THE
FIRST
BOOKE
OF
THE
PARTITIONS
,
AND
DEFINITIONS
OF
DIuinitie
,
framed
according
to
the
rules
of
a
naturall
methode
,
by
Amandus
Polanus
of
Polansdorf
.
Of
Faith
.
THe
word
of
God
,
is
a
doctrine
written
by
the
Prophets
and
Apostles
,
the
holy
spirite
being
the
inditour
thereof
,
perfectly
deliuering
the
way
how
to
obtaine
eternall
life
.
2.
Pet.
1.21
.
Ephes.
2.20
.
Iohn
.
5.24.39
.
and
20.29.31
.
1.
Cor.
1.21
.
2.
Tim.
1.10
.
and
2.5
.
Tit.
1.1
.
2.
Rom.
1.16
.
Psal.
32.1
.
and
1.1
.
and
119.1
.
and
so
forward
.
Mat.
5.3
.
&
so
forward
.
Iam.
1.21.22
.
Of
the
word
of
God
there
be
two
partes
:
the
first
concerning
faith
.
Act.
24.14.15.16
.
Rom.
1.16
.
Hab.
2.4
.
the
other
concerning
good
workes
.
Iam.
2.20
.
Phil.
1.27
.
Tit.
3.8
.
Mar.
1.15
.
1.
Tim.
1.18.19
.
The
first
part
,
namely
concerning
faith
,
doth
teach
vs
,
what
we
must
beleeue
to
saluation
.
And
that
concerneth
either
God
,
or
the
Church
.
God
,
is
an
eternall
,
infinite
,
omnipotent
,
Of
the
knowledge
of
God
,
or
of
faith
concerning
God
,
are
two
parts
,
the
first
concerning
the
essence
of
God
,
the
second
concerning
his
workes
.
The
essence
of
God
,
is
the
nature
of
God
,
whereby
God
is
indeede
,
and
doth
subsist
.
And
that
essence
is
but
one
:
and
therefore
God
is
but
onely
one
also
.
There
are
two
partes
of
the
knowledge
of
the
essence
of
God
,
the
first
concerning
the
attributes
of
God
,
the
second
concerning
the
distinction
of
the
persons
.
The
attributes
of
God
,
are
those
titles
,
which
are
attributed
to
God
,
to
declare
his
essence
better
vnto
vs
.
The
simple
attributes
of
God
are
the
esential
properties
of
God
,
which
doe
agree
to
him
without
comparison
.
Of
these
some
haue
such
a
similitude
of
him
,
as
is
in
the
creatures
by
creation
:
some
haue
not
.
Of
the
former
kind
are
blessednes
,
immortalitie
,
vnderstanding
,
praescience
,
memorie
,
will
,
goodnesse
,
holinesse
,
iustice
,
clemencie
,
long
sufferance
,
patience
,
constacie
,
fortitude
,
truth
,
faithfulnesse
,
and
the
rest
.
The
goodnesse
of
God
is
that
,
by
which
he
hath
bene
euerlastingly
contented
with
him selfe
,
not
hauing
neede
of
any
other
thing
.
1.
Tim.
1.11
.
&
6.15
.
The
understanding
of
God
,
is
that
by
which
he
hath
a
perfect
understanding
of
al
things
,
&
this
is
somtimes
called
the
wisdome
of
God
.
The
immortalitie
of
God
,
is
that
by
which
he
neuer
dieth
.
1.
Tim.
1.17
.
&
6.16
.
The
praescience
of
God
,
is
a
most
perfect
foreknowledge
of
all
things
to
come
.
The
memorie
of
God
,
is
that
by
which
he
doth
most
exactly
remember
all
things
.
Psal.
25.6.7
.
Esa.
49.16
.
And
that
will
is
onely
one
,
&
most
simple
if
we
respect
God
him self
,
but
so
farre
as
we
respect
men
,
to
whom
it
is
either
reuealed
or
hid
,
it
is
two
fold
:
manifest
or
secret
.
The
schoolemen
do
call
the
former
of
these
,
the
wil
of
the
signe
,
the
other
the
will
of
the
good
pleasure
of
God
.
The
secret
wil
also
in
due
time
appointed
by
God
,
is
made
open
and
manifest
.
The
will
of
God
is
most
free
,
whereupon
also
it
is
called
the
free
will
of
God
.
The
free
wil
of
God
,
is
that
self
same
essence
of
God
,
vnderstanding
by
it selfe
all
things
immediatly
and
most
perfectly
,
&
that
most
freely
,
but
yet
vnchangeably
and
necessarily
,
willing
that
which
is
good
onely
,
and
abhorring
that
onely
which
is
euill
,
neither
depending
of
another
former
beginning
,
but
of
it selfe
onely
.
And
this
alone
may
properly
be
called
of
his
owne
power
.
The
goodnes
of
God
is
that
by
which
he
is
the
author
of
all
good
things
.
And
he
doth
exercise
this
,
either
generally
towards
all
creatures
,
or
else
particularly
towards
his
elect
.
The
former
is
called
beneficence
,
the
later
is
called
mercie
.
The
beneficence
of
God
,
is
that
by
which
he
giueth
his
gifts
to
all
his
creatures
.
Mat.
5.44.45
.
Act.
14.17
.
The
mercie
of
God
is
that
by
which
God
doth
good
to
his
elect
,
although
they
deserue
nothing
of
him
but
euill
.
Esa.
49.10.13
.
Eph.
2.3.4
.
Psal.
145.9
.
The
holinesse
of
God
is
that
by
which
he
doth
altogether
abhorre
all
impuritie
&
vncleanesse
Esa.
6.3
.
Reu.
4.8
.
Ierem.
3.12
.
The
iustice
of
God
,
is
that
by
which
he
dealeth
iustly
in
all
things
.
Psal.
116.11
.
Rom.
3.4
.
The
clemencie
of
God
,
is
that
by
which
he
doth
represse
his
anger
,
which
is
most
iust
,
that
he
might
spare
vs
.
Exod.
34.5
.
The
long
sufferance
of
God
,
is
that
wherby
he
doth
a
long
time
defer
his
anger
,
and
punishment
against
sinners
,
that
he
might
prouoke
them
to
repentance
.
Exod
34.5
.
The
patience
of
God
is
that
by
which
he
suffereth
a
long
time
patiently
the
sins
of
men
,
that
he
might
lead
them
to
repentance
.
Esa.
48.9
The
constancie
of
God
,
is
that
by
which
he
performeth
most
certainely
that
which
hee
hath
spoken
.
Exod.
34.5
.
The
fortitude
of
God
,
is
that
by
which
he
is
able
to
performe
all
thinges
that
hee
doth
wil.
1
Sam.
2.2
.
2
Sam.
23.13
.
Esay
.
28.2
.
&
49.26
.
Ier.
50.34
.
Reuel.
18.8
.
The
truth
of
God
is
that
by
which
hee
speaketh
and
doeth
all
things
as
they
are
indeed
,
he
himselfe
being
most
free
from
all
lying
.
Rom.
3.4
.
Deut.
7.9
.
The
fayhfulnes
of
God
is
that
by
which
he
most
faythfully
performeth
to
his
children
that
which
hee
hath
promised
.
Esay
.
49.7
.
Exod.
34.6
.
Deut.
7.10
.
Hitherto
we
haue
handled
the
simple
attributes
of
God
,
which
are
of
the
first
sort
:
they
of
the
latter
sort
follow
.
The
simple
attributs
of
God
,
of
the
later
sort
are
those
which
haue
not
in
them
such
a
similitude
of
him
,
as
is
in
some
creatures
by
creation
.
Of
which
sort
are
these
,
Eternitie
,
Infinitnes
,
vbiquity
,
omnipotency
,
omniscience
.
Eternitie
,
is
an
essential
propertie
of
God
,
by
which
hee
is
sayde
to
bee
without
any
beginning
or
ending
.
Esa.
43.13
.
Ps.
90.2
.
&
92.8
.
Infinitenesse
,
is
an
essentiall
propertie
of
God
,
by
which
we
vnderstand
that
the
diuine
essence
can
in
no
wise
be
comprehended
in
any
boundes
.
1.
Kin.
8.27
.
2.
Chro.
2.6
.
and
6.18
.
It
is
also
called
his
vnmeasurablenesse
.
Vbiquitie
is
an
essentiall
property
of
God
,
by
which
he
is
alwayes
present
euery
where
in
all
things
.
Iere.
23.23.24
.
Psal.
139.7.10
.
Esa.
6.3
.
and
66.1
.
It
is
also
called
omnipresence
.
Infinitnesse
is
the
cause
of
vbiquitie
.
For
that
that
is
euery
where
,
is
therfore
euery
where
,
because
it
is
infinite
.
Neither
is
,
neither
can
any
thing
be
said
to
be
euery
where
,
except
it
be
infinit
.
And
this
is
proper
to
the
Deitie
alone
,
that
it
be
whole
euery
where
&
in
euery
particular
place
.
Omnipotencie
,
is
an
essentiall
propertie
of
God
,
by
which
he
can
bring
to
passe
all
things
,
whatsoeuer
he
doth
will
now
he
doth
will
all
those
things
,
which
are
agreable
to
his
nature
and
word
.
Luk.
1.37
.
and
18.27
.
Omniscience
,
is
an
essentiall
propertie
of
God
,
by
which
he
most
perfectly
knoweth
,
euen
in
one
moment
all
things
euery
where
.
Hebr.
4.13
.
The
meditation
hereof
hath
a
double
vse
,
one
for
our
exhortation
,
the
other
for
our
comfort
.
It
serueth
vs
for
exhortation
,
because
it
stirreth
vs
vp
to
the
sincere
feare
of
God
,
that
in
euery
place
we
may
flie
all
filthinesse
,
and
sins
,
seeing
all
things
though
neuer
so
secret
are
subiect
to
the
eyes
of
God
,
&
nothing
can
be
hid
from
them
:
seing
also
God
will
bring
forth
into
the
open
light
all
secrets
in
due
time
.
It
serueth
vs
for
comfort
,
because
it
doth
strengthen
our
minds
in
all
miseries
,
seeing
God
knoweth
them
,
&
they
cannot
be
hid
from
him
.
Thus
haue
the
simple
attributes
of
God
bene
handled
:
The
compared
follow
.
The
compared
attributs
of
God
are
those
titles
which
do
belong
properly
to
creatures
,
but
are
by
a
metaphore
or
similitude
attributed
to
God
.
For
the
Scripture
oftentimes
doth
speake
of
God
,
according
to
mans
capacitie
.
Of
them
some
are
taken
from
man
,
some
from
other
creatures
.
Those
which
are
taken
from
man
,
are
said
to
be
attributed
to
God
,
by
a
humane
passion
.
A
humane
passion
is
a
metaphore
,
Of
this
sort
are
these
,
the
parts
,
members
,
senses
,
affections
,
and
adioynts
of
man
.
The
soule
which
is
a
part
of
man
,
is
attributed
to
God
Iere.
5.29
.
and
9.9
.
Amos.
6.8
.
Where
by
the
soule
is
meant
,
the
life
of
God
,
that
is
to
say
,
the
very
essence
of
God
it selfe
.
And
by
the
members
of
the
body
,
by
the
senses
,
affections
&
adioynts
,
which
are
attributed
to
God
,
a
power
is
meant
to
be
in
God
,
performing
for
vs
certaine
actions
by
an
incomprehensible
maner
,
whereof
the
works
which
men
performe
by
the
meanes
of
their
members
,
senses
,
affections
and
adioyntes
be
as
it
were
a
certaine
resemblance
.
These
members
of
the
body
are
attributed
to
God
:
the
head
,
the
face
,
the
eye
,
the
apple
of
the
eye
,
the
mouth
,
the
eare
,
the
nose
the
nostrels
,
the
hand
,
the
arme
,
the
right
hand
,
the
finger
,
the
hart
,
the
wombe
,
the
feete
.
By
Gods
head
is
meant
God
himself
being
such
a
one
as
to
whose
glory
all
things
are
to
be
referred
,
which
are
subiect
to
him
in
Christ
1.
Cor.
11.3
.
God
is
the
head
of
Christ
.
By
face
or
countenance
,
is
meant
sometime
presence
,
sometimes
the
fauour
&
kindnesse
or
God
.
Psal.
114.7
.
and
27.8.9
.
and
31.17
.
Sometimes
anger
.
Psal.
34.17
.
By
the
eyes
is
meant
,
either
the
good
will
and
fauor
of
God
.
Psal.
34.16
.
Or
the
prouidence
of
God
:
or
else
this
,
namely
that
God
seeth
all
things
.
By
the
apple
of
the
eye
is
meant
,
that
which
is
most
deare
to
God
.
Deut.
32.10
.
Psal.
17.8
.
Zach.
2.8
.
By
the
mouth
is
meant
either
the
decree
of
Gods
prouidence
.
Mat.
4.4
.
or
else
the
commandement
or
reuealing
of
his
word
.
Iere.
9.12
.
By
the
eares
is
meant
,
either
readinesse
,
and
facilitie
in
hearing
our
prayers
.
Psal.
31.3
.
and
34.16
.
Or
this
,
that
God
heareth
all
things
.
By
the
nose
is
meant
the
fierce
wrath
of
God
.
Ierem.
49.37
.
By
the
nostrels
to
which
smelling
is
attributed
is
meant
,
that
acceptation
by
which
he
taketh
sacrifices
to
be
well
pleasing
,
and
acceptable
vnto
him
.
Genes.
8.21
.
By
the
hand
is
meant
power
,
protection
,
liberalitie
,
workemanship
,
and
those
things
which
are
like
these
.
Iob.
10.8
.
Psal.
31.6
.
&
8.7
.
By
the
arme
is
meant
power
,
strength
and
might
.
Genes.
49.24
.
Exod.
6.6
.
By
the
right
hand
,
is
meant
,
the
power
,
or
rule
of
God
.
As
in
the
Creede
of
the
Apostles
.
By
the
finger
is
meant
,
power
,
mightie
working
.
Exod.
8.19
.
or
else
workemanship
.
Exod.
31.18
.
By
the
hart
is
meant
,
either
the
liuing
essence
of
God
,
for
the
hart
is
iudged
to
be
the
seate
of
life
in
a
liuing
creature
.
Genes.
6.6
.
or
the
decree
of
God
,
because
the
holy
Scripture
doth
appoint
the
hart
to
be
the
seate
of
the
sense
,
whose
part
is
to
think
,
&
to
determine
.
Iere.
19.5
.
or
the
good
pleasure
of
God
,
as
when
Dauid
is
said
to
be
a
man
according
to
Gods
owne
hart
.
By
the
wombe
is
meant
generation
.
Psal.
110.3
.
By
the
feete
is
meant
strength
or
power
.
Psal.
110.1
.
or
else
the
presence
of
God
.
Hitherto
of
the
members
attributed
to
God
in
the
Scripture
:
now
follow
the
senses
.
By
the
senses
attributed
to
God
there
is
vnderstood
the
prouidence
of
God
.
Mat.
14.2
.
The
senses
which
are
attributed
to
God
,
are
either
inward
or
outward
.
Inward
,
as
memorie
or
remembrance
.
Esa.
49.16
.
1.
Sam.
15.2
.
To
which
is
opposed
forgetfulnesse
.
Esa.
49.14
.
The
outward
senses
attributed
to
God
are
sight
.
Genes.
1.4
.
Hearing
.
Psal.
5.2
.
and
6.8.9
.
Smelling
.
Genes.
8.21
.
And
these
are
the
senses
,
which
are
attributed
to
God
:
the
affections
follow
.
Affections
are
attributed
to
God
,
as
loue
,
grace
,
or
mercy
,
anger
,
furie
,
hatred
repenting
.
The
loue
of
God
,
is
that
whereby
he
being
moued
doth
bestow
his
gifts
on
his
creatures
.
Mal.
1.2.3
.
Iohn
.
2.
Tit.
3.4
Ephes.
2.4
.
The
schoolemen
do
make
two
sorts
of
the
grace
of
God
:
A
grace
making
a
man
freely
accepted
,
&
another
grace
giuen
freely
:
The
schoolemen
for
the
most
part
do
vnderstand
by
the
grace
which
maketh
a
man
freely
acceptable
,
the
gifts
&
qualities
infused
into
the
soule
:
but
more
rightly
it
is
taken
for
the
fauour
,
&
mercy
of
God
,
which
doth
not
consist
in
vs
but
in
God
himselfe
.
Grace
giuen
freely
,
is
euery
gift
which
doth
proceede
from
the
loue
,
&
liberalitie
of
God
,
and
is
bestowed
vpon
vs
.
Paule
calleth
it
the
gift
by
grace
.
Rom.
5.15
.
Schoolemen
call
it
an
infused
grace
.
The
good
pleasure
of
God
,
is
that
by
which
he
suffereth
all
good
things
to
please
him
,
Gene.
1.
God
saw
all
things
that
he
had
made
,
and
behold
they
were
very
good
.
So
workes
done
by
faith
please
God
.
The
anger
of
God
,
are
those
punishments
,
by
which
he
punisheth
sinnes
.
Rom.
1.18
.
And
that
is
also
called
the
reuengement
of
God
.
Esa.
47.3
.
Psal.
2.5
.
The
furie
of
God
,
is
the
fierce
and
mighty
wrath
of
God
declared
by
most
grieuous
punishments
.
Psal.
2.5.12
.
The
hatred
which
is
in
God
,
is
an
abhorring
lothing
and
reiecting
of
euill
.
Mala.
1.2.3
.
Rom.
9.13
.
The
causes
thereof
are
either
the
sinnes
or
repentance
of
men
.
Notwithstanding
this
kind
of
change
is
decreed
by
God
from
euerlasting
.
For
God
hath
decreed
both
of
these
,
namely
to
performe
some
worke
,
and
to
change
it
againe
,
for
the
sinnes
,
&
repentance
of
men
.
That
changing
of
the
worke
is
called
the
repenting
of
God
.
And
these
are
the
affections
which
are
attributed
to
God
:
the
adioynts
follow
.
The
adioynts
of
man
which
are
attributed
to
God
are
these
,
to
sit
in
a
throne
to
see
.
Psal.
2.
to
arise
,
to
ascend
,
to
descend
,
apparell
.
Psal.
104.2
.
he
is
called
also
a
husbandman
.
Iohn
.
15.1
.
And
these
attributes
are
taken
from
man
others
follow
,
which
are
both
common
&
also
taken
from
other
creatures
:
Of
this
sort
are
these
,
place
,
time
,
ascending
,
descending
.
Wings
are
also
attributed
to
God
,
by
which
is
meant
protection
and
defence
.
Deut.
32.10
.
Psal.
17.8
.
Psal.
91.4
.
Likewise
a
shadow
is
attributed
to
God
.
Psal.
91.1
by
which
is
meant
protection
.
For
euen
as
a
shadow
doth
protect
vs
from
the
beames
,
and
heat
of
the
sunne
:
so
God
doth
protect
vs
from
daungers
.
So
God
by
a
metaphore
is
called
by
diuers
names
.
He
is
called
a
tower
.
Psal.
91.2
.
For
euen
as
in
high
and
defenced
towers
,
we
are
safe
from
the
enemy
:
so
God
doth
set
vs
in
safetie
.
He
is
called
,
a
shield
,
a
buckler
.
Psal.
3.4
.
He
is
called
,
a
consuming
fire
.
Deut.
4.24
.
&
9.3
.
Heb.
12.19
.
He
is
called
a
rocke
.
Psal.
71.
He
is
called
a
strong
dwelling
place
.
Psal.
71.3
.
He
is
called
a
defence
.
Psal.
71.3
.
Hitherto
we
haue
spoken
concerning
the
attributes
of
God
:
now
we
will
speake
concerning
the
persons
of
the
Deitie
.
A
person
of
the
Deitie
,
is
a
subsistence
in
the
Deitie
,
There
are
three
persons
in
the
Deitie
,
the
Father
,
the
Son
,
&
the
holy
ghost
.
Mat.
3.16
.
&
28.19
.
1.
Iohn
.
5.7
.
Ephes.
2.18
.
Gene.
1.26
.
and
18.2
.
Exod.
3.6
.
and
15.16
.
Psal.
33.6
.
Esa.
6.3
.
These
are
coeternall
,
and
equall
,
of
one
,
&
the
selfe
same
simple
essence
,
distinct
one
from
another
by
an
incommunicable
proprietie
.
And
those
are
distinguished
one
from
another
,
not
essentially
,
because
the
essence
of
them
is
but
one
,
yet
notwithstanding
really
:
they
differ
from
the
essence
of
God
,
not
in
deed
,
but
by
respect
or
by
relation
onely
.
The
Father
,
is
the
first
in
the
Godhead
,
which
hath
begot
the
Sonne
from
euerlasting
.
Psal.
2.2
.
Cor.
13.
The
Sonne
,
is
the
second
in
the
Godhead
,
which
is
begotten
of
the
Father
,
by
an
eternall
communicating
of
the
whole
essence
.
Iohn
.
1.14.18.34
.
and
3.16
.
Mat.
3.17
.
2.
Cor.
1.19
.
Hose.
11.3
.
Luke
.
1.31
.
Rom.
1.4
.
The
Sonne
,
is
beggotten
of
the
essence
of
the
Father
:
and
hath
the
whole
essence
of
the
Father
not
by
flowing
from
,
neither
by
cutting
out
of
the
Father
,
neither
by
propagation
,
(
for
the
essence
of
the
Sonne
,
doth
not
flow
from
the
essence
of
the
Father
,
neither
is
it
propagated
or
cut
out
of
it
)
but
by
communicating
.
And
the
Sonne
is
not
in
deede
the
Sonne
of
himselfe
,
because
he
is
the
Sonne
of
the
Father
:
yet
notwithstanding
he
is
God
of
himselfe
,
that
is
to
say
,
that
essence
which
is
in
the
Sonne
,
is
not
of
another
,
but
of
it selfe
,
seeing
the
essence
of
the
Father
,
and
the
Sonne
,
is
one
and
selfe
same
.
The
essence
of
the
Father
,
is
of
it selfe
,
without
all
beginning
:
but
the
essence
of
the
Son
,
is
the
essence
of
the
Father
.
For
the
Godhead
,
by
which
the
Son
is
God
,
is
that
same
by
which
the
Father
is
God
:
therefore
the
essence
of
the
Sonne
is
of
it selfe
and
without
beginning
.
Therefore
Christ
is
God
of
himselfe
.
For
except
he
be
God
of
himselfe
,
he
certainly
can
not
be
God
at
all
.
For
that
he
be
God
,
God
hath
it
of
himselfe
naturally
.
He
cannot
be
God
whose
essence
is
not
of
it selfe
.
But
it
is
one
thing
for
the
essence
to
be
begotten
,
and
another
thing
to
be
begotten
of
the
essence
.
The
essence
is
not
begotten
of
the
essence
,
the
essence
is
without
generation
.
Therefore
the
Sonne
also
as
he
is
God
,
is
not
begotten
.
But
the
Son
is
begotten
of
the
essence
of
the
Father
.
Wherefore
Christ
as
he
is
God
is
of
himselfe
,
as
he
is
the
Sonne
,
he
is
of
the
Father
.
The
holy
Spirit
is
the
third
person
in
the
Godhead
,
which
proceedeth
from
the
Father
and
the
Sonne
.
Iohn
.
15.25.26
.
and
20.22
.
Rom.
8.9
.
Esa.
6.8.9
.
Actes
.
28.25.26
.
&
5.3.4
.
1.
Cor.
3.6
.
and
19.20
2.
Cor.
6.16
.
Therefore
God
is
one
in
essence
.
Exod.
3.14
.
Deut.
4.35
.
and
6.4
.
and
7.9
.
and
10.17
.
and
32.39
.
1.
Cor.
12.6
.
Gal.
3.20
.
Ephes.
4.6
.
1.
Tim.
2.5
.
But
three
in
persons
,
whereupon
we
worship
the
reuerend
Trinitie
,
or
Trinitie
in
vnitie
.
Genes.
1.26
.
and
18.2
.
1.
Iohn
.
5.7
.
Ephes.
2.18
.
Rom.
9
5.
1.
Timot.
3.16
.
Actes
.
5.3.4
.
Hitherto
concerning
the
essence
of
God
:
now
concerning
his
workes
.
And
by
the
consideration
of
Gods
works
,
diuers
names
are
giuen
to
God
in
the
Scripture
.
Furthermore
those
are
the
vndeuided
workes
of
the
Trinitie
,
&
yet
we
must
keepe
the
personall
proprietie
,
the
naturall
distinction
,
&
order
of
the
persons
in
working
.
For
as
the
Son
is
of
the
Father
,
and
the
holy
Spirite
of
the
Father
and
the
Sonne
:
so
the
Father
worketh
immediatly
by
the
Sonne
:
and
the
Father
and
the
Sonne
,
by
the
holy
Spirite
,
in
performing
the
same
worke
.
For
the
Father
is
powerfull
,
but
by
the
Sonne
and
the
holy
Spirite
.
Iohn
.
5.19
.
The
Father
worketh
by
the
Son
,
not
as
by
an
instrument
or
helper
of
the
working
.
The
workes
of
God
,
are
either
benefits
,
or
iudgements
.
The
benefits
of
God
,
are
the
works
which
God
doth
performe
for
our
good
.
The
benefites
of
God
,
are
either
spirituall
,
or
bodily
.
Spirituall
benefites
,
are
those
which
pertaine
to
the
soule
or
spirituall
life
.
Bodily
benefites
,
are
those
which
pettaine
to
a
bodily
life
.
Hitherto
generally
concerning
the
benefites
of
God
:
now
concerning
his
iudgements
.
The
iudgements
of
God
,
are
those
works
,
by
which
he
iustly
layeth
afflictions
vpon
men
.
Againe
the
workes
of
God
are
either
eternall
,
or
limited
in
time
.
The
eternall
works
of
God
are
those
which
were
done
from
eternitie
,
before
the
foundations
of
the
world
were
layd
.
The
workes
of
a
certaine
or
set
time
,
are
those
which
are
done
in
the
time
appointed
.
Hitherto
concerning
the
adiunctes
of
the
workes
of
God
,
the
sortes
follow
.
The
decree
of
God
,
is
the
eternall
and
vnchangeable
worke
of
God
,
whereby
he
hath
decreed
in
himselfe
,
all
things
which
he
will
do
,
&
permit
to
be
done
,
and
all
the
circumstances
of
all
things
.
Act.
2.23
.
and
4.28
.
&
10.42
.
Ephes.
1.1.5.11
.
All
things
therefore
are
done
by
the
decree
of
God
.
Ephes.
1.11
.
Mat.
6.33
.
And
God
hath
so
decreed
all
things
,
that
he
hath
determined
the
time
,
place
,
and
the
manner
how
they
should
be
done
:
and
also
hath
appointed
al
things
particularly
to
their
end
:
and
hath
moreouer
ordained
euen
the
very
meanes
,
by
which
they
shall
come
to
that
end
.
Now
the
decree
of
God
is
vnchangeable
,
and
vnmoueable
,
and
such
a
one
as
God
can
not
repent
him
of
it
,
and
therefore
it
is
necessary
.
Psal.
33.11
.
Num.
23.19
.
1.
Sam.
15.29
.
Esa.
46.10
.
Mal.
3.6
.
Iam.
1.17
.
Esa.
14.24.27
.
The
decree
of
God
,
is
either
generall
,
or
speciall
.
Gods
generall
decree
,
is
that
which
pertaineth
generally
to
all
and
euery
thing
,
great
and
small
,
yea
,
euen
to
those
things
,
which
fall
out
euery
moment
.
Gods
speciall
decree
,
is
that
which
doth
specially
concerne
men
.
The
decree
of
Predestination
,
is
the
decree
of
God
,
concerning
the
eternall
saluation
,
or
destruction
of
men
.
And
that
is
two
fold
:
the
decree
of
election
,
or
the
decree
of
reprobation
.
The
decree
of
election
,
is
that
decree
,
by
which
God
hath
purposed
with
himselfe
,
to
deliuer
(
and
also
to
ordaine
to
eternall
life
,
and
that
to
the
prayse
of
his
glorious
grace
from
that
common
destruction
into
which
men
would
willingly
haue
thrust
themselues
headlong
)
all
those
whom
he
would
haue
mercy
vpon
.
Ephes.
1.5
.
Mat.
22.14
.
Rom.
8.28
.
and
9.21
.
Act.
13.48
.
Luke
.
10.20
.
Phil.
4.3
.
Reuel.
3.5
.
and
21.27
.
The
decree
of
election
is
by
a
metaphore
called
the
booke
of
life
,
in
which
are
written
the
names
of
those
that
shal
be
saued
.
Reuel.
20.12.15
.
The
decree
of
reprobation
,
is
that
decree
by
which
God
hath
purposed
with
himselfe
to
leaue
,
and
that
for
the
declaration
of
his
iustice
,
those
on
whom
he
will
not
take
pitie
,
in
euerlasting
destruction
,
to
which
,
for
their
sinnes
,
they
should
be
subiect
.
Prouerb
.
16.4
.
Exod.
9.16
.
Rom.
9.22
.
2.
Pet.
2.4
.
Iob.
4.18
.
and
15.15
.
Iude.
vers.
4.
Reuel.
13.8
.
and
17.8
.
and
20.15
.
Hitherto
concerning
Gods
decree
:
now
concerning
the
execution
of
Gods
decree
.
For
the
workes
of
God
are
now
in
time
so
performed
,
that
they
do
fully
answere
to
his
decree
,
that
is
to
say
,
that
those
things
which
are
decreed
should
all
of
them
be
done
indeed
,
and
as
they
were
decreed
,
so
they
should
be
done
.
The
execution
of
Gods
decree
is
two
fold
:
either
respecting
this
life
or
the
life
to
come
.
The
execution
of
Gods
decree
,
respecting
this
life
,
is
that
by
which
those
workes
are
done
,
which
God
hath
decreed
to
doe
in
this
life
.
Those
workes
are
two
fold
.
Creation
and
prouidence
.
A
creature
,
is
whatsoeuer
hath
bin
made
by
God
of
nothing
.
Now
all
the
creatures
of
God
were
created
very
good
.
Therfore
all
nature
as
it
is
nature
,
is
good
,
because
it
is
the
worke
of
God
.
Of
these
creatures
some
are
created
according
to
the
Image
of
God
:
some
are
not
.
Of
this
Image
of
God
there
are
two
parts
,
perfect
reason
,
and
perfect
blessednesse
.
Perfect
reason
,
is
a
part
of
Gods
Image
,
by
which
the
reasonable
creature
,
doth
more
expresly
carie
the
Image
of
God
his
creatour
,
whilest
by
a
certaine
diuine
force
it
knoweth
plainlie
things
,
without
errour
,
as
they
are
,
and
doth
will
and
chuse
no
other
thing
,
then
that
which
doth
please
God
.
And
that
perfect
reason
consisteth
,
both
in
the
minde
and
in
the
will
.
Perfect
reason
in
the
minde
,
is
an
excellent
vnderstanding
,
rightly
knowing
all
simple
,
particular
,
and
generall
things
,
which
a
created
nature
can
know
,
and
ioyning
them
together
,
or
diuiding
them
,
or
reasoning
by
compared
things
,
it
hauing
also
by
nature
,
some
ingraffed
&
naturall
knowledge
,
such
as
are
the
principles
of
arts
,
and
rule
of
life
,
and
a
respectiue
motion
iudging
of
the
proper
actes
thereof
.
In
the
will
there
is
both
the
conformitie
of
the
will
with
God
,
and
also
free
will
.
The
conformitie
of
the
will
with
God
,
is
that
obedience
,
which
the
will
doth
vprighly
performe
to
God
,
so
that
all
inclinations
,
desires
,
and
actions
do
agree
with
Gods
will
.
The
free
will
of
a
reasonable
creature
,
is
the
power
of
the
will
,
chusing
or
refusing
freely
and
of
it
owne
proper
motion
,
without
compulsion
,
that
which
understanding
sheweth
to
be
chosen
or
refused
.
Thus
farre
concerning
perfect
reason
:
now
concerning
perfect
blessednesse
.
Perfect
blessednesse
is
that
other
part
of
the
image
of
God
,
by
which
a
naturall
creature
,
through
an
excellent
ioy
,
taking
pleasure
in
God
alone
,
doth
enioy
perfect
felicitie
.
The
creatures
made
according
to
the
image
of
God
,
And
Angels
are
either
good
or
euill
.
Good
Angels
,
are
Angels
which
haue
stood
in
their
integritie
in
which
they
were
made
.
Their
free
will
,
is
to
good
things
onely
,
because
they
are
already
so
confirmed
in
goodnesse
,
that
their
mind
cannot
be
deceiued
,
nor
erre
in
iudging
,
that
is
to
say
,
in
approuing
,
&
misliking
the
obiect
,
neither
can
the
will
desire
any
other
thing
,
than
that
which
the
mind
iudgeth
,
but
chuse
that
which
it
approueth
,
refuse
and
reiect
that
which
it
misliketh
.
Iob.
4.18
.
Mat.
22.30
.
1.
Tim.
5.21
.
Ephes.
1.10
.
Col.
1.20
.
The
dutie
of
good
Angels
is
two
fold
:
either
towardes
God
,
or
men
.
Their
dutie
towards
God
is
of
two
sorts
:
the
first
to
do
Gods
will
.
Psal.
103.20
.
The
second
to
set
forth
God
by
continuall
prayses
.
Psal.
103.20
.
and
148.2
.
The
dutie
of
Angels
towardes
men
,
is
also
two
fold
.
The
one
,
to
be
a
defence
to
the
elect
against
all
dangers
,
and
against
the
subtleties
and
assaults
of
the
enemies
,
and
to
cary
the
soules
of
the
elect
being
dead
,
into
the
place
of
the
blessed
.
Or
else
to
minister
to
those
that
feare
God
in
all
their
wayes
.
Heb.
1.14
.
Psal.
34.8
.
&
103.21
.
Mat.
18.10
.
Psal.
91.11
.
Dan.
10.
and
12.
Luke
.
16.22
.
Their
other
dutie
is
,
to
punish
the
euill
.
For
the
good
Angels
,
are
not
onely
the
disposers
of
the
goodnesse
of
God
,
but
also
sometime
executers
of
punishment
.
2.
King
.
29.35
.
Hitherto
concerning
good
Angels
:
now
concerning
euill
Angels
.
Euill
Angels
,
are
Angels
who
haue
fallen
from
God
.
Iohn
.
8.44
.
2.
Pet.
2.4
.
Epistle
of
Iude.
5.6
.
Ephes.
2.2
.
The
same
are
called
deuils
.
And
they
are
the
first
authors
of
all
sins
,
&
do
endeuour
to
seduce
men
by
their
temptations
,
and
to
stirre
them
vp
to
sin
,
as
also
by
all
meanes
to
turne
them
away
from
God
,
&
to
thrust
them
headlong
into
destruction
.
The
temptations
of
the
deuill
,
are
perswasions
,
sollicitings
,
and
sturrings
vp
,
by
which
he
doth
endeuour
to
draw
men
into
sinne
and
destruction
.
After
this
manner
he
tempted
our
first
parents
.
Genes.
3.1
.
So
the
deuill
tempting
Christ
,
sollicited
him
to
distrust
concerning
Gods
prouidence
,
as
though
God
could
not
sustaine
,
and
preserue
him
without
bread
.
Mat.
4.3
.
he
tempted
him
to
rashnesse
,
and
vnaduised
boldnesse
,
that
for
the
obtaining
of
glory
,
he
might
expose
himselfe
to
vnnecessary
daungers
.
vers.
6.
he
sollicited
him
to
idolatry
.
vers.
8.
In
euill
Angels
,
we
must
consider
both
their
office
,
and
restraint
.
If
we
respect
their
office
,
they
are
compelled
to
serue
,
and
obey
God
in
those
workes
,
which
it
pleaseth
God
to
performe
by
them
.
Of
this
office
there
are
two
parts
:
For
they
are
ordained
both
to
afflict
the
godly
,
that
their
constancy
might
be
proued
.
Iob.
1.12
.
and
2.6.7
.
2.
Corin.
22.7
.
as
also
to
vexe
the
wicked
,
as
officers
,
and
tormentours
appointed
by
God
.
The
restraint
of
the
euill
Angels
,
is
the
bounding
,
and
limiting
of
their
power
and
fury
,
that
they
are
able
to
do
no
more
,
then
God
doth
suffer
them
to
do
.
Their
free
will
is
to
euill
things
onely
.
For
seeing
they
are
cast
away
from
God
for
euer
,
&
are
hardened
in
euill
,
they
can
do
nothing
,
nor
hereafter
shall
do
any
thing
but
sin
,
that
is
to
say
,
onely
to
approue
with
their
minde
,
and
chuse
with
their
will
,
those
things
which
are
euill
,
and
displease
God
,
and
therefore
they
shall
suffer
euerlasting
punishment
.
Iohn
.
8.44
.
1.
Iohn
.
3.8
.
Mat.
3.8
.
Mat.
25.41
.
Iude.
vers.
6.
Reuel.
20.10
.
Hitherto
concerning
Angels
:
now
concerning
man
.
We
ought
especially
to
consider
,
both
his
estate
,
and
also
his
will
.
The
estate
of
man
before
the
fall
,
was
that
happy
estate
of
his
first
integrity
,
in
which
man
was
made
at
the
beginning
.
It
is
also
called
an
vpright
estate
,
or
the
estate
of
integrity
or
innocency
.
The
estate
of
man
after
the
fall
,
is
that
estate
into
which
all
men
fell
afterward
.
And
that
estate
is
two
fold
:
corrupted
,
or
renued
.
The
corrupt
estate
,
is
that
vnhappy
estate
,
which
all
men
descending
by
carnall
generation
,
haue
fallen
into
through
sinne
.
The
renued
estate
,
is
that
estate
of
man
,
in
which
man
is
renued
againe
according
to
the
Image
of
God
.
And
that
renued
estate
is
two
fold
:
the
one
begum
,
the
other
perfected
:
the
former
is
in
this
life
,
the
other
the
life
to
come
.
Hitherto
concerning
the
state
of
man
:
now
concerning
his
will
.
The
will
of
man
,
is
that
power
of
his
will
,
chusing
,
And
that
was
of
one
sort
before
the
fall
,
and
of
another
since
the
fall
.
The
will
of
man
before
the
fall
,
was
free
in
all
things
,
because
it
could
incline
to
either
part
,
that
is
to
say
,
to
good
or
euill
,
so
that
it
might
chuse
either
the
one
or
the
other
,
yea
&
that
so
farre
,
that
man
by
his
own
strength
was
able
to
stand
or
to
fall
.
For
although
man
were
so
made
,
that
he
was
good
,
and
could
know
God
aright
,
and
performe
to
him
right
&
perfect
obedience
,
by
the
free
motion
of
his
owne
will
yet
notwithstanding
he
was
changeably
good
,
that
is
to
say
,
he
was
not
so
confirmed
in
the
knowledge
and
obedience
of
God
,
but
that
a
shew
of
some
good
being
set
before
him
,
he
might
be
inclined
to
fall
away
,
and
indeed
did
fall
away
of
his
owne
proper
motion
.
Thus
much
concerning
the
will
of
man
before
the
fall
.
The
will
of
man
after
the
fall
,
is
to
be
considered
two
wayes
:
first
as
it
is
in
this
life
,
secondly
as
it
shal
be
in
the
life
to
come
.
In
this
life
it
is
two
fold
:
the
one
in
the
corrupted
,
or
vnregenerated
men
,
the
other
in
the
regenerated
men
.
In
men
corrupted
or
vnregenerated
,
the
will
is
both
bound
and
free
.
Their
will
is
free
onely
to
euill
,
in
all
things
,
both
in
spirituall
,
and
also
in
ciuill
&
outward
matters
.
But
freedome
of
the
will
to
goodnesse
,
is
lost
through
sinne
.
True
it
is
indeed
,
that
the
will
of
the
vnregenerate
,
worketh
freely
,
yet
it
can
doe
nothing
but
sinne
.
And
sin
doth
alwayes
flow
from
this
fountaine
of
the
free
will
of
man
.
And
although
the
vnregenerated
sometimes
doe
performe
some
good
workes
morally
,
and
such
as
of
themselues
are
good
,
yet
by
accident
they
are
become
sinnes
:
because
they
do
them
not
,
by
the
true
knowledge
of
God
,
&
by
faith
,
lastly
because
they
erre
from
the
true
end
,
whilest
they
do
not
regard
this
,
namely
the
honour
of
God
.
Heb.
11.6
.
Mat.
23.27.28
.
Rom.
1.18
.
and
14.23
.
Hitherto
concerning
the
will
of
man
being
corrupted
:
now
concerning
the
will
of
the
regenerated
man
.
The
will
of
the
regenerated
man
to
good
is
free
by
the
speciall
blessing
&
assistance
of
the
holy
spirit
,
who
doth
begin
,
continue
,
and
make
perfect
in
him
his
conuersion
to
God
&
good
works
:
&
that
so
,
that
both
the
beginning
,
proceeding
,
and
finishing
of
this
conuersion
is
the
free
gift
of
God
:
notwithstanding
in
the
meane
while
the
regenerated
man
is
not
idle
,
but
worketh
,
being
sturred
vp
by
the
holy
spirit
.
Deut.
30.6
.
1.
Kin.
8.58
.
Iere.
31.33
.
Ezech.
11.19
.
and
30.26
.
Luke
.
24.45
.
Ioh.
6.45
.
Actes
.
16.14
Rom
6.18.2
.
Cor.
3.5
.
and
17.
and
46.
Phil.
1.6
.
&
2.13
.
Ephes.
4.24
.
Col.
3.20
.
Againe
the
will
of
the
regenerate
man
is
free
to
euill
first
because
the
regeneration
,
&
renewing
of
nature
,
that
is
to
say
,
of
the
mind
,
will
,
&
affections
is
onely
begun
,
&
not
perfected
in
this
life
,
and
alwayes
the
reliques
of
flesh
or
sinne
doe
remaine
,
which
do
somewhat
both
darken
knowledge
in
the
minde
,
&
also
tosse
&
turne
the
will
,
so
that
we
cannot
by
and
by
doe
those
things
which
we
would
.
Mar.
9.24
.
Ro.
7.18
.
&
so
following
.
1.
Cor.
13.12
Secondly
,
because
the
regenerate
are
not
alwayes
powerfully
ruled
by
the
holy
spirit
,
but
now
&
then
for
a
time
are
as
it
were
forsaken
,
and
left
to
themselues
by
God
(
who
doth
not
so
manifest
his
power
in
them
as
before
time
)
that
they
falling
into
sin
might
be
humbled
.
2.
Sam.
24.1
.
1.
King
.
8.57
.
Psal.
51.13
.
Esa.
62.17
.
Eze.
16.6
.
&
63.
Rom.
11.32
.
2.
Cor.
12.7
.
Hitherto
concerning
the
will
of
men
in
this
life
:
now
concerning
their
will
in
the
life
to
come
.
In
the
life
to
come
there
shal
be
one
will
of
those
that
are
blessed
,
and
another
of
those
that
are
damned
.
The
will
of
the
blessed
after
this
life
,
shal
be
free
onely
to
good
,
&
not
to
euill
,
so
that
they
shall
not
onely
not
sin
,
nor
chuse
the
euill
,
but
they
shall
not
be
able
to
sinne
,
or
to
chuse
the
euill
,
that
is
to
say
,
that
they
shall
will
nothing
but
that
which
is
good
.
And
hereof
there
are
two
reasons
.
-
1
Because
their
regeneration
shal
be
perfect
,
and
not
begun
onely
,
as
now
it
is
.
Mat.
22.30
.
1.
Cor.
3.12
.1
.
Iohn
.
3.2
.
-
2
Because
they
shall
neuer
be
forsaken
,
but
shal
be
gouerned
continually
,
&
ruled
powerfully
of
God
in
all
their
actions
,
that
they
should
not
erre
from
a
right
course
.
1.
Cor.
15.28
.
The
will
of
the
damned
shal
be
onely
to
euill
for
euermore
:
because
they
shall
alwayes
be
without
any
repentance
,
and
hope
of
pardon
&
deliuerance
,
&
shall
remaine
in
the
kingdome
of
Sathan
,
&
be
thrust
forward
by
him
and
their
owne
lustes
,
and
shall
fight
against
God
.
Mat.
25.46
.
Mar.
9.43
.
Hitherto
concerning
creation
:
now
concerning
the
prouidence
of
God
.
And
that
is
a
perpetuall
testimony
of
Gods
presence
in
all
places
.
Neither
doth
any
thing
happen
rashly
,
or
by
chance
,
but
all
things
are
done
by
the
prouidence
of
God
,
according
to
his
fatherly
counsell
and
will
.
Neither
yet
is
that
done
without
Gods
will
,
which
is
done
contrary
to
his
will
.
Both
good
and
euill
is
gouerned
by
the
prouidence
of
God
.
Good
is
that
which
God
alloweth
,
Whatsoeuer
therefore
is
remaining
either
in
deuils
or
in
men
by
creation
,
is
good
.
Good
is
either
naturall
,
or
morall
.
Naturall
good
,
is
euery
good
thing
which
God
hath
created
in
nature
,
to
those
vses
of
men
which
please
God
,
as
the
sunne
,
moone
,
the
earth
,
the
water
,
meat
,
drinke
&
rayment
.
Morall
good
,
is
an
action
agreeing
with
the
eternall
,
and
vnchangeable
wisedome
of
God
,
manifested
in
Gods
law
,
which
both
by
creation
is
ingraffed
in
the
mindes
of
men
,
and
afterwardes
published
abroad
by
Gods
voyce
.
Or
else
morall
good
,
is
euery
good
action
agreeing
with
the
will
of
God
reuealed
in
his
word
.
Thus
much
concerning
good
:
now
concerning
euill
.
Euill
,
And
that
is
,
either
the
euill
of
the
offence
,
or
of
the
punishment
.
Both
these
euils
are
set
downe
.
Iere.
18.8
.
If
this
nation
shall
turne
away
from
their
euill
,
concerning
which
I
haue
spoken
against
them
,
it
shall
also
repent
me
of
the
euil
which
I
purposed
to
haue
done
vnto
it
.
Euill
of
the
offence
▪
is
sinne
.
Sinne
,
Sinne
is
either
of
deuils
or
of
men
.
The
sinne
of
the
deuils
is
that
,
into
which
euill
Angels
haue
fallen
.
And
that
is
two
fold
,
their
fall
,
&
the
malice
following
their
fall
.
The
fall
of
the
deuils
,
is
their
falling
away
from
God
,
whereby
they
haue
left
their
own
standing
,
assigned
them
in
heauen
for
ministration
.
The
malice
following
vpon
the
fall
of
the
deuils
,
is
that
,
whereby
they
are
for
euer
made
the
enemies
of
God
,
and
of
men
,
and
are
caried
with
an
vnreconcilable
hatred
towardes
God
,
and
men
.
1.
Iohn
.
3.8.9
.
1.
Pet.
5.8
.
Ephes.
6.12
.
Thus
farre
concerning
the
sinnes
of
deuils
:
now
concerning
the
sinnes
of
men
.
The
sinne
of
men
,
is
that
sinne
into
which
men
haue
fallen
.
And
that
is
of
two
sortes
,
either
the
sin
of
our
first
parents
,
or
of
their
posterity
.
And
that
is
two
fold
:
both
the
fall
,
and
the
corruption
following
the
fall
.
The
fall
of
our
first
parents
,
is
the
eating
of
the
forbidden
fruite
,
by
the
persuasion
and
subtlety
of
the
deuill
,
through
which
eating
they
did
breake
the
commandement
of
God
,
and
haue
cast
themselues
and
their
posterity
headlong
into
eternall
death
.
Now
our
first
parents
fell
,
both
willingly
,
and
by
Gods
prouidence
.
