
nature
of
man
▪
that
is
,
both
a
bodie
and
a
reasonable
soule
,
existing
in
[
b
](A09411-e15130-b)
b
In
vno
individ●o
.
one
particular
subiect
.
I
say
further
that
he
was
and
is
a
true
and
perfect
man
,
beeing
in
euery
thing
that
concerns
mans
nature
like
to
Adam
,
Abraham
,
Dauid
,
and
all
other
men
,
sauing
onely
in
sinne
.
For
first
of
all
hee
had
the
substance
of
a
true
bodie
and
of
a
reasonable
soule
:
secondly
,
the
properties
of
bodie
&
soule
:
in
the
body
,
length
,
breadth
,
thicknes
,
circumscription
,
&c.
●n
the
soule
,
the
faculties
of
vnderstanding
both
simply
and
compounde
:
will
,
affections
;
as
loue
,
hatred
,
desire
,
ioy
,
feare
,
&c.
the
powers
also
of
hearing
,
feeling
,
seeing
,
smelling
,
tasting
,
moouing
,
growing
,
eating
,
digesting
,
sleeping
,
&c.
Thirdly
,
he
tooke
vnto
him
the
infirmities
of
mans
nature
,
which
are
certaine
naturall
defects
or
passions
in
bodie
or
minde
,
as
to
be
hungrie
,
thirstie
,
wearie
,
sadde
and
sorowfull
,
ignorant
of
some
things
,
angrie
,
to
increase
in
stature
,
and
wisdome
,
and
knowledge
,
&c.
yet
this
which
I
say
must
be
vnderstood
with
two
caveats
.
The
first
is
,
that
infirmities
be
either
certaine
vnblameable
passions
,
or
else
such
defects
as
are
sinnes
in
themselues
;
nowe
Christ
takes
the
first
onely
,
and
not
the
second
.
Secondly
,
infirmities
be
either
generall
,
or
personall
;
generall
,
which
appertaine
to
the
whole
nature
of
man
,
and
are
to
be
found
in
euery
man
that
comes
of
Adam
:
as
to
be
borne
vnlearned
,
and
subiect
to
naturall
affections
,
as
sorrowe
,
anger
,
&c.
Personall
,
are
such
as
appertaine
to
some
particular
men
,
and
not
to
all
,
and
arise
of
some
priuate
causes
and
particular
iudgements
of
God
,
as
to
be
borne
a
foole
,
to
be
sicke
of
an
ague
,
consumption
,
dropsie
,
pleuresie
,
and
such
like
diseases
.
Now
the
first
sort
be
in
Christ
,
and
not
the
second
:
for
as
he
tooke
not
the
person
of
any
man
,
but
onely
mans
nature
,
so
was
it
sufficient
for
him
to
take
vnto
him
the
infirmities
of
mans
nature
,
though
hee
tooke
not
the
priuate
infirmities
of
any
mans
person
.
And
the
reason
why
Christ
would
put
on
not
onely
the
substance
and
faculties
of
a
true
man
,
but
also
his
infirmities
,
was
;
that
hee
might
shewe
him selfe
to
be
very
man
indeed
,
also
that
he
might
suffer
for
vs
both
in
bodie
and
soule
,
and
that
he
might
giue
vs
an
example
of
patience
in
bearing
all
manner
of
euill
for
Gods
glorie
and
the
good
of
our
neighbour
.
Now
the
things
which
may
be
alleadged
to
the
contrarie
for
the
infringing
of
the
truth
of
Christs
manhood
,
are
of
no
moment
.
As
first
,
because
Christ
appeared
in
the
forme
of
a
man
in
the
old
testament
;
beeing
no
man
:
therefore
he
did
so
at
his
comming
in
the
newe
testament
:
but
the
reason
is
not
like
.
For
Christ
in
the
old
testament
as
the
angell
of
his
father
in
some
speciall
affaires
,
tooke
vnto
him
the
bodie
of
a
man
for
some
space
of
time
;
came
in
the
similitude
of
sinnefull
flesh
,
his
meaning
is
not
to
signifie
,
The
third
question
is
,
why
the
sonne
of
God
must
become
man
?
Answer
.
There
be
sundrie
reasons
of
this
point
,
and
the
most
principall
are
these
.
First
of
all
it
is
a
thing
that
greatly
standes
with
the
iustice
of
God
,
that
in
that
nature
in
which
God
was
offended
,
in
the
same
should
be
a
made
satisfaction
to
God
for
sinne
:
nowe
sinne
was
committed
in
mans
nature
,
Adam
sinned
first
and
in
him
all
his
posteritie
:
therefore
it
is
very
necessarie
that
in
mans
nature
there
should
be
a
satisfaction
made
to
Gods
iustice
,
and
therefore
the
sonne
of
God
must
needes
abase
himselfe
and
become
man
for
our
sakes
.
Secondly
,
by
the
right
of
creation
euery
man
is
bounde
in
conscience
to
fulfull
euen
the
very
rigour
and
extremitie
of
the
morall
lawe
.
But
considering
man
is
nowe
fallen
from
his
first
estate
and
condition
,
therefore
it
was
requisite
that
the
sonne
of
God
should
become
man
,
that
in
mans
nature
hee
might
fulfill
all
righteousnes
which
the
law
doth
exact
at
our
handes
.
Thirdly
,
hee
that
is
our
redeemer
must
die
for
our
sinnes
;
for
their
is
no
remission
of
sinnes
without
shedding
of
bloode
:
but
Christ
as
he
is
God
can
not
die
.
For
no
passion
can
befall
the
Godhead
.
Therefore
it
was
needefull
that
hee
should
become
man
,
that
in
mans
nature
hee
might
die
and
fully
satisfie
Gods
iustice
for
mans
offence
.
Lastly
hee
that
must
make
reconciliation
betweene
God
and
man
,
must
be
such
an
one
as
may
make
request
or
speake
both
to
God
and
man
.
For
a
Mediatour
is
as
it
were
a
middle
person
making
intercession
betweene
two
other
persons
,
the
one
offended
the
other
offending
.
Therefore
it
is
necessarie
that
Christ
should
not
onely
be
God
,
to
speake
vnto
the
father
for
vs
and
to
present
our
praiers
vnto
him
;
but
also
man
,
that
God
might
speake
to
vs
,
and
we
to
God
by
Christ
.
For
howsoeuer
before
the
fal
,
man
could
speake
to
God
euen
face
to
face
,
yet
since
the
fall
,
such
feare
possesseth
mans
corrupt
nature
that
he
cannot
abide
the
presence
of
God
,
but
flieth
from
it
.
Nowe
whereas
I
say
that
it
was
necessarie
that
the
sonne
of
God
for
the
causes
before
alleadged
must
become
man
;
the
necessitie
must
be
vnderstood
in
respect
of
Gods
will
,
and
not
in
respect
of
his
power
.
For
if
it
had
so
pleased
God
hee
was
able
to
haue
laide
downe
an
other
kinde
of
way
of
mans
redemption
,
then
by
the
incarnation
of
the
sonne
of
God
:
August
.
de
Agone
Christ
.
and
he
appointed
no
other
way
,
because
he
would
not
.
Thus
much
of
the
Incarnation
in
generall
.
Now
followe
the
duties
which
arise
of
it
.
And
first
wee
are
taught
hereby
to
come
to
Christ
by
faith
,
and
with
all
our
heartes
to
cleaue
unto
him
.
Great
is
the
deadnesse
and
sluggishnesse
of
mans
nature
:
for
scarse
one
of
a
thousande
cares
for
him
or
seekes
unto
him
for
righteousnesse
and
life
euerlasting
.
But
wee
shoulde
excite
our selues
euerie
way
to
drawe
neare
to
him
as
much
as
possibly
wee
may
:
for
when
hee
was
incarnate
,
hee
came
neare
unto
us
by
taking
our
nature
upon
him
,
that
wee
againe
whatsoeuer
wee
are
,
might
come
neare
unto
him
by
taking
unto
us
his
divine
nature
.
Againe
,
Secondly
,
Christs
incarnation
must
be
a
patterne
vnto
vs
of
a
most
wonderfull
and
straunge
humilitie
.
For
as
Paul
saith
,
Beeing
in
the
forme
of
God
and
thinking
it
no
robberie
to
be
equall
with
God
,
made
himselfe
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
:
and
humbled
himselfe
and
became
obedient
to
death
,
euen
to
the
death
of
the
crosse
.
Yea
so
farrefoorth
abased
hee
himselfe
,
that
(
as
David
saith
)
he
was
a
worme
and
no
man
.
I
am
rich
and
increased
with
golde
,
and
haue
neede
of
nothing
;
Furthermore
,
the
Incarnation
of
Christ
is
the
ground
and
foundation
of
all
our
comforte
,
as
the
names
of
Christ
seruing
to
expresse
the
same
doe
testifie
.
Iaakob
in
his
last
testament
saieth
,
the
scepter
shall
not
depart
from
Iudah
till
Shilo
,
that
is
,
the
Messias
come
.
Now
the
name
Shilo
signifieth
the
tunicle
or
skinne
that
lappeth
the
infante
in
the
mothers
wombe
,
P.
Galatin
.
de
occultis
cathol.
verit
.
lib.
4.
cap.
4.
called
by
the
Phisitians
the
Secundine
:
and
by
a
kinde
of
figure
it
is
put
for
the
Sonne
of
God
in
the
wombe
of
the
virgine
made
man
.
And
Iob
to
comforte
him-selfe
in
his
affliction
saieth
,
I
knowe
that
my
redeemer
liveth
.
Now
the
worde
which
he
useth
to
signifie
his
redeemer
by
,
Goel
.
is
verie
emphaticall
,
for
it
signifieth
a
kinsman
neere
allyed
vnto
him
of
his
owne
flesh
that
will
restore
him
to
life
.
And
the
Lorde
by
the
prophet
Esai
calleth
Christ
Immanuel
,
that
is
,
God
with
vs
:
which
name
importeth
verie
much
,
namely
,
that
whereas
by
nature
we
haue
lost
our
fellowshippe
with
God
,
because
our
sinnes
are
a
wall
of
partition
severing
vs
from
him
:
And
further
whereas
Christ
beside
our
nature
tooke
our
infirmities
also
,
it
is
a
wonderfull
comforte
unto
Gods
Church
:
for
it
shewes
,
that
hee
is
not
onely
a
Sauiour
,
but
also
a
verie
compassionate
and
pitifull
Sauiour
.
As
the
holy
ghost
saith
,
In
all
things
it
became
Christ
to
be
like
vnto
his
breethren
that
hee
might
be
mercifull
and
a
faithfull
high
priest
in
things
concerning
God
.
Nowe
wee
come
to
speake
of
the
incarnation
more
particularly
:
and
the
Creede
yet
further
expresseth
it
by
two
partes
;
the
first
is
the
conception
of
Christ
in
these
wordes
,
Conceived
by
the
holy
Ghost
:
the
second
is
his
birth
,
in
the
words
following
,
Borne
of
the
virgine
Mary
.
The
conception
of
Christ
is
set
downe
with
his
efficient
cause
,
the
holy
ghost
,
as
the
Angell
saide
to
Ioseph
,
Feare
not
to
take
Marie
for
thy
wife
,
for
that
which
is
conceived
in
her
is
of
the
holy
ghost
.
Here
it
may
be
demanded
why
the
conception
of
Christ
shoulde
be
ascribed
to
the
holy
ghost
alone
,
Answere
.
It
is
not
done
to
exclude
the
Father
or
the
Sonne
himselfe
from
this
worke
:
but
to
signifie
that
it
comes
of
the
free
gifte
and
grace
of
God
(
which
commonly
is
tearmed
by
the
name
of
the
Holy
Ghost
:
that
the
manhoode
of
Christ
being
but
a
creature
,
shoulde
be
advaunced
to
this
dignitie
,
Aug.
ench
.
cap.
37.39
.
that
it
shoulde
become
a
parte
of
the
sonne
of
God
.
And
againe
,
the
Holy
Ghost
is
the
authour
of
this
conception
in
a
speciall
manner
:
for
the
father
and
the
sonne
did
cause
it
by
the
holy
Ghost
:
but
the
holy
ghost
did
cause
it
from
them
both
immediatly
.
In
the
conception
of
Christ
wee
must
obserue
and
consider
three
things
.
The
framing
of
the
manhoode
,
the
sanctifying
of
it
,
and
the
personall
union
of
the
manhoode
with
the
godheade
.
And
howsoeuer
I
distinguish
these
three
for
orders
sake
,
yet
must
wee
knowe
and
remember
,
that
they
are
all
wrought
at
one
and
the
same
instant
of
time
.
For
when
the
Holy
Ghost
frames
and
sanctifies
the
manhood
in
the
wombe
of
the
virgine
:
at
the
verie
same
moment
it
is
receiued
into
the
unitie
of
the
second
person
.
In
the
forming
of
Christes
manhoode
two
things
must
be
considered
,
the
matter
and
the
maner
:
the
matter
of
his
body
was
the
very
flesh
and
bloud
of
the
virgine
Marie
;
otherwise
he
could
not
haue
beene
the
sonne
of
David
,
of
Abraham
,
and
Adam
according
to
the
flesh
.
As
for
his
soule
,
it
was
not
deriued
from
the
soule
of
the
virgine
Mary
as
a
part
therof
,
but
it
was
made
as
the
soules
of
all
other
men
be
,
of
nothing
by
the
power
of
God
,
and
placed
in
the
bodie
;
both
of
them
from
the
first
moment
of
their
being
,
hauing
their
subsistance
in
the
person
of
the
sonne
.
And
here
we
must
take
heede
of
two
opinions
:
the
first
is
of
the
Anabaptists
,
which
hold
,
that
the
flesh
of
Christ
came
downe
from
heauen
,
and
passed
through
the
virgine
Marie
as
through
a
pipe
,
without
taking
any
substance
from
her
:
the
places
which
they
alledge
for
their
purpose
are
manifestly
abused
.
For
whereas
Christ
saith
of
himselfe
that
he
descended
from
heaven
,
his
speech
must
be
understood
in
respect
of
his
godheade
,
him
heavenly
&
the
Lorde
from
heaven
,
it
is
not
in
respect
of
the
substance
of
his
bodie
,
As
for
the
manner
of
the
making
and
framing
of
the
humane
nature
of
Christ
,
it
was
miraculous
▪
not
by
generation
according
to
the
ordinarie
course
of
nature
,
but
by
an
extraordinarie
operation
of
the
holy
Ghost
aboue
nature
:
and
for
this
cause
it
is
not
within
the
compasse
of
mans
reason
either
to
conceiue
or
to
expresse
the
manner
and
order
of
this
conception
.
overshadow
her
:
by
the
first
is
signified
the
extraordinarie
worke
of
the
holy
ghost
in
fashioning
the
humane
nature
of
Christ
,
for
so
much
the
phrase
else-where
importeth
.
The
seconde
signifieth
,
It
may
be
obiected
against
this
which
hath
beene
saide
,
that
if
Christ
be
in
this
manner
conceiued
by
the
holy
Ghost
,
then
the
holy
ghost
shal
be
father
to
Christ
,
and
Christ
his
sonne
.
Answer
.
The
reason
is
not
good
.
For
hee
that
is
a
father
is
not
a
bare
efficient
cause
,
but
one
which
in
the
effecting
of
any
thing
conferres
the
matter
vnto
it
from
him selfe
whereof
it
shall
be
made
.
Now
the
holy
ghost
did
not
minister
any
matter
vnto
Christ
from
his
owne
substance
;
but
did
onely
as
it
were
,
take
the
masse
and
lumpe
of
mans
nature
from
the
bodie
of
the
virgine
Mary
,
and
without
ordinarie
generation
made
it
the
bodie
of
Christ
:
as
Basill
saieth
,
Christ
was
conceiued
not
of
the
substance
,
Serm.
de
S.
na●ivit
▪
but
of
the
power
,
not
by
any
generation
,
but
by
the
appointment
and
benediction
of
the
holy
ghost
.
The
second
pointe
in
the
conception
is
the
sanctifying
of
that
masse
or
lumpe
which
was
to
be
the
manhood
of
Christ
.
And
that
was
done
upon
speciall
cause
:
first
,
tha●
that
it
might
be
ioned
to
the
person
of
the
Sonne
which
coulde
not
haue
beene
if
it
had
beene
defiled
with
sinne
.
Secondly
,
Christ
was
a
Saviour
as
hee
is
both
God
and
man
:
now
then
beeing
man
,
if
hee
had
beene
sinnefull
himselfe
,
he
could
not
haue
saued
others
,
but
should
haue
stood
in
need
of
a
Saviour
for
himselfe
.
This
sanctification
hath
two
partes
:
the
first
is
,
the
stay
and
stoppage
of
the
propagation
of
originall
sinne
,
and
of
the
guilt
of
Adams
sinne
;
which
was
on
this
manner
.
God
in
the
beginning
set
downe
this
order
touching
man
,
that
what
euill
or
defect
soever
he
brought
upon
himselfe
,
hee
shoulde
deriue
the
same
to
euerie
one
of
his
posteritie
begotten
of
him
:
and
hereupon
when
any
father
begets
his
childe
,
hee
is
in
the
roome
of
Adam
,
and
conveyes
unto
it
besides
the
nature
of
man
the
verie
guilt
and
corruption
of
nature
.
Now
for
the
preuenting
of
this
euill
in
Christ
,
God
in
great
wisdome
appointed
that
hee
should
be
conceiued
by
the
holy
ghost
without
any
manner
of
generation
by
man
.
And
by
this
meanes
he
takes
substance
from
the
virgine
without
the
guilte
and
corruption
of
the
substance
.
But
it
may
further
be
obiected
thus
.
All
that
be
in
Adam
haue
sinned
in
him
:
but
Christ
was
in
Adam
as
hee
is
man
:
therefore
he
sinned
in
him
.
Answer
.
The
proposition
is
false
,
vnlesse
it
be
expounded
in
this
manner
:
All
that
were
in
Adam
haue
sinned
in
him
so
be
it
they
come
of
him
by
generation
.
Paul
saith
not
,
that
,
out
of
one
man
,
but
,
by
one
man
sinne
entred
into
the
world
,
to
shewe
,
The
duties
to
be
learned
hence
are
these
:
First
,
whereas
Christ
was
sanctified
in
the
wombe
of
the
virgine
Mary
,
we
likewise
must
labour
to
be
sanctified
in
our selues
,
following
the
commandement
of
God
,
Be
ye
holy
as
I
am
holy
.
he
which
hath
hope
to
be
with
Christ
in
glorie
in
heaven
,
purifieth
him-selfe
even
as
he
is
pure
:
no
doubt
setting
before
himselfe
the
example
of
Christ
as
a
patterne
to
follow
in
all
his
waies
.
And
because
our
hearts
are
as
it
were
seas
of
corruptions
,
we
must
daily
clense
our selues
of
them
by
litle
&
litle
,
following
the
practise
of
the
poore
begger
that
is
alwaies
peecing
and
mending
,
and
day
by
day
pulles
away
some
ragges
and
puts
better
cloath
in
the
roome
.
And
if
we
shall
continually
indeauour
our selues
to
cast
off
the
remnants
of
corruption
that
hang
so
fast
on
,
and
make
a
supply
thereof
by
some
new
portions
of
Gods
heavenly
grace
;
we
shal
be
vessels
of
honour
sanctified
&
meete
for
the
Lorde
,
and
prepared
unto
euerie
good
worke
.
Christ
could
not
haue
bin
a
fit
sauiour
for
us
vnlesse
he
had
first
of
all
bin
sanctified
:
neither
can
we
be
fit
members
vnto
him
,
unlesse
we
be
purged
of
our
sinnes
&
in
some
measure
truly
sanctified
.
The
comfort
which
Gods
people
may
reape
of
the
sanctification
of
Christs
manhood
is
great
.
For
why
was
he
sanctified
?
Surely
if
we
marke
it
well
,
we
shal
find
it
was
for
the
good
&
benefit
of
his
elect
.
For
Adam
&
Christ
be
two
roots
as
hath
bin
shewed
.
Adam
by
creation
,
first
received
Gods
image
,
and
after
lost
the
same
for
himselfe
&
his
posteritie
.
Now
Christ
to
remooue
the
sinne
of
man
is
made
the
second
Adam
,
&
the
roote
and
very
head
of
all
the
elect
.
His
manhoode
was
filled
with
holinesse
aboue
measure
:
that
from
thence
as
from
a
storehouse
it
might
be
deriued
to
all
his
members
.
And
therefore
by
his
most
holy
conception
,
our
sinnefull
birth
and
conception
is
sanctified
,
and
his
holinesse
serves
as
a
cover
to
hide
our
manifold
corruptions
from
the
eyes
of
God
.
Yea
it
serues
as
a
buckler
to
awarde
the
temptations
of
the
deuill
:
for
when
he
shal
say
to
our
hearts
on
this
maner
?
no
uncleane
thing
can
enter
into
the
kingdome
of
heauen
;
but
thou
by
reason
of
the
remnants
of
originall
sinne
art
uncleane
:
therfore
thou
canst
not
enter
into
the
kingdome
of
heauen
:
we
returne
our
answere
,
saying
,
that
Christs
righteousnesse
is
our
righteousnesse
seruing
to
make
us
stand
without
blame
or
spot
before
God
.
And
as
Iacob
put
on
Esaus
garments
that
he
might
get
his
fathers
blessing●
so
if
by
faith
we
doe
put
on
the
white
garment
of
righteousnes
of
our
elder
brother
Christ
Iesus
&
present
our selues
in
it
unto
our
heauenly
father
,
we
shall
obtaine
his
blessing
,
which
is
eternall
happinesse
.
Now
remaines
the
third
and
last
part
of
the
conception
,
which
is
the
union
of
the
godhead
&
the
manhood
:
concerning
which
,
many
pointes
are
particularly
to
be
handled
.
The
first
is
,
what
kind
of
union
this
is
?
Ans.
In
the
Trinitie
there
be
two
sortes
of
unions
:
vnion
in
nature
,
and
vnion
in
person
.
Vnion
in
nature
is
,
when
two
or
moe
things
are
ioyned
and
united
into
one
nature
,
as
the
Father
,
the
Sonne
,
the
holy
ghost
being
and
remaining
three
distinct
persons
,
are
one
and
the
same
in
nature
or
godhead
.
Vnion
in
person
is
,
when
2.
things
are
in
that
maner
vnited
,
that
they
make
but
one
person
or
subsistance
:
As
a
body
created
by
God
&
a
reasonable
soule
ioyned
both
togither
make
one
particular
man
as
Peter
,
Paul
,
Iohn
,
&c.
And
this
second
,
is
the
union
whereof
we
intreat
in
this
place
:
by
which
the
second
person
in
Trinitie
the
sonne
of
God
did
vnite
unto
himselfe
the
humane
nature
that
is
the
body
and
soule
of
man
:
so
as
the
godhead
of
the
sonne
and
the
manhoode
concurring
togither
make
but
one
person
.
The
second
point
is
,
in
what
thing
this
union
doth
consist
.
Ans.
It
consists
in
this
,
that
the
second
person
the
sonne
of
God
doeth
assume
unto
it
a
manhod
in
such
order
,
that
it
being
void
of
all
personall
being
in
it selfe
,
doth
wholly
and
onely
subsist
in
the
same
person
.
As
the
plante
called
Mi●tell
having
no
roote
of
his
owne
both
growes
&
liues
in
the
stock
or
body
of
the
Oke
or
some
other
tree
:
Hence
it
followeth
necessarily
that
the
manhoode
of
Christ
consisting
of
bodie
and
reasonable
soule
,
is
a
nature
onely
and
not
a
person
:
because
it
doth
not
subsist
alone
as
other
men
,
Peter
,
Paul
,
Iohn
doe
;
but
wholly
dependes
on
the
person
of
the
worde
,
into
the
unitie
whereof
it
is
receiued
.
The
third
point
is
,
in
what
order
the
divine
and
humane
nature
of
Christ
are
vnited
togither
.
Damasc.
lib.
3.
cap.
6.
Cyprian
.
in
symb.
Answere
.
The
common
consent
of
divines
is
,
that
,
albeit
all
the
partes
of
the
manhoode
and
the
godhead
of
Christ
be
united
at
one
instant
:
yet
in
respect
of
order
hee
unites
unto
himselfe
first
and
immediatly
the
soule
,
and
by
the
soule
the
body
.
For
it
seemes
not
to
be
meete
that
God
being
a
most
simple
essence
should
immediatly
be
ioyned
to
a
compound
bodie
:
and
therefore
he
is
united
unto
it
by
the
more
simple
parte
of
man
,
which
is
the
soule
.
Againe
the
manhood
of
Christ
is
first
and
immediatly
ioyned
to
the
person
of
the
sonne
himselfe
,
and
by
the
person
to
the
godhead
of
the
sonne
.
The
fourth
point
is
,
whether
there
remaine
any
difference
or
diuersitie
of
the
two
natures
after
that
the
union
is
made
.
Answer
.
The
two
natures
concurring
make
not
the
person
of
the
sonne
to
be
compounded
properly
,
but
onely
by
analogie
:
for
as
bodie
and
soule
make
one
man
,
so
god
and
man
make
one
Christ
:
neither
are
they
turned
one
into
another
,
the
godhead
into
the
manhood
or
the
manhoode
into
the
godhead
,
as
water
was
turned
into
wine
at
Cana
in
Galile
:
nether
are
they
confused
and
mingled
togither
as
meates
in
the
stomacke
:
but
they
are
and
so
remaine
without
composition
,
conversion
,
or
confusion
really
distinct
and
that
in
three
respectes
.
First
in
regard
of
essence
.
For
the
godhead
of
Christ
is
the
godhead
and
can
not
be
the
manhood
:
and
againe
,
the
manhood
of
Christ
is
the
manhood
and
not
the
godhead
.
Secondly
they
are
distinguished
in
proprieties
:
the
godhead
is
most
wise
,
iust
,
mercifull
,
omnipotent
:
yea
wisdome
,
iustice
,
mercie
,
and
power
it selfe
:
and
so
is
not
the
manhood
,
neither
can
it
be
.
Againe
,
Christ
as
hee
is
God
hath
his
will
eternall
and
uncreated
,
which
is
all
one
with
the
will
of
the
father
and
the
holy
ghost
.
And
as
hee
is
man
he
hath
another
will
created
in
time
,
and
placed
in
his
reasonable
soule
:
and
this
Christ
signifieth
when
he
saith
,
Not
my
will
but
thy
will
be
done
.
Thirdly
,
they
are
distinct
in
their
actions
or
operations
;
which
though
they
go
together
inseparably
in
the
worke
of
redemption
:
yet
they
must
in
no
wise
be
confounded
but
distinguished
as
the
natures
themselues
are
.
Christ
saieth
of
himselfe
,
I
have
power
to
lay
downe
my
life
,
and
I
haue
power
to
take
it
up
againe
:
and
hereby
he
shewes
the
distinction
of
operations
in
his
two
natures
.
For
to
lay
downe
his
life
is
an
action
of
the
manhoode
,
because
the
godhead
can
not
die
:
and
to
take
it
up
againe
is
the
worke
of
the
godhead
alone
,
which
reunites
the
soule
to
the
bodie
after
death
.
The
first
and
last
point
is
,
what
ariseth
of
this
union
?
Ans.
By
reason
of
this
hypostaticall
union
,
though
the
godheade
receiue
nothing
from
the
manhoode
,
yet
the
manhoode
it selfe
,
which
is
assumed
,
is
thereby
perfected
and
enriched
with
unspeakeable
dignitie
.
For
first
of
all
it
is
exalted
aboue
all
creatures
whatsoeuer
,
euen
angels
themselues
,
in
that
it
hath
subsistance
in
the
second
person
in
Trinitie
.
Secondly
,
togither
with
the
godhead
of
the
sonne
,
it
is
adored
and
worshipped
with
diuine
honour
,
as
in
like
case
the
honour
done
to
the
king
himselfe
,
redounds
to
the
crowne
on
his
head
.
Thirdly
by
reason
of
this
union
,
the
godheade
of
Christ
works
all
things
in
the
matter
of
our
redemption
,
in
&
by
the
manhood
.
And
hereupon
the
flesh
of
Christ
though
it
profit
nothing
of
it selfe
,
yet
by
the
vertue
which
it
receiueth
from
that
person
to
which
it
is
ioyned
,
it
is
quickning
flesh
and
the
bread
of
life
.
Againe
from
this
union
of
two
natures
into
one
person
ariseth
a
kind
of
speech
or
phrase
peculiar
to
the
scriptures
,
called
the
communication
of
proprieties
when
the
propertie
of
one
nature
is
attributed
to
the
whole
person
or
to
the
other
nature
,
as
when
Paul
saith
,
that
God
shed
his
blood
,
that
the
Lord
of
glorie
was
crucified
.
The
use
of
the
personall
union
is
threefold
.
First
it
serues
to
shew
the
heinousnesse
of
our
sinnes
,
and
the
greatnesse
of
our
miserie
.
For
it
had
not
bene
possible
to
make
a
satisfaction
to
Gods
iustice
in
mans
nature
for
the
least
offence
,
vnlesse
the
same
nature
had
first
of
all
bene
neerely
ioyned
to
the
godhead
of
the
sonne
;
that
thereby
it
might
be
so
far
forth
supported
and
sustained
that
it
might
ouercome
the
wrath
of
God
.
Secondly
it
sets
forth
unto
us
the
endles
loue
of
God
to
man
.
For
whereas
by
reason
of
Adams
fall
wee
are
become
the
vilest
of
all
creatures
,
except
the
deuill
and
his
angels
:
yet
by
his
mysticall
coniunction
,
our
nature
is
is
exalted
to
such
an
estate
and
condition
as
is
farre
aboue
all
creatures
euen
the
angels
themselues
.
Thirdly
it
is
as
it
were
the
keye
of
all
our
comfort
:
for
all
sound
comfort
standes
in
happinesse
,
all
happinesse
is
in
fellowship
with
God
,
all
fellowshippe
with
God
is
by
Christ
,
who
for
this
cause
beeing
verie
God
,
became
verie
man
,
that
he
might
reconcile
man
to
God
and
God
to
man
.
Thus
much
of
the
conception
of
Christ
:
now
followes
his
birth
:
whereby
in
the
ordinarie
time
of
trauell
according
to
the
course
of
nature
hee
was
brought
forth
into
the
world
by
the
virgin
Mary
.
And
it
was
the
will
of
God
,
The
time
was
in
the
last
daies
,
toward
the
end
of
the
70.
weeks
of
Daniel
,
in
the
fulnesse
of
time
.
And
the
Euangelists
haue
noted
of
purpose
the
time
to
haue
bene
when
Augustus
Caesar
taxed
the
Iewes
and
all
nations
under
his
dominions
;
The
place
was
not
Hierusalem
nor
Nazareth
,
nor
any
other
citie
,
but
onely
a
village
of
Iuda
called
Bethleem
,
that
the
prophesie
of
Micheas
might
be
fulfilled
,
Thou
Bethleem
Ephrata
art
little
to
be
among
the
thousandes
of
Iuda
,
yet
out
of
thee
shall
he
come
forth
vnto
me
,
that
shall
be
the
ruler
in
Israell
.
And
here
we
may
obserue
a
memorable
example
of
Gods
prouidence
which
ouer-ruleth
the
procedings
of
cruell
tirants
,
to
the
accomplishing
of
his
owne
will
,
they
themselues
for
their
parts
intending
nothing
lesse
.
Augustus
not
so
much
as
dreaming
of
the
birth
of
the
Messias
,
gaue
commandement
that
euery
man
shoulde
goe
to
his
owne
city
to
be
taxed
:
and
hereupon
Ioseph
and
Mary
take
their
iourny
from
Nazareth
to
Bethleem
:
which
iourney
God
himselfe
appointed
and
disposed
to
this
end
,
that
the
Messias
might
be
borne
in
the
place
which
he
preordained
and
foretold
by
his
prophet
.
The
manner
of
Christs
birth
was
verie
base
and
poore
:
for
the
place
where
hee
was
borne
was
a
stable
,
and
the
cradle
where
he
lay
was
a
cratch
.
And
he
willingly
tooke
upon
him
this
povertie
for
sundry
causes
.
I.
That
the
scripture
might
be
fulfilled
,
which
saith
,
that
he
should
be
the
shame
and
contempt
of
the
people
:
as
a
roote
out
of
a
drie
ground
and
have
neither
fourme
nor
beauty
.
Ye
know
the
grace
of
our
Lord
Iesus
Christ
,
that
he
being
rich
for
your
sakes
became
poore
,
that
ye
through
his
povertie
might
be
made
rich
.
Hee
was
content
to
lie
in
the
manger
that
wee
might
rest
in
heauen
.
This
serues
to
teach
us
to
be
content
to
beare
any
mean
condition
that
the
Lorde
shall
sende
upon
vs
:
for
this
is
the
verie
estate
of
the
sonne
of
God
him-selfe
.
And
if
for
our
cause
he
did
not
refuse
the
basest
condition
that
euer
was
,
why
should
we
murmure
at
the
same
:
for
what
is
the
best
of
vs
but
miserable
sinners
,
and
therefore
utterly
unworthy
either
to
goe
or
lie
upon
the
bare
earth
?
and
though
wee
fare
and
lie
better
then
our
Lorde
himselfe
;
yet
such
is
our
daintinesse
,
we
are
not
pleased
therewith
:
whereas
hee
for
his
part
disdained
not
the
manger
of
the
Oxe
.
And
if
the
Lord
of
heauen
and
earth
comming
into
the
worlde
finde
so
little
entertainment
or
fauour
,
we
for
our
parts
being
his
members
,
should
willingly
prepare
our selues
to
take
as
hard
measure
at
the
hands
of
men
.
The
last
point
is
the
manifestation
of
Christes
birth
that
it
might
be
knowen
to
the
worlde
.
Not
many
wise
men
after
the
flesh
,
not
many
mightie
,
not
many
noble
are
called
:
but
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
.
The
second
is
,
by
whome
?
by
the
angell
of
the
Lorde
appearing
in
great
glorie
unto
the
shepheardes
.
For
the
priests
of
Ierusalem
and
the
rulers
of
the
synagogues
,
to
whome
this
office
did
belong
,
helde
their
peace
,
beeing
blinded
in
their
manifolde
errours
and
wicked
waies
.
The
duties
to
be
learned
of
the
birth
of
Christ
are
these
.
First
wee
are
admonished
hereby
to
magnifie
and
praise
the
name
of
God
,
saying
with
Mary
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirite
reioyceth
in
God
my
saviour
.
And
with
Zacharie
,
Blessed
be
the
Lorde
God
of
Israel
for
he
hath
visited
and
redeemed
his
people
.
And
with
the
angell
of
the
Lord
,
Glory
to
God
in
the
highest
heavens
.
For
in
this
birth
is
made
manifest
the
wisedome
,
the
truth
,
the
iustice
and
mercie
,
and
goodnes
of
God
towards
us
,
more
then
euer
it
was
before
:
yea
as
Christ
God
and
man
,
is
more
excellent
then
the
first
Adam
created
according
to
Gods
own
image
,
and
as
the
spirituall
life
is
better
then
the
naturall
life
,
and
as
the
eternall
and
most
holy
mariage
of
Christ
the
husband
and
his
spouse
the
Church
rising
as
it
were
out
of
the
bloode
that
trickled
out
of
his
side
,
is
more
wonderfull
then
the
creation
of
Eue
of
the
rib
of
Adam
.
Lastly
,
as
it
is
a
far
greater
matter
by
death
to
overcome
death
,
and
to
turne
it
into
eternall
life
,
then
to
command
that
to
exist
and
be
which
was
not
before
:
so
is
the
worke
of
redemption
begun
in
the
birth
of
Christ
more
unspeakeable
and
admirable
then
the
first
creation
of
man
.
Hereupon
not
6.
cherubims
as
in
the
vision
of
Isaiah
,
not
24.
elders
as
in
the
Apocalyps
,
but
a
great
multitude
of
Angels
like
armies
were
heard
to
praise
God
at
the
birth
of
Christ
:
Secondly
Christ
was
conceiued
and
borne
in
bodily
maner
,
that
there
might
be
a
spirituall
conception
and
birth
of
him
in
our
hearts
,
as
Paul
saith
,
My
litle
children
of
whome
I
travell
till
Christ
be
formed
in
you
:
and
that
is
,
when
we
are
made
new
creatures
by
Christ
and
performe
obedience
to
our
creatour
.
When
the
people
said
to
Christ
that
his
mother
and
his
brethren
sought
him
,
he
answered
,
He
that
doth
the
will
of
God
is
my
brother
,
my
sister
and
mother
.
Men
travell
with
wickednesse
,
conceive
mischiefe
,
&
bring
forth
a
lye
.
And
S.
Iames
saith
,
Men
are
drawn
away
by
their
owne
concupiscense
,
which
when
it
hath
conceived
bringeth
forth
sinne
.
And
these
are
the
ougly
and
monstrous
birthes
of
these
daies
.
But
let
us
,
I
pray
you
,
contrariwise
waile
and
mourne
for
the
barrennesse
of
our
heartes
that
doe
so
little
conceiue
the
grace
of
Christ
in
heart
,
and
bring
it
foorth
in
action
.
The
mother
of
Christ
vndoubtedly
was
a
blessed
woman
:
but
if
shee
had
not
as
well
conceiued
Christ
in
her
heart
as
shee
did
in
her
womb
,
shee
had
not
beene
saved
:
and
no
more
can
wee
,
unlesse
we
doe
the
same
.
The
birth
of
Christ
to
them
that
haue
touched
hearts
,
is
the
comfort
of
comforts
,
and
the
sweetest
balme
or
confection
that
euer
was
.
Behold
say
the
angel
to
the
shepheards
we
bring
tidirgs
of
great
ioy
that
shal
be
to
all
people
:
but
wherein
stands
the
ioy
?
they
adde
further
,
vnto
you
this
day
is
borne
in
the
citie
of
Dauid
a
Sauiour
,
which
is
Christ
the
Lord
.
And
no
maruaile
:
for
in
that
birth
is
manifested
the
good
will
of
God
to
man
,
and
by
it
wee
haue
peace
,
first
with
God
,
secondly
with
our selues
in
conscience
,
thirdly
with
the
good
angels
of
God
,
fourthly
with
our
enemies
:
lastly
,
with
all
the
creatures
.
For
this
cause
the
angels
sang
,
Peace
on
earth
,
good
will
towards
men
.
In
the
last
place
the
Creede
notes
unto
us
the
parent
or
mother
of
Christ
,
the
virgine
Mary
.
And
here
at
the
verie
first
it
may
be
demanded
,
how
he
could
haue
either
father
or
mother
;
because
he
was
figured
by
Melchisedech
who
had
neither
father
nor
mother
.
Ans.
Melchisedech
is
said
to
be
without
father
&
mother
,
as
he
is
man
he
hath
no
father
,
as
he
is
God
he
hath
no
mother
.
And
whereas
Christ
is
called
the
son
of
Ioseph
,
Mary
became
the
mother
of
Christ
by
a
kind
of
calling
thereto
which
was
by
an
extraordinarie
message
of
an
angell
concerning
the
conception
and
birth
of
Christ
in
and
by
her
:
to
which
calling
and
message
shee
condiscended
,
saying
,
Behold
the
handmaid
of
the
Lord
,
be
it
unto
me
according
to
thy
word
.
And
hereupon
shee
conceiued
by
the
Holy
Ghost
.
This
being
so
,
it
is
more
then
sensles
folly
to
turne
the
salutation
of
the
angel
,
Haile
freely
beloved
,
&c.
into
a
praier
.
And
she
must
be
held
to
be
the
mother
of
whole
Christ
God
and
man
:
Furthermore
the
mother
of
Christ
is
described
by
her
qualitie
,
a
virgine
,
and
by
her
name
Mary
.
Shee
was
a
virgine
,
first
that
Christ
might
bee
conceiued
without
sinne
and
be
a
perfect
Sauiour
:
secondly
,
that
the
saying
of
the
prophet
Esai
might
be
fulfilled
,
Behold
a
virgin
shal
conceiue
&
beare
a
sonne
:
according
as
it
was
foretold
by
god
in
the
first
giuing
of
the
promise
,
the
seed
of
the
woman
,
not
the
seed
of
the
man
,
shall
bruise
the
serpents
head
.
Now
the
Iewes
,
to
elude
the
most
pregnant
testimonie
of
the
Prophet
say
,
that
Alma
signifieth
not
a
virgin
,
but
a
young
woman
which
hath
knowne
a
man
.
But
this
is
indeede
a
forgerie
.
For
Esay
there
speakes
of
an
extraordinarie
worke
of
God
aboue
nature
,
whereas
for
a
woman
hauing
knowne
man
to
conceiue
,
is
no
wonder
.
And
the
worde
Alma
,
through
the
whole
bible
is
taken
for
a
virgin
,
As
Marie
conceiued
a
virgin
,
so
it
may
be
well
thought
that
shee
continued
a
virgin
to
the
end
,
though
we
make
it
no
article
of
our
faith
.
When
Christ
was
vpon
the
crosse
,
he
commended
his
mother
to
the
custodie
of
Iohn
;
And
here
we
haue
occasion
to
praise
the
wisdome
of
God
,
in
the
forming
of
man
.
The
first
man
Adam
was
borne
of
no
man
;
but
immediatly
created
of
God
:
the
second
,
that
is
Eue
,
is
formed
not
of
a
woman
,
but
of
a
man
alone
:
the
third
and
all
after
,
begotten
both
of
woman
and
man
:
the
fourth
,
that
is
Christ
,
God
and
man
,
not
of
no
man
as
Adam
,
not
of
no
woman
,
as
Eue
;
not
of
man
and
woman
as
we
:
but
after
a
new
manner
,
of
a
woman
without
a
man
he
is
conceiued
and
borne
.
And
hereupon
our
dutie
is
not
to
despise
,
but
highly
to
reuerence
the
virgin
Marie
,
as
beeing
the
mother
of
the
sonne
of
God
,
a
prophetisse
vpon
earth
,
a
Saint
in
heauen
.
And
we
doe
willingly
condiscend
to
giue
hir
honour
three
waies
,
1.
by
thanksgiuing
to
God
for
hir
,
The
name
of
the
mother
of
Christ
is
added
,
to
shew
that
he
came
of
the
linage
of
Dauid
,
and
that
therefore
he
was
the
true
Messias
before
spoken
of
.
It
may
be
obiected
,
that
both
Matthew
and
Luke
set
downe
the
genealogie
of
Ioseph
,
of
whome
Christ
was
not
.
Answer
.
Matthew
sets
down
indeed
in
Christs
genealogie
,
the
naturall
descent
of
Ioseph
,
the
husband
of
Marie
,
hauing
Iacob
for
his
naturall
father
:
but
Luke
taking
an
other
course
,
propounds
the
naturall
descent
of
Marie
the
mother
of
Christ
:
and
when
he
saith
that
Ioseph
was
the
sonne
of
Eli
,
he
meanes
of
a
Legall
sonne
.
Aphrican
.
apud
Euseb.
Damasc.
l.
4.
c.
1●
.
For
sonnes
and
daughters
in
lawe
are
called
sonnes
and
daughters
to
their
fathers
and
mothers
in
law
:
Marie
her selfe
and
not
Ioseph
,
beeing
the
naturall
daughter
of
Eli.
And
whereas
Luke
doth
not
plainely
say
,
that
Marie
was
the
daughter
of
Eli
,
but
puts
Ioseph
the
sonne
in
law
in
hir
roome
,
the
reason
hereof
may
be
,
because
it
was
the
manner
of
the
Iewes
to
account
and
continue
their
genealogies
in
the
male
and
not
in
the
female
sexe
,
the
man
beeing
the
head
of
the
familie
,
and
not
the
woman
.
And
though
Ruth
,
and
Rahab
,
and
other
women
be
mentioned
by
Matthew
,
yet
that
is
onely
by
the
way
:
for
they
make
no
degrees
herein
.
Againe
it
may
further
be
demaunded
,
how
Christ
could
comes
of
Dauid
by
Salomon
,
as
Mathew
saith
,
and
by
Nathan
as
Luks
saith
;
they
twaine
being
two
distinct
sonnes
of
Dauid
.
Answer
.
By
vertue
of
the
law
,
whereby
the
brother
was
bound
to
raise
vp
seede
to
his
brother
:
By
this
discent
of
Christ
we
haue
occasion
to
consider
,
that
Christ
was
euen
in
his
birth
the
most
excellent
and
noble
man
that
euer
was
,
descending
of
the
eternall
father
as
he
is
the
sonne
of
God
,
and
as
he
man
,
descending
of
the
Patriarks
,
and
of
the
renowmed
kings
of
Iudah
.
And
this
his
nobilitie
he
conuaies
in
part
to
his
members
,
in
that
he
makes
them
the
sonnes
of
God
,
a
royall
priesthood
,
and
a
peculiar
people
to
himselfe
:
inriching
them
also
with
the
reuenewes
of
the
whole
world
,
and
with
the
title
and
right
to
the
kingdome
of
glorie
in
heauen
,
as
their
inheritance
.
And
withall
,
Christ
beeing
the
liuely
patterne
of
true
nobilitie
,
by
his
example
men
of
blood
are
taught
not
to
stand
so
much
on
their
pedigree
,
and
their
ancetours
,
as
though
nobilitie
stood
in
this
,
that
man
descends
of
man
:
but
to
labour
with
all
that
they
may
to
be
the
sonnes
and
daughters
of
God
by
regeneration
in
Christ
.
This
in
deede
is
the
ornament
of
the
blood
,
the
best
part
in
the
noble
mans
skutchin
,
and
the
finest
flowre
in
his
garland
.
And
though
a
man
be
neuer
so
noble
or
great
an
estate
,
yet
if
he
be
not
a
repentant
sinner
,
he
is
base
and
vile
,
and
his
nobilitie
stinks
in
the
nostrils
of
God
.
Christ
in
his
genealogie
doth
not
so
much
as
vouchsafe
to
name
those
his
ancetours
that
ruled
wickedly
;
and
hereupon
Saint
Matthew
omitteth
three
kings
of
Iuda
▪
Achaziah
,
Ioas
,
&
Amaziah
:
whereas
neuerthelesse
hainous
offendours
that
repented
are
mentioned
,
as
Ruth
,
and
Thamat
,
and
Bathshabe
.
Thus
much
of
the
incarnation
of
Christ
:
Now
followeth
the
third
and
last
point
which
is
to
be
considered
in
the
description
of
Christ
,
namely
the
estate
of
Christ
after
his
birth
,
which
is
two-fold
,
the
estate
of
humiliation
,
and
the
estate
of
exaltation
.
The
estate
of
humiliation
,
is
the
condition
of
Christ
the
Mediatour
,
in
which
he
abased
himselfe
euen
to
the
death
of
the
crosse
,
that
by
that
meanes
he
might
performe
the
office
of
a
priest
in
making
satisfaction
to
the
iustice
of
his
father
.
This
estate
agrees
to
the
whole
person
of
Christ
according
to
both
natures
.
For
first
of
all
his
manhoode
was
abased
and
humbled
,
in
that
it
was
made
subiect
to
the
infirmities
of
mans
nature
,
as
also
to
the
miseries
and
punishments
which
were
due
vnto
man
for
sinne
.
Secondly
,
his
Godhead
was
abased
;
not
as
it
is
considered
in
it selfe
.
For
so
it
admits
no
alteration
or
chaunge
.
But
in
respect
of
the
flesh
or
manhoode
assumed
;
vnder
the
which
as
vnder
a
vaile
,
the
Godhead
lay
hid
from
the
first
moment
of
the
incarnation
to
the
time
of
his
resurrection
,
without
any
great
manifestation
of
his
power
and
maiestie
therein
.
The
order
of
these
two
estates
must
be
marked
.
First
is
the
estate
of
humiliation
,
and
then
in
the
second
place
followes
the
estate
of
exaltation
.
As
Christ
saith
of
him selfe
,
O
fooles
,
and
slow
of
heart
to
beleeue
,
&c.
ought
not
Christ
to
haue
suffered
these
things
and
to
enter
into
his
glorie
.
thorough
many
afflictions
wee
must
enter
into
the
kin●dome
of
heauen
.
The
humiliation
of
Christ
is
first
of
all
set
downe
in
the
Creede
generally
,
and
secondly
by
his
parts
or
degrees
.
Generally
,
in
these
words
,
suffered
vnder
Pontius
Pilate
.
Where
we
must
consider
two
things
;
the
passion
it selfe
,
and
vnder
whome
it
was
.
For
the
first
,
that
we
may
the
better
conceiue
the
passion
in
his
owne
nature
,
seuen
speciall
points
must
be
opened
.
I.
The
cause
efficient
.
The
principall
cause
of
the
passion
,
as
it
is
the
price
of
our
redemption
,
was
the
decree
and
prouidence
of
God
;
Answer
.
In
the
passion
,
Christ
must
not
be
considered
as
a
priuate
person
:
for
then
it
could
not
stande
with
equitie
that
he
should
be
plagued
and
punished
for
our
offences
;
Answer
.
When
wee
say
that
the
sonne
of
God
suffered
,
it
must
be
vnderstood
with
distinction
of
the
natures
of
Christ
,
not
in
respect
of
the
Godhead
,
but
in
respect
of
the
assumed
manhood
:
yet
neuerthelesse
the
passion
is
to
be
ascribed
to
the
whole
person
of
Christ
God
and
man
:
and
from
the
dignitie
of
the
person
which
suffered
,
ariseth
the
dignitie
and
excellencie
of
the
passion
,
whereby
it
is
made
in
value
and
price
,
to
counteruaile
euerlasting
damnation
.
For
when
as
the
sonne
of
God
suffered
the
curse
for
a
short
time
,
it
is
more
then
if
all
men
and
angels
had
suffered
the
same
for
euer
.
VII
.
The
difference
of
the
passion
of
Christ
,
and
the
sufferings
of
Martyrs
:
and
that
stands
in
two
things
.
First
Christs
passion
was
a
curse
or
punishment
;
the
sufferings
of
the
Martyrs
are
no
curses
,
but
either
chastisments
or
trials
.
Secondly
,
the
passion
of
Christ
is
meritorious
for
vs
euen
before
God
,
because
he
became
our
Mediatour
and
suretie
in
the
couenant
of
grace
,
but
the
sufferings
of
martyrs
or
not
of
value
to
merit
for
vs
at
Gods
hand
,
because
in
suffering
they
were
but
priuate
men
,
and
therefore
they
nothing
appertaine
to
vs
.
By
this
it
appeares
,
that
the
Treasurie
of
the
Church
of
Rome
which
is
as
it
were
a
common
chest
,
containing
the
ouerplus
of
the
merits
of
Saints
,
mingled
with
the
merits
of
Christ
,
kept
and
disposed
by
the
Pope
himselfe
,
is
nothing
else
but
a
sensles
dotage
of
mans
braine
.
And
whereas
they
say
that
Christ
by
his
death
did
merit
that
Saints
might
merit
both
for
themselues
and
others
,
it
is
as
much
as
if
they
should
say
,
the
sonne
of
God
became
Iesus
,
to
make
euery
one
of
vs
Iesus
.
And
it
is
a
manifest
vntruth
which
they
say
.
For
the
very
manhood
of
Christ
considered
apart
from
the
Godhead
,
cannot
merit
properly
:
considering
whatsoeuer
it
is
,
hath
,
or
doth
;
it
is
,
hath
,
and
doth
the
same
,
wholly
and
onely
by
grace
:
whereas
therefore
Christ
meriteth
for
vs
,
it
is
by
reason
he
is
both
God
and
man
in
one
person
.
For
this
cause
it
is
not
possible
that
one
meere
man
should
merit
for
an
other
.
Secondly
,
the
meditation
of
Christs
passion
serues
as
a
most
worthie
meanes
to
beginne
and
to
confirme
grace
,
specially
when
it
is
mingled
with
faith
;
and
that
t●o
waies
:
For
first
,
it
serues
to
breede
in
our
hearts
a
godly
sorrowe
for
our
sinnes
past
,
when
we
doe
seriously
with
our selues
consider
,
that
our
owne
sinnes
were
the
cause
of
all
the
paines
and
sorrowes
and
calamities
which
he
suffered
in
life
and
death
.
When
any
man
had
sinned
vnder
the
Law
,
he
brought
vnto
the
temple
or
tabernacle
some
kinde
of
beast
for
an
offering
,
according
as
he
was
prescribed
,
Againe
,
the
passion
of
Christ
is
a
notable
meanes
to
stirre
vp
in
our
hearts
a
purpose
and
a
care
to
reforme
our selues
,
and
liue
in
holines
and
newnes
of
life
;
on
this
manner
:
Hath
the
Sonne
of
God
so
mercifully
dealt
with
me
,
as
to
suffer
the
curse
of
the
whole
law
for
my
manifold
iniquities
,
and
to
deliuer
me
from
iust
and
deserued
damnation
?
yea
,
no
doubt
,
he
hath
,
I
am
resolued
of
it
:
if
I
should
goe
on
in
mine
old
course
,
I
should
be
the
most
vngratefull
of
all
creatures
to
this
my
louing
Sauiour
:
I
will
therefore
by
his
grace
returne
,
and
reforme
my
life
.
And
in
this
very
point
of
reformation
,
the
passion
of
Christ
is
set
before
vs
as
a
most
liuely
patterne
and
example
to
follow
.
For
as
much
(
saith
Saint
Peter
)
as
Christ
hath
suffered
for
vs
in
the
flesh
,
arme
your selues
likewise
with
the
same
minde
,
which
is
,
that
hee
which
hath
suffered
in
the
flesh
,
hath
ceased
from
sinne
.
Where
hee
teacheth
,
that
there
must
be
in
vs
a
spirituall
passion
answearable
to
the
passion
of
Christ
.
For
as
his
enemies
did
lade
him
with
miseries
euen
to
the
death
of
the
crosse
;
so
should
we
lade
our
owne
flesh
,
that
is
,
the
corruption
of
our
natures
,
with
all
such
meanes
as
may
subdue
and
weaken
,
crucifie
and
kill
it
.
To
the
doing
of
this
,
three
things
especially
are
required
.
First
,
we
must
consider
that
the
corruption
of
our
rebellious
natures
is
like
the
great
and
mightie
Goliath
,
and
the
grace
of
God
which
we
haue
receiued
like
young
and
little
Dauid
:
and
therefore
if
wee
desire
that
grace
should
preuaile
against
corruption
,
we
must
disarme
the
strong
man
,
and
strippe
him
of
all
his
weapons
:
which
is
done
,
by
giuing
all
the
members
of
our
bodies
to
be
instruments
of
the
seruice
of
God
in
righteousnes
and
holines
.
Secondly
,
we
must
indeauour
to
keepe
in
the
corruption
of
nature
as
it
were
choking
and
smothering
at
the
heart
;
that
by
it
neither
the
worlde
nor
the
deuill
preuaile
against
vs
.
And
this
must
be
done
by
hauing
a
narrow
regard
vnto
all
the
powers
and
faculties
of
bodie
and
soule
,
setting
a
watch
before
our
eyes
,
eares
,
lippes
,
and
all
other
parts
of
the
bodie
,
that
are
in
any
action
the
instruments
of
the
soule
;
by
countergarding
the
heart
with
all
diligence
.
By
the
outward
senses
of
the
bodie
,
as
through
open
windows
the
deuill
creepes
into
the
heart
;
and
therefore
our
duetie
is
,
to
stoppe
all
such
waies
of
entrance
.
Thirdly
,
when
originall
corruption
begins
to
rebell
either
in
the
minde
,
will
,
or
any
of
the
affections
,
then
must
we
draw
out
the
sword
of
the
spirit
which
is
the
word
of
God
,
and
incounter
with
that
hidious
gyant
,
laying
load
vpon
him
by
the
iudgements
and
threatnings
of
the
law
,
&
as
it
were
beating
him
down
with
clubbes
,
as
Paul
speaketh
.
Now
followeth
the
second
point
concerning
the
passion
of
Christ
,
which
is
vnder
whome
he
suffered
,
namely
vnder
Pontius
Pilate
.
And
Christ
may
be
said
to
suffer
vnder
him
in
two
respects
.
First
,
because
he
was
then
the
President
of
Iurie
.
Pontius
Pilate
was
placed
ouer
the
Iewes
,
not
as
king
,
but
as
the
Romane
Emperours
deputie
.
And
this
circumstance
is
noted
in
the
historie
of
the
Gospell
,
&
here
specified
in
the
Creede
,
to
shew
that
the
Messias
was
exhibited
in
the
time
foretold
by
the
Prophets
.
Pontius
Pilate
as
he
was
a
iudge
:
whereby
we
are
giuen
to
vnderstand
of
a
woonder
,
namely
that
Christ
the
sonne
of
God
,
King
of
heauen
and
earth
,
was
arraigned
at
the
barre
of
an
earthly
iudge
,
&
there
condemned
.
For
thus
much
the
words
in
meaning
import
,
that
Pontius
Pilate
sate
as
iudge
on
Christ
,
to
examine
him
,
to
arraigne
him
,
and
giue
sentence
against
him
.
Wherefore
before
we
come
to
speake
of
the
degrees
of
the
passion
of
Christ
,
we
must
needes
intreat
of
his
arraignement
vpon
earth
.
In
handling
whereof
wee
must
generally
consider
these
points
.
First
,
that
when
hee
was
arraigned
before
Pilate
he
was
not
as
a
priuate
man
,
but
as
a
pledge
and
suretie
,
He
bare
our
infirmities
,
and
carried
our
sorrowes
:
and
withall
in
him
was
mankinde
arraigned
before
God
.
Secondly
,
this
arraignment
was
made
not
priuately
in
a
corner
,
but
openly
in
the
publique
court
,
and
that
in
a
great
feast
of
the
Iewes
,
as
it
were
in
the
hearing
of
the
whole
worlde
.
Thirdly
,
though
Pilate
in
citing
,
examinig
,
and
condemning
Christ
,
intended
not
to
worke
any
part
of
mans
redemption
,
yet
was
this
wholly
set
downe
in
the
counsell
&
good
pleasure
of
God
,
in
whose
roome
Pilate
sate
,
and
whose
iudgement
he
exercised
.
The
generall
vse
of
Christs
arraignement
,
is
two-fold
.
First
,
it
is
a
terrour
to
all
impenitent
sinners
:
for
there
is
no
freedome
or
protection
from
the
iudgement
of
God
,
but
by
the
arraignment
of
Christ
:
and
therefore
such
as
in
this
life
receiue
him
not
by
faith
,
must
at
the
ende
of
this
worlde
be
brought
out
to
the
most
terrible
barre
of
●he
last
iudgement
,
there
to
be
arraigned
before
the
King
of
heauen
and
earth
.
And
marke
the
equitie
hereof
.
Christ
himselfe
could
not
haue
beene
our
Sauiour
and
redeemer
,
vnlesse
he
had
beene
brought
out
to
the
barre
of
an
earthly
iudge
,
and
arraigned
as
a
guiltie
malefactour
:
and
therefore
there
is
no
man
vpon
earth
that
liues
and
dies
out
of
Christ
,
but
hee
must
whether
hee
will
or
no
,
holde
vp
his
hande
at
the
barre
of
the
great
iudge
of
all
mankinde
,
where
he
shall
see
hell
vnderneath
him
burning
red
hotte
,
and
opening
it selfe
wide
to
swallow
him
vp
:
and
on
the
right
hand
of
God
standing
all
the
Prophets
,
Apostles
,
and
Saints
of
God
giuing
iudgement
against
him
:
on
the
left
hand
,
the
deuill
and
all
his
angels
accusing
him
;
and
within
him
a
guiltie
conscience
condemning
him
.
And
thus
shall
be
one
day
the
arraignment
of
all
those
persons
,
that
with
full
purpose
of
heart
cleaue
not
to
Christ
:
and
yet
,
alas
,
huge
and
infinite
is
the
number
of
those
which
make
more
account
of
transitorie
and
earthly
matters
,
euen
of
their
pigges
with
the
Gaderens
,
then
of
him
and
his
benefits
:
but
such
should
rather
be
pitied
then
despised
of
vs
,
considering
their
estate
is
such
,
that
euery
day
they
are
going
as
traytours
pinnioned
to
their
owne
iudgement
,
that
they
may
goe
thence
to
eternall
exequution
.
Secondly
,
Christs
arraignment
is
a
comfort
to
the
godly
.
For
he
was
arraigned
before
Pilate
,
that
all
such
as
truly
beleeue
in
him
,
might
not
be
arraigned
before
God
at
the
day
of
the
last
iudgement
:
he
was
accused
before
an
earthly
iudge
,
that
they
might
be
cleared
and
excused
before
the
heauenly
iudge
:
lastly
he
was
here
condemned
on
earth
,
that
we
might
receiue
the
sentence
of
absolution
and
be
eternally
saued
in
heauen
.
The
arraignment
of
Christ
hath
three
parts
:
his
apprehension
,
his
accusation
,
his
condemnation
.
In
the
apprehension
,
wee
must
consider
two
things
:
the
dealing
of
Christ
,
and
the
dealing
of
Iudas
and
the
Iewes
.
The
dealing
and
proceeding
of
Christ
was
this
,
when
he
saw
that
the
time
of
his
apprehension
and
death
was
neere
,
he
solemnly
prepared
himselfe
thereto
.
And
his
example
must
teach
euery
one
of
vs
,
who
knowe
not
the
shortnes
of
our
daies
,
euery
houre
to
prepare
our selues
against
the
day
of
death
,
that
then
we
may
be
found
readie
of
the
Lord
.
What
?
shall
the
Sonne
of
God
himselfe
make
preparation
to
his
owne
death
,
and
shall
not
we
most
miserable
sinners
doe
the
same
,
who
stande
in
neede
of
a
thousand
preparations
more
then
he
?
wherefore
let
vs
continually
thinke
with
our
selues
that
euery
present
day
is
the
last
day
of
our
life
,
that
so
we
may
addresse
our selues
to
death
againe
the
next
day
.
The
first
thing
which
Christ
doth
in
this
preparation
,
is
to
make
choice
of
the
place
,
in
which
he
was
to
be
apprehended
,
as
will
appeare
by
conferring
the
Evangelists
together
.
S.
Matthew
saith
,
he
went
to
the
place
called
Gethsemane
:
he
went
to
the
mount
of
Oliues
as
he
was
accustomed
.
And
that
wee
might
not
imagine
that
Christ
did
this
that
he
might
escape
and
hide
himselfe
from
the
Iewes
,
that
Iudas
which
betraied
him
knewe
the
place
,
because
oftentimes
he
resorted
thither
with
his
disciples
:
whereas
if
he
had
feared
apprehension
he
would
haue
rather
gone
aside
to
some
other
secret
and
vnwonted
place
.
This
than
is
the
first
point
to
be
considered
,
that
Christ
knowing
the
time
of
his
owne
death
to
be
at
hand
,
doth
willingly
of
his
owne
accord
resort
to
such
a
place
in
which
his
enemies
in
all
likelihood
might
easily
finde
him
,
and
haue
fit
opportunitie
to
attach
him
.
For
if
he
should
haue
still
remained
in
Ierusalem
,
the
Scribes
&
Pharisies
durst
not
haue
enterprized
his
apprehension
,
because
of
the
people
whome
they
feared
:
but
out
of
the
citie
in
the
garden
all
occasion
of
feare
is
cut
off
.
By
this
it
is
manifest
,
that
Christ
yeilded
himselfe
to
death
willingly
,
and
not
of
constraint
:
and
vnlesse
his
sufferings
had
bin
voluntarie
on
his
part
,
they
could
neuer
haue
bin
a
satisfaction
to
Gods
iustice
for
our
sinnes
.
Here
a
question
offereth
it selfe
to
be
considered
,
whether
a
man
may
lawfully
flie
in
daunger
and
persequution
,
seeing
Christ
him selfe
doth
not
.
Answ.
When
good
means
of
flying
and
iust
occasion
is
offered
,
it
is
lawfull
to
flie
.
When
the
Iewes
sought
to
kill
Paul
at
Damascus
,
the
disciples
tooke
him
by
night
,
and
put
him
through
the
wall
and
let
him
downe
in
a
basket
to
escape
their
handes
.
When
Moses
was
called
by
God
to
deliuer
the
Israelites
,
after
he
had
slaine
the
Egyptian
,
and
the
fact
was
knowne
,
and
Pharao
sought
to
kill
him
for
it
,
he
fled
to
the
land
of
Madian
.
And
our
Sauiour
Christ
sundrie
times
when
he
was
to
be
stoned
,
and
otherwaies
hurt
by
the
Iewes
,
withdrewe
himselfe
from
among
them
.
It
is
lawfull
then
to
flie
in
persequution
,
these
caueats
obserued
.
First
,
if
a
man
finde
not
himselfe
sufficiently
strengthened
to
beare
the
crosse
.
Secondly
,
his
departure
must
be
agreeable
to
the
generall
calling
of
a
Christian
,
seruing
to
the
glorie
of
God
and
the
good
of
his
brethren
,
and
the
hurt
of
none
.
Thirdly
,
there
must
be
freedome
at
the
least
for
a
time
from
the
bond
of
a
mans
particular
calling
.
If
he
be
a
magistrate
,
he
must
be
freed
from
ruling
,
if
a
minister
,
from
preaching
and
teaching
,
otherwaies
he
may
not
flie
.
And
in
this
respect
Christ
,
who
did
withdraw
himselfe
at
other
times
,
would
not
flie
at
this
time
;
because
the
houre
of
his
suffering
was
come
,
The
second
part
of
the
preparation
,
is
the
praier
which
Christ
made
vnto
his
father
in
the
garden
.
And
herein
his
example
doth
teach
vs
earnestly
to
pray
vnto
God
against
the
daunger
of
imminent
death
,
and
the
temptations
which
are
to
come
.
And
if
Christ
,
who
was
without
sinne
,
and
had
the
spirite
aboue
measure
had
neede
to
pray
,
then
much
more
haue
we
neede
to
be
watchfull
in
all
kinde
of
prayers
,
who
are
laden
with
the
burden
of
sinne
,
and
compassed
about
with
manifolde
impediments
and
daungerous
enemies
.
In
this
praier
sundrie
points
worthie
our
marking
are
to
be
considered
.
The
first
,
who
prayed
?
Ans.
Christ
the
Sonne
of
God
:
but
stil
we
must
remember
the
distinction
of
natures
and
of
their
operations
in
one
and
the
same
Christ
;
he
prayeth
not
in
his
Godhead
,
but
according
to
his
manhood
.
The
second
is
,
for
whome
he
prayeth
?
Ans.
Some
haue
thought
that
this
&
all
other
his
praiers
were
made
for
his
mystical
body
the
Church
;
but
the
truth
is
,
he
now
praies
for
himself
,
yet
not
as
he
was
God
,
for
the
Godheade
feeles
no
want
,
but
as
he
was
a
man
abased
to
the
forme
of
a
seruant
:
&
that
for
two
causes
.
First
,
in
that
he
was
a
man
,
hee
was
a
creature
,
and
in
that
respect
was
to
performe
homage
to
God
the
Creatour
.
Secondly
,
as
he
was
man
,
he
put
on
the
infirmities
of
our
nature
,
and
thereupon
praied
that
hee
might
haue
strength
and
power
in
his
manhood
to
support
him
in
bearing
the
whole
brunt
of
the
passion
to
come
.
The
third
point
is
,
to
whome
he
prayed
?
Answer
.
To
the
father
:
neither
must
this
trouble
vs
,
as
though
Christ
in
praying
to
the
father
,
should
pray
to
himselfe
,
because
he
is
one
and
the
same
God
with
him
.
For
though
in
essence
they
admit
no
distinction
,
yet
in
person
o●
in
the
proper
manner
of
subsisting
they
doe
.
The
father
is
one
person
,
the
Sonne
an
other
:
therefore
as
the
father
saying
from
heauen
,
This
is
my
welbeloued
Sonne
,
The
fourth
point
,
what
was
the
particular
cause
of
his
prayer
.
Answ.
His
agonie
in
which
his
soule
was
heauie
vnto
death
;
not
because
he
feared
bodily
death
,
but
because
the
malediction
of
the
Law
,
euen
the
very
heat
of
the
furie
&
indignation
of
God
was
powred
forth
vpon
him
,
wherewith
he
was
affected
and
troubled
,
as
if
he
had
bin
defiled
with
the
sinnes
of
the
whole
world
.
And
this
appeares
,
1.
by
the
words
whereby
the
Evangelists
expresse
the
agonie
of
Christ
,
which
signifie
exceeding
great
sorrow
and
griefe
:
2.
by
his
dolefull
complaint
to
his
disciples
in
the
garden
,
My
soule
is
heauie
vnto
the
death
:
3.
by
his
feruent
prayer
thrise
repeated
,
full
of
dolefull
passions
:
4.
by
the
comming
of
an
Angel
to
comfort
him
:
5.
by
his
bloodie
sweate
,
the
like
whereof
was
neuer
heard
.
And
herein
lies
the
difference
betweene
Christs
agonie
,
&
the
death
of
martyrs
:
he
put
on
the
guilt
of
al
our
sinnes
,
they
in
death
are
freed
from
the
same
:
he
was
left
to
himselfe
void
of
comfort
,
they
in
the
midst
of
their
afflictions
feele
the
vnspeakeable
comfort
of
the
holy
Ghost
:
&
therfore
we
need
not
meruaile
why
Christ
should
pray
against
death
,
which
neuerthelesse
his
members
haue
receiued
&
borne
most
ioyfully
.
Againe
,
this
most
bitter
agonie
of
Christ
is
the
ground
of
all
our
reioycing
,
and
the
cause
why
Paul
biddes
all
the
faithfull
in
the
person
of
the
Philippians
,
to
reioyce
alwaies
in
the
Lord
,
&
againe
to
reioyce
.
And
here
we
are
further
taught
,
that
when
we
are
plunged
into
a
sea
of
most
grieuous
afflictions
,
&
ouerwhelmed
with
the
gulfes
of
most
dreadfull
temptations
,
euen
then
,
then
I
say
,
we
shoulde
not
be
discouraged
,
but
lift
vp
our
hearts
by
fervent
prayer
to
God
.
Thus
did
Christ
when
in
the
garden
he
was
drinking
the
cuppe
of
the
wrath
of
God
and
sucking
up
the
verie
dregges
of
it
:
and
David
saith
,
that
out
of
the
deepes
he
called
of
the
name
of
the
Lorde
and
was
heard
.
The
fifth
point
,
what
is
the
matter
and
forme
of
this
prayer
.
Answer
.
Christ
praies
to
be
delivered
from
the
death
and
passion
which
was
to
come
,
saying
on
this
maner
,
Father
,
let
this
cuppe
passe
from
me
:
yet
with
two
clauses
added
thereto
,
If
it
be
possible
,
and
,
Not
my
will
,
but
thy
will
be
done
.
But
it
may
be
demaunded
,
how
it
could
be
that
Christ
knowing
that
it
was
his
Fathers
will
and
counsell
that
he
should
suffer
death
for
man
,
and
also
comming
into
the
world
for
that
end
,
should
make
such
a
request
to
his
Father
without
sinne
.
Answer
.
The
request
proceedes
only
of
a
weakenesse
or
infirmitie
in
Christes
manhood
without
sinne
,
which
appeareth
thus
.
Wee
must
still
consider
that
when
hee
made
this
praier
to
his
father
,
the
whole
wrath
of
God
and
the
verie
dolours
and
pangs
of
hell
seased
upon
him
:
whereby
the
senses
and
powers
of
his
mind
were
astonished
,
and
wholly
bent
to
relieue
nature
in
this
agonie
.
For
as
when
the
heart
is
smitten
with
griefe
,
all
the
blood
in
the
bodie
flowes
unto
it
to
comfort
it
:
so
when
Christ
was
in
this
astonishment
,
the
understanding
and
memorie
,
and
all
the
parts
of
his
humane
nature
(
as
it
were
for
a
time
suspending
their
owne
proper
actions
)
concurred
to
sustaine
and
support
the
spirit
and
life
of
Christ
,
as
much
as
possibly
might
be
.
Nowe
Christ
being
in
the
middest
of
this
perplexed
estate
,
praieth
on
this
manner
,
Father
if
it
be
possible
let
this
cuppe
passe
.
And
these
words
proceede
not
from
any
sinne
or
disobedience
to
his
Fathers
will
,
but
only
from
a
meere
perturbation
of
mind
,
caused
onely
by
an
outward
meanes
,
namely
the
apprehension
of
Gods
anger
;
which
neither
blinded
his
understanding
nor
tooke
away
his
memorie
so
as
he
forgot
his
fathers
will
,
but
only
stopped
and
staied
the
acte
of
reasoning
and
remembring
for
a
little
time
:
even
as
in
the
most
perfect
clocke
that
is
the
motion
may
be
staied
by
the
aire
,
or
by
a
mans
hand
,
or
by
some
outward
cause
without
any
defect
or
breach
made
in
any
part
of
it
.
It
may
be
obiected
that
Christes
will
is
flat
contrarie
to
the
will
of
his
father
.
Answere
.
Christes
will
as
he
is
man
and
the
will
of
the
father
in
this
agonie
,
were
not
contrarie
,
but
onely
divers
,
and
that
without
any
contradiction
or
contrarietie
.
Now
a
man
may
will
a
divers
thing
from
that
which
God
willeth
,
and
that
without
sinne
.
Paul
desired
to
preach
the
worde
of
God
in
Asia
and
Bithynia
,
Answere
.
There
are
three
kinde
of
combates
:
the
one
betweene
reason
and
appetite
,
and
this
fight
is
alwaies
sinnefull
,
and
was
not
in
Christ
:
the
second
is
betweene
the
flesh
and
the
spirite
,
and
this
may
be
in
Gods
childe
who
is
but
in
part
regenerate
;
but
it
did
not
befall
Christ
who
was
perfectly
holy
.
The
third
is
a
combate
of
divers
desires
,
vpon
sundrie
respectes
drawing
a
man
too
and
fro
.
This
may
be
in
mans
nature
without
fault
:
and
was
in
Christ
,
in
whome
the
desire
of
doing
his
Fathers
will
striving
and
struggling
with
another
desire
,
whereby
nature
seekes
to
preserue
it selfe
,
caused
him
to
pray
in
this
manner
.
The
sixt
point
is
,
in
what
maner
Christ
prayed
.
Answer
.
Hee
prayed
to
his
Father
partly
kneeling
,
partly
lying
on
his
face
,
and
that
with
strong
cries
and
teares
,
sweating
water
and
blood
:
and
all
this
hee
did
for
our
sinnes
.
Here
then
behold
the
agonie
of
Christ
as
a
cleare
crystall
,
in
which
we
may
fully
see
the
exceeding
greatnesse
of
our
sinnes
,
as
also
the
hardnesse
of
our
hearts
.
We
goe
vaunting
with
our
heads
to
heauen
as
though
it
were
nothing
to
sinne
against
God
,
whereas
the
horrour
of
the
wrath
of
God
for
our
rebellions
,
brought
downe
euen
the
sonne
of
God
himselfe
and
laid
him
groueling
vpon
the
earth
.
And
wee
can
not
so
much
almost
as
shed
one
teare
for
our
iniquities
,
whereas
hee
sweates
bloode
for
vs
.
Oh
let
vs
therefore
learne
to
abase
our selves
and
to
carrie
about
us
contrite
and
bleeding
hearts
,
and
be
confounded
in
our selues
for
our
sinnes
past
.
The
last
point
is
the
euent
of
the
prayer
,
in
that
it
was
heard
,
as
the
authour
of
the
Hebrewes
saith
,
Christ
Iesus
in
the
dayes
of
his
flesh
,
did
offer
vp
vnto
his
father
prayers
,
and
supplications
,
with
strong
cries
and
teares
,
vnto
him
that
was
able
to
saue
him
:
and
was
also
hearde
in
that
thing
which
he
feared
.
But
some
will
say
,
how
was
Christ
heard
,
seeing
he
suffered
death
and
bare
the
pangs
of
hell
,
and
the
full
wrath
of
God
;
if
hee
had
beene
hearde
he
shoulde
haue
beene
delivered
from
all
this
?
Ans.
We
must
knowe
that
God
heares
our
prayers
two
waies
.
I.
when
hee
directly
graunts
our
request
.
II.
when
knowing
what
is
good
for
vs
,
he
giues
not
vs
our
requests
directly
,
but
a
thing
answerable
therunto
.
And
thus
was
Christ
heard
:
for
he
was
not
deliuered
from
suffering
:
but
yet
he
had
strength
and
power
giuen
him
,
whereby
his
manhood
was
made
able
to
beare
the
brunt
of
Gods
wrath
.
And
in
the
same
manner
God
heareth
the
prayers
of
his
seruants
upon
earth
.
Paul
prayed
to
be
deliuered
from
the
Angell
Satan
that
buffetted
him
:
but
the
Lord
answered
that
it
must
not
so
be
,
because
his
grace
wherby
he
was
inabled
to
resist
his
tempta●ion
was
sufficient
:
&
Paul
finding
the
fruit
of
his
praiers
on
this
maner
,
Audit
ad
salutem
.
non
audit
ad
voluntatem
.
but
according
as
the
things
asked
shall
be
for
our
salvation
.
He
is
like
the
Phisition
,
who
goes
on
to
launch
the
wound
and
heares
not
the
patient
though
he
crie
never
so
,
till
the
cure
be
ended
.
Nowe
followeth
the
second
thing
to
be
considered
in
Christs
apprehension
,
namely
the
dealing
of
the
Iewes
:
wherein
we
must
consider
foure
things
.
I.
how
they
consult
togither
concerning
Christes
apprehension
.
II.
howe
they
came
to
the
place
and
mette
him
.
III.
how
they
laid
hands
on
him
.
IIII.
how
they
bound
him
and
tooke
him
away
.
For
the
first
:
before
they
enterprised
this
matter
,
they
did
wisely
and
warily
lay
their
heads
togither
,
to
consult
of
the
time
and
place
:
and
also
of
the
manner
of
apprehending
him
.
So
S.
Matthew
saith
,
There
assembled
togither
the
chiefe
priests
,
and
the
scribes
,
and
the
elders
of
the
people
into
the
hall
of
the
chiefe
priest
called
Caiphas
:
and
consulted
how
they
might
take
Iesus
by
subtiltie
.
Whence
wee
learne
two
good
instructions
.
First
,
the
Iewes
hauing
a
quarrell
against
Christ
,
could
never
be
at
rest
till
they
had
his
blood
:
and
therefore
they
consult
how
they
might
take
him
:
but
God
did
so
order
the
matter
,
and
dispose
of
their
purposes
and
consultations
,
that
hereby
he
did
both
confound
them
and
their
nation
.
For
by
reason
of
this
heynous
sinne
against
Christ
,
came
the
iust
wrath
of
God
upon
them
,
and
so
remaineth
unto
this
day
.
Whereby
wee
see
,
that
those
which
will
be
wise
without
the
direction
of
Gods
word
,
and
against
Christ
,
the
Lord
will
ouerthrowe
them
in
their
owne
wisdome
.
And
thus
it
was
with
Achitophel
,
who
for
wisedome
was
as
the
oracle
of
God
:
yet
because
he
rebelled
against
the
Lords
anointed
,
God
confounded
him
in
his
owne
wisdome
.
For
when
his
counseil
which
he
gaue
against
Dauid
was
not
folowed
,
Hauing
consulted
,
in
the
next
place
they
come
to
the
garden
,
where
Christ
was
to
be
apprehended
.
And
here
wee
are
to
consider
who
they
were
that
came
,
namely
the
Scribes
,
and
Pharises
,
the
high
priests
,
and
their
servants
;
Againe
,
whereas
we
see
so
many
sortes
of
men
so
amiably
consenting
to
take
Christ
:
we
may
note
how
all
men
naturally
doe
hate
and
abhorre
him
,
and
his
religion
.
And
looke
as
then
it
was
with
Christ
,
so
hath
it
bene
with
all
his
members
,
and
will
be
to
the
end
of
the
world
.
They
are
accounted
as
the
offscouring
of
the
world
,
men
not
worthie
to
live
on
the
face
of
the
earth
:
as
Christ
tolde
his
disciples
,
Ye
shall
be
hated
of
all
nations
for
my
names
sake
.
Let
us
also
marke
how
all
these
came
furnished
to
apprehend
Christ
:
the
text
saith
,
they
came
with
clubs
&
staves
as
vnto
a
thiefe
.
The
wicked
flee
when
none
pursueth
them
.
After
that
they
are
now
come
to
Christ
,
we
are
to
consider
two
things
in
their
meeting
.
I.
Christs
communication
with
them
.
II.
The
treason
of
Iudas
.
Concerning
their
conference
,
Iesus
knowing
all
things
that
should
come
vnto
him
,
went
forth
,
and
said
unto
them
,
Whome
seeke
yee
?
they
answered
him
,
Iesus
of
Nazareth
:
Iesus
answered
,
I
am
he
.
Now
so
soone
as
he
had
said
,
I
am
he
,
the
stoutest
of
them
fell
to
the
ground
,
as
being
astonished
at
the
maiestie
of
his
word
.
Where
note
,
that
the
word
of
God
is
a
word
of
power
.
The
same
power
was
in
his
word
,
when
he
raised
up
Lazarus
:
for
when
he
had
●yen
in
the
graue
,
&
had
entred
into
some
degrees
of
corruption
,
he
did
no
more
but
said
,
Lazarus
,
come
forth
:
&
he
that
was
dead
came
forth
.
And
hence
we
may
also
marke
what
a
wonderfull
might
and
power
is
in
the
word
preached
:
for
it
is
the
very
worde
of
Christ
,
and
therfore
being
preached
by
his
ministers
lawfully
called
by
him
therunto
;
hath
the
same
power
&
force
in
it
which
Christ
himselfe
shewed
when
he
spake
on
earth
.
It
is
the
savour
of
life
unto
life
to
saue
those
that
heare
it
:
or
the
savour
of
death
unto
death
.
It
is
like
to
a
vapour
or
perfume
in
the
aire
,
Goe
you
cursed
of
my
father
into
everlasting
fire
which
was
prepared
for
the
devill
&
his
angels
?
The
consideration
of
this
,
that
the
word
of
Christ
shall
euen
be
as
powerfull
at
that
day
,
must
be
a
motiue
to
euerie
one
of
vs
to
cause
us
to
come
vnto
Christ
:
and
while
wee
haue
time
in
these
dayes
of
grace
and
mercie
,
to
seeke
to
be
reconciled
vnto
him
for
all
our
sinnes
,
least
at
the
last
day
wee
heare
that
dreadfull
voice
of
Christ
sounding
against
vs
,
Goe
ye
cursed
into
everlasting
fire
,
&c.
And
thus
much
for
the
communication
.
Now
followeth
Iudas
his
treason
:
wherein
wee
are
to
obserue
these
things
.
I.
the
qualities
and
conditions
of
the
man
that
did
the
treason
.
He
was
by
calling
a
disciple
chosen
to
be
an
Apostle
which
is
the
chiefest
in
Ecclesiasticall
callings
:
&
among
the
Disciples
he
was
in
some
account
;
because
hee
was
as
it
were
a
stewarde
in
Christes
family
,
and
bare
the
bagge
:
but
yet
hee
was
a
traitour
,
and
did
more
against
Christ
then
all
the
Iewes
did
.
For
he
brought
them
to
the
place
where
they
might
apprehend
him
:
and
when
they
were
come
,
did
point
him
out
unto
them
,
and
delivered
him
into
their
hands
:
nay
he
gaue
them
a
signe
and
token
saying
,
Whome
I
kisse
,
he
it
is
:
take
him
and
lead
him
away
warily
.
Here
we
see
the
cause
why
Christ
called
Iudas
a
Divell
:
for
he
said
,
Have
I
not
chosen
you
twelve
,
and
one
of
you
is
a
divell
.
Secondly
let
vs
consider
what
mooued
Iudas
to
betray
his
master
;
namely
,
the
desire
of
wealth
and
gaine
:
&
this
couetousnesse
,
which
is
an
insatiable
desire
of
mony
,
Answer
,
Iudas
is
dead
indeede
,
but
his
practise
is
yet
aliue
:
for
in
the
high
and
waightie
calling
of
the
ministery
,
he
that
hath
charge
of
soules
,
and
either
cannot
teach
and
feed
his
flock
,
or
else
will
not
,
though
he
betray
not
Christ
,
yet
he
betrayes
the
members
of
Christ
unto
the
deuill
.
If
a
nource
should
take
a
mans
child
to
bring
up
,
and
yet
neuer
giue
it
milke
,
insomuch
that
the
childe
dieth
for
hunger
:
is
not
shee
the
murtherer
of
it
?
yes
verely
.
And
so
it
is
with
him
that
taketh
upon
him
the
charge
of
Gods
people
,
and
neuer
feedes
them
with
the
milke
of
Gods
worde
,
or
els
so
seldome
that
their
soules
doe
famish
:
he
is
the
murtherer
of
them
,
and
hath
betraied
them
into
the
handes
of
their
enemie
:
and
shall
be
condemned
for
them
as
a
traitour
unto
God
unlesse
he
repent
.
Besides
,
those
that
liue
by
traffique
in
buying
and
selling
,
make
gaine
by
lying
,
swearing
,
and
breaking
the
Lordes
Sabaoth
:
they
are
also
Iudasses
:
for
they
choppe
away
their
soules
with
the
deuill
for
a
litle
gaine
.
And
more
lamentable
is
their
case
,
because
it
is
harde
to
finde
one
of
an
hundred
in
the
worlde
that
makes
conscience
of
a
lye
,
or
of
any
bad
dealing
;
if
any
gaine
at
all
may
come
thereby
.
Men
use
to
crie
out
on
Iudas
for
betraying
Christ
:
and
well
,
yet
they
themselues
for
a
litle
worldely
pelfe
betray
their
owne
soules
.
And
if
such
would
not
be
counted
Iudasses
,
they
must
leaue
off
to
sinne
&
keepe
a
good
conscience
in
Gods
worship
,
&
the
works
of
their
callings
.
Thirdly
,
let
us
note
what
course
Iudas
tooke
in
betraying
Christ
:
hee
was
verie
submisse
,
saying
,
Haile
,
Master
,
and
kissed
him
.
Why
did
he
so
?
Herein
hee
played
the
most
palpable
hypocrite
:
for
hauing
gotten
a
peece
of
money
,
he
thought
that
neither
Christ
,
nor
any
of
his
fellowe
disciples
should
haue
knowne
of
it
(
though
Christ
knew
it
well
enough
)
&
therefore
he
comes
in
this
manner
to
him
thinking
that
he
would
haue
conveighed
him-selfe
from
amongst
them
at
the
verie
pinch
,
as
he
had
done
often
times
before
.
And
this
practise
also
of
Iudas
is
common
in
the
world
:
Iudas
an
enymie
vnto
Christ
speakes
him
faire
,
and
salutes
him
,
and
so
do
most
of
our
secure
and
drowsie
protestants
in
England
:
they
will
salute
Christ
,
both
by
hearing
his
worde
and
receauing
his
sacramentes
:
and
as
the
prophet
saith
,
they
honour
god
with
their
lips
but
their
heartes
are
farre
from
him
.
Wee
may
see
daylie
experience
of
this
:
everie
man
will
say
,
Lord
,
Lord
,
but
in
there
lives
&
conversations
,
few
there
be
that
deny
him
not
;
both
in
the
dutyes
which
they
owe
unto
god
:
and
also
towardes
there
brethren
.
Many
wil
come
to
heare
gods
word
because
they
are
compelled
by
the
magistrates
laws
:
but
when
they
are
come
they
worship
not
god
in
therehearts
:
which
is
plainly
seene
by
the
breach
of
gods
holie
saboth
in
euerie
place
:
and
that
they
make
more
account
of
a
messe
of
pottage
with
Esau
,
then
of
their
birth
right
:
and
of
30
peices
of
siluer
than
of
Christ
▪
The
3
pointe
to
be
handled
in
Christes
apprehension
is
that
they
lay
hand
on
him
:
wherein
we
must
consider
2
things
.
I.
the
resistance
made
by
Christs
disciples
.
II.
their
flight
.
For
the
first
,
Christs
disciples
resisted
,
and
principally
Peter
drawing
his
sword
,
stroke
one
of
the
hye
priests
seruants
,
&
cut
off
his
eare
.
This
fact
our
sauiour
Christ
reproues
:
&
that
for
these
causes
.
I
Answere
,
that
the
magistrate
,
which
is
the
vicegerent
of
the
lord
,
is
the
keeper
of
both
tables
:
&
therfore
is
to
maintaine
religion
with
the
sworde
:
and
so
may
put
to
death
both
Atheistes
,
which
hold
there
is
no
god
,
of
which
sorte
there
is
many
in
these
daies
:
and
hertiques
,
which
maliciously
maintaine
,
&
hold
any
thing
that
ouerthrowes
religion
in
the
Churches
whereof
they
were
members
.
But
some
obiect
,
that
in
the
parable
of
the
field
,
the
seruants
are
commanded
not
to
pluck
up
the
tares
from
the
wheat
,
Answer
.
The
scope
of
that
place
is
not
to
forbid
the
execution
of
heritiques
:
but
it
speaks
only
of
the
finall
separation
which
must
be
in
the
end
of
the
world
.
For
there
the
Master
of
the
familie
doth
signifie
God
him-selfe
,
and
the
field
,
the
Church
militant
spread
ouer
the
face
of
the
whole
earth
:
&
by
tares
is
ment
not
only
heritiques
;
but
also
all
those
that
are
forth
of
the
church
:
the
seruantes
are
gods
holie
Angels
,
and
the
haruest
is
the
last
iudgement
.
Here
further
it
may
be
demaunded
who
may
use
the
sworde
?
Answere
.
That
man
may
use
the
sworde
to
strike
and
to
kill
,
into
whose
hands
God
putteth
the
sworde
.
Now
God
putteth
it
into
the
hand
first
and
principally
of
the
publicke
magistrate
who
when
iust
occasion
serues
may
draw
it
out
.
And
againe
into
a
private
mans
hand
sometime
.
A
priuate
man
when
he
is
assailed
of
his
enemie
,
may
take
the
sword
in
way
of
his
owne
defence
,
and
may
kill
his
enemie
therewith
(
if
there
be
no
other
helpe
)
not
doing
it
upon
malice
,
but
because
he
can
not
otherwise
escape
,
and
saue
his
owne
life
:
and
so
for
want
of
a
magistrate
,
he
is
a
magistrate
unto
himselfe
.
In
the
flight
of
the
disciples
we
may
consider
2.
things
,
the
time
,
and
the
qualitie
of
the
persons
.
The
time
was
at
the
apprehension
of
our
Lord
and
Sauiour
.
And
this
came
to
passe
not
without
the
speciall
providence
of
God
:
that
it
might
be
knowen
,
that
Christ
had
no
helper
or
fellowe
in
the
accomplishment
of
the
worke
of
our
redemption
:
&
that
,
whereas
we
for
our
sinnes
deserued
to
be
forsaken
of
all
creatures
,
hee
being
our
pledge
and
suretie
,
might
be
forsaken
for
vs
.
As
for
the
qualitie
of
the
persons
that
flie
,
they
were
the
chosen
disciples
of
Christ
such
as
had
beleeved
in
him
,
confessed
him
,
and
preached
in
his
name
.
And
this
serueth
to
teach
vs
that
God
will
otherwiles
forsake
his
owne
children
and
seruants
and
leaue
them
to
themselues
in
some
part
,
that
they
may
feele
their
wants
&
miseries
,
and
their
weaknes
in
themselues
,
and
by
that
means
be
humbled
throughly
,
&
be
touched
with
an
hungering
desire
after
Christ
.
As
a
mother
sets
downe
her
young
child
&
hides
her selfe
,
suffering
it
to
crie
&
breake
the
face
,
not
because
she
hates
it
,
but
that
she
may
teach
it
to
depend
upon
her
,
&
loue
her
:
so
God
giueth
grace
to
his
children
,
&
yet
againe
somtime
he
doth
in
part
withdraw
it
from
them
,
&
then
they
faile
in
their
duties
sundry
waies
:
&
this
he
doth
to
make
them
ashamed
of
themselues
,
&
to
cause
them
to
put
all
their
confidence
out
of
themselues
in
the
merits
of
Christ
.
The
fourth
thing
to
be
considered
in
Christes
apprehension
,
is
their
binding
of
him
.
In
which
action
of
theirs
wee
are
to
obserue
first
of
all
the
circumstance
of
time
,
I
am
hee
,
they
being
astonished
fell
to
the
ground
:
and
withall
,
when
Peter
had
smitten
off
Malchus
eare
with
his
sworde
,
Christ
healed
the
same
miraculously
.
Yet
after
all
this
,
though
they
saw
his
wonderfull
power
both
in
worde
and
deede
,
they
proceede
in
malice
against
him
,
and
lay
hands
on
him
,
and
binde
him
as
a
malefactour
.
In
this
wee
note
what
a
fearefull
sinne
hardnesse
of
heart
is
:
the
danger
whereof
appeareth
in
this
,
that
if
a
man
be
taken
with
it
,
there
is
nothing
that
can
stay
or
daunt
him
in
his
wicked
proceedings
:
no
not
the
powerfull
wordes
and
deedes
of
Christ
himselfe
.
And
indeed
among
Gods
iudgements
there
is
none
more
fearefull
then
this
:
and
(
how
fearefull
soeuer
it
be
)
it
is
to
be
founde
amongst
us
in
these
daies
.
For
it
is
verie
euident
by
common
experience
,
that
the
more
men
are
taught
the
doctrine
of
the
lawe
,
and
of
the
Gospell
,
the
more
hard
and
senselesse
are
their
hearts
:
like
unto
the
stithie
:
which
the
more
it
is
beaten
upon
with
the
iron
hammer
,
the
harder
it
is
.
And
againe
,
it
is
hard
to
finde
men
that
sorrow
for
their
sinnes
,
and
feele
the
want
of
Christ
:
which
argueth
the
exceeding
deadnesse
of
spirit
.
And
let
vs
be
resolued
that
it
is
a
most
terrible
iudgement
of
God
,
the
rather
to
be
feared
,
because
it
is
like
a
pleasant
sleepe
,
into
which
when
a
man
is
fallen
,
he
feeles
neither
paine
nor
griefe
.
And
therfore
we
for
our
parts
must
looke
unto
it
with
feare
&
trembling
,
lest
it
take
such
hold
of
us
,
that
we
be
past
all
hope
of
recoverie
.
Furthermore
,
this
binding
of
Christ
was
prefigured
unto
us
in
the
sacrifices
of
the
old
testament
:
for
the
beast
that
was
to
be
sacrificed
,
was
tyed
with
cords
and
bound
,
&
so
brought
to
the
altar
.
And
wheras
Christ
is
bound
,
we
must
not
consider
him
in
his
owne
person
;
but
as
he
standing
in
our
roome
and
steade
beares
the
person
of
all
sinners
:
and
therefore
whereas
he
is
thus
taken
captive
by
his
enemies
,
to
be
brought
before
a
mortall
iudge
,
there
to
be
arraigned
for
us
:
hence
we
learne
two
good
instructions
.
First
here
is
a
comfort
to
all
the
people
of
god
:
Christ
was
bound
by
his
enemies
,
that
they
might
be
unloosed
from
the
bondage
of
Satan
,
sinne
,
&
their
owne
corruptions
(
under
which
they
lie
bound
by
nature
)
and
might
have
free
libertie
in
&
by
him
.
Secondly
all
impenitent
sinners
are
taught
hereby
to
reforme
and
amend
their
hearts
and
liues
.
For
what
exceeding
madnesse
is
this
,
that
they
by
Christs
bonds
being
set
at
libertie
,
will
yet
liue
and
die
in
their
sinnes
,
and
take
pleasure
to
lie
bound
hand
and
foote
vnder
the
power
of
sinne
&
sathan
?
And
indeed
this
sheweth
unto
us
the
fearefull
&
dangerous
estate
of
all
those
that
goe
on
still
in
their
sinnes
.
For
what
can
they
say
for
themselues
at
the
day
of
iudgement
,
when
as
now
they
haue
freedome
offered
and
will
not
accept
of
it
?
Thus
much
of
Christes
apprehension
:
Now
followeth
the
inditement
.
For
they
proceed
against
him
iudicially
,
after
the
custome
of
the
Iewes
.
When
the
morning
was
come
all
the
chiefe
Priestes
,
&
elders
of
the
people
tooke
counsell
against
Iesus
to
put
him
to
death
:
and
lead
him
away
bound
,
&
deliuered
him
to
Pontius
Pilate
.
In
which
action
of
theirs
we
are
to
marke
two
points
.
First
the
diligence
of
vngodly
men
&
the
quicknes
of
their
nature
to
practise
sinne
&
wickednes
:
as
it
was
said
of
the
old
Iewes
,
their
feet
runne
to
euill
,
&
they
make
hast
to
shed
blood
.
they
rose
up
early
in
the
morning
.
Hence
it
appeares
,
that
if
God
leaue
us
to
our selues
,
we
are
as
ready
to
practise
any
mischiefe
as
the
fire
is
to
burne
without
delay
and
with
violence
.
Now
the
consideration
of
this
must
mooue
euerie
one
of
us
to
take
heed
of
all
occasions
&
provocations
to
sinne
whatsoeuer
they
be
,
that
it
breake
not
foorth
any
way
.
Secondly
in
the
circumstance
of
time
of
this
councell
,
we
may
marke
the
rashnes
of
this
solemne
assembly
in
iudiciall
proceedings
:
whereas
they
examine
him
both
of
his
doctrine
,
and
also
of
his
disciples
,
omitting
such
circumstances
as
should
haue
bin
used
;
as
the
serious
examining
of
witnesses
,
&
the
waynig
of
his
contrarie
answers
:
for
he
is
taken
&
brought
before
the
iudge
&
condemned
on
a
sudden
▪
now
as
this
was
the
practise
of
this
councel
,
so
on
the
contrary
the
common
complaint
of
these
times
is
of
the
slow
dispatch
of
matters
in
lawe
,
and
of
the
long
delay
:
insomuch
that
some
be
almost
undone
before
their
suits
be
ended
:
wheras
iudiciall
proceedings
were
ordained
by
God
,
not
for
mens
undoing
,
but
for
the
maintaining
of
the
common
peace
,
and
libertie
,
and
wealth
.
And
therefore
iustice
ought
to
be
dispatched
with
such
speed
,
as
men
thereby
might
be
furthered
,
and
not
hindred
.
The
end
of
Christs
inditement
was
directly
to
kill
him
,
I
will
put
enmity
between
thee
and
the
woman
,
between
thy
seed
and
her
seede
.
It
appeares
in
the
hatred
that
Cain
bare
to
his
brother
Abel
,
Ismael
towards
Isaac
,
Esau
towards
Iacob
:
&
the
Gentilēs
that
were
without
the
couenant
,
towards
the
Church
of
god
at
all
times
.
And
to
come
nere
to
our selues
,
this
ingrafted
hatred
that
is
in
the
heart
of
the
wicked
against
Christ
&
his
members
,
is
as
plentifull
&
euident
as
euer
it
was
,
euen
in
these
our
daies
.
