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I.
P.
B.
Heb. 5.12 .
When for the time ye ought to be teachers , ye haue need that one teach you againe , which be the first principles of the Oracles of God .
Fulke
Clifton
Tenne
words
The
forme
of
knowledge
The
pattern
of
wholesome
words
The
first
principles
of
the
Oracles
or
word
of
God
.
The
principles
of
the
doctrine
of
Christ
,
or
the
word
of
the
beginning
of
Christ
,
The
laying
of
the
foundation
▪
viz.
Repentance
,
Faith
,
Baptisme
,
Imposition
of
hands
,
Resurrection
of
the
dead
,
and
eternall
iudgement
?
the
Apostles
Creed
guide
them
with
his
owne
eye
of
knowledge
.
Aue
Maria
Pro.
3
6.
1
Chro.
28.9
.
Deu.
29.29
.
Ro.
15.4
Io.
17.3
.
2
Thes.
1.8
.
2
Tim.
3.15
.
Io.
5.39
.
Deu.
6.4
.
Isa.
44.6
1
Cor.
8.4.5.6
.
Eph.
4.5.6
Eph.
2.12
.
1
Co.
10.20
Iam.
2.19
1
Io.
5.7
Luk
3.21.22
Math.
28.
2
Cor.
13.14
1
Cor.
8.6
Ro.
11.36
Psal.
22.7
Ioh.
1.14
Io.
15.26
Eph.
4.6
.
1
Cor.
15.24
.
Io.
1.1
.
1
Io.
5.20
.
Act.
5.3.4
.
1
Io.
5.7
Io.
1.2
17.5
.
Gen.
1.2
Psal.
2.6
.
1
Cor.
12.4.5.6.11
.
Psal
90.2
.
1
Tim.
●
.
17
.
Ier.
23.22.24
.
Psal
139
7.
Iam
1.17
.
Mal.
3.6
Col.
1.
●5
.
Io.
4.24
.
Ge.
17.1
.
Reu
15.3
Ps.
147.5
Isaiah
.
6.3
.
1
Pet.
1.15
.
Math
19.17
.
Psal
145.9
▪
Psal.
145.8.9
.
Iam.
5.11
Due
.
3
2.4
.
Psal.
145.17
.
Exod.
34.6
1
Tim.
6.16
.
Exod.
33.18
.
&c.
Gen.
1.1
.
Act.
17.24
.
Col.
1.16
.
Ps.
33.6
Heb.
11.3
Gen.
1.31
.
Exo.
20.11
Gen.
1.31
Ps.
100.3
Heb.
3.4
Ps.
5.4
.
Iam.
1.17
Pro.
15
3
Matth.
10.29.30
.
Ps.
135.6
.
Ps.
36.6
Iob.
1.11
2.5
.
Mat.
8
.
3●
.
Io
▪
19.11
Act.
4
27.
Act.
1.7.25.28
.
Ps.
119.91
,
Deu.
8.3
.
Matth
▪
4.10
Reu.
22.8.9
.
Ps
50
15
Luk.
1●
.
2
.
Io.
16.23
1
Tim.
2.5
1
Cor.
14.15
Deu.
12
.
3●
.
Mat.
15.9
.
Gen.
4.26
.
Ps.
2
4.5
.
Mat.
6.9
.
Phil.
4.6
.
Eph.
3.14
.
Io.
9.31
.
Io.
4
2●
.
13
Isa.
4●
.
8
Gen.
1.27
Gen.
2
7
Mat.
10.28
Gen
39
Gen
2.17
.
Rom
5.12
Eccl.
12.7
.
Matth.
16.26
Ps
8.4.5
Gen
1.27
Gen.
1.26
28.
Psal.
8.6
.
Col.
9
8.10
Eph.
4.24
Or
likenesse
.
Gen
1.26
.
For
Christ
onely
is
the
substanti●ll
image
of
God
.
1
Cor
4
4.
Col.
1.15
.
Eph.
4
.
2●
.
&c.
P●
.
49.20
Eph.
4.
●4
Rom.
5.
●8
.
19
.
Gen.
2.16.17
3
17.
Eccl.
7.29
Gen.
3.6.12
.
1
Ti
2.14
.
2
Cor.
11.3
Gen.
3.1
Reu.
12.9
Eccl.
7.29
Ro.
5.17
18.19
Ro.
7
24.
Ps.
51.5
1
Io.
1
8.
1
Thes.
5.23
1
Cor.
2.14
Gen
6.5
Ro.
8.7
Rom.
3.13
14.
Ps
14.1.2.3
Rom.
6.16.17
2
Tim.
2.26
Eph.
2.3
Gal.
3.10
Ro.
6.23
2
Thes
2.12
Act
4.12
Mat.
1.21
Io.
3.16
.
1
Io.
5.20
.
Ro.
9.5
1
Tim.
2.5
Heb.
7.2
10
14.
Heb
2.16
17.
Luk.
1.35
.
Matt.
1
20.
Isa.
7
1●
.
Mat.
1
18.
Phil.
2.8
Ro
5.19
Isai.
●3
.
5
.
1
Pet.
3
18.
2
2
4.
Gal.
3.13
.
Ro.
4
2●
.
1
Cor
15.3.4
.
Ps.
68.18
.
Luk.
4.51
Col.
3.1
.
Ro.
8.34
.
Act.
3.21
.
Hab.
2.4
.
Gal.
2
.
2●
Rom.
3
23.
Io
1
11
12.
Eph.
3.17
Ps
●1
17
Ps.
●2
5.
Luk
1●
.
3
Ro.
4.6.7
Ro.
4.2
.
Ps.
130.3
Isa.
64.6
.
Lu
17.10
Gal.
3
22
Act
2.39
Act
1●
48
Eph.
1.3
Mat.
4.17
Act.
20.20
Ro.
●0
.
14.17
I●
▪
1.17
2
Tim.
2.25
Eph.
2.8
Iam.
1
18
1
Cor.
12.3.11
Eph
2
.
13.1●
Ro.
5.2
5.
Heb.
1
1.
Ro.
8.35.38.39
.
Act.
15.8.9
.
1
Tim.
1.5
.
Gal
5.6
Eph.
2
12
Ro
5.1
Io.
15.5
.
Tit.
2.14
Act.
1.41
42.
1
Pet.
2.2
.
2
Ti.
3.15
Ps●
11.
●
.
97.
&c.
Mal.
3
16
Heb.
3
13.
Io.
7.17
Col.
1.9
.
Ps.
119
18.
Ro.
4.11
.
2
Pet.
3.21
2
Pet.
3.18
.
Heb.
5.12
.
Eph
4.12
Deu.
31
11
Io
5.39
.
Col.
3.16
.
Reu
1.3
.
Ios.
1.8
.
Psal.
1.1
.
Heb.
10.23
24.25
Ps
▪
50.23
Mar.
7.7
.
Pro.
2.3.5
.
Gen
17
10
Ro.
4
11.
Gen
17.10.11
Mat.
28.19
.
Luk.
21.19
Gen.
17.11
.
1
Cor.
11.26
.
Ro.
4.11
Eph.
5.26
Tit.
4.5
.
1
Cor.
10.16
.
Mar.
16.16
.
1
Cor.
11.29
.
Act.
2.38
41.
Io
19
34
1
Io.
5.6
.
1
Cor.
13.9.12
Mat.
28.19
26
27.
Mar.
1.4.5
Act.
8.37
Ge.
17.8
.
Act.
2
39.
Mat.
28.19.20
Mat
3.11
1
Cor
12.12.13
Act.
22.16
1
Pet.
3.21
.
Gen
17
10
Ro.
4.11
Io.
3.35
.
1
Pet.
2.2
.
Eph
5.26.27
Mat.
26.26.29
1
Cor.
11.24
.
Luk.
22.19.20
.
Mar.
14.22
23.
1
Cor
11
26.
1
Cor.
10
16.
Io
16.29.35.47
51.
Gal.
3.1
.
Io.
20.27
1
Cor.
10.17
Io.
6.55
57.58
1
Cor.
11
26.
1
Cor.
11.28
Heb
9.27
Ps.
89.48
Eccl.
12.7
Luk
16.22
23.
Io.
11.24
.
2
Tim
4
8.
Io.
5.29
Reu
2●
.
12
.
Act.
24.15
1
Cor.
15.
2
Cor.
5.10
.
Iob.
1●
.
26
.
Io.
●●
28.
Io.
5
.
2●
Hos.
13.14
.
1
Cor.
15.54
.
1
Cor.
15
13.14.20
1
Thes.
4
1●
.
1
Cor.
15.21.22
.
1
Cor.
15
14.
Act
17.31
Ro.
2
16.
Ro
1.12
Eccl●
.
2
.
1●
R●u.
20
.
1●
Mat.
25.31
.
Act.
3.19
.
Iud.
1●
.
Ro.
2.12
.
Io.
12
48.
Reu.
20.12
.
Ps.
139
16
Iob
20
27
Ro.
2.15
.
Reu.
20.2
Mat.
25.
●4
Mat
25.41
46.
Mat.
5.29
30.
1●
.
28
.
Isa.
30.23
2
Th●s
1.9
Mat.
2●
.
41
Luk.
15.24
R●u
19.
●
.
Mar.
9.44
.
Mar.
10.15
2
Thes.
1.9
Reu
20.10
2
Thes.
●
.
6
.
Rom
2.5
.
Luk.
16.25
Mat.
25
:
34.46
1
Thes.
4.17
1
Cor.
15.28
.
Reu
21.22.23
.
Reu.
21
4
1
Cor.
13.12
1●
Col.
3.4
.
Mat
1●
43
Ps.
16
.
1●
1
Cor.
15.41
.
Dan.
12
3.
1
Cor
29.
1
Cor.
4.17
2
Tim.
3.19
.
Ro
8.20
.
Io.
3
16.
Reu.
2
10.
1
Cor.
6
.
2●
.
1
Pet
1
.
1●.19
.
Ro.
●
.
4.5
Io.
1●●0
Luk.
●
.
21
.
ACknowledge
God
as
hee
hath
reuealed
himselfe
in
his
written
word
.
For
no
man
can
bee
saued
without
the
knowledge
of
God
:
neither
can
a
man
know
God
to
saluation
,
but
by
the
Scriptures
.
That
there
is
a
God
to
bee
acknowledged
of
all
,
is
euident
,
both
by
the
light
of
nature
,
and
of
grace
:
as
also
by
the
workes
of
God
.
It
is
manifest
by
these
euidences
.
Because
in
the
very
Heathen
there
is
the
worke
of
the
conscience
.
Because
they
haue
,
by
naturall
instinct
,
an
inclination
to
some
kinde
of
Religion
.
In
that
they
haue
the
vse
of
an
Oath
.
In
that
they
make
obseruation
of
GODS
vengeance
against
sinne
.
The
Apostle
doth
affirme
so
much
,
This
worke
of
the
conscience
is
a
manifest
euidence
,
that
there
is
a
God
,
who
is
aboue
the
conscience
:
according
to
that
in
It
is
euident
not
onely
by
the
word
of
God
,
but
by
experience
in
the
most
barbarous
Nations
,
who
will
rather
worship
an
Idoll
,
or
the
Deuill
himselfe
,
or
any
thing
.
yea
,
an
vnknown
God
,
then
no
God
at
al.
It
is
apparent
by
that
appeale
of
S
to
the
Corinthians
saith
he
And
by
that
complaint
against
Israel
,
Psal.
Thus
the
men
of
were
ready
to
sacrifice
to
found
an
Altar
,
with
this
inscription
,
Both
experience
and
Scripture
plainely
teach
it
.
For
instance
,
we
read
:
that
the
heathen
King
,
required
an
oath
of
and
performed
the
like
to
him
,
Gen.
saith
hee
,
&c.
againe
,
verse
is
said
to
call
that
place
that
is
because
there
they
swore
both
of
them
;
the
like
we
reade
of
Now
this
conscience
of
an
oath
proueth
euidently
,
that
they
w●re
perswaded
of
a
diuine
power
,
who
is
the
Auenger
of
all
falshood
and
periury
.