That
they
fell
willingly
,
it
appeareth
hereby
,
because
they
were
endued
with
a
will
of
their
owne
,
which
was
free
,
and
could
not
be
compelled
.
Thereupon
it
came
to
passe
,
that
a
shew
of
good
,
that
is
to
say
,
of
obtaining
a
diuine
nature
being
set
before
them
,
they
did
fall
,
and
sinne
,
the
minde
approuing
that
which
was
set
before
it
,
&
the
will
inclining
it selfe
to
embrace
the
same
.
That
they
fell
by
Gods
prouidence
,
it
appeareth
in
the
Prou.
16.4
.
Rom.
11.32
.
Gal.
3.
The
corruption
following
the
fall
,
is
a
darkening
of
the
Image
of
God
,
by
which
there
ceaseth
to
be
in
the
mind
the
true
,
&
perfect
knowledge
of
God
,
in
the
will
the
freedome
of
choise
to
goodnesse
,
and
in
the
hart
the
true
loue
&
feare
of
God
&
a
purpose
,
&
desire
to
obey
God
,
&
there
succeeded
in
the
minde
ignorance
,
and
doubtfulnesse
:
in
the
wil
,
and
hart
stubburnnesse
against
God
,
and
a
froward
disposition
.
Thus
much
concerning
the
sinne
of
our
first
parents
.
The
sin
of
the
posterity
,
is
that
into
which
all
the
posterity
of
Adam
,
&
Heuah
did
fall
.
And
that
is
two
fold
:
originall
or
actuall
sin
.
The
partes
thereof
are
two
:
Originall
guilt
,
and
originall
naughtinesse
.
Originall
guilt
,
is
a
naturall
offence
,
&
subiection
to
punishment
,
because
of
the
fall
of
our
first
parents
.
Rom.
5.12
.
So
death
went
ouer
all
men
.
Originall
naughtinesse
,
is
a
naturall
deprauing
and
corruption
of
mans
whole
nature
.
This
naughtinesse
is
not
the
very
nature
of
man
it selfe
,
but
onely
sticketh
to
mans
nature
,
from
which
it
is
alwayes
to
be
discerned
,
euen
after
the
deprauing
.
And
that
is
both
in
the
soule
&
in
the
body
.
Naughtinesse
in
the
soule
is
two
fold
:
the
darknesse
of
the
minde
,
and
the
losse
of
free
will
,
or
of
free
choise
to
good
,
and
the
disorder
of
the
affections
of
the
hart
,
naughty
disposition
to
vices
.
Naughtinesse
of
the
body
is
also
two
fold
:
the
disorder
of
the
moueable
members
,
and
diseases
which
come
by
nature
.
Thus
much
concerning
originall
sinne
:
now
concerning
Actuall
sinne
.
And
first
,
that
is
either
inward
,
or
outward
.
Inward
sinne
,
is
euery
euill
thought
,
and
doubting
concerning
God
and
his
will
,
incredulitie
and
the
rest
.
Outward
sinne
,
is
euery
word
,
deed
,
or
gesture
contrary
to
the
law
and
will
of
God
.
Outward
sinne
,
is
either
hid
or
manifest
.
An
hid
sinne
,
is
that
which
no
man
is
priuie
of
,
besides
he
which
did
commit
it
.
A
manifest
sinne
,
is
that
sinne
,
which
other
men
also
are
priuie
vnto
,
and
are
offended
,
&
made
worse
thereby
.
Therefore
it
is
specially
called
an
offence
.
An
offence
,
is
either
giuen
,
or
taken
.
An
offence
giuen
,
is
an
vngodly
doctrine
,
or
euill
example
of
maners
,
which
doth
hurt
others
,
either
because
they
doe
imitate
the
same
,
or
because
by
it
men
are
discouraged
from
the
Gospell
.
An
offence
taken
,
is
when
either
by
some
right
doctrine
,
or
necessary
deed
,
hypocrites
are
offended
,
and
conceiue
hatred
of
the
Gospell
,
and
godly
men
.
And
that
is
also
called
a
Pharisaicall
offence
.
Againe
sinne
is
either
raigning
,
or
not
raigning
:
which
some
men
call
deadly
or
veniall
.
A
sinne
raigning
,
is
that
sinne
,
which
the
sinner
doth
not
resist
by
the
grace
of
the
holy
spirit
,
regenerating
him
to
eternall
life
,
and
therefore
it
maketh
him
subiect
to
eternall
death
,
except
he
repent
,
and
obtaine
pardon
by
Christ
.
A
sinne
not
raigning
,
is
that
sinne
which
the
sinner
resisteth
by
the
grace
of
the
holy
spirit
,
regenerating
him
to
eternall
life
,
and
therefore
he
is
not
subiect
to
eternall
death
,
because
he
repenteth
him
,
and
doth
obtaine
pardon
by
Christ
.
Euery
sinne
in
it
owne
nature
,
is
deadly
,
that
is
to
say
,
it
deserueth
eternall
death
,
but
it
is
made
veniall
,
that
is
to
say
,
it
doth
deserue
pardon
and
forgiuenesse
,
so
that
it
doth
not
bring
to
the
regenerate
death
eternall
,
by
grace
through
Christ
.
Moreouer
,
euery
sin
is
either
against
conscience
,
or
not
against
conscience
.
Sinne
against
conscience
,
is
a
sinne
when
a
man
knowing
the
will
of
God
,
doth
contrary
to
it
of
set
purpose
.
Sin
which
is
not
against
conscience
,
is
that
sin
,
which
is
committed
of
him
,
that
knoweth
not
the
will
of
God
,
or
else
the
sin
is
acknowledged
,
and
lamented
of
the
sinner
,
to
be
a
sin
,
yet
it
cannot
perfectly
in
this
life
be
auoyded
:
as
for
example
,
originall
sin
,
and
many
other
sinnes
of
ignorance
and
infirmity
.
Furthermore
,
sinne
is
either
pardonable
or
vnpardonable
.
Pardonable
sin
,
is
that
sinne
which
is
forgiuen
to
him
that
repenteth
,
and
to
him
that
asketh
remission
through
Christ
.
Such
are
all
sinnes
,
except
the
sin
against
the
holy
Ghost
.
Vnpardonable
sinne
,
is
that
sinne
which
is
not
forgiuen
,
neither
in
this
world
,
nor
in
the
world
to
come
.
Mat.
12.31
.
Mar.
3.28
.
Luk.
12.10
.
Heb.
6.4.5.6
.
1.
Iohn
.
5.16
.
Of
this
sort
,
is
the
sinne
against
the
holy
Ghost
.
The
sinne
against
the
holy
Ghost
,
is
that
sin
,
where
Gods
truth
is
resisted
,
or
denyed
of
set
purpose
,
after
that
the
minde
is
confirmed
,
and
taught
in
the
truth
,
by
the
testimony
of
the
holy
spirite
,
whosoeuer
commit
this
sinne
are
punished
by
God
with
blindnesse
,
so
that
they
can
neuer
repent
,
and
therefore
cannot
obtaine
forgiuenesse
.
Moreouer
sinne
is
either
affected
,
or
vnaduised
.
An
affected
sinne
,
is
that
sin
which
is
committed
of
meere
malice
or
stubburnnesse
.
An
aduised
sinne
,
is
that
sinne
which
is
committed
of
rashnesse
or
infirmity
.
Lastly
,
euery
sin
is
by
it selfe
,
or
by
accident
.
Sinnes
by
them selues
,
are
all
sins
which
are
forbidden
by
the
law
of
God
.
Sinnes
by
accident
,
are
the
actions
of
the
vnregenerate
,
which
indeed
are
commanded
by
God
,
but
yet
they
displease
God
,
because
of
the
defectes
and
vices
concurring
in
the
wicked
:
or
else
indifferent
actions
which
are
done
with
offence
.
Thus
farre
concerning
the
euill
of
the
offence
:
now
concerning
the
euill
of
the
punishment
.
Thus
much
concerning
the
subiect
of
Gods
prouidence
:
now
concerning
the
parts
thereof
.
Augustine
in
his
booke
called
Enchirideon
to
Laurentius
.
There
is
not
any
thing
done
,
but
that
which
the
almighty
would
haue
to
be
done
,
either
suffering
it
to
be
done
,
or
he
him selfe
doing
it
(
and
now
nothing
could
be
done
,
if
he
did
not
suffer
it
,
neither
doth
he
suffer
any
thing
to
be
done
against
his
will
but
willingly
.
)
Nothing
therfore
is
done
but
that
which
either
God
him selfe
doth
,
or
suffereth
to
be
done
.
The
action
of
God
is
either
by
meanes
or
without
meanes
.
The
action
by
meanes
,
is
when
God
for
the
performing
of
certaine
workes
vseth
the
ministery
of
secondary
causes
as
instruments
.
God
doth
alwayes
vse
well
both
of
them
,
that
is
to
say
,
both
the
good
,
and
the
euill
instruments
also
.
God
vseth
the
euill
,
either
to
exercise
and
try
the
faith
,
patience
,
and
constancy
of
the
elect
,
as
it
is
manifest
by
the
example
of
Iob
:
or
else
to
chasten
the
elect
:
so
doubtlesse
Absalom
was
vsed
by
God
to
chasten
Dauid
:
or
to
punish
euill
men
,
that
the
euill
might
be
punished
by
the
euill
.
Esay
.
21.2
.
Now
although
he
vse
euill
instruments
,
yet
he
is
not
the
author
or
partaker
of
any
sin
at
all
:
which
appeareth
euen
by
this
,
that
at
the
length
he
doth
most
seuerely
punish
those
wicked
instruments
whose
helpe
he
vsed
.
Esa.
14.5.6.29
.
Although
also
euill
men
do
nothing
neither
can
doe
any
thing
,
but
that
which
is
decreed
of
God
:
yet
they
cannot
be
excused
,
neither
can
they
haue
any
excuse
,
&
then
are
worthily
punished
,
because
they
doe
not
regard
the
decree
and
glory
of
God
,
neither
that
end
which
God
hath
purposed
with
himselfe
:
but
their
owne
euill
purpose
,
that
they
might
bring
that
to
effect
,
that
is
to
say
,
that
they
may
do
those
things
which
their
natural
malice
doth
suggest
vnto
them
,
they
being
filled
,
with
anger
,
enuy
,
harred
,
desire
of
reuenge
&
set
no
other
end
before
them
,
but
that
they
might
satisfie
their
own
desire
,
couetousnes
,
and
ambition
,
that
they
might
preserue
or
encrease
their
own
estate
,
that
they
might
ouerthrow
the
good
,
and
that
they
might
reuenge
themselues
.
Hereof
there
is
a
notable
example
,
Esa.
50.5.6
.
and
so
forward
.
Esa.
14.5
.
and
5.7.6
.
For
the
wicked
do
alwayes
set
before
them selues
an
euill
end
.
Gene.
50.20
.
Now
though
God
moue
and
stirre
vp
the
euill
,
that
he
might
doe
some
good
thing
by
them
:
they
notwithstanding
moue
themselues
with
a
contrary
motion
,
to
do
wickedly
,
and
that
they
might
will
that
which
is
euill
,
and
performe
the
same
also
.
Yet
in
the
meane
while
,
God
doth
direct
those
euill
things
which
the
vngodly
do
,
to
a
good
end
,
namely
to
his
owne
glory
,
and
the
saluation
of
the
elect
.
For
God
knew
that
it
did
rather
pertaine
to
his
most
omnipotent
goodnesse
to
turne
euil
to
good
,
them
to
suffer
euill
not
to
be
at
all
.
Wherfore
in
that
Sathan
,
and
the
wicked
sin
,
it
is
of
themselues
,
that
they
in
sinning
do
this
or
that
,
it
is
by
the
power
of
God
,
that
is
to
say
,
in
that
the
euill
are
moued
and
doe
worke
,
it
is
by
the
power
of
God
,
but
that
they
worke
euilly
,
that
is
to
say
,
are
moued
and
worke
,
with
euill
affections
,
euill
counsels
,
in
euill
manner
,
and
with
an
euill
end
,
that
is
of
themselues
:
for
naughtinesse
is
to
be
distinguished
from
the
action
it selfe
,
with
which
the
naughtinesse
is
adioyned
.
Euery
action
,
as
it
is
an
action
,
is
of
God
:
for
in
him
we
liue
,
we
moue
,
and
haue
our
being
.
Acts.
17.28
.
and
he
performeth
all
things
by
the
counsell
of
his
will
.
Ephes.
1.11
.
but
the
naughtinesse
of
the
action
,
doth
arise
from
the
will
of
man
,
neither
doth
it
touch
God
,
who
can
so
vse
euill
and
wicked
instruments
,
that
in
the
meane
space
,
he
is
not
so
much
as
once
touched
with
any
infection
of
euill
.
What
sin
soeuer
therefore
is
in
the
action
,
it
doth
cleaue
vnto
the
instruments
,
by
whom
although
those
things
are
done
,
which
God
would
haue
to
be
done
,
yet
they
are
not
alwayes
done
after
that
manner
which
pleaseth
him
:
&
they
set
before
themselues
another
end
then
that
which
God
respecteth
.
Both
these
kindes
of
instruments
,
to
wit
,
both
good
and
euill
,
are
either
ordinary
or
extraordinary
.
Ordinary
instruments
,
are
those
instruments
which
God
vseth
ordinarily
to
execute
his
decree
.
Extraordinary
are
those
which
are
contrary
to
the
former
.
Againe
instruments
,
are
either
liuing
or
without
life
.
Liuing
instruments
,
are
either
reasonable
or
voyde
of
reason
.
Reasonable
instruments
,
as
for
example
Angels
.
2.
King
.
6.17
.
Iob.
2.7
.
And
men
.
Genesis
.
45.4
.
2.
Sam.
16.10
.
Ierem.
25.9
.
Ezech.
21.21
.
Iohn
.
19.11
.
Actes
.
2.23
.
and
4.27
.
Instruments
voyde
of
reason
:
as
for
example
,
beastes
.
2.
Pet.
2.16
.
Ezech.
14.2
.
King
.
2.24
.
Gene.
8.2
.
Exod.
8.2
.
Instruments
without
life
are
these
:
brimstone
,
fire
.
Genesis
.
19.24
.
Hayle
.
Exod.
9.22
.
Manna
.
Exodus
.
16.4
.
flesh
.
Exodus
.
16.13
.
meate
and
drinke
.
1.
Kings
.
14.4
.
also
drought
,
famine
,
disease
,
pestilence
,
the
sword
,
warre
,
death
.
Esay
.
13.4.17
.
For
all
these
are
the
ministers
of
God
.
Thus
far
concerning
Gods
action
done
by
meanes
:
now
concerning
Gods
action
without
meanes
.
The
action
of
God
done
without
meanes
,
is
that
whereby
God
doth
performe
without
meanes
or
instruments
,
whatsoeuer
he
will
.
Gene.
20.3
.
Mat.
4.4
.
Deut.
8.3
.
So
Gene.
2.5
.
When
as
yet
the
Lord
had
not
rayned
on
the
earth
,
neither
was
there
any
man
to
till
the
ground
,
yet
all
things
were
greene
,
and
florished
in
the
field
,
and
there
were
fruites
in
the
fields
.
Hereby
we
learne
that
God
can
euen
without
meanes
,
performe
and
bring
foorth
all
things
.
Neither
yet
doth
it
follow
thereupon
that
the
earth
is
not
to
be
tilled
,
because
God
without
meanes
can
bring
forth
of
the
earth
all
things
,
that
is
to
say
,
although
it
rayne
not
,
although
the
earth
be
not
tilled
.
Because
God
afterward
ordained
meanes
by
which
he
would
worke
.
Now
we
must
vse
these
meanes
or
else
we
should
tempt
God
.
Yea
God
would
haue
man
to
labour
euen
in
the
state
of
his
integrity
,
namely
that
he
might
till
and
dresse
the
garden
Eden
.
Gene.
2.15
.
Thus
farre
concerning
the
action
of
God
:
now
concerning
his
permission
.
Permission
is
a
suffering
of
the
euils
of
the
offence
,
that
is
to
say
,
of
sinnes
which
are
not
done
by
God
himselfe
,
but
he
doth
suffer
them
to
be
done
according
to
his
decree
.
Esa.
2.6
.
Actes
.
14.16
.
Rom.
1.24
.
But
God
suffereth
the
euill
the
offence
,
so
that
it
cannot
be
done
except
he
be
willing
to
it
,
&
it
can
no
other
wise
be
done
than
he
suffereth
,
nor
no
further
then
he
permitteth
,
that
he
also
may
direct
it
to
a
good
end
.
He
suffereth
the
Saints
to
fall
into
sin
,
that
they
being
chastened
for
their
sinne
,
he
might
bring
them
to
the
true
knowledge
of
them selues
,
and
to
humility
,
Psal.
119.
It
is
good
for
me
,
ô
Lord
,
that
thou
hast
humbled
me
,
that
I
might
learne
thy
statutes
.
He
suffereth
also
the
reprobate
to
fall
into
sinne
,
that
he
might
shew
the
glory
of
his
iustice
in
punishing
them
for
their
sin
.
Rom.
9.17
.
Exod
9.16
.
For
God
would
not
being
good
,
suffer
any
thing
to
be
done
euilly
,
except
also
he
being
omnipotent
,
could
turne
euill
to
good
.
He
hath
not
therefore
by
his
eternall
,
immutable
,
most
wise
and
most
iust
purpose
at
any
time
wrought
or
approued
euill
,
but
permitted
onely
,
that
the
chiefe
creatures
should
fall
into
sinne
.
Howbeit
the
deuill
and
the
wicked
,
yea
all
creatures
are
so
in
Gods
power
,
that
without
his
will
,
they
cannot
onely
not
do
any
thing
,
but
they
cannot
so
much
as
once
moue
them selues
.
Gene.
20.6
.
So
the
false
Prophet
Balaam
could
not
curse
the
people
of
Israell
.
Num.
22.
Iob.
1.12
.
Prouerb
.
21.1
.
Actes
.
17.25.28
.
Hereupon
we
may
gather
two
doctrines
.
The
first
pertaineth
to
our
confort
,
namely
,
that
no
euill
can
befall
vs
from
the
deuill
or
from
wicked
men
,
without
the
will
and
permission
of
God
.
The
other
pertaineth
to
our
instruction
,
namely
,
that
whatsoeuer
aduersity
commeth
to
vs
,
our
minde
must
be
turned
away
from
our
enemies
,
and
the
euill
men
who
hate
vs
,
and
be
lifted
vp
to
God
,
and
we
must
beare
all
things
patiently
.
Iob.
1.
we
must
acknowledge
the
iudgements
of
God
to
be
iust
,
and
reuerence
them
.
Psal.
119.
It
is
good
for
me
,
ô
Lord
,
that
thou
hast
humbled
me
and
so
foorth
.
And
we
must
commit
our
iniury
to
God
,
and
so
forth
.
Hitherto
concerning
the
parts
of
Gods
prouidence
:
the
sorts
follow
.
The
prouidence
of
God
is
two
fold
:
Generall
or
speciall
.
And
that
is
declared
,
&
especially
beheld
in
the
preseruation
or
destruction
of
things
.
The
preseruation
of
things
,
is
that
whereby
God
preserueth
all
creatures
,
the
better
to
declare
his
loue
towards
them
.
Psal.
36.8.9
.
Psal.
104.
throughout
.
105.106
.
Mat.
6.26.30
.
Preseruation
is
either
vniuersall
or
speciall
.
The
vniuersall
preseruation
,
is
that
whereby
he
is
present
with
all
and
euery
creature
,
euen
with
the
euill
,
so
that
he
may
preserue
them
onely
as
long
as
pleaseth
him
.
Psal.
104.
throughout
.
Mat.
6.26.30
.
That
is
made
manifest
by
their
succeeding
one
another
,
or
by
their
continuance
.
By
their
succeeding
one
another
,
whereby
one
sort
dying
or
perishing
another
sort
commeth
in
their
roome
:
as
for
example
,
men
after
men
,
beastes
,
after
beastes
,
corne
after
corne
:
or
one
season
after
another
season
,
as
for
example
the
spring
,
after
the
winter
,
the
sommer
,
after
the
spring
,
the
fall
of
the
leafe
after
sommer
,
winter
after
the
fall
of
the
leafe
.
By
their
continuaunce
,
as
for
example
,
of
those
things
which
are
voyde
of
these
changes
,
as
the
continuance
of
the
heauenly
motions
,
of
the
sunne
,
and
other
starres
,
of
the
continuall
springing
of
riuers
,
&c.
Particular
preseruation
,
is
that
whereby
he
doth
take
the
care
of
euery
particular
thing
seuerally
.
Mat.
6.30
.
and
10.29.30
.
Psal.
56.9
.
God
numbreth
euen
the
teares
of
his
children
.
The
destruction
of
things
,
is
that
whereby
God
doth
destroy
whatsoeuer
he
will
,
that
he
might
shew
euident
examples
,
of
his
most
iust
iudgements
.
Psal.
104.29
.
and
Psal.
105.
&
10.
Gene.
7.4
.
and
19.24
.
Num.
16.31
.
The
vse
of
this
doctrine
of
Gods
prouidence
is
three
fold
.
-
1.
That
we
should
be
patient
in
aduersities
.
Rom.
5.3
.
Iam.
1.3
.
Iob.
1.21
.
-
2
That
we
should
be
thankefull
in
prosperitie
.
Deut.
8.10
.
1.
Thess.
3.
●8
.
-
3
That
we
should
haue
a
most
sure
hope
layed
vp
for
the
time
to
come
,
in
God
our
most
faithfull
father
,
certainly
knowing
that
there
is
nothing
that
can
draw
vs
away
from
his
loue
.
Rom
5.2.4.5.6
.
Rom.
8.38.39
.
Hitherto
concerning
the
generall
prouidence
of
God
:
his
speciall
prouidence
followeth
.
The
workes
of
Gods
speciall
prouidence
,
are
either
vniuersall
,
or
particular
.
The
vniuersall
workes
,
are
those
which
belong
to
all
men
generally
.
And
the
vniuersall
workes
are
these
,
predestination
,
the
naturall
manifestation
,
and
affliction
,
the
hid
motion
of
the
wils
of
men
,
and
the
gouerning
of
all
humane
actions
.
Predestination
is
two
fold
:
Election
or
reprobation
.
Election
and
reprobation
are
properly
referred
to
mankind
,
already
made
&
fallen
,
&
corrupted
by
sinne
:
but
by
a
metonymie
or
putting
of
the
effect
for
the
cause
,
euen
the
very
decree
of
chusing
and
reiecting
is
called
by
that
name
also
.
Election
is
that
predestination
,
whereby
God
of
his
free
mercy
doth
deliuer
out
of
the
common
destruction
,
whomsoeuer
it
pleaseth
him
.
Ephes.
2.3.4.5.6.7
.
God
is
pleased
to
declare
his
mercy
on
the
elect
:
because
when
he
might
most
iustly
cast
away
all
mankind
for
sinne
,
into
which
they
had
fallen
willingly
,
for
we
all
were
the
sonnes
of
wrath
by
nature
,
euen
as
well
as
others
:
he
of
his
free
mercy
deliuered
some
from
that
common
destruction
,
that
euery
mouth
might
be
stopped
,
and
the
whole
glory
of
our
saluation
might
be
attributed
to
God
alone
.
Ephe.
2.3.4.5.6.7
.
Reprobation
,
is
that
predestination
by
which
God
according
to
his
iustice
,
doth
leaue
those
,
on
whom
he
will
not
take
mercy
,
in
the
destruction
into
which
they
haue
willingly
throwen
themselues
headlong
.
Hitherto
concerning
predestination
:
now
concerning
the
naturall
manifestation
of
God
.
The
naturall
manifestation
of
God
,
And
that
naturall
manifestation
is
either
by
the
law
of
nature
,
or
by
the
workes
of
nature
.
The
law
of
nature
,
is
a
naturall
knowledge
ingrauen
in
the
harts
of
men
in
the
first
creation
,
teaching
a
difference
betweene
honest
and
dishonest
things
,
that
we
may
seeke
after
the
first
&
eschew
the
latter
.
Rom.
1.32
.
&
2.15
.
The
manifestation
of
God
,
by
the
workes
of
nature
,
is
that
naturall
manifestation
,
by
which
through
the
workes
of
creation
God
doth
shew
forth
his
eternall
power
and
diuinity
.
Rom.
1.19.20
.
Hitherto
concerning
the
naturall
manifestation
of
God
:
now
concerning
afflaction
.
Affliction
,
is
either
the
punishment
or
the
crosse
.
And
that
is
either
Gods
chastisement
,
or
his
reuengement
.
Chastisment
is
a
punishment
,
whereby
God
chasteneth
the
elect
for
their
sinnes
,
that
he
might
sturre
them
vp
to
repentance
.
Esay
.
2.17
.
Psal.
119.71
.
Gods
reuengement
is
that
punishment
,
whereby
God
doth
take
vengeance
on
the
sins
of
the
wicked
,
that
he
might
destroy
them
.
Gods
reuengement
is
two
fold
,
spirituall
or
bodily
.
Gods
spirituall
reuengement
is
that
which
doth
pertaine
to
spirituall
things
or
to
the
soule
.
And
that
is
either
the
hardening
of
them
,
or
the
withdrawing
of
Gods
grace
.
The
hardening
of
them
,
is
a
spirituall
reuengement
,
when
God
by
his
iust
iudgement
doth
leaue
some
in
their
naturall
blindnesse
,
and
naughtinesse
The
withdrawing
of
Gods
grace
,
is
a
spirituall
reuengement
,
when
God
for
the
sins
of
men
doth
take
away
his
grace
,
from
them
whom
he
had
begun
to
enlighten
.
The
bodily
reuengement
,
is
a
reuengement
which
God
layeth
on
the
wicked
in
things
pertaining
to
the
body
.
Againe
reuengement
is
either
temporall
or
eternall
.
The
temporall
reuengement
is
a
punishment
,
which
is
layed
on
the
wicked
in
this
life
,
that
by
it
as
by
a
preparation
,
they
might
be
prepared
,
to
the
most
grieuous
punishment
of
hell
,
which
at
the
length
remaineth
for
them
.
Eternall
reuengement
,
is
a
punishment
which
the
wicked
shall
endure
in
hell
for
euermore
without
any
end
.
Hitherto
concerning
the
punishment
:
now
concerning
the
crosse
.
The
crosse
is
the
affliction
,
And
this
crosse
is
two
fold
,
temptation
&
martyrdome
.
The
diuine
temptation
,
is
the
crosse
of
the
godly
,
by
which
God
tryeth
the
faith
which
they
haue
in
his
promises
,
by
present
or
imminent
affliction
,
and
setteth
the
same
before
all
men
to
be
beheld
and
imitated
.
And
that
is
either
inward
or
outward
.
Inward
temptation
is
two
fold
,
either
the
trouble
of
the
minde
,
or
the
striuing
betweene
the
spirit
and
the
flesh
,
as
it
appeareth
in
the
example
of
Abraham
.
Outward
temptation
,
as
the
affliction
of
the
body
,
the
losse
of
goods
and
children
,
&
so
sorth
,
as
it
is
manifest
in
the
example
of
Iob.
And
martyrdome
is
either
to
death
,
or
not
to
death
.
Martyrdome
to
death
,
is
a
shedding
of
the
bloud
and
life
,
for
a
finall
confirmation
of
the
truth
of
God
,
as
it
were
by
an
outward
and
vndoubted
testimony
.
Iohn
.
21.18
.
Martyrdome
not
to
death
,
is
an
enduring
of
slanders
,
reproches
,
prison
,
exile
and
other
dangers
for
the
truths
sake
.
2.
Cor.
4.8
.
and
6.4.8
.
and
12.10.1
.
Pet.
4.14
.
Thus
farre
concerning
affliction
:
now
concerning
the
secret
mouing
of
the
will
.
The
secret
mouing
of
the
will
,
is
a
worke
of
Gods
speciall
prouidence
,
For
all
the
actions
euen
of
euill
men
,
which
they
in
liuing
do
performe
,
are
done
and
gouerned
,
although
by
the
secret
,
yet
by
the
good
&
iust
will
of
God
.
All
the
〈…〉
.
I
say
euen
of
the
wicked
,
so
farre
forth
as
they
are
actions
,
or
motions
to
the
things
set
before
them
,
or
as
they
are
punishments
or
chastisements
,
or
the
executions
of
gods
will
,
all
all
these
,
I
say
,
God
doth
powerfully
will
and
rule
.
Gene.
45.5.7.8
.
Exod.
7.3
.
and
10.1
.
Deut.
2.30
.
Ios.
11.19.20
.
Iudg.
3.1.12
.
2.
Sam
12.11.12.2
.
Sam.
16.10.11.2
.
Sam.
24.1.1
.
King
.
22.19.20.21.22.23
.
Iob.
1.12.21
.
and
2.3.6
.
and
19.6
.
Psal.
107.40
.
Esay
.
19.2.3
.
Iohn
.
13.27
.
That
which
thou
doest
do
quickly
.
Actes
.
2.23
.
and
4.27
.
and
7.43
.
Rom.
1.24.28
.
Reuel.
17.17
.
The
secret
motion
of
the
wils
,
is
either
the
softening
,
or
the
hardening
of
them
.
The
softening
,
is
a
secret
motion
,
by
which
God
boweth
the
wils
of
men
,
that
they
willingly
doe
that
which
is
acceptable
to
God
.
So
God
commanded
the
widow
,
that
is
to
say
,
by
the
secret
force
of
his
prouidence
hebowed
her
will
,
that
she
should
willingly
nourish
Elijah
.
Thus
farre
concerning
the
secret
motion
of
the
w●●●
:
now
●oncerning
the
gouerning
of
all
worldly
or
humane
actions
.
The
parts
thereof
are
the
direction
of
the
actions
,
and
the
restraint
of
the
wicked
.
The
direction
of
the
actions
is
the
worke
of
Gods
speciall
prouidence
,
by
which
God
doth
so
gouerne
the
actions
of
men
,
that
they
should
be
able
to
do
nothing
,
but
that
which
he
hath
already
decreed
with
himselfe
,
neither
after
any
other
sort
than
that
which
he
hath
decreed
,
that
he
might
also
direct
it
to
a
good
end
.
Rom.
9.17
.
and.
11.11.1
.
Cor.
11.19
.
Phil.
1.12.2
.
Thess.
2.11.12
.
Reuel.
17.17
.
The
restraint
of
the
wicked
,
is
the
worke
of
Gods
speciall
prouidence
,
whereby
God
doth
determine
,
and
limit
as
it
were
the
power
of
the
wicked
men
,
that
they
should
be
able
to
do
no
more
then
God
suffereth
them
.
Hitherto
concerning
the
generall
workes
of
Gods
speciall
prouidence
:
the
particular
follow
.
The
particular
workes
of
Gods
speciall
prouidence
,
are
those
which
doe
pertaine
to
part
of
mankind
.
Such
are
the
supernaturall
manifestation
of
Gods
will
,
the
working
of
miracles
,
the
calling
,
the
heauenly
couenant
,
and
the
heauenly
signe
.
Of
this
there
are
two
parts
,
the
reuelation
of
doctrine
,
or
the
foretelling
of
things
to
come
.
The
reuelation
of
doctrine
,
is
either
of
the
doctrine
of
the
law
,
or
of
the
Gospell
.
The
law
of
God
,
is
either
generall
or
speciall
.
The
generall
law
of
God
,
is
that
whereby
all
men
generally
,
are
alwayes
bound
,
except
God
himselfe
,
doe
specially
command
another
thing
:
After
this
sort
the
ten
commandements
are
generall
.
For
all
generall
lawes
are
to
be
vnderstood
with
this
condition
:
to
wit
,
Except
God
him selfe
command
another
,
as
:
Thou
shalt
not
make
to
thy self
any
grauen
Image
:
namely
except
God
doth
especially
command
to
make
it
,
as
when
he
commanded
to
make
the
Cherubins
,
and
brasen
Serpent
:
and
so
forth
.
Thou
shalt
not
steale
,
namely
except
God
doth
specially
command
,
as
when
he
commanded
to
spoyle
the
Egyptians
.
Thou
shalt
not
kill
,
namely
except
God
doth
specially
command
,
as
when
he
commanded
Abraham
that
he
should
sacrifice
his
sonne
Isaack
.
Honour
thy
parents
,
obey
thy
parents
,
namely
except
God
command
another
thing
than
our
parents
:
For
then
we
must
not
obey
our
parents
but
God
.
The
particular
law
of
God
,
is
that
which
he
made
specially
to
certaine
men
,
in
some
certaine
case
.
Therfore
it
doth
not
ouerthrow
the
generall
law
of
God
:
because
the
particular
law
,
is
not
perpetuall
,
but
for
a
certaine
time
,
neither
doth
it
belong
to
all
,
but
onely
to
those
to
whom
it
was
made
specially
,
neither
is
it
of
force
in
all
cases
,
but
onely
in
that
which
God
himselfe
hath
by
name
expressed
.
Againe
the
law
of
God
,
is
either
perpetuall
,
or
for
a
certaine
time
.
The
perpetuall
law
of
God
,
is
that
law
which
doth
alwayes
bind
all
reasonable
creatures
to
obedience
:
and
that
is
called
the
morall
law
.
The
summe
of
that
is
comprehended
in
the
decaloge
or
ten
commandements
.
And
that
is
deuided
into
two
tables
or
parts
.
In
this
commandement
God
forbiddeth
to
haue
strange
Gods
before
him
.
A
strange
God
,
is
euery
thing
,
in
which
a
man
putteth
his
confidence
besides
the
true
God
,
or
that
which
a
man
doth
feare
or
loue
more
then
God
,
or
equally
with
God
,
or
to
which
he
giueth
diuine
worship
contrary
to
the
expresse
word
of
God
.
To
haue
strange
Gods
,
is
to
put
his
confidence
in
any
thing
,
which
is
not
the
true
God
,
or
to
loue
,
or
feare
that
more
then
God
,
or
as
well
as
God
,
or
to
giue
to
it
diuine
worship
contrary
to
the
expresse
word
of
God
.
Not
to
haue
strange
Gods
before
God
,
is
to
eschew
all
idolatry
,
not
onely
in
the
sight
of
men
,
but
euen
in
the
heart
,
because
God
seeth
all
things
.
The
second
commandement
is
this
:
In
this
commandement
God
forbiddeth
,
both
the
framing
of
Images
for
Religions
sake
,
and
also
the
worshipping
of
them
.
And
by
Image
is
vnderstood
(
by
putting
the
part
for
the
whole
)
euen
all
the
worship
of
God
deuised
by
men
.
Therefore
Images
are
not
to
be
borne
withall
in
Churches
,
which
might
be
in
steed
of
bookes
to
the
ignorant
people
.
For
neither
doth
it
become
vs
to
be
more
wise
then
God
,
who
will
haue
his
Church
to
be
taught
,
not
with
dumbe
Images
,
but
with
the
liuely
preaching
of
his
word
.
Iere.
10.8
.
Haba.
2.18.19
.
Luke
.
16.29
.
Neither
is
God
to
be
otherwise
worshipped
them
he
hath
prescribed
in
his
word
.
Now
there
is
a
threatning
and
promise
added
to
this
commandement
,
that
it
might
driue
vs
the
more
powerfully
from
Idolatry
,
as
from
an
abhominable
sinne
.
In
the
threatning
God
nameth
himselfe
strong
and
iealous
.
He
calleth
himselfe
indeed
,
strong
,
that
we
might
feare
the
power
which
he
hath
to
reuenge
.
He
calleth
himselfe
iealous
,
because
he
neuer
without
punishment
suffereth
his
honour
to
be
giuen
to
any
other
.
But
in
the
threatning
God
doth
threaten
punishments
,
both
to
the
sinners
themselues
,
and
also
to
their
posterity
.
God
for
two
causes
threateneth
punishments
to
the
posterity
of
sinners
.
-
1.
That
he
might
shew
the
greatnesse
of
sinne
,
which
draweth
punishments
not
onely
vpon
them
that
commit
them
,
but
vpon
their
posterity
also
,
if
God
should
deale
according
to
the
straightnesse
of
his
iustice
.
-
2.
That
at
the
least
men
fearing
the
punishment
that
shall
light
on
their
posterity
,
they
might
abstaine
from
sinne
.
That
the
posteritie
be
punished
for
the
sinnes
of
the
parents
,
it
is
not
against
the
iustice
of
God
:
for
such
is
the
naughtinesse
of
our
nature
,
that
except
God
regard
vs
in
his
singular
mercy
,
we
should
all
of
vs
perseuere
in
the
sinnes
of
our
parents
.
Thus
farre
concerning
the
threatening
.
In
the
promise
ioyned
to
this
commandement
,
God
promiseth
that
he
will
blesse
euen
the
posterity
of
the
godly
.
There
are
two
causes
leading
him
to
this
.
-
1.
That
he
might
expresse
the
greatnesse
of
his
mercy
toward
the
godly
,
whereby
he
doth
blesse
not
onely
them
,
but
their
porterity
also
.
-
2.
That
happynesse
being
promised
to
our
posterity
,
he
might
sturre
vs
vp
more
earnestly
to
godlinesse
.
And
he
saith
,
that
he
will
blesse
to
the
thousandth
generation
,
&
punish
at
the
least
to
the
fourth
,
that
he
might
testifie
,
that
he
is
not
delighted
with
the
destruction
,
but
with
the
saluation
of
men
:
&
that
he
doth
not
punish
,
but
for
the
manifestation
of
his
iustice
.
Hitherto
concerning
the
second
commandement
:
now
concerning
the
third
.
The
third
commandement
is
this
:
In
this
commandement
God
forbiddeth
the
vaine
vse
of
his
name
,
and
establisheth
that
prohibition
with
a
grieuous
punishment
.
The
vaine
vsing
of
Gods
name
,
is
when
any
false
or
reprochfull
thing
is
spoken
of
God
,
or
when
a
man
by
lightnesse
or
vngodlinesse
doth
falsly
or
rashly
sweare
by
God
,
or
when
one
doth
bitterly
curse
others
,
by
custome
or
desire
of
reuengement
.
The
establishment
of
this
commandement
containeth
a
threatning
of
punishment
,
that
God
might
shew
,
that
the
profanation
of
his
name
is
to
be
accounted
amongst
most
grieuous
sinnes
.
The
sanctification
of
the
Sabaoth
day
is
the
appointing
of
an
holy
day
to
the
publike
worship
of
God
:
or
else
it
is
to
bestow
a
day
in
holy
workes
and
exercises
.
There
are
foure
parts
of
the
sanctification
of
the
Sabaoth
▪
the
handling
of
Gods
word
,
the
vsing
of
the
Sacraments
publicke
calling
on
God
by
prayer
,
and
the
exercising
of
the
workes
of
mercy
.
God
for
two
causes
would
haue
a
certaine
time
appointed
for
the
ministery
of
the
Church
.
-
1.
For
our
weaknesse
,
who
otherwise
do
seldome
wholy
giue
our selues
to
the
meditation
of
heauenly
things
.
-
2.
That
rest
from
labour
might
be
giuen
to
those
,
who
are
vnder
other
mens
authoritie
.
Now
we
are
not
bound
to
the
seuenth
day
:
for
Christ
by
his
comming
hath
abolished
the
ceremonies
of
Moses
.
Hitherto
concerning
the
first
table
of
the
ten
commandements
:
The
second
followeth
.
And
those
commandements
are
in
order
,
the
fift
,
the
sixt
,
the
seuenth
,
the
eight
,
the
ninth
,
and
the
tenth
.
Of
this
commandement
there
are
two
partes
:
In
the
first
part
God
commandeth
the
performance
of
honour
due
to
our
parents
.
By
the
name
of
parents
are
vnderstood
not
onely
those
who
begat
vs
,
but
euen
all
superiours
who
are
ouer
vs
,
or
who
are
set
ouer
vs
by
God
to
gouerne
vs
.
Now
of
the
honour
due
to
our
superiours
,
there
are
fiue
partes
,
reuerence
,
loue
,
obedience
in
all
things
not
forbidden
by
God
,
thankefulnesse
,
and
patience
in
bearing
their
infirmities
,
and
slips
.
In
the
second
part
of
this
commandement
,
God
promiseth
long
life
to
those
that
honour
their
parents
,
and
that
for
two
causes
.
-
1.
That
he
might
shew
what
account
he
maketh
of
obedience
to
superiours
.
-
2.
That
he
might
allure
vs
performe
it
.
In
this
commandement
God
forbiddeth
man-slaughter
.
By
man-slaughter
is
vnderstood
,
not
onely
the
outward
hurt
of
our
owne
life
,
or
of
our
neighbours
,
but
euen
euery
cause
of
hurt
and
slaughter
,
as
are
anger
,
gestures
expressing
anger
,
iniurious
facts
,
reproch
,
hatred
,
desire
of
priuate
reuenge
,
and
so
forth
.
Wherin
God
forbiddeth
all
vncleannesse
of
the
mind
or
of
the
body
,
both
in
mariage
,
and
out
of
mariage
.
Wherein
God
forbiddeth
theft
.
Theft
is
euery
vniust
translating
or
turning
of
any
other
mens
goods
to
himselfe
,
whether
it
be
done
priuily
or
openly
,
or
else
whether
it
be
done
by
violence
,
or
deceipt
,
&
shew
of
right
.
Or
else
theft
,
is
euery
manner
of
doing
any
thing
forbidden
by
God
.
Such
as
are
these
,
pillage
,
taking
away
of
other
mens
goods
,
an
vniust
weight
,
an
vniust
elle
,
an
vnequall
measure
,
deceiptfull
ware
,
counterfeit
coine
,
vsury
,
couetousnes
,
the
abusing
of
Gods
gifts
.
Wherein
God
forbiddeth
false
witnesse
,
both
in
iudgement
,
and
also
out
of
iudgement
.
Therefore
by
false
witnesse
,
is
vnderstood
,
euen
periury
,
slander
,
backebiting
,
reproch
,
cursing
,
euill
suspition
,
prating
,
flattering
,
lastly
all
sorts
of
lyes
.
Wherein
God
forbiddeth
euen
the
least
desire
and
thought
contrary
to
Gods
law
.
For
in
the
sight
of
God
not
onely
the
outward
euill
deed
is
sin
,
but
euen
the
thought
&
consultation
of
committing
an
euill
deed
,
although
it
be
not
brought
to
passe
.
Hitherto
concerning
the
explication
of
the
ten
commandements
:
now
concerning
the
vses
of
the
morall
law
.
The
common
vses
are
those
,
which
doe
equally
belong
to
the
elect
,
and
reprobate
.
And
they
are
three
.
1.
To
preserue
discipline
,
both
in
the
regenerate
,
and
vnregenerate
,
and
that
two
wayes
First
,
because
it
bindeth
all
men
,
that
they
should
gouerne
the
moueable
or
outward
members
,
to
the
intent
that
the
outward
deedes
may
agree
with
Gods
law
.
Secondly
,
because
it
establisheth
punishments
euen
bodily
in
this
life
,
against
those
who
commit
outward
offences
,
which
punishments
God
doth
execute
on
the
guilty
,
either
by
the
Magistrate
,
or
by
some
other
meanes
.
2.
To
teach
vs
to
know
,
what
a
one
God
is
.
3.
To
teach
vs
to
acknowledge
our
sinnes
.
Rom.
3
▪
that
the
whole
world
might
be
guilty
before
God
.
By
the
law
commeth
the
knowledge
of
sinne
.
Rom.
7.7
.
The
proper
vses
of
the
law
are
those
which
do
belong
to
the
elect
onely
,
or
to
the
reprobate
onely
.
The
vses
of
the
law
pertaining
particularly
to
the
elect
are
these
.
-
1.
To
stirre
vp
and
increase
repentance
in
the
elect
.
-
2.
To
kindle
in
the
elect
desire
to
seeke
forgiuenesse
of
sinnes
,
and
righteousnesse
in
Christ
.
-
3.
To
stirre
vp
,
and
thrust
forward
the
elect
to
an
endeuour
to
the
perpetuall
meditation
,
and
calling
vpon
the
holy
spirite
for
grace
,
whereby
they
may
be
renued
daily
,
more
and
more
,
according
to
the
image
of
God
.
-
4.
To
stirre
vp
and
increase
in
them
the
desire
of
perfection
,
which
we
shall
obtaine
in
the
life
to
come
.
-
5.
To
be
to
the
elect
a
direction
how
to
liue
,
and
a
rule
of
good
workes
.
For
it
teacheth
what
workes
please
God
.
The
vses
of
the
law
belonging
onely
to
the
reprobate
are
three
.
-
1.
To
make
them
without
excuse
.
-
2.
The
more
to
harden
them
.
-
3.
To
prepare
them
to
desperation
.
Thus
farre
concerning
Gods
perpetuall
law
:
now
concerning
the
law
of
God
for
a
certaine
time
.
The
law
of
God
for
a
certaine
time
,
is
that
which
was
onely
for
a
certaine
time
prescribed
to
the
people
of
Israell
,
and
is
abrogated
by
the
comming
of
the
Messias
.
And
that
law
is
either
ceremoniall
or
iudiciall
.
Hitherto
concerning
the
law
of
God●
now
concerning
the
Gospell
.
Christ
,
is
the
onely
begotten
sonne
of
God
,
made
man
for
our
saluation
.
Iohn
.
1.14
.
1.
Iohn
.
4.2
.
1.
Tim.
3.16
.
Of
the
knowledge
of
Christes
person
,
there
be
two
parts
:
the
first
concerning
the
natures
in
the
person
of
Christ
,
the
other
concerning
his
state
.
There
are
two
natures
in
the
person
of
Christ
,
the
diuine
,
and
the
humane
nature
.
Therefore
Iesus
Christ
is
true
God
,
and
true
man
in
one
person
.
Rom.
1.3.4
.
and
9.5
.
1.
Iohn
.
4.2
.
1.
Timot.
3.16
.
Coloss.
2.9
.
Heb.
2.14.16
.
Iohn
.
1.1
.
Thus
farre
concerning
the
natures
in
the
person
of
Christ
:
now
concerning
his
state
.
The
state
of
Christes
person
is
two
fold
:
his
humiliation
,
or
exaltation
.
Phil.
2.7.8.9
.
Luke
.
24.26
.
Of
his
humiliation
there
are
two
partes
?
his
incarnation
,
and
obedience
.
The
parts
of
the
incarnation
of
Christ
,
are
both
his
conception
by
the
holy
spirite
,
and
the
personall
vnion
of
his
two
natures
,
and
also
his
birth
.
The
conception
of
Christ
by
the
holy
spirite
,
is
the
forming
of
the
humane
nature
of
Christ
,
of
the
flesh
and
bloud
of
the
virgine
Mary
,
by
the
miraculous
working
of
the
holy
spirit
.
Mat.
1.18.20
.
Luke
.
1.31.35
.
In
this
personall
vnion
,
both
the
distinction
of
the
two
natures
is
to
be
considered
,
and
also
the
effectes
of
the
vnion
.
In
the
personall
vnion
,
the
natures
remaine
distinct
,
and
not
confused
,
whether
we
respect
their
essence
,
or
the
properties
,
or
operations
.
Rom.
1.3.4
.
and
9.5
.
1.
Tim.
9.16
.
Heb.
9.14
.
1.
Pet.
3.18
.
and
4.1
.
As
therefore
in
that
one
person
of
Christ
there
be
two
natures
:
so
there
is
a
double
minde
,
or
vnderstanding
a
double
will
,
working
,
wisedome
,
strength
,
power
,
vertue
,
and
so
forth
.
The
one
heauenly
and
not
created
:
the
other
humane
,
and
created
.
Luke
.
2.52
.
Mar.
11.13
.
and
13.32
.
1.
Iohn
.
2.1.17
.
Iohn
.
2.25
.
and
6.64
.
and
5.20
.
Heb.
1.9
.
Iohn
.
1.33
.
and
4.6
.
Heb.
1.3
.
Iohn
.