For
among
all
men
,
none
are
more
maligned
&
hated
then
those
that
professe
Christ
:
&
for
none
other
cause
,
but
because
they
professe
Christ
.
And
hereupon
the
very
profession
of
religion
is
laden
with
nick-names
and
reprochfull
termes
by
all
sortes
of
men
.
And
thus
much
of
the
end
and
intent
of
their
counsell
.
The
proceeding
in
iudgement
standes
in
these
pointes
.
I.
they
examine
Christ
.
II.
they
bring
witnesses
against
him
.
III.
they
adiure
him
to
tell
them
who
he
is
:
of
these
in
order
.
First
,
they
examine
our
Saviour
Christ
of
his
doctrine
suspecting
him
to
be
a
false
prophet
:
secondly
of
his
disciples
,
as
suspecting
him
seditiously
to
raise
up
a
new
sect
unto
himselfe
,
to
make
a
faction
amongst
the
Iewes
.
Nowe
to
this
examination
let
us
marke
Christs
answere
;
in
which
hee
saieth
nothing
at
all
concerning
his
disciples
:
whereas
notwithstanding
he
might
haue
said
,
be
alwayes
ready
to
give
an
account
of
the
hope
that
is
in
them
.
I
speake
openly
to
the
world
,
I
ever
taught
in
the
synagogue
,
and
in
the
temple
whether
the
Iewes
resorted
:
in
secret
have
I
taught
nothing
:
aske
them
therefore
what
I
saide
which
heard
me
:
Behold
,
they
can
tell
you
what
I
said
.
Now
the
reason
why
he
answereth
thus
sparingly
in
generall
tearmes
is
;
because
their
examination
serued
only
to
intangle
him
:
and
out
of
his
words
to
gather
matter
of
accusation
.
After
whose
example
wee
may
learne
,
that
being
called
to
make
answere
of
our
faith
&
doctrine
before
our
enemies
,
we
are
to
do
it
so
,
as
thereby
we
do
not
intangle
our selues
;
nor
giue
any
advantage
unto
our
enemies
:
and
hereof
we
haue
a
notable
example
in
the
Apostle
Paul
,
Act.
23.6
.
In
the
words
of
Christes
answere
we
must
obserue
2.
things
.
First
that
the
place
where
Christ
taught
was
publi●e
.
Now
hence
it
may
be
demanded
,
whether
ministers
may
handle
the
word
of
god
privately
or
no
?
Ans.
The
state
of
Gods
Church
is
twofold
:
peaceable
,
or
troblesome
.
In
the
time
of
peace
ministers
must
preach
the
word
publikely
:
but
in
time
of
persecution
,
for
the
safetie
and
preseruation
of
the
Church
of
God
,
they
may
with
good
warrant
preach
priuately
:
and
indeed
at
such
times
the
assemblies
of
the
Church
make
priuate
places
publike
.
denne
of
theeues
:
and
the
Scribes
and
Pharisies
had
corrupted
the
doctrine
of
the
Law
,
transgressing
the
commaundements
of
God
by
their
owne
traditions
:
and
they
taught
iustification
by
the
works
of
the
Law
,
as
Paul
saith
,
they
beeing
ignorant
of
the
righteousnes
of
God
,
and
going
about
to
stablish
their
owne
righteousnes
which
is
by
workes
,
haue
not
submitted
themselues
to
the
righteousnes
of
God
.
Besides
all
this
,
they
were
loose
and
wicked
men
in
their
liues
and
conuersations
:
&
therefore
Christ
commaunded
the
people
that
they
should
obserue
,
sathanicall
illusion
;
that
our
Sacraments
are
no
Sacraments
,
I
say
,
this
their
practise
is
condemned
by
our
Sauiour
Christs
conversing
among
the
Iewes
.
For
if
Christ
should
haue
followed
their
opinion
,
hee
ought
to
haue
fled
from
amongst
the
Iewes
,
and
not
so
much
as
once
to
haue
come
into
the
temple
,
or
taught
in
their
Synagogues
;
but
contrariwise
he
ioyned
himselfe
with
them
:
and
therefore
wee
can
not
in
good
conscience
disjoyne
our selues
from
the
Church
of
England
.
The
second
thing
to
be
obserued
in
Christs
answeare
is
,
that
he
referres
Caiphas
to
the
iudgement
of
his
hearers
,
beeing
resolued
of
the
truth
of
his
owne
doctrine
,
though
sundrie
of
them
were
his
vtter
enemies
.
Behold
then
a
good
example
for
all
the
ministers
of
Gods
word
to
follow
;
teaching
them
to
deliuer
Gods
word
so
purely
and
syncerely
,
that
if
they
be
called
into
question
about
the
same
,
they
may
be
bolde
to
appeale
to
the
consciences
of
their
hearers
,
although
they
be
wicked
men
.
Now
after
this
answer
,
one
of
the
seruants
of
Caiphas
smites
Christ
with
a
rodde
:
in
whome
the
saying
is
verified
,
Like
master
,
like
seruant
,
that
is
,
if
the
master
be
wicked
,
seruants
commonly
will
be
wicked
also
:
if
the
master
be
an
enemie
to
Christ
,
his
seruant
will
be
Christs
enemie
also
.
And
this
is
the
cause
why
there
are
so
many
lewd
prentises
and
seruants
,
because
there
are
so
many
lewd
masters
.
Many
masters
complaine
of
seruants
now
adaies
;
but
there
is
more
cause
why
they
should
complaine
of
themselues
:
for
vsually
seruants
will
not
become
obedient
to
their
masters
,
till
their
masters
first
become
obedient
vnto
Christ
:
therefore
let
masters
learne
to
obey
God
,
and
then
their
seruants
will
obey
them
also
.
Further
,
Christ
beeing
smitten
,
makes
this
answeare
:
If
I
haue
euill
spoken
,
beare
witnesse
of
the
euill
:
but
if
I
haue
well
spoken
,
why
smitest
thou
me
?
making
complaint
of
an
iniurie
done
vnto
him
.
Now
hereupon
scoffing
Iulian
the
apostata
saith
,
Christ
keepes
not
his
owne
laws
,
but
goeth
against
his
owne
precept
;
when
as
he
saide
,
If
one
strike
thee
on
the
one
cheeke
,
turn
to
him
the
other
also
.
But
we
must
know
,
that
in
these
words
Christs
meaning
is
,
that
a
man
must
rather
suffer
a
double
wrong
,
then
seeke
a
priuate
reuenge
.
And
before
Christ
spake
in
his
owne
defence
,
which
a
man
may
lawfully
doe
,
and
not
seeke
any
reuenge
:
for
it
is
one
thing
to
defend
his
owne
cause
,
and
an
other
to
seeke
reuenge
.
Now
follows
the
second
point
in
their
proceeding
,
which
is
,
the
producing
of
false
witnesses
against
him
;
as
S.
Matthew
saith
,
The
whole
Councell
sought
false
witnesse
against
him
,
and
though
many
came
,
yet
found
they
none
:
for
they
could
not
agree
together
,
because
they
alleadged
false
things
against
him
,
which
they
could
not
prooue
.
And
thus
the
members
of
Christ
haue
often
such
enemies
as
make
no
bones
shamefully
to
auouch
that
against
them
,
which
they
can
not
be
able
to
iustifie
.
The
ten
persecutions
which
were
in
the
first
300.
yeares
after
Christ
,
I
will
destroy
this
temple
made
with
hands
,
&
within
three
daies
will
build
another
made
without
hands
.
Destroy
this
temple
,
and
within
three
daies
I
will
build
it
vp
againe
.
Destroy
this
temple
,
&c.
but
these
witnesses
say
he
said
,
I
will
destroy
this
temple
made
with
hands
,
&c.
And
thus
they
chaunge
both
words
and
meaning
:
and
therefore
the
holy
Ghost
calleth
them
false
witnesses
.
By
this
we
must
be
aduertised
to
take
heede
how
we
report
mens
words
:
for
if
we
chaunge
the
meaning
,
though
in
part
we
retaine
the
words
,
we
may
soone
become
slaunderers
and
false
witnesses
:
and
as
this
duetie
must
be
performed
towards
all
men
,
so
especially
towards
the
ministers
of
the
Gospell
:
&
the
neglect
of
this
dutie
procureth
many
slaunderers
to
them
in
this
our
Church
:
whereof
indeed
the
reporters
are
the
cause
,
and
not
the
ministers
themselues
.
Now
at
this
false
accusation
Christ
was
silent
,
so
as
Caiphas
asked
him
why
he
answeared
nothing
.
Herein
wee
are
to
consider
many
things
:
I.
why
Christ
was
silent
.
The
causes
be
two
:
first
he
was
to
shew
himselfe
a
patterne
of
true
humilitie
and
patience
,
therefore
euen
then
would
he
be
silent
when
he
was
most
falsely
accused
of
his
aduersaries
.
Secondly
he
is
silent
;
that
standing
before
the
iudge
to
be
condemned
,
the
sentence
might
proceede
against
him
,
and
he
might
suffer
the
death
appointed
,
which
was
due
vnto
vs
,
and
so
become
our
redeemer
.
And
in
Christs
example
we
must
note
,
that
it
is
a
speciall
dutie
to
knowe
when
to
speake
,
and
when
to
be
silent
.
The
ordering
of
the
tongue
is
a
rare
gift
,
and
few
attaine
vnto
it
.
Some
will
peradventure
aske
what
rule
we
haue
to
direct
vs
herein
?
Answer
.
The
generall
rule
for
the
ordering
of
the
tongue
,
is
the
law
of
God
▪
We
are
commaunded
to
seeke
the
glorie
of
God
in
the
first
table
;
and
in
the
second
the
good
of
our
neighbour
:
when
thy
speach
therefore
will
serue
either
for
Gods
glorie
,
or
the
good
of
thy
neighbour
,
then
thou
must
speake
:
if
it
serue
for
neither
,
then
be
silent
.
Againe
,
if
thy
silence
be
either
for
Gods
glorie
,
or
the
good
of
thy
neighbour
,
then
be
silent
;
if
it
will
not
,
then
speake
.
And
because
it
is
hard
for
a
man
to
know
when
his
speach
or
silence
will
serue
for
these
two
ends
:
therefore
we
must
pray
vnto
God
that
he
would
teach
and
direct
vs
herein
:
as
Dauid
doth
,
Set
a
watch
(
saith
he
)
O
Lord
,
before
my
mouth
,
and
keepe
the
doore
of
my
lippes
:
and
againe
;
open
thou
my
lippes
,
O
Lord
,
and
my
mouth
shall
shew
forth
thy
praise
.
Thus
much
for
the
false
witnesses
produced
.
Now
followeth
the
third
point
,
which
is
,
the
adjuring
of
Christ
:
for
Caiphas
the
high
Priest
charged
him
to
tell
him
whether
he
were
the
Christ
the
Sonne
of
God
,
or
no.
To
adiure
a
man
,
is
to
charge
and
commaund
him
in
the
name
of
God
,
to
declare
a
truth
,
not
onely
because
God
is
witnesse
thereof
,
but
also
because
he
is
iudge
to
reuenge
,
if
he
speake
not
the
truth
.
Now
Christ
beeing
thus
adjured
,
though
silent
before
,
yet
now
in
reuerence
to
Gods
maiestie
,
answeared
&
said
:
first
,
Thou
hast
said
it
:
and
in
Saint
Marke
,
I
am
he
.
Thus
we
haue
ended
the
first
inditement
of
Christ
before
Caiphas
.
Nowe
followeth
the
second
,
which
was
before
Pontius
Pilate
,
in
the
common
hall
at
Ierusalem
.
of
envy
they
deliuered
him
.
Envie
is
nothing
but
a
sadnes
in
a
mans
heart
,
Enviest
thou
for
my
sake
?
yea
I
would
to
God
that
all
the
Lords
people
were
prophets
.
And
we
must
be
of
the
same
minde
with
Iohn
Baptist
,
who
hearing
by
his
disciples
that
the
people
left
him
,
and
followed
Christ
,
said
,
his
ioy
was
fulfilled
,
for
Christ
must
increase
,
and
he
must
decrease
.
The
next
point
concernes
the
place
where
they
accuse
him
,
which
was
at
the
doore
of
the
common
hall
:
for
hauing
brought
him
before
the
councell
at
Ierusalem
,
least
they
should
be
defiled
,
and
be
made
vnfitte
to
eate
the
passeover
.
In
which
practise
of
theirs
,
we
are
to
marke
an
example
of
most
notable
both
superstition
,
&
most
grosse
hypocrisie
.
For
they
make
no
bones
to
accuse
&
arraigne
a
man
most
iust
&
innocent
,
and
yet
are
very
strickt
and
curious
in
an
outward
ceremonie
.
And
in
like
manner
they
made
no
conscience
to
giue
thirtie
pieces
of
siluer
to
betray
Christ
:
but
to
cast
the
same
into
the
treasurie
,
woe
vnto
the
Scribes
and
Pharisies
,
calling
them
hypocrites
:
for
,
saith
he
,
you
tithe
mynt
,
anyse
,
and
commin
,
and
leaue
the
weightie
matters
of
the
lawe
,
as
iudgement
,
and
mercie
.
And
the
very
same
thing
wee
see
practised
of
the
Church
of
Rome
at
this
day
,
and
of
sundrie
Papists
that
liue
amongst
vs
:
they
will
not
eate
flesh
in
Lent
,
or
vpon
any
of
the
Popes
fasting
daies
for
any
thing
;
and
yet
the
same
men
make
no
conscience
of
seeking
the
bloud
of
the
Lords
annointed
,
and
their
dread
soueraigne
.
And
in
this
wee
see
the
most
palpable
,
and
most
grosse
hypocrisie
of
those
that
be
of
that
Church
.
But
shall
we
thinke
that
our
own
Church
is
free
from
such
men
?
no
assuredly
:
for
take
a
viewe
of
the
profession
that
is
vsed
among
the
people
of
England
,
and
it
will
appeare
that
they
place
their
whole
religion
for
the
most
part
in
the
obseruation
of
certain
ceremonies
.
The
manner
of
most
men
is
to
come
to
the
place
of
assemblies
,
where
God
is
worshipped
,
and
there
mumble
vp
the
Lords
prayer
,
the
commaundements
,
and
the
beliefe
in
stead
of
prayers
,
which
beeing
done
,
God
is
well
serued
thinke
they
:
whereas
in
the
meane
season
they
neglect
to
learne
and
practise
such
things
as
are
taught
them
for
their
saluation
by
the
ministers
of
Gods
word
.
At
the
feast
of
Easter
,
euery
man
will
be
full
of
deuotion
and
charitie
,
and
come
to
receiue
the
Sacraments
,
as
though
hee
were
the
holiest
man
in
the
world
;
but
when
the
time
is
past
,
all
generally
turne
to
their
old
biace
againe
:
and
all
the
yeare
after
liue
as
they
list
,
making
no
conscience
of
lying
,
slaundering
,
fraude
,
and
deceit
in
their
affaires
among
men
.
But
we
must
knowe
that
there
is
no
soundnes
of
religion
,
but
grosse
hypocrisie
in
all
such
men
:
they
worshippe
God
with
their
lippes
,
but
there
is
no
power
of
godlines
in
their
hearts
.
The
3.
point
is
,
concerning
the
partie
to
whom
they
make
this
accusation
against
him
;
namely
,
not
to
a
Iew
,
but
to
a
Gentile
:
for
hauing
condemned
him
in
their
Ecclesiasticall
court
before
Caiphas
the
high
Priest
,
they
bring
him
to
Pontius
Pilate
the
deputie
of
Tiberius
Caesar
in
Iudea
.
Where
we
must
obserue
the
wonderful
prouidence
of
God
,
in
that
not
onely
the
Iewes
,
but
the
Gentiles
also
had
a
stroake
in
the
arraignement
of
Christ
,
that
that
might
be
true
which
the
Apostle
saith
,
God
shut
vp
all
vnder
sinne
,
that
he
might
haue
mercie
vpon
all
.
The
fourth
point
is
,
the
matter
of
their
accusation
:
they
accuse
our
Sauiour
Christ
of
3.
things
.
I.
that
he
seduced
the
people
.
he
departed
from
among
them
vnto
a
mountaine
himselfe
alone
.
Secondly
,
when
tribute
was
demaunded
of
him
for
Caesar
,
though
he
were
the
kings
sonne
,
and
therefore
was
freed
;
yet
saith
he
to
Peter
,
least
wee
should
offende
them
,
go
to
the
sea
,
and
cast
in
an
angle
and
take
the
first
fish
that
commeth
vp
,
and
when
thou
hast
opened
his
mouth
,
thou
shalt
finde
a
piece
of
twentie
pence
,
that
take
and
giue
vnto
them
for
thee
and
me
.
And
when
he
was
called
to
be
a
iudge
to
deuide
the
inheritance
betweene
two
brethren
,
he
refused
to
doe
it
,
saying
,
Who
made
me
a
iudge
betweene
you
?
Therefore
in
these
two
things
,
they
did
most
falsely
accuse
him
.
Whereby
wee
learne
,
that
nothing
is
so
false
and
vntrue
,
but
the
slaunderer
dare
lay
it
to
the
charge
of
the
innocent
:
the
tongues
of
the
slaunderers
are
sharpe
swords
,
&
venemous
arrows
,
The
fifth
point
is
,
the
manner
of
their
accusation
,
which
is
diligently
to
be
marked
:
for
they
doe
not
onely
charge
him
with
a
wonderfull
vntruth
,
but
they
beseech
Pilate
to
put
him
to
death
,
crying
,
[
a
](A09411-e19440-b)
a
Vniustly
.
For
a
blasphemer
by
their
law
should
be
stoned
and
not
crucified
.
Crucifie
him
,
Crucifie
him
:
Thus
much
of
the
accusation
.
Now
followeth
Christs
examination
before
Pontius
Pilate
:
for
when
the
Iewes
had
thus
falsely
accused
him
,
then
Pontius
Pilate
tooke
him
,
and
brought
him
into
the
common
hall
,
and
asked
him
this
question
;
Art
thou
a
King
?
Nowe
Christ
beeing
thus
examined
,
made
as
Paul
also
testifieth
,
a
good
confession
.
The
summe
thereof
stands
in
foure
heads
.
He
was
a
King
.
Now
follows
the
second
part
of
his
confession
,
namely
that
his
kingdome
was
not
of
this
worlde
.
Where
hee
sets
downe
what
kinde
of
king
he
is
;
he
is
no
earthly
king
,
his
kingdome
standes
not
in
the
power
of
men
,
nor
in
earthly
and
outwarde
gouernement
;
but
his
kingdome
is
spirituall
,
and
his
gouernement
is
in
the
very
heartes
and
consciences
of
men
.
His
kingdome
is
not
outward
to
be
seene
of
men
,
but
inwarde
in
the
heart
and
soule
▪
and
therfore
it
is
onely
begunne
in
this
life
,
and
is
continued
and
accomplished
in
the
worlde
to
come
in
the
kingdome
of
glorie
:
where
Christ
shall
be
all
in
all
in
the
hearts
and
consciences
of
all
the
elect
.
Nowe
then
,
if
this
be
so
,
howsoeuer
Sathan
haue
heretofore
raigned
in
vs
,
and
made
our
heartes
as
it
were
his
pallaces
:
yet
nowe
let
vs
prepare
a
roome
for
Christ
that
hee
may
come
and
dwell
in
vs
:
let
him
rule
our
hearts
,
wills
,
and
affections
that
they
may
become
conformable
to
his
will
:
let
vs
resigne
our selues
wholly
to
be
ruled
by
him
,
that
his
spiritual
kingdom
may
be
in
vs
.
This
kingdom
in
the
heart
&
conscience
is
the
pearle
and
hid
treasure
,
The
third
point
of
Christs
confession
is
,
concerning
the
meanes
whereby
he
gouernes
his
kingdome
:
I
came
(
saith
he
)
into
this
world
to
beare
witnes
of
the
truth
,
that
is
,
to
preach
the
gospell
&
doctrine
of
saluation
:
&
herby
he
teacheth
that
the
outward
administration
of
his
kingdome
,
stands
specially
in
the
preaching
of
the
word
,
which
is
a
principall
ordinance
of
his
,
seruing
to
gather
his
Church
from
the
beginning
of
the
world
to
the
end
thereof
.
And
for
this
cause
he
hath
in
all
age●
set
apart
chosen
ministers
for
the
publishing
of
the
doctrine
of
the
Gospell
.
And
by
this
it
is
manifest
that
the
gift
of
prophecie
,
is
the
greatest
gift
that
God
bestows
on
his
Church
for
the
building
thereof
.
And
therfore
it
ought
to
be
most
highly
esteemed
of
,
as
a
most
pretious
iewell
.
And
for
this
cause
also
the
schooles
of
learning
are
to
be
reuerenced
and
maintained
,
and
all
other
meanes
vsed
for
the
furthering
of
them
;
because
they
are
vnder
God
the
fountains
and
welsprings
of
this
gift
of
prophecie
.
The
last
point
is
,
concerning
the
subiects
of
Christs
kingdome
,
expressed
in
these
words
,
They
which
are
of
the
truth
,
heare
my
voice
.
In
which
he
sets
downe
the
true
marke
of
his
seruants
and
subiects
,
that
they
are
hearers
of
that
heauenly
and
sauing
word
which
he
reuealed
from
the
bosome
of
his
father
.
It
may
be
alleadged
the
most
wicked
men
vpon
earth
,
yea
the
deuils
themselues
may
be
hearers
of
the
truth
of
Christ
.
Answer
.
There
be
two
kind
of
hearers
:
one
which
heares
onely
the
outward
sound
of
the
word
with
his
bodily
eares
,
Sacrifice
and
burnt
offerings
thou
wouldest
not
haue
:
but
my
eares
hast
thou
pierced
:
whereby
hee
insinuates
as
it
were
two
kinds
of
eares
:
one
that
is
deafe
and
cannot
heare
:
and
thus
are
the
eares
of
al
men
by
nature
in
hearing
the
doctrine
of
saluation
:
the
other
is
a
newe
eare
pearced
and
bored
by
the
hand
of
God
,
which
causeth
a
mans
heart
to
heare
the
sound
and
operation
of
the
word
,
and
the
life
to
expresse
the
truth
of
it
.
Nowe
the
subiects
of
Christs
kingdome
are
such
,
as
with
the
outward
hearing
of
the
word
,
haue
an
inward
hearing
of
the
soule
,
&
grace
also
to
obey
:
&
therfore
al
those
that
make
no
conscience
of
obedience
to
the
word
of
god
preached
vnto
them
,
are
no
lesse
then
rebels
to
Christ
.
We
may
perswade
our selues
that
we
are
good
subiects
,
because
we
heare
the
word
and
receiue
the
sacraments
,
but
if
our
liues
abound
with
sinne
,
and
if
our
heartes
be
not
pierced
through
by
the
sword
of
Gods
spirit
,
whether
we
be
high
or
low
,
rich
or
poore
,
let
vs
be
what
wee
will
be
,
wee
are
no
right
subiects
indeede
,
but
rebels
and
traytours
vnto
the
euerliuing
God
.
It
may
be
hereafter
God
will
giue
further
grace
;
but
as
yet
all
impenitent
persons
,
though
liuing
in
the
midst
of
Gods
Church
,
are
not
obedient
&
faithfull
subiects
:
and
therfore
while
we
haue
time
,
let
vs
labour
to
performe
in
deede
that
which
we
doe
in
word
professe
.
Thus
much
of
the
examination
and
confession
of
Christ
.
Nowe
followeth
the
third
point
concerning
the
pollicies
which
Pilate
vsed
to
saue
Christ
:
and
they
are
three
.
First
,
when
he
heard
that
Christ
was
of
Galilee
,
he
tooke
occasion
to
sende
him
to
Herod
,
he
was
desirous
to
see
him
of
a
long
season
,
because
he
had
heard
many
things
of
him
,
and
trusted
to
haue
seene
some
signe
done
by
him
.
Here
marke
howe
he
reioyced
,
not
in
Christ
because
he
was
Christ
,
that
is
,
his
Messias
and
redeemer
,
but
because
he
wrought
myracles
,
signes
,
and
wonders
.
And
so
it
is
among
vs
at
this
day
:
it
is
a
rare
thing
to
finde
a
man
that
loueth
Christ
,
because
he
is
Christ
:
some
loue
Christ
for
honour
,
some
for
wealth
,
and
others
for
praise
:
in
that
they
get
honour
,
wealth
,
and
praise
by
confessing
his
name
.
Againe
,
many
professe
Christ
,
onely
because
it
is
the
law
and
custome
of
their
nation
.
But
wee
must
learne
to
be
of
this
minde
,
to
loue
Christ
,
because
he
is
Christ
,
euen
for
himselfe
,
and
not
for
any
other
sinister
respect
:
and
wee
must
reioyce
in
Christ
for
himselfe
,
though
wee
neuer
haue
profite
nor
pleasure
,
neither
honour
or
wealth
by
him
.
And
if
we
loue
him
for
wealth
or
pleasure
,
or
for
any
other
ende
but
for
himselfe
alone
,
when
these
things
are
taken
away
,
then
we
shall
vtterly
forsake
Christ
in
like
manner
.
The
second
point
is
,
that
Herod
desires
Christ
to
worke
a
miracle
.
He
can
be
content
to
see
the
works
of
Christ
,
but
he
can
not
abide
to
heare
his
word
,
&
to
beare
his
yoke
.
Like
to
him
are
many
in
these
daies
,
which
gladly
desire
to
heare
the
Gospell
of
Christ
preached
,
onely
because
they
would
heare
speach
of
some
strange
things
,
laying
aside
all
care
and
conscience
to
obey
that
which
they
heare
.
Yea
many
in
England
delite
to
read
the
strange
histories
of
the
bible
;
and
therefore
can
rehearse
the
most
part
of
it
,
(
and
it
were
to
be
wished
that
all
could
doe
it
:
)
yet
come
to
the
practise
of
it
,
the
same
persons
are
commonly
found
as
bad
in
life
and
conuersation
,
yea
rather
worse
then
others
.
Let
vs
therefore
labour
that
with
our
knowledge
we
may
ioyne
obedience
,
&
practise
with
our
learning
;
and
as
well
to
be
affected
with
the
word
of
Christ
,
as
with
his
works
.
The
third
point
is
,
that
Herod
derides
Christ
,
and
sends
him
away
,
cloathed
in
a
white
garment
.
Answer
.
We
must
knowe
,
that
although
Herod
at
the
first
heard
Iohn
preach
,
yet
withall
hee
followed
his
owne
affections
,
and
sought
how
to
fulfill
the
lustes
of
his
flesh
.
For
when
Iohn
told
him
that
it
was
not
lawfull
for
him
to
haue
his
brother
Philips
wife
,
he
cast
him
in
prison
,
and
after
cut
off
his
head
for
it
:
after
which
offence
,
he
is
grown
to
this
height
of
impietie
,
that
he
now
despiseth
Christ
,
&
cannot
abide
to
heare
him
.
Where
we
learne
,
that
as
we
are
willing
to
heare
Gods
word
preached
,
so
withall
we
must
take
heede
that
we
practise
no
maner
of
sinne
;
but
make
conscience
of
euery
thing
that
may
displease
God
.
Thou
maist
,
I
graunt
,
be
one
that
feares
and
fauours
Iohn
Baptist
for
a
time
,
wallowing
in
thy
old
sinnes
▪
but
after
a
while
,
yeilding
to
the
swinge
of
thy
corrupt
heart
,
thou
wilt
neuer
heare
Iohn
,
nor
Christ
himselfe
,
but
hate
and
despise
them
both
.
This
is
the
cause
why
some
which
haue
beene
professours
of
religion
heretofore
,
and
haue
had
great
measure
of
knowledge
,
are
now
become
very
loose
persons
,
and
can
not
abide
to
heare
the
worde
preached
vnto
them
;
the
reason
is
,
because
they
could
not
abide
to
leaue
their
sinnes
.
Therefore
that
wee
may
begin
in
the
spirit
and
not
end
in
the
flesh
,
let
euery
one
that
calls
on
the
name
of
the
Lord
depart
from
iniquitie
.
Now
follows
the
second
pollicie
of
Pilate
.
For
when
he
saw
the
first
would
not
preuaile
,
then
hee
tooke
a
newe
course
:
for
he
tooke
Iesus
into
the
common
hall
and
scourged
him
,
and
the
souldiers
platted
a
crowne
of
thornes
and
pur
it
on
his
head
,
and
they
put
on
him
a
purple
garment
,
I
finde
no
fault
in
this
man
,
therefore
I
will
chastise
him
and
let
him
goe
.
A
man
would
hardly
haue
thought
,
that
one
hauing
but
his
common
sense
,
would
not
haue
made
such
a
reason
,
much
lesse
a
great
iudge
sitting
in
the
roome
of
God
.
But
in
him
we
may
behold
&
see
the
ground
of
all
humane
pollicie
which
is
beside
the
word
of
God
,
namely
the
foolish
and
blind
reason
of
men
.
The
2.
thing
to
be
considered
is
,
the
proceeding
and
issue
of
this
pollicie
.
Pilat
must
either
whip
Christ
beeing
innocent
;
or
put
him
to
death
:
which
are
both
sinnes
and
great
offences
.
Nowe
hee
maketh
choice
of
the
lesser
,
which
is
to
whippe
him
,
and
is
perswaded
that
he
ought
to
doe
so
:
whereas
of
two
sinnes
or
euils
,
a
man
ought
to
doe
neither
.
And
in
doing
this
,
Pilate
begins
to
make
a
breach
in
his
conscience
;
and
that
is
the
fruit
that
all
politicks
reape
of
their
deuises
,
which
proceede
by
the
light
of
their
owne
reason
,
without
the
word
of
God
.
By
this
example
,
we
are
admonished
of
two
things
:
first
,
that
before
we
enterprize
any
businesse
,
wee
must
rectifie
our
iudgements
by
Gods
worde
.
Dauid
was
a
most
wise
King
,
and
no
doubt
,
had
withall
a
graue
and
wise
councell
,
but
yet
he
preferred
the
word
of
God
before
all
,
saying
,
Thy
testimonies
are
my
counsellers
.
to
haue
the
mysterie
of
faith
in
a
pure
conscience
;
giuing
vs
thereby
to
vnderstand
,
But
let
vs
yet
view
the
dealing
of
Pilate
more
particularly
:
he
whippes
Christ
,
puts
on
him
a
purple
garment
,
puts
a
reede
in
his
hand
,
sets
a
crowne
of
thornes
vpon
his
head
,
and
causes
the
souldiers
to
mocke
him
,
and
spit
in
his
face
.
Now
in
this
that
Christ
standing
in
our
roome
,
was
thus
shamefully
abused
,
we
must
consider
what
was
due
vnto
euery
one
of
vs
for
our
sinnes
,
namely
shame
and
reproch
in
this
life
,
and
in
the
life
to
come
endles
confusion
.
And
we
see
the
confession
of
Christ
to
be
true
which
he
made
to
Pilate
,
that
his
kingdome
was
not
of
this
world
;
for
if
it
had
beene
so
,
they
would
haue
put
a
crowne
of
gold
vpon
his
head
,
and
not
a
crowne
of
thornes
,
nothing
at
all
beseeming
an
earthly
king
:
and
in
stead
of
a
reede
they
would
haue
put
a
scepter
into
his
hand
:
and
in
stead
of
buffetting
and
spitting
on
him
,
they
would
haue
adored
him
,
&
falne
downe
before
him
.
Againe
,
whereas
Christ
our
heade
in
this
world
,
ware
no
other
crowne
but
one
made
of
thornes
,
it
serueth
to
teach
all
those
that
are
the
members
of
Christ
,
that
they
must
not
look
for
a
crown
of
glory
in
this
life
;
because
that
is
reserued
for
the
life
to
come
.
And
if
we
would
then
weare
the
crown
of
glorie
with
Christ
▪
we
must
here
in
this
life
weare
a
crown
of
thorns
,
as
he
did
:
for
as
Paul
saith
,
If
we
suffer
with
Christ
,
we
shall
also
raigne
with
him
:
Pilats
third
pollicie
was
this
:
when
he
saw
that
neither
of
the
two
former
would
preuaile
,
he
comes
forth
vnto
the
Iewes
,
and
makes
an
oration
to
this
effect
;
that
now
was
the
feast
of
the
Passeouer
,
and
that
they
had
a
custome
that
the
Gouernour
should
then
deliuer
vnto
the
people
a
prisoner
whome
they
would
:
therefore
he
asked
them
whether
he
should
let
loose
to
them
Barrabas
,
or
Iesus
which
is
called
Christ
:
this
Barrabas
was
a
notable
malefactour
,
that
with
insurrection
had
committed
murther
.
And
thus
Pilate
cunningly
matcheth
Christ
with
Barrabas
,
thinking
that
the
Iewes
would
rather
chuse
him
then
Barrabas
,
beeing
a
notorious
malefactour
,
not
worthie
to
liue
on
the
face
of
the
earth
:
and
by
this
meanes
he
thought
to
haue
deliuered
Christ
from
death
,
though
otherwise
he
accounted
him
also
as
a
malefactour
.
The
ground
of
this
pollicie
(
as
we
see
)
is
an
old
custome
of
the
Iewes
,
that
a
prisoner
should
be
let
loose
at
Easter
.
And
it
may
be
the
ende
of
this
custome
was
,
to
increase
the
solemnitie
of
the
feast
.
But
whatsoeuer
in
truth
the
end
was
,
the
fact
it selfe
was
but
a
prophanation
of
the
time
,
and
an
abomination
before
the
Lord
:
for
Salomon
saith
,
He
that
iustifieth
the
wicked
,
and
condemneth
the
iust
,
euen
they
both
are
abhomination
before
the
Lord
.
The
like
practise
takes
place
with
many
in
these
daies
,
who
thinke
the
Lo●ds
day
neuer
well
spent
,
vnlesse
they
may
adde
solemnitie
thereunto
,
by
reuel
and
riot
,
by
frequenting
of
taverns
and
alehouses
.
And
furthermore
,
where
Pilate
matcheth
Christ
beeing
innocent
with
Barrabas
,
and
the
people
preferre
him
before
Christ
,
hauing
libertie
to
chuse
eyther
;
it
shewes
that
God
in
his
prouidence
had
appointed
that
Christ
should
not
stand
in
his
owne
roome
before
Pilate
,
but
in
our
roome
and
stead
,
as
a
Mediatour
betweene
God
and
us
.
And
in
this
fact
of
the
people
we
see
how
sinne
by
degrees
takes
hold
of
men
&
that
speedily
.
Who
would
haue
thought
that
these
Iewes
,
which
a
little
before
cryed
Hosanna
,
and
spread
their
garmentes
before
Christ
in
the
way
,
woulde
euer
haue
preferred
a
murtherer
before
him
?
But
it
was
the
doing
of
the
high
priests
,
the
Scribes
,
&
Phases
,
who
did
animate
and
stirre
them
up
to
this
wickednes
:
and
hereupon
when
they
had
yeelded
,
first
to
attach
him
,
and
then
to
accuse
him
,
they
are
caried
to
an
higher
degree
of
impietie
,
namely
to
seeke
his
blood
:
and
least
he
should
escape
their
handes
,
they
plunge
themselues
deeper
yet
preferring
a
wretched
murtherer
,
euen
seditious
Barabbas
before
him
.
This
must
teach
euery
one
of
vs
to
take
heede
of
the
beginnings
euen
of
the
least
sinnes
;
for
the
deuill
is
cunning
,
he
will
not
plunge
a
man
into
the
greatest
sinnes
at
the
first
:
but
his
manner
is
,
by
little
and
little
to
creepe
into
the
heart
:
and
hauing
once
possession
thereof
,
by
steppes
to
bring
men
to
the
height
of
sinne
,
and
that
with
speed
.
We
must
therefore
in
the
feare
of
God
preuent
sinne
betimes
,
and
at
the
first
motion
cut
off
all
occasions
hereof
:
that
which
Paul
saith
of
heresie
,
comparing
it
to
a
canker
or
gangreene
,
a
iust
man
,
as
Saint
Matthew
noteth
,
and
that
the
high
priests
and
people
had
deliuered
him
vp
of
envie
,
as
S.
Marke
saith
.
By
this
it
is
plaine
,
Have
thou
nothing
to
doe
with
that
iust
man
:
for
I
have
suffered
many
things
in
a
dreame
by
reason
of
him
.
Dreames
are
of
three
sortes
:
naturall
,
rising
from
the
constitution
of
the
bodie
:
diabolicall
,
such
as
come
by
the
suggestion
of
the
deuill
:
divine
,
which
are
from
God
.
Some
haue
thought
that
this
dreame
was
of
the
deuill
▪
as
though
hee
had
laboured
thereby
to
hinder
the
death
of
Christ
,
and
consequently
our
saluation
:
but
I
rather
thinke
that
it
was
occasioned
by
the
thinges
which
shee
had
heard
before
of
Christ
,
or
that
it
was
immediatly
from
God
,
as
the
dreames
of
Pharao
&
Nabuchodonoser
,
and
serued
for
a
further
manifestation
of
Christs
innocencie
.
Here
it
may
be
asked
,
whether
we
may
regard
our
dreams
now
,
as
Pilates
wife
did
or
no
?
Answer
,
Wee
haue
the
bookes
of
the
olde
and
new
Testament
to
be
our
direction
,
to
the
law
,
and
to
the
testimonie
,
they
must
be
our
rule
and
guide
.
In
these
daies
we
must
not
looke
to
be
taught
by
visions
and
dreames
:
yet
shall
it
not
be
amisse
to
obserue
this
caveat
concerning
dreames
,
that
by
them
we
may
gesse
at
the
constitution
of
our
bodies
,
and
often
times
at
the
sinnes
whereunto
we
are
inclined
.
The
last
motiue
which
caused
Pilate
to
absolue
Christ
was
a
speech
of
the
Iewes
:
for
they
said
,
that
Christ
ought
to
die
by
their
law
,
because
he
saide
he
was
the
sonne
of
God
.
And
the
text
saith
,
hearde
that
,
hee
was
afraide
.
Marke
how
a
poore
Painym
that
knew
not
Gods
word
,
at
the
hearing
of
the
name
of
the
sonne
of
God
is
striken
with
feare
.
No
doubt
he
shall
rise
in
iudgement
against
many
among
us
that
without
all
feare
rend
the
name
of
God
in
peeces
by
swearing
,
blaspheming
,
cursed
speaking
.
But
let
all
those
that
feare
the
Lorde
learne
to
tremble
and
be
afraide
at
his
blessed
name
.
Thus
much
for
the
causes
that
moued
Pilate
to
absolue
Christ
:
as
also
for
the
second
part
of
Christs
arraignement
,
namely
,
his
accusation
.
Now
followes
the
third
part
,
which
is
his
condemnation
:
and
that
is
twofolde
.
The
first
by
the
Ecclesiasticall
assembly
and
councell
of
the
Iewes
at
Ierusalem
,
in
the
high
priests
hall
before
Caiphas
.
The
tenour
of
his
condemnation
was
this
.
He
hath
blasphemed
,
what
have
we
any
more
neede
of
witnesses
,
he
is
worthy
to
die
?
The
cause
why
they
say
not
he
shall
die
,
but
,
he
is
worthy
to
die
,
is
this
.
The
Iewes
had
two
iurisdictions
,
the
one
Ecclesiasticall
,
By
the
fact
of
this
counsell
we
learne
sundry
points
:
first
,
that
generall
counsels
and
the
Pope
himselfe
sitting
iudicially
in
his
consistorie
may
erre
.
If
there
were
any
visible
Church
of
God
at
that
day
upon
the
face
of
the
whol
world
,
it
was
no
doubt
the
Church
of
the
Iewes
.
For
Caiphas
the
high
priest
was
a
figure
of
Christ
,
the
Scribes
and
Pharises
sate
in
Moses
chaire
,
and
Ierusalem
is
called
by
Christ
the
holy
citie
,
Mat.
4.5
.
&
27.53
.
Yet
for
all
this
that
which
was
foretold
is
now
verified
,
namely
,
that
the
chiefe
corner
stone
should
be
reiected
of
master
builders
.
For
by
the
generall
consent
of
the
councell
at
Ierusalem
,
Christ
the
head
of
the
Catholike
Church
and
the
redeemer
of
mankind
is
accused
of
blasphemy
,
and
condemned
as
worthy
of
death
.
Wherefore
it
is
a
meere
dotage
of
mans
braine
to
avouch
that
the
Pope
cannot
possibly
erre
in
giuing
a
definitive
sentence
in
matters
either
of
faith
or
manners
.
Neither
can
the
Church
of
Rome
pleade
priviledge
,
for
Ierusalem
had
as
many
prerogatiues
as
any
people
in
the
worlde
coulde
haue
.
Againe
,
by
this
wee
see
there
is
no
reason
why
wee
should
ascribe
to
any
man
or
to
oecumenicall
counsels
themselves
absolute
and
soveraigne
power
to
determine
&
giue
iudgement
in
matters
of
religion
,
considering
they
are
in
danger
to
be
ouertaken
with
notable
slippes
and
errours
.
And
therefore
the
soueraigntie
of
iudgement
is
peculiar
to
the
sonne
of
God
who
is
the
only
doctour
and
law-giuer
of
the
Church
:
Thirdly
we
learne
,
that
personall
succession
is
no
unfallible
marke
of
the
true
faith
,
and
of
true
pastours
,
vnlesse
withall
be
ioyned
succession
in
the
doctrine
of
the
Prophets
and
Apostles
.
For
Caiphas
held
his
office
by
succession
from
Aaron
:
and
yet
in
publike
assembly
condemned
the
Messias
spoken
of
by
Moses
and
the
Prophets
.
Therefore
the
succession
of
the
bishops
of
Rome
from
Peter
is
of
no
moment
vnlesse
they
can
prooue
that
their
religion
is
the
religion
of
Peter
which
they
can
neuer
doe
.
And
thus
much
for
Christs
first
condemnation
.
The
second
was
by
Pontius
Pilate
,
who
sate
in
an
other
court
as
a
civill
iudge
,
and
the
t●no●●
of
his
sentence
was
,
that
the
Iewes
should
take
him
and
crucifie
him
.
cryed
,
his
blood
be
upon
us
,
and
on
our
children
:
which
according
to
their
wish
came
upon
them
within
fewe
yeres
after
,
and
so
remaineth
still
unto
this
day
.
By
which
we
are
taught
to
take
heede
of
imprecations
against
our selues
,
our
children
,
or
seruants
,
or
any
other
creatures
:
for
God
heareth
mens
prayers
two
waies
:
either
in
his
mercy
,
or
in
his
wrath
and
anger
.
If
thou
curse
thy selfe
,
or
any
other
,
except
thou
turne
unto
the
Lorde
by
speedie
repentance
,
hee
may
heare
thy
prayer
in
his
wrath
,
and
verifie
thy
curse
upon
thee
to
thy
utter
confusion
.
The
second
reason
that
mooued
Pilate
to
condemne
Christ
was
,
because
he
feared
men
more
then
God
:
for
being
deputie
vnder
Tyberius
Caesar
ouer
the
province
of
Iudea
,
the
fearefull
shall
have
their
portion
in
the
burning
lake
:
that
is
,
Euseb.
hist.
l.
2.
c.
7.
and
fledde
to
Vienna
;
where
liuing
in
banishment
,
hee
killed
himselfe
.
And
thus
God
meetes
with
them
that
feare
the
creature
more
then
the
Creatour
.
That
we
may
therefore
avoid
the
heauie
hand
of
God
,
let
us
learne
to
feare
God
aboue
all
:
els
we
shall
dishonour
God
,
and
shame
the
religion
which
we
professe
.
The
proper
ende
of
Christes
condemnation
set
downe
though
not
in
Pilats
will
,
yet
in
Gods
eternall
counsell
was
,
that
he
might
be
the
cause
of
absolution
at
the
barre
of
Gods
iustice
unto
all
those
whosoeuer
they
are
which
shall
come
to
life
eternall
for
we
must
still
remember
,
that
when
Christ
was
condemned
by
mortal
Iudges
,
he
stood
in
our
place
,
&
in
him
were
all
our
sinnes
condemned
before
God
.
Therefore
to
conclude
this
point
;
if
this
were
the
end
in
the
counsell
of
God
,
to
haue
his
owne
sonne
condemned
by
Pontius
Pilate
a
mortall
iudge
,
that
we
might
not
be
condemned
but
absolved
before
Gods
iudgement
seat
:
let
us
all
labour
to
haue
this
absolution
sealed
up
in
our
hearts
by
the
testimony
of
Gods
spirit
.
For
one
day
we
must
come
to
the
bar
of
Gods
iudgement
:
and
if
we
haue
not
an
absolution
by
Christs
condemnation
at
Pilates
earthly
barre
,
let
us
looke
for
nothing
els
but
the
fearefull
sentence
of
condemnation
at
the
celestiall
bar
of
Gods
iustice
,
to
be
uttered
at
the
day
of
the
last
iudgement
.
If
a
man
should
commit
such
an
heynous
offence
,
as
that
he
could
no
other
way
escape
death
but
by
the
princes
pardon
,
he
neither
would
nor
could
be
at
rest
,
till
by
one
meanes
or
other
hee
had
obtained
the
same
,
and
had
gotten
it
written
and
sealed
:
which
done
,
hee
would
carrie
it
home
,
locke
it
up
safe
and
sound
,
and
many
times
looke
upon
it
with
great
ioy
&
gladnes
.
Well
,
this
is
the
case
of
euerie
one
of
vs
:
by
nature
we
are
rebells
and
traitours
against
God
,
and
haue
by
our
sinnes
deserued
ten
thousand
deaths
.
Now
our
onely
stay
and
refuge
is
,
that
Christ
the
sonne
of
God
was
condemned
for
vs
:
and
therfore
in
Christ
we
must
sue
for
pardon
at
Gods
hands
,
and
neuer
rest
till
we
haue
the
assurance
thereof
sealed
up
in
our
hearts
and
consciences
:
alwaies
remembring
,
that
euer
after
we
lead
a
new
life
▪
and
neuer
commit
the
like
sinnes
against
God
any
more
.
It
were
a
blessed
thing
if
this
would
enter
into
our
hearts
:
but
alas
,
we
are
as
dead
in
our
sinnes
as
a
deade
carkasse
is
in
the
graue
.
The
ministers
of
God
may
teach
this
often
unto
us
,
and
we
may
also
heare
the
same
:
but
Satan
doth
so
possesse
mens
hearts
,
that
they
seldome
or
neuer
beginne
to
beleeue
or
receiue
it
till
it
be
too
late
.
Euery
one
can
say
,
God
is
mercifull
,
but
that
is
not
enough
:
for
Christ
being
most
righteous
was
condemned
,
that
thou
being
a
wretched
sinner
mightest
be
saued
:
and
therefore
thou
must
labour
for
thy selfe
,
to
haue
some
testimony
of
thine
absolution
by
Christs
condemnation
,
sealed
up
in
thine
owne
conscience
,
that
thou
maist
more
assuredly
say
,
God
is
and
will
be
mercifull
unto
thee
.
Hauing
spoken
of
the
whole
arraignement
of
Christ
,
and
of
his
passion
in
generall
.
Now
let
vs
proceede
to
the
partes
of
the
passion
,
which
are
three
:
Christs
Execution
,
his
Buriall
,
&
his
Descending
into
hell
:
This
being
withall
remembred
,
that
these
three
partes
,
are
likewise
three
degrees
of
Christs
humiliation
.
Christes
execution
is
that
part
of
his
passion
,
which
hee
bare
upon
the
crosse
,
expressed
in
the
words
of
the
Creede
,
he
was
crucified
,
and
died
.
In
handling
of
it
we
must
obserue
fiue
things
.
I.
the
person
that
suffered
.
II.
the
place
where
he
suffered
.
III.
the
time
when
he
suffered
.
IIII.
the
manner
how
he
suffered
.
V.
the
excellencie
of
his
passion
.
For
the
first
,
the
person
that
suffered
was
Christ
the
iust
,
as
Peter
saieth
,
Christ
also
hath
once
suffered
for
sinnes
,
the
iust
for
the
vniust
:
and
againe
,
Christ
Iesus
the
iust
(
saith
S.
Iohn
)
is
the
reconciliation
for
our
sinnes
.
Father
forgive
them
they
know
not
what
they
doe
.
Father
forgive
them
,
we
gather
,
that
the
most
principall
thing
of
all
that
man
ought
to
seeke
after
in
this
life
,
is
the
forgiuenesse
of
sinnes
.
Some
thinke
that
happinesse
consisteth
in
honour
,
some
in
wealth
,
some
in
pleasure
,
some
in
this
,
some
in
that
:
but
indeed
the
thing
which
we
should
most
labour
for
,
is
reconciliation
with
God
in
Christ
,
that
we
may
haue
the
free
remission
of
all
our
sinnes
.
Yea
this
is
blessednesse
it selfe
as
David
saith
,
Blessed
is
hee
whose
iniquitie
is
forgiven
,
and
whose
sinne
is
covered
.
The
seconde
testimony
of
Christs
righteousnesse
given
in
the
middest
of
his
passion
was
,
that
he
behelde
his
mother
standing
by
,
The
place
where
Christ
suffered
is
called
Calvary
or
Golgotha
,
that
is
,
the
place
of
dead
mens
skulls
,
without
the
walls
of
Ierusalem
.
Concerning
the
reason
of
this
name
,
men
be
of
divers
opinions
.
Some
say
it
was
so
called
,
because
Adam
was
buried
there
,
&
that
his
skull
beeing
there
found
,
gaue
the
name
to
the
place
.
Cypr.
lib.
de
resurrect.
Aug.
Serm.
71.
de
temp.
Hieron
.
epist.
Paulae
ad
Marcellam
.
And
this
is
the
very
opinion
of
some
ancient
divines
,
that
Christ
was
there
crucified
where
Adam
was
buried
:
but
because
it
hath
no
certen
ground
,
I
leaue
it
as
uncerten
.
Others
thinke
it
was
called
Calvary
,
because
the
Iewes
were
wont
to
cary
out
the
bones
of
dead
men
,
&
there
to
heape
them
togither
,
as
in
times
past
the
manner
was
in
the
vauts
of
sundry
Churches
in
this
land
.
And
some
others
thinke
it
was
called
Golgotha
or
Calvary
,
because
theeues
and
murtherers
,
and
malefactours
were
there
executed
,
stoned
,
burned
:
whereby
it
came
to
passe
that
many
skulles
and
bones
of
dead
men
were
found
there
.
The
time
when
Christ
was
executed
,
was
at
the
Iewes
passeover
,
when
not
onely
the
Iewes
,
but
also
many
Proselytes
of
many
countries
and
nations
were
assembled
:
and
therefore
this
execution
was
not
in
a
private
corner
,
but
openly
in
the
viewe
of
the
worlde
.
For
as
he
was
a
Sauiour
not
to
the
Iewes
onely
but
also
to
the
Gentiles
:
so
it
was
verie
requisite
that
his
death
shoulde
be
publicke
before
all
men
both
Iewes
and
Gentiles
.
As
for
the
houre
of
the
day
in
which
he
suffered
,
there
is
some
difficultie
in
the
Euangelists
:
for
S.
Iohn
saith
,
that
hee
was
condemned
about
the
sixt
houre
of
the
day
:
and
S.
Marke
saieth
,
crucified
the
third
houre
.
Hence
it
may
be
demaunded
,
how
both
these
can
stand
togither
.
Answer
.
Howsoeuer
the
Iewes
naturall
day
began
at
evening
,
yet
the
artificiall
day
began
at
sunne-rising
and
ended
at
sunne-setting
:
and
it
was
divided
two
waies
.
First
,
into
twelue
partes
called
twelue
houres
,
whether
the
daies
were
longer
or
shorter
.
Secondly
into
foure
partes
or
quarters
,
and
euery
part
contained
three
houres
:
as
from
the
first
houre
to
the
third
was
one
part
called
morning
;
from
the
third
houre
to
the
sixt
,
an
other
part
called
the
sixt
houre
;
from
the
sixt
houre
to
the
ninth
,
the
third
part
called
the
ninth
houre
;
and
from
the
ninth
houre
to
the
twelfth
,
the
fourth
part
called
euening
.
Nowe
when
S.
Iohn
saieth
,
Christ
was
condemned
about
the
sixt
houre
,
it
must
be
understood
of
the
second
quarter
of
the
day
,
called
the
sixt
houre
:
and
whereas
S.
Marke
saith
he
was
crucified
the
thirde
houre
of
the
day
,
he
speakes
of
the
lesser
houres
,
twelue
whereof
made
the
whole
day
:
and
thus
they
both
agree
,
for
the
third
houre
of
the
day
and
the
beginning
of
the
2.
quarter
followe
ech
other
immediatly
.
Againe
it
may
be
answered
,
that
Christ
was
condemned
at
six
of
the
clock
after
the
Roman
account
,
A.
Gell.
noct.
alt.
lib.
3.
c.
2.
which
begins
the
day
at
midnight
;
&
crucified
at
3.
(
which
is
9.
of
the
clock
in
the
morning
with
us
)
aftet
the
Iewes
account
who
begin
their
artificiall
day
,
as
I
said
,
at
the
sunne-rising
.
The
fourth
&
last
point
is
the
order
&
whole
proceeding
of
Christs
execution
:
which
may
be
reduced
to
4.
heads
:
the
first
,
his
going
to
execution
,
the
2.
his
crucifying
,
the
3.
his
death
,
the
4.
the
consequents
of
his
death
.
Againe
in
his
going
to
execution
we
may
consider
many
pointes
.
The
first
that
he
is
brought
out
of
Hierusalem
as
a
malefactour
.
For
the
olde
and
ancient
custome
of
the
Iewes
was
to
put
those
whome
they
iudged
to
be
notorious
offenders
to
death
without
●heir
tentes
when
they
wandred
in
the
wildernesse
,
Hence
may
all
Christians
learne
to
know
their
owne
estate
and
condition
:
first
,
in
this
world
they
must
looke
to
be
accounted
the
offscouring
of
the
earth
,
and
the
filth
of
the
worlde
,
Now
reioyce
I
in
my
suffering
for
you
,
&
fulfill
the
rest
of
the
sufferings
of
Christ
in
my
flesh
.
By
Christes
sufferings
he
meaneth
not
the
passion
of
Christ
,
but
the
sufferings
of
the
bodie
of
Christ
,
that
is
,
the
Church
whereof
Christ
is
the
head
.
Moreouer
wee
must
suffer
as
he
did
,
&
that
daily
:
because
as
one
day
followeth
another
,
so
one
crosse
comes
in
the
necke
of
another
.
And
whereas
Christ
beares
the
crosse
that
was
laide
on
him
by
the
hands
of
the
soldiers
,
it
must
teach
us
not
to
pull
crosses
upon
ou●
selues
,
but
waite
till
God
lay
them
on
vs
,
and
then
we
must
willingly
bend
our
shoulders
,
stoope
downe
,
and
take
them
up
;
whether
they
be
in
body
or
in
soule
,
and
that
every
day
if
it
be
Gods
will
so
long
as
we
live
:
and
by
this
shall
we
most
notably
resemble
our
Saviour
Christ
.
Thirdly
,
when
Christ
had
carried
his
crosse
so
long
till
he
coulde
carrie
it
no
longer
,
by
reason
of
the
faintnesse
of
his
bodie
,
which
came
by
buffets
,
whippings
,
and
manifold
other
iniuries
,
then
the
souldiers
meeting
with
one
Simon
of
Cyrene
a
stranger
,
made
him
to
beare
the
crosse
:
The
fourth
points
is
,
that
when
Christ
was
carrying
his
owne
crosse
,
and
was
now
passing
on
towards
Golgotha
,
certaine
women
mette
him
,
and
pitying
his
case
wept
for
him
:
but
Christ
answered
them
and
said
,
Daughters
of
Ierusalem
,
weep
not
for
me
,
but
for
your selves
,
&
your
children
,
&c.
Remember
them
that
are
in
bonds
,
as
though
you
were
bound
with
them
:
and
them
that
are
in
affliction
,
as
though
you
were
afflicted
with
them
.
In
this
land
by
Gods
especiall
blessing
wee
haue
enioyed
the
gospell
of
Christ
with
peace
a
long
time
,
whereas
other
cuntries
&
Churches
are
in
great
distresse
:
some
wallow
in
palpable
ignorance
&
superstition
:
others
haue
libertie
to
enioy
the
gospell
and
want
teachers
:
and
some
haue
both
the
word
&
teachers
and
yet
want
peace
,
and
are
in
continuall
persecution
.
Now
when
we
that
haue
the
Gospell
with
peace
do
heare
of
these
miseries
in
our
neighbour
Churches
,
we
ought
to
be
mooued
with
compassion
towardes
them
,
as
though
we
our selues
were
in
the
same
afflictions
.
Secondly
,
whereas
Christ
saith
,
Weepe
not
for
me
,
but
for
your selves
,
he
doth
teach
vs
to
take
occasion
by
other
mens
miseries
to
bewaile
our
owne
estate
:
to
turne
our
worldly
griefes
into
godly
sorow
for
our
sinnes
:
whereby
wee
doe
rather
weepe
for
our
offences
,
then
for
our
friends
,
although
euen
that
may
also
be
done
in
a
godly
manner
.
When
a
man
by
bleeding
at
the
nose
is
brought
into
daunger
of
his
life
,
the
Phisition
lets
him
blood
in
an
other
place
,
as
in
the
arme
,
and
turnes
the
course
of
the
blood
an
other
way
to
saue
his
life
:
and
so
must
we
turne
our
worldly
sorows
,
for
losse
of
goods
or
friends
,
to
a
godly
sorrow
for
our
offences
against
God
:
for
as
S.
Paul
saith
,
Godly
sorrow
causeth
repentance
unto
salvation
,
not
to
be
repented
of
:
but
worldly
sorow
causeth
death
.
The
fift
point
is
,
that
when
Christ
was
brought
to
the
place
of
execution
,
they
gaue
him
vineger
to
drinke
mingled
with
mirrhe
and
gall
:
Their
vine
is
of
the
vine
of
Sodom
,
&
of
the
vines
of
Gomorra
,
their
grapes
are
grapes
of
gal
,
their
clusters
be
bitter
,
their
wine
is
the
poison
of
dragons
,
and
the
cruell
gall
of
aspes
.
And
for
this
cause
wee
ought
to
thinke
as
hardly
of
our selues
as
of
the
Iewes
,
because
so
oft
as
we
commit
any
offence
against
God
we
do
as
much
as
mingle
ranke
poison
,
&
bring
it
to
Christ
to
drinke
.
Now
when
this
cup
was
given
him
he
tasted
of
it
,
but
drank
not
,
because
hee
was
willing
to
suffer
all
things
that
his
father
had
appointed
him
to
suffer
on
the
crosse
,
without
any
shortening
or
lessening
of
his
paine
.
Thus
we
see
in
what
maner
Christ
was
brought
forth
to
the
place
of
execution
:
Now
followeth
his
crucifying
.
Christ
in
the
providence
of
god
was
to
be
crucified
for
two
causes
:
one
,
that
the
figures
of
the
olde
testament
might
be
accomplished
and
verified
.
For
the
heave
offering
lifted
up
and
shaked
from
the
right
hand
to
the
left
,
and
the
brasen
serpent
erected
vpon
a
pole
in
the
wildernes
,
prefigured
the
exalting
of
Christ
upon
the
crosse
.
The
seconde
,
that
wee
might
in
conscience
be
resolved
,
Hee
abased
him selfe
to
the
death
,
even
to
the
death
of
the
crosse
:
&
it
hath
beene
allotted
as
a
most
grievous
punishment
to
most
notorious
malefactours
.
Furthermore
Christ
was
crucified
not
after
the
maner
of
the
Iewes
,
who
used
to
hang
malefactors
upon
a
tree
binding
them
thereto
with
cords
,
&
that
when
they
were
dead
;
but
after
the
usuall
maner
of
the
Romans
:
his
bodie
being
partly
nailed
to
the
crosse
,
Iren.
lib.
2.
cap.
42.
Aug.
lib.
50.
Hom.
3.
For
first
of
all
the
crosse
was
made
of
3.
pieces
of
wood
,
one
fastned
upright
in
the
ground
to
which
the
bodie
and
back
leaned
,
the
second
fastened
towardes
the
toppe
of
the
first
,
overthwart
to
which
the
hands
were
nailed
:
the
thirde
fastned
towards
the
bottome
of
the
first
,
on
which
the
feete
were
set
and
nailed
:
whereas
contrariwise
popish
caruers
&
painters
fasten
both
the
feet
of
Christ
to
the
first
:
secondly
the
feete
of
Christ
were
nailed
asunder
with
two
distinct
nailes
,
Let
vs
now
come
to
the
vse
which
may
be
made
of
the
crucifying
of
Christ
.
First
of
all
here
we
learne
with
bitternes
to
bewaile
our
sinnes
:
for
Christ
was
thus
cruelly
nayled
on
the
crosse
,
and
there
suffered
the
whole
wrath
of
God
,
not
for
any
offence
that
euer
he
committed
,
but
beeing
our
pledge
and
suretie
vnto
God
,
he
suffered
all
for
vs
:
and
therefore
iust
cause
haue
we
to
mourne
for
all
our
offences
,
which
brought
our
Sauiour
Christ
to
this
low
estate
.
If
a
man
should
be
so
farre
in
debt
that
he
could
not
be
freed
,
vnlesse
the
suretie
should
be
cast
into
prison
for
his
sake
;
nay
,
which
is
more
,
be
cruelly
put
to
death
for
his
debt
,
it
would
make
him
at
his
wits
ende
,
and
his
very
heart
to
bleede
.
And
so
is
the
case
with
vs
by
reason
of
our
sins
;
we
are
Gods
debters
,
ye
bankrupts
before
him
,
yet
haue
we
gotten
a
good
suretie
,
euen
the
sonne
of
God
himselfe
,
They
shall
looke
on
him
whome
they
haue
pierced
,
they
shall
lament
for
him
as
one
mourneth
for
his
owne
sonne
:
they
shall
be
sorrie
for
him
as
one
is
sorrie
for
his
first
borne
.
Looke
as
the
blood
followed
the
nailes
that
were
striken
through
the
blessed
hands
and
feete
of
Christ
,
so
should
the
meditation
of
the
crosse
and
passion
of
our
Redeemer
be
as
it
were
nayles
and
speares
to
pierce
vs
,
that
our
hearts
might
bleed
for
our
sinnes
:
and
we
are
not
to
thinke
more
hardly
of
the
Iewes
for
crucifying
him
then
of
our selues
,
because
our
sinnes
they
also
crucifyed
him
.
These
are
the
very
nayles
which
pierce
his
hands
and
feete
,
and
these
are
the
speares
which
pierce
through
his
side
.
For
the
losse
of
a
litle
worldly
pelfe
,
oh
how
are
we
grieued
!
but
seeing
our
transgressions
are
the
weapons
whereby
the
sonne
of
God
was
crucifyed
,
let
vs
(
I
say
it
againe
and
againe
)
learne
to
be
grieued
for
them
aboue
al
things
,
&
with
bleeding
and
melting
hearts
bowe
and
buckle
vnder
them
,
as
vnder
the
crosse
.
Secondly
,
Christ
saith
of
himselfe
,
as
Moses
lift
vp
the
serpent
in
the
wildernes
,
so
must
the
sonne
of
man
be
lifted
vp
:
Answer
.
Wheresoeuer
the
word
of
God
is
preached
,
there
Christ
is
crucifyed
,
as
Paul
saith
,
Oh
foolish
Galatians
,
who
hath
bewitched
you
that
ye
should
not
obey
the
truth
,
to
whome
before
Iesus
Christ
was
described
in
your
sight
,
and
among
you
crucifyed
?
meaning
that
he
was
liuely
preached
among
them
.
We
neede
not
to
goe
to
wooden
crosses
,
or
to
golden
crucifixes
to
seek
for
him
;
but
where
the
Gospell
is
preached
,
thither
must
wee
go
,
&
there
lift
vp
our
eyes
of
faith
to
Christ
,
as
he
is
reuealed
vnto
vs
in
the
word
;
resting
on
him
and
his
merits
with
all
our
hearts
,
and
with
a
godly
sorow
confesse
and
bewaile
our
sinnes
,
crauing
at
his
hands
mercie
and
pardon
for
the
same
.
For
till
such
time
as
we
doe
this
,
we
are
grieuously
stong
by
Satan
,
and
are
euery
moment
euen
at
deaths
dore
.
And
if
we
can
thus
behold
Christ
by
faith
,
the
benefites
which
comes
hereby
shall
be
great
:
for
as
Paul
saith
,
the
old
man
,
that
is
,
the
corruption
of
our
nature
,
and
the
bodie
of
sinne
that
raigneth
in
vs
,
shall
be
crucified
with
him
:
for
when
Christ
was
nayled
on
the
crosse
,
all
our
sinnes
were
laide
vpon
him
;
therefore
if
thou
doest
vnfainedly
beleeue
,
all
thy
sinnes
are
crucified
with
him
,
and
the
corruption
of
thy
nature
languisheth
and
dieth
as
he
languished
and
died
vpon
the
crosse
.
Thirdly
,
we
must
learne
to
imitate
Christ
:
as
he
suffered
himselfe
to
be
nailed
to
the
crosse
for
our
sinnes
,
so
answearably
must
euery
one
of
vs
learne
to
crucifie
our
flesh
,
and
the
corruption
of
our
nature
,
and
the
wickednesse
of
our
owne
heart
,
as
Paul
saith
,
They
that
are
Christs
,
haue
crucified
the
flesh
with
the
lusts
and
affections
thereof
.
Fourthly
,
by
this
we
may
learn
that
the
wrath
of
God
against
sinne
is
wonderful
great
,
because
his
own
Son
bearing
our
person
,
&
being
in
our
place
,
was
not
onely
crucified
,
&
racked
most
cruelly
,
but
also
bare
the
whole
wrath
of
God
in
his
soule
:
and
therfore
we
must
leaue
off
to
make
so
litle
account
of
sinne
as
commonly
we
doe
.
Fiftly
,
wheras
the
person
crucified
was
the
sonne
of
God
,
it
sheweth
that
the
loue
of
God
which
he
bare
vnto
vs
in
our
redemption
is
endlesse
;
like
a
sea
without
banke
or
bottome
,
it
can
not
be
searched
into
:
&
if
we
shal
not
acknowledge
it
to
be
so
,
our
condemnation
will
be
the
greater
.
Sixtly
,
in
this
that
Christ
bare
the
curse
of
the
law
vpon
the
crosse
;
we
learne
that
those
that
be
the
children
of
God
,
when
they
suffer
any
iudgement
,
crosse
,
or
calamitie
,
either
in
bodie
or
in
minde
or
both
,
doe
not
beare
them
as
the
curses
of
God
,
but
as
the
chastisements
of
a
louing
father
.
For
it
doth
not
stande
with
the
iustice
of
God
to
punish
one
fault
twise
:
and
therefore
when
any
man
that
putteth
his
whole
confidence
in
God
,
shall
either
in
his
owne
person
,
in
his
good
name
,
or
in
his
goods
feele
the
heauie
hand
of
God
,
God
doth
not
as
a
iudge
curse
him
,
but
as
a
father
correct
him
.
Here
then
is
condemned
the
opinion
of
the
Church
of
Rome
,
which
hold
,
that
we
by
our
suffrings
doe
in
some
part
satisfie
the
iustice
of
God
:
but
this
can
not
stand
,
because
Christ
did
make
a
perfect
satisfaction
to
the
iustice
of
his
father
for
all
punishment
.
And
therefore
satisfaction
to
God
made
by
man
for
temporall
punishment
is
needelesse
,
and
much
derogates
from
Christs
passion
.
In
the
crucifying
of
Christ
,
two
things
specially
must
be
considered
.
The
manner
of
the
doing
of
it
,
and
his
continuance
aliue
vpon
the
crosse
.
Touching
the
manner
,
the
spirite
of
God
hath
noted
two
things
.
The
first
,
that
Christ
was
crucifyed
betweene
two
theeues
,
the
one
vpon
his
left
hand
,
the
other
vpon
his
right
;
in
which
action
is
verified
the
saying
of
the
Prophet
Esay
,
He
was
numbred
among
the
wicked
:
Thou
saiest
J
am
rich
,
and
encreased
with
goods
,
and
haue
neede
of
nothing
,
and
knowest
not
how
thou
art
wretched
,
miserable
,
blinde
,
and
naked
.
So
when
the
Israelites
had
committed
idolatrie
by
the
golden
calfe
,
Moses
telleth
them
that
they
were
naked
,
Where
there
is
no
vision
,
there
the
people
are
made
naked
,
that
is
,
white
rayment
,
I
counsell
thee
to
buie
of
me
white
rayment
,
that
thou
maist
be
cloathed
,
and
that
thy
filthie
nakednes
doe
not
appeare
:
and
,
Long
white
robes
dipped
in
the
blood
of
the
lambe
,
which
serue
to
hide
the
nakednes
of
our
soules
.
All
that
are
baptized
into
Christ
,
haue
put
on
Christ
.
And
,
Put
on
the
new
man
which
after
God
is
created
in
righteoosnes
and
true
holines
.
Our
nakednes
maketh
vs
more
vile
in
the
sight
of
God
,
then
the
most
loathsome
creature
that
is
can
be
vnto
vs
,
vntill
we
haue
put
on
the
righteousnes
of
Christ
to
couer
the
deformitie
of
our
soules
,
that
we
may
appeare
holy
,
and
without
spot
before
God
.
Thirdly
,
Paul
saith
,
We
know
if
our
earthly
house
of
this
tabernacle
be
destroyed
,
we
haue
a
building
giuen
of
God
,
&c.
For
therefore
we
sigh
,
desiring
to
be
cloathed
with
our
house
which
is
from
heauen
,
because
if
we
be
cloathed
we
shall
not
be
found
naked
.
Where
it
is
like
that
the
Apostle
alludeth
to
the
nakednes
of
Adam
after
his
fall
;
and
therefore
giueth
vs
another
reason
why
Christ
was
crucified
naked
,
namely
that
after
this
life
he
might
cloath
all
his
members
with
eternall
glorie
.
If
this
be
so
,
that
a
part
of
our
reioycing
stands
in
the
glorious
nakednes
of
Christ
crucified
,
there
is
no
reason
why
we
should
be
puffed
vp
with
the
vanitie
of
our
apparell
.
It
should
rather
be
an
occasion
to
make
vs
ashamed
,
then
to
make
vs
proud
.
The
thiefe
may
as
well
bragge
of
the
brand
in
his
hand
,
or
of
the
fetters
on
his
heeles
,
as
we
may
of
our
attire
;
because
it
is
but
the
couering
of
our
shame
:
and
therfore
should
put
vs
in
mind
of
our
sinne
&
shamful
nakednes
.
The
abode
of
Christ
vpon
the
crosse
,
was
about
the
space
of
sixe
houres
.
August
.
ser.
119.
de
tempore
.
For
the
death
of
the
crosse
was
no
suddaine
but
a
[
a
](A09411-e21600-b)
a
Producta
mors
.
Mar.
15.25
.
lingring
death
.
And
in
this
space
of
time
there
fell
out
five
notable
euents
.
The
first
,
that
the
souldiers
hauing
stripped
Christ
of
his
garments
,
deuided
them
into
foure
parts
,
and
cast
lotts
for
his
coat
,
because
it
was
woven
without
seame
.
And
by
this
appeares
the
great
loue
of
Christ
to
man
,
who
was
not
onely
content
to
suffer
,
but
also
to
loose
all
that
euer
he
had
,
euen
to
the
garments
on
his
backe
to
redeeme
vs
;
teaching
vs
answeerably
that
if
it
please
God
to
call
vs
to
any
triall
hereafter
,
we
must
be
content
to
part
with
all
for
his
sake
,
that
we
may
winne
him
.
Againe
,
in
these
souldiers
we
may
behold
a
picture
of
this
world
:
when
they
had
nayled
Christ
to
the
crosse
,
they
will
not
loose
so
much
as
his
garments
;
but
they
come
and
deuide
them
and
cast
lotts
for
them
:
as
for
Christ
himselfe
,
the
Sauiour
and
redeemer
of
mankinde
,
they
regard
him
not
.
And
thus
fareth
the
world
;
it
is
a
hard
thing
to
finde
a
man
to
accept
of
Christ
,
because
he
is
Christ
his
redeemer
:
but
,
when
gaines
comes
by
Christ
,
then
he
is
welcome
.
Esau
that
esteemed
nothing
of
his
fathers
blessing
,
made
great
account
of
his
brothers
pottage
.
The
Gaderenes
made
more
account
of
their
swine
,
then
of
Christ
:
for
when
they
heard
that
they
were
drowned
,
they
beseech
him
to
depart
out
of
their
coasts
.
Nay
so
bad
is
this
age
,
that
such
as
will
be
taken
to
be
the
speciall
members
of
Christ
,
doe
not
onely
with
the
souldiers
strippe
Christ
of
his
garments
,
but
more
then
this
,
they
bereaue
him
of
his
natures
and
offices
.
The
Church
of
Rome
by
their
transsubstantiation
strippe
him
of
his
manhoode
:
and
by
making
other
priests
after
the
same
order
with
him
,
which
doe
properly
forgiue
sinnes
,
strippe
him
of
his
priesthoode
:
and
of
his
kingly
office
,
by
ioyning
with
him
a
Vicar
on
earth
,
and
head
of
the
Catholicke
Church
,
and
that
in
his
presence
,
whereas
all
debitishippes
and
commissions
cease
in
the
presence
of
the
principall
.
And
when
they
haue
done
all
this
,
then
they
further
loade
him
with
a
nomber
of
a
beggarly
ceremonies
;
and
so
doe
nothing
else
but
make
a
[
*
](A09411-e21620-b)
*
Fictitium
Christum
.
feighned
Christ
,
in
steade
of
the
true
and
alone
Messias
.
The
second
euent
was
,
that
Christ
was
mocked
of
all
sorts
of
men
.
First
,
they
set
vp
the
cause
written
why
he
was
crucified
,
namely
,
This
is
the
King
of
the
Iewes
:
then
the
people
that
passed
by
reuiled
him
,
Thou
that
destroiest
the
temple
and
buildest
it
in
three
daies
,
saue
thy selfe
,
&c.
Likewise
the
high
priests
mocking
him
,
with
the
Scribes
and
Pharisies
and
the
Elders
,
said
,
He
saued
others
,
let
him
safe
himselfe
.
The
same
also
did
one
of
the
theeues
that
was
crucified
with
him
,
cast
in
his
teeth
.
Behold
here
the
wonderfull
strange
dealing
of
the
Iewes
:
they
see
an
innocent
man
thus
pitifully
and
grieuously
racked
,
and
nayled
on
the
crosse
,
and
his
bloode
distilling
downe
from
handes
and
feete
;
and
yet
are
they
without
all
pitie
and
compassion
,
and
doe
make
but
a
mocke
and
a
skoffe
at
him
.
And
in
this
we
may
plainly
see
howe
daungerous
and
fearefull
their
case
is
,
who
are
wholly
giuen
vp
to
the
hardnes
of
their
owne
hearts
:
and
we
are
further
admonished
to
take
heede
how
we
giue
our selues
to
iesting
or
mocking
of
others
.
And
if
any
thinke
it
to
be
a
light
sinne
,
let
them
consider
what
befell
the
Iewes
for
mocking
Christ
.
The
hand
of
God
was
vpon
them
within
a
while
after
,
and
so
remaineth
to
this
day
.
Little
children
wickedly
brought
vp
,
when
they
sawe
Elisha
the
man
of
God
comming
,
they
mocked
him
,
and
said
,
Come
vp
thou
bald
pate
,
come
vp
thou
bald
pate
:
Furthermore
,
if
we
shall
indifferently
consider
all
the
mockes
and
skornings
of
the
Iewes
,
we
shal
finde
that
they
cannot
truly
conuince
him
of
the
least
sinne
;
which
serueth
to
cleare
Christ
,
and
to
prooue
that
he
was
a
most
innocent
man
,
in
whose
waies
was
no
wickednes
,
and
in
whose
mouth
was
found
no
guile
:
and
therefore
he
was
most
fitte
to
stand
in
our
roome
,
and
suffer
for
vs
which
were
most
vile
and
sinnefull
.
And
here
by
the
way
a
question
offereth
it selfe
to
be
skanned
.
Saint
Matthew
saith
,
The
theeues
which
were
crucified
with
him
,
cast
the
same
in
his
teeth
which
the
Scribes
and
Pharisies
did
:
Saint
Luke
saith
,
that
one
of
the
theeues
mocked
him
.
Answer
.
Some
reconcile
the
places
thus
;
that
the
Scripture
speaking
generally
of
any
thing
,
answer
him
not
.
So
Hannah
beeing
troulbed
in
minde
,
praied
vnto
the
Lord
,
How
long
wilt
thou
be
drunken
?
put
away
thy
drunkennesse
from
thee
.
Nay
,
my
lord
,
but
I
am
a
woman
troubled
in
spirit
,
I
haue
drunke
neither
wine
nor
strong
drinke
:
but
haue
powred
out
my
soule
before
the
Lord
.
This
is
a
hard
lesson
for
men
to
learne
;
but
we
must
endeauour
our selues
to
practise
it
,
if
we
will
be
followers
of
Christ
,
and
ouercome
euill
with
good
.
The
third
thing
that
fell
out
in
the
time
of
Christs
crucifying
,
was
the
pitifull
complaint
,
in
which
he
cried
with
a
loud
voice
,
Eli
,
Eli
,
lamasabact
hani
,
that
is
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Answer
.
It
was
not
any
impatience
or
discontentation
of
minde
,
or
any
dispaire
,
or
any
dissembling
,
as
some
would
haue
it
:
but
it
was
an
apprehension
and
a
feeling
of
the
whole
wrath
of
God
,
which
seazed
vpon
him
both
in
bodie
and
soule
.
The
second
,
what
was
the
thing
wherof
he
doth
complain
.
Answer
.
That
he
is
forsaken
of
God
the
father
.
And
from
this
point
ariseth
an
other
question
.
Howe
Christ
beeing
God
can
be
forsaken
of
God
?
for
the
father
,
the
Sonne
,
and
the
holy
Ghost
are
all
three
but
one
and
the
same
God
.
Answer
.
By
God
we
must
vnderstand
God
the
Father
the
first
person
.
According
to
the
common
rule
,
when
God
is
compared
with
the
Sonne
or
holy
Ghost
,
then
the
father
is
ment
by
the
this
title
God
,
as
in
this
place
:
not
that
the
father
is
more
God
then
the
Sonne
,
for
in
dignitie
all
the
three
persons
are
equal
:
but
they
are
distinguished
in
order
only
,
&
the
father
is
first
.
And
againe
whereas
Christ
complaineth
that
he
was
forsaken
,
it
must
be
vnderstood
in
regard
of
his
humane
nature
,
not
of
his
Godhead
.
And
Christs
manhoode
was
forsaken
,
not
that
his
Godhead
and
manhoode
were
seuered
,
for
they
were
euer
ioyned
togither
from
the
first
moment
of
the
incarnation
:
but
the
Godhead
of
Christ
,
and
so
the
Godhead
of
the
father
did
not
shew
forth
his
power
in
the
manhoode
,
but
did
as
it
were
lie
asleepe
for
a
time
,
that
the
manhood
might
suffer
:
when
a
man
sleepeth
the
soule
is
not
seuered
from
the
bodie
,
but
lieth
as
it
were
dead
,
and
exerciseth
not
it selfe
:
euen
so
the
Godhead
lay
still
,
and
did
not
manifest
his
power
in
the
manhoode
,
and
thus
the
manhood
seemed
to
be
forsaken
.
The
third
point
is
,
the
manner
of
this
complaint
;
My
God
,
my
God
,
saith
he
:
these
words
are
words
of
faith
,
I
say
not
of
iustifying
faith
,
wherof
Christ
stood
not
in
need
:
but
he
had
such
a
faith
or
hope
,
wherby
he
did
put
his
confidence
in
God
.
The
last
words
,
why
hast
thou
forsaken
me
?
seem
at
the
first
to
be
words
of
distrust
.
How
then
(
will
some
say
)
can
these
words
stand
with
the
former
:
for
faith
&
distrust
are
flat
contraries
?
Answ.
Christ
did
not
vtter
any
speach
of
distrust
,
but
only
make
his
mone
&
complaint
,
by
reason
of
the
greatnes
of
his
punishment
:
&
yet
still
relied
himselfe
on
the
assistance
of
his
father
.
Hence
we
learne
,
first
that
religion
doth
not
stand
in
feeling
,
but
in
faith
:
which
faith
we
must
haue
in
Christ
,
though
we
haue
no
feeling
at
all
:
for
God
oftentimes
doth
withdraw
his
grace
&
fauour
from
his
children
,
that
he
may
teach
them
to
beleeue
in
his
mercie
in
Christ
then
,
when
they
feele
nothing
lesse
then
his
mercie
.
And
faith
&
feeling
can
not
alwaies
stand
togither
;
because
faith
is
a
subsisting
of
things
which
are
not
seene
,
and
the
ground
of
things
hoped
for
:
and
we
must
liue
by
faith
,
and
not
by
feeling
.
Though
feeling
of
Gods
mercie
be
a
good
thing
,
yet
God
doth
not
alwaies
vouchsafe
to
giue
it
vnto
his
children
:
and
therefore
in
the
extremitie
of
afflictions
and
temptations
,
we
must
alwaies
trust
and
relie
on
God
by
faith
in
Christ
;
as
Christ
himselfe
doth
when
he
is
as
it
were
plunged
into
the
sea
of
the
wrath
of
God
.
Secondly
,
here
we
may
see
howe
God
dealeth
with
his
children
:
for
Christ
in
the
sense
and
feeling
of
his
humane
nature
was
forsaken
,
yet
had
he
sure
trust
and
confidence
in
God
,
that
caused
him
to
say
,
My
God
,
my
God
.
God
will
oftentimes
cast
his
deare
children
into
huge
gulfs
of
woe
and
miserie
,
where
they
shall
see
neither
banke
nor
bottome
,
nor
any
way
to
get
out
:
yet
men
in
this
case
must
not
despaire
,
but
remember
still
that
that
which
befell
Christ
the
head
,
doth
also
befall
his
members
.
Christ
himselfe
at
his
death
did
beare
the
wrath
of
God
in
such
measure
,
as
that
in
the
sense
and
feeling
of
his
humane
nature
he
was
forsaken
:
yet
in
all
this
he
was
the
Sonne
of
God
,
and
had
the
spirit
of
his
father
,
crying
,
My
God
,
my
God
.
And
therefore
though
we
be
wonderfully
afflicted
either
in
bodie
or
in
mind
,
so
as
we
haue
no
sense
or
feeling
of
Gods
mercie
at
all
,
yet
we
must
not
despaire
and
thinke
that
we
are
cast-awaies
,
but
still
labour
to
trust
and
relie
on
God
in
Christ
,
&
build
vpon
this
that
we
are
his
children
,
though
we
feele
nothing
but
his
wrath
vpon
vs
,
against
mercie
cleauing
to
his
mercie
.
This
was
Dauids
practise
:
In
the
day
of
trouble
(
saith
he
)
I
sought
the
Lord
:
my
sore
ranne
and
ceased
not
in
the
night
:
my
soule
refused
comfort
.
I
did
thinke
vpon
God
and
was
troubled
:
my
soule
was
full
of
anguish
:
and
so
continueth
,
saying
,
Will
the
Lord
absent
himselfe
for
euer
?
and
will
he
shew
no
more
fauour
?
hath
God
forgotten
to
be
mercifull
?
Yet
I
remember
the
yeares
of
the
right
hand
of
the
most
high
:
I
remember
the
works
of
the
Lord
,
certenly
I
remember
the
wonders
of
old
.
Wherefore
this
practise
of
Christ
in
his
passion
,
must
then
be
remembred
of
vs
all
,
when
God
shall
humble
vs
either
in
bodie
or
soule
or
both
.
The
fourth
thing
which
fell
out
when
Christ
was
on
the
crosse
was
this
:
after
Christ
knew
that
all
things
were
performed
,
&
that
the
Scriptures
were
fulfilled
,
he
said
,
I
thirst
;
and
then
there
standing
a
vessell
full
of
vineger
,
It
is
finished
.
The
points
here
to
be
considered
,
are
foure
.
The
first
,
that
Christ
thirsteth
.
And
we
must
know
that
this
thirst
was
a
part
of
his
passion
;
and
indeede
it
was
no
small
paine
,
as
we
may
see
by
this
:
when
Sisera
was
ouercome
by
Israel
,
Againe
,
whereas
Christ
complaines
that
he
thirsteth
▪
it
was
not
for
his
owne
sake
,
but
for
our
of●ences
:
and
therefore
answearably
we
must
thirst
after
Christ
and
his
benefits
,
as
the
dry
and
thirstie
land
where
no
water
is
,
doth
after
raine
:
the
hart
brayeth
after
the
riuers
of
water
,
so
must
we
say
with
Dauid
,
My
soule
panteth
after
thee
,
O
Lord
,
and
the
benefits
of
thy
death
.
The
second
,
that
a
sponge
full
of
vineger
tied
vpon
an
hyssope
stalke
,
was
reached
to
Christ
vpon
the
crosse
.
Now
it
may
be
demaunded
,
how
this
could
be
,
considering
the
stalke
of
the
hyssope
is
not
past
a
foote
long
.
Answer
.
As
the
tree
of
mustard
seede
with
the
Iewes
is
farre
greater
and
taller
then
with
vs
,
in
so
much
that
the
birds
of
heauen
build
their
nests
in
it
:
so
it
may
be
that
hyssope
groweth
much
longer
in
those
countries
then
with
vs
.
Or
,
as
I
take
it
rather
,
The
third
point
is
,
that
Christ
drinketh
the
vineger
offered
:
but
when
?
Not
before
all
things
were
finished
that
were
to
be
done
on
the
crosse
.
And
by
this
he
shewes
his
exceeding
care
for
our
saluation
.
He
laide
aside
all
thinges
that
would
turne
to
his
owne
ease
,
that
he
might
fully
worke
our
redemption
,
and
fulfill
the
will
of
his
father
who
sent
him
into
the
world
for
that
ende
.
The
like
care
must
euery
one
of
vs
haue
to
walke
dutifully
,
and
as
it
were
,
to
goe
with
thorough-stitch
in
our
particular
callings
▪
that
God
may
be
glorified
by
vs
.
When
Abrahams
seruant
came
to
Bethuel
to
get
a
wife
for
Isaac
,
me●t
was
set
before
him
,
but
he
said
,
I
will
not
eate
before
I
haue
said
my
message
:
so
likewise
we
must
first
see
Gods
glorie
procured
in
our
affaires
,
and
then
in
the
second
place
,
The
last
point
is
,
that
when
Christ
had
drunke
the
vineger
he
said
,
It
is
finished
.
Which
words
may
haue
a
double
sense
:
one
,
that
such
things
as
were
figured
by
the
sacrifices
of
the
old
testament
are
accomplished
:
the
other
,
that
now
vpon
the
crosse
he
had
finished
his
satisfaction
to
the
iustice
of
his
father
for
mans
sinne
.
And
this
of
the
twaine
I
rather
thinke
to
be
his
meaning
.
If
it
be
said
,
that
the
buriall
and
resurrection
and
ascension
of
Christ
,
&c.
which
are
very
necessarie
to
mans
redemption
,
were
not
yet
begunne
,
the
answer
is
,
that
the
works
of
Christs
priesthoode
which
follow
his
death
serue
not
to
make
any
satisfaction
to
Gods
iustice
for
sinne
,
but
onely
to
confirme
or
applie
it
,
after
it
is
made
and
accomplished
on
the
crosse
.
And
if
this
be
so
,
that
Christ
in
his
owne
person
accomplished
the
worke
of
redemption
,
and
made
a
full
and
perfect
satisfaction
for
vs
,
as
these
words
import
,
It
is
finished
,
then
humane
satisfactions
to
Gods
iustice
for
sinne
are
altogether
superfluous
.
The
fifth
euent
that
fell
out
when
Christ
was
vpon
the
crosse
was
,
that
he
cryed
with
a
loud
voice
,
and
said
,
Father
,
into
thy
handes
I
lay
downe
my
spirite
,
that
is
,
I
commende
my
soule
as
being
the
most
pretious
thing
which
I
haue
in
this
worlde
into
thy
custodie
,
who
art
a
most
faithfull
keeper
therof
.
These
words
are
taken
by
Christ
out
of
the
Psalmes
:
for
when
Dauid
was
in
daunger
of
his
life
by
reason
of
Saul
,
and
had
no
friend
to
trust
,
he
makes
choice
of
God
to
be
his
keeper
,
and
said
,
Into
thy
hands
,
O
Lord
,
doe
J
commend
my
spirite
.
In
the
rolle
of
the
booke
it
is
written
of
me
,
that
I
should
doe
thy
will
,
O
my
God!
Howe
can
this
be
?
for
no
part
of
Scripture
penned
before
the
daies
of
Dauid
saith
thus
of
him
.
True
indeede
:
but
as
I
take
it
,
Dauids
meaning
is
,
that
he
read
the
booke
of
the
Lawe
,
and
found
generall
precepts
and
commaundements
giuen
to
Kings
and
Princes
,
that
they
should
keepe
all
the
ordinances
and
commaundements
of
God
,
which
he
beeing
a
King
applies
particularly
to
his
owne
person
,
and
thereupon
saith
,
In
the
volume
of
the
booke
it
is
written
of
me
,
&c.
And
this
dutie
is
well
practised
by
the
people
of
God
at
this
day
:
for
the
Psalmes
of
Dauid
were
penned
according
to
the
estate
of
the
Church
in
his
time
:
and
in
these
daies
the
Church
of
God
doth
sing
the
same
with
the
same
spirite
that
Dauid
did
,
and
doth
applie
them
to
their
seuerall
estates
and
conditions
.
Now
in
that
Christ
commends
his
soule
into
the
hands
of
his
father
,
he
doth
it
to
testifie
that
he
died
not
by
constraint
,
but
willingly
:
and
by
his
owne
practise
he
doeth
teach
vs
to
doe
the
like
,
namely
to
giue
vp
our
owne
soules
into
the
hands
of
God
.
And
because
this
dutie
is
of
some
difficultie
,
we
must
obserue
three
motiues
or
preparatiues
which
may
induce
vs
to
the
better
doing
of
it
.
The
first
is
,
to
consider
that
God
the
Father
of
Christ
,
is
the
creator
of
our
soules
,
and
therefore
he
is
called
the
father
of
spirits
.
And
if
he
be
a
creator
of
them
,
then
is
he
also
a
faithfull
preseruer
of
them
.
For
sure
it
is
,
that
God
will
preserue
his
own
workmanship
.
Who
is
or
can
be
so
careful
for
the
ornament
and
preseruation
of
any
worke
,
as
the
crafts-master
?
and
shall
not
God
be
more
carefull
then
man
?
wherefore
Saint
Peter
exhorteth
vs
to
commit
our
soules
vnto
God
,
as
vnto
a
faithfull
creator
.
The
second
motiue
is
this
,
we
must
looke
to
be
resolued
in
our
consciences
,
that
God
the
Father
of
Christ
is
our
Father
:
euery
man
for
himselfe
must
labour
to
haue
the
assurance
of
the
pardon
of
his
owne
sinnes
,
and
that
the
corruption
of
his
soule
be
washed
away
in
the
blood
of
Christ
,
that
he
may
say
,
I
am
iustified
,
sanctified
,
and
adopted
by
Christ
.
And
when
any
man
can
say
thus
,
he
shall
be
most
desirous
and
willing
to
commit
his
soule
into
the
hands
of
God
.
This
was
the
reason
which
mooued
Christ
to
lay
downe
his
soule
into
the
handes
of
God
,
because
he
is
his
Father
.
The
third
motiue
or
preparatiue
is
,
a
continuall
experience
and
obseruation
of
Gods
loue
and
fauour
towardes
vs
,
in
keeping
and
preseruing
him
;
as
appeares
by
Dauids
example
,
Into
thy
handes
(
saith
he
)
I
commit
my
soule
:
for
thou
hast
redeemed
me
,
O
thou
God
of
truth
.
The
time
when
wee
are
specially
to
commende
our
soules
into
the
hande
of
God
,
is
first
of
all
the
time
of
any
affliction
or
daunger
.
This
was
the
time
when
Dauid
commended
his
soule
into
the
handes
of
God
in
the
Psalme
before
named
.
Wee
knowe
that
in
any
common
daunger
or
perill
,
as
the
sacking
of
a
citie
,
or
burning
of
an
house
,
if
a
man
haue
any
pretious
iewell
therein
,
he
will
first
fetch
that
out
,
and
make
choice
of
a
faithfull
friend
,
to
whose
custodie
he
will
commit
the
same
:
euen
so
,
in
common
perils
and
daungers
,
we
must
alwaies
remember
to
commit
our
soules
as
a
most
pretious
iewell
into
the
hands
of
God
,
who
is
a
faithfull
creator
.
An
other
more
speciall
and
necessarie
time
of
practising
this
dutie
,
is
the
houre
of
death
,
as
here
Christ
doth
,
and
Steuen
,
who
when
the
Iewes
stoned
him
to
death
,
called
on
God
,
and
saide
,
Lord
Iesus
receiue
my
spirit
.
And
as
this
dutie
is
very
requisite
and
necessarie
at
all
times
,
so
most
especially
in
the
houre
of
death
;
because
the
daunger
is
great
by
reason
that
Sathan
will
then
chiefly
assault
vs
,
and
the
guilt
of
sinne
will
especially
then
wounde
the
conscience
.
Lastly
,
at
all
times
we
must
commit
our
soules
into
Gods
hands
:
for
though
we
be
not
alwaies
in
affliction
,
yet
we
are
alwaies
in
great
daunger
:
and
when
a
man
lieth
downe
to
rest
,
he
knoweth
not
whether
he
shall
rise
againe
or
no
;
and
when
he
riseth
,
he
knoweth
not
whether
he
shall
lie
downe
againe
.
Yea
,
at
this
very
houre
we
know
not
what
will
befall
the
next
.
And
great
are
the
comforts
which
arise
by
the
practise
of
this
dutie
.
When
Dauid
was
in
great
daunger
of
his
life
,
and
his
owne
people
would
haue
stoned
him
,
because
their
hearts
were
vexed
for
their
sonnes
and
daughters
which
the
Amalekites
had
taken
;
it
is
said
he
comforted
himselfe
in
the
Lord
his
God
.
For
the
which
cause
(
saith
he
)
J
suffer
those
things
,
but
I
am
not
ashamed
:
for
I
know
whome
I
haue
beleeued
,
and
I
am
perswaded
that
he
is
able
to
keepe
that
which
I
haue
committed
vnto
him
against
that
day
.
This
worthie
seruant
of
God
had
committed
his
life
and
soule
into
Gods
hand
:
and
therefore
he
saith
,
In
all
my
sufferings
I
am
not
ashamed
:
where
we
may
see
,
that
if
a
man
haue
grace
in
his
life-time
to
commit
his
soule
into
Gods
hand
,
it
will
make
him
bold
euen
at
the
point
of
death
.
And
this
must
be
a
motiue
to
cause
euery
man
euery
day
and
houre
to
lay
downe
his
soule
into
the
hands
of
God
,
although
by
the
course
of
nature
he
may
liue
twentie
yeares
longer
.
But
howsoeuer
this
dutie
be
both
necessarie
and
comfortable
,
yet
few
there
be
that
practise
the
same
.
Men
that
haue
children
are
very
carefull
and
diligent
to
bring
them
vp
vnder
some
mans
tuition
;
and
if
they
haue
cattell
,
sheepe
,
or
oxen
,
they
prouide
keepers
to
tend
them
:
but
in
the
meane
season
for
their
owne
soules
they
haue
no
care
,
they
may
sinke
or
swimme
or
doe
what
they
will
.
This
sheweth
the
wonderfull
blindnes
or
rather
madnesse
of
men
in
the
world
,
that
haue
more
care
for
their
cattell
,
then
for
their
owne
soules
:
but
as
Christ
hath
taught
vs
by
his
example
,
so
let
euery
one
of
vs
in
the
feare
of
God
learne
to
commit
our
soules
into
the
hande
of
God
.
Againe
,
in
that
Christ
laies
downe
his
owne
soule
,
and
withall
the
soules
of
all
the
faithfull
into
the
handes
of
the
father
,
we
further
learne
three
things
.
The
first
,
that
the
soule
of
man
doth
not
vanish
away
as
the
soules
of
beastes
and
other
creatures
:
there
is
great
difference
betweene
them
:
for
when
the
beast
dieth
,
his
soule
dieth
also
:
but
the
soule
of
man
is
immortall
.
The
consideration
wherof
must
mooue
euery
man
aboue
al
things
in
this
world
to
be
carefull
for
his
soule
:
if
it
were
to
vanish
away
at
the
day
of
death
,
as
the
soule
of
beastes
doe
,
the
neglect
thereof
were
no
great
matter
:
but
seeing
it
must
liue
for
ever
,
either
in
eternall
ioy
,
or
els
in
endlesse
paines
and
torments
,
it
standes
vs
upon
,
euery
man
for
himselfe
,
so
to
provide
for
his
soule
in
this
life
,
that
at
the
day
of
death
when
it
shall
depart
from
his
bodie
,
it
may
live
in
eternall
ioy
and
happinesse
.
The
second
,
that
there
is
an
especiall
and
particular
prouidence
of
God
,
because
the
particular
soule
of
Christ
is
committed
into
the
hands
of
his
father
,
and
so
answerably
the
soules
of
euery
one
of
the
faithfull
are
.
The
thirde
,
that
euerie
one
which
beleeues
him selfe
to
be
a
member
of
Christ
,
must
be
willing
to
die
when
God
shall
call
him
thereunto
.
For
when
wee
die
in
Christ
,
the
bodie
is
but
laide
asleepe
,
and
the
soule
is
receiued
into
the
handes
of
a
most
loving
God
and
mercifull
Father
,
as
the
soule
of
Christ
was
.
Lastly
,
whereas
Christ
surrendring
his
soule
into
his
fathers
hands
,
calles
it
a
spirite
,
we
note
,
that
the
soule
of
man
is
a
spirit
,
that
is
,
a
spirituall
,
invisible
,
simple
essence
without
composition
created
,
as
the
angels
of
God
are
.
The
question
whether
the
soule
of
a
child
come
from
the
soule
of
the
parents
as
the
body
doth
come
from
their
bodies
,
may
easily
bee
resolued
.
For
the
soule
of
man
beeing
a
spirite
,
can
not
beget
another
spirit
,
as
the
Angels
being
spirituall
doe
not
beget
Angels
:
for
one
spirit
begetteth
not
another
.
Nay
which
is
more
▪
one
simple
element
begetteth
not
another
,
as
the
water
begetteth
not
water
,
nor
aire
begetteth
aire
:
and
therefore
much
lesse
can
one
soule
beget
an
other
.
Againe
,
if
the
soule
of
the
child
come
from
the
soule
of
the
parentes
,
then
there
is
a
propagation
of
the
whole
soul
of
the
parent
or
of
some
part
thereof
.