We
may
see
it
in
the
example
of
the
Philistims
,
who
being
smitten
with
Emrods
,
acknowledge●
,
that
A●●i●e
,
Act.
when
the
Barb●rians
saw
the
●iper
hang
on
hand
,
they
said
among
themselues
,
Thus
the
very
heathen
acknowledge
●●
God
of
vengeance
.
It
is
euident
in
three
respects
.
In
regard
of
the
subiect
or
matter
of
the
Scriptures
.
In
respect
of
the
Maiestie
of
God
shining
therein
.
If
we
consider
the
scope
and
drift
of
the
Scriptures
.
In
that
the
Scripture
,
the
word
of
Gods
grace
doth
euery
where
teach
,
not
onely
that
God
is
,
but
also
how
wee
may
know
and
serue
the
true
God
:
as
S.
noteth
,
Act.
saith
he
In
that
the
holy
Scripture
,
written
in
so
plaine
and
familiar
a
stile
,
yet
being
read
,
opened
,
and
applyed
is
so
expresse
a
Caracter
or
note
of
the
Diuine
Maiesty
,
that
it
conuinceth
the
conscience
of
the
Hearer
,
in
so
much
,
that
as
it
is
said
,
In
that
the
Scripture
directeth
vs
,
to
this
very
point
,
as
one
of
the
first
principles
of
Christian
Religion
;
namely
,
that
there
is
a
God
,
Heb.
It
is
manifest
,
by
the
worke
of
Creation
▪
by
the
worke
of
prouidence
,
by
the
worke
of
Gods
iudgements
,
by
his
workes
of
wonder
;
and
of
his
foretelling
things
to
come
.
It
is
written
,
Rom.
that
is
It
is
said
,
Act.
and
ch●p.
that
euen
the
very
The
Psalmist
expresly
teacheth
this
and
Psal.
Men
shall
say
By
this
argument
the
D●ity
is
inuincibly
proued
,
and
Ps●l.
Vpon
this
ground
,
all
Idols
are
proued
to
be
in
Gods
,
Isai.
saith
the
Lord
and
by
the
same
reason
,
the
Deitie
of
the
true
God
is
confirmed
,
Isai.
It
is
written
,
Prou.
and
it
was
instruction
,
which
he
gaue
to
his
Sonne
vpon
his
death
bed
It
is
written
and
Rom.
Because
our
saluation
consisteth
in
the
knowledge
of
God
,
witnesse
our
Sauiour
,
Ioh.
And
the
Apostle
sheweth
,
that
without
this
knowledge
,
there
is
nothing
to
be
looked
for
,
but
certaine
damnation
saith
he
Because
,
as
S.
And
Christ
hath
commanded
,
Ioh.
BEleeue
in
one
onely
God
.
It
is
written
,
Duet
and
Isai
It
is
written
and
Eph.
It
will
manifestly
appeare
,
if
we
compare
two
places
of
Scripture
together
;
the
one
is
,
Ephes.
where
the
Apostle
saith
the
other
place
is
where
he
saith
To
beleeue
in
God
is
not
onely
to
beleeue
that
there
is
a
God
:
or
,
to
beleeue
God
,
and
to
giue
credit
to
him
,
by
assenting
to
his
word
:
but
to
put
our
whole
trust
&
confidence
in
him
,
as
our
God
&
Father
.
It
is
euident
in
that
we
finde
this
to
be
the
faith
of
the
fathers
in
the
old
Testament
,
for
his
particular
saith
,
Psal.
and
Psal.
And
in
the
new
Testament
the
Apostles
taught
this
faith
,
By
this
very
thing
,
S.
doth
conuince
the
hypocrites
and
counterfeit
Christians
,
Iam.
COnceiue
in
this
one
God
,
three
persons
,
The
Father
,
the
Sonne
,
and
the
Holy
Ghost
.
Wee
are
so
taught
The
Euangelist
noteth
so
much
,
Luk.
Here
is
the
Sonne
baptized
:
the
Holy
Ghost
descending
vpon
him
:
and
the
father
speaking
from
Heauen
.
It
is
the
constant
practise
of
the
Church
,
according
to
the
command
of
Christ
,
Matth.
So
we
reade
DIstinguish
the
persons
in
the
God-head
,
but
neither
confound
them
,
nor
diuide
the
substance
.
That
they
are
to
be
distinguished
,
and
not
confounded
so
that
the
one
is
not
the
other
is
manifest
by
diuers
euidences
grounded
vpon
the
word
of
God
.
The
first
whereof
is
,
because
they
are
expresly
shewed
and
said
in
Scripture
,
to
bee
in
number
three
,
and
are
there
noted
distinctly
by
their
peculiar
denominations
or
names
,
as
before
is
shewed
,
both
by
reuelation
from
heauen
;
by
the
institution
of
baptisme
;
and
by
the
words
of
Ioh.
The
second
euidence
is
grounded
vpon
the
incommunicable
properties
ascribed
distinctly
to
each
person
:
as
that
the
Father
is
of
none
,
but
of
himselfe
,
begetting
the
Sonne
.
The
Sonne
is
begotten
of
the
Father
.
The
Holy
Ghost
preceedeth
from
them
both
.
All
which
may
appeare
by
these
Scriptures
,
where
S.
calleth
the
first
person
and
Rom.
he
saith
and
Ioh.
Christ
saith
of
the
Holy
Ghost
the
third
person
,
The
third
euidence
is
taken
from
the
consideration
of
the
distinct
effects
or
workes
attributed
to
each
person
:
as
,
the
worke
of
Creation
to
the
Father
:
Redemption
to
the
Sonne
:
Sanctification
to
the
Holy
Ghost
.
For
though
being
outward
workes
,
they
be
common
to
the
whole
Deitie
,
yet
in
respect
of
personall
order
,
and
of
the
manner
of
working
,
they
are
distinct
:
the
Father
working
by
the
Sonne
,
and
by
the
holy
Ghost
;
but
the
Sonne
and
the
holy
Ghost
working
from
the
Father
,
as
being
the
fountaine
of
euery
action
.
The
fourth
euidence
to
proue
that
the
persons
are
distinct
and
not
confounded
,
is
grounded
vpon
certaine
termes
,
which
doe
not●
personall
difference
;
as
Ioh.
and
Ioh.
So
of
the
holy
Ghost
it
is
said
,
Isai.
it
is
added
,
Psal.
often
repeated
:
which
termes
of
difference
were
meerely
in
vains
,
if
the
persons
were
not
distinct
.
We
must
not
diuide
the
substance
,
because
the
God
head
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
is
all
one
:
for
we
must
conceiue
in
the
Deitie
another
and
another
person
,
but
not
another
and
another
thing
:
that
is
,
a
diuersitie
or
distinction
of
persons
,
but
not
a
diuision
of
the
diuine
nature
:
so
the
Father
is
God
,
the
Sonne
is
God
,
and
the
holy
Ghost
is
God
,
yet
they
are
not
three
Gods
,
but
one
God
.
It
is
written
,
Ephes.
Christ
is
said
to
haue
deliuered
vp
the
Kingdome
to
God
,
euen
The
God-head
of
the
Sonne
is
plentifully
confirmed
in
Scripture
.
Saint
speaking
of
our
Sauiour
Christ
,
Ioh.
and
Ioh.
beleeuing
,
answered
and
said
vnto
Iesus
,
The
God
head
of
the
Holy
Ghost
may
appeare
,
amongst
many
euidences
by
that
saying
of
Saint
Againe
,
the
deitie
of
the
Holy
Ghost
,
may
be
gathered
out
of
Isa.
where
the
Prophet
saith
And
Act.
where
it
is
said
So
Act.
telleth
the
Elders
of
the
Church
,
All
which
could
not
bee
said
of
the
holy
Ghost
,
if
hee
were
not
God
.
It
is
manifest
that
the
three
persons
,
are
not
three
Gods
,
but
only
one
God
,
because
there
can
bee
but
one
infinite
,
one
eternall
,
one
almighty
,
and
so
consequently
but
one
only
God
,
as
was
proued
before
.
And
S.
doth
expressely
affirme
The
Father
,
the
Sonne
,
and
the
holy
Ghost
must
of
necessity
bee
coeternall
,
one
as
well
as
the
other
,
that
is
,
the
Father
eternall
,
the
Sonne
eternall
,
and
the
holy
Ghost
eternall
;
because
they
doe
all
subsist
in
one
and
the
same
diuine
nature
,
and
are
all
three
,
one
and
the
same
God
.
For
the
Sonnes
eternitie
see
Ioh.
And
Ioh.
And
then
coeternity
of
the
Holy
Ghost
with
the
Father
and
the
Sonne
is
noted
,
in
that
hee
ioyned
with
them
in
the
creation
of
all
things
,
Gen.
Being
one
and
the
same
diuine
nature
,
they
must
also
needs
be
coequall
.
Of
the
Sonne
it
is
said
Phil.
So
againe
the
disposing
of
spirituall
gifts
is
equally
attributed
to
the
holy
Ghost
,
a●
well
as
to
the
Father
and
the
Sonne
,
as
being
God
coequall
with
them
ETernall
,
infinite
,
immutable
,
invisible
,
almighty
:
most
wise
,
holy
,
good
,
mercifull
,
and
iust
is
this
one
God
.
That
God
is
eternall
,
without
beginning
or
ending
,
i●
euident
,
Psal.
That
God
is
infinite
filling
all
places
,
and
present
euery
where
,
see
Ier.
And
Ps.
That
God
is
immutable
without
change
,
see
Iam.
where
God
is
said
to
be
And
Mal.
It
is
manifest
by
that
hath
beene
said
before
,
And
Col.
And
Ioh.
it
is
said
It
is
written
Gen.
And
Reu.
Whereupon
it
is
said
,
Mark
.
It
is
written
,
ps.
He
is
called
It
is
the
voyce
of
the
Seraphims
,
or
Angels
,
Isa.
And
Reu.
That
he
is
absolutely
good
in
himselfe
,
our
.
Sauiour
sheweth
,
Matth.
when
hee
saith
And
that
he
is
good
to
his
creatures
,
read
Psal.
where
it
is
said
And
Matth.
It
is
written
Iam.
And
Psal.
And
Luk.
It
is
said
Deu.
And
therefore
he
is
called
It
is
euident
in
his
appearing
to
where
it
is
said
It
is
written
And
therefore
this
is
rendred
as
the
reason
why
God
did
so
proclaime
himselfe
to
FRamed
and
made
was
the
whole
world
,
by
the
word
of
God
,
and
that
of
nothing
,
in
six
dayes
,
and
all
very
good
.
It
is
written
Gen.
And
Col.
So
it
is
in
the
Psalme
And
Psalme
See
this
in
the
history
of
the
creation
,
Gen.
It
is
said
Hebrewes
It
is
manifest
in
the
story
of
the
creation
,
Gen.
And
is
repeated
in
the
fourth
commandement
,
Exod.
So
God
himselfe
testifieth
,
Gen.
It
is
brought
as
a
reason
to
proue
that
God
made
man
,
and
so
consequently
all
other
creatures
,
Psal.
It
is
euident
in
the
light
of
nature
:
and
it
is
the
reason
of
the
Apostle
to
proue
that
God
made
all
things
.
Heb.
for
saith
he
It
is
manifest
because
(
as
is
shewed
before
)
And
Psal.
And
therefore
he
cannot
be
the
author
of
euill
,
who
is
the
fountaine
of
all
goodnesse
,
as
is
proued
Iam.
GOuerned
and
preserued
are
all
things
by
the
prouidence
of
God
.
It
is
written
Pro.
And
Mat.