2.19
.
and
10.18
.
And
each
of
the
natures
retaineth
and
keepeth
his
owne
essentiall
properties
,
neither
doth
it
communicate
them
,
to
the
other
nature
,
and
that
for
two
causes
:
the
first
is
,
least
the
natures
should
be
mingled
and
confounded
:
the
other
,
that
there
might
foreuer
remaine
a
difference
betweene
the
natures
.
Luke
.
24.39
.
For
he
that
confoundeth
the
properties
,
Thus
farre
concerning
the
distinction
of
the
natures
in
the
personall
vnion
:
now
concerning
the
effects
of
the
vnion
.
The
exaltation
of
the
assumed
nature
to
the
highest
and
vnspeakeable
dignitie
,
is
that
honour
,
which
the
person
of
the
sonne
of
God
hath
communicated
to
the
nature
assumed
,
so
that
he
hath
exalted
it
aboue
all
Angels
&
men
,
whom
he
surpasseth
,
and
excelleth
by
most
farre
and
vnspeakeable
degrees
.
Heb.
14.
Mat.
28.18
.
Iohn
.
17.2
.
Phil.
2.9
.
Ephes.
1.20.22
.
That
exaltation
consisteth
chiefly
in
these
three
points
.
1.
In
the
personall
vnion
with
the
word
:
because
the
humane
nature
is
assumed
into
the
vnitie
of
the
person
of
Gods
sonne
:
so
that
it
is
the
proper
flesh
of
the
eternall
son
of
God
,
Heb.
2.16
.
2.
In
the
giftes
,
because
it
hath
the
fulnesse
of
all
the
giftes
of
the
holy
spirite
,
which
can
be
in
a
creature
,
that
is
to
say
,
it
hath
not
onely
some
giftes
,
as
the
rest
of
the
Saints
,
who
haue
them
according
to
measure
:
but
all
giftes
,
not
onely
in
number
,
but
euen
in
the
most
excellent
degree
.
Iohn
.
3.34
.
Those
giftes
giuen
to
the
humanitie
of
Christ
,
are
created
qualities
:
because
his
humanitie
is
crea●ed
.
That
truely
is
adorned
with
most
excellent
,
and
incomprehensible
giftes
,
but
such
as
doe
not
ouerthrow
and
destroy
the
same
.
3.
In
the
fellowship
of
the
office
,
both
of
the
mediatour
betweene
God
and
the
beleeuers
,
and
also
of
the
head
of
the
Church
,
and
of
the
Iudge
of
the
whole
world
.
Mat.
28.18
.
Phil.
2.9
.
Ephesians
.
1.20.22
,
Psal.
110.1.1
.
Timot.
2.5
.
1.
Iohn
.
2.12
.
Heb.
7.25.26.27
.
and
8.1
.
and
9.24
.
Hitherto
concerning
the
exaltation
of
the
nature
assumed
:
now
concerning
the
communicating
of
the
Idioms
or
properties
.
For
because
of
the
personall
vnion
of
the
two
natures
,
their
properties
are
common
to
the
person
.
And
the
communicating
of
the
Idioms
or
properties
,
haue
a
place
in
the
concreet
,
or
primitiue
,
but
not
in
the
Abstract
or
deriuatiue
.
And
if
in
steed
of
the
Abstract
,
the
Concreet
be
sometime
vsed
,
for
the
most
part
there
is
added
a
note
or
particle
of
difference
restraining
it
to
one
or
other
of
the
natures
:
sometime
also
it
is
vttered
absolutely
,
without
any
note
of
difference
expressed
,
yet
vnderstood
.
The
notes
of
difference
are
these
,
by
,
nigh
to
,
as
long
as
,
or
vntill
,
in
,
through
,
as
much
as
,
and
those
that
are
like
these
.
Rom.
1.3.4
.
1.
Tim.
3.16
.
Heb.
9.14
.
1.
Pet.
3.18
.
and
4
1.
Rom.
9.5
.
Actes
.
2.30
.
And
by
these
notes
of
difference
is
signified
the
property
of
the
one
nature
,
which
can
not
be
spoken
of
the
other
nature
.
As
therefore
it
is
most
rightly
sayd
of
Christ
,
God
is
borne
of
the
virgine
,
suffered
vnder
Pontius
Pilate
,
crucified
,
dead
and
buried
,
and
so
forth
.
So
also
it
is
most
rightly
sayd
of
the
same
Christ
,
he
is
a
man
eternall
,
present
euery
where
,
omnipotent
,
knowing
all
things
.
Contrariwise
,
as
this
is
a
most
wicked
and
blasphemous
speech
,
to
say
,
the
Godhead
is
borne
of
the
virgine
,
suffered
vnder
Pontius
Pilate
,
crucified
,
dead
,
and
buried
:
so
this
is
a
most
wicked
and
blasphemous
speech
,
to
say
,
that
the
humanitie
of
Christ
is
eternall
,
present
euery
where
,
omnipotent
,
knowing
all
things
.
Thus
much
concerning
the
personall
vnion
.
Thus
farre
concerning
the
incarnation
of
Christ
:
now
concerning
his
obedience
.
Of
the
obedience
of
Christ
there
are
two
parts
:
the
fulfilling
of
the
law
,
and
the
paying
of
the
punishment
for
our
sinnes
.
The
fulfilling
of
the
law
,
is
the
first
part
of
Christes
obedience
,
whereby
in
his
whole
life
he
performed
for
vs
perfect
obedience
to
the
law
of
God
.
Otherwise
it
is
called
the
actiue
righteousnesse
of
Christ
,
and
also
the
obedience
of
the
holy
life
of
Christ
.
The
paying
of
the
punishment
for
our
sinnes
,
is
the
other
part
of
Christes
obedience
,
whilest
he
for
vs
sustained
the
punishment
which
we
had
deserued
,
that
he
might
satisfie
for
vs
the
most
seuere
iustice
of
God
:
so
that
we
are
no
more
bound
to
suffer
that
punishment
,
seeing
Christ
hath
payed
it
for
vs
.
Otherwise
it
is
called
the
passiue
righteousnesse
of
Christ
:
or
the
obedience
of
his
Passion
and
death
.
The
partes
of
paying
the
punishment
for
our
sinnes
,
are
both
his
Passion
,
and
death
,
&
also
his
burying
and
descending
to
hell
.
The
parts
of
the
Passion
of
Christ
,
are
,
the
suffering
of
manifold
euils
,
euen
presently
from
his
birth
,
to
the
institution
of
the
holy
Supper
:
and
that
solemne
and
most
grieuous
Passion
in
the
end
of
his
life
.
The
manifold
euils
from
his
birth
to
the
institution
of
the
holy
Supper
,
are
either
of
the
body
,
or
of
the
soule
.
The
euils
of
the
body
were
both
pouerty
&
dangers
of
life
:
and
also
diuers
infirmities
.
He
sustained
pouertie
,
Mat.
8.20
.
and
21.1.2
.
and
27.55
.
Luke
.
9.58
.
that
he
might
enrich
vs
with
heauenly
gifts
.
2.
Cor.
8.9
.
The
manifold
daungers
of
his
life
,
were
these
,
for
which
he
was
both
led
into
exile
,
Matth.
2.14.15
.
and
also
he
did
often
yeeld
for
a
time
to
the
furies
of
the
enemies
.
Mar.
3.6.7
.
Iohn
.
7.1
.
and
11.53.54
.
The
infirmities
of
the
body
,
Heb.
5.2
.
were
hunger
,
Mat.
4.2
.
and
21.18
.
and
thirst
,
Ioh.
4.8
.
wearinesse
.
Iohn
.
4.6
.
teares
.
Iohn
.
11.35
.
The
euils
of
the
soule
,
were
both
ignorance
,
and
temptations
:
as
also
sadnesse
,
and
ignominie
.
For
Christ
knew
not
certaine
things
,
vntill
he
knew
them
by
feeling
.
Mat.
11.13
.
he
knew
not
the
day
&
houre
of
iudgement
.
Mar.
13.32
.
But
he
was
therfore
tempted
,
that
he
might
helpe
those
that
are
tempted
.
Heb.
2.17.18
.
&
4.15
.
Also
that
he
might
teach
vs
by
his
example
,
how
we
ought
to
meet
with
,
and
resist
the
temptations
of
the
deuill
and
his
instruments
.
His
sadnesse
,
was
that
whereby
his
soule
was
heauy
and
troubled
.
Iohn
.
12.27
.
His
ignominies
were
manifold
,
vniust
accusations
,
and
slanders
.
Mat.
12.24
.
Mar.
11.19
.
reproches
,
reuilings
.
Iohn
.
8.48
.
His
base
account
,
and
neglect
.
Mar.
6.3.4
.
reiection
,
contempt
,
and
that
truely
among
his
owne
.
Hitherto
of
the
euils
which
Christ
suffered
from
his
birth
,
euen
to
the
last
,
and
solemne
acte
of
his
Passion
.
That
last
and
solemne
act
of
Christes
Passion
,
comprehendeth
both
his
striuing
in
the
garden
,
and
his
betraying
,
as
also
his
iudgement
.
The
parts
of
his
striuing
,
are
both
the
feare
,
and
trouble
of
the
soule
.
The
feare
of
Christ
,
was
that
he
feared
more
and
more
,
that
horrour
hanging
ouer
him
.
Heb.
5.7
.
The
trouble
of
his
soule
,
was
the
sadnesse
of
his
soule
,
whereby
it
was
most
grieuously
touched
with
sorrow
,
anguish
and
griefe
Mat.
26.37.38
.
The
effectes
of
his
striuing
,
were
his
affectionate
and
earnest
prayer
,
and
his
sweating
of
bloud
.
The
affectionate
and
earnest
prayer
of
Christ
,
was
that
whereby
he
asked
of
his
father
,
the
taking
away
of
that
horrour
.
Matth.
26.39.42.44
.
Christes
sweating
of
bloud
,
was
when
sweat
,
as
it
were
drops
of
bloud
,
did
fall
on
the
earth
.
Luke
.
22.44
.
Thus
farre
concerning
the
striuing
of
Christ
:
now
concerning
his
betraying
.
His
betraying
was
this
,
whereby
Iudas
Iscariot
,
that
vnfaithfull
disciple
,
receiuing
thirty
peeces
of
siluer
for
an
hire
,
deliuered
Christ
to
the
Princes
of
the
Priestes
,
and
to
the
elders
of
the
people
of
the
Iewes
.
Matth.
26.47
.
and
so
forward
.
Thus
much
concerning
the
betraying
of
Christ
.
Christ
was
drawen
into
two
sorts
of
iudgement
,
to
the
iudgement
of
the
Priest
and
of
the
ciuill
magistrate
.
In
the
former
,
false
witnesses
being
,
produced
in
vaine
,
he
was
at
length
by
Cayphas
slandered
,
and
condemned
for
blasphemy
.
Mat.
26.57
.
and
so
forward
.
The
ciuill
iudgement
is
two
fold
,
the
one
before
Pilate
,
the
other
before
Herod
,
by
whom
Christ
was
sent
backe
again
to
Pilate
,
who
at
the
length
condemned
him
to
be
beaten
with
rods
,
and
to
be
crucified
.
Now
therfore
Christ
was
condemned
,
that
he
might
redeeme
vs
from
eternall
condemnation
.
His
beating
with
rods
is
set
downe
Mat.
27.26
.
His
crucifying
is
that
wherby
he
was
fastned
on
wood
,
or
on
a
crosse
,
that
he
might
take
the
curse
of
the
law
from
vs
vpon
himselfe
.
As
it
is
written
,
cursed
is
euery
one
who
hangeth
on
a
tree
.
Mat.
27.38
.
Mar.
15.27
.
Luke
.
23.33
.
2.
Cor.
13.4
.
Heb.
13.12
.
Iohn
.
19.18
.
Hitherto
concerning
the
passion
of
Christ
:
now
concerning
his
death
,
and
those
things
which
followed
his
death
,
namely
his
burying
,
and
descending
into
hell
.
The
death
of
Christ
is
part
of
his
obedience
,
when
commending
his
soule
to
his
father
hee
gaue
vp
the
ghost
on
the
crosse
,
to
ratifie
his
Testament
,
and
to
loose
the
feare
of
death
.
Heb.
9.15.16.17
.
and
2.14.15
.
Christ
was
buried
for
foure
causes
.
-
1.
That
it
might
appeare
that
he
was
dead
indeed
.
-
2.
That
hee
might
bury
our
sinnes
with
himselfe
.
-
3.
That
we
might
with
him
be
buried
to
sinne
.
Rom.
6.4
.
-
4.
That
he
might
sanctifie
our
sepulchres
.
The
end
of
this
,
is
that
he
might
abolish
the
sting
of
hell
.
1.
Cor.
15.55
.
Hitherto
concerning
Christes
humiliation
:
now
concerning
his
exaltation
.
That
doth
comprehend
both
his
resurrection
,
and
manifestation
of
himselfe
,
fourtie
dayes
vpon
the
earth
,
and
also
his
ascension
into
heauen
,
and
his
sitting
at
the
right
hand
of
God
his
father
.
There
are
foure
endes
and
vses
of
the
resurrection
of
Christ
.
1.
That
he
by
his
resurrection
hath
ouercome
death
,
to
the
intent
that
he
might
make
vs
partakers
of
his
righteousnesse
,
which
by
his
death
he
hath
purchased
for
vs
.
Rom.
4.25
.
1.
Pet.
1.1
.
Thess.
1.10.3.4.5.21
.
1.
Cor.
15.16.17.54.55
.
Or
that
he
by
his
resurrection
,
hath
fully
confirmed
to
vs
,
the
redemption
&
righteousnesse
purchased
for
vs
by
his
death
.
2.
That
the
deuill
and
death
being
ouercome
,
he
might
rule
ouer
the
dead
and
the
liuing
Rom.
14.9
.
3.
That
he
by
the
power
thereof
might
stirre
vs
vp
to
a
new
life
.
Rom.
6.4
.
Coloss.
3.
1.
Ephes.
2.5
.
4.
That
the
resurrection
of
our
head
,
is
a
pledge
to
vs
of
our
glorious
resurrection
.
1.
Cor.
15.12.13.14
.
Rom.
8.11
.
The
conuersation
of
Christ
vpon
the
earth
fourtie
dayes
after
his
resurrection
,
was
done
to
that
end
,
that
he
might
most
certainly
confirme
his
resurrection
:
so
that
no
man
might
doubt
of
it
.
Actes
.
1.3
.
And
therefore
we
beleeue
that
Christs
body
,
is
not
now
on
earth
,
much
lesse
euery
where
,
but
in
heauen
:
Actes
.
13.21
.
yet
Christ
shal
be
with
vs
euen
to
the
end
of
the
world
,
by
his
Godhead
,
grace
and
spirit
.
Mat.
28.20
.
There
are
three
endes
of
Christes
ascension
.
-
1.
Because
he
doth
make
intercession
for
vs
before
his
father
in
heauen
Heb.
9.24
.
and
10.
19.
1.
Iohn
.
2.1
.
Rom.
8.34
.
-
2.
Because
we
haue
our
flesh
in
heauen
that
we
by
that
,
as
by
a
certaine
pledge
might
be
confirmed
,
that
it
shall
come
to
passe
,
that
he
which
is
our
head
may
lift
vs
his
members
to
himselfe
.
Iohn
.
14.2
.
and
20.17
.
Ephes.
2.6
.
or
else
,
that
he
might
prepare
a
place
for
vs
,
that
where
he
is
,
we
might
be
also
.
-
3.
Because
he
doth
fill
the
Church
with
his
spirite
,
and
vnspeakeable
power
,
and
beautifie
it
,
with
diuers
giftes
.
Iohn
.
14.16
.
and
16.7
.
Ephes.
4.10.11
.
Psal.
68.19
.
or
else
,
because
he
sendeth
vs
the
holy
spirite
in
steed
of
a
mutuall
pledge
.
Hitherto
concerning
Christes
ascension
:
now
concerning
his
sitting
at
the
right
hand
of
God
the
father
.
That
is
attributed
to
the
person
,
that
is
to
say
:
not
to
one
nature
of
Christ
seuerally
,
but
euen
to
whole
Christ
God
and
man
.
For
when
the
kingly
office
of
Christ
is
noted
by
it
,
it
ought
to
be
taken
of
the
whole
person
,
or
of
both
natures
.
And
Christ
sitteth
at
the
right
hand
of
God
his
father
,
not
euery
where
,
but
in
heauen
,
as
the
Scripture
plainly
testifieth
.
Heb.
8.1.4
.
Eph.
1.20
Col.
3.1
.
Acts.
3.21
.
Heb.
1.3
.
And
that
not
till
after
his
ascension
.
Mar.
16.19
.
1.
Pet.
3.22
.
2.
Because
Christ
doth
perpetually
sit
at
the
right
hand
of
his
father
:
but
he
ascended
but
once
in
heauen
.
3.
Because
we
shall
also
ascend
into
heauen
,
but
we
shall
not
sit
at
the
right
hand
of
God
.
Hitherto
concerning
the
person
of
Christ
:
now
concerning
his
office
.
This
office
doth
ioyntly
belong
to
both
natures
in
the
person
of
Christ
.
Iohn
.
6.3.53
.
Heb.
9.14
.
Actes
.
20.28
.
And
as
that
dutie
belongeth
to
both
natures
:
so
also
the
effectes
,
that
is
to
say
,
But
in
the
performing
of
euery
effect
or
worke
,
some
things
doe
pertaine
to
the
diuine
nature
,
other
some
to
the
humane
nature
.
1.
Pet.
1.18
.
and
2.24
.
and
3.18
.
For
although
euery
effect
or
worke
of
the
mediatour
be
one
,
because
the
person
of
the
mediatour
is
but
one
:
yet
to
the
effecting
of
this
worke
there
doe
concurre
two
operations
,
that
is
to
say
,
two
actions
,
one
of
the
Godhead
,
another
of
the
manhood
:
the
Godhead
doing
those
things
which
belong
to
the
Godhead
,
&
the
manhood
doing
those
things
,
which
belong
to
manhood
;
as
the
worke
of
a
man
is
but
one
,
but
in
performing
it
,
there
doth
concurre
,
the
action
both
of
the
soule
and
body
,
the
soule
doing
those
things
which
belong
to
the
soule
,
and
the
body
doing
those
things
,
which
belong
to
the
body
.
And
as
the
natures
,
and
properties
of
the
same
remaine
distinct
:
so
also
the
actions
,
and
operations
of
the
natures
,
so
that
either
of
them
doth
seuerally
worke
that
which
is
proper
to
it
,
namely
the
word
working
that
which
belongeth
to
the
word
:
&
the
flesh
accomplishing
that
which
belongeth
to
the
flesh
.
The
offices
of
Christ
are
three
:
his
Prophecie
,
Priesthood
,
and
Kingdome
.
Psal.
110.
Heb.
7.2.3
.
and
13.20
.
Therefore
he
is
called
,
the
chiefe
Prophet
,
teacher
,
&
Apostle
of
our
confession
.
Heb.
3.1
.
Of
his
Prophecie
there
are
two
partes
:
namely
the
foreshewing
of
things
to
come
,
and
doctrine
.
Of
doctrine
there
are
two
parts
:
the
laying
open
of
the
Gospell
,
and
the
true
interpretation
of
the
law
.
The
laying
open
of
the
Gospell
,
is
the
first
part
of
Christes
doctrine
,
when
he
did
lay
open
,
the
secret
counsell
,
and
all
his
fathers
will
concerning
our
redemption
.
Iohn
.
1.18
.
and
15.15
.
Mat.
11.17
.
The
true
interpretation
of
the
law
,
is
the
other
part
of
Christes
doctrine
,
when
he
expounded
the
true
meaning
of
Gods
law
.
Mat.
5.20
.
and
so
forward
.
Thus
farre
concerning
the
Propheticall
office
of
Christ
:
now
concerning
his
Priesthood
.
Of
Christs
Priesthood
there
are
two
parts
:
the
expiation
of
sinne
,
&
intercession
to
God
.
And
that
is
done
two
wayes
:
by
merite
,
and
by
a
powerfull
working
.
The
powerfull
working
of
Christ
,
is
that
by
which
he
doth
certainly
bestow
on
the
beleeuers
,
benefites
purchased
by
his
merite
for
them
,
as
for
example
,
the
forgiuenesse
of
sinnes
,
regeneration
,
the
holy
spirit
,
and
eternall
life
,
and
doth
preserue
the
same
benefites
in
them
,
and
endue
them
with
perseuerance
that
they
fall
not
from
grace
.
Thus
much
concerning
the
expiation
of
sinne
:
now
concerning
intercession
to
God
.
Hitherto
concerning
Christes
Priesthood
:
now
concerning
the
kingly
office
of
Christ
.
And
he
exerciseth
that
two
wayes
:
one
way
,
if
we
consider
the
Church
by
it selfe
;
another
way
,
if
we
consider
the
enemies
of
the
Church
.
If
we
consider
the
Church
by
it selfe
,
he
exerciseth
his
kingdome
two
wayes
.
-
1.
Because
by
his
holy
spirit
he
powreth
heauenly
giftes
vpon
vs
,
which
are
his
members
.
Ephes.
4.10.11.12
.
-
2.
Because
he
gouerneth
vs
by
his
word
and
spirite
.
If
we
consider
the
enemies
of
the
Church
of
Christ
,
he
exerciseth
his
kingly
office
also
two
wayes
.
-
1.
That
he
by
his
power
doth
defend
,
preserue
,
and
mightily
deliuer
both
vs
and
that
saluation
which
he
hath
purchased
for
vs
,
against
our
enemies
.
Psal.
2.9
and
110.1.2
.
Iohn
.
10.28.29.30
.
Ephes.
4.8
.
-
2.
Because
he
doth
beat
downe
their
enemies
,
vntill
at
the
length
he
may
fully
&
perfectly
deliuer
vs
from
them
.
The
vanquishing
of
the
enemies
is
two
wayes
.
-
1.
Because
he
doth
depriue
our
enemies
of
all
power
,
although
they
be
neuer
so
strong
and
proud
,
as
the
deuill
,
and
all
the
wicked
.
-
2.
Because
he
doth
vtterly
abolish
other
,
as
death
.
1.
Cor.
15.26
.
Thus
farre
concerning
the
reuelation
of
doctrine
:
now
concerning
the
foretelling
of
things
to
come
.
The
foretelling
of
things
to
come
is
a
laying
open
of
Gods
will
,
by
which
God
would
foretell
those
things
which
shall
be
hereafter
,
as
farre
as
it
might
be
for
our
good
to
know
them
.
And
that
is
either
confirmed
by
an
oth
,
or
else
it
is
without
an
oth
.
The
oth
of
God
,
is
a
confirming
of
the
foreshewing
of
things
to
come
,
not
because
that
foreshewing
is
doubtfull
,
but
because
God
would
so
prouide
for
our
infirmity
,
iudging
of
God
according
to
the
maner
of
men
,
that
if
any
bee
not
contented
with
the
bare
wordes
of
God
,
the
othes
might
suffice
him
.
Taulerus
saith
thus
:
O
blessed
are
they
,
for
whose
sake
God
sweareth
:
ô
miserable
are
they
,
who
beleeue
not
God
,
when
he
sweareth
.
The
bare
foretelling
,
is
that
which
hath
no
oth
adioyned
to
it
,
but
yet
it
is
as
certain
as
if
God
that
had
sworne
,
had
done
it
.
And
therfore
Philo
sayd
elegantly
,
all
the
words
of
God
are
othes
,
in
respect
of
their
certaintie
,
neither
do
they
need
any
confirmation
,
as
whose
truth
proueth
and
defendeth
it
by
the
effectes
,
as
the
shining
of
the
natiue
light
being
sent
forth
.
Againe
the
foretelling
of
things
to
come
,
is
either
absolute
,
or
with
a
condition
.
The
absolute
foretelling
is
that
which
is
without
all
condition
,
and
that
is
prophecie
or
foretelling
.
A
prophecie
or
foretelling
,
is
a
reuealing
of
misteries
or
secret
things
which
shall
come
to
passe
in
their
due
time
.
Such
were
many
foretellings
of
the
Prophetes
:
of
Christ
concerning
his
owne
passion
,
death
&
resurrection
,
concerning
the
ouerthrow
of
Ierusalem
,
concerning
the
end
of
the
world
,
&
concerning
false
Prophets
:
of
Agabus
,
concerning
the
pestilence
to
come
,
&
of
Paul
concerning
the
restoring
of
the
Iewes
,
and
concerning
Antichrist
.
&c.
Hitherto
concerning
the
absolute
foretelling
of
things
to
come
.
The
foretelling
of
things
to
come
with
condition
,
is
that
to
which
some
certaine
condition
is
annexed
,
which
if
it
be
present
,
the
things
foretold
are
done
.
And
that
is
either
promise
or
threatning
.
Gods
promise
is
a
foreshewing
of
good
things
to
come
,
which
God
will
giue
vs
if
we
also
performe
those
things
which
he
requireth
of
vs
,
or
if
we
satisfie
the
condition
,
which
he
layeth
vpon
vs
.
The
promise
of
God
is
either
spirituall
,
or
bodily
.
The
spirituall
promise
,
is
that
whereby
God
doth
shew
,
that
he
will
giue
vs
spirituall
good
things
.
The
bodily
promise
,
is
that
whereby
God
doth
shew
,
that
he
will
giue
vs
bodily
good
things
,
as
farre
as
it
may
be
expedient
for
our
saluation
.
Againe
the
promise
is
either
of
the
law
,
or
of
the
Gospell
.
The
promise
of
the
law
,
is
a
promise
,
which
the
law
propoundeth
,
hauing
a
condition
of
perfect
obedience
annexed
vnto
it
.
For
the
law
precisely
commandeth
the
condition
to
be
fulfilled
,
neither
otherwise
performeth
it
the
promises
,
then
as
the
condition
shal
be
throughly
performed
.
Therfore
the
perfect
fulfilling
of
the
condition
commanded
by
the
law
,
should
haue
had
a
respect
of
merit
,
and
should
haue
bene
a
cause
of
obtaining
those
rewards
,
which
the
law
promiseth
.
But
the
perfect
fulfilling
of
the
condition
of
the
law
cannot
be
performed
by
men
corrupted
with
sinne
.
The
promise
of
the
law
,
although
it
hath
a
condition
adioyned
vnpossible
to
be
performed
by
a
corrupted
nature
:
notwithstanding
it
is
not
vnprofitable
,
or
idle
:
for
the
vnpossible
condition
is
therefore
adioyned
,
that
men
might
be
admonished
of
their
weakenesse
,
and
they
throughly
vnderstanding
the
same
might
flye
to
Christ
,
by
whom
they
being
receiued
into
grace
,
and
already
hauing
obtained
iustification
,
might
obtaine
those
same
promises
.
The
promise
of
the
Gospell
,
is
a
promise
which
the
Gospell
propoundeth
,
hauing
the
condition
of
faith
adioyned
to
it
.
For
the
Gospell
promiseth
forgiuenesse
of
sinnes
,
and
eternall
life
,
yet
to
the
beleeuers
onely
.
The
promise
of
the
Gospell
is
vniuersall
but
to
the
beleeuers
:
for
all
which
beleeue
in
Christ
do
receiue
forgiuenesse
of
sinnes
,
and
eternall
life
.
Actes
.
10.43
.
Iohn
.
3.16
.
But
it
doth
not
pertaine
to
the
vnbeleeuers
.
Thus
much
concerning
the
promise
:
now
concerning
the
threatning
.
Threatning
,
is
a
denouncing
of
euils
to
come
,
by
which
God
will
either
chasten
his
,
or
punish
the
wicked
,
except
they
repent
.
Therefore
the
condition
of
repentance
is
adioyned
.
Threatning
also
is
either
spirituall
or
bodily
.
Spirituall
threatning
,
is
that
whereby
God
doth
denounce
,
that
he
will
send
spirituall
euils
vpon
vs
.
Bodily
threatning
,
is
that
whereby
God
doth
denounce
,
that
he
will
send
bodily
euils
vpon
vs
.
Hitherto
concerning
the
supernaturall
manifestation
of
Gods
will
:
now
concerning
his
calling
of
vs
.
Our
calling
,
is
a
worke
of
Gods
speciall
prouidence
,
whereby
God
doth
call
men
to
some
certaine
end
.
Matth.
22.9
.
1.
Cor.
1.9
.
1.
Tim.
2.4.29
.
And
that
calling
is
either
to
Christ
,
or
to
some
office
.
The
calling
to
Christ
,
is
that
calling
,
wherby
God
doth
inuite
vs
to
Christ
,
that
by
him
we
might
obtaine
eternall
life
.
And
that
calling
is
two
fold
,
either
inward
or
outward
.
The
outward
calling
,
is
a
calling
which
is
done
by
the
Ministers
of
Gods
word
.
And
that
is
two
fold
,
effectuall
,
or
vneffectuall
.
Mat.
22.2
.
The
effectuall
calling
belongeth
to
the
elect
,
in
whose
harts
the
word
preached
doth
abide
.
The
vneffectuall
calling
,
belongeth
to
the
reprobate
,
in
whose
harts
the
word
of
God
either
findeth
no
abode
,
or
else
vanisheth
away
,
so
that
it
is
become
to
them
the
sauour
of
death
,
and
a
matter
of
more
grieuous
condemnation
.
Thus
much
concerning
the
outward
calling
:
now
concerning
the
inward
.
The
calling
that
is
inward
,
is
a
calling
,
which
is
wrought
by
the
holy
spirit
,
by
whom
the
father
draweth
vs
,
and
giueth
vs
to
his
sonne
.
Iohn
.
6.37.44
.
and
17.11
.
Hitherto
concerning
our
calling
to
Christ
:
now
concerning
our
calling
to
some
office
.
The
calling
to
some
office
,
is
the
separating
of
a
fit
person
to
some
office
.
Rom.
1.1
.
Thus
farre
concerning
our
calling
:
now
concerning
Gods
couenant
.
Gods
couenant
is
a
bargaine
which
God
hath
made
with
me●
,
in
which
God
promiseth
to
men
some
good
,
&
requireth
of
them
again
,
that
they
performe
those
things
which
he
commandeth
.
And
that
couenant
is
either
eternall
or
temporall
.
The
eternall
couenant
is
a
couenant
in
which
God
promiseth
men
eternall
life
.
And
that
is
two
fold
,
the
couenant
of
workes
,
or
the
couenant
of
grace
.
The
couenant
of
workes
,
is
a
bargaine
of
God
made
with
men
concerning
eternall
life
,
to
which
is
both
a
condition
of
perfect
obedience
adioyned
,
to
be
performed
by
man
,
&
also
a
threatning
of
eternall
death
if
he
shal
not
performe
perfect
obedience
.
Gene.
2.17
.
-
1.
That
God
by
all
meanes
might
stirre
vp
men
to
performe
obedience
.
-
2.
That
euery
mouth
might
be
stopped
,
and
all
the
world
might
be
made
subiect
to
the
condemnation
of
God
for
not
performing
perfect
obedience
.
Rom.
3.19
.
-
3.
That
he
might
manifest
mans
sinne
,
and
naughtinesse
.
Rom.
3.19.20
.
and
7.7.8.9.10.11
.
-
4.
That
he
might
thrust
vs
forward
to
seeke
to
be
restored
in
the
couenant
of
grace
.
Gal.
3.22
.
and
5.23
.
Thus
much
concerning
the
couenant
of
workes
:
now
concerning
the
couenant
of
grace
.
The
couenant
of
grace
is
also
called
the
Testament
,
because
this
reconciliation
,
was
made
and
ratified
by
the
death
of
the
testatour
Christ
comming
betweene
.
Heb.
9.16.17
.
Christ
purchased
reconciliation
between
his
heauenly
father
and
vs
,
by
his
death
,
and
there
withall
left
it
vnto
vs
no
otherwise
than
parents
dying
doe
leaue
their
goods
to
their
children
.
And
that
perpetually
is
one
and
the
selfe
same
,
if
we
consider
the
substance
thereof
:
as
there
is
but
one
Church
in
all
ages
,
one
true
faith
&
Religion
of
Saints
,
one
God
,
one
mediatour
Christ
,
but
one
sacrifice
for
sins
,
but
one
righteousnesse
&
redemption
of
the
world
,
one
manner
for
all
the
ages
of
the
world
to
obtaine
saluation
,
namely
by
faith
in
Christ
.
Heb.
13.8
.
Reuel.
13.8
.
1.
Tim.
2.5
.
Rom.
12.
and
4.3
.
Ephes.
1.10
.
Rom.
9.5
.
Col.
1.18
.
Ephe.
2.21
.
Actes
.
4.2
.
Mat.
11.27
.
Iohn
.
14.6
.
Luke
.
10.24
.
Iohn
.
8
56.
Gene.
3.15
.
and
22.18
.
But
by
the
circumstances
,
it
is
called
the
old
or
new
Testament
.
It
is
called
the
old
Testament
or
couenant
,
because
it
was
hid
from
the
faithfull
by
diuers
shadowes
and
figures
before
Christ
was
manifested
in
the
flesh
.
Gene.
12.7
.
Heb.
9.4.18
.
Exod.
24.8
.
It
is
called
the
new
Testament
or
couenant
,
because
it
is
clearely
manifested
to
the
faithfull
,
by
Christ
himselfe
shewed
in
the
flesh
.
Heb.
8
6.
Therefore
the
faithfull
in
the
old
Testament
,
had
Christ
as
yet
couered
in
a
type
,
or
rather
they
looked
for
a
true
manifestation
of
him
:
but
we
haue
him
manifested
indeede
.
They
had
figures
,
we
haue
the
thing
it selfe
:
they
did
reioyce
in
outward
and
ceremoniall
things
,
we
triumph
in
spirituall
,
and
the
things
signified
,
without
types
.
Ierem.
31.31
.
Matth.
26.28
.
1.
Cor.
11.25
.
Heb.
8.9.10
.
and
Chap.
9.
and
10.
Of
the
couenant
of
grace
there
be
two
parts
:
the
promise
of
grace
,
&
the
answering
againe
of
a
good
conscience
.
The
former
respecteth
God
,
the
later
respecteth
the
faithfull
.
Heb.
8.10.11.12
.
The
benefites
purchased
by
Christ
for
vs
,
and
promised
in
the
Gospell
,
are
these
the
giuing
of
the
holy
spirit
,
the
communion
with
Christ
,
and
our
preseruation
in
this
communion
,
and
the
giuing
of
eternall
life
.
Of
the
knowledge
of
the
holy
spirit
,
there
be
two
parts
,
the
first
conc●rning
the
person
of
the
holy
spirite
;
the
second
,
concerning
his
office
.
If
we
consider
his
person
,
he
is
true
God
,
equall
with
the
father
,
and
the
sonne
.
Actes
.
5.3.4
.
Gene.
1.2
.
Math.
28.19
.
Mar
16
15.
But
the
office
of
the
holy
spirite
,
is
this
,
that
by
him
the
father
,
and
the
sonne
,
doe
shew
foorth
their
power
,
and
execute
the
decrees
of
their
will
,
in
creating
,
sustaining
,
and
mouing
all
things
but
chiefly
in
mouing
the
harts
of
those
that
heare
Gods
word
,
and
in
sanctifying
and
quickning
the
elect
with
eternall
saluation
.
Thus
farre
concerning
the
giuing
of
the
holy
spirite
:
now
concerning
our
communion
with
Christ
.
That
is
also
called
,
our
ioyning
,
vnion
,
knitting
together
with
Christ
,
our
ingrafting
into
Christ
,
the
eating
of
Christes
flesh
,
the
drinking
of
Christes
bloud
,
the
bringing
of
vs
vnder
one
head
,
ioyning
into
one
body
,
vnder
one
head
,
to
wit
,
Christ
,
Ephes.
1.10
.
our
washing
in
the
bloud
of
Christ
,
the
quickning
of
vs
,
the
raysing
of
vs
from
the
dead
,
the
placing
of
vs
in
heauen
together
with
Christ
.
Ephes.
2.5.6
.
Now
the
communion
of
all
Saintes
with
Christ
,
is
one
and
the
selfe
same
,
that
is
to
say
,
onely
spirituall
.
There
is
not
a
bodily
entrance
,
and
remayning
of
Christ
within
the
bodies
of
the
Saints
:
neither
doth
Christ
dwell
spiritually
in
some
,
and
bodily
in
other
some
:
but
in
all
beleeuers
spiritually
onely
.
And
that
is
done
by
the
holy
spirit
,
who
notwithstanding
doth
truly
ioyne
and
knit
together
,
by
faith
,
all
the
godly
and
faithfull
with
the
flesh
of
Christ
,
although
it
be
lifted
vp
and
remaine
in
heauen
.
1.
Cor.
12.13
.
By
one
spirit
are
all
we
baptized
into
one
body
,
and
all
we
drinke
one
drinke
into
one
spirit
.
For
one
and
the
selfe
same
spirit
,
worketh
that
in
all
Baptismes
,
in
all
the
holy
Suppers
,
that
we
might
be
one
with
Christ
,
and
ioyned
spiritually
to
him
.
Ephes.
3.12
.
He
dwelleth
in
our
harts
by
faith
.
Ephes.
4.
One
body
&
one
spirit
.
1.
Iohn
.
4.
By
this
we
know
that
he
dwelleth
in
vs
,
and
we
in
him
,
because
he
giueth
vs
of
his
spirit
.
Rom.
8.
If
the
spirit
of
him
,
which
raised
Iesus
from
the
dead
dwell
in
you
,
he
that
raysed
vp
Iesus
from
the
dead
,
shal
also
quicken
your
mortall
bodies
,
by
his
spirite
that
dwelleth
in
you
.
Irenaeus
booke
3.
Chap.
19.
As
one
lumpe
and
one
loafe
,
cannot
be
made
of
dry
wheat
,
without
moysture
:
so
neither
can
we
being
many
be
made
one
in
Christ
without
the
water
which
is
from
heauen
.
And
it
belongeth
to
all
the
elect
and
beleeuers
onely
,
euen
from
the
beginning
to
the
end
of
the
world
.
1.
Iohn
.
3.24
.
and
1.
Iohn
.
4.13
.
Iohn
.
14.23
.
and
15.1.2.3.4.5.6
.
The
parts
of
our
communion
with
Christ
are
these
,
Iustification
,
and
Regeneration
,
Adoption
,
and
the
freedome
of
the
sonnes
of
God
.
The
partes
thereof
are
two
:
forgiuenesse
of
sinnes
,
and
imputation
of
Christes
righteousnesse
.
Of
the
forgiuenesse
of
sinnes
there
be
two
parts
:
the
forgiuenesse
of
the
offence
,
and
the
forgiuenesse
of
eternall
punishment
.
Therfore
by
one
forgiuenes
,
both
are
remitted
to
wit
,
the
offence
,
&
the
eternall
punishment
.
For
the
iustice
of
God
requireth
that
,
because
Christ
hath
satisfied
for
both
to
wit
,
for
the
offence
,
&
the
punishment
.
Therfore
God
should
be
vniust
if
he
should
onely
forgiue
vs
the
offence
,
&
not
the
punishment
also
.
Therefore
the
Papistes
erre
,
who
say
,
that
the
offence
only
is
remitted
,
and
not
the
punishment
,
for
which
they
will
haue
men
to
satisfie
,
when
as
they
can
by
no
meanes
do
it
,
but
Christ
hath
fully
satisfied
for
it
.
Thus
farre
concerning
iustification
:
now
concerning
Regeneration
.
That
same
is
also
called
sanctification
,
and
the
gift
of
grace
.
Rom.
5.
Also
of
schoolemen
it
is
called
an
infused
grace
.
Regeneration
is
either
begun
,
or
perfected
:
the
former
belongeth
to
this
life
,
the
later
to
the
life
to
come
.
In
regeneration
are
to
be
considered
both
the
partes
,
and
also
the
perpetuall
adioynts
.
Regeneration
is
both
of
the
soule
,
and
also
of
the
body
.
1.
Thess.
5.23
.
Regeneration
of
the
soule
,
is
that
wherby
the
powers
of
the
soule
are
renued
.
Tit.
3.5
.
Gal.
4.6
.
Of
the
regeneration
of
the
soule
there
are
two
parts
:
enlightening
,
and
repentance
.
As
there
are
two
parts
of
the
soule
,
vnderstanding
,
and
will
:
so
also
regeneration
is
wrought
in
those
same
two
partes
.
The
enlightening
belongeth
to
the
vnderstanding
,
and
repentance
belongeth
to
the
will
.
So
Paule
sayth
,
that
in
regeneration
the
image
of
God
is
renewed
to
the
acknowledgement
of
the
creatour
.
Coloss.
3.
and
to
true
righteousnesse
and
holinesse
,
Ephe.
4.23
.
That
is
also
called
the
annoynting
of
the
holy
spirit
.
Of
enlightening
there
are
two
partes
:
spirituall
wisedome
,
and
prudence
.
Spirituall
wisdome
,
is
the
wholesome
knowledge
of
faith
&
the
misteries
of
saluation
,
ioyned
with
confidence
in
Christ
.
Eph.
1.17.18
.
Spirituall
prudence
,
is
a
wholesome
knowledge
of
things
commanded
or
forbidden
,
by
the
law
of
God
,
with
a
desire
of
the
former
,
and
shunning
of
the
latter
ioyned
to
it
.
Thus
much
concerning
enlightening
:
now
concerning
repentance
.
And
that
doth
not
proceede
from
our
owne
free
will
,
which
being
lost
by
sin
,
there
is
no
more
will
to
goodnesse
after
the
fall
,
&
especially
to
eternall
saluation
,
Gen.
6.5
.
But
it
is
the
gift
of
God
.
There
are
two
partes
thereof
,
the
mortification
of
the
old
man
,
and
the
quickning
of
the
new
man
.
The
partes
thereof
,
are
both
the
acknowledgement
and
confession
of
sinne
,
and
also
the
detestation
,
and
hatred
of
sinne
:
next
a
profitable
sadnesse
for
sinne
.
The
ackhowledgement
of
sinne
,
is
when
we
acknowledge
that
we
haue
sinned
.
Ierem.
3.2.13
.
The
priuate
confession
,
is
that
which
is
done
priuatly
of
euery
one
,
euen
within
his
own
priuate
house
.
And
that
is
either
to
God
onely
,
or
to
man
.
To
man
either
to
the
Minister
of
the
word
,
or
to
some
faithfull
friend
.
Publicke
confession
,
is
that
which
is
done
publickely
with
the
whole
Church
.
Publicke
confession
,
is
either
of
the
whole
Church
,
or
of
one
,
or
many
in
the
face
of
the
Church
.
The
detestation
of
sinne
,
is
when
we
accuse
&
condemne
both
the
sinnes
committed
by
vs
,
and
our selues
also
for
our
sinnes
sake
.
1.
Cor.
11.31
.
If
we
would
iudge
our selues
,
we
should
not
be
iudged
by
the
Lord
.
The
hatred
of
sinne
is
a
perpetuall
shunning
of
sinne
.
For
to
hate
sinne
,
is
to
turne
away
from
it
,
and
to
shunne
it
.
Nehem.
9.35
.
Ierem.
36.3
.
Ezech.
14.6
.
A
profitable
sadnesse
,
is
true
feare
,
and
grief
of
conscience
for
sinnes
committed
,
by
which
we
offend
God
,
ioyned
with
the
true
hatred
of
sinne
.
Esay
.
66.2
.
2.
Cor.
7.11
.
Ioel.
2.12.13
.
Deut.
4.29
.
Ionas
.
3.8
.
2.
King
.
22.19
.
Hitherto
concerning
the
mortification
of
the
old
man
:
now
concerning
the
quickening
of
the
new
man
.
The
quickning
of
the
new
man
,
is
the
other
part
of
repentance
,
And
that
same
is
called
our
resurrection
with
Christ
.
Of
this
there
be
two
parts
:
the
comfort
of
the
conscience
,
and
spirituall
gouernement
.
The
comfort
of
the
conscience
,
is
the
true
ioy
of
a
contrite
conscience
in
God
,
hauing
receiued
forgiuenesse
of
sins
by
faith
,
through
Christ
.
Psal
51.10.14
.
Rom.
5.1
.
Esay
.
57.15.16.17.18
.
and
61.1
.
Esay
.
49
13.
The
spirituall
gouernement
,
is
the
other
part
of
quickning
by
which
God
leadeth
by
his
spirit
the
regenerate
,
in
the
right
way
of
his
commandements
,
so
that
they
liue
no
longer
to
sin
,
but
to
God
▪
and
do
lead
a
new
life
.
Rom.
6
throughout
.
Also
7.
and
8.
where
he
speaketh
largely
of
sanctification
,
or
regeneration
.
Dauid
very
often
prayeth
to
God
for
this
spirituall
gouernement
,
chiefly
Psal.
119.33.34.35
.
and
euery
where
throughout
the
whole
Psalme
.
So
Psal.
25.8.9.10
.
Thus
far
concerning
the
regeneration
of
the
soule
:
now
concerning
the
regeneration
of
the
body
.
Therfore
there
is
both
a
mortification
,
and
quickning
of
the
body
also
.
Rom.
6.12
.
&c.
The
parts
of
the
regeneration
of
the
body
are
two
:
the
bridling
of
the
affections
,
and
the
ruling
of
the
moueable
members
,
The
bridling
of
the
affections
is
the
first
part
of
the
regeneration
of
the
body
,
by
which
the
affections
of
the
body
are
tamed
,
that
they
might
obey
reason
regenerated
.
The
ruling
of
the
moueable
members
,
is
the
other
part
of
the
regeneration
of
the
body
,
by
which
all
the
members
of
the
body
are
ruled
,
lest
being
thrust
forward
by
the
rēnāts
of
corrupted
lusts
,
they
shuld
do
any
thing
contrary
to
the
consent
of
the
mind
&
will
regenerated
.
The
testimony
of
regeneration
,
is
a
holy
,
and
iust
life
.
O
how
many
are
there
,
who
by
their
wicked
life
do
openly
shew
,
that
they
are
not
regenerated
!
An
vpright
man
,
&
a
corrupted
man
,
a
regenerated
man
,
&
an
vnregenerated
man
differ
by
a
rationall
respect
,
and
not
in
subiect
and
truth
of
being
.
Hitherto
concerning
the
parts
of
regeneration
:
the
perpetuall
adioynts
thereof
remaine
.
The
spiritual
battel
or
warfare
,
is
the
battel
of
a
regenerated
man
,
by
which
he
fighteth
against
the
deceipts
of
the
deuill
,
the
bad
examples
of
the
world
,
the
sollicitings
of
his
owne
flesh
,
as
the
causes
of
sinne
,
&
resisteth
them
stoutly
.
Rom.
7.8
▪
and
so
forward
.
Gal.
5.16.17
.
The
victory
of
the
saints
,
is
a
victory
,
wherby
the
Saints
doe
through
Christ
ouercome
the
snares
of
the
deuill
,
of
the
world
,
and
their
owne
flesh
.
Hitherto
concerning
regeneration
:
now
concerning
adoption
and
the
freedome
of
the
sonnes
of
God
.
Adoption
is
two
fold
:
imperfect
is
that
which
we
haue
in
this
life
:
of
this
it
is
spoken
to
the
Romanes
;
For
ye
haue
not
receiued
the
spirit
of
bondage
againe
to
feare
,
but
the
spirite
of
the
adoption
of
sonnes
,
by
which
we
crye
Abba
father
.
And
they
already
haue
obtained
this
adoption
,
who
haue
receiued
Christ
by
faith
.
Iohn
.
1.12
.
The
other
adoption
is
perfect
,
which
in
the
resurrection
shal
be
giuen
:
of
that
it
is
spoken
in
the
same
Chapter
to
the
Romanes
;
Euery
creature
sigheth
,
and
waiteth
for
the
reuealing
of
the
sonnes
of
God
.