If
it
be
said
,
that
the
whole
soule
of
the
parents
be
propagated
,
then
the
parents
should
want
their
owne
soules
and
could
not
liue
.
If
it
be
said
that
a
part
of
the
parents
soule
is
propagated
:
I
answer
,
that
the
soule
being
a
spirit
or
a
simple
substance
can
not
be
parted
:
and
therfore
it
is
the
safest
to
conclude
,
that
the
bodie
indeed
is
of
the
bodie
of
the
parents
,
&
that
the
soule
of
man
while
the
bodie
is
in
making
,
is
created
of
nothing
:
Father
of
spirites
.
Thus
much
of
the
crucifying
of
Christ
:
Now
followeth
his
death
.
For
hauing
laid
downe
his
soule
into
the
handes
of
his
Father
,
he
gave
vp
the
ghost
:
to
giue
us
to
understand
,
that
his
death
was
no
fantasticall
but
a
reall
death
,
in
that
his
bodie
and
soule
were
severed
as
truly
as
when
any
of
vs
die
.
In
treating
of
Christes
death
we
must
consider
many
pointes
.
The
first
,
that
it
was
needfull
that
hee
should
die
,
and
that
for
two
causes
.
First
,
to
satisfie
Gods
iustice
:
for
sinne
is
so
odious
a
thing
in
Gods
●ight
,
that
he
will
punish
it
with
an
extreame
punishment
:
therefore
Christ
standing
in
our
roome
must
not
only
suffer
the
miseries
of
this
life
,
but
also
die
on
the
crosse
,
that
the
verie
extremitie
of
punishment
which
wee
shoulde
haue
borne
,
might
be
laide
on
him
:
and
so
we
in
Christ
,
might
fully
satisfie
Gods
iustice
:
for
the
wages
of
sinne
is
death
.
Secondly
Christ
died
that
he
might
fulfill
the
truth
of
Gods
worde
which
had
saide
,
that
man
for
eating
the
forbidden
fruit
should
die
the
death
.
The
properties
of
Christs
death
are
two
:
No
man
taketh
my
life
from
me
,
but
I
(
saith
hee
)
lay
it
downe
of
my selfe
:
I
have
power
to
lay
it
downe
▪
and
have
power
to
take
it
againe
.
then
Iesus
cryed
with
a
loude
voice
,
and
gave
vp
the
ghost
.
Ordinarily
men
that
die
on
the
crosse
,
languish
away
by
little
and
little
,
and
before
they
come
to
yeelde
up
their
lives
they
loose
their
speech
,
and
onely
ratle
or
make
a
noise
in
the
throate
:
And
as
Christs
death
was
voluntarie
,
so
was
it
also
an
accursed
death
,
and
therefore
it
is
called
the
death
of
the
crosse
.
And
it
contained
the
first
and
the
second
death
:
was
crucified
&
also
died
.
the
first
is
the
separation
of
the
body
from
the
soule
:
the
second
is
the
separation
of
bodie
&
soule
from
God
:
And
both
were
in
Christ
:
for
beside
the
bodily
death
,
he
did
in
soule
apprehend
the
wrath
of
God
due
to
man
for
sinne
:
&
that
made
him
cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
here
we
must
not
omit
a
necessarie
point
,
namely
,
how
farre
forth
Christ
suffered
death
.
Answ.
Some
thinke
that
he
suffered
onely
a
bodily
death
and
such
paines
as
follow
the
dissolution
of
nature
:
but
they
no
doubt
come
to
short
,
for
why
should
Christ
haue
feared
death
so
greatly
if
it
had
bene
nothing
but
the
dissolution
of
nature
.
Some
againe
thinke
that
he
died
,
not
onely
the
first
,
but
also
the
second
death
:
but
it
may
be
that
is
to
goe
to
farre
:
for
if
to
die
the
first
death
be
to
suffer
a
totall
separation
of
bodie
and
soule
,
then
also
to
die
the
second
death
is
wholly
and
euerie
way
to
be
seuered
from
all
fauour
of
God
,
and
at
the
least
for
a
time
to
be
oppressed
of
the
same
death
as
the
damned
are
.
Now
this
neuer
befell
Christ
,
no
not
in
the
middest
of
his
sufferings
,
considering
that
euen
then
he
was
able
to
call
God
his
God
.
Therefore
the
safest
is
to
follow
the
meane
;
namely
that
Christ
died
the
first
death
▪
in
that
his
bodie
and
soule
were
really
and
wholly
seuered
,
yet
without
suffering
any
corruption
in
his
bodie
,
which
is
the
effect
and
fruite
of
the
same
:
and
that
withall
he
further
suffered
the
extreame
horrours
and
pangs
of
the
second
death
,
not
dying
the
same
death
nor
being
forsaken
of
god
,
more
then
in
his
owne
apprehension
or
feeling
.
For
in
the
verie
middest
of
his
sufferings
the
father
was
well
pleased
with
him
.
And
this
which
I
say
doeth
not
any
whit
lessen
the
sufficiencie
of
the
merite
of
Christ
:
for
whereas
hee
suffered
truly
the
verie
wrath
of
God
,
and
the
verie
torments
of
the
damned
in
his
soule
,
it
is
as
much
as
if
all
the
men
in
the
world
had
died
the
second
death
,
and
had
bin
wholly
cut
off
from
God
for
euer
and
euer
.
And
no
doubt
Christ
died
the
first
death
,
only
suffering
the
pangs
of
the
second
,
that
the
first
death
might
be
an
entrance
not
to
the
second
death
which
is
eternall
damnation
,
but
a
passage
to
life
eternall
.
The
benefites
and
comfortes
which
arise
by
the
death
of
Christ
are
specially
foure
.
The
first
is
the
change
of
our
naturall
death
,
I
say
not
,
the
taking
of
it
away
,
for
we
must
all
die
;
but
whereas
by
nature
death
is
a
curse
of
God
upon
man
for
eating
the
forbidden
fruite
,
by
the
death
of
Christ
it
is
changed
from
a
curse
into
a
blessing
:
and
is
made
as
it
were
a
middle
way
and
entrance
to
conveigh
men
out
of
this
worlde
into
the
kingdome
of
glorie
in
heauen
:
and
therefore
it
is
saide
,
hath
delivered
them
from
the
feare
of
death
,
which
all
the
daies
of
their
lives
were
subiect
to
bondage
.
A
man
that
is
to
encounter
with
a
Scorpion
▪
if
he
knowe
that
it
hath
a
sting
,
he
may
be
dismayed
:
but
being
assured
that
the
sting
is
taken
away
,
he
need
not
feare
to
encounter
therewith
.
Now
death
in
his
owne
nature
considered
,
is
this
scorpion
armed
with
a
sting
:
but
Christ
our
Saviour
by
his
death
hath
pulled
out
the
sting
of
our
death
,
and
on
the
crosse
triumphantly
saith
,
O
death
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
There
is
no
condemnation
to
them
which
are
in
Christ
Iesus
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
.
Thirdly
the
death
of
Christ
is
a
meanes
to
ratifie
his
last
will
and
testament
:
For
this
cause
was
Christ
the
Mediatour
of
the
new
testament
,
that
through
death
(
which
was
for
the
redemption
of
the
transgressions
which
were
in
the
former
t●stament
)
they
which
were
called
might
receive
the
promise
of
the
eternall
inheritance
.
For
where
a
testament
is
,
there
must
be
the
death
of
him
that
made
the
Testament
:
for
the
Testament
is
confirmed
when
men
are
dead
:
for
it
is
yet
of
no
force
,
as
long
as
he
is
alive
that
made
it
.
And
therefore
the
death
of
Christ
doeth
make
his
last
will
and
testament
which
is
his
couenant
of
grace
,
authenticall
unto
us
.
Fourthly
,
the
death
of
Christ
doth
serue
to
abolish
the
originall
corruption
of
our
sinnefull
hearts
.
As
a
strong
corasive
laide
to
a
sore
eates
out
all
the
rotten
and
deade
flesh
,
euen
so
Christs
death
being
applyed
to
the
heart
of
a
penitent
sinner
by
faith
,
weakens
and
consumes
the
sinne
that
cleaues
so
fast
unto
our
natures
and
dwelles
within
us
.
Some
will
say
,
how
can
Christes
death
which
now
is
not
,
because
it
is
long
ago
past
and
ended
,
kill
sinne
in
vs
now
?
Answer
,
Indeed
if
wee
regard
the
acte
of
Christs
death
,
it
is
past
,
but
the
vertue
and
power
thereof
endureth
for
euer
.
And
the
power
of
Christes
death
is
nothing
els
but
the
power
of
his
godhead
,
which
inabled
him
in
his
death
to
ouercome
hell
,
the
graue
,
death
,
and
condemnation
,
and
to
disburden
him selfe
of
our
sinnes
.
Now
when
wee
haue
grace
to
denie
our selves
,
and
to
put
our
trust
in
Christ
,
and
by
faith
are
ioyned
to
him
,
then
as
Christ
himselfe
by
the
power
of
his
godhead
ouercame
death
,
hell
,
and
damnation
in
himselfe
:
so
shall
wee
by
the
same
power
of
his
godhead
kill
&
crucifie
sin
&
corruption
in
our selues
.
Therfore
seeing
we
reape
such
benefite
by
the
death
of
Christ
,
if
wee
will
shewe
our selues
to
be
Christians
,
let
us
reioyce
in
the
death
of
Christ
:
and
if
the
question
be
,
what
is
the
chiefest
thing
wherein
we
reioyce
in
this
world
?
we
may
answere
,
the
very
crosse
of
Christ
,
and
the
least
droppe
of
his
blood
.
The
duties
to
be
learned
by
the
death
of
Christ
are
two
:
the
first
concernes
all
ignorant
and
impenitent
sinners
.
Such
men
whatsoeuer
they
be
,
by
the
death
of
Christ
upon
the
crosse
,
must
be
mooued
to
turne
from
their
sinnes
:
and
if
the
consideration
hereof
will
not
mooue
them
,
nothing
in
the
world
will
.
By
nature
euery
man
is
a
vassall
of
sinne
,
and
a
bondslaue
of
Sathan
:
the
deuill
raignes
and
rules
in
all
men
by
nature
,
and
wee
our selues
can
doe
nothing
but
serue
and
obey
him
.
Nay
(
which
is
more
)
we
lie
under
the
fearefull
curse
of
God
for
the
least
sinne
.
Well
now
,
see
the
love
of
the
sonne
of
God
,
that
gaue
himselfe
willingly
to
death
upon
the
crosse
for
thee
,
that
he
might
free
thee
from
this
most
fearefull
bondage
.
Wherefore
let
all
those
that
liue
in
sinne
and
ignorance
reason
thus
with
themselues
:
Hath
Christ
the
Sonne
of
God
done
this
for
us
,
and
shall
we
yet
live
still
in
our
sinnes
?
hath
he
set
open
as
it
were
the
very
gates
of
hell
,
and
shall
we
yet
lie
weitring
in
out
damnable
waies
and
in
the
shadowe
of
death
?
In
the
feare
of
God
let
the
death
of
Christ
be
a
means
to
turne
us
to
Christ
:
if
it
can
not
moue
us
,
let
us
be
resolued
that
our
case
is
dangerous
.
To
go
yet
further
in
this
point
,
euery
one
of
us
is
by
nature
a
sicke
man
,
wounded
at
the
very
heart
by
sathan
:
though
we
feele
it
not
,
yet
we
are
deadly
sicke
:
&
beholde
,
Christ
is
the
good
Phisition
of
the
soule
,
&
none
in
heauen
or
earth
,
neither
Saint
,
angell
,
nor
man
can
heale
this
our
spirituall
wound
,
but
he
alone
:
who
,
though
he
were
equall
with
the
father
,
yet
he
came
downe
from
his
bosome
and
became
man
,
&
lived
here
many
yeres
in
miserie
&
contempt
:
and
when
no
hearb
nor
plaister
could
cure
this
our
deadly
wound
or
desperate
sicknes
,
he
was
content
to
make
a
plaister
with
his
owne
blood
:
the
paine
hee
tooke
in
making
it
caused
him
to
sweat
water
&
blood
:
nay
the
making
of
it
for
us
cost
him
his
life
,
in
that
he
was
content
by
his
own
death
to
free
us
from
death
:
which
if
it
be
true
,
as
it
is
most
true
,
them
wofull
&
wretched
is
our
case
if
we
will
still
liue
in
sinne
,
&
will
not
use
meanes
to
lay
this
plaister
unto
our
hearts
.
And
after
the
plaister
is
applyed
to
the
soule
,
we
should
doe
as
a
man
that
hath
bene
grievously
sicke
,
who
when
he
is
on
the
mending
hand
gets
strength
by
litle
&
little
.
And
so
should
we
become
new
creatures
going
on
from
grace
to
grace
,
and
shew
the
same
by
liuing
godlily
,
righteously
,
and
soberly
,
that
the
worlde
may
see
that
wee
are
cured
of
our
spirituall
disease
.
O
happy
,
yea
thrise
happy
are
they
that
haue
grace
from
God
to
do
this
.
The
second
duty
concernes
them
which
are
repentant
sinners
.
Hath
Christ
giuen
himselfe
for
thee
,
&
is
thy
conscience
setled
in
this
?
then
thou
must
answerably
beare
this
minde
,
that
if
thy
life
would
serue
for
the
glorie
of
God
&
the
good
of
his
Church
,
thou
wouldst
then
giue
it
most
willingly
if
thou
be
called
thereto
.
Secondly
,
if
Christ
for
thy
good
hath
giuen
his
life
,
then
thou
must
in
like
manner
be
content
to
die
for
thy
brethren
in
Christ
if
need
be
:
He
(
saith
S.
Iohn
)
laid
down
his
life
for
us
,
therfore
we
ought
to
lay
down
our
liues
for
our
brethren
.
Thirdly
,
if
Christ
was
conten●
to
shed
his
own
hearts
blood
not
for
himself
,
but
for
the
sins
of
euery
one
of
us
,
them
we
must
be
thus
affected
,
that
rather
then
by
sinning
we
would
willingly
offend
god
,
we
should
be
content
to
haue
our
own
blood
shed
:
yea
if
these
two
things
were
put
to
our
choise
,
either
to
doe
that
which
might
displease
God
,
or
els
to
suffer
death
,
we
must
rather
die
then
do
the
same
.
Of
this
mind
haue
bene
all
the
martyrs
of
God
,
who
rather
then
they
would
yeild
to
Idolatrie
,
were
content
to
suffer
most
bitter
torments
&
cruell
death
.
Yea
,
euery
good
christian
is
so
affected
,
that
hee
had
rather
choose
to
die
then
to
liue
,
not
moued
by
impatience
in
respect
of
the
miseries
of
this
life
:
but
because
he
would
cease
to
offend
so
louing
a
father
.
To
sin
is
meat
&
drinke
to
the
world
,
but
to
a
touched
&
repentant
hart
ther
is
no
torment
so
grievous
as
this
is
,
to
sinne
against
God
,
if
once
hee
be
perswaded
that
Christ
died
for
him
.
Thus
much
for
Christs
death
:
now
follow
those
things
which
befell
Christ
when
hee
was
newly
dead
;
and
they
are
two
especially
.
The
first
,
that
his
legges
were
not
broken
as
the
legges
of
the
two
thieves
were
.
Of
the
first
,
S.
Iohn
rendreth
a
reason
,
namely
that
the
scripture
might
be
fulfilled
,
not
a
bone
of
him
shall
be
broken
:
which
wordes
were
spoken
by
Moses
of
the
paschall
lambe
,
and
are
here
applyed
to
Christ
,
Christ
our
passeover
is
sacrificed
:
Behold
the
lamb
of
God
,
distinguishing
him
thereby
from
the
typicall
lambe
.
In
this
that
Christ
crucified
is
the
true
paschall
lamb
,
the
childe
of
God
hath
wonderfull
matter
of
comfort
.
The
Israelites
did
eate
the
passeouer
in
Egypt
,
Lords
sanctified
ones
:
the
man
of
Gods
counsell
,
because
whatsoeuer
they
intended
against
the
people
of
God
,
yet
in
all
their
proceedings
they
did
nothing
,
but
that
which
God
had
determined
before
to
be
done
.
And
when
Senacherib
came
against
the
Iewes
as
a
wild
beast
out
of
his
denne
,
the
Lord
telleth
Hezekiah
concerning
Ashur
that
he
will
put
his
hooke
in
his
nostrills
,
&
his
bridle
in
his
lippes
,
and
bring
him
back
againe
the
same
way
he
came
,
that
is
,
he
will
so
rule
him
that
he
shall
not
do
the
lest
hurt
unto
the
Iewes
,
more
than
god
will
.
This
is
a
matter
of
great
confort
to
Gods
Church
oppressed
with
manifold
enimies
,
Papists
,
Iewes
,
Turkes
,
&
all
infidels
,
maliciously
bent
against
it
for
Christs
sake
.
Now
they
may
intend
&
practise
mischiefe
,
but
more
then
Gods
will
and
counsell
is
they
can
not
doe
:
for
he
hath
his
ring
in
their
nostrills
,
and
his
bridle
in
their
lips
to
rule
them
as
he
listeth
.
The
second
thing
which
fell
out
immediatly
upon
the
death
of
Christ
is
,
that
the
soldiers
pearced
his
side
with
a
speare
,
&
thence
issued
water
&
blood
.
The
use
which
ariseth
of
this
point
is
twofolde
:
First
,
it
serves
to
prooue
that
Christ
died
truly
,
&
not
in
shew
,
or
a
fained
death
:
for
there
is
about
the
heart
a
filme
or
skin
like
unto
a
purse
wherein
is
contained
cleare
water
to
coole
the
heate
of
the
heart
,
the
Father
,
the
Worde
,
and
the
Holy
Ghost
:
and
three
in
earth
,
the
Water
,
the
Spirite
,
and
the
bloode
:
Hauing
thus
intreated
of
Christs
execution
,
let
us
nowe
come
to
the
last
point
,
namely
,
the
excellencie
of
Christes
passion
,
consisting
in
these
two
points
.
I.
a
sacrifice
.
II.
a
triumph
.
For
the
first
,
when
Christ
died
he
offered
a
propitiatorie
&
reall
sacrifice
to
his
father
:
&
herein
his
death
&
passion
differeth
from
the
sufferings
&
deaths
of
all
men
whatsoeuer
.
In
this
sacrifice
,
we
must
consider
4.
things
.
I.
who
was
the
priest
.
II.
what
was
the
sacrifice
.
III.
what
was
the
altar
.
IV.
the
time
wherein
this
sacrifice
was
offered
.
The
priest
was
Christ
himselfe
,
as
the
author
of
the
Epistle
to
the
Hebrues
prooues
at
large
from
the
third
chap.
to
the
9.
and
of
him
we
are
to
consider
these
4.
points
.
The
first
,
what
is
the
office
of
Christs
priesthood
.
Answer
.
The
office
of
Christs
priesthood
stands
in
3.
things
.
I.
to
teach
doctrine
,
&
therefore
he
is
called
the
high
priest
of
our
profession
,
that
is
,
of
the
Gospell
which
we
professe
,
with
the
oile
of
gladnesse
above
his
fellowes
,
Set
me
as
a
seale
on
thy
heart
,
&
as
a
signet
vpon
thy
arme
.
And
indeed
this
a
matter
of
confort
to
us
all
,
that
Christ
hath
our
seueral
names
written
in
pretious
stones
before
his
face
,
though
he
be
now
in
heauen
&
we
on
earth
:
&
the
particular
estate
of
euery
one
of
us
is
both
knowen
&
regarded
of
him
.
Again
,
God
gaue
to
Moses
the
Vrim
&
Thummim
,
which
was
put
on
the
brestplate
of
the
high
priest
,
when
he
was
to
aske
counsell
from
God
of
things
unknowen
,
before
the
mercy
seate
,
whence
God
gaue
answer
.
What
the
Vrim
&
Thummim
was
it
is
not
known
:
&
it
is
like
it
was
not
made
by
any
arte
of
man
,
but
giuen
by
God
;
&
how
it
was
used
we
can
not
tell
:
but
yet
the
signification
of
the
wordes
affordeth
matter
of
meditation
.
Vrim
signifies
lights
,
&
Thummim
signifies
perfections
.
And
by
this
a
further
matter
was
prefigured
in
Christ
,
who
hath
the
perfite
Vrim
&
Thummim
in
his
brest
:
first
,
because
in
him
are
hidde
all
the
treasures
of
wisdome
and
knowledge
:
The
secret
of
the
Lord
is
reveiled
to
them
that
feare
him
.
the
spirit
of
wisdom
&
revelation
;
&
the
spirit
of
God
,
whereby
we
know
the
things
that
are
giuen
unto
us
of
God
:
as
namely
,
our
election
,
vocation
,
iustification
,
&
sanctification
in
this
life
,
&
our
eternall
glorification
after
this
life
:
yea
to
euery
member
of
Christ
within
his
Church
he
giues
a
speciall
spirit
of
revelation
,
wherby
he
may
knowe
that
God
the
father
is
his
father
;
the
son
the
redeemer
,
his
redeemer
;
&
the
H.
ghost
his
sanctifier
&
conforter
.
Lastly
the
high
priest
had
a
plate
on
his
forehead
,
&
therin
was
in
grauen
the
holines
of
Iehovah
:
this
signified
the
holines
of
Christ
:
The
second
order
of
priesthood
is
the
order
of
Melchisedec
:
of
which
Christ
was
,
as
Dauid
saith
,
Thou
art
a
priest
for
euer
after
the
order
of
Melchisedeck
:
The
4.
point
is
,
whether
there
be
any
more
reall
priests
of
the
new
Testament
beside
Christ
or
no
?
Ans.
In
the
old
testament
there
were
many
priests
one
following
an
other
in
continuall
succession
,
but
of
the
new
testament
there
is
one
onely
reall
priest
,
Christ
Iesus
God
&
man
,
&
no
more
:
as
the
author
of
the
Hebr.
saith
,
because
he
endureth
for
euer
,
he
hath
an
euerlasting
priesthoode
:
&
the
word
translated
(
euerlasting
)
signifieth
such
a
priesthood
,
which
cannot
passe
from
him
to
any
other
,
as
the
priesthood
of
Aaron
did
.
And
therfore
the
priesthood
of
Christ
is
so
tied
to
his
owne
person
,
that
none
can
haue
the
same
but
he
;
neither
man
nor
angel
,
nor
any
other
creature
,
no
not
the
father
nor
the
H.
Ghost
.
But
the
factours
of
the
Church
of
Rome
will
say
,
that
Christ
may
haue
men
to
be
his
deputies
in
his
stead
to
offer
sacrifice
.
Answ.
We
must
consider
Christ
2.
waies
:
I.
as
he
is
God
:
II.
as
he
is
mediatour
.
As
he
is
God
with
the
father
&
with
the
holy
Ghost
,
he
hath
kings
&
magistrates
to
be
his
deputies
on
earth
:
and
therefore
they
are
called
Elohim
,
that
is
,
gods
.
But
as
he
is
Mediatour
,
and
so
consequently
a
priest
and
a
King
,
hee
hath
neither
deputie
nor
vicegerent
;
neither
king
to
rule
in
his
stead
over
his
Church
,
nor
priests
to
offer
sacrifice
for
him
:
nay
hee
hath
no
prophet
to
be
his
deputie
,
as
he
is
the
doctour
of
the
Church
.
And
therefore
he
saith
to
his
disciples
:
for
one
is
your
doctour
.
Indeede
he
hath
his
ministers
to
teach
men
his
will
:
but
a
deputie
to
offer
sacrifice
in
his
steade
he
hath
not
.
And
therfore
we
may
with
good
conscience
abhorre
the
massing
priesthood
of
the
Church
of
Rome
,
as
a
thing
fetched
from
the
bottome
of
Hell
:
&
their
massing
priests
as
instruments
of
Sathan
;
holding
this
for
a
verie
truth
,
that
we
haue
but
one
only
priest
euen
Christ
himselfe
god
&
man
.
Indeed
all
Christians
are
Priests
to
offer
up
spirituall
sacrifice
:
but
it
is
the
propertie
of
Christ
alone
to
offer
an
outward
&
reall
sacrifice
unto
God
now
in
the
new
testament
.
Thus
much
of
the
first
point
who
is
the
priest
.
The
second
followeth
:
what
is
the
sacrifice
.
Answer
,
The
sacrifice
is
Christ
,
as
he
is
man
,
or
the
manhood
of
Christ
crucified
.
As
the
priest
is
both
God
and
man
:
so
the
sacrifice
is
man
,
not
[
a
](A09411-e23580-b)
a
or
the
godhead
.
God
.
So
it
is
said
,
we
are
sanctified
by
the
offering
of
the
bodie
of
Iesus
Christ
.
Answer
,
In
the
olde
Testament
there
were
two
kinde
of
sacrifices
:
one
,
propitiatorie
which
serued
to
satisfie
for
sinne
:
the
other
,
eucharisticall
for
praise
and
thankesgiuing
.
Now
the
sacrifice
of
Christ
was
a
sacrifice
propitiatorie
specially
prefigured
by
the
typicall
sacrifice
,
called
the
whole
burnt
offering
;
smelled
a
savour
of
rest
:
sacrifice
of
a
sweet
smelling
savour
vnto
God
:
The
second
question
is
,
how
oft
Christ
offered
himselfe
?
Ans.
Once
only
&
no
more
.
This
must
be
held
as
a
principle
of
divinitie
:
With
once
offering
hath
he
consecrated
for
ever
,
them
that
are
sanctified
:
&
againe
,
Christ
was
once
offered
to
take
away
the
sinnes
of
many
.
And
it
serueth
to
ouerthrow
the
abominable
sacrifice
of
the
masse
,
in
which
the
true
bodie
&
blood
of
Christ
is
offered
under
the
formes
of
bread
and
wine
,
really
&
substantially
(
as
they
say
)
for
the
remission
of
the
sinnes
of
the
quicke
&
the
deade
,
&
that
continually
:
but
if
this
vnbloody
sacrifice
of
Christ
be
good
,
then
it
is
either
the
continuing
of
that
which
was
begun
on
the
crosse
by
Christ
himselfe
,
or
the
iteration
of
it
by
the
masse
priest
.
Now
let
papists
choose
whether
of
these
2.
they
will
:
if
they
say
it
is
the
continuing
of
the
sacrifice
of
Christ
,
then
they
speake
outragious
blasphemy
:
for
it
is
in
effect
to
say
,
that
Christes
sacrifice
was
not
perfect
,
but
only
begun
on
the
crosse
,
and
must
be
accomplished
by
the
masse
priest
to
the
end
of
the
worlde
.
If
they
affirme
the
second
,
that
it
is
an
iteration
of
Christs
sacrifice
,
them
also
they
speake
blasphemie
:
for
hereby
they
make
it
also
an
imperfite
sacrifice
,
because
it
is
repeated
&
iterated
:
for
upon
this
ground
doth
the
authour
to
the
Hebrues
prooue
,
that
the
sacrifices
of
the
old
testament
were
imperfit
,
because
they
were
daily
offered
.
And
wheras
they
say
,
that
there
be
2.
kinds
of
sacrifices
,
one
bloody
once
only
offred
upon
the
crosse
:
the
other
unbloody
,
which
is
daily
offred
.
I
answer
,
that
this
distinction
hath
no
ground
out
of
Gods
word
:
neither
was
it
known
to
the
H.
ghost
who
saith
,
that
without
blood
there
is
no
remission
of
sinnss
.
The
3.
question
is
,
what
is
the
fruit
of
this
sacrifice
.
Answ.
If
we
walk
in
the
light
,
we
haue
fellowship
one
with
another
:
&
the
blood
of
Iesus
Christ
his
sonne
purgeth
vs
from
all
sinne
:
whether
they
be
of
omission
in
regard
of
our
duties
:
or
of
commission
in
doing
euil
.
II.
the
oblation
serueth
for
the
iustifying
of
a
sinner
before
God
,
We
are
iustified
by
his
blood
,
&
are
reconciled
to
god
by
his
death
.
This
being
here
remembred
,
that
in
the
passion
of
Christ
we
include
his
legall
obedience
,
wherby
he
fulfilled
the
law
for
us
.
III.
the
oblation
of
Christ
serves
to
purge
mens
consciences
from
dead
works
;
How
much
more
then
shall
the
blood
of
Christ
,
which
through
the
eternall
spirite
offred
himselfe
without
spot
to
God
,
purge
your
consciences
from
dead
works
to
serue
the
living
God
.
IV.
the
oblation
of
Christ
procures
us
liberty
to
enter
to
heauen
,
By
the
blood
of
Christ
Iesus
we
may
be
bold
to
enter
into
the
holy
place
,
by
the
new
and
living
way
which
he
hath
prepared
for
vs
through
the
vail
,
that
is
,
his
flesh
.
By
our
sinnes
there
is
a
partition
wall
made
betwene
God
&
vs
:
but
Christ
by
offring
himselfe
upon
the
crosse
,
hath
beaten
down
this
wall
,
opened
heauen
,
and
as
it
were
,
trained
the
way
with
his
own
blood
,
wherby
we
may
enter
into
the
kingdome
of
God
,
and
without
the
which
we
can
not
enter
in
at
all
.
The
last
question
is
,
how
this
sacrifice
may
be
applied
to
vs
.
Ans.
The
meanes
of
applying
the
sacrifice
be
two
.
I.
the
hand
of
God
which
offreth
.
II.
the
hand
of
the
beleeuer
that
receiveth
the
sacrifice
offred
.
The
hand
of
God
wherby
he
offereth
unto
us
his
benefit
,
is
the
preaching
of
the
word
,
&
the
administration
of
the
sacraments
,
baptisme
,
&
the
Lords
supper
:
&
whersoeuer
these
his
holy
ordinances
are
rightly
administred
&
put
in
practise
,
there
the
Lord
puts
forth
his
hand
unto
us
,
&
offereth
most
freely
the
vertue
&
benefit
of
the
death
of
Christ
.
And
then
in
the
next
place
commeth
the
hand
of
the
beleeuer
which
is
faith
in
the
heart
,
which
,
when
God
offereth
,
doth
apprehend
and
receiue
the
thing
offered
,
and
make
it
ours
.
The
third
thing
to
be
spoken
of
is
the
altar
wheron
Christ
offred
himselfe
.
The
altar
was
not
the
crosse
,
but
rather
the
godhead
of
Christ
.
He
was
both
the
priest
,
the
sacrifice
,
and
the
altar
:
the
sacrifice
,
as
he
is
man
;
the
priest
,
as
he
is
both
God
&
man
;
the
altar
,
as
he
is
God
.
The
propertie
of
an
altar
is
to
sanctifie
the
sacrifice
,
as
Christ
saith
,
Ye
fooles
&
blinde
,
whether
is
greater
the
offering
,
or
the
altar
that
senctifieth
the
offering
?
Now
Christ
as
he
is
God
,
sanctifieth
himself
as
he
was
man
:
&
therfore
(
saieth
he
)
for
their
sakes
sanctifie
I
my selfe
,
by
doing
2.
things
:
The
4.
point
is
concerning
the
time
of
Christs
oblation
,
which
he
himselfe
calleth
the
acceptable
yere
of
the
Lord
:
Now
follow
the
uses
which
are
to
be
made
of
the
sacrifice
of
Christ
.
The
prophet
Aggai
saith
,
The
glorie
of
the
last
House
,
shall
be
greater
then
the
first
.
Now
it
may
be
demaunded
,
how
both
these
sayings
can
stand
together
?
Answer
.
We
are
to
know
,
that
the
second
Temple
was
standing
in
the
time
when
Christ
was
crucified
for
our
sinnes
;
and
it
was
the
sacrifice
of
Christ
which
gaue
glorie
and
dignitie
to
the
second
temple
,
though
otherwise
for
building
and
outward
ornaments
it
was
farre
inferiour
to
the
first
.
And
by
this
we
are
taught
,
that
if
we
would
bring
glorie
vnto
our
owne
selues
,
vnto
our
houses
and
kindred
,
either
before
God
or
before
men
,
we
must
labour
to
be
partakers
of
the
sacrifice
of
Christ
,
and
the
sprinkling
of
his
blood
to
purge
our
hearts
.
This
is
the
thing
that
brings
renowne
both
to
place
and
person
,
how
base
soeuer
we
be
in
the
eyes
of
the
world
.
Secondly
,
all
oblations
and
meate
offerings
were
sprinkled
with
salt
,
[
a
](A09411-e24110-b)
a
Mare
mortuum
.
the
dead
sea
,
the
waters
thereof
were
holsome
:
but
myrie
places
and
marishes
which
could
not
be
seasoned
,
were
made
salt-pits
.
Now
these
waters
are
the
preaching
of
the
Gospell
of
Christ
,
which
flowing
through
all
the
parts
of
this
Ile
,
if
it
doe
not
season
and
chaunge
our
nation
,
it
shall
make
it
as
places
of
nettles
and
salt-pits
,
and
at
length
be
an
occasion
of
the
eternall
curse
of
God
.
Thirdly
,
Christs
priesthoode
serues
to
make
euery
one
of
vs
also
to
be
priests
.
And
being
priests
,
we
must
likewise
haue
our
sacrifice
and
our
altar
.
cleane
offering
,
which
is
the
lifting
vp
of
pure
hands
to
God
without
wrath
or
doubting
in
our
praiers
:
also
our
bodies
and
soules
,
our
hearts
and
affections
,
the
workes
of
our
liues
,
and
the
works
of
our
callings
:
all
which
must
be
dedicated
to
the
seruice
of
God
for
his
glorie
,
and
the
good
of
his
Church
.
The
altar
whereon
wee
must
offer
our
sacrifice
,
is
Christ
our
redeemer
,
we
haue
an
high
Priest
,
which
is
ouer
the
house
of
God
,
let
vs
draw
neere
with
a
true
heart
in
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
euill
conscience
,
and
washed
in
our
bodies
with
pure
water
:
the
meaning
of
the
words
is
this
,
that
if
Christ
haue
offered
such
a
sacrifice
of
such
value
and
price
,
which
procureth
pardon
of
sinne
,
iustification
,
sanctification
,
and
redemption
,
then
we
must
labour
to
be
partakers
of
it
;
to
haue
our
bodies
and
soules
purified
and
clensed
by
his
blood
,
and
sanctified
throughout
by
the
holy
Ghost
,
that
thereby
we
may
be
made
fit
to
doe
sacrifice
acceptable
to
God
in
Christ
.
This
is
the
vse
which
the
Apostle
maketh
of
the
doctrine
of
Christs
priesthood
in
that
place
,
which
also
euery
man
should
applie
vnto
himselfe
:
for
why
should
we
liue
in
our
sinnes
and
wicked
waies
,
euery
houre
incurring
the
daunger
of
Gods
iudgements
,
seeing
Christ
hath
offered
such
a
sacrifice
whereby
we
may
be
purged
and
clensed
,
and
at
length
freed
from
all
woe
and
miserie
.
Thus
much
of
Christs
sacrifice
:
now
follows
his
triumph
vpon
the
crosse
.
That
Christ
did
triumph
when
he
was
vpon
the
crosse
,
it
is
plainly
set
downe
by
the
Apostle
Paul
,
where
he
saith
,
that
putting
out
the
hand
writing
of
ordinances
that
was
against
vs
,
which
was
contrarie
to
vs
,
he
euen
tooke
it
out
of
the
way
,
and
fastened
it
vpon
the
crosse
,
and
hath
spoiled
the
principalities
and
powers
,
and
hath
made
shew
of
them
openly
,
and
hath
triumphed
ouer
them
in
the
same
crosse
.
This
triumph
is
set
forth
by
signes
&
testimonies
of
two
sorts
.
I.
By
signes
of
his
glorie
and
maiestie
.
II.
by
signes
of
his
victorie
on
the
crosse
.
The
signes
of
his
glorie
and
maiestie
are
principally
seauen
.
The
first
is
the
title
set
ouer
his
head
vpon
the
crosse
,
Iesus
of
Nazareth
King
of
the
Iewes
.
The
ende
why
titles
were
set
ouer
the
heads
of
malefactours
was
,
that
the
beholders
might
know
the
cause
of
the
punishment
,
and
be
admonished
to
take
heede
of
like
offences
,
and
be
stirred
vp
to
a
dislike
of
the
parties
executed
for
their
offences
.
And
therefore
,
no
doubt
,
Pilate
wrote
the
title
of
Christ
for
the
aggrauating
of
his
cause
,
and
that
with
his
owne
hand
.
Yet
marke
the
strange
euent
that
followed
:
for
when
Pilate
was
about
to
write
the
superscription
,
God
did
so
gouerne
and
ouerrule
both
his
heart
and
hand
,
that
instead
of
noting
some
crime
,
he
sets
downe
a
most
glorious
and
worthie
title
,
calling
him
Iesus
of
Nazareth
king
of
the
Iewes
:
which
words
containe
the
very
summe
and
pith
of
the
whole
Gospell
of
Christ
,
deliuered
by
the
Patriarkes
and
Prophets
from
age
to
age
.
We
must
not
thinke
that
Pilate
did
this
of
any
good
minde
,
or
vpon
any
loue
or
fauour
that
he
bare
to
Christ
:
but
onely
as
he
was
guided
and
ouerruled
by
the
power
of
God
for
the
aduancement
of
the
honour
and
glorie
of
Christ
.
The
like
did
Caiphas
,
who
though
a
sworne
enemie
to
Christ
,
yet
he
vttered
a
prophecie
of
him
,
saying
,
that
it
was
necessarie
that
one
should
die
for
the
people
:
nor
that
he
had
any
intent
to
prophecie
;
but
because
the
Lord
vsed
him
as
an
instrument
to
publish
his
truth
.
And
when
Baalam
for
the
wages
of
vnrighteousnes
would
haue
cursed
the
Lordes
people
,
for
his
life
hee
could
not
;
nay
all
his
cursings
were
turned
into
blessings
.
By
this
then
it
appeares
,
that
it
is
not
possible
for
any
man
,
doe
what
he
can
,
to
stoppe
the
course
of
the
Gospell
of
Christ
:
nay
(
as
we
see
)
God
can
raise
vp
the
wicked
sometime
to
spread
abroad
and
to
publish
the
truth
,
though
they
themselues
intend
the
contrarie
.
Furthermore
let
vs
marke
that
when
the
Iewes
did
most
of
all
intend
to
bring
disgrace
and
ignominie
vpon
our
Sauiour
Christ
,
then
did
they
most
of
all
extoll
and
magnifie
his
name
:
they
could
not
for
their
liues
haue
giuen
him
a
more
renowmed
title
then
this
,
that
he
was
king
of
the
Iewes
.
And
the
same
is
the
case
of
all
the
members
of
Christ
:
for
let
a
man
walke
in
good
conscience
before
God
and
man
,
he
shall
finde
this
to
be
true
,
that
when
he
is
most
disgraced
in
the
world
,
then
commonly
he
is
most
honoured
with
God
and
men
.
Further
,
Pilate
wrote
this
superscription
in
three
languages
,
Hebrew
,
Greeke
,
and
Latine
.
And
no
doubt
the
ende
thereof
in
the
prouidence
of
God
was
,
that
the
passion
of
Christ
,
as
also
the
publishing
of
his
kingdome
and
Gospell
might
be
spread
ouer
the
whole
world
.
This
shewes
the
malice
of
the
Church
of
Rome
,
which
will
not
suffer
the
word
of
God
to
be
published
but
in
the
latine
tongue
,
least
the
people
should
be
intangled
in
errours
.
Againe
,
when
Pilate
had
thus
written
the
superscription
,
the
high
priests
and
Pharisies
offended
thereat
,
came
to
Pilate
willing
him
to
chaunge
the
title
,
saying
,
Write
not
the
king
of
the
Iewes
,
but
that
he
said
,
I
am
the
king
of
the
Iewes
:
but
Pilat
answeared
them
againe
,
That
which
J
haue
written
,
I
haue
written
.
Though
Pilate
had
bin
ouerruled
before
to
condemne
Christ
to
death
,
against
his
owne
conscience
,
yet
will
he
not
in
any-wise
condescend
to
change
the
superscription
.
How
comes
this
to
passe
?
Surely
as
he
was
ruled
by
the
hand
of
God
in
penning
it
,
so
by
the
same
hand
of
God
was
he
confirmed
in
not
changing
it
.
Hence
we
learne
sundrie
instructions
.
First
,
that
no
man
in
the
world
,
let
him
endeauour
himselfe
to
the
vttermost
of
his
power
,
is
able
to
stoppe
the
course
of
the
kingdom
of
God
:
it
stands
firme
and
sure
,
and
all
the
world
is
not
able
to
preuaile
against
it
.
Secondly
,
whereas
Pilate
being
but
an
heathen
man
was
thus
constant
,
that
he
will
not
haue
his
writing
chaunged
;
we
may
note
,
how
permanent
&
vnchangeable
the
writings
of
the
holy
word
of
God
are
.
They
are
not
the
wordes
of
heathen
men
,
but
were
spoken
by
the
mouth
of
the
Prophets
and
Apostles
,
as
God
gaue
them
vtterance
.
The
booke
of
Scripture
therefore
is
much
more
immutable
,
so
as
no
creature
shall
be
able
to
chaunge
the
least
part
of
it
till
it
be
fulfilled
.
Thirdly
,
by
Pilates
constancie
,
we
learne
to
be
constant
in
the
practise
and
profession
of
the
religion
of
Christ
:
this
is
a
necessarie
lesson
for
these
daies
,
wherein
mens
professions
doe
fleete
like
water
,
and
goe
and
come
with
the
tyde
.
Many
zealous
professours
to
day
,
but
to
morow
as
cold
as
water
.
And
the
complaint
of
the
Lord
touching
times
past
,
agrees
to
our
daies
:
O
Ephraim
,
what
shall
I
say
to
thee
?
thy
righteousnes
is
like
the
morning
dewe
.
The
second
is
,
the
conuersion
of
the
thiefe
:
a
most
worthie
argument
of
the
Godhead
of
Christ
.
For
by
it
when
he
was
vpon
the
crosse
,
and
in
the
very
middest
of
his
passion
,
he
giues
vnto
all
the
world
a
liuely
and
notable
experience
of
the
vertue
and
power
of
his
death
,
so
as
his
very
enemies
might
not
onely
behold
the
passion
it selfe
,
but
also
at
the
same
time
acknowledge
the
admirable
efficacie
thereof
.
And
therefore
with
the
passion
of
Christ
,
we
must
ioyne
the
conuersion
of
the
thiefe
:
which
is
as
it
were
a
crystall
glasse
wherein
we
may
sensibly
behold
the
endles
merit
and
vertue
of
the
obedience
of
Christ
to
his
father
,
euen
to
the
death
of
the
crosse
.
And
therefore
I
will
briefly
touch
the
speciall
instructions
which
are
to
be
learned
by
it
.
First
let
vs
marke
that
both
the
thieues
in
euery
respect
were
equal
,
both
wicked
and
leud
liuers
:
and
for
their
notorious
faults
both
attached
,
condemned
,
&
executed
both
on
the
crosse
at
the
same
time
with
Christ
:
yet
for
all
this
,
the
one
repenting
was
saued
,
the
other
was
not
.
And
in
their
two
examples
we
see
the
state
of
the
whol
world
,
wherof
one
part
is
chosen
to
life
eternall
,
and
thereupon
attaines
to
faith
and
repentance
in
this
life
:
the
rest
are
reiected
in
the
eternall
counsell
of
God
,
for
iust
causes
knowne
to
himselfe
,
and
such
being
left
to
themselues
neuer
repent
at
all
.
Secondly
we
are
taught
hereby
,
that
the
whole
worke
of
our
conuersion
and
saluation
must
be
ascribed
wholly
to
the
meere
mercie
of
God
:
of
these
two
thieues
the
one
was
as
deepely
plunged
in
wickednes
as
the
other
,
and
yet
the
one
is
saued
,
the
other
condemned
.
The
like
was
in
Iacob
and
Esau
;
both
borne
at
one
time
,
and
of
the
same
parents
,
Furthermore
,
the
thiefe
on
the
crosse
declareth
his
conversion
,
by
manifest
signes
and
fruites
of
repentance
,
as
appeares
by
the
words
which
he
spake
to
his
fellowe
,
Fearest
not
thou
God
,
seeing
thou
art
in
the
same
condemnation
.
Though
hands
and
feete
were
fast
nailed
to
the
crosse
▪
If
a
man
beleeue
in
me
,
out
of
his
bellie
shal
flow
riuers
of
water
of
life
.
Come
children
,
hearken
vnto
me
,
and
I
will
teach
you
the
feare
of
the
Lorde
:
shewing
his
desire
,
that
the
same
benefits
which
it
pleased
God
to
bestow
on
him
,
might
also
in
like
manner
be
conveighed
to
others
.
Therefore
it
is
a
great
shame
to
see
men
professing
religion
,
carried
away
with
euery
companie
,
and
with
the
vanities
and
fashions
of
the
world
,
whereas
they
should
rather
draw
euen
the
worst
men
that
be
to
the
fellowship
of
those
graces
of
God
which
they
haue
receiued
.
That
which
the
Lord
spake
to
the
Prophet
Ieremie
,
must
be
applied
to
all
men
:
Let
them
returne
vnto
thee
,
but
returne
not
thou
vnto
them
.
Againe
,
in
that
he
checkes
his
fellowe
,
it
shewes
that
those
which
be
touched
for
their
owne
sinnes
,
are
also
grieued
when
they
see
other
men
sinne
and
offende
God
.
But
to
goe
further
in
this
point
,
let
vs
diligently
and
carefully
marke
the
manner
of
his
reproofe
,
Fearest
thou
not
God
,
seeing
thou
art
in
the
same
condemnation
.
In
which
words
he
rippes
vp
his
lewdnesse
euen
to
the
quicke
,
and
giues
him
a
worthie
item
,
telling
him
that
the
cause
of
all
their
former
wickednesse
,
had
beene
the
want
of
the
feare
of
God
.
And
this
point
must
euery
one
of
vs
marke
with
great
diligence
.
For
if
we
enter
into
our
hearts
and
make
a
thorough
search
,
wee
shall
finde
that
this
is
the
roote
and
fountaine
of
all
our
offences
.
We
miserable
men
for
the
most
part
haue
not
grace
to
consider
that
we
are
alwaies
before
God
;
and
to
quake
and
tremble
at
the
consideration
of
his
presence
:
and
this
makes
vs
so
often
to
offend
God
in
our
liues
as
we
doe
.
Abraham
comming
before
Abimelech
,
shifting
for
himselfe
said
,
that
Sara
was
his
sister
,
and
beeing
demaunded
why
he
did
so
,
answeared
,
because
he
thought
the
feare
of
God
was
not
in
that
place
:
Thou
art
(
saith
he
)
in
the
same
condemnation
,
that
is
,
by
thy
sinnes
and
manifolde
transgressions
thou
hast
deserued
death
,
and
it
is
nowe
most
iustly
inflicted
vpon
thee
,
wilt
thou
not
yet
feare
God
?
Where
we
are
taught
,
that
temporall
punishments
and
crosses
,
ought
to
be
meanes
to
worke
in
vs
the
feare
of
God
;
for
that
is
one
ende
why
they
are
sent
of
God
.
It
is
good
for
me
(
saith
Dauid
)
that
I
haue
beene
chastised
,
that
I
may
learne
thy
statutes
.
when
we
are
chastised
,
we
are
nurtured
of
the
Lord
.
And
the
Iewes
are
taught
by
the
Prophet
Micah
to
say
,
I
will
beare
the
wrath
of
the
Lord
,
because
I
haue
sinned
against
him
.
The
second
fruit
of
his
conuersion
is
,
that
he
condemneth
himselfe
and
his
fellow
for
their
sinnes
,
saying
,
Indeede
we
are
righteously
here
,
for
we
receiue
things
worthie
for
that
we
haue
done
,
that
is
,
we
haue
wonderfully
sinned
against
Gods
maiestie
,
and
against
our
brethren
:
and
therefore
this
grieuous
punishment
which
we
beare
,
is
most
iust
and
due
vnto
vs
.
This
fruit
of
repentance
springs
and
growes
very
thinne
among
vs
,
for
fewe
there
be
which
doe
seriously
condemne
themselues
for
their
owne
sinnes
:
the
manner
of
men
is
to
condemne
others
,
and
to
cry
out
that
the
world
was
neuer
so
badde
,
but
bring
them
home
to
themselues
,
and
you
shall
finde
that
they
haue
many
excuses
and
defences
as
plaisterworke
to
cast
ouer
their
foule
and
filthie
sinnes
:
and
if
they
be
vrged
to
speake
against
themselues
,
the
worst
will
be
thus
,
God
helpe
vs
,
we
are
all
sinners
,
euen
the
best
of
vs
.
But
certen
it
is
,
that
he
which
is
thoroughly
touched
in
conscience
for
his
sinnes
,
both
can
and
will
speake
more
against
himselfe
for
his
manifold
offences
,
then
all
the
worlde
besides
.
Thus
Paul
when
he
was
conuerted
,
the
chiefe
of
all
sinners
.
And
the
prodigall
childe
confesseth
that
he
had
sinned
against
heauen
and
against
his
father
,
and
was
not
worthie
to
be
called
his
childe
.
The
third
fruit
of
his
conuersion
is
,
that
he
excuseth
our
Sauiour
Christ
,
and
giueth
testimonie
of
his
innocencie
,
saying
,
But
this
man
hath
done
nothing
amisse
.
Marke
here
:
Pilate
condemned
Christ
,
Herod
mocked
him
,
all
the
learned
Scribes
and
Pharisies
condemned
him
,
and
the
people
cry
,
away
with
him
,
let
him
be
crucified
:
and
among
his
owne
disciples
Peter
denied
him
,
and
the
rest
ranne
away
:
there
remains
onely
this
poore
sillie
wretch
vpon
the
crosse
to
giue
testimonie
of
Christs
innocencie
:
whereby
we
learne
,
that
God
chuseth
the
simple
ones
of
this
world
,
to
ouerthrow
the
wisdome
of
the
wise
:
and
therefore
we
must
take
heed
that
we
be
not
offended
at
the
gospel
of
Christ
,
by
reason
that
for
the
most
part
simple
&
mean
men
in
the
world
imbrace
it
.
Nay
marke
further
,
this
one
thiefe
being
conuerted
,
had
a
better
iudgement
in
matters
concerning
Gods
kingdome
,
then
the
whole
bodie
of
the
Iewes
.
And
by
this
all
students
may
learne
,
that
if
they
desire
to
haue
in
themselues
vpright
iudgement
in
matters
of
religion
,
first
of
all
they
must
become
repentant
sinners
:
and
though
a
man
haue
neuer
so
much
learning
,
yet
if
he
be
carried
away
with
his
owne
blinde
affections
&
lusts
,
they
will
corrupt
&
darken
his
iudgement
.
Men
which
worke
in
mynes
and
coale-pits
vnder
the
earth
,
are
troubled
with
nothing
so
much
as
with
dampes
,
which
make
their
candle
burne
darke
,
&
sometimes
put
it
quite
out
.
Now
euery
mans
sinnes
are
the
damps
of
his
heart
,
which
when
they
take
place
,
do
dimme
the
light
of
his
iudgement
,
and
cast
a
mist
ouer
the
mind
,
&
darken
the
vnderstanding
&
reason
:
and
therefore
a
needefull
thing
it
is
,
that
men
in
the
first
place
should
prouide
for
their
owne
conuersion
.
The
fourth
fruite
of
his
repentance
is
,
that
he
praieth
for
mercie
at
Christs
hands
,
Lord
(
saith
he
)
remember
me
when
thou
commest
into
thy
kingdome
:
in
which
praier
we
may
see
what
is
the
propertie
of
faith
.
This
thiefe
at
this
instant
heard
nothing
of
Christ
but
the
skornings
and
mockings
of
the
people
,
and
he
saw
nothing
but
a
base
estate
full
of
ignominie
and
shame
,
and
the
cursed
death
of
the
crosse
,
yet
neuerthelesse
he
now
beleeues
in
Christ
,
and
therfore
intreats
for
saluation
at
his
hande
.
Hence
we
learne
,
that
it
is
one
thing
to
beleeue
in
Christ
,
and
an
other
to
haue
feeling
and
experience
:
and
that
euen
then
when
we
haue
no
sense
or
experience
,
we
must
beleeue
:
faith
is
the
subsisting
of
things
which
are
not
seene
:
and
Abraham
aboue
hope
did
beleeue
vnder
hope
:
and
Iob
saith
,
though
thou
kill
me
,
yet
will
I
beleeue
in
thee
.
In
Philosophie
a
man
begins
by
experience
,
after
which
commes
knowledge
and
beliefe
;
as
when
a
man
hath
put
his
hand
to
the
fire
,
and
feeles
it
to
be
hoat
,
he
comes
to
know
thereby
that
fire
burnes
:
but
in
Divinitie
we
must
beleeue
though
we
haue
no
feeling
:
first
comes
faith
,
and
after
comes
sense
and
feeling
.
And
seeing
the
ground
of
our
religion
stands
in
this
,
to
beleeue
thinges
neither
seene
nor
felt
,
to
hope
aboue
all
hope
,
and
without
hope
:
in
extremitie
of
affliction
to
beleeue
that
God
loueth
vs
,
when
he
seemeth
to
be
our
enemie
,
and
to
perseuere
in
the
same
to
the
ende
.
The
answer
which
Christ
made
to
his
praier
was
,
This
night
shalt
thou
be
with
in
Paradise
.
Whereby
he
testifies
in
the
middest
of
his
sufferings
the
power
which
he
had
ouer
the
soules
of
men
:
and
verifies
that
gratious
promise
,
Aske
and
ye
shall
receiue
,
seeke
and
ye
shall
finde
,
knocke
and
it
shall
be
opened
to
you
:
and
withall
confutes
the
popish
purgatorie
.
For
if
any
man
should
haue
gone
to
that
forged
place
of
torment
,
then
the
thiefe
vpon
the
crosse
,
who
repenting
at
the
last
gaspe
wanted
time
to
make
satisfaction
for
the
temporall
punishment
of
his
sinnes
.
And
by
this
conuersion
of
the
thiefe
we
may
learne
,
that
if
any
of
vs
would
turne
to
God
and
repent
,
we
must
haue
three
thinges
.
I.
The
knowledge
of
our
owne
sinnes
.
II.
From
the
bottome
of
our
heartes
wee
must
confesse
and
condemne
our selues
for
them
,
and
speake
the
worst
that
can
be
of
our selues
,
in
regard
of
our
sinnes
.
III.
We
must
earnestly
craue
pardon
for
them
,
and
call
for
mercie
at
Gods
handes
in
Christ
,
withall
reforming
our
liues
for
the
time
to
come
:
if
we
doe
,
we
giue
tokens
of
repentance
;
if
not
,
we
may
thinke
what
we
will
,
but
we
deceiue
our selues
,
and
are
not
truly
conuerted
.
And
here
wee
must
be
warned
to
take
heede
least
we
abuse
,
as
many
doe
,
the
example
of
the
thiefe
,
to
conclude
thereby
that
wee
may
repent
when
we
will
;
because
the
thiefe
on
the
crosse
was
conuerted
at
the
last
gaspe
.
For
there
is
not
a
second
example
like
to
this
in
all
the
whole
Bible
:
it
was
also
extraordinarie
.
In
deede
sundrie
men
are
called
at
the
eleuenth
houre
,
but
it
is
a
most
rare
thing
to
finde
the
conuersion
of
a
sinner
after
the
second
houre
,
and
at
the
point
of
the
twelfth
.
This
mercie
God
vouchsafed
this
one
thiefe
,
that
he
might
be
a
glasse
in
which
we
might
behold
the
efficacie
of
the
death
of
Christ
,
but
the
like
is
not
done
to
many
men
,
no
not
to
one
of
a
thousand
.
Let
vs
rather
consider
the
estate
of
the
other
thiefe
,
who
neither
by
the
dealing
of
his
fellow
,
Remember
thy
creator
in
the
daies
of
thy
youth
,
before
the
euill
daies
come
.
If
we
will
not
heare
the
Lord
when
he
calleth
vs
,
he
will
not
heare
vs
when
we
call
on
him
.
The
third
signe
was
,
the
ecclipsing
or
darkning
of
the
sunne
from
the
sixt
houre
to
the
ninth
.
And
this
ecclipse
was
miraculous
.
For
by
the
course
of
nature
the
sunne
is
neuer
ecclipsed
,
but
in
the
new
moone
:
whereas
contrariwise
this
ecclipse
was
about
the
time
of
the
Passeouer
which
was
alwaies
kept
at
the
full
moone
.
[
a
](A09411-e24870-b)
a
Euseb.
Chron.
Tertull.
Apolog.
c
21.
Ores
.
l.
7.
c
▪
4.
writers
say
that
it
was
ouer
the
whole
earth
,
and
that
it
was
set
downe
in
record
both
by
the
Romanes
&
Grecians
,
yet
all
their
writings
prooue
no
more
but
this
,
that
it
was
ouer
Iurie
and
Galelie
and
the
countries
bordering
neere
vnto
.
The
vses
of
this
miracle
are
manifold
.
I.
This
darkening
of
the
sunne
giues
a
checke
to
the
Iewes
for
their
crucifying
of
Christ
:
they
were
not
ashamed
to
apprehend
,
accuse
,
and
condemne
him
:
yet
this
glorious
creature
the
sunne
pulleth
in
his
beames
,
beeing
as
it
were
ashamed
to
behold
that
,
which
they
were
not
ashamed
to
doe
.
II.
It
serues
to
signifie
the
great
iudgement
of
God
to
come
vpon
the
Iewes
.
For
as
when
Christ
suffered
,
darkenes
was
ouer
all
the
land
of
Iurie
,
and
all
the
worlde
besides
had
the
light
of
the
sunne
,
in
darkenesse
and
shadow
of
death
:
The
fourth
signe
is
,
the
rending
of
the
vaile
of
the
Temple
from
the
toppe
to
the
bottome
.
O
Lord
,
heare
the
prayer
of
thy
seruant
,
and
his
supplication
,
and
cause
thy
face
to
shine
vpon
thy
Sanctuarie
that
lieth
wast
for
the
Lords
sake
.
Yet
for
all
this
,
when
they
beganne
to
crucifie
the
Lord
of
life
,
their
prerogatiues
helps
them
not
,
nay
they
are
depriued
thereof
,
and
God
euen
with
his
owne
hand
rends
the
vaile
of
the
temple
in
sunder
,
signifying
vnto
them
,
that
if
they
forsake
him
,
he
will
also
forsake
them
.
And
so
may
we
say
of
the
Church
of
England
:
No
doubt
for
the
Gospels
sake
we
haue
outward
peace
and
safetie
,
and
many
other
blessings
,
and
are
in
account
with
other
nations
:
yet
if
we
make
no
conscience
to
obey
the
word
of
God
,
and
if
we
haue
no
loue
of
Christ
and
his
members
,
God
will
at
length
remooue
his
candlesticke
from
vs
,
and
vtterly
depriue
vs
of
this
ornament
of
the
Gospell
,
and
make
our
land
as
odious
vnto
all
the
world
,
as
the
land
of
the
Iewes
is
at
this
day
.
Let
vs
therefore
with
all
care
and
diligence
shew
forth
our
loue
both
to
Christ
himselfe
&
to
his
members
,
and
adorne
the
Gospell
which
we
professe
by
bringing
foorth
fruites
worthie
of
it
.
The
fifth
signe
is
the
earthquake
,
whereby
hard
rockes
were
clouen
asunder
.
And
it
serues
very
fitly
to
signifie
further
vnto
vs
,
The
sixt
signe
of
the
power
of
Christ
is
,
that
graves
did
open
,
and
many
bodies
of
the
saintes
which
slept
arose
,
The
seuenth
signe
is
the
testimonie
of
the
Centurion
with
his
souldiours
which
stood
by
to
see
Christ
executed
:
S.
Marke
saith
,
when
he
saw
that
Christ
thus
crying
gaue
up
the
ghost
,
he
said
,
truly
this
was
the
sonne
of
God
.
O
man
of
God
,
I
pray
thee
,
let
my
life
and
the
lives
of
these
fiftie
servants
be
pretious
in
thine
eyes
.
But
what
was
the
cause
why
he
prayed
thus
?
Surely
he
obserued
what
iudgements
of
God
fell
upon
his
two
former
fellowe
captaines
,
Beholde
,
saith
hee
,
there
came
downe
fire
from
heauen
,
and
devoured
the
two
former
captaines
with
their
fifties
:
therefore
let
my
life
be
pretious
now
in
thy
sight
.
Thus
laying
to
his
owne
heart
and
making
use
of
Gods
iudgements
,
hee
humbled
himselfe
and
was
spared
with
his
fiftie
.
And
Habbaccuk
saith
,
When
I
hearde
the
voice
,
rottennesse
entred
into
my
bones
,
and
I
trembled
in
my selfe
that
I
might
be
safe
in
the
day
of
the
Lorde
.
Nowe
what
this
feare
of
the
Centurion
was
,
there
is
a
further
question
,
and
it
is
verie
like
that
it
was
but
a
sudden
motion
or
a
certaine
preparatiue
to
better
things
.
For
he
was
but
an
heathen
man
,
and
had
as
yet
no
knowledge
of
Christ
,
and
whether
hee
repented
or
not
it
is
uncerten
:
and
wee
must
not
maruell
at
this
,
for
there
are
many
sudden
motions
in
shewe
verie
good
,
that
upon
like
occasions
rise
in
the
heartes
of
naturall
men
.
When
God
plagued
the
land
of
Egypt
,
then
Pharaoh
sent
for
Moses
and
confessed
that
the
Lorde
was
righteous
,
but
he
and
his
people
were
wicked
;
and
desired
Moses
to
pray
to
God
to
take
away
the
plague
,
who
did
so
:
but
so
soone
as
the
hand
of
God
was
stayed
,
And
thus
much
for
the
7.
signes
of
the
power
of
Christs
godhead
.
Now
followes
the
second
part
of
the
triumph
of
Christ
,
which
containeth
signes
of
his
victorie
upon
the
crosse
,
notably
expressed
by
Paul
when
he
saith
,
And
putting
out
the
handwriting
of
ordinances
which
was
against
us
,
which
was
contrary
to
us
,
he
euen
tooke
it
out
of
the
way
&
fastened
it
upon
the
crosse
,
&
hath
spoiled
the
principalities
&
powers
,
and
hath
made
a
shew
of
them
openly
,
&
hath
triumphed
over
them
in
the
same
.
In
which
wordes
hee
alludeth
to
the
manner
of
heathen
triumphs
:
for
it
was
the
custome
of
heathen
princes
when
they
had
gotten
the
victorie
over
their
enimies
,
first
to
cause
a
pillar
of
stone
,
or
some
great
oke
to
be
cut
down
,
and
set
up
in
the
place
of
victorie
,
vpon
which
either
the
names
of
the
chiefe
enemies
were
set
,
or
their
heads
were
hanged
,
or
words
were
written
in
the
pillar
to
testifie
the
victorie
.
This
being
done
,
there
followed
an
open
shewe
,
in
which
first
the
conquerour
prepares
for
himselfe
a
chariot
of
victory
wherin
he
was
himselfe
to
ride
,
and
then
the
chiefe
of
his
enemies
bound
&
pinioned
,
were
led
openly
after
him
.
Nowe
on
the
same
maner
upon
the
crosse
there
was
a
pitcht
field
;
the
Emperour
on
the
one
side
was
Christ
;
his
enemies
on
the
other
side
were
the
world
,
the
flesh
,
hell
,
death
,
damnation
,
the
deuill
,
and
all
his
angels
:
all
which
,
banding
themselues
against
him
were
all
subdued
by
him
upon
the
same
crosse
:
&
he
himselfe
gaue
two
signes
of
his
triumph
,
one
was
a
monument
of
the
victory
,
the
other
an
open
shew
of
his
conquest
.
Now
the
monument
of
Christs
victory
was
the
crosse
it self
,
wheron
he
nailed
the
obligation
or
bill
which
was
against
us
:
wherby
satan
might
haue
accused
&
condemned
us
before
god
.
For
we
must
consider
that
god
the
father
is
as
a
creditour
,
and
wee
all
debters
unto
him
:
hee
hath
a
bill
of
our
handes
which
is
the
lawe
,
in
that
it
giueth
testimonie
against
us
;
first
by
the
legall
washings
,
which
did
shewe
and
signifie
that
we
were
altogither
defiled
&
uncleane
;
secondly
by
the
sacrifices
that
were
daily
offred
for
propitiation
for
our
sinnes
.
Now
Christ
was
our
suretie
,
and
paid
euery
iotte
of
the
debt
which
we
shoulde
haue
paid
,
and
requiring
the
acquittance
,
taketh
the
ceremoniall
law
,
and
the
curse
of
the
morall
law
,
and
nailes
them
to
the
crosse
.
Furthermore
in
the
shewe
of
conquest
,
the
chariot
is
the
crosse
likewise
:
for
it
was
not
onely
a
monument
of
victory
,
but
also
a
chariot
of
triumph
.
And
the
captiues
bound
and
pinioned
which
follow
Christ
,
are
principalities
and
powers
,
that
is
,
the
deuill
,
and
his
angells
,
hell
,
death
,
and
condemnation
:
all
which
are
as
it
were
taken
prisoners
,
their
armour
and
weapons
are
taken
from
them
,
and
they
chained
and
bound
ech
to
other
.
The
meditation
of
this
point
serueth
to
admonish
vs
to
abandon
all
manner
of
sinne
,
and
to
make
conscience
of
euerie
good
duety
if
we
will
aright
professe
the
gospell
of
Christ
:
for
when
we
sinne
,
we
doe
as
it
were
pull
Christ
out
of
his
charriot
of
triumph
,
and
untie
sathans
bonds
,
&
giue
him
weapons
,
and
(
as
much
as
we
can
)
make
him
valiant
and
strong
againe
.
Now
for
any
man
to
make
sathan
and
sinne
valiant
and
strong
against
himselfe
,
whereas
Christ
hath
weakened
him
,
and
euen
bruised
his
heade
,
is
no
better
then
to
become
an
enemie
of
the
crosse
of
Christ
.
Thirdly
if
Christ
when
he
was
most
weake
and
base
in
the
eyes
of
men
,
did
most
of
all
triumph
upon
the
crosse
;
then
euerie
one
of
us
must
learne
to
say
with
the
Apostle
Paul
,
God
forbid
that
I
should
reioyce
in
any
thing
but
in
the
crosse
of
Christ
Iesus
our
Lord
.
That
we
may
say
this
truely
,
Thus
much
of
Christes
triumph
,
and
the
passion
of
his
crosse
.
Now
followeth
the
second
degree
of
his
humiliation
in
these
words
,
And
buried
.
Where
we
must
consider
these
pointes
:
I.
why
it
was
needfull
that
Christ
should
be
buried
.
II.
who
was
the
authour
of
this
buriall
.
III.
the
maner
or
preparation
to
his
buriall
.
IIII.
the
place
and
time
where
and
when
he
was
buried
.
Of
these
in
order
.
For
the
first
;
the
causes
are
many
,
but
especially
foure
why
Christ
was
to
be
buried
.
I.
that
the
truth
and
certentie
of
his
death
might
be
confirmed
unto
us
,
and
that
no
man
might
so
much
as
imagine
that
his
death
was
a
fantasticall
death
,
or
his
body
a
fantasticall
bodie
:
for
men
use
not
to
bury
a
liuing
but
a
dead
man
,
or
a
man
in
shewe
,
but
a
true
man
.
II.
that
his
buriall
might
be
vnto
him
a
passage
from
the
estate
of
humiliation
to
the
estate
of
exaltation
,
which
began
in
his
resurrection
:
and
he
could
not
haue
risen
againe
,
if
hee
had
not
bene
first
buried
.
III.
that
the
outward
humiliation
in
the
forme
of
a
seruant
,
which
he
tooke
upon
him
,
might
be
continued
upon
him
to
the
lowest
degree
of
all
:
and
therefore
it
was
not
sufficient
that
hee
should
be
crucified
euen
to
death
,
but
being
dead
,
he
must
be
also
buried
.
IIII.
Christ
was
buried
,
that
he
might
not
onely
vanquish
death
on
the
crosse
,
but
euen
after
the
maner
of
conquerours
subdue
him
at
his
owne
home
,
and
as
it
were
,
plucke
him
out
of
his
owne
cabbin
.
The
authors
of
Christs
burial
were
Ioseph
of
Arimathea
,
&
Nichodemus
,
Thou
art
dust
,
&
to
dust
thou
shalt
returne
.
Furthermore
the
properties
and
vertues
of
both
these
men
are
seuerally
to
be
considered
.
And
first
to
beginne
with
Ioseph
,
hee
was
a
senatour
,
a
man
of
great
account
,
authoritie
,
and
reputation
among
the
Iewes
.
a
good
man
and
a
iust
:
and
also
a
rich
man
.
And
the
first
appeareth
in
this
,
that
hee
would
neither
consent
to
the
counsell
nor
fact
of
the
Iewes
in
crucifying
Christ
.
It
is
rare
to
finde
the
like
man
in
these
dayes
.
From
his
example
we
learne
these
lessons
.
I.
that
a
rich
man
remaining
a
rich
man
may
be
a
seruant
of
God
,
and
also
be
saued
:
for
riches
are
the
good
blessings
of
God
,
and
in
them selues
doe
no
whit
hinder
a
man
in
comming
to
Christ
.
But
some
will
say
,
Christ
himselfe
saith
,
It
is
easier
for
a
cable
to
go
through
the
eye
of
a
needle
,
as
a
rich
man
to
enter
into
the
kingdome
of
heauen
.
Ans.
It
is
to
be
understood
of
a
rich
man
,
so
long
as
he
swelleth
with
a
confidence
in
his
wealth
:
but
we
know
,
that
if
a
cable
be
untwisted
and
drawen
into
small
threeds
,
it
may
be
drawen
through
the
eye
of
a
needle
:
so
he
that
is
rich
let
him
denie
himselfe
,
abase
himselfe
,
and
lay
aside
all
confidence
in
himselfe
,
in
his
riches
and
honour
,
and
be
as
it
were
,
made
small
as
a
twine
threede
,
and
with
this
good
Senatour
Ioseph
become
the
disciple
of
Christ
,
hee
may
enter
into
the
kingdom
of
heauen
.
But
Christ
saith
in
the
parable
that
riches
are
thorns
,
which
choke
the
grace
of
God
.
Answer
:
It
is
true
,
they
are
thornes
in
that
subiect
or
in
that
man
that
putteth
his
trust
in
them
;
not
in
their
owne
nature
,
but
by
reason
of
the
corruption
of
mans
heart
,
who
maketh
of
them
his
God
.
S.
Iohn
saith
further
,
that
Ioseph
was
a
disciple
of
Christ
,
Draw
nere
to
God
(
saith
S.
Iames
)
and
hee
will
draw
nere
to
you
.
Christ
doeth
not
forsake
any
,
waited
for
the
kingdome
of
God
,
that
is
,
hee
did
beleeue
in
the
Messias
to
come
,
&
therfore
did
waite
daily
till
the
time
was
come
,
when
the
Messias
by
his
death
&
passion
should
abolish
the
kingdome
of
sinne
&
satan
,
&
establish
his
own
kingdom
throughout
the
whole
world
.
The
same
is
said
of
Simeon
that
he
was
a
good
man
&
feared
God
,
&
waited
for
the
consolation
of
Israell
.
This
was
the
most
principall
vertue
of
all
that
Ioseph
had
,
and
the
very
roote
of
all
his
goodnes
&
righteousnes
,
that
he
waited
for
the
kingdome
of
God
.
For
it
is
the
propertie
of
faith
whereby
wee
haue
confidence
in
the
Messias
to
change
our
nature
,
&
to
purifie
the
heart
,
&
to
make
it
bring
forth
works
of
righteousnesse
.
There
be
many
among
us
,
that
can
talke
of
Christes
kingdome
,
&
of
redemption
by
him
,
&
yet
make
no
conscience
of
sinne
,
&
haue
litle
care
to
liue
according
to
the
gospell
which
they
professe
:
and
all
is
,
because
they
doe
not
soundly
beleeue
in
the
Messias
,
and
they
waite
not
for
the
kingdome
of
heauen
,
&
therefore
there
is
no
chaunge
in
them
:
but
we
must
labour
to
haue
this
affiance
in
the
Messias
with
Ioseph
,
and
to
wait
for
his
second
appearance
,
that
thereby
wee
may
be
made
new
creatures
,
hauing
the
kingdome
of
Sathan
battered
and
beaten
downe
in
us
,
and
the
kingdome
of
God
erected
in
our
heartes
.
Touching
Nichodemus
S.
Iohn
saith
,
that
he
came
to
Iesus
by
night
.
Many
men
build
upon
this
example
,
that
it
is
lawfull
to
be
present
at
the
Masse
,
so
be
it
in
the
mean
season
we
keepe
our
heartes
to
God
:
and
indeede
such
men
are
like
Nichodemus
in
that
they
labour
to
burie
Christ
as
much
as
they
can
,
though
now
after
his
resurrection
he
should
not
be
buried
againe
.
But
though
Nichodemus
durst
not
openly
at
the
first
professe
the
name
of
Christ
,
yet
after
his
death
when
there
is
most
daunger
hee
doeth
:
and
by
this
meanes
reformeth
his
former
doing
.
Thus
much
of
the
persons
that
buried
Christ
:
The
third
thing
to
be
obserued
is
the
maner
of
Christs
buriall
,
which
standeth
in
these
4.
points
.
First
they
take
downe
his
body
from
the
crosse
:
secondly
,
they
winde
it
:
thirdly
,
they
lay
it
in
a
tombe
:
fourthly
,
the
tombe
is
made
sure
.
Of
these
in
order
.
First
,
Ioseph
taketh
downe
the
body
of
Christ
from
the
crosse
whereon
hee
was
executed
,
but
marke
in
what
maner
:
he
doth
it
not
on
his
owne
head
without
leaue
,
but
he
goeth
to
Pilate
and
beggeth
the
body
of
Christ
,
&
asketh
leaue
to
take
it
downe
,
because
the
disposing
of
dead
bodies
was
in
Pilates
hand
,
hee
being
deputie
at
that
time
:
wherby
we
learn
,
that
in
all
our
dealings
&
actions
(
though
they
haue
neuer
so
good
an
ende
)
our
dutie
is
to
proceede
as
peaceably
with
all
men
as
may
be
:
as
S.
Iames
saith
:
The
wisdom
that
is
from
aboue
is
first
pure
,
then
peaceable
,
gentle
,
[
a
](A09411-e25610-b)
a
P.
Ram.
theol
.
l.
1.
c.
14.
Seems
to
be
deceiued
in
that
he
puts
Christs
buriall
for
his
embalming
,
and
his
descending
into
bell
for
his
buriall
or
his
lying
in
the
graue
.
embalmed
or
washed
,
because
they
had
no
time
to
do
it
,
for
the
preparation
to
the
passeouer
drew
nere
.
And
wheras
these
2.
men
burie
Christ
at
their
own
cost
&
charges
,
we
are
taught
to
be
like
affected
to
the
liuing
members
of
Christ
:
when
they
want
we
must
relieue
&
comfort
them
liberally
and
freely
.
It
may
here
be
demanded
,
whether
men
may
not
be
at
cost
in
making
funerals
,
considering
euen
Christ
himselfe
is
with
much
cost
buried
.
Ans.
The
bodies
of
all
deade
men
are
to
be
buried
in
seemely
&
honest
maner
,
&
if
they
be
honorable
,
they
may
be
buried
honorably
:
yet
now
ther
is
no
cause
why
mens
bodies
should
be
washed
,
annointed
,
&
embalmed
as
the
vse
was
among
the
Iewes
:
for
they
used
embalming
as
a
pledge
&
signe
of
the
resurrection
:
a
cleane
linnen
cloth
:
whereby
we
learne
,
in
holy
comelines
.
Thus
much
of
the
maner
of
his
buriall
.
Now
followes
the
place
where
Christ
was
buried
.
In
the
place
we
are
to
mark
3.
things
:
I.
that
Christ
was
laid
in
Iosephs
tomb
,
wherby
we
may
gather
the
greatnes
of
Christs
pouertie
,
in
that
he
had
not
so
much
ground
as
to
make
himself
a
graue
in
:
&
this
must
be
a
comfort
to
the
members
of
Christ
that
are
in
pouertie
.
And
it
teacheth
them
,
if
they
haue
no
more
but
foode
and
raiment
,
to
be
there
with
content
,
knowing
that
Christ
their
head
and
king
hath
consecrated
this
very
estate
unto
them
.
Secondly
the
tombe
wherein
Christ
was
laide
was
a
newe
tomb
wherein
neuer
any
man
lay
before
.
And
it
was
the
speciall
appointment
of
Gods
prouidence
that
it
should
be
so
,
because
if
any
man
had
bene
buried
there
aforetime
,
the
malitious
Iewes
would
haue
pleaded
,
that
it
was
not
Christ
that
rose
againe
but
some
other
.
Thirdly
we
must
obserue
,
that
this
tombe
was
in
a
garden
,
as
the
fall
of
man
was
in
a
garden
,
The
time
when
Christ
was
buried
was
the
euening
,
wherein
the
Sabbath
was
to
begin
according
to
the
maner
of
the
Iewes
,
which
beganne
their
daies
at
sunne-setting
from
euening
to
euening
according
to
that
in
Genesis
:
the
evening
and
the
morning
was
the
first
day
.
To
conclude
the
doctrine
of
Christes
buriall
:
Here
it
may
be
demanded
,
how
he
was
alwaies
after
his
incarnation
both
god
and
man
,
considering
he
was
dead
&
buried
,
and
therefore
bodie
and
soule
were
sundred
,
&
a
dead
man
seemes
to
be
no
man
.
Answ.
A
dead
man
in
his
kinde
is
as
true
a
man
as
a
living
man
:
for
though
bodie
and
soule
be
not
united
by
the
bond
of
life
,
yet
are
they
united
by
a
relation
which
the
one
hath
to
the
other
in
the
counsell
and
good
pleasure
of
God
,
and
that
as
truly
as
man
and
woman
remaine
coupled
into
one
flesh
by
a
couenant
of
mariage
,
though
afterwarde
they
be
distant
a
thousand
miles
asunder
:
and
by
vertue
of
this
relation
euery
soule
in
the
day
of
iudgement
shall
be
reunited
to
his
owne
bodie
,
&
euery
bodie
to
his
own
soule
.
But
there
is
yet
a
more
straighter
bond
betweene
the
body
&
soule
of
Christ
in
his
death
&
burial
.
Damasc.
For
as
when
he
was
liuing
his
soule
was
a
meane
or
bond
to
unite
his
godhead
&
his
bodie
togither
:
so
when
hee
was
deade
his
verie
godhead
was
a
meane
or
middle
bond
to
unite
the
bodie
and
soule
:
and
to
say
otherwise
is
to
dissolue
the
hypostaticall
union
,
by
vertue
wherof
Christes
body
and
soule
though
seuered
ech
from
other
,
yet
both
were
still
ioyned
to
the
godhead
of
the
sonne
.
The
use
and
profite
which
may
be
made
of
Christes
buriall
is
two-folde
.
I.
It
serueth
to
worke
in
us
the
buriall
of
all
our
sinnes
.
Knowe
yee
not
(
saieth
Paul
)
that
all
who
haue
beene
baptised
into
Christ
,
have
beene
baptised
into
his
death
,
and
are
buried
with
him
by
baptisme
into
his
death
?
If
any
shall
demaund
how
any
man
is
buried
into
the
death
of
Christ
,
the
answere
is
this
:
Euery
Christian
man
and
woman
are
by
faith
mystically
united
unto
Christ
and
made
all
members
of
one
body
,
whereof
Christ
is
the
head
.
Now
therefore
as
Christ
by
the
power
of
his
godhead
when
he
was
dead
and
buried
,
did
ouercome
the
graue
&
the
power
of
death
in
his
own
person
.
So
by
the
very
same
power
by
means
of
this
spirituall
coniunction
doth
he
worke
in
all
his
members
a
spirituall
death
&
buriall
of
sinne
and
naturall
corruption
.
Secondly
the
buriall
of
Christ
serues
to
be
a
sweet
perfume
of
all
our
graues
and
burials
:
for
the
graue
in
it selfe
is
the
house
of
perdition
;
but
Christ
by
his
burial
hath
as
it
were
consecrated
and
perfumed
all
our
graues
:
&
in
stead
of
houses
of
perdition
,
Thus
much
of
the
buriall
.
Now
followeth
the
third
and
last
degree
of
Christes
humiliation
:
He
descended
into
hell
.
It
seemes
very
likely
that
these
wordes
were
not
placed
in
the
creed
at
the
first
,
P.
Vire●
.
in
symb.
Erasm.
in
Colloq.
or
(
as
some
thinke
)
that
they
crept
in
by
negligence
because
aboue
threescore
creeds
of
the
most
ancient
councels
&
fathers
want
this
clause
:
&
among
the
rest
the
Nicene
Creed
.
But
if
the
ancient
&
learned
fathers
assembled
in
that
councel
had
bin
perswaded
or
at
the
least
had
imagined
that
these
words
had
bin
set
down
at
the
first
by
the
Apostles
,
no
doubt
they
would
not
in
any
wise
haue
left
them
out
.
Ru●●
.
in
expo●sit
.
symb.
And
an
ancient
writer
saith
directly
,
that
these
words
,
he
descended
into
hell
,
are
not
found
in
the
Creede
of
the
Romane
Church
,
nor
used
in
the
Churches
of
the
East
:
&
if
they
be
,
that
then
they
signifie
the
burial
of
Christ
.
And
it
must
not
seeme
strange
to
any
that
a
worde
or
twaine
in
processe
of
time
should
creepe
into
the
Creede
,
considering
that
the
originall
copies
of
the
bookes
of
the
old
and
new
Testament
haue
in
them
sundry
[
a
](A09411-e25970-b)
a
V●rias
lectiones
.
varieties
of
readings
and
[
b
](A09411-e25990-b)
b
Ma●.
27.9
.
Jeremie
for
Zacharie
.
words
otherwhiles
which
from
the
margine
haue
crept
into
the
text
.
Neuerthelesse
considering
that
this
clause
hath
long
continued
in
the
creed
,
and
that
by
common
consent
of
the
Catholicke
Church
of
God
,
&
it
may
carry
a
fit
sense
&
exposition
,
it
is
not
as
some
would
haue
it
,
to
be
put
forth
.
Therfore
that
we
may
come
to
speak
of
the
meaning
of
it
,
we
must
know
that
it
hath
4.
usual
expositions
,
which
we
wil
rehearse
in
order
,
&
then
make
choise
of
that
which
shal
be
thought
to
be
the
fittest
.
The
first
is
,
that
Christs
soule
after
his
passion
vpon
the
crosse
,
did
really
&
locally
descend
into
the
place
of
the
damned
.
But
this
seems
not
to
be
true
.
The
reasons
are
these
.
I.
All
the
Evangelists
and
among
the
rest
S.
Luke
intending
to
make
an
exact
narration
of
the
life
and
death
of
Christ
haue
set
downe
at
large
his
passion
,
death
,
Omnia
assequut●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
buriall
,
resurrection
,
&
ascension
,
and
withall
they
make
rehearsall
of
small
circumstances
,
therefore
no
doubt
they
woulde
not
haue
omitted
Christes
locall
descent
into
the
place
of
the
damned
,
if
there
had
bene
any
such
thing
.
And
the
end
why
they
penned
this
historie
was
,
that
we
might
beleeue
that
Iesus
is
Christ
the
sonne
of
God
,
&
beleeuing
,
Luke
.
23.43
.
This
day
shalt
thou
be
with
me
in
paradise
:
which
wordes
of
Christ
must
be
understood
of
his
manhood
or
soule
,
&
not
of
his
godhead
.
For
they
are
an
answer
to
a
demand
:
&
therfore
unto
it
▪
they
must
be
sutable
.
Now
the
thief
seeing
,
that
Christ
was
first
of
all
crucified
▪
&
therfore
in
all
likelihood
▪
first
of
all
die
,
makes
his
request
to
this
effect
.
Lorde
,
thou
shalt
shortly
enter
into
thy
kingdome
,
remember
me
then
,
to
which
Christes
answere
(
as
the
very
words
import
)
is
thus
much
.
I
shall
enter
into
paradise
this
day
,
&
there
shalt
thou
be
with
me
.
Now
there
is
no
entrance
,
but
in
regard
of
his
soule
or
manhood
.
For
the
godhead
which
is
at
all
times
in
all
places
,
can
not
be
said
properly
to
enter
into
a
place
.
Again
when
Christ
saith
,
thou
shalt
be
with
me
in
paradise
,
he
doeth
intimate
a
resemblance
▪
which
is
betweene
the
first
&
second
Adam
.
The
first
Adam
sinned
against
God
,
&
was
presently
cast
foorth
out
of
paradise
.
Christ
the
second
Adam
hauing
made
a
satisfaction
for
sinne
must
immediatly
enter
into
paradise
.
Now
to
say
that
Christ
in
soule
descended
locally
into
hell
,
is
to
abolish
this
analogie
betwene
the
first
&
second
Adam
.
III.
Ancient
councels
in
their
confessions
and
creeds
omitting
this
clauseshew
,
that
they
did
not
acknowledge
any
reall
descent
,
and
that
the
true
meaning
of
these
words
,
he
descended
,
was
sufficiently
included
in
some
of
the
former
articles
,
&
that
may
appeare
,
because
when
they
set
downe
it
,
they
omit
some
of
the
former
:
as
Athanasius
in
his
creed
setting
downe
these
words
he
descended
,
&c.
omits
the
buriall
,
putting
them
both
for
one
as
he
expounds
himselfe
[
a
](A09411-e26140-b)
a
Li.
de
incar
.
Chrys
▪
hom.
1.
&
2.
in
symb.
else
where
.
Now
let
us
see
the
reasons
which
may
be
alledged
to
the
contrary
.
Ob.
I.
Mat.
12.40
.
The
sonne
of
man
shall
be
3.
dayes
&
3.
nights
in
the
heart
of
the
earth
,
that
is
,
in
hell
.
Ans.
I.
This
exposition
is
directly
against
the
scope
of
the
place
:
for
the
Pharisies
desired
to
see
a
signe
,
that
is
,
some
sensible
&
manifest
miracle
:
&
hereunto
Christ
answeres
that
he
will
giue
them
the
signe
of
Ionas
,
which
can
not
be
the
descent
of
his
soule
into
the
place
of
the
damned
which
is
impossible
;
but
rathet
his
buriall
,
&
after
it
his
manifest
&
glorious
resurrection
.
II.
The
hart
of
the
earth
may
as
wel
signify
the
graue
as
the
center
of
the
earth
.
For
thus
Tyrus
bordering
upon
the
sea
is
said
to
be
in
the
heart
of
the
sea
.
In
corde
marium
.
III.
This
exposition
takes
it
far
granted
that
hell
is
seated
in
the
middest
of
the
earth
▪
wheras
the
scriptures
reveale
unto
us
no
more
but
this
,
that
hell
is
in
the
lower
parts
:
but
wher
these
lower
parts
should
be
,
no
man
is
able
to
define
.
Obiect
.
II.
Act.
2.37
.
Thou
wilt
not
leaue
my
soule
in
hell
,
neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
.
Answer
.
These
wordes
can
not
prooue
any
locall
descent
of
Christs
soule
.
For
Peters
drift
in
alleadging
of
them
is
,
to
prooue
the
resurrection
,
and
he
saith
expressely
,
that
the
wordes
must
be
vnderstoode
of
the
resurrection
of
Christ
,
vers.
31.
He
seeing
this
before
,
spake
of
the
resurrection
of
Christ
.
What
?
namely
these
words
,
his
soule
was
not
left
in
hell
,
&c.
Nowe
there
is
no
resurrection
of
the
soule
,
but
of
the
bodie
onely
,
as
the
soule
cannot
be
said
to
fall
,
but
the
bodie
.
It
will
be
replied
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
signifie
the
bodie
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
graue
.
Answer
.
The
first
word
signifies
not
onely
the
spirituall
part
of
man
,
the
soule
▪
but
also
the
whole
person
,
or
the
man
himselfe
,
Rom.
13.1
.
1.
Cor.
15.45
.
And
the
second
is
as
well
taken
for
the
graue
,
as
for
hell
.
Apoc.
20.14
.
Death
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
cast
into
the
lake
of
fire
.
Nowe
we
can
not
say
,
that
hell
is
cast
into
hell
,
but
the
graue
into
hell
.
And
the
word
in
this
text
,
must
needes
haue
this
sense
.
For
Peter
makes
an
opposition
betw●eene
the
graue
into
which
Dauid
is
shut
vp
,
and
the
hell
out
of
which
Christ
was
deliuered
,
vers.
2●
.
&
31.
Againe
it
will
be
saide
,
that
in
this
text
there
be
two
distinct
parts
:
the
first
of
the
soules
comming
forth
of
hell
,
Bellar.
quaest.
de
descen
.
in
these
words
,
Thou
wilt
not
leaue
my
soule
in
hell
.
The
second
,
of
the
bodies
rising
out
of
the
graue
in
the
next
words
:
neither
wilt
thou
suffer
my
flesh
to
see
corruption
.
Answer
.
It
is
not
so
.
For
flesh
in
this
place
signifies
not
the
bodie
alone
,
but
the
humane
nature
of
Christ
,
as
appeares
vers.
30.
vnlesse
we
shall
say
that
one
and
the
same
word
in
the
same
sentence
is
taken
two
waies
.
And
the
words
rather
carrie
this
sense
:
Thou
wilt
not
suffer
me
to
continue
long
in
the
graue
;
nay
which
is
more
,
in
the
time
of
my
continuance
there
,
thou
wilt
not
suffer
me
so
much
as
to
feele
any
corruption
;
because
I
am
thy
holy
one
.
Obiect
.
III.
1.
Pet.
3.19
.
Christ
was
quickned
in
spirit
,
by
the
which
spirit
he
went
and
preached
to
the
spirits
which
are
in
prison
.
Answer
.
The
place
is
not
for
this
purpose
.
For
by
spirit
is
ment
not
the
soule
of
Christ
,
but
his
Godhead
,
which
in
the
ministerie
of
Noe
preached
repentance
to
the
olde
world
.
And
I
thinke
that
Peter
in
this
place
alludes
to
another
place
in
Genesis
6.3
.
where
the
Lord
saith
,
My
spirit
shall
not
alwaies
striue
with
man
,
because
he
is
but
flesh
.
And
if
the
spirit
doe
signifie
the
soule
,
then
Christ
was
quickned
either
by
his
soule
or
in
his
soule
.
But
neither
is
true
.
For
the
first
,
it
can
not
be
said
,
that
Christ
was
quickened
by
his
soule
,
because
it
did
not
ioyne
it selfe
to
the
bodie
:
but
the
Godhead
ioyned
them
both
.
Neither
was
he
quickened
in
soule
:
for
his
soule
died
not
.
It
could
not
die
the
first
death
,
which
belongs
to
the
bodie
:
and
it
did
not
die
the
second
death
,
which
is
a
totall
separation
from
God
:
onely
it
suffered
the
sorrowes
of
the
second
death
,
which
is
the
apprehension
of
the
wrath
of
God
;
as
a
man
may
feele
the
pangs
of
the
first
death
,
and
yet
not
die
the
first
death
,
but
liue
.
Againe
,
it
is
to
no
ende
that
Christs
soule
should
goe
to
hell
to
preach
,
considering
that
it
was
neuer
heard
of
that
one
soule
should
preach
to
another
,
especially
in
hell
,
where
all
are
condemned
,
and
in
conscience
convicted
of
their
iust
damnation
,
and
where
there
is
no
hope
of
repentance
or
redemption
.
It
will
be
answered
,
that
this
preaching
is
onely
reall
or
experimentall
,
because
Christ
shews
himselfe
there
to
conuince
the
vnbeleefe
of
his
enemies
.
Answer
.
This
which
is
said
is
flat
against
reason
.
For
when
a
man
is
iustly
condemned
by
God
,
After
iust
execution
conuiction
is
needelesse
.
and
therfore
sufficiently
convicted
:
what
neede
the
iudge
himselfe
come
to
the
place
of
execution
to
conuict
him
.
And
it
is
flat
against
the
text
.
For
the
preaching
that
is
spoken
of
here
,
is
that
which
is
performed
by
men
in
the
ministerie
of
the
word
,
as
Peter
expounds
himselfe
,
1.
Pet.
4.6
.
To
this
purpose
was
the
Gospell
also
preached
vnto
the
deade
,
that
they
might
be
condemned
according
to
men
in
the
flesh
,
that
they
might
liue
according
to
God
in
the
spirit
.
Lastly
,
there
is
no
reason
why
Christ
should
rather
preach
and
shew
himselfe
in
hell
,
to
them
that
were
disobedient
in
the
daies
of
Noe
,
then
to
the
rest
of
the
damned
.
And
this
is
the
first
exposition
,
the
second
follows
.
He
descended
into
hell
,
that
is
,
Christ
descended
into
the
graue
,
or
was
buried
.
This
exposition
is
agreeable
to
the
truth
,
yet
is
it
not
mee●
or
conuenient
.
For
the
clause
next
before
,
he
was
buried
,
contained
this
point
:
&
therfore
if
the
next
words
following
yeelde
the
same
sense
,
there
must
be
a
vaine
and
needelesse
repetition
of
one
and
the
same
thing
twise
,
which
is
not
in
any-wise
to
be
allowed
in
so
short
a
Creede
as
this
.
If
it
be
said
that
these
wordes
are
an
exposition
of
the
former
,
the
answeare
is
,
that
then
they
should
be
more
plaine
then
the
former
.
For
when
one
sentence
expoundeth
an
other
,
the
latter
must
alwaies
be
the
plainer
:
but
of
these
two
sentences
,
He
was
buried
,
he
descended
into
hell
,
the
first
is
very
plaine
and
easie
,
but
the
latter
very
obscure
and
hard
,
and
therefore
it
can
be
no
exposition
thereof
:
and
therefore
this
exposition
also
is
not
to
be
receiued
.
Thirdly
,
others
there
be
which
expound
it
thus
,
He
descended
into
hell
,
that
is
,
Christ
Iesus
when
he
was
dying
vpon
the
crosse
,
felt
and
suffered
the
pangs
of
hell
and
the
full
wrath
of
God
seazing
vpon
his
soule
.
This
exposition
hath
his
warrant
in
Gods
worde
,
where
hell
often
signifieth
the
sorrowes
and
paines
of
hell
,
as
Hanna
in
her
song
vnto
the
Lord
saith
,
The
Lorde
killeth
and
maketh
aliue
,
he
bringeth
downe
to
hell
and
raiseth
vp
,
that
is
,
he
maketh
men
feele
woe
and
miserie
in
their
soules
,
euen
the
pangs
of
hell
,
and
after
restoreth
them
.
And
Dauid
saith
,
The
sorrowes
of
death
compassed
me
,
and
the
terrours
of
hell
laide
holde
on
mee
.
was
crucified
,
deade
and
buried
,
doe
containe
(
say
they
)
the
outward
sufferings
of
Christ
:
nowe
because
he
suffered
not
onely
outwardly
in
bodie
,
but
also
inwardly
in
soule
,
therefore
these
words
,
he
descended
into
hell
,
doe
set
forth
vnto
vs
his
inwarde
sufferings
in
soule
,
when
he
felt
vpon
the
crosse
the
ful
wrath
of
God
vpon
him
.
This
exposition
is
good
and
true
,
and
whosoeuer
will
may
receiue
it
.
But
yet
neuerthelesse
it
seemes
not
so
fitly
to
agree
with
the
order
of
the
former
articles
.
For
these
words
,
was
crucified
,
dead
and
buried
,
must
not
be
vnderstood
of
any
ordinarie
death
,
but
of
a
cursed
death
in
which
Christ
suffered
the
full
wrath
of
God
,
euen
the
pangs
of
hell
both
in
soule
and
bodie
:
seeing
then
this
exposition
is
contained
in
the
former
words
,
it
cannot
fitly
stand
with
the
order
of
this
short
Creede
,
vnlesse
there
should
be
a
distinct
article
of
things
repeated
before
.
But
let
vs
come
to
the
fourth
exposition
;
He
descended
into
hell
,
that
is
,
when
he
was
dead
and
buried
,
he
was
held
captiue
in
the
graue
,
and
lay
in
bondage
vnder
death
for
the
space
of
three
daies
.
This
exposition
also
may
be
gathered
forth
of
the
Scriptures
.
Saint
Peter
saith
,
God
hath
raised
him
vp
,
and
loosed
the
sorows
of
death
,
because
it
was
vnpossible
that
he
should
be
holden
of
it
.
Where
we
may
see
,
that
betweene
the
death
and
resurrection
of
Christ
,
there
is
placed
a
third
matter
,
which
is
not
mentioned
in
any
clause
of
the
Apostles
Creede
saue
in
this
,
and
that
is
his
bondage
vnder
death
,
which
commeth
in
betweene
his
death
and
rising
againe
.
And
the
words
themselues
doe
most
fitly
beare
this
sence
,
as
the
speach
of
Iacob
sheweth
,
I
will
goe
downe
into
[
a
](A09411-e26640-b)
a
o●
,
the
graue
.
Gen.
37.35
.
hell
vnto
my
sonne
mourning
.
And
this
exposition
doth
also
best
agree
with
the
order
of
the
Creed
;
first
he
was
crucified
&
died
,
secondly
he
was
buried
,
thirdly
laid
in
the
graue
,
and
was
therein
held
in
captiuitie
and
bondage
vnder
death
.
And
these
three
degrees
of
Christs
humiliation
,
are
most
fitly
correspondent
to
the
three
degrees
of
his
exaltation
.
The
first
degree
of
his
exhaltation
,
he
rose
againe
the
third
day
,
answearing
to
the
first
degree
of
his
humiliation
,
he
died
:
the
second
degree
of
his
exhaltation
,
he
ascended
into
heauen
,
answering
to
his
going
downe
into
the
graue
,
was
buried
:
and
thirdly
his
sitting
at
the
right
hand
of
God
(
which
is
the
highest
degree
of
his
exhaltation
)
answearing
to
the
lowest
degree
of
his
humiliation
,
he
descended
into
hell
.
These
two
last
expositions
are
commonly
receiued
,
and
we
may
indifferently
make
choice
of
either
:
but
the
last
(
as
I
take
it
)
is
most
agreeable
to
the
order
and
words
of
the
Creede
.
Thus
much
for
the
meaning
of
the
words
.
Now
follow
the
vses
.
And
first
of
all
Christs
descending
into
hell
,
teacheth
euery
one
of
vs
that
professe
the
name
of
Christ
,
that
if
it
shall
please
God
to
afflict
vs
,
either
in
bodie
,
or
in
minde
,
or
in
both
,
though
it
be
in
most
grieuous
and
tedious
manner
,
yet
must
we
not
thinke
it
strange
.