It
is
euident
by
many
examples
in
the
word
of
God
,
that
nothing
doth
come
to
passe
by
fortune
or
chance
,
but
that
all
things
are
ordered
by
the
will
and
prouidence
of
God
:
therefore
it
is
said
Ps.
It
is
said
Psal.
Therefore
it
is
said
Psal.
It
is
written
Isa.
And
Psal.
And
againe
ver
First
all
things
both
good
and
euill
are
ordered
by
Gods
prouidence
,
see
Isa.
Secondly
it
is
said
Dan.
And
Psal.
Thirdly
it
is
said
Pro.
And
ver
And
Prou.
Fourthly
,
the
prouidence
of
God
doth
so
order
all
things
,
that
there
is
nothing
so
casuall
to
vs
,
but
it
is
infallibly
certaine
in
the
decree
of
God
.
See
Pro.
It
is
written
Psal.
And
Psal.
It
is
said
of
all
Gods
creatures
It
is
euident
Iob.
Because
Satan
could
not
touch
either
in
his
substance
,
or
his
children
,
or
his
person
,
without
Gods
permission
.
And
Mat.
It
is
manifest
in
that
Christ
said
to
And
Act.
It
is
said
Pontius
Pilate
It
is
euident
,
Act.
in
that
it
is
said
And
Deu.
HE
,
euen
this
God
alone
is
to
be
worshipped
and
called
vpon
:
and
that
onely
in
the
name
of
Christ
,
with
vnderstanding
,
and
as
him selfe
hath
commanded
.
It
is
written
Matth.
And
Reu.
God
himselfe
saith
Ps.
And
Luk.
Our
Sauiour
teaching
the
most
perfect
forme
of
prayer
,
saith
.
Christ
himselfe
saith
,
Ioh.
Therefore
he
is
called
,
Heb.
So
saith
the
Apostle
in
the
name
of
euery
good
Christian
And
our
Sauiour
sheweth
the
reason
,
why
we
ought
so
to
doe
,
Ioh.
It
is
written
And
Isa.
God
complaineth
And
Christ
saith
Matth.
It
will
manifestly
appeare
,
if
wee
take
a
view
of
all
ages
from
the
beginning
of
the
world
in
the
The
sacred
history
of
Gods
word
from
the
first
man
doeth
manifestly
prooue
it
.
And
it
is
expresly
said
,
at
the
restitution
and
reformation
of
Religion
,
formerly
corrupted
by
the
posterity
of
The
trueth
of
this
may
euidently
appeare
,
in
that
by
the
Law
all
religious
seruice
and
sacrifice
was
offered
vnto
God
onely
.
And
it
is
sayd
It
is
euident
in
that
Christ
did
so
teach
the
Apostles
did
both
so
preach
and
practise
.
Againe
,
a
good
Christian
is
stiled
or
sayd
to
be
,
That
our
Sauiour
Christ
did
so
teach
and
maintayne
,
may
appeare
euidently
,
both
by
his
combate
with
Satan
where
he
proueth
by
the
Scriptures
,
that
religious
worship
and
seruice
is
to
bee
done
vnto
God
onely
.
And
teaching
his
Disciples
,
and
in
them
vs
,
to
pray
,
hee
sayth
,
That
the
Apostles
did
so
teach
,
see
And
that
they
did
so
practise
,
and
that
all
the
●aithfull
did
the
like
,
accordin●
to
their
doctrine
and
example
,
is
manifest
by
all
the
formes
of
prayer
recorded
in
the
New
Testament
;
and
specially
by
that
of
the
Apostle
,
It
is
euident
in
that
speech
of
the
blinde
man
cured
by
Christ
,
sayth
hee
Where
wee
see
,
hee
calleth
a
good
Christian
or
godly
man
,
a
worshipper
of
God
.
And
In
stead
of
saying
,
let
euery
Christian
,
may
be
gathered
by
the
words
of
Christ
to
the
woman
of
sayth
hee
Because
the
prayse
of
hearing
all
prayer
,
of
all
creatures
,
belongeth
to
God
,
see
IN
the
beginning
God
made
Man
,
consisting
of
soule
and
body
:
the
body
of
the
dust
,
in
it selfe
mortall
,
yet
possibly
immortall
,
if
man
had
not
sinned
:
the
soule
of
spirituall
substance
,
immortall
in
its
selfe
:
in
both
a
most
excellent
creature
,
aboue
all
others
,
except
the
Angels
.
By
the
word
is
meant
both
sexes
,
man
and
woman
;
as
we
may
see
where
God
being
sayd
to
make
man
,
it
is
added
immediatly
,
God
made
one
man
and
one
woman
,
not
only
for
propagation
,
as
it
is
but
also
that
by
making
onely
one
man
and
one
woman
,
hee
might
establish
holy
mariage
,
and
lawfull
procreation
of
children
.
Which
our
Sauiour
proueth
,
sayth
he
And
thence
concludeth
,
that
two
shall
be
one
flesh
.
The
like
is
in
That
man
doth
consist
of
these
two
parts
,
soule
and
body
,
is
euident
in
the
story
of
the
creation
,
as
also
by
many
instances
else
where
in
the
word
of
God
:
as
for
example
.
It
is
written
This
made
Abraham
confesse
with
great
humility
,
And
it
is
alleaged
by
as
an
argument
of
Gods
pity
,
The
difference
is
this
;
First
the
man
was
made
before
the
woman
,
to
note
his
authority
&
her
subiection
:
as
Saint
For
saith
he
As
also
to
shew
the
neere
affinity
betweene
man
and
man
:
seeing
,
as
it
is
Secondly
man
was
made
of
the
dust
primarily
,
the
woman
secondarily
;
in
that
she
was
taken
out
of
him
,
who
was
made
of
the
dust
:
for
she
was
made
of
the
rib
of
Not
of
the
head
,
nor
of
the
foot
:
to
shew
,
that
God
would
neither
haue
her
a
ruler
nor
a
seruant
to
her
husband
,
but
a
companion
,
as
shee
is
called
,
Againe
it
was
a
type
of
the
Church
,
the
life
and
saluation
whereof
issued
by
water
and
blood
,
out
of
the
side
of
Christ
,
as
the
woman
receyued
her
being
out
of
the
side
of
the
man
.
The
body
of
man
was
in
its
selfe
mortall
,
yet
by
the
appointment
of
God
,
were
it
not
for
sinne
,
had
beene
possibly
immortall
.
For
God
gaue
vnto
man
possibility
not
to
sinne
,
and
so
consequently
not
to
die
;
as
may
be
gathered
by
his
generall
threatning
,
that
is
,
of
the
tree
of
the
knowledge
of
good
and
euill
And
by
the
speciall
sentence
of
bodily
death
,
it
is
said
That
the
soule
of
man●s
of
spirituall
substance
,
immortall
in
its
selfe
by
nature
,
existing
as
well
out
of
the
body
,
as
in
the
body
,
and
giung
life
to
the
body
,
it
is
euident
both
in
the
creation
,
where
it
is
said
As
also
by
the
parting
of
soule
and
body
in
death
,
Else
Christ
could
not
haue
said
of
the
Patriarchs
deceased
,
next
to
the
Angels
,
man
excelled
all
other
creatures
in
the
world
,
see
That
God
made
man
in
his
own
image
and
liknesse
,
is
specially
noted
in
the
creation
,
more
then
onee
,
as
it
is
written
,
God
said
And
verse
It
is
granted
to
man
in
his
first
creation
,
And
the
grant
is
humbly
acknowledged
,
KNowledge
,
righteousnesse
,
and
true
holinesse
are
the
chiefe
things
wherein
the
image
of
God
doth
consist
.
The
Apostle
noteth
so
much
where
speaking
of
the
Christians
renewed
estate
i●
Christ
,
he
saith
,
That
the
image
of
God
in
man
doth
not
onely
consist
in
knowledge
,
but
also
in
iustice
and
in
sanctity
or
holinesse
,
may
appeare
by
that
of
Saint
to
the
Man
is
said
to
bee
thus
made
in
the
image
of
God
,
not
that
he
is
the
very
stampe
and
representation
of
the
Deity
;
for
the
infinite
and
invisible
God
cannot
be
resembled
in
the
person
of
a
sinite
creature
:
but
in
respect
of
some
kind
of
similitude
or
likeness●
;
therefore
when
God
said
,
it
is
added
the
later
words
expounding
the
former
.
For
this
is
the
peculiar
priuiledge
of
Christ
Iesus
the
eternall
sonne
of
God
,
who
alone
is
so
called
,
because
he
is
one
and
the
same
God
eternall
with
his
father
.
Knowledge
,
righteousnesse
,
and
true
holinesse
are
the
chiefe
,
but
not
the
onely
image
or
resemblance
of
God
in
man
:
for
in
that
God
made
man
ruler
ouer
all
creatures
in
earth
,
man
doth
therein
represent
the
soueraignety
of
God
,
who
is
Lord
of
all
things
.
Againe
,
besides
those
gifts
of
true
knowledge
,
righteousnesse
,
and
holinesse
,
God
gaue
vnto
man
diuers
excellent
representations
of
the
deitie
both
in
his
soule
and
body
.
In
the
soule
of
man
(
besides
those
heauenly
graces
of
diuine
knowledge
,
righteousnesse
,
and
holinesse
)
God
gaue
man
excellent
wisdome
,
and
vnderstanding
,
whereby
he
did
know
the
nature
and
property
of
all
things
:
as
may
appeare
in
that
was
able
to
giue
to
euery
creature
a
name
according
to
the
nature
of
it
.
where
it
is
said
The
very
essence
and
substance
of
mans
soule
doth
in
some
respects
beare
the
image
or
likenesse
of
God
:
as
namely
,
in
that
the
soule
of
man
is
a
spirituall
nature
,
invisible
and
immortall
.
Againe
the
soule
,
being
onely
one
,
is
endned
with
diuers
properties
,
as
vnderstanding
,
memory
,
will
:
which
after
a
sort
▪
doe
shadow
out
and
resemble
the
vnity
of
the
Godhead
and
the
trinity
of
persons
.
The
whole
man
both
soule
and
body
,
was
made
in
the
image
of
God
:
as
may
appeare
by
these
euidences
.
First
,
God
saith
,
(
not
the
soule
onely
,
or
the
body
onely
)
Secondly
,
sinne
being
the
contrary
to
Gods
image
,
is
seated
not
onely
in
the
soule
but
also
in
the
body
.
Thirdly
,
the
renewing
of
Gods
image
,
which
is
our
sanctification
,
is
as
well
in
the
body
as
in
the
soule
,
see
Fourthly
,
God
forbidding
murder
,
doth
vse
this
reason
,
The
image
of
God
is
not
said
to
be
in
the
body
as
it
is
a
body
,
or
in
respect
of
the
shape
,
and
parts
,
or
limbs
▪
for
God
is
an
infinite
spirit
,
incorporaell
,
and
inuisible
;
but
in
these
respects
.
As
the
body
vnited
to
the
soule
,
in
which
the
image
of
God
,
doth
chiefely
consist
,
d●●h
constitute
the
whole
man
.
As
the
body
like
a
microcosme
or
little
world
doth
expresse
in
euery
part
,
the
wonderfull
worke
of
the
Creator
.
As
those
excellent
graces
of
wisdome
,
sanctity
,
and
iustice
principally
seated
in
the
soule
,
doe
expresse
themselues
in
the
body
,
and
according
as
we
see
the
light
of
a
candle
shine
through
the
lanterne
.
That
the
word
of
doth
call
vpon
vs
to
renew
this
image
of
God
,
consisting
in
knowledge
,
righteousnesse
,
and
holinesse
,
and
so
consequently
prouing
that
herein
the
image
of
God
doth
chiefely
stand
,
see
where
the
Apostle
saith
by
way
of
exhortation
,
It
is
euident
,
in
that
man
hauing
lost
these
graces
,
is
said
to
become
like
the
very
brute
beast
,
as
it
is
LEarne
,
that
man
hath
lost
that
image
of
God
wherein
hee
was
created
,
by
the
sinne
of
the
first
man
,
in
eating
the
forbidden
fruit
.