Moreouer
euen
we
also
hauing
the
first
fruites
of
the
spirite
,
doe
sigh
within
our selues
,
wayting
for
the
adoption
,
and
redemption
of
our
bodies
.
Thus
farre
concerning
adoption
:
now
concerning
the
freedome
of
the
sonnes
of
God
.
The
freedome
of
the
sonnes
of
God
,
is
the
deliuering
of
vs
by
Christ
,
from
a
spirituall
bondage
.
Gal.
5.1
.
The
freedome
of
the
sonnes
of
God
,
is
either
inward
,
or
outward
.
The
inward
freedome
▪
is
that
which
belongeth
to
the
inward
life
.
Iohn
.
8.31.36
.
And
that
is
two
fold
:
freedome
from
eternall
bondage
,
and
freedome
from
the
bondage
of
sinne
.
Freedome
from
eternall
bondage
,
is
that
by
which
we
are
freed
from
the
power
and
tiranny
of
the
deuill
,
and
from
condemnation
,
and
eternall
death
.
Iohn
.
8.36
.
By
this
we
are
comforted
in
the
conflict
of
conscience
with
the
iudgement
of
God
.
Freedome
from
the
bondage
of
sin
,
is
that
by
which
we
are
deliuered
from
the
dominion
of
sinne
,
that
sin
may
no
longer
raigne
ouer
vs
,
but
that
we
being
iustified
,
and
endued
with
the
holy
spirit
,
might
liue
to
righteousnesse
and
vnto
God
.
Iohn
.
8.34
.
2.
Cor.
3.
where
the
spirit
of
the
Lord
is
,
there
is
liberty
.
Rom.
6.6
.
and
so
forward
euen
to
the
end
.
2.
Pet.
2.19
.
Galat.
5.13
.
Thus
much
concerning
inward
freedome
:
now
concerning
outward
freedome
.
And
that
is
two
fold
,
freedome
from
the
lawes
of
Moses
,
and
freedome
in
indifferent
things
.
For
such
lawes
which
belong
to
the
law
of
nature
,
and
by
which
all
nations
are
bound
,
are
not
abrogated
.
Freedome
in
indifferent
things
,
is
that
by
which
Christians
are
free
,
in
the
vse
of
indifferent
,
and
meane
things
.
1.
Cor.
9.1
.
These
may
be
kept
or
omitted
,
by
the
power
of
Christian
liberty
.
They
may
indeed
be
obserued
in
this
respect
;
namely
,
for
the
preseruing
of
concord
,
and
auoyding
of
the
offence
of
the
weake
.
Rom
14.15.16
.
1.
Cor.
8.1.9
.
&
11.29
.
2.
Cor.
11.12
.
but
so
that
alwayes
there
be
no
false
opinion
,
namely
,
1.
of
merit
,
as
though
the
obseruing
of
them
,
might
merit
forgiuenesse
of
sinnes
.
2.
Of
worship
,
as
though
God
would
be
worshipped
with
them
,
contrary
to
his
expresse
word
;
Mat.
15.
In
vayne
they
worship
me
▪
according
to
the
commandements
of
men
.
Also
.
Ezech
;
20.
Walke
in
my
commandements
,
and
not
in
the
precepts
of
your
fathers
.
3.
Of
perfection
as
though
the
obseruing
of
them
could
make
vs
perfect
.
4.
Of
necessity
,
as
though
it
were
necessary
that
they
should
be
obserued
for
conscience
sake
,
&
as
though
the
conscience
were
hurt
,
vnlesse
they
were
obserued
,
when
as
yet
notwithstanding
no
lawes
binde
the
consciences
of
men
,
except
the
lawes
of
God
onely
.
They
also
may
be
omitted
without
sinne
,
where
no
danger
of
offence
is
,
&
without
the
shew
of
denying
the
truth
,
and
without
the
omitting
of
a
necessary
confession
.
But
they
do
sinne
,
whosoeuer
neglecting
these
things
,
do
breake
such
ceremonies
,
in
reformed
Churches
.
Therefore
indifferent
things
,
according
to
the
circumstances
are
either
lawfull
or
vnlawfull
Rom.
14.20.21
.
1.
Cor.
8.13
.
But
here
now
where
there
is
contention
&
contrariety
of
circumstances
,
those
which
are
lesse
,
must
giue
place
to
those
which
are
of
greater
importance
,
the
lesse
number
must
giue
place
to
the
more
.
Rom.
14.21
.
Notwithstanding
we
must
take
heed
,
lest
those
things
be
iudged
indifferent
which
are
not
indifferent
.
Such
are
those
which
are
both
superstitious
,
and
wicked
things
.
Superstitious
things
,
are
those
,
the
obserning
whereof
,
is
ioyned
with
a
false
opinion
of
merit
,
worship
,
perfection
and
necessity
.
Wicked
things
,
are
those
which
are
flatly
contrary
to
Gods
commandements
,
of
which
sort
are
many
traditions
of
the
Pope
,
as
the
abuse
of
the
Lordes
Supper
,
prayer
to
the
dead
,
the
worshipping
of
images
,
the
law
of
single
life
,
holy
dayes
dedicated
to
Saintes
,
images
made
for
Religions
sake
,
that
is
to
say
,
that
they
may
serue
to
the
vse
of
Religion
,
or
that
they
might
be
worshipped
,
or
that
holy
things
might
be
represented
by
them
.
For
God
will
not
haue
images
serue
to
this
end
:
but
he
will
haue
all
men
to
be
taught
by
his
word
.
And
the
monuments
,
by
which
heauenly
things
are
represented
,
are
the
Sacraments
onely
,
not
painted
,
or
grauen
,
but
administred
.
For
Christ
doth
not
say
,
paint
this
,
but
do
this
,
that
is
to
say
,
breake
the
bread
,
&
so
forth
,
in
remembrance
of
me
.
The
vse
of
the
doctrine
concerning
Christian
liberty
is
two
fold
.
-
1.
That
we
might
learne
in
what
things
our
righteousnesse
doth
properly
consist
.
-
2.
That
we
might
know
what
to
iudge
of
ceremonies
,
namely
that
righteousnesse
is
not
to
be
sought
for
in
them
,
but
that
we
freely
by
Christ
obtaine
righteousnesse
,
and
forgiuenesse
of
sinnes
,
not
for
the
obseruation
of
any
ceremonies
,
or
traditions
of
men
.
Hitherto
concerning
our
communion
with
Christ
:
now
concerning
our
preseruation
in
this
communion
.
The
preseruation
of
the
elect
in
their
communion
with
Christ
,
is
a
benefite
of
God
,
whereby
he
doth
preserue
the
elect
euen
to
the
end
,
that
they
should
not
perish
,
but
that
they
should
remaine
in
the
fellowship
of
Christ
.
1.
Pet.
1.5
.
The
parts
thereof
are
,
consolation
,
the
hearing
of
the
electes
prayers
,
defence
against
their
enemies
,
deliuerance
out
of
dangers
,
and
the
gift
of
perseuerance
.
Consolation
,
is
a
benefit
of
God
,
whereby
he
doth
strengthen
vs
,
to
the
suffering
of
aduersities
,
with
an
vnspeakeable
ioye
of
hart
ioyned
thereunto
.
Psal.
94.19
.
and
119.76.77
.
2.
Cor.
1.3
.
1.
Cor.
10.13
.
And
that
is
either
common
in
euery
affliction
,
or
particular
in
death
.
The
common
consolation
in
euery
affliction
,
is
manifold
.
-
1.
Because
affliction
proceedeth
from
the
diuine
prouidence
of
our
most
mercifull
and
heauenly
father
.
2.
Sam.
16.10
.
Ier.
14.22
.
-
2.
Because
affliction
serueth
to
the
good
&
saluation
of
the
elect
.
Rom.
8.28
.
Psal.
119.71
.
Reuel.
3.10
.
-
3.
Because
affliction
bringeth
foorth
patience
Iam.
12.3
.
Rom.
5.3
.
-
4.
Because
they
who
suffer
affliction
for
godlinesse
,
and
the
truths
sake
are
blessed
.
Matth.
5.10.11
.
Luke
.
6.22
.
Iam
,
1.12
.
1.
Pet.
3.14
.
and
4.14
.
-
5.
Because
affliction
,
bideth
but
for
a
while
.
2.
Cor.
4.17
.
-
6.
Because
God
himselfe
putteth
an
end
to
affliction
.
1.
Cor.
10.13
.
-
7.
Because
affliction
cannot
separate
vs
from
Gods
loue
.
Rom.
8.39
.
-
8.
Because
affliction
is
not
a
testimony
of
Gods
wrath
.
-
9.
Because
affliction
is
a
testimony
of
Gods
loue
.
Prou.
3.11.13
.
Heb.
12.6
.
1.
Pet.
2.19.20
.
-
10.
Because
he
that
is
proued
by
affliction
,
shall
receiue
the
crown
of
life
,
which
God
hath
promised
to
those
that
loue
him
.
Iam.
1.122
.
Tim.
2.11
.
Mat
5.12
.
Reuel.
2.10
.
-
11.
Because
it
cannot
ouerthrow
the
elect
.
2.
Cor.
4.8
.
-
12.
Because
the
end
of
affliction
wil
be
ioyfull
Luke
.
6.21
Mat.
5.
vers.
4.
-
13.
Because
other
Saints
also
haue
bene
subiect
alwayes
to
afflictio
.
Iam.
5.11
.
Mat.
5.12
.
-
14.
Because
the
spirite
of
God
resteth
on
those
that
beare
affliction
.
1.
Pet.
4.14
.
-
15.
Because
by
affliction
we
must
enter
into
the
kingdome
of
God
.
Rom.
14.22
.
-
16.
Because
by
affliction
we
must
be
conformable
to
the
image
of
the
sonne
of
God
.
Rom.
8.28
.
1.
Pet.
4.13
.
-
17.
Because
they
that
beare
affliction
shall
not
be
condemned
with
the
world
.
1.
Cor.
11.32
.
-
18.
Because
Christ
himselfe
hath
sustained
affliction
.
Heb.
12.2
.
-
19.
Because
the
eternall
ioye
which
we
shall
reape
in
the
kingdome
of
God
,
shall
excell
by
many
degrees
the
griefe
of
affliction
in
this
life
.
-
20.
Because
affliction
shall
not
endure
for
euer
.
-
21.
Because
by
affliction
our
heauenvly
father
hath
appointed
to
make
triall
of
his
elect
.
-
22.
Because
by
daily
affliction
,
we
being
admonished
of
our
weaknesse
and
fraylty
,
might
be
humbled
,
&
so
being
humbled
,
we
do
learne
to
call
for
Gods
assistance
.
-
23.
Because
in
affliction
,
we
haue
experience
of
the
louing
presence
of
God
.
-
24.
Because
affliction
is
a
token
of
obtayning
eternall
inheritance
.
-
25.
Because
our
hope
is
strengthened
by
affliction
.
-
26.
Because
by
affliction
we
learne
due
obedience
to
God
.
-
27.
Because
affliction
doth
get
in
vs
contempt
and
lothing
of
this
present
life
.
-
28.
Because
affliction
admonisheth
vs
of
the
vanity
of
this
present
life
.
-
29.
Because
affliction
doth
inuite
vs
to
the
meditation
of
the
life
to
come
.
-
30.
Because
at
the
length
God
freeth
vs
from
all
euill
.
Hitherto
concerning
the
common
comfort
in
euery
affliction
:
now
concerning
the
particular
comfort
in
death
.
-
1.
Because
we
doe
not
liue
or
dye
to
our selues
,
but
to
God
Rom.
14.8
.
-
2.
Because
Christ
is
to
vs
both
in
life
and
in
death
an
aduantage
.
1.
Phil.
12.
-
3.
Because
Christ
is
our
resurrection
,
and
life
:
&
they
who
beleeue
in
him
although
they
were
dead
,
yet
shall
they
liue
.
Ioh.
11.25
.
-
4.
Because
God
mitigateth
and
shortneth
,
to
his
seruants
the
sorrowes
of
death
.
-
5.
Because
our
death
turned
into
sleepe
,
is
a
fulfilling
of
the
mortification
of
our
flesh
:
&
he
who
is
dead
is
free
from
sin
.
Rom.
6.7
.
-
6.
Because
we
know
,
that
if
the
tabernacle
of
this
our
earthly
house
we
dissolued
,
we
shall
haue
a
building
of
God
,
namely
a
dwelling
place
not
made
with
hands
,
but
eternall
in
the
heauens
.
2.
Cor.
5.1
.
-
7.
Because
we
dying
godlily
go
to
Christ
,
which
is
best
of
all
for
vs
.
Phil.
1.23
.
-
8.
Because
this
way
of
all
flesh
is
sanctified
by
the
death
of
Christ
.
-
9.
Because
if
at
any
other
time
in
suffering
the
griefes
of
this
life
,
yet
especially
in
the
agony
of
death
,
the
power
of
comfort
,
which
the
spirite
of
Christ
ministreth
,
doth
beyond
all
account
ouercome
the
sorrowes
of
death
.
-
10.
Because
the
flesh
indeede
is
weake
,
but
the
spirit
is
ready
.
Mat.
26.41
.
Therfore
the
whole
man
doth
not
feare
death
indeede
,
but
his
meaner
part
,
namely
the
flesh
.
-
11.
Because
the
desire
that
we
haue
clearely
to
behold
God
,
and
to
be
deliuered
from
whole
sinne
,
doth
greatly
diminish
,
&
mitigate
the
feare
and
sorrow
of
death
.
-
12.
Because
our
loue
towardes
the
faithfull
,
who
ouercomming
death
haue
gone
before
vs
,
and
with
whom
we
greatly
desire
to
be
ioyned
in
one
country
,
ought
to
be
no
lesse
,
then
it
is
towardes
them
whom
we
leaue
aliue
behind
vs
in
this
miserable
exile
,
and
from
whom
we
are
loth
to
be
separated
,
who
must
yet
notwithstanding
by
and
by
follow
after
vs
.
-
13.
Because
we
do
so
euidently
,
and
so
often
perceiue
the
mercy
of
God
towardes
our
children
being
dead
,
therefore
it
becommeth
vs
,
to
be
of
a
resolute
mind
,
especially
sith
we
know
that
we
are
sealed
with
the
pledge
of
the
holy
spirite
.
-
14.
Because
we
must
not
make
greater
account
of
this
naturall
life
,
then
of
the
spirituall
:
for
so
it
is
meet
that
the
desire
hereof
might
lessen
the
feare
of
death
.
-
15.
Because
we
certainly
know
,
that
the
soule
indeede
is
immortall
,
and
is
caried
by
Angels
to
the
assembly
and
congregation
of
the
first
borne
,
who
are
written
in
heauen
.
Luke
.
16.22
.
Heb.
12.13
.
And
we
know
that
the
body
resteth
in
the
earth
:
neither
indeed
hath
one
vnfitly
called
the
graue
the
hauen
of
the
body
.
-
16.
Because
we
beleeue
the
resurrection
of
the
body
and
life
eternall
.
-
17.
Because
as
in
the
whole
life
,
so
in
the
agony
of
death
,
God
doth
not
suffer
his
seruants
to
be
tempted
aboue
that
which
they
are
able
to
beare
,
but
doth
giue
,
euen
the
issue
with
the
temptation
.
1.
Cor.
10.13
.
That
in
deed
is
a
wonderfull
thing
,
which
Gregory
saith
in
his
Morals
;
Some
dye
laughing
.
But
we
had
rather
say
,
that
death
is
ouer-come
in
vndergoing
it
manfully
.
-
18.
Because
we
must
not
thinke
so
carefully
of
a
quiet
death
,
as
of
an
holy
life
.
For
as
Augustine
said
excellently
:
We
must
not
thinke
that
death
euill
,
before
which
hath
gone
a
holy
life
.
And
as
the
same
man
sayth
;
He
cannot
dye
euilly
,
who
hath
liued
well
:
and
he
hardly
dyeth
well
,
who
hath
liued
euilly
.
-
19.
Because
death
neuer
is
altogether
vntimely
,
whether
we
respect
the
good
or
wicked
.
For
the
godly
are
called
before
the
time
,
that
they
should
no
longer
be
vexed
of
the
euill
:
but
the
euill
and
wicked
are
taken
away
,
that
they
should
no
longer
persecute
the
good
.
As
the
same
Augustin
saith
.
-
20.
Because
this
life
is
filled
with
so
many
&
great
miseries
,
that
death
compared
with
it
is
taken
to
be
a
remedy
,
&
not
a
punishment
:
as
Ambrose
iudged
.
-
21.
Because
he
that
hath
an
extreme
feare
to
dye
,
doth
not
hope
to
liue
a●●●r
death
:
as
saith
Chrysostome
.
-
22.
Because
it
is
better
to
offer
that
(
I
meane
our
spirit
)
for
a
free
will
offering
to
God
,
which
otherwise
we
are
bound
to
restore
,
because
it
is
his
due
:
as
Chrysostome
saith
.
-
23.
Because
as
death
is
euill
to
the
euill
,
so
it
is
good
to
the
good
,
to
whom
all
things
worke
together
for
good
.
-
24.
Because
death
is
the
way
to
life
:
as
Ambrose
wisely
saith
.
-
25.
Because
this
death
is
the
reparing
of
life
:
as
the
Church
singeth
.
-
26.
Because
as
Bernard
saith
:
The
death
of
the
iust
is
good
,
by
reason
of
the
rest
it
bringeth
with
it
:
better
because
it
reneweth
vs
:
best
,
because
it
putteth
vs
out
of
daunger
.
And
as
the
same
man
saith
,
the
death
of
sinners
,
is
bad
,
worser
,
worst
of
all
:
but
the
death
of
the
good
,
is
good
,
better
,
best
of
all
.
-
27.
Because
that
death
is
good
,
which
taketh
not
away
life
,
but
translateth
it
into
a
better
estate
.
This
a
sentence
of
the
same
Bernard
.
-
28.
Because
as
the
same
man
also
witnesseth
,
death
hath
freed
vs
from
death
,
life
from
errour
,
grace
from
sinne
.
-
29.
Because
faithfull
men
take
death
to
be
but
a
name
onely
:
as
saith
Chrysostome
.
-
30.
Because
God
ruleth
death
,
that
it
cannot
be
a
cause
of
any
euill
.
Hitherto
concerning
comfort
:
now
concerning
the
rest
of
the
benefites
.
The
hearing
of
the
elects
prayers
,
is
a
benefite
of
God
,
whilest
the
elect
praying
in
Christes
name
,
God
performeth
vnto
them
all
things
which
profit
their
saluation
.
Iohn
.
9.31
.
Psal.
145.18.19
.
Iohn
.
14.13.14
.
and
15.16
.
Defence
against
enemies
,
is
a
benefite
of
God
,
whilest
he
so
defendeth
the
elect
against
their
spirituall
and
bodily
enemies
,
that
by
no
meane
,
they
can
hinder
their
saluation
.
Deliuerance
out
of
dangers
,
is
a
benefit
of
God
,
whilest
he
doth
often
beyond
all
hope
of
man
,
deliuer
his
elect
being
in
distresse
,
that
so
(
trying
his
presence
in
their
perils
)
they
might
reioyce
in
him
.
The
gift
of
perseuerance
,
is
a
benefite
of
God
,
whilest
he
doth
so
seale
in
the
elect
the
grace
of
Iesus
Christ
by
the
holy
spirite
,
that
they
continue
in
it
,
euen
to
the
end
,
and
can
not
fall
from
it
.
Rom.
11.29
.
Matth.
24.24.1
.
Iohn
.
2.19.27
.
2.
Pet.
2.18
.
Iohn
.
10.28
.
Rom.
8.35
.
Luke
.
22.32
.
Hitherto
concerning
our
preseruation
in
this
communion
with
Christ
:
now
concerning
the
gift
of
eternall
life
.
The
gift
of
eternall
life
,
is
a
benefite
of
God
,
purchased
for
vs
by
Christ
,
when
after
this
life
God
will
giue
the
elect
,
that
they
may
liue
with
him
for
euer
.
Hitherto
concerning
the
promise
of
grace
:
now
concerning
the
answering
againe
of
a
good
conscience
.
The
answering
again
of
a
good
conscience
is
the
other
part
of
the
couenant
of
grace
,
whereby
the
beleeuers
do
againe
promise
to
God
,
that
they
will
in
true
saith
receiue
his
benefites
,
and
that
they
will
serue
him
in
true
righteousnesse
and
holynesse
,
the
better
to
declare
their
thankefulnesse
towardes
him
.
Hitherto
concerning
the
eternall
couenant
:
now
concerning
the
temporall
couenaur
.
And
that
standeth
vpon
the
eternall
couenant
,
&
is
as
it
were
belonging
thereunto
.
Hitherto
concerning
Gods
couenant
:
now
concerning
the
diuine
signe
.
A
signe
is
either
naturall
or
giuen
.
A
naturall
signe
is
a
signe
which
by
nature
hath
that
selfe
same
thing
in
it
which
it
signifieth
.
Of
this
sort
is
the
rainebow
,
signifying
either
showres
or
faire
weather
,
if
it
be
considered
naturally
.
A
signe
giuen
,
is
a
signe
,
which
doth
not
by
nature
signifie
that
whereof
it
is
a
signe
,
but
it
signifieth
by
the
appointment
and
will
of
God
:
as
the
rainebow
is
a
signe
by
the
appointment
of
God
,
that
the
world
shall
not
perish
with
a
flood
.
The
signe
giuen
,
is
either
a
miracle
or
a
Sacrament
.
Therefore
if
any
thing
be
done
according
to
the
order
and
course
of
nature
,
it
is
not
miraculous
,
but
naturall
.
There
are
two
endes
of
miracles
:
the
one
,
that
God
by
them
might
manifestly
shew
forth
his
power
.
Exodus
19.
and
20.
Dan.
3.
The
other
,
that
by
them
as
by
seales
,
he
might
confirme
true
doctrine
.
Mat.
16.17
.
It
is
true
indeed
that
in
miracles
the
order
of
nature
by
the
ouerruling
power
of
God
is
interrupted
,
but
neuer
destroyed
or
ouerthrowen
,
throwen
,
neither
are
the
essences
of
those
things
destroyed
,
although
the
forme
be
sometime
chaunged
.
So
when
the
Sunne
stood
while
Ioshua
fought
,
when
it
returned
backe
when
Ezekiah
was
sicke
,
the
order
of
nature
was
interrupted
,
not
ouerthrowen
:
for
afterward
the
Sunne
kept
the
same
course
againe
,
which
was
giuen
to
it
in
the
creation
.
Yet
neuerthelesse
the
essence
of
the
Sunne
remained
.
When
the
sea
was
deuided
,
the
course
of
the
sea
was
interrupted
:
but
the
worke
being
firnshed
which
God
had
decreed
,
it
returned
againe
to
the
former
course
,
and
continued
the
same
:
yea
the
very
essence
of
the
sea
remained
.
When
Aarons
rod
was
made
a
Serpent
,
it
was
not
the
taking
away
of
the
substance
,
but
a
changing
of
it
.
So
the
water
in
Cana
of
Galile
,
the
substance
was
not
taken
away
,
but
it
was
turned
into
wine
.
Now
God
worketh
most
freely
in
the
effecting
of
miracles
:
for
be
himselfe
hath
most
freely
put
that
order
into
nature
,
therefore
also
when
he
will
he
can
most
freely
interrupt
it
.
Furthermore
because
he
is
not
bound
to
the
order
of
nature
,
he
may
interrupt
it
as
it
pleaseth
him
.
And
although
God
can
doe
all
things
,
yet
must
not
miracles
be
euery
where
alledged
,
especially
where
men
cannot
be
well
assured
of
Gods
will
,
neither
yet
where
no
necessitie
is
:
as
for
example
,
in
the
holie
Supper
men
may
not
imagine
miracles
,
as
though
the
body
of
Christ
were
supernaturally
and
miraculously
in
the
bread
:
because
Christ
hath
no
where
said
that
he
would
haue
it
so
.
No
where
,
I
say
,
hath
he
sayd
,
that
he
would
be
in
the
bread
.
Furthermore
it
is
not
of
necessity
:
for
Christ
may
become
ours
,
although
he
descend
not
into
the
bread
,
or
with
the
bread
to
be
thrust
into
our
mouthes
.
Thus
farre
concerning
a
miracle
:
now
concerning
a
Sacrament
.
And
that
is
either
of
an
eternall
,
or
temporall
couenant
.
A
Sacrament
of
an
eternall
couenant
,
is
a
Sacrament
,
whereby
God
doth
confirme
the
promise
of
eternall
life
.
And
that
is
either
of
the
couenant
of
works
,
or
of
the
couenant
of
grace
.
The
Sacrament
of
the
couenant
of
works
,
is
a
Sacrament
,
which
God
gaue
our
first
parents
in
the
state
of
their
first
integrity
.
And
that
was
two
fold
,
the
tree
of
life
,
and
the
tree
of
the
knowledge
of
good
and
euill
.
The
tree
of
life
was
a
Sacrament
of
the
couenant
of
workes
,
whereby
that
life
was
signified
,
which
man
should
haue
liued
,
if
he
had
stood
in
the
obedience
of
God
.
Gene.
2.9
.
The
tree
of
the
knowledge
of
good
and
euill
,
was
a
Sacrament
by
which
was
signified
to
man
,
in
how
good
estate
he
was
whilest
he
performed
obedience
to
God
his
creator
:
and
into
how
euill
and
miserable
estate
he
should
cast
himselfe
if
he
obeyed
not
God
.
Gen.
2.17
.
&
3.7.8.9.10.11
.
Hitherto
concerning
the
sacrament
of
the
couenant
of
workes
:
now
concerning
the
Sacrament
of
the
couenant
of
grace
.
Or
else
,
the
Sacrament
of
the
couenant
of
grace
is
a
Sacrament
by
which
the
faithfull
are
both
admonished
,
and
also
are
made
sure
that
the
couenant
of
grace
,
and
all
the
benefites
of
God
which
are
promised
in
this
couenant
,
doe
not
onely
belong
to
others
,
but
seuerally
to
euery
one
of
them
,
who
doe
vse
the
Sacrament
according
to
Gods
ordinance
.
The
Vbiquitaries
doe
thinke
it
therefore
to
be
called
a
mystery
,
because
the
manner
of
the
bodily
receiuing
of
it
is
vnsearchable
:
but
this
is
a
false
cause
,
because
the
bodily
receiuing
hath
no
foundation
in
the
Scripture
,
but
it
is
the
deuise
and
imagination
of
men
.
Furthermore
,
this
manner
is
manifested
to
vs
,
namely
that
it
is
spirituall
,
and
that
the
receiuing
is
done
by
faith
.
Both
the
Word
and
Sacraments
doe
lead
our
faith
to
Christ
,
as
to
the
only
foundation
of
our
saluation
.
Therefore
in
the
Sacraments
is
propeunded
,
offered
,
giuen
and
sealed
,
no
other
thing
then
is
promised
and
preached
in
the
Gospell
,
but
one
and
the
selfe
same
thing
,
namely
,
Christ
with
his
benefites
.
In
the
Sacraments
we
receiue
no
other
thing
,
then
in
the
simple
worde
,
namely
Christ
with
his
benefites
.
And
the
receiuing
of
Christ
,
whether
it
be
in
the
simple
worde
,
as
in
Iohn
.
6.
or
in
the
Sacraments
,
is
one
and
the
selfe
same
,
to
wit
,
spirituall
,
that
is
to
say
,
which
is
wrought
in
vs
by
the
power
of
the
holy
spirite
,
and
by
the
onely
instrument
of
faith
.
The
receiuing
of
Christ
in
the
worde
and
Sacramentes
doe
not
differ
indeede
:
for
in
both
there
is
the
same
thing
and
the
same
substance
,
to
wit
,
Christ
with
his
benefites
.
It
doth
not
differ
in
the
manner
,
for
it
is
spirituall
in
them
both
.
The
difference
is
not
in
the
instrument
by
which
wee
receiue
it
,
for
in
them
both
faith
is
the
instrument
to
receiue
it
by
.
What
then
is
the
difference
betweene
the
receiuing
of
Christ
in
the
simple
worde
,
and
in
the
Sacraments
?
The
outwarde
forme
onely
:
to
wit
,
because
in
the
Sacraments
bodily
signes
are
ioyned
with
the
word
of
promise
.
In
the
simple
worde
God
dealeth
with
vs
by
preaching
,
and
by
our
eares
onely
:
but
in
the
Sacramentes
he
vseth
beside
,
such
signes
as
offer
themselues
to
the
rest
of
the
senses
also
:
whereby
it
commeth
to
passe
,
that
the
communicating
of
Christ
by
the
Sacraments
,
is
more
forcible
and
plaine
,
then
by
the
simple
word
only
.
There
are
two
partes
of
the
Sacrament
of
the
couenaunt
of
grace
:
namely
the
earthly
matter
,
and
the
outwarde
action
,
or
the
outwarde
rite
.
Genes.
17.11
.
Exod.
12.8
.
and
so
forwarde
.
Matth.
3.11
.
and
28.9
.
Matth.
26.26
.
and
so
forward
.
1.
Cor.
11.23.24.25
.
The
earthly
matter
alone
,
is
not
a
perfect
and
whole
Sacrament
,
but
there
must
be
adioyned
to
it
the
outwarde
action
or
ceremonie
,
or
the
vse
of
the
earthly
matter
appointed
by
Christ
.
For
nothing
hath
the
force
of
a
Sacrament
,
except
there
be
adioyned
to
it
the
vse
of
it
,
according
to
Christes
institution
.
Christ
himselfe
by
the
holy
spirite
,
doth
make
the
thinges
promised
present
to
our
faith
:
and
faith
receiueth
them
.
Faith
worketh
not
that
presence
:
but
Christ
himselfe
worketh
it
.
The
heauenly
matter
signified
in
the
Sacrament
by
the
earthly
matter
,
is
the
new
Testament
or
couenant
of
grace
,
in
the
bloud
of
Christ
.
Therefore
we
must
not
respect
the
minister
and
earthly
elements
,
but
turne
the
eyes
of
our
fayth
to
the
thinges
promised
.
Now
howe
these
speeches
concerning
the
Sacramentes
ought
to
be
vnderstoode
and
expounded
,
the
Scripture
it selfe
doeth
declare
,
because
the
earthly
matter
is
a
signe
of
the
couenant
.
Genes.
17.11
.
Because
it
is
a
seale
of
the
righteousnesse
of
fayth
.
Rom.
4.11
.
Because
it
is
a
remembrance
of
Christes
death
.
And
it
is
so
called
by
a
metaphor
,
in
which
the
signe
is
eyther
put
for
the
thing
signified
,
or
is
called
by
the
name
of
the
thing
signified
.
Hitherto
concerning
the
earthly
matter
:
now
concerning
the
outwarde
action
in
a
Sacrament
.
This
action
is
two
fold
:
one
of
the
minister
administring
the
Sacrament
,
the
other
of
a
faythfull
man
vsing
a
Sacrament
.
The
action
of
the
Minister
administring
the
Sacrament
is
two
folde
:
the
sanctification
of
the
earthly
matter
:
and
the
administring
of
the
same
earthly
matter
?
The
sanctifying
of
the
earthly
matter
,
is
an
action
of
the
minister
,
in
the
which
by
Gods
commaundement
,
hee
appointeth
the
earthly
matter
to
a
holy
vse
.
Therefore
the
rehearsing
of
the
wordes
of
the
institution
of
the
Sacrament
is
necessarie
,
both
that
the
manner
of
instituting
the
Sacrament
may
bee
layde
open
,
as
also
that
by
it
the
earthly
matter
may
bee
sanctified
and
consecrated
to
a
holy
vse
,
because
therein
the
commaundement
of
God
is
contayned
.
Therefore
Augustine
sayth
;
The
worde
commeth
to
the
element
,
and
so
there
is
a
Sacrament
.
1.
Corinth.
11.23.24.25
.
The
administring
of
the
earthly
matter
,
is
the
other
action
of
the
minister
,
whereby
is
meant
,
that
God
doth
as
certainely
offer
and
giue
the
benefites
that
he
hath
promised
,
as
we
do
certainely
see
that
the
earthly
matter
is
offered
and
giuen
vs
by
the
minister
of
the
word
.
1.
Cor.
11.23
.
The
minister
of
the
worde
distributeth
and
offereth
the
earthly
matter
:
but
Christ
himselfe
distributeth
and
offereth
the
heauenly
matter
.
Matth.
3.11
.
I
baptize
you
with
water
,
there
is
an
other
who
baptizeth
with
the
holy
spirite
.
Hitherto
concerning
the
action
of
the
minister
that
administreth
the
Sacrament
.
The
action
of
a
faithfull
man
vsing
a
Sacrament
is
also
two
folde
:
namely
,
the
receiuing
of
the
earthly
matter
,
and
thankesgiuing
.
The
receiuing
of
the
earthly
matter
,
is
the
action
of
a
faithfull
man
vsing
the
Sacrament
,
whereby
he
receiueth
the
earthly
matter
,
to
signifie
that
he
doth
so
certainely
receiue
spiritually
the
benefits
that
God
hath
promised
,
as
he
doth
certainly
receiue
bodily
the
earthly
matter
.
Rom.
4.11
.
Matth.
26.26
.
We
receiue
the
worde
of
the
promise
of
grace
,
and
the
earthly
matter
from
the
mouth
and
hand
of
the
minister
:
but
we
receiue
the
heauenly
matters
from
the
hande
of
Christ
himselfe
.
The
outward
receiuing
is
wrought
in
the
body
:
the
inward
is
only
wrought
by
faith
&
by
the
powerfull
working
of
the
holy
spirit
in
our
harts
:
for
the
inward
receiuing
comprehendeth
iustification
and
regeneration
.
We
receiue
the
earthly
matter
by
the
body
,
that
is
to
say
,
by
the
members
,
actions
,
&
senses
of
the
body
,
by
the
eies
,
eares
,
handes
,
mouth
&
stomacke
,
sight
,
hearing
,
touching
,
tast
,
and
smell
:
but
we
receiue
the
heauenly
matters
by
faith
,
and
the
powerfull
working
of
the
holy
spirite
in
our
hearts
.
And
therefore
not
onely
the
faithfull
,
but
euen
infidels
receiue
the
earthly
matter
:
but
the
faithfull
onely
receiue
the
heauenly
matter
.
Thankesgiuing
is
the
action
of
a
faithfull
man
vsing
the
Sacraments
,
whereby
he
with
his
mouth
and
heart
giueth
thanks
to
Christ
,
for
the
whole
worke
and
benefite
of
his
redemption
.
1.
Cor.
11.25.26
.
These
therefore
are
the
partes
of
a
Sacrament
,
which
are
required
to
the
perfecting
of
euery
Sacrament
,
by
which
the
couenant
of
grace
is
sealed
vp
:
with
which
if
in
the
true
vse
thereof
,
the
heauenly
matters
and
the
inwarde
action
be
ioyned
together
,
this
coniunction
is
called
a
Sacramentall
vnion
,
which
is
also
the
cause
of
the
speeches
proper
to
a
Sacrament
.
This
vnion
is
not
naturall
and
locall
,
but
spirituall
and
belonging
to
couenants
,
and
hauing
respect
to
others
,
which
is
in
the
diuine
disposing
of
the
signe
to
the
thing
it selfe
:
and
in
the
spirituall
offering
and
receiuing
of
things
truely
ioyned
with
the
bodily
offering
and
receiuing
of
signes
.
As
therfore
there
are
two
parts
of
a
Sacrament
:
so
also
of
the
sacramentall
vnion
.
The
first
part
,
is
the
vniting
of
the
earthly
matter
with
the
heauenly
.
It
is
not
necessary
,
that
this
heauenly
matter
,
be
substantially
and
bodily
in
the
earthly
matter
,
or
in
that
place
in
which
the
earthly
matter
is
,
because
this
vnion
is
meerly
spirituall
.
Neither
doth
it
follow
,
if
Christ
be
not
bodily
present
on
the
earth
in
the
earthly
matter
,
or
in
the
place
in
which
the
earthly
matter
is
,
that
therefore
he
is
not
present
,
because
that
indeede
is
truly
present
which
is
present
spiritually
.
The
other
part
of
the
sacramentall
vnion
,
is
the
ioyning
together
of
the
outward
action
with
the
inward
action
.
For
in
the
right
vse
of
the
Sacrament
,
the
offering
and
receiuing
of
the
signe
and
thing
signified
is
ioyned
together
:
the
offering
,
&
receiuing
of
the
sign
indeede
is
bodily
,
by
the
hand
of
the
minister
:
but
the
offering
and
receiuing
of
the
thing
signified
,
is
spirituall
,
through
true
faith
by
the
hand
of
Christ
himselfe
.
For
a
Sacrament
,
is
not
onely
an
earthly
,
and
bodily
action
,
but
a
heauenly
and
spirituall
action
also
,
in
which
not
only
the
earthly
matter
,
which
is
on
earth
,
but
also
those
things
which
are
in
heauen
,
which
are
in
God
,
and
which
are
in
the
hearts
of
the
faithfull
,
are
present
with
vs
.
And
the
holy
spirit
ioyning
vs
together
with
Christ
,
doth
couple
vs
,
euen
we
being
most
farre
asunder
,
as
in
regard
of
distance
of
place
,
much
more
nearly
and
straightly
,
then
either
the
soul
is
ioyned
with
the
body
,
or
the
vine
with
the
braunches
.
Hitherto
concerning
the
parts
of
the
couenant
of
the
Sacrament
of
Grace
:
the
ends
follow
.
1
That
it
might
be
a
remembraunce
of
Gods
benefits
,
both
already
offered
,
and
hereafter
to
be
offered
,
that
is
to
say
,
that
it
might
put
the
faithfull
in
minde
of
Christs
benefites
,
eyther
already
bestowed
,
or
hereafter
to
be
bestowed
on
them
.
So
the
Passeouer
was
a
remembrance
not
only
of
the
deliueraunce
out
of
Egypt
already
past
,
but
also
of
the
deliueraunce
to
come
by
Christ
.
So
the
holy
Supper
is
a
remembrance
,
not
onely
of
our
redemption
made
vpon
the
erosse
:
but
also
of
that
which
is
to
be
performed
when
he
shall
come
to
iudge
the
quick
&
the
dead
,
and
shall
fully
deliuer
his
elect
from
sin
,
and
all
their
enemies
.
Luk.
21.28
.
2
That
our
faith
might
thereby
be
increased
,
exercised
and
strengthened
.
3
That
by
it
we
might
be
stirred
vp
to
thanksgiuing
for
the
benefit
of
our
redemption
.
4
That
it
might
be
a
bond
of
mutuall
loue
and
concord
in
the
Church
,
that
is
to
say
,
that
by
the
partaking
thereof
we
might
more
and
more
be
bound
amongst
our selues
in
mutuall
loue
:
for
we
that
are
many
,
are
one
bread
and
one
body
.
5
That
it
might
be
the
bond
of
publicke
meetings
,
&
of
the
preseruing
of
the
ecclesiasticall
ministery
.
Exod.
12.16
.
1.
Cor.
11.20
.
6
That
it
might
be
a
note
of
our
profession
,
whereby
as
by
a
cognisance
,
the
Church
is
discerned
from
infidels
.
Exo.
12.45
.
So
by
circumcision
the
Iews
were
discerned
from
the
Gentiles
.
As
all
vncleane
men
were
to
be
kept
from
eating
the
things
offered
to
God
,
this
threatning
being
added
,
that
whatsoeuer
vncleane
man
did
eat
of
them
,
his
soul
should
be
cut
off
from
his
people
.
Leu.
7.20
.
euen
so
no
vncleane
or
vnbeleeuing
man
ought
to
vse
the
Sacrament
of
the
couenant
of
Grace
.
7
That
it
might
be
a
witnesse
of
our
confession
and
society
with
the
church
.
The
sixt
end
pertaineth
to
the
whole
Church
:
but
the
last
end
pertaineth
to
euery
beleeuer
.
He
that
shall
not
be
circumcised
,
his
soule
shall
be
cut
off
from
the
people
of
God
.
Whosoeuer
vseth
not
the
Sacraments
when
he
may
,
he
sheweth
that
he
is
not
a
member
of
the
Church
,
and
the
companion
of
our
confession
.
For
the
Sacrament
is
a
witnesse
,
which
testifieth
,
that
he
who
vseth
the
Sacraments
doth
pertaine
to
the
company
of
the
church
,
that
he
is
a
member
of
the
Church
,
and
that
he
hath
fellowship
with
it
.
Whosoeuer
in
any
congregation
vseth
the
Sacrament
,
he
by
this
vse
doth
testifie
,
that
he
embraceth
the
confession
of
that
company
,
and
that
he
hath
fellowship
with
it
.
Thus
farre
concerning
the
ends
of
the
couenant
of
grace
.
The
Sacrament
of
the
old
Testament
,
is
that
which
before
the
comming
of
Christ
was
instituted
for
the
Church
of
the
old
Testament
.
Gen.
17.
Exod.
12.
&
16.15
.
&
17.6
.
1.
Cor.
10.1.2.3.4
.
The
Sacraments
of
the
old
Testament
,
were
either
ordinary
,
or
extraordinary
.
Ordinary
Sacraments
were
those
,
which
did
ordinarily
and
alwayes
pertaine
to
the
Church
of
the
old
Testament
.
Genes.
17.
Exod.
12.
And
they
were
two
:
Circumcision
,
and
the
Passeouer
.
The
parts
thereof
are
two
:
the
foreskin
,
and
the
outward
action
in
the
Circumcision
.
Genes.
17.11
.
The
foreskin
,
was
a
signe
that
our
nature
is
corrupted
,
that
men
are
borne
guilty
in
this
carnall
generation
:
and
therefore
stand
in
neede
of
the
regeneration
and
renewing
which
was
to
come
by
●he
blessed
seede
,
who
should
bruise
the
head
of
the
serpent
,
and
in
whom
all
nations
should
be
blessed
.
The
outward
action
in
Circumcision
was
two
fold
:
the
one
of
the
minister
administring
Circumcision
,
the
other
of
a
faithfull
man
receiuing
Circumcision
.
Gen.
17.9.10
.
Rom.
2.19
.
&
4.11
.
The
action
of
the
minister
administring
Circumcision
was
two
fold
:
the
laying
open
of
the
institution
of
Circumcision
,
and
the
Circumcision
of
the
foreskin
.
The
Circumcision
of
the
foreskin
,
was
a
signe
of
the
Circumcision
of
the
heart
,
that
is
to
say
,
of
iustification
by
faith
,
Rom.
4.11
.
of
forgiuenesse
of
sinnes
,
and
of
regeneration
,
Deut.
30.6
.
The
action
of
a
faithfull
man
receiuing
Circumcision
was
two
fold
:
the
receiuing
of
circumcision
,
and
thankesgiuing
.
The
receiuing
of
Circumcision
,
was
that
wherby
a
faithfull
man
,
through
the
circumcision
that
was
done
by
the
hands
of
the
minister
,
did
put
off
the
foreskin
of
the
flesh
,
to
signifie
,
that
he
put
off
from
him
,
the
sinnes
of
the
flesh
.
Col.
2.11
.
Rom.
4.11
.
Thankesgiuing
was
done
by
the
parents
,
and
kinsfolkes
,
in
stead
of
the
infants
being
circumcised
.
Thus
farre
concerning
circumcision
:
now
concerning
the
Passeouer
.
The
parts
of
the
Passeouer
were
two
:
the
Paschall
Lambe
,
and
the
action
pertaining
to
the
vse
thereof
The
action
in
the
Passeouer
,
was
eyther
of
the
minister
,
or
of
the
receiuer
.
The
action
of
the
Minister
is
two
fold
:
both
the
laying
open
of
the
institution
of
the
Sacrament
of
the
Passeouer
:
and
also
the
offering
of
it
to
men
.
Exod.
12.3.4.5.21
.
The
laying
open
of
the
institution
of
he
Sacrament
of
the
Passeouer
is
commanded
.
Exod.
12.26.27
.
The
offering
of
the
Paschall
Lambe
to
others
,
was
made
by
the
father
of
the
family
,
and
did
signifie
that
God
would
giue
his
son
,
that
he
might
be
sacrificed
for
the
sinnes
of
the
world
.
1.
Cor.
5.7
.
The
action
of
the
faithfull
receiuer
,
was
also
two
fold
:
the
eating
of
the
Paschall
Lambe
and
thankesgiuing
.
By
the
eating
of
the
Paschall
Lambe
,
was
signified
the
participation
of
Christs
passion
.
1.
Cor.
5.7.8
.
In
the
thankesgiuing
was
remembred
to
the
praise
of
God
,
the
benefite
of
bringing
forth
the
people
of
God
from
the
bondage
of
Egypt
,
as
also
the
benefite
of
the
deliuerance
that
should
be
from
the
spirituall
Egypt
,
that
is
to
say
,
from
the
bondage
of
sin
,
both
which
were
to
be
wrought
by
the
sacrifice
of
the
Messias
.
Exod.
12.24.26
.
&
13.8.9.10
.
Thus
farre
concerning
the
ordinary
Sacraments
of
the
old
Testament
:
now
concerning
the
extraordinary
.
The
extraordinary
Sacraments
,
were
those
which
were
extrordinarily
both
before
the
instituting
of
the
two
ordinary
Sacraments
:
as
also
those
which
were
added
to
them
afterward
.
Before
the
ordinary
Sacraments
,
were
the
sacrifices
from
Adam
euen
to
Abraham
.
Genes.
4.4
.
The
extraordinary
Sacraments
which
were
added
to
the
former
two
,
were
also
two
.
The
Baptisme
of
the
cloud
,
and
of
the
sea
:
and
the
supper
of
Manna
,
and
of
the
water
flowing
out
of
the
rocke
.
The
Baptisme
of
the
cloud
and
sea
,
was
an
extraordinary
Sacrament
in
the
old
Testament
,
whereby
the
Israelites
being
vnder
that
cloud
,
and
passing
through
the
sea
,
were
all
baptized
into
Moses
,
in
that
cloud
and
in
that
sea
.
1.
Cor.
10.1.2
.
The
supper
of
Manna
&
of
the
water
flowing
out
of
the
rocke
,
was
a
Sacrament
of
the
old
Testament
,
whereby
the
Israelites
were
nourished
with
meat
sent
from
heauen
,
to
signifie
the
spirituall
nourishment
of
the
flesh
of
Christ
,
and
did
drinke
the
water
flowing
out
of
the
rock
,
to
signifie
the
spiritual
drink
of
the
bloud
of
Christ
.
1.
Cor.
10.3.4
.
Hitherto
concerning
the
Sacraments
of
the
old
Testament
:
now
concerning
the
Sacraments
of
the
new
Testament
.
The
Sacraments
of
the
new
Testament
are
two
:
Baptisme
,
and
the
Lords
supper
.
Baptisme
commeth
in
the
place
of
Circumcision
,
and
kepeth
the
analogy
and
proportion
thereof
:
for
both
of
them
is
a
Sacrament
of
entrance
into
the
Church
,
and
of
regeneration
.
And
as
the
Israelites
were
but
once
circumcised
:
so
we
are
but
once
baptized
onely
,
because
we
are
but
once
borne
onely
:
and
as
circumcision
was
the
first
beginning
of
Iudaisme
:
so
Baptisme
is
the
first
beginning
of
Christianity
.
Of
Baptisme
there
are
two
parts
:
the
water
of
Baptisme
,
and
the
outward
action
in
Baptisme
.
By
the
water
of
Baptisme
is
signified
,
the
bloud
of
Christ
shed
on
the
crosse
.
Heb.
12.24
.
1.
Pet.
1.1
.
Zach.
13.1
.
Ezec.
36.25
.
The
outward
action
in
Baptisme
is
two
fold
:
the
one
of
the
minister
administring
Baptisme
:
the
other
of
a
faithfull
man
vsing
Baptisme
.