For
Christ
vpon
the
crosse
not
onely
suffered
the
pangs
of
hell
,
but
after
he
was
dead
,
death
takes
him
and
as
it
were
carries
him
into
his
denne
,
or
cabbin
,
and
there
triumpheth
ouer
him
,
holding
him
in
captiuitie
and
bondage
,
and
yet
for
all
this
was
he
the
sonne
of
God
:
and
therefore
when
Gods
hande
is
heauie
vpon
vs
any
way
,
we
are
not
to
despaire
,
but
rather
thinke
it
is
the
good
pleasure
of
God
to
frame
and
fashion
vs
,
that
we
may
become
like
vnto
Christ
Iesus
as
good
children
of
God
.
Dauid
a
man
after
Gods
owne
heart
was
by
Samuel
annointed
king
ouer
Israel
,
but
withall
God
raised
vp
Saul
to
persecute
him
,
as
the
fowler
hunteth
the
partridge
in
the
mountaine
,
in
so
much
that
Dauid
said
,
there
was
but
one
step
betweene
him
&
death
.
Learne
of
me
that
I
am
meeke
and
lowly
.
And
thus
much
of
this
clause
,
as
also
of
the
state
of
Christs
humiliation
.
Nowe
followeth
his
second
estate
,
which
is
his
exaltation
into
glorie
,
set
down
in
these
words
,
The
third
day
he
rose
againe
from
the
deade
,
&c.
And
of
it
we
are
first
to
speake
in
generall
,
then
in
particular
according
to
the
seuerall
degrees
thereof
.
In
generall
,
the
exaltation
of
Christ
is
,
that
glorious
or
happie
estate
,
into
which
Christ
entred
after
he
had
wrought
the
worke
of
our
redemption
vpon
the
crosse
.
And
he
was
exalted
according
to
both
natures
,
in
regard
of
his
Godhead
,
and
also
of
his
manhood
.
The
exaltation
of
the
Godhead
of
Christ
,
was
the
manifestation
of
the
glorie
of
his
Godhead
in
the
manhoode
.
Some
will
peraduenture
demaunde
,
how
Christs
Godhead
can
be
exalted
,
seeing
it
admits
no
alteration
at
all
.
Answer
.
In
it selfe
it
cannot
be
exalted
,
yet
beeing
considered
as
it
is
ioyned
with
the
manhood
into
one
person
,
in
this
respect
it
may
be
said
to
be
exalted
:
and
therefore
,
I
say
,
the
exaltation
of
Christs
Godhead
is
the
manifestation
of
the
glorie
thereof
in
the
manhood
.
For
though
Christ
from
his
incarnation
was
both
God
and
man
,
and
his
Godhead
dwelt
in
his
manhood
;
yet
from
his
birth
vnto
his
death
,
the
same
Godhead
did
little
shew
it selfe
,
and
in
the
time
of
his
suffering
did
as
it
were
lie
hid
vnder
the
vaile
of
his
flesh
,
as
the
soule
doth
in
the
bodie
,
when
a
man
is
sleeping
,
that
thereby
in
his
humane
nature
he
might
suffer
the
curse
of
the
law
,
and
accomplish
the
worke
of
redemption
for
vs
,
in
the
low
and
base
estate
of
a
seruant
.
But
after
this
worke
was
finished
,
he
began
by
degrees
to
make
manifest
the
power
of
his
Godhead
in
his
manhood
.
And
in
this
respect
his
Godhead
may
be
saide
to
be
exalted
.
The
exaltation
of
Christs
humanitie
stoode
in
two
things
.
The
first
that
he
laide
downe
all
the
infirmities
of
mans
nature
,
which
he
carried
about
him
so
long
as
he
was
in
the
state
of
a
seruant
,
in
that
he
ceased
to
be
wearie
,
hungrie
,
thirstie
,
&c.
Here
it
may
be
demanded
,
whether
the
skarres
&
wounds
remain
in
the
bodie
of
Christ
now
after
it
is
glorified
.
Ans.
Some
think
that
they
doe
remain
as
testimonies
of
that
victorie
which
Christ
obtained
of
his
&
our
enemies
,
Olev
.
lib.
de
subst.
faed
.
Th.
Bez.
&
that
they
are
no
deformitie
to
the
glorious
bodie
of
our
Lord
,
but
are
themselues
also
in
him
in
some
vnspeakable
manner
glorified
.
But
indeede
it
rather
seemes
to
be
a
truth
,
to
say
that
they
are
quite
abolished
;
because
they
were
a
part
of
that
ignominious
and
base
estate
in
which
our
Sauiour
was
vpon
the
crosse
:
which
after
his
entrance
into
glorie
he
laid
aside
.
And
if
it
may
be
thought
that
the
woundes
in
the
hands
and
feete
of
Christ
remaine
to
be
seene
,
euen
to
the
last
iudgement
,
why
may
we
not
in
the
same
manner
thinke
that
the
vaines
of
his
bodie
remaine
emptied
of
their
blood
,
because
it
was
shed
vpon
the
crosse
.
The
second
thing
required
in
the
exaltation
of
Christs
manhood
is
,
that
both
his
bodie
and
soule
were
beautified
and
adorned
with
all
qualities
of
glorie
.
His
minde
was
inriched
with
as
much
knowledge
and
vnderstanding
as
can
possibly
befall
any
creature
,
and
more
in
measure
then
all
men
and
angels
haue
:
and
the
same
is
to
be
said
of
the
graces
of
the
spirit
in
his
wil
and
affections
:
his
bodie
also
was
incorruptible
,
and
it
was
made
a
shining
bodie
,
a
resemblance
whereof
some
of
his
disciples
sawe
in
the
mount
:
and
it
was
indued
with
agilitie
,
to
mooue
as
well
vpward
as
downeward
,
as
may
appeare
by
the
ascension
of
his
bodie
into
heauen
,
which
was
not
caused
by
constraint
or
by
any
violent
motion
,
but
by
a
propertie
agreeing
to
all
bodies
glorified
.
Yet
in
the
exaltation
of
Christs
manhood
we
must
remember
two
caveats
:
first
,
that
he
did
neuer
lay
aside
the
essentiall
properties
of
a
true
bodie
,
as
length
,
breadth
,
thicknes
,
visibilitie
,
locallitie
which
is
to
be
in
one
place
at
once
and
no
more
,
but
keepeth
all
these
still
,
because
they
serue
for
the
beeing
of
his
bodie
.
Secondly
wee
must
remember
that
the
gifts
of
glorie
in
Christs
bodie
are
not
infinite
but
finite
:
for
his
humane
nature
beeing
but
a
creature
,
and
therefore
finite
,
could
not
receiue
infinite
graces
and
gifts
of
glorie
.
And
hence
it
is
more
then
manifest
that
the
opinion
of
those
men
is
false
,
which
hold
that
Christs
bodie
glorified
,
is
omnipotent
and
infinite
,
euery
way
able
to
doe
whatsoeuer
he
will
:
for
this
is
to
make
a
creature
to
be
the
creator
.
Thus
much
of
Christs
exaltation
in
generall
.
Now
let
vs
come
to
the
degrees
thereof
,
as
they
are
noted
in
the
Creede
,
which
are
in
number
three
:
I.
He
rose
againe
the
third
day
:
II.
He
ascended
vnto
heauen
:
III.
He
sitteth
at
the
right
hand
of
God
the
father
almightie
.
In
the
handling
of
Christs
resurrection
,
we
must
consider
these
points
:
I.
why
Christ
ought
to
rise
againe
:
II.
the
manner
of
his
rising
.
III.
the
time
when
he
rose
:
IV.
the
place
where
:
V.
the
vses
thereof
.
For
the
first
,
it
was
necessarie
that
Christ
should
rise
againe
,
and
that
for
three
especiall
causes
.
First
,
that
hereby
he
might
shew
to
all
the
people
of
God
that
he
had
fully
ouercome
death
.
For
els
,
if
Christ
had
not
risen
,
how
should
we
haue
bin
perswaded
in
our
consciences
,
that
he
had
made
a
full
&
perfect
satisfaction
for
vs
:
nay
rather
we
should
haue
reasoned
thus
:
Christ
is
not
risen
,
&
therefore
he
hath
not
ouercome
death
,
but
death
hath
ouercome
him
.
Secondly
,
Christ
Iesus
which
died
was
the
sonne
of
God
,
therefore
the
author
of
life
it selfe
,
and
for
this
cause
it
was
neither
meet
nor
possible
for
him
to
be
holden
of
death
,
but
he
must
needes
rise
from
death
to
life
.
Thirdly
,
Christs
priesthood
hath
2.
parts
:
one
,
to
make
satisfaction
for
sinne
by
his
one
onely
sacrifice
vpon
the
crosse
:
the
other
,
to
apply
the
vertue
of
this
sacrifice
vnto
euery
beleeuer
.
Now
he
offred
the
sacrifice
for
sinne
vpon
the
crosse
,
before
his
death
,
and
therefore
beeing
deade
must
needes
rise
againe
to
performe
the
second
part
of
his
priesthood
,
namely
to
applie
the
vertue
thereof
vnto
all
that
shall
beleeue
in
him
,
and
to
make
intercession
in
heauen
vnto
his
father
for
vs
here
on
earth
.
And
thus
much
of
the
first
point
.
Nowe
to
come
to
the
manner
of
Christs
resurrection
:
fiue
things
are
to
be
considered
in
it
.
The
first
,
that
Christ
rose
againe
not
as
euery
priuate
man
doth
,
but
as
a
publike
person
representing
all
men
that
are
to
come
to
life
eternall
.
For
as
in
his
passion
,
so
also
in
his
resurrection
,
he
stood
in
our
roome
and
place
:
and
therefore
when
he
rose
from
death
,
we
all
,
yea
the
whole
Church
rose
in
him
,
The
second
is
,
that
Christ
himselfe
and
no
other
for
him
,
did
by
his
owne
power
raise
himselfe
to
life
.
This
was
the
thing
which
he
meant
,
when
he
said
,
Destroy
this
temple
,
&
in
three
daies
I
will
build
it
vp
againe
:
I
haue
(
saith
he
)
power
to
lay
down
my
life
,
and
I
haue
power
to
take
it
again
.
From
whence
we
learn
diuers
instructions
.
First
wheras
Christ
raiseth
himselfe
from
death
to
life
,
it
serueth
to
proue
that
he
was
not
only
man
,
but
also
true
god
.
For
the
body
being
dead
,
could
not
bring
again
the
soule
&
ioyn
it self
vnto
the
same
,
&
make
it selfe
aliue
againe
;
neither
yet
the
soule
that
is
departed
from
the
bodie
,
can
returne
againe
&
quicken
the
bodie
:
and
therefore
there
was
some
other
nature
in
Christ
,
namely
his
Godhead
,
which
did
revnite
soule
and
bodie
together
,
and
thereby
quickned
the
manhoode
.
Secondly
,
if
Christ
giue
life
to
himselfe
being
dead
in
the
graue
,
then
much
more
now
being
aliue
and
in
heauen
glorified
,
is
he
able
to
raise
vp
his
members
from
death
to
life
.
We
are
all
by
nature
starke
dead
in
sinne
,
as
the
dead
bodie
rotten
in
the
graue
;
and
therfore
our
dutie
is
,
to
come
to
Christ
our
Lord
by
praier
,
intreating
him
that
he
would
raise
vs
vp
euery
day
more
and
more
from
the
graue
of
our
sinnes
to
newnes
of
life
.
He
can
of
men
dead
in
their
sinnes
make
vs
aliue
vnto
himselfe
to
liue
in
righteousnes
and
true
holines
all
the
daies
of
our
life
.
The
third
thing
is
,
that
Christ
rose
againe
with
an
earthquake
.
And
this
serueth
to
prooue
that
he
lost
nothing
of
his
power
by
death
,
but
still
remained
the
absolute
Lord
of
heauen
and
earth
,
to
whome
therefore
the
earth
vnder
his
feete
trembling
doth
him
homage
.
This
also
prooueth
vnto
vs
that
Christ
which
lay
dead
in
the
graue
,
did
raise
himselfe
againe
by
his
owne
almightie
power
.
Lastly
it
serueth
to
conuince
the
keepers
of
the
graue
,
the
women
which
came
to
embaulme
him
,
and
the
disciples
which
came
to
the
sepulchre
,
&
would
not
yet
beleue
that
he
was
risen
againe
.
But
how
came
this
earthquake
?
Answer
.
Saint
Matthew
saith
,
there
was
a
great
earthquake
.
For
the
angell
of
the
Lord
descended
from
heauen
,
&c.
This
shewes
that
the
power
of
angels
is
great
,
in
that
they
can
mooue
and
stirre
the
earth
.
Three
angels
destroied
Sodom
&
Gomorha
.
The
4.
thing
is
,
that
an
angel
ministred
to
Christ
,
being
to
rise
again
,
in
that
he
came
to
the
graue
&
rolled
away
the
stone
,
&
sate
vpon
it
.
Where
obserue
,
first
how
the
angels
of
God
minister
vnto
Christ
;
though
dead
&
buried
;
whereby
they
acknowledge
that
his
power
,
maiestie
,
&
authoritie
is
not
included
within
the
bondes
of
the
earth
,
but
extends
it selfe
euen
to
the
heauens
themselues
and
the
hosts
thereof
,
and
that
according
to
his
humanitie
.
Wicked
men
for
their
parts
laboured
to
close
him
vp
in
the
earth
,
as
the
bases●
of
all
creatures
:
but
the
angels
of
heauen
most
readily
accept
him
as
their
soueraigne
Lord
and
king
:
Furthermore
it
is
said
,
that
when
the
angel
sate
on
the
stone
,
his
countenance
was
like
lightening
,
and
his
rayment
as
white
as
snow
:
&
this
serued
to
shew
what
was
the
glory
of
Christ
himselfe
.
For
if
the
seruant
and
minister
be
so
glorious
,
then
endlesse
is
the
glorie
of
the
lord
and
master
himselfe
.
Lastly
it
is
said
,
that
for
feare
of
the
angel
,
the
watchmen
were
astonied
,
and
became
as
dead
men
:
which
teacheth
vs
,
that
what
God
would
haue
come
to
passe
,
all
the
world
can
neuer
hinder
.
For
though
the
Iewes
had
closed
vp
the
graue
with
a
stone
,
and
set
a
band
of
souldiours
to
watch
,
least
Christ
should
by
any
meanes
be
taken
away
▪
yet
all
this
auaileth
nothing
:
by
an
angel
from
heauen
the
seale
is
broken
,
the
stone
is
remooued
,
and
the
watchmen
at
their
wittes
ends
.
And
this
came
to
passe
by
the
prouidence
of
God
,
that
after
the
watchmen
had
testified
these
things
to
the
Iewes
,
they
might
at
length
be
conuicted
that
Christ
whome
they
crucified
was
the
Messias
.
The
fifth
&
last
point
is
,
that
Christ
rose
not
alone
,
but
accompanied
with
others
:
as
S.
Matthew
saith
,
that
the
graues
opened
,
and
many
bodies
of
the
Saints
which
slept
arose
,
and
came
out
of
the
graues
,
and
went
into
the
holy
citie
,
and
appeared
vnto
many
after
Christs
resurrection
.
And
this
came
to
passe
that
the
Church
of
God
might
know
&
consider
that
there
is
a
reuiuing
and
quickening
vertue
in
the
resurrection
of
Christ
,
wherby
he
is
able
not
only
to
raise
our
dead
bodies
vnto
life
,
but
also
when
wee
are
deade
in
sinne
,
to
raise
vs
vp
to
newnes
of
life
.
And
in
this
very
point
stands
a
maine
difference
between
the
resurrection
of
Christ
,
&
the
resurrection
of
any
other
man
.
For
the
resurrection
of
Peter
nothing
auailes
to
the
raising
of
Dauid
or
Paul
:
but
Christs
resurrection
auailes
for
all
that
haue
beleeued
in
him
:
by
the
very
same
power
whereby
he
raised
himselfe
,
he
raiseth
all
his
members
:
&
therefore
he
is
called
a
quickening
spirit
.
And
let
vs
marke
the
order
obserued
in
rising
.
First
Christ
riseth
,
&
then
the
saints
after
him
.
And
this
came
to
passe
to
verifie
the
Scripture
,
which
saith
that
Christ
is
the
first
borne
of
the
dead
.
Saints
of
God
,
not
wicked
men
:
whereby
we
are
put
in
minde
that
the
elect
children
of
God
onely
are
partakers
of
Christs
resurrection
.
Indeede
both
good
and
bad
rise
againe
,
but
there
is
a
great
difference
in
their
rising
:
for
the
godly
rise
by
the
vertue
of
Christs
resurrection
,
and
that
to
eternall
glorie
:
but
the
vngodly
rise
by
the
vertue
of
Christ
,
not
as
he
is
a
redeemer
,
but
as
he
is
a
terrible
iudge
,
and
is
to
execute
iustice
on
them
.
And
they
rise
againe
for
this
ende
,
that
besides
the
first
death
of
the
bodie
,
they
might
suffer
the
second
death
,
which
is
the
powring
forth
of
the
wrath
of
God
vpon
bodie
and
soule
eternally
.
This
difference
is
prooued
vnto
vs
by
that
which
Paul
saith
,
Christ
is
the
first
fruits
of
them
that
sleep
.
Among
the
Iewes
such
as
had
corne
fields
gathered
some
little
quantitie
therof
,
before
they
reaped
the
rest
,
&
offred
the
same
vnto
God
,
signifying
therby
that
they
acknowledged
him
to
be
the
author
and
giuer
of
all
increase
:
&
this
offering
was
also
an
assurance
vnto
the
owner
,
of
the
blessing
of
God
vpon
the
rest
,
&
this
being
but
one
handful
did
sanctify
the
whol
crop
.
Now
Christ
to
the
dead
is
as
the
first
fruits
to
the
rest
of
the
corne
,
because
his
resurrection
is
a
pledge
&
an
assurance
of
the
resurrection
of
all
the
faithfulll
.
When
a
man
is
cast
into
the
sea
,
and
all
his
bodie
is
vnder
the
water
,
there
is
nothing
to
be
looked
for
but
present
death
,
but
if
he
carrie
his
heade
aboue
the
water
,
there
is
good
hope
of
a
recouery
.
Christ
himself
is
risen
as
a
pledge
that
all
the
iust
shall
rise
againe
:
he
is
the
heade
vnto
his
Church
,
&
therfore
all
his
members
must
needes
followe
in
there
time
.
It
may
be
demanded
what
became
of
the
Saints
that
rose
againe
after
Christs
resurrection
.
Ans.
Some
think
they
died
againe
,
but
seeing
they
rose
for
this
ende
to
manifest
the
quickning
vertue
of
Christs
resurrection
,
it
is
as
like
that
they
were
also
glorified
with
Christ
,
and
ascended
with
him
to
heauen
.
Thus
much
of
the
manner
of
Christs
resurrection
.
Now
follows
the
time
when
he
rose
againe
,
and
that
is
specified
in
the
Creede
,
The
third
day
he
rose
againe
:
Thus
saith
our
Sauiour
Christ
vnto
the
Pharisies
,
As
Ionas
was
three
daies
and
three
nights
in
the
whales
bell●e
:
so
shall
the
sonne
of
man
be
three
daies
and
three
nights
in
the
heart
of
the
earth
.
the
Lords
day
.
And
it
may
not
vnfitly
be
tearmed
[
a
](A09411-e27250-b)
a
Hierome
.
Sunday
,
Let
vs
now
in
the
next
place
proceede
to
the
proofes
of
Christs
resurrection
,
which
are
diligently
to
be
obserued
,
because
it
is
one
of
the
most
principall
points
of
our
religion
.
For
as
the
Apostle
saith
,
He
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
▪
If
Christ
be
not
risen
,
then
is
our
prea●hing
vaine
,
and
our
faith
is
also
vaine
▪
The
proofes
are
of
two
sorts
:
first
,
Christs
appearances
vnto
men
:
secondly
,
the
testimonies
of
men
▪
Christs
appearances
were
either
on
the
first
day
▪
or
●n
the
daies
following
.
The
appearances
of
Christ
the
same
day
he
rose
againe
are
fiue
.
And
first
of
all
●arely
in
the
morning
he
appeared
to
Marie
Magdalen
.
Answer
.
Mary
Magdalen
was
one
that
had
beene
possessed
with
seuen
deuils
,
but
was
deliuered
and
became
a
repentant
sinner
,
and
stoode
by
when
Christ
suffered
,
and
came
with
sweete
odours
when
he
was
dead
to
embaulme
him
.
And
therefore
to
hir
is
graunted
this
prerogatiue
,
that
shee
should
be
the
first
that
should
testifie
his
resurrection
vnto
men
.
And
hence
we
learne
,
that
Christ
is
readie
and
willing
to
receiue
most
miserable
wretched
sinners
,
euen
such
as
haue
beene
vassa●ls
and
bondslaues
of
the
deuill
,
if
they
will
come
to
him
.
Any
man
would
thinke
it
a
fearefull
case
,
to
be
thus
possessed
with
deuills
as
Marie
was
:
but
let
all
those
that
liue
in
ignorance
,
and
by
reason
thereof
liue
in
sinne
without
repentance
,
know
this
,
that
their
case
is
a
thousand
times
worse
then
Marie
Magdalen●
was
.
For
what
is
an
impenitent
sinner
?
Surely
nothing
els
but
the
castle
&
hold
of
the
deuill
,
both
in
bodie
&
soule
.
For
looke
as
a
captaine
that
hath
taken
some
hold
or
skonse
,
doth
rule
&
gouerne
all
therein
,
and
disposeth
of
it
at
his
wil
&
pleasure
:
euen
so
it
is
with
all
blinde
and
impenitent
sinne●s
;
not
one
deuill
alone
,
but
euen
legions
of
deuills
possesse
them
,
&
rule
their
hearts
▪
&
therfore
howsoeuer
they
may
sooth
themselues
&
say
,
all
is
well
,
for
God
is
mercifull
;
yet
their
case
is
farre
worse
then
Mari●s
was
.
Now
then
▪
would
any
be
freed
from
this
feareful
bondage
?
let
them
learne
of
Marie
Magdalen
to
follow
Christ
,
and
to
seeke
vnto
him
,
and
then
albeit
the
deuill
and
all
his
angels
possesse
their
hea●ts
,
yet
Christ
beeing
the
strong
man
,
will
come
and
cast
them
all
out
,
and
dwell
there
himselfe
.
The
second
is
,
what
Christ
in
his
appearance
saide
to
Marie
.
Answ.
He
said
,
Touch
me
not
:
for
I
am
not
yet
ascended
to
my
father
.
Mary
no
doubt
was
glad
to
see
Christ
,
&
therfore
looked
to
haue
conversed
as
familiarly
with
him
as
shee
was
wont
before
his
death
,
but
he
forbids
her
to
touch
him
,
that
is
,
not
to
look
to
inioy
his
corporal
presence
as
before
,
but
rather
to
seeke
for
his
spirituall
presence
by
faith
,
considering
he
was
shortly
to
ascend
to
his
father
.
For
this
cause
when
he
appeared
to
his
disciples
,
he
staied
not
long
with
them
at
any
time
,
but
onely
to
manifest
himselfe
vnto
them
,
thereby
to
prooue
the
certentie
of
his
resurrection
.
This
prohibition
shows
first
of
all
that
it
is
but
a
fond
thing
to
delight
in
the
outward
picture
and
portraiture
of
Christ
,
as
the
Iesuits
doe
,
who
stand
much
vpon
his
outward
forme
and
lineaments
.
Secondly
,
it
ouerthroweth
the
popish
crucifixes
,
and
all
the
carued
and
molten
images
of
Christ
,
wherein
the
Papists
worship
him
,
for
corporall
presence
is
not
now
required
:
therefore
spirituall
worship
onely
must
be
giuen
vnto
him
.
Thirdly
it
ouerthroweth
the
reall
presence
of
Christ
in
the
Sacrament
.
Many
are
of
minde
that
they
cannot
receiue
Christ
,
except
they
eat
&
drink
his
bodie
&
blood
corporally
:
but
it
is
not
much
materiall
whether
we
touch
him
with
the
bodily
hand
or
no
;
so
be
it
we
apprehend
him
spiritually
by
faith
.
Lastly
,
as
we
must
not
haue
earthly
considerations
of
Christ
:
so
must
we
on
the
contrarie
labour
for
the
spiritual
hand
of
faith
,
which
may
reach
vp
it selfe
to
heauen
,
&
there
lay
hold
on
him
.
This
is
the
very
thing
which
Christ
insinuateth
vnto
Mary
in
saying
,
Touch
me
not
.
And
S.
Paul
saith
,
Henceforth
know
we
no
man
after
the
flesh
,
yea
though
we
had
knowne
Christ
after
the
flesh
,
yet
now
know
we
him
no
more
,
If
any
man
be
in
Christ
,
he
is
a
new
creature
:
and
this
new
creation
is
not
by
the
bodily
presence
of
Christ
▪
but
by
the
apprehension
of
faith
.
The
second
appearance
was
to
Marie
Magdalen
&
to
the
other
Marie
,
as
they
were
going
from
the
graue
to
tell
his
disciples
:
at
which
time
Christ
meeteth
them
,
&
bids
them
go
tell
his
brethren
that
he
is
risen
again
.
Goe
and
tell
my
brethren
.
This
teacheth
us
a
good
lesson
,
that
howsoeuer
our
sinnes
past
are
to
humble
us
in
regard
of
our selues
,
yet
must
they
not
cut
us
off
or
dismay
us
from
seeking
to
Christ
,
yea
euen
then
when
we
are
laden
with
the
burden
of
them
,
we
must
come
unto
him
,
&
he
will
ease
us
.
Fourthly
whereas
silly
women
are
sent
to
teach
Christes
disciples
,
Wash
and
be
cleane
.
Now
after
that
the
women
are
come
to
the
disciples
and
make
relation
of
Christes
resurrection
,
the
text
saieth
,
Their
words
seemed
as
fained
things
unto
them
,
neither
beleeved
they
them
.
Hence
wee
learne
two
things
:
the
first
,
that
men
of
themselues
can
not
beleeue
the
doctrine
of
Christian
religion
:
it
is
a
harde
matter
for
a
man
to
beleeue
sundrie
things
in
the
worke
of
creation
.
The
temporall
deliuerance
of
the
children
of
Israell
seemed
to
them
as
a
dreame
:
The
thirde
appearance
was
on
this
manner
.
As
two
of
Christes
disciples
were
going
from
Ierusalem
to
Emmaus
about
threescore
furlongs
,
The
thirde
thing
is
,
that
Christ
did
eate
with
the
two
disciples
and
was
knowen
of
them
in
breaking
of
breade
.
It
is
verie
like
that
our
Sauiour
Christ
did
in
some
speciall
maner
blesse
the
bread
which
he
brake
,
wherby
his
disciples
discerned
him
from
others
.
And
in
like
maner
we
must
by
blessing
our
meates
and
drinkes
distinguish
our selues
,
though
not
from
such
as
are
the
seruants
of
God
,
yet
from
all
ungodly
&
carelesse
men
.
Many
being
silent
themselues
do
make
their
children
to
giue
thankes
,
and
to
blesse
their
meates
.
And
indeede
it
is
a
commendable
thing
if
it
be
done
sometimes
to
nourture
the
childe
,
but
for
men
to
disburden
themselues
wholly
of
this
duty
is
a
fault
.
And
it
is
a
shame
that
that
mouth
which
openeth
it selfe
to
receiue
the
good
creatures
of
God
,
should
neuer
open
it selfe
to
blesse
&
praise
God
for
the
same
.
Therfore
in
this
action
of
eating
and
drin●king
,
let
us
shewe
our selues
followers
of
Christ
that
as
by
blessing
the
same
he
was
known
from
all
other
;
so
we
may
also
hereby
distinguish
our selues
from
the
profane
and
wicked
of
this
world
.
Otherwise
what
difference
shal
there
be
betwene
us
&
the
very
hog
that
eats
mast
on
the
ground
,
but
neuer
lookes
up
to
the
tree
from
whence
it
falles
.
And
as
Christ
reuealed
himselfe
unto
his
disciples
,
at
that
time
when
they
caused
him
to
eate
meat
with
them
;
so
let
us
suffer
Christ
to
be
our
guest
,
and
let
us
entertaine
him
in
his
members
,
&
no
doubt
he
wil
blesse
us
,
&
withal
reueal
himself
unto
us
.
The
fourth
thing
is
,
that
hauing
eaten
,
hee
is
taken
out
of
their
sight
.
And
this
came
to
passe
not
because
the
bodie
of
Christ
became
spirituall
,
but
because
either
he
helde
their
eyes
as
before
,
or
he
departed
with
celeritie
and
speede
according
to
the
propertie
of
a
bodie
glorified
.
The
fourth
appearance
of
Christ
was
to
Peter
alone
,
mentioned
onely
by
S.
Paul
,
He
was
seene
of
●ephas
.
He
was
free
from
all
men
,
yet
he
was
content
to
become
all
things
vnto
all
men
,
that
by
all
meanes
he
might
winne
the
moe
.
Secondly
wee
learne
,
that
for
the
good
of
our
neighbour
,
and
for
the
maintaining
of
loue
and
charitie
,
we
must
be
content
to
yeelde
from
our
owne
right
,
as
in
this
place
our
Sauiour
Christ
yeeldes
of
his
owne
glorie
for
the
good
of
his
Church
.
The
third
point
is
,
that
hee
then
gaue
the
disciples
their
Apostolicall
commissions
,
saying
,
Goe
and
teach
all
nations
:
of
which
three
pointes
are
to
be
considered
:
the
first
,
to
whome
it
is
giuen
.
Answ.
To
them
all
,
as
well
to
one
as
to
another
,
and
not
to
Peter
onely
.
And
this
ouerthrowes
the
fond
and
forged
opinion
of
the
Papists
concerning
Peters
supremacie
.
If
his
calling
had
bene
aboue
the
rest
,
then
hee
should
haue
had
a
speciall
commission
aboue
the
rest
:
but
one
and
the
same
commission
is
giuen
alike
to
all
.
The
second
,
that
with
the
commission
he
giues
his
spirit
;
for
whom
hee
appointeth
to
publish
his
will
and
worde
,
them
he
furnisheth
with
sufficient
giftes
of
his
holy
spirit
to
discharge
that
great
function
:
and
therefore
it
is
a
defect
that
any
are
set
a
parte
to
be
ministers
of
the
gospell
of
Christ
,
which
haue
not
receiued
the
spirit
of
knowledge
,
the
spirit
of
wisdome
,
and
the
spirite
of
prophesie
in
some
measure
.
The
third
point
is
,
that
in
conferring
of
his
spirit
he
useth
an
outwarde
signe
,
for
the
text
saith
,
He
breathed
on
them
,
&
said
,
receive
the
holy
ghost
.
The
reasons
hereof
may
be
these
.
First
when
God
created
Adam
and
put
into
him
a
liuing
soule
,
it
is
said
,
he
breathed
in
his
face
.
And
so
our
Sauiour
Christ
in
giuing
unto
his
disciples
the
holy
ghost
,
doeth
the
same
,
to
shewe
unto
them
,
that
the
same
person
that
giueth
life
giueth
grace
:
and
also
to
signifie
unto
them
that
beeing
to
sende
them
ouer
all
the
worlde
to
preach
his
gospell
,
he
was
as
it
were
to
make
a
second
creation
of
man
,
by
renuing
the
image
of
God
in
him
which
he
had
lost
by
the
fall
of
Adam
.
Againe
hee
breathed
on
them
in
giuing
his
spirite
,
to
put
them
in
mind
that
their
preaching
of
the
gospell
could
not
be
effectuall
in
the
hearts
of
their
hearers
,
before
the
Lord
doth
breath
into
them
his
spirit
,
&
therby
draw
them
to
beleeue
:
&
therfore
the
spouse
of
Christ
desireth
the
Lord
to
send
forth
his
north
and
south
wind
to
blowe
on
her
garden
,
that
the
spices
thereof
may
flow
out
.
This
garden
is
the
Church
of
God
,
which
desireth
Christ
to
comfort
her
,
&
to
poure
out
the
graces
of
his
spirite
on
her
,
that
the
people
of
God
which
are
the
hearbs
and
trees
of
righteousnes
,
may
bring
forth
sweet
spices
whose
fruite
may
be
for
meate
and
their
leaues
for
medicines
.
Thus
much
for
the
fiue
appearances
of
Christ
the
same
day
he
rose
againe
:
Now
follow
the
rest
of
his
appearances
which
were
in
the
40
daies
following
,
which
are
in
number
sixe
.
The
first
is
mentioned
by
S.
Iohn
in
these
words
,
Eight
daies
after
when
the
disciples
were
within
,
&
Thomas
with
them
,
came
Iesus
when
the
dores
were
shut
,
&
stood
in
the
midst
of
them
,
&
said
,
Peace
be
unto
you
.
In
it
we
must
consider
two
things
:
I.
the
occasion
thereof
.
II.
the
dealing
of
Christ
.
The
occasion
was
this
:
after
Christ
had
appeared
vnto
the
other
disciples
in
Thomas
his
absence
,
they
tolde
him
that
they
had
seene
the
Lorde
:
but
he
made
answere
,
Except
I
see
in
his
body
the
print
of
his
nailes
,
&
put
mine
hand
into
his
side
,
I
will
not
beleeve
.
Now
eight
dayes
after
,
our
Sauiour
Christ
appeared
againe
unto
all
the
disciples
,
especially
for
the
curing
of
Thomas
his
unbeliefe
,
which
was
no
small
sinne
,
considering
it
containes
in
it
three
great
sinnes
.
The
first
is
blindnes
of
mind
,
for
he
had
beene
a
hearer
of
our
Sauiour
Christ
a
long
time
,
and
had
bene
instructed
touching
resurrection
diuers
times
:
he
was
also
with
Christ
and
saw
him
when
he
raised
Lazarus
,
and
had
seene
,
or
at
least
wise
had
heard
the
miracles
which
he
did
:
and
also
he
had
heard
all
the
disciples
say
that
they
had
seene
the
Lord
,
and
yet
will
it
not
sinke
into
his
head
.
The
second
is
deadnesse
of
heart
.
When
our
Sauiour
Christ
went
to
raise
Lazarus
that
was
deade
,
Thomas
spake
verie
confidently
to
him
and
saide
,
Let
vs
go
,
that
we
may
die
with
him
,
yet
when
Christ
was
crucified
he
fledde
away
,
Lorde
,
what
is
man
,
that
thou
so
regardest
him
.
And
if
such
measure
of
unbeliefe
was
in
such
men
,
as
the
disciples
were
,
then
we
may
assure
our selues
,
that
it
doth
much
more
exceed
in
the
common
professours
of
religion
in
these
daies
,
let
them
protest
to
the
contrarie
what
they
will
.
Now
the
cause
of
his
unbeliefe
was
this
:
he
makes
a
law
to
himselfe
that
he
will
see
and
feele
or
else
he
will
not
beleeue
:
but
this
is
flat
against
the
nature
of
faith
which
consisteth
neither
in
seeing
nor
feeling
.
Indeed
in
things
natural
a
man
must
first
haue
experience
in
seeing
and
feeling
,
and
then
beleeue
:
but
it
is
contrarie
in
diuinitie
:
a
man
must
first
haue
faith
and
beleeue
,
and
then
comes
experience
afterward
.
But
Thomas
hauing
not
learned
this
,
doth
ouershoote
himselfe
:
and
herein
also
many
deceiue
themselues
,
which
thinke
they
haue
no
faith
because
they
haue
no
feeling
.
For
the
chiefest
feeling
that
we
must
haue
in
this
life
,
must
be
the
feeling
of
our
sinnes
&
the
miseries
of
this
life
:
&
though
we
haue
no
other
feeling
at
all
,
yet
wee
must
not
therefore
cease
to
beleeue
.
In
Christs
dealing
with
Thomas
we
may
consider
three
actions
.
For
he
knoweth
of
what
we
are
made
.
And
the
Prophet
Isai
:
He
will
not
breake
the
bruised
reed
,
and
smoking
flax
he
will
not
quench
.
When
a
child
is
verie
sicke
,
insomuch
that
it
casteth
up
all
the
meate
which
it
taketh
,
the
mother
will
not
be
offended
thereat
but
rather
pitie
it
.
Now
our
Sauiour
Christ
is
ten
thousande
times
more
mercifull
to
them
that
beleeue
in
him
,
then
any
mother
is
or
can
be
.
The
third
action
is
,
that
when
Thomas
had
seene
and
felte
the
wounds
,
Christ
revived
his
faith
,
whereupon
he
brake
forth
and
said
,
My
Lord
and
my
God
.
In
which
wordes
he
doeth
most
notably
bewaile
his
blindnesse
and
unbeliefe
:
and
as
a
fire
that
hath
bene
smothered
,
so
doth
his
faith
burst
foorth
and
shew
it selfe
.
And
in
this
example
of
Thomas
we
may
see
the
state
of
Gods
people
in
this
life
.
First
,
God
giueth
them
faith
,
yet
afterward
for
a
time
he
doth
as
it
were
,
hide
the
same
in
some
corner
of
their
hearts
,
so
as
they
haue
no
feeling
thereof
,
but
thinke
them selues
to
be
voide
of
all
grace
:
and
this
hee
doeth
for
no
other
end
but
to
humble
them
:
and
yet
againe
after
all
this
,
the
first
grace
is
further
renewed
and
reuiued
.
Thus
dealt
the
Lorde
with
Dauid
and
Salomon
(
for
whereas
he
was
a
pen-man
of
Scripture
,
and
therefore
an
holy
man
of
God
,
wee
may
not
thinke
that
hee
was
wholly
forsaken
)
with
Peter
,
and
in
this
place
with
Thomas
.
And
the
experience
of
this
shall
euerie
seruant
of
God
finde
in
himselfe
.
The
second
appearance
of
Christ
was
to
seuen
of
the
disciples
as
they
went
on
fishing
,
Answer
:
The
same
Lorde
that
was
able
to
prouide
a
Whale
to
swallow
up
Ionas
,
and
so
to
saue
him
:
and
he
that
was
able
to
prouide
a
fish
for
Peters
angle
with
a
piece
of
twentie
pence
in
the
mouth
:
and
to
make
a
little
bread
and
a
fewe
fishes
to
feede
so
many
thousands
in
the
wildernesse
:
the
same
also
doeth
of
himselfe
prouide
bread
and
fishes
for
his
disciples
.
This
teacheth
us
,
that
not
onely
the
blessing
,
but
also
the
verie
hauing
of
meate
,
drinke
,
apparell
is
from
Christ
:
and
hereupon
all
states
of
men
,
euen
the
kings
of
the
earth
are
taught
to
pray
that
God
would
giue
them
their
daily
bread
.
Againe
,
when
we
sit
downe
to
eate
and
drinke
,
this
must
put
us
in
minde
that
we
are
the
guests
of
Christ
himselfe
:
our
food
which
wee
haue
comes
of
his
meere
gift
;
and
hee
it
is
that
entertaines
us
if
we
could
see
it
.
And
for
this
cause
we
must
soberly
and
with
great
reuerence
in
feare
and
trembling
use
all
Gods
creatures
as
in
his
presence
.
And
when
we
eate
and
drinke
,
wee
must
alwaies
looke
that
all
our
speech
be
such
as
may
beseeme
the
guestes
of
our
Lord
and
Saviour
Iesus
Christ
.
Vsually
the
common
practise
of
men
is
farre
otherwise
,
for
in
feasting
many
take
libertie
to
surfette
,
and
to
be
drunke
,
to
sweare
,
and
to
blaspheme
:
but
if
wee
serue
the
Lorde
,
let
us
remember
whose
guestes
wee
are
,
and
who
is
our
entertainer
,
and
so
behaue
our selues
as
being
in
his
presence
,
that
all
our
actions
and
wordes
may
tend
to
his
glorie
.
The
thirde
appearance
was
to
Iames
,
as
Saint
Paul
recordeth
,
The
fourth
was
to
all
his
disciples
in
a
mountaine
,
whither
he
had
appointed
them
to
come
.
The
fift
and
last
appearance
was
in
the
mount
of
Olives
,
Thus
much
of
the
appearances
of
Christ
after
his
resurrection
:
the
witnesses
thereof
are
of
three
sortes
:
I.
angels
:
II.
women
that
came
to
the
graue
to
embalme
him
:
III.
Christs
owne
disciples
who
did
publish
and
preach
the
same
againe
according
as
they
had
seene
and
heard
of
our
Sauiour
Christ
:
and
of
these
likewise
I
omit
to
speake
,
because
there
is
not
any
specia●l
thing
mentioned
of
them
by
the
Evangelistes
.
Now
follow
the
uses
,
which
are
twofold
:
some
respect
Christ
,
and
some
respect
ourselues
.
Vses
which
concerne
Christ
are
three
:
I.
whereas
Christ
Iesus
being
starke
deade
rose
againe
to
life
by
his
owne
power
,
it
serueth
to
prooue
unto
us
,
that
he
was
the
sonne
of
God
.
Thus
Paul
speaking
of
Christ
saieth
,
that
he
was
declared
mightily
to
be
the
sonne
of
God
,
touching
the
spirit
of
sanctification
by
the
resurrection
from
the
dead
.
Thou
art
my
sonne
,
this
day
I
have
begot
thee
.
Which
place
must
be
understood
not
so
much
of
the
eternall
generation
of
Christ
before
all
worlds
,
This
day
,
that
is
,
at
the
time
of
thine
incarnation
,
but
especially
at
the
day
of
thy
resurrection
,
have
I
begotten
thee
,
that
is
,
I
haue
made
manifest
that
thou
art
my
sonne
:
so
is
this
place
expounded
by
S.
Paul
in
the
Acts.
Christ
therefore
died
that
he
might
be
Lord
both
of
the
dead
and
of
the
quicke
.
And
indeed
wheras
he
rose
againe
thus
,
If
Christ
be
not
risen
againe
,
your
faith
is
vaine
,
and
you
are
yet
in
your
sins
,
The
uses
which
concerne
our selues
are
of
two
sortes
:
comforts
to
the
children
of
God
,
and
duties
that
are
to
be
learned
and
practised
of
us
all
.
The
comforts
are
especially
three
:
First
Christs
resurrrection
serueth
for
the
iustification
of
all
that
beleeue
in
him
,
euen
before
God
the
father
:
as
Paul
saith
,
Christ
was
given
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
:
he
was
numbred
among
the
wicked
.
Now
in
his
rising
againe
he
freed
&
disburdened
himselfe
not
from
any
sinnes
of
his
own
,
because
he
was
without
sin
,
but
from
the
guilt
&
punishment
of
our
sins
imputed
unto
him
.
And
hence
it
comes
to
passe
that
all
those
which
put
their
trust
&
affiance
in
the
merit
of
Christ
,
at
the
very
first
instant
of
their
beleeuing
haue
their
owne
sins
not
imputed
unto
them
,
&
his
righteousnes
imputed
.
Secondly
the
resurrection
of
Christ
serueth
as
a
notable
meanes
to
worke
inward
sanctification
,
as
S.
Peter
saith
,
We
are
regenerate
to
a
lively
hope
by
the
resurrection
of
Iesus
Christ
from
the
dead
.
Wee
are
then
(
saith
hee
)
buried
with
him
by
baptisme
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glorie
of
his
father
,
so
wee
also
should
walke
in
newnesse
of
life
.
For
if
we
be
grafted
with
him
to
the
similitude
of
his
death
,
wee
shall
be
also
to
the
similitude
of
his
resurrection
.
Which
wordes
import
thus
much
,
that
as
Christ
by
the
power
of
his
owne
godheade
,
freed
his
manhood
from
death
and
from
the
guilt
of
our
sinnes
,
so
doth
he
free
those
that
are
knit
unto
him
by
the
bond
of
one
spirite
,
from
the
corruption
of
their
natures
in
which
they
are
dead
,
that
they
may
liue
unto
God
.
In
the
naturall
body
,
the
head
is
the
fountaine
of
all
the
senses
and
of
motion
:
and
therefore
by
sundry
nerves
dispersed
through
the
body
,
the
power
of
moouing
and
of
sense
is
deriued
euen
to
the
least
partes
;
so
as
the
hands
and
the
feete
moue
by
meanes
of
that
power
which
comes
from
the
head
:
and
so
it
is
in
the
spirituall
body
of
Christ
,
namely
the
Church
:
he
is
the
head
&
the
fountain
of
life
,
&
therfore
he
conveieth
spirituall
life
to
euery
one
of
his
members
:
and
that
very
power
of
his
godhead
whereby
he
raised
up
himselfe
when
he
was
dead
,
he
conveieth
from
himselfe
to
his
members
,
&
thereby
raiseth
them
up
from
the
death
of
sinne
to
newnesse
of
life
.
And
looke
as
in
a
perfect
body
,
when
the
head
hath
sence
and
motion
,
the
hand
that
is
of
the
same
bodie
hath
also
sense
and
motion
conuenient
for
it
:
So
likewise
Christ
beeing
the
resurrection
and
the
life
,
as
there
is
spirituall
life
in
him
,
so
euery
member
of
his
shall
feele
in
it selfe
spirituall
sence
and
motion
whereby
it
is
raised
up
from
sinne
and
liueth
unto
God
.
For
the
better
conceiuing
of
this
,
we
must
consider
two
things
:
the
outward
meanes
of
this
spirituall
life
;
and
the
measure
of
it
.
For
the
meanes
,
if
we
will
haue
common
water
we
must
goe
to
the
well
:
and
if
wee
would
haue
water
of
life
,
we
must
goe
unto
Christ
,
who
saith
,
If
any
man
thirst
,
let
him
come
unto
me
and
drinke
.
The
dead
shall
heare
the
voice
of
the
sonne
of
God
,
&
they
that
heare
it
shall
live
:
where
,
by
dead
is
meant
,
not
the
dead
in
the
graue
,
but
those
that
are
dead
in
sinne
.
And
againe
Christ
saith
,
speake
are
spirite
and
life
,
because
the
word
of
God
is
the
pipe
whereby
he
conveieth
into
our
dead
hearts
spirit
and
life
.
As
Christ
when
he
raised
up
dead
men
did
onely
speake
the
word
&
they
were
made
aliue
:
and
at
the
day
of
iudgement
at
his
voice
when
the
trump
shall
blowe
,
all
that
are
dead
shall
rise
againe
.
So
it
is
in
the
first
resurrection
:
they
that
are
dead
in
their
sinnes
,
at
his
voice
uttered
in
the
ministerie
of
the
worde
shall
rise
againe
.
To
goe
further
,
Christ
raised
three
from
the
deade
.
Iairus
daughter
newly
dead
:
the
widowes
sonne
dead
and
wound
up
and
lying
on
the
hearse
:
Lazarus
dead
and
buried
&
stinking
in
the
graue
:
and
all
this
he
did
by
his
very
voice
:
so
also
by
the
preaching
of
his
word
,
he
raiseth
all
sortes
of
sinners
euen
such
as
haue
lien
long
in
their
sinnes
,
as
rotting
and
stinking
carrion
.
The
Sacraments
also
are
the
pipes
and
conduits
wherby
God
conveigheth
grace
into
the
heart
if
they
be
rightly
used
,
that
is
,
if
they
be
receiued
in
unfained
repentance
for
all
our
sinnes
,
and
with
a
true
and
liuely
faith
in
Christ
for
the
pardon
of
the
same
sinnes
:
and
so
,
I
take
it
,
they
are
compared
to
flagons
of
wine
,
which
reuiue
the
Church
being
sicke
and
fallen
into
a
sownd
.
As
for
the
measure
of
life
derived
from
Christ
,
it
is
but
small
in
this
life
and
giuen
by
little
and
little
,
as
Ose
saieth
,
The
Lorde
hath
spoiled
vs
,
and
he
will
heale
us
,
hee
hath
wounded
us
and
he
will
bind
us
up
.
After
two
daies
he
will
revive
us
,
and
in
the
third
he
will
raise
us
vp
,
and
we
shall
live
in
his
sight
.
The
Prophet
Ezechiel
in
a
vision
is
caried
into
the
middest
of
a
field
,
full
of
dead
bones
,
and
hee
is
caused
to
Prophesie
ouer
them
,
and
say
,
O
ye
drie
bones
,
heare
the
worde
of
the
Lord
:
Thirdly
the
resurrection
of
Christ
serueth
as
an
argument
to
proue
unto
us
our
resurrection
at
the
day
of
iudgement
.
Paul
saieth
,
If
the
spirite
of
Christ
that
raised
up
Iesus
from
the
deade
dwell
in
you
:
hee
that
raised
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
.
Some
will
say
,
that
this
is
no
benefite
,
for
all
must
rise
againe
,
as
well
the
wicked
as
the
godly
.
Answer
:
True
indeede
:
but
yet
the
wicked
rise
not
againe
by
the
same
cause
that
the
godly
doe
.
They
rise
againe
by
the
power
of
Christ
,
not
as
hee
is
a
saviour
but
as
hee
is
a
iudge
to
condemne
them
:
For
God
had
saide
to
Adam
,
that
at
what
time
he
should
eate
of
the
forbidden
fruite
he
should
die
the
death
,
meaning
a
double
death
,
both
the
first
and
the
second
death
.
Nowe
then
the
ungodly
rise
againe
that
God
may
inflict
upon
them
the
punishment
of
the
second
death
,
which
is
the
rewarde
of
sinne
,
that
so
Gods
iustice
may
be
satisfied
:
but
the
godly
rise
againe
by
the
power
of
Christ
their
heade
and
redeemer
,
who
raiseth
them
up
that
they
may
bee
partakers
of
the
benefite
of
his
death
,
which
is
to
enioy
both
in
bodie
and
soule
the
kingdome
of
heauen
,
which
he
ha●h
so
dearely
bought
for
them
.
Thus
much
for
the
comfortes
:
Now
follow
the
duties
,
and
they
are
also
three
.
First
as
Christ
Iesus
when
he
was
deade
rose
againe
from
death
to
life
by
his
owne
power
,
so
we
by
his
grace
in
imitation
of
Christ
must
endeauour
our selues
to
rise
up
from
all
our
sinnes
both
originall
and
actuall
vnto
newenesse
of
life
.
This
is
worthily
set
downe
by
the
Apostle
,
saying
,
We
are
buried
by
baptisme
into
his
death
,
he
that
is
free
,
is
yet
seruant
vnto
Christ
,
as
Paul
saith
:
and
therefore
we
must
doe
nothing
but
th●t
which
may
be
a
worke
of
some
good
dutie
vnto
God
,
to
which
ende
the
Apostle
saith
,
Awake
thou
that
sleepest
,
and
stand
vp
from
the
deade
,
and
Christ
shall
giue
thee
life
.
If
this
will
not
mooue
vs
,
Blessed
is
he
(
saith
the
holy
Ghost
)
that
hath
part
in
the
first
resurrection
:
for
on
such
the
second
death
hath
no
power
:
where
mention
is
made
of
a
double
death
:
the
first
is
the
separation
of
soule
&
bodie
,
the
second
is
the
eternall
condemnation
of
soule
and
bodie
in
hell
fire
.
Would
we
now
escape
the
second
death
after
this
life
?
we
must
then
labour
in
this
life
to
be
partakers
of
the
first
resurrection
,
&
that
on
this
manner
:
Looke
what
sinnes
we
haue
liued
in
hertofore
,
we
must
endeauour
to
come
out
of
them
all
,
and
leade
a
better
life
according
to
all
the
commandements
of
God
:
but
if
ye
will
haue
no
care
of
your
owne
soules
,
goe
on
hardly
,
and
so
ye
shall
be
sure
to
enter
into
the
second
death
,
which
is
eternal
damnation
.
Secondly
,
we
are
taught
by
the
example
of
Saint
Paul
to
labour
aboue
all
things
,
Thirdly
,
as
Saint
Paul
saith
,
If
we
be
risen
with
Christ
,
then
we
must
seeke
the
things
that
are
aboue
.
Thus
much
of
Christs
resurrection
,
containing
the
first
degree
of
Christs
exaltation
.
Now
followeth
the
second
in
these
words
,
He
ascended
into
heauen
:
in
the
handling
wherof
we
are
to
consider
these
speciall
points
:
I.
the
time
of
his
ascention
.
II.
the
place
.
III.
the
manner
.
IV.
the
witnesses
.
V.
the
vses
thereof
.
For
the
first
,
the
time
of
Christs
ascension
was
fourtie
daies
after
his
resurrection
,
when
he
had
taught
his
disciples
the
things
which
appertain
to
the
kingdome
of
God
.
The
gouernment
is
on
his
shoulder
:
&
the
Apostle
saith
,
Now
look
what
care
Christ
at
his
ascension
had
ouer
his
church
,
the
same
must
al
masters
of
families
haue
ouer
their
houshold
,
when
God
shall
call
them
out
of
this
worlde
.
They
must
haue
care
not
onely
that
their
families
be
well
gouerned
while
they
liue
,
but
also
that
after
their
death
,
peace
,
loue
,
and
good
order
may
be
continued
in
their
posteritie
.
And
therefore
the
Prophet
Esay
is
sent
to
Ezechias
king
of
Iudah
,
to
bid
him
se●
his
house
in
order
:
for
he
must
die
,
I
will
endeauour
alwaies
that
ye
may
be
able
also
to
haue
remembrance
of
these
things
after
my
departure
.
The
place
of
Christs
ascension
was
,
the
mount
of
Oliues
neere
Bethanie
:
Thus
much
of
the
place
of
his
ascending
.
The
third
thing
to
be
considered
,
is
the
manner
of
Christs
ascension
:
and
it
containeth
three
points
.
The
first
,
that
Christ
beeing
now
to
ascend
,
lifts
vp
his
hands
and
blessed
his
disciples
.
In
the
Scripture
are
mentioned
diuers
kinds
of
blessings
.
Blessed
art
thou
Abraham
of
God
,
the
most
high
possessour
of
heauen
and
earth
.
The
Lord
blesse
thee
,
and
keepe
thee
,
the
Lord
make
his
face
to
shine
vpon
thee
,
&c.
The
third
kinde
of
blessing
is
,
when
a
man
doth
not
onely
pray
to
God
,
and
pronounce
blessing
,
but
by
the
spirit
of
prophecie
doth
foretell
a
particular
blessing
vpon
any
.
Thus
Isaac
blessed
Iaacob
and
Esau
,
particularly
foretelling
both
their
estates
.
And
Iaacob
blessed
the
twelue
Patriarks
by
the
same
spirit
,
Woe
be
vnto
you
,
when
all
men
speake
well
of
you
:
there
is
no
sorcerie
[
a
](A09411-e28930-b)
a
The
english
translation
beeing
otherwise
here
seemes
to
faile
.
against
Iacob
,
nor
soothsaying
against
Israel
.
This
is
a
notable
comfort
to
the
people
of
God
,
that
witches
and
sorcerers
,
doe
what
they
can
,
shal
neuer
be
able
to
hurt
them
.
It
may
be
,
that
their
badde
practises
may
annoy
mens
bodies
and
goods
,
yet
the
Lord
wil
turne
all
to
a
blessing
vpon
his
seruants
either
in
this
life
or
the
life
to
come
.
The
second
point
is
,
that
Christ
went
apart
from
his
disciples
,
and
ascended
vpward
towarde
heauen
in
their
sight
.
For
the
right
vnderstanding
of
this
,
sundrie
speciall
points
must
be
obserued
.
The
first
,
that
the
lifting
vp
of
his
bodie
was
principally
by
the
mightie
power
of
his
Godhead
,
and
partly
by
the
supernaturall
propertie
of
a
glorified
body
,
which
is
to
mooue
as
well
vpward
as
downward
,
without
constraint
or
violence
.
The
second
,
that
Christ
did
goe
from
earth
to
heauen
really
and
actually
,
and
not
in
appearance
onely
.
The
third
,
that
he
went
visibly
in
the
sight
of
his
disciples
.
The
fourth
that
he
went
locally
,
by
chaunging
his
place
and
going
from
earth
to
heauen
,
so
as
he
is
no
more
on
earth
bodily
,
as
we
are
nowe
on
earth
.
It
may
be
obiected
,
that
Christ
made
a
promise
that
hee
would
be
with
his
Church
to
the
ende
of
the
worlde
.
Answer
.
Answer
.
It
is
not
true
,
that
of
two
things
conioyned
,
where
the
one
is
,
there
must
the
other
be
also
.
For
the
sunne
it selfe
,
and
the
sunne-beames
are
both
ioyned
together
,
yet
they
are
not
both
in
all
places
together
.
For
the
bodie
of
the
sunne
is
onely
in
the
heauens
,
but
the
sunne-beames
are
also
vpon
the
earth
.
The
argument
therefore
followes
not
:
Christs
manhoode
subsibsts
in
that
person
which
is
euery
where
:
ergo
his
manhoode
is
euery
where
.
And
the
reason
is
,
because
the
Sonne
of
God
subsists
not
onely
in
his
diuine
nature
,
The
third
point
is
,
that
in
the
ascension
a
cloud
tooke
Christ
from
the
sight
of
his
Disciples
.
The
fourth
point
to
be
considered
,
is
concerning
the
witnesses
of
his
ascension
,
which
were
his
owne
disciples
in
the
mount
of
oliues
at
Bethanie
,
The
vses
to
be
made
of
Christs
ascension
,
are
of
two
sorts
:
some
are
comforts
to
Gods
Church
and
people
,
and
some
are
duties
.
The
conforts
are
especially
foure
.
The
first
is
this
:
Christ
Iesus
did
ascend
vp
into
heauen
,
to
lead
captiuity
captive
,
Answer
.
Christs
victorie
ouer
his
and
our
enemies
hath
fiue
degrees
.
First
,
it
is
ordained
by
God
,
secondly
it
is
foretold
,
thirdly
it
is
wrought
,
fourthly
it
is
applied
,
lastly
it
is
accomplished
.
The
ordaining
of
it
was
before
all
worlds
;
the
foretelling
of
it
was
in
all
the
ages
of
the
old
testament
:
the
working
of
it
was
vpon
the
crosse
,
and
afterward
;
the
applying
hath
bin
since
the
beginning
of
the
worlde
more
or
lesse
:
and
it
is
onely
in
part
in
this
life
,
that
while
Christ
is
in
bruising
of
the
heade
of
satan
,
he
againe
may
bruise
his
heele
:
the
accomplishment
shall
not
be
before
the
last
iudgement
.
From
this
great
benefite
bestowed
on
Gods
Church
,
there
are
many
dueties
to
be
learned
.
First
here
is
an
instruction
for
all
ignorant
persons
and
impenitent
sinners
,
which
abound
among
vs
in
euery
place
.
Whosoeuer
they
be
that
liue
in
the
blindnes
of
their
mindes
,
and
hardnes
of
their
hearts
,
they
must
knowe
this
,
that
they
are
captiues
and
bondeslaues
of
sinne
and
Satan
,
of
hell
,
death
,
and
condemnation
:
and
let
no
man
flatter
himselfe
of
what
state
or
degree
soeuer
he
be
(
for
it
is
Gods
truth
)
if
he
haue
not
repented
of
all
his
sinnes
,
he
as
yet
is
no
better
then
a
captiue
and
vassall
,
yea
a
very
drudge
of
the
deuill
.
Nowe
then
,
what
wilt
thou
doe
in
this
case
?
the
best
thing
is
,
to
lay
to
thy
heart
this
benefite
of
Christ
.
He
is
ascended
vp
to
heauen
to
leade
captiue
and
to
vanquish
the
deuill
and
all
his
angels
,
vnder
whome
thou
liest
bound
,
and
that
not
onely
in
himselfe
,
but
in
his
members
.
Now
then
if
thou
wilt
become
a
true
member
of
Christ
,
he
will
free
thee
from
this
bondage
.
Therefore
take
heede
how
thou
continuest
longer
in
thy
old
sinnes
,
and
in
thy
grosse
ignorance
:
and
seeing
Christ
hath
made
a
way
to
libertie
,
let
vs
come
out
of
this
spirituall
bondage
:
he
is
ascended
for
this
ende
and
purpose
to
free
vs
from
it
;
therefore
if
we
refuse
this
benefite
,
our
state
will
be
the
more
damnable
.
Any
man
that
lies
bound
hand
and
foote
in
a
darke
dungeon
,
and
the
keeper
comes
and
sets
open
the
prison
dore
,
and
takes
off
his
boults
,
and
biddes
him
come
out
;
if
he
refuse
and
say
that
he
is
well
;
will
not
all
men
thinke
that
he
is
a
madde
man
,
and
will
any
be
sorie
for
his
case
?
No
surely
.
Well
,
this
is
the
state
of
all
impenitent
sinners
.
They
lie
fast
fettered
and
bound
vnder
the
power
of
sinne
&
satan
.
And
Christ
it
is
who
is
ascended
into
heauen
to
vnloose
them
of
this
bondage
:
he
hath
set
open
the
prison
dore
,
and
hath
vnlocked
our
fetters
:
if
we
refuse
to
come
out
,
and
lie
still
in
our
sinnes
,
there
remaineth
nothing
for
vs
but
euerlasting
thraldome
.
Let
vs
therefore
in
the
feare
of
God
,
if
wee
haue
a
care
of
our
owne
soules
,
receiue
and
embrace
this
benefite
which
redoundes
vnto
vs
by
Christs
ascension
.
Secondly
,
in
that
Christ
is
ascended
to
heauen
to
leade
captiue
sinne
and
satan
,
here
is
a
good
consolation
for
all
those
that
are
afflicted
in
conscience
for
their
sinnes
.
There
is
no
man
in
this
case
but
he
hath
great
cause
to
feare
,
yet
must
he
not
be
discouraged
.
For
Christ
by
his
ascension
like
a
noble
captaine
hath
taken
sinne
and
satan
prisoners
,
and
hath
pinnioned
them
fast
,
so
as
all
the
power
that
they
haue
is
in
Christs
hand
:
and
therefore
though
they
doe
exercise
and
afflict
vs
,
yet
by
his
grace
they
shall
neuer
be
able
to
preuaile
against
vs
.
Therfore
we
may
safely
cast
our
care
vpon
God
,
and
not
feare
ouermuch
.
Hence
also
we
may
learne
a
third
dutie
.
There
is
no
man
that
knoweth
what
sinne
meaneth
,
and
what
the
bloode
of
Christ
meaneth
,
but
in
regard
of
the
corruption
of
his
owne
nature
,
he
will
say
with
Paul
that
he
is
sold
vnder
sinne
,
and
in
regard
thereof
will
cry
out
with
him
also
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
bodie
of
death
?
yea
it
will
make
his
heart
to
bleede
within
him
.
Now
what
shall
he
doe
in
this
case
?
Surely
let
him
remember
the
ende
of
Christs
ascension
,
which
is
to
vanquish
and
subdue
the
rebellion
of
his
nature
,
and
labour
to
feele
the
benefit
thereof
:
&
then
he
shall
no
doubt
finde
that
Christ
will
dissolue
in
him
the
workes
of
the
deuill
,
as
Saint
Iohn
saith
,
The
second
benefit
of
Christs
ascension
is
,
that
he
ascended
vp
to
heauen
to
bestow
gifts
vpon
his
Church
,
as
it
is
said
in
the
place
before
mentioned
,
He
ascended
vp
on
high
,
&c.
he
gaue
gifts
vnto
men
,
that
is
,
Secondly
,
if
Christ
ascend
vp
to
heauen
to
giue
gifts
vnto
men
;
here
we
may
see
how
many
a
man
and
woman
in
these
our
daies
are
ouerseene
,
in
that
they
pleade
ignorance
,
and
say
that
they
hope
God
will
haue
them
excused
for
it
,
seeing
they
are
not
learned
;
they
haue
dull
wittes
,
and
it
is
not
possible
to
teach
them
nowe
,
they
are
past
learning
;
&
hereupon
they
presume
they
may
liue
in
grosse
ignorance
,
as
blinde
almost
in
religion
as
when
they
were
first
borne
.
But
marke
,
I
pray
you
,
who
it
is
that
is
ascended
vp
to
heauen
,
namely
Christ
Iesus
our
Lord
,
who
made
thee
of
nothing
.
Now
was
he
able
to
giue
thee
a
beeing
,
when
thou
was
not
,
and
is
he
not
likewise
able
to
put
knowledge
into
thy
soule
,
if
so
be
thou
wilt
vse
the
meanes
which
he
hath
appointed
?
and
the
rather
,
seeing
he
is
ascended
for
that
ende
:
but
if
thou
wilt
not
vse
the
meanes
to
come
to
knowledge
,
thy
case
is
desperate
,
and
thou
art
the
cause
of
thine
owne
condemnation
,
and
thou
bringest
confusion
vpon
thine
owne
heade
.
Therefore
let
ignorant
men
labour
for
knowledge
of
Gods
worde
.
Ignorance
shall
excuse
none
:
it
will
not
stand
for
payment
at
the
day
of
iudgement
.
Christ
is
ascended
to
this
ende
to
teach
the
ignorant
,
to
giue
knowledge
and
wisedome
vnto
the
simple
,
and
to
giue
gifts
of
prophecie
vnto
his
ministers
,
that
they
may
teach
his
people
.
Therfore
,
I
say
againe
,
let
such
as
be
ignorant
vse
the
meanes
diligently
,
and
God
will
giue
the
blessing
.
Thirdly
,
whereas
it
is
thought
to
be
a
thing
not
possible
,
to
furnish
a
whole
Church
with
preaching
ministers
,
it
seemes
to
be
otherwise
.
For
wherefore
did
Christ
ascend
to
heauen
?
was
it
not
to
giue
gifts
vnto
his
Church
?
what
,
is
Christs
hand
now
shortned
?
vndoubtedly
we
may
resolue
our selues
,
that
Christ
bestowed
gifts
sufficient
vpon
men
in
the
Church
:
but
it
is
for
our
sinnes
that
they
are
not
imploied
.
The
fountaines
of
learning
the
Vniversities
,
though
they
are
not
dammed
vp
,
yet
they
streame
not
abroad
as
they
might
.
Many
there
be
in
them
indewed
with
worthie
gifts
for
the
building
of
the
Church
,
but
the
couetousnes
of
men
hinders
the
confortable
entrance
which
otherwise
might
be
.
Lastly
,
seeing
Christ
ascended
to
giue
gifts
needefull
for
his
Church
,
as
the
gift
of
teaching
,
the
gift
of
prophecie
,
the
gift
of
tongues
,
of
wisedome
,
and
knowledge
:
the
duetie
of
euery
man
is
,
especially
of
those
which
liue
in
the
schooles
of
learning
,
to
labour
by
all
meanes
to
increase
,
cherish
,
and
preserue
their
gifts
,
and
as
Paul
exhorteth
Timothie
,
to
stirre
vp
the
gift
of
God
.
As
men
preserue
the
fire
by
blowing
it
;
so
by
our
diligence
we
must
kindle
and
reuiue
the
gifts
of
God
bestowed
on
vs
.
Christ
hath
done
his
part
,
and
there
is
nothing
required
but
our
paines
and
fidelitie
.
The
third
benefite
that
comes
by
Christs
ascension
is
,
that
he
ascended
to
prepare
a
place
for
all
that
should
beleeue
in
him
:
In
my
fathers
house
(
saith
Christ
)
are
many
dwelling
places
,
if
it
were
not
so
,
I
would
haue
told
you
.
J
goe
to
prepare
a
place
for
you
.
Answer
.
As
there
are
two
degrees
of
glorie
,
one
incomplete
and
the
other
complete
or
perfect
,
(
for
the
faithfull
departed
are
in
glorie
but
in
part
,
and
there
remaineth
fulnes
of
glorie
for
them
at
the
day
of
iudgement
,
when
soule
and
bodie
shall
be
both
glorified
together
:
)
so
answearably
there
are
two
degrees
of
preparation
of
places
in
heauen
.
The
places
of
glorie
were
in
part
prepared
for
the
faithful
from
the
beginning
of
the
world
,
but
the
full
preparation
is
made
by
Christs
ascension
.
And
of
this
last
preparation
is
the
place
of
Iohn
to
be
vnderstood
.
The
vse
of
this
doctrine
is
very
profitable
.
First
it
ouerthroweth
the
fond
doctrine
of
the
Church
of
Rome
,
which
teacheth
that
Christ
by
his
death
did
merit
our
iustification
,
and
that
we
beeing
once
iustified
doe
further
merit
saluation
,
and
purchase
for
our selues
a
place
in
heauen
.
But
this
is
as
it
were
to
make
a
partition
betweene
Christ
and
vs
in
the
worke
of
our
redemption
,
whereas
in
truth
not
onely
the
beginning
and
continuance
of
our
saluation
,
but
also
the
accomplishment
thereof
in
our
vocation
,
iustification
,
sanctification
,
glorification
,
is
wholly
and
onely
to
be
ascribed
to
the
meere
merit
of
Christ
:
and
therefore
hauing
redeemed
vs
on
earth
,
he
also
ascends
to
prepare
a
place
in
heauen
for
vs
.
Secondly
,
this
serueth
to
condemne
the
fearefull
,
lamentable
,
and
desperate
securitie
of
these
our
daies
.
Great
is
the
loue
of
Christ
in
that
he
was
content
to
suffer
the
pangs
of
hell
to
bring
vs
out
of
hell
▪
and
withall
to
goe
to
heauen
to
prepare
a
place
for
vs
there
:
and
yet
who
is
it
,
that
careth
for
this
place
,
or
maketh
any
account
thereof
?
who
forsaketh
this
world
,
and
seekes
vnto
Christ
for
it
?
Nowe
,
least
any
man
should
say
▪
alas
,
I
knowe
not
the
way
:
therefore
Christ
before
he
ascended
,
made
a
new
and
liuing
way
with
his
owne
blood
,
as
the
Apostle
speaketh
.
Haue
thy
[
a
](A09411-e29360-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
conuersation
in
heauen
.
Thirdly
,
the
consideration
of
this
,
that
Christ
Iesus
hath
prepared
a
place
for
vs
in
heauen
,
&
also
hath
trayned
the
way
with
his
own
blood
,
must
make
euery
one
of
vs
to
striue
to
enter
in
at
the
straight
gate
,
as
our
Sauiour
Christ
counselleth
vs
:
Fourthly
,
if
Christ
haue
prepared
a
place
for
vs
in
heauen
,
then
we
are
in
this
world
as
pilgrimes
and
straungers
,
and
therefore
must
learne
the
counsell
of
Saint
Peter
:
As
strangers
&
pilgrimes
abstain
from
fleshly
lusts
,
which
fight
against
the
soule
.
He
that
doth
esteem
him self
as
a
pilgrime
,
is
not
to
intangle
himselfe
with
the
affaires
of
this
world
,
nor
put
in
practise
the
behauiour
thereof
,
but
to
behaue
himselfe
as
a
freeman
of
heauen
,
as
straungers
vse
to
liue
in
forraine
countries
,
according
to
the
fashion
of
their
owne
.
And
therefore
in
thought
,
word
,
and
deede
,
in
life
&
conuersation
,
he
must
so
carrie
himselfe
,
as
thereby
he
may
appeare
to
all
the
world
of
what
cuntry
he
is
.
An
ancient
divine
speaking
of
such
as
had
curled
and
embrodered
haire
,
biddeth
them
consider
,
Tertull.
lib.
de
habi●
.
mul
▪
whether
they
must
goe
to
heauen
with
such
haire
or
no
:
and
wheras
they
adorned
themselues
with
winkles
made
of
other
womens
haire
,
he
asks
them
whether
it
may
not
be
the
haire
of
a
damned
person
or
no.
If
it
may
be
,
he
further
demaundeth
how
it
may
beseeme
them
to
weare
it
which
professe
themselues
to
be
the
sonnes
and
daughters
of
God
.
The
like
may
be
saide
of
all
other
sinnes
:
they
that
be
of
gods
house
must
behaue
themselues
as
free
men
there
.
And
when
god
hath
made
us
free
,
it
doth
not
beseeme
us
to
make
our selues
bondmen
of
sin
&
satan
and
of
this
world
.
Fiftly
,
seeing
Christ
went
to
heauen
to
prepare
a
place
for
all
that
beleeue
in
him
,
here
is
a
good
duetie
for
parentes
.
Many
of
them
are
verie
carefull
to
preferre
their
children
to
great
places
and
noble
mens
houses
,
and
they
are
not
to
be
blamed
therefore
:
but
if
they
would
indeede
be
good
parents
to
their
children
,
they
should
first
endeauour
them-selues
to
get
roomes
for
them
in
heauen
:
they
that
doe
this
are
good
parents
indeede
.
Some
will
say
,
how
shall
wee
get
this
preferrement
for
them
?
Answer
:
God
hath
two
houses
,
his
Church
,
and
the
kingdome
of
heauen
.
The
Church
is
his
house
of
grace
,
heauen
is
his
house
of
glorie
.
Now
if
thou
wouldst
haue
thy
child
to
haue
a
place
in
the
house
of
glorie
,
then
thou
art
first
of
all
to
get
him
a
place
in
the
house
of
grace
:
bringing
him
up
so
in
the
feare
of
God
,
that
both
in
life
and
conuersation
he
may
shewe
himselfe
to
be
a
member
of
the
Church
:
and
then
assure
thy selfe
,
that
after
this
life
,
he
shall
be
remooued
to
the
second
house
of
God
,
which
is
the
house
of
glorie
,
and
there
be
free-man
for
euer
in
the
kingdome
of
heauen
.
Add
if
thou
shalt
thus
prouide
for
thy
childe
,
thou
shalt
not
leaue
him
as
an
orphan
,
but
he
shall
haue
God
for
his
father
&
Christ
for
his
brother
,
and
the
holy
ghost
his
comforter
.
And
therefore
first
of
all
and
aboue
all
remember
to
make
thy
childe
a
member
of
Gods
Church
.
Let
the
example
of
Dauid
excite
all
parents
hereunto
:
I
had
rather
(
saieth
hee
)
be
a
dore
keeper
in
the
house
of
God
,
then
to
dwell
in
the
tabernacles
of
wickednesse
.
For
a
day
in
thy
courtes
is
better
then
a
thousand
else
where
.
Lastly
,
hence
we
may
finde
remedie
against
the
tediousnesse
of
sickenesse
and
the
feare
of
death
.
Thou
which
fearest
death
,
remember
that
Christ
is
gone
to
heauen
to
prepare
a
place
for
thy
bodie
,
where
it
must
be
glorified
and
liue
for
euer
with
the
blessed
trinitie
and
all
the
saintes
and
angels
,
though
for
a
while
it
lie
dead
and
rotte
in
the
graue
.
Remember
this
also
,
thou
which
continuest
in
any
lingring
sicknes
Christ
Iesus
hath
prepared
a
place
for
thee
,
wherin
thou
shalt
rest
in
ioy
&
blisse
without
all
paine
or
faintnes
.
The
fourth
benefi●e
is
,
that
Christ
ascended
vp
to
heauen
to
send
the
comforter
vnto
his
Church
.
This
was
a
speciall
end
of
his
ascension
,
as
appeares
by
Christs
own
words
:
It
is
(
saith
he
)
expedient
that
I
go
away
,
for
if
I
goe
not
,
the
comforter
will
not
come
,
but
if
I
depart
I
will
send
him
unto
you
.
And
againe
,
I
will
pray
unto
the
father
,
&
hee
shall
give
you
another
comforter
,
which
shall
abide
with
you
for
euer
,
even
the
spirite
of
truth
.
But
some
will
say
,
how
can
Christ
send
his
spirit
unto
his
Church
,
for
the
person
sending
&
the
person
sent
are
unequall
;
whereas
all
three
persons
in
trinitie
are
equall
,
none
greater
or
lesser
then
another
,
none
inferiour
or
superiour
to
other
.
Ans.
It
is
true
indeed
▪
but
we
must
know
,
that
the
action
of
sending
in
the
trinitie
makes
not
the
persons
unequall
,
but
only
shewes
distinction
and
order
among
equals
.
The
father
sendes
the
sonne
,
the
father
and
the
sonne
both
send
the
holy
ghost
:
yet
the
father
is
not
aboue
the
sonne
,
neither
the
father
or
the
sonne
aboue
the
holy
ghost
,
but
all
are
equall
in
degree
,
though
in
regarde
of
order
one
is
before
another
:
and
it
standeth
with
reason
.
For
two
men
that
are
equall
in
degree
may
upon
mutuall
consent
one
send
another
.
But
it
may
be
further
demanded
,
how
the
holy
ghost
can
be
sent
which
is
euery
where
?
Ans.
The
holy
ghost
indeed
is
euery
where
,
therfore
he
is
sent
not
so
much
in
regard
of
the
presence
of
his
essence
or
substance
,
as
of
his
operation
whereby
he
renueth
&
guideth
the
members
of
Christ
.
Now
here
first
we
haue
occasion
to
consider
the
miserie
of
the
world
.
When
a
man
is
troubled
in
his
minde
(
as
no
ungodly
man
,
but
sometime
he
feeleth
the
terrour
of
conscience
for
his
sinnes
)
then
he
labours
to
remoue
it
by
mery
company
&
pleasant
bookes
,
whereas
Christ
at
his
ascension
sent
his
holy
spirite
to
be
the
comforter
of
his
Church
:
&
therefore
when
we
are
troubled
in
conscience
for
our
sins
,
we
should
not
seek
ease
by
such
slender
means
,
but
rather
seeke
for
the
helpe
&
comfort
of
the
holy
ghost
,
and
labour
to
haue
our
sinnes
washed
away
and
our
hartes
purified
and
clensed
by
the
bl●od
of
Christ
.
As
for
wine
and
mirth
&
such
like
meanes
of
comfort
,
neither
at
the
day
of
death
nor
at
the
day
of
iudgement
shall
they
stande
us
in
stead
,
or
be
able
to
comfort
us
.
Again
,
when
crosses
&
calamities
fall
,
the
counsell
of
the
minister
is
not
sought
for
,
but
the
help
of
such
as
are
called
cunning
men
&
cunning
women
is
,
that
is
,
of
charmers
,
inchanters
,
&
figure
casters
:
a
bad
practise
.
Christ
at
his
ascension
sent
his
holy
spirit
vnto
his
Church
&
people
,
to
be
their
guide
&
comforter
in
their
calamities
and
miseries
:
and
therefore
when
any
man
is
in
distresse
,
he
should
haue
recourse
to
the
right
meanes
of
comfort
,
namely
the
word
&
sacraments
,
&
there
he
shall
finde
the
assistance
of
the
holy
ghost
.
Thus
the
prophet
Isai
informeth
the
Iewes
when
they
shall
say
unto
you
:
inquire
at
them
which
haue
a
spirit
of
divination
,
&
at
the
soothsayers
which
whisper
and
murmure
.
Should
not
a
people
inquire
at
their
God
,
from
the
living
to
the
dead
?
to
the
law
and
to
the
testimony
.
Rebecca
,
when
the
two
twinnes
stroue
in
her
womb
,
what
did
she
?
the
text
saith
she
sent
to
aske
the
Lorde
.
Yet
commonly
the
men
of
these
daies
leaue
God
&
seeke
to
the
instruments
of
the
deuill
.
To
goe
yet
further
,
Iudgement
,
saieth
Peter
,
beginnes
at
Gods
house
.
S.
Luke
saieth
,
a
daughter
of
Abraham
,
that
is
,
a
child
of
God
.
When
the
like
condition
shall
befall
any
of
vs
,
let
us
remember
the
end
why
Christ
ascended
up
to
heauen
:
and
pray
unto
God
that
hee
will
giue
us
his
spirit
,
that
therby
we
may
be
eased
&
deliuered
,
or
els
inabled
to
perseuere
and
continue
in
patience
:
and
this
is
the
true
way
and
meanes
to
lighten
and
ease
the
burden
of
all
afflictions
.
And
for
this
cause
Paul
prayeth
that
the
Colossians
might
be
strengthened
with
all
might
,
through
his
glorious
power
unto
all
patience
and
long
suffering
with
ioyfulnesse
.
For
to
whomsoeuer
God
giueth
grace
to
beleeue
,
to
them
also
he
giues
power
to
suffer
affliction
by
the
inward
worke
of
his
spirite
.
Secondly
if
Christ
haue
sent
unto
his
church
the
holy
spirite
to
be
our
comforter
,
our
duty
is
,
to
prepare
our
bodies
and
soules
to
be
fitte
temples
and
houses
for
so
worthy
a
guest
.
If
a
man
were
certified
that
a
prince
would
come
to
his
house
,
he
would
dresse
it
up
&
haue
all
things
in
as
good
order
as
might
be
:
and
shall
not
we
much
more
endeauour
to
purifie
and
clense
our
soules
and
bodies
from
all
sinne
,
that
they
may
be
fitte
temples
for
the
entertainment
of
the
holy
ghost
,
whom
Christ
Iesus
hath
sent
to
be
our
comforter
.
The
Shunamite
was
carefull
to
entertaine
the
man
of
God
Elisha
,
for
shee
saide
to
her
husbande
,
Let
vs
make
him
a
litle
chamber
,
I
pray
thee
,
with
walles
,
and
let
vs
set
him
there
a
bed
and
a
stoole
,
a
table
and
a
candlesticke
.
Now
how
much
more
carefull
ought
we
be
to
entertaine
God
himselfe
,
who
is
content
to
come
and
dwell
with
us
:
and
therefore
we
must
adorne
our
bodies
and
soules
with
grace
,
that
he
may
lodge
,
and
suppe
,
and
dine
with
us
,
as
he
hath
promised
:
but
on
the
contrarie
,
if
we
defile
our
bodies
with
sinne
,
wee
banish
the
holy
ghost
out
of
our
hearts
,
and
suffer
the
diuell
to
dwell
in
us
.
For
the
more
a
man
defileth
his
bodie
,
the
fitter
and
cleaner
it
is
for
him
.
And
to
conclude
this
point
,
let
us
remember
that
saying
,
which
is
used
of
some
,
that
Christ
when
hee
went
hence
gaue
us
his
pawne
,
namely
his
spirit
,
to
assure
us
,
that
hee
woulde
come
to
us
againe
,
and
also
hee
tooke
with
him
our
pawne
,
namely
his
flesh
,
to
assure
us
further
,
that
wee
should
ascend
up
to
him
.
Thus
much
for
the
benefites
of
Christes
ascension
;
Now
follow
the
duties
whereunto
we
are
mooued
,
and
they
are
two
.
First
,
we
must
be
here
admonished
,
to
renounce
the
ubiquitie
and
the
errour
of
the
reall
and
essentiall
presence
of
the
bodie
of
Christ
in
the
Sacrament
of
the
Lordes
supper
:
as
flatly
oppugning
this
article
of
Christs
ascension
into
heauen
.
For
it
is
flat
against
the
nature
of
a
true
body
to
subsist
in
many
places
at
once
.
Secondly
,
as
the
Apostles
then
did
,
when
they
saw
Christ
ascending
up
into
heauen
,
so
must
we
do
also
:
while
he
was
present
with
them
,
they
gaue
him
honour
,
but
when
they
saw
him
ascending
,
Thus
much
of
the
second
degree
of
the
exaltation
of
Christ
:
Now
follow
the
third
in
these
wordes
:
And
sitteth
at
the
right
hand
of
God
the
father
almightie
.
In
the
handling
whereof
,
we
are
first
to
shewe
the
meaning
of
the
wordes
:
secondly
the
comforts
and
benefits
that
redound
to
Gods
Church
:
thirdly
,
the
duties
that
we
are
mooued
unto
.
For
the
meaning
of
the
wordes
:
if
we
speake
properly
,
God
hath
neither
right
hand
nor
left
,
neither
can
he
be
saide
to
sit
or
stand
,
for
God
is
not
a
bodie
,
but
a
spirite
:
the
words
therefore
containe
a
borrowed
speech
from
earthly
kings
&
potentates
,
whose
manner
and
custome
hath
beene
to
place
such
persons
at
their
right
hands
,
whome
they
purposed
to
advance
to
any
speciall
office
or
dignitie
.
So
king
Salomon
when
his
mother
came
to
speake
with
him
,
Vpon
thy
right
hand
did
stand
the
Queene
in
a
vesture
of
golde
.
And
the
sonnes
of
Zebedeus
made
sute
to
Christ
,
that
one
of
them
might
sit
at
his
right
hand
,
and
the
other
at
his
left
in
his
kingdome
.
Now
their
request
was
to
haue
the
two
speciall
and
principall
dignities
of
his
kingdome
.
Thus
we
see
it
is
manifest
,
that
the
sitting
at
the
right
hand
of
an
earthly
prince
signifieth
aduancement
into
authority
and
honour
:
and
therefore
the
same
phrase
of
speech
applied
to
Christ
signifieth
two
things
.
First
,
his
full
and
manifest
exaltation
in
dignitie
,
honour
,
and
glorie
:
and
in
this
sense
it
is
saide
,
that
to
him
is
given
a
name
that
is
above
all
names
,
that
at
the
name
of
Iesus
every
knee
should
bowe
.
The
Lorde
saide
vnto
my
Lorde
,
Sit
thou
at
my
right
hand
untill
I
make
thine
enimies
thy
footstoole
.
Which
place
beeing
alledged
by
Saint
Paul
repeating
the
wordes
but
changing
the
phrase
,
He
shall
raigne
till
he
have
put
all
his
enemies
under
his
feete
.
And
to
speake
in
breefe
,
the
scope
of
the
wordes
is
to
shewe
,
that
Christ
God
and
man
after
his
ascension
is
advanced
to
such
an
estate
in
which
hee
hath
fulnesse
of
glorie
,
power
,
maiestie
,
and
authoritie
in
the
presence
of
his
father
and
all
the
saintes
and
holy
angels
.
Furthermore
in
the
words
three
circumstances
must
be
obserued
.
The
first
is
the
place
where
Christ
is
thus
aduanced
,
noted
in
the
former
article
,
he
ascended
into
heaven
,
&
sittes
(
namely
in
heauen
)
at
the
right
hand
of
God
.
The
place
then
where
Christ
Iesus
in
both
his
natures
,
as
he
is
God
and
also
man
doth
rule
in
full
glory
,
power
,
and
maiestie
,
is
heauen
it selfe
.
To
which
effect
Paul
saith
,
God
raised
Christ
from
the
dead
,
and
put
him
at
his
right
hand
in
the
heavenly
places
.
And
in
the
Epistle
to
the
Hebrewes
it
is
said
,
He
sitteth
at
the
right
hand
of
the
maiestie
in
highest
places
.
Who
shall
condemne
(
saith
he
)
it
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
.
And
S.
Marke
saith
,
when
Christ
was
risen
againe
hee
appeared
to
his
disciples
,
and
after
he
had
spoken
unto
them
he
was
received
into
heaven
,
and
sate
at
the
right
hande
of
God
.
Answer
.
As
Christ
is
God
or
the
word
of
the
father
,
hee
is
coequall
and
coeternall
with
him
in
the
regiment
of
his
kingdome
:
and
hath
neither
beginning
,
middle
,
or
ending
thereof
;
yet
as
Christ
is
God
incarnate
,
and
in
one
person
God-man
or
Man-god
he
beganne
after
his
ascension
and
not
before
to
sit
at
the
right
hand
of
his
father
:
and
as
S.
Peter
saith
,
was
made
Lord
;
all
power
is
given
to
me
in
heaven
and
earth
.
The
third
circumstance
is
concerning
the
person
,
God
the
father
almightie
;
wherby
is
signified
,
that
he
receiues
all
the
honour
,
power
,
&
glory
of
his
kingdom
from
his
father
:
as
he
that
is
set
at
the
right
hand
of
a
prince
receiues
the
honour
&
authority
which
he
hath
from
the
prince
.
Now
if
it
be
alledged
,
that
by
this
means
Christ
shal
be
inferiour
to
his
father
,
because
he
which
receiueth
honor
of
another
is
inferiour
to
him
of
whome
he
receiueth
it
:
the
answer
is
,
that
in
Christ
we
must
consider
his
person
&
his
office
:
in
respect
of
his
person
as
he
is
the
eternall
sonne
of
God
he
is
equal
to
the
father
,
&
is
not
here
said
to
sit
at
his
right
hand
:
yet
in
respect
of
the
office
which
he
beares
,
namely
as
he
is
mediatour
,
&
as
he
is
man
,
he
is
inferiour
to
the
father
,
&
receiues
his
kingdom
from
him
.
As
he
is
god
,
he
is
our
king
&
head
,
&
hath
no
head
more
then
the
father
:
as
he
is
mediatour
,
he
is
also
our
head
,
yet
so
as
he
is
under
the
father
as
being
his
head
.
Now
in
that
Christes
placing
at
the
right
hand
of
his
father
argues
inferioritie
betweene
the
father
and
him
,
M.
Kemnit
.
hence
wee
learne
that
they
are
deceiued
which
from
this
article
gather
,
that
in
the
glorification
of
Christ
there
is
a
transfusion
of
the
proprieties
of
the
godhead
,
as
omnipotencie
,
omniscience
,
omnipresence
,
&c.
into
his
manhoode
.
For
this
is
to
abolish
all
inferioritie
and
to
make
an
equality
betweene
the
creature
and
the
creatour
.
And
whereas
againe
the
word
Almightie
is
repeated
,
it
is
done
upon
speciall
reason
:
because
Christes
sitting
at
the
right
hand
of
God
doth
presuppose
omnipotencie
.
For
in
vaine
were
all
power
in
heauen
and
earth
giuen
to
him
,
vnlesse
he
were
omnipotent
as
the
father
to
execute
the
same
.
And
therefore
the
song
of
the
Elders
was
on
this
maner
,
Worthy
is
the
lambe
that
was
killed
to
receive
power
and
riches
,
and
wisdome
,
&
strength
,
and
honour
,
and
glory
,
and
praise
.
The
benefites
which
redounde
unto
us
by
Christes
sitting
at
the
right
hand
of
God
are
two
,
one
concernes
his
priesthood
,
the
other
his
kingly
office
.
The
benefit
rising
from
his
priesthood
is
his
Intercession
for
us
:
for
this
is
one
of
the
endes
why
Christ
is
now
exalted
in
glorie
&
sittes
at
the
right
hand
of
his
father
,
namely
to
make
request
in
the
behalfe
of
all
,
that
come
unto
him
,
as
Paul
saieth
,
Christ
is
risen
againe
,
and
sitteth
at
the
right
hand
of
God
,
and
maketh
request
for
vs
.
Now
that
we
may
rightly
vnderstand
what
his
intercession
is
,
we
are
to
consider
these
pointes
.
First
to
whome
it
is
made
:
secondly
,
in
what
maner
:
thirdly
,
whether
it
be
made
by
Christ
alone
or
no
:
fourthly
,
what
be
the
fruites
and
benefites
thereof
:
fiftly
,
the
duties
whereunto
wee
are
mooued
thereby
.
For
the
first
,
Intertercession
is
,
to
make
suite
,
request
,
or
intreatie
in
some
ones
behalfe
to
another
:
and
this
is
done
by
Christ
for
vs
unto
God
,
as
Paul
saith
,
There
is
one
God
,
&
one
mediatour
betwene
God
and
man
,
which
is
the
man
Christ
Iesus
.
Here
at
the
verie
first
ariseth
a
difficultie
:
If
any
man
sinne
,
we
haue
an
advocate
with
the
father
,
Iesus
Christ
the
iust
.
And
thus
we
haue
three
persons
in
the
worke
of
intercession
really
distinguished
.
The
partie
offended
is
God
the
father
:
the
partie
offending
is
man
:
and
thirdly
the
intercessour
distinct
from
them
both
is
Christ
the
second
person
in
trinitie
.
For
howsoeuer
in
Godhead
he
and
the
father
be
one
,
yet
in
person
they
are
really
distinguished
,
&
he
is
as
it
were
in
the
middle
betweene
the
father
&
us
:
for
the
father
is
God
&
not
man
:
we
that
beleeue
in
Christ
are
men
not
God
:
Christ
himselfe
both
man
&
God
.
It
may
be
further
replied
that
this
answer
will
not
stand
,
because
not
only
the
father
is
offended
,
but
also
the
sonne
&
the
H.
ghost
:
&
therefore
there
must
be
a
mediatour
to
them
also
.
Ans.
The
intercession
of
Christ
is
directed
to
the
father
the
first
person
immediatly
:
now
the
father
,
the
sonne
,
and
the
H.
ghost
haue
all
one
in
diuisible
essence
,
&
by
consequent
one
and
the
same
will
:
wherupon
the
father
being
appeased
by
Christs
intercession
,
the
sonne
&
the
holy
ghost
are
also
appeased
in
him
.
Thus
then
intercession
is
made
to
the
whole
trinitie
,
but
yet
immediatly
&
directly
to
the
first
person
and
in
him
to
the
rest
.
The
second
point
to
be
considered
is
the
manner
of
his
intercession
vnto
his
father
.
Wee
must
not
imagine
,
that
Christ
now
in
heauen
kneeles
downe
on
his
knees
&
vtters
words
and
puts
up
a
supplication
for
all
the
faithfull
to
God
the
father
:
for
that
is
not
beseeming
the
maiesty
of
him
that
sits
at
the
right
hand
of
God
.
But
the
maner
of
his
intercession
is
thus
to
be
conceiued
.
When
one
is
to
speake
to
an
earthly
prince
in
the
behalf
of
another
;
first
of
all
he
must
come
into
the
presence
of
the
king
,
and
secondly
make
his
request
:
and
both
these
,
Christ
perfourmeth
for
us
unto
god
.
For
the
first
,
after
his
ascension
he
entred
into
heauen
,
where
he
did
present
vnto
his
father
,
first
of
all
his
owne
person
in
two
natures
,
and
secondly
the
invaluable
merits
of
his
death
and
passion
,
in
which
he
is
well
pleased
.
And
we
must
further
understand
,
that
as
on
the
crosse
hee
stoode
in
our
roome
,
so
in
heauen
he
now
appeares
as
a
publicke
person
in
our
stead
,
representing
all
the
elect
that
shall
beleeue
in
him
,
as
the
holy
ghost
saith
,
Christ
Iesus
ascended
up
into
heaven
to
appeare
in
the
sight
of
God
for
us
.
And
for
the
second
,
Christ
makes
request
for
us
;
willed
and
desired
that
his
father
would
be
well
pleased
with
us
for
his
merites
,
as
appeares
by
his
praier
in
S.
Iohn
.
Father
,
I
will
that
those
which
thou
hast
given
me
be
with
me
even
where
I
am
,
that
they
may
beholde
my
glorie
which
thou
hast
given
me
:
for
thou
lovedst
me
before
the
foundation
of
the
worlde
.
Therefore
hee
still
continues
to
make
request
for
us
by
willing
and
desiring
that
his
father
woulde
accept
his
merites
in
our
behalfe
.
If
it
be
alledged
that
Christ
in
this
solemne
praier
vsed
speech
and
prostration
of
his
bodie
,
the
answere
is
,
that
these
actions
were
no
essentiall
partes
of
his
praier
.
The
prostrating
of
his
bodie
serued
onely
as
a
token
of
his
submission
to
God
,
as
hee
was
a
creature
:
and
the
speech
which
he
used
,
serued
onely
to
utter
and
expresse
his
request
.
Furthermore
,
a
difference
here
must
be
marked
betweene
Christs
passion
and
his
intercession
.
The
passion
serues
for
the
working
and
causing
of
a
satisfaction
to
Gods
iustice
for
us
;
and
it
is
as
it
were
the
tempering
of
the
plaister
:
the
intercession
goes
further
:
for
it
applies
the
satisfaction
made
,
&
layes
the
salue
to
the
verie
sore
.
And
therefore
Christ
makes
request
not
onely
for
the
elect
generally
,
but
for
particular
men
,
as
Paul
,
Iames
,
Iohn
,
and
that
particularly
,
as
he
testifieth
of
himselfe
,
saying
,
I
have
prayed
for
thee
Peter
that
thy
faith
faile
not
.
If
any
shall
say
,
that
Christs
willing
and
desiring
of
a
thing
can
not
be
a
request
or
intercession
,
the
answere
is
,
that
in
vertue
and
efficacie
it
countervailes
all
the
praiers
in
the
world
.
For
whatsoeuer
Christ
willeth
,
the
same
also
the
father
being
well
pleased
with
him
,
willeth
:
and
therefore
whatsoeuer
Christ
as
Mediatour
willeth
for
us
at
the
handes
of
his
father
,
in
effect
or
substance
is
a
request
or
praier
.
The
third
point
is
,
that
Christ
alone
and
none
with
him
makes
intercession
for
us
.
And
this
I
prooue
by
induction
of
particulars
.
First
of
all
this
office
appertaines
not
to
the
angels
.
They
are
indeed
ministring
spirits
for
the
good
of
gods
chosen
:
they
reioice
when
a
sinner
is
conuerted
,
&
when
he
dieth
,
they
are
ready
to
cary
his
soule
into
Abrahams
bosome
:
&
God
otherwhiles
useth
them
as
messengers
to
reveale
his
will
:
thus
the
angell
Gabriel
brings
a
message
to
Zacharie
the
priest
,
that
God
had
heard
his
prayer
:
but
it
is
not
once
said
in
all
the
scriptures
that
they
make
intercession
to
God
for
us
.
As
for
the
saints
departed
,
The
fruites
and
benefites
of
Christes
intercession
are
these
.
First
by
meanes
of
it
we
are
assured
,
that
those
which
are
repentant
sinners
shall
stand
and
appeare
righteous
before
God
for
euer
:
at
what
time
soeuer
Christ
,
being
now
in
heauen
,
and
there
presenting
himselfe
and
his
merits
before
his
father
,
shewes
himselfe
desirous
and
willing
,
that
they
whosoeuer
they
are
beeing
sinners
should
be
accepted
of
God
for
the
same
,
euen
then
immediatly
at
that
very
instant
this
his
will
is
done
,
and
they
are
accepted
as
righteous
before
God
indeed
.
When
a
man
lookes
vpon
things
directly
through
the
aire
,
they
appeare
in
their
proper
formes
and
colours
as
they
are
:
but
if
they
be
looked
upon
through
a
greene
glasse
,
they
all
appeare
greene
:
so
likewise
if
God
behold
us
as
wee
are
in
our selues
,
we
appeare
as
vile
and
damnable
sinners
:
but
if
hee
looke
upon
us
as
we
are
presented
before
his
throne
in
heauen
,
in
the
person
of
our
mediatour
Christ
Iesus
,
willing
that
wee
should
be
approoued
for
his
merits
,
then
we
appeare
without
all
spot
&
wrinkle
before
him
.
And
this
is
the
use
Paul
makes
hereof
:
It
is
god
(
saith
he
)
that
iustifieth
:
&
the
reason
is
rendred
:
For
it
is
Christ
that
is
deade
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
makes
request
for
vs
.
Secondly
Christes
intercession
serues
to
preserue
all
repentant
sinners
in
the
estate
of
grace
:
that
beeing
once
iustified
and
sanctified
,
they
may
so
continue
to
the
ende
.
For
when
any
seruant
of
God
is
ouertaken
by
the
corruption
of
his
owne
nature
,
and
falls
into
any
particular
sinne
,
then
Christs
intercession
is
made
as
a
blessed
hande
to
apply
the
salue
of
his
death
to
that
particular
sore
.