Man
hath
lost
the
image
of
God
,
not
in
respect
of
the
substance
of
soule
and
body
,
which
doe
yet
remaine
the
same
,
which
essentially
they
were
in
their
first
creation
:
nor
in
regard
of
the
faculties
of
reason
;
will
and
affection
,
without
which
we
were
not
men
,
but
brute
creatures
.
But
the
image
of
God
which
man
hath
chiefely
lost
,
is
that
conformi●y
to
the
will
of
God
,
consisting
in
the
true
knowle●ge
of
God
,
in
righteousnesse
and
holinesse
.
It
is
manifest
,
by
that
exhortation
of
the
Apostle
,
where
we
are
exhorted
to
renew
that
image
wherein
man
was
Which
exhortation
were
needlesse
,
if
man
had
not
lost
this
image
:
and
if
this
were
not
the
image
of
God
,
which
man
hath
lost
.
It
is
euident
in
that
the
Scripture
speaking
of
It
is
apparant
in
the
history
:
partly
by
the
charge
,
which
God
gaue
vnto
Partly
by
the
threatning
,
in
the
words
immediatly
following
,
Partly
by
the
sentence
of
curse
denounced
against
man
after
hee
had
sinned
,
It
is
manifest
in
that
God
made
man
so
excellent
a
creature
.
Whereupon
it
is
said
,
Neither
could
it
haue
●ood
with
the
iustice
of
God
,
to
require
that
of
man
which
he
was
not
able
to
performe
,
or
to
punish
him
,
hauing
by
his
creation
no
power
to
obey
.
It
is
so
written
It
was
And
it
is
alleaged
to
humble
that
sex
,
It
is
said
by
the
Apostle
,
And
the
story
doth
shew
the
manner
how
it
was
done
.
That
the
Serpent
was
the
Deuill
,
or
rather
the
Deuill
in
the
Serpent
,
see
where
it
is
said
The
history
doth
shew
it
,
by
expressing
owne
confession
and
excuse
,
before
cited
.
And
where
it
is
said
it
is
presently
added
MAnkinde
being
tainted
by
sinne
,
is
become
most
wretched
&
miserable
,
both
in
respect
of
sin
and
punishment
.
It
is
manifest
that
the
tainture
of
sinne
hath
seized
vpon
all
his
posterity
,
inasmuch
as
all
mankinde
doth
stand
guilty
thereof
before
God
,
see
where
the
Apostle
saith
The
reason
why
all
men
are
guilty
of
sinne
,
is
because
being
as
it
were
the
root
,
out
of
which
all
mankinde
doth
spring
,
did
receiue
whatsoeuer
good
hee
had
by
creation
,
not
onely
for
himselfe
,
but
also
for
his
posterity
,
and
so
againe
lost
all
,
as
well
for
them
,
as
for
himselfe
.
In
regard
whereof
,
all
men
are
truely
said
to
sinne
in
is
said
to
haue
paid
tithes
in
because
being
of
the
posterity
of
he
was
then
in
the
loynes
of
his
father
The
wretched
and
miserable
estate
of
all
mankinde
,
may
appeare
by
that
lamentable
outcry
of
the
Apostle
,
It
is
euident
by
the
confession
of
And
it
is
said
Christ
Iesus
was
true
man
,
descended
of
as
we
are
in
all
things
like
vnto
vs
,
but
yet
sin
excepted
.
For
he
was
not
a
m●ere
man
,
but
was
also
God
,
and
againe
as
he
was
man
,
he
was
not
so
by
naturall
generation
,
as
we
are
,
but
by
the
supernaturall
worke
and
power
of
the
holy
.
Ghost
was
conceiued
in
the
wombe
of
the
virgin
It
is
written
And
this
corruption
of
sinne
is
n●t
by
example
or
by
imitation
only
,
or
meerely
of
some
euill
custome
,
but
by
propagation
and
naturall
generation
,
all
men
being
conceiued
and
borne
in
sinne
,
as
is
shewed
before
.
It
is
euident
by
the
Apostles
prayer
,
For
,
what
need
he
to
pray
for
the
sanctification
of
the
whole
man
both
soule
and
body
,
if
all
and
euery
part
were
not
corrupted
?
The
Apostle
doth
expresly
auouch
so
much
in
he
saith
It
is
written
Therefore
the
Apostle
taketh
it
for
granted
,
It
is
manifest
,
in
that
it
is
said
,
Whereupon
it
is
inferred
Therefore
it
is
that
the
Apostle
saith
,
noteth
so
much
speaking
of
all
men
in
the
corruption
of
nature
,
saith
he
It
is
euident
by
that
which
we
read
in
where
it
is
said
Which
tex●
the
Apostle
citeth
to
proue
that
all
men
are
vnder
sinne
.
That
all
men
are
subiect
i●
sinne
,
as
very
seruants
,
or
slaues
,
is
plainely
proued
by
the
Apostle
And
our
Sauiour
saith
For
as
it
is
in
It
is
euident
in
that
Satan
is
called
,
it
is
said
hee
is
called
The
Apostle
saith
it
is
said
The
curse
was
pronounced
vpon
first
sinne
It
was
repeated
against
the
breach
of
the
Law
of
God
,
And
is
noted
by
the
Apostle
,
Vnder
this
burden
of
the
curse
vpon
man
for
sinne
,
euery
creature
is
said
to
groane
.
So
saith
the
Apostle
It
is
manifest
by
that
which
is
said
,
NO
meanes
can
free
vs
from
that
damnable
estate
,
but
onely
Iesus
Christ
,
the
eternall
sonne
of
God
.
So
we
read
the
Angell
saith
It
is
written
That
he
is
God
is
manifest
where
hee
is
called
And
it
is
said
That
he
is
also
mvn
,
is
proued
,
where
hee
is
called
So
it
is
expresly
written
And
thereupon
is
inferred
That
he
did
assume
or
take
vnto
his
Godhead
the
nature
of
man
,
is
euident
saith
the
Apostle
It
was
by
Gods
decree
necessary
that
Christ
should
take
vnto
his
deity
the
nature
of
man
,
that
without
it
mans
redemption
could
not
be
procured
,
for
these
reasons
.
Hee
must
bee
man
,
that
hee
might
be
fit
to
suffer
death
for
vs
,
in
regard
that
his
Godhead
being
immutable
,
could
not
suffer
,
and
being
immortall
could
not
die
.
It
was
requisite
that
the
same
nature
that
had
offended
should
satisfie
the
iustice
of
God
.
Hee
must
also
be
God
,
that
hee
might
be
able
to
ouercome
.
See
all
this
in
that
one
text
,
It
is
the
voice
of
the
Angell
to
And
to
hee
sayd
It
was
so
prophesied
Emmanuel
.
It
was
effected
And
it
was
proclaimed
by
the
Angell
,
It
is
written
saith
the
Apostle
Therefore
Christ
saith
It
is
written
It
is
written
So
it
is
in
the
story
of
his
passion
,
And
it
is
said
It
is
written
It
was
so
prophesied
And
it
was
performed
It
is
written
it
is
said
ONly
by
faith
,
receiuing
Iesus
Christ
into
the
heart
,
euery
man
that
with
contrite
heart
confesseth
his
sinnes
to
God
,
and
truly
repenteth
,
is
pardoned
all
his
sinnes
,
and
so
doth
stand
iustified
before
God
.
We
are
said
to
be
iustified
by
saith
,
not
for
the
dignity
and
merit
of
it
:
not
as
it
is
an
inward
and
inherent
quality
or
virtue
:
not
because
it
hath
charity
adioyned
vnto
it
,
and
worketh
by
loue
:
nor
because
it
receiueth
any
force
or
power
from
charity
to
iustifie
▪
but
because
,
by
faith
,
as
by
a
hand
or
instrument
we
receiue
Christ
,
by
whom
we
are
iustified
.
That
wee
are
iustified
by
faith
only
,
may
appeare
by
these
euidences
following
,
whereof
the
first
is
,
In
that
iustification
and
acceptance
of
a
man
with
God
vnto
eternall
life
,
is
positiuely
and
absolutely
ascribed
in
Scripture
vnto
faith
.
This
is
the
very
argument
of
the
Apostle
,
alleaged
to
the
same
purpose
out
of
the
Prophet
And
he
expresseth
it
in
his
owne
person
,
as
an
instance
of
the
state
of
euery
good
Christian
,
saith
he
Secondly
,
the
Scriptures
doe
expresly
exclude
all
workes
in
vs
,
touching
the
point
of
iustification
,
by
manifest
exclusiue
notes
or
tearmes
;
being
equiualent
with
the
exclusiue
particle
As
for
example
Thirdly
,
there
is
a
manifest
opposition
noted
in
Scripture
betweene
grace
and
workes
:
so
that
if
iustification
be
freely
by
grace
,
then
it
cannot
be
of
workes
at
all
.
See
They
that
sought
righteousnesse
not
by
faith
only
,
but
by
the
workes
of
the
Law
,
are
said
,
for
that
very
cause
not
to
haue
attained
righteousnesse
.
See
though
he
was
blamelesse
before
men
,
touching
the
righteousnesse
which
is
in
the
law
,
yet
he
counted
all
but
dung
,
that
hee
might
bee
found
in
Christ
by
faith
.
Fiftly
,
The
brazen
Serpent
was
a
type
of
Christ
,
now
as
when
the
Israelites
were
stung
by
the
fiery
serpents
,
they
were
preserued
aliue
only
by
looking
vpon
the
Serpent
of
brasse
:
so
when
wee
are
●●●eng
to
death
by
sinne
,
there
is
nothing
required
of
vs
for
the
cure
of
our
soules
,
but
only
that
wee
fixe
the
eye
of
our
faith
vpon
Christ
.
See
this
very
proportion
obserued
by
Christ
himselfe
,
there
are
many
graces
accompanying
saluation
in
a
Christian
soule
,
as
faith
,
hope
,
charity
,
wisdome
,
patience
,
humility
,
the
feare
of
God
,
repentance
,
and
the
like
;
and
euery
grace
hath
some
excellent
vse
:
but
of
all
these
,
none
is
sit
as
a
spirituall
hand
to
receiue
and
apply
Christ
and
his
righteousnesse
to
the
iustification
of
a
sinner
,
but
faith
only
.
Not
that
faith
is
solitary
or
alone
,
without
other
graces
:
for
it
is
said
,
as
the
fountaine
of
all
other
graces
.
But
as
the
eye
is
not
alone
,
but
there
are
with
it
many
other
members
and
parts
of
the
body
,
and
yet
the
faculty
of
seeing
is
only
in
the
eye
:
so
faith
,
though
it
bee
not
alone
,
yet
it
only
hath
power
to
apprehend
Christ
to
iustification
.
That
by
faith
wee
receiue
Iesus
Christ
,
may
be
gathered
out
of
those
words
of
the
Euangelist
,
Where
wee
see
that
to
receiue
Christ
and
to
beleeue
in
him
is
all
one
.
Againe
,
that
we
receiue
Christ
into
the
heart
or
soule
,
as
the
fittest
receptacle
,
is
euident
by
the
Apostles
prayer
,
saith
he
It
is
written
There
is
an
absolute
necessity
of
confessing
our
sins
to
God
,
if
euer
wee
will
obtaine
pardon
:
Therefore
it
is
conditioned
,
And
we
may
see
the
experience
of
it
,
As
for
confession
to
man
it
is
onely
respectiue
or
conditionall
,
as
namely
,
in
case
of
wrong
done
by
one
man
to
another
see
or
in
regard
of
some
publike
hurt
or
scandall
to
the
whole
Church
,
as
in
the
example
of
and
the
like
True
R●pentance
,
which
is
not
onely
a
contrition
or
sorrow
for
sinne
,
and
a
confession
of
it
,
but
also
a
conuersion
of
the
whole
man
,
with
the
whole
heart
,
vnto
God
,
from
all
his
sinnes
,
is
specially
necessary
for
the
obtaining
of
pardon
;
this
is
intended
in
and
Act.