The
action
of
the
minister
is
two
fold
:
the
sanctification
of
the
water
,
and
the
outward
washing
.
The
sanctification
of
the
water
,
is
the
appointing
of
it
to
this
end
,
that
it
might
signifie
the
bloud
of
Christ
.
The
outward
washing
is
a
signe
,
seale
,
and
very
sure
pledge
of
the
inward
washing
,
whereby
we
with
the
bloud
of
Christ
are
washed
from
sins
.
Reue.
1.5
.
Rom.
6.3
.
1.
Cor.
1.6.11
.
1.
Pet.
3.21
.
Eph.
5.26
.
1.
Ioh.
1.7
.
For
as
the
filthinesses
of
the
body
are
purged
with
water
:
so
our
sinnes
are
taken
away
by
the
bloud
of
Christ
.
Reue.
1.5
.
&
7.14
.
1.
Cor.
6.11
.
Gal.
3.17
.
1.
Ioh.
1.7.3
.
Therefore
the
outward
Baptisme
is
called
the
washing
of
regeneration
.
Tit.
3.5
.
The
washing
away
of
sinnes
.
Acts
22.16
.
not
because
the
washing
is
properly
and
by
it selfe
that
by
which
we
are
regenerated
:
for
we
are
properly
regenerated
by
the
holy
spirite
:
but
because
it
is
the
signe
and
seale
of
the
inward
washing
,
that
is
to
say
,
of
regeneration
and
adoption
according
to
the
forme
of
the
couenant
;
I
will
be
thy
God
,
and
the
God
of
thy
seede
.
The
minister
washeth
outwardly
with
water
:
but
Christ
washeth
inwardly
with
his
bloud
.
Mat.
3.11
.
Reue.
1.5
.
Thus
farre
concerning
the
action
of
the
Minister
administring
Baptisme
:
now
concerning
the
actions
of
a
faithfull
man
receiuing
Baptisme
.
The
actions
of
a
faithfull
man
vsing
Baptisme
is
also
two
fold
:
the
receiuing
of
Baptisme
and
thankesgiuing
.
In
the
receiuing
of
Baptisme
is
signified
,
that
the
infant
is
by
the
bloud
of
Christ
so
certainely
washed
from
sinnes
,
as
his
body
is
certainly
sprinckled
and
washed
with
water
.
Reuel.
7.14
.
Ezech.
36.25
.
To
be
washed
with
the
bloud
of
Christ
,
is
is
to
be
made
partakers
of
the
benefites
of
the
couenant
of
Grace
,
that
is
to
say
,
to
be
reconciled
,
iustified
,
regenerated
,
adopted
by
God
to
be
his
sonnes
,
to
be
endued
with
the
freedome
of
the
sonnes
of
God
,
and
so
forth
.
The
outward
man
feeleth
the
force
of
the
water
:
but
the
inward
man
feeleth
the
powerfull
working
of
the
bloud
of
Christ
.
Euen
Infidels
are
washed
with
water
:
but
beleeuers
onely
with
the
bloud
of
Christ
.
Therefore
all
who
are
Baptized
,
are
not
regenerated
,
but
onely
the
beleeuers
.
Now
not
onely
those
that
are
of
yeares
of
discretion
are
to
be
Baptized
:
but
also
infants
.
-
1
Because
they
also
do
pertaine
to
the
couenant
of
the
grace
of
God
.
-
2
Because
to
them
also
belongeth
the
promise
of
forgiuenesse
of
sinnes
through
the
bloud
of
Christ
.
-
3
Because
they
belong
to
the
Church
of
God
.
-
4
Because
they
are
redeemed
by
the
bloud
of
Christ
.
-
5
Because
to
them
is
promised
the
holy
Spirite
.
-
6
Because
they
are
to
be
discerned
from
the
children
of
Infidels
.
-
7
Because
also
in
the
old
Testament
infants
were
circumcised
.
Thankesgiuing
is
eyther
presently
done
by
the
party
Baptized
,
if
he
be
of
yeares
of
discretion
:
or
else
it
is
performed
by
the
the
witnesses
in
his
stead
if
he
bean
infant
:
who
yet
when
he
commeth
to
ripe
yeares
,
ought
afterward
in
the
whole
course
of
his
life
to
be
thankefull
to
God
for
this
benefite
.
Hitherto
concerning
Baptisme
:
now
concerning
the
Lords
Supper
.
In
the
fame
sense
it
is
called
the
table
of
the
Lord
.
1.
Cor.
10.21
.
Therefore
thou
doest
come
to
the
banket
of
Christ
,
thou
art
his
guest
,
as
oft
as
thou
doest
eat
and
drinke
of
this
supper
.
The
Lords
supper
commeth
in
the
roome
of
the
Paschall
Lambe
:
therefore
it
doth
also
keepe
the
analogie
or
proportion
thereof
.
For
both
the
one
and
the
other
is
a
Sacrament
of
nourishment
and
spirituall
bringing
vp
.
And
as
the
eating
of
the
Paschall
Lambe
was
often
vsed
:
so
also
the
vsing
of
the
Lords
Supper
is
oftentimes
performed
.
For
as
the
Passeouer
was
the
nourishing
of
Iudaisme
:
so
the
Lords
Supper
is
the
nourishing
of
Christianity
,
which
nourishing
often
times
standeth
in
neede
of
meat
and
drinke
,
that
is
to
say
,
restoring
and
renewing
,
euen
as
our
life
doth
daily
want
refreshing
,
which
is
performed
by
meat
and
drinke
.
The
parts
of
the
Lords
Supper
,
as
of
other
sacraments
,
are
two
:
the
earthly
matter
,
and
outward
action
in
the
Supper
.
The
earthly
matter
in
the
Supper
is
two
fold
:
the
bread
and
the
wine
.
Because
we
liue
not
only
by
meat
,
but
by
drinke
also
.
The
bread
in
the
holy
Supper
is
a
signe
or
image
of
Christs
body
giuen
to
death
for
vs
.
Ioh.
6.35.48.50.51.55.56
.
The
wine
in
the
holy
Supper
is
a
signe
or
image
of
Christs
bloud
,
shed
on
the
crosse
for
vs
.
Therefore
the
bread
also
is
called
the
body
it selfe
,
and
the
wine
,
or
cup
in
which
the
wine
is
,
is
called
the
bloud
it selfe
.
Not
that
the
body
of
Christ
descendeth
from
the
seate
of
his
glory
,
out
of
heauen
,
and
doth
hide
it selfe
inuisibly
in
the
bread
,
and
his
bloud
in
the
wine
,
which
opinion
is
most
absurd
:
but
therefore
the
bread
is
called
the
body
of
Christ
,
because
it
is
a
signe
,
remembrance
,
token
,
figure
,
similitude
,
and
image
of
his
body
giuen
for
vs
.
And
the
wine
or
cup
is
called
the
new
Testament
or
couenant
,
in
the
bloud
of
Christ
:
because
it
is
a
signe
of
the
new
Testament
or
couenaunt
,
that
is
to
say
,
of
reconciliation
wrought
with
God
,
by
the
bloud
of
Christ
shed
vppon
the
Crosse
for
the
forgiuenesse
of
sinnes
.
The
bread
by
a
metaphor
,
is
called
the
body
of
Christ
deliuered
for
vs
,
because
the
bread
being
broken
,
is
a
signe
calling
into
our
remembraunce
,
or
imprinting
in
vs
,
and
as
it
were
setting
before
our
eyes
,
the
breaking
,
that
is
to
say
,
the
crucifying
of
the
body
of
Christ
.
The
wine
by
the
same
metaphor
,
is
the
bloud
of
Christ
,
because
it
is
a
signe
calling
into
our
remembrance
,
and
imprinting
in
vs
,
the
shedding
of
Christs
bloud
done
on
the
crosse
,
for
the
forgiuenesse
of
our
sinnes
.
Yea
the
bread
is
not
a
signe
of
his
glorious
body
,
as
it
is
now
already
glorified
,
but
of
his
body
deliuered
vnto
death
,
of
his
body
broken
on
the
crosse
,
and
slayne
for
our
sakes
:
as
the
Lord
expresly
sayth
;
This
is
my
body
which
is
giuen
for
you
.
And
the
wine
is
not
a
signe
of
his
bloud
contayned
in
the
veines
,
but
of
his
bloud
shed
on
the
Crosse
,
or
as
it
was
shed
:
as
the
same
Lord
expresly
testifieth
.
And
therefore
the
body
of
Christ
is
not
now
in
the
bread
,
because
it
is
already
glorious
,
and
shall
not
before
the
last
day
descend
from
heauen
vnto
this
miserable
earth
,
neyther
is
his
bloud
already
in
the
wine
:
because
he
once
shed
his
bloud
,
and
died
,
now
he
sheddeth
it
no
more
,
death
shall
no
more
raigne
ouer
him
.
By
the
bread
being
broken
is
represented
vnto
vs
,
as
by
a
similitude
,
&
a
certaine
image
,
his
body
that
suffered
for
vs
.
For
the
whole
action
of
the
Lords
Supper
is
to
be
referred
to
this
end
,
that
we
might
preach
the
death
of
the
Lord
vntill
he
come
.
The
metaphor
seemeth
to
be
more
conuenient
in
the
laying
open
of
these
wordes
,
because
not
the
bread
simply
,
but
the
bread
broken
,
by
a
certaine
similitude
,
doth
represent
the
body
broken
,
as
Paul
sayeth
:
that
is
to
say
,
deliuered
vnto
death
.
For
the
breaking
of
the
bread
,
putteth
vs
in
mind
of
the
breaking
of
the
body
of
Christ
,
as
it
were
by
a
certaine
picture
set
before
our
eyes
.
Christ
did
not
simply
call
the
bread
his
body
,
but
the
bread
which
is
broken
.
But
to
what
end
?
As
I
see
with
mine
eyes
that
the
bread
is
broken
for
me
:
so
I
am
certainely
confirmed
in
my
faith
,
that
the
body
of
Christ
was
giuen
vnto
death
for
me
.
Secondly
,
as
certainely
as
the
minister
of
the
word
doth
giue
me
the
bread
broken
,
so
certainely
doth
Christ
giue
me
his
body
deliuered
to
death
for
my
sake
.
That
this
is
the
naturall
meaning
of
the
words
of
Christ
,
by
this
it
appeareth
.
For
Christ
commaundeth
to
doe
all
these
things
in
remembraunce
of
him
,
and
Paul
expoundeth
that
saying
,
yee
shall
preach
the
death
of
the
Lord
vntill
he
come
.
Christ
truely
hath
not
said
,
the
bread
is
the
signe
of
my
body
:
but
because
he
ordayned
the
Sacrament
,
he
speaketh
of
it
as
the
Scripture
is
alwayes
wont
to
speake
concerning
Sacraments
,
vnder
a
metaphor
,
calling
the
signe
by
the
name
of
the
thing
signified
.
And
therefore
the
faithfull
comming
to
the
holy
Supper
,
when
they
behold
with
the
eyes
of
the
body
the
Sacramentall
bread
,
they
are
admonished
,
that
withall
,
by
the
eyes
of
faith
they
behold
and
embrace
the
body
of
Christ
,
broken
or
crucified
vppon
the
crosse
for
vs
.
For
therefore
the
bread
hath
the
name
of
the
body
,
not
that
the
faithfull
should
stand
vppon
the
bread
onely
,
or
seeke
the
body
of
Christ
in
the
earthly
Element
,
but
that
they
should
by
faith
lift
vp
themselues
into
Heauen
,
whither
he
did
ascend
,
and
where
he
is
,
and
by
the
eyes
of
faith
should
behold
,
and
eate
the
vnspotted
Lambe
that
was
slaine
for
them
on
the
heauenvly
Altar
,
the
Church
nameth
it
,
saying
;
Lift
vp
your
hearts
.
By
the
same
metaphor
the
bread
which
we
breake
,
is
by
Paul
called
the
communion
of
the
body
of
Christ
,
the
cuppe
of
blessing
which
we
blesse
is
called
the
communion
of
the
bloud
of
Christ
.
1.
Cor.
10.16
.
Because
by
this
bread
and
cup
,
as
by
a
seale
,
the
faithfull
are
assured
that
they
haue
communion
,
that
is
to
say
,
fellowship
with
Christ
.
Both
the
matters
,
that
is
to
say
,
the
earthly
and
heauenly
,
are
indeede
present
in
the
holy
Supper
:
the
former
indeede
bodily
and
visibly
,
but
the
other
spiritually
,
&
by
the
sight
which
faith
affordeth
vs
.
We
with
the
eyes
of
the
body
see
the
bread
and
wine
:
but
with
the
eyes
of
the
soule
,
that
is
to
say
,
with
faith
,
we
see
the
body
and
bloud
of
Christ
.
Therefore
as
certainely
as
we
see
the
bread
and
wine
to
be
present
:
so
certainely
doe
we
beleeue
that
the
body
and
bloud
of
Christ
is
present
to
vs
:
yea
we
doe
not
beleeue
that
it
is
the
Lords
supper
,
except
his
body
&
bloud
be
present
to
vs
.
Otherwise
if
they
were
absent
,
how
could
it
be
made
the
partaking
of
the
body
and
bloud
of
Christ
,
for
the
partaking
is
not
of
things
that
are
absent
,
but
present
.
But
the
body
and
bloud
of
Christ
,
are
truly
present
to
the
faithfull
,
that
is
to
say
,
to
those
who
receiue
it
by
faith
,
and
yet
this
is
by
a
spirituall
presence
,
not
by
a
locall
,
or
bodily
presence
or
placing
:
by
a
Sacramental
presence
,
and
such
as
belongeth
to
a
couenant
not
by
a
naturall
presence
:
the
body
&
bloud
of
Christ
are
present
,
by
such
a
kinde
of
presence
as
faith
requireth
&
would
haue
,
not
as
the
bodily
mouth
:
such
a
one
as
the
spirit
requireth
and
not
the
letter
:
such
a
one
as
the
purpose
of
Christ
calleth
for
,
&
not
a
Capernaiticall
interpretation
:
and
therefore
rather
we
should
by
our
minde
be
caried
vp
into
heauen
,
then
to
haue
the
blessed
and
glorious
flesh
of
our
Lord
Iesus
Christ
pulled
out
of
heauen
vpon
this
miserable
earth
,
&
to
imagine
his
inuisible
descending
into
the
bread
,
and
againe
his
ascending
into
heauen
,
after
the
holy
supper
is
celebrated
.
Hitherto
concerning
the
earthly
matter
in
the
holy
Supper
:
now
concerning
the
outward
action
.
The
outward
action
in
the
Lordes
supper
,
as
in
other
Sacraments
,
is
two
fold
:
one
of
the
minister
that
administreth
the
Lords
supper
,
and
another
of
a
faithfull
man
vsing
the
holy
supper
.
The
action
of
the
minister
that
administreth
the
holy
supper
is
two
fold
:
the
sanctifying
of
the
bread
and
wine
,
and
the
administring
of
it
.
The
reciting
of
the
words
of
the
institution
and
promise
,
is
done
for
the
blessing
of
the
bread
and
wine
,
that
is
to
say
,
that
of
the
common
bread
&
wine
they
might
be
made
holy
signes
of
the
body
&
bloud
of
Christ
.
Which
consecrating
,
sanctifying
and
appointing
of
the
bread
and
wine
to
a
holy
vse
,
was
called
of
old
writers
,
a
change
,
that
is
to
say
,
such
a
chaunging
as
belongeth
to
Sacraments
.
For
the
mysticall
signes
,
The
administring
of
the
earthly
matter
,
is
the
other
part
of
the
ministers
action
,
wherby
he
administreth
the
earthly
matter
in
the
holy
supper
.
And
that
administring
is
two
fold
,
partly
of
the
bread
,
partly
of
the
wine
.
Of
the
administring
of
the
bread
there
are
two
parts
,
the
breaking
and
the
distributing
.
The
distributing
of
the
bread
,
is
an
action
of
the
minister
,
whereby
is
signified
that
the
body
of
Christ
is
as
certainely
offered
to
me
,
as
the
bread
broken
is
certainely
offered
to
me
.
Of
the
administring
of
the
wine
there
are
also
two
parts
:
the
powring
of
the
wine
into
the
cup
,
and
the
distributing
of
the
cup.
The
powring
out
of
the
wine
,
is
an
action
of
the
minister
,
whereby
is
signified
the
shedding
of
the
bloud
of
Christ
,
done
on
the
crosse
.
The
distributing
of
the
cup
is
an
action
of
the
minister
,
whereby
is
signifyed
that
the
bloud
of
Christ
is
as
certainely
giuen
vs
,
as
the
cup
is
certainely
deliuered
vnto
vs
.
Thus
farre
concerning
the
action
of
the
minister
:
now
concerning
the
outward
action
of
a
faithfull
man
vsing
the
holy
Supper
.
The
outward
action
of
a
faithfull
man
vsing
the
holy
supper
is
two
folde
:
the
receiuing
of
the
bread
and
wine
,
and
thankesgiuing
.
The
receiuing
of
the
bread
and
wine
,
is
an
action
of
a
faithfull
man
vsing
the
holy
supper
,
wherby
he
eateth
the
bread
and
drinketh
the
wine
,
to
signifie
that
he
doth
as
certainely
by
faith
eate
the
body
of
Christ
and
drinke
his
bloud
,
as
hee
doth
certainely
with
the
mouth
of
the
body
eate
the
bread
and
drinke
the
wine
out
of
the
cup.
To
eate
the
body
of
Christ
,
is
to
be
made
a
partaker
of
the
benefites
of
the
couenant
of
grace
,
that
is
to
say
,
of
reconciliation
,
iustification
,
and
regeneration
in
Christ
,
of
adoption
,
&c.
Abraham
did
eate
the
flesh
of
Christ
,
before
that
by
his
owne
substance
he
had
any
being
in
his
manhood
.
We
eate
the
flesh
of
Christ
,
no
otherwise
then
Abraham
did
:
neither
are
wee
made
partakers
of
the
flesh
of
Christ
otherwise
then
Abraham
was
.
Ioh.
6.51
.
1.
Cor.
10.16
.
This
eating
is
onely
spirituall
,
because
it
is
done
by
faith
and
the
spirite
.
Whereby
it
appeareth
,
that
the
beleeuers
only
doe
eate
the
body
and
drinke
the
bloud
of
Christ
:
the
reprobate
doe
not
,
because
they
haue
no
faith
.
Now
the
flesh
of
Christ
in
that
respect
only
that
it
was
slaine
and
dead
for
vs
,
is
eaten
to
quicken
the
godly
:
&
the
bloud
of
Christ
,
onely
as
it
was
shed
on
the
crosse
,
is
drunke
for
the
forgiuenesse
of
our
sinnes
.
For
although
Christ
being
once
dead
,
and
raysed
from
the
dead
,
dyeth
not
anie
more
,
and
so
is
not
now
any
more
in
the
state
of
humiliation
,
but
of
glory
,
yet
the
Sacraments
leade
our
faith
to
the
sacrifice
of
Christ
,
performed
on
the
crosse
,
as
Christ
sayth
:
Doe
this
in
remembrance
of
me
,
and
Paul
sayth
,
As
oft
as
you
shall
eate
of
this
bread
,
and
drinke
of
this
cuppe
,
yee
shall
preach
the
death
of
the
Lord
vntill
he
come
.
Hitherto
concerning
the
receiuing
of
the
bread
and
wine
:
now
concerning
thankesgiuing
.
Thankesgiuing
is
an
action
of
a
faithfull
man
vsing
the
holy
supper
,
by
which
through
true
faith
he
thinketh
&
speaketh
of
Christs
death
to
his
praise
.
1.
Cor.
11.26
.
Thus
farre
concerning
the
parts
of
the
Lordes
Supper
:
now
concerning
the
preparation
of
a
faithfull
man
before
the
vse
thereof
.
The
inward
preparation
is
spiritual
,
which
consisteth
in
a
mans
examining
of
himselfe
,
or
in
trying
his
owne
worthinesse
or
vnworthinesse
.
The
worthinesse
and
vnworthinesse
of
those
who
come
to
the
holy
Supper
,
and
the
effects
of
them
both
are
two
folde
:
either
of
the
person
or
of
the
vsing
.
The
worthines
of
the
person
is
faith
,
or
the
righteousnesse
of
Christ
imputed
by
fayth
,
which
whosoeuer
hath
,
they
are
worthy
guests
,
&
receiue
this
food
to
eternal
saluation
.
Therfore
the
worthines
of
the
person
consisteth
in
faith
alone
,
and
the
effect
of
it
is
the
escaping
of
eternall
punishment
.
The
vnworthines
of
a
person
is
infidelity
,
wherewith
whosoeuer
are
possessed
,
they
are
vnworthy
of
this
table
,
and
receiue
to
themselues
iudgement
and
eternall
damnation
.
The
worthinesse
of
the
vsing
is
true
reuerence
,
inward
and
outward
,
forgiuenes
,
loue
,
a
serious
bewayling
of
sinnes
repentance
,
the
meditation
of
the
benefites
of
Christ
,
the
discerning
of
the
body
of
the
Lord
,
thankesgiuing
,
the
auoyding
of
all
offences
.
Nowe
the
worthinesse
hath
place
in
the
faithfull
onely
.
The
vnworthines
of
the
vsing
,
is
the
vnreuerent
or
irreligious
offering
of
the
Lords
Supper
.
The
same
indeede
is
alwaies
in
persons
which
are
vnworthy
,
yet
sometime
euen
in
the
worthy
partakers
.
And
therefore
it
is
two
folde
:
one
in
the
wicked
,
the
other
in
the
godly
.
The
vnworthines
of
the
vsing
in
the
wicked
,
is
a
want
&
absence
of
true
reuerence
,
inward
&
outward
,
of
forgiuenes
,
of
loue
,
of
a
serious
bewailing
of
sins
,
&
of
repentance
,
of
the
meditation
of
the
benefites
of
Christ
,
of
thankesgiuing
,
of
the
discerning
of
the
body
of
the
Lord
,
&
of
the
auoiding
of
all
offences
.
The
vnworthines
of
the
vsing
in
the
godly
,
is
a
negligence
and
colder
feeling
in
the
trying
of
himselfe
.
For
although
the
godly
doe
indeede
eate
the
bread
of
the
Lorde
,
and
the
bread
which
is
the
Lorde
,
and
therefore
eate
eternall
saluation
,
free
from
eternall
iudgement
,
yet
they
comming
vnreuerently
to
the
Lordes
Table
,
that
is
to
say
,
trying
themselues
too
negligently
and
coldly
,
doe
eate
to
themselues
temporall
iudgement
,
that
is
to
say
,
they
offend
God
,
and
are
by
diuers
chastisements
in
this
life
called
backe
to
the
amending
of
these
sinnes
.
So
Paul
doth
with
a
threatning
of
temporall
punishment
terrifie
the
Corinthians
,
comming
vnreuerently
to
the
Lords
Table
,
although
some
of
them
notwithstanding
being
truely
conuerted
:
and
yet
neuerthelesse
he
rayseth
them
vp
againe
with
consolation
.
1.
Cor.
11.30.31.32
.
For
euen
the
faithfull
do
oftentimes
sinne
by
this
kind
of
negligence
and
carelessenesse
:
and
although
their
eternall
saluation
be
not
made
frustrate
,
yet
they
are
hardly
chastened
in
this
life
.
The
Apostle
teacheth
this
plainely
,
when
the
Corinthians
sinning
in
the
irreligious
vsing
of
the
Lords
Supper
,
whether
by
affections
or
by
ignorance
,
doth
yet
call
them
brethren
,
and
doth
say
that
they
are
punished
of
the
Lord
with
diseases
,
and
temporall
death
for
this
fault
,
that
they
might
not
be
condemned
with
this
world
.
1.
Cor.
11.30.31.32
.
as
1.
Cor.
3.12
.
hee
sayth
;
Those
which
build
haye
and
stubble
on
that
foundation
,
which
is
Christ
,
they
shall
indeede
be
saued
,
but
yet
as
it
were
by
fire
.
In
all
the
faithfull
indeede
there
is
some
parcel
of
this
vnworthines
,
but
in
some
more
,
in
some
lesse
:
and
those
who
haue
care
to
auoyde
it
,
&
keepe
a
good
conscience
,
are
pardoned
for
Christs
sake
.
And
therefore
there
is
required
a
tryall
of
both
these
sorts
of
worthines
:
that
wee
may
escape
not
onely
the
eternall
,
but
the
temporary
wrath
and
punishment
of
God
.
1.
Cor.
11.28
.
Concerning
the
trying
of
a
mans
selfe
before
the
vse
of
the
Supper
of
the
Lord
.
The
trying
or
examining
of
a
mans
selfe
consisteth
in
two
things
:
first
whether
thou
be
in
the
faith
,
whether
thou
vnderstand
the
articles
of
fayth
,
the
promise
of
the
Gospell
,
and
doctrine
of
the
Sacraments
.
In
this
case
the
Creede
of
the
Apostles
,
or
doctrine
of
the
Gospell
is
the
touchstone
.
Here
is
to
be
taken
from
the
people
that
opinion
wherwith
many
are
possessed
,
who
(
these
three
words
being
taken
hold
of
,
THIS
IS
MY
BODY
)
suppose
that
it
is
not
necessarie
to
search
more
diligently
the
nature
of
the
Sacraments
they
wil
beleeue
simply
:
but
this
is
not
to
beleeue
,
but
to
erre
,
and
indeed
to
erre
obstinately
,
if
thou
hast
purposed
that
thou
wilt
not
learne
any
thing
.
If
thou
wilt
rightly
beleeue
,
it
behooueth
thee
to
haue
vnderstanding
:
for
faith
is
a
sure
knowledge
.
For
what
fruite
shall
they
receiue
by
the
vse
of
the
Sacraments
,
who
neuer
haue
rightly
learned
the
vse
of
them
?
The
other
part
consisteth
in
examining
ones
life
.
In
this
case
the
ten
commandements
is
a
touchstone
,
that
is
to
say
,
wee
must
trye
how
we
haue
led
our
life
,
how
farre
it
is
from
the
lawe
of
God
,
what
it
ought
to
be
:
whether
thou
hast
performed
those
things
which
thou
hast
promised
to
God
in
baptisme
:
whether
thou
loue
God
aboue
all
things
,
and
thy
neighbour
as
thy selfe
,
that
is
to
say
,
whether
thou
doest
,
and
hereafter
wilt
doe
those
thinges
which
God
commaundeth
:
and
whether
thou
eschewest
and
wilt
eschewe
those
thinges
which
God
forbiddeth
:
whether
thou
hast
a
setled
purpose
to
amende
thy
life
,
and
to
frame
the
same
according
to
the
worde
of
God
.
If
there
be
any
who
feele
such
an
inclination
in
themselues
,
they
are
to
be
exhorted
to
goe
to
the
holy
Supper
;
the
rest
,
who
neither
vnderstand
the
doctrine
of
the
promise
of
the
Gospell
and
Sacraments
:
neither
desire
to
amend
their
life
,
but
haue
a
mind
to
continue
in
their
faultes
,
they
are
to
be
disswaded
,
not
to
goe
to
the
hol●
Supper
,
least
they
eate
iudgement
to
themselues
.
Hitherto
concerning
the
Sacrament
of
the
eternall
couenant
:
now
concerning
the
Sacrament
of
the
temporall
couenant
.
The
Sacrament
of
the
temporal
couenant
,
is
a
Sacrament
whereby
God
confirmeth
the
bodily
promise
:
such
as
is
the
rainebow
.
Gen.
8.12.13
.
Such
as
was
the
fleece
of
Gedeon
.
Iud.
6.36
.
euen
to
the
end
.
Also
the
going
backe
,
both
of
the
shadow
in
the
dyall
of
Ahaz
,
as
also
of
the
Sunne
,
when
God
promised
to
king
Hezekiah
,
the
deliuerance
of
the
citie
from
Senacherib
,
and
the
adding
of
fifteene
yeares
to
the
space
of
his
life
.
Esa.
38.5.6.7.8
.
Thus
farre
concerning
the
workes
of
God
which
are
done
in
this
life
:
now
concerning
those
workes
which
shall
be
done
in
the
life
to
come
.
The
workes
of
God
which
shall
be
done
after
this
life
,
are
both
the
generall
raysing
vp
of
the
dead
,
and
the
last
iudgement
:
and
also
the
manifesting
of
Gods
glory
to
all
eternitie
.
The
generall
raysing
vp
of
the
dead
,
is
a
worke
of
God
by
which
after
the
number
of
the
elect
shall
be
fulfilled
,
he
will
call
all
men
being
dead
to
life
againe
.
Act.
3.24
.
1.
Pet.
3.7
.
Reuel.
6.11
.
The
godly
haue
this
comfort
of
the
last
iudgement
,
that
the
father
hath
deliuered
all
iudgement
to
the
sonne
,
that
hee
might
giue
peace
to
our
consciences
,
and
might
take
away
all
feare
of
condemnation
.
Ioh.
5.
Of
the
last
iudgement
there
are
two
parts
:
the
separation
of
the
elect
from
the
reprobate
,
and
the
finall
sentence
.
The
separation
of
the
elect
from
the
reprobate
,
is
that
wherby
all
men
being
gathered
from
all
the
corners
of
the
world
by
the
Angels
,
the
elect
shal
be
set
at
the
right
hand
,
and
the
rebrobate
at
the
left
hand
of
Christ
.
Matth.
25.33
.
The
finall
sentence
is
the
other
part
of
the
last
iudgement
,
whereby
Christ
shall
minister
iustice
to
euery
one
,
and
shall
render
to
euery
one
according
to
his
workes
.
Matth.
25.32.33
.
Rom.
1.6.1
.
Corinth.
4.5
.
Reuel.
20.12.15
.
The
finall
sentence
shall
be
two
fold
:
the
one
pronounced
to
the
elect
,
and
the
other
denounced
against
the
reprobate
.
The
finall
sentence
pronounced
to
the
elect
,
is
this
:
Come
yee
blessed
of
my
father
,
and
possesse
ye
the
kingdome
prepared
for
you
before
the
foundations
of
the
world
were
laid
.
Matth.
25.34
.
Of
the
finall
sentence
pronounced
to
the
elect
there
are
two
parts
:
the
one
concerning
the
bringing
of
the
elect
of
the
possession
of
the
eternall
inheritance
and
blessednesse
,
the
other
concerning
their
glorification
.
The
glorification
of
the
elect
is
a
worke
of
God
,
whereby
he
shall
with
eternall
glory
adorne
all
the
elect
,
after
the
generall
resurrection
of
the
dead
.
This
glorification
pertaineth
both
to
the
body
,
and
to
the
soule
.
Augustine
to
Crescentius
;
As
the
naturall
body
is
not
a
soule
but
a
body
,
so
wee
ought
not
to
call
the
spirituall
body
,
a
spirit
,
but
a
body
.
It
is
of
Paul
called
the
spirituall
body
:
then
not
a
spirite
,
for
the
spirite
hath
not
a
bodie
,
that
is
to
say
,
flesh
&
bones
.
Therfore
the
spirite
and
the
spirituall
body
are
not
one
.
And
Paul
doth
not
say
that
the
substance
of
the
body
shal
be
changed
in
the
resurrection
,
but
the
qualities
of
the
body
and
substance
:
for
so
he
writeth
to
the
Corinthians
,
that
this
body
which
is
subiect
to
corruption
,
may
put
on
an
incorruptible
nature
,
&
the
mortall
may
put
on
immortality
.
But
(
sayest
thou
)
it
shall
not
haue
a
matter
subiect
to
perishing
.
Who
denieth
it
?
Yet
it
shall
not
want
a
matter
.
Hath
not
euen
the
heauen
an
impassible
matter
void
of
corruption
?
You
except
:
but
we
shall
be
like
the
Angels
;
then
we
shall
not
be
Angels
:
for
our
flesh
must
rise
againe
,
and
we
in
the
same
(
as
Iob
sayth
)
shall
see
God
our
Sauiour
.
If
our
bodies
shall
be
changed
into
spirites
:
then
man
shall
not
rise
againe
,
because
man
consisteth
of
bodie
and
soule
,
and
the
bodie
cannot
passe
into
the
spirite
,
for
they
do
not
agree
in
matter
.
By
Paul
a
spirituall
body
is
opposed
to
a
naturall
body
,
but
vnderstande
by
a
naturall
body
,
a
changeable
and
weake
bodie
:
for
our
bodie
ceaseth
not
to
be
a
naturall
body
,
although
it
be
made
immortall
and
impassible
;
for
euen
the
heauen
is
a
naturall
body
,
which
yet
consisteth
of
a
nature
not
passible
nor
vanishing
.
The
glorification
pertayning
to
the
soule
,
shal
be
an
enlightening
of
the
soule
,
with
the
full
knowledge
of
the
mysteries
of
God
,
and
with
an
vnchangeable
vprightnes
of
the
will
.
Thus
farre
concerning
the
finall
sentence
to
be
pronounced
to
the
elect
:
now
concerning
the
finall
sentence
to
be
denounced
against
the
reprobate
.
The
sentence
to
be
denounced
against
the
rebrobate
,
is
this
:
Goe
ye
cursed
into
the
euerlasting
fire
,
which
is
prepared
for
the
deuill
and
his
Angels
.
Hitherto
concerning
the
generall
raysing
vp
of
the
dead
,
and
the
last
iudgement
:
now
concerning
the
manifestation
of
the
glory
of
God
to
all
eternitie
.
The
manifestation
of
the
glory
of
God
to
all
eternitie
,
shal
then
be
after
that
Christ
shal
deliuer
the
kingdome
to
God
his
father
,
and
Christ
himselfe
shall
also
in
respect
of
his
humanitie
,
subiect
himselfe
to
God
his
father
,
that
God
the
father
may
be
all
in
all
thinges
.
1.
Cor.
15.24.28
.
Eph.
2.7
.
Hitherto
we
haue
layd
open
faith
concerning
God
:
now
concerning
the
Church
.
The
Church
is
a
companie
of
men
professing
a
certaine
religion
.
Religion
is
a
forme
of
worshipping
God
.
The
Church
is
two
fold
,
true
or
false
.
The
true
religion
,
is
that
whereby
the
true
God
is
rightly
worshipped
.
And
that
is
onely
one
.
And
in
that
alone
men
shall
be
saued
.
But
the
true
Church
is
vniuersall
or
particular
;
this
latter
is
visible
,
the
other
inuisible
.
And
that
is
also
called
the
kingdome
of
Christ
or
of
God
in
the
Lords
prayer
,
And
that
is
called
vniuersall
.
-
1
Because
it
is
the
generall
company
of
the
elect
.
who
altogether
make
one
mistical
body
-
2
Because
all
that
beleeue
in
God
,
and
are
to
be
saued
,
must
be
in
this
company
:
for
without
the
church
there
is
no
saluation
.
-
3
Because
it
comprehendeth
the
whole
body
of
the
doctrine
of
the
Prophetes
and
Apostles
.
-
4
Because
it
is
dispersed
through
the
whole
face
of
the
earth
.
Esa.
2.2.3
.
And
it
is
onely
one
.
Ephes.
2.14.15.16.17
.
The
head
of
the
vniuersal
Church
is
Christ
Iesus
alone
.
1.
Cor.
12.27
.
Ephes.
1.22
.
&
4.15
.
&
5.23
.
Col.
1.18
.
&
2.10
.
And
he
hath
no
neede
of
a
Vicar
,
nor
of
a
ministeriall
head
.
But
the
body
of
the
vniuersall
Church
is
misticall
.
Rom.
12.5
.
1.
Cor.
10.17
.
&
12.27
.
Eph.
1.22.23
.
&
4.4.12.16
.
&
5.23
.
Col.
1.15.24
.
The
members
thereof
are
onely
the
elect
.
1.
Ioh.
2.19
.
Ioh.
10.14.27.28
.
And
these
members
are
both
of
the
Iewes
,
and
also
of
the
Gentiles
.
And
both
these
members
are
eyther
in
heauen
,
or
on
earth
.
Eph.
1.10
.
They
are
in
heauen
,
who
are
already
departed
in
the
faith
of
Christ
.
They
are
on
earth
,
who
beleeue
in
Christ
and
yet
liue
.
Thus
farre
concerning
the
vniuersall
Church
,
now
concerning
the
particular
.
The
particular
Church
,
is
a
visible
company
of
men
in
any
place
whatsoeuer
,
who
heare
the
sincere
word
of
God
,
and
rightly
vse
the
Sacraments
,
among
whom
are
many
euill
hypocrites
,
and
vnbeleeuers
mingled
,
and
so
shall
be
to
the
last
day
.
Mat.
13.24.47
.
Now
that
it
is
the
true
Church
of
Christ
,
the
essentiall
notes
of
the
true
church
do
shew
.
The
essentiall
notes
of
the
true
Church
,
are
properties
by
which
it
may
be
vnfallibly
knowen
,
which
particular
company
being
any
where
gathered
together
,
is
the
true
Church
of
God
.
And
these
notes
are
two
:
the
sincere
preaching
of
Gods
word
,
and
the
right
vse
of
the
Sacraments
.
The
sincere
preaching
of
Gods
word
,
is
that
,
when
according
to
the
forme
of
wholesome
words
,
all
things
necessary
to
eternall
saluation
,
are
out
of
the
word
of
God
onely
taught
to
the
edifying
of
the
Church
.
Ioh.
8.31.47
.
2.
Ioh.
1.9
.
Ioh.
10.27
.
&
14.23
.
Act.
2.42
.
2.
Pet.
1.19
.
Eph.
1.20
.
Gal.
1.8.9
.
1.
Cor.
3.11
.
Mat.
28.20
.
Rom.
10.8
.
Act.
17.11
.
The
right
vse
of
the
Sacraments
is
that
,
when
the
Sacraments
are
administred
,
and
receiued
according
to
the
institution
of
Christ
.
Mar.
16.6
.
Act.
2.38
.
&
10.47
.
Luk.
22.19
.
Act.
2.42
.
The
particular
Church
,
is
either
of
the
old
Testament
,
or
of
the
new
.
Eph.
2.17
.
The
Church
of
the
old
Testament
was
that
which
was
among
the
people
of
God
,
before
the
comming
of
Christ
.
Eph.
2.11.12
.
The
Church
of
the
new
Testament
is
that
,
which
began
after
the
comming
of
Christ
.
Eph.
2.13.14
.
There
is
a
certaine
setled
gouernment
of
them
both
.
The
Ecclesiasticall
gouernment
,
is
a
well
ordered
state
of
the
Church
,
or
else
it
is
an
order
consisting
of
certaine
lawes
according
to
the
word
of
God
,
and
the
same
tending
to
the
preseruing
of
the
well
ordered
estate
of
the
Church
.
1.
Cor.
1.10
.
&
14.40
.
Col.
2.5
.
And
that
gouernment
is
either
proper
or
common
.
The
proper
gouernment
is
that
,
which
belongeth
to
the
office
of
seuerall
persons
,
who
are
in
the
church
.
Mat.
18.17.18
.
Rom.
12.6.7.8
.
Those
persons
are
either
ministers
or
hearers
.
Ministers
are
those
,
who
hauing
a
lawfull
calling
,
are
set
ouer
the
Church
.
Rom.
12.6.7.8
.
2.
Cor.
2.6
.
And
they
are
either
ordinary
or
extraordinary
.
1.
Cor.
12.28.29.31
.
The
office
of
the
former
is
perpetuall
in
the
Church
,
the
other
but
temporary
.
Ordinary
ministers
are
those
,
who
do
employ
their
ordinary
labor
on
the
church
,
both
by
an
ordinary
maner
,
and
also
endued
with
ordinary
gifts
.
Rom.
12.6
.
1.
Cor.
12.4
.
Extraordinary
ministers
are
those
,
who
are
raised
vp
besides
order
,
either
to
lay
the
foundations
of
Churches
,
or
to
restore
them
being
broken
downe
,
or
to
amend
them
that
are
decayed
.
1.
Cor.
12.28.29
.
Eph.
4.11
.
Those
that
were
called
extraordinarily
had
this
testimony
,
that
they
could
not
erre
in
doctrine
,
because
God
did
testifie
concerning
it
.
Yet
in
life
and
manners
,
both
they
might
sin
,
and
sometime
also
haue
sinned
.
Gal.
2.14
.
Ministers
that
were
extraordinarily
called
,
had
extraordinary
gifts
,
namely
,
extraordinary
prophecies
,
and
the
giftes
of
working
miracles
.
1.
Cor.
12.9.10
.
An
extraordinary
prophecy
was
that
,
by
which
through
the
singular
gift
of
God
,
they
were
enabled
both
to
interpret
and
apply
Scriptures
:
and
also
most
surely
and
clearely
to
foretell
things
to
come
.
Ioh.
10.8.12
.
The
gift
of
working
miracles
was
that
,
whereby
they
did
seale
vp
their
prophecy
,
and
doctrine
.
Priests
were
those
,
to
whom
oldinarily
the
administring
of
the
true
worship
of
God
in
the
church
of
the
old
Testament
was
committed
.
Exod
28.41
.
&
29.1
.
Leuites
were
those
,
who
were
appointed
to
looke
to
the
tabernacle
,
and
to
all
thinges
which
appertained
to
it
.
Num.
1.50
.
&
3.6
.
Deut.
10.8
.
The
Prophets
in
the
old
Testament
,
were
those
who
were
sent
by
an
extraordinary
calling
,
both
to
the
restoring
of
the
doctrine
corrupted
by
the
Priests
,
&
also
to
prophecy
of
the
Messias
,
and
of
other
things
to
come
,
and
also
to
the
gouerning
of
certain
politick
counsels
.
1.
Sam.
9.9
.
2.
Chron.
9.29
.
Esa.
1.1
.
Ier.
1.3
.
Ose.
1.1
.
Amo.
1.1
.
Aba.
1.1
.
Hitherto
concerning
the
Ministers
of
the
church
of
the
old
Testament
:
now
concerning
the
Ministers
of
the
Church
of
the
new
Testament
.
Te
office
of
these
ministers
was
temporary
,
being
instituted
particularly
for
that
time
,
in
which
at
the
beginning
,
the
Churches
of
the
new
Testament
were
to
be
planted
.
Mat.
28.19
.
Iohn
Baptist
was
the
sonne
of
the
Priest
Zachariah
,
and
Elizabeth
,
ordained
by
God
,
to
be
the
forerunner
of
the
Messias
,
&
to
prepare
the
way
for
him
.
Luk.
2.
The
Apostles
were
teachers
immediatly
appointed
by
Christ
himselfe
,
to
preach
the
Gospell
euery
where
throughout
the
whole
world
.
Mat.
28.19
.
The
Euangelists
were
those
,
who
were
next
the
Apostles
in
office
.
And
sometime
did
supply
their
places
.
And
some
of
them
were
Apostles
,
as
Mathew
and
Iohn
:
for
the
same
person
might
vndergo
like
offices
:
and
certaine
of
them
were
the
companions
and
fellow
labourers
of
the
Apostles
,
as
Marke
and
Luke
.
And
because
the
Church
of
the
new
Testament
was
to
be
gathered
out
of
al
nations
,
therefore
chiefly
the
Apostles
and
Euangelists
were
indued
with
the
gift
of
tongues
.
Act.
2.4
.
The
Prophets
of
the
new
Testament
were
those
,
who
being
endued
with
some
singular
reuealing
of
the
misteries
of
God
,
foretold
things
to
come
,
as
for
example
Agabus
.
Act.
11.27
.
&
21.10
.
and
Iohn
in
the
Reuelation
.
Paul
also
in
the
Rom.
11.25
.
speaking
concerning
the
restoring
of
the
Iewes
.
&
2.
Thess.
2.3
.
concerning
Antichrist
.
Hitherto
concerning
the
extraordinarie
Ministers
of
the
Church
of
the
new
Testament
:
now
concerning
the
ordinary
.
The
ministers
of
the
Church
of
the
new
Testament
ordinarily
called
,
are
either
Bishops
or
their
helpers
.
Eph.
4.11
.
The
office
of
these
men
is
perpetuall
,
that
is
to
say
,
which
is
required
in
the
Church
euen
to
the
end
of
the
world
.
The
office
of
a
Bishop
therefore
,
is
an
Ecclesiasticall
office
,
which
is
occupied
in
heauenly
things
,
and
such
as
pertaine
to
God
.
1.
Tim.
3.1.2
.
Bishops
are
Pastors
or
Doctors
.
Ephes.
4.11
.
Pastors
are
those
who
are
set
ouer
the
church
,
according
to
the
commandement
of
Christ
.
And
they
are
also
called
Elders
.
Of
the
office
of
the
Pastor
there
are
two
parts
:
the
ecclesiasticall
ministery
,
and
the
ecclesiasticall
power
.
Of
the
ecclesiasticall
ministery
there
are
two
parts
:
the
application
of
the
word
to
the
vses
of
the
church
,
and
administration
of
the
Sacraments
.
The
application
of
the
word
to
the
vses
of
the
Church
,
is
the
first
part
of
the
ecclesiastical
ministery
,
which
is
exercised
in
teaching
,
comforting
,
rooting
out
of
false
opinions
,
exhorting
,
correcting
,
and
so
forth
.
And
that
both
publickly
in
the
congregation
of
the
people
:
and
also
priuatly
,
specially
if
any
be
pressed
with
diseases
,
or
other
calamity
,
or
molested
with
the
temptations
of
Sathan
.
The
administration
of
the
Sacraments
,
is
the
other
part
of
the
ecclesiasticall
ministery
,
when
the
Pastors
according
to
the
institution
of
Christ
,
administer
the
Sacraments
.
Thus
farre
concerning
the
Ecclesiasticall
ministery
:
now
concerning
the
Ecclesiasticall
power
.
The
ecclesiasticall
power
is
two
fold
:
of
order
and
iurisdiction
.
The
power
of
order
,
is
a
power
to
set
order
in
the
ecclesiasticall
gouernment
.
And
it
is
either
in
the
lawfull
calling
of
ministers
:
or
in
making
ecclesiasticall
lawes
.
The
parts
thereof
are
two
:
examination
,
and
ordination
.
The
examination
is
two
fold
:
of
doctrine
and
of
life
.
The
examination
of
doctrine
,
is
an
examining
whereby
triall
is
made
,
whether
the
person
to
be
chosen
be
able
to
teach
the
Church
:
For
bow
shall
he
teach
others
that
,
which
he
hath
not
learned
himselfe
?
2.
Tim.
2.2
.
Tit.
1.9
.
The
examination
of
life
is
an
examining
whereby
triall
is
made
whether
the
person
to
be
chosen
,
hath
honest
&
vnblameable
manners
.
Tit.
1.6.7.8.9
.
Ordination
is
an
appointing
of
the
examined
person
to
vndergo
some
office
.
The
Ecclesiasticall
Lawes
,
are
rules
according
to
which
,
the
Ecclesiasticall
gouernment
ought
to
be
administred
.
Hitherto
concerning
the
power
of
order
:
now
concerning
the
power
of
Iurisdiction
.
The
power
of
Iurisdiction
,
is
a
power
to
exercise
the
ecclesiasticall
iudgementes
.
And
it
is
either
in
the
censure
,
or
in
the
power
of
the
keyes
.
The
censure
is
that
,
whereby
escapes
,
either
in
doctrine
or
manners
,
hauing
beene
obserued
in
some
,
they
are
corrected
,
and
that
either
by
priuate
admonition
,
or
by
taking
one
or
two
witnesses
,
that
so
in
al
parts
of
his
office
,
he
may
do
those
things
which
are
prescribed
in
the
word
of
God
.
Mat.
18.11.16
.
The
partes
thereof
are
two
,
loosing
or
binding
.
The
loosing
is
a
part
of
the
power
of
the
keyes
,
when
to
those
that
repent
,
forgiuenes
of
sinnes
,
and
the
grace
of
God
is
preached
.
The
binding
is
the
other
part
of
the
power
of
the
keyes
,
when
the
wrath
of
God
is
denounced
to
the
impenitent
.