For
he
continually
appeares
before
God
,
and
shewes
himselfe
to
bee
willing
that
God
the
father
should
accept
his
one
only
sacrifice
for
the
daily
and
particular
sinnes
of
this
or
that
particular
man
:
and
this
is
done
,
that
a
man
being
iustified
before
God
may
not
fall
away
quite
from
grace
,
but
for
euery
particular
sinne
may
bee
humbled
and
receiue
pardon
.
If
this
were
not
so
,
our
estate
should
be
most
miserable
,
considering
that
for
euery
sin
committed
by
us
after
our
repentance
,
we
deserue
to
be
cast
out
of
the
fauour
of
God
.
Thirdly
Christes
intercession
serueth
to
make
our
good
workes
acceptable
to
God
.
For
euen
in
the
best
works
that
a
man
can
doe
,
there
are
two
wants
.
First
they
are
good
onely
in
part
:
secondly
they
are
mingled
with
sinne
.
For
as
a
man
is
partly
grace
and
partly
flesh
:
so
are
his
workes
partly
gratious
and
partly
fleshly
.
And
because
grace
is
only
begun
in
this
life
,
therefore
all
the
workes
of
grace
in
this
life
are
sinnefull
and
imperfit
.
Now
by
Christes
intercession
his
satisfaction
is
applied
to
our
persons
,
&
by
consequent
the
defect
of
our
works
is
couered
and
remooued
,
&
they
are
approoued
of
God
the
father
.
In
a
vision
S.
Iohn
saw
an
angell
,
Fourthly
the
intercession
of
Christ
made
in
heauen
breedeth
and
causeth
in
the
heartes
of
men
upon
earth
that
beleeue
another
intercession
of
the
spirit
,
as
Paul
saith
▪
He
giveth
vs
his
spirit
,
which
helpeth
our
infirmities
&
maketh
request
for
us
with
sighes
which
can
not
be
expressed
,
but
he
which
searcheth
the
hearts
knoweth
what
is
the
meaning
of
the
spirit
,
for
he
maketh
request
for
the
saints
according
to
the
will
of
god
.
Now
the
spirit
is
said
to
make
request
,
in
that
it
stirres
and
mooues
euery
contrite
heart
to
pray
with
sighes
and
grones
unspeakable
to
God
for
things
needfull
:
&
this
grace
is
a
fruite
deriued
from
the
intercession
of
Christ
in
heaven
by
the
operation
of
the
spirit
.
For
as
the
Sunne
though
the
bodie
of
it
abide
in
the
heauens
,
yet
the
beames
of
it
descende
to
us
that
are
on
earth
.
So
the
intercession
of
Christ
made
in
heauen
is
tyed
as
it
were
to
his
person
alone
▪
yet
the
grones
&
desires
of
the
touched
heart
,
as
the
beames
thereof
,
are
here
on
earth
among
the
faithfull
.
And
therfore
if
we
desire
to
know
whether
Christ
make
intercession
for
us
or
no
,
we
need
not
to
ascend
up
into
the
heauens
to
learne
the
truth
,
but
we
must
descend
into
our
owne
hearts
&
looke
whether
Christ
haue
giuen
vs
his
spirite
,
which
makes
us
crie
unto
God
&
make
request
to
him
with
grones
and
sighes
that
can
not
be
expressed
:
and
if
we
find
this
in
our
hearts
,
it
is
an
euident
and
infallible
signe
that
Christ
continually
makes
intercession
for
us
in
heauen
.
He
that
would
know
whether
the
Sunne
shine
in
the
firmament
▪
must
not
clime
up
into
the
cloudes
to
looke
,
but
search
for
the
beames
thereof
upon
the
earth
:
which
when
he
sees
,
he
may
conclude
,
that
the
Sunne
shines
in
the
firmament
:
and
if
wee
would
know
whether
Christ
in
heauen
makes
intercession
for
us
,
let
us
ransack
our
owne
consciences
,
and
there
make
search
whether
we
feele
the
spirit
of
Christ
crying
in
us
,
Abba
,
Father
.
As
for
those
that
neuer
feele
this
worke
of
Gods
spirit
in
them
,
their
case
is
miserable
,
whatsoeuer
they
be
.
For
Christ
as
yet
makes
no
intercession
for
them
,
considering
these
two
alwaies
go
togither
;
his
intercession
in
heauen
,
&
the
worke
of
his
spirit
in
the
hearts
of
men
,
moouing
them
to
bewaile
their
owne
sinnes
with
sighes
and
grones
that
can
not
be
expressed
,
and
to
cry
and
pray
unto
God
for
grace
:
&
therfore
all
such
,
whether
they
be
yong
or
old
,
that
neuer
could
pray
but
mumble
up
a
few
words
for
fashion
sake
,
can
not
assure
themselues
to
haue
any
parte
in
Christs
intercession
in
heauen
.
The
duties
to
be
learned
hence
are
these
.
First
,
whereas
Christ
maketh
intercession
for
us
,
it
teacheth
all
men
to
be
most
carefull
to
loue
and
like
this
blessed
mediatour
,
and
to
be
ready
&
willing
to
become
his
seruants
&
disciples
,
&
that
not
for
forme
&
fashion
sake
only
,
but
in
all
trueth
and
sincerity
of
heart
.
For
he
is
ascended
to
heauen
,
&
there
sits
at
the
right
hand
of
his
father
to
make
request
for
us
,
that
we
might
be
deliuered
from
hell
&
come
to
eternall
life
.
Wicked
Haman
procured
letters
from
the
king
Ahashuerosh
,
for
the
destruction
of
all
the
Iewes
,
men
,
women
,
&
children
in
his
dominions
:
this
done
,
Hester
the
Queene
makes
request
to
the
king
that
her
people
might
be
saued
,
and
the
letters
of
Haman
reuoked
;
shee
obtaines
her
request
&
freedom
was
giuen
,
&
contrary
letters
of
ioyfull
deliuerance
were
sent
in
post
hast
to
al
provinces
where
the
Iewes
were
.
Whereupon
arose
a
wonderfull
ioy
&
gladnes
among
the
Iewes
,
therupon
many
of
the
people
of
the
land
became
Iewes
.
Well
now
,
behold
there
is
a
greater
matter
among
us
then
this
:
for
there
is
the
handwriting
of
condemnation
,
the
law
;
&
therin
the
sentence
of
a
double
death
,
of
body
&
soule
,
&
satan
as
wicked
Haman
accuseth
us
,
&
seekes
by
all
meanes
our
condemnation
:
but
yet
behold
not
any
earthly
Hester
,
but
Christ
Iesus
the
sonne
of
God
is
come
downe
from
heauen
,
&
hath
taken
away
this
handwriting
of
condemnation
,
&
cancelled
it
upon
the
crosse
,
&
is
now
ascended
into
heauen
,
&
their
sits
at
the
right
hand
of
his
father
,
&
makes
request
for
us
:
&
in
him
his
father
is
well
pleased
,
&
yeeldes
to
his
request
in
our
behalfe
.
Now
then
what
must
we
doe
in
this
case
?
Surely
,
looke
as
the
Persians
became
Iewes
when
they
heard
of
their
safety
,
so
we
in
life
and
conversation
must
become
Christians
,
turne
to
Christ
,
embrace
his
doctrine
,
and
practise
the
same
unfainedly
.
And
we
must
not
content
our selues
with
a
formall
profession
of
religion
,
but
search
into
our
own
harts
,
&
flie
unto
Christ
for
the
pardon
of
our
sins
,
&
that
earnestly
as
for
life
&
death
as
the
thief
doth
at
the
bar
,
when
the
iudge
is
giuing
sentence
against
him
.
When
we
shall
thus
humble
our selues
,
them
Christ
Iesus
that
sits
at
the
right
hand
of
god
wil
plead
our
cause
,
&
be
our
atturny
unto
his
father
,
&
his
father
againe
wil
accept
of
his
request
in
our
behalfe
.
Then
shall
we
of
Persians
become
Iewes
,
&
of
the
children
of
this
world
become
the
sonnes
of
god
.
Secondly
,
when
we
pray
to
God
,
we
must
not
doe
as
the
blind
world
doth
,
as
it
were
rush
upon
God
in
praying
to
him
without
consideration
had
to
the
Mediatour
betweene
us
and
him
,
but
we
alwaies
must
direct
our
praiers
to
God
in
the
name
of
Christ
,
for
hee
is
aduanced
to
power
and
glory
in
heauen
,
that
he
might
be
a
fitte
patrone
for
us
who
might
preferre
and
present
our
praiers
to
God
the
father
,
Thus
much
of
Christes
intercession
:
the
other
benefite
which
concernes
Christs
kingly
office
is
,
that
he
sitts
at
the
right
hand
of
his
father
for
the
administration
of
that
speciall
kingdome
which
is
committed
to
him
.
I
say
speciall
,
because
he
is
our
king
not
onely
by
the
right
of
creation
gouerning
all
things
created
togither
with
the
father
and
the
holy
ghost
,
but
also
more
specially
by
the
right
of
redemption
in
respect
of
another
kingdome
,
not
of
this
world
,
but
eternall
and
spiritual
respecting
the
very
conscience
of
man
.
In
the
administration
wherof
he
hath
absolute
power
to
command
&
forbid
,
to
condemne
&
absolue
,
and
therefore
hath
the
keies
of
heauen
&
hell
to
open
&
shutt
:
which
power
no
creature
beside
no
not
the
angels
in
heauen
can
haue
.
For
the
better
understanding
of
this
which
I
say
,
wee
are
to
consider
,
first
the
dealing
of
Christ
toward
his
own
Church
;
secondly
his
dealing
in
respect
of
his
enimies
.
And
his
dealing
toward
his
own
church
stands
in
4.
things
:
The
first
is
the
collecting
or
gathering
of
it
:
&
this
is
a
speciall
end
of
his
sitting
at
the
right
hand
of
his
father
.
Christ
said
to
his
disciples
,
I
haue
chosen
you
out
of
this
world
:
&
the
same
may
truly
be
saide
of
all
the
elect
,
that
Christ
in
his
good
time
will
gather
them
all
to
himselfe
that
they
may
be
a
peculiar
people
to
God
.
And
this
action
of
his
in
collecting
the
Church
,
is
nothing
els
but
a
translation
of
those
whom
he
hath
ordained
to
life
euerlasting
out
of
the
kingdome
of
darknes
in
which
they
haue
serued
sinne
&
satan
,
into
his
owne
kingdome
of
grace
,
that
they
may
be
ruled
and
guided
by
him
eternally
.
And
this
hee
doth
two
waies
:
first
by
the
preaching
of
the
word
,
for
it
is
a
powerfull
outwarde
meanes
,
whereby
hee
singleth
and
sorteth
his
owne
seruants
from
the
blinde
and
wicked
worlde
,
as
Paul
saith
,
He
gaue
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
pastors
and
teachers
,
for
the
gathering
together
of
Saints
.
And
hence
we
learne
two
things
.
The
first
,
that
euery
minister
of
Gods
word
,
and
euery
one
that
intendeth
to
take
vpon
him
that
calling
,
must
propound
vnto
himselfe
principally
this
end
,
to
single
out
man
from
man
,
and
gather
out
of
this
world
such
as
belong
to
the
Church
of
Christ
:
and
as
Ieremie
saith
,
to
separate
the
pretious
from
the
vile
.
The
second
,
O
Ierusalem
,
Ierusalem
,
thou
which
stonest
the
Prophets
,
and
killest
them
that
are
sent
vnto
thee
,
how
often
would
I
haue
gathered
thy
children
together
,
as
the
henne
gathereth
her
chickins
vnder
her
wings
,
and
thou
wouldest
not
.
And
by
this
he
teacheth
,
that
if
the
preaching
of
the
worde
turne
not
vs
to
Christ
,
it
turnes
to
our
destruction
.
The
other
meanes
of
gathering
the
Church
,
and
that
the
more
principall
is
,
the
inward
operation
of
the
spirit
,
whereby
the
minde
is
inlightened
,
the
heart
is
mollified
,
and
the
whole
man
is
conuerted
to
God
.
And
this
ordinarily
is
ioyned
with
the
ministerie
or
preaching
of
the
word
,
as
appeares
by
the
example
of
Lydia
.
Saint
Luke
saith
,
God
opened
her
heart
to
be
attentiue
to
the
doctrine
of
the
Apostle
.
Saul
,
Saul
,
why
persecutest
thou
me
?
at
this
very
speach
he
is
conuerted
,
Who
art
thou
,
Lord
:
what
wilt
thou
that
I
doe
?
And
this
is
manifest
also
by
experience
.
There
is
nothing
in
the
world
more
contrarie
to
the
nature
of
man
,
then
the
preaching
of
the
word
:
for
it
is
the
wisdome
of
God
,
to
which
the
flesh
is
enimitie
.
Here
then
it
may
be
demaunded
,
how
it
can
be
in
force
to
turne
any
man
to
God
.
Answer
.
The
word
preached
is
the
scepter
of
Christs
kingdome
,
which
against
the
nature
of
man
by
the
operation
of
the
H.
Ghost
ioyned
therewith
,
doth
bend
and
bowe
the
heart
,
will
,
and
affections
of
man
to
the
will
of
Christ
.
The
second
worke
of
Christ
is
,
after
the
Church
is
gathered
,
to
guide
it
in
the
way
to
life
euerlasting
.
He
is
the
shepheard
of
his
Church
,
which
guideth
his
flocke
in
and
out
,
and
therefore
Paul
saith
,
They
that
are
Christs
,
are
guided
by
his
spirit
.
their
eares
shall
heare
a
voice
behinde
them
,
saying
,
This
is
the
way
,
walke
in
it
,
when
thou
turnest
to
the
right
hand
and
to
the
left
.
Which
voice
is
nothing
els
but
the
voice
of
the
H.
Ghost
in
the
mouth
of
the
ministers
,
directing
them
in
the
waies
of
God
.
The
children
of
Israel
were
trauailing
from
Egypt
to
the
lande
of
Canaan
full
fourtie
yeares
,
whereas
they
might
haue
gone
the
iourney
in
fourtie
daies
.
Their
way
was
through
the
wildernesse
of
Arabia
,
their
guides
were
a
pillar
of
cloud
by
day
,
and
a
pillar
of
fire
by
night
:
the
manner
of
their
iourney
was
this
;
when
the
pillars
mooued
,
they
mooued
;
when
the
pillars
stood
still
,
they
stood
still
:
and
so
long
as
the
pillars
either
mooued
or
stood
still
,
they
likewise
mooued
or
stood
still
.
And
by
all
this
a
further
matter
,
namly
the
regiment
of
Christ
ouer
his
church
,
was
signified
.
Euery
one
of
vs
are
as
passengers
and
trauailers
,
not
to
any
earthly
Canaan
,
but
to
the
heauenly
Ierusalem
;
and
in
this
iourney
we
are
to
passe
through
the
wide
and
desert
wildernes
of
this
world
:
our
guide
is
Christ
himselfe
,
The
third
worke
of
Christ
is
,
to
exercise
his
Church
vnto
spirituall
obedience
by
manifold
troubles
,
crosses
,
temptations
,
and
afflictions
in
this
world
,
as
earthly
kings
vse
to
traine
and
exercise
their
subiects
.
When
our
Sauiour
Christ
was
with
his
disciples
in
a
shippe
,
Behold
I
am
vile
:
and
againe
,
I
abhorre
my selfe
and
repent
in
dust
and
ashes
.
Behold
I
will
stop
thy
way
with
thorns
,
&
make
an
hedge
,
that
shee
shal
not
find
her
paths
.
The
H.
Ghost
here
borrows
a
comparison
from
beasts
,
which
going
in
the
way
see
green
pastures
,
&
desire
to
enter
in
and
therefore
goe
to
the
hedge
,
but
feeling
the
sharpnes
of
the
thornes
dare
not
aduenture
to
goe
in
.
So
Gods
people
like
vnto
wild
beasts
in
respect
of
sinne
,
vewing
the
greene
pastures
of
this
world
,
which
are
the
pleasures
thereof
,
are
greatly
affected
there
with
:
and
if
it
were
not
for
the
sharpnes
of
crosses
and
temptations
,
which
are
Gods
spirituall
hedge
by
which
he
keepeth
them
in
,
they
would
range
out
of
the
way
,
and
rush
into
sinne
as
the
horse
into
the
battell
.
The
fourth
and
last
worke
of
Christ
in
respect
of
his
Church
is
,
that
he
sits
at
the
right
hand
of
his
father
to
defend
the
same
against
the
rage
of
all
enemies
whatsoeuer
they
are
:
and
this
he
doth
two
waies
.
First
by
giuing
to
his
seruants
sufficient
strength
to
beare
all
the
assaults
of
their
enemies
,
the
world
,
the
flesh
,
and
the
deuill
.
For
Paul
saith
,
those
to
whome
the
Lord
hath
giuen
the
gift
of
faith
,
to
them
he
hath
also
giuen
this
gift
to
suffer
afflictions
.
Secondly
,
he
defends
his
Church
by
limiting
the
power
and
rage
of
all
enemies
.
And
hence
it
is
,
that
although
the
power
of
the
Church
of
God
on
earth
be
weake
&
slender
in
it selfe
,
&
contrariwise
the
power
of
the
deuil
exceeding
great
,
yet
can
he
not
so
much
as
touch
the
people
of
God
.
And
he
more
preuailes
by
inward
suggestions
and
temptations
,
then
by
outward
violence
.
And
if
it
were
not
the
power
of
Christ
that
doth
bridle
his
rage
,
there
were
no
abode
for
the
Church
of
Christ
in
this
world
.
Thus
we
haue
seene
what
are
the
workes
of
Christ
in
gouerning
his
Church
:
and
we
that
professe
our selues
to
be
members
thereof
,
must
shew
our selues
to
be
so
indeed
,
by
an
experience
of
these
workes
of
his
in
our
owne
hearts
.
And
we
must
suffer
him
to
gather
vs
vnder
his
owne
wing
,
and
to
guide
vs
by
his
word
&
spirit
,
&
we
are
to
acquaint
our selues
with
those
spirituall
exercises
,
whereby
his
good
pleasure
is
to
nurture
vs
to
all
obedience
.
Lastly
,
we
must
depend
on
his
ayde
and
protection
in
all
estates
.
And
seeing
we
in
this
land
haue
had
peace
and
rest
with
the
Gospell
of
Christ
among
vs
a
long
time
,
by
Gods
especiall
goodnes
,
we
must
now
after
these
daies
of
peace
looke
for
daies
of
tribulation
:
we
must
not
imagine
that
our
ease
and
libertie
will
continue
alwaies
.
For
looke
as
the
day
and
night
doe
one
follow
another
;
so
likewise
in
the
administration
of
the
Church
here
vpon
earth
,
Christ
suffereth
a
continuall
intercourse
betweene
peace
and
persecution
.
Thus
he
hath
done
from
the
beginning
hitherto
,
and
we
may
resolue
our selues
that
so
it
will
continue
till
the
end
:
and
therefore
it
shall
be
good
for
vs
in
these
daies
of
our
peace
,
to
prepare
our selues
for
troubles
and
afflictions
:
and
when
troubles
come
,
we
must
still
remember
the
fourth
worke
of
Christ
in
the
gouernment
of
his
Church
,
namely
that
in
all
daungers
he
will
defend
vs
against
the
●age
of
our
enemies
,
as
well
by
giuing
vs
power
&
strength
to
beare
with
patience
and
ioy
whatsoeuer
shall
be
laide
vpon
vs
,
as
also
bridle
the
rage
of
the
world
,
the
flesh
,
and
the
deuill
,
so
as
they
shall
not
be
able
to
exercise
their
power
and
malice
to
the
full
against
vs
.
Thus
much
of
the
dealing
of
Christ
toward
his
owne
Church
and
people
.
Nowe
followeth
the
second
point
,
namely
his
dealing
toward
his
enemies
;
and
here
by
enemies
I
vnderāstd
al
creatures
,
but
especially
men
that
as
they
are
by
nature
enemies
to
Christ
and
his
kingdome
,
so
they
perseuere
in
the
same
enimitie
vnto
the
end
.
Now
his
dealing
towards
them
is
in
his
good
time
to
work
their
confusion
,
as
he
himselfe
saith
,
Those
mine
enemies
that
would
not
that
I
should
raigne
ouer
them
,
bring
them
hither
and
slay
them
before
me
.
And
Dauid
saith
,
The
Lord
will
bruise
his
enemies
with
a
rodde
of
iron
,
and
breake
them
in
pieces
like
a
potters
ve●sell
.
And
againe
,
I
will
make
thine
enemies
thy
footestoole
.
As
Iosuah
dealt
with
the
fiue
kings
that
were
hidde
in
the
cave
,
The
second
way
is
,
by
finall
desperation
;
I
say
finall
,
because
all
kinde
of
desperation
is
not
euill
.
For
when
a
man
despaireth
of
himselfe
and
of
his
owne
power
in
the
matter
of
his
saluation
,
it
tends
to
his
eternall
comfort
.
But
finall
desperation
is
,
when
a
man
vtterly
despaires
of
the
pardon
of
his
owne
sinnes
,
and
of
life
euerlasting
.
Examples
hereof
we
haue
in
Saul
that
slue
himselfe
,
and
in
Achitophel
and
Iudas
,
that
hanged
themselues
.
This
sinne
is
caused
thus
:
So
many
sinnes
as
a
man
committeth
without
repentance
,
so
many
most
bloodie
woundes
he
giueth
vnto
his
owne
soule
:
and
either
in
death
or
life
God
makes
him
feele
the
smart
,
and
the
huge
weight
of
them
all
:
whereby
the
soule
sinkes
downe
into
the
gulfe
of
despaire
withou
recouerie
.
God
said
to
Caine
,
If
thou
doe
amisse
,
sinne
lieth
at
thy
dore
.
Where
he
vseth
a
borrowed
speach
from
wilde
beasts
,
who
so
long
as
they
are
sleeping
,
stirre
not
,
but
beeing
awaked
,
they
flie
in
a
mans
face
,
&
rend
out
his
throat
.
In
like
manner
the
sinnes
which
thou
committest
,
lie
at
the
dore
of
thine
heart
,
though
thou
feele
them
not
,
and
if
thou
doe
not
preuent
the
daunger
by
speedie
repentance
,
God
will
make
thee
to
feele
them
once
before
thou
die
,
and
raise
vp
such
terrours
in
thy
conscience
,
that
thou
shalt
thinke
thy selfe
to
be
in
hell
before
thou
art
in
hell
:
and
therefore
it
is
good
for
euery
man
to
take
heede
howe
he
continues
an
enemie
to
Christ
.
The
best
course
is
to
turne
betime
from
our
sinnes
,
and
become
the
friends
of
Christ
,
that
so
we
may
escape
these
fearefull
iudgements
.
And
whereas
Christ
in
this
manner
gouernes
all
things
in
heauen
and
earth
,
we
are
bound
to
performe
vnto
him
three
duties
,
reuerence
,
obedience
,
thankfulnes
.
For
the
first
,
Paul
saith
:
God
hath
exalted
him
and
giuen
him
a
name
aboue
all
names
,
God
saue
king
Salomon
:
God
saue
king
Salomon
,
so
as
the
earth
rang
againe
.
Thus
much
of
the
highest
degree
of
Christs
exaltation
in
his
kingdome
:
now
followeth
the
last
point
to
be
beleeued
concerning
Christ
,
in
these
words
,
From
then●e
he
shall
come
to
iudge
the
quicke
and
the
deade
.
And
they
containe
a
proofe
or
a
particular
declaration
of
the
former
article
.
For
as
on
earth
those
that
are
set
at
the
right
hand
of
kings
doe
execute
iustice
in
courts
or
assises
for
the
maintenance
of
the
state
and
peace
of
the
kingdome
:
so
Christ
Iesus
sitting
at
the
right
hande
of
his
father
,
that
is
,
being
made
soueraigne
Lord
of
all
things
both
in
heauen
&
earth
,
is
to
hold
a
court
or
assise
,
in
which
he
shall
come
to
iudge
both
the
quicke
and
the
dead
.
Now
in
handling
the
last
iudgement
,
we
are
to
consider
these
points
:
I.
whether
there
shall
be
a
iudgement
or
not
?
II.
the
time
of
it
.
III.
the
signes
therof
.
IV.
the
manner
of
it
.
V.
the
vse
which
is
to
be
made
thereof
.
Of
these
in
order
.
For
the
first
point
,
whether
there
shall
be
a
iudgement
or
not
?
the
question
is
needefull
:
for
as
Saint
Peter
saith
,
There
shall
come
in
the
last
daies
mockers
,
which
shall
walke
after
their
lusts
,
and
say
,
Where
is
the
promise
of
his
comming
?
&
shal
not
come
into
iudgement
;
and
the
vnbeleeuer
is
condemned
alreadie
,
and
therefore
needeth
no
further
iudgement
.
The
second
circumstance
,
is
the
time
of
his
iudgement
:
in
handling
whereof
I.
we
will
see
what
is
the
iudgement
of
men
:
II.
what
is
the
truth
.
For
the
first
,
two
opinions
touching
this
time
take
place
.
The
first
is
,
that
the
second
comming
of
Christ
shall
be
about
sixe
thousand
yeares
from
the
beginning
of
the
world
,
&
that
for
the
elects
sake
some
of
these
daies
must
be
shortned
:
&
now
since
the
beginning
of
the
world
,
are
passed
fiue
thousand
&
almost
sixe
hundred
yeares
,
so
as
there
remaine
but
foure
hundreds
.
The
grounds
of
this
opinion
are
these
.
First
the
testimonie
of
Elias
,
two
thousand
yeares
before
the
law
:
two
thousand
yeares
vnder
the
law
:
and
two
thousand
yeres
vnder
Christ
.
And
for
the
elects
sake
some
of
these
yeares
shal
be
shortned
.
Answ.
This
was
not
the
sentence
of
Elias
the
Thisbite
,
but
of
another
Elias
which
was
a
Iew
,
no
Prophet
.
And
wheras
he
saith
two
thousand
yeares
before
the
law
:
&
two
thousand
yeres
vnder
the
law
,
he
faileth
.
From
the
giuing
of
the
law
to
the
comming
of
Christ
,
was
about
one
thousand
&
fiue
hundred
yeares
:
and
from
the
law
to
the
creation
aboue
two
thousand
.
Now
if
Elias
can
not
set
downe
a
iust
number
for
the
time
past
▪
which
a
meane
man
may
doe
,
what
shall
we
think
that
he
can
doe
for
the
time
to
come
?
And
if
he
deceiue
vs
in
that
which
is
more
easie
to
finde
,
howe
shall
wee
trust
him
in
things
that
be
harder
?
The
second
reason
is
this
:
howe
long
God
was
in
creating
the
worlde
,
so
long
he
shall
be
in
gouerning
the
same
;
but
he
was
sixe
daies
in
creating
the
worlde
,
and
in
the
seuenth
he
rested
,
and
so
proportionally
he
shall
be
sixe
thousand
yeares
in
gouerning
the
world
;
euery
day
answearing
to
a
thousand
yeares
,
as
Peter
saith
:
A
thousand
yeares
are
but
as
one
day
with
God
,
and
then
shall
the
ende
be
.
Answer
.
This
reason
likewise
hath
no
ground
in
Gods
word
:
as
for
that
place
of
Peter
,
the
meaning
is
,
that
innumerable
yeares
are
but
as
a
short
time
with
God
:
●
certen
●umber
for
〈◊〉
vncerten
.
and
we
may
as
well
say
,
two
thousand
or
tenne
thousand
yeares
are
but
as
one
day
with
God
.
For
Peter
meant
not
to
speake
any
thing
distinctly
of
a
thousand
yeares
,
but
of
a
long
time
.
Thirdly
it
is
alleadged
,
that
within
sixe
thousand
yeares
from
the
creation
of
the
worlde
,
shall
appeare
in
the
heauens
straunge
coniunctions
,
and
positions
of
the
starres
,
which
signifie
nothing
else
but
the
subversion
of
the
state
of
the
world
:
nay
,
some
haue
noted
that
the
ende
thereof
should
haue
beene
in
the
yeare
of
our
Lord
,
a
thousand
fiue
hundred
eightie
eight
:
their
writings
are
manifest
:
but
we
finde
by
experience
that
this
opinion
is
false
and
friuolous
,
and
their
groundes
be
as
friuolous
.
For
no
man
can
gather
by
the
ordinarie
course
of
the
heauens
the
extraordinarie
change
of
the
whole
world
.
The
second
is
,
that
the
end
of
the
world
shall
be
three
yeares
and
an
halfe
after
the
reuealing
of
Antichrist
.
And
it
is
gathered
out
of
places
in
Daniel
and
the
Revelation
,
abused
.
Where
a
time
and
times
and
half●
a
time
signifie
not
three
yeares
and
an
halfe
,
but
a
short
time
.
And
therefore
to
take
the
words
properly
,
is
farre
from
the
meaning
of
the
holy
Ghost
.
For
marke
,
if
the
end
shall
be
three
yeares
&
an
halfe
after
the
reuealing
of
Antichrist
,
then
may
any
man
knowe
before
hand
the
particular
moneth
wherein
the
ende
of
the
world
should
be
,
which
is
not
possibl●
.
Now
the
truth
which
is
to
be
auouched
against
all
is
this
,
that
no
man
can
know
or
set
downe
or
coniecture
the
day
,
the
weeke
,
the
moneth
,
the
yeare
or
the
age
,
wherein
the
second
comming
of
Christ
and
the
last
day
of
iudgement
shall
be
.
For
Christ
himselfe
saith
,
of
that
day
and
houre
knoweth
no
man
,
no
not
the
angels
in
heauen
,
but
God
onely
:
nay
Christ
himselfe
as
he
is
man
,
It
is
not
for
you
to
know
the
times
and
seasons
,
which
the
father
hath
put
in
his
owne
power
.
And
Paul
saith
,
Of
the
times
and
seasons
,
brethren
,
you
haue
no
neede
that
I
write
vnto
you
.
For
you
your selues
kn●w
perfectly
that
the
day
of
the
Lord
shall
come
,
euen
as
a
thiefe
in
the
night
.
Now
we
know
tha●
a
man
that
keepeth
his
house
,
can
not
coniecture
or
imagine
when
a
thiefe
will
come
:
and
therefore
no
man
can
set
downe
the
particular
time
or
age
,
when
Christ
shal
come
to
iudgement
.
This
must
we
hold
steadfastly
,
and
if
wee
reade
the
contrarie
in
the
writings
of
men
,
we
are
not
to
beleeue
their
sayings
,
but
account
of
them
as
of
the
deuices
of
men
,
which
haue
no
ground
in
Gods
word
.
To
come
to
the
third
point
,
namely
the
signes
of
the
last
iudgement
,
they
are
of
two
sorts
:
some
goe
before
the
comming
of
Christ
,
and
some
are
ioyned
with
it
.
The
signes
that
goe
before
,
are
in
number
seuen
,
recorded
distinctly
by
the
holy
Ghost
.
The
first
,
is
the
preaching
of
the
Gospell
through
the
whole
worlde
.
So
our
Sauiour
Christ
saith
,
This
Gospell
of
the
kingdome
must
be
preached
through
the
whole
world
for
a
witnesse
vnto
all
nations
,
and
then
shall
the
ende
come
.
Which
place
must
thus
be
vnderstoode
;
not
that
the
Gospell
must
be
preached
to
the
whole
world
at
any
one
time
,
for
that
(
as
I
take
it
)
was
neuer
yet
seene
,
neither
shal
be
;
but
that
it
shall
be
published
distinctly
and
successiuely
at
seuerall
times
:
and
thus
vnderstanding
the
words
of
Christ
,
if
we
consider
the
time
since
the
Apostles
daies
,
we
shall
finde
this
to
be
true
,
that
the
Gospell
hath
bin
preached
to
all
the
world
:
and
therefore
this
first
signe
of
Christs
comming
is
alreadie
past
and
accomplished
.
The
second
signe
of
his
comming
,
is
the
reuealing
of
Antichrist
,
as
Paul
saith
,
The
day
of
Christ
shall
not
come
before
there
be
a
departure
first
,
and
that
man
of
sinne
be
disclosed
,
euen
the
sonne
of
perdition
,
which
is
Antichrist
.
Concerning
this
signe
,
in
the
yeare
of
our
Lord
602.
Gregorie
the
eight
Pope
of
Rome
,
auouched
this
solemnly
as
a
manifest
〈◊〉
,
that
whosoeuer
did
take
to
him selfe
the
name
of
Vniuersall
Bishop
,
the
same
was
Antichrist
.
Now
fiue
yeares
after
,
Boniface
succeeding
him
,
was
by
P●ocas
the
Emperour
entituled
,
Vniversall
Bishop
,
pastor
of
the
Catholicke
Church
,
in
the
yeare
of
our
Lord
607.
&
of
all
Popes
he
was
the
first
knowne
Antichrist
,
&
since
him
all
his
successours
haue
taken
vnto
them
the
same
title
of
Vniuersall
&
Catholick
Bishop
,
whereby
it
doth
plainly
appeare
,
that
at
Rome
hath
bin
and
is
the
Antichrist
.
And
this
signe
is
also
past
.
The
third
is
,
a
generall
departing
of
most
men
from
the
faith
.
For
it
is
said
in
the
place
before
named
,
Let
no
man
deceiue
you
:
for
the
day
of
Christ
shall
not
come
,
except
there
come
a
departing
first
.
Generall
departure
hath
bin
in
former
ages
.
When
Arius
spied
his
heresie
,
it
tooke
such
place
that
the
whole
world
became
an
Arian
.
And
during
the
space
of
900
yeares
from
the
time
of
Boniface
,
the
popish
heresie
spread
it selfe
ouer
the
whole
earth
,
and
the
faithful
seruants
of
God
were
but
as
an
handfull
of
wheat
in
a
mountaine
of
chaffe
,
which
can
scarce
be
discerned
.
This
signe
is
in
part
alreadie
past
,
neuerthelesse
it
shall
continue
to
the
ende
,
because
men
shall
continually
depart
from
the
faith
.
And
the
nearer
the
ende
of
the
world
is
,
the
more
satan
rageth
and
seekes
to
bring
men
into
his
kingdome
.
Therefore
it
standeth
vs
in
hand
to
labour
for
the
knowledge
of
true
religion
,
and
hauing
learned
it
,
most
heartily
to
loue
the
same
.
The
fourth
signe
is
,
a
generall
corruption
in
maners
.
This
point
the
Apostle
sets
downe
at
large
,
saying
,
Toward
the
latter
daies
shall
come
perilous
times
,
wherein
men
shal
be
louers
of
themselues
,
couetous
,
boasters
,
proud
,
cursed
speakers
,
disobedient
to
parents
,
vnthankefull
,
vnholy
,
and
without
naturall
affection
,
truce-breakers
,
false
accusers
,
intemperate
,
fierce
,
despisers
of
them
which
are
good
,
traytours
,
headie
,
high
minded
,
louers
of
pleasures
more
then
louers
of
God
,
&c.
This
generall
corruption
in
the
manners
of
men
,
is
noted
by
our
Sauiour
Christ
,
when
he
saith
,
When
he
commeth
he
shall
scarce
finde
faith
vpon
the
earth
.
This
signe
hath
bin
in
former
ages
,
and
is
no
doubt
at
this
day
in
the
world
.
For
it
is
hard
to
finde
a
man
that
walketh
iustly
,
soberly
,
and
faithfully
,
doing
the
duties
of
his
calling
to
God
and
man
.
The
fifth
signe
of
Christs
comming
stands
in
terrible
&
grieuous
calamities
.
For
Christs
disciples
asking
him
a
signe
of
his
comming
,
&
of
the
end
of
the
world
,
he
saith
,
There
shal
be
warres
&
rumours
of
warres
,
nation
shall
rise
against
nation
,
&
realme
against
realme
:
and
there
shal
be
p●stilence
and
famine
&
earthquakes
in
diuers
places
,
&
men
shal
be
at
their
wits
ends
.
These
haue
bin
in
former
ages
.
In
the
first
3.
hundred
yeres
after
Christ
,
were
ten
most
fearefull
persecutions
:
and
since
in
Europe
the
Church
of
God
hath
bin
wonderfully
persecuted
by
the
Antichrist
of
Rome
in
the
hundred
yeres
last
past
.
The
sixth
signe
is
,
an
exceeding
deadnes
of
heart
,
so
as
neither
iudgements
from
heauen
,
nor
the
preaching
of
the
word
shall
mooue
the
hearts
of
men
.
So
Christ
saith
,
The
seuenth
&
last
signe
,
set
down
by
the
Apostle
Paul
is
,
that
there
shall
be
a
calling
of
the
Iewes
before
the
Lord
come
to
iudgement
:
but
of
the
time
when
this
calling
shal
be
,
These
are
the
signes
that
go
before
the
comming
of
Christ
,
all
which
are
almost
past
,
and
therefore
the
end
can
not
be
farre
off
.
Now
follows
the
signe
that
is
ioyned
with
the
comming
of
Christ
,
called
the
signe
of
the
sonne
of
man
.
What
this
signe
is
,
we
find
not
in
the
Scriptures
.
Some
thinke
it
to
be
the
signe
of
the
crosse
;
but
that
is
friuolous
:
some
,
the
glorie
&
maiestie
of
Christ
,
which
shal
be
made
manifest
in
his
appearance
:
which
seemes
to
be
otherwise
by
the
very
words
of
Christ
.
Then
(
saith
he
)
shall
appeare
the
signe
of
the
sonne
of
man
,
they
shall
see
him
come
in
the
cloudes
of
heauen
with
power
and
great
glorie
;
distinguishing
the
one
from
the
other
.
But
I
rather
coniecture
it
to
be
the
burning
of
heauen
and
earth
with
fire
,
at
the
very
instant
of
Christs
comming
,
mentioned
by
Peter
.
We
must
not
here
dispute
whence
this
fire
shal
come
,
or
how
it
shall
be
kindled
,
for
that
the
word
of
God
hath
concealed
:
and
where
God
hath
not
a
mouth
to
speake
,
there
we
must
not
haue
an
eare
to
heare
.
The
vses
to
be
made
hereof
,
are
these
.
When
S.
Peter
had
set
downe
the
change
that
shall
be
at
the
comming
of
Christ
,
and
that
heauen
and
earth
must
be
purged
with
fire
,
he
makes
this
vse
thereof
.
Seeing
all
things
must
be
dissolued
,
what
manner
of
men
ought
we
to
be
in
holy
conuersation
&
godlines
?
The
fourth
point
to
be
considered
,
is
the
manner
of
the
last
iudgement
,
in
which
wee
may
obserue
two
things
:
I.
who
shall
be
iudge
:
II.
the
proceeding
of
this
iudge
.
The
first
is
expressed
in
this
article
;
From
thence
hee
shall
come
to
iudge
▪
Hee
,
that
is
▪
Christ
Iesus
the
second
person
in
trinitie
:
For
the
father
hath
committed
all
iudgement
unto
him
.
It
is
indeede
an
action
common
to
all
the
three
persons
in
trinitie
,
but
yet
the
execution
thereof
appertaines
unto
the
sonne
.
The
father
indeed
doth
iudge
the
world
,
but
yet
by
the
sonne
.
But
some
may
obiect
,
Apostles
shall
sit
on
●velve
thrones
and
iudge
the
twelve
tribes
of
Israel
.
And
S.
Paul
saith
,
The
saintes
shall
iudge
the
world
.
Answer
.
The
authoritie
of
iudgement
and
giuing
sentence
at
the
last
day
is
proper
to
Christ
alone
,
and
doth
not
belong
either
to
the
Apostles
,
or
to
the
saints
:
and
they
shall
iudge
at
the
last
day
only
as
witnesses
and
apprpouers
of
Christs
iudgement
:
at
the
great
day
of
assise
beside
the
iudge
the
iustices
on
the
bench
are
also
in
a
maner
iudges
,
not
that
they
giue
sentence
,
but
because
by
their
presence
they
approoue
and
witnesse
the
equitie
of
the
sentence
of
the
iudge
:
so
the
definitive
sentence
doth
belong
to
Christ
:
and
the
Apostles
and
saintes
doe
nothing
but
approoue
his
righteous
sentence
.
The
whole
proceeding
of
the
last
iudgement
may
be
reduced
to
seuen
pointes
or
heades
.
The
first
is
the
comming
of
the
iudge
in
the
cloudes
.
Here
at
the
first
it
may
be
demaunded
why
Christ
holdes
the
last
iudgement
rather
on
earth
then
in
heauen
.
Answer
.
He
doth
it
for
two
causes
.
One
,
the
creature
to
be
iudged
hath
sinned
here
upon
earth
:
and
he
proceeds
after
the
maner
of
earthly
iudges
,
who
hold
their
sessions
and
assises
there
where
trespasses
are
commonly
committed
.
The
seconde
,
because
the
deuill
and
his
angels
are
to
be
iudged
,
and
it
is
a
parte
of
their
punishment
to
be
cast
out
of
heauen
.
For
no
uncleane
thing
may
come
into
this
heauenly
Ierusalem
,
and
therefore
they
now
remaine
in
the
lower
parts
of
the
world
,
&
there
must
be
iudged
.
Furthermore
the
second
comming
of
Christ
is
sudden
as
the
comming
of
a
thiefe
in
the
night
.
He
will
come
when
the
worlde
thinketh
not
of
him
as
the
snare
doeth
on
the
birde
.
Take
heede
to
your selves
,
least
at
any
time
your
hearts
be
oppressed
with
surfetting
and
drunkennesse
,
and
the
cares
of
this
life
;
least
that
day
come
vpon
you
unawares
.
For
these
sinnes
benumme
the
heart
,
and
steale
away
all
grace
.
This
exhortation
in
these
our
daies
is
most
needefull
.
For
mens
heartes
are
like
the
smithes
sti●hie
,
the
more
they
are
beaten
with
the
hammer
of
Gods
worde
,
the
harder
they
are
.
Secondly
hee
teacheth
them
what
they
must
doe
:
Watch
therefore
(
saieth
hee
)
and
pray
continually
:
That
yee
may
be
counted
worthy
to
escape
all
these
things
that
shall
come
to
passe
,
and
that
ye
may
stand
before
the
sonne
of
man
.
But
you
will
say
:
how
may
wee
be
founde
worthy
to
stande
before
Christ
at
that
day
?
Answere
.
Doe
but
this
one
thing
:
for
your
liues
past
be
humbled
before
God
,
and
come
unto
him
by
true
,
hearty
,
and
unfained
repentance
,
be
changed
and
become
newe
creatures
:
pray
unto
him
earnestly
for
the
pardon
of
your
sinnes
in
Christ
,
and
pray
continually
that
God
will
turne
your
heartes
from
your
olde
sinnes
euerie
day
more
and
more
:
and
then
come
the
last
iudgement
when
it
will
,
ye
shall
be
founde
worthy
to
stand
before
Christ
at
his
comming
.
The
repentant
sinner
is
hee
,
that
shall
finde
fauour
in
the
sight
of
God
at
that
day
.
The
consideration
hereof
may
mooue
us
to
change
our
liues
.
Those
which
were
neuer
yet
humbled
for
their
sinnes
,
let
them
now
begin
:
and
those
which
haue
alreadie
begon
,
let
them
goe
forwarde
and
continue
.
But
the
deuill
will
crie
in
the
hearts
of
some
men
,
that
this
exhortation
is
as
yet
needelesse
:
for
the
day
of
iudgement
is
not
neare
,
because
all
the
signes
thereof
are
not
yet
passed
.
Answere
.
Suppose
the
day
of
iudgement
be
farre
off
,
yet
the
day
of
thy
death
can
not
be
so
:
for
the
common
saying
is
true
,
to
day
a
man
,
to
morrow
none
.
Now
looke
as
death
leaveth
thee
,
so
shall
the
day
of
iudgement
finde
thee
.
Impenitent
Cain
died
long
since
,
and
yet
the
day
of
iudgement
when
it
commeth
,
shall
finde
him
impenitent
still
.
The
same
thing
may
be
saide
of
Saul
,
Achitophel
,
and
Iudas
.
They
died
desperately
and
impenitent
,
and
the
Lord
shall
finde
them
so
at
his
comming
.
So
it
will
be
with
thee
,
whatsoeuer
thou
art
that
repentest
not
.
Death
may
come
upon
thee
the
next
day
or
the
next
houre
,
therefore
watch
and
pray
.
Prepare
thy selfe
against
the
day
of
death
,
that
at
the
day
of
iudgement
thou
maiest
be
●ounde
worthy
to
obtaine
fauour
in
the
sight
of
the
Lorde
.
Securitie
doeth
ouerwhelme
the
worlde
,
but
let
us
for
our
parts
learne
to
prepare
our selues
daily
:
For
if
the
day
of
death
do
leaue
thee
unworthy
,
then
the
Lord
Iesus
at
his
comming
shall
find
thee
unworthy
:
and
the
deuill
shal
stand
before
thee
&
accuse
thee
,
thy
conscience
shall
condemne
thee
,
&
hell
shal
be
ready
to
swallow
thee
up
.
If
this
admonition
take
no
place
in
thy
heart
,
then
at
the
day
of
iudgement
it
shall
stand
against
thee
,
and
be
a
bill
of
inditement
to
thy
further
condemnation
.
The
second
point
followeth
,
that
Christ
after
that
hee
is
come
in
the
cloudes
shall
sit
in
a
throne
of
glorie
as
the
soueraigne
iudge
of
heauen
and
earth
,
The
third
point
is
the
citing
of
all
men
and
of
the
angels
before
his
maiestie
in
that
daie
,
there
to
answer
for
themselues
.
This
citing
shall
be
done
by
the
voice
of
Christ
,
as
he
himselfe
saith
:
In
that
day
all
that
are
in
the
graues
shall
heare
his
voice
,
and
they
shall
come
forth
.
And
here
we
are
to
consider
two
things
:
I.
the
power
of
this
voice
:
II.
the
ministerie
whereby
it
shall
be
uttered
.
For
the
first
,
No
doubt
the
power
of
this
voice
shall
be
unspeakable
,
and
therefore
it
is
compared
to
a
trumpet
,
Furthermore
this
voice
shall
be
uttered
by
angels
.
As
in
the
Church
Christ
useth
men
as
his
ministers
by
whome
he
speakes
unto
his
people
:
The
fourth
point
is
the
separation
of
the
sheepe
from
the
goates
,
the
good
from
the
bad
;
for
when
all
the
kinreds
of
the
earth
,
&
all
uncleane
spirits
shall
stand
before
Christ
,
My
sheepe
(
saith
he
)
heare
my
voice
,
I
know
them
,
&
they
follow
me
.
And
the
properties
are
three
;
The
fift
thing
is
the
triall
of
euery
mans
particular
cause
,
a
point
especially
to
be
considered
.
For
as
at
the
barre
of
an
earthly
iudge
,
the
malefactour
is
brought
out
of
prison
and
set
before
the
iudge
and
there
examined
:
euen
so
in
that
great
day
shall
euery
man
without
exception
be
brought
before
the
Lord
to
be
tried
.
But
how
shal
this
trial
be
made
.
Ans.
By
workes
:
as
the
Apostle
saith
,
Wee
must
all
appeare
before
the
iudgement
seate
of
Christ
,
that
every
man
may
receiue
the
thinges
which
are
done
in
his
body
according
to
that
hee
hath
done
,
whether
it
be
good
or
evil
.
And
the
reason
is
,
because
workes
are
the
outward
signes
of
inward
grace
and
godlinesse
.
And
though
we
be
iustified
by
faith
alone
without
workes
,
yet
may
we
be
iudged
both
by
faith
and
workes
.
For
the
last
iudgement
doeth
not
serue
to
make
men
iust
that
are
not
,
but
onely
to
manifest
them
to
be
iust
indeed
,
which
were
iust
before
and
in
this
life
truely
iustified
.
The
consideration
of
this
very
point
should
moue
us
all
to
repent
us
of
our
sins
past
&
to
reforme
our selues
throughout
,
&
to
be
plentifull
in
all
good
works
.
And
undoubtedly
if
wee
seriously
thinke
upon
it
,
it
will
holde
us
more
straitly
to
all
good
duties
,
then
if
with
the
Papistes
we
held
iustification
by
workes
.
Furthermore
in
this
triall
two
things
must
be
skanned
:
I.
how
all
mens
workes
shall
be
made
manifest
.
II.
by
what
meanes
they
shall
be
examined
.
Of
the
manifestation
of
euery
mans
work
S.
Iohn
speaketh
,
And
I
saw
(
saith
he
)
the
deade
both
great
and
small
stande
before
God
,
and
the
bookes
were
opened
:
and
another
booke
was
opened
,
which
is
the
booke
of
life
,
and
the
dead
were
iudged
of
these
things
which
were
written
in
the
bookes
according
to
their
workes
.
God
is
saide
to
haue
books
not
properly
,
but
because
al
things
are
as
certen
and
manifest
to
him
,
as
if
he
had
his
Registers
in
heauen
to
keepe
rolles
and
recordes
of
them
.
His
bookes
are
three
;
the
book
of
Prouidence
,
the
book
of
Iudgement
,
the
book
of
Life
.
The
book
of
his
providence
is
the
knowledge
of
all
particular
things
past
,
present
,
to
come
.
Of
this
the
Psalmist
speaketh
,
Thine
eyes
did
see
me
when
I
was
without
forme
:
for
in
thy
booke
were
all
things
written
which
in
continuance
were
fashioned
,
when
there
was
none
of
them
before
.
The
booke
of
iudgement
is
that
whereby
he
giues
iudgement
:
and
it
is
two-folde
.
The
first
is
Gods
knowledge
or
prescience
,
in
which
all
the
affaires
of
men
,
their
thoughts
,
wordes
,
and
deedes
are
as
certenly
knowen
and
set
downe
,
as
if
they
were
put
in
bookes
of
record
.
Wee
may
forget
our
sinnes
,
but
God
keepes
them
in
a
register
;
he
knowes
them
euery
one
.
The
seconde
booke
is
euery
mans
particular
conscience
,
which
also
brings
to
remembrence
and
testifies
what
men
haue
done
and
what
they
haue
not
done
.
The
booke
of
life
is
nothing
els
but
the
decree
of
Gods
election
,
Now
the
opening
of
these
bookes
is
a
thing
wherin
the
endlesse
power
of
God
shall
most
notably
shewe
it selfe
.
For
when
we
shall
stand
before
the
iudgement
seate
of
Christ
,
he
then
knowing
all
things
in
his
eternall
counsell
,
shall
reueale
unto
euery
man
his
owne
particular
sinnes
,
whether
they
were
in
thought
,
worde
,
or
deede
,
and
then
also
by
his
mightie
power
hee
shall
so
touch
mens
consciences
,
that
they
shall
a
fresh
remember
what
they
haue
done
.
Now
indeede
the
wicked
mans
conscience
is
shut
up
as
a
closed
booke
,
but
then
it
shall
be
so
touched
,
and
as
it
were
,
opened
,
that
he
shall
plainly
see
and
remember
all
the
particular
offences
which
at
any
time
he
hath
committed
;
&
his
very
conscience
shall
be
as
good
as
a
thousand
witnesses
;
whereupon
hee
shall
accuse
and
utterly
condemne
himselfe
.
The
consideration
of
this
ought
to
terrifie
all
those
that
liue
in
their
sinnes
:
For
howsoeuer
they
may
hide
them
from
the
worlde
,
yet
at
the
last
day
God
will
be
sure
to
reveale
them
all
.
Now
after
that
mens
workes
are
made
manifest
,
they
must
further
be
tried
whether
they
be
good
or
euill
.
And
that
shall
be
done
on
this
maner
.
They
that
neuer
heard
of
Christ
must
be
tried
by
the
law
of
nature
,
which
serues
to
make
them
inexcusable
before
God
.
As
for
those
that
liue
in
the
Church
they
shall
be
tried
by
the
Law
and
the
Gospell
,
as
Paul
saith
,
As
many
as
have
lived
in
the
law
,
shall
be
iudged
by
the
law
.
And
againe
,
At
the
day
of
iudgement
God
shall
iudge
the
secrets
of
our
hearts
according
to
his
gospell
.
And
By
faith
Noah
builded
an
arke
,
whereby
he
condemned
the
olde
world
.
If
this
be
true
,
then
we
must
in
the
feare
of
God
heare
his
word
preached
&
taught
with
all
reuerence
&
make
conscience
to
profit
by
it
.
For
otherwise
in
the
day
of
iudgement
when
all
our
workes
shal
be
tried
by
it
,
the
same
word
of
God
shall
be
a
bill
of
indi●ement
,
and
the
fearefull
sentence
of
condemnation
against
us
.
Therefore
let
us
be
humbled
by
the
doctrine
of
the
lawe
,
and
willingly
embrace
the
sweete
promises
of
the
gospell
:
considering
it
is
the
onely
touchstone
,
whereby
all
our
wordes
,
thoughts
&
workes
must
be
examined
.
The
sixt
pointe
in
the
proceeding
of
the
last
iudgement
,
is
the
giuing
of
sentence
,
which
is
twofolde
:
the
sentence
of
absolution
,
and
the
sentence
of
condemnation
,
both
which
are
to
be
obserued
diligently
,
that
we
may
receiue
profit
therby
.
And
first
of
al
Christ
shal
begin
his
iudgement
with
the
sentence
of
absolution
,
which
shews
,
that
he
is
ready
to
shew
mercy
&
slow
to
wrath
.
In
this
sentence
wee
are
to
consider
foure
pointes
:
I.
a
calling
of
the
elect
to
the
kingdome
of
heauen
:
II.
the
reason
thereof
:
III.
a
reply
of
the
elect
:
IV.
the
answere
of
Christ
to
them
againe
.
The
calling
of
the
elect
is
set
downe
in
these
wordes
,
Come
yee
blessed
of
my
father
,
inherit
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
And
the
wordes
are
to
be
obserued
one
by
one
.
Come
ye
blessed
]
Though
Christ
now
sit
in
glorie
and
maiestie
in
iudgement
,
yet
hee
ceaseth
not
to
shew
his
tender
affection
of
loue
unto
his
chosen
.
And
this
ouerthroweth
the
opinion
of
the
Church
of
Rome
,
which
would
haue
us
rather
to
come
vnto
Christ
by
the
intercession
of
saints
,
then
by
our selues
immediatly
,
because
he
is
now
exalted
in
glorie
and
maiestie
.
But
mark
,
when
he
was
heare
on
earth
,
hee
saide
,
Come
vnto
me
all
yee
that
are
heavy
laden
and
I
will
ease
you
.
And
when
hee
shall
be
most
glorious
in
maiestie
and
power
at
the
day
of
iudgement
,
hee
will
then
also
say
,
Come
ye
blessed
of
my
father
:
and
therfore
we
may
resolue
our selues
,
that
it
is
his
will
now
,
that
we
should
come
unto
him
without
any
intercession
of
saints
.
Yee
blessed
of
my
father
]
The
elect
are
here
called
the
blessed
of
God
,
because
their
righteousnes
,
saluation
,
and
all
that
they
haue
springs
of
the
meere
blessing
of
God
.
Nothing
therefore
must
be
ascribed
to
the
workes
of
man
.
Inherit
]
that
is
,
receiue
as
your
inheritance
:
therefore
the
kingdome
of
heauen
is
Gods
meere
gifte
.
A
father
giueth
no
inheritance
unto
his
sonne
of
merite
,
but
of
his
free
gifte
:
whereupon
it
followes
,
that
no
man
can
merit
the
kingdome
of
heauen
by
his
workes
.
The
kingdome
]
that
is
,
the
eternall
estate
of
glorie
and
happinesse
in
heauen
:
therfore
in
this
life
we
must
so
use
this
worlde
,
as
though
we
used
it
not
:
all
that
we
haue
here
is
but
vaine
and
transitorie
:
and
all
our
studie
and
endeauour
must
be
to
come
to
the
kingdome
of
heauen
.
Prepared
)
Here
note
the
unspeakeable
care
of
God
for
the
faithfull
.
Had
he
such
care
to
prouide
a
kingdome
for
his
children
before
they
were
?
then
wee
may
assure
our selues
,
he
will
haue
greater
care
ouer
them
now
when
they
haue
a
being
.
For
you
)
that
is
,
for
the
elect
and
faithfull
.
Hence
it
appeares
that
there
is
no
uniuersall
election
whereby
God
decrees
that
all
and
euery
man
shal
be
saued
.
Indeed
if
he
had
said
,
Come
ye
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
all
but
received
of
you
,
it
had
beene
something
,
but
he
saieth
onely
,
Prepared
for
you
:
and
therefore
all
were
not
chosen
to
saluation
.
The
reason
of
this
calling
,
is
taken
from
workes
as
from
signes
,
in
these
wordes
,
For
I
was
hungry
and
yee
gave
mee
meate
,
&c.
When
he
saith
,
for
I
was
hungry
,
hee
meanes
his
poore
members
upon
earth
:
and
thereby
he
signifies
unto
us
that
the
miseries
of
his
members
are
his
owne
miseries
.
Thus
the
Lord
saith
in
Zachary
,
He
which
toucheth
you
,
toucheth
the
apple
of
mine
eye
.
And
when
Saul
was
going
to
persecute
them
that
called
on
the
name
of
Christ
in
Damascus
,
Saul
,
Saul
,
why
persecutest
thou
me
?
And
this
is
a
notable
comfort
to
Gods
Church
and
people
,
And
yee
gave
mee
meate
)
Here
wee
note
,
that
the
principall
workes
of
men
are
those
which
are
done
to
the
poore
members
of
Christ
:
wee
are
indeed
to
helpe
all
in
as
much
as
they
are
our
verie
flesh
and
the
creatures
of
God
;
the
rule
of
S.
Paul
being
remembred
,
Doe
good
to
all
,
but
especially
to
those
that
are
of
the
houshold
of
faith
.
The
third
point
is
the
reply
of
the
saints
to
Christ
againe
in
these
wordes
,
Lorde
,
when
saw
we
thee
an
hungred
,
and
fed
thee
?
&c.
They
doe
not
denie
that
which
Christ
auouched
,
but
doe
,
as
I
take
it
,
standing
before
the
tribunall
seat
of
God
,
humble
themselues
,
hauing
stil
an
after
consideration
of
the
infirmities
and
offences
of
their
liues
past
.
Here
note
then
,
that
it
is
a
Satanicall
practise
for
a
man
to
bragge
of
workes
and
to
stand
upon
them
in
the
matter
of
iustification
before
God
.
And
wee
must
rather
doe
as
the
saintes
of
God
doe
,
abase
our selues
in
regard
of
our
sinnes
past
.
The
last
point
is
the
answere
of
Christ
to
them
againe
,
in
these
wordes
,
Verily
,
I
say
unto
you
,
in
as
much
as
yee
did
it
to
the
least
of
these
my
breethren
,
you
did
it
to
me
.
A
most
notable
sentence
:
and
it
serueth
to
teach
us
,
how
wee
should
and
ought
to
behaue
our selues
in
doing
workes
of
mercie
,
which
are
duties
to
bee
perfourmed
in
this
life
.
We
are
not
to
doe
them
of
any
sinister
respect
,
as
for
praise
of
men
or
commodity
,
but
wee
must
propound
unto
our selues
the
party
to
whome
wee
doe
any
good
,
and
in
him
looke
on
Christ
,
and
so
doe
it
,
as
unto
Christ
and
for
Christes
sake
onely
;
and
this
is
a
good
worke
indeede
.
Christ
saith
,
Whosoever
shall
give
a
cup
of
cold
water
to
a
disciple
in
the
name
of
a
disciple
,
shall
not
loose
his
reward
.
It
is
but
a
small
gift
,
but
yet
the
maner
of
doing
it
,
The
sentence
of
condemnation
followes
in
the
seconde
place
:
and
it
containes
foure
points
:
I.
the
reiection
of
the
ungooly
:
II.
the
reason
of
their
reiection
:
III.
the
defence
which
the
wicked
make
for
themselues
:
lastly
,
the
answere
of
Christ
to
them
againe
.
The
reiection
of
the
wicked
is
uttered
by
a
terrible
sentence
,
Away
from
mee
yee
cursed
into
hell
fire
.
The
use
hereof
in
generall
is
twofold
.
First
it
serves
to
awake
and
excite
all
men
and
women
in
the
worlde
whosoeuer
they
be
that
shall
heare
it
,
to
looke
unto
their
owne
estates
.
It
is
wonderfull
to
see
what
great
securitie
reigneth
euery
where
in
these
our
daies
.
Men
goe
on
in
sinne
from
day
to
day
and
from
yere
to
yere
without
repentance
,
nothing
at
all
fearing
the
sentence
of
condemnation
at
the
last
day
;
like
unto
many
which
for
the
obtaining
of
other
mens
goods
are
neither
by
the
feare
of
arraignment
or
imprisonment
kept
in
good
order
.
The
occasions
of
securitie
are
twofolde
:
I.
the
prosperitie
of
the
wicked
who
of
all
men
liue
most
at
ease
without
trouble
,
either
in
body
or
in
minde
.
II.
Gods
patience
and
long
suffering
,
as
Salomon
saith
,
Because
sentence
against
an
evill
worke
is
not
executed
speedily
,
therefore
the
hearts
of
the
children
of
men
is
fully
set
in
them
to
doe
evill
.
But
to
awake
all
those
which
liue
in
this
securitie
,
they
must
remember
that
howsoeuer
the
Lord
God
doth
now
deferre
his
iudgement
,
yet
there
is
a
day
wherin
he
wil
no
way
shew
mercy
&
long
suffering
,
when
they
shall
heare
this
fearfull
sentence
of
condemnation
pronounced
against
them
,
Away
from
me
ye●
cursed
.
The
second
use
is
to
the
godly
:
It
serues
to
nurture
them
&
to
keep
them
in
awe
before
god
:
&
no
doubt
,
this
was
a
principall
cause
why
this
sentence
▪
was
here
penned
by
the
holy
ghost
.
A
wise
master
of
a
family
will
checke
his
seruant
,
and
if
the
cause
require
,
correct
him
in
his
childes
presence
,
that
the
childe
it selfe
may
learne
thereby
to
feare
and
stand
in
awe
of
his
father
:
so
Christ
the
most
carefull
and
wise
gouernour
of
his
Church
hath
set
downe
this
sentence
of
condemnation
against
the
wicked
,
that
the
children
of
God
in
this
world
whensoeuer
they
shall
heare
or
reade
the
same
,
might
be
mooued
thereby
to
stande
in
great
feare
of
God
,
and
more
dutifully
perfourme
obedience
to
his
commaundements
.
Away
from
me
]
Here
wee
may
learne
,
what
a
blessed
thing
it
is
for
a
man
to
haue
true
fellowship
with
Christ
in
this
worlde
.
For
in
the
day
of
iudgement
the
punishment
of
the
wicked
is
to
be
cut
off
from
him
,
and
driuen
away
from
his
presence
.
Now
hee
that
would
haue
fellowship
with
God
after
this
life
,
and
escape
that
punishment
,
must
seeke
to
haue
it
in
this
life
:
and
hee
that
will
not
seeke
to
haue
fellowship
with
him
in
this
life
,
shal
neuer
haue
it
after
in
the
day
of
iudgement
.
Again
,
let
us
mark
that
it
is
nothing
to
draw
nere
unto
Christ
with
our
lippes
,
if
the
heart
be
not
with
him
:
for
such
as
come
nere
with
the
lippe
and
haue
kept
aloofe
in
the
heart
,
shall
heare
the
sentence
pronounced
▪
Away
f●om
me
ye
cursed
▪
&
shall
be
seuered
as
farre
from
Christ
as
hell
from
heauen
.
Therefore
let
us
not
content
our selues
with
formall
profession
,
but
open
the
dores
of
our
heartes
that
the
king
of
glory
may
come
in
.
Yee
cursed
.
]
They
are
cursed
who
are
borne
in
sinne
and
liue
in
their
sinnes
,
and
all
the
daies
of
their
liues
so
perseuere
to
the
last
gaspe
without
seeking
recouerie
.
Whosoeuer
he
be
that
is
in
this
estate
,
the
curse
of
God
hangeth
ouer
his
head
,
and
will
so
do
till
hee
get
reconciliation
with
God
in
Christ
.
This
being
so
,
aboue
all
things
in
this
world
we
must
labor
to
be
at
peace
with
God
,
and
neuer
cease
nor
be
quiet
with
our selues
till
we
haue
the
same
wrought
and
sealed
in
our
hearts
.
For
before
such
time
as
we
be
in
Gods
fauour
,
his
fearfull
curse
hangs
ouer
our
heads
,
&
if
we
so
perseuere
without
repentance
,
the
day
will
come
when
we
shall
heare
this
fearefull
sentence
pronounced
against
us
:
Away
from
me
ye
cursed
into
hell
fire
.
What
hell
fire
is
,
we
must
not
curiously
search
,
but
rather
giue
our
whole
endeauour
to
learne
how
we
may
auoid
it
:
as
when
a
mans
house
is
on
fire
,
his
care
must
be
,
not
to
search
how
it
came
,
but
rather
how
to
quench
it
:
yet
we
are
to
know
thus
much
,
that
by
hell
fire
is
not
meant
any
bodily
flame
,
but
it
signifies
the
seazing
of
the
fearful
&
terrible
wrath
of
God
both
on
body
and
soule
for
euer
.
For
howsoeuer
the
body
be
subiect
to
burning
with
fire
,
yet
the
soule
being
spiritual
can
not
burn
;
&
therfore
hell
fire
is
not
a
materiall
fire
,
but
a
grieuous
torment
fit
resembled
therby
.
Prepared
for
the
divell
and
his
angels
.
)
There
is
in
euery
mans
heart
by
nature
this
corruption
:
whereby
when
he
sinneth
,
he
thinkes
that
there
is
no
daunger
but
all
is
well
,
having
as
Esai
saieth
,
made
a
covenat
with
hell
.
But
here
consider
,
that
although
the
deuill
was
once
an
angell
of
light
,
yet
when
he
had
sinned
,
he
could
not
escape
hell
:
it
was
prepared
euen
for
him
.
Now
then
shall
ungodly
men
which
are
not
halfe
so
wily
thinke
to
escape
?
Nowe
followeth
the
reason
of
their
reiection
in
these
wordes
:
For
I
was
an
hungred
and
ye
gave
me
no
meate
,
&c.
Hence
we
learne
these
two
points
:
I.
that
all
mans
religion
&
seruing
of
God
is
in
vaine
,
if
so
be
we
shew
no
compassion
towarde
the
poore
members
of
Christ
,
in
feeding
,
clothing
,
lodging
,
&
visiting
of
them
.
For
we
must
thinke
,
that
many
of
those
against
whom
this
reason
shal
be
brought
,
did
know
religion
&
professe
the
same
,
yea
they
prophesied
in
the
name
of
Christ
,
&
called
on
him
,
saying
,
Lord
,
Lord
:
&
yet
the
sentence
of
condemnation
goeth
against
them
,
because
they
shewed
no
compassion
toward
the
members
of
Christ
,
&
therfore
it
is
a
principall
vertue
,
&
a
speciall
note
of
a
christian
,
to
shew
the
bowels
of
compassion
towardes
his
needy
breethren
.
Here
againe
we
note
,
that
it
is
not
sufficient
for
us
to
abstaine
from
euil
,
but
we
must
also
do
good
.
For
it
is
not
said
,
I
was
an
hungred
and
ye
tooke
meate
from
me
,
but
,
When
I
was
hungry
ye
gave
me
no
meat
.
They
are
not
charged
with
doing
euill
,
The
axe
is
laid
to
the
root
of
the
tree
,
&
the
reason
followes
,
not
because
the
tree
bare
euil
fruite
,
but
because
it
bare
not
good
fruit
:
therfore
it
must
be
cast
into
the
fire
.
This
condemnes
a
bad
opinion
of
all
worldly
men
,
who
thinke
that
all
is
well
,
&
that
God
will
be
mercifull
unto
them
,
because
they
do
no
man
harme
.
Thus
we
see
how
the
deuill
blindes
the
eyes
of
men
▪
for
it
will
not
stand
for
paiment
at
the
day
of
iudgement
to
say
,
I
haue
hurt
no
man
,
unlesse
we
further
doe
all
the
good
we
can
.
The
third
point
is
the
defence
which
impenitent
sinners
make
for
themselues
in
these
wordes
,
Lorde
,
when
saw
we
thee
an
hungred
,
or
thirstie
,
or
naked
,
or
in
prison
,
or
sicke
,
and
did
not
minister
unto
thee
?
Thus
in
their
owne
defence
,
that
which
Christ
saith
they
gainsay
,
&
iustifie
themselues
.
Here
mark
the
nature
of
all
impenitent
sinners
,
which
is
to
sooth
&
flatter
themselues
in
sinne
,
&
to
maintaine
their
own
righteousnes
,
like
to
the
proude
Pharisie
in
his
praier
,
who
bragged
of
his
goodnes
&
said
,
Lord
,
I
thanke
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
&c.
and
in
the
very
same
manner
ignorant
persons
of
all
sortes
among
us
,
iustifie
themselues
in
their
strong
faith
,
and
bragge
of
their
zeale
of
gods
glory
,
and
of
their
loue
to
their
brethren
,
and
yet
indeede
shew
no
signes
thereof
.
And
truly
wee
are
not
to
maruell
when
we
se
such
persons
to
iustifie
themselues
before
men
,
whereas
they
shall
not
be
ashamed
to
doe
it
at
the
day
of
iudgement
before
the
Lord
Iesus
himselfe
.
The
last
point
,
is
Christes
answere
to
them
againe
in
these
wordes
:
Verily
,
I
say
vnto
you
,
in
as
much
as
yee
did
it
not
to
one
of
the
least
of
these
,
yee
did
it
not
to
me
.
This
sentence
beeing
repeated
againe
,
doeth
teach
us
the
lesson
which
wee
learned
before
,
that
when
wee
are
to
shewe
compassion
to
any
man
,
especially
if
hee
be
a
member
of
Gods
Church
,
we
must
not
consider
his
outward
estate
or
his
basenesse
,
in
that
he
wantes
foode
or
raiment
,
but
beholde
Christ
in
him
,
not
respecting
him
as
a
man
,
but
as
a
member
of
Christ
.
This
it
is
that
must
mooue
us
to
compassion
,
and
cause
us
to
make
a
supply
of
his
wants
more
than
any
respect
in
the
worlde
besides
.
And
surely
when
Christ
in
his
members
comes
to
our
do●es
and
complaines
that
he
is
hungry
and
sicke
,
and
naked
,
if
our
bowels
came
not
towardes
him
,
there
is
not
so
much
as
a
dramine
of
the
loue
of
God
in
vs
.
The
seventh
point
in
the
proceeding
of
the
last
iudgement
is
,
the
retribution
or
reward
in
these
words
:
and
they
shall
goe
into
everlasting
paine
,
and
the
righteous
into
life
eternall
.
How
doe
the
wicked
enter
into
hell
and
the
godly
into
heaven
?
Answ.
By
the
powerfull
&
commaunding
voice
of
Christ
,
which
is
of
that
force
,
that
neither
the
greatest
rebell
that
euer
was
among
men
,
nor
all
the
diuels
in
hell
shal
be
able
to
withstand
it
.
And
seeing
that
after
the
day
of
iudgement
we
must
remaine
for
euer
either
in
heauen
or
in
hell
,
we
are
to
looke
about
us
,
and
to
take
heede
unto
our
hearts
.
Indeed
if
the
time
were
but
a
thousand
or
two
thousand
yeres
,
then
with
more
reason
men
might
take
libertie
to
themselues
:
but
seeing
it
is
without
end
we
must
be
most
carefull
through
the
whole
course
of
our
lives
so
to
liue
&
behaue
our selues
,
that
when
the
day
of
iudgement
shall
come
,
we
may
auoid
that
fearful
sentence
of
euerlasting
woe
&
condemnation
,
which
shal
be
pronounced
against
the
wicked
.
And
wheras
all
wicked
men
shall
go
to
hell
at
Christs
commandement
,
it
teacheth
us
,
willingly
to
obey
the
voice
of
Christ
in
the
ministerie
of
the
worde
.
For
if
we
rebell
against
his
voice
in
this
world
,
when
in
the
day
of
iudgement
sentence
shal
be
pronounced
against
us
,
we
shall
heare
another
voice
,
at
the
giuing
whereof
,
we
must
obey
whether
we
will
or
no
,
and
thereupon
go
to
euerlasting
paine
,
whither
we
would
not
.
Let
us
therfore
in
time
denie
our selues
for
our
sinnes
past
,
and
onely
relie
upon
Christ
Iesus
for
the
free
remission
of
them
all
,
and
for
the
time
to
come
leade
a
new
reformed
life
.
Thus
much
of
the
order
of
Christ
his
proceeding
at
the
day
of
iudgement
.
Now
follow
the
uses
thereof
,
which
are
either
comforts
to
gods
church
or
duties
for
all
men
.
The
first
comforte
or
benefite
is
this
,
that
the
same
person
which
died
for
us
upon
the
crosse
to
work
ou●
redemption
,
must
also
be
our
●udge
.
And
hence
we
reape
two
speciall
comfortes
.
I.
The
people
of
God
shall
hereby
inioy
full
redemption
from
all
miseries
and
calamities
which
they
had
in
this
life
.
So
Christ
himselfe
speaking
of
the
signes
of
the
end
of
the
world
saith
to
his
disciples
:
When
you
see
th●se
things
,
lift
vp
your
heads
for
your
redemption
draweth
nere
.
Oh
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
bodie
of
death
?
And
certen
i●
is
,
that
he
which
knowes
what
sinne
is
,
and
seriously
repents
him
of
the
same
,
would
wish
with
all
his
heart
to
be
ou●
of
this
world
,
that
he
might
leaue
off
to
sinne
,
and
thereby
to
displease
God
.
The
second
comfort
is
this
:
the
godly
in
this
worlde
haue
many
enemies
:
they
are
reuiled
,
slaundred
,
and
oftentimes
put
to
death
:
well
,
Christ
Iesus
at
the
day
of
iudgement
will
take
euery
mans
case
into
his
owne
hand
:
he
will
then
heare
the
complaint
of
the
godly
,
howsoeuer
in
this
world
they
found
no
remedie
:
and
then
he
will
reuenge
their
blood
that
is
shed
vpon
the
earth
,
Now
follow
the
duties
to
be
learned
of
euery
one
of
vs
,
and
they
are
diuerse
.
First
,
the
consideration
of
the
last
iudgement
serueth
to
teach
all
ignorant
persons
and
impenitent
sinners
,
repentance
and
humiliation
for
their
sinnes
,
and
to
mooue
them
with
all
speede
to
seeke
vnto
Christ
for
the
pardon
of
the
same
.
When
Paul
preached
to
the
Athenians
,
he
willed
them
to
repent
vpon
this
ground
&
reason
,
because
the
Lord
hath
appointed
a
day
wherin
he
will
iudge
the
world
in
righteousnes
.
To
speake
plainly
;
If
we
would
iudge
our selues
,
we
should
not
be
iudged
.
Wouldest
thou
then
escape
the
iudgement
of
Christ
at
the
last
day
?
Thirdly
,
by
this
we
may
learne
one
not
to
iudge
or
condemne
another
,
as
Paul
saith
,
Iudge
nothing
before
the
time
vntill
the
Lord
come
,
who
lighten
things
that
are
hidde
in
darknes
,
and
make
the
counsells
of
the
hearts
manifest
.
And
Christ
saith
,
Iudgement
is
mine
:
and
,
Iudge
not
,
and
ye
shall
not
be
iudged
.
And
againe
Paul
saith
to
the
Romanes
,
Why
doest
thou
iudge
thy
brother
?
for
we
must
all
appeare
before
the
iudgement
seat
of
Christ
:
but
some
will
aske
,
how
doth
one
iudge
another
?
Answer
.
Thus
:
I.
when
a
man
doth
well
,
to
say
of
him
that
he
doth
euill
:
II.
when
a
man
doth
euill
,
then
to
make
it
worse
:
III.
when
a
thing
is
doubtfull
,
to
take
it
in
the
worst
part
.
And
by
any
of
these
three
waies
we
are
not
to
iudge
either
of
mens
persons
,
or
of
their
actions
.
Fourthly
,
we
must
endeauour
our selues
to
keepe
a
good
conscience
before
God
and
before
all
men
.
This
is
the
practise
of
Saint
Paul
,
who
in
consideration
and
hope
of
a
resurrection
vnto
iudgement
as
well
of
the
iust
as
of
the
vniust
,
Fifthly
,
the
last
iudgement
must
stirre
vs
vp
to
a
reuerend
feare
of
God
,
and
cause
vs
to
glorifie
him
:
as
the
angel
saith
in
the
Revelation
,
Feare
God
and
giue
glorie
to
him
:
for
the
houre
of
his
iudgement
is
come
.
Now
hauing
spoken
hitherto
of
the
first
person
the
father
,
and
also
of
the
sonne
,
it
followeth
in
the
next
place
to
speake
of
the
third
person
,
in
these
words
,
J
beleeue
in
the
holy
Ghost
.
In
which
we
may
consider
two
things
,
the
title
of
the
person
,
and
the
action
of
faith
repeated
from
the
beginning
.
The
title
is
,
holy
Ghost
,
or
Spirit
.
It
may
here
be
demaunded
,
how
this
title
can
be
fit
to
expresse
the
third
person
,
which
seemes
to
be
common
to
the
rest
:
for
the
father
is
holy
,
and
the
sonne
is
holy
:
againe
the
father
is
a
spirit
,
and
the
sonne
is
a
spirite
.
Answer
.
Indeede
the
father
and
the
Sonne
are
as
well
to
be
tearmed
holy
in
respect
of
their
natures
,
as
the
third
person
:
for
all
three
subsisting
in
one
and
the
same
Godhead
,
are
consequently
holy
by
one
and
the
same
holines
:
but
the
third
person
is
called
holy
,
because
beside
the
holines
of
natures
,
his
office
is
to
sanctifie
the
Church
of
God
.
Nowe
if
it
be
said
that
sanctification
is
a
worke
of
the
whole
Trinitie
,
the
answeare
is
,
that
although
it
be
so
,
yet
the
worke
of
sanctification
agrees
to
the
holy
Ghost
in
speciall
maner
.
The
father
sanctifieth
by
the
Sonne
and
by
the
holy
Ghost
:
the
Sonne
sanctifieth
from
the
father
and
by
the
holy
Ghost
:
the
holy
Ghost
sanctifieth
from
the
father
and
from
the
sonne
by
himselfe
immediatly
:
and
in
this
respect
is
the
third
person
tearmed
holy
.
Againe
the
third
person
is
tearmed
a
Spirit
,
not
only
because
his
nature
is
spirituall
(
for
in
that
respect
the
father
is
a
spirite
and
the
sonne
is
a
spirit
;
)
but
because
he
is
spired
or
breathed
from
the
father
and
from
the
sonne
,
in
that
he
proceeds
from
them
both
.
Thus
we
see
there
is
speciall
cause
why
the
third
person
is
called
the
holy
Ghost
.
Now
the
action
of
faith
which
concernes
the
third
person
,
is
to
beleeue
in
him
.
Which
is
,
I.
to
acknowledge
the
H.
Ghost
as
he
hath
reuealed
himselfe
in
the
word
.
II.
In
speciall
to
beleeue
that
he
is
my
sanctifier
and
comforter
.
III.
To
put
all
the
confidence
of
my
heart
in
him
,
for
that
cause
.
In
these
words
are
comprised
foure
points
of
doctrine
,
which
are
to
be
beleeued
concerning
the
H.
Ghost
.
The
first
,
that
he
is
very
God
.
For
we
are
not
to
put
our
affiance
or
confidence
in
any
but
in
God
alone
.
And
no
doubt
the
pennars
of
the
Creed
in
that
they
prefixed
these
words
,
I
beleeue
in
,
before
the
article
of
the
third
person
,
meant
thereby
to
signifie
that
he
is
true
God
,
equall
with
the
father
and
the
sonne
,
according
to
the
tenour
of
the
Scriptures
themselues
.
Peter
saith
to
Ananias
:
Why
hath
satan
filled
thine
heart
,
that
thou
shouldest
lie
vnto
the
holy
Ghost
?
and
continuing
the
same
speach
,
he
chaungeth
the
tearme
onely
,
and
saith
,
Thou
hast
not
lied
vnto
men
,
but
vnto
God
.
Whereby
he
insinuateth
that
the
holy
Ghost
is
very
God
.
In
the
vision
of
the
Prophet
Isai
,
the
wordes
by
him
set
down
are
thus
:
I
heard
the
voice
of
Iehoua
,
saying
,
whome
shall
I
send
,
&c.
and
he
said
,
go
and
say
to
this
people
:
Ye
shall
heare
in
deede
,
but
ye
shall
not
vnderstand
.
But
Paul
quoting
the
same
place
,
spake
on
this
maner
:
Well
spake
the
H.
Ghost
by
Esay
the
Prophet
,
saying
,
goe
vnto
this
people
and
say
vnto
them
.
Now
these
places
being
compared
together
make
it
plaine
,
that
the
title
of
Iehovah
,
agreeth
to
the
holy
Ghost
.
But
yet
the
enemies
of
this
truth
which
thinke
,
that
the
holy
Ghost
is
nothing
else
but
the
action
or
operation
of
God
,
obiect
out
of
the
Scriptures
to
the
contrarie
:
I.
God
knoweth
the
Sonne
:
the
holy
Ghost
knoweth
not
the
Sonne
:
for
none
knoweth
the
sonne
but
the
father
:
Answer
.
That
place
excludeth
no
person
in
Trinitie
,
but
onely
creatures
,
and
false
gods
,
and
the
meaning
is
this
:
None
,
that
is
,
no
creature
,
or
idole
god
,
knoweth
the
sonne
of
God
,
but
the
father
.
And
the
opposition
is
made
to
exclude
creatures
,
not
to
exclude
the
holy
Ghost
.
Againe
they
obiect
,
that
the
holy
Ghost
maketh
request
for
vs
with
groanes
and
sighes
that
cannot
be
vttered
:
Answer
.
Pauls
meaning
is
thereby
to
signifie
that
the
holy
Ghost
causeth
vs
to
make
requests
,
and
stirreth
vp
our
heartes
to
groane
and
sigh
to
God
:
for
he
said
before
,
we
haue
receiued
the
spirit
of
adoption
,
whereby
we
cry
,
Abba
,
father
.
The
vertue
of
the
most
high
hath
ouershadowed
thee
:
and
hence
they
gather
,
that
if
the
holy
Ghost
be
the
vertue
of
God
,
then
he
is
not
God
indeede
.
Answ.
As
Christ
is
called
the
word
of
God
,
not
a
word
made
of
letters
or
syllables
,
but
a
substantiall
word
,
that
is
,
beeing
for
euer
of
the
same
substance
with
the
father
:
so
in
this
place
the
holy
Ghost
is
called
the
vertue
of
the
most
highest
,
not
because
he
is
a
created
qualitie
,
but
because
he
is
the
substantiall
vertue
of
the
Father
&
the
sonne
:
&
therfore
God
equal
with
them
both
.
Furthermore
they
alledge
,
that
neither
the
Scriptures
nor
the
practise
of
the
Primitiue
Church
doth
warrant
vs
to
pray
to
the
holy
Ghost
.
Ans.
It
is
not
true
.
For
whensoeuer
we
direct
our
praier
to
any
one
of
the
three
persons
,
in
him
we
pray
to
them
all
.
Besides
,
we
haue
example
of
praier
made
to
the
holy
Ghost
in
the
word
of
God
.
For
Paul
saith
to
the
Corinthians
,
The
grace
of
our
Lord
Iesus
,
the
loue
of
God
the
father
,
and
the
fellowship
of
the
holy
Ghost
be
with
you
all
.
And
the
words
are
as
if
Paul
had
said
thus
;
O
father
,
let
thy
loue
,
O
sonne
,
let
thy
grace
,
O
holy
Ghost
,
let
thy
fellowship
be
with
them
all
.
And
therefore
this
first
doctrine
is
true
,
and
as
wel
to
be
beleeued
as
any
other
,
that
the
holy
Ghost
is
God
.
The
second
point
is
,
that
the
holy
Ghost
is
a
distinct
person
from
the
father
and
the
sonne
.
Hereupon
the
articles
touching
the
three
persons
are
thus
distinguished
,
I
beleue
in
the
father
,
I
beleeue
in
the
sonne
,
I
beleeue
in
the
H.
Ghost
.
This
point
also
is
consonant
to
the
Scriptures
which
make
the
same
distinction
.
In
the
baptisme
of
Christ
,
the
father
vttereth
a
voice
from
heauen
,
saying
,
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
:
&
not
the
Sonne
,
Goe
teach
all
nations
,
baptizing
them
into
the
name
of
the
father
,
the
sonne
,
and
the
holy
Ghost
.
Now
if
the
holy
Ghost
had
beene
the
same
person
either
with
the
father
,
or
with
the
sonne
,
then
it
had
beene
sufficient
to
haue
named
the
father
and
the
sonne
onely
.
And
the
distinction
of
the
third
person
from
the
rest
,
may
be
conceiued
by
this
,
that
the
holy
Ghost
is
the
holy
Ghost
,
and
not
the
father
or
the
sonne
.
The
third
point
to
be
beleeued
is
,
that
the
holy
Ghost
proceedeth
from
the
father
and
the
sonne
.
For
a
further
proofe
hereof
,
consider
these
places
.
Paul
saith
,
Ye
are
not
in
the
flesh
but
in
the
spirit
:
for
the
spirit
of
God
dwelleth
in
you
.
But
if
any
man
haue
not
the
spirit
of
Christ
,
he
is
not
his
,
&
againe
,
Because
ye
are
sonnes
,
God
hath
sent
forth
the
spirit
of
the
sonne
into
your
hearts
:
where
we
may
obserue
that
the
holy
Ghost
is
the
spirit
both
of
the
father
and
of
the
sonne
.
Now
the
holy
Ghost
is
called
the
spirit
of
the
father
,
not
onely
because
he
is
sent
of
him
,
but
because
hee
proceedeth
from
the
father
;
as
Christ
saith
to
his
disciples
:
When
the
comforter
will
come
,
whome
I
shall
send
vnto
you
from
the
father
,
euen
the
spirit
of
truth
,
which
proceedeth
of
the
father
,
he
shall
testifie
of
mee
.
And
therefore
likewise
he
is
the
spirit
of
the
sonne
,
not
onely
because
he
is
sent
of
the
sonne
,
but
also
because
he
proceedeth
from
him
.
Againe
,
in
the
trinitie
the
person
sending
doth
communicate
his
whole
essence
and
substance
to
the
person
sent
.
As
the
father
sending
the
sonne
doth
communicate
his
essence
and
substance
to
the
sonne
.
For
sending
doth
presuppose
a
communication
of
essence
.
Now
the
father
and
the
sonne
send
the
holy
Ghost
:
therefore
both
of
them
communicate
their
substance
and
essence
vnto
the
same
person
.
Thirdly
Christ
saith
,
The
holy
Ghost
hath
receiued
of
mine
,
which
he
shall
shew
vnto
you
,
namely
knowledge
and
truth
,
to
be
reuealed
vnto
his
Church
.
Whence
we
may
reason
thus
:
the
person
receiuing
knowledge
from
an
other
,
receiues
essence
also
:
the
H.
Ghost
receiueth
truth
&
knowledge
from
Christ
to
be
reuealed
vnto
the
Church
:
&
therfore
first
of
all
he
hath
receiued
substance
and
essence
from
the
sonne
.
But
some
peraduenture
will
say
,
where
is
it
written
in
all
the
Bible
in
expresse
words
,
that
the
holy
Ghost
proceeds
from
the
sonne
as
he
proceeds
from
the
father
.
Ans.
The
Scripture
saith
not
so
much
in
plaine
tearmes
;
yet
we
must
know
that
that
which
is
gathered
forth
of
them
by
iust
consequent
,
is
no
lesse
the
truth
of
God
,
then
that
which
is
expressed
in
words
.
Hereupon
all
Churches
,
saue
those
in
Greece
,
with
one
consent
acknowledge
the
truth
of
this
point
.
The
fourth
and
last
point
is
,
that
the
holy
Ghost
is
equal
to
the
father
&
the
sonne
.
And
this
we
are
taught
to
acknowledge
in
the
Creede
,
in
that
we
doe
as
well
beleeue
in
the
holy
Ghost
as
in
the
father
and
the
sonne
.
And
though
the
holy
Ghost
be
sent
of
the
father
&
the
sonne
,
yet
(
as
I
haue
said
before
)
that
argues
no
inequalitie
(
for
one
equal
may
send
an
other
by
consent
)
but
order
onely
,
wherby
the
Holy
Ghost
is
last
of
all
the
three
persons
.
Againe
in
that
the
H.
Ghost
receiueth
from
the
sonne
,
it
prooues
no
inferioritie
.
Because
he
receiues
from
the
sonne
whatsoeuer
he
receiues
by
nature
,
and
not
by
grace
.
And
he
receiues
not
a
part
,
but
all
that
the
sonne
hath
,
sauing
the
proprietie
of
his
person
.
Now
follow
the
benefits
which
are
giuen
by
th
H.
ghost
,
&
they
are
of
2.
sorts
:
some
are
common
to
all
creatures
,
&
some
are
proper
to
men
.
The
benefit
of
the
H.
Ghost
common
to
all
creatures
,
is
the
worke
of
creation
&
preseruation
▪
For
all
things
were
created
&
made
,
&
afterward
preserued
by
the
H.
Ghost
.
So
Elihu
saith
,
The
spirit
of
God
hath
made
me
.
And
Moses
saith
,
In
the
beginning
the
spirit
mooued
vpon
the
waters
.
The
phrase
is
borrowed
from
a
bird
,
who
in
hatching
of
her
young
ones
sits
vpon
the
egges
,
mooues
her selfe
vpon
them
,
and
heates
them
.
And
so
likewise
the
holy
Ghost
in
the
beginning
did
by
his
owne
power
cherish
and
preserue
the
masse
or
lumpe
whereof
all
things
were
made
,
and
caused
it
to
bring
foorth
the
creatures
.
This
beeing
euident
that
the
holy
Ghost
hath
a
stroake
in
the
worke
of
creation
and
preseruation
,
we
must
vnfainedly
acknowledge
that
we
were
first
created
,
and
since
that
time
continually
preserued
by
the
benefit
euen
of
the
third
person
.
The
benefits
proper
vnto
men
,
are
of
two
sorts
:
some
are
common
to
all
men
both
good
and
badde
,
and
some
proper
to
the
elect
and
faithfull
.
The
benefits
common
to
all
men
are
diuerse
:
I.
the
gift
of
practising
a
particular
calling
.
As
in
the
bodie
seuerall
members
haue
seuerall
vses
;
so
in
euery
societie
seuerall
men
haue
seuerall
offices
and
callings
,
and
the
gifts
whereby
they
are
inabled
to
performe
the
duties
thereof
,
are
from
the
holy
Ghost
.
When
Gedeon
became
a
valiant
captaine
to
deliuer
the
Israelites
,
it
is
said
he
was
cloathed
with
the
spirit
.
spirit
of
God
in
wisedome
and
in
vnderstanding
,
The
second
gift
common
to
all
,
is
Illumination
,
whereby
a
man
is
inabled
to
vnderstand
the
will
of
God
in
his
word
.
the
annointing
and
eyesalue
:
for
as
it
doth
cleare
the
eyes
,
The
third
gift
of
the
holy
Ghost
,
is
the
gift
of
prophecie
,
The
fourth
common
gift
of
the
holy
Ghost
,
is
Abilitie
to
bridle
and
restraine
some
affections
,
so
as
they
shall
not
breake
out
into
outragious
behauiour
.
Haman
a
wicked
man
,
&
an
enemie
to
Gods
Church
,
when
he
saw
Mordecai
the
Iew
sitting
in
the
kings
gate
,
&
that
he
would
not
stand
vp
nor
moue
for
him
,
he
was
full
of
indignation
,
neuertheles
the
text
saith
,
that
he
refrained
himselfe
.
And
when
Abimelech
an
heathen
king
had
taken
Sara
Abrahams
wife
,
I
know
that
thou
diddest
this
with
an
vpright
heart
:
and
the
text
addeth
further
,
I
haue
kept
thee
,
that
thou
shouldest
not
sinne
against
me
.
And
thus
the
Lord
giueth
to
men
,
as
yet
without
the
spirit
of
sanctification
,
this
gift
to
bridle
them selues
,
so
as
in
outward
action
they
shall
not
practise
this
or
that
sinne
.
For
why
did
not
Abimelech
commit
adulterie
?
surely
because
God
kept
him
from
it
.
Againe
,
in
the
histories
of
the
heathen
we
may
read
of
many
that
were
iust
,
liberall
,
meeke
,
continent
,
&c.
and
that
by
a
generall
operation
of
the
holy
Ghost
that
represseth
the
corruption
of
nature
for
the
common
good
.
Here
then
if
any
man
aske
,
how
it
commeth
to
passe
that
some
men
are
more
modest
and
ciuill
then
others
,
seeing
all
men
by
nature
are
equally
wicked
,
the
answeare
may
be
▪
not
as
the
common
saying
is
,
because
some
are
of
better
nature
then
others
(
for
all
the
sonnes
of
Adam
are
equall
in
regard
of
nature
:
the
childe
new
borne
in
that
respect
is
as
wicked
as
the
eldest
man
that
euer
liued
)
but
the
reason
is
,
because
God
giueth
this
common
gift
of
restraining
the
affections
more
to
some
then
to
others
.
This
must
be
considered
of
vs
all
.
For
a
man
may
haue
the
spirit
of
God
to
bridle
many
sinnes
,
and
yet
neuer
haue
the
spirit
to
mortifie
the
same
,
and
to
make
him
a
new
creature
.
And
this
beeing
so
,
we
must
take
heede
that
we
deceiue
not
our selues
.
For
it
is
not
sufficient
for
a
man
to
liue
in
outward
ciuilitie
,
&
to
keepe
in
some
of
his
affections
vpon
some
occasion
(
for
that
a
wicked
man
may
doe
)
but
we
must
further
labour
to
feele
in
our selues
the
spirit
of
God
,
not
onely
bridling
sinne
in
vs
,
but
also
mortifying
and
killing
the
same
.
In
deede
both
of
them
are
the
good
gifts
of
Gods
spirit
,
but
yet
the
mortification
of
sinne
is
the
chiefest
,
beeing
an
effectuall
signe
of
grace
,
and
proper
to
the
elect
.
The
fifth
grace
and
gift
of
the
holy
Ghost
is
,
to
heare
and
receiue
the
word
of
God
with
ioy
.
In
the
parable
of
the
sower
,
one
kinde
of
badde
grounde
are
they
,
which
when
they
haue
heard
,
receiue
the
word
with
ioy
.
And
this
is
that
which
the
author
of
the
Hebrues
calls
the
tasting
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
.
We
knowe
that
there
is
great
difference
betweene
tasting
of
meate
and
eating
of
it
.
They
that
sit
downe
at
the
table
doe
both
tast
and
eate
,
but
they
that
dresse
the
meate
doe
onely
see
and
tast
thereof
:
so
it
is
at
the
Lords
table
.
Many
there
be
that
haue
this
gift
,
truly
both
to
tast
and
eate
of
the
bodie
and
bloode
of
Christ
offered
in
the
word
and
sacraments
:
and
some
againe
doe
onely
tast
and
feele
the
sweetenesse
of
them
and
reioyce
therein
,
but
yet
are
not
indeede
partakers
thereof
.
Now
if
this
be
so
,
then
all
those
which
heare
the
worde
of
God
must
take
heede
how
they
heare
,
and
labour
to
finde
these
two
things
in
themselues
by
hearing
:
I.
that
in
heart
and
conscience
they
be
thoroughly
touched
and
humbled
for
their
sinnes
:
II.
that
they
be
certenly
assured
of
the
fauour
and
loue
of
God
in
Christ
,
and
that
the
sweete
promises
of
the
Gospell
doe
belong
to
them
:
and
in
consideration
hereof
they
must
make
conscience
of
all
sinne
both
in
thought
word
&
deede
,
through
the
whole
course
of
their
liues
.
And
this
kinde
of
hearing
bringeth
that
ioy
which
vanisheth
not
away
.
Thus
much
of
the
benefits
of
the
holy
Ghost
common
to
all
men
both
good
and
bad
:
now
follow
such
as
are
proper
to
the
Elect
▪
all
which
may
be
reduced
vnto
one
▪
namely
the
Inhabitation
of
the
spirit
,
whereby
the
elect
are
the
temples
of
the
H.
Ghost
:
who
is
said
to
dwell
in
men
,
not
in
respect
of
substance
(
for
the
whole
nature
of
the
H.
Ghost
cannot
be
comprised
in
the
bodie
or
soule
of
man
)
but
in
respect
of
a
particular
operation
:
and
this
dwelling
stands
in
two
things
.
The
first
that
the
holy
Ghost
doth
abide
in
them
,
not
for
a
time
onely
,
but
for
euer
:
for
the
worde
,
dwelling
,
noteth
perpetuitie
.
Secondly
,
that
the
holy
Ghost
hath
the
full
disposition
of
the
heart
,
as
when
a
man
commeth
to
dwell
in
an
house
,
whereof
he
is
lord
,
he
hath
libertie
to
gouerne
it
after
his
owne
will
:
now
this
disposition
of
the
hearts
of
the
faithfull
by
the
holy
Ghost
,
standeth
in
fiue
speciall
&
notable
gifts
,
euery
one
worth
our
obseruation
.
The
first
is
a
certen
knowledge
of
a
mans
owne
reconciliation
to
God
in
Christ
.
As
it
is
said
in
Isai
,
By
his
knowledge
my
righteous
seruant
shall
iustifie
many
.
This
is
life
eternall
that
they
knowe
thee
to
be
the
onely
very
God
,
and
whome
thou
hast
sent
Jesus
Christ
.
The
spirit
of
God
beareth
witnes
to
our
spirits
,
that
we
are
the
children
of
God
.
And
,
we
haue
receiued
the
spirit
which
is
of
God
,
that
we
might
knowe
the
things
that
are
giuen
vnto
vs
of
God
.
The
second
gift
is
regeneration
,
whereby
a
man
of
a
limme
of
the
deuill
is
made
a
member
of
Christ
,
and
of
a
child
of
satan
(
whome
euery
one
of
vs
by
nature
do
as
liuely
resemble
as
any
man
doth
his
owne
parent
)
is
made
the
child
of
God
.
Except
a
man
(
saith
our
Sauiour
Christ
)
be
born
againe
by
water
and
the
spirit
,
he
cannot
enter
into
the
kingdome
of
heauen
.
Iohn
Baptist
in
saying
that
Christ
baptized
with
the
H.
Ghost
and
fire
,
compares
the
spirit
of
God
to
fire
and
water
.
To
fire
for
two
causes
:
I.
as
it
is
the
nature
of
fire
to
warme
the
bodie
that
is
benummed
and
frozen
with
cold
:
so
when
a
man
is
benummed
and
frozen
in
sinne
,
yea
when
he
is
euen
stark
dead
in
sinne
,
it
is
the
propertie
of
the
holy
Ghost
to
warme
and
quicken
his
heart
,
and
to
reuiue
him
.
II.