It
is
said
It
is
so
written
Euen
as
declareth
the
blessednesse
of
the
man
,
vnto
whom
God
imputeth
righteousnesse
without
workes
:
saying
,
The
Apostle
proueth
it
by
the
example
of
the
father
of
the
faithfull
,
Rom.
for
what
saith
the
Scripture
?
Abraham
and
Psal.
It
is
the
confession
of
the
Prophet
,
and
Luk.
It
is
written
and
Act.
That
the
ground
of
our
iustification
,
and
saluation
by
Christ
through
faith
,
doth
stand
in
Gods
free
election
,
and
therefore
cannot
be
attained
by
any
merit
of
our
owne
,
is
manifest
,
where
it
is
said
And
Ephes.
PReaching
of
the
word
of
God
is
the
ordinary
meanes
to
worke
repentance
and
faith
.
It
is
euident
,
in
that
repentance
was
the
subiect
matter
of
Christs
Preaching
,
and
in
that
S.
speaking
of
the
preaching
of
the
Gospell
,
and
Act.
So
we
reade
and
verse
It
is
written
We
may
learne
so
much
by
S.
his
exhortation
to
where
he
aduiseth
him
,
to
And
it
is
said
It
is
expresly
affirmed
And
Phil.
That
the
word
of
God
is
the
outward
meanes
,
which
God
doth
vse
as
an
organe
or
instrument
,
is
manifest
,
and
verse
It
is
euident
by
these
arguments
.
First
,
it
was
so
prophecied
and
foretold
,
and
Zach.
Secondly
,
The
prophesie
was
accomplished
and
effected
accordingly
,
as
the
Apostle
saith
hee
Ioel.
And
at
his
Sermon
It
is
said
it
is
euident
that
all
spirituall
gifts
are
wrought
by
the
spirit
,
as
it
is
in
saith
the
Apostle
Insomuch
as
the
outward
meanes
without
this
inward
worke
of
Gods
spirit
is
of
no
force
.
Whereupon
it
is
that
Fourthly
,
God
acknowledgeth
none
for
his
,
that
haue
not
his
spirit
working
in
them
.
See
This
is
so
euident
a
truth
,
that
the
Apostle
doubteth
not
to
affirme
,
so
much
as
QValities
of
faith
inseparable
vnto
it
,
are
these
:
to
vnite
vs
to
God
in
Christ
:
to
assure
vs
of
Gods
loue
in
him
:
to
purifie
the
heart
:
and
to
worke
by
loue
.
This
quality
or
property
of
faith
,
namely
to
vnite
vs
vnto
God
in
Christ
,
is
expresly
noted
by
the
Apostle
,
It
is
manifest
in
that
it
is
said
,
Therefore
faith
is
thus
described
It
may
appeare
more
fully
and
euidently
by
that
confident
acclamation
,
and
protestation
of
the
Apos●le
in
the
behalfe
of
euery
Christian
,
and
verse
The
Apostle
speaking
of
the
calling
of
the
Gentiles
,
saith
,
it
is
said
where
wee
see
that
vniting
vs
to
Christ
,
is
the
cause
of
the
puritie
of
the
heart
.
It
is
obserued
as
a
speciall
propertie
o●
faith
by
the
Apostle
,
where
hauing
said
h●e
presently
addeth
these
words
saith
hee
therein
noting
faith
to
be
the
proper
efficient
cause
of
loue
,
and
loue
to
be
the
proper
effect
of
faith
.
We
may
see
the
tru●h
of
this
by
the
Apostles
description
of
the
state
of
the
Ephesians
before
their
conuersion
,
saith
he●
It
is
so
written
and
chap.
That
when
once
we
beleeue
,
wee
cannot
but
be
fruitfull
,
our
Sauiour
himselfe
teacheth
by
the
similitude
of
the
Vine
,
whereunto
he
doth
resemble
himselfe
,
and
the
beleeuers
,
that
are
in
him
by
faith
,
to
the
branches
,
REmember
that
saith
,
and
so
all
other
graces
are
increased
and
confirmed
by
the
hearing
of
the
word
of
God
preached
,
as
also
by
reading
,
meditation
,
conference
,
practise
,
prayer
,
and
Sacraments
.
Q
▪
So
much
may
be
gathered
in
generall
by
the
words
of
the
E●angelist
,
where
speaking
of
those
that
were
conuerted
to
the
faith
,
he
saith
,
noting
thereby
how
being
conuerted
,
they
did
continue
,
and
were
increased
and
confirmed
in
the
state
of
grace
by
those
meanes
.
It
is
manifest
,
in
that
the
Apostle
speaking
of
the
word
preached
,
saith
,
and
Act.
it
is
said
(
that
is
,
preacheth
and
expoundeth
the
word
)
Therefore
it
is
that
in
commendeth
him
,
that
hee
had
knowne
the
holy
Scriptures
of
a
and
Rom.
he
saith
It
is
euident
in
the
example
of
Dauid
,
And
to
shew
what
increase
and
confirmation
of
heauenly
grace
he
receiued
by
this
his
religious
exercise
of
meditation
;
he
addeth
immediately
,
And
verse
Thus
the
godly
,
meeting
together
,
strengthened
one
another
,
where
it
is
said
,
that
,
To
this
end
are
those
frequent
exhortations
in
Scripture
,
as
in
And
Heb.
Therefore
it
is
that
hereupon
our
Sauiour
affirmeth
Now
we
know
,
that
to
be
able
to
discerne
of
doctrine
,
is
a
note
of
great
increase
and
strength
of
grace
.
Nay
our
Sauiour
placeth
the
happinesse
of
knowledge
in
practise
;
see
Prayer
is
the
Conduit
pipe
to
conuey
Gods
graces
vnto
us
,
therefore
And
Paul
It
is
manifest
in
that
they
are
called
signes
to
signifie
,
and
seales
to
confirme
:
as
circumcision
is
called
,
Baptisme
is
called
the
figure
that
now
saueth
vs
,
because
it
signifieth
,
and
sealeth
or
confirmeth
our
saluation
by
Christ
.
It
is
written
They
are
reproued
,
that
they
are
exhorted
to
It
is
euident
that
the
ministery
of
the
word
was
therefore
ordained
,
God
so
commanded
It
is
written
It
is
manifest
in
that
euen
the
King
himselfe
is
commanded
to
read
in
the
Law
of
God
all
the
dayes
of
his
life
,
that
hee
may
learne
to
feare
the
Lord
his
God
,
and
to
keepe
all
the
words
of
this
Law
.
And
to
the
like
charge
is
giuen
It
is
the
expresse
c●mmandement
of
Christ
,
The
Bereans
are
commended
And
of
the
booke
of
the
Reuelation
,
which
is
the
hardest
to
be
vnderstood
of
all
the
rest
,
it
is
said
,
It
is
euident
in
that
charge
before
mentioned
,
which
the
Lord
gaue
vnto
namely
,
that
And
it
is
prop●u●ded
,
as
the
way
to
happinesse
,
Therefore
it
is
,
that
they
are
commanded
,
and
therefore
the
Apostle
hauing
said
,
addeth
immediately
the
meanes
appointed
of
God
to
that
end
,
Therefore
our
Sauiour
requireth
the
condition
of
practise
,
of
euery
man
that
will
be
able
to
iudge
of
truth
and
error
,
and
to
withstand
seducers
,
see
and
the
Apostle
directeth
(
which
standeth
in
experience
and
practise
)
and
the
Lord
himselfe
saith
It
is
included
in
the
generall
and
verse
Againe
,
●ro.
That
Sacraments
were
ordained
for
our
confirmation
,
see
concerning
circumcision
,
which
is
therefore
called
the
because
it
did
signe
,
seale
and
confirme
the
couenant
,
as
the
Apostle
noteth
,
The
like
is
said
of
the
Passeouer
,
So
vnto
vs
Christians
.
Baptisme
was
to
that
end
ord●ined
,
and
the
Lords
Supper
Rehearse
the
Letter
Proue
that
Sacraments
are
signes
of
the
couenant
?
Sacraments
are
signes
of
the
couenant
.
Gen.
17.10
11.
This
is
my
couenant
,
Gen.
17
7.
which
ye
shall
keepe
betweene
mee
and
you
,
and
thy
seede
after
thee
.
Act.
2.38
Name
of
Iesus
Christ
the
promise
is
made
to
you
and
to
your
children
,
&c.
Proue
that
the
Sacraments
are
ordained
by
Christ
?
God
is
the
only
author
of
Sacraments
.
Gen.
17.7
verse
10.11
Exod.
12.
Matth.
28
19.
Goe
teach
all
nations
,
baptizing
them
,
&c.
Luk.
22.19
.
Doe
this
in
remembrance
of
mee
.
1
Cor.
11.23
.
I
haue
receiued
of
the
Lord
,
that
which
I
also
haue
deliuered
vnto
you
.
To
what
end
or
vse
were
the
Sacraments
ordained
?
The
end
or
vse
of
Sacraments
.
To
signifie
Ro.
4.11
Gen.
17.11
Exod.
12.14
.
This
day
shall
bee
to
you
a
remembrance
.
Doe
this
in
remembrance
,
Luk.
22.19
.
1
Cor.
11.26
.
Yee
shew
the
Lords
death
till
hee
come
.
What
is
the
second
end
or
vse
of
Sacrame●ts
?
To
s●a●e
or
confirme
Rom.
4.11
The
seale
of
the
righteousnesse
of
faith
.
What
is
the
third
end
or
vse
of
Sacraments
?
To
conuay
grace
Eph.
5.26
sanctifie
and
cleanse
his
Church
,
with
the
washing
of
water
,
by
the
word
.
Tit.
3.5
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Ghost
1
Cor.
10.16
the
communion
of
the
blood
of
Christ
,
the
communion
of
the
body
of
Christ
,
Proue
that
grace
is
conuayed
,
not
to
all
receiuers
,
but
onely
to
euery
true
beleeuer
?
But
to
the
faithfull
only
Mark
.
16.16
Hee
that
beleeueth
and
is
baptized
,
shall
bee
saued
.
Peter
,
Acts
8.21.23
Simon
Magus
That
his
heart
was
not
right
in
the
sight
of
God
,
but
that
he
was
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
.
1
Cor.
11.29
.
That
the
vnworthy
receiuer
,
eateth
and
drinketh
his
owne
damnation
.
What
is
the
fourth
end
or
vse
of
Sacraments
?
To
be
a●
badges
of
our
profession
.
So
to
the
Iewes
1
Sam.
17.26.36
.
This
vncircumcised
Philistine
.
Isa.
52.1
.
The
vncircumcised
and
vncleane
.
Exod.
12.48
.
No
vncircumcised
person
shall
●at
thereof
.
Proue
that
our
Sacraments
are
badg●s
to
vs
Christians
.
So
to
vs
Christians
Acts
2.38
.
to
be
baptiz●d
in
the
name
of
Iesus
Christ
:
Acts
8.36
.
See
,
here
is
water
,
what
doth
let
mee
to
be
baptized
?
1
Cor.
12.13
Proue
that
there
are
only
two
Sacraments
?
There
are
only
two
Sacraments
By
the
institution
and
practise
of
Christ
.
Matth.
28.19
Luk.
22.19
Mat.
3.13.14.15
How
else
may
it
appeare
that
there
are
only
two
?
By
the
water
and
blood
out
of
his
side
.
Ioh.
19.34
1
Io.
5.6
.
This
is
that
Iesus
Christ
that
came
by
water
and
blood
,
not
by
water
only
,
but
by
water
and
blood
.
By
Saint
1
Cor.
10.2.3.4
.