This
power
of
the
keyes
is
exercised
,
either
by
preaching
the
word
,
or
by
ecclesiasticall
discipline
.
The
power
of
the
keyes
by
preaching
of
the
word
,
is
when
the
ministers
of
the
word
do
preach
and
testifie
to
all
euery
one
that
repenteth
,
&
taketh
hold
of
Christ
by
faith
▪
that
God
hath
pardoned
all
their
sins
by
the
merite
of
Christ
.
But
contrariwise
they
denounce
to
the
impenitent
,
vnbeleuers
and
hypocrites
,
that
the
wrath
of
God
and
eternall
condemnation
doth
hang
ouer
them
,
as
long
as
they
continue
in
their
sinnes
:
according
to
which
testimony
of
the
Gospell
,
God
shall
iudge
in
this
life
and
in
the
life
to
come
.
Of
that
there
are
two
parts
:
the
ecclesiasticall
punishment
,
and
the
absoluing
from
the
punishment
.
The
Ecclesiastical
punishment
is
that
,
which
in
the
Church
is
layed
on
them
that
sinne
.
And
that
is
lighter
or
greater
.
The
lighter
punishment
is
a
rebuking
,
when
he
is
reprooued
who
hath
sinned
,
either
by
ignorance
,
or
priuatly
without
the
offence
of
others
.
A
greater
Ecclesiasticall
punishment
is
that
,
which
is
layed
on
him
who
hath
sinned
more
grieuously
,
namely
both
of
meere
malice
,
and
also
with
the
offence
of
others
.
And
that
is
two
fold
:
suspension
or
excommunication
.
Suspension
is
an
ecclesiasticall
punishment
,
whereby
the
offender
is
not
for
a
certain
time
admitted
,
either
to
the
vse
of
the
holy
supper
,
or
to
the
rest
of
the
holy
things
of
the
church
.
Excommunication
is
an
ecclesiasticall
punishment
,
And
excommunication
is
done
,
either
for
dangerous
errors
about
the
foundations
of
religion
,
which
any
man
doth
obstinatly
defend
,
and
raiseth
in
the
church
scismes
,
&
heresies
,
and
doth
stubburnly
and
seditiously
trouble
the
peace
of
the
church
▪
1.
Tim.
1.20
.
Tit.
3.10
.
Or
for
manifest
faults
,
which
tend
to
the
offence
and
slander
of
the
Church
.
1.
Cor.
5.3
.
The
ends
of
excommunication
are
two
.
The
first
is
this
,
that
by
this
remedy
the
flesh
of
the
excommunicat
might
be
tamed
,
that
he
might
learne
to
liue
to
the
spirit
,
that
is
to
say
,
that
the
excommunicate
ouercome
with
shamefastnes
,
might
be
stirred
vp
to
repentance
,
and
decline
from
euill
.
1.
Cor.
5.5.2
.
Cor.
2.7
,
2.
Thess.
3.14
.
1.
Tim.
1.20
.
The
other
,
that
contagion
might
not
come
to
the
rest
,
and
infect
them
also
.
1.
Cor.
5.6.7
.
Thus
farre
concerning
the
Ecclesiasticall
punishment
:
now
concerning
absolution
.
Absolution
is
a
freeing
from
the
punishment
,
after
repentance
is
sufficiently
testified
.
And
that
is
either
priuate
or
publicke
.
Priuat
is
that
,
by
which
either
those
that
were
rebuked
or
suspended
are
absolued
.
Mat.
18.15
.
Publicke
is
that
,
by
which
the
excommunicate
after
repentance
sufficiently
testified
publickly
,
are
reconciled
to
the
Church
,
and
are
receiued
againe
into
the
society
thereof
.
2.
Cor.
2.6.10
.
Hitherto
concerning
Pastors
:
now
concerning
Doctors
.
Doctors
are
those
who
onely
giue
themselues
to
the
interpretation
of
the
Scripture
,
either
in
turning
it
into
other
tongues
,
or
in
searching
out
the
true
sense
of
it
,
that
so
sincere
and
wholesome
doctrine
may
be
retained
among
the
faithfull
.
Therefore
the
office
of
Doctors
is
occupied
in
a
scholer-like
and
exquisite
interpretation
of
the
word
of
God
.
Rom.
12.5
.
1.
Co.
1.12.8
.
Thus
farre
concerning
Bishops
:
now
concerning
their
helpers
.
The
helpers
of
Bishops
are
those
,
who
are
adioyned
to
the
Bishops
for
the
Ecclesiasticall
businesses
.
And
they
are
either
gouernours
or
disposers
of
the
Church
goods
.
The
gouernours
are
graue
and
godly
men
chosen
out
of
the
people
,
who
together
with
the
Bishops
are
set
ouer
the
censure
of
maners
,
and
of
exercising
discipline
.
Rom.
12.7
.
1.
Cor.
12.
These
by
a
Sinecdoche
,
of
the
generall
for
the
speciall
,
are
called
Elders
.
Their
company
is
called
the
eldership
.
Hitherto
concerning
the
gouernours
:
now
concerning
the
disposers
of
the
Church
goods
.
The
disposers
of
the
church
goods
,
And
they
are
Deacons
,
or
Deaconesses
.
Deacons
are
those
,
who
dispose
the
goods
of
the
Church
.
The
goods
of
the
Church
are
diuided
into
foure
parts
.
One
part
is
distributed
to
them
who
are
appointed
for
the
ministery
of
the
Church
.
Mat.
10.10
.
1.
Cor
9.9
.
1.
Thess.
3.8
.
The
other
fourth
part
,
is
bestowed
in
the
maintaining
of
the
poore
.
The
third
part
is
appointed
for
the
vpholding
the
building
of
churches
.
The
fourth
part
that
remaineth
,
is
appointed
to
the
Bishop
,
to
the
end
that
he
may
entertaine
poore
strangers
and
helpe
also
the
captiue
brethren
when
it
is
needefull
.
1.
Tim.
3.2
.
Tit.
1.8
.
But
yet
now
a
dayes
,
those
are
also
called
Deacons
,
that
are
adioyned
to
the
Pastors
to
helpe
them
,
in
teaching
in
preaching
,
in
administring
the
Sacraments
,
in
visiting
the
sicke
and
captiue
,
and
in
other
things
pertaining
to
the
holy
ministery
.
Thus
farre
concerning
Deacons
:
now
concerning
Deaconesses
.
Deaconesses
are
widowes
,
who
serue
to
the
vses
of
the
poore
and
sicke
.
Act.
6.11
.
Tim.
5.9
.
Hitherto
concerning
the
Ministers
of
the
church
:
now
concerning
the
hearers
.
The
hearers
are
all
the
rest
of
the
saints
in
the
Church
besides
the
ministers
,
whose
duty
is
willingly
to
submit
themselues
to
the
ecclesiasticall
discipline
,
and
to
further
it
according
to
their
ability
,
with
gifts
,
labour
,
and
by
what
meanes
soeuer
they
can
Heb.
13.17
.
1.
Tim.
5.17.18
.
Otherwise
they
are
called
ley
men
,
priuate
men
.
Thus
farre
concerning
the
proper
gouernment
of
the
church
:
now
concerning
the
common
.
The
common
gouernment
of
the
Church
,
is
that
,
which
doth
pertaine
to
all
the
members
of
the
whole
body
of
the
Church
.
And
that
appeareth
in
the
ecclesiasticall
counsels
:
for
euery
one
may
and
ought
to
be
heard
in
them
,
so
that
it
be
done
duely
and
in
order
.
Otherwise
it
is
called
a
Synode
.
But
the
cause
of
calling
together
of
counsels
:
is
two
fold
.
One
that
the
Church
may
defend
the
sincere
doctrine
comprehended
in
the
word
of
God
against
hereticks
,
and
approoue
it
by
open
testimony
.
Act.
15.
In
this
regard
the
Church
is
called
the
piller
,
or
ground
of
truth
,
to
wit
,
whereof
it
is
a
faithfull
witnesse
1.
Tim.
3.15
.
The
other
,
that
it
might
appoint
lawes
or
rules
of
the
ecclesiastical
gouernment
,
according
to
the
diuers
respects
,
of
times
,
places
and
persons
.
The
counsell
is
generall
or
particular
.
Generall
is
that
,
which
is
gathered
in
the
name
of
the
whole
Church
:
as
was
that
of
the
Israelites
.
1.
King
.
18.19
.
and
of
the
Apostles
.
Act.
15.6
.
The
particular
counsell
is
that
,
which
is
gathered
in
the
name
of
some
certaine
church
.
And
that
is
called
prouinciall
or
nationall
,
when
the
chosen
ministers
of
the
church
of
one
prouince
or
nation
meete
together
.
The
Synod
of
some
choise
of
learned
and
godly
men
,
is
to
be
gathered
together
by
the
authority
of
the
magistrate
.
We
must
not
make
any
decree
concerning
the
order
and
manner
of
conferring
with
the
aduersaries
,
except
the
magistrate
be
present
,
or
else
men
chosen
by
the
magistrate
.
The
order
must
be
according
to
method
.
The
positions
must
be
definitions
,
distributions
,
short
axiomes
.
The
manner
of
disputing
must
be
alwayes
by
syllogismes
.
But
all
things
that
are
done
by
writing
,
are
to
be
subscribed
with
the
very
hand
of
those
who
are
to
confer
:
or
if
they
do
rather
choose
to
deale
by
speach
,
the
sayings
of
both
parties
are
to
be
written
by
approoued
notaries
of
good
credit
,
and
chosen
by
the
consent
of
either
partie
,
which
afterward
both
parties
may
ouersee
,
and
confirme
it
by
adding
the
subscription
.
For
this
truly
is
the
iust
and
sincere
forme
of
conference
,
that
so
falsehood
may
be
preuented
.
The
positions
of
the
conference
which
are
propounded
must
be
vndoubted
,
and
very
few
also
:
let
not
liberty
be
giuen
to
wander
from
them
:
neyther
yet
are
all
the
iudgements
and
interpretations
of
priuate
men
to
be
defended
,
but
euery
part
must
clearely
propound
and
defend
his
owne
iudgement
:
for
it
is
neither
needefull
nor
necessary
,
that
all
the
iudgements
and
sayings
of
all
men
be
approued
by
vs
.
For
why
should
we
defend
the
particular
iudgement
and
authority
of
other
men
,
if
we
our selues
be
of
another
minde
.
The
controuersies
after
both
parties
heard
are
finally
to
be
determined
.
From
which
determination
&
deciding
,
the
ciuil
magistrats
are
not
to
be
excluded
,
but
admitted
to
it
.
For
both
Zenas
the
Lawyer
is
highly
commended
by
Paul
,
and
ioyned
with
Apollo
as
equall
with
him
.
Tit.
3.13
.
Hitherto
concerning
the
true
church
:
now
concerning
the
false
Church
.
The
false
Church
is
that
which
followeth
a
false
religion
.
A
false
religion
,
is
what
religion
soeuer
is
contrarie
to
the
word
of
God
,
deliuered
in
the
holy
Scripture
.
Whosoeuer
embrace
this
,
are
the
enemies
of
Christ
,
and
his
kingdome
,
or
true
Church
.
The
enemies
are
either
open
or
dissembled
.
The
open
enemies
are
those
,
who
do
manifestly
shew
themselues
enemies
to
the
name
of
Christians
.
And
they
are
both
blasphemous
Iewes
,
and
Gentiles
.
The
blasphemous
Iewes
,
are
the
open
enemies
of
the
christian
religion
who
though
Iesus
Christ
the
promised
Messias
be
already
manifested
,
yet
looke
for
an
other
and
speake
euil
of
the
Lord
Iesus
and
his
members
,
neither
will
they
beleeue
the
Gospell
concerning
Iesus
Christ
.
In
them
especially
we
must
consider
both
their
reiection
and
also
restoring
.
The
reiection
of
the
Iewes
,
is
a
most
iust
punishment
which
by
God
is
layd
vpon
them
,
whilest
he
hath
blinded
and
hardened
them
being
vnthankefull
towardes
Christ
and
his
Gospell
,
and
reiected
them
from
his
couenant
,
that
he
might
call
and
adopt
the
Gentiles
in
their
stead
.
Act.
13.46
.
Rom.
11.
chap.
almost
throughout
.
And
that
is
neither
generall
nor
perpetuall
.
Rom.
11.
Hitherto
concerning
the
Iewes
:
now
concerning
the
Gentiles
.
The
Gentiles
are
open
enemies
to
the
Christian
religion
,
who
worshippe
false
and
counterfeit
Gods
.
And
they
be
either
Mahumets
or
other
Pagans
.
Mahumets
are
open
enemies
to
the
Christian
religion
,
who
worship
Mahumet
,
and
embrace
the
Alcoran
deliuered
vnto
them
by
him
.
They
are
also
called
Turkes
.
Other
Pagans
are
also
besides
the
Mahumets
,
which
worship
fained
gods
.
And
thus
farre
concerning
open
enemies
:
now
concerning
dissembled
enemies
.
The
dissembled
enemies
of
Christ
and
the
true
Church
,
are
those
who
vnder
the
name
of
Christ
do
fight
against
him
,
and
by
many
lying
signes
seduce
men
.
And
they
are
eyther
Antichristes
,
or
false
Christs
.
Antichrists
are
the
dissembled
enemies
of
Christ
,
who
euery
manner
of
way
are
against
the
doctrine
of
Christ
,
whose
followers
they
professe
themselues
to
be
.
1.
Iohn
.
2.18.22
.
&
4.3
.
&
2.
Ioh.
vers.
7.
And
the
same
are
also
called
false
Prophets
.
Matth.
7.15
.
Antichrist
is
two
fold
:
for
either
he
is
against
one
part
or
other
onely
of
the
Christian
doctrine
,
or
else
almost
against
the
whole
bodie
of
it
.
Of
the
first
kind
are
all
Heretikes
.
Many
such
haue
been
euen
from
the
times
of
the
Apostles
,
and
yet
also
there
are
some
,
as
Cerinthus
,
Valentinus
,
Marcion
,
Sabellius
,
Arrius
,
Nestorius
,
Ertiches
,
Pelagius
,
and
others
.
In
this
place
especially
two
things
are
to
be
considered
:
first
Antichrist
himselfe
:
secondly
the
Church
of
Antichrist
.
Concerning
Antichrist
himselfe
,
the
question
is
both
what
he
is
,
&
who
he
should
be
.
That
Antichrist
is
a
man
exercising
a
kingdome
,
the
head
of
the
vniuersall
Apostacy
,
or
falling
away
from
the
fayth
,
and
professing
the
name
of
a
Christian
indeede
,
but
yet
setting
himselfe
both
against
Christ
and
the
doctrine
of
Christ
:
hauing
a
double
and
supreme
power
,
to
wit
,
a
spirituall
and
secular
,
boasting
himselfe
with
deceaueable
signes
and
miracles
,
an
inchaunter
making
a
compact
with
the
deuill
:
an
idolatrer
,
an
hypocrite
,
a
blasphemer
,
ambitious
and
proude
,
lawlesse
,
leading
a
single
life
,
and
forbidding
marriage
,
and
yet
hee
himselfe
a
filthy
fornicatour
and
adulterer
,
a
Sodomite
,
and
that
whoore
of
Babylon
:
abstayning
from
certaine
kindes
of
meates
,
and
yet
giuen
to
riotousnesse
:
couetous
,
cousening
men
of
their
money
,
wily
,
giuen
to
vanitie
,
alyer
,
cruell
,
a
tyrant
,
a
persecuter
&
murtherer
of
the
Saints
,
vaunting
himselfe
as
God
,
and
lifting
vp
himselfe
against
all
powers
and
maiesties
,
both
in
earth
and
also
in
heauen
,
arrogating
to
himselfe
the
deuine
power
and
absolute
dominion
of
Christ
,
by
a
double
and
fourth
fall
that
is
to
say
,
by
the
Romaine
Monarchie
out
of
the
rubbishes
thereof
by
litle
and
litle
,
rising
and
increasing
by
the
power
&
forcible
working
of
Sathan
,
in
the
citie
compassed
with
seuen
hils
,
that
is
to
say
,
at
Rome
:
and
in
the
temple
of
God
,
that
is
to
say
,
in
the
Church
,
but
he
shall
be
discouered
in
the
last
times
of
the
world
,
and
at
the
length
by
the
glorious
comming
of
Christ
,
shall
vtterly
be
abolished
.
2.
Thess.
2.3
.
Dan.
7.8
.
Reuel.
17.1
.
&
18.3
.
&
13.11
.
and
euery
where
throughout
the
Reuelations
.
Thus
farre
is
shewed
what
Antichrist
is
:
now
who
it
is
.
THAT
ANTICHRISR
IS
THAT
POPI
OF
ROME
:
euen
as
both
the
Canon
lawe
,
and
also
the
liues
and
actes
of
the
Bishoppes
of
Rome
doe
expressely
shew
.
Thus
farre
concerning
Antichrist
himselfe
:
now
concerning
the
Church
of
Antichrist
.
The
Church
of
Antichrist
,
is
the
Church
of
Rome
,
falsely
called
Apostolicall
and
Catholike
,
wheras
it
is
indeede
an
Apostaricall
Church
,
that
beast
,
and
indeede
disguising
it selfe
,
and
which
doth
represent
the
liuely
image
of
the
Monarchy
of
the
Romaines
,
heretofore
defaced
of
their
gouernement
,
power
,
honour
,
and
seat
among
all
Nations
Reuel.
11.7.8
.
and
13.3
.
and
so
forward
,
and
euery
where
in
the
Reuelations
:
and
experience
also
doth
watnesse
the
same
.
Of
this
Church
there
be
two
parts
:
to
wit
,
the
head
,
and
the
members
.
The
head
of
this
Church
of
Antichrist
,
is
Antichrist
himselfe
,
the
Pope
of
Rome
,
the
sonne
of
perdition
,
and
minister
of
the
Dragon
.
The
members
of
it
be
eyther
the
Clergie
,
or
the
Lai●y
.
The
Clergy
are
those
vncleane
spirits
comming
out
of
the
mouth
of
the
Dragon
,
of
that
beast
and
false
Prophet
.
Reuel.
16.13
.
Of
them
there
be
three
orders
:
Cardinals
,
false
.
Bishops
and
the
filthy
heape
of
Canonists
,
scholemen
,
and
Monkes
.
Cardinals
are
those
vncleane
spirits
,
comming
forth
of
the
mouth
of
the
Dragon
,
of
that
beast
and
false
Prophet
,
who
goe
to
the
Kings
of
the
earth
,
and
of
the
whole
world
,
honored
by
that
Antichrist
of
Rome
with
a
Cardinals
hatte
,
and
sent
out
that
euen
like
frogs
,
by
their
clamorous
and
vnpleasant
craking
they
might
be
importunate
,
which
all
men
,
to
the
intent
they
may
gather
them
to
the
battle
against
God
.
Reuel.
16.13.14
.
False
Bishops
are
vncleane
spirits
,
comming
out
of
the
mouth
of
the
Dragon
of
that
same
beast
&
false
Prophet
,
who
for
a
great
price
do
buy
their
cope
at
Rome
,
and
haue
speciall
iurisdiction
,
both
ciuill
and
ecclesiasticall
.
That
heape
of
Canonists
,
Scholemen
,
and
Monkes
,
are
vncleane
spirites
comming
out
of
the
mouth
of
the
Dragon
,
of
that
same
beast
and
false
Prophet
,
euery
one
according
to
his
place
vnderpropping
the
sea
of
Rome
by
murders
and
lyes
.
But
amongest
the
Monkes
,
those
newe
Monkes
now
adayes
haue
the
cheifty
,
who
by
a
false
name
are
called
Iesuits
,
whereas
they
are
indeede
Esauites
or
Iebusites
.
So
much
concerning
Antichrist
:
now
concerning
false
Christs
.
False
Christs
,
are
dissembled
enemies
of
Christ
,
who
vaunt
themselues
to
be
Christ
.
Matth.
24.26
.
Mar.
13.21
.
Luk.
17.23
.
Such
were
Simon
Magus
,
Bencocab
,
Dauid
Gorgius
,
who
was
burnt
at
Basill
.
The
end
of
the
first
Booke
of
the
partitions
of
diuintie
.
THE
SECOND
BOOKE
of
the
definitions
and
partitions
of
Diuinitie
,
framed
according
to
the
rules
of
a
naturall
Methode
,
by
Amandus
Polanus
of
Polansdorfe
.
Of
good
workes
.
THE
second
part
of
the
word
of
God
,
is
concerning
good
workes
,
that
is
to
say
,
which
prescribeth
and
commandeth
what
works
are
to
be
done
by
the
faithfull
,
that
so
men
may
performe
thankefulnes
due
to
God
,
for
the
deliuerance
from
sin
and
eternall
death
.
Phil.
1.27
.
Iam.
2.20
.
Tit.
3.8
.
Good
workes
are
workes
commanded
by
God
,
which
are
done
of
a
true
faith
,
to
the
glory
of
God
alone
.
Rom.
14.13
.
Heb.
11.6
.
And
yet
they
are
before
God
neither
righteousnes
it selfe
nor
any
part
of
righteousnes
,
neither
haue
they
any
whit
of
merit
in
them
.
Esa.
64.6
.
Rom
3.28
.
Ephes
2.8.9
.
Luk.
17.10
.
Euery
singular
good
worke
hath
two
sins
set
against
it
:
the
one
as
disagreeing
,
the
other
as
contrarie
.
But
the
sinne
which
is
opposed
to
a
good
work
as
contrary
therto
,
is
that
which
is
simply
contrary
to
it
.
And
euen
as
the
summe
of
our
faith
is
comprehended
in
the
Creed
of
the
Apostles
,
so
the
law
of
God
is
the
direction
and
rule
of
good
workes
.
Both
the
adioints
and
also
the
kindes
of
good
workes
are
to
be
considered
.
If
we
respect
God
they
are
two
fold
,
that
is
,
the
childlike
feare
of
God
,
and
subiection
that
we
owe
to
God
.
First
,
that
we
set
before
our
eyes
God
alwayes
beholding
all
our
workes
.
Secondly
,
that
we
acknowledge
and
reuerence
him
as
the
witnesse
and
reuenger
of
all
our
thoughts
,
words
,
and
workes
.
Thirdly
,
that
there
be
nothing
which
we
feare
more
then
to
offende
God
,
being
so
louing
a
father
,
and
to
stirre
vp
his
anger
and
iudgement
against
vs
.
Against
this
feare
of
God
is
opposed
,
both
a
causelesse
feare
,
and
the
seruile
or
slauish
feare
of
God
,
&
also
security
or
carelesnes
:
the
two
former
as
disperate
or
disagreeing
,
the
other
as
contrary
.
A
causeles
feare
is
to
feare
where
no
feare
is
.
Psal.
14.
This
is
an
hypocriticall
feare
,
as
is
that
also
of
the
Papists
,
who
feare
the
wrath
of
God
,
when
they
breake
foolish
traditions
,
as
when
they
will
not
eate
flesh
on
daies
forbidden
by
the
Bishop
of
Rome
,
and
doe
not
feare
the
anger
of
God
,
when
they
doe
stiffely
and
stubburnly
defend
Idolatry
,
&
do
persecute
godly
men
and
innocentes
with
sword
and
fire
.
The
seruile
feare
of
God
,
is
the
feare
of
Gods
wrath
,
and
deuine
iudgement
against
sin
,
by
which
the
vngodly
are
so
smitten
,
that
they
flee
from
God
,
and
chafe
against
him
.
And
that
is
in
the
wicked
,
as
in
Cain
,
Saul
,
&
Iudas
Iscariot
,
of
which
feare
mention
is
made
,
1.
Iohn
.
4.18
.
Securitie
,
is
to
liue
without
care
and
without
the
feare
of
Gods
anger
,
Securitie
is
two
fold
:
either
in
the
vngodly
,
or
in
the
godly
.
Securitie
in
the
vngodly
,
or
if
you
wil
call
it
Epicureall
&
giant-like
contempt
of
God
,
is
an
amazednes
or
benummednes
altogether
neglecting
the
wrath
and
iudgment
of
God
.
Securitie
in
the
godly
,
is
a
cold
&
languishing
feare
of
God
,
them
especially
appearing
in
them
,
when
they
be
in
prosperitie
.
So
much
concerning
the
feare
of
God
:
now
concerning
subiection
vnto
God
.
Subiection
vnto
God
,
is
that
by
which
we
submit
our selues
to
God
,
as
to
our
Lord
,
to
performe
to
him
the
obedience
of
the
Law
.
The
obedience
of
the
law
,
is
a
perfect
conformitie
of
al
thoughts
,
motions
,
and
actions
,
inward
and
outward
,
to
the
law
of
God
.
Hitherto
concerning
the
adioynts
of
good
workes
as
they
respect
God
.
The
adioynts
of
good
workes
in
respect
of
men
are
two
fold
:
either
as
concerning
our selues
,
or
our
neighbour
.
In
respect
of
our selues
there
are
required
chearefulnes
,
conscience
,
constancy
,
&
wisdom
.
Chearefulnesse
is
that
,
by
which
any
man
of
his
owne
accord
freely
and
willingly
doth
with
ioy
obey
the
lawe
of
God
.
Psal.
40.9
.
&
110.3
.
Col.
3.23
.
To
it
is
opposed
rashnes
&
compulsion
:
the
former
as
disagreeing
,
the
other
as
contrary
.
Rashnes
is
an
inconsiderate
forwardnes
or
wilfulnes
of
doing
something
,
vnder
the
pretext
of
obeying
God
,
when
as
yet
a
man
knoweth
not
whether
that
which
he
doth
or
will
doe
,
be
commanded
by
God
.
And
of
this
sort
is
that
rage
that
is
in
Idolaters
,
who
are
ready
to
exercise
&
commit
Idolatry
,
and
to
do
euery
thing
commanded
by
their
sacrificing
Priests
.
Compulsion
is
that
,
wherby
a
man
being
compelled
,
doth
obey
either
for
feare
of
punishment
,
or
for
shame
before
others
:
therfore
also
such
an
obedience
is
displeasing
vnto
God
.
Conscience
is
that
sparke
of
right
reason
,
which
remaineth
in
man
as
yet
vndefaced
,
&
is
that
bewrayer
&
iudge
of
good
&
euil
deeds
.
It
is
a
bridle
before
sin
,
sometime
to
stay
the
rage
of
it
,
and
a
scourage
after
sin
committed
,
to
afflict
the
heart
or
mind
.
Constancy
is
a
perpetuall
will
and
study
to
obey
Gods
law
,
Or
else
,
Constancy
is
a
perpetuall
will
to
do
good
workes
.
To
this
there
is
opposed
stubburnnes
&
inconstancy
:
the
one
as
disparat
or
disagreeing
,
the
other
as
contrary
.
Stubburnnes
is
an
abiding
or
perseuering
in
euill
,
as
in
vngodly
opinions
,
superstitions
and
wickednes
contrary
to
conscience
.
Inconstancy
is
a
rash
changing
of
the
mind
or
will
from
good
to
euill
.
2.
Chron.
24.21
.
Ierem.
26.8.16
.
Wisedome
,
is
that
by
which
wee
obserue
comelinesse
in
euery
action
.
Eph.
5.15.16.17
.
that
is
to
say
,
by
which
we
obserue
what
we
are
to
doe
,
how
,
in
what
place
,
at
what
time
,
before
whom
,
that
all
things
may
be
done
in
a
conuenient
place
,
time
,
and
manner
.
A
perceiuing
or
foresight
,
is
a
carefull
and
diligent
considering
,
what
is
comely
in
euery
action
.
It
is
otherwise
called
circumspection
.
The
vprightnes
of
choise
,
is
that
by
which
we
doe
will
&
choose
that
which
we
perceiue
to
be
meete
.
Psal.
119.173
.
Therefore
by
wisedome
,
counsels
and
deliberations
are
directed
in
the
choise
of
honest
and
profitable
things
,
and
al
actions
so
caried
,
that
conueniencie
of
place
,
time
,
and
persons
,
and
of
other
circumstances
is
obserued
.
So
Paul
willeth
that
our
seruing
of
God
be
according
to
reason
.
Rom.
12.1
.
So
the
same
Paul
doth
commaund
vs
to
obserue
oportunitie
in
the
exercise
of
vertues
.
Rom.
13.11
.
Singular
wisdome
is
required
in
the
choise
of
euill
things
.
Of
two
euils
the
lesse
euill
is
to
be
chosen
.
But
this
rule
is
to
be
vnderstood
of
the
euill
of
the
punishment
which
is
contrary
to
profitable
goodnesse
,
and
not
of
the
euill
of
the
offence
,
contrary
to
honest
goodnesse
.
For
if
God
forbid
both
euils
,
neither
of
them
is
to
be
done
.
Therefore
in
euils
of
offence
or
sinne
there
must
be
no
choise
:
that
is
to
say
▪
the
euils
of
offence
&
sin
it selfe
,
must
at
no
hand
be
chosen
,
but
all
euils
are
to
be
shunned
a
like
.
In
euils
of
punishment
there
may
be
choise
,
as
if
one
being
taken
in
warre
,
or
falling
into
the
hands
of
a
theefe
,
might
chuse
whether
he
will
redeeme
himselfe
with
money
,
or
whether
he
will
loose
his
life
:
it
is
better
to
loose
his
money
,
then
his
life
.
So
2.
Sam.
24
12.
To
Dauid
,
when
hee
had
sinned
by
numbring
the
people
,
the
Lord
offereth
a
choise
of
three
fold
punishment
,
of
which
he
should
chuse
one
which
he
would
,
namely
,
either
seuen
yeares
famine
through
the
whole
kingdome
,
or
warre
in
which
hee
should
flee
three
moneths
before
his
enemies
pursuing
him
,
or
three
daies
pestilence
Consider
now
(
saith
the
Prophet
Gad
)
and
looke
what
I
shall
answere
to
him
that
sent
mee
.
Therefore
saith
Dauid
to
God
:
I
am
distressed
aboue
measure
:
but
it
is
better
to
fall
into
the
hand
of
the
Lord
(
because
his
mercies
are
many
)
then
into
the
hands
of
men
.
Of
the
euils
wherof
(
euen
for
the
profession
of
true
religion
)
choise
is
offered
to
one
that
is
altogether
innocent
,
no
choise
ought
to
bee
made
:
but
we
must
wait
what
God
wil
,
&
patiently
beare
what
soeuer
the
tyrant
hath
decreed
:
least
if
thou
chuse
willingly
punishment
&
death
,
thou
wrap
thy selfe
in
suspition
of
hauing
committed
some
wickednes
,
&
dost
giue
occasion
to
spread
slanders
of
thy
fame
to
the
posterity
;
for
otherwise
thou
wouldst
not
willingly
haue
chosen
punishment
,
if
thou
hadst
not
binguiltie
to
thyself
of
some
fault
.
There
is
an
example
of
such
a
spiritual
wisdom
in
the
french
history
,
in
the
prince
of
Condie
himselfe
.
Charles
IX
.
sent
for
the
Condie
to
come
to
him
,
&
propounded
to
him
three
conditions
,
of
which
he
shold
chuse
one
:
namely
to
goe
to
Masse
,
or
to
death
,
or
to
perpetuall
imprisonment
.
The
Condie
answered
him
,
that
he
would
(
God
so
assisting
him
)
neuer
so
trespasse
as
to
chuse
the
first
.
Of
the
other
two
he
left
the
one
or
the
other
of
them
to
the
will
&
pleasure
of
the
King
,
&
yet
doubted
not
,
but
God
would
gouerne
all
that
action
by
his
prouidence
.
To
wisdome
there
is
opposed
wylinesse
,
or
deceipt
,
and
rashnesse
:
the
former
as
disparate
or
disagreeing
,
the
other
as
contrary
.
Wylines
is
an
obseruation
of
our
own
profite
in
some
thing
,
and
that
with
the
hurt
of
another
.
For
wisedome
is
in
good
things
:
but
wilinesse
in
euill
things
.
Rashnesse
is
a
wilfulnesse
or
violence
to
do
any
thing
without
counsel
&
reason
.
Pro.
15.22
.
Spirituall
wisedome
,
is
specially
seene
in
beating
backe
and
ouercomming
the
temptations
of
Sathan
.
Hitherto
we
haue
spoken
of
the
adioynts
of
good
workes
as
in
respect
of
our selues
:
now
concerning
the
adioynts
of
good
workes
,
in
respect
of
our
neighbour
.
The
adioints
of
good
works
in
respect
of
our
neighbour
,
are
zeale
for
the
glory
of
God
,
and
care
to
shunne
offences
.
This
zeale
ought
to
be
ioyned
with
knowledge
,
that
is
,
with
a
sound
knowledge
&
spiritual
wisdome
of
Gods
wil
,
and
of
the
truth
.
To
it
is
opposed
zeale
without
knowledge
and
benummednesse
.
Zeale
without
knowledge
is
a
blind
wilfulnes
&
violence
,
or
an
inconsiderate
indignation
against
those
things
which
are
either
right
&
good
,
or
if
they
be
done
contrary
to
the
lawe
of
God
,
they
are
done
of
ignorance
or
infirmity
.
Ro.
10.2
.
Phil.
3.6
.
Act.
21.20
.
&
22.3
.
Gal.
1.14
.
And
it
doth
arise
either
of
the
ignorance
of
the
truth
,
or
of
the
charity
and
edification
of
our
neighbour
neglected
.
Benummednesse
is
when
any
as
it
were
a
block
is
not
touched
at
all
,
although
he
doth
manifestly
see
many
things
to
be
done
frowardly
and
stubburnely
against
God
.
Care
to
auoid
offences
,
is
when
whatsoeuer
we
doe
,
we
haue
alwaies
a
respect
that
we
be
not
an
offence
to
others
,
but
that
by
our
example
we
may
rather
edifie
them
.
So
much
concerning
the
adioynts
of
good
workes
:
their
kinds
follow
.
Good
works
are
two
fold
:
that
is
either
the
workes
of
Gods
worship
,
or
of
vertue
.
The
former
,
that
is
,
Gods
worship
,
is
commanded
in
the
first
table
of
the
ten
commandements
:
the
other
in
the
second
.
Atheisme
,
witchcraft
,
Idolatry
,
and
superstition
are
contrary
to
the
true
and
sincere
worship
of
God
.
Atheism
is
when
some
beastly
natures
of
men
,
do
deny
that
there
is
any
God
:
or
at
the
least
that
there
is
any
prouidence
of
God
.
Psal.
14.
Witchcraft
is
a
couenanting
with
the
deuils
the
enemies
of
God
,
that
by
their
help
things
not
necessary
may
be
knowen
and
effected
either
for
the
fulfilling
of
euill
lusts
,
or
for
ostentation
▪
or
to
the
commodity
of
life
,
or
else
that
they
might
receiue
by
them
those
things
which
are
to
be
asked
and
looked
for
from
God
alone
.
Deut.
18.11
.
Idolatry
is
a
sinne
,
when
the
worship
that
is
due
to
God
alone
,
is
translated
to
the
creatures
.
Gen.
31.30.34
.
Exod.
12.12
.
Iere.
43.13
.
Exod.
32.1.2
.
&c.
Iud.
17.3.4
.
The
worshipping
of
bread
,
or
of
the
God
Maozim
in
the
Papisticall
masse
,
and
as
also
the
worship
of
Images
,
are
speciall
kinds
of
Idolatry
.
Superstition
,
is
a
sinne
,
when
the
effects
of
Gods
fauour
,
or
some
naturall
force
,
is
attributed
to
a
thing
or
gesture
without
Gods
commaundement
,
or
without
natural
causes
.
Col.
2.23
.
Gen.
32.32
.
Iud.
18.27
.
1.
Sam.
5.5
.
Act.
17.22
.
There
are
infinit
kinds
of
this
superstition
amongst
the
Papists
:
among
which
the
exorcisme
,
or
as
we
may
call
it
coniuration
of
creatures
is
notorious
.
Exorcisme
is
a
superstition
,
through
which
the
sacrificing
priest
adiureth
the
euill
spirit
by
heauenly
things
,
and
doth
boldly
enough
,
and
by
his
authority
,
command
him
,
that
he
depart
out
of
the
infant
that
is
to
be
baptized
.
The
worship
of
God
,
is
either
onely
inward
,
or
else
both
inward
and
outward
.
Deu.
6.5
.
&
10
12.
Mat.
1.8
.
The
onely
inward
worship
of
God
,
is
that
which
doth
consist
in
the
affection
of
the
mind
onely
.
Deut.
6.5
.
And
that
is
the
true
knowledge
of
God
,
loue
towards
God
,
humility
,
confidence
in
God
,
and
patience
.
The
true
knowledge
of
God
,
is
the
inward
worship
of
God
,
when
we
know
God
so
,
as
he
hath
manifested
himselfe
in
his
word
.
To
it
is
contrary
the
ignorance
of
God
,
which
is
not
to
know
those
things
concerning
God
,
which
euery
one
ought
to
know
.
Furthermore
false
opinions
touching
God
,
are
contrary
to
it
.
Loue
towards
God
,
is
the
inward
worship
of
God
,
when
we
do
loue
God
so
earnestly
,
that
we
do
all
his
commaundements
with
a
certaine
ioyfulnesse
.
1.
Ioh.
5.3
.
1.
Tim.
1.
Deut
▪
6.
Mat.
22.
To
it
is
contrary
the
hatred
of
God
,
which
is
by
reason
of
the
turning
away
of
our
nature
from
God
,
and
from
the
iustice
of
God
,
and
through
inclination
to
sinne
,
to
flee
from
God
,
and
to
be
angry
with
him
,
accusing
and
punishing
sinne
.
Rom.
8.7
.
To
it
also
is
contrary
,
an
inordinate
loue
of
himself
or
of
any
of
the
creatures
,
which
is
to
preferre
a
mans
owne
lusts
,
will
,
life
,
or
glory
,
before
Gods
will
and
glory
,
and
wickedly
to
neglect
,
and
offend
him
rather
then
to
forgoe
those
things
we
loue
.
Mat.
10.37
.
Poore
in
spirite
that
is
to
say
,
humble
,
may
he
be
said
to
be
,
who
doth
acknowledge
that
he
hath
no
good
thing
of
his
owne
nature
,
or
by
himselfe
,
but
rather
that
he
is
naked
and
poore
,
and
voide
of
all
good
things
,
and
receiueth
all
such
things
freely
from
God
.
To
it
is
opposed
,
a
fained
humility
and
pride
.
Fained
humility
belongeth
to
hypocrites
.
Col.
2.23
.
as
of
the
Pharisies
.
Mat.
6.6
.
Of
the
Anabaptists
and
Muncks
,
who
will
be
humble
without
lowlinesse
,
poore
without
want
,
rich
without
labour
,
as
Bernard
saith
.
Pride
is
a
sinne
,
when
any
one
without
the
knowledge
of
his
own
infirmity
,
doth
loue
,
extoll
,
and
magnifie
himselfe
for
some
giftes
he
hath
,
and
doth
swell
and
trust
in
his
owne
wisedome
,
holinesse
and
strength
,
and
attributeth
to
himselfe
more
then
is
in
him
,
&
despiseth
others
.
Prou.
8.13
.
&
16.5
.
Reuel.
3.17
.
Thus
farre
concerning
humility
:
now
concerning
confidence
in
God
.
To
it
is
opposed
tempting
of
God
,
confidence
in
creatures
,
and
distrust
.
Tempting
of
God
,
is
presumption
,
and
confidence
,
imagining
vnder
a
foolish
pretext
of
confidence
in
God
,
that
we
shall
effect
and
performe
some
things
without
the
word
&
reuealed
will
of
God
:
as
if
any
will
not
vse
meanes
ordayned
by
God
:
to
such
a
sinne
the
Deuill
tempted
Christ
.
Mat
▪
4.6.7
.
Confidence
in
creatures
,
is
a
sinne
,
when
any
doth
put
his
trust
in
riches
,
or
in
the
fauour
of
Princes
,
and
of
other
men
.
Eph.
5.5
.
Mat
6.24
.
Psal.
146.3
.
Iere.
17.5
.
&
48.
Distrust
is
a
sinne
,
when
any
doth
not
rest
in
God
,
nor
stay
vppon
his
helpe
alone
,
but
giueth
place
to
fearefulnesse
,
trembling
and
anguish
,
and
doth
seeke
meanes
and
helpes
forbidden
and
not
graunted
.
1.
Sam.
28.5.6.7.8
.
Confidence
in
God
,
is
either
a
liuely
faith
,
or
hope
in
God
.
Or
else
,
a
iustifying
faith
,
is
a
confidence
whereby
euery
one
certainely
beleeueth
for
himselfe
,
that
the
merite
of
Christ
is
assuredly
imputed
and
giuen
to
him
.
Faith
doth
receiue
not
only
spirituall
but
euen
bodily
benefites
also
.
Mat.
9.22
.
Christ
sayth
to
the
woman
that
had
an
issue
of
bloud
;
Thy
faith
hath
saued
thee
.
Therefore
a
liuely
faith
is
either
of
spirituall
or
bodily
good
things
.
The
proper
duties
thereof
are
two
.
The
first
,
that
by
it
euery
one
is
certainely
perswaded
for
himselfe
,
that
the
promises
of
God
do
also
pertaine
to
himselfe
.
The
other
,
that
by
that
alone
as
by
the
only
hand
▪
we
receiue
and
lay
hold
on
the
benefites
offered
by
God
.
Therefore
also
by
that
alone
we
are
iustified
before
God
.
To
be
iustified
by
faith
onely
in
Iesus
Christ
,
To
a
sauing
faith
is
opposed
incredulity
,
doubting
infolden
or
hidden
faith
,
and
temporary
faith
.
Incredulity
is
that
,
which
when
a
man
hath
heard
and
known
Gods
word
,
doth
not
consent
to
the
same
,
and
specially
to
the
promise
of
Grace
.
Doubting
is
neither
fi
mely
to
consent
to
the
word
of
God
,
&
in
that
word
to
the
promise
of
Grace
especially
,
neither
altogether
to
resist
the
same
,
but
to
flow
:
now
into
one
part
,
and
anone
faintly
to
incline
to
the
other
part
.
An
infolden
or
hidden
faith
is
to
submit
his
sense
obediently
to
the
Church
,
This
deuise
of
an
infolden
or
hidden
faith
was
inuented
by
schoolemen
,
and
after
them
the
Vbiquitaries
haue
diuersly
commended
it
,
vnder
which
name
,
decking
a
most
grosse
ignoraunce
,
they
go
about
to
delude
the
sillie
common
people
to
their
great
destruction
.
Temporarie
faith
,
is
to
embrace
the
truth
for
a
time
,
but
without
regeneration
and
confidence
of
the
promise
of
the
grace
of
God
,
and
therefore
in
time
of
temptations
and
persecutions
,
to
be
ouercome
through
hope
of
profit
and
honor
,
and
to
cast
away
againe
the
profession
of
the
trueth
.
Mat.
13.5.20.21
.
Luk
8.13
.
Act.
8.13
.
Heb.
6.4
.
So
much
concerning
faith
:
now
concerning
hope
in
God
.
Faith
doth
receiue
the
present
benefites
of
God
,
but
hope
doth
looke
for
those
which
are
to
come
.
To
hope
is
opposed
the
hope
of
Papists
,
doubting
concerning
the
receiu●ng
of
Gods
benefites
,
and
desperation
.
Papisticall
hope
is
a
sinne
,
when
any
for
the
Buls
and
pardons
of
that
damnable
Romaine
Antichrist
and
his
indulgences
,
or
else
for
some
good
worke
of
his
owne
,
especially
not
commaunded
by
God
,
as
peregrinations
to
the
sepulchres
of
Saincts
,
buildings
of
Monasteries
,
giftes
to
Churches
,
or
for
taking
a
Munckes
Cowle
,
and
so
for
that
doth
falsely
perswade
himselfe
that
he
shall
obtaine
eternall
life
.
Doubting
concerning
the
receiuing
of
Gods
benefits
is
a
sinne
,
when
any
doth
doubt
of
eternall
life
,
and
defence
,
and
deliuerance
in
temptation
.
Desperation
,
is
to
esteeme
and
iudge
his
owne
sinnes
greater
then
the
merite
of
the
Sonne
of
God
:
and
to
refuse
the
mercy
of
God
offered
in
the
Sonne
of
God
,
the
mediatour
of
God
and
man
:
and
therefore
not
to
looke
for
the
benefites
promised
by
God
to
the
beleeuers
,
but
to
be
vexed
with
the
horrible
feeling
of
Gods
wrath
,
&
with
feare
of
subsequent
casting
away
into
eternall
punishment
,
and
to
abhor
and
hate
God
as
cruell
and
a
tyrant
.
Gen.
4.13
.
1.
Thess.
4.13
.
So
much
concerning
confidence
:
now
concerning
patience
.
To
it
is
opposed
an
hypocriticall
tollerating
or
bearing
,
and
impatiency
.
An
hypocriticall
tollerating
or
bearing
,
is
a
suffering
of
torments
,
brought
vppon
them
by
their
owne
accord
:
as
in
Heremites
,
in
Munckes
:
in
whippers
,
who
do
beat
themselues
with
rods
.
Impatiency
is
a
sinne
,
when
a
man
will
not
obey
God
in
bearing
the
griefes
which
God
hath
layd
vpon
him
,
but
is
angry
and
murmureth
against
God
,
&
chiefly
against
them
that
hurt
him
,
as
the
Isaelites
.
Exod.
5.21
.
&
14.11
.
&
.
16.3
.
&
17.2.3
.
Hitherto
concerning
that
worship
of
God
which
is
only
inward
:
now
concerning
that
which
is
both
inward
and
outward
.
The
worship
of
God
both
inward
&
outward
,
is
that
which
comprehend
the
obedience
of
the
soule
and
body
.
Deut.
5.19
.
&
6.5
.
&
10.12
.
Rom.
12.1
.
And
it
hath
two
obiects
,
that
is
,
calling
vpon
God
and
thankesgiuing
▪
and
also
the
confession
of
the
trueth
,
and
the
obseruing
of
the
Ecclesiasticall
rites
or
orders
.
To
it
is
opposed
an
idolatrous
inuocation
,
and
the
omitting
of
inuocation
,
or
sinne
.
An
idolatrous
inuocation
is
a
sinne
,
when
that
is
called
vpon
which
is
not
God
.
And
of
this
first
,
is
the
inuocation
or
sinne
of
the
Gentiles
,
Turkes
,
Iewes
,
and
Papists
.
The
omitting
of
inuocation
is
a
sin
,
when
inuocation
so
straightly
commaunded
by
God
is
omitted
,
as
though
God
had
no
need
of
it
.
Calling
vppon
God
is
either
prayer
or
an
oath
.
And
that
〈◊〉
either
the
absolute
seruice
of
the
deity
,
or
prayer
proper
to
the
mediator
.
The
absolute
seruice
of
the
deity
,
is
that
which
is
properly
directed
to
the
deity
:
and
with
that
also
wee
worshippe
Christ
as
hee
is
God
,
and
by
which
we
attribute
vnto
him
the
honour
of
omnipotency
,
knowing
all
things
,
and
being
euery
where
present
.
For
as
the
acknowledgement
of
Christ
consisteth
in
the
acknowledgement
of
his
person
and
office
:
so
in
inuocation
we
must
thinke
of
Christ
,
after
either
manner
.
First
,
he
is
to
be
called
vppon
as
God
,
the
giuer
of
good
things
,
with
the
Father
and
the
holy
Spirite
.
Secondly
,
we
must
thinke
of
him
as
of
a
mediatour
,
and
intercessour
,
for
whose
sake
we
beleeue
that
wee
are
receiued
and
heard
.
That
worship
of
the
mediatour
is
one
,
not
in
respect
or
degree
,
but
in
number
.
And
as
our
faith
in
the
acknowledgment
of
Christ
,
doth
put
a
difference
betweene
the
natures
:
so
also
in
the
worshipping
of
him
.