Fire
doth
purge
and
eate
out
the
drosse
from
the
good
mettall
:
now
there
is
no
drosse
nor
canker
that
hath
so
deepely
eaten
into
any
mettall
as
sinne
into
the
nature
of
man
,
and
therefore
the
holy
Ghost
is
as
fire
to
purge
and
eate
out
the
hidden
corruptions
of
sinne
out
of
the
rebellious
heart
of
man
.
Againe
the
holy
Ghost
is
compared
to
cleare
water
for
two
causes
:
I.
man
by
nature
is
as
drie
wood
without
sappe
,
and
the
propertie
of
the
holy
Ghost
is
as
water
to
supple
and
to
put
sappe
of
grace
into
the
dead
and
rotten
heart
of
man
.
II.
the
propertie
of
water
is
to
clense
and
purifie
the
filth
of
the
bodie
:
euen
so
the
holy
Ghost
doth
spiritually
wash
away
our
sinnes
,
which
are
the
filth
of
our
nature
;
and
this
is
the
second
benefite
of
the
H.
Ghost
.
By
this
we
are
taught
that
he
which
would
enter
into
the
kingdom
of
God
,
&
haue
the
H.
Ghost
to
dwell
in
him
,
must
labour
to
feele
the
worke
of
regeneration
by
the
same
holy
spirit
:
and
if
a
man
would
know
whether
he
haue
this
worke
wrought
in
him
or
no
,
let
him
marke
what
S.
Paul
saith
,
They
that
are
of
the
spirit
,
sauour
the
things
that
are
of
the
spirit
:
but
they
that
liue
after
the
flesh
,
sauour
the
things
of
the
flesh
.
If
therefore
a
man
haue
his
heart
continually
affected
with
that
which
is
truly
good
,
either
more
or
lesse
;
it
is
a
certen
token
that
his
wicked
nature
is
changed
,
and
he
regenerate
:
but
contrariwise
if
his
heart
be
alwaies
set
on
the
pleasures
of
sinne
,
and
the
things
of
this
world
,
he
may
iustly
suspect
himselfe
that
he
is
not
regenerated
.
As
for
example
:
if
a
man
haue
all
his
minde
set
vpon
drinking
&
gulling
in
of
wine
and
strong
drink
,
hauing
litle
delight
nor
pleasure
in
any
thing
els
,
it
argues
a
carnal
mind
and
vngerenerate
,
because
it
affects
the
things
of
the
flesh
;
&
so
of
the
rest
.
And
on
the
contrary
,
he
that
hath
his
minde
affected
with
a
desire
to
do
the
wil
of
God
,
in
practising
the
works
of
charitie
&
religion
,
he
I
say
,
hath
a
spirituall
and
a
renewed
heart
,
and
is
regenerate
by
the
holy
Ghost
.
The
third
worke
of
the
holy
Ghost
is
,
to
gouerne
the
hearts
of
the
elect
:
this
may
be
called
spirituall
regiment
.
A
man
that
dwelleth
in
a
house
of
his
owne
,
orders
&
gouerns
it
according
to
his
owne
will
:
euen
so
the
holy
Ghost
gouerns
all
them
in
whom
he
dwelleth
,
as
Paul
saith
,
they
that
are
the
sonnes
of
God
are
ledde
by
his
spirit
,
The
flesh
(
that
is
,
the
corruption
of
mans
nature
)
lusteth
against
the
spirit
:
and
the
spirit
(
that
is
,
grace
in
the
heart
)
lusteth
against
the
flesh
;
and
that
after
a
double
sort
:
first
by
labouring
to
ouermaster
and
keepe
downe
the
motions
thereof
:
secondly
by
stirring
vp
good
motions
and
inclinations
to
pietie
and
religion
.
In
Esay
the
holy
Ghost
hath
most
excellent
titles
:
The
spirit
of
the
Lord
:
the
spirit
of
wisdome
and
vnderstanding
:
the
spirit
of
counsell
,
and
of
strength
:
the
spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
.
Now
he
is
so
called
,
because
he
stirreth
vp
good
motions
in
the
godly
,
of
wisedome
,
of
knowledge
,
of
strength
,
of
vnderstanding
,
of
counsell
,
and
of
the
feare
of
the
Lord
.
And
Saint
Paul
saith
,
that
the
fruits
of
the
spirit
are
ioy
,
peace
,
loue
,
long
suffering
,
gentlenes
,
goodnes
,
faith
,
meekenes
,
temperance
,
&c.
all
which
are
so
tearmed
,
spirit
of
supplications
,
because
it
stirreth
vp
the
heart
,
the
spirit
of
God
helpeth
our
infirmities
:
for
we
knowe
not
what
to
pray
as
we
ought
,
but
the
spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
This
is
an
ordinarie
worke
of
the
holy
Ghost
in
all
that
beleeue
:
and
he
that
would
know
whether
he
haue
the
spirit
dwelling
truly
in
his
heart
,
shall
know
it
by
this
:
A
mother
carrieth
hir
child
in
hir
armes
,
if
it
crie
for
the
dugge
and
suckes
the
same
,
it
is
aliue
:
being
obserued
many
daies
together
if
it
neither
crie
nor
stirre
,
it
is
dead
.
In
like
manner
it
is
an
vnfallible
note
of
a
true
child
of
God
to
cry
to
his
father
in
heauen
by
praier
,
but
he
that
neuer
crieth
nor
feeleth
himselfe
stirred
vp
to
make
his
mone
to
God
,
is
in
a
miserable
case
,
and
he
may
well
be
thought
to
be
but
a
dead
childe
:
and
therefore
let
vs
learne
in
praier
vnfainedly
to
powre
out
our
soules
before
God
,
considering
it
is
a
speciall
gift
of
the
holy
Ghost
bestowed
on
the
children
of
God
.
The
fourth
worke
of
the
holy
Ghost
in
the
heart
of
the
elect
is
,
comfort
in
distresse
,
and
therefore
our
Sauiour
Christ
calleth
him
the
comforter
whome
he
w●ll
sende
:
and
in
the
Psalme
he
is
called
the
oyle
of
gladnes
,
A
troubled
spirit
,
who
can
beare
it
?
and
of
all
other
it
is
the
most
heauie
and
grieuous
crosse
that
can
be
.
When
as
the
hand
of
God
was
heauie
vpon
Iob
,
this
was
the
soarest
of
all
his
affliction
,
and
therefore
he
crieth
out
that
the
arrowes
of
the
almightie
did
sticke
in
his
soule
.
Now
what
is
the
comfort
in
this
case
?
Answer
.
In
the
middest
of
all
our
distresses
the
holy
Ghost
is
present
with
vs
,
to
make
vs
reioyce
and
to
fill
vs
with
comforts
that
no
tongue
can
expresse
.
And
hereupon
,
the
vngodly
man
when
afflictions
befal
him
,
is
readie
to
make
away
himselfe
,
because
he
wanteth
the
comfort
of
the
holy
Ghost
.
The
last
benefit
wrought
in
the
hearts
of
the
elect
is
,
the
strengthening
of
them
to
doe
the
weightiest
duties
of
their
callings
:
and
hence
the
holy
Ghost
is
called
the
spirit
of
strength
.
Answer
.
The
holy
Ghost
is
the
spirit
of
strength
,
and
by
him
we
doe
al
things
,
as
Paul
saith
,
J
am
able
to
doe
all
things
through
the
helpe
of
Christ
which
strengtheneth
me
.
Concerning
these
gifts
of
the
holy
Ghost
,
two
questions
may
be
mooued
.
First
,
what
is
the
measure
of
grace
in
this
life
.
Answer
.
Small
in
respect
.
In
this
world
,
we
receiue
,
as
Paul
saith
,
but
the
first
fruits
of
Gods
spirit
:
and
the
earnest
of
the
spirit
.
Answer
.
The
common
gifts
of
the
spirit
may
be
lost
and
extinquished
:
But
the
gifts
proper
to
the
Elect
can
not
.
Indeede
they
may
be
diminished
and
couered
as
coales
vnder
ashes
,
and
as
the
sappe
in
the
roote
of
the
tree
in
the
winter
season
,
not
appearing
at
all
in
the
braunches
;
and
the
feeling
of
them
may
be
lost
:
but
they
cannot
either
finally
or
totally
be
abolished
.
It
is
true
that
God
doth
forsake
his
children
;
but
that
is
only
in
part
,
as
he
left
Ezechias
to
prooue
&
try
what
was
in
his
heart
.
A
mother
that
loues
her
child
most
tenderly
,
The
use
of
this
article
whereby
we
confesse
that
we
beleeue
in
the
Holy
Ghost
is
manifold
.
First
,
considering
that
all
the
giftes
which
any
man
hath
,
whether
they
be
giftes
of
knowledge
in
the
worde
of
God
,
or
of
humane
learning
,
or
againe
giftes
whereby
men
are
inabled
to
practise
their
trades
or
handicraftes
,
doe
come
not
from
our selues
but
from
the
holy
ghost
,
we
are
taught
this
dutie
.
Looke
what
giftes
soeuer
we
for
our
partes
haue
receiued
of
the
spirit
of
God
,
we
must
use
them
so
,
as
they
may
euer
serue
for
the
glorie
of
God
and
good
of
our
brethren
,
and
not
to
the
practising
&
setting
forth
of
any
maner
of
sinne
,
and
by
consequent
to
the
seruice
of
the
deuill
.
For
that
is
as
if
a
man
receiuing
riches
and
reuenues
of
his
prince
should
straight
way
go
to
the
princes
enemie
&
employ
them
for
his
benefite
;
which
were
a
point
of
exceeding
trecherie
.
Furthermore
in
euery
place
the
greater
part
of
men
are
blind
and
ignorant
persons
both
young
and
olde
:
and
aged
folkes
as
they
are
ignorant
themselues
,
so
they
nuzzle
up
their
youth
in
ignorance
.
Conferre
with
them
,
you
shall
find
that
they
can
say
nothing
but
that
which
may
be
learned
by
common
talke
,
as
that
there
is
a
God
,
and
that
this
God
must
bee
worshipped
:
but
aske
them
further
of
the
meanes
of
their
saluation
,
and
of
their
duties
to
God
and
man
,
and
they
will
answere
you
that
they
are
not
booke-learned
:
tell
them
further
that
the
ordinarie
means
to
bring
men
to
knowledge
is
the
preaching
of
the
word
,
which
if
they
will
not
use
,
they
shal
be
inexcusable
;
they
will
say
,
alas
,
we
are
dull
of
memorie
and
can
not
learne
.
Well
,
for
all
this
,
thou
saiest
thou
beleeuest
in
the
holy
ghost
,
and
hee
is
thy
schoole-master
to
teach
thee
:
though
thy
capacitie
be
dull
,
yet
he
is
able
to
open
thine
understanding
:
for
as
there
is
outwarde
teaching
by
the
minister
,
so
the
worke
of
the
holy
ghost
is
ioyned
withall
to
enlighten
the
conceit
of
the
minde
,
that
they
which
heare
the
worde
with
reuerence
may
profite
thereby
and
get
knowledge
.
But
if
for
all
this
men
will
not
learne
,
but
remaine
ignorant
still
,
then
let
them
marke
the
example
of
the
sonnes
of
Eli
:
he
in
some
part
did
rebuke
them
for
their
wickednesse
,
but
yet
they
woulde
not
obey
;
and
the
reason
is
there
set
downe
,
because
the
Lorde
would
destroy
them
.
In
the
same
manner
howsoeuer
we
may
not
iudge
of
any
mans
person
,
Thirdly
,
as
the
Apostle
saith
,
If
we
live
in
the
spirite
,
wee
must
walke
in
the
spirit
,
The
first
fruit
is
love
,
which
respects
both
God
and
man
.
Loue
unto
God
is
an
inwarde
and
spirituall
motion
in
the
heart
,
whereby
God
is
loued
absolutely
for
himselfe
.
This
loue
shewes
it selfe
in
two
things
.
I.
when
a
mans
heart
is
set
and
disposed
to
seeke
the
honour
and
glorie
of
God
in
all
thinges
.
II.
when
a
man
by
all
meanes
strives
and
endeauours
himselfe
to
please
God
in
euery
thing
,
counting
it
a
most
miserable
estate
to
liue
in
the
displeasure
of
God
:
and
the
hearte
that
is
thus
affected
,
can
haue
no
greater
torment
then
to
fall
into
sinne
,
whereby
God
is
offended
and
his
displeasure
prouoked
.
By
these
two
signes
a
man
may
know
whether
he
loue
God
or
no
,
and
by
them
also
must
hee
testifie
his
loue
.
Now
our
loue
to
man
is
a
fruite
of
this
loue
of
God
:
for
God
is
to
be
loued
for
himselfe
:
man
is
loued
for
God
.
This
loue
must
not
be
in
shew
onely
,
but
in
deede
and
action
.
Saint
Iohn
biddeth
us
not
to
loue
in
worde
and
tongue
onely
,
The
second
fruite
is
Ioy
,
when
a
man
is
as
glad
at
the
good
of
his
neighbor
as
at
his
own
good
:
&
this
is
a
speciall
worke
of
the
holy
ghost
.
For
the
nature
of
man
is
to
pine
away
and
to
grieue
at
the
good
of
another
;
and
it
is
a
worke
of
grace
to
reioyce
thereat
.
Paul
saieth
,
Reioyce
with
them
that
reioyce
.
They
came
and
reioyced
with
them
.
The
third
fruit
of
the
spirit
is
Peace
.
Of
this
Paul
speaketh
most
excellently
,
saying
,
If
it
be
possible
,
as
much
as
in
you
is
have
peace
with
all
men
.
It
is
nothing
else
,
but
concord
which
must
be
kept
in
an
holy
manner
,
with
all
men
,
The
woolfe
shall
dwell
with
the
lamb
,
&
the
leopard
with
the
kid
,
&c.
Where
note
▪
Least
wee
offend
them
,
goe
to
the
sea
and
cast
in
an
angle
,
and
take
the
first
fish
that
c●mmeth
up
:
and
when
thou
hast
opened
his
mouth
,
thou
shalt
finde
a
peece
of
twentie
pence
:
take
it
,
and
give
it
to
them
for
thee
and
me
.
Here
we
see
that
our
Sauiour
Christ
,
rather
then
he
woulde
breake
the
common
peace
,
yeeldes
of
his
owne
right
:
and
so
we
must
doe
if
we
will
be
good
followers
of
him
.
Secondly
when
any
man
shall
sinne
either
in
worde
or
in
deed
,
specially
if
it
be
upon
infirmitie
,
wee
must
auoide
bitter
invectiues
and
mildely
tell
him
of
his
fault
,
and
in
all
meekenesse
and
loue
labour
for
his
amendment
.
If
any
man
be
fallen
into
any
fault
by
occasion
,
restore
such
an
one
with
the
spirite
of
meekenesse
,
considering
thy selfe
,
least
thou
be
also
tempted
,
&c.
Beare
yee
one
anothers
burden
.
Thirdly
euery
man
within
the
compasse
of
his
calling
,
must
be
a
peace-maker
betweene
them
that
are
at
variance
.
This
is
a
speciall
duty
of
godlines
and
christianitie
,
and
therefore
our
Sauiour
Christ
doeth
highly
commend
such
,
and
pronounceth
this
blessing
upon
them
,
they
shall
be
called
the
children
of
God
.
The
fourth
fruite
of
the
spirit
is
long
suffering
:
and
it
standeth
in
two
pointes
:
I.
when
a
man
deferreth
his
anger
and
is
hardly
brought
to
it
:
II.
being
angrie
doth
yet
moderate
the
same
,
and
stay
the
hotnesse
of
that
affection
.
For
the
first
,
to
bridle
anger
,
it
is
a
speciall
work
of
the
H.
ghost
,
and
the
meanes
to
attaine
vnto
it
are
these
:
I.
not
to
take
notice
of
the
iniuries
and
wrongs
done
unto
us
,
if
they
be
not
of
great
moment
,
but
to
let
them
passe
,
as
not
knowing
them
.
Salomon
saith
,
It
is
a
mans
discretion
to
deferre
his
anger
.
It
is
the
glory
of
a
man
to
passe
by
infirmitie
:
that
is
,
when
a
man
shall
ouershoote
himselfe
,
either
in
word
or
in
deede
,
to
let
it
passe
either
wholly
,
or
till
a
time
convenient
,
as
though
we
knew
not
of
it
.
The
second
way
to
deferre
and
bridle
anger
is
,
when
a
man
hath
iniuried
us
either
in
word
or
deede
,
to
thinke
with
our selues
that
wee
haue
iniured
others
in
the
same
maner
:
and
for
this
cause
Salomon
saith
,
Give
not
thine
heart●
to
all
the
wordes
that
men
speake
,
least
thou
doe
heare
thy
servant
cursing
thee
:
For
oftentimes
thine
heart
also
knoweth
that
thou
hast
cursed
others
.
A
man
must
not
listen
to
euerie
mans
wordes
at
all
times
:
but
hee
is
to
thinke
that
he
hath
spoken
or
done
the
same
to
other
men
,
and
that
now
the
Lord
meeteth
with
him
by
the
like
,
as
it
is
saide
,
With
what
measure
yee
meete
,
it
shal
be
measured
to
you
againe
.
This
is
a
thing
which
few
consider
.
Euill
men
desire
good
reporte
and
woulde
haue
all
men
speake
well
of
them
,
whereas
they
can
speake
well
of
none
:
but
indeede
they
must
begin
to
speake
well
of
others
before
others
shall
speake
well
of
them
.
Thirdly
,
a
man
must
consider
how
God
dealeth
with
him
.
For
so
often
as
he
sinneth
hee
prouoketh
god
to
cast
him
away
and
to
confound
him
eternally
,
yet
the
Lorde
is
mercifull
and
long
suffering
.
Euen
so
when
men
doe
offend
and
iniury
us
,
wee
must
doe
as
God
doth
:
not
be
angry
but
fight
against
our
affections
,
endeauouring
to
become
patient
&
long
suffering
as
God
is
with
us
.
The
second
propertie
of
long
suffering
is
to
keepe
the
affection
of
anger
in
moderation
and
compasse
.
It
is
not
alwaies
a
sinne
to
be
angry
,
and
therefore
it
is
said
of
Christ
(
in
whome
was
no
blemish
of
sinne
)
that
he
was
angry
:
Let
not
the
sonne
goe
downe
vpon
your
wrath
.
The
fift
fruite
of
the
spirite
is
gentlenesse
,
whereby
a
man
behaueth
and
sheweth
himselfe
friendly
and
courteous
to
euerie
man
,
as
Paul
saith
to
Titus
,
Put
them
in
remembrance
that
they
speake
evill
of
no
man
,
that
they
be
no
fighters
but
soft
,
shewing
all
meekenesse
unto
all
men
,
whether
they
be
good
or
badde
.
This
gentlenesse
standeth
in
these
pointes
:
First
to
speake
to
euerie
man
friendly
and
louingly
.
II.
to
salute
friendly
and
courteously
.
III.
to
be
readie
upon
euery
occasion
to
giue
reuerence
and
honour
to
euery
man
in
his
place
.
It
is
made
a
question
of
some
whether
a
man
is
to
salute
&
speak
unto
them
that
are
knowen
to
be
lewd
&
wicked
men
:
but
here
we
see
what
our
dutie
is
in
that
we
are
taught
to
be
curteous
to
all
men
both
good
and
badde
,
yet
so
as
wee
approoue
not
of
their
sinnes
:
as
for
that
which
S.
Iohn
saith
of
false
Prophets
,
Receive
them
not
,
neither
bid
them
God
speed
,
The
sixt
fruit
is
goodnesse
,
which
is
,
when
a
man
is
ready
to
doe
good
and
become
seruiceable
in
his
calling
to
all
men
at
all
times
upon
all
occasions
.
This
was
to
be
seene
in
that
holy
man
Iob
▪
he
saith
,
that
hee
was
eyes
to
the
blind
,
and
feete
to
the
lame
,
a
father
unto
the
poore
,
and
when
he
kn●w
not
the
cause
,
he
sought
it
out
.
And
S.
Paul
shewed
this
fruite
most
notably
after
his
conuersion
,
for
he
saith
,
that
hee
was
made
all
things
to
all
men
that
he
might
save
some
.
Do
service
one
to
another
in
love
.
In
these
daies
it
is
harde
to
finde
these
duties
perfourmed
in
any
place
.
For
both
practise
and
proverbe
is
commonly
this
,
Every
man
for
himselfe
,
and
God
for
us
all
:
but
it
is
a
gracelesse
saying
,
and
the
contrary
must
be
practised
of
all
that
desire
to
be
guided
by
the
spirit
.
The
seuenth
fruite
is
faith
:
Faith
or
fidelitie
standeth
in
these
two
duties
.
One
to
make
conscience
of
a
lie
,
and
to
speake
everie
thing
whereof
we
speake
,
as
we
thinke
it
is
,
and
not
to
speake
one
thing
and
thinke
another
.
A
rare
thing
it
is
to
find
this
vertue
in
the
world
now
a
daies
:
who
is
he
that
maketh
conscience
of
a
lie
?
and
is
not
truth
banished
out
of
our
coastes
,
considering
that
for
gaines
and
outward
commodities
men
make
no
bones
of
glosing
and
dissembling
?
but
alas
,
the
practise
is
damnable
,
&
the
contrarie
is
the
fruite
of
the
Holy
Ghost
,
namely
to
speake
the
truth
from
the
heart
:
and
he
that
can
doe
this
by
the
●estimonie
of
God
himselfe
shall
rest
in
the
mountaine
of
his
holinesse
,
The
eighth
fruite
of
the
spirit
is
meekenesse
,
which
is
a
notable
grace
of
God
,
when
a
man
prouoked
by
iniuries
doth
neither
intend
nor
enterprise
the
requitall
of
the
same
.
And
it
standes
in
three
duties
.
The
first
is
to
interprete
the
sayings
and
doings
of
other
men
in
better
part
as
much
as
possibly
may
be
.
The
second
when
men
mistake
and
misconstrue
our
sayings
and
doings
,
if
the
matter
be
of
smaller
moment
,
to
be
silent
and
patient
as
Christ
was
when
hee
was
accused
before
the
high
priestes
and
Pharisies
:
this
being
withall
remembred
,
that
if
the
matter
be
of
weight
and
moment
,
we
may
defend
our selues
by
soft
and
milde
answeres
.
The
thirde
is
not
to
contend
in
word
or
deede
with
any
man
,
but
when
wee
are
to
deale
with
others
to
speake
our
mind
and
so
an
end
.
The
last
fruite
of
the
spirit
is
temperance
,
whereby
a
man
bridleth
his
appetite
or
lust
in
meate
,
drinke
,
and
apparell
.
In
bridling
the
lust
,
these
rules
must
be
observed
.
I.
Eating
and
drinking
must
be
ioyned
with
continuall
fasting
,
after
this
manner
.
Wee
must
not
glutt
our selues
,
but
rather
abstaine
from
that
which
nature
desireth
,
and
as
some
use
to
speake
,
leaue
our
stomackes
craving
.
II.
A
man
must
so
eate
and
drinke
,
as
afterwarde
he
may
the
better
be
inabled
for
Gods
worship
.
Creatures
are
abused
when
they
make
us
unfitte
to
serue
God
.
The
common
fault
is
;
on
the
sabbath
day
men
so
pamper
themselues
,
as
that
they
are
made
unfitte
both
to
heare
and
learne
Gods
worde
,
and
fitte
for
nothing
but
to
slumber
and
sleepe
:
but
following
this
rule
of
temperance
these
faultes
shall
be
amended
.
III.
This
must
be
a
caueat
in
our
apparell
,
that
we
be
attired
according
to
our
callings
in
holy
comelinesse
.
The
Lorde
hath
threatned
to
visite
all
those
that
are
cloathed
in
straunge
apparell
.
Fourthly
if
we
beleeue
in
the
holy
ghost
,
and
thereupon
doe
persuade
our selues
,
that
hee
will
dwell
in
us
:
wee
must
daily
labour
as
wee
are
commaunded
to
keepe
our
vess●ls
in
holinesse
and
honour
unto
the
Lorde
:
not
to
grieve
the
holy
spirite
,
quench
the
spirit
.
The
graces
of
the
holy
spirite
in
this
life
are
like
sparks
of
fire
,
Thus
we
haue
heard
what
is
to
be
beleeued
concerning
the
father
,
sonne
,
&
holy
ghost
:
now
looke
as
we
beleeue
in
God
distinguished
into
●
.
persons
:
so
we
must
remember
that
when
wee
perfourme
diuine
worshippe
to
him
,
we
may
distinguish
the
persons
,
but
wee
are
not
to
seuer
them
:
when
wee
pray
to
the
father
,
wee
must
not
omit
the
sonne
or
the
Holy
Ghost
,
but
make
our
praiers
to
them
all
:
for
as
in
nature
they
are
one
,
and
in
person
not
deuided
but
distinguished
:
so
in
all
worshippe
wee
must
neuer
confounde
or
seuer
the
persons
,
but
distinguish
them
,
and
worship
the
trinitie
in
unitie
and
untie
in
trinitie
:
one
God
in
three
persons
,
and
three
persons
in
one
God
.
Hitherto
we
haue
intreated
of
the
first
part
of
the
Creed
concerning
God
:
now
followeth
the
second
part
thereof
concerning
the
Church
:
and
it
was
added
to
the
former
upon
speciall
consideration
.
For
[
a
](A09411-e35480-b)
a
August
.
in
enchir.
c.
56.
the
right
order
of
a
confession
did
require
,
that
after
the
Trinitie
the
Church
should
be
mentioned
,
as
the
house
after
the
owner
,
the
temple
after
God
,
and
the
citie
after
the
builder
.
Againe
the
Creed
is
concluded
with
pointes
of
doctrine
concerning
the
Church
,
because
whosoeuer
is
out
of
it
is
also
forth
of
the
number
of
Gods
children
:
[
b
](A09411-e35500-b)
b
Idem
lib.
4.
cap.
10.
de
symb.
ad
Catech.
and
he
cannot
haue
God
for
his
father
,
which
hath
not
the
Church
for
his
mother
.
Question
is
made
what
the
wordes
are
which
are
to
be
supplied
in
this
article
,
the
holy
Catholike
Church
,
whether
,
I
beleeve
,
or
,
I
beleeve
in
:
and
ancient
expositours
haue
sufficiently
determined
the
matter
.
One
[
c
](A09411-e35580-b)
c
Ruffin
.
in
symb.
saieth
,
In
these
wordes
in
which
is
set
forth
our
faith
of
the
godhead
,
it
is
said
,
In
God
the
father
,
in
the
sonne
,
and
in
the
holy
ghost
:
but
in
the
rest
where
the
speech
is
not
of
the
godhead
but
of
creatures
and
mysteries
,
the
preposition
In
is
not
added
that
it
should
be
,
in
the
holy
Church
,
but
,
that
we
should
beleeve
there
is
an
an
holy
Church
not
as
God
,
but
as
a
companie
gathered
to
God
.
And
men
should
beleeve
that
there
is
remission
of
sinnes
,
not
,
in
the
remission
of
sinnes
:
and
they
shoulde
beleeve
the
resurrection
of
the
body
,
not
,
in
the
resurrection
of
the
body
:
therefore
by
this
preposition
the
Creatour
is
distinguished
from
the
creatures
,
and
thinges
pertaining
to
God
from
things
pertaining
to
men
.
Another
upon
these
wordes
,
Aug.
tract
.
29.
in
Ioh.
This
is
the
worke
of
God
that
yee
beleeue
in
him
,
saith
,
If
yee
beleeve
in
him
,
ye
beleeve
him
;
not
if
yee
beleeve
him
,
yee
beleeve
in
him
,
for
the
devils
beleeved
God
,
but
did
not
beleeue
in
him
.
Againe
of
the
Apostles
,
we
may
say
,
we
beleeve
Paul
,
but
wee
doe
not
beleeve
in
Paul
:
wee
beleeve
Peter
,
but
wee
beleeve
not
in
Peter
.
For
his
faith
that
beleeveth
in
him
which
iustifieth
the
ungodly
,
is
imputed
to
him
for
righteousnesse
.
What
is
it
therefore
to
beleeve
in
him
?
by
beleeving
to
love
and
like
,
and
as
it
were
to
passe
into
him
,
and
to
be
incorporated
into
his
members
.
Now
the
reasons
which
some
Papistes
bring
to
the
contrarie
to
prooue
that
wee
may
beleeue
in
the
creatures
,
and
in
the
Church
,
are
of
no
moment
.
First
they
alledge
the
phrase
of
scripture
,
Exod.
14.31
.
They
beleeved
in
God
,
and
in
Moses
.
1.
Sam.
27.12
.
And
Achis
beleeved
in
David
.
2.
Chron.
20.20
.
Beleeve
in
the
Prophets
and
prosper
.
Answer
.
The
Hebrewe
phrase
in
which
the
servile
letter
Beth
is
used
,
must
not
be
translated
with
a
preposition
that
ruleth
an
accuseth
or
ablatiue
case
,
but
with
a
datiue
case
on
this
manner
,
Beleeve
Moses
,
David
,
the
Prophets
:
and
it
doeth
not
import
any
affiance
in
the
creature
,
but
onely
a
giuing
of
credence
by
one
man
to
another
.
Secondly
they
alleadge
,
that
ancient
fathers
reade
the
article
on
this
manner
,
I
beleeve
in
the
holy
Catholike
Church
.
Answer
.
Epiphan.
in
Anchor
.
Indeed
some
haue
done
so
:
but
by
this
kinde
of
speech
they
signified
no
more
but
thus
much
,
that
they
beleeued
that
there
was
a
Catholike
Church
.
Thus
hauing
found
what
words
are
to
be
supplyed
,
let
us
come
to
the
meaning
of
the
article
.
And
that
wee
may
proceede
in
order
,
let
us
first
of
all
see
what
the
Church
is
.
The
Church
is
a
peculiar
company
of
men
,
predestinate
to
life
everlasting
and
made
one
in
Christ
.
First
I
say
,
it
is
a
peculiar
company
of
men
,
for
Saint
Peter
saieth
,
Yee
are
a
chosen
generation
,
a
royall
priesthood
,
an
holy
nation
,
and
a
peculiar
people
.
He
speakes
indeede
of
the
Church
of
God
on
earth
,
but
his
saying
may
be
also
extended
to
the
whole
Church
of
God
,
as
well
in
heauen
as
in
earth
.
Now
because
there
can
be
no
companie
vnlesse
it
haue
a
beginning
&
a
cause
whereby
it
is
gathered
:
therefore
I
adde
further
in
the
definition
,
predestinate
to
life
everlasting
.
Noting
thereby
the
ground
and
cause
of
the
Catholike
Church
,
namely
Gods
e●ernall
predestination
to
life
euerlasting
:
and
to
this
purpose
our
Sauiour
Christ
saieth
,
Feare
not
little
flocke
,
for
it
is
your
fathers
will
to
give
you
the
kingdome
:
[
a
](A09411-e35820-b)
a
Bernard
.
in
Cant.
only
the
elect
are
the
Church
of
God
.
And
further
,
because
no
companie
can
continue
and
abide
for
euer
,
vnlesse
the
members
thereof
be
ioyned
and
coupled
togither
by
some
bonde
,
therefore
I
adde
in
the
last
place
,
made
one
with
Christ
.
This
union
maketh
the
Church
to
be
the
Church
:
and
by
it
the
members
thereof
,
whether
they
be
in
heauen
or
in
earth
,
are
distinguished
from
all
other
companies
whatsoeuer
.
Now
this
coniunction
betwene
Christ
and
the
Church
is
auouched
by
Saint
Paul
when
hee
saieth
,
Christ
is
the
heade
to
his
bodie
,
which
is
his
Church
:
To
Abraham
and
his
seede
were
the
promises
made
:
and
to
his
seedes
,
as
speaking
of
many
,
but
,
and
vnto
his
seed
,
as
speaking
of
one
,
which
is
Christ
:
that
is
,
not
the
redeemer
alone
,
but
also
the
Church
redeemed
.
For
Christ
as
hee
is
man
is
not
the
onely
seede
of
Abraham
.
And
this
definition
of
the
Church
is
almost
in
so
many
words
set
downe
in
the
Scriptures
in
that
it
is
called
the
Family
of
God
,
partly
in
heauen
,
and
partly
in
earth
,
named
of
Christ
:
the
heavenly
Ierusalem
,
the
mother
of
vs
all
:
and
,
the
celestiall
Ierusalem
:
and
,
the
congregation
of
the
first
borne
.
Nowe
for
the
better
understanding
of
the
nature
,
estate
,
and
partes
of
the
Church
,
two
pointes
among
the
rest
must
be
considered
;
the
efficient
cause
thereof
,
Gods
predestination
;
and
the
forme
,
the
mysticall
Vnion
.
In
handling
the
doctrine
of
Predestination
,
my
meaning
is
,
onely
to
stande
on
such
pointes
as
are
reuealed
in
the
worde
and
necessarie
,
tending
to
edification
.
And
first
I
will
shewe
what
is
the
trueth
,
and
secondly
the
contrarie
falshood
.
In
the
trueth
I
consider
foure
things
:
I.
what
Predestination
is
:
II.
what
is
the
order
of
it
:
III.
what
be
the
partes
of
it
:
IIII.
what
is
the
use
.
Predestination
may
thus
be
defined
:
It
is
a
parte
of
the
counsell
of
God
,
whereby
hee
hath
before
all
times
purposed
in
him selfe
to
shewe
mercie
on
some
men
,
and
to
passe
by
others
,
shewing
his
iustice
on
them
for
the
manifestation
of
the
glorie
of
his
owne
name
.
First
,
I
say
,
it
is
a
parte
of
his
counsell
,
because
the
counsell
or
decree
of
God
,
universally
extends
it selfe
to
all
things
that
are
:
and
Predestination
is
Gods
decree
so
farre
foorth
as
it
concernes
the
reasonable
creatures
,
especially
man
.
Now
in
euery
purpose
or
decree
of
God
,
three
things
must
be
considered
;
the
beginning
,
the
matter
,
the
ende
.
The
beginning
is
the
will
of
God
whereby
he
willeth
and
appointeth
the
estate
of
his
creatures
:
and
it
is
the
most
absolute
,
supreme
,
and
soueraigne
cause
of
all
things
that
are
,
so
farre
foorth
as
they
are
:
having
nothing
either
aboue
it selfe
or
out
of
it selfe
,
to
be
an
impulsiue
cause
to
mooue
or
incline
it
;
and
to
say
otherwise
,
is
to
make
the
will
of
God
to
be
no
will
.
Indeede
mens
willes
are
mooued
&
disposed
by
externall
causes
,
out
of
themselues
borrowed
from
the
things
whereof
deliberation
is
made
,
because
they
are
to
be
ruled
by
equitie
and
reason
:
and
a
mans
bare
will
without
reason
is
nothing
.
Now
Gods
will
is
not
ruled
by
any
other
rule
of
reason
or
iustice
,
but
it selfe
is
an
absolute
rule
both
of
iustice
and
reason
.
A
thing
is
not
first
of
al
reasonable
&
iust
,
&
then
afterward
willed
by
god
:
bu●
it
is
first
of
all
willed
by
God
&
thereupon
it
becom●s
reasonable
and
iust
.
The
maner
of
his
purpose
is
a
decreed
manifestation
of
two
of
the
most
principall
attributes
of
the
godhead
,
mercy
and
iustice
:
&
that
with
a
limitation
or
restraint
of
mercy
to
some
of
the
creatures
,
&
iustice
to
some
others
,
because
it
was
his
good
will
and
pleasure
.
And
wee
are
not
to
imagine
that
this
is
a
point
of
crueltie
in
God
:
for
his
verie
essence
or
nature
is
not
iustice
alone
,
or
mercie
alone
,
but
iustice
and
mercie
both
togither
:
and
therfore
to
purpose
the
declaration
of
them
both
upon
his
creatures
ouer
whome
he
is
a
soueraigne
Lorde
;
&
that
without
other
respects
,
upon
his
very
will
&
pleasure
is
no
point
of
iniustice
.
The
supreme
end
of
the
counsel
of
God
is
the
manifestation
of
his
own
glory
partly
in
his
mercy
,
&
partly
in
his
iustice
.
For
in
common
equity
,
the
end
which
he
propounds
unto
him self
of
al
his
doings
must
be
answerable
to
his
nature
,
which
is
maiesty
&
glory
,
&
(
as
I
haue
said
)
iustice
&
mercy
it self
.
And
because
Pauls
disputation
in
the
9.
to
the
Romans
giues
light
&
sufficient
confirmation
to
this
which
I
now
teach
,
I
will
stand
a
litle
in
opening
&
resoluing
of
the
same
.
From
the
1.
verse
to
the
6.
he
sets
downe
his
griefe
conceiued
for
his
brethren
the
Iewes
,
&
therwithall
▪
that
it
might
not
be
thought
that
he
spake
of
malice
,
he
doth
onely
in
close
and
obscure
manner
insinuate
the
Reiection
of
that
nation
.
This
done
,
in
the
6.
verse
he
answeres
a
secrete
obiection
which
might
be
made
on
this
manner
.
If
the
Iewes
be
reiected
then
the
worde
of
God
is
of
none
effect
:
that
is
,
then
the
couenant
made
with
the
forefathers
is
void
,
but
the
couenant
can
not
be
void
,
therefore
the
Iewes
are
not
reiected
.
The
assumption
he
takes
for
graunted
,
and
denies
the
consequence
of
the
proposition
.
And
the
ground
of
his
deniall
is
,
because
there
is
a
distinction
betweene
man
and
man
euen
among
the
Iewes
,
whereby
some
are
indeed
in
the
couenant
,
some
not
.
And
this
distinction
is
prooued
by
3.
examples
:
the
first
in
this
ver.
that
of
the
children
of
Iacob
the
common
parent
of
all
the
Iewes
,
some
are
Israel
,
that
is
,
truly
in
the
couenant
as
Iacob
was
:
&
some
are
not
Israell
.
Nowe
it
might
be
further
obiected
that
the
Iewes
are
not
only
the
posterity
of
Iacob
,
but
the
seed
of
Abraham
in
whom
all
nations
of
the
earth
are
blessed
:
and
therefore
not
to
be
reiected
.
And
to
this
Paul
answeres
vers.
7.
alledging
a
second
example
of
the
distinction
betweene
man
and
man
out
of
the
family
of
Abraham
in
which
some
were
indeede
sonnes
▪
some
were
not
.
For
the
proofe
of
this
,
first
he
settes
downe
the
wordes
of
the
text
in
Moses
,
In
Isaac
shall
thy
seed
be
called
:
&
secondly
makes
an
exposition
of
them
with
a
collection
on
this
maner
.
All
they
which
are
the
sons
of
the
promise
are
the
seed
of
Abraham
or
the
sons
of
god
:
but
Isaac
is
a
son
of
promise
&
not
Ismael
:
therefore
Isaac
is
the
seed
of
Abraham
&
heir
of
the
blessing
,
&
not
Ismael
.
The
proposition
is
in
the
8.
ver.
the
assumpt●on
in
the
9.
ver.
the
conclusion
in
the
7.
ver.
Here
mark
,
I.
how
he
makes
a
double
seed
,
one
according
to
the
flesh
,
the
other
spirituall
:
&
two
kinde
of
sonnes
,
one
of
the
flesh
,
the
other
the
sonne
of
the
promise
or
the
sonne
of
God
:
for
he
puts
the
one
for
the
other
.
II.
that
the
distinction
betwene
Isaac
&
Ismael
wherby
one
is
in
the
couenant
of
grace
,
the
other
not
;
stands
not
in
their
foreseene
faith
&
unbelief
,
&
the
fruits
of
them
:
but
in
the
purpose
&
wil
of
God
it selfe
.
For
Isaac
is
called
the
child
of
promise
,
because
by
the
vertue
of
it
he
was
borne
&
beleeued
&
was
adopted
the
child
of
God
,
&
made
heire
of
the
couenant
giuen
to
Abraham
:
&
therefore
consequently
the
right
of
adoption
befell
him
by
the
meere
good
pleasure
of
God
which
is
the
first
cause
of
our
saluation
,
without
respect
of
any
thing
in
the
person
of
Isaac
.
For
what
God
by
his
promise
brings
to
passe
in
time
,
that
he
most
freely
decreed
before
all
times
.
Now
considering
the
Iewes
might
say
,
that
Ismael
was
reiected
because
he
was
born
of
the
handmaid
Hagar
,
wheras
they
,
for
their
partes
descend
of
Abraham
&
Sara
by
Isaac
the
lawfull
sonne
,
Paul
addes
a
third
example
of
the
distinction
betwene
man
&
man
out
of
the
family
of
Isaac
in
which
Iacob
was
a
true
sonne
and
heire
of
the
promise
,
and
Esau
was
not
.
Now
the
distinction
of
these
two
persons
is
propounded
in
the
10.
ver.
&
confirmed
v.
11
▪
12
,
13.
In
which
are
set
down
3.
things
.
I.
the
time
of
this
distinction
▪
yer
the
chil●ren
were
born
,
&
therfore
when
they
had
neither
don
good
nor
evill
.
And
this
circumstance
is
noted
to
shewe
,
that
God
was
not
mooued
by
any
prevision
or
preconsideration
of
Iacobs
godlinesse
and
Esaus
prophanenesse
to
preferre
the
one
before
the
other
.
II.
The
ende
why
the
distinction
was
made
at
this
time
and
not
afterward
when
they
were
borne
is
,
that
the
purpose
of
God
which
is
according
to
his
election
might
remaine
sure
,
not
of
workes
but
by
him
that
calleth
:
that
is
,
that
by
this
meanes
it
might
appeare
,
that
when
God
receiues
any
man
into
the
couenant
of
eternal
life
,
it
proceeds
not
of
any
dignitie
in
the
man
whome
God
calleth
,
but
from
his
mercy
&
alone
good
pleasure
,
that
his
decree
of
sauing
the
elect
might
remaine
firme
and
sure
for
euer
.
Hence
it
is
manifest
that
there
is
an
unchangeable
decree
of
election
of
some
men
(
for
he
that
takes
all
and
excepts
none
can
not
be
said
to
choose
)
to
saluation
,
depending
upon
the
alone
will
of
God
:
and
therfore
necessarily
by
the
law
of
contraries
,
there
is
an
opposite
decree
of
reprobation
:
for
in
that
God
ordaineth
some
to
eternall
saluation
,
he
testifies
therby
,
that
his
purpose
is
to
passe
by
some
without
shewing
of
mercy
.
III.
The
authour
of
this
distinction
,
God
himselfe
by
his
purpose
before
all
times
,
which
purpose
he
made
manifest
by
testimonie
giuen
to
Rebecca
,
saying
,
The
greater
shall
serve
the
younger
:
that
is
,
the
first
borne
and
more
excellent
according
to
the
flesh
,
shall
loose
his
birthright
&
the
blessing
of
his
father
,
and
in
respect
of
title
to
the
couenant
,
be
subiect
to
the
yonger
.
And
because
this
testimony
concerning
the
freedome
and
seruitude
of
Iacob
and
Esau
might
seeme
insufficient
to
proue
the
election
of
the
first
&
the
reiection
of
the
second
,
therfore
Paul
addes
a
second
testimony
out
of
Malachi
,
I
haue
loved
Iacob
and
hated
Esau
:
that
is
,
I
haue
purposed
to
loue
Iacob
&
to
hate
Esau.
And
these
wordes
no
doubt
,
are
alledged
to
expound
the
former
place
out
of
Moses
,
and
shewe
that
the
bondage
of
Esau
was
ioyned
with
the
hatred
of
God
,
&
the
freedome
of
Iacob
with
the
loue
of
God
as
tokens
thereof
.
Against
this
receiued
exposition
of
the
former
words
which
I
haue
now
propounded
,
sundry
exceptions
are
made
.
First
,
that
the
prerogatiue
of
Isaac
aboue
Ismael
,
&
Iacob
aboue
Esau
,
was
only
in
temporarie
blessings
in
that
God
vouchsafed
unto
them
the
right
of
the
land
of
Canaan
.
Ans.
If
these
places
are
to
be
understood
of
temporall
blessings
&
not
spiritual
,
then
the
Apostle
hath
not
fitly
alledged
the
former
examples
,
to
prooue
the
reiection
of
the
Iewes
from
the
Couenant
.
For
though
it
be
graunted
there
be
a
difference
betweene
man
and
man
,
in
respect
of
earthly
blessings
,
yet
doth
it
not
follow
that
there
shall
be
the
same
difference
in
things
concerning
the
kingdome
of
heauen
.
If
a
father
for
some
cause
disinherite
one
or
two
of
his
children
,
it
were
absurd
thereupon
to
conclude
that
he
might
therefore
kill
any
of
the
rest
.
Againe
,
the
land
of
Canaan
was
not
onely
an
earthly
inheritance
,
but
also
a
pledge
and
figure
vnto
our
forefathers
of
a
better
inheritance
in
heauen
:
and
therefore
the
excluding
of
Ismael
and
Esau
from
the
land
of
Canaan
was
a
signe
that
they
were
excluded
from
the
couenant
of
grace
,
and
the
right
of
eternall
life
.
Some
others
say
,
that
by
Iacob
and
Esau
are
not
meant
two
persons
,
but
the
two
nations
of
the
Idumeans
and
the
Israelites
.
Answer
▪
It
is
a
manifest
vntruth
.
For
it
was
not
possible
for
two
nations
to
striue
in
the
wombe
of
Rebecca
,
vnlesse
we
consider
them
as
they
were
comprehended
vnder
there
two
heads
,
to
wit
,
the
very
persons
of
Iacob
and
Esau.
And
wheras
they
say
that
Esau
in
person
neuer
serued
Iacob
,
but
onely
in
his
posteritie
,
the
answer
is
,
that
Iacobs
freedome
and
prerogatiues
were
spirituall
,
and
not
temporall
which
by
faith
he
saw
a
farre
off
,
but
inioyed
not
:
I
ha●e
hated
Esau
,
are
thus
to
be
vnderstood
;
I
haue
lesse
loued
Esau
then
Iacob
.
But
how
then
shall
we
say
that
Paul
hath
fitly
alleadged
this
text
to
prooue
the
reiection
of
the
Iewe
from
the
fauour
of
God
and
the
Couenant
of
grace
,
considering
that
of
men
,
whereof
one
is
loued
more
of
God
,
the
other
lesse
;
both
may
still
remaine
in
the
Couenant
.
Lastly
,
it
is
alleadged
that
the
former
exposition
makes
Ismael
and
Esau
damned
persons
.
Answer
.
Wee
must
leaue
vnto
God
all
secret
iudgement
of
particular
persons
,
and
yet
neuerthelesse
Paul
doeth
very
fitly
in
there
two
persons
,
both
descending
of
Abraham
,
and
both
circumcised
;
set
foorth
examples
of
such
as
for
all
their
outwarde
prerogatiues
,
are
indeede
barred
from
the
couenant
of
life
euerlasting
before
God
.
And
againe
the
opposition
made
by
Paul
requires
that
the
contrarie
to
that
which
is
spoken
of
Isaac
and
Iacob
,
should
be
saide
of
Ismael
and
Esau.
And
there
is
nothing
spoken
of
either
of
them
in
the
Scriptures
which
argues
the
disposition
of
men
ordained
to
eternall
life
.
Ismael
is
noted
with
the
brande
of
a
mocker
,
and
Esau
of
a
prophane
man
.
To
proceede
in
the
text
,
because
the
doctrine
of
Paul
deliuered
in
the
former
verses
might
seeme
straunge
vnto
the
Romanes
,
therefore
in
the
14.
verse
hee
laies
downe
an
obiection
,
and
answeares
the
same
.
The
obiection
is
this
:
If
God
put
distinction
betweene
man
and
man
,
without
respect
had
to
their
persons
,
vpon
his
owne
will
and
pleasure
,
then
hee
is
vniust
:
but
hee
is
not
vniust
:
therefore
hee
makes
no
such
distinction
.
The
answeare
is
,
God
forbid
.
Whereby
he
denies
the
consequence
of
the
proposition
,
on
this
manner
,
Though
God
should
elect
some
to
saluation
,
and
reiect
some
others
and
that
vpon
his
will
,
yet
were
there
no
iniustice
with
God
.
The
reason
of
this
answeare
followes
in
the
18.
vers
.
God
hath
absolute
power
of
will
,
whereby
without
beeing
bound
to
any
creature
,
he
may
and
can
first
of
all
haue
mercie
on
whome
he
will
,
and
secondly
harden
whome
he
wil.
For
the
proofe
of
the
first
,
that
God
hath
mercie
on
whome
he
will
,
he
laies
downe
the
testimonie
of
Moses
vers.
15.
I
will
haue
mercie
on
him
on
whome
J
will
shew
mercie
,
and
I
will
haue
compassion
on
him
on
whome
I
will
haue
compassion
.
And
in
vers.
16.
makes
his
collection
thence
,
that
it
[
namly
the
purpose
of
God
according
to
election
v.
11.
]
is
not
in
him
that
willeth
or
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
.
Whereby
hee
teacheth
that
the
free
election
of
God
in
order
goes
before
all
things
that
may
in
time
befall
man
:
and
that
therefore
neither
the
intentions
and
indeauours
of
the
minde
,
nor
the
workes
of
our
life
,
which
are
the
effects
of
election
,
can
be
the
impulsive
causes
to
mooue
God
to
choose
vs
to
saluation
.
The
second
,
that
God
hardens
whome
he
will
,
is
confirmed
and
made
plaine
by
the
testimonie
of
Scripture
concerning
Pharao
,
vers.
17.
In
the
19.
vers.
there
followes
an
other
obiection
,
arising
out
of
the
answeare
to
the
former
,
on
this
manner
:
If
God
will
haue
some
to
be
hardened
and
reiected
,
and
his
will
can
not
be
resisted
,
then
with
no
iustice
can
he
punish
them
that
are
necessarily
subiect
to
his
decree
:
but
God
will
haue
some
to
be
hardened
and
reiected
,
and
his
will
can
not
be
resisted
:
therefore
(
saith
the
aduersarie
)
with
no
iustice
can
he
punish
man
that
is
necessarily
subiect
to
his
decree
.
Here
marke
,
that
if
there
had
beene
an
vniuersall
election
of
all
men
,
and
if
men
had
beene
elected
or
reiected
according
as
God
did
foresee
that
they
would
beleeue
or
not
beleeue
,
the
occasion
of
this
obiection
had
beene
cut
off
.
But
let
vs
come
to
Pauls
answeare
.
In
the
20.
verse
he
takes
the
assumption
for
graunted
,
that
some
are
reiected
because
God
will
:
and
that
the
will
,
that
is
,
the
decree
of
God
can
not
be
resisted
:
A
childe
might
answer
this
obiection
,
if
men
were
elect
and
refused
for
their
foreseene
faith
and
vnbeliefe
.
and
onely
denies
the
coherence
of
the
preposition
,
checking
the
malipert
pride
of
the
aduersarie
,
and
shewing
that
the
making
of
this
wicked
and
blasphemous
collection
against
the
will
of
God
,
is
as
if
a
man
should
sue
God
at
the
lawe
,
and
bring
him
as
it
were
to
the
barre
,
and
pleade
against
him
as
his
equall
,
whereas
indeede
the
creature
is
nothing
to
the
creator
,
and
is
absolutely
to
submit
it selfe
to
his
will
in
all
things
.
In
vers.
21.
he
proceeds
to
a
second
answeare
,
shewing
that
Gods
will
is
not
to
be
blamed
,
because
by
his
absolute
soueraignitie
and
the
right
of
creation
he
hath
power
to
chose
men
,
or
to
reiect
and
harden
them
.
And
where
there
is
right
and
power
to
doe
a
thing
,
the
wil
of
the
doer
is
not
to
be
blamed
.
Now
that
God
hath
this
right
and
power
ouer
his
creature
,
it
is
prooued
by
a
comparison
from
the
lesse
to
the
greater
,
on
this
manner
.
The
potter
hath
power
ouer
the
clay
to
make
of
the
same
lumpe
one
vessell
to
honour
,
and
an
other
to
dishonour
:
therefore
may
God
much
more
make
some
vessells
of
mercie
and
some
vessells
of
wrath
prepared
to
destruction
.
The
first
part
of
the
comparison
is
vers.
21.
the
second
part
vers.
22
,
23.
And
least
any
man
should
thinke
that
God
makes
vessells
of
honour
and
dishonour
without
sufficient
and
iust
cause
in
himselfe
,
as
the
potter
may
doe
:
therfore
he
sets
downe
ends
of
the
will
of
God
:
he
makes
vessels
of
dishonour
to
shew
his
wrath
,
and
to
make
manifest
his
power
:
and
againe
he
condemnes
no
man
till
he
haue
suffered
him
with
long
patience
.
And
he
makes
vessels
of
honour
that
he
might
declare
the
riches
of
his
glorie
vpon
them
.
Hence
it
is
manifest
,
first
that
the
ende
of
predestination
is
the
glorie
of
God
,
which
is
to
be
made
manifest
partly
in
his
iustice
and
partly
in
his
mercie
:
secondly
that
men
are
not
elected
or
refused
of
God
,
for
their
foreseene
corruptions
or
vertues
:
for
then
Paul
would
not
haue
said
that
God
made
vessells
of
dishonour
,
but
that
beeing
so
alreadie
,
he
left
them
in
their
dishonour
.
Thus
from
the
6.
verse
of
this
chapter
to
the
24.
Paul
hath
described
vnto
vs
the
doctrine
of
Gods
eternall
predestination
,
and
that
by
the
iudgement
[
a
](A09411-e36340-b)
a
August
.
Beda
.
Tho.
Aquinas
on
this
place
.
of
Diuines
in
all
ages
.
The
order
of
Gods
predestination
is
this
.
It
is
the
propertie
of
the
reasonable
creature
to
conceiue
one
thing
after
an
other
,
whereas
God
conceiues
all
things
at
once
with
one
acte
of
vnderstanding
,
and
all
things
both
past
and
to
come
are
present
with
him
;
and
therefore
in
his
eternall
counsell
he
decrees
not
one
thing
after
an
other
,
but
all
things
at
once
.
Neuerthelesse
for
our
vnderstandings
sake
,
we
may
distinguish
the
counsell
of
God
concerning
man
into
two
acts
or
degrees
:
the
first
is
,
the
purpose
of
God
in
him selfe
,
in
which
he
determines
what
he
will
doe
,
and
the
end
of
all
his
doings
:
and
that
is
to
create
all
things
,
specially
man
for
his
owne
glorie
,
partly
by
shewing
on
some
men
his
mercie
,
and
vpon
others
his
iustice
.
The
second
is
an
other
purpose
whereby
he
decrees
the
exequution
of
the
former
,
and
laies
downe
meanes
of
accomplishing
the
ende
thereof
.
These
two
acts
of
the
counsell
of
God
,
are
not
to
be
seuered
in
any
wise
,
nor
confounded
,
but
distinctly
considered
with
some
difference
.
For
in
the
first
God
decrees
some
men
to
honour
,
and
some
to
dishonour
,
and
this
man
more
then
that
,
vpon
his
will
and
pleasure
,
and
there
is
no
other
cause
hereof
knowne
to
vs
.
In
the
second
,
knowne
and
manifest
causes
are
set
downe
of
the
exequution
of
the
former
decree
.
For
no
man
is
actually
condemned
but
for
their
sinnes
,
and
no
man
is
actually
saued
but
for
the
merit
of
Christ
.
Furthermore
this
latter
acte
of
the
counsell
of
God
,
must
be
conceiued
of
vs
in
the
second
place
and
not
in
the
first
.
For
euermore
the
first
thing
to
be
intended
is
the
ende
it selfe
,
and
then
afterward
the
subordinate
meanes
and
causes
whereby
the
end
is
accomplished
.
Againe
the
second
acte
of
Gods
counsell
containes
two
other
;
one
which
sets
downe
the
preparation
of
the
means
whereby
Gods
Predestination
begins
to
come
in
exequution
;
and
they
are
two
,
the
creation
of
man
righteous
after
the
image
of
God
,
the
voluntarie
fall
of
Adam
and
withall
the
shutting
vp
of
all
men
vnder
damnation
:
the
other
appoints
the
applying
of
the
seuerall
meanes
to
the
persons
of
men
,
that
Gods
decree
which
was
set
downe
before
all
times
,
may
in
time
be
fully
accomplished
;
as
shall
afterward
in
particular
appeare
.
Predestination
hath
two
parts
,
the
Decree
of
Election
,
the
Decree
of
Reprobation
or
No-election
.
This
diuision
is
plaine
by
that
which
hath
bene
said
out
of
the
9.
cap.
to
the
Rom.
and
it
may
be
further
confirmed
by
other
testimonies
.
Of
some
it
is
said
,
that
the
Lord
knowes
who
are
his
:
and
of
some
others
,
J
neuer
knew
you
.
ord●ined
to
life
euerlasting
beleeued
.
And
Iude
saith
of
false
prophets
,
that
they
were
ordained
to
condemnation
.
In
handling
the
decree
of
Election
,
I
will
consider
three
things
:
I.
what
Election
is
:
II.
the
exequution
thereof
:
III.
the
knowledge
of
particular
Election
.
For
the
first
,
Gods
Election
is
a
decree
in
which
according
to
the
good
pleasure
of
his
will
,
he
hath
certenly
chosen
some
men
to
life
eternal
in
Christ
for
the
praise
of
the
glorie
of
his
grace
.
This
is
the
same
which
Paul
saith
to
the
Ephesians
,
God
hath
chosen
vs
in
Christ
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
:
who
hath
predestinate
vs
to
be
adopted
through
Jesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
.
Nowe
that
we
may
the
better
conceiue
this
doctrine
,
let
vs
come
to
a
consideration
of
the
seuerall
points
thereof
.
First
of
all
I
say
Election
is
Gods
decree
.
For
there
is
nothing
in
the
world
that
comes
to
pas●e
either
vniuersally
or
particularly
,
without
the
eternall
&
vnchangeable
decree
of
God
.
And
therefore
whereas
men
are
actually
chosen
,
&
brought
to
life
euerlasting
,
it
is
because
God
did
purpose
with
himselfe
and
decree
the
same
before
all
worlds
.
Now
touching
the
decree
it selfe
,
sixe
things
are
to
be
obserued
.
The
first
,
what
was
the
motiue
or
impulsiue
cause
that
mooued
God
to
decree
the
saluation
of
any
man
.
Answer
.
The
good
pleasure
of
God
.
For
Paul
saith
,
he
will
haue
mercie
on
whome
he
will
haue
mercie
:
he
hath
predestinate
vs
according
to
the
good
pleasure
of
God
.
As
for
the
opinion
of
them
that
say
,
that
foreseene
faith
and
good
workes
are
the
cause
that
mooued
God
to
choose
men
to
saluation
,
it
is
friuolous
.
For
faith
and
good
works
are
the
fruits
and
effects
of
Gods
election
.
Paul
saith
,
he
hath
chosen
vs
,
not
because
he
did
foresee
that
we
would
become
holy
,
that
we
might
be
holy
.
And
,
he
hath
predestinate
vs
to
adoption
.
Which
is
all
one
as
if
he
had
said
,
The
second
point
is
,
that
Gods
Election
is
vnchangeable
;
so
as
they
which
are
indeed
chosen
to
saluation
can
not
perish
,
but
shall
without
faile
attaine
to
life
euerlasting
.
The
strength
of
Israel
will
not
lie
or
repent
.
For
he
is
not
a
man
that
he
should
repent
.
I
am
Iehovah
,
saith
he
,
and
I
chaunge
not
:
therefore
his
will
likewise
and
his
counsells
be
vnchangeable
.
may
be
blotted
out
of
the
booke
of
life
,
which
is
the
Election
of
God
,
Answear
.
Dauids
enemies
had
not
their
names
written
in
the
booke
of
life
,
but
onely
in
the
iudgement
of
men
.
Thus
Iudas
so
long
as
he
was
one
of
the
disciples
of
Christ
,
was
accounted
as
one
hauing
his
name
written
in
heauen
.
Now
hence
it
follows
,
that
mens
names
are
blotted
out
of
Gods
booke
,
when
it
is
made
cleare
and
manifest
vnto
the
worlde
,
that
they
were
neuer
indeede
written
there
.
And
where
Moses
saith
,
forgiue
them
this
sinne
:
if
not
,
blotte
me
out
of
thy
booke
:
and
Paul
,
I
could
wish
to
be
accursed
,
&c.
there
meaning
was
,
not
to
signifie
that
men
elected
to
saluation
may
become
reprobates
:
onely
they
testifie
their
zealous
affections
,
that
they
could
be
content
to
be
depriued
of
their
owne
saluation
,
rather
then
the
whole
bodie
of
the
people
should
perish
,
and
God
loose
his
glorie
.
As
for
that
which
Christ
saith
,
Haue
I
not
chosen
you
twelue
,
and
one
of
you
is
a
deuill
,
is
to
be
vnderstood
not
of
election
to
saluation
,
The
third
point
is
,
that
there
is
an
actuall
election
made
in
time
,
beeing
indeede
a
fruit
of
Gods
decree
,
and
answearable
vnto
it
,
and
therefore
I
added
in
the
description
these
words
,
whereby
he
hath
chosen
some
men
.
All
men
by
nature
are
sinners
,
and
children
of
wrath
,
shut
vp
vnder
one
and
the
same
estate
of
condemnation
.
And
actuall
election
is
,
when
it
pleaseth
God
to
●euer
and
single
out
some
men
aboue
the
rest
,
out
of
this
wretched
estate
of
the
wicked
worlde
,
and
to
bring
them
to
the
kingdome
of
his
owne
sonne
.
Thus
Christ
saith
of
his
owne
disciples
,
I
haue
chosen
you
out
of
the
world
.
The
fourth
point
is
,
the
actuall
or
reall
foundation
of
Gods
Election
,
and
that
is
Christ
:
and
therefore
wee
are
said
to
be
chosen
to
saluation
in
Christ
.
He
must
be
considered
two
waies
:
of
him
,
euen
as
we
are
predestinate
of
the
father
and
the
H.
Ghost
.
As
he
is
our
Mediatour
,
we
are
predestinate
in
him
.
For
when
God
with
himselfe
had
decreed
to
manifest
his
glorie
in
sauing
some
men
by
his
mercie
,
he
ordained
further
the
creation
of
man
in
his
owne
image
,
yet
so
as
by
his
owne
fall
he
should
infold
himselfe
and
all
his
posteritie
vnder
damnation
:
this
done
,
he
also
decreed
that
the
Word
should
be
incarnate
actually
,
to
redeeme
those
out
of
the
former
miserie
,
whome
he
had
ordained
to
saluation
.
Christ
therefore
himselfe
was
first
of
all
predestinate
as
he
was
to
be
our
head
,
and
as
Peter
saith
,
August
.
de
praedest
.
sanct.
c.
15.
ordained
before
all
worlds
;
and
we
secondly
predestinate
in
him
,
because
God
ordained
that
the
Exequution
of
mans
Election
should
be
in
him
.
Here
if
any
demaund
,
how
we
may
be
assured
that
Christ
in
his
Passion
stoode
in
our
roome
and
steade
,
the
resolution
will
bee
easie
,
if
wee
consider
that
hee
was
ordained
in
the
eternall
counsell
of
God
,
to
be
our
suretie
and
pledge
,
and
to
be
a
publike
person
to
represent
all
the
Elect
in
his
obedience
and
sufferings
:
and
therefore
it
is
that
Peter
saith
,
that
he
was
deliuered
by
the
foreknowledge
and
determinate
counsell
of
God
.
And
Paul
,
grace
was
given
vnto
vs
through
Christ
Iesus
before
the
worlde
was
.
The
fifth
point
is
,
concerning
the
number
of
the
Elect.
And
that
I
expressed
in
these
words
,
hath
chosen
some
men
to
saluation
.
If
God
should
decree
to
communicate
his
glorie
and
his
mercie
to
all
and
euery
man
,
there
could
be
no
Election
.
For
he
that
takes
all
,
can
not
be
said
to
choose
.
Therefore
Christ
saith
,
Many
are
called
,
but
few
are
chosen
.
Some
make
this
question
,
how
great
the
number
of
the
Elect
is
,
and
the
answeare
may
be
this
,
that
the
Elect
considered
in
themselues
be
innumerable
,
but
considered
in
comparison
to
the
whole
world
,
they
are
but
fewe
.
Hence
it
follows
necessarily
,
that
sauing
grace
is
not
vniuersall
,
but
indefinite
or
particular
,
vnlesse
we
will
against
common
reason
make
the
streames
more
large
and
plentifull
then
the
very
fountaine
it selfe
.
And
this
must
excite
vs
aboue
all
things
in
the
world
to
labour
to
haue
fellowship
with
Christ
,
and
to
be
partakers
of
the
speciall
mercie
of
God
in
him
,
yea
to
haue
the
same
sealed
vp
in
our
heartes
.
Benefits
common
to
all
,
as
the
light
of
the
sunne
,
&c.
are
not
regarded
of
any
.
Things
common
to
fewe
,
though
they
be
but
temporall
blessings
,
are
sought
for
of
all
.
God
giues
not
riches
to
all
men
,
but
to
some
more
,
to
some
lesse
,
to
some
none
.
And
hereupon
how
doe
men
like
drudges
toile
in
the
world
from
day
to
day
,
and
from
yeare
to
yeare
,
to
inrich
themselues
.
Therefore
much
more
ought
men
to
seeke
for
grace
in
Christ
,
considering
it
is
not
common
to
all
.
We
must
not
content
our selues
to
say
,
God
is
mercifull
,
but
we
must
goe
further
,
and
labour
for
a
certificate
in
the
conscience
,
that
we
may
be
able
to
say
that
God
is
indeede
mercifull
to
vs
.
When
the
Disciples
would
haue
knowne
how
many
should
be
saued
,
he
omitting
the
question
,
answeares
thus
,
Striue
to
enter
in
at
the
straight
gate
.
The
last
point
is
,
the
ende
of
Gods
Election
,
and
that
is
the
manifesting
of
the
praise
and
excellencie
of
the
glorious
grace
of
God
.
Thus
hauing
seene
what
Election
is
,
let
vs
nowe
come
to
the
Exequution
thereof
.
Of
which
remember
this
rule
,
Men
predestinate
to
the
ende
,
that
is
,
eternall
life
,
are
also
predestinate
to
the
subordinate
meanes
,
whereby
they
come
to
eternall
life
:
and
these
are
vocation
,
iustification
,
sanctification
,
glorification
.
For
the
first
,
he
that
is
predestinate
to
saluation
,
is
also
predestinate
to
be
called
,
as
Paul
saith
,
Whome
he
hath
predestinate
,
them
also
he
calleth
.
Secondly
,
the
faith
of
the
elect
.
as
many
as
were
ordained
to
life
euerlasting
beleeued
.
Thirdly
,
whome
God
hath
predestinate
to
life
,
them
he
iustifieth
,
as
Paul
saith
,
whome
he
hath
predestinate
,
them
he
calleth
,
and
whome
he
calleth
,
them
he
iustifieth
.
Fourthly
,
whome
he
hath
predestinate
to
life
,
them
he
hath
predestinate
to
sanctification
and
holines
of
life
,
to
the
foreknowledge
of
God
the
father
vnto
sanctification
of
the
spirit
.
Lastly
,
they
that
are
predestinate
to
life
,
are
also
predestinate
to
obedience
,
as
Paul
saith
to
the
Ephesians
,
Ye
are
the
workemanship
of
God
,
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
we
should
walke
in
them
.
This
rule
beeing
the
truth
of
God
must
be
obserued
:
for
it
hath
speciall
vse
.
First
of
all
it
serues
to
stoppe
the
mouthes
of
vngodly
and
prophane
men
.
They
vse
to
bolster
vp
them selues
in
their
sinnes
by
reasoning
on
this
manner
:
If
I
be
predestinate
to
eternall
life
,
I
shall
be
saued
whatsoeuer
come
of
it
,
and
howe
wickedly
and
leudly
soeuer
I
liue
:
I
will
therefore
liue
as
I
list
,
and
follow
the
swinge
of
mine
owne
will
.
But
,
alas
,
like
blinde
biards
they
thinke
they
are
in
the
way
,
but
they
rush
their
heads
against
the
wall
,
and
farre
deceiue
them selues
.
For
the
case
stands
thus
:
all
men
that
are
ordained
to
saluation
,
are
likewise
ordained
in
the
counsell
of
God
to
vse
all
the
good
meanes
whereby
they
may
come
to
saluation
.
And
therefore
all
the
Elect
that
liue
in
this
worlde
shall
be
called
,
iustified
,
sanctified
,
and
lead
their
liues
in
all
good
conscience
before
God
&
men
:
and
they
that
liue
and
continue
in
their
owne
wicked
waies
disputing
on
this
manner
,
If
I
be
ordained
to
saluation
,
I
shall
not
be
damned
,
ouershut
themselues
,
and
as
much
as
they
can
plunge
them selues
headlong
into
the
very
pitte
of
hell
.
And
for
a
man
to
liue
and
die
in
his
sinnes
,
let
the
world
dispute
as
they
will
,
it
is
an
vnfallible
signe
of
one
ordained
to
damnation
.
Secondly
,
there
be
others
that
thinke
that
the
preaching
of
the
word
,
the
administration
of
the
Sacraments
,
admonitions
,
exhortations
,
lawes
,
good
orders
,
and
all
such
good
meanes
are
needelesse
,
because
Gods
counsells
be
vnchaungeable
:
if
a
man
shall
be
condemned
,
nothing
shall
helpe
:
if
a
man
be
saued
,
nothing
shall
hinder
.
But
we
must
still
for
our
part
remember
that
God
doth
not
onely
ordaine
the
ende
,
but
also
the
meanes
whereby
the
end
is
compassed
:
and
therefore
the
very
vse
of
all
prescribed
meanes
is
necessarie
.
And
for
this
cause
we
must
be
admonished
with
diligence
to
labour
and
vse
all
good
meanes
,
that
we
may
be
called
by
the
ministerie
of
the
Gospell
,
and
iustified
,
and
sanctified
,
and
at
length
glorified
.
If
a
king
should
giue
vnto
one
of
his
subiects
a
princely
pallace
,
vpon
condition
that
he
shall
goe
vnto
it
in
the
way
which
he
shall
prescribe
,
oh
what
paines
would
the
man
take
to
know
the
way
,
and
afterward
to
keepe
&
continue
in
it
:
but
behold
,
the
kingdome
of
heauen
is
the
most
glorious
and
roiall
pallace
that
euer
was
;
and
God
hath
bestowed
the
same
on
his
Elect
:
and
he
requires
nothing
at
their
hands
but
that
they
would
turne
their
faces
from
this
world
,
and
walke
vnto
it
in
the
way
which
he
hath
chalked
forth
vnto
them
in
his
word
.
Therefore
if
we
would
haue
life
euerlasting
,
wee
must
come
forth
of
the
broad
way
that
leades
to
destruction
,
and
enter
into
the
straight
way
that
leades
to
eternall
life
.
We
must
acquaint
our selues
with
the
guides
which
are
the
ministers
of
the
word
,
that
will
crie
vnto
vs
,
here
is
the
way
walke
ye
in
it
,
when
we
goe
to
the
right
hand
or
to
the
left
.
Vocation
,
iustification
,
sanctification
,
repentance
,
new-obedience
,
are
the
markes
of
the
way
,
and
we
must
passe
by
them
all
:
and
thus
our
wearie
soules
weltring
a
while
in
this
world
,
shall
at
length
be
receiued
into
euerlasting
happines
.
Touching
the
knowledge
of
particular
Election
,
two
speciall
points
are
to
be
skanned
:
I.
whether
a
man
may
know
his
Election
:
II.
how
it
may
be
knowne
.
For
the
first
,
Papists
are
of
minde
that
no
man
can
certenly
know
his
owne
Election
vnlesse
he
be
certified
thereof
by
some
speciall
reuelation
from
God
:
but
the
thing
is
false
and
erronious
which
they
say
.
When
the
Disciples
of
our
Sauiour
Christ
returned
from
preaching
,
and
shewed
what
wonders
they
had
done
,
and
how
deuills
were
subiect
vnto
them
,
the
text
saieth
they
reioyced
greatly
.
But
Christ
answeared
them
againe
,
saying
,
In
this
reioyce
not
,
but
rather
reioyce
that
your
names
are
written
in
heauen
.
Whereby
hee
signifies
that
men
may
attaine
to
a
certen
knowledge
of
their
owne
Election
.
For
we
can
not
,
neither
doe
we
reioyce
in
things
either
vnknowne
or
vncerten
.
Saint
Peter
saith
,
Giue
all
diligence
to
make
your
election
sure
.
Prooue
your selues
whether
ye
be
in
the
faith
or
not
.
Where
he
takes
it
for
graunted
,
The
second
point
is
,
how
any
man
may
come
to
know
his
owne
Election
.
And
there
be
two
waies
of
knowing
it
.
The
one
is
by
ascending
vp
as
it
were
into
heauen
,
there
to
search
the
counsell
of
God
,
and
afterwarde
to
come
downe
to
our selues
.
The
second
by
descending
into
our
owne
hearts
to
goe
vp
from
our selues
,
as
it
were
by
Iacobs
ladder
,
to
Gods
eternall
counsell
.
The
first
way
is
daungerous
,
and
not
to
be
attempted
.
For
the
waies
of
God
are
vnsearchable
and
past
finding
out
.
The
second
way
alone
is
to
be
followed
,
which
teacheth
vs
by
signes
and
testimonies
in
our selues
,
to
gather
what
was
the
eternal
counsel
of
God
concerning
our
saluation
.
And
these
testimonies
are
two
:
the
testimonie
of
Gods
spirit
,
and
the
testimonie
of
our
spirits
,
as
Paul
saith
,
the
spirit
of
God
beareth
witnes
together
with
our
spirits
,
that
we
are
the
sonnes
of
God
.
Touching
the
testimonie
of
Gods
spirit
,
two
questions
may
be
demaunded
.
The
first
is
,
by
what
meanes
the
spirit
of
God
giueth
a
particular
testimonie
in
a
mans
conscience
of
his
adoption
.
Answer
.
It
is
not
done
by
any
extraordinarie
reuelation
,
or
enthusiasme
,
that
is
,
an
ordinarie
reuelation
without
the
word
;
but
by
an
application
of
the
promises
of
the
Gospell
in
the
forme
of
a
practicall
syllogisme
,
on
this
manner
:
Whosoeuer
beleeueth
in
Christ
,
is
chosen
to
life
euerlasting
.
This
proposition
is
set
downe
in
the
word
of
God
,
and
it
is
further
propounded
,
opened
,
and
applied
to
all
that
be
in
the
Church
of
God
by
the
ministers
of
the
Gospell
set
apart
for
this
ende
.
Now
while
the
hearers
of
Gods
worde
giue
themselues
to
meditate
and
consider
of
the
same
promise
,
comes
the
spirit
of
God
and
inlightens
the
eyes
,
and
opens
the
heart
,
and
giues
them
power
both
to
will
to
beleeue
,
&
to
beleeue
indeed
:
so
as
a
man
shall
with
freedome
of
spirit
,
make
an
assumption
and
say
,
but
I
beleeue
in
Christ
,
I
renounce
my selfe
,
all
my
ioy
and
comfort
is
in
him
.
Flesh
and
blood
cannot
say
this
,
it
is
the
operation
of
the
holy
Ghost
.
And
hence
ariseth
the
blessed
conclusion
which
is
the
testimonie
of
the
spirit
,
therefore
I
am
the
child
of
God
.
The
second
question
is
,
how
a
man
may
discerne
between
the
illusion
of
the
deuill
,
and
the
testimonie
of
the
spirit
.
For
as
there
is
a
certen
perswasion
of
Gods
fauour
from
Gods
spirit
;
so
there
be
sleights
and
frauds
of
the
deuill
,
whereby
he
flatters
and
soothes
men
in
their
sinnes
:
and
there
is
in
all
men
naturall
presumption
in
shew
like
faith
,
indeede
no
faith
.
And
this
counterfait
mocke-faith
is
farre
more
common
in
the
world
then
true
faith
is
.
Take
a
view
hereof
in
our
ignorant
and
carelesse
people
;
aske
any
of
them
whether
he
be
certen
of
his
saluation
or
no
,
he
will
without
any
bones
making
protest
that
he
is
fully
perswaded
and
assured
of
his
saluation
in
Christ
:
that
if
there
be
but
one
man
in
a
countrie
to
be
saued
,
it
is
he
:
that
he
hath
serued
God
alwaies
,
&
done
no
man
hurt
:
that
he
hath
euermore
beleeued
,
and
that
he
would
not
for
all
the
world
so
much
as
doubt
of
his
saluation
.
These
and
such
like
presumptious
conceits
in
blinde
and
ignorant
persons
,
runne
for
currant
faith
in
the
worlde
.
Nowe
the
true
testimonie
of
the
spirit
is
discerned
from
naturall
presumption
,
and
all
illusions
of
the
deuill
by
two
effects
and
fruits
thereof
,
noted
by
Paul
in
that
he
saith
,
that
the
spirit
makes
vs
crie
Abba
,
that
is
father
.
The
first
is
,
to
pray
so
earnestly
with
groanes
and
sighes
,
as
though
a
man
would
euen
fill
heauen
and
earth
with
the
crie
not
of
his
lippes
,
but
of
his
heart
,
touched
with
sense
and
feeling
of
his
manifolde
sinnes
and
offences
.
And
this
indeede
is
a
speciall
and
principall
note
of
the
spirit
of
adoption
.
Nowe
looke
vpon
the
loose
and
carelesse
man
,
that
thinks
himselfe
so
filled
with
the
perswasion
of
the
loue
and
fauour
of
God
,
ye
shall
finde
that
he
very
seldome
or
neuer
praies
:
and
when
he
doth
,
it
is
nothing
else
but
a
mumbling
ouer
the
Lords
praier
,
the
Creede
,
and
the
tenne
Commaundements
for
fashions
sake
.
Which
argues
plainely
that
the
perswasion
which
he
hath
of
Gods
mercie
,
is
of
the
flesh
and
not
of
the
spirit
.
The
second
fruit
is
,
the
affection
of
a
duetifull
childe
to
God
a
most
louing
father
:
and
this
affection
makes
a
man
stande
in
feare
of
the
maiestie
of
God
wheresoeuer
he
is
,
and
to
make
conscience
of
euery
euill
way
.
Nowe
those
that
are
carried
away
with
presumption
,
so
soone
as
any
occasion
is
giuen
,
they
fall
straight
into
sinne
without
mislike
or
stay
,
as
fire
burnes
with
speede
when
drie
woode
is
laide
vnto
it
.
In
a
worde
,
where
the
testimonie
of
the
spirit
is
truly
wrought
,
there
be
many
other
graces
of
the
spirit
ioyned
therewith
,
as
when
one
branch
in
a
tree
buddeth
the
rest
budde
also
.
The
testimonie
of
our
spirit
is
the
testimonie
of
the
heart
and
conscience
,
purified
and
sanctified
in
the
bloode
of
Christ
.
And
it
testifieth
two
waies
,
by
inward
tokens
in
it selfe
,
by
outward
fruits
.
Inward
tokens
are
certen
speciall
graces
of
God
imprinted
in
the
spirit
,
whereby
a
man
may
certenly
be
assured
of
his
adoption
.
These
tokens
are
of
two
sorts
,
they
either
respect
our
sinnes
,
or
Gods
mercie
in
Christ
.
The
first
are
in
respect
of
sinnes
past
,
present
,
or
to
come
.
The
signe
in
the
spirit
which
concerneth
sinnes
past
,
is
godly
sorrow
,
which
I
may
tearme
a
beginning
and
mother
grace
of
many
other
gifts
and
graces
of
God
.
indignation
,
whereby
a
man
is
exceedingly
angrie
with
himselfe
for
his
offences
.
The
fourth
is
feare
,
least
he
fal
into
his
former
sins
againe
.
The
5.
is
desire
,
wherby
he
craueth
strength
and
assistance
,
that
his
sinnes
take
not
hold
on
him
as
before
.
The
sixth
is
zeale
,
in
the
performance
of
all
good
duties
contrarie
to
his
special
sinnes
.
The
seuenth
is
reuenge
,
whereby
he
subdues
his
bodie
least
it
should
hereafter
be
an
instrument
of
sinne
as
it
hath
beene
in
former
time
.
Now
when
any
man
shall
feele
these
fruits
in
himselfe
,
he
hath
no
doubt
the
godly
sorrow
which
here
we
speake
of
.
The
token
which
is
in
regard
of
sinnes
present
,
is
the
combate
betweene
the
flesh
and
the
spirit
,
Ephialies
,
when
they
are
halfe
asleepe
feele
as
it
were
some
weightie
thing
lying
vpon
their
breasts
,
and
holding
them
downe
:
nowe
lying
in
this
case
,
they
striue
with
their
hands
and
feete
and
with
all
the
might
they
haue
to
raise
vp
themselues
,
and
to
remooue
the
weight
▪
and
cannot
.
Behold
here
a
liuely
resemblance
of
this
combate
.
The
flesh
which
is
the
inborne
corruption
of
mans
nature
,
lies
vpon
the
hearts
of
the
children
of
God
,
and
presseth
them
downe
as
if
it
were
the
very
weight
of
a
mountaine
:
now
they
,
according
to
the
measure
of
grace
receiued
,
striue
to
raise
vp
themselues
from
vnder
this
burden
,
&
to
doe
such
things
as
are
acceptable
to
God
;
but
can
not
as
they
would
.
The
token
that
respects
sinne
to
come
is
Care
to
preuent
it
.
That
this
is
the
mark
of
Gods
children
,
appeareth
by
the
saying
of
Iohn
,
Hee
that
is
borne
of
God
sinneth
not
,
but
keepeth
himselfe
that
the
wicked
one
touch
him
not
.
And
this
care
shewes
it selfe
not
onely
in
ordering
the
outward
actions
,
but
euen
in
the
verie
thoughtes
of
the
heart
.
For
where
the
Gospell
is
of
force
it
brings
every
thought
into
captivitie
to
the
obedience
of
Christ
:
and
the
Apostles
rule
is
followed
,
whatsoever
things
are
true
,
whatsoeuer
things
are
honest
,
&c.
thinke
on
these
things
.
The
tokens
which
concerne
Gods
mercy
are
especially
two
.
The
first
is
,
when
a
man
feeles
him selfe
distressed
with
the
burden
of
his
sinnes
,
or
when
he
apprehends
the
heauie
displeasure
of
God
in
his
conscience
for
them
:
then
further
to
feele
how
he
stands
in
need
of
Christ
,
&
withall
heartily
to
desire
,
yea
to
hunger
and
thirst
after
reconciliation
with
God
in
the
merite
of
Christ
,
and
that
aboue
all
other
things
in
the
world
.
To
all
such
Christ
hath
made
most
sweete
and
comfortable
promises
,
which
can
appertaine
to
none
but
to
the
elect
.
Ioh.
7.37
.
If
any
man
thirst
,
let
him
come
to
me
and
drinke
:
hee
that
beleeveth
in
me
,
as
saieth
the
scripture
,
out
of
his
bellie
shall
flow
rivers
of
water
of
life
.
Rev.
21.6
.
I
will
give
unto
him
which
is
a
thirst
of
the
well
of
the
water
of
life
freely
.
Now
if
hee
that
thirsteth
drinke
of
these
waters
,
marke
what
followeth
,
Ioh.
4.14
.
Whosoever
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
be
more
a
thirst
:
but
the
water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
water
springing
up
unto
everlasting
life
.
The
second
is
a
straunge
affection
wrought
in
the
heart
by
the
spirit
of
God
,
whereby
a
man
doth
so
esteeme
&
value
,
and
as
it
were
,
set
so
high
a
price
on
Christ
&
his
righteousnesse
,
that
hee
accounts
euen
the
most
pretious
things
that
are
▪
to
be
but
as
dung
in
regard
thereof
.
This
affection
was
in
Paul
,
He
that
receiveth
a
Prophet
in
the
name
of
a
prophet
,
shall
receive
a
prophets
rewarde
,
and
he
that
receives
a
righteous
man
in
the
name
of
a
righteous
man
,
shall
receive
the
rewarde
of
a
righteous
man
.
And
Saint
Iohn
saieth
,
Hereby
wee
knowe
that
wee
are
translated
from
death
to
life
,
because
wee
love
the
breethren
:
that
is
,
such
as
are
members
because
they
are
so
.
The
second
signe
of
this
affection
is
a
loue
and
desire
to
the
comming
of
Christ
,
whether
it
be
by
death
unto
any
man
particularly
,
or
by
the
last
iudgement
universally
,
and
that
for
this
ende
that
there
may
be
a
full
participation
of
fellowship
with
Christ
.
And
that
this
verie
loue
is
a
note
of
adoption
,
it
appeares
by
that
which
S.
Paul
saieth
,
that
the
crowne
of
righteousnes
is
laid
vp
for
all
them
that
love
the
appearing
of
Christ
.
The
outwarde
token
of
adoption
is
New-obedience
,
whereby
a
man
endeauours
to
obey
Gods
commandements
in
his
life
and
conuersation
:
Hereby
wee
are
sure
that
we
know
him
,
if
wee
keepe
his
commandements
.
Now
this
obedience
must
not
be
iudged
by
the
rigour
of
the
morall
law
,
for
then
it
should
be
no
token
of
grace
,
but
rather
a
meanes
of
damnation
:
but
it
must
be
esteemed
and
considered
as
it
is
in
the
acceptation
of
God
,
who
spares
them
that
feare
him
as
a
father
spares
an
obedient
sonne
,
I
shall
not
be
confounded
,
when
I
haue
respect
to
all
thy
commandements
.
hee
which
faileth
in
one
law
is
guiltie
of
all
:
that
is
,
the
obedience
to
many
commandements
is
indeed
before
god
no
obedience
,
but
a
flat
sinne
if
a
man
wittingly
and
willingly
faile
in
any
one
thing
.
He
that
repents
of
one
sinne
truly
,
doth
repent
of
all
:
&
he
that
liues
but
in
one
known
sinne
without
repentance
,
though
he
pretend
neuer
so
much
reformation
of
life
,
indeed
repents
of
no
sinne
.
Secondly
this
obedience
must
extend
it selfe
to
the
whole
course
of
a
mans
life
after
his
conversion
and
repentance
.
We
must
not
iudge
of
a
man
by
an
action
or
two
,
but
by
the
tenour
of
his
life
.
Such
as
the
course
of
a
mans
life
is
,
such
is
the
man
:
though
he
,
through
the
corruption
of
his
nature
faile
in
this
or
that
particular
action
,
yet
doth
it
not
preiudice
his
estate
before
God
,
so
be
it
he
renew
his
repentance
for
his
seuerall
slippes
and
falles
,
not
lying
in
any
sinne
;
and
withall
from
yere
to
yere
walke
unblameable
before
God
&
men
.
S.
Paul
saith
,
The
foundation
of
God
remaineth
sure
:
the
Lorde
knowes
who
are
his
.
Now
some
might
hereupon
say
,
it
is
true
indeed
,
Let
euery
one
that
calleth
on
the
name
of
the
Lord
depart
from
iniquity
:
that
is
,
let
men
invocate
the
name
of
God
,
praying
seriously
for
things
whereof
they
stand
in
need
,
withall
giuing
thanks
,
&
departing
from
all
their
former
sinnes
,
and
this
shall
be
unto
them
an
infallible
token
that
they
are
in
the
election
of
God
.
Thirdly
in
outward
obedience
it
is
required
that
it
proceede
from
the
whole
man
:
Thus
we
haue
heard
the
testimonies
and
tokens
wherby
a
man
may
be
certified
in
his
conscience
that
be
was
chosen
to
saluation
before
all
worldes
:
If
any
desire
further
resolution
in
this
point
,
let
them
meditate
upon
the
15.
Psal.
and
the
first
Epistle
of
Saint
Iohn
,
being
parcels
of
scripture
penned
by
the
holy
ghost
for
this
ende
.
Here
some
will
demaund
how
a
man
may
be
assured
of
his
adoption
if
he
want
the
testimony
of
the
spirit
to
certifie
him
thereof
.
Answere
.
Fire
is
knowen
to
be
no
painted
but
a
true
fire
by
two
notes
;
by
heate
,
and
by
the
flame
:
now
if
the
case
fall
out
that
the
fire
want
a
flame
,
it
is
still
knowen
to
be
fire
by
the
heate
.
In
like
manner
,
as
I
haue
said
,
there
be
two
witnesses
of
our
adoption
,
Gods
spirit
,
&
our
spirit
:
now
if
it
fall
out
that
a
man
want
the
principall
,
which
is
the
spirit
of
adoption
,
he
must
then
haue
recourse
to
the
second
witnesse
,
and
search
out
in
himselfe
the
signes
and
tokens
of
the
sanctification
of
his
owne
spirit
,
by
which
he
may
certenly
assure
him selfe
of
his
adoption
,
as
wee
knowe
fire
to
be
fire
by
the
heate
though
it
want
a
flame
.
Againe
it
may
be
demanded
on
this
manner
:
how
if
it
come
to
passe
that
after
inquirie
,
we
finde
but
fewe
signes
of
sanctification
in
our selues
.
Answer
.
In
this
case
we
are
to
haue
recourse
to
the
least
measure
of
grace
,
lesse
then
which
,
there
is
no
sauing
grace
,
and
it
stands
in
two
things
:
an
heartie
disliking
of
our
sinnes
because
they
are
sinnes
,
&
a
desire
of
reconciliation
with
God
in
Christ
for
them
all
:
&
these
are
tokens
of
adoption
,
if
they
be
soundly
wrought
in
the
heart
,
though
all
other
tokens
for
the
present
seeme
to
be
wanting
.
If
any
shall
say
,
that
a
wicked
man
may
haue
this
desire
,
as
Balaam
,
who
desired
to
die
the
death
of
the
righteous
:
the
answere
is
,
that
Balaam
indeede
desired
to
die
as
the
righteous
man
doeth
,
but
hee
could
not
abide
to
liue
as
the
righteous
:
hee
desired
the
ende
,
but
not
the
proper
subordinate
meanes
which
tend
unto
the
end
;
as
vocation
,
iustification
,
sanctification
,
repentance
,
Bernard
.
Looke
pag.
12.
&c.
the
first
is
the
worke
of
nature
,
the
second
is
the
worke
of
grace
.
Now
I
speake
not
this
to
make
men
secure
and
to
content
them selues
with
these
small
beginnings
of
grace
,
but
onely
to
shew
how
any
may
assure
themselues
that
they
are
at
the
least
babes
in
Christ
:
adding
this
withall
,
that
they
which
haue
no
more
but
these
small
beginnings
must
be
carefull
to
increase
them
,
because
hee
which
goes
not
forwarde
goes
backwarde
.
Lastly
,
it
may
be
demanded
what
a
man
should
doe
if
he
want
both
the
testimonie
of
Gods
spirit
and
his
owne
spirite
,
and
haue
no
meanes
in
the
world
of
assurance
.
Answer
.
He
must
not
utterly
despaire
,
but
be
resolued
of
this
,
that
though
hee
want
assurance
now
,
yet
he
may
obtaine
the
same
hereafter
.
And
such
must
be
aduertised
to
heare
the
word
of
God
preached
:
and
being
outwardly
of
the
Church
,
to
receiue
the
sacraments
.
When
we
haue
care
to
come
into
the
Lordes
vineyard
and
to
converse
about
the
wine-presse
,
wee
shall
finde
the
sweete
iuyce
of
heauenly
grace
pressed
forth
unto
us
plentifully
by
the
word
and
sacraments
,
to
the
comfort
of
our
consciences
concerning
Gods
election
.
This
one
mercy
that
God
by
these
meanes
in
some
parte
reveales
his
mercie
,
is
unspeakeable
.
When
sickenesse
or
the
day
of
death
comes
,
the
dearest
seruants
of
God
,
it
may
be
must
encounter
with
the
temptations
of
the
deuill
,
and
wrastle
in
conscience
with
the
wrath
and
displeasure
of
God
,
as
for
life
&
death
:
&
no
man
knowes
how
terrible
these
things
are
but
those
which
haue
felte
them
.
Now
when
men
walke
thus
through
the
valley
of
the
shadow
of
death
,
vnlesse
God
shoulde
as
it
were
,
open
heauen
,
&
streame
downe
unto
us
in
this
world
some
lightsome
beames
of
his
love
in
Christ
by
the
operation
of
his
spirite
,
miserable
were
the
case
euen
of
the
righteous
.
Thus
much
of
Election
:
now
followes
Reprobation
;
in
handling
whereof
we
are
to
obserue
three
things
.
I.
what
it
is
.
II.
how
God
doth
execute
this
decree
.
III.
how
a
man
may
iudge
of
the
same
.
For
the
first
,
Reprobation
is
Gods
decree
,
in
which
because
it
so
pleased
him
,
he
hath
purposed
to
refuse
some
men
by
means
of
Adams
fall
and
their
owne
corruptions
,
for
the
manifestation
of
his
iustice
.
First
I
say
,
it
is
a
decree
,
&
that
is
euident
thus
.
If
there
be
an
eternall
decree
of
God
,
whereby
he
chooseth
some
men
,
then
there
must
needs
be
another
decree
wherby
he
doth
passe
by
others
&
refuse
them
.
For
election
alwaies
implies
a
refusall
.
Againe
what
God
doth
in
time
,
that
hee
decreed
to
doe
before
time
:
as
the
case
falles
out
euen
with
men
of
meane
wisedome
,
who
first
of
all
intend
with
themselues
the
things
to
be
done
and
after
doe
them
.
But
God
in
time
refuseth
some
men
as
the
scripture
testifieth
,
and
it
appeareth
to
be
true
by
the
euent
.
Therefore
God
before
all
worlds
decreed
the
reiecting
of
some
men
.
Now
in
this
decree
4.
pointes
are
to
be
considered
.
The
first
is
the
matter
or
obiect
thereof
,
which
is
the
thing
decreed
,
namely
the
reiection
of
some
men
or
the
manifestation
of
his
iustice
upon
them
.
This
may
seeme
strange
to
mans
reason
,
but
here
we
must
with
all
submission
strike
our
top-sailes
,
for
the
worde
of
God
saith
as
much
in
plaine
termes
.
The
Apostle
Iude
speaking
of
false
Prophets
saith
,
that
they
were
of
old
ordained
to
this
damnation
.
God
makes
vessels
of
wrath
prepared
to
destruction
:
and
that
some
are
reiected
,
whome
he
opposeth
to
them
which
are
elected
to
saluation
.
The
second
pointe
is
the
impulsiue
cause
that
mooued
God
to
set
downe
this
decree
concerning
his
creature
,
and
that
was
nothing
out
of
himselfe
,
but
his
very
will
and
pleasure
.
He
hardened
Pharaoh
with
finall
hardnesse
of
heart
because
he
woulde
:
and
therefore
he
decreed
to
do
so
because
he
would
.
And
our
Sauiour
Christ
saith
,
I
thanke
thee
,
O
father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
men
of
vnderstanding
,
and
hast
opened
them
vnto
babes
.
It
is
so
,
O
father
,
because
thy
good
pleasure
is
such
.
And
if
it
be
in
the
power
and
libertie
of
a
man
to
kill
an
oxe
or
a
sheepe
for
his
use
,
to
hunt
and
kill
the
hare
and
partridge
for
his
pleasure
:
then
much
more
without
iniustice
may
it
be
in
the
will
and
libertie
of
the
creatour
●o
refuse
and
forsake
his
creature
for
his
glorie
.
Nay
it
standes
more
with
equitie
a
thousand
folde
that
all
the
creatures
in
heauen
and
earth
should
ioyntly
serue
to
set
forth
the
glorie
and
maiestie
of
God
the
creatour
in
their
eternall
destruction
,
then
the
striking
of
a
flie
or
the
killing
of
a
flea
should
serue
for
the
dignitie
of
all
men
in
the
world
.
For
all
this
,
it
is
thought
by
verie
many
to
be
very
hard
to
ascribe
unto
God
that
is
full
of
bountie
and
mercie
such
a
decree
,
&
that
upon
his
verie
wil
:
but
let
us
se
their
reasons
.
First
of
all
they
say
it
is
a
point
of
crueltie
for
God
to
purpose
to
create
a
great
part
of
the
world
to
damnation
in
hell
fire
:
the
answere
is
,
that
by
the
vertue
of
this
decree
God
can
not
be
said
to
create
any
man
to
damnation
,
but
to
the
manifestation
of
his
iustice
and
glorie
in
his
due
&
deserued
damnation
:
and
the
doing
of
this
is
absolute
iustice
.
Secondly
it
is
alledged
that
by
this
meanes
God
shall
hate
his
own
creature
,
and
that
before
it
is
:
but
it
is
an
untruth
.
We
must
distinguish
betweene
Gods
purpose
to
hate
and
actuall
hating
.
Now
indeede
God
before
all
worldes
did
purpose
to
hate
some
creatures
:
and
that
iustly
so
farre
forth
as
his
hating
of
them
will
serue
for
the
manifestation
of
his
iustice
:
but
he
neither
hates
them
indeed
nor
loues
them
before
they
are
:
and
therefore
actuall
hatred
comes
not
in
till
after
the
creation
.
Whom
God
hath
decreed
to
loue
,
them
when
they
are
once
created
,
he
begins
to
loue
in
Christ
with
actual
loue
:
&
whom
he
hath
decreed
to
hate
,
them
being
once
created
,
he
hates
in
Adam
with
actuall
hatred
.
Thirdly
it
is
obiected
,
that
by
this
doctrine
god
shal
be
the
authour
of
sinne
,
for
he
which
ordaines
to
the
end
ordaines
to
the
means
of
the
end
▪
but
God
ordaines
men
to
the
end
that
is
the
damnation
:
therfore
he
ordaines
them
to
the
means
therof
,
that
is
,
sin
.
Ans.
The
proposition
being
thus
understood
,
he
which
ordains
a
man
to
an
end
,
in
the
same
order
&
maner
ordaines
him
to
the
meanes
,
is
false
.
For
one
may
be
ordained
to
the
ende
simply
,
the
end
being
simply
good
:
and
yet
not
be
simply
ordained
to
the
meanes
,
because
they
may
be
evill
in
them selues
,
and
onely
good
in
part
,
namely
so
farre
forth
as
they
haue
respect
of
goodnesse
in
the
minde
of
the
ordainer
.
Secondly
,
the
assumption
is
false
:
for
the
supreme
ende
of
Gods
counsell
is
not
damnation
,
but
the
declaration
of
his
iustice
in
the
iust
destruction
of
the
creature
:
neither
doth
God
decree
mans
damnation
as
it
is
damnation
,
that
is
,
the
ruine
of
man
and
the
putting
of
him
forth
to
perishment
,
but
as
it
is
a
reall
execution
of
iustice
.
Thirdly
wee
must
make
distinction
betwene
sin
it selfe
&
the
permission
thereof
,
and
betweene
the
Decree
of
reiection
,
and
Actuall
damnation
:
now
the
permission
of
sinne
and
not
sinne
it selfe
properly
is
the
subordinate
meanes
of
the
decree
of
Reiection
.