They
were
all
,
baptized
vnto
in
the
cloud
and
in
the
sea
,
and
did
all
eat
the
same
spirituall
meat
,
and
did
all
drinke
the
same
spirituall
drinke
.
Our
weaknesse
requireth
Sacraments
Proue
that
our
weake
faith
doth
require
such
helps
?
1
Cor.
13.9.12
.
That
because
we
doe
but
know
in
part
,
wee
now
see
therefore
through
a
glasse
darkely
.
Is
not
the
word
of
God
sufficient
without
these
outward
signes
?
The
Word
is
not
sufficient
to
vs
.
Heb.
6.17
.
That
God
,
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
the
stablenesse
of
his
counsell
,
bound
himselfe
by
an
oath
,
that
by
two
immutable
things
,
wherein
it
is
impossible
that
God
should
lie
,
wee
might
haue
strong
consolation
.
Proue
that
Christ
hath
ordained
th●se
two
Sacraments
onely
,
and
no
more
.
Christ
ordained
onely
two
Sacraments
M●th.
28
.
1●
.
Goe
,
t●ach
all
Na●ions
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
Math.
26.26.27
.
&c.
Act.
2.38.42
What
then
are
wee
to
thinke
of
those
other
fiue
Sacraments
,
vsed
in
the
Romish
Church
?
The
other
fiue
are
no
Sacraments
.
Confirmation
,
Penance
,
Orders
,
Matrimony
,
Extreme
Vnction
Why
no
Sacraments
Shew
particularly
why
they
are
no
Sacraments
?
Confirmation
is
no
Sacrament
Act.
8.14.15.17
Why
is
Penance
no
Sacrament
Penance
is
no
Sacrament
It
may
be
without
a
Priest
or
Minister
,
which
a
Sacrament
cannot
be
.
Why
is
Order
no
Sacrament
Order
is
no
Sacrament
Proue
that
Matrimony
is
no
Sacrament
?
Matrimony
is
no
Sacrament
Proue
that
Extreme
Vnction
is
no
Sacraments
?
Extreame
Vnction
is
no
Sacrament
Mark
.
6.13
.
I●m.
5.14
.
Shew
that
our
two
Saments
are
answerable
to
the
two
Sacraments
vnder
the
Law
?
Our
Sacraments
answerable
to
the
legall
.
Proue
that
these
two
Sacraments
are
alone
sufficient
?
They
are
alone
sufficient
THe
Sacrament
of
Baptisme
is
,
when
the
persons
baptized
,
professing
repentance
,
and
faith
in
Iesus
Christ
,
and
the
children
of
such
are
by
the
Minister
of
the
word
washed
with
water
,
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
being
thereby
admitted
into
the
communion
of
the
body
of
Christ
,
which
is
the
Church
:
assured
of
the
remission
of
their
sinnes
:
doe
vow
and
promise
,
and
are
by
Baptisme
confirmed
in
grace
,
to
beleeue
in
Iesus
Christ
,
and
to
liue
no
more
in
sinne
,
but
in
newnesse
of
life
.
Those
that
are
of
yeeres
of
discretion
ought
to
professe
their
repentance
,
before
they
bee
admitted
into
the
Church
by
Baptism●
.
Therefore
is
said
added
further
So
the
Apostle
dire●ted
those
that
were
to
become
Christians
,
saith
he
This
the
profession
of
faith
in
Christ
is
also
required
of
such
,
may
appeare
by
the
answere
of
to
the
Eunuch
,
desiring
to
be
baptized
,
saith
he
And
in
the
example
of
the
●alour
,
who
was
by
And
it
is
said
The
parents
or
at
least
one
of
them
,
beleeuing
and
being
baptiz●d
,
their
children
are
al●o
to
be
baptized
.
Therefore
the
Apostle
saith
,
that
such
children
The
reason
is
,
because
they
are
within
the
couen●nt
.
see
God
is
the
God
of
Ab●aham
and
h●s
●●●d
.
And
it
is
●aid
,
Baptisme
is
to
vs
Christians
,
as
circumcision
was
to
the
Iewes
:
and
therefore
as
their
children
were
circumcised
,
so
ours
are
to
be
baptized
.
For
otherwise
Christian
children
were
in
worse
condition
then
the
children
of
the
Iewes
.
The
outward
element
or
signe
in
Baptisme
is
,
and
ought
to
be
water
,
and
only
water
;
and
that
naturall
,
common
,
pure
and
cleane
water
.
Therefore
we
read
,
And
speaking
of
his
Baptisme
he
saith
The
Eunuch
trauelling
vpon
the
way
,
said
to
The
action
is
washing
,
which
is
done
either
by
dipping
the
parties
baptized
into
the
water
,
or
by
sprinkling
the
water
vpon
them
.
So
the
Apostle
alluding
to
Baptisme
,
saith
,
The
same
allusion
is
in
where
it
is
said
The
inward
grace
represented
vnto
vs
by
the
washing
with
water
in
Baptisme
,
is
the
spirituall
washing
away
of
our
sinnes
by
the
blood
of
Christ
through
faith
.
Therefore
it
is
said
,
The
forme
of
words
ought
to
be
according
to
the
institution
of
Christ
,
as
it
is
in
Which
words
doe
intimate
thus
much
,
namely
,
that
the
party
baptized
is
receiued
into
the
fauour
of
God
:
and
into
the
seruice
and
worship
of
this
only
true
God
:
who
is
one
in
essence
,
and
three
in
person
,
the
Trinity
in
vnity
,
and
vnity
in
Trinity
.
They
only
are
to
administer
Baptisme
,
to
whom
the
commission
is
granted
,
that
is
,
the
Apostles
and
their
successors
,
the
Pastors
and
Ministers
of
the
Church
is
the
end
of
the
world
.
See
the
commission
,
where
our
Saui●ur
Christ
hauing
said
,
doth
vpon
the
ground
of
that
authority
,
presently
adde
these
words
,
containing
the
tenour
of
the
commission
.
The
maine
end
and
vse
of
Baptisme
may
be
reduced
to
these
few
h●ads
.
First
,
by
Baptisme
we
are
admitted
into
the
communion
of
the
body
of
Christ
,
which
is
the
Church
,
or
congregation
and
company
of
Gods
faithfull
people
;
and
thereby
become
partakers
of
Christ
and
all
his
benefits
to
our
eternall
saluation
.
Therefore
the
Apostle
saith
,
Secondly
,
by
Baptisme
wee
are
assured
of
the
pardon
of
our
sinnes
.
Whereupon
it
is
that
said
vnto
them
And
therefore
said
vnto
Thirdly
,
in
Baptisme
wee
vow
,
couenant
,
and
promise
our
saith
and
obedience
to
God
.
So
the
Lord
said
of
circumcision
,
And
of
Baptisme
it
is
said
,
Therefore
as
was
shewed
before
,
when
any
were
to
bee
baptized
they
professed
their
faith
and
repentance
,
and
tooke
the
Sacrament
vpon
it
,
as
thereby
vowing
,
and
couenanting
so
much
with
God
.
Fourthly
wee
are
by
Baptisme
confirmed
in
grace
,
both
to
beleeue
in
Iesus
Christ
,
as
also
to
liue
no
more
in
sinne
,
but
in
newnesse
of
life
for
that
which
is
said
of
circumcision
is
true
also
of
Baptisme
tovs
Christians
:
it
being
to
vs
as
circumcision
was
to
the
Iewes
.
And
for
regeneration
,
see
saith
Paul
That
Baptisme
is
the
signe
of
our
regeneration
or
new
birth
:
and
therefore
is
but
once
to
be
receiued
▪
as
it
is
sufficient
to
be
once
borne
,
is
euident
in
that
our
Sauiour
alluding
vnto
Baptisme
,
where
we
see
,
that
Christians
in
their
Baptisme
are
resembled
to
children
new
borne
,
and
therefore
are
fuly
called
,
The
Apostle
intimateth
so
much
where
hee
saith
now
wee
know
,
that
this
perfection
is
not
attained
in
the
very
act
of
Baptisme
,
but
is
then
onely
begun
,
and
after
daily
increased
to
the
end
of
our
life
.
And
the
Apostle
referreth
our
death
of
sinne
,
and
n●wnesse
of
life
,
which
is
daily
to
be
exercised
of
vs
,
vnto
the
vertue
of
Baptisme
Rehearse
the
letter
Why
is
this
Sacrament
called
the
Lords
Supper
?
The
Lords
Supper
why
so
called
.
The
Lords
Supper
What
is
the
outward
signe
in
the
Lords
Supper
?
The
outward
signe
is
Bread
and
Wine
.
Gen.
14.18
The
thing
signified
is
the
Body
and
Bloud
of
Christ
Crucified
.
What
is
the
thing
siguified
by
the
Bread
and
Wine
?
Luk.
22.19.20
.
This
is
my
Body
,
which
is
giuen
for
you
.
This
cup
is
the
New
Testament
in
my
bloud
,
which
is
shed
for
you
1
Cor.
11.24
.
This
is
my
Body
which
is
broken
for
you
,
&c.
26.
As
often
as
ye
eate
this
Bread
,
and
drinke
this
Cup
,
yee
doe
shew
the
Lords
death
till
he
come
.
Who
is
to
administer
this
Sacrament
?
Who
is
to
administer
the
Sacrament
.
1
Cor.
4.1
.
the
Stewards
or
disposers
of
the
mysteries
of
God
Math.
26.26.27
1
Cor.
11.23
What
is
to
be
done
by
the
Minister
?
The
action
of
the
Minister
Ioh.
3.16
and
6.27
What
is
to
be
done
by
the
people
?
The
action
of
the
people
Ioh.
1.22
1
Cor.
10.16
What
is
the
end
or
vse
of
this
Sacrament
?
The
end
or
vse
of
this
Sacrament
.
For
remembrance
of
,
Christs
death
.
Luk.
22.19
.
Doe
this
in
remembrance
of
me
,
1
Cor.
11.26
A●
oft
as
you
shall
eate
this
Bread
,
and
drinke
this
Cup
,
yee
shew
tho
Lords
death
,
till
he
come
.
What
is
the
second
end
or
vse
of
this
Sacrament
?
For
Communion
with
Christ
1
Cor.
10.16
.
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
bloud
of
Christ
?
the
Bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
Ioh.
6.29.35.47.51
.
&c.
What
is
the
third
end
or
vse
of
this
Sacrament
?
For
confirmation
of
our
faith
and
loue
.
Gal.
3.1
How
our
faith
in
Christ
Thomas
,
Ioh.
20.27
.
Come
see
and
feele
my
wounds
,
and
be
not
faithlesse
,
but
beleeuing
:
Q.
How
doth
the
Sacrament
confirme
our
loue
?
How
our
loue
one
to
another
1
Cor.
10.
17.
How
we
being
many
,
are
one
bread
and
one
body
,
for
we
are
all
partakers
of
that
one
bread
.
1
Cor.
12.12.13
How
is
the
Lords
Supper
the
Sacrament
of
our
new
life
?
It
is
the
signe
of
our
new
life
.
Ioh.
3.3
Ioh.
6.55
.
My
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
1
Cor.
10.3.4
Ioh.
6.57.58
Proue
that
wee
must
receiue
often
?
It
is
often
to
be
receiued
.
As
often
as
yee
eate
this
bread
,
and
drinke
this
cup
,
yee
doe
shew
the
Lords
death
till
he
come
.
1
Cor.
11.26
.
Proue
that
it
ought
to
be
receiued
with
due
preparation
?
With
due
preparation
1
Cor.
11.28
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
that
bread
,
and
drinke
of
that
cup.
WE
must
know
and
beleeue
,
that
all
men
dying
the
soules
of
the
godly
goe
immediatly
to
heauenly
ioy
,
the
wicked
to
hell
torments
:
and
all
of
them
shall
at
the
last
day
rise
againe
in
their
owne
bodyes
,
by
the
power
of
Christ
,
the
godly
to
life
eternall
,
the
wicked
to
euerlasting
damnation
.