Therefore
he
the
mediatour
is
worshipped
,
not
for
his
humanities
sake
,
which
is
created
,
but
because
of
his
eternall
and
omnipotent
deity
.
For
the
deity
the
Creator
of
all
things
,
is
the
proper
subiect
of
religious
worship
:
and
not
the
humanity
,
because
it
is
a
creature
.
Cyrillus
writing
to
Theodosius
the
king
concerning
the
right
faith
,
saith
;
Shall
we
therefore
worship
Emmanuell
,
that
is
God
with
vs
,
as
a
man
?
Be
it
farre
from
vs
:
for
this
sinne
were
a
dotage
,
deceipt
and
errour
.
For
in
this
wee
should
not
differ
from
those
,
who
do
worship
the
creature
more
then
the
creator
and
maker
.
And
as
faith
doth
attribute
to
him
according
to
either
nature
,
that
which
it
ought
according
to
the
Scriptures
:
so
it
doth
demaund
that
in
the
worke
of
hearing
,
as
in
the
perfection
of
his
duetie
and
obedience
,
he
should
worke
according
to
either
nature
that
which
is
his
owne
to
do
.
According
to
the
deity
,
that
he
might
behold
the
hearts
,
heare
the
sighes
of
his
seruants
,
giue
the
holy
Spirite
,
and
other
good
things
according
to
his
vnmeasurable
wisdome
and
power
.
But
according
to
the
humanity
,
that
he
might
of
his
own
humaine
will
approoue
the
prayers
and
hearings
of
his
people
,
and
in
that
might
do
that
which
is
proper
to
him
.
So
the
Church
prayeth
.
Reuel.
22.20
.
Euen
come
thou
Lord
Iesus
:
in
which
prayer
it
doth
aske
,
not
that
made
manifest
in
his
God-head
,
he
might
come
in
the
clouds
,
but
manifested
in
his
humanity
:
and
so
one
and
that
selfe
same
Lord
Iesus
might
deliuer
and
glorifie
the
Church
by
his
diuine
omnipotency
or
almighty
power
.
Thus
much
concerning
the
distribution
of
prayer
:
now
concerning
the
forme
of
prayer
.
Of
all
other
,
the
Lords
prayer
is
the
best
forme
of
prayer
.
The
Lords
prayer
,
is
that
which
our
Lord
Christ
himselfe
hath
taught
vs
.
Our
Father
which
art
in
heauen
,
and
so
forth
.
Of
the
Lords
prayer
are
foure
parts
:
an
entrance
,
petitions
,
a
confirmation
,
and
a
conclusion
.
Of
the
entrance
there
are
two
parts
:
the
first
teacheth
vs
whom
we
ought
to
call
vppon
:
namely
our
father
.
Our
father
is
God
.
Now
we
call
God
father
,
for
two
causes
.
-
1
Because
he
hath
begot
the
sonne
to
himselfe
from
eternity
,
to
wit
,
Iesus
Christ
.
-
2
Because
he
hath
adopted
vs
to
be
his
sonnes
,
for
Christ
his
sake
.
But
in
our
prayers
we
call
him
father
,
for
three
causes
.
-
1
That
we
being
about
to
pray
might
find
a
distinction
between
our
inuocation
and
the
prayers
of
Infidels
,
turning
our selues
to
this
God
,
who
hath
manifested
himselfe
in
his
sonne
Iesus
Christ
.
-
2
That
a
child-like
feare
and
reuerence
of
God
might
be
stirred
vp
in
vs
.
-
3
That
we
might
pray
with
confidence
,
certainly
assuring
our selues
that
we
are
heard
of
God
,
as
of
a
mercifull
father
,
because
he
hath
adopted
vs
to
be
his
sonnes
,
because
we
are
members
of
Christ
,
because
we
call
vpon
him
by
Christ
.
But
we
call
him
our
Father
for
two
causes
.
-
1
That
so
we
might
thinke
,
that
we
are
to
pray
not
only
for
our selues
,
but
for
other
men
also
,
especially
for
those
who
are
members
with
vs
in
the
body
of
Christ
,
&
sonnes
of
the
same
father
in
heauen
.
-
2
That
we
may
pray
the
more
boldly
,
thinking
this
,
that
the
whole
Church
,
and
euen
the
mediator
,
as
our
brother
,
doth
pray
with
vs
.
This
is
the
first
part
of
the
entrance
:
the
second
followeth
.
The
second
part
is
this
:
which
art
in
Heauen
.
That
God
is
in
heauen
,
it
meaneth
,
that
he
onely
is
omnipotent
,
and
alone
can
giue
vs
those
things
which
we
aske
of
him
.
God
truely
is
euery
where
.
Iere.
23.23.24
.
Esa.
66.1
.
But
heauen
is
as
it
were
the
ordinary
Pallace
of
God
,
in
which
is
his
throne
,
and
the
chiefest
glory
of
God
doth
appeare
:
because
God
doth
most
magnifically
manifest
himself
in
heauen
to
the
Angels
&
blessed
soules
.
Psal.
115.16
.
Psal.
19.
But
these
words
,
which
art
in
heauen
,
are
added
for
fiue
causes
.
-
1
That
we
might
not
imagine
any
earthly
and
carnall
matter
of
the
heauenly
maiesty
of
God
.
-
2
That
we
being
about
to
pray
,
might
lift
vp
our
minds
from
the
earth
to
heauen
,
Psal.
25.
&
121.
-
3
That
we
might
expect
from
the
omnipotency
and
almighty
power
of
God
,
what
things
soeuer
are
necessary
for
soule
&
body
.
-
4
That
we
might
be
mindfull
of
this
,
that
our
God
hath
all
gouernment
of
heauen
and
earth
,
that
he
is
present
euery
where
,
and
that
he
heareth
and
helpeth
those
that
cal
on
him
.
-
5
That
we
should
not
direct
or
tie
the
worship
of
God
to
any
place
or
thing
besides
his
commandement
.
So
much
concerning
the
entrance
of
the
Lords
prayer
:
the
petitions
follow
.
The
petitions
of
the
Lordes
prayer
are
two
fold
:
the
three
former
pertaine
to
the
glorie
of
God
,
and
the
three
later
to
our
own
necessitie
.
The
first
petition
is
this
:
Hallowed
be
thy
name
.
In
it
wee
aske
the
hallowing
of
Gods
name
.
The
hallowing
of
Gods
name
is
the
glorifying
of
God
.
And
that
is
done
both
by
true
faith
,
and
also
by
good
works
.
Therefore
the
sense
and
meaning
of
the
first
petition
is
this
;
Grant
that
we
may
glorifie
thee
by
true
faith
and
good
works
.
We
sanctifie
Gods
name
by
true
faith
,
when
we
rightly
acknowledge
God
and
his
workes
.
We
sanctifie
Gods
name
by
good
works
,
both
when
we
worship
God
aright
,
and
also
when
we
desire
and
labour
for
vertue
and
well
doing
,
and
that
to
this
end
,
that
the
most
holy
name
of
God
might
not
be
slaundered
through
our
meanes
,
but
rather
that
other
seeing
our
good
workes
,
might
glorifie
our
heauenly
Father
.
The
second
petition
is
this
:
Let
thy
kingdome
come
,
In
it
we
aske
the
comming
of
the
kingdome
of
God
.
The
comming
of
the
kingdome
of
God
,
is
the
gouerning
of
the
Church
.
And
this
comming
of
Gods
kingdome
is
two
fold
:
either
to
the
whole
Church
,
or
to
the
seuerall
members
of
it
.
The
comming
of
gods
kingdome
to
the
whole
Church
,
is
when
God
defendeth
the
Church
.
And
that
two
waies
:
both
in
preseruing
&
encreasing
his
owne
church
,
&
in
destroying
the
church
of
the
deuill
,
or
sathans
synagogue
.
The
comming
of
Gods
kingdome
to
euery
member
of
the
church
,
is
when
God
doth
so
by
his
word
and
spirite
gouerne
euery
one
,
that
he
doth
subiect
them
more
and
more
to
himselfe
and
the
obedience
of
his
will
.
The
sense
therefore
of
the
second
petition
is
this
;
Gouerne
thy
Church
,
and
the
seuerall
members
of
the
Church
by
thy
spirit
and
word
.
The
third
petition
is
this
:
Thy
will
bee
done
,
as
in
heauen
,
so
in
earth
also
.
In
it
we
aske
that
all
of
vs
might
obey
Gods
will
,
and
that
all
wicked
lustes
being
tamed
,
we
might
wholly
and
altogether
serue
God
,
and
that
so
readily
and
willingly
as
the
holy
Angels
in
heauen
do
.
Will
doth
here
signifie
that
which
is
acceptable
to
God
,
and
that
also
which
he
therfore
requireth
of
vs
.
The
three
former
petitions
haue
been
thus
expounded
:
the
three
later
follow
.
The
three
later
petitions
pertaine
to
our
necessity
,
and
that
both
as
in
respect
of
the
body
,
as
the
fourth
petition
:
and
also
as
in
respect
of
the
soule
,
as
the
fift
and
sixt
.
The
fourth
petition
is
this
:
Giue
vs
this
day
our
daily
bread
.
In
it
we
aske
the
sustentation
and
nourishment
of
this
temporall
life
.
Daily
bread
,
is
whatsoeuer
is
necessarie
for
the
vpholding
and
preseruation
of
this
present
life
.
God
indeed
hath
commaunded
vs
to
get
it
with
the
labour
of
our
hands
,
but
yet
we
aske
it
of
God
,
because
neither
our
labour
,
neither
those
thing
which
are
gotten
by
our
labour
,
do
or
can
profite
vs
without
Gods
blessing
,
which
it selfe
also
is
part
of
dayly
bread
.
But
if
thou
art
rich
and
abounding
,
yet
as
if
thou
were
needy
,
pray
daily
for
the
blessed
vse
of
thy
riches
,
thinke
that
full
sellers
,
and
full
store-houses
,
or
chests
,
may
be
sodenly
emptyed
,
except
they
be
kept
by
the
Lords
hand
:
yea
except
the
Lord
shall
season
with
his
blessing
the
meat
and
drinke
that
we
take
in
,
they
that
eat
shall
sterue
for
hunger
,
&
they
that
drinke
shall
waxe
dry
with
thirst
.
Eze.
4.14
.
Ye
shall
eat
and
not
be
satisfied
.
Leuit.
26.26
.
Now
we
name
it
our
bread
indeede
,
and
yet
we
aske
that
God
would
giue
it
vs
,
because
that
by
the
gift
of
God
it
is
become
ours
:
neither
can
any
thing
be
ours
,
or
become
ours
except
God
giue
it
.
We
name
it
our
bread
,
that
so
being
content
with
that
,
we
might
not
desire
another
mans
.
And
we
call
it
our
bread
and
not
mine
,
that
so
euery
one
might
know
,
that
he
ought
to
aske
bread
necessary
not
for
himself
alone
,
but
for
his
neighbour
also
.
Lastly
,
we
aske
dayly
bread
,
and
pray
that
the
same
may
be
dayly
giuen
vs
,
for
foure
causes
.
-
1
That
a
distrustfull
carefulnesse
for
to
morow
might
be
taken
out
of
our
minds
.
-
2
That
we
might
remember
,
that
for
daily
bread
we
haue
neede
of
daily
prayers
.
-
3
That
we
might
be
daily
admonished
of
the
shortnes
of
this
our
bodily
life
,
as
though
we
should
liue
to
day
onely
.
-
4
That
we
might
not
immoderately
&
greedily
desire
or
couet
any
thing
besides
that
which
God
hath
prescribed
.
The
fift
petition
is
this
:
And
forgiue
vs
our
trespasses
,
as
we
forgiue
those
that
trespasse
against
vs
.
In
it
we
aske
the
forgiuenesse
of
sinnes
,
or
iustification
.
And
when
God
in
his
eternall
couenant
had
willingly
&
freely
promised
vs
forgiuenesse
of
sinnes
,
he
hath
also
bound
vs
to
himselfe
by
the
answering
againe
of
a
good
conscience
to
forgiue
our
brethren
.
So
that
he
is
not
bound
to
keepe
his
promise
with
vs
,
except
we
also
continue
in
the
obligation
,
couenant
,
or
condition
to
be
performed
on
our
part
.
Our
forgiuing
therefore
is
not
a
cause
of
Gods
forgiuing
:
for
God
first
hath
freely
promised
vs
forgiuenesse
,
when
as
yet
wee
were
his
enemies
:
and
besides
he
hath
bound
vs
to
himselfe
to
pardon
our
brethren
also
.
The
cause
can
not
be
after
his
proper
effect
.
But
our
forgiuing
of
them
is
after
Gods
forgiuing
of
vs
.
Therefore
our
forgiuing
is
not
the
cause
of
Gods
forgiuing
.
The
assumption
is
certaine
,
for
they
only
can
pardon
their
bretheren
,
to
whom
God
hath
forgiuen
their
sinnes
:
and
by
this
testimonie
we
feele
in
our
harts
that
our
sinnes
are
pardoned
vs
,
if
wee
be
fully
purposed
with
our selues
from
our
hearts
to
pardon
all
those
who
haue
offended
vs
.
The
sixt
petition
is
this
:
And
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
In
it
we
aske
both
that
we
our selues
may
be
gouerned
by
the
holy
spirite
and
word
,
least
we
should
fall
into
sinne
.
And
this
gouerning
is
part
of
our
regeneration
or
sanctification
,
and
also
deliuerance
from
euils
,
that
is
to
say
,
from
the
snares
of
Sathan
,
from
the
deceipts
of
the
world
,
and
from
the
entisements
of
the
flesh
,
as
causes
of
sinne
.
Thus
hath
the
second
part
of
the
Lordes
prayer
bene
handled
:
the
third
followeth
.
The
third
part
of
the
Lords
prayer
is
a
confirmation
,
which
conteyneth
three
arguments
,
by
which
our
faith
is
confirmed
,
that
God
doth
certainly
heare
our
prayers
.
Two
arguments
are
drawen
from
the
adioynts
of
God
,
the
third
from
the
end
of
hearing
.
The
first
adioynt
of
God
is
this
:
because
he
is
king
hauing
rule
ouer
all
things
.
The
second
,
because
he
is
able
,
who
can
giue
vs
all
things
which
we
aske
.
The
argument
from
the
ende
is
,
that
he
might
be
praysed
and
glorified
for
euer
,
because
he
is
God
,
and
a
most
bountifull
and
mercifull
father
.
Hitherto
we
haue
handled
the
third
part
of
the
Lords
prayer
:
the
conclusion
remaineth
.
The
conclusion
of
the
Lords
prayer
consisteth
in
one
word
.
Amen
,
which
is
both
a
wish
that
those
things
may
be
ratified
,
which
we
aske
,
and
also
a
note
of
confidence
,
wherby
we
shew
that
we
are
perswaded
,
that
God
hath
certainly
heard
our
prayers
.
Blessing
is
a
peculiar
kinde
of
prayer
,
And
that
is
due
to
all
,
whether
friends
or
enemies
.
To
it
is
opposed
execration
or
cursing
.
Against
praier
to
God
is
opposed
,
wicked
prayer
,
idolatrous
prayer
,
the
omitting
of
prayers
,
a
vaine
babling
,
and
tediousnesse
in
praying
.
A
wicked
prayer
,
is
an
asking
of
those
things
at
Gods
hande
which
are
contrary
to
Gods
will
and
law
.
An
idolatrous
prayer
,
is
that
which
is
directed
and
made
either
to
the
fayned
gods
of
the
Gentiles
,
or
to
dead
Saints
:
and
of
this
sort
are
the
prayers
of
Ethnickes
and
Papists
.
The
omitting
of
prayers
,
is
a
sin
when
any
doth
omit
praiers
,
as
though
he
did
not
want
the
helpe
and
blessing
of
God
.
A
vaine
babling
is
the
reciting
of
long
or
many
prayers
,
with
the
vaine
noyse
of
the
lips
without
the
true
motion
of
the
hart
,
&
without
faith
:
hither
pertaine
the
bellowing
of
the
Monkes
in
the
Churches
.
Tediousnesse
in
praier
is
a
sinne
when
any
one
hauing
a
desire
of
other
things
,
maketh
prayer
with
a
wandring
mind
,
and
a
hart
that
desireth
the
prayers
were
ended
.
Hitherto
concerning
prayer
:
now
concerning
an
oath
.
The
parts
of
an
oath
are
two
:
that
is
,
taking
God
to
witnesse
,
and
cursing
.
Taking
God
to
witnesse
,
is
that
by
which
the
swearer
doth
cite
God
as
a
witnesse
of
his
asseueration
.
Rom.
1.9
.
Deut.
6.13
.
&
10.29
.
Ios.
23.7
.
Esa.
65.16
.
Ier.
5.7
.
&
12.16
.
Cursing
is
that
by
which
the
swearer
doth
vow
and
tie
himselfe
to
the
punishment
of
periury
,
that
he
may
be
accursed
before
God
,
and
God
may
punish
him
,
if
he
wittingly
deceiue
.
1.
King
.
2.23
.
An
oath
is
two
fold
:
to
wit
,
offered
,
or
a
voluntary
oath
of
a
mans
owne
accord
.
An
offered
oath
,
is
that
which
is
offered
by
the
Magistrate
or
Iudge
,
or
the
aduerse
party
:
in
Greeke
it
is
called
swearing
.
Heb.
6.16
.
A
voluntary
oath
,
or
oath
of
a
mans
owne
accord
,
but
yet
taken
,
a
mans
calling
forcing
him
thereunto
,
is
that
which
is
done
that
we
might
defend
either
our
owne
or
other
mens
good
name
&
life
:
as
Paul
by
calling
God
to
witnesse
,
affirmeth
that
he
spake
the
truth
.
Rom.
9.1
.
The
refusing
of
a
lawful
oath
,
and
a
wicked
oath
,
are
contrary
to
the
religion
of
an
oath
.
The
refusing
of
a
lawfull
oath
is
a
sin
,
when
any
doth
refuse
to
take
an
oath
which
either
the
Magistrate
doth
iustly
require
,
or
otherwise
necessitie
demandeth
,
vnder
this
condition
,
that
faith
may
bee
confirmed
,
and
the
truth
established
:
that
so
both
the
glory
of
God
may
be
set
forth
,
and
other
mens
safetie
prouided
for
.
A
wicked
oath
is
a
sinne
,
when
a
man
doth
sweare
against
the
law
of
God
.
And
it
is
either
a
rash
oath
,
or
an
Idolatrous
oath
,
or
els
periury
,
or
of
an
vnlawfull
thing
.
A
rash
oath
is
when
any
sweareth
rashly
,
&
without
cause
,
of
a
certaine
lightnes
,
and
prophane
custome
:
as
if
any
being
angry
,
sweareth
that
he
will
slay
another
.
An
Idolatrous
oath
,
is
when
a
man
sweareth
by
Saints
,
or
other
creatures
.
Periurie
is
a
sinne
,
when
any
wittingly
and
willingly
deceiueth
by
an
oath
,
whether
it
be
in
giuing
testimonie
,
or
in
professing
some
thing
of
himselfe
,
or
in
the
promise
of
his
owne
will
.
Exod.
20.7
.
Leuit.
19.12
.
Matth.
5.33
.
Iam.
5.12
.
An
oath
of
an
vnlawfull
thing
is
when
any
sweareth
that
he
will
doe
that
which
is
contrary
to
Gods
word
.
Such
was
that
of
Iephte
and
of
Herod
.
So
much
concerning
calling
vpon
God
:
now
concerning
thankesgiuing
.
The
parts
of
it
are
two
:
the
approbation
of
Gods
workes
and
praysing
of
God
.
The
approbation
of
Gods
workes
,
is
a
part
of
thankesgiuing
,
when
wee
allow
all
things
whatsoeuer
God
doth
because
they
are
good
,
and
therefore
we
do
suffer
them
to
please
and
like
vs
.
So
it
becommeth
vs
also
to
allow
of
the
iudgements
of
God
,
his
prouidence
and
gouerning
of
tempests
,
of
calmenesse
,
of
rayne
,
of
wars
,
of
our
health
,
of
our
household
affayres
and
all
other
things
.
Mar.
7.37
.
Psal.
119.71
.
The
praysing
of
God
is
a
part
of
thanksgiuing
,
when
we
prayse
God
in
al
his
workes
.
To
it
is
adioyned
the
admiration
of
Gods
workes
,
and
the
right
estimation
of
them
.
The
admiration
of
Gods
workes
,
is
a
part
of
the
praysing
God
,
when
wee
maruaile
at
his
works
,
with
the
true
motion
of
our
hart
.
Psal.
8.2
.
Mar.
7.37
.
Matth.
9.33
.
The
right
estimation
of
Gods
workes
,
is
a
part
of
the
praysing
God
,
when
we
magnifie
and
extoll
his
workes
.
Psal.
8.2
.
and
so
forward
,
and
104
throughout
.
To
thankesgiuing
is
opposed
an
hypocriticall
thankfulnesse
,
as
is
that
of
the
Pharisie
.
Luk.
18.11
.
and
ingratitude
towardes
God
,
which
is
a
sinne
when
wee
doe
not
acknowledge
that
we
haue
receiued
of
God
whatsoeuer
good
thing
we
haue
.
Also
when
one
vseth
Gods
graces
and
giftes
without
thankesgiuing
.
Also
when
any
findeth
fault
with
the
workes
and
iudgementes
of
God
:
or
when
any
doth
little
esteeme
the
workes
of
God
,
and
his
iudgements
:
or
when
any
is
not
content
with
that
which
God
giueth
him
,
and
prescribeth
God
,
what
and
how
he
ought
to
doe
.
And
thus
farre
concerning
thankesgiuing
:
now
concerning
the
confession
of
the
truth
.
And
that
is
done
either
with
the
mouth
,
or
by
martyrdome
.
With
the
mouth
,
when
we
doe
without
doubtfulnesse
and
darkenesse
professe
that
which
we
thinke
with
our
heart
.
Rom.
10.10
.
By
martyrdome
,
when
we
giue
testimony
to
the
truth
,
by
the
crosse
:
yea
when
God
shal
see
it
so
good
,
by
death
it selfe
.
1.
Pet.
2.20
.
&
3.14
.
&
4.12
.
Phil.
1.29
.
To
the
confession
of
the
truth
,
is
opposed
heresie
,
the
corrupting
of
doctrine
,
blasphemy
,
and
omitting
of
doctrine
,
the
shunning
of
doctrine
,
the
tediousnesse
of
doctrine
,
an
vnseasonable
confession
,
the
dissembling
of
truth
,
and
denying
of
truth
.
Heresie
is
a
sinne
,
when
any
erreth
in
the
foundation
of
saluation
,
Therefore
that
wicked
stubburnnesse
of
franticke
men
in
the
punishments
which
they
suffer
,
either
for
sedition
,
as
for
example
,
of
the
Anabaptists
,
or
for
errors
which
are
openly
blasphemous
,
as
of
Seruetus
,
who
was
burnt
at
Geneua
in
the
yeare
1552.
is
not
the
confession
of
truth
.
For
these
are
not
the
martyrs
of
Christ
,
because
the
cause
maketh
a
martyr
not
the
martyrdome
,
as
Cyprian
saith
,
and
Apollinaris
;
Where
the
truth
of
Christ
is
not
,
there
is
not
the
truth
of
martyrdome
.
The
corrupting
of
doctrine
,
is
when
men
spread
abroad
any
false
thing
of
God
or
of
his
will
.
Blasphemy
is
to
speake
of
God
,
thing
contrary
to
his
nature
and
will
.
Leu.
24.
The
omitting
of
doctrine
,
is
a
neglect
of
occasions
&
ability
to
teach
others
,
&
to
bring
them
to
the
knowledge
of
the
truth
,
especially
our
children
or
others
,
who
are
committed
to
our
faithfulnesse
and
care
.
The
shunning
of
doctrine
,
is
a
sinne
,
when
any
doth
shun
conferences
and
speeches
concerning
God
and
heauenly
things
.
Tediousnes
of
doctrine
is
a
sin
,
when
any
is
cloyed
,
as
we
say
,
with
the
fulnesse
of
the
word
of
God
.
An
vnseasonable
confession
,
is
that
which
is
made
without
the
necessity
of
a
mans
calling
,
or
of
doing
some
duty
:
and
therfore
neither
the
glory
of
God
is
set
foorth
by
such
a
confession
,
neither
the
saluation
of
any
is
promoted
,
but
rather
eyther
the
scorning
or
obloquie
of
the
truth
,
or
the
fiercenesse
of
the
enemies
is
stirred
thereby
,
specially
against
the
godly
.
The
dissembling
of
the
truth
,
is
a
sin
,
when
any
dissembleth
the
truth
,
where
the
glory
of
God
,
and
safety
of
his
neighbour
requireth
a
true
and
full
confession
.
The
denying
of
the
truth
is
a
sin
,
when
any
doth
deny
the
truth
after
he
hath
certainely
knowen
it
.
The
denying
of
the
truth
is
two
fold
:
either
proceeding
of
infirmity
,
or
willing
.
The
former
is
when
any
being
vpon
the
suddaine
,
and
with
present
and
vnlooked
for
feare
,
ouercome
and
compelled
,
doth
with
his
mouth
indeede
deny
the
truth
,
and
that
to
shun
some
danger
,
but
neuerthelesse
keepeth
it
in
his
heart
,
neither
falleth
from
it
.
Such
a
denying
was
that
of
Peter
the
Apostle
who
denyed
Christ
.
Mat.
26.69
.
&c.
A
willing
denying
of
the
truth
is
a
sin
,
when
any
denyeth
the
truth
certainly
knowen
,
being
ouercome
and
compelled
with
no
suddaine
&
vnlooked
for
feare
,
but
willingly
&
of
purpose
,
eyther
to
keepe
dignity
,
or
life
,
or
for
hope
to
obtaine
substance
and
riches
.
And
that
is
properly
called
Apostasie
,
that
is
to
say
,
a
wicked
falling
away
from
the
truth
,
Hitherto
concerning
the
confession
of
the
truth
:
now
concerning
the
obseruing
of
the
Ecclesiasticall
rites
or
ceremonies
.
And
it
is
eyther
common
to
the
olde
and
new
Testament
,
or
proper
to
eyther
of
them
.
A
rite
common
to
the
old
and
new
Testament
,
is
both
the
sanctifying
of
an
holy
day
,
and
also
a
godly
fast
and
vow
.
And
that
doth
comprehend
both
the
meditation
of
Gods
word
,
and
solemne
prayers
:
and
also
the
administration
of
the
Sacramentes
,
and
the
exercise
of
the
workes
of
mercie
.
The
exercise
of
the
workes
of
mercie
hath
three
partes
,
both
the
giuing
of
almes
,
and
also
the
visiting
of
those
that
neede
comfort
,
and
also
the
helping
of
those
that
neede
our
helpe
.
The
giuing
of
almes
is
to
be
done
for
the
helping
and
releeuing
of
the
poore
,
of
the
sicke
,
of
the
prisoners
,
of
the
captiues
,
of
those
that
suffer
burnings
,
or
shipwracks
,
and
others
that
neede
.
The
visiting
of
those
that
neede
comfort
,
is
that
of
the
orphans
&
widowes
,
in
their
affliction
.
Iam.
1.27
.
The
helping
of
those
that
neede
our
helpe
and
aide
,
is
that
of
the
sicke
,
of
those
that
are
besiedged
,
of
captiues
,
or
those
that
are
in
other
dangers
of
life
.
Matt.
12.
Hitherto
concerning
the
sanctification
of
an
holy
day
:
now
concerning
a
godly
fast
.
The
ends
thereof
are
:
-
1
That
our
vnruly
flesh
may
be
(
as
it
were
)
tamed
with
hunger
.
1.
Cor.
9.25.26.27
.
-
2
That
we
might
prepare
our selues
to
conceiue
and
make
prayers
with
the
earnest
affection
of
the
heart
.
Luk.
2.37
.
Act.
13.
and
14.23
.
1.
Cor.
7.5
.
-
3
That
we
might
wholely
cast
downe
and
humble
our selues
before
God
with
true
griefe
of
mind
.
-
4
That
euen
by
outward
testimonies
,
wee
might
whet
on
both
our selues
and
others
to
repentance
.
Ioel.
2.14.15
.
1.
Samu.
7.5.6
.
A
priuate
fast
,
is
that
which
any
hath
priuately
set
to
himselfe
,
for
priuate
causes
and
necessities
.
2.
Sam.
3.35
.
&
12.16
.
Nehem.
1.4
.
Est.
14.2
.
Dan.
9.3
.
A
publike
fast
,
is
that
which
is
generally
appointed
by
the
authoritie
of
the
Elders
and
a
godly
Magistrate
,
as
often
as
any
occasion
of
times
,
and
imminent
calamitie
due
for
our
sinnes
do
so
require
.
Iud.
20.26
.
Ioel.
2.12
.
Ion.
3.5.7
.
1.
Sam.
7.6
.
2.
Sam.
1.11.12
.
Est.
14.3
.
Act.
13.2.3
.
&
14.23
.
So
much
concerning
a
fast
:
now
concerning
a
vow
.
And
it
is
eyther
conditionall
or
absolute
.
A
conditionall
vow
,
is
a
vow
to
which
the
condition
of
time
,
or
place
,
or
some
other
circumstance
is
adioyned
,
that
so
,
that
which
is
vowed
may
be
performed
or
not
performed
,
according
to
the
respect
of
the
condition
.
An
absolute
vow
,
is
that
which
is
without
all
condition
.
Psal.
102.
And
both
these
vowes
are
eyther
temporary
,
or
perpetuall
.
A
temporary
vow
,
is
that
by
which
any
bindeth
himselfe
to
some
thing
,
at
the
least
for
a
certaine
season
.
A
perpetuall
vow
,
is
that
whereby
any
bindeth
himselfe
to
some
thing
all
his
life
long
,
as
Psal.
102.
Hitherto
concerning
a
rite
common
to
the
old
and
new
Testament
:
now
concerning
that
that
is
proper
to
either
of
them
.
A
rite
proper
to
eyther
of
them
,
is
either
of
the
old
or
new
Testament
.
A
rite
proper
to
the
old
Testament
,
is
either
publike
or
priuate
.
A
publike
rite
was
that
which
was
done
in
the
solemne
assembly
.
And
it
was
either
the
Iewish
sacrifice
,
or
the
obseruing
of
holy
times
.
The
Iewish
sacrifice
was
a
rite
instituted
by
God
,
And
it
was
either
expiatory
,
or
of
thanksgiuing
.
An
expiatory
sacrifice
was
a
type
of
the
oblation
that
was
to
come
,
which
was
to
be
slaine
for
the
sins
of
mankind
.
In
Greeke
it
is
called
a
cleansing
:
otherwise
it
is
called
a
satisfaction
for
sinne
.
And
it
was
eyther
propitiatory
,
or
sacrifices
of
redemption
.
A
propitiatory
sacrifice
was
that
in
which
the
whole
oblation
was
burned
,
to
pacifie
&
appease
God
:
it
is
also
called
a
whole
burnt
offering
.
Sacrifices
of
redemption
were
such
,
as
by
which
sinnes
were
redeemed
.
And
they
were
eyther
a
sacrifice
for
sinne
,
or
a
sacrifice
for
offence
.
A
sacrifice
for
sinne
,
was
a
sacrifice
redeeming
sins
committed
of
error
or
ignorance
.
A
Sacrifice
for
an
offence
,
was
a
sacrifice
redeeming
offences
wantonly
committed
,
or
as
we
say
,
more
sleight
transgression
.
Thankesgiuing
offrings
,
were
those
which
on
the
behalfe
of
thankes
were
offered
to
God
for
benefites
bestowed
.
Gen.
8.20
.
Thanks
offrings
were
meat
offrings
,
peace
offrings
,
and
the
sacrifice
of
praise
.
A
meat
offering
,
was
a
thankes
offering
,
in
which
meat
was
offered
.
The
Priest
did
take
part
of
these
,
the
rest
was
burned
with
incense
.
Peace
offrings
was
a
sacrifice
,
in
which
only
the
fat
of
the
oblations
was
burned
,
and
they
did
receiue
the
rest
,
whose
oblations
they
were
.
The
sacrifice
of
prayse
,
was
a
sacrifice
in
which
cattell
were
slaine
,
and
drinke
offrings
were
to
be
offered
to
celebrate
and
set
out
prayses
due
to
the
Lord
.
Hitherto
concerning-sacrifices
:
now
concerning
the
obseruation
of
holy
times
.
1
Of
some
set
dayes
,
which
were
either
daily
,
in
which
a
continuall
sacrifice
was
offered
:
and
a
continual
sacrifice
,
was
a
sacrifice
which
was
offered
to
God
daily
,
at
Morning
and
Euening
.
Exod.
29.38.39
.
2
Or
,
of
euery
seuenth
day
,
in
which
the
Sabaoth
was
obserued
.
The
Sabaoth
was
a
holy
day
,
3
Or
of
Calends
,
in
which
the
new
Moones
were
celebrated
.
A
new
Moone
,
was
a
holy
day
,
which
was
religiously
obserued
the
first
day
of
euery
moneth
.
Num.
28.11
.
Hitherto
concerning
the
holy
times
of
a
day
:
now
concerning
the
holy
times
of
a
yeare
.
Yearly
solemnities
were
those
which
came
euery
where
.
And
they
were
instituted
either
by
God
,
or
by
the
Iewes
.
Those
that
were
instituted
by
God
,
were
either
great
or
lesser
.
Great
,
as
the
Passeouer
,
Pentecost
,
and
the
feast
of
the
Tabernacles
.
The
Passeouer
was
a
great
holy
day
,
which
was
celebrated
the
fourteenth
day
of
the
moneth
Abib
,
for
the
continuall
remembrance
of
bringing
the
people
of
Israell
out
of
Egypt
.
Exod.
12.1
.
Pentecost
was
a
great
holy
day
,
obserued
in
the
fiftieth
day
after
the
holy
dayes
of
the
Passeouer
,
in
which
euery
family
did
offer
two
loues
of
the
first
of
the
corne
,
for
remembrance
of
the
publishing
of
the
Law
.
Exod.
23.16
.
Leuit.
23.15
.
The
feasts
of
Tabernacles
were
holy
daies
,
which
were
celebrated
the
fifteenth
day
of
the
seauenth
moneth
,
in
remembraunce
of
preseruing
of
the
people
abiding
in
tentes
whilst
they
were
in
the
wildernesse
,
and
to
put
them
in
mind
of
thankesgiuing
for
the
promised
land
deliuered
to
them
,
and
for
the
yearely
gathering
of
their
corne
.
Deut.
16.
The
lesser
solemnities
were
those
,
which
were
celebrated
with
lesse
preparation
.
And
they
were
either
the
feast
of
trumpets
or
of
expiation
.
The
feast
of
trumpets
was
celebrated
in
the
first
day
of
the
seuenth
moneth
:
of
expiation
in
the
tenth
of
the
same
moneth
.
Leuit.
23.
ver.
24.27
.
Hitherto
haue
the
solemnities
instituted
by
God
himselfe
bene
handled
.
The
solemnities
instituted
by
the
Iewes
,
were
either
the
feast
of
Lots
,
or
of
restauration
or
dedication
of
the
Temple
.
The
feast
of
lots
were
set
holy
daies
of
the
Iewes
,
and
commanded
and
instituted
by
Queene
Hester
and
Mordecay
,
&
they
were
celebrated
in
the
fourteenth
&
fifteenth
daies
of
the
moneth
Adar
,
in
remembrance
of
the
most
cruell
counsell
of
Aman
,
for
slaying
the
Iewes
euery
where
,
which
was
hindered
euen
by
God
himselfe
.
Est.
9.17
.
The
feasts
of
restauration
,
or
dedication
of
the
Temple
,
were
set
holy
daies
of
the
Iewes
,
instituted
by
Iudas
Maccabaeus
,
&
they
were
celebrated
in
the
fift
day
of
the
ninth
moneth
in
remembrance
of
the
religion
and
the
temple
restored
,
which
before
was
prophaned
by
the
Gentiles
.
1.
Macch.
4.59
.
Hitherto
concerning
the
yearly
solemnities
.
The
solemnities
which
returned
after
many
yeares
were
two
:
either
the
sabbaoth
of
the
land
,
or
the
yeare
of
Iubilie
.
The
sabbaoth
of
the
land
,
was
a
solemnity
comming
euery
seuenth
yeare
,
in
which
they
were
to
cease
from
tilling
their
fields
&
vineyards
.
Leuit.
25.
The
yeare
of
Iubilie
was
a
solemnity
comming
euery
fiftieth
yeare
,
in
which
all
their
possessions
returned
to
their
owne
maisters
,
&
the
Hebrew
seruants
were
set
free
.
Leu.
25.
Hitherto
concerning
the
publicke
rites
of
the
old
Testament
:
now
concerning
the
priuate
.
A
priuate
rite
was
that
,
which
euery
one
did
priuately
obserue
.
And
it
consisted
both
in
manifold
purifications
,
and
also
in
the
obseruing
of
the
differences
of
meats
.
Hitherto
we
haue
handled
the
rites
proper
to
the
old
Testament
:
the
rites
proper
to
the
new
Testament
remaine
to
be
treated
of
.
A
rite
proper
to
the
new
Testament
,
is
an
obseruing
of
the
holy
daies
of
the
new
Testament
.
A
holy
day
of
the
new
Testament
,
is
either
weekely
or
yearely
.
Weekly
is
the
Lords
day
.
The
Lords
day
is
the
first
day
of
the
week
,
But
the
Lords
day
is
celebrated
in
stead
of
the
sabbaoth
for
3.
causes
,
1.
that
it
might
continually
call
to
remembrance
the
benefite
of
the
Lords
resurrection
.
2.
That
the
beleeuers
might
vnderstand
,
that
they
are
freed
from
the
yoke
of
the
Law
.
3.
That
it
might
be
a
difference
betweene
vs
that
are
Christians
,
and
the
Iews
,
who
as
yet
(
but
without
cause
)
are
addicted
to
the
obseruation
of
the
time
.
The
yearely
holy
day
of
the
new
Testament
,
is
either
the
feast
of
Christ
,
or
else
of
the
comming
of
the
holy
Spirit
.
The
holy
daie
or
feast
of
Christ
,
is
that
which
Christians
by
the
repeating
and
holy
remembrance
of
speciall
benefits
which
Christ
hath
bestowed
on
the
Church
is
celebrated
and
kept
for
the
honor
of
our
Sauiour
Christ
himselfe
.
And
it
is
either
the
holy
day
of
Christ
his
birth
,
or
of
Christs
circumcision
,
or
of
his
passion
,
or
of
his
resurrection
,
or
of
his
ascension
into
heauen
.
Hitherto
concerning
the
holy
dayes
of
Christ
.
The
holy
day
of
the
holy
Spirit
,
is
the
holy
day
of
Pentecost
,
or
Whitsontide
as
wee
call
it
,
in
which
the
memory
of
sending
the
holy
Spirite
is
remembred
and
set
before
vs
.
And
thus
farre
concerning
the
worship
of
God
:
now
concerning
vertue
.
For
euen
as
true
faith
is
not
idle
,
but
working
and
powerfull
by
loue
:
so
true
Vertue
is
not
a
bare
affection
of
the
minde
,
or
a
naked
purpose
of
the
will
,
but
declareth
it selfe
by
outward
honest
actions
,
and
doth
shine
in
them
:
from
whence
it
is
that
all
the
praise
of
vertue
doth
consist
in
action
.
Therefore
Vertue
is
the
worker
of
honest
actions
:
and
therefore
also
the
honest
actions
,
by
a
metonymie
of
the
effect
are
euery
where
almost
called
Vertues
.
To
Vertue
is
opposed
a
counterfaite
Vertue
and
vice
:
the
former
as
disparat
or
disagreeing
,
the
other
as
contrary
.
A
counterfaite
Vertue
,
is
a
false
or
fained
shew
,
a
pretext
or
appearance
of
Vertue
.
Vice
is
a
purpose
of
the
will
to
liue
dishonestly
.
Vertue
is
referred
to
our selues
▪
or
others
.
When
it
is
referred
to
vs
our selues
,
it
is
either
the
desire
of
wisedome
,
or
a
zeale
of
goodnesse
:
&
also
fortitude
,
and
temperance
,
To
it
is
contrary
,
the
counterfaiting
of
chastity
and
filthinesse
of
life
.
Of
filthines
there
are
many
kinds
,
as
these
,
fornication
,
adultery
,
whoredome
,
incest
,
rapte
,
daintinesse
,
sodomitry
,
beastlinesse
.
Fornication
is
committing
of
filthines
with
a
single
person
,
that
hath
bene
defiled
,
or
with
a
harlot
.
Adultery
is
filthines
with
a
maried
person
.
Whordome
is
filthinesse
with
a
virgin
.
Incest
is
filthinesse
with
one
of
the
bloud
,
or
that
is
of
kinne
.
Rapte
is
filthinesse
with
a
maid
violently
stolen
,
or
taken
out
of
her
fathers
house
.
Daintinesse
is
filthinesse
,
when
any
is
willingly
polluted
by
himselfe
.
Sodomitry
is
filthinesse
of
man
with
man
,
or
of
woman
with
woman
.
Beastlines
is
the
filthines
of
man
with
a
beast
.
To
it
is
contrary
,
the
counterfeiting
of
shamefastnes
,
&
immodesty
or
shamelesnes
.
Hitherto
concerning
continency
:
now
concerning
thriftinesse
.
To
it
is
contrary
nigardlines
&
prodigality
.
Nigardlines
,
is
to
vse
riches
so
sparingly
,
that
neither
due
honour
is
giuen
to
that
kinde
of
life
wherein
a
man
liueth
,
neither
can
he
almost
spare
any
thing
out
of
his
substance
and
riches
,
but
trouble
and
hard
labour
.
Prodigality
is
a
vice
,
when
any
doth
by
litle
&
litle
wast
,
&
at
the
length
consume
his
riches
,
in
vnnecessary
&
immoderat
costs
&
expenses
Thus
farre
concerning
Temperance
:
now
concerning
the
care
or
desire
of
true
glory
.
The
care
of
true
glory
,
is
a
vertue
through
which
we
by
honest
meanes
,
that
is
to
say
,
by
true
godlines
and
vertue
,
do
endeuour
to
get
our selues
a
good
name
among
others
.
Gal.
6.4
.
The
Grecians
expresse
it
by
one
word
,
which
signifieth
an
honest
care
of
glory
.
The
hunting
after
vaine
glory
,
whether
it
be
by
hypocrisie
,
or
wickednesse
,
or
vice
,
or
sinne
,
doth
differ
from
it
.
Mat.
6.2
.
Gal.
5
,
26.
&
6.3
.
&
so
doth
the
contempt
of
true
glory
,
as
that
in
the
Epicures
,
who
passe
away
their
life
as
beasts
,
which
nature
hath
made
prone
and
obedient
to
the
belly
.
And
these
men
are
ashamed
of
a
good
name
of
godlines
&
vertue
Hitherto
we
haue
spoken
of
vertue
which
is
referred
to
our selues
:
now
concerning
vertue
towards
others
.
Vertue
towards
others
,
is
that
which
by
outward
actions
doth
spread
it self
abroad
to
the
vse
of
others
,
or
of
our
neighbor
,
as
we
say
Our
neighbour
is
euery
man
,
whether
he
be
our
friend
or
enemy
,
rich
or
poore
▪
either
domesticall
or
a
stranger
:
and
especially
those
which
stand
in
need
of
our
helpe
.
Lu.
10.36.37
.
Vertue
towards
other
,
is
either
humanity
,
ciuility
,
&
brideling
of
the
inordinat
motions
of
the
mind
:
or
else
christian
loue
and
iustice
.
Humanity
is
a
vertue
,
To
it
is
contrary
,
lightnes
&
inhumanity
.
Ciuility
,
Ciuility
pertaineth
to
Vertue
towards
other
,
for
it
cannot
be
exercised
but
amongst
others
.
To
it
is
ioyned
graciousnesse
.
Graciousnesse
is
a
vertue
,
when
any
doth
so
striue
vnto
the
elegancy
and
nature
of
manners
,
and
gentlenesse
of
speach
,
that
he
may
be
gracious
to
others
thereby
.
To
ciuility
is
contrary
toyishnesse
and
clownishnesse
.
Ciuility
standeth
either
in
modesty
and
grauity
,
or
else
in
elegancy
of
manners
,
and
cleanlinesse
of
attire
.
Modesty
is
that
,
To
it
is
contrary
impudency
.
Grauity
is
that
,
And
that
is
either
in
speech
,
apparell
,
or
gesture
.
Grauity
in
speech
is
either
the
right
vse
of
the
tong
,
or
taciturnity
&
stilnesse
of
speech
.
And
it
is
either
in
serious
,
or
merry
spech
.
Serious
speech
is
when
necessary
thinges
are
spoken
,
and
that
so
farre
forth
as
pertaineth
to
the
good
of
others
.
Merry
speech
consisteth
in
pleasantnesse
.
Pleasantnesse
is
a
modest
dexterity
,
or
quickenesse
in
pleasant
speeches
,
and
comely
iesting
:
the
Greeks
call
it
pleasant
table
talke
.
Scurrility
is
diuerse
from
it
:
and
lumpishnesse
is
contrary
to
it
.
To
the
right
vse
of
the
tongue
is
contrary
the
abuse
of
the
tongue
,
when
any
doth
with
his
tongue
speake
peruerse
things
.
Prou.
10.31
.
that
is
to
say
,
when
any
abuseth
his
tong
to
execrations
,
cursings
,
blasphemies
,
or
to
lie
,
to
spread
abroad
false
opinions
,
to
scurrility
and
filthy
speeches
;
to
slander
,
to
seduce
,
to
giue
euill
counsell
,
&
so
forth
.
To
speake
peruerse
things
,
is
to
subuert
the
trueth
,
iustice
,
good
maners
,
to
deceiue
,
blaspheme
,
backbite
.
Taciturnity
or
silence
,
is
a
grauity
,
when
we
conceale
things
which
might
incur
the
reprehension
of
such
as
are
able
to
iudge
iustly
.
And
it
is
either
honest
or
necessary
.
Honest
taciturnity
is
a
silence
,
when
we
abstain
&
hold
our
peace
from
speaking
,
then
especially
,
when
it
doth
not
become
vs
to
speak
.
Necessary
taciturnity
is
a
silence
,
whereby
without
the
hurt
of
our
conscience
,
we
conceale
secrets
,
least
they
might
be
spred
to
hurt
any
.
Grauity
in
apparell
or
attire
,
is
that
by
which
we
obserue
in
our
apparell
or
clothing
a
conuenient
adorning
of
nature
.
To
it
is
contrary
,
lightnesse
in
apparell
.
Grauity
of
gesture
is
that
,
by
which
we
do
so
gouern
the
outward
gestures
of
the
whole
body
&
seuerall
members
therof
,
that
it
may
appeare
therby
that
the
mind
is
well
ordered
.
Gentlenes
in
speach
is
that
,
That
in
our
meetings
&
conuersation
,
bringeth
forth
pleasantnes
in
our
words
&
works
.
To
gentlenes
in
speech
is
contrary
,
ouermuch
care
to
please
others
,
and
morosity
or
way
wardnesse
.
Elegancy
of
manners
is
that
,
by
which
we
endeuour
for
excellent
manners
.
Excellent
manners
are
those
,
which
agree
with
the
customs
of
the
men
with
whom
we
liue
Those
customes
are
either
of
our
own
countrey
,
or
of
strangers
,
in
the
vse
whereof
we
must
obserue
a
comlines
,
namely
,
that
they
be
there
vsed
where
they
are
of
force
.
For
they
which
bring
strange
customes
into
their
own
countrey
with
them
,
and
by
them
set
out
themselues
,
they
are
worthily
ridiculous
,
and
indeede
to
be
laughed
at
.