For
when
God
had
decreed
to
refuse
some
men
,
hee
withall
decreed
the
permission
of
sinne
,
to
which
permission
men
were
ordained
:
and
sinne
it selfe
is
no
effect
,
but
onely
the
consequent
of
the
decree
:
yet
so
,
as
it
is
not
onely
the
antecedent
,
but
also
the
efficient
and
meritorious
cause
of
actuall
damnation
.
The
third
point
is
the
reall
foundation
of
the
execution
of
this
decree
,
which
is
condemnation
;
and
that
is
the
voluntarie
fall
of
Adam
and
of
all
his
posteritie
in
him
with
the
fruite
thereof
,
the
generall
corruption
of
mans
nature
.
For
howsoeuer
God
hath
purposed
to
refuse
men
because
it
so
pleased
him
,
yet
when
his
purpose
comes
to
execution
he
condemnes
no
man
but
for
his
sinnes
:
and
sinne
though
it
were
not
in
the
counsell
of
God
an
impulsiue
cause
that
mooued
him
to
purpose
a
refusall
,
yet
was
it
a
subordinate
meanes
of
damnation
:
God
in
wonderfull
wisedome
ordering
and
disposing
the
execution
of
this
decree
,
so
as
the
whole
blame
and
fault
of
mans
destruction
should
be
in
him selfe
.
And
therefore
the
Lorde
in
the
Prophet
Ose
saith
,
One
hath
destroyed
thee
,
but
I
will
helpe
thee
:
that
is
,
saluation
is
of
God
,
The
last
point
is
the
ende
of
Gods
decree
,
namely
the
manifestation
of
his
iustice
,
as
Salomon
saieth
,
The
Lord
hath
made
all
thinges
for
his
owne
sake
,
and
the
wicked
for
the
day
of
evill
.
to
shewe
his
wrath
and
to
make
his
power
knowen
.
Thus
we
haue
seene
what
Reprobation
is
:
Nowe
followes
the
execution
thereof
,
for
that
which
God
decrees
before
time
,
in
time
he
executes
.
And
here
a
speciall
rule
to
be
remembred
is
this
▪
Those
which
are
ordained
to
iust
damnation
,
are
likewise
ordained
to
be
left
to
them selues
in
this
worlde
in
blindnesse
of
minde
and
hardnesse
of
heart
,
so
as
they
neither
shall
nor
will
repent
of
their
sinnes
.
The
truth
of
this
wee
may
see
in
Gods
worde
.
For
S.
Peter
speaking
of
the
Priests
and
doctours
,
and
chiefe
of
the
people
among
the
Iewes
,
saieth
plainely
,
They
stumbled
at
the
word
,
and
are
disobedient
.
Why
so
?
because
they
were
ordained
unto
it
of
olde
.
And
so
Paul
saith
to
the
Corinthians
,
that
hee
handled
not
the
worde
of
God
deceitfully
,
but
in
the
declaration
of
the
trueth
hee
approoved
himselfe
to
euerie
mans
conscience
in
the
sight
of
God
.
Now
hereupon
it
might
be
saide
,
how
then
comes
it
to
passe
that
all
receiue
not
the
gospell
in
Corinth
,
and
to
this
hee
answeres
with
a
terrible
sentence
,
our
gospell
be
hid
,
it
is
hid
to
them
that
perish
:
giuing
us
to
understand
,
that
god
leaues
them
to
themselues
in
this
worlde
,
whome
hee
purposeth
to
refuse
.
And
the
Lord
by
the
prophet
Esai
saieth
of
the
Iewes
.
By
hearing
they
shall
heare
and
not
understand
,
and
by
seeing
they
shall
see
and
not
perceive
,
least
they
should
heare
with
their
eares
,
and
see
with
their
eyes
,
and
vnderstande
with
their
hearts
,
and
so
turne
and
be
saved
.
The
use
of
this
rule
is
manifolde
:
first
it
serueth
to
ouerthrow
the
opinion
of
carnall
men
which
reason
thus
:
If
I
be
ordained
to
damnation
,
let
me
liue
neuer
so
godly
and
well
,
I
am
sure
to
be
damned
,
therefore
I
will
liue
as
I
list
:
for
it
is
not
possible
for
me
to
alter
Gods
decree
.
Blasphemous
mouthes
of
men
make
nothing
of
this
and
like
speeches
,
and
yet
they
speake
flatt
contraries
.
For
whom
God
hath
purposed
in
his
eternall
counsell
to
refuse
,
them
also
he
hath
purposed
for
their
sinnes
to
leaue
to
the
blindnesse
of
their
mindes
and
hardnesse
of
their
heartes
,
so
as
they
neither
will
nor
can
liue
a
godly
life
.
Secondly
,
this
rule
doeth
as
it
were
,
leade
us
by
the
hande
,
to
the
consideration
of
the
fearefull
estate
of
many
people
among
us
.
Wee
haue
had
for
the
space
of
thirtie
yeeres
and
more
the
preaching
of
the
Gospell
of
Christ
,
and
the
more
plentifully
by
reason
of
the
schooles
of
learning
.
But
what
hath
beene
the
issue
of
it
,
I
doubt
not
but
in
many
it
hath
beene
the
meanes
of
their
conversion
and
saluation
:
but
to
speake
generally
of
the
greater
parte
there
is
little
or
no
fruite
to
be
seene
.
The
most
after
this
long
preaching
remaine
as
blinde
,
as
impenitent
,
as
harde
hearted
,
and
as
unreformed
in
their
liues
as
euer
they
were
,
though
they
haue
hearde
the
Lorde
calling
them
to
repentance
from
day
to
day
,
and
from
yeere
to
yeere
.
Well
,
if
this
rule
be
the
trueth
of
God
,
as
no
doubt
it
is
,
then
I
say
plainely
that
there
is
a
most
fearefull
iudgement
of
God
amongst
vs
.
My
meaning
is
not
to
determine
or
giue
sentence
of
any
mans
person
,
of
any
towne
or
people
,
neuerthelesse
this
may
be
auouched
,
that
it
is
a
terrible
and
daungerous
signe
of
the
wrath
of
God
,
that
after
this
long
and
daily
preaching
,
there
is
still
remaining
a
generall
hardenesse
of
heart
,
impenitencie
,
and
want
of
reformation
in
the
liues
of
men
.
The
smithes
stithie
,
the
more
it
is
beaten
the
harder
it
is
made
:
and
commonly
the
heartes
of
men
,
the
more
they
are
beaten
with
the
hammer
of
Gods
worde
,
the
more
dull
,
secure
,
and
senslesse
they
are
.
This
beeing
so
,
it
standes
euery
man
in
hande
to
looke
to
his
owne
estate
.
Wee
are
carefull
to
flie
the
infection
of
the
bodily
plague
:
oh
then
how
carefull
shoulde
wee
bee
to
flie
the
common
blindenesse
of
minde
and
hardnesse
of
heart
,
which
is
the
verie
plague
of
all
plauges
a
thousande
folde
worse
then
all
the
plagues
of
Egypt
.
And
it
is
so
much
the
more
fearefull
,
because
the
more
it
takes
place
,
the
lesse
it
is
perceiued
.
When
a
malefactour
on
the
day
of
assise
is
brought
foorth
of
the
iayle
,
with
great
boltes
and
fetters
to
come
before
the
iudge
,
as
hee
is
going
all
men
pitie
him
and
speake
comfortably
unto
him
:
But
why
so
?
because
hee
is
now
to
be
arraigned
at
the
barre
of
an
earthly
Iudge
.
Nowe
the
case
of
all
impenitent
sinners
is
farre
more
miserable
then
the
case
of
this
man
:
for
they
lie
fettred
in
bondage
vnder
sin
&
satan
,
and
this
short
life
is
the
way
in
which
they
are
going
euerie
houre
to
the
barre
of
Gods
iustice
,
who
is
the
King
of
kings
and
Lord
of
lords
,
there
to
be
arraigned
&
to
haue
sentence
of
condemnation
giuen
against
them
.
Now
canst
thou
pitie
a
man
that
is
before
an
earthly
iudge
,
and
wilt
thou
not
be
touched
with
the
miserie
of
thine
owne
estate
who
goest
euery
day
forward
to
the
barre
of
Gods
iustice
;
whether
thou
be
sleeping
or
waking
,
sitting
or
standing
,
as
a
man
on
the
sea
in
a
ship
goes
continually
toward
the
hauen
,
though
he
himselfe
stirre
not
his
foote
.
Begin
now
at
length
to
lay
this
point
to
your
hearts
,
that
,
so
long
as
ye
run
on
in
your
blind
wayes
without
repentance
,
as
much
as
yee
can
,
yee
make
poste
hast
to
hell-warde
:
and
so
long
as
you
continue
in
this
miserable
condition
,
as
Peter
saieth
,
Your
iudgement
is
not
farre
off
,
and
your
damnation
sleepeth
not
.
Thirdly
seeing
those
whome
God
hath
purposed
to
refuse
shall
be
left
unto
themselues
,
and
neuer
come
to
repentance
,
we
are
to
loue
and
embrace
the
word
of
God
preached
&
taught
unto
us
by
the
ministers
of
the
gospell
:
withall
submitting
our selues
unto
it
,
and
suffering
the
Lord
to
humble
us
thereby
,
that
we
may
come
at
length
out
of
the
broad
way
of
blindnesse
of
minde
and
hardnesse
of
heart
leading
to
destruction
,
into
the
straight
way
of
true
repentance
and
reformation
of
life
,
which
leadeth
to
saluation
.
For
so
long
as
a
man
lives
in
this
world
after
the
lusts
of
his
own
heart
,
he
goes
on
walking
in
the
very
same
broad
way
to
hell
,
in
which
all
that
are
ordained
to
condemnation
walke
:
and
what
a
fearefull
thing
is
it
but
for
a
litle
while
to
be
a
companion
in
the
way
of
destruction
with
them
that
perish
:
and
therefore
I
say
once
againe
,
let
us
all
in
the
feare
of
God
lay
his
word
unto
our
heartes
,
and
heare
it
with
such
reuerence
,
as
that
it
may
be
in
us
the
sworde
of
the
spirite
to
cut
downe
the
sinnes
and
corruptions
of
our
natures
and
worke
in
us
a
reformation
of
life
and
true
repentance
.
The
third
point
concerning
the
decree
of
Reprobation
,
is
the
Iudgement
to
be
giuen
of
it
.
This
iudgement
belongeth
to
God
principally
and
properly
,
because
hee
knoweth
best
what
he
hath
determined
concerning
the
estate
of
euery
man
,
&
none
but
he
knowes
who
they
be
which
are
ordained
to
due
&
deserued
damnation
.
And
againe
,
he
only
knoweth
the
hearts
and
willes
of
men
,
and
what
grace
he
hath
giuen
them
,
what
they
are
,
and
what
all
their
sinnes
be
,
and
so
doth
no
angell
nor
creature
in
the
world
beside
.
As
for
men
,
it
belongs
not
to
them
to
giue
iudgement
of
reprobation
in
themselues
or
in
others
,
unlesse
God
reveale
his
will
unto
them
and
giue
them
a
gift
of
discerning
.
This
gift
was
bestowed
on
sundry
of
the
Prophets
in
the
old
Testament
,
and
in
the
new
Testament
on
the
Apostles
.
The
Lord
reward
him
according
to
his
doings
.
And
such
kinde
of
praiers
were
lawfull
in
them
,
because
they
were
caried
with
pure
&
upright
zeale
,
&
had
no
doubt
a
speciall
gift
whereby
they
were
able
to
discerne
of
the
finall
estate
of
their
enemies
.
Againe
,
God
sometimes
giues
this
gift
of
discerning
of
some
mens
finall
impenitencie
to
the
Church
upon
earth
,
I
say
not
,
to
this
or
that
priuate
person
,
but
to
the
bodie
of
the
Church
or
greater
part
thereof
.
S.
Iohn
writing
unto
the
Churches
saith
,
There
is
a
sinne
unto
death
(
that
is
,
I
say
not
that
thou
shouldest
pray
for
it
:
in
which
words
he
takes
it
for
granted
,
that
the
sinne
might
be
discerned
by
the
Church
in
those
daies
.
And
Paul
saieth
,
If
any
man
beleeue
not
the
Lord
Iesus
,
let
him
be
had
in
execration
,
Mara-natha
,
that
is
,
pronounced
accursed
to
euerlasting
destruction
.
It
may
be
demanded
what
we
are
to
iudge
of
them
that
as
yet
are
enemies
of
Christ
.
Ans.
Our
duty
is
to
suspend
our
iudgements
concerning
their
finall
estate
:
for
we
know
not
whether
God
will
call
them
or
no
:
and
therefore
we
must
rather
pray
for
their
conversion
then
for
their
confusion
.
Againe
it
may
be
demanded
what
is
to
be
thought
of
all
our
ancetours
&
forefathers
that
liued
&
died
in
the
times
when
Popery
took
place
.
Ans.
We
may
well
hope
the
best
&
thinke
that
they
were
saued
:
for
though
the
Papacie
be
not
the
Church
of
God
,
and
though
the
doctrine
of
popery
race
the
foundation
,
yet
neuerthelesse
in
the
very
midst
of
the
Romane
papacie
God
hath
alwaies
had
a
remnant
which
haue
in
some
measure
truly
serued
him
.
In
the
olde
Testament
when
open
idolatrie
took
place
in
all
Israel
,
God
saith
to
Eliah
,
I
have
reserved
7.
thousand
to
my self
that
never
bowed
knee
to
Baal
:
&
the
like
is
&
hath
bin
in
the
generall
apostasie
under
Antichrist
.
S.
Iohn
saith
,
Illyr.
C●tal
.
test
.
veritatis
.
Rev.
12.17
.
that
when
the
woman
fled
into
the
wildernes
for
a
time
,
euen
then
there
was
a
remnant
of
her
seed
which
kept
the
commandements
of
God
,
&
have
testimony
of
Iesus
Christ
.
And
againe
when
ordinary
meanes
of
saluation
faile
,
then
God
can
&
doth
make
a
supply
by
means
extraordinary
,
&
therfore
there
is
no
cause
why
we
should
say
that
they
were
condemned
.
Thirdly
it
may
be
demanded
whether
the
common
iudgement
giuen
of
F.
Spira
that
hee
is
a
reprobate
be
good
or
no
?
Ans.
we
may
with
better
warrant
say
no
;
then
any
man
say
,
yea
.
For
what
gifts
of
discerning
had
they
which
came
to
visit
him
in
his
extremitie
?
&
what
reasons
induced
them
to
giue
this
peremptorie
iudgement
.
He
said
himselfe
that
he
was
a
reprobate
:
that
is
nothing
;
a
sick
mans
iudgement
of
himselfe
is
not
to
be
regarded
.
Yea
but
he
despaired
;
a
senslesse
reason
:
for
so
doth
many
a
man
yeere
by
yeere
,
&
that
very
often
as
deeply
as
euer
Spira
did
,
&
yet
by
the
good
help
of
the
ministery
of
the
worde
both
are
&
may
be
recouered
.
And
they
which
wil
auouch
Spira
to
be
a
reprobate
,
must
go
further
&
prooue
2.
things
,
that
he
despaired
both
wholly
and
finally
:
which
if
they
can
not
proue
,
we
for
our
parts
must
suspende
our
iudgementes
,
and
they
were
much
to
blame
that
first
published
the
booke
.
Lastly
it
may
be
demādend
what
is
to
be
thought
of
them
that
make
very
fearful
ends
in
rauing
&
blaspheming
.
Ans.
Such
strange
behauiours
are
oftentimes
the
fruites
of
violent
diseases
which
torment
the
body
&
bereaue
the
minde
of
sense
&
reason
:
&
therfore
if
the
persons
liued
wel
,
we
must
thinke
the
best
:
for
we
are
not
by
outward
things
to
iudge
of
the
estate
of
any
man
.
Salomon
saith
,
that
all
things
come
alike
to
all
&
the
same
condition
to
the
iust
&
to
the
wicked
.
Thus
much
of
the
parts
of
predestination
.
Now
followes
the
use
thereof
:
&
it
concernes
partly
our
iudgements
,
partly
our
affections
,
&
partly
our
liues
.
The
uses
which
concerne
iudgement
are
3.
And
first
by
the
doctrine
of
predestination
we
learne
,
that
there
can
not
be
any
iustification
of
a
sinner
before
God
by
his
workes
.
For
Gods
election
is
the
cause
of
iustification
,
because
whome
God
electeth
to
saluation
after
this
life
,
them
he
electeth
to
be
iustified
in
this
life
.
Now
election
it selfe
is
of
grace
and
of
grace
alone
,
as
Paul
saieth
,
Election
is
by
grace
,
and
if
it
be
of
grace
,
it
is
no
more
of
workes
:
or
else
were
grace
no
grace
:
therefore
iustification
is
of
grace
and
of
grace
alone
.
And
I
reason
thus
.
The
cause
of
a
cause
is
the
cause
of
all
things
caused
:
but
grace
alone
is
the
cause
of
predestination
,
which
is
the
cause
of
our
vocation
,
iustification
,
sanctification
,
&c.
Grace
therefore
is
also
the
alone
cause
of
all
these
.
Therefore
the
scriptures
ascribe
not
onely
the
beginning
,
but
also
the
continuance
&
accomplishment
of
all
our
happinesse
to
grace
.
For
first
as
election
,
so
vocation
is
of
grace
.
Paul
saieth
,
God
hath
called
vs
not
according
to
our
workes
,
according
to
his
purpose
and
grace
.
Againe
,
faith
in
Christ
is
of
grace
.
So
it
is
saide
,
To
you
it
is
given
to
beleeve
in
Christ
.
Also
the
iustification
of
a
sinner
is
of
grace
.
So
Paul
saieth
plainely
to
the
Romanes
:
you
are
iustified
freely
by
his
grace
.
Againe
,
sanctification
and
the
doing
of
good
workes
is
of
grace
:
So
it
is
saide
,
Wee
are
his
workemanshippe
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
wee
shoulde
walke
in
them
.
Also
perseverance
in
good
workes
and
godlinesse
is
of
grace
:
So
the
Lorde
saieth
,
I
will
make
an
everlasting
covenant
with
them
,
that
I
will
neuer
turne
away
from
them
to
doe
them
good
,
but
I
will
put
my
feare
in
their
heartes
,
that
they
shall
not
depart
from
mee
.
Lastly
,
life
euerlasting
is
of
grace
:
So
Paul
saieth
,
Life
everlasting
is
the
gift
of
God
through
Iesus
Christ
:
Now
they
of
the
Church
of
Rome
teach
the
flatte
contrarie
:
Let
him
that
reioyce
,
reioyce
in
this
,
that
he
vnderstandeth
and
knoweth
me
.
For
I
am
the
Lord
which
shew
mercie
and
iudgement
in
the
earth
.
And
our
Sauiour
Christ
saith
,
This
is
life
eternall
to
know
thee
,
the
onely
very
God
,
and
whome
thou
hast
sent
Jesus
Christ
.
The
vses
which
concerne
our
affections
are
these
.
First
the
doctrine
of
predestination
ministers
to
all
the
people
of
God
matter
of
endlesse
consolation
.
For
because
Gods
election
in
vnchangeable
,
therefore
they
which
are
predestinate
to
saluation
can
not
perish
,
though
the
gates
of
hell
preuaile
against
them
so
as
they
be
hardly
saued
,
yet
shall
they
certenly
be
saued
:
therefore
our
Sauiour
Christ
saith
,
that
in
the
latter
daies
shall
arise
false
Christs
and
false
prophets
,
which
shall
shew
great
signes
and
wonders
,
so
that
if
it
were
possible
they
should
deceiue
the
very
elect
.
rather
reioyce
that
your
names
are
written
in
heauen
.
And
S.
Paul
speaking
of
Hymeneus
&
Alexander
,
The
foundation
of
God
remaineth
sure
and
hath
this
seale
:
The
Lord
knoweth
who
are
his
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
.
are
broken
off
through
vnbeliefe
,
and
thou
standest
by
faith
:
be
not
high
minded
but
feare
.
This
indeed
was
spoken
to
the
Romanes
,
but
we
must
also
lay
it
vnto
our
hearts
.
For
what
is
the
best
of
vs
but
a
lump
of
clay
?
&
how
soeuer
in
Gods
counsell
we
are
chosen
to
saluation
,
yet
in
our selues
we
are
all
shut
vp
vnder
vnbeliefe
,
and
are
fit
to
make
vessels
of
wrath
.
Our
Sauiour
Christ
calleth
Iudas
a
deuil
,
&
we
know
his
leud
life
&
fearful
end
:
now
what
are
we
better
then
Iudas
by
nature
?
If
we
had
bin
in
his
steade
,
without
the
special
blessing
of
God
,
we
should
haue
don
as
he
did
:
he
betraied
Christ
,
but
if
God
leaue
vs
to
our selues
,
we
shal
not
onely
betray
him
,
but
by
our
sinnes
euen
crucifie
him
a
thousand
waies
.
Furthermore
let
vs
bethinke
our selues
of
this
,
whether
there
be
not
alreadie
condemned
in
hel
,
who
in
their
liues
were
not
more
grieuous
offendours
then
we
.
Esay
calleth
the
people
of
his
time
a
people
of
Sodom
&
Gomorrha
,
The
vses
which
respects
our
liues
and
conuersations
are
manifold
.
First
,
seeing
God
hath
elected
some
to
saluation
,
and
hath
also
laid
downe
the
meanes
in
his
holy
worde
whereby
we
may
come
to
the
knowledge
of
our
particular
election
,
we
must
therefore
as
Saint
Paul
counselleth
vs
,
giue
all
diligence
to
make
our
election
sure
.
God
hath
chosen
vs
in
Christ
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
.
And
againe
,
We
are
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
we
should
walke
in
them
.
And
,
God
hath
chosen
you
to
saluation
through
sanctification
of
the
spirite
and
faith
of
the
truth
.
vessells
of
honour
:
predestinate
to
be
made
like
vnto
his
sonne
.
But
wherein
is
this
likenes
?
Paul
saith
,
in
the
fellowship
of
his
afflictions
,
God
suffereth
with
long
patience
the
vessells
of
wrath
prepared
to
destruction
,
to
make
knowne
his
power
and
to
shew
forth
his
wrath
on
them
.
Which
beeing
so
,
then
no
man
by
outward
blessings
ought
to
plead
that
he
hath
the
loue
of
God
.
Sheepe
that
goe
in
fat
pastures
come
sooner
to
the
slaughterhouse
then
those
which
are
kept
vpon
the
bare
〈◊〉
and
they
which
are
pampered
with
the
wealth
of
this
worlde
,
sooner
forsake
God
,
and
therefore
are
sooner
forsaken
of
God
then
others
.
Salomon
saith
,
No
man
knoweth
loue
or
hatred
,
that
is
,
by
outward
things
:
for
all
things
come
alike
to
all
:
the
same
condition
is
to
the
iust
and
to
the
vniust
,
to
the
wicked
and
good
,
to
the
pure
and
polluted
.
Lastly
,
it
may
be
an
offence
vnto
vs
,
when
we
consider
that
the
doctrine
of
the
Gospel
is
either
not
knowne
,
or
else
despised
and
persecuted
of
the
whole
world
;
but
we
must
stay
our selues
with
this
consideration
,
that
nothing
comes
to
passe
by
chance
,
that
God
knowes
who
are
his
;
and
that
there
must
be
some
in
the
world
,
on
whome
God
hath
in
his
eternall
counsell
purposed
to
manifest
his
power
and
iustice
.
Againe
Ministers
of
the
Gospell
may
be
discouraged
,
when
after
long
preaching
they
see
little
or
no
fruit
of
their
labours
:
the
people
whome
they
teach
remaining
as
blinde
,
impenitent
,
and
vnreformed
as
euer
they
were
.
But
they
must
also
consider
,
that
it
is
the
purpose
of
God
to
chose
some
to
saluation
and
to
refuse
others
:
and
that
of
the
first
some
are
called
sooner
some
later
,
and
that
the
second
being
left
to
themselues
neuer
come
to
repentance
.
To
this
Paul
had
regard
when
he
saide
,
If
our
Gospell
be
hid
it
is
hid
to
them
that
perish
.
And
againe
,
We
are
vnto
God
the
sweete
sauour
of
Christ
in
them
that
are
saued
and
in
them
that
perish
.
Hitherto
I
haue
deliuered
the
truth
of
this
weightie
point
of
religion
,
which
also
is
the
doctrine
of
the
Church
of
England
:
now
it
followeth
that
wee
should
consider
the
falshoode
.
Sundrie
Divines
haue
deuised
,
and
in
their
writings
published
a
new
frame
or
platforme
of
the
doctrine
of
Predestination
:
the
effect
and
substance
whereof
is
this
.
The
nature
of
God
(
say
they
)
is
infinite
loue
,
goodnes
,
and
mercie
it selfe
:
and
therefore
he
propoundes
vnto
himselfe
an
ende
answearable
thereunto
,
and
that
is
the
communication
of
his
loue
and
goodnes
vnto
all
his
creatures
.
Now
for
the
accomplishing
of
this
supreame
&
absolute
ende
,
he
did
foure
things
.
First
he
decreed
to
create
man
righteous
in
his
own
image
:
secondly
,
he
foresaw
the
fall
of
man
after
his
creation
,
yet
so
,
as
he
neither
willed
nor
decreed
it
:
thirdly
,
he
decreed
the
vniuersall
Redemption
of
all
&
euery
man
effectually
by
Christ
,
so
be
it
they
wil
beleeue
in
him
:
fourthly
,
he
decreed
to
call
all
&
euery
man
effectually
,
so
as
if
they
will
they
may
be
saued
.
This
being
done
,
he
in
his
eternall
counsell
foreseeing
who
would
beleeue
in
Christ
,
did
thereupon
Elect
them
to
eternall
saluation
:
and
againe
foreseeing
who
would
not
beleeue
but
contemne
grace
offered
,
did
thereupon
also
decree
to
reiect
them
to
eternall
damnation
.
This
platforme
howsoeuer
it
may
seeme
plausible
to
reason
,
yet
indeed
it
is
nothing
els
but
a
Deuise
of
mans
braine
:
as
will
appeare
by
sundrie
defects
and
errours
that
be
in
it
.
For
first
whereas
it
is
auouched
that
Adams
fall
came
by
the
bare
prescience
of
God
,
without
any
decree
or
will
of
his
,
it
is
a
flat
vntruth
.
The
putting
of
Christ
to
death
was
as
great
a
sinne
as
the
fall
of
Adam
,
nay
in
some
respects
greater
.
his
determinate
counsell
.
And
therefore
as
the
Church
of
Ierusalem
saith
,
Herod
and
Pontius
Pilate
with
the
Gentiles
and
the
people
of
Israel
gathered
themselues
togither
to
doe
whatsoeuer
thine
hand
and
thy
counsell
had
determined
before
to
be
done
:
so
may
we
say
,
Adam
in
his
fall
did
nothing
but
that
which
the
hand
of
God
and
his
counsell
had
determined
before
to
be
done
.
And
considering
the
will
of
God
extends
it selfe
to
the
least
things
that
are
euen
to
sparrows
,
whereof
none
doe
light
vpon
the
ground
without
our
heauenly
father
,
how
can
a
man
in
reason
imagine
that
the
fall
of
one
of
the
most
principall
creatures
that
are
,
shall
fall
out
altogether
without
the
will
and
decree
of
God
.
And
there
can
be
nothing
more
absurd
then
to
seuer
the
foreknowledge
of
God
from
his
counsell
or
decree
.
For
by
this
meanes
,
things
shall
come
to
passe
God
nilling
,
or
not
knowing
,
or
not
regarding
them
.
Answear
.
The
argument
followes
not
.
There
be
three
actions
in
the
will
of
God
;
one
whereby
he
doth
absolutely
will
any
thing
and
delight
in
it
:
Volendo
velle
.
and
of
all
such
things
God
himselfe
is
the
author
.
The
second
is
,
wholly
or
absolutely
to
Nill
a
thing
:
[
a
](A09411-e39410-b)
a
Decretum
dei
non
tollit
libertatem
voluntatis
sed
ordinat
.
necessitie
of
immutabilitie
,
&
not
by
the
necessitie
of
coaction
:
secondly
that
God
willed
the
fall
for
a
most
worthie
end
,
which
was
to
lay
downe
a
way
tending
to
the
manifestation
both
of
his
iustice
and
mercie
.
Againe
it
is
alleadged
that
if
God
willed
Adams
fall
,
then
his
will
is
flat
contrarie
to
it selfe
,
because
he
wills
that
which
he
had
by
expresse
commaundement
forbidden
.
Answer
.
In
deede
if
God
should
both
wil
and
forbid
one
and
the
same
thing
,
in
one
and
the
same
respect
,
there
should
be
a
contradiction
in
Gods
will
:
but
that
God
doth
not
.
He
forbad
Adams
fall
as
it
was
a
sinne
:
for
so
in
euery
commaundement
sinne
as
it
is
sinne
is
condemned
and
punished
:
and
yet
because
it
was
in
a
new
respect
,
a
meanes
of
manifesting
his
glorie
,
who
is
able
to
bring
light
out
of
darknes
,
therefore
he
willingly
decreed
the
permission
of
it
.
Incest
as
it
is
a
sinne
,
it
is
condemned
in
the
seuenth
commandement
,
and
punished
with
death
:
yet
as
incest
was
a
punishment
of
Dauids
adulterie
,
God
is
said
to
take
his
wiues
and
to
giue
them
to
his
sonne
Absolom
.
Some
againe
,
as
it
appeares
by
their
writings
,
feare
to
ascribe
vnto
God
so
much
as
a
permission
of
Adams
fall
:
but
no
doubt
they
are
deceiued
.
For
if
these
rules
be
true
;
that
God
is
omnipotent
:
that
he
works
all
things
that
are
by
the
counsell
of
his
will
,
and
gouernes
them
:
that
he
hath
care
and
regard
ouer
man
:
that
nothing
is
hid
from
him
:
that
he
is
vnchangeable
,
there
must
needs
be
permission
of
will
.
If
the
deuill
could
not
enter
so
much
as
into
an
heard
of
swine
without
Christs
permission
,
The
second
fault
is
,
that
they
make
the
Prescience
of
mans
faith
&
vnbeliefe
,
to
be
the
impulsiue
causes
of
Gods
decree
.
For
they
say
that
God
eternally
decrees
to
saue
or
refuse
men
,
because
he
did
foresee
that
they
would
beleeue
or
not
beleeue
.
But
indeed
it
is
a
manifest
vntruth
.
Among
the
causes
of
al
things
that
are
,
there
is
an
order
set
down
by
God
himselfe
,
in
which
order
some
causes
are
highest
some
lowest
,
some
in
the
middest
.
Now
the
highest
cause
of
all
is
that
,
which
ouerrules
all
and
is
ouerruled
of
none
:
and
that
is
Gods
will
,
beyond
which
there
can
be
no
higher
cause
:
for
God
is
placed
aboue
all
,
and
subiect
to
none
.
And
this
very
will
of
his
is
the
cause
of
all
things
that
haue
beeing
:
for
we
must
not
imagine
that
a
thing
first
of
all
existeth
,
and
then
afterward
is
willed
of
God
;
but
first
of
all
God
wills
a
thing
,
and
then
afterward
it
comes
to
haue
beeing
.
Nowe
to
say
that
foreseene
faith
or
vnbeliefe
are
the
moouing
causes
whereby
God
was
induced
to
ordaine
men
either
to
saluation
or
to
iust
damnation
,
is
to
vndoe
this
diuine
order
of
causes
,
and
to
displace
the
linkes
;
in
that
Gods
will
is
made
a
secondarie
or
middle
cause
subordinate
to
others
causes
placed
aboue
it
:
and
this
is
to
make
the
will
of
God
to
depend
vpon
the
qualitie
and
condition
of
the
creature
,
whereas
all
things
depend
vpon
it
.
Againe
,
Paul
saith
that
God
hath
opened
the
mysterie
of
his
will
,
according
to
his
good
pleasure
,
which
he
had
purposed
in
himselfe
:
whereby
he
makes
a
distinction
betweene
the
creature
and
the
Creatour
.
Men
,
The
third
faulte
is
,
that
they
ascribe
vnto
God
a
conditionall
Purpose
or
counsell
,
whereby
hee
decrees
that
all
men
shall
be
saued
,
so
be
it
they
will
beleeue
.
For
it
is
euery
way
as
much
against
common
sense
,
as
if
it
had
beene
said
,
that
God
decreed
nothing
at
all
concerning
man
.
A
conditionall
sentence
determines
nothing
simply
but
conditionally
,
and
therefore
vncertenly
:
and
when
we
speake
of
God
,
to
determine
vncertenly
,
is
as
much
as
if
he
had
determined
nothing
at
all
,
specially
when
the
thing
determined
is
in
the
power
of
mans
will
,
and
in
respect
of
God
,
the
decree
may
come
to
passe
or
not
come
to
passe
.
Men
,
if
they
might
alwaies
haue
their
choise
,
desire
to
determine
of
all
their
affaires
simplie
without
condition
:
and
when
they
doe
otherwise
it
is
either
because
they
knowe
not
the
euent
of
things
,
or
because
things
to
be
done
are
not
in
their
power
.
No
reason
therefore
that
we
should
burden
God
with
that
,
whereof
we
would
disburden
our selues
.
Againe
the
Maiestie
of
God
is
disgraced
in
this
kind
of
decree
.
God
for
his
part
would
haue
all
men
to
be
saued
:
why
then
are
they
not
?
men
will
not
keepe
the
condition
and
beleeue
.
This
is
flat
to
hang
Gods
will
vpon
mans
will
,
to
make
euery
man
an
Emperour
,
and
God
his
vnderling
,
and
to
chaunge
the
order
of
nature
by
subordinating
Gods
will
which
is
the
first
cause
to
the
will
of
man
which
is
the
second
cause
:
whereas
by
the
very
lawe
of
nature
the
first
cause
should
order
and
dispose
the
second
cause
.
But
for
the
iustifying
of
a
conditionall
decree
it
is
alleadged
,
that
there
is
no
eternall
and
hidden
decree
of
God
beside
the
Gospell
,
which
is
Gods
predestination
reuealed
.
Answ.
It
is
an
vntruth
.
There
be
two
wills
in
God
,
[
a
](A09411-e39530-b)
a
quid
vult
fieri
de
nobis
,
or
,
in
nobis
.
one
whereby
hee
determineth
what
he
will
doe
vnto
vs
or
in
vs
:
the
other
,
[
b
](A09411-e39560-b)
b
quid
vult
fieri
à
nobis
.
whereby
he
determineth
what
we
shall
doe
to
him
.
Now
Predestination
is
the
first
:
wherupon
it
is
commonly
defined
to
be
the
preparation
of
the
blessings
of
God
,
whereby
they
are
deliuered
which
are
deliuered
,
and
the
Gospell
is
the
second
.
Againe
,
Predestination
determines
who
they
are
,
and
how
many
which
are
to
be
saued
,
and
hereupon
Christ
saith
,
I
know
whome
J
haue
chosen
:
The
fourth
defect
,
is
the
opinion
of
Vniuersall
sauing
grace
appertaining
to
all
and
euery
man
:
which
may
be
fitly
tearmed
the
Schole
of
vniuersal
Atheisme
.
For
it
pulls
downe
the
pale
of
the
Church
,
and
laies
it
wast
as
euery
common
fielde
:
it
breedes
a
carelessenes
in
the
vse
of
the
meanes
of
grace
,
the
word
&
sacraments
;
when
as
men
shall
be
perswaded
that
grace
shall
be
offered
to
euery
one
effectually
,
whether
he
be
of
the
Church
or
not
at
one
time
or
other
,
wheresoeuer
or
howsoeuer
he
liue
:
as
in
the
like
case
;
if
men
should
be
told
that
whether
they
liue
in
the
market
towne
or
no
,
there
shall
be
sufficient
prouision
brought
them
,
if
they
will
but
receiue
it
and
accept
of
it
,
who
would
then
come
to
the
market
?
Vniuersall
grace
hath
three
parts
.
Vniuersall
Election
:
vniuersall
Redemption
:
vniuersall
Vocation
.
Vniuersall
Election
of
all
and
euery
man
,
is
a
witlesse
conceit
:
for
if
men
vniuersally
be
appointed
to
grace
without
exception
,
then
there
is
no
Electing
or
choosing
of
some
out
of
mankinde
to
grace
:
and
if
some
alone
be
appointed
to
grace
,
as
it
must
needes
be
in
Election
,
then
is
not
grace
vniuersall
.
And
it
is
flat
against
the
word
of
God
.
For
Christ
auoucheth
plainly
that
fewer
be
chosen
then
called
,
giuen
vnto
him
shall
be
one
with
him
and
haue
life
euerlasting
:
As
for
the
Vniuersal
redemption
of
all
&
euery
man
,
it
is
no
better
then
a
forgerie
of
mans
braine
.
There
shall
be
many
in
the
day
of
iudgement
of
whome
Christ
shall
say
,
that
he
neuer
knew
them
.
Againe
he
saith
,
He
which
beleeveth
not
is
alreadie
iudged
,
and
the
wrath
of
God
abides
vpon
him
.
But
if
all
were
effectually
redeemed
,
and
onely
condemned
for
not
beleeuing
in
Christ
,
it
should
haue
beene
said
that
they
are
alreadie
iudged
,
and
that
the
wrath
of
God
not
abides
but
returnes
vpon
them
.
Christ
makes
no
intercession
for
the
worlde
:
are
the
fathers
,
and
are
gi●en
to
Christ
by
him
:
thereby
signifying
that
by
the
world
he
meanes
all
su●h
as
are
not
the
fathers
,
and
were
neuer
giuen
to
Christ
.
And
he
laies
downe
his
life
for
his
sheepe
:
heare
his
voice
,
they
know
him
,
they
follow
him
,
they
shall
not
perish
,
none
shall
plucke
them
out
of
Christs
hands
:
and
these
are
onely
such
of
whome
Paul
saith
;
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
:
it
is
God
that
iustifieth
,
who
shall
condemne
?
And
if
this
should
be
true
that
Christ
was
crucified
and
died
no
lesse
to
make
satisfaction
for
the
sinnes
of
the
damned
,
then
for
the
sinnes
of
Peter
and
Paul
and
the
rest
of
the
Saints
,
it
followes
necessarily
that
all
their
sinnes
are
forgiuen
:
considering
that
remission
of
sinne
depends
inseparably
vpon
satisfaction
made
to
Gods
iustice
for
sinne
:
and
satisfaction
doth
necessarily
abolish
all
fault
.
Wee
graunt
that
Christs
death
is
sufficient
to
saue
many
thousand
worlds
:
we
graunt
againe
it
is
euery
way
most
effectuall
in
it selfe
:
but
that
it
is
effectuall
in
,
or
vnto
the
person
of
euery
man
,
that
we
denie
.
For
if
it
were
thus
effectuall
,
then
it
should
be
applied
to
the
person
of
euery
man
,
as
to
Caine
,
Iudas
,
Nero
,
Heliogabalus
,
&c.
euen
as
the
plaister
is
laide
to
the
sore
:
beeing
applied
,
Christs
righteousnes
should
be
imputed
for
the
iustification
and
sanctification
of
all
and
euery
man
:
and
thus
some
iustified
before
God
and
sanctified
should
after
goe
to
hell
and
be
damned
,
whereas
Dauid
neuer
so
much
as
dreaming
of
this
diuinitie
saith
,
that
they
are
blessed
which
haue
the
pardon
of
their
sinnes
;
As
I
liue
,
saith
the
Lord
,
J
will
not
the
death
of
the
wicked
:
but
,
that
the
wicked
returne
from
his
wicked
way
.
Answeare
.
The
place
is
to
be
vnderstoode
not
simplie
but
in
respect
;
of
the
twaine
God
rather
wills
the
repentance
of
the
sinner
then
his
death
.
Againe
,
he
wils
not
death
as
it
is
the
destruction
of
his
creature
,
and
so
this
place
may
be
vnderstoode
:
yet
neuerthelesse
he
will●
the
same
as
it
is
a
meanes
of
manifestation
of
his
iustice
:
and
therefore
the
Prophet
Isai
saith
,
God
createth
euill
.
II.
1.
Tim.
2.
God
would
haue
all
men
to
be
saued
and
come
to
the
acknowledgement
of
the
truth
.
Answeare
.
The
place
is
meant
not
of
the
persons
of
all
particular
men
,
but
of
the
orders
and
kindes
of
men
.
For
in
the
first
verse
Paul
exhorted
Timothie
that
praier
should
be
made
for
all
men
:
and
in
the
second
verse
opening
his
owne
meaning
,
he
addeth
these
wordes
,
for
Kings
and
all
that
be
in
authoritie
:
as
though
he
should
say
,
we
must
pray
not
onely
for
priuate
men
and
for
the
common
people
,
but
also
for
publicke
persons
,
though
they
persecute
the
Gospell
.
But
why
?
because
in
that
very
order
God
hath
his
Elect
which
shall
be
saued
.
And
on
this
manner
Paul
expoundes
himselfe
else
where
.
There
is
neither
Iewe
nor
Grecian
:
there
is
neither
bond
nor
free
:
there
is
neither
male
nor
female
:
for
ye
are
all
one
in
Christ
.
III.
Rom.
11.
vers.
32.
God
hath
shut
vp
all
in
vnbeliefe
that
he
might
haue
mercie
on
all
.
Answeare
.
The
worde
all
,
must
be
vnderstoode
of
all
that
are
to
be
saued
,
both
of
Iewes
and
Gentiles
,
as
the
article
added
to
all
importeth
,
and
the
meaning
is
,
that
God
will
saue
all
whome
he
purposeth
to
saue
of
his
mercie
,
and
not
of
their
merite
,
The
Scripture
hath
concluded
all
vnder
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
be
giuen
to
them
that
beleeue
.
And
if
we
should
expound
the
word
all
▪
for
euery
particular
man
▪
as
some
would
haue
〈◊〉
▪
Paul
must
contradict
himselfe
,
who
said
before
that
God
would
haue
mercie
on
whom
he
wil
haue
mercie
,
&
whom
he
will
hee
hardeneth
,
and
in
this
very
chapter
his
drift
is
to
prooue
the
reiection
of
the
Iewes
,
and
the
calling
of
the
Gentiles
.
IV.
Ioh.
3.16
.
God
so
loued
the
world
that
he
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
shall
not
perish
,
but
haue
euerlasting
life
.
and
Ioh.
6.51
.
I
will
giue
my
flesh
for
the
life
of
the
world
.
Answer
.
By
world
,
we
must
no●
vnderstand
euery
particular
man
in
the
world
,
but
the
Elect
both
among
the
Iewes
and
Gentiles
:
for
in
both
these
places
Christ
doth
ouerthwart
the
conceit
of
the
Iewes
,
which
thought
that
they
alone
were
loued
of
God
,
and
not
the
Gentiles
.
And
how
this
word
is
to
be
vnderstoode
in
the
newe
Testament
Paul
doth
fully
declare
Rom.
11.
vers
▪
12.
If
(
saith
he
)
the
fall
of
them
,
that
is
,
the
Iewes
,
be
the
riches
of
the
world
,
and
the
diminishing
of
them
the
riches
of
the
Gentiles
,
&c.
and
vers.
15.
If
the
casting
away
of
them
be
the
reconciling
of
the
world
,
what
shall
the
receiuing
be
but
life
from
the
dead
.
Where
by
the
world
,
he
vnderstands
the
bodie
of
the
Gentiles
in
the
last
age
of
the
world
.
And
thus
he
fully
declares
his
owne
meaning
,
when
he
saith
to
the
Corinthians
God
was
in
Christ
reconciling
the
world
vnto
himselfe
.
Destroy
not
him
with
thy
meate
for
whome
Christ
died
.
2.
Pet.
2.1
.
Denying
the
Lord
that
bought
them
,
and
bring
vpon
themselues
swift
damnation
.
Therefore
Christ
died
for
them
also
which
are
condemned
.
Answ.
The
reason
is
not
good
.
For
in
these
and
such
like
places
the
Scripture
speakes
of
men
not
as
they
are
indeede
before
God
,
but
as
they
are
in
appearance
and
profession
,
and
as
they
are
in
the
acceptance
of
men
.
For
so
long
as
a
man
holds
and
imbraces
the
Christian
faith
,
so
long
in
the
iudgement
of
charitie
we
must
esteeme
him
to
be
one
that
is
redeemed
by
Christ
,
though
in
deede
he
be
not
.
And
this
is
the
meaning
of
Peter
when
he
saith
,
that
false
prophets
denie
the
Lord
that
bought
them
.
VI.
In
the
preaching
of
the
Gospell
grace
is
freely
offered
not
onely
to
the
Elect
,
but
to
all
men
indifferently
:
and
God
in
offering
grace
deludes
no
man
:
and
therefore
Christs
death
appertaines
and
belongs
to
all
men
indifferently
.
Answer
.
The
preaching
of
the
Gospell
is
an
ordinance
of
God
appointed
for
the
gathering
togither
and
the
accomplishment
of
the
number
of
the
elect
:
and
therefore
in
the
ministerie
of
the
worde
grace
and
saluation
is
offered
principally
and
directly
to
the
elect
,
and
onely
by
consequent
to
them
which
are
ordained
to
iust
damnation
:
because
they
are
mingled
with
the
elect
in
the
same
societies
:
&
because
the
ministers
of
God
not
knowing
his
secret
counsell
,
in
charitie
thinke
all
to
be
elect
.
And
though
God
in
offering
grace
doe
not
conferre
it
to
all
,
yet
is
there
no
delusion
.
For
the
offering
of
grace
doth
not
only
serue
for
the
conuersion
of
a
sinner
,
but
also
to
be
an
occasion
by
mens
fault
of
blinding
the
minde
and
hardening
the
hearte
,
and
of
taking
away
excuse
in
the
day
of
iudgement
.
To
conclude
this
pointe
;
Vniuersall
redemption
of
all
men
,
we
graunt
:
the
Scripture
saith
so
:
and
there
is
an
universalitie
among
the
elect
and
beleeuers
:
but
uniuersall
Redemption
of
all
and
euerie
man
as
well
the
damned
as
the
elect
and
that
effectually
,
we
renounce
as
hauing
neither
footing
in
the
scripture
,
nor
in
the
writings
of
any
ancient
and
orthodoxe
diuine
,
for
many
hundred
yeeres
after
Christ
,
his
words
not
depraued
and
mistaken
.
As
for
universall
vocation
,
it
is
of
the
same
kind
with
the
former
:
because
it
is
flat
against
the
word
of
God
in
which
is
fully
set
downe
a
distinction
of
the
whole
world
from
the
creation
to
the
daies
of
Christ
,
into
two
partes
:
one
,
the
people
of
God
being
receiued
into
the
couenant
:
the
other
,
being
the
greatest
part
of
the
world
,
No-people
,
and
forth
of
the
couenant
.
From
the
beginning
of
the
worlde
to
the
giuing
of
the
lawe
,
the
Church
was
shut
up
in
the
families
of
the
Patriarches
:
and
the
couenant
in
the
verie
family
of
Abraham
was
restrained
to
Isaak
:
and
the
members
of
these
families
for
this
cause
were
called
the
sonnes
of
God
;
the
rest
of
the
world
beside
being
tearmed
as
they
were
indeede
,
the
sonnes
of
men
.
that
are
in
darkenesse
:
and
Ose
,
Such
as
are
without
mercie
and
no
people
:
and
Zacharie
,
not
ioyned
to
the
Lord
:
and
Paul
,
Such
as
are
set
to
walke
in
their
owne
waies
,
beeing
without
God
and
without
Christ
in
the
world
.
And
this
distinction
betweene
Iewe
and
Gentile
stoode
till
the
verie
ascension
of
Christ
.
And
hereupon
when
he
was
to
send
his
disciples
to
preach
,
hee
charged
them
not
to
goe
into
the
way
of
the
Gentiles
,
&
not
to
enter
into
the
cities
of
the
Samaritanes
,
but
rather
to
goe
to
the
lost
sheepe
of
the
house
of
Israel
:
It
is
not
meete
to
take
the
childrens
bread
and
giue
it
unto
dogges
:
I
am
not
sent
but
unto
the
lost
sheepe
of
the
house
of
Israel
.
It
will
be
said
,
that
this
distinction
arose
of
this
,
that
the
Gentiles
at
the
first
fell
away
from
the
couenant
,
and
contemned
the
Messias
.
It
is
true
indeede
of
the
first
heads
of
the
Gentiles
the
sonnes
of
Noe
:
but
of
their
posterity
it
is
false
,
which
in
times
folowing
did
not
so
much
as
heare
of
the
couenant
,
and
the
Messias
.
The
Prophet
Esai
saith
of
Christ
,
A
nation
that
knew
not
thee
shall
runne
unto
thee
.
And
Paul
speaking
to
the
Athenians
saieth
,
that
the
times
of
this
their
ignorance
God
regarded
not
:
was
kept
secret
since
the
world
began
,
&
now
opened
&
published
among
all
nations
.
And
if
the
Gentiles
had
but
knowen
of
the
Messias
,
why
did
not
their
Poets
and
Philosophers
who
in
their
writings
notoriously
abuse
the
Iewes
with
sundry
[
a
](A09411-e40440-b)
a
Apella
,
Verpus
Recutitus
,
Sabbatarius
,
Cultor
nabium
.
nicknames
,
at
the
least
signifie
the
contempt
of
the
Redeemer
.
Wherefore
to
hold
and
much
more
to
auouch
by
writing
,
that
all
and
euery
one
of
the
heathen
were
called
,
it
is
most
absurd
:
and
if
it
were
so
,
the
Canibals
and
the
sauadge
nations
of
America
should
haue
knowen
Christ
without
preaching
,
which
by
the
histories
of
the
discouerie
of
those
cuntries
is
knowen
to
be
false
.
Againe
,
if
the
Vocation
of
euery
man
be
effectuall
,
then
faith
must
be
common
to
all
men
either
by
nature
or
by
grace
,
or
both
:
now
to
say
the
first
,
namely
that
the
power
of
beleeuing
is
common
to
all
by
nature
,
is
the
heresie
of
the
Pelagians
,
&
to
say
it
is
common
to
all
by
grace
,
is
false
.
All
men
have
not
faith
,
saith
Paul
:
Satan
blinding
their
minds
that
the
light
of
the
glorious
gospell
of
Christ
should
not
shine
unto
them
:
and
to
say
that
faith
is
partly
by
nature
&
partly
by
grace
,
is
the
condemned
heresie
of
the
semi-Pelagian
:
for
wee
can
not
so
much
as
thinke
a
good
thought
of
our selues
.
The
last
defect
in
the
platforme
is
,
that
they
ascribe
unto
God
a
wrong
end
of
his
counsels
:
namely
the
communication
of
mercie
or
goodnesse
in
eternall
happines
.
For
the
absolute
&
soueraigne
ende
of
all
gods
doings
must
be
answerable
to
his
nature
,
which
is
not
mercy
and
loue
alone
,
but
also
iustice
it selfe
:
and
that
is
the
manifestation
of
his
glorie
both
in
iustice
and
mercy
by
the
expresse
testimonie
of
scripture
.
Againe
,
if
this
were
so
,
all
men
without
exception
should
be
saued
,
because
God
can
not
be
frustrated
of
his
end
&
purpose
:
&
if
but
one
man
be
damned
,
he
is
damned
,
either
because
God
wil
not
saue
him
,
or
because
he
cannot
.
If
they
say
he
will
not
,
then
he
is
changeable
;
if
he
can
not
,
then
he
is
not
omnipotent
,
considering
his
purpose
was
to
convey
happines
to
all
creatures
.
Thus
much
of
the
efficient
cause
of
the
Church
,
namely
Gods
predestination
:
which
doctrine
could
not
here
be
omitted
considering
no
man
can
beleeue
himselfe
to
be
a
member
of
the
Church
,
unlesse
withall
he
beleeue
that
he
is
predestinate
to
life
euerlasting
.
Now
we
come
to
the
second
point
,
namely
the
Mysticall
vnion
,
which
is
the
very
forme
of
the
Church
,
made
one
with
Christ
.
To
the
causing
of
this
union
2.
things
are
required
,
a
Donation
or
giuing
of
Christ
unto
that
man
which
is
to
be
made
one
with
him
:
&
a
Coniunction
betwene
them
both
.
Of
the
first
,
the
Prophet
Esai
saith
,
Vnto
us
a
child
is
borne
,
&
unto
us
a
sonne
is
given
:
&
Paul
,
who
spared
not
his
own
sonne
,
but
gave
him
for
us
all
:
how
shall
he
not
with
him
give
vs
all
things
also
?
And
touching
it
sundry
points
must
be
considered
.
The
first
is
,
what
is
meant
by
this
Giuing
?
Answere
.
It
is
an
action
or
worke
of
God
the
Father
by
the
holy
ghost
,
whereby
Christ
as
redeemer
in
the
appointed
time
is
really
communicated
to
all
ordained
to
saluation
in
such
manner
,
that
they
may
truly
say
that
Christ
himselfe
with
all
his
benefites
is
theirs
,
both
in
respect
of
right
thereto
,
and
in
respect
of
all
fruite
redounding
thence
,
and
that
as
truly
as
any
man
may
say
that
house
and
lande
giuen
him
of
his
ancetours
is
his
owne
both
to
possesse
and
to
use
.
The
second
point
is
,
what
is
the
verie
thing
giuen
?
Answer
.
Whole
Christ
God
and
man
is
giuen
,
because
his
humanitie
without
his
godhead
,
or
the
godhead
without
the
humanitie
doth
not
reconcile
us
to
God
.
Yet
in
this
giuing
there
must
be
a
diuers
consideration
had
of
the
two
natures
of
Christ
:
for
the
communication
of
the
godhead
is
meerely
energeticall
,
that
is
,
onely
in
respect
of
operation
:
in
that
it
doeth
make
the
manhood
personally
vnited
vnto
it
to
be
propitiatorie
for
our
sinnes
and
meritorious
of
life
eternall
.
And
to
auouch
any
communication
of
the
godhead
in
respect
of
essence
,
were
to
bring
in
the
heresie
of
the
Maniches
,
and
to
maintaine
a
composition
&
a
commixtion
of
our
natures
with
the
nature
of
God
.
Againe
,
in
the
manhood
of
Christ
,
we
must
distinguish
betweene
the
subiect
it selfe
,
the
substance
of
bodie
and
soule
,
and
the
blessings
in
the
subiect
which
tend
to
our
saluation
.
And
the
communication
of
the
aforesaide
manhoode
is
in
respect
of
both
without
separation
:
for
no
man
can
receiue
sauing
vertue
from
Christ
,
vnlesse
first
of
all
he
receiue
Christ
himselfe
,
as
no
man
can
haue
the
treasure
hid
in
the
field
,
unlesse
first
of
all
he
haue
the
field
:
and
no
man
can
be
nourished
by
meate
and
drink
unlesse
first
of
all
he
receiue
the
substance
of
both
.
the
Word
was
made
flesh
.
And
though
the
flesh
of
it selfe
profite
nothing
as
S.
Iohn
saith
,
yet
as
it
is
ioyned
to
the
godhead
of
the
sonne
and
doth
subsist
in
his
person
,
it
receiueth
thence
quickening
vertue
,
to
reuiue
and
renewe
all
those
to
whome
it
shall
be
giuen
.
Lastly
,
among
the
blessings
that
are
stored
up
in
the
manhood
of
Christ
for
our
saluation
,
some
are
giuen
unto
vs
by
imputation
,
as
when
we
are
iustified
by
the
righteousnesse
indeed
inherent
in
his
manhood
but
imputed
vnto
us
:
some
by
infusion
,
as
when
holinesse
is
wrought
in
our
hearts
by
the
spirit
,
as
a
fruite
of
that
holinesse
which
is
in
the
manhood
of
Christ
,
&
deriued
from
it
as
the
light
of
one
candle
from
another
.
The
thirde
point
is
,
in
what
maner
Christ
is
giuen
unto
us
.
Answ.
God
the
father
giueth
Christ
unto
his
Church
not
in
any
earthly
or
bodily
manner
,
as
when
a
King
bestoweth
a
gift
with
his
owne
hand
,
and
puttes
it
into
the
hande
of
his
subiect
:
but
the
manner
is
altogither
celestiall
and
spirituall
:
partly
because
it
is
brought
to
passe
by
the
meere
diuine
operation
of
the
Holy
Ghost
:
and
partly
because
in
respect
of
vs
this
gift
is
receiued
by
an
instrument
which
is
supernaturall
,
namely
faith
,
whereby
we
lay
hold
of
&
apply
unto
our selues
the
Euangelicall
promises
.
And
this
maner
of
giuing
may
be
conceiued
thus
.
A
man
that
neuer
stirred
foote
out
of
England
holdes
and
enioyes
lande
in
Turkie
:
but
how
comes
it
to
be
his
?
Thus
:
the
Emperour
was
willing
and
content
to
bestow
it
;
and
the
man
for
his
part
as
willing
to
accept
and
receiue
it
:
and
by
this
meanes
that
which
at
the
first
was
the
Emperours
,
by
mutuall
consent
becomes
the
mans
.
In
the
same
manner
God
the
Father
hath
made
an
Evangelicall
couenant
with
his
Church
:
in
which
of
his
mercy
hee
ha●h
made
a
graunt
of
his
owne
sonne
vnto
us
,
with
righteousnesse
and
life
euerlasting
in
him
:
and
we
againe
by
his
grace
accept
of
this
graunt
and
receiue
the
same
by
faith
:
and
thus
by
mutuall
consent
according
to
the
tenour
of
the
couenant
,
any
repentant
sinner
may
truly
say
,
though
I
now
haue
mine
abode
upon
earth
,
&
Christ
in
respect
of
his
manhood
be
locally
in
heauen
;
yet
is
he
truly
mine
to
haue
&
to
enioy
,
his
body
is
mine
,
his
blood
is
mine
.
As
for
the
giuing
&
receiving
of
the
body
&
blood
of
Christ
in
bodily
maner
(
which
the
Papists
maintaine
in
auouching
the
reall
transubstantiation
of
bread
and
wine
in
the
sacraments
into
the
body
&
blood
of
Christ
,
and
the
Lutheranes
also
in
teaching
that
his
body
and
bloode
is
substantially
either
in
,
or
with
,
or
under
the
bread
and
wine
)
is
an
erronious
conceit
flat
opposite
to
sundrie
points
of
the
Christian
faith
.
For
Christ
to
this
verie
houre
retaineth
still
the
essence
and
essentiall
properties
of
a
true
bodie
,
and
wee
beleeue
that
really
and
visibly
he
ascended
into
heauen
,
and
there
abides
till
his
seconde
comming
to
the
last
iudgement
:
who
then
hauing
but
common
reason
would
imagine
a
communication
of
the
bodie
of
Christ
pent
up
in
the
element
of
bread
,
and
conveyed
into
our
bodies
by
the
mouth
and
stomacke
.
The
third
point
is
,
whether
we
are
not
Lordes
of
Christ
he
being
thus
giuen
unto
us
.
Ans.
No
:
for
this
donation
is
not
single
but
mutuall
.
As
Christ
is
giuen
to
us
so
wee
againe
are
giuen
to
Christ
,
as
he
himselfe
saith
,
Those
whome
thou
hast
given
me
,
Father
,
I
have
kept
.
And
wee
are
giuen
unto
him
in
that
our
bodies
and
soules
are
made
his
not
onely
as
he
is
God
,
but
also
as
he
is
our
redeemer
:
and
our
sinnes
with
the
guilt
thereof
are
made
his
by
imputation
,
&
the
punishment
thereof
is
wholly
laide
upon
him
.
This
is
all
the
dowrie
which
the
Church
being
the
spouse
of
Christ
hath
brought
unto
him
.
The
fift
point
is
,
how
any
man
in
particular
may
know
that
Christ
is
giuen
unto
him
of
the
Father
.
Ans.
When
God
giues
Christ
to
man
,
he
withall
giues
man
grace
and
power
to
receiue
Christ
,
and
to
apprehend
him
with
all
his
benefits
:
and
this
we
doe
when
wee
utterly
renounce
our selues
,
this
world
and
all
things
therein
,
bewaile
our
sinnes
past
,
resting
on
the
death
of
Christ
for
the
pardon
of
them
all
,
and
as
it
were
with
both
the
armes
of
faith
catching
hold
vpon
him
in
all
esta●es
both
in
life
and
death
.
When
the
heart
of
any
man
is
truly
disposed
and
inclined
to
doe
these
and
the
like
things
,
we
may
truly
say
,
that
God
hath
giuen
him
grace
to
receiue
Christ
.
The
second
thing
required
to
make
us
one
with
Christ
is
,
the
Mysticall
vnion
,
which
is
a
Coniunction
whereby
Christ
and
his
Church
are
actually
coupled
into
one
whol
Mysticall
bodie
.
Now
that
we
may
the
better
conceiue
the
nature
of
it
,
sundrie
questions
are
to
be
mooued
.
The
first
,
what
kinde
of
Coniunction
this
is
.
Answer
.
In
the
scripture
we
meete
with
three
kind
of
Coniunctions
.
The
first
is
,
coniunction
in
nature
,
when
sundry
things
are
coupled
all
by
one
and
the
same
nature
.
As
the
Father
,
the
Sonne
,
and
the
holy
ghost
being
three
distinct
subsistances
are
all
one
,
and
therefore
ioyned
in
one
godhead
or
diuine
nature
.
Now
Christ
and
the
beleeuer
are
not
ioyned
in
nature
:
for
then
they
twaine
should
haue
one
body
&
soule
.
The
second
coniunction
is
in
person
,
when
things
in
nature
different
,
so
concurre
togither
,
that
they
make
but
one
person
,
as
body
and
soule
make
one
man
:
and
the
godhead
of
the
sonne
with
his
manhood
make
but
one
Christ
:
in
whome
there
is
an
union
of
distinct
natures
with
unitie
of
person
.
Now
Christ
and
a
Christian
are
not
ioyned
in
person
:
for
Christ
is
one
person
,
Peter
a
second
,
and
Paul
a
third
distinct
from
them
both
:
and
so
many
men
as
there
be
,
so
many
seuerall
persons
.
The
third
coniunction
is
in
spirit
;
and
this
is
the
coniunction
meant
in
this
place
,
wherby
Christ
and
his
Church
are
ioyned
togither
:
for
the
very
same
spirit
of
God
that
dwelleth
in
the
manhood
of
Christ
and
filleth
it
with
all
graces
aboue
measure
,
is
deriued
thence
and
dwelleth
in
all
the
true
members
of
the
church
,
and
filleth
them
with
the
like
graces
in
measure
,
and
therefore
S.
Iohn
saith
,
Hereby
wee
know
that
wee
dwell
in
him
and
hee
in
us
,
because
he
hath
given
vs
of
his
spirit
.
Hence
it
followes
,
that
the
bond
of
this
coniunction
is
one
&
the
same
spirit
descending
from
Christ
the
head
to
all
his
members
,
creating
also
in
them
the
instrument
of
faith
whereby
they
apprehend
Christ
and
make
him
their
owne
.
The
second
is
,
what
are
the
things
united
?
Answ.
Not
the
bodie
of
the
beleeuer
to
the
body
of
Christ
,
or
the
soule
to
his
soule
,
but
the
whole
person
of
the
man
to
the
whole
person
of
Christ
:
yet
in
this
order
;
wee
are
first
of
all
&
immediatly
ioyned
to
the
manhoode
of
Christ
,
and
by
the
manhood
to
the
godhead
.
The
thirde
question
is
,
what
is
the
manner
of
this
coniunction
.
Answ.
Wee
must
not
thinke
that
Christ
and
his
Church
are
ioyned
by
imagination
,
as
the
mind
of
man
and
the
thing
whereof
he
thinkes
:
or
by
consent
of
heart
as
one
friend
is
ioyned
with
another
,
and
as
the
Iewes
conuerted
were
all
of
one
heart
and
soule
:
The
benefites
which
we
receiue
by
this
Mysticall
union
are
manifold
.
For
it
is
the
ground
of
the
conveiance
of
all
grace
.
The
first
that
by
meanes
hereof
every
Christian
as
he
is
a
Christian
or
a
man
regenerate
hath
his
beginning
and
being
in
Christ
,
howsoeuer
as
he
is
a
man
he
hath
his
being
&
subsisting
in
himselfe
,
Ye
are
of
God
in
Christ
.
And
,
Wee
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
.
How
will
some
say
can
this
be
?
After
this
maner
.
This
now
is
bone
of
my
bone
,
and
flesh
of
my
flesh
.
Christ
was
nailed
on
the
crosse
and
his
most
pretious
blood
was
shedde
,
and
out
of
it
arise
and
spring
all
true
Christians
,
that
is
,
out
of
the
merite
of
Christes
death
and
passion
,
whereby
they
become
newe
creatures
.
Secondly
euerie
one
that
beleeueth
in
Christ
by
reason
of
this
union
hath
an
unspeakeable
prerogatiue
,
for
hereby
he
is
first
united
to
Christ
,
and
by
reason
thereof
is
also
ioyned
to
the
whole
trinitie
,
the
father
,
the
sonne
,
and
the
holy
ghost
,
and
shall
haue
eternall
fellowshippe
with
them
.
Thirdly
,
sundrie
men
specially
Papistes
deride
the
doctrine
of
iustification
by
imputed
righteousnesse
;
thinking
it
as
absurd
that
a
man
should
be
iust
by
that
righteousnesse
which
is
inherent
in
the
person
of
Christ
;
as
if
we
should
say
,
that
one
man
may
liue
by
the
soule
of
another
,
or
be
learned
by
the
learning
of
another
.
But
here
we
may
see
that
it
hath
sufficient
foundation
.
For
there
is
a
most
nere
and
straite
union
betweene
Christ
and
all
that
beleeue
in
him
:
and
in
this
union
Christ
with
all
his
benefites
according
to
the
tenour
of
the
couenant
of
grace
,
is
made
ours
really
:
&
therefore
we
may
stand
iust
before
God
by
his
righteousnes
;
it
being
indeed
his
,
because
it
is
in
him
as
in
a
subiect
;
yet
so
,
as
it
is
also
ours
because
it
is
giuen
unto
us
of
God
.
Now
there
is
no
such
union
betwene
man
&
man
,
&
for
that
cause
one
man
can
not
liue
by
the
soule
of
another
,
or
be
learned
by
the
learning
of
another
.
Fourthly
,
from
this
fountaine
springs
our
sanctification
,
whereby
wee
die
to
sinne
&
are
renewed
in
righteousnes
and
holines
.
Wormes
and
flies
that
haue
lyen
dead
all
winter
,
if
they
be
laid
in
the
sunne
in
the
spring
time
,
begin
to
reuiue
by
vertue
thereof
:
euen
so
when
we
are
united
to
Christ
,
&
are
as
it
were
laide
in
the
beames
of
thi●
blessed
sonne
of
righteousnesse
vertue
is
deriued
thence
which
warmeth
our
benummed
heartes
deade
in
sinne
,
and
reviveth
us
to
newenesse
of
life
:
whereby
we
begin
to
affect
and
like
good
things
,
and
put
in
practise
all
the
duties
of
religion
.
Firstly
,
hence
we
haue
the
protection
of
Gods
angels
:
for
they
alwaies
wait
and
attend
on
Christ
,
and
because
wee
are
made
one
with
him
,
they
attend
upon
us
also
.
Lastly
by
reason
of
this
union
with
Christ
,
euery
beleeuer
commeth
to
haue
interest
and
to
recouer
his
title
in
the
creatures
of
God
,
and
to
haue
the
holy
and
lawfull
use
of
them
all
.
For
we
must
consider
,
that
although
Adam
created
in
the
image
of
God
was
made
Lord
over
all
things
in
heauen
&
earth
;
yet
when
he
fell
by
ea●ing
the
forbidden
fruite
;
he
,
and
in
him
all
mankinde
lost
the
title
and
use
of
them
all
.
Now
therefore
that
a
man
may
recover
his
interest
,
hee
must
first
of
all
be
united
and
made
one
with
Christ
:
and
then
by
Christ
who
is
Lord
and
King
ouer
all
,
shall
he
recouer
that
title
in
the
creatures
of
God
which
hee
had
by
creation
,
and
be
made
Lorde
ouer
them
againe
.
But
some
will
say
,
if
this
be
so
,
then
a
Christian
man
may
haue
and
enioy
all
creatures
at
his
pleasure
,
and
therefore
the
goods
of
other
men
.
Ans.
The
reason
is
not
good
,
for
in
this
life
we
haue
no
more
but
[
a
](A09411-e40970-b)
a
Jus
ad
rem
.
right
unto
the
creature
,
&
[
b
](A09411-e40990-b)
b
Jus
in
re
.
right
in
it
,
that
is
,
actuall
possession
is
reserued
for
the
life
to
come
.
Therefore
wee
content
our selues
with
our
allowed
portions
giuen
unto
us
by
God
,
by
his
grace
using
them
in
holy
manner
,
expecting
by
hope
the
full
fruition
of
all
thinges
till
after
this
life
.
Againe
,
if
all
title
to
the
creatures
be
recouered
by
Christ
,
it
may
be
demanded
,
whether
infidels
haue
any
interest
to
their
goods
or
no
?
Ans.
Infidels
before
men
are
right
lordes
of
all
their
landes
and
possessions
which
they
haue
obtained
by
lawfull
meanes
,
and
in
the
courtes
of
men
they
are
not
to
be
depriued
of
them
:
but
before
God
they
are
but
vsurpers
because
they
hold
them
not
in
capite
,
that
is
,
in
Christ
▪
neither
haue
they
any
holy
and
right
use
of
them
,
for
to
the
uncleane
all
things
are
vncleane
.
And
they
must
first
of
all
become
members
of
Christ
before
they
can
hold
&
enioy
them
aright
,
&
use
them
wel
.
The
duties
which
are
to
be
learned
of
the
doctrine
of
this
vnion
are
manifolde
.
And
first
of
all
wee
are
taught
to
purge
our
handes
and
heartes
of
all
our
sinnes
,
and
especially
to
auoide
all
those
sinnes
whereby
mens
bodies
are
defiled
,
as
drunkennesse
,
uncleannesse
,
fornication
:
for
they
driue
away
the
spirit
of
God
from
his
owne
house
,
and
dissolue
the
bond
of
the
coniunction
betweene
Christ
and
vs
.
Secondly
we
must
euery
one
of
us
,
which
professe
our selues
to
be
members
of
Christ
,
labour
to
become
conformable
unto
him
in
holinesse
of
life
,
and
to
become
new
creatures
:
for
this
union
requireth
thus
much
.
Let
a
man
take
the
griftes
of
a
crabbe-tree
and
set
them
into
good
stockes
,
yet
will
they
not
chaunge
their
sappe
,
but
bring
foorth
fruite
according
to
their
owne
nature
euen
sowre
crabbes
:
but
it
must
not
be
so
with
us
:
wee
are
indeed
wild
oliues
,
and
the
braunches
of
wilde
vines
,
yet
seeing
we
are
perswaded
that
wee
are
grafted
into
Christ
and
made
one
with
him
,
we
must
lay
aside
our
wild
and
soure
nature
,
and
take
upon
us
the
nature
of
the
true
vine
,
beare
good
fruite
,
haue
good
iuyce
in
us
,
and
render
sweete
wine
.
Thirdly
,
wee
are
taught
hence
to
be
plentifull
in
all
good
workes
,
consideriag
wee
are
ioyned
to
him
that
is
the
fountaine
of
grace
.
And
therefore
Christ
saieth
,
I
am
the
true
vine
,
and
my
Father
is
the
husbande
man
:
every
braunch
that
beareth
not
fruite
in
mee
,
hee
taketh
away
;
and
everie
one
that
beareth
fruite
hee
purgeth
it
that
it
may
beare
more
fruite
.
And
the
Prophet
Esai
compares
the
Church
of
God
to
a
vineyarde
with
a
tower
and
a
wine-presse
in
it
.
to
see
the
fruites
of
the
valley
,
to
see
if
the
vine
budde
,
and
the
Pomegranates
flourish
.
And
further
wee
must
bring
forth
fruite
with
patience
.
Hitherto
we
haue
heard
what
the
Church
is
:
now
to
beleeue
the
Church
is
nothing
else
but
to
beleeue
that
there
is
a
companie
of
the
predestinate
made
one
in
Christ
,
and
that
withall
we
are
in
the
number
of
them
.
Before
wee
proceede
any
further
,
three
rules
must
be
obserued
touching
the
Church
in
generall
.
The
first
,
that
Christ
alone
is
the
head
of
the
Catholike
Church
,
Where
two
or
three
are
gathered
togither
in
my
name
,
there
am
I
in
the
middest
among
them
.
And
whereas
all
commissions
cease
in
the
presence
of
him
that
giues
the
commission
:
it
is
as
much
pride
and
arrogancie
for
the
Pope
to
take
unto
himselfe
the
title
of
the
heade
and
universall
Bishoppe
of
the
Church
,
as
it
is
for
a
subiect
to
keepe
him selfe
in
commission
in
the
presence
of
his
King
.
The
seconde
rule
is
,
that
there
is
no
saluation
out
of
the
Church
,
and
that
therefore
euerie
one
which
is
to
be
saued
must
become
a
member
&
a
citizen
of
the
Catholike
and
Apostolike
Church
:
&
such
as
remaine
for
euer
out
of
the
same
perish
eternally
.
Therefore
S.
Iohn
saieth
,
They
went
out
of
us
,
they
were
not
of
us
,
for
if
they
had
beene
of
vs
,
they
woulde
have
remained
with
vs
:
but
this
commeth
to
passe
that
it
might
appeare
,
that
they
are
not
all
of
vs
.
And
againe
,
that
such
as
be
holy
are
in
the
citie
of
God
,
but
without
,
that
is
,
forth
of
the
Church
are
dogges
,
inchaunters
,
whoremongers
,
adulterers
,
&c.
And
the
Arke
out
of
which
all
perished
,
figured
the
Church
,
out
of
which
all
are
condemned
.
And
for
this
cause
Saint
Luke
saieth
,
that
the
Lorde
added
to
the
Church
from
day
to
day
such
as
shoulde
be
saved
.
The
thirde
rule
is
,
that
the
Church
which
here
wee
beleeue
is
onely
one
.
As
Christ
himselfe
speaketh
,
My
dove
is
alone
,
and
my
vndefiled
is
the
onely
daughter
of
her
mother
.
And
as
there
is
onely
one
God
and
one
Redeemer
,
one
faith
,
one
baptisme
,
and
one
way
of
saluation
by
Christ
onely
,
so
there
is
but
one
Church
alone
.
The
Catholicke
Church
hath
two
partes
:
the
Church
Triumphant
in
heauen
,
and
the
Church
Militant
on
earth
.
The
Triumphant
Church
may
thus
be
described
:
It
is
a
companie
of
the
spirites
of
iust
men
,
triumphing
over
the
flesh
,
the
devill
,
and
the
worlde
,
praising
God
.
First
I
say
it
is
a
companie
of
the
spirites
of
men
as
the
Holy
Ghost
expressely
tearmeth
it
,
innumerable
company
of
all
sorts
of
nations
,
kinreds
,
people
,
and
tongues
stande
before
the
lambe
clothed
in
long
white
robes
with
palmes
in
their
handes
,
saying
,
Amen
:
praise
and
glorie
,
and
wisedome
,
and
thankes
,
honour
,
power
,
and
might
be
vnto
our
God
for
evermore
.
Hence
it
may
be
demanded
whether
Angels
be
of
this
triumphant
Church
or
no
?
Answere
.
The
blessed
Angels
be
in
heauen
in
the
presence
of
God
the
father
,
the
Sonne
,
and
the
Holy
Ghost
,
but
they
are
not
of
the
mysticall
bodie
of
Christ
,
because
they
are
not
under
him
as
he
is
their
Redeemer
,
considering
they
can
not
be
redeemed
which
neuer
fell
:
and
it
can
not
be
prooued
that
they
now
stande
by
the
vertue
of
Christs
redemption
:
but
they
are
under
him
as
hee
is
their
Lord
and
King
,
and
by
the
power
of
Christ
as
hee
is
God
,
and
their
God
,
are
they
confirmed
.
And
therefore
as
I
take
it
,
wee
can
not
say
,
that
angels
are
members
of
the
mysticall
body
of
Christ
or
of
the
triumphant
Church
.
The
Church
Militant
may
be
thus
described
:
It
is
the
company
of
the
elect
or
faithfull
,
living
under
the
crosse
,
desiring
to
be
remooved
and
to
be
with
Christ
.
I
say
not
that
the
Militant
Church
is
the
whole
bodie
of
the
elect
,
but
only
that
part
thereof
which
liueth
upon
earth
:
and
the
infallible
marke
thereof
is
that
faith
in
Christ
which
is
taught
and
deliuered
in
the
writings
of
the
Prophets
and
Apostles
▪
and
this
faith
againe
may
be
discerned
by
two
markes
.
The
first
is
,
that
the
members
of
this
companie
liue
vnder
the
crosse
,
and
profite
by
it
in
all
spirituall
grace
.
And
therefore
it
is
saide
,
that
we
must
through
many
afflictions
enter
into
the
kingdome
of
heaven
.
If
any
man
will
come
after
me
,
let
him
deny
himselfe
,
and
take
vp
his
crosse
every
day
and
follow
me
.
The
second
marke
is
a
desire
to
depart
hence
and
to
be
with
Christ
,
as
Paul
saith
,
Wee
love
rather
to
be
removed
out
of
this
body
and
to
be
with
Christ
.
And
againe
.
I
desire
to
be
loosed
and
to
be
with
Christ
,
which
is
best
of
all
.
Where
yet
we
must
remember
,
that
the
members
of
Christ
doe
not
desire
death
simply
and
absolutely
,
but
in
two
respectes
:
I.
that
they
might
leaue
off
to
sinne
,
and
by
sinning
leaue
to
displease
God
.
II.
That
they
might
come
to
enioy
happinesse
in
heauen
,
and
to
be
with
Christ
.
Touching
the
generall
estate
of
the
Militant
Church
,
two
questions
are
to
be
considered
.
The
first
,
how
farre
forth
God
is
present
with
it
assisting
it
by
his
grace
.
Answere
.
God
giues
his
spirit
unto
it
in
such
a
measure
,
that
although
the
gates
of
hell
cannot
preuaile
against
it
,
yet
neuerthelesse
it
remaines
still
subiect
to
errour
both
in
doctrine
and
manners
.
For
that
which
is
true
in
euerie
member
of
the
Church
is
also
true
in
the
whole
:
but
euery
member
of
the
militant
Church
is
subiect
to
errour
both
in
doctrine
and
manners
:
because
men
in
this
life
are
but
in
parte
enlightened
and
sanctified
,
and
therefore
still
remaine
subiect
to
blindnesse
of
mind
and
ignorance
,
and
to
the
rebellion
of
their
willes
and
affections
:
whereby
it
comes
to
passe
that
they
may
easily
faile
either
in
iudgement
or
in
practise
.
Againe
that
which
may
befall
one
or
two
particular
Churches
may
likewise
befall
all
the
particular
Churches
vpon
earth
,
all
beeing
in
one
and
the
same
condition
,
but
this
may
befall
one
or
two
particular
Churches
to
faile
either
in
doctrine
or
manners
.
The
Church
of
Ephesus
failed
in
leauing
her
first
loue
,
whereupon
Christ
threatneth
to
remooue
from
her
the
candlesticke
.
August
.
de
Baptis
.
lib.
2.
cap.
3.
Ioh.
16.13
.
But
Papistes
maintaining
that
the
Church
can
not
erre
,
alleadge
the
promise
of
Christ
:
How
be
it
when
he
is
come
which
is
the
spirite
of
trueth
,
hee
will
leade
you
into
all
truth
.
Answer
.
The
promise
is
directed
to
the
Apostles
,
who
with
their
Apostolicall
authoririe
had
this
priuiledge
graunted
them
,
that
in
the
teaching
and
penning
of
the
Gospell
they
could
not
erre
:
and
therefore
in
the
councell
at
Ierusalem
they
conclude
thus
,
It
seemes
good
vnto
vs
and
to
the
holy
Ghost
.
And
if
the
promise
be
further
extended
to
all
the
Church
,
it
must
be
understoode
with
a
limitation
:
that
God
will
giue
his
spirit
unto
the
members
thereof
to
lead
them
into
all
truth
,
The
second
question
is
,
wherein
standes
the
dignitie
&
excellencie
of
the
Church
.
Answere
.
It
standes
in
subiection
and
obedience
vnto
the
will
&
word
of
his
spouse
and
heade
,
Christ
Iesus
.
And
hence
it
followeth
,
that
the
Church
is
not
to
chalenge
unto
her selfe
authority
ouer
the
scriptures
,
but
onely
a
ministerie
or
ministeriall
service
whereby
shee
is
appointed
of
God
to
preserue
and
keepe
,
to
publish
&
preach
them
,
and
to
giue
testimony
of
them
.
And
for
this
cause
,
pillar
and
ground
of
trueth
.
The
Church
of
Rome
not
content
with
this
,
saieth
further
that
the
authoritie
of
the
Church
in
respect
of
us
is
aboue
the
authoritie
of
the
scripture
,
because
(
say
they
)
we
can
not
know
scripture
to
be
scripture
but
by
the
testimonie
of
the
Church
.
But
indeed
they
speake
an
untruth
.
For
the
testimony
of
men
that
are
subiect
to
errour
can
not
be
greater
and
of
more
force
with
us
then
the
testimonie
of
God
who
cannot
erre
.
Againe
,
the
Church
hath
her
beginning
from
the
worde
:
(
for
there
can
not
be
a
Church
without
faith
,
and
there
is
no
faith
without
the
word
,
and
there
is
no
word
out
of
the
Scriptures
)
and
therefore
the
Church
in
respect
of
vs
,
depends
on
the
Scripture
,
and
not
the
Scripture
on
the
Church
.
And
as
the
lawier
which
hath
no
further
power
but
to
expound
the
law
,
is
vnder
the
law
:
so
the
Church
which
hath
authoritie
onely
to
publish
and
expound
the
Scriptures
,
can
not
authorize
them
vnto
vs
,
but
must
submit
her selfe
vnto
them
.
And
whereas
it
is
alleadged
that
faith
comes
by
hearing
,
The
militant
Church
hath
many
parts
.
For
as
the
Ocean
sea
which
is
but
one
,
is
deuided
into
parts
according
to
the
regions
and
countries
against
which
it
lieth
,
as
into
the
English
,
Spanish
,
Italian
sea
,
&c.
so
the
Church
dispersed
ouer
the
face
of
the
whole
earth
,
is
deuided
into
other
particular
Churches
according
as
the
countries
are
seuerall
in
which
it
is
seated
,
as
into
the
Church
of
England
and
Ireland
,
the
Church
of
Fraunce
,
the
Church
of
Germanie
,
&c.
Againe
,
particular
Churches
are
in
a
twofold
estate
:
sometime
they
lie
hid
in
persecution
,
wanting
the
publicke
preaching
of
the
word
,
and
the
administration
of
the
sacraments
:
&
sometimes
again
they
are
visible
,
carrying
before
the
eyes
of
the
world
an
open
profession
of
the
name
of
Christ
:
as
the
moone
is
sometime
eclipsed
&
sometime
shineth
in
the
full
.
In
the
first
estate
was
the
Church
of
Israel
in
the
daies
of
Eliah
,
when
he
wished
to
die
:
because
the
people
had
forsaken
the
couenant
of
the
Lord
,
I
haue
left
seuen
thousand
in
Israel
,
euen
all
the
knees
that
haue
not
bowed
vnto
Baal
,
and
euery
mouth
that
hath
not
kissed
him
.
Againe
it
is
said
,
that
Israel
had
bin
a
long
season
without
the
true
God
,
without
priest
to
teach
,
and
without
the
lawe
.
Neither
must
this
trouble
any
that
God
should
so
farre
forth
forsake
his
Church
:
for
when
ordinarie
meanes
of
saluation
faile
,
he
then
gathereth
his
Elect
by
extraordinarie
meanes
;
as
when
the
children
of
Israel
wandered
in
the
wildernesse
wanting
both
circumcision
and
the
Passeouer
,
he
made
a
supplie
by
Manna
and
by
the
pillar
of
a
cloude
▪
Hence
we
haue
direction
to
answeare
the
Papists
,
who
demaunde
of
vs
where
our
Church
was
threescore
yeares
agoe
before
the
daies
of
Luther
:
we
say
that
then
for
the
space
of
many
hundred
yeares
an
vniuersall
Apostasie
ouerspread
the
face
of
the
whole
earth
,
and
that
our
Church
then
was
not
visible
to
the
worlde
,
but
lay
hidde
vnder
the
chaffe
of
Poperie
.
And
the
truth
of
this
,
the
Records
of
all
ages
manifest
.
The
second
estate
of
the
Church
is
,
when
it
flourisheth
and
is
visible
,
nor
that
the
faith
and
secret
Election
of
men
can
be
seene
(
for
no
man
can
discerne
these
thinges
but
by
outward
signes
)
but
because
it
is
apparant
in
respect
of
the
outwarde
assemblies
gathered
to
the
preaching
of
the
worde
and
the
administration
of
the
Sacraments
,
for
the
praise
and
glorie
of
God
and
their
mutuall
edification
.
And
the
visible
Church
may
be
thus
described
:
It
is
a
mixt
companie
of
men
professing
the
faith
,
assembled
together
by
the
preaching
of
the
word
.
professing
the
faith
▪
whereby
I
meane
the
profession
of
that
religion
which
hath
beene
taught
from
the
beginning
,
and
is
now
recorded
in
the
writings
of
the
Prophets
and
Apostles
.
And
this
profession
is
a
signe
and
marke
whereby
a
man
is
declared
and
made
manifest
to
be
a
member
of
the
Church
.
Againe
,
because
the
profession
of
the
faith
is
otherwhiles
true
and
syncere
,
and
otherwhiles
onely
in
shew
:
therefore
there
be
also
two
sorts
of
members
of
the
visible
Church
,
members
before
God
and
members
before
men
.
A
member
of
the
Church
before
God
is
he
,
that
beside
the
outward
profession
of
the
faith
,
hath
inwardly
a
pure
heart
,
good
conscience
,
and
faith
vnfained
,
whereby
he
is
indeede
a
true
member
of
the
Church
.
Members
before
men
,
whome
we
may
call
reputed
members
,
are
such
as
haue
nothing
els
but
the
outward
profession
wanting
the
good
conscience
and
the
faith
vnfained
.
The
reason
why
they
are
to
be
esteemed
members
of
vs
is
,
because
we
are
bound
by
the
rule
of
charitie
to
thinke
of
men
as
they
appeare
vnto
vs
:
leauing
secret
iudgements
vnto
God
.
I
added
in
the
last
place
,
that
the
Church
is
gathered
by
the
word
preached
,
to
shew
that
the
cause
whereby
it
is
begunne
and
continued
,
is
the
word
:
which
,
immortall
seede
whereby
we
are
borne
anew
,
and
milke
,
whereby
we
are
fedde
and
cherished
to
life
euerlasting
.
And
hence
it
followeth
necessarily
,
that
the
preaching
of
the
doctrine
of
the
Prophets
and
Apostles
,
ioyned
with
any
measure
of
faith
and
obedience
,
is
an
vnfallible
marke
of
a
true
Church
.
Indeede
it
is
true
,
there
be
three
things
required
to
the
good
estate
of
a
Church
,
the
preaching
of
the
Gospell
,
the
administration
of
the
Sacraments
,
and
due
exequution
of
Discipline
according
to
the
word
:
yet
if
the
two
latter
be
wanting
,
if
there
be
preaching
of
the
worde
with
obedience
in
the
people
,
there
is
for
substance
a
true
Church
of
God
.
For
it
is
the
banner
of
Christ
displaied
,
vnder
which
all
that
warre
against
the
flesh
,
the
deuill
,
the
worlde
,
must
range
themselues
.
As
the
Lord
saith
by
the
Prophet
Isai
,
I
will
lift
vp
my
hand
to
the
Gentiles
,
and
set
vp
my
standard
vnto
the
people
,
and
they
shall
bring
their
sonnes
in
their
armes
,
and
their
daughters
shall
be
carried
vpon
their
shoulders
.
Hence
it
followeth
that
men
which
want
the
preaching
of
the
Gospell
,
must
either
procure
the
same
vnto
themselues
,
or
if
that
cannot
be
,
because
they
liue
in
the
middest
of
idolatrous
nations
,
as
in
Spaine
and
Italie
,
it
is
requisite
that
they
should
ioyne
themselues
to
those
places
where
with
libertie
of
conscience
they
may
inioy
this
happie
blessing
.
Men
are
not
to
haue
their
hearts
glued
to
the
honours
and
riches
of
this
worlde
,
but
they
should
be
of
Dauids
minde
,
and
rather
desire
to
be
dorekeepers
in
the
house
of
God
,
then
to
dwell
in
the
tents
of
vngodlinesse
.
In
the
Canticles
,
the
spouse
of
Christ
saith
,
Shew
mercie
,
O
thou
whome
my
soule
loueth
,
where
thou
feedest
,
where
thou
liest
at
noone
:
for
why
should
I
be
as
shee
that
turneth
aside
to
the
flockes
of
thy
companions
.
To
whome
he
answeareth
thus
:
If
thou
knowe
not
,
O
thou
the
fairest
among
women
,
get
thee
forth
by
the
steppes
of
the
flocke
,
and
feede
thy
kiddes
by
the
tents
of
the
shepheards
:
that
is
,
in
those
places
where
the
doctrine
of
righteousnes
and
life
euerlasting
by
the
Messias
is
published
.
When
the
Shunamites
child
was
dead
,
shee
told
her
husband
that
she
would
goe
to
the
man
of
God
,
to
whom
he
answeared
thus
;
Why
wilt
thou
goe
to
him
to
day
,
it
is
neither
newe
moone
nor
sabbath
day
:
went
from
strength
to
strength
till
they
appeared
before
God
in
Sion
.
And
oftentimes
,
they
beeing
Proselytes
,
Thus
we
see
what
the
visible
Church
is
:
nowe
further
concerning
it
,
three
questions
are
to
be
skanned
.
The
first
is
,
how
we
may
discerne
whether
particular
men
and
particular
Churches
holding
errours
,
be
sound
members
of
the
Catholicke
Church
or
no.
For
the
answearing
of
this
,
wee
must
make
a
double
distinction
,
one
of
errours
,
the
other
of
persons
that
erre
.
Of
errours
,
some
are
destroyers
of
the
faith
,
some
only
weakners
of
it
.
A
destroier
is
that
,
[
a
](A09411-e42020-b)
a
iustification
by
works
.
and
such
like
:
and
the
summe
of
these
fundamentall
points
is
comprised
in
the
Creede
of
the
Apostles
and
the
Decalogue
.
A
weakning
errour
is
that
,
the
holding
whereof
doth
not
ouerturne
any
point
in
the
foundation
of
saluation
;
as
the
errour
of
free
will
,
and
sundrie
such
like
.
This
distinction
is
made
by
the
holy
Ghost
,
who
saith
expressely
that
the
doctrines
of
repentance
,
and
faith
,
are
the
foundation
,
namely
of
religion
:
and
againe
,
that
Christ
is
the
foundation
,
and
that
other
doctrines
consonant
to
the
word
,
are
as
gold
and
siluer
laid
thereupon
.
Secondly
persons
erring
▪
are
of
two
sorts
:
some
erre
of
weakenes
,
beeing
carried
away
by
others
;
or
of
simple
ignorance
,
not
yet
beeing
conuicted
and
informed
concerning
the
truth
.
Some
againe
erre
of
obstinacie
,
or
affected
ignorance
,
which
hauing
bin
admonished
and
conuicted
,
still
perseuere
in
their
forged
opinions
.
This
beeing
said
,
wee
nowe
come
to
the
point
.
If
any
man
or
Church
,
shall
hold
an
errour
of
the
lighter
kinde
,
he
still
remaines
a
member
of
the
Church
of
God
,
and
so
must
be
reputed
of
vs
.
As
when
a
Lutherane
shall
hold
,
that
images
are
still
to
be
retained
in
the
Church
;
that
there
is
an
Vniuersall
Election
of
all
men
,
&c.
for
these
and
such
like
opinions
may
be
maintained
,
the
foundation
of
saluation
vnraced
.
This
which
I
say
is
flatly
auouched
by
Paul
,
If
any
man
(
saith
he
)
build
on
this
foundation
gold
,
siluer
,
precious
stones
;
timber
,
hay
,
or
stubble
,
his
work
shall
be
made
manifest
by
the
fire
,
&c.
and
if
any
mans
worke
burne
,
he
shall
loose
,
but
yet
he
shall
be
safe
himselfe
.
And
as
Iannes
and
Iambres
,
saith
he
,
withstood
Moses
,
so
doe
these
also
resist
the
truth
,
men
of
corrupt
mindes
,
reprobate
concerning
the
faith
.
Yet
withall
this
caueat
must
euer
be
remembred
,
that
we
rather
condemne
the
errour
then
the
person
that
erreth
,
because
Gods
mercie
is
like
a
bottomlesse
sea
,
whereby
he
worketh
what
he
will
and
when
he
will
in
the
hearts
of
miserable
sinners
.
The
second
question
is
,
where
at
this
day
we
may
finde
such
visible
Churches
as
are
indeede
sound
members
of
the
Catholick
Church
.
And
for
the
resoluing
of
it
,
we
are
to
go
through
all
countries
and
religions
in
the
world
.
And
first
to
beginne
with
Turkes
and
Iewes
,
wee
are
not
in
any
wise
to
acknowledge
their
assemblies
for
Churches
,
because
they
worship
not
God
in
Christ
who
is
the
heade
of
the
Church
.
As
for
the
Assemblies
of
Papists
which
haue
bin
a
great
part
of
the
world
,
if
thereby
we
vnderstand
companies
of
men
holding
the
Pope
for
their
head
,
and
beleeuing
the
doctrine
established
in
the
councill
of
Trent
;
in
name
they
are
called
churches
,
but
indeed
they
are
no
true
or
sound
members
of
the
Catholick
Church
.
For
both
in
their
doctrine
&
in
the
worship
of
God
they
race
the
very
foundation
of
religion
,
which
will
appeare
by
these
three
points
.
First
of
all
they
hold
iustification
by
works
of
grace
:
auouching
that
they
are
not
only
iustified
before
god
by
the
merit
of
Christ
,
but
also
by
their
owne
doings
.
Which
opinion
flatly
ouer●urneth
iustification
by
Christ
.
For
as
Paul
saith
to
the
Galatians
,
If
ye
be
circum●ised
Christ
profiteth
you
nothing
,
that
is
,
if
yee
looke
to
be
iustified
by
the
works
of
the
ceremoniall
law
,
yee
are
fallen
from
Christ
:
Herodot
.
&
among
the
Samaritans
,
&
yet
no
people
.
Secondly
Baptisme
is
in
the
assemblies
of
the
Church
of
Rome
,
As
for
the
Assemblies
of
Anabaptists
,
Libertines
,
Antinomies
,
Trit●eits
,
Arrians
,
Samosa●eniās
,
they
are
no
churches
of
God
▪
but
conspiracies
of
monstrous
heretikes
iudicially
condemned
in
the
primitiue
Church
,
and
againe
by
the
malice
of
Satan
renewed
and
revived
in
this
age
.
The
same
we
are
to
thinke
and
say
of
the
Familie
of
loue
.
As
for
the
Churches
of
Germanie
commonly
called
the
Churches
of
the
Lutheranes
,
they
are
to
be
reputed
of
vs
as
the
true
Churches
of
God
.
Though
their
Augustane
Confession
haue
not
satisfied
the
expectation
of
other
Reformed
Churches
:
yet
haue
they
all
the
same
enemies
in
matter
of
religion
,
and
doe
alike
confesse
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
and
of
the
office
of
the
Mediatour
,
of
faith
and
good
works
,
of
the
Word
,
the
Church
and
the
Magistrate
,
are
all
of
one
iudgement
.
They
differ
indeede
from
vs
in
the
question
of
the
Sacrament
,
but
it
is
no
sufficient
cause
to
induce
vs
to
hold
them
as
no
Church
:
for
that
there
is
a
true
or
reall
receiuing
of
the
bodie
and
blood
of
Christ
in
the
Lordes
supper
,
wee
all
agree
;
and
wee
ioyntly
confesse
that
Christ
is
there
present
so
farre
forth
that
hee
doth
truly
feede
vs
with
his
very
bodie
and
blood
to
eternall
life
:
and
all
the
controuersie
lies
in
the
manner
of
receiuing
;
we
contenting
our selues
with
that
spirituall
receiuing
which
is
by
the
hande
of
faith
,
they
adding
therto
the
corporall
,
whereby
they
imagine
themselues
to
receiue
Christ
with
the
hand
and
mouth
of
the
bodie
.
And
though
to
maintaine
this
their
opinion
,
they
be
constrained
to
turne
the
ascension
of
Christ
into
a
dispa●ition
,
whereby
his
bodie
being
visible
becomes
invisible
,
yet
in
the
maine
points
we
agree
:
that
Christ
ascended
into
heauen
:
that
he
entred
into
his
kingdome
in
our
name
and
for
vs
:
that
we
are
gouerned
and
preserued
by
his
power
and
might
:
and
that
whatsoeuer
good
thing
we
haue
or
doe
,
proceeds
wholly
from
the
grace
of
his
spirit
.
Indeede
the
opinion
of
the
Vbiquitie
of
the
bodie
of
Christ
reviveth
the
condemned
heresies
of
Eutiches
and
Nestorius
,
and
it
ouerturneth
by
necessarie
consequent
most
of
the
articles
of
faith
:
but
that
was
priuate
to
some
men
,
as
Brentius
and
others
,
and
was
not
receiued
of
whole
Churches
:
and
whereas
the
men
were
godly
and
learned
,
and
we
are
vncerten
with
what
affection
,
and
how
long
they
held
this
errour
,
we
rest
our selues
in
condemning
it
,
leauing
the
persons
to
God
.
Againe
Popish
Transubstantiation
,
and
Lutherian
Consubstantiation
,
are
both
against
the
truth
of
the
manhoode
of
Christ
;
yet
with
great
difference
.
Transubstantiation
is
flat
against
an
article
of
faith
:
for
if
Christs
bodie
be
made
of
bread
,
and
his
blood
of
wine
(
which
must
needes
be
if
there
be
a
conuersion
of
the
one
into
the
other
)
then
was
not
he
conceiued
and
borne
of
the
Virgin
Marie
:
for
it
can
not
both
be
made
of
bakers
breade
and
of
the
substance
of
the
Virgin
.
Againe
it
abolisheth
the
outwarde
signe
in
the
Lordes
supper
,
and
the
[
a
](A09411-e42260-b)
a
and
so
ouerturnes
the
sacrament
.
analogie
betweene
the
signe
and
the
thing
signified
:
but
Consubstantiation
doth
not
so
,
neither
doeth
it
ouerturne
the
substance
of
any
article
of
Religion
,
but
onely
a
maine
point
in
Philosophie
,
which
is
,
that
A
body
doth
occupy
only
one
place
at
once
.