All
men
,
of
what
degree
,
state
,
and
condition
soeuer
,
yea
,
as
well
the
godly
as
the
wicked
,
must
depart
this
life
,
by
death
,
which
is
the
separation
of
the
soule
from
the
body
.
For
sinne
hath
brought
this
euill
vpon
all
mankinde
,
as
is
shewed
before
out
of
Whereupon
,
in
the
iust
iudgement
of
God
,
And
thence
is
that
challenge
Death
is
not
to
the
godly
a
curse
,
but
a
blessing
,
it
is
not
a
punishment
,
but
a
benefit
,
and
an
aduantage
through
the
death
of
Christ
,
by
whom
the
sting
of
death
is
so
taken
away
,
that
it
cannot
hurt
them
.
Yet
the
godly
must
die
,
for
diuers
causes
.
That
there
may
bee
an
end
of
all
their
sorrowes
,
labours
and
miseries
which
they
endure
in
this
world
:
in
which
respect
death
is
called
a
sleepe
and
rest
.
That
they
may
be
freed
from
sinne
,
and
so
fitted
for
heauen
:
because
flesh
and
blood
corrupted
,
cannot
inherit
the
kingdome
of
God
.
That
by
death
as
by
a
gate
,
or
way
they
may
passe
into
life
.
As
the
corne
that
is
sowne
is
not
quickened
except
it
die
.
When
man
,
who
is
dust
,
shall
returne
to
the
earth
as
it
was
:
saith
Solomon
That
is
,
to
Gods
disposing
,
either
to
ioy
or
torment
.
This
our
Sauiour
teacheth
,
And
as
it
is
said
before
,
Example
hereof
we
may
see
in
the
death
of
the
Richman
and
Lazarus
,
the
one
went
immediately
to
heauenly
ioy
,
the
other
to
hall
torments
.
The
bodies
of
men
when
they
are
dead
whether
they
lie
in
their
graues
,
or
be
in
the
sea
,
or
wheresoeuer
,
shall
rise
againe
to
life
.
So
our
Sauiour
teacheth
,
And
in
the
it
is
said
And
verse
It
was
Saint
faith
and
assured
hope
,
see
And
he
doth
proue
it
at
large
in
So
that
hee
cannot
bee
a
good
Christian
that
beleeueth
not
this
article
of
the
Christian
faith
.
The
time
when
the
dead
shall
rise
againe
,
shall
bee
at
the
last
day
,
that
is
,
at
the
end
of
the
world
,
when
Christ
shall
come
to
iudgement
.
This
did
acknowledge
concerning
her
brother
With
the
comfort
of
that
day
Christ
incourageth
to
doe
good
to
the
poore
.
And
herewith
the
Apostle
doth
both
comfort
himselfe
that
had
now
almost
runne
his
race
,
and
finished
his
course
,
and
incourage
others
to
doe
the
like
.
Because
All
shall
rise
with
their
owne
bodies
,
that
as
the
Apostle
speaketh
,
In
this
was
confident
,
and
comforted
himselfe
with
in
his
affliction
,
The
dead
shall
rise
againe
by
the
power
of
Christ
,
at
the
hearing
of
his
voice
,
and
sound
of
the
last
trumpet
.
See
The
end
of
the
resurrection
is
that
the
whole
man
both
soule
and
body
may
bee
presented
before
the
tribunall
of
Christ
;
the
godly
to
receiue
the
ioyfull
sentence
of
life
,
as
the
reward
of
their
piety
:
the
wicked
to
heare
the
dolefull
doome
of
death
and
condemnation
,
as
the
recompence
of
their
sinne
.
So
saith
our
Sauiour
,
Q.
That
Christ
came
to
destroy
death
without
which
victory
there
could
be
no
resurrection
,
it
was
prophesied
,
And
the
Apostle
alledging
this
prophesie
,
doth
triumphantly
praise
God
for
it
,
The
Apostle
doth
inuincibly
proue
it
by
many
arguments
in
in
this
manner
saith
hee
For
as
hee
reasoneth
there
But
seeing
he
is
risen
,
and
that
for
vs
,
it
followeth
nececessarily
,
that
there
must
needs
bee
a
resurrection
.
It
is
said
therefore
it
is
,
that
hee
is
called
the
first
fruits
of
them
that
sleepe
.
It
is
the
Apostles
argument
,
to
proue
the
resurrection
,
that
if
there
be
no
resurrection
,
and
so
consequently
Christ
is
not
risen
,
then
saith
hee
,
and
verse
EXCeeding
glorious
in
itselfe
,
ioyous
to
the
godly
,
and
fearfull
to
the
wicked
,
shall
be
the
day
of
iudgment
:
wherein
Iesus
Christ
shall
cal
to
account
,
and
iudge
all
men
,
for
all
things
done
in
this
life
,
according
to
their
works
.
It
is
written
telleth
vaine
young
men
yea
,
it
is
a
mayne
Article
of
our
Creed
,
&
reason
doth
teach
,
that
seeing
the
godly
liue
here
in
much
affliction
,
the
wicked
in
great
pleasure
,
there
must
needs
be
a
day
of
iudgement
,
to
right
all
.
The
day
of
iudgement
is
not
knowne
to
any
creature
in
heauen
or
earth
,
but
to
God
onely
;
see
and
Mark
▪
is
added
that
is
,
in
respect
of
his
humane
nature
,
or
as
he
is
here
in
this
world
in
the
state
of
humiliation
;
or
to
reueale
it
to
vs
,
whom
it
doth
not
concerne
to
know
it
;
as
is
said
,
yet
there
are
signes
foretold
whereby
wee
kn●w
the
approaching
of
this
day
of
Iudgement
.
The
signes
are
chiefly
these
Noe
,
Mat.
That
day
and
houre
is
hidden
and
vnknowne
to
men
,
and
shall
therefore
be
as
the
comming
of
a
Thiefe
in
the
night
,
or
as
the
trauaile
of
a
woman
with
childe
:
to
the
end
that
wee
should
waite
and
watch
euery
day
and
houre
,
and
be
prepared
for
the
Lords
comming
,
see
and
verse
and
Mark.
The
Lord
doth
deferre
the
day
of
iudgement
for
diuers
,
that
he
might
shew
his
patience
toward
vs
,
in
giuing
so
large
a
time
of
repentance
.
That
all
the
elect
,
both
of
Iewes
and
Gentiles
,
might
be
gathered
together
,
their
number
compleat
,
and
so
all
Israel
may
bee
saued
.
That
he
might
try
and
exercise
the
patience
of
the
faithfull
,
who
suffer
so
much
at
the
hands
of
wicked
men
for
the
truth
.
That
the
vngodly
,
and
impenitent
,
abusing
the
patience
and
long
suffering
of
God
,
which
leadeth
to
repentance
,
might
bee
left
without
excuse
,
and
be
the
more
seuerely
punished
.
He
shall
be
the
iudge
,
who
is
our
Sauiour
,
euen
the
Lord
Iesus
Christ
,
see
where
it
is
said
and
Rom.
for
,
saith
he
yet
at
the
day
of
iudgement
,
the
godly
shall
also
be
as
iudges
,
in
assisting
and
consenting
to
the
iudgement
of
Christ
therefore
the
Apostle
,
saith
All
men
of
what
condition
soeuer
,
that
haue
beene
,
are
,
or
shall
be
from
the
beginning
to
the
end
of
the
world
,
must
come
to
iudgement
:
so
we
reade
,
and
Rom.
for
the
Apostle
had
said
before
,
And
this
must
be
,
that
as
the
wicked
haue
ioyned
in
sinne
with
the
Apostate
Angels
,
that
is
,
the
Deuils
:
so
they
may
be
conioyned
with
them
in
iudgement
;
who
are
reserued
in
chaines
of
darkenesse
,
vnto
the
iudgement
of
that
great
day
,
then
shall
Antichrist
,
as
a
chiefe
head
of
all
impietie
,
receiue
the
doome
of
his
eternall
destruction
,
Euery
man
shall
be
iudged
of
all
things
done
in
this
life
,
both
good
and
euill
;
the
good
shall
bee
approued
,
the
euill
condemned
,
so
it
is
said
,
All
men
,
that
in
this
present
life
,
before
their
departure
hence
by
death
,
haue
not
laid
hol●
on
Christ
and
his
merits
by
faith
,
for
the
satisfaction
of
Gods
iustice
,
but
dye
in
their
sinnes
and
impenitencie
,
shall
giue
account
to
God
for
euery
sinfull
thought
,
word
and
worke
.
therefore
it
is
not
onely
said
,
but
withall
and
Rom.
For
euery
act
or
deed
committed
much
more
:
as
before
is
shewed
,
Men
shall
not
onely
account
and
be
iudged
for
the
euill
which
they
haue
committed
,
but
also
for
the
Good
which
they
haue
omitted
and
neglected
,
for
God
hath
commanded
,
and
Isai.
Therefore
the
accusation
of
the
wicked
,
at
the
day
of
iudgement
,
is
thus
propounded
,
For
this
cause
for
the
auoiding
of
the
wrath
to
come
,
directeth
,
though
it
bringeth
not
forth
euill
fruit
.
That
euery
one
shall
bee
iudged
according
to
his
workes
,
Gods
word
is
plaine
euery
where
,
So
it
was
reuealed
to
Saint
The
reason
is
,
because
workes
are
the
fruits
of
faith
,
by
which
it
is
discerned
,
as
the
tree
by
the
fruit
▪
And
therefore
it
is
said
according
to
workes
,
not
for
the
merit
of
them
,
vnlesse
it
bee
the
works
of
sinne
,
which
doe
worthily
merit
damnation
.
Againe
the
triall
by
workes
,
is
the
fittest
way
to
conuince
hypocrites
.
That
Iesus
Christ
shall
appeare
in
great
glory
,
at
the
day
of
iudgement
,
whether
we
respect
the
manner
of
his
comming
,
with
the
attendance
of
such
a
multitude
of
Angels
;
or
his
sitting
in
maiestie
vpon
his
tribunall
seat
,
we
may
see
where
it
is
said
briefely
Christs
comming
to
iudgement
cannot
but
hee
most
ioyous
and
comfortable
to
the
faithfull
,
partly
because
hee
that
commeth
thus
gloriously
to
be
their
iudge
,
is
their
Sauiour
;
partly
for
that
they
shall
then
receiue
their
full
redemption
and
reward
of
their
pietie
:
and
on
the
contrary
,
shall
behold
all
their
enemies
vanquished
,
and
trod
vnder
their
feete
.
Therefore
doth
the
spirit
of
God
euery
where
comfort
the
godly
with
the
consideration
of
this
day
:
and
therefore
that
day
is
called
It
cannot
but
be
most
fearfull
to
all
wicked
men
,
to
behold
the
Lord
Iesus
come
to
iudgement
,
in
such
glorious
manner
,
whom
they
haue
so
pierced
with
their
sinnes
,
the
rather
in
regard
that
he
shall
come
The
forme
and
manner
of
the
last
iudgement
is
not
to
bee
expressed
:
only
the
word
of
God
for
our
better
vnderstanding
,
doth
set
it
forth
by
a
similitude
or
resemblance
of
an
earthly
iudge
;
shewing
the
manner
of
disposing
the
persons
conuented
;
the
order
of
triall
and
euidence
:
together
with
the
sentence
of
the
iudge
:
and
the
execution
thereof
.
First
the
disposing
of
all
men
conuented
at
that
barre
,
is
noted
by
the
Euangelist
,
The
intention
and
meaning
is
,
that
at
the
day
of
iudgement
,
the
godly
,
who
like
sheepe
haue
heard
the
voice
of
Christ
their
shepheard
,
and
haue
led
an
innocent
life
in
this
world
,
shall
then
be
aduanced
:
and
the
wicked
,
who
haue
here
expressed
the
nature
of
filthy
goates
,
by
satisfying
their
vngodly
lusts
,
shall
then
bee
deiected
.