Hitherto
concerning
ciuility
:
now
concerning
brideling
the
inordinat
motions
of
the
mind
.
Brideling
of
the
inordinat
motions
of
the
minde
,
is
either
of
pride
,
or
of
anger
,
or
of
couetousnesse
.
The
brideling
of
pride
consisteth
in
modesty
,
and
submission
,
and
also
in
docility
.
Modesty
is
a
brideling
of
pride
,
To
it
is
contrary
,
the
couterfeiting
of
comelinesse
and
immodesty
.
The
counterfeiting
of
comlines
,
is
a
faining
of
modesty
,
when
any
hunteth
after
the
praise
of
modesty
,
with
the
deniall
of
those
thinges
which
yet
he
in
his
mind
doth
either
truely
or
falsely
attribute
to
himselfe
,
and
with
the
refusing
of
those
things
which
he
desireth
,
and
doth
priuily
endeuour
to
obtaine
.
Submission
is
a
brideling
of
pride
,
To
it
is
contrary
arrogancy
.
Docility
,
To
it
is
contrary
,
stubburnnes
in
errors
,
&
the
abounding
in
a
mans
own
opinion
,
&
rash
presumption
of
knowledge
,
when
any
one
doth
thinke
,
that
he
knoweth
that
which
he
is
yet
ignorant
of
.
It
may
also
be
called
the
opinion
of
knowledge
.
Concerning
which
,
there
are
many
notable
sentences
,
as
,
glory
offereth
violence
to
the
trueth
.
And
againe
,
glory
is
the
hinderance
of
promotion
.
The
rash
presumption
of
knowing
doth
forestall
the
way
of
learning
.
For
wil
any
man
suffer
himselfe
to
be
taught
,
that
thinketh
himselfe
to
be
learned
?
Many
might
come
to
the
highest
degree
of
learning
,
but
that
they
do
falsely
perswade
themselues
,
that
they
haue
already
attained
to
it
.
So
much
concerning
the
brideling
of
pride
:
now
concerning
the
brideling
of
anger
.
The
brideling
of
anger
,
is
either
a
desire
of
concord
&
mildnes
,
or
long
sufferance
&
quietnes
.
The
desire
of
concord
is
a
brideling
of
anger
,
by
which
we
endeuour
as
much
as
in
vs
lieth
,
to
embrace
&
haue
peace
with
all
men
.
To
the
same
vertue
it
belongeth
to
turne
away
and
remoue
the
causes
&
occasions
of
offences
,
discords
and
hatreds
,
amongst
vs
or
others
.
Also
to
part
from
a
mans
owne
right
.
Also
to
restore
or
set
concord
betweene
those
that
are
at
variance
.
Matt.
18.15
.
Also
not
to
reuenge
an
iniury
offered
or
done
.
Matth.
18.15
.
To
the
desire
of
concord
is
contrary
an
vniust
reioycing
or
troublesomnesse
,
giuing
or
taking
occasions
of
troubles
and
contentions
with
others
.
Mildnesse
,
is
a
bridling
of
anger
,
To
it
is
contrary
cockering
and
wrath
.
Quietnes
,
is
a
bridling
of
anger
,
To
it
is
contrary
lightnesse
and
implacabilitie
,
or
a
mind
that
can
not
be
pacified
.
Hitherto
concerning
the
brideling
of
anger
:
now
concerning
the
brideling
of
the
desire
,
or
couetousnesse
.
The
bridling
of
the
desire
,
or
couetousnes
,
is
either
of
riches
or
honour
.
The
brideling
of
the
desire
for
riches
,
is
called
contentednesse
.
Contentednesse
,
is
that
by
which
wee
are
contented
with
present
good
things
,
rightly
gotten
,
so
that
also
we
quietly
beare
pouertie
.
To
it
is
opposed
couetousnesse
,
a
counterfeit
contempt
of
riches
,
an
accusing
of
fortune
,
and
the
loathing
of
our
present
estate
,
or
things
present
.
The
brideling
of
the
desire
of
honours
,
is
when
we
are
so
content
with
our
present
state
,
that
we
do
not
affect
honors
that
are
not
due
to
vs
.
To
it
is
contrary
an
inconsiderate
&
rash
affecting
of
honours
,
of
a
kingdome
,
of
lordship
and
principalitie
,
&c.
Hitherto
concerning
the
brideling
of
the
inordinate
motions
of
the
mind
:
now
concerning
Christian
loue
.
Christian
loue
,
is
a
vertue
by
which
we
declare
our
loue
towards
other
.
And
it
standeth
both
in
liberality
and
friendship
:
and
also
in
a
fellowlike
feeling
,
and
procuring
of
other
mens
good
.
Liberality
,
And
it
consisteth
both
in
communicating
eyther
of
counsels
or
riches
,
and
also
in
performing
of
duties
.
Liberality
,
which
consisteth
in
communicating
of
counsels
,
is
when
we
do
readily
and
willingly
bestow
our
gifts
and
learning
for
other
mens
profite
.
Liberality
,
which
consisteth
in
communicating
of
riches
,
is
either
almes
,
or
bountifulnes
.
Almes
is
a
liberality
towards
the
needy
,
Bountifulnesse
,
And
it
is
either
meane
or
sumptuous
.
A
meane
bountifulnesse
,
is
that
by
which
we
bestowe
some
thing
on
one
of
poorer
estate
.
And
that
may
be
in
euery
one
according
to
the
measure
of
his
substance
.
A
sumptuous
bountifulnes
,
is
called
magnificence
.
Magnificence
,
is
the
sumptuous
bountifulnesse
only
of
great
men
.
Diuerse
from
it
is
riotousnesse
.
Magnificence
is
either
publike
or
priuate
.
Publike
,
when
costs
are
bestowed
on
publike
vses
.
And
they
againe
are
bestowed
either
on
holy
things
,
as
are
the
gifts
,
or
things
bequeathed
to
maintaine
the
ministers
of
the
Church
,
the
poore
and
stipendarie
Scholers
,
and
so
foorth
:
to
vphold
buildings
,
or
restore
them
being
decayed
,
for
the
erecting
of
Temples
,
Schooles
,
Colledges
,
Hospitals
for
strangers
,
&c.
Or
else
they
are
giuen
for
ciuill
vses
:
or
to
preserue
,
increase
,
and
adorne
the
common
wealth
:
as
the
building
of
a
Court
,
of
store-houses
,
of
armories
,
of
market
places
,
of
mils
,
of
wals
,
of
fortresses
,
also
gifts
to
nourish
by
yearely
costs
&
expences
,
the
poore
,
or
souldiers
,
or
others
which
profite
the
common-wealth
.
Or
for
the
honest
recreating
and
refreshing
of
the
people
,
as
publicke
banquets
,
such
as
Dauid
made
.
2.
Sam.
6.19
.
Such
magnificence
is
commendable
,
if
it
be
referred
to
the
glory
of
God
:
otherwise
it
shall
be
a
monstrous
and
execrable
pride
,
as
that
of
King
Ahashuerosh
.
Est.
1.
Priuate
magnificence
,
is
that
which
is
exercised
priuately
towards
some
persons
.
So
much
concerning
liberalitie
in
communicating
of
riches
.
Liberalitie
in
performing
of
duties
,
may
be
called
dutifulnesse
.
Dutifulnesse
,
The
kinds
of
dutifulnesse
are
gratification
and
hospitalitie
.
Gratification
,
or
desire
to
gratifie
,
is
dutifulnesse
,
by
which
we
helpe
other
that
neede
our
labour
,
Hospitalitie
,
Thus
farre
concerning
liberalitie
:
now
concerning
friendship
.
Friendship
,
is
to
performe
that
true
kindnesse
towards
others
,
which
we
would
haue
them
performe
towards
vs
.
Friendship
is
either
publicke
or
priuate
.
Publicke
friendship
is
peace
.
Priuate
friendship
,
is
a
mutuall
and
true
kindnesse
amongst
good
men
,
stirred
vp
by
the
mutuall
knowledge
of
vertue
,
or
by
honest
duties
,
performing
all
such
duties
as
are
honest
and
possible
.
And
such
was
that
betweene
Ionathan
and
Dauid
.
That
is
also
called
Christian
brotherhood
:
to
which
pertaineth
the
vnitie
of
the
spirite
,
or
to
thinke
the
same
thing
,
to
will
and
nill
the
same
thing
.
To
this
is
contrary
flattery
,
and
hart
burning
or
enimity
.
Hitherto
concerning
friendship
:
now
concerning
a
fellowlike
feeling
.
A
fellowlike
or
mutuall
feeling
,
is
loue
by
which
we
are
duly
touched
with
the
state
of
other
men
.
And
it
is
both
towardes
the
liuing
and
the
dead
.
A
fellowlike
feeling
towards
the
liuing
is
two
fold
:
pitifulnesse
,
or
congratulation
.
Pitifulnesse
,
is
that
by
which
we
are
moued
to
lament
with
others
for
their
aduersitie
or
vnhappy
estate
,
otherwise
it
is
called
compassion
,
as
Luk.
19.
Christ
with
weeping
did
pity
the
miserable
destruction
of
the
Iewes
.
So
Paule
sayeth
,
Weepe
with
those
that
weepe
.
To
this
vertue
also
it
belongeth
to
visite
the
fatherlesse
children
and
widowes
in
their
calamities
,
and
to
comfort
them
.
To
it
is
opposed
,
a
reioycing
in
euill
,
and
want
of
feeling
or
affection
.
Congratulation
,
is
that
by
which
we
reioyce
with
others
for
their
prosperity
or
felicitie
:
of
which
Paul
sayth
;
Reioyce
with
them
that
reioyce
.
Thus
farre
concerning
a
fellowlike
feeling
towards
the
liuing
:
now
towards
the
dead
.
A
fellowlike
feeling
towardes
the
dead
,
is
both
mourning
,
and
also
a
care
to
bury
them
.
1.
Sam.
28.3
.
Mourning
,
is
that
by
which
we
bewayle
the
death
of
those
,
who
in
their
life
were
deare
to
vs
.
1.
Thess.
4.13
.
Act.
8.2
.
2.
Sam.
3.31.32.33
.
Care
to
bury
them
,
is
that
by
which
wee
honorably
commit
the
dead
to
their
buriall
.
1.
Thess.
4.14
.
So
much
concerning
a
fellowlike
feeling
:
now
of
the
procuring
of
other
mens
good
.
The
procuring
of
other
mens
good
,
is
loue
towards
our
neighbour
,
by
which
as
much
as
we
are
able
we
further
and
promote
his
good
.
Prou.
3.29
.
Phil.
2.4
.
Or
else
it
is
when
we
helpe
and
increase
his
commodities
and
profits
as
much
as
we
can
.
And
that
doth
respect
both
the
good
name
of
our
neighbour
,
and
also
other
commodity
of
this
life
.
Exod.
23.1
.
Hitherto
concerning
loue
:
now
concerning
iustice
.
And
it
is
either
vniuersall
or
particular
.
Vniuersall
iustice
,
is
that
which
we
generally
owe
to
all
.
And
it
is
exercised
and
occupied
either
in
admonishing
of
others
,
or
in
prayers
for
them
.
Particular
iustice
,
is
that
which
we
ought
to
performe
to
them
to
whom
we
are
specially
and
peculiarly
bound
.
And
that
is
either
priuate
or
publike
.
Priuate
,
which
euery
one
ought
to
performe
priuately
.
And
that
either
in
his
owne
proper
calling
,
or
in
fellowship
with
others
.
In
his
owne
proper
calling
it
is
both
the
lawfull
obtayning
of
an
office
,
and
the
care
of
that
his
owne
office
:
and
also
diligence
&
fidelity
or
faithfulnesse
therein
.
The
lawfull
obtaining
of
an
office
,
is
when
a
man
obtayneth
some
office
by
lawfull
waies
and
meanes
:
he
doth
not
buy
it
with
money
as
the
Popes
buy
the
Popedome
.
The
care
of
his
own
office
,
is
when
any
dealeth
with
the
matters
of
his
owne
calling
,
and
doth
not
thrust
himselfe
into
an
other
mans
vocation
.
Diligence
,
is
that
by
which
we
execute
,
as
well
as
we
can
the
labours
of
our
office
and
duty
.
2.
Thess.
3.10
.
Rom.
12.11
.
Prou.
12.4.5
.
Or
els
when
we
do
our
workes
diligently
and
faithfully
,
that
we
may
be
the
better
able
to
helpe
the
neede
of
others
also
.
Fidelity
,
is
that
by
which
we
in
our
office
do
sincerely
performe
that
which
we
haue
receiued
or
vndertaken
to
do
.
Hitherto
concerning
priuate
iustice
in
a
mans
owne
vocation
.
Iustice
,
which
ought
to
be
performed
in
fellowship
,
is
eyther
distributiue
(
as
we
cal
it
)
or
commutatiue
and
interchangeable
,
as
we
may
say
.
And
that
is
either
appertayning
to
house
and
family
,
or
else
it
is
politicall
and
ciuill
.
Iustice
appertayning
to
the
house
,
is
that
which
ought
to
be
exercised
and
performed
either
in
domesticall
fellowship
,
or
in
the
accomplishment
of
domesticall
or
household
duties
.
This
standeth
in
the
holinesse
of
wedlock
,
and
right
guiding
of
household
affaires
.
The
holinesse
of
wedlocke
doth
consist
both
in
a
lawfull
betroathing
of
man
and
wife
,
and
also
in
the
duties
of
wedlocke
or
mariage
.
Fit
witnesses
,
are
those
who
can
testifie
the
things
which
are
required
in
betrothings
.
And
those
things
are
either
consent
of
the
parties
themselues
,
or
els
that
the
persons
be
fit
for
betroathing
.
The
consent
of
the
bridegrome
and
of
the
bride
,
must
be
expressed
and
plaine
,
because
wedlockes
are
ioyned
by
mutuall
consent
.
Consent
is
made
and
giuen
,
either
with
condition
,
or
without
condition
.
If
the
consent
be
made
with
condition
,
they
are
termed
betrothings
of
the
time
to
come
,
or
deliuered
in
the
future
tense
,
as
we
say
.
In
which
,
if
the
condition
made
in
the
beginning
of
the
contract
was
honest
and
pertaining
to
wedlock
,
&
were
not
yet
fulfilled
,
the
contract
is
broken
or
become
voide
.
Such
as
are
these
conditions
:
to
wit
,
if
the
parents
shall
gree
:
if
a
conuenient
dowrie
shall
be
giuen
thereto
.
But
when
there
followeth
companying
,
or
lying
together
,
they
not
expecting
or
waiting
for
the
performing
of
the
condition
,
that
coniunction
is
iudged
to
be
wedlock
▪
because
the
persons
agreeing
together
,
haue
departed
from
the
condition
.
But
if
the
condition
be
strange
,
that
is
to
say
nothing
at
all
pertaining
to
wedlock
:
or
if
it
be
filthy
,
or
impossible
,
them
it
is
to
be
reiected
by
the
iudge
,
as
though
it
had
not
bin
added
:
neither
is
the
contract
to
be
dissolued
for
it
,
although
the
condition
be
not
fulfilled
:
as
that
so
,
craftie
dealing
&
wantonnesse
may
be
forbidden
in
deceiuing
the
poore
&
weake
sex
.
If
the
consent
be
made
or
giuen
without
condition
,
they
are
called
betrothings
,
in
the
present
time
or
tense
,
in
which
the
wedlock
by
a
verbe
of
the
present
tense
,
or
simply
,
is
promised
,
and
there
is
euen
then
the
true
beginning
of
present
wedlock
.
Now
both
error
and
compulsion
must
be
farre
remooued
from
the
consent
of
the
bridegroome
and
bride
.
Errour
of
the
person
,
is
when
there
is
deceit
as
in
respect
of
the
parties
.
As
Leah
was
deliuered
to
Iacob
for
Rahel
.
For
this
error
of
the
person
both
the
betrothings
and
wedlock
may
be
dissolued
or
broken
.
Therefore
Iacob
might
haue
refused
or
cast
off
Leah
,
but
he
vsed
not
the
strictnesse
of
his
right
.
The
error
of
the
condition
,
is
when
one
person
knoweth
not
the
state
of
another
.
The
error
of
condition
is
two
fold
,
for
either
it
pertaineth
to
the
condition
of
houshold
affaires
,
or
respecteth
the
state
of
the
chastitie
of
one
of
the
persons
.
The
error
of
condition
,
pertaining
to
the
state
of
houshould
affaires
,
is
,
if
a
woman
thinke
the
bridgroome
to
be
riche
,
or
noble
,
or
to
haue
no
children
.
For
such
an
error
of
condition
,
the
betrothings
or
wedlocke
,
are
not
to
be
broken
or
dissolued
,
because
such
an
error
doth
not
at
all
pertaine
to
the
essentiall
things
of
wedlock
.
The
errour
of
condition
,
pertaining
to
the
state
of
the
chastitie
of
one
of
the
persons
,
is
,
if
any
being
ignorant
,
doth
marrie
her
that
is
deflowred
,
or
with
child
by
another
.
In
such
an
error
the
iudgement
of
Moses
is
one
,
and
the
iudgement
of
the
common
law
is
an
other
.
The
iudgement
of
Moses
is
put
downe
,
Deut.
22.
chap.
which
commandeth
her
to
be
stoned
with
stones
that
was
defiled
by
another
,
which
afterward
(
as
though
she
had
bin
a
virgin
)
was
married
to
another
,
if
she
were
accused
,
&
the
man
asked
a
diuorcement
.
The
proceeding
of
the
common
law
,
is
two
fold
:
one
before
their
lying
together
,
another
after
their
lying
together
.
Before
the
lying
together
be
committed
,
this
proceeding
is
to
be
kept
.
First
reconciliation
betweene
them
is
to
be
assayed
,
that
he
who
of
error
married
her
that
was
defiled
by
another
,
may
keepe
her
,
especially
if
she
be
modest
,
&
will
afterward
liue
chastly
.
And
this
course
also
wold
be
obserued
,
because
oftentimes
great
calamities
follow
diuorcements
,
of
which
both
the
iudge
and
the
actor
,
must
haue
speciall
regard
.
But
if
the
reconciliation
doth
not
proceed
,
the
diuorcement
must
be
made
.
For
it
is
better
to
follow
the
example
of
Moses
law
,
then
other
reasons
.
For
although
the
iudiciall
lawes
of
Moses
doe
not
pertaine
to
our
states
and
places
,
yet
we
see
in
them
what
God
alloweth
.
Furthermore
the
example
of
Moses
law
doth
more
strengthen
the
consciences
,
then
other
arguments
:
because
by
the
testimony
of
Gods
lawe
,
the
Iudges
are
sure
that
they
doe
not
contrary
to
the
will
of
God
.
But
after
the
lying
together
,
it
is
to
be
determined
,
that
the
bridegrome
or
husband
may
retaine
her
,
which
before
was
defiled
by
himselfe
or
some
other
,
whether
hee
married
her
wittingly
or
ignorantly
.
And
that
is
established
euen
in
our
newe
constitutions
and
orders
,
for
three
speciall
causes
.
The
first
,
that
their
lightnes
might
not
be
strengthened
who
willingly
vpon
euery
and
any
pretext
do
forsake
their
wiues
,
by
what
meanes
soeuer
their
mind
be
altered
.
The
second
is
,
least
through
suspicions
or
some
small
offences
,
the
innocent
parties
should
come
into
danger
.
The
third
is
this
,
that
secret
faults
may
not
be
layd
open
,
which
is
more
honest
and
profitable
to
be
couered
:
according
to
the
saying
,
Loue
couereth
all
faults
.
And
thus
we
haue
spoken
concerning
error
,
which
ought
to
be
farre
from
the
consent
of
the
bridegrome
and
the
bride
:
now
concerning
compulsion
.
Compulsion
also
ought
to
be
far
remoued
,
for
there
is
no
consent
or
wedlocke
,
when
the
person
is
by
force
compelled
to
promise
wedlocke
,
and
in
this
behalfe
or
respect
many
hurtfull
errors
and
offences
fall
out
.
The
consent
of
the
bridegrome
&
bride
hath
bin
handled
:
now
concerning
the
consent
of
others
that
haue
interest
and
right
therein
.
The
consent
of
others
that
haue
right
therin
,
is
either
of
parents
,
or
of
those
who
are
in
steede
of
parents
.
But
it
doth
belong
to
the
office
of
the
Iudge
to
consider
,
when
the
parents
haue
a
probable
cause
of
gaine
saying
,
and
when
there
is
no
probable
cause
.
But
after
the
copulation
or
lying
together
the
wedlocke
cannot
be
cut
off
or
broken
by
the
authority
of
the
parents
:
because
the
question
is
not
now
of
the
wedlocke
to
come
:
and
there
should
iniury
be
offered
to
the
woman
forsaken
or
cast
off
.
The
consent
of
those
that
are
in
steede
of
parents
,
as
for
example
,
of
tutors
,
is
not
required
of
necessity
,
but
for
honesty
sake
only
.
So
much
concerning
the
consent
which
is
required
to
wedlocke
:
now
followeth
what
persons
be
fitte
.
That
the
persons
may
be
fit
there
are
required
two
things
:
first
,
that
they
be
fitte
both
in
regad
of
age
and
also
of
gifts
,
necessary
for
house
keeping
or
gouernment
.
1.
Cor.
7.36.40
.
Prou.
31.10.11
.
A
full
age
is
required
,
as
which
cannot
only
giue
consent
to
the
match
,
but
is
also
fit
for
gouerning
of
houshold
affaires
and
matters
.
The
second
thing
is
,
that
they
may
be
ioyned
together
,
hauing
either
power
to
bring
forth
issue
,
or
by
the
law
of
nature
.
By
reason
of
hauing
power
to
bring
forth
issue
,
such
may
be
ioyned
together
as
are
not
vnmeet
for
the
companying
of
wedlock
:
namely
those
that
are
not
gelded
men
,
or
in
whom
nature
is
not
hurt
,
by
bewitching
or
poisning
.
Such
persons
are
not
to
be
ioyned
in
wedlock
,
therefore
also
the
mariages
being
celebrated
,
when
after
the
space
of
three
yeares
,
the
coldnesse
of
a
gelded
man
is
tried
,
or
in
three
whole
yeare
,
the
healing
of
the
nature
being
maimed
,
is
attempted
in
vain
,
the
Iudge
may
pronounce
that
those
persons
are
free
.
Neither
yet
then
is
diuorcement
made
because
it
was
not
wedlock
:
and
to
the
person
which
hath
the
sound
force
of
nature
there
may
be
granted
another
lawfull
copulation
,
and
the
same
more
fruitfull
.
So
much
concerning
those
who
may
be
ioyned
together
,
as
hauing
power
to
bring
foorth
issue
.
By
the
law
of
nature
,
they
which
are
not
of
kindred
in
the
flesh
,
may
contract
matrimonie
,
Leuit.
8.5
.
and
so
forward
.
For
these
are
alwaies
forbidden
to
be
ioyned
together
,
vnlesse
when
they
are
compelled
by
meere
necessitie
,
to
wit
,
when
there
want
persons
which
are
not
of
kindred
in
the
flesh
,
as
in
the
first
and
second
beginning
of
people
,
the
former
vnder
Adam
after
creation
,
the
other
vnder
Noah
after
the
floud
.
Propinquitie
or
aliance
therefore
is
touching
in
flesh
,
or
neerenesse
in
bloud
.
Kinsfolkes
in
the
flesh
,
are
those
who
are
neare
vnto
vs
,
either
by
nature
or
by
mariage
:
from
whence
there
is
a
double
aliance
in
the
flesh
that
is
either
by
nature
,
or
by
mariage
.
Wherevpon
also
they
are
called
cousins
in
bloud
,
And
alyes
by
nature
or
bloud
,
are
discerned
by
line
and
degree
.
And
that
is
either
right
or
collaterall
.
The
right
line
,
is
either
of
kinsfolks
ascending
or
descending
.
Kinsfolks
ascending
,
are
first
the
father
and
mother
:
secondly
,
the
fathers
father
,
and
mothers
father
:
thirdly
the
great
grandfather
,
and
great
grandmother
:
fourthly
the
great
grandfathers
father
,
and
great
grandmothers
mother
:
and
all
other
auncestours
besides
.
Kinsfolkes
descending
,
are
first
the
sonne
and
the
daughter
:
secondly
the
nephew
and
the
neece
:
thirdly
the
nephewes
sonne
,
and
the
neeces
daughter
:
fourthly
,
a
sonne
in
the
fourth
degree
,
a
daughter
in
the
fourth
degree
:
fiftly
a
son
in
the
fift
degree
,
a
daughter
in
the
fift
degree
:
&
what
other
children
souer
.
A
collaterall
or
crosse
line
is
two
fold
:
equall
or
vnequall
.
Equall
,
is
that
by
which
alies
by
nature
do
equally
differ
from
the
common
stock
.
Vnequall
,
is
that
by
which
alies
by
nature
vnequally
differ
from
the
common
stock
.
Alies
by
nature
,
in
an
vnequall
line
,
are
either
superiours
or
inferiours
.
And
both
either
from
the
fathers
stock
,
or
from
the
mothers
.
Superiours
,
are
first
the
vncle
and
the
aunt
by
the
fathers
side
,
the
vncle
and
the
aunt
by
the
mothers
side
:
secondly
,
the
great
vncle
&
great
aunt
by
the
fathers
side
,
the
great
vncle
,
and
great
aunt
by
the
mothers
side
:
thirdly
,
my
fathers
vncle
and
aunt
,
my
mothers
vncle
and
aunt
:
fourthly
,
my
fathers
great
vncle
and
great
aunt
,
my
mothers
great
vncle
and
great
aunt
.
Inferiours
,
are
the
sonnes
of
those
referred
to
the
superiours
.
So
much
concerning
the
line
:
now
concerning
the
degree
.
A
degree
is
a
difference
or
distance
of
persons
from
the
stock
,
or
of
one
person
from
another
.
And
that
either
from
the
stocke
or
among
themselues
vnder
the
stock
.
But
in
euery
person
we
must
number
from
the
stock
.
-
Aram.
-
Thare
.
-
Abraham
.
-
Isaac
.
-
Iacob
.
-
Ioseph
.
-
Nachor
.
The
knowledge
of
a
genealogie
,
is
necessarie
for
the
vnderstanding
first
of
the
account
of
degrees
,
and
secondly
the
forbidding
of
wedlock
.
And
seeing
the
line
is
two
folde
,
right
or
collaterall
,
therefore
the
account
of
degrees
,
according
to
the
difference
of
the
lines
is
two
folde
also
,
the
one
in
the
right
line
,
the
other
in
the
collaterall
line
.
In
the
right
line
,
looke
how
many
persons
there
are
,
so
many
degrees
there
are
,
excepting
the
stock
from
whence
the
account
must
be
begun
:
as
Ioseph
doth
differ
in
the
third
degree
from
Abraham
,
Iacob
in
the
second
,
Isaac
in
the
first
.
Therefore
the
sonne
maketh
the
first
degree
,
the
nephew
the
second
,
the
nephews
son
the
third
,
the
nephewes
sons
sonne
the
fourth
,
and
so
forth
.
In
the
collaterall
line
,
seeing
it
is
two
folde
,
that
is
,
equall
or
vnequall
,
the
maner
of
the
reckoning
is
two
folde
also
:
the
one
in
the
equall
line
,
the
other
in
the
vnequall
.
In
the
equall
line
,
by
how
many
degrees
the
one
person
differeth
from
the
common
stock
,
by
so
many
degrees
the
persons
themselues
differ
one
from
another
.
Therefore
two
bretheren
,
or
a
brother
and
a
sister
,
are
by
consanguinitie
ioined
to
themselues
,
in
the
first
degree
,
as
Iacob
is
ioined
to
Esau
in
the
first
degree
.
So
the
same
man
is
ioined
in
the
second
degree
to
Rahel
&
Leah
.
BATHVEL
.
-
Rebecca
-
Iacob
.
-
Laban
-
Rahel
&
Leah
.
IEPPHNNE
.
-
Caleb
.
-
Axa
.
-
Cenas
.
-
Othniell
.
Othniel
therefore
is
ioined
in
the
second
degree
to
Axa
.
In
the
vnequall
line
looke
by
how
many
degrees
he
that
is
remoued
differeth
from
the
stocke
,
by
so
many
degrees
they
differ
one
from
another
.
THARE
.
-
Abraham
-
Aram
-
Sarah
.
Sarah
differeth
two
degrees
from
the
stock
:
therefore
she
differeth
so
many
degrees
from
Abraham
,
and
is
ioined
to
him
in
the
second
degree
.
THARE
.
-
Abraham
-
Isaac
-
Nachor
-
Bathuel
-
Rebecca
.
Rebecca
differeth
in
the
third
degree
from
the
stock
:
therefore
also
she
differeth
from
Isaac
in
the
third
degree
,
in
which
she
was
also
ioyned
to
him
.
The
account
of
the
degrees
hath
beene
handled
,
now
followeth
the
forbidding
of
wedlock
in
respect
of
the
degrees
.
In
the
right
line
all
kinsfolkes
,
both
ascending
and
descending
are
forbidden
from
mutuall
mariages
,
and
that
as
for
the
order
of
nature
,
so
for
the
reuerence
of
bloud
.
Leuit.
18.7
.
Wherefore
if
Adam
were
at
this
day
aliue
,
he
could
not
mary
a
wife
.
In
the
collaterall
line
,
forbidding
also
is
two
fold
▪
the
one
in
the
equall
line
,
the
other
in
the
vnequall
line
.
In
the
equall
line
,
although
by
Gods
law
wedlocke
was
graunted
in
the
second
degree
:
and
therefore
it
was
lawfull
for
the
sonnes
or
daughters
of
brethren
to
contract
matrimony
betweene
themselues
:
yet
now
by
mans
law
they
are
forbidden
within
the
fourth
degree
:
that
so
Gods
forbidding
might
be
obserued
with
greater
reuerence
.
Iacob
married
Rachell
his
cosin
germane
by
the
mothers
side
,
to
whom
he
was
ioyned
in
the
second
degree
.
Othmell
married
Axa
,
to
whom
he
was
also
ioyned
in
the
second
degree
.
And
the
dispensations
which
do
graunt
a
commixion
in
the
degrees
forbidden
in
the
Text.
Leuit.
chap.
18.
are
not
of
force
.
For
the
lawes
in
Leuiticus
,
which
forbid
the
commixion
of
certaine
persons
,
are
the
lawes
of
nature
and
bind
all
nations
.
For
God
or
incestuous
lusts
punished
euen
the
Gentiles
,
who
were
without
the
pollicy
&
gouernment
of
Moses
,
and
which
also
were
before
Moses
.
As
the
text
in
Leu
expresly
saith
,
that
the
Egyptians
and
Canaanites
were
punished
for
incestuous
lusts
:
so
Paul
punished
the
Corinthian
who
had
touched
his
stepmother
,
or
had
carnally
knowen
her
.
In
the
vnequall
line
,
wedlockes
are
forbidden
by
Gods
law
,
in
the
second
degree
,
because
generally
God
would
haue
more
reuerence
to
be
giuen
to
the
superior
degree
then
to
the
equall
▪
because
these
in
the
vnequall
line
occupy
the
place
of
parents
,
&
children
.
1.
Tim.
5.4
.
Therefore
the
brother
ought
not
to
marry
his
sister
,
nor
the
nephew
his
aunt
by
his
fathers
side
,
nor
his
aunt
by
his
mothers
side
,
neither
the
neece
ought
to
marry
her
vncle
by
her
fathers
side
,
or
her
vncle
by
her
mothers
side
.
Hitherto
we
haue
spoken
of
alies
by
nature
or
by
bloud
:
now
of
allies
by
mariage
.
Affinity
therefore
is
a
nearinesse
of
persons
,
which
mariage
maketh
betweene
one
maried
party
,
and
those
that
are
neare
in
bloud
to
the
other
party
maried
also
.
By
how
many
degrees
is
my
kinsman
by
bloud
,
by
so
many
degrees
his
wife
is
my
kinswoman
by
mariage
:
as
two
brethren
are
ioyned
in
the
first
degree
of
consanguinity
:
therefore
the
wife
of
my
brother
is
ioyned
to
me
in
the
first
degree
of
affinity
.
The
forbidding
of
wedlocke
in
the
first
degree
of
affinity
belongeth
to
the
law
of
nature
.
Therefore
Herod
when
he
maried
Herodias
his
brother
Philips
wife
,
committed
incest
,
because
Herodias
was
ioyned
to
Herod
in
the
first
degree
of
affinity
.
HEROD
.
-
Herod
.
-
Philip
whose
wife
was
Herodias
.
So
Ruben
also
sinned
,
because
hee
defiled
the
bed
of
his
father
Iacob
.
Iacob
.
Ruben
.
his
stepmother
Bala
.
Therefore
Ruben
touched
or
knew
his
stepmother
in
the
first
degree
of
affinity
.
Thus
farre
concerning
the
betroathings
which
ought
to
goe
before
wedlocke
:
now
concerning
the
duties
of
wedlocke
or
mariage
.
The
duties
of
wedlocke
consist
in
the
iustice
of
mariage
,
and
in
the
education
of
children
.
The
common
bond
of
these
duties
is
a
naturall
affection
.
Iustice
of
mariage
,
is
either
common
to
both
the
maried
parties
,
or
proper
to
the
one
.
2
That
they
may
dwell
together
with
familiar
felowship
,
and
louingly
liue
together
,
that
their
life
bee
not
passed
away
with
sadnesse
,
or
they
be
compelled
to
seeke
comfort
abrode
,
whereupon
they
may
easily
incurre
infamie
or
slander
.
3
That
they
mutually
loue
one
another
without
iealosie
,
least
otherwise
they
get
themselues
continual
anguish
of
heart
and
do
mutually
giue
prouocation
and
allurement
to
breake
their
faith
.
Iealousie
,
If
it
fall
out
otherwise
,
the
maried
parties
learne
and
feele
by
experience
many
discommodities
:
so
that
it
is
either
a
troublesome
or
sorowfull
matrimonie
,
or
diuorcement
followeth
.
The
causes
of
diuorcement
are
onely
two
:
one
adulterie
.
Mat.
5.32
&
19.3
.
The
other
is
a
forsaking
,
that
is
to
say
,
a
malicious
departing
of
one
of
the
maried
parties
,
&
that
without
anie
iust
causes
,
but
either
of
lightnesse
,
or
vniust
impatience
,
&
suffering
of
the
bridle
of
mariage
,
or
for
some
other
vnnecessary
causes
.
1.
Cor.
7.15
.
But
in
diuorcement
there
ought
to
be
obserued
both
the
maner
of
proceeding
,
&
also
the
time
after
which
a
second
wedlocke
or
mariage
may
be
granted
to
the
innocent
person
.
The
maner
therefore
of
proceeding
in
the
case
of
adulterie
,
ought
so
to
be
framed
,
that
the
parties
being
heard
,
the
accusation
may
sufficiently
be
confirmed
and
proued
,
so
that
the
guiltie
person
may
be
conuicted
.
If
the
person
which
hath
offended
be
found
guiltie
,
and
the
innocent
person
doth
require
that
a
diuorcement
be
made
,
the
Iudge
ought
first
to
trie
them
both
,
and
to
exhort
them
,
that
they
would
returne
into
sauour
&
loue
one
of
them
with
another
.
If
the
reconciliation
doth
not
proceed
,
the
innocent
person
may
not
be
compelled
to
receiue
the
guiltie
.
But
if
the
person
accusing
,
hath
liued
honestly
,
and
doth
require
the
sentence
to
be
pronounced
,
it
ought
to
be
pronounced
thus
:
Sith
the
person
which
hath
offended
,
hath
by
his
wickednesse
dissolued
wedlock
,
the
iudge
by
the
authoritie
of
the
Gospell
doth
pronounce
the
innocent
person
to
be
free
,
and
doth
expressie
graunt
him
,
that
according
to
his
conscience
he
may
safely
and
godlily
marie
another
.
But
the
condemned
person
ought
to
be
punished
by
the
ciuill
magistrate
,
to
whome
it
belongeth
to
punish
adulterie
,
either
by
exile
that
the
guiltie
person
might
be
driuen
out
of
those
places
,
where
the
innocent
person
liueth
,
to
whom
the
other
,
to
wit
,
the
condemned
person
,
is
to
be
esteemed
as
dead
:
or
else
by
some
other
punishment
,
which
the
magistrat
shall
iudge
conuenient
.
And
thus
the
maner
of
proceeding
in
the
case
of
adultery
ought
to
be
framed
and
ordered
:
the
maner
of
proceeding
in
the
case
of
forsaking
,
now
followeth
to
be
handled
.
For
he
is
not
a
forsaker
,
who
is
absent
either
because
of
some
duty
,
as
an
ambassador
,
or
souldier
,
chosen
by
lawfull
authoritie
to
go
a
warfaring
:
or
else
by
the
will
of
his
wife
,
as
if
he
be
absent
some
where
for
marchandise
,
or
about
some
other
honest
businesse
:
or
be
held
in
captiuitie
:
or
be
caried
away
,
if
namely
the
case
into
which
the
husband
falleth
be
such
,
as
it
doth
not
change
the
affection
of
the
wife
,
that
is
to
say
,
if
there
be
no
such
wickednesse
committed
,
wherby
otherwise
wedlock
may
be
dissolued
.
Furthermore
after
it
is
knowne
that
the
person
is
indeed
forsaken
,
the
person
forsaking
is
to
be
called
into
iudgement
by
lawfull
citing
,
done
and
affixed
in
the
publike
place
,
that
so
he
may
appeare
within
a
certaine
time
,
set
and
appointed
therefore
.
If
the
person
forsaking
doth
not
appeare
within
the
set
time
,
the
testimonies
concerning
the
integrity
of
the
innocent
person
are
to
be
heard
,
&
that
partie
is
to
be
pronounced
free
.
Hitherto
we
haue
spoken
concerning
the
maner
of
proceeding
in
diuorcement
:
now
we
must
speake
of
the
time
after
which
another
wedlock
may
be
graunted
to
the
innocent
person
.
There
is
a
two
folde
consideration
of
the
time
,
after
which
another
wedlock
is
granted
to
the
innocent
person
,
one
in
the
case
of
adulterie
,
another
in
the
case
of
forsaking
.
In
the
case
of
adultery
the
time
is
not
prescribed
to
the
innocent
person
,
after
the
thing
is
once
iudged
.
In
the
case
of
forsaking
,
wedlock
is
to
be
graunted
,
if
it
do
certainly
appeare
,
that
the
person
forsaking
either
is
dead
,
or
hath
in
some
place
by
committing
adulterie
,
violated
mariage
,
or
would
not
appeare
though
he
had
knowledge
of
the
scitation
.
Otherwise
the
person
forsaken
ought
to
expect
:
for
it
falleth
out
that
euen
after
nine
yeares
,
the
husband
sometime
returneth
,
especially
if
any
be
taken
in
warre
in
Turkey
,
or
other
where
he
beholden
by
the
enimies
in
captiuitie
.
Hitherto
concerning
common
iustice
of
both
the
maried
parties
:
now
of
that
that
is
proper
to
one
of
them
.
Iustice
proper
to
one
of
the
maried
parties
,
doth
peculiarlie
appertaine
either
to
the
office
and
dutie
of
the
husband
or
of
the
wife
.
The
office
of
the
husband
,
is
first
to
defend
his
wife
,
Col.
3.19
.
3
Gentlely
,
if
need
be
to
correct
and
admonish
her
,
not
angerly
and
sharply
,
least
she
be
prouoked
.
2
To
be
chaste
and
shamefast
,
modest
and
silent
,
godly
and
discreete
.
3
To
keepe
her selfe
at
home
,
for
the
good
gouernment
of
her
family
,
not
to
stray
abroad
.
Hitherto
concerning
the
iustice
of
mariage
:
now
concerning
the
education
of
children
.
The
education
or
bringing
vp
of
children
,
comprehendeth
both
the
duties
of
parents
and
children
.
2
To
bring
vp
their
children
in
learning
,
&
discipline
or
instruction
of
the
Lord
.
Eph.
6.4
.
Colos.
3.21
.
3
Moderately
to
vse
their
fatherly
power
.
that
they
do
not
grieue
their
children
,
&
prouoke
them
to
anger
.
Eph
6.4
.
Honour
towards
parents
,
comprehendeth
reuerence
,
obedience
,
and
beneficence
or
liberalitie
towards
their
parents
.
Leuit.
19.3
.
Matth.
15.1
.
Mar.
7.11.12
.
Christ
sheweth
out
of
the
fifth
commaundement
,
how
children
should
do
well
to
their
parents
.
Ioseph
is
a
singular
example
of
beneficence
towards
his
parents
and
kinsfolkes
,
who
brought
into
Egipt
,
and
liberally
nourished
,
not
onely
his
father
,
but
also
his
brethren
(
by
whom
he
was
sharply
and
vngently
entreated
and
sold
)
and
their
whole
family
being
vexed
with
very
sore
famine
.
Hitherto
concerning
the
holinesse
of
wedlock
:
now
touching
the
disposing
of
houshold
affaires
or
matters
.
The
disposing
of
houshold
affaires
,
consisteth
in
the
duty
both
of
maisters
,
and
also
of
seruants
.
And
that
is
done
two
wayes
:
first
,
if
the
maisters
do
not
grieue
their
seruants
with
oouermuch
labour
,
and
do
alwaies
remember
that
they
are
not
asses
but
men
:
secondly
,
if
they
do
quietly
gouerne
them
,
and
also
quietly
chide
them
,
when
they
haue
neglected
their
dutie
,
least
they
be
prouoked
with
ouer
hard
words
,
and
that
they
remember
,
that
they
also
haue
a
Lord
in
heauen
,
with
whom
there
is
no
respect
of
persons
.
Eph.
6.9
.
2
Bountifully
to
reward
the
labour
of
their
seruants
,
least
being
compelled
by
necessitie
they
should
steale
.
2
To
be
faithfull
in
things
commited
to
them
by
their
maisters
,
that
so
they
may
keepe
their
goods
.
3
To
obserue
the
vprightnesse
of
maners
,
that
the
wife
,
the
sonnes
and
daughters
,
or
other
fellow
seruants
,
be
not
corrupted
by
their
bad
counsels
.
A
iustice
as
pertaining
to
a
houshold
or
familie
hath
bin
thus
set
forth
:
ciuill
iustice
doth
now
follow
.
A
ciuill
distributiue
iustice
,
is
that
which
ought
to
be
performed
in
a
politick
societie
.
And
that
is
due
either
to
euery
one
,
or
to
some
few
.
To
euery
one
is
due
,
truth
,
sinceritie
faithfulnesse
,
gentlenesse
,
Truth
is
that
by
which
we
do
constantly
loue
&
embrace
true
opinions
,
we
speak
true
things
,
and
both
in
our
speach
and
gestures
auoide
deceitfull
concealings
and
clokings
of
matters
.
To
it
is
contrary
lying
,
and
a
deceitfull
concealing
of
the
truth
.
Sinceritie
,
To
it
is
contrary
counterfeiting
and
faining
.
Faithfulnesse
,
To
it
is
contrarie
deceipt
,
and
breaking
of
faithfulnesse
or
fidelitie
.
Gentlenesse
,
To
the
same
vertue
it
belongeth
to
take
all
things
in
good
part
,
not
to
backbite
our
neighbour
,
and
not
to
giue
eare
to
backbiters
.
To
gentlenesse
is
contrarie
,
quarelling
,
or
backbiting
,
a
foolish
credulitie
or
beleefe
,
suspition
and
distrustfulnesse
.
Quarelling
,
Dutifulnesse
,
And
that
either
in
graunting
to
them
the
preheminence
of
speech
,
seate
,
and
euerie
action
:
or
in
gestures
meete
and
fit
according
to
the
circumstances
.
Hitherto
concerning
ciuill
distributiue
iustice
,
which
ought
to
be
exercised
towards
euery
one
:
now
followeth
that
which
is
to
be
exercised
towards
some
fewe
.
A
ciuill
distributiue
iustice
,
which
ought
to
be
exercised
toward
some
few
is
two
fold
:
thankfulnesse
and
submission
.
Thankfulnesse
,
And
that
againe
is
either
of
the
mind
,
or
of
the
deed
.
The
thankfulnesse
of
the
mind
is
that
by
which
we
thanke
our
benefactor
for
benefits
bestowed
on
vs
.
And
that
is
declared
both
in
giuing
thanks
for
benefits
receiued
,
we
holding
fast
the
memorie
of
them
,
&
commending
them
amongst
others
,
and
by
godly
wishes
praying
heartily
for
the
good
successe
of
those
that
deserue
wel
of
vs
:
and
also
in
bearing
a
verie
readie
mind
to
recompence
the
fauors
receiued
.
Thankefulnesse
of
the
deed
,
is
when
we
in
deed
,
that
is
to
say
,
in
gifts
and
duties
,
requite
the
benefites
that
haue
bene
bestowed
vpon
vs
.
To
thankfulnesse
is
contrary
vnthankfulnesse
,
and
an
vniust
and
vnlawful
gratifying
for
benefits
receiued
.
Thus
farre
concerning
thankefulnesse
:
now
concerning
submission
.
Submission
is
a
distributiue
iustice
,
which
is
due
to
the
politicke
magistrate
by
the
subiectes
that
are
vnder
him
.
And
that
consisteth
in
obedience
towards
lawes
and
in
the
bearing
of
publike
burdens
.
Rom.
13.1
.
Mat.
17.27
.
&
22.21
.
1.
Pet.
2.13
.
To
it
is
contrarie
sedition
,
stubburnnesse
,
a
faining
of
submission
,
&
a
wicked
bondage
,
especially
in
idolatrous
and
vniust
matters
.
Hitherto
concerning
distributiue
iustice
:
now
concerning
commutatiue
iustice
.
Hitherto
concerning
priuate
iustice
:
now
concerning
publike
iustice
.
Publike
iustice
is
either
in
peace
or
warre
.
And
it
is
seene
in
the
publishing
and
execution
of
lawes
.
That
prosperitie
and
good
estate
doth
not
onely
consist
in
businesses
pertaining
to
this
life
:
but
also
or
especially
in
this
,
that
in
the
first
place
the
true
worship
of
God
should
be
of
force
,
from
which
alone
all
true
felicitie
doth
proceed
.
Deut.
17.18
.
2.
Sam.
6.1
.
King
.
2.27
.
&
11.11
.
Psal.
75.11
.
And
it
is
two
fold
:
the
defence
of
subiects
,
and
brideling
of
euill
men
.
Of
the
defence
of
subiects
there
are
two
parts
,
the
procuring
and
conseruation
of
the
good
estate
of
the
subiects
,
and
the
aiding
of
them
,
who
haue
iust
cause
against
the
iniquitie
of
others
.
The
brideling
of
euil
men
,
is
another
part
of
the
execution
of
lawes
,
by
which
punishments
are
inflicted
on
the
guiltie
.
In
the
punishment
is
vsed
either
strictnesse
or
clemencie
.
Strictnesse
,
To
strictneste
is
contrarie
impunitie
,
and
tyrannie
or
outragiousnesse
,
or
crueltie
and
ouer
much
rigor
.
Clemencie
,
To
clemencie
is
contrarie
tendernesse
and
softlinesse
,
which
doth
not
only
mitigate
,
but
euen
dissolue
the
bonds
of
lawes
:
&
crueltie
.
Thus
farre
concerning
the
iustice
of
the
magistrate
in
peace
:
now
concerning
iustice
in
warre
.
Warre
,
Of
iustice
in
warre
there
are
two
parts
:
the
vndertaking
of
warre
only
for
a
iust
cause
,
&
the
preseruing
of
martiall
discipline
.
The
end
of
the
second
booke
of
the
Definitions
and
partitions
of
Diuinitie
.
To
God
alone
be
glorie
.