Furthermore
the
Churches
of
Heluetia
,
&
Savoie
,
&
the
free
cities
of
France
,
&
the
low
Countries
,
&
Scotland
▪
are
to
be
reuerenced
as
the
true
churches
of
God
,
as
their
Confessions
make
manifest
.
And
no
lesse
must
we
thinke
of
our
owne
Churches
in
England
and
Ireland
.
For
we
hold
,
beleeue
,
and
maintaine
,
and
preach
the
true
faith
,
that
is
,
the
auncient
doctrine
of
saluation
by
Christ
,
taught
and
published
by
the
Prophets
and
Apostles
,
as
the
Booke
of
the
articles
of
faith
agreed
vpon
in
open
Parliament
doe
fully
shewe
:
&
withal
now
we
are
,
and
haue
bin
ready
to
testifie
this
our
faith
,
by
venturing
our
liues
euen
in
the
cause
of
religion
against
forraigne
power
,
and
especially
the
Spainard
:
and
hereupon
all
the
Churches
in
Europe
giue
vnto
vs
the
hand
of
fellowship
.
And
whereas
sundrie
among
vs
that
separate
and
indeed
excommunicate
themselues
,
giue
out
that
there
is
no
Church
in
England
,
no
Ministers
,
no
Sacraments
:
their
peremptorie
asseuerations
wanting
sufficient
grounde
,
are
but
as
paper-shot
.
They
alleadge
that
our
assemblies
are
full
of
grieuous
blottes
and
enormities
.
Answ.
The
defects
and
corruptions
of
Churches
must
be
distinguished
:
and
they
be
either
in
doctrine
,
or
manners
.
Againe
corruptions
in
doctrine
must
be
further
distinguished
:
some
of
them
are
errours
indeed
,
but
beside
the
foundation
;
&
some
errors
directly
against
the
foundation
:
and
these
ouerturne
all
religion
,
wheras
the
former
do
not
.
Now
it
can
not
be
shewed
that
in
our
Churches
is
taught
any
one
errour
that
raceth
the
foundation
,
and
consequently
annihillateth
the
truth
of
Gods
Church
.
Indeed
there
is
controuersie
among
vs
touching
the
point
of
Ecclesiasticall
regiment
:
but
marke
in
what
manner
.
Wee
all
ioyntly
agree
in
the
substance
of
the
regiment
,
confessing
freely
that
there
must
be
preaching
of
the
word
,
administration
of
the
sacraments
according
to
the
institution
,
and
the
vse
of
the
Power
of
the
kaies
in
admonitions
,
suspencions
,
excommunications
:
the
difference
betweene
vs
is
onely
touching
the
persons
,
and
the
manner
of
putting
this
gouernment
in
exequution
:
and
therefore
men
on
both
parts
,
though
both
hold
not
the
truth
in
this
point
;
yet
because
both
hold
Christ
the
foundation
,
they
still
remaine
brethren
and
true
members
of
Christ
.
As
for
corruptions
in
manners
,
they
make
not
a
Church
to
be
no
Church
,
but
a
badde
Church
.
When
as
the
wicked
Scribes
and
Pharisies
sitting
in
Moses
Chaire
,
sufficiently
conuicted
by
the
Apostolicall
ministerie
,
that
Iesus
Christ
was
the
true
Messias
.
Thus
wee
see
where
at
this
day
we
may
finde
the
true
Church
of
God
.
Nowe
I
come
to
the
third
question
:
and
that
is
,
at
what
time
a
man
may
with
good
conscience
make
separation
from
a
Church
?
Answeare
.
So
long
as
a
Church
makes
no
separation
from
Christ
,
wee
must
make
no
separation
from
it
:
and
when
it
separates
from
Christ
,
wee
may
also
separate
from
it
:
and
therefore
in
two
cases
there
is
warrant
of
separation
.
The
one
is
,
when
the
worshippe
of
God
is
corrupt
in
substance
.
And
for
this
we
haue
a
commandement
,
Be
not
,
saith
Paul
,
vnequally
yoked
with
infidels
:
for
what
fellowshippe
hath
righteousnes
with
vnrighteousnes
,
or
what
communion
hath
light
with
darknes
,
or
what
concord
hath
Christ
with
Belial
?
or
what
part
hath
the
beleeuer
with
the
infidell
?
or
what
agreement
hath
the
temple
of
God
with
idoles
?
wherefore
come
out
from
among
them
and
separate
your selues
,
saith
the
Lord
.
And
we
haue
a
practise
of
this
in
the
old
testament
.
When
Ieroboam
had
set
vp
idoles
in
Israel
,
If
any
man
teach
otherwise
,
and
consent
not
to
the
wholesome
wordes
of
our
Lord
Iesus
Christ
,
and
to
the
doctrine
which
is
acdording
to
godlines
,
he
is
puffed
vp
;
from
such
separate
your selues
.
A
practise
of
this
wee
haue
in
the
Apostle
Paul
,
who
beeing
in
Ephesus
in
a
Synagogue
of
the
Iewes
,
spake
boldly
for
the
space
of
three
moneths
,
disputing
and
exhorting
to
the
thinges
which
concerne
the
kingdome
of
God
:
but
when
certen
men
were
hardned
and
disobeied
,
speaking
euill
of
the
way
of
God
,
he
departed
from
them
,
and
separated
the
disciples
of
Ephesus
:
Now
to
proceede
in
the
Creede
.
The
Church
is
further
set
forth
by
certen
properties
and
prerogatiues
.
The
properties
or
qualities
are
two
,
holines
and
largenes
.
That
the
Church
is
holy
,
it
appeares
by
Peter
,
which
cals
it
an
holy
nation
,
and
a
chosen
people
:
and
by
Saint
Iohn
,
the
holy
citie
.
And
it
is
so
called
,
that
it
may
be
distinguished
from
the
false
Church
,
which
is
tearmed
in
Scriptures
the
Synagogue
of
Satan
,
malignant
Church
.
Now
this
holines
of
the
Church
is
nothing
els
but
a
created
qualitie
in
euery
true
member
thereof
,
whereby
the
image
of
God
which
was
lost
by
the
fall
of
Adam
is
againe
renewed
and
res●ored
.
The
author
of
it
is
God
by
his
word
and
spirit
,
by
little
and
little
abolishing
the
corruption
of
sinne
and
sanctifying
vs
throughout
,
Ioh.
17.
vers.
17.
Father
sanctifie
them
in
thy
truth
,
thy
word
is
truth
.
And
holines
must
be
conceiued
to
be
in
the
Church
on
this
manner
:
it
is
perfect
in
the
Church
Triumphant
,
and
it
is
onely
begunne
in
the
Church
Militant
in
this
life
:
and
that
for
speciall
cause
,
to
exercise
our selues
vnto
godlines
,
making
conscience
of
all
our
former
vnholy
waies
,
endeauouring
our selues
to
please
God
in
the
obedience
of
all
his
commaundements
.
It
is
a
disgrace
to
the
holy
Church
of
God
that
men
professing
themselues
to
be
members
of
it
,
should
be
vnholy
.
Thirdly
our
dutie
is
,
to
eschewe
the
societie
of
Atheists
,
drunkardes
,
fornicatours
,
blasphemers
,
and
all
wicked
and
vngodly
persons
,
as
Paul
saith
,
Be
no
companions
of
them
and
haue
no
fellowship
with
the
vnprofitable
workes
of
darknes
.
them
walke
inordinately
they
haue
no
companie
with
him
that
he
may
be
ashamed
.
The
largenes
of
the
Church
is
noted
in
the
worde
Catholicke
▪
that
is
,
generall
or
vniuersall
.
And
it
is
so
called
for
three
causes
.
For
first
of
all
it
is
generall
in
respect
of
time
;
because
the
Church
hath
had
a
beeing
in
all
times
and
ages
euer
since
the
giuing
of
the
promise
to
our
first
parents
in
Paradise
.
Secondly
it
is
generall
,
in
respect
of
the
persons
of
men
:
for
it
standes
of
all
sortes
and
degrees
of
men
,
high
and
lowe
,
rich
and
pore
,
learned
and
vnlearned
,
&c.
Thirdly
it
is
Catholicke
or
vniuersall
in
respect
of
place
;
because
it
hath
beene
gathered
from
all
the
parts
of
the
earth
,
specially
now
in
the
time
of
the
new
Testament
;
when
our
Sauiour
Christ
saith
,
Gospell
shall
be
preached
in
the
whole
worlde
.
To
this
purpose
Iohn
saith
in
the
Revelation
,
Catholica
.
i.
per
totum
orbe●
diffusa
,
August
.
epist.
170.
I
beheld
and
loe
a
great
multitude
which
no
man
could
number
of
all
nations
and
kinreds
,
and
peoples
and
tongues
,
stoode
before
the
throne
and
before
the
lambe
,
cloathed
with
long
white
robes
and
palmes
in
their
handes
.
And
the
Church
which
we
here
professe
to
beleeue
,
is
called
Catholicke
,
that
we
may
distinguish
it
from
particular
Churches
,
which
are
not
beleeued
,
but
seene
with
eye
,
whereof
mention
is
made
often
in
the
Scriptures
.
Rom.
16.5
.
1.
Cor.
16.19
.
the
Church
in
their
house
:
and
the
Churches
of
Asia
.
Coloss.
4.15
.
Salute
Nymphas
and
the
Church
in
his
house
.
Act.
11.22
.
the
Church
of
Ierusalem
.
Act.
13.1
.
the
Church
at
Antioche
,
&c.
That
the
Church
is
Catholicke
in
respect
of
time
,
place
,
person
,
it
ministers
matter
of
endelesse
comfort
vnto
vs
.
For
hereby
we
see
that
no
order
,
degree
,
or
state
of
men
are
excluded
from
grace
in
Christ
,
vnlesse
they
will
exclude
themselues
.
Saint
Iohn
saith
,
If
any
man
sinne
,
we
haue
an
advocate
with
the
father
,
Iesus
Christ
the
righteous
.
and
he
is
the
reconciliation
for
our
sinnes
,
and
not
for
our
sinnes
onely
,
but
for
the
whole
world
,
that
is
,
for
all
beleeuers
of
what
condition
or
degree
soeuer
.
Thus
much
of
the
properties
of
the
Church
:
now
follow
the
prerogatiues
or
benefits
which
God
bestoweth
on
it
,
which
are
in
number
foure
.
The
first
is
expressed
in
these
wordes
,
The
communion
of
Saints
.
Where
communion
signifieth
that
fellowshippe
or
societie
that
one
hath
with
an
other
:
and
by
Saints
we
vnderstand
not
dead
men
inrolled
in
the
Popes
Calender
,
but
all
that
are
sanctified
by
the
blood
of
Christ
,
whether
they
be
liuing
or
dead
:
as
Paul
saith
,
vnto
the
Church
of
God
which
is
at
Corinthus
,
to
them
that
are
sanctified
in
Iesus
Christ
Saints
by
calling
.
And
God
is
the
God
of
peace
in
all
the
Churches
of
the
Saints
.
I
beleeue
,
vnto
these
words
,
the
meaning
is
this
;
I
confesse
and
acknowledge
that
there
is
a
spirituall
fellowshippe
and
societie
among
all
the
members
of
Christ
,
beeing
the
faithfull
seruants
and
children
of
God
:
and
withall
I
beleeue
that
I
am
partaker
of
the
same
with
the
rest
.
This
communion
hath
two
parts
,
fellowship
of
the
members
with
the
head
,
and
of
the
members
with
themselues
.
The
communion
of
the
members
with
their
head
is
not
outwarde
,
but
altogether
spirituall
in
the
conscience
:
and
for
the
opening
of
it
we
must
consider
what
the
Church
receiueth
of
Christ
,
and
what
he
receiues
of
it
.
The
Church
receiues
of
Christ
foure
most
worthie
benefits
.
The
first
,
that
Christ
our
Mediatour
,
God
and
man
,
hath
truly
giuen
himselfe
vnto
vs
,
and
is
become
our
lot
and
portion
,
and
withall
God
the
father
,
and
the
holy
Spirit
in
him
,
as
Dauid
saith
,
Iehova
is
the
portion
of
mine
inheritance
,
and
of
my
cuppe
:
thou
shalt
maintaine
my
lotte
:
the
lines
are
fallen
vnto
me
in
pleasant
places
:
yea
J
haue
a
faire
heritage
.
And
,
My
flesh
faileth
and
my
heart
also
:
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
euer
.
The
second
is
,
the
Right
of
adoption
,
whereby
all
the
faithfull
whether
in
heauen
or
earth
are
actually
made
the
children
of
God
.
The
benefit
is
wonderfull
,
howsoeuer
carnall
men
esteeme
not
of
it
.
If
a
man
should
either
by
election
or
birth
,
or
any
way
els
be
made
the
sonne
&
heire
of
an
earthly
prince
,
he
would
think
himselfe
highly
aduanced
:
how
highly
then
are
they
extolled
which
are
made
the
sonnes
of
God
himselfe
.
The
third
benefit
is
a
title
and
right
to
the
righteousnes
of
Christ
in
his
sufferings
,
and
his
fulfilling
of
the
lawe
.
The
excellencie
of
it
is
vnspeakeable
,
because
it
serues
to
award
the
greatest
temptations
of
the
deuill
▪
when
the
deuil
replieth
thus
,
thou
art
a
transgressour
of
the
law
of
God
,
therefore
thou
shalt
be
damned
;
by
meanes
of
that
communion
which
we
haue
with
Christ
we
answere
againe
:
that
Christ
suffered
the
curse
of
the
law
to
free
us
from
due
and
deserued
damnation
:
and
when
he
further
replies
,
that
seeing
wee
neuer
fulfilled
the
law
,
we
can
not
therefore
enter
into
heauen
:
we
answere
againe
,
that
Christes
obedience
is
a
fulfilling
of
the
lawe
for
us
and
his
whole
righteousnesse
is
ours
to
make
us
stand
righteous
before
God
.
The
fourth
benefite
is
a
right
to
the
kingdome
of
heauen
,
as
Christ
comforting
his
disciples
saith
,
Feare
not
little
flocke
it
is
your
fathers
pleasure
to
give
you
a
kingdome
:
and
hence
it
is
sundrie
times
called
[
a
](A09411-e42980-b)
a
Act.
26.18
.
Coloss.
1.12
.
Eph.
1.18
.
the
inheritance
and
the
lot
of
the
saints
.
Furthermore
for
the
conu●iance
of
these
benefits
unto
us
,
God
hath
ordained
the
preaching
of
the
worde
and
the
administration
of
the
sacraments
,
specially
the
Lords
supper
:
and
hath
commaunded
the
solemne
and
ordinarie
use
of
them
in
the
Church
.
And
hereupon
the
Lords
supper
is
called
the
Communion
.
The
cup
of
blessing
(
saith
Paul
)
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
:
&
the
bread
which
we
breake
,
is
it
not
the
communion
of
the
bodie
of
Christ
:
that
is
,
a
signe
and
seale
of
the
communion
.
Againe
the
thinges
which
Christ
receiveth
of
us
are
two
:
our
sinnes
with
the
punishment
thereof
made
his
by
application
or
imputation
:
and
our
afflictions
with
all
the
miseries
of
this
life
which
he
accountes
his
owne
,
&
therefore
doth
as
it
were
put
under
his
shoulder
to
beare
the
burden
of
them
.
And
this
communion
betweene
Christ
and
us
is
expressed
in
the
scriptures
by
that
blessed
and
heauenly
bargaine
in
which
their
is
mutuall
exchaunge
betweene
Christ
and
us
:
he
imparts
unto
us
milke
and
wine
without
silver
or
money
to
refresh
us
,
gold
tried
by
the
fire
that
wee
may
become
rich
,
and
white
raiment
that
we
may
be
cloathed
,
and
eye-s●lve
,
to
annoint
our
eyes
that
we
may
see
:
The
second
parte
of
the
communion
is
that
which
the
saints
haue
one
with
another
.
And
it
is
either
of
the
liuing
with
the
liuing
,
or
of
the
liuing
with
the
dead
.
Now
the
communion
of
the
liuing
standes
in
three
things
:
I.
in
like
affection
:
II.
in
the
giftes
of
the
spirit
:
III.
in
the
use
of
temporall
riches
.
For
the
first
,
communion
in
affection
is
,
whereby
all
the
seruants
of
God
are
like
affected
to
God
,
to
Christ
,
to
their
owne
sinnes
,
and
each
to
other
.
They
are
all
of
one
nature
and
heart
alike
disposed
though
they
be
not
acquainted
nor
haue
any
externall
fellowshippe
in
the
flesh
.
As
in
a
family
children
are
for
the
most
part
one
like
another
and
brought
up
alike
:
euen
so
it
is
in
Gods
familie
which
is
his
Church
:
the
members
thereof
are
all
alike
in
heart
and
affection
:
and
the
reason
is
,
because
they
haue
one
spirite
to
guide
them
all
:
and
therefore
S.
Peter
saieth
,
The
multitude
of
them
that
beleeved
were
of
one
heart
and
of
one
soule
,
neither
any
of
them
said
that
any
thing
of
that
which
he
possessed
was
his
owne
,
but
they
had
all
things
common
.
And
the
Prophet
Esai
foretelling
the
unitie
which
should
be
in
the
kingdome
of
Christ
,
saieth
,
The
wolfe
shall
dwell
with
the
lambe
,
and
the
leopard
shall
lye
with
the
kidde
,
and
the
calfe
and
the
lyon
,
and
the
fatte
beast
togither
,
and
a
litle
childe
shall
leade
them
.
The
cowe
and
the
beare
shall
feede
,
and
their
yong
ones
shall
lye
togither
:
and
the
lyon
shall
eate
strawe
like
the
bullocke
.
The
sucking
child
shall
play
vpon
the
hole
of
the
aspe
,
and
the
wayned
child
shall
put
his
hand
into
the
cockatrice
hole
.
By
these
beastes
are
signified
,
men
that
be
of
a
wicked
&
brutish
nature
:
which
,
when
they
shall
be
brought
into
the
kingdome
of
Christ
,
shall
lay
aside
the
same
&
become
louing
,
gentle
,
curteous
,
&
all
of
one
minde
.
And
S.
Peter
requires
of
the
Church
the
practise
of
brotherly
loue
,
and
that
is
to
carrie
a
tender
affection
to
men
,
The
second
braunch
of
their
communion
is
in
the
giftes
of
Gods
spirite
,
as
loue
,
hope
,
feare
,
&c.
And
this
is
shewed
,
when
one
man
doth
employ
the
graces
of
God
bestowed
on
him
,
for
the
good
and
saluation
of
another
.
As
a
candle
spendeth
it selfe
to
giue
light
to
others
:
so
must
Gods
people
spend
those
gifts
which
God
hath
giuen
them
for
the
benefite
of
their
brethren
.
A
christian
man
howsoeuer
hee
be
the
freest
man
upon
earth
,
yet
is
he
seruant
to
all
men
,
especially
to
the
Church
of
God
to
doe
seruice
unto
the
members
of
it
by
loue
for
the
good
of
all
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
and
glorifie
your
Father
which
is
in
heauen
.
And
that
our
hartes
might
be
touched
with
speciall
care
of
this
dutie
,
the
Lord
settes
before
us
his
owne
blessed
example
,
saying
,
Be
yee
holy
as
I
am
holy
:
and
,
Learne
of
me
that
I
am
meeke
and
lowly
.
And
Paul
saith
,
Be
ye
followers
of
me
as
I
follow
Christ
:
and
the
higher
men
are
exalted
,
the
more
carefull
ought
they
to
be
in
giuing
good
example
.
For
let
a
man
of
note
or
estimation
doe
euill
,
and
hee
shall
presently
haue
many
followers
.
Euill
example
runnes
from
one
to
another
like
a
leprosie
or
infection
:
and
this
Christ
signified
when
hee
said
that
the
figge-tree
planted
in
the
vineyarde
If
it
beare
no
fruite
makes
all
the
ground
barren
.
Answer
.
We
are
to
obserue
three
things
.
The
first
is
,
to
search
whether
we
that
are
to
reprooue
be
faultie
our selues
in
the
same
thing
or
no
:
first
we
must
take
ou●
the
beame
that
is
in
our
owne
eye
,
Let
us
consider
or
observe
one
another
to
provoke
vnto
love
or
good
workes
.
It
is
the
glory
of
a
man
to
passe
by
an
offence
.
Furthermore
in
the
act
of
admonishing
,
two
things
are
to
be
obserued
.
I.
a
man
must
deliuer
the
words
of
his
admonition
(
so
farre
foorth
as
hee
can
)
out
of
the
word
of
God
,
so
as
the
partie
which
is
admonished
,
may
in
the
person
of
man
see
God
himselfe
to
reprooue
him
.
II.
his
reproofe
must
be
made
with
as
much
compassion
and
fellow-feeling
of
other
mens
wants
as
may
be
.
If
any
man
be
fallen
by
occasion
into
any
fault
,
ye
which
are
spirituall
[
a
](A09411-e43400-b)
a
As
Chirurgians
tenderly
set
armes
&
legs
in
ioynt
.
restore
such
an
one
with
the
spirit
of
meekenes
.
The
third
way
of
communicating
good
things
to
others
is
exhortation
:
and
it
is
a
meanes
to
excite
and
stirre
them
on
forwarde
which
doe
alreadie
walke
in
the
way
of
godlinesse
.
Therefore
the
Holy
Ghost
saith
,
Exhort
one
another
daily
,
least
any
of
you
be
hardened
through
the
deceitfulnesse
of
sinne
.
But
alas
,
the
practise
of
this
dutie
,
as
also
of
the
former
is
hard
to
be
found
among
men
;
for
it
is
usuall
in
families
that
masters
and
fathers
in
stead
of
admonishing
their
servants
and
children
,
teach
them
the
practise
of
sinne
in
swearing
,
blaspheming
,
slaundering
,
&c.
and
as
for
exhortation
,
it
is
not
used
.
Let
a
man
that
hath
the
feare
of
God
offend
neuer
so
little
,
in
stead
of
brotherly
exhortation
hee
shall
heare
his
profession
cast
in
his
teeth
,
and
his
hearing
of
Sermons
:
this
practise
is
so
generall
,
that
many
beginning
newly
to
tread
in
the
steppes
of
godlinesse
are
hereby
daunted
,
and
quite
driuen
backe
.
The
fourth
way
is
consolation
,
which
is
a
meanes
appointed
by
God
wherby
one
man
shoulde
with
words
of
heavenly
comforte
refresh
the
soules
of
others
afflicted
with
sicknesse
or
any
other
way
feeling
the
hand
of
God
either
in
body
or
in
mind
▪
And
this
dutie
is
as
little
regarded
as
any
of
the
former
.
In
time
of
mens
sicknesse
neighbours
come
in
,
but
what
say
they
?
I
am
sorie
to
see
you
in
this
case
,
I
hope
to
see
you
well
againe
,
I
would
be
sory
else
,
&c.
Not
one
of
an
hundred
can
speake
a
worde
of
comfort
to
the
wearie
:
but
we
are
faultie
herein
.
For
with
what
affection
doe
we
beleeue
the
communion
of
Saints
,
when
we
our selues
are
as
drie
fountaines
that
doe
scarse
convey
a
drop
of
refreshing
to
others
.
The
last
meanes
is
praier
,
whereby
Gods
Church
procureth
Gods
blessings
for
the
seuerall
members
thereof
,
and
they
againe
for
the
whole
.
And
herein
lies
a
principall
point
of
the
communion
of
Saints
;
which
ministreth
notable
comfort
to
euery
Christian
heart
.
For
hence
we
may
reason
thus
:
I
am
indeede
a
member
of
the
Catholike
Church
of
God
,
and
therefore
though
my
owne
prayers
be
weake
,
yet
my
comfort
is
this
,
I
knowe
that
I
am
partaker
of
all
the
good
praiers
of
all
the
people
of
God
dispersed
ouer
the
face
of
the
whole
earth
my
fellowe
members
,
and
of
all
the
blessings
which
God
bestowes
on
them
.
This
will
make
us
in
all
our
troubles
to
say
with
Elisha
,
Feare
not
,
for
they
that
be
with
vs
are
more
then
they
that
be
with
them
.
Let
me
alone
,
as
though
Moses
by
praier
had
held
the
hand
of
God
that
he
could
not
punish
the
people
.
And
some
think
that
Stevens
praier
for
his
enemies
when
he
was
stoned
was
a
meanes
of
Pauls
conuersion
.
And
surely
though
the●e
were
no
other
reason
,
yet
this
were
sufficient
to
mooue
a
man
to
imbrace
Christian
religion
,
considering
that
being
a
member
of
the
Church
hee
hath
parte
in
all
the
praiers
of
the
saintes
through
the
world
,
and
of
the
blessings
of
God
that
come
thereby
.
The
third
part
of
this
communion
is
in
temporall
things
,
as
goods
and
riches
:
whereby
I
meane
no
[
a
](A09411-e43510-b)
a
Spirituall
communion
doth
not
barr
a
division
of
temporall
goods
▪
Act.
2.21
.
2.
Cor.
8.1
.
anabaptisticall
communion
,
but
that
which
was
used
in
the
primitiue
Church
,
when
they
had
all
things
common
in
respect
of
use
:
and
some
solde
their
goods
and
possessions
and
parted
them
to
all
men
,
as
euery
one
had
neede
.
And
by
their
example
we
are
taught
to
be
content
to
employ
those
goods
which
God
hath
bestowed
on
us
for
the
good
of
our
fellow
members
within
the
compasse
of
our
callings
,
and
to
our
abilitie
&
beyond
our
ability
if
need
require
.
Paul
saith
,
Do
good
to
all
but
specially
to
them
which
are
of
the
houshold
of
faith
.
The
communion
of
the
liuing
with
the
deade
standes
in
two
things
:
the
one
is
,
that
the
saintes
departed
in
the
Church
Triumphant
doe
in
generall
pray
for
the
Church
Militant
vpon
earth
,
de●iring
the
finall
deliuerance
of
all
their
fellow
members
from
all
their
miseries
.
And
therefore
in
the
Apocalyps
they
crie
on
this
manner
,
How
long
Lord
holy
and
true
!
doest
not
thou
iudge
and
avenge
our
bloode
on
them
that
dwell
on
the
earth
.
Lastly
,
to
conclude
,
a
question
may
be
demanded
,
how
any
one
of
us
may
particularly
know
and
be
assured
in
our selues
,
that
we
haue
part
in
this
communion
of
Saints
.
Ans.
S.
Iohn
opens
this
point
to
the
full
when
he
saieth
,
If
wee
say
that
we
have
fellowship
with
him
,
and
yet
walke
in
darkenesse
,
we
lye
:
but
if
wee
walke
in
the
light
,
as
hee
is
light
,
then
we
haue
fellowship
one
with
another
,
and
the
bloode
of
Christ
purgeth
vs
from
all
our
sinnes
.
In
which
wordes
hee
makes
knowledge
of
Gods
will
ioyned
with
obedience
to
be
an
infallible
marke
of
one
that
is
in
the
communion
:
as
on
the
contrarie
,
ignorance
of
Gods
will
,
or
disobedience
,
or
both
to
be
tokens
of
one
that
hath
neither
fellowship
with
Christ
,
or
with
the
true
members
of
Christ
.
And
therefore
to
end
this
point
,
if
we
would
haue
fellowship
with
Christ
,
let
us
learn
to
know
what
sin
is
&
to
fli●
from
the
same
as
from
the
bane
of
our
soules
,
&
to
make
conscience
of
euery
euil
way
.
The
duties
to
be
learned
by
the
communion
of
the
saints
are
manifold
.
And
first
of
all
if
we
do
beleeue
the
fellowship
which
all
the
faithfull
haue
with
Christ
&
with
themselues
,
and
be
resolued
that
we
haue
part
therein
,
then
must
we
separate
and
withdrawe
our selues
from
all
ungodly
and
unlawfull
societies
of
men
in
the
world
whatsoeuer
they
be
.
Vnlawfull
societies
are
manifold
,
but
I
will
only
touch
one
,
which
euery
where
annoieth
religion
,
and
hindreth
greatly
this
communion
of
saints
,
&
that
is
when
men
ioyne
them selues
in
company
to
passe
away
the
time
in
drinking
,
gaming
,
&c.
Behold
a
large
fellowship
which
beareth
sway
in
all
places
;
there
is
almost
no
towne
but
there
is
at
the
least
one
knot
of
such
companions
:
&
he
that
will
not
be
combined
with
such
loose
mates
,
he
is
thought
to
be
a
man
of
no
good
nature
:
he
is
foisted
forth
of
euery
company
;
he
is
no
body
:
&
if
a
man
will
yeeld
to
run
riot
with
them
in
the
mispending
of
his
time
&
goods
,
he
is
thought
to
be
the
best
fellow
in
the
world
.
But
what
is
done
in
this
societie
?
and
how
do
these
cupcompanions
spend
their
time
?
surely
the
greatest
part
of
day
&
night
is
usually
spent
in
swearing
,
gaming
,
drinking
,
surfetting
,
revelling
,
&
railing
on
the
ministers
of
the
word
,
&
such
as
professe
religion
,
to
omit
the
enormities
which
they
procure
unto
themselues
hereby
:
&
this
behauiour
spreads
it selfe
like
a
canker
ouer
euery
place
,
&
it
defiles
both
towne
and
cuntry
.
But
we
that
looke
for
comfort
by
the
communion
of
saints
,
must
not
cast
in
our
lotte
with
such
a
wicked
generation
,
but
separate
our selues
from
them
.
For
undoubtedly
their
societie
is
not
of
God
but
of
the
deuill
:
and
they
that
are
of
this
societie
,
can
not
be
of
the
holie
communion
of
saints
:
and
surely
except
the
Magistrate
by
the
sword
,
or
the
Church
by
the
power
of
the
kaies
doe
pull
downe
such
fellowship
,
the
holy
societie
of
Gods
Church
and
people
must
needes
decay
.
Excommunication
is
a
censure
ordained
of
God
for
this
end
,
to
banish
them
from
this
heauenly
communion
of
the
members
of
Christ
that
liue
inordinately
and
haue
communion
with
men
in
the
workes
of
darkenesse
.
Secondly
by
this
we
are
taught
that
men
professing
the
same
religion
,
must
be
linked
in
societie
and
converse
togither
in
Christian
loue
,
meekenesse
,
gentlenesse
,
&
patience
:
as
S.
Paul
taught
the
Philippians
,
If
there
be
any
fellowship
of
the
spirit
,
if
there
be
any
compassion
and
mercy
,
fulfill
my
ioy
,
that
we
may
be
like
minded
,
having
the
same
love
,
beeing
of
one
accord
and
of
like
iudgement
.
And
againe
,
Keepe
(
saith
he
)
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
Why
?
Marke
how
his
reason
is
fe●ched
from
this
communion
:
Because
there
is
one
body
,
one
spirit
,
even
as
you
are
called
into
the
hope
of
your
vocation
,
one
Lorde
,
one
faith
,
one
hope
,
one
baptisme
,
one
God
and
father
of
all
,
which
is
above
all
and
in
all
.
And
no
doubt
the
same
reason
made
Dauid
say
,
All
my
delight
is
in
the
saints
which
be
vpon
earth
.
Thirdly
euery
christian
man
that
acknowledgeth
▪
this
communion
must
carrie
about
with
him
a
fellow·feeling
,
that
is
,
an
heart
touched
with
compassion
in
regard
of
all
the
miseries
that
befall
either
the
whole
Church
or
any
member
thereof
,
as
Christ
our
head
teacheth
us
by
his
owne
example
,
when
he
called
to
Saul
,
&
said
Saul
,
Saul
,
why
persecutest
thou
me
?
giving
him
to
understand
,
that
he
is
touched
with
the
abuses
done
to
his
Church
as
if
they
had
directly
beene
done
to
his
owne
person
.
The
Prophet
Amos
reproueth
the
people
,
because
they
dranke
wine
in
bowles
,
and
annointed
themselues
with
the
chiefe
ointments
:
but
why
?
was
it
not
lawfull
for
them
to
doe
so
?
yes
:
but
the
cause
for
which
they
are
reprooved
followeth
:
No
man
(
saith
he
)
is
sory
for
the
affliction
of
Ioseph
.
Pray
alwaies
with
all
maner
of
praiers
and
supplications
in
the
spirit
,
and
watch
thereunto
with
all
perseverance
and
supplications
for
the
saints
.
And
he
highly
commendeth
the
Philippians
for
communicating
to
his
afflictions
.
to
comfort
Onesimus
his
bowels
in
the
Lorde
.
And
S.
Iohn
saieth
,
If
a
mans
life
woulde
saue
his
neighbours
soule
,
hee
must
lay
it
downe
for
him
,
if
need
require
.
Wee
must
he●e
be
admonished
not
to
seeke
our
owne
things
,
but
to
referre
the
labours
of
our
callings
to
the
common
good
especially
of
the
Church
whereof
we
are
members
.
As
for
them
that
seeke
for
nothing
but
to
maintaine
their
owne
estate
and
wealth
,
and
therefore
in
their
trades
use
false
weights
and
measures
;
the
ingrossing
,
corrupting
,
mingling
of
wares
;
glosing
,
lying
,
smoothing
,
swearing
,
forswearing
,
dissembling
,
griping
,
oppressing
of
the
poore
,
&c.
they
may
plead
for
themselues
what
they
will
,
but
in
truth
they
neuer
yet
knew
what
the
communion
of
Saints
meant
.
Lastly
,
considering
wee
are
all
knitte
into
one
mysticall
body
,
and
haue
mutuall
fellowship
in
the
same
,
our
dutie
is
both
to
redresse
the
faultes
of
our
breethren
and
to
couer
them
,
as
the
hande
in
the
bodie
laies
the
plaister
upon
the
sore
in
the
foote
or
in
the
legge
,
and
withall
couers
it
.
Loue
couers
the
multitude
of
sinnes
.
And
when
men
disgrace
their
brethren
for
their
wants
,
and
blase
them
to
the
world
,
they
doe
not
the
dutie
of
fellow
members
.
Thus
much
for
the
first
benefit
bestowed
on
the
Church
:
the
second
is
,
Forgivenesse
of
sinnes
:
which
may
be
thus
described
,
Forgivenesse
of
sins
is
a
blessing
of
God
upon
his
Church
procured
by
the
death
&
passion
of
Christ
,
whereby
God
esteemes
of
sinne
as
no
sinne
,
or
,
as
not
committed
.
In
this
description
I
haue
couched
fiue
points
,
which
we
are
seuerally
to
consider
.
The
first
,
who
is
the
authour
of
forgiuenesse
of
sinnes
?
Answ.
God
,
whose
blessing
it
is
:
for
sinne
is
onely
committed
against
God
,
and
the
violating
of
his
lawes
&
commandements
are
properly
sinnes
.
And
the
offence
done
to
any
man
or
creature
is
no
more
in
it selfe
but
an
offence
or
iniurie
:
yea
the
breach
of
mans
commandement
is
no
sinne
,
unlesse
it
doe
imply
withall
the
breach
of
Gods
commandement
.
Therefore
it
is
a
prerogatiue
belonging
to
God
alone
to
pardon
sinne
:
and
when
wee
are
taught
to
say
▪
Forgiue
us
our
trespasses
as
wee
forgive
them
that
trespasse
against
vs
,
the
meaning
is
not
,
that
we
forgiue
sinnes
as
they
are
sinnes
,
but
onely
as
trespasses
,
that
is
,
losses
,
hurtes
,
and
damages
done
unto
us
by
men
.
It
may
be
further
saide
,
God
hath
giuen
this
power
and
commaundement
to
his
ministers
to
forgiue
sinnes
,
saying
,
Whose
sinnes
yee
remitte
,
they
are
remitted
.
Answere
.
Gods
ministers
doe
not
properly
forgiue
sinnes
,
but
onely
in
the
name
of
God
according
to
his
worde
pronounce
to
a
penitent
sinner
that
his
sinnes
are
pardoned
and
forgiuen
of
God
:
and
therefore
it
is
a
most
certaen
trueth
that
none
can
forgiue
sinnes
but
God
onely
:
Answer
.
To
the
Catholike
Church
,
that
is
,
to
the
whole
company
of
men
predestinate
to
saluation
:
as
Esai
saieth
,
The
people
that
dwell
therein
(
that
is
,
shall
have
their
sinnes
forgiuen
.
And
,
they
shall
call
them
the
holy
people
,
the
redeemed
of
the
Lord
:
and
thou
shalt
be
named
,
a
citie
sought
out
and
not
forsaken
.
And
if
there
had
bene
an
uniuersall
remission
of
sinnes
to
all
men
as
some
doe
dreame
,
it
should
not
here
haue
bin
made
a
peculiar
prerogatiue
of
the
Church
.
The
thirde
point
is
,
what
is
the
means
wherby
pardon
of
sin
is
procured
at
Gods
hand
?
Christ
dyed
for
our
sinnes
:
that
is
,
Christ
died
to
be
a
paiment
&
satisfaction
to
Gods
iustice
for
our
sins
.
And
S.
Iohn
saith
,
The
blood
of
Iesus
Christ
his
sonne
clenseth
vs
from
all
sinne
.
And
Peter
saith
,
Knowing
that
ye
were
not
redeemed
with
corruptible
things
,
as
silver
&
gold
from
your
vaine
conversation
,
&c.
but
with
the
pretious
blood
of
Christ
as
of
a
lamb
undefiled
&
without
spot
.
The
fourth
point
is
,
after
what
maner
sinne
is
forgiuen
?
Answ.
By
an
action
of
God
,
whereby
for
the
merite
of
Christ
,
hee
esteemes
and
accountes
sinne
as
no
sinne
,
or
,
as
if
it
had
neuer
beene
committed
.
Therefore
Dauid
saieth
,
Blessed
is
the
man
to
whome
the
Lorde
imputeth
no
sinne
.
And
in
Esai
the
Lorde
saieth
,
I
have
put
away
thy
transgressions
like
a
cloud
,
and
thy
sinnes
as
a
myst
.
Now
wee
know
that
cloudes
and
mystes
which
appeare
for
a
time
are
afterwarde
by
the
sunne
utterly
dispersed
.
And
king
Hezekias
when
he
would
shewe
that
the
Lord
had
forgiuen
him
his
sinnes
,
saith
,
God
hath
cast
them
behind
his
backe
,
alluding
to
the
maner
of
men
,
God
doth
cast
all
the
sinnes
of
his
people
into
the
bottome
of
the
sea
,
Forgive
vs
our
debtes
,
as
wee
forgive
our
debters
:
in
which
wordes
is
an
allusion
to
creditours
,
who
then
forgiue
debts
,
when
they
account
that
which
is
debt
as
no
debt
,
and
crosse
the
booke
.
Hence
it
appeares
,
that
damnable
&
vile
is
the
opinion
of
the
Church
of
Rome
which
holdeth
that
there
is
a
remission
of
the
fault
without
a
remission
of
the
punishment
:
&
withall
,
the
doctrines
of
humane
satisfactions
,
&
indulgencies
,
and
purgatorie
,
&
praier
for
the
dead
,
built
upon
this
foundation
,
are
of
the
same
kind
.
Moreouer
,
wee
must
remember
to
adde
too
this
clause
,
I
beleeve
,
and
then
the
meaning
is
this
.
I
do
not
only
beleeue
that
god
doth
giue
pardon
of
sinne
to
his
church
&
people
(
for
that
the
verie
deuils
beleeue
)
but
withall
I
beleeue
the
forgiuenes
of
mine
owne
particular
sins
.
Hence
it
appeares
that
it
was
the
iudgement
of
the
Primitiue
Church
that
men
should
beleeue
the
forgiuenesse
of
their
owne
sinnes
.
By
this
prerogative
we
reape
endlesse
comfort
:
for
the
pardon
of
sinne
is
a
most
wonderfull
blessing
,
and
without
it
euery
man
is
more
miserable
and
wretched
then
the
most
vile
creature
that
euer
was
.
We
loathe
the
serpent
or
the
toade
;
but
if
a
man
haue
not
the
pardon
of
his
sinnes
procured
by
the
death
and
passion
of
Christ
,
hee
is
a
thousand
folde
worse
then
they
.
For
when
they
die
,
there
is
the
end
of
their
woe
and
miserie
:
but
when
man
dieth
without
this
benefite
,
there
is
the
beginning
of
his
.
For
first
in
soule
till
the
day
of
iudgement
,
and
then
both
in
body
and
soule
for
euermore
he
shall
enter
into
the
endlesse
paines
and
tormentes
of
hell
;
in
which
if
one
shoulde
continue
so
many
thousand
yeres
as
there
are
drops
in
the
Ocean
sea
,
and
then
be
deliuered
,
it
were
some
●ase
:
but
hauing
continued
so
long
(
which
is
an
unspeakeable
length
of
time
)
he
must
remaine
there
as
long
againe
,
and
after
that
for
euer
and
euer
without
release
:
and
therefore
among
all
the
benefits
that
euer
were
or
can
be
thought
of
,
this
is
the
greatest
&
most
pretious
.
Among
all
the
burdens
that
can
befall
a
man
,
what
is
the
greatest
?
Some
wil
say
,
sickenesse
,
some
ignominie
,
some
pouertie
,
some
contempt
:
but
indeed
among
all
,
the
heauiest
and
the
greatest
is
the
burden
of
a
mans
owne
sinnes
,
lying
upon
the
conscience
and
pressing
it
downe
,
without
any
assurance
of
pardon
.
Dauid
being
a
King
had
no
doubt
all
that
heart
could
wish
;
and
yet
hee
,
laying
aside
all
the
roialties
and
pleasures
of
his
kingdome
,
saith
this
one
thing
aboue
all
,
that
he
is
a
blessed
man
that
is
eased
of
the
burden
of
his
sinnes
.
whose
sinnes
were
c●vered
.
It
may
be
some
will
say
,
there
is
no
cause
why
a
man
should
thus
magnifie
the
pardon
of
sinne
,
considering
it
is
but
a
common
benefite
.
Thus
indeede
men
may
imagine
which
neuer
knewe
what
sinne
meant
:
but
let
a
man
onely
as
it
were
,
but
with
the
tippe
of
his
finger
haue
a
little
feeling
of
the
smarte
of
his
sinnes
,
hee
shall
finde
his
estate
so
fearefull
,
that
if
the
whole
worlde
were
set
before
him
on
the
one
side
,
and
the
pardon
of
sins
on
the
other
,
hee
would
choose
the
pardon
of
his
sinne
before
ten
thousand
worldes
.
Though
many
drowsie
protestants
esteeme
nothing
of
it
,
yet
to
the
touched
conscience
it
is
a
treasure
,
which
when
a
man
findes
,
he
hides
it
,
and
goes
home
and
selles
all
that
hee
hath
and
buyes
it
.
Therefore
this
benefit
is
most
excellent
,
and
for
it
the
members
of
Gods
Church
haue
great
cause
to
giue
God
thankes
without
ceasing
.
The
duties
to
be
learned
hence
are
these
.
And
first
of
all
here
comes
a
common
fault
of
men
to
be
rebuked
.
Every
one
will
say
,
that
he
beleeueth
the
remission
of
sins
,
yet
no
man
almost
laboureth
for
a
true
&
certen
perswasion
hereof
in
his
owne
conscience
:
&
for
proofe
hereof
,
propound
this
question
to
the
common
Christian
;
Doest
thou
perswade
thy selfe
that
God
giues
remission
of
sinnes
unto
his
Church
?
The
answer
will
be
,
I
know
and
beleeue
it
.
But
aske
him
further
:
Doest
thou
beleeue
the
pardon
of
thine
owne
sinnes
?
and
then
comes
in
a
blinde
answer
,
I
haue
a
good
hope
to
God
ward
,
but
I
can
not
tell
;
I
thinke
no
man
can
say
so
much
:
for
God
saieth
to
no
man
,
thy
sinnes
are
pardoned
.
But
this
is
to
speake
flat
contraries
,
to
say
they
beleeue
,
and
they
can
not
tell
:
and
it
bewraies
exceeding
negligence
in
matters
of
saluation
.
But
let
them
that
feare
God
,
or
loue
their
owne
soules
health
,
giue
all
diligence
to
make
sure
the
remission
of
their
owne
sinnes
:
withall
,
avoiding
hardnesse
of
heart
and
drowsinesse
of
spirit
,
the
most
fearefull
iudgements
of
God
which
euery
where
take
place
.
The
foolish
virgines
went
forth
to
meete
the
bridegroome
with
lampes
in
their
handes
as
well
as
the
wise
,
but
they
neuer
so
much
as
dreamed
of
the
horne
of
oile
,
till
the
comming
of
the
bridegrome
.
So
many
men
live
in
the
Church
of
God
as
members
thereof
,
holding
up
the
lampe
of
glorious
profession
:
but
in
the
meane
season
they
seeke
onely
for
the
thinges
of
this
life
,
neuer
casting
how
they
may
assure
them selues
in
conscience
touching
their
reconciliation
with
God
,
till
the
day
of
death
come
.
Secondly
,
if
we
be
here
bound
to
beleeue
the
pardon
of
all
our
sinnes
,
then
wee
must
euerie
day
humble
our selues
before
God
,
and
seeke
pardon
for
our
daily
offences
:
for
he
giues
grace
to
the
humble
or
contrite
;
he
f●●les
the
hungrie
with
good
things
when
the
rich
are
sent
empty
away
.
When
Benhadad
the
king
of
Syria
was
discomfited
and
ouercome
by
the
king
of
Israel
,
Lastly
,
if
we
beleeue
the
pardon
of
our
sinnes
,
then
wee
must
chaunge
the
tenour
and
course
of
our
liues
,
and
take
heede
of
breaking
Gods
commaundementes
by
doing
any
of
those
things
,
whereof
our
consciences
doe
accuse
us
,
and
tell
us
,
that
by
them
we
haue
displeased
God
heretofore
.
A
man
that
for
some
misdemeanour
hath
bene
cast
into
prison
and
lyen
there
many
yeeres
winter
and
sommer
in
cold
irons
:
when
he
obtaines
libertie
,
hee
will
often
bethinke
himselfe
of
his
old
miserie
▪
and
take
heede
for
eue●
least
hee
fall
into
the
same
offence
againe
:
and
hee
which
hath
seene
his
owne
sinnes
and
felt
the
smart
of
them
,
and
withall
by
Gods
goodnes
obtained
assurance
touching
the
pardon
of
them
,
will
neuer
wittingly
and
willingly
commit
the
like
sinnes
any
more
,
but
in
all
things
chaunge
the
course
of
his
life
.
As
for
such
as
say
,
that
they
haue
the
pardon
of
their
sinnes
and
yet
liue
in
them
still
,
they
deceiue
themselues
and
haue
no
faith
at
all
.
Thus
much
for
the
second
benefite
which
God
bestoweth
on
his
Church
,
namely
remission
of
sinnes
:
now
followeth
the
third
in
these
wordes
:
The
resurrection
of
the
body
.
In
the
handling
wherof
sundry
points
must
be
considered
.
The
first
,
whether
there
be
a
resurrection
or
no
?
This
question
must
needs
be
handled
,
because
Epicures
and
Atheists
in
all
ages
,
and
at
this
day
some
doe
call
this
article
in
question
.
Now
that
there
is
a
resurrection
of
the
body
after
death
,
it
may
be
prooued
by
many
arguments
,
whereof
I
will
onely
touch
the
principall
.
The
first
is
taken
from
the
worke
of
redemption
.
Saint
Iohn
writeth
,
that
Christ
came
to
dissolue
the
workes
of
the
devill
:
which
are
sinne
,
and
by
sinne
,
death
:
I
will
be
thy
God
&
thou
shalt
be
my
people
.
This
couenant
is
not
for
a
day
or
an
age
,
or
for
a
thousande
yeeres
or
ages
,
but
it
is
euerlasting
&
without
end
,
so
as
Gods
people
may
say
of
God
for
euer
,
God
is
our
God
:
&
likewise
God
will
say
of
his
Church
for
euermore
,
this
people
is
my
people
▪
Now
if
Gods
couenant
be
euerlasting
,
then
all
the
faithfull
departed
from
the
beginning
of
the
world
must
be
raised
again
to
life
.
And
if
god
should
leaue
his
people
in
the
graue
under
death
for
euer
,
how
could
they
be
called
the
people
of
God
?
for
he
is
a
God
of
mercy
and
of
life
it selfe
:
&
therefore
though
they
abide
long
in
the
earth
,
yet
they
must
at
length
be
reuiued
againe
.
This
argument
Christ
useth
against
the
Sadduces
,
which
denied
the
resurrection
:
God
is
not
the
god
of
the
dead
but
of
the
living
,
but
god
is
the
god
of
Abraham
,
Isaac
&
Iacob
,
which
are
dead
,
and
therfore
they
must
rise
againe
.
The
third
argument
may
be
taken
from
the
tenour
and
order
of
Gods
iustice
.
It
is
an
especiall
part
of
Gods
glory
to
shewe
forth
his
mercie
on
the
godly
▪
and
his
iustice
upon
the
wicked
in
rewarding
them
according
to
their
workes
,
as
the
Apostle
saith
,
God
will
reward
every
man
according
to
his
workes
:
to
them
that
by
continuance
in
well
doing
,
seeke
glorie
,
and
honour
,
and
immortalitie
,
life
eternall
:
but
vnto
them
that
disobey
the
trueth
,
that
be
contentious
and
obey
vnrighteousnesse
,
shall
be
indignation
and
wrath
.
But
in
this
life
God
rewardeth
not
men
according
to
their
doings
:
and
therefore
Salomon
speaking
of
the
estate
of
all
men
in
this
world
saith
,
All
things
come
alike
to
all
,
and
the
same
condition
is
to
the
iust
and
vniust
,
to
the
good
and
bad
,
to
the
pure
and
polluted
,
to
him
that
offereth
s●crifice
,
and
to
him
that
offreth
none
.
Nay
,
which
is
more
,
here
the
wicked
flourish
,
and
the
godly
are
afflicted
.
The
ungodly
haue
hearts
ease
and
all
things
at
will
,
whereas
the
godly
are
oppressed
and
ouerwhelmed
with
all
kinde
of
miseries
,
and
are
as
sheepe
appointed
for
the
slaughter
.
It
remaines
therefore
that
there
must
needes
be
a
generall
resurrection
of
all
men
after
this
life
,
that
the
righteous
may
obtaine
a
reward
of
Gods
free
mercie
,
and
the
wicked
utter
shame
and
confusion
.
But
some
will
say
,
It
is
sufficient
that
God
doe
this
to
the
soule
of
euery
man
,
the
body
needeth
not
to
rise
againe
.
I
answer
,
that
the
ungodly
man
doeth
not
worke
wickednes
only
in
his
soule
,
but
his
body
also
is
an
instrument
thereof
:
and
the
godly
doe
not
onely
practise
righteousnes
in
their
soules
,
but
in
their
bodies
also
.
The
bodies
of
the
wicked
are
the
instrumentes
of
sinne
,
and
the
bodies
of
the
righteous
are
the
weapons
of
righteousnesse
:
and
therefore
their
bodies
must
rise
againe
,
that
both
in
bodie
and
soule
they
may
receiue
a
rewarde
according
to
that
which
they
haue
wrought
in
them
.
The
fourth
argument
,
which
is
also
used
by
Paul
is
this
:
Christ
himselfe
is
risen
,
and
therefore
all
the
faithfull
shall
rise
againe
:
the
first
fruits
of
them
that
sleepe
.
The
fifth
argument
is
taken
from
expresse
testimonie
of
Scripture
.
Iob
hath
an
excellent
place
for
this
purpose
,
I
am
sure
(
saith
he
)
that
my
Redeemer
liueth
,
and
he
shall
stande
the
last
on
the
earth
,
and
though
after
my
skinne
wormes
destroy
this
bodie
,
yet
J
shall
see
God
in
my
flesh
,
whom
I
my selfe
shall
see
and
mine
eies
shall
behold
,
and
none
other
for
me
.
And
Saint
Paul
to
the
Corinthians
auoucheth
and
prooueth
this
point
at
large
,
by
sundrie
arguments
which
I
will
not
stand
to
repeat
;
this
one
remembered
:
If
(
saith
he
)
the
dead
rise
not
againe
,
then
your
faith
is
vaine
,
our
preaching
is
in
vaine
,
and
the
godly
departed
are
perished
.
But
let
vs
see
what
reasons
may
be
alleadged
to
the
contrarie
.
First
it
is
alleadged
that
the
resurrection
of
bodies
resolued
to
dust
and
ashes
,
is
against
common
sense
&
reason
.
Answeare
.
It
is
aboue
reason
,
but
not
against
reason
.
For
if
impotent
and
miserable
men
,
as
experience
sheweth
,
can
by
art
euen
of
ashes
make
the
most
curious
workemanship
of
glasse
,
why
may
we
not
in
reason
thinke
that
the
omnipotent
and
euerliuing
God
is
able
to
raise
mens
bodies
out
of
the
dust
.
Secondly
it
is
said
,
that
mens
bodies
beeing
dead
,
are
turned
into
dust
,
and
so
are
mingled
with
the
bodies
of
beasts
and
other
creatures
,
and
one
mans
bodie
with
another
,
and
that
by
reason
of
this
confusion
men
cannot
possibly
rise
with
their
own
bodies
.
Answ.
Howsoeuer
this
is
impossible
with
men
,
yet
it
is
possible
with
God
.
For
he
that
in
the
beginning
was
able
to
create
all
things
of
nothing
,
is
much
more
able
to
make
euery
mans
body
at
the
resurrection
of
his
own
matter
,
&
to
distinguish
the
dust
of
mens
bodies
from
the
dust
of
beasts
,
and
the
dust
of
one
mans
bodie
from
another
.
The
goldsmith
by
his
art
can
sunder
diuers
metells
one
from
another
:
&
some
men
out
of
one
metell
can
draw
another
,
why
then
should
we
thinke
it
vnpossible
for
the
almightie
God
to
do
the
like
?
It
may
be
further
obiected
thus
:
A
man
is
eaten
by
a
wolfe
,
the
wolfe
is
eaten
by
a
lyon
,
the
lyon
by
the
foules
of
the
ayre
,
and
the
foules
of
the
ayre
eaten
againe
by
men
:
againe
one
man
is
eaten
of
another
,
as
it
is
vsuall
among
the
Canibals
.
Nowe
the
body
of
that
man
which
is
turned
into
so
many
substances
,
especially
into
the
bodie
of
another
man
,
cannot
rise
againe
:
&
if
the
one
doth
the
other
doth
not
.
Ans.
This
reason
is
but
a
cavill
of
mans
braine
:
for
we
must
not
think
that
whatsoeuer
entreth
into
the
bodie
,
&
is
turned
into
the
substance
therof
,
must
rise
again
,
&
become
a
part
of
the
bodie
at
the
day
of
iudgement
;
but
euery
man
shall
then
haue
so
much
substance
of
his
own
as
shal
make
his
bodie
to
be
entire
&
perfect
;
though
another
mans
flesh
once
eaten
be
no
part
therof
.
Againe
it
is
vrged
,
that
because
flesh
and
blood
cannot
enter
into
the
kingdom
of
God
:
therfore
the
bodies
of
men
shall
not
rise
againe
.
Answ.
By
flesh
&
blood
,
is
not
meant
the
bodies
of
men
simple
,
The
condition
of
the
children
of
men
,
and
the
condition
of
beasts
are
euen
as
one
condition
.
Now
beasts
rise
not
againe
after
this
life
:
&
therefore
there
is
no
resurrection
of
men
.
Answer
.
In
that
place
Salomon
expoundeth
himselfe
:
They
are
like
in
dying
:
for
so
he
saith
,
as
the
one
dieth
,
so
dieth
the
other
:
he
speaketh
not
of
their
estate
after
death
.
The
second
point
to
be
considered
,
is
the
cause
of
the
resurrection
.
In
mankinde
we
must
consider
two
parts
,
the
Elect
&
the
Reprobate
;
and
they
both
shall
rise
againe
at
the
day
of
iudgement
,
but
by
diuers
causes
.
The
godly
haue
one
cause
of
their
resurrection
,
&
the
vngodly
another
.
The
cause
why
the
godly
rise
again
,
is
the
Resurrection
of
Christ
,
yea
it
is
the
proper
cause
which
procureth
and
effecteth
their
resurrection
.
In
the
Scripture
Adam
&
Christ
are
compared
together
,
&
Christ
is
called
the
second
Adam
:
these
were
two
roots
.
The
first
Adam
was
the
root
of
all
mankind
,
and
he
conuaieth
sinne
,
&
by
sinne
death
to
all
that
sprang
of
him
,
Christ
onely
excepted
:
the
second
Adam
which
is
the
root
of
all
the
Elect
,
conuaieth
life
both
in
body
&
soule
to
all
that
are
vnited
to
him
:
&
by
the
vertue
of
his
resurrection
they
shall
rise
againe
after
this
life
.
For
looke
as
the
power
of
the
Godhead
of
Christ
when
he
was
dead
in
the
graue
,
raised
his
bodie
the
third
day
:
so
shall
the
same
power
of
Christ
his
Godhead
,
conuaie
it selfe
vnto
all
the
faithfull
,
which
euen
in
death
remain
vnited
vnto
him
,
&
raise
them
vp
at
the
last
day
.
And
for
this
cause
Christ
is
called
a
quickning
spirit
.
Nowe
the
cause
why
the
wicked
rise
againe
,
is
not
the
vertue
of
Christs
resurrection
,
but
the
vertue
of
Gods
curse
,
set
downe
in
his
word
:
In
the
day
that
thou
shalt
eate
of
the
tree
of
the
knowledge
of
good
and
euill
,
thou
shalt
die
the
death
,
that
is
,
a
double
death
both
of
bodie
and
soule
.
And
therefore
they
arise
onely
by
the
power
of
Christ
as
he
is
a
iudge
,
that
this
sentence
may
be
verified
on
them
;
and
that
they
may
suffer
both
in
bodie
and
soule
eternall
punishment
in
hell
fire
.
Furthermore
,
Saint
Iohn
setteth
downe
the
outwarde
meanes
whereby
the
dead
shal
be
raised
,
namely
the
voyce
of
Christ
:
The
houre
shall
come
(
saith
he
)
in
which
all
that
are
in
the
graues
shall
heare
his
voice
,
and
they
shall
come
forth
.
For
as
he
created
all
things
by
his
word
,
so
at
the
day
of
iudgement
by
the
same
voice
all
shal
be
raised
againe
.
This
may
be
a
good
reason
to
mooue
vs
to
heare
the
ministers
of
God
reuerently
:
for
that
which
they
teach
is
the
very
word
of
God
:
and
therefore
we
are
to
pray
that
it
may
be
as
effectuall
in
raising
vs
vp
from
the
graue
of
sinne
in
this
life
,
as
it
shal
be
after
this
life
in
raising
vs
vp
from
the
graue
of
death
vnto
iudgement
.
Thirdly
,
we
are
to
consider
what
manner
of
bodies
shal
rise
at
the
last
day
.
Answeare
.
The
same
bodies
for
substance
:
this
Iob
knew
well
,
when
he
said
:
I
shall
see
him
at
the
last
day
in
my
flesh
,
whome
I
my selfe
shall
see
and
none
other
for
me
,
with
these
same
eies
.
Neuerthelesse
the
bodies
of
the
Elect
shal
be
altered
in
qualitie
,
being
made
incorruptible
and
filled
with
glorie
.
The
last
point
to
be
considered
,
is
the
ende
why
these
bodies
shall
rise
againe
.
The
principall
ende
which
God
intendeth
is
his
owne
glorie
,
in
the
manifestation
of
his
iustice
and
mercie
.
Now
at
the
last
day
when
all
men
shall
be
raised
to
iudgement
by
the
voice
of
Christ
,
the
godly
to
life
,
and
the
wicked
to
condemnation
;
there
shall
be
a
full
manifestation
both
of
his
mercie
and
iustice
:
and
therefore
by
consequent
a
full
manifestation
of
his
glorie
.
Thus
much
for
the
doctrines
touching
the
Resurrection
:
now
followe
the
vses
.
First
it
serueth
wonderfully
for
the
comfort
of
all
Christian
hearts
.
Dauid
speaking
not
onely
of
Christ
,
but
also
of
himselfe
,
saith
most
notably
:
Mine
heart
is
glad
,
my
tongue
reioyceth
,
and
my
flesh
also
doth
rest
in
hope
.
thou
shalt
not
leaue
my
soule
in
graue
,
neither
wilt
thou
suffer
thine
holy
one
to
see
corruption
.
Though
the
daies
of
this
life
be
daies
of
woe
and
miserie
,
yet
the
day
of
the
resurrection
shall
be
vnto
all
the
children
of
God
a
time
of
reioycing
and
felicitie
,
and
as
Peter
saith
,
it
is
the
time
of
refreshing
.
Whosoeuer
is
now
an
hungred
,
shall
then
eate
and
be
filled
with
the
fruit
of
the
tree
of
life
:
and
whosoeuer
is
now
naked
,
shal
be
then
cloathed
with
the
white
garments
dipped
in
the
bloode
of
the
lambe
:
and
August
.
in
Enchir
.
cap.
91.
whosoeuer
is
now
lame
,
shal
haue
all
his
members
restored
perfectly
.
And
as
this
day
is
ioyfull
to
the
godly
,
so
on
the
contrarie
it
is
a
day
of
woe
and
miserie
to
the
vngodly
:
as
Saint
Iohn
saith
,
they
that
haue
done
euill
shall
come
forth
to
the
resurrection
of
condemnation
.
If
they
might
cease
to
liue
after
this
life
,
and
die
as
the
beast
doth
,
O
then
it
would
be
well
with
them
,
for
then
they
might
haue
an
ende
of
their
miserie
:
but
the
wicked
must
after
this
life
rise
againe
to
condemnation
,
which
is
the
accomplishment
of
their
eternall
woe
and
wretchednes
;
a
rufull
and
dolefull
case
to
consider
,
and
yet
is
it
the
state
of
all
vnbeleeuing
and
vnrepentant
sinners
.
If
a
man
were
bidden
to
goe
to
bedde
,
that
after
he
had
slept
and
was
risen
againe
he
might
goe
to
execution
,
it
would
make
his
heart
to
ake
within
him
:
yet
this
,
yea
a
thousand
fold
worse
is
the
state
of
all
impenitent
sinners
:
they
must
sleepe
in
the
graue
for
a
while
,
and
then
rise
againe
,
that
a
second
death
may
be
inflicted
vpon
them
in
bodie
and
soule
,
which
is
the
suffering
of
the
full
wrath
of
God
both
in
bodie
and
soule
eternally
.
This
beeing
so
,
let
vs
imbrace
the
good
counsell
of
Saint
Peter
,
who
saith
,
Amende
your
liues
and
turne
,
that
your
sinnes
may
be
done
away
,
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
If
a
man
die
repentant
for
his
sinnes
,
it
is
a
day
of
refreshing
;
but
if
he
die
in
his
sinnes
,
impenitent
and
hard
hearted
,
it
is
a
day
of
eternall
horrour
,
desperation
,
and
confusion
.
Againe
,
if
wee
beleeue
that
our
bodies
shall
rise
againe
after
this
life
,
and
stand
before
God
at
the
last
day
of
iudgement
,
wee
must
daily
enter
into
a
serious
consideration
of
this
time
,
and
haue
in
minde
that
one
day
we
must
meete
the
Lord
face
to
face
.
A
trauailer
comes
into
an
Inne
hauing
but
a
pennie
in
his
purse
,
he
sits
downe
and
call
for
all
store
of
prouision
and
dainties
:
now
what
is
to
be
thought
of
him
?
surely
in
the
iudgement
of
all
men
his
behauiour
bekens
follie
,
or
rather
madnes
.
But
why
?
because
he
spends
freely
and
hath
not
regard
to
the
reckoning
which
must
follow
:
how
foolish
then
and
madde
is
the
practise
of
euery
man
that
liueth
in
his
sinnes
,
&
bathing
himselfe
in
his
pleasures
in
this
worlde
,
neuer
bethinking
how
he
shall
meete
God
at
the
last
day
of
iudgement
,
&
there
make
reckoning
for
all
his
doings
.
An
ancient
Divine
writes
of
himself
that
this
saying
ranne
in
his
minde
,
Hierome
.
and
sounded
alwaies
in
his
eares
:
Arise
ye
dead
and
come
vnto
iudgement
.
And
this
ought
alwaies
to
be
sounding
in
our
eares
,
that
while
we
haue
time
we
should
prepare
our selues
to
meete
God
at
the
last
day
.
Thirdly
,
if
we
beleeue
the
resurrection
of
the
bodie
,
we
are
not
to
weepe
and
mourne
immoderately
for
our
friends
deceased
.
Our
Sauiour
Christ
did
weepe
for
Lazarus
:
and
when
Stephen
was
stoned
to
death
,
certaine
men
that
feared
God
buried
him
,
and
made
great
lamentation
for
him
:
and
therefore
mourning
is
not
condemned
:
&
we
must
not
be
as
stocks
,
that
are
bereft
of
all
compassion
:
yet
remember
we
must
what
Saint
Paul
saith
to
the
Thessalonians
:
I
would
not
,
brethren
,
haue
you
ignorant
concerning
those
which
are
asleepe
,
that
ye
sorrow
not
,
as
others
which
haue
no
hope
.
For
the
godly
man
properly
dieth
not
,
but
laies
himselfe
down
to
take
a
sleepe
after
his
manifold
labours
in
this
life
;
which
beeing
ended
he
must
rise
againe
to
ioyes
euerlasting
:
and
therefore
we
must
moderate
and
mingle
our
mourning
for
the
deceased
with
this
and
such
like
comforts
.
Fourthly
,
we
are
taught
hence
to
labour
and
striue
against
the
naturall
feare
of
death
:
for
if
there
be
a
resurrection
of
our
bodies
after
this
life
,
then
death
is
but
a
passage
or
middle
way
from
this
life
to
eternall
life
.
If
a
begger
should
be
commanded
to
put
off
his
old
ragges
,
that
he
might
be
clo●hed
with
rich
and
costly
garments
,
would
he
be
sorie
because
he
should
stand
naked
a
while
till
he
were
wholly
bestripped
of
his
ragges
?
No
surely
;
well
,
thus
doth
God
when
he
calls
a
man
to
death
:
he
bids
him
put
off
his
old
ragges
of
sinne
&
corruption
,
&
be
clothed
with
the
glorious
robe
of
Christs
righteousnes
:
&
our
abode
in
the
graue
is
but
for
a
space
,
while
corruption
be
put
off
.
This
is
Pauls
argument
,
saying
,
We
know
that
when
our
earthly
house
of
this
tabernacle
shal
be
dissolued
,
we
haue
a
building
giuen
of
God
,
which
is
an
house
,
not
made
with
hands
,
but
eternall
in
the
heauens
.
Fifthly
,
whereas
the
godly
are
subiect
to
manifold
afflictions
&
miseries
,
both
in
bodie
and
minde
in
this
life
,
here
they
shal
find
a
sufficient
stay
to
quiet
&
calme
their
minds
,
if
they
consider
that
after
this
short
life
is
ended
,
there
will
insue
a
ioyfull
resurrection
.
because
they
looked
for
a
better
resurrection
.
Lastly
,
the
consideration
of
this
point
serueth
to
be
a
bridle
to
restrain
a
man
from
sinne
,
&
a
spurre
to
make
him
go
forward
in
all
godlines
of
life
and
conuersation
.
S.
Paul
had
hope
toward
God
,
that
the
resurrection
of
the
dead
should
be
both
of
the
iust
&
vniust
.
Now
what
did
this
mooue
him
vnto
?
I
endeauour
my self
to
haue
alwaies
a
cleare
conscience
towards
God
and
towards
man
.
And
let
vs
for
our
parts
likewise
remember
the
last
iudgement
,
that
it
may
be
a
meanes
to
mooue
vs
so
to
behaue
our selues
in
all
our
actions
,
that
we
may
keep
a
good
conscience
before
God
and
before
men
:
and
let
it
also
be
a
bridle
vnto
vs
to
keepe
vs
backe
from
all
manner
of
sinne
.
For
what
is
the
cause
why
men
daily
defile
their
bodies
&
soules
with
so
many
damnable
practises
,
without
any
remorse
of
conscience
?
Surely
they
neuer
seriously
remember
the
day
of
the
resurrection
after
this
life
,
wherin
they
must
stand
before
Christ
to
giue
an
account
of
that
which
they
haue
done
in
this
life
,
whether
it
be
good
or
badde
.
Thus
much
of
the
duties
:
now
marke
it
is
further
said
,
The
resurrection
of
the
bodie
.
If
the
bodie
rise
,
it
must
first
fal
.
Here
then
this
point
is
wrapped
vp
as
a
confessed
truth
,
that
all
men
must
die
the
first
death
.
And
yet
considering
that
the
members
of
the
Church
haue
the
pardon
of
their
sinnes
which
are
the
cause
of
death
,
it
may
be
demaunded
,
why
they
must
die
?
Answe●re
.
Wee
are
to
know
that
when
they
die
,
death
doth
not
seaze
vpon
them
,
as
it
is
in
his
own
nature
,
a
curse
:
for
in
that
respect
it
was
borne
of
Christ
vpon
the
crosse
,
and
that
for
vs
:
but
for
two
other
causes
,
which
wee
must
thinke
vpon
,
as
beeing
speciall
meanes
to
make
a
man
willing
to
die
.
I.
They
must
die
that
originall
corruption
may
be
vtterly
abolished
:
for
no
man
liuing
on
earth
is
perfectly
sanctified
;
and
originall
sinne
is
remaining
for
speciall
causes
to
the
last
moment
of
this
life
,
&
then
it
is
abolished
,
and
not
before
.
II.
The
godly
die
that
by
death
as
by
a
straight
gate
they
may
passe
from
this
vale
of
miserie
to
eternall
life
.
And
thus
Christ
by
his
death
makes
death
to
be
no
death
,
and
turnes
a
curse
into
a
blessing
.
And
to
proceede
:
It
is
not
here
said
,
the
resurrection
of
the
soule
,
but
of
the
bodie
onely
;
what
then
(
will
some
say
)
becommeth
of
the
soule
?
Diuers
haue
thought
,
that
the
soules
then
,
though
they
doe
not
die
,
yet
are
still
kept
within
the
bodie
(
beeing
as
it
were
a
sleepe
)
till
the
last
day
.
But
Gods
word
saith
to
the
contrarie
.
For
in
the
Revelation
it
is
said
,
The
soules
of
the
godly
lie
vnder
the
altar
,
and
cry
,
How
long
Lord
Iesus
?
And
in
the
Gospel
of
Luke
,
Dives
in
soule
did
suffer
woe
and
torments
in
hell
:
To
conclude
,
the
resurrection
of
the
bodie
is
expressely
mentioned
in
the
Creede
,
to
shew
that
there
is
no
resurrection
of
the
soule
,
which
neither
dieth
,
nor
sleepeth
,
but
is
a
spirituall
and
inuisible
substance
,
liuing
and
abiding
for
euer
as
well
forth
of
the
bodie
as
in
the
same
.
Thus
much
of
the
third
prerogatiue
or
benefit
:
now
followeth
the
fourth
&
last
,
in
these
words
,
And
life
euerlasting
.
To
handle
this
point
to
the
full
,
and
to
open
the
nature
of
it
as
it
deserueth
,
is
not
in
the
power
of
man
.
For
both
the
Prophet
Esai
and
Saint
Paul
say
,
that
the
eye
hath
not
seene
,
and
the
eare
hath
not
heard
,
neither
came
it
into
mans
heart
to
thinke
of
those
things
which
God
hath
prepared
for
those
that
loue
him
.
Again
Paul
when
he
was
wrapt
into
the
third
heauen
saith
,
that
he
saw
things
not
to
be
vttered
.
euerlasting
.
Life
it selfe
is
that
whereby
any
thing
acteth
,
liueth
,
&
moueth
it selfe
:
&
it
is
twofold
,
vncreated
or
created
.
Vncreated
life
is
the
very
godhead
it selfe
,
wherby
God
liueth
absolutely
in
himselfe
,
from
himselfe
,
&
by
himselfe
,
giuing
life
and
being
to
all
things
that
liue
and
haue
beeing
:
&
this
life
is
not
meant
here
;
because
it
is
not
communicable
to
any
creature
.
Created
life
is
a
qualitie
in
the
creature
;
and
it
s
againe
twofold
:
natural
,
spiritual
.
Natural
life
is
that
wherby
men
in
this
world
liue
by
meat
&
drinke
,
&
al
such
means
as
are
ministred
by
Gods
prouidence
.
Spirituall
life
is
that
most
blessed
and
happie
estate
,
in
which
all
the
Elect
shall
raigne
with
Christ
their
head
in
the
heauens
after
this
life
,
&
after
the
day
of
iudgement
for
euer
and
euer
.
And
this
alone
is
the
life
which
in
the
Creed
we
confesse
and
beleeue
:
&
it
consisteth
in
an
immediate
coniunction
and
communion
or
fellowship
with
God
himself
:
as
Christ
in
his
solemne
praier
to
his
father
a
litle
before
his
death
signifieth
:
I
pray
not
for
these
alone
,
but
for
them
also
which
shall
beleeue
in
me
through
thy
word
,
that
they
all
may
be
one
as
thou
O
father
art
in
me
&
I
in
thee
,
euen
that
they
may
be
one
also
in
vs
.
And
when
Saint
Iohn
in
the
Revelation
saith
,
Behold
the
tabernacle
of
God
is
with
men
,
he
will
dwell
with
them
,
and
they
shal
be
his
people
,
and
God
himselfe
shall
be
there
God
with
them
:
he
sheweth
that
the
very
foundation
of
that
happines
which
God
hath
prepared
for
his
seruants
stands
in
a
societie
between
God
&
them
,
whereby
God
shall
dwell
with
them
in
heauen
,
and
they
againe
shall
there
inioy
his
glorious
presence
.
Touching
this
Communion
three
points
must
be
considered
.
The
first
is
,
in
what
order
men
shall
haue
fellowship
with
God
?
Ans.
This
communion
shal
be
first
of
al
with
Christ
as
he
is
man
;
and
by
reason
that
the
manhood
of
Christ
is
personally
vnited
to
the
Godhead
of
the
sonne
,
it
shall
also
be
with
Christ
as
he
is
God
;
and
consequently
with
the
father
&
the
H.
Ghost
.
The
reason
of
this
order
is
,
because
Christ
,
though
he
be
the
author
and
the
fountaine
of
eternall
life
as
he
is
God
,
yet
he
conuaies
the
same
vnto
vs
onely
in
&
by
his
flesh
or
manhood
.
Yet
must
we
not
here
thinke
that
life
proceedeth
from
the
manhood
it selfe
,
as
from
a
cause
efficient
:
for
the
flesh
quickneth
not
by
any
vertue
from
it selfe
,
but
by
the
Word
to
which
it
is
personally
vnited
;
it
beeing
as
it
were
a
pipe
eternally
to
convaie
life
from
the
the
Godhead
vnto
vs
.
The
second
point
is
,
in
what
thing
this
communion
consisteth
?
Ans.
S.
Paul
openeth
this
point
to
the
very
full
,
when
he
saith
,
that
after
Christ
hath
subdued
all
things
vnto
him
,
then
God
shall
be
all
in
all
,
that
is
,
the
Lorde
God
almightie
and
the
Lambe
are
the
temple
of
it
.
The
citie
hath
no
neede
of
the
sunne
,
neither
of
the
moone
to
shine
in
it
.
What
then
will
some
say
,
must
there
be
nothing
but
darknes
?
Not
so
.
For
the
glorie
of
God
doth
lighten
it
,
and
the
Lambe
is
the
light
of
it
.
Againe
he
saith
,
that
in
the
Paradise
of
God
,
there
is
the
riuer
of
water
of
life
,
and
the
tree
of
life
bearing
fruit
euery
moneth
,
The
third
point
is
,
touching
the
benefits
or
prerogatiues
that
proceede
of
this
communion
,
and
they
are
in
number
sixe
.
The
first
is
,
an
absolute
freedome
from
all
wants
.
In
the
minde
there
shall
be
no
ignorance
,
no
vnbeliefe
,
no
distrust
in
God
,
no
ambition
,
no
enuie
,
anger
,
nor
carnall
lust
,
nor
terrour
in
conscience
,
or
corrupt
affection
.
In
the
bodie
there
shal
be
no
soare
,
no
sicknes
,
nor
paine
:
for
God
shall
▪
wipe
away
all
teares
from
their
eyes
:
The
second
is
perfect
knowledge
of
God
.
In
this
life
the
Church
&
al
the
seruants
of
God
know
him
but
in
part
.
Moses
would
haue
seene
Gods
face
,
but
he
was
permitted
to
see
only
his
hinder
parts
;
Answeare
.
This
question
is
oftener
mooued
by
such
as
are
ignorant
,
then
by
them
that
haue
knowledge
:
and
oftentimes
it
is
tossed
in
the
mouthes
of
them
that
haue
little
religion
in
their
hearts
:
and
therefore
I
answeare
first
,
men
should
rather
haue
care
to
seeke
howe
they
may
come
to
heauen
,
then
to
dispute
what
they
shall
doe
when
they
are
there
:
the
common
prouerb
is
true
,
it
is
not
good
counting
of
chickins
before
they
be
hatched
.
Secondly
,
I
say
that
men
in
heauen
shall
know
each
other
:
yea
they
shall
know
them
which
were
neuer
knowne
or
seene
of
them
before
in
this
life
,
which
may
be
gathered
by
proportion
out
of
Gods
word
.
Adam
in
his
innocencie
knew
Eue
,
whome
he
had
neuer
seene
before
,
The
third
prerogatiue
of
euerlasting
blessednes
is
,
that
the
Elect
shall
loue
God
with
as
perfect
loue
as
a
creature
possiblie
can
.
The
manner
of
louing
God
,
is
to
loue
him
for
himselfe
,
and
the
measure
is
to
loue
him
without
measure
:
and
both
shall
be
found
in
heauen
:
for
the
Saints
of
God
shall
haue
an
actuall
fruition
of
God
himselfe
,
and
be
as
it
were
swallowed
vp
with
a
sea
of
his
loue
,
and
wholly
rauished
therewith
:
for
which
cause
as
farre
as
creatures
can
,
they
shall
loue
him
againe
.
Againe
the
loue
of
a
thing
is
according
to
the
knowledge
thereof
,
but
in
this
life
God
●s
knowne
of
man
onely
in
part
,
and
therefore
is
loued
onely
but
in
part
:
but
after
this
life
,
when
the
Elect
shal
know
God
fully
,
they
shall
loue
him
without
measure
:
and
in
this
respect
loue
hath
a
prerogatiue
aboue
faith
or
hope
,
howsoeuer
in
some
respects
againe
they
goe
beyond
loue
.
The
fourth
prerogatiue
is
,
that
the
Saints
of
God
keepe
a
perpetuall
Sabbath
in
heauen
.
In
this
life
it
is
kept
but
euery
seuenth
day
,
and
when
it
is
best
of
all
sanctified
,
it
is
done
but
in
part
;
but
in
heauen
euery
day
is
a
Sabbath
:
as
the
Lord
saith
by
the
Prophet
Isai
,
From
moneth
to
moneth
,
and
from
sabbath
to
sabbath
,
all
flesh
shall
come
and
worship
before
me
:
Fifthly
,
the
bodies
of
all
the
Elect
after
this
life
in
the
kingdome
of
heauen
shall
be
like
the
glorious
bodie
of
Christ
:
so
Paul
saith
,
Christ
Iesus
our
Lord
shall
change
our
vile
bodies
that
they
may
be
like
his
glorious
bodie
.
It
is
sowen
a
naturall
bodie
,
it
is
raised
a
spirituall
bodie
,
not
because
the
bodie
shall
be
changed
into
a
spirit
,
for
it
shall
remaine
the
same
in
substance
,
and
that
for
euer
:
but
because
it
shall
be
preserued
by
a
spirituall
and
divine
manner
.
For
in
this
life
it
is
preserued
by
meat
,
drinke
,
cloathing
,
sleepe
,
physicke
,
rest
,
and
diet
,
but
afterward
without
all
these
meanes
the
life
of
the
bodie
shal
be
continued
,
and
bodie
and
soule
keepe
together
by
the
immediate
power
of
Gods
spirit
for
euer
and
euer
:
thus
the
bodie
of
Christ
is
now
preserued
in
heauen
,
and
so
shall
the
bodies
of
all
the
Elect
be
after
the
day
of
iudgement
.
Furthermore
as
Christs
bodie
is
now
a
shining
bodie
,
as
doth
appeare
by
his
transfiguration
in
the
mount
,
so
in
all
likelihood
after
the
resurrection
the
bodies
of
the
Elect
shall
be
shining
and
bright
,
alwaies
remaining
the
same
for
substance
.
Lastly
as
Christs
bodie
after
it
rose
againe
from
the
graue
,
had
this
propertie
of
agilitie
beside
swiftnes
,
to
passe
from
the
earth
to
the
third
heauen
,
being
in
distance
many
thousand
miles
from
vs
,
and
that
without
violence
:
so
shal
the
bodies
of
the
saints
.
For
beeing
glorified
,
they
shall
be
able
as
well
to
ascende
vpwarde
,
as
to
goe
downewarde
,
and
to
mooue
without
violence
,
and
that
very
swiftly
.
The
sixth
and
last
prerogatiue
,
is
an
vnspeakable
and
eternall
ioy
,
as
Dauid
saith
:
In
thy
presence
is
fulnes
of
ioy
:
at
thy
right
hand
there
are
pleasures
for
euermore
.
It
is
said
that
when
Salomon
was
crowned
King
,
The
propertie
of
life
eternall
is
to
be
an
inheritance
which
God
bestoweth
on
them
which
are
made
his
sonnes
in
Christ
,
who
is
the
onely
begotten
sonne
of
the
father
.
gift
of
God
.
The
second
is
,
because
there
is
a
resemblance
betweene
eternall
life
and
a
reward
.
The
degrees
of
life
are
three
.
The
first
is
in
this
life
,
when
men
beeing
iustified
and
sanctified
,
haue
peace
with
God
.
Many
imagine
,
that
there
is
no
eternal
life
till
after
death
:
but
they
are
deceiued
,
for
it
begins
in
this
world
:
as
our
Sauiour
Christ
testifieth
,
saying
,
Verily
,
verily
I
say
vnto
you
,
he
that
heareth
my
wordes
,
and
beleeueth
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
This
beeing
so
,
we
are
hence
to
learne
a
good
lesson
.
Considering
we
looke
for
life
euerlasting
after
this
life
,
we
must
not
deceiue
our selues
,
lingring
and
deferring
the
time
till
the
last
gaspe
,
but
wee
must
lay
the
foundation
of
life
eternall
in
our selues
in
this
worlde
,
and
haue
the
earnest
thereof
laide
vp
in
our
hearts
against
the
day
of
death
.
But
how
is
that
done
?
wee
must
repent
vs
heartily
of
all
our
sinnes
,
and
seeke
to
be
assured
in
conscience
that
God
the
father
of
Christ
is
our
father
,
God
the
sonne
our
redeemer
,
and
God
the
holy
Ghost
our
comforter
.
For
as
Christ
saith
,
this
is
life
eternall
to
knowe
thee
the
onely
God
,
Againe
in
this
thirde
degree
of
life
,
there
be
in
all
likelihood
sundrie
degrees
of
glorie
.
Daniel
speaking
of
the
estate
of
the
elect
after
this
life
,
saieth
,
They
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnesse
shall
shine
as
the
starres
for
evermore
.
Now
wee
knowe
there
is
difference
betweene
the
brightnesse
of
the
firmament
and
the
brightnesse
of
the
starres
.
Agane
there
be
degrees
of
torments
in
hell
,
as
a●peares
by
the
saying
of
Christ
,
It
shall
be
easier
for
Tyrus
and
Sydon
in
that
day
then
for
this
generation
:
and
therefore
there
be
proportionall
degrees
of
glorie
.
And
Paul
saieth
,
There
is
one
glory
of
the
Sunne
,
another
glory
of
the
moone
,
another
glory
of
the
Stars
:
for
one
starre
differeth
from
another
in
glory
:
so
is
the
resurrection
of
the
dead
.
In
which
words
he
applies
the
differences
of
excellencie
that
be
in
the
creatures
,
to
set
forth
the
differences
of
glorie
that
shall
be
in
mens
bodies
after
the
resurrection
.
Furthermore
,
if
we
may
coniecture
;
it
may
be
,
the
degrees
of
glorie
shall
be
answerable
to
the
diuers
measures
of
giftes
and
graces
bestowed
on
men
in
this
life
,
and
according
to
the
imployance
of
them
to
the
glorie
of
God
and
edification
of
the
Church
.
And
therefore
the
twelue
Apostles
who
were
exceedingly
enriched
with
the
giftes
of
the
spirite
,
and
were
master-builders
of
the
Church
of
the
new
Testament
,
shall
sit
on
12.
thrones
and
iudge
the
twelue
tribes
of
Israel
.
But
it
may
be
obiected
,
that
if
there
be
degrees
of
glorie
in
heauen
,
some
shall
want
glory
.
Answere
.
Not
so
:
though
some
haue
more
,
and
some
lesse
,
yet
all
shall
haue
sufficient
.
Take
sundry
vessels
whereof
some
are
bigger
,
and
some
lesse
,
and
cast
them
all
into
the
sea
:
some
will
receiue
more
water
and
some
lesse
,
and
yet
all
shall
be
full
and
no
want
in
any
:
and
so
likewise
among
the
saintes
of
God
in
heauen
,
some
shall
haue
more
glorie
some
lesse
,
and
yet
all
without
exception
full
of
glorie
.
And
whereas
it
is
alledged
that
all
the
labourers
in
the
vineyarde
receiue
each
of
them
a
pennie
equallie
for
their
hire
;
the
answere
is
,
that
our
Sauiour
Christ
in
that
parable
intendes
not
to
set
foorth
the
equalitie
of
celestiall
glorie
,
Thus
much
of
life
it selfe
:
now
followes
the
continuance
thereof
,
which
the
scriptures
haue
noted
in
calling
it
eternall
or
euerlasting
.
And
to
this
ende
Paul
saieth
,
that
Christ
hath
abolished
death
,
life
,
but
also
immortalitie
to
light
by
the
gospell
.
And
this
verie
circumstance
serues
greatly
to
commende
the
happinesse
of
the
godly
:
in
that
,
after
they
haue
made
an
entrance
into
it
,
they
shal
neuer
see
terme
of
time
or
end
.
Suppose
the
whol
world
were
a
sea
,
and
that
euery
thousand
yeeres
expired
,
a
bird
must
carrie
away
or
drinke
up
one
onely
drop
of
it
:
in
processe
of
time
it
will
come
to
passe
that
this
sea
though
verie
huge
,
shall
be
dried
up
:
but
yet
many
thousand
millions
of
yeres
must
be
passed
before
this
can
be
done
.
Now
if
a
man
should
enioy
happinesse
in
heauen
onely
for
the
space
of
time
in
which
the
sea
is
in
drying
up
,
he
woulde
thinke
his
case
most
happie
and
blessed
:
but
behold
the
elect
shall
enioy
the
kingdome
of
heauen
not
only
for
that
time
,
but
when
it
is
ended
,
they
shall
enioy
it
as
long
againe
:
and
when
all
is
done
,
they
shall
be
as
farre
from
the
ending
of
this
their
ioy
,
as
they
were
at
the
beginning
.
Hauing
thus
seene
what
life
euerlasting
is
,
let
us
now
come
to
the
use
of
the
article
.
And
first
of
all
,
if
wee
beleeue
that
there
is
an
eternall
happinesse
,
and
that
the
same
belonges
unto
us
,
then
wee
must
use
this
present
world
and
all
the
things
therin
as
though
we
used
them
not
:
and
whatsoeuer
wee
doe
in
this
worlde
,
yet
the
eyes
of
our
mindes
must
be
alwaies
cast
toward
the
blessed
estate
prepared
for
us
in
heauen
.
As
a
pilgrime
in
a
straunge
lande
hath
alwaies
his
eyes
towarde
his
iourneyes
ende
,
and
is
then
grieued
,
when
by
any
meanes
hee
is
out
of
the
way
:
so
much
wee
alwaies
haue
our
mindes
and
heartes
set
on
euerlasting
life
,
and
be
grieued
when
wee
are
by
any
way
hindred
in
the
strait way
,
that
leadeth
thereunto
:
wee
haue
a
notable
patterne
of
this
dutie
set
out
unto
us
in
the
patriarke
Abraham
,
who
beeing
called
of
God
obeyed
to
goe
out
into
a
place
,
which
hee
shoulde
afterward
receiue
for
inheritance
,
and
hee
went
out
,
not
knowing
whither
hee
went
:
and
by
faith
aboade
in
the
lande
of
Canaan
,
as
in
a
straunge
cuntrey
,
and
as
one
that
dwelt
in
tentes
.
Now
the
cause
that
mooued
him
was
life
euerlasting
:
for
the
text
saith
,
Hee
looked
for
a
citie
having
a
foundation
,
whose
builder
and
maker
is
God
.
And
wee
ought
euerie
one
of
us
for
our
partes
to
be
like
affected
to
all
the
things
of
this
life
,
neuer
setting
our
hearts
upon
them
,
but
using
them
as
a
pilgrime
doth
his
staffe
in
the
way
:
so
long
as
it
is
an
helpe
and
stay
for
him
in
his
iourney
,
hee
is
content
to
carrie
it
in
his
hande
,
but
so
soone
as
it
beginneth
to
trouble
him
,
he
casteth
it
away
.
Secondly
all
that
professe
the
Gospell
of
Christ
,
may
hence
learne
to
beare
the
crosses
and
afflictions
which
God
shall
lay
on
them
in
this
worlde
.
It
is
Gods
usuall
manner
to
begin
corrections
in
his
owne
family
upon
his
owne
children
;
and
as
Peter
saieth
,
Iudgement
beginneth
at
Gods
house
.
Looke
as
a
mother
that
waines
her
childe
,
layeth
wormewoode
or
some
other
bitter
thing
vpon
her
brest
to
make
the
childe
loathe
the
milke
:
so
likewise
God
makes
vs
often
feele
the
miseries
and
crosses
of
this
life
,
that
our
loue
and
liking
might
be
turned
from
this
worlde
and
fixed
in
heauen
.
As
raw
flesh
is
loathsome
to
the
stomacke
:
so
is
euerie
sinner
and
unmortified
man
loathsome
unto
God
,
till
the
Lorde
by
afflictions
mortifie
in
him
the
corruptions
of
his
nature
,
and
specially
the
loue
of
this
worlde
.
But
when
a
man
is
afflicted
,
how
shall
hee
be
able
to
endure
the
crosse
?
Surely
by
resoluing
himselfe
that
the
Lorde
hath
prepared
life
euerlasting
for
him
.
Because
he
had
respect
to
the
recompence
of
reward
,
that
is
,
he
had
alwaies
a
speciall
regard
to
life
euerlasting
,
&
that
was
it
that
made
him
content
and
willing
to
suffer
affliction
with
Gods
people
in
the
land
of
Goshen
.
Here
then
behold
a
notable
president
for
us
to
follow
.
In
which
wee
are
taught
that
the
best
way
to
indure
afflictions
with
patience
,
is
to
haue
an
eye
to
the
recompence
of
reward
:
this
is
it
that
makes
the
yoke
of
Christ
easie
and
lightsome
.
When
it
shall
please
God
to
bring
unto
us
a
cup
of
affliction
and
bid
us
drinke
a
draught
thereof
to
the
verie
bottom
,
the
meditation
of
life
eternall
must
be
as
sugar
in
our
pockets
to
sweeten
the
cup
withall
.
Lastly
,
if
this
be
true
,
that
God
of
his
goodnesse
&
endlesse
mercie
towardes
mankind
,
hath
prepared
life
euerlasting
,
yet
not
for
all
men
,
but
for
the
elect
whose
names
are
written
in
the
booke
of
life
,
we
must
aboue
all
thinges
in
this
world
seeke
to
be
partakers
of
the
same
.
Let
us
receiue
this
as
from
the
Lorde
,
and
lay
it
to
our
hearts
:
whatsoeuer
we
doe
euening
or
morning
,
day
or
night
,
whether
we
be
young
or
old
,
rich
or
poore
;
first
we
must
seeke
for
the
kingdome
of
heauen
and
his
righteousnesse
.
If
this
benefit
were
common
to
all
and
not
proper
to
the
Church
,
lesse
care
might
be
had
:
but
seeing
it
is
proper
to
some
alone
,
for
this
verie
cause
let
all
our
studies
be
to
obtaine
the
beginnings
of
life
euerlasting
euen
in
this
life
.
For
if
we
haue
it
not
,
whosoeuer
wee
be
,
it
had
bene
better
for
us
that
we
had
neuer
bene
borne
,
or
that
we
had
bene
borne
dogges
and
toades
then
men
:
for
when
they
die
,
there
is
an
end
of
their
miserie
;
but
man
,
if
hee
loose
everlasting
happinesse
,
hath
ten
thousand
millions
of
yeeres
to
liue
in
miserie
and
in
the
torments
of
hell
:
and
when
that
time
is
ended
,
hee
is
as
farre
from
the
ende
of
his
miserie
as
hee
was
at
the
beginning
.
Wherefore
,
I
pray
you
,
let
not
the
deuill
steale
this
meditation
out
of
your
hearts
,
but
be
carefull
to
repent
of
all
your
sinnes
,
and
to
beleeue
in
Christ
for
the
pardon
of
them
all
;
that
by
this
meanes
yee
may
come
to
haue
the
pawne
and
earnest
of
the
spirite
concerning
life
euerlasting
,
euen
in
this
world
.
What
a
miserable
thing
is
it
,
that
men
should
liue
long
in
this
world
,
and
not
so
much
as
dreame
of
another
life
till
the
last
gaspe
.
But
we
must
not
suffer
satan
thus
to
abuse
and
bewitch
vs
:
for
if
we
haue
not
eternall
life
in
this
world
,
we
shall
neuer
haue
it
.
Hitherto
by
Gods
goodnesse
I
haue
shewed
the
meaning
of
the
Creede
:
now
to
drawe
to
a
conclusion
,
the
generall
vses
which
are
to
be
made
of
it
follow
.
And
first
of
all
we
learne
by
it
,
that
the
Church
of
Rome
hath
no
cause
to
condemne
us
for
heretikes
:
for
we
doe
truly
hold
and
beleeue
the
whole
Apostolicall
Symbole
or
Creed
,
which
is
an
epitome
of
the
scriptures
and
the
verie
keie
of
faith
.
It
will
be
said
,
that
we
denie
the
Popes
supremacie
,
iustification
by
workes
,
purgatorie
,
the
sacrifice
of
the
Masse
for
the
sinnes
of
the
quicke
and
the
dead
,
the
invocation
and
intercession
of
saintes
,
&c.
which
are
the
greatest
pointes
of
religion
.
It
is
true
indeed
,
we
denie
and
renounce
them
as
doctrines
of
deuils
:
perswading
our selues
that
if
they
indeed
had
beene
Apostolicall
,
and
the
verie
grounds
and
pillars
of
religion
,
as
they
are
now
auouched
to
be
;
they
should
in
no
wise
haue
bin
left
forth
of
the
Creed
.
For
it
is
an
ouersight
in
making
a
confession
of
faith
,
to
omit
the
principall
points
and
rules
of
faith
.
It
will
be
further
saide
,
that
in
the
Creed
we
beleeue
the
Church
,
&
so
consequently
are
to
beleeue
all
these
former
points
which
are
taught
and
avouched
by
the
Church
:
but
this
defence
is
foolish
.
For
it
takes
this
for
graunted
,
that
the
Church
of
Rome
is
the
Church
here
ment
which
we
denie
,
unlesse
they
can
proue
a
particular
Church
to
be
vniversall
or
Catholicke
.
Nay
,
I
adde
further
,
that
the
principall
grounds
of
popish
faith
,
for
which
they
contend
with
us
as
for
life
and
death
,
are
not
mentioned
in
any
other
Creedes
which
were
made
by
the
Churches
&
councels
for
many
hundred
yeres
after
Christ
.
Secondly
the
Creed
serues
as
a
storehouse
of
remedies
against
all
troubles
&
temptations
whatsoeuer
.
I.
If
a
man
be
grieued
for
the
losse
of
earthly
riches
,
let
him
consider
that
he
beleeues
God
to
be
his
Creatour
,
who
will
therfore
guide
and
preserue
his
owne
workemanship
,
&
by
his
prouidence
minister
all
things
needfull
unto
it
.
And
that
he
hath
not
lost
the
principall
blessing
of
all
,
in
that
he
hath
God
to
be
his
father
,
Christ
to
be
his
redeemer
,
&
the
H.
ghost
to
be
his
comforter
:
and
that
,
considering
he
lookes
for
life
eternall
,
he
is
not
to
be
ouermuch
carefull
for
this
life
:
&
that
Christ
being
our
Lord
will
not
forsake
us
being
the
seruants
in
his
own
house
,
but
will
prouide
things
needfull
for
us
.
II.
If
any
man
be
grieued
in
respect
of
outward
disgrace
and
contempt
,
let
him
remember
that
he
beleeues
in
Christ
crucified
,
and
that
therefore
hee
is
to
reioyce
in
contempt
for
righteousnesse
sake
.
III.
They
which
are
troubled
for
the
decease
of
friends
are
to
comfort
themselues
in
the
communion
of
saints
,
and
that
they
haue
God
the
father
&
Christ
and
the
holy
ghost
for
their
friends
.
IIII.
Against
bodily
captivitie
,
let
men
consider
that
they
beleeue
in
Christ
their
Lord
whose
seruice
is
perfect
libertie
.
V.
Against
the
feare
of
bodily
diseases
,
we
must
remember
the
resurrection
of
the
bodie
in
which
all
diseases
and
infirmities
shal
be
abolished
.
VI.
If
a
man
feare
the
death
of
the
body
,
let
him
consider
that
hee
beleeues
in
Christ
which
died
vpon
the
crosse
,
who
by
death
hath
vanquished
death
.
VII
.
The
feare
of
persecution
is
restrained
,
if
we
call
to
remembrance
that
God
is
a
Father
almightie
,
not
onely
able
but
also
willing
to
represse
the
power
of
the
adversarie
,
so
farre
forth
as
shall
be
for
the
good
of
his
children
.
VIII
.
Terrours
arising
of
the
consideration
of
the
last
iudgement
are
delayed
by
remembrance
of
this
,
that
Christ
shall
be
our
iudge
who
is
our
redeemer
.
IX
.
Feare
of
damnation
is
remedied
by
consideration
that
Christ
died
to
make
satisfaction
for
us
,
and
now
sits
at
the
right
hand
of
his
father
to
make
intercession
for
us
:
&
by
the
resurrection
of
the
body
to
life
euerlasting
.
X.
Terrours
of
conscience
for
sinne
are
repressed
,
if
we
consider
that
God
is
a
Father
,
and
therefore
much
in
sparing
,
&
that
it
is
a
prerogative
of
the
Church
to
haue
remission
of
sinnes
.
Trin
uni
Deo
gloria
.