And
that
whereas
in
this
life
they
were
mingled
together
,
and
did
many
wayes
annoy
the
flock
of
Christ
:
then
at
that
day
there
shall
be
a
perfect
separation
,
to
the
ioy
of
the
godly
and
terror
of
the
wicked
.
The
triall
shall
be
according
to
the
rule
appointed
of
God
for
that
end
.
Which
is
partly
the
law
of
nature
:
partly
the
law
written
,
both
morall
and
Euangelicall
:
as
we
may
see
by
the
Scriptures
following
.
The
reason
is
,
verse
The
euidence
is
said
in
the
word
of
God
to
be
certaine
bookes
.
This
was
shewed
in
a
vision
saith
hee
Which
is
not
to
bee
vnderstood
properly
,
that
there
shall
bee
materiall
bookes
,
but
by
way
of
similitude
or
resemblance
,
because
all
things
are
as
certaine
and
manifest
to
God
,
and
shall
then
be
as
plainely
laid
open
before
Angels
and
men
,
as
if
they
were
recorded
in
a
booke
or
register
.
There
are
foure
sorts
of
bookes
,
which
shall
then
be
opened
,
for
the
discouery
of
all
the
actions
of
men
.
That
is
,
The
booke
of
Gods
prouidence
,
whereof
the
Psalmist
speaketh
in
The
booke
of
the
creatures
,
spoken
of
in
The
booke
of
the
conscience
,
of
which
see
The
booke
of
life
which
is
the
decree
of
Gods
election
,
wherein
The
sentence
shall
bee
twofold
:
of
saluation
,
and
of
condemnation
,
And
verse
then
shall
he
say
also
vnto
them
on
his
left
hand
,
Rehearse
the
letter
Proue
that
there
is
a
place
of
torment
called
Hell
?
There
is
a
Hell
.
Math.
5.22
.
of
the
danger
of
hell
fire
,
Math
18.9
Luk.
12.5
29.30
.
of
the
whole
body
cast
into
hell
fire
,
10.28
.
Feare
him
which
is
able
to
destroy
both
soule
and
body
in
hell
,
23.33
.
How
can
ye
escape
the
damnation
of
hell
?
2
Kin.
23
,
10
▪
Isa.
30.33
Topheth
is
ordained
of
old
;
yea
,
for
the
King
it
is
prepared
,
hee
hath
made
it
deepe
and
large
:
the
pile
thereof
is
fire
and
much
wood
,
the
breath
of
the
Lord
like
a
streame
of
brimstone
,
doth
kindle
●t
.
Where
is
the
place
of
Hell
?
Where
it
is
Luk.
16.23
.
That
in
hell
he
lift
vp
his
eyes
being
in
torments
,
and
s●eth
a
farre
off
betweene
vs
and
you
there
is
a
great
gulfe
fixed
.
Pro.
15.24
.
The
way
of
life
is
aboue
to
the
wise
,
that
he
may
depart
from
hell
beneath
.
Proue
that
the
wicked
shall
by
the
power
of
Christs
voyce
goe
into
hell
?
Christs
voyce
detrudeth
the
wicked
into
hell
.
Math.
25.
46.
verses
Depart
from
me
ye
cursed
,
into
euerlasting
fire
And
these
shall
goe
away
into
euerlasting
punishment
.
Proue
that
the
wicked
shall
then
bee
separated
from
God
?
They
are
separated
from
God
.
Depart
from
vs
,
for
wee
desire
not
the
knowledge
of
thy
wayes
Iob
21.14
Math.
7.23
I
neuer
knew
you
:
depart
from
me
ye
that
worke
iniquitie
Luk.
13.27
2
Thes.
1.9
.
That
they
shall
bee
punished
with
euerlasting
perdition
,
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
Proue
that
they
shall
bee
consorted
with
the
deuils
?
They
are
consorted
with
the
deuils
.
Ioh.
8.44
.
They
are
of
their
Father
the
deuill
,
and
the
lusts
of
their
Father
they
will
doe
:
Math.
25.41
.
Depart
from
mee
yee
cursed
,
into
euerlasting
fire
,
prepared
for
the
deuill
and
his
Angels
.
Proue
that
they
shall
be
depriued
of
all
comfort
?
They
are
depriued
of
all
ioy
.
Luk.
16.24
Luk.
13.28
Proue
that
they
shall
bee
punished
with
vnspeakeable
torments
?
Their
t●rmen●s
intollerable
Reu.
21.8
lake
that
burneth
with
fire
&
brimstone
,
Isa.
66.24
19.20
.
where
their
worme
dyeth
not
,
and
the
fire
is
not
quenched
,
9.44
.
To
bee
cast
out
into
vtter
darkenesse
,
8.12
.
And
into
a
furnace
of
fire
,
Q.
Proue
that
their
punishment
shall
bee
proportionable
,
and
according
to
their
sinne
?
Their
punishment
proportionable
to
their
sinne
.
Math.
10.15
.
That
it
shall
be
more
tollerable
for
Sodome
and
Gomorrha
,
11.22
.
for
Tyre
and
Sidon
at
the
day
of
iudgement
,
then
for
such
.
Luk.
12.47.48
Math.
23.14
Proue
their
torments
shall
be
eternall
without
ease
or
end
?
Eternall
paine
,
easelesse
,
endlesse
.
Math
,
25.41.46
.
Euerlasting
fire
,
and
euerlasting
punishment
,
1
,
9.
euerlasting
destruction
20.10
,
That
they
shall
be
tormented
day
and
night
for
euer
and
euer
.
Proue
that
it
is
iust
with
God
,
so
to
punish
?
It
is
iust
with
God
.
2
Thes.
1.6
it
is
a
iust
thing
with
God
to
recompence
.
Ro.
2.5
the
day
of
the
declaration
of
the
righteous
iudgement
of
God
.
Luk.
16.25
.
Remember
that
thou
in
thy
life
time
receiuedst
thy
pleasures
,
and
likewise
paines
:
Now
therefore
is
he
comforted
and
thou
art
tormented
.
Luk.
6.25
.
Woe
vnto
you
that
now
laugh
:
for
ye
shall
mourne
and
weepe
.
ZEalous
godly
men
,
the
iudgement
being
ended
shal
immediatly
goe
with
Christ
into
heauen
,
hauing
in
him
immediate
communion
with
God
,
who
shall
be
all
in
all
vnto
them
:
and
so
shall
be
freed
from
all
euills
,
and
possessed
of
all
good
things
,
as
perfection
of
grace
,
brightnesse
of
glory
,
and
fulnesse
of
ioy
,
in
their
seuerall
degrees
,
and
that
vnspeakable
and
euerlasting
.
It
is
the
first
part
of
the
execution
of
the
sentence
of
saluation
:
as
we
may
see
if
wee
conferre
For
when
Christ
had
said
it
is
added
accordingly
,
that
as
vpon
the
contrary
sentence
of
damnation
,
and
that
immediately
In
this
life
the
faythfull
behold
God
,
and
after
a
sort
,
enioy
his
presence
,
by
certaine
meanes
,
as
the
word
,
Sacraments
and
the
like
:
but
in
the
life
to
come
they
shall
haue
immediate
communion
with
him
.
Therefore
it
is
said
,
According
to
the
prayer
of
Christ
,
for
the
vnion
and
communion
of
the
faithfull
with
God
in
him
,
axd
through
his
mediation
;
Ioh.
The
blessed
estate
of
the
godly
shall
bee
such
in
the
Kingdome
of
heauen
,
that
they
shall
need
no
such
meanes
or
helps
as
here
in
this
world
they
cannot
be
without
:
but
hauing
communion
with
God
,
and
enioying
his
presence
,
they
shall
in
him
haue
supply
of
all
:
for
he
shall
bee
all
in
all
,
that
is
,
in
stead
of
all
vnto
them
.
They
are
the
expresse
words
of
the
Apostle
,
And
therefore
in
spirituall
helpes
there
shall
be
no
want
.
Here
in
this
world
the
euills
and
afflictions
that
the
faithfull
endure
,
are
great
and
many
:
but
in
the
life
to
come
,
they
shall
be
deliuered
out
of
them
all
:
as
it
is
said
,
The
godly
shall
there
enioy
whatsoeuer
good
thing
may
tend
to
their
happinesse
.
So
that
whereas
in
this
life
the
graces
of
God
are
imperfect
in
them
,
there
they
shall
haue
perfection
of
grace
.
Whereas
here
they
are
obscured
,
in
so
much
,
that
it
doth
not
appeare
what
they
are
:
in
the
life
to
come
,
they
shall
haue
brightnesse
of
glory
:
and
whereas
in
this
world
they
are
filled
with
sorrowes
;
there
they
shall
possesse
all
fulnesse
of
ioy
.
First
they
shall
haue
perfection
of
knowledge
,
see
Secondly
they
shall
haue
perfection
of
sanctity
or
holinesse
,
see
where
it
is
said
Which
●erf●ctio●
w●e
kno●
can●ot
be
●●th●
life
.
Thirdly
they
shall
haue
〈◊〉
slo●e
:
in
which
respect
loue
is
for
the
continuance
of
it
,
preferred
before
faith
and
hope
,
Secondly
they
shall
haue
brightnesse
of
glory
.
The
Apostle
telleth
the
faithfull
it
is
said
And
Matth.
The
whole
man
both
soule
and
body
shall
bee
thus
glorious
in
the
life
to
come
.
The
soule
,
for
it
is
said
,
Matth.
In
body
,
for
the
Apostle
saith
,
So
much
the
Pasmist
noteth
,
speaking
prophetically
of
Christ
,
and
of
himselfe
as
the
type
,
and
so
proportionally
of
all
the
faithfull
,
Psal.
We
may
gather
so
much
by
the
words
of
the
Prophet
,
saith
he
Againe
wee
read
that
the
seruant
,
who
with
his
Masters
piece
of
mony
,
had
gained
ten
pe●ces
,
was
made
rul●r
ouer
ten
cities
:
and
hee
th●t
had
gained
fiue
,
had
authority
giuen
him
ouer
fiue
.
Thus
the
Lord
doth
proportion
the
reward
according
to
the
m●as●re
and
imployment
of
his
graces
giuen
vnto
vs
.
Therefore
the
Apostle
saith
,
It
is
said
The
Apostle
affirmeth
so
much
in
that
hee
saith
it
is
called
and
therefore
it
is
said
The
godly
ca●not
faile
of
this
their
happinesse
,
because
it
is
grounded
vpon
Gods
election
,
see
and
Rom.
Christ
saith
of
his
sheepe
and
Ioh.
and
R●u.
It
is
manifest
,
that
it
stands
with
the
iustice
of
God
for
the
merit
of
Christ
,
in
regard
that
he
hath
purchased
mans
saluation
by
his
death
,
the
price
is
said
to
be
,
therefore
it
is
said
Eternall
life
becomes
a
reward
to
the
faithfull
,
and
that
of
due
debt
in
respect
of
the
merit
of
Christ
,
which
is
meerely
in
him
,
and
not
in
vs
:
But
in
respect
of
vs
,
who
can
merit
nothing
,
because
our
worke●
●re
imperfect
,
it
is
a
reward
of
fauour
,
and
not
of
debt
,
as
the
Apostle
reasoneth
.
Thus
of
the
free
grace
and
mercy
of
God
,
and
for
the
merit
of
Christ
,
euery
good
worke
shall
haue
a
reward
.
So
did
Christ
foretell
his
Disciples
,
and
in
them
all
goo●
Christians
,
And
in
that
regard
he
pronounceth
the
godly
happy
,
We
doe
owe
,
and
are
bound
with
the
Apostle
,
And
therefore
we
all
with
one
heart
say
,
as
it
is
in
that
is