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Lectures
vpon
the
Catechism
Wherein
are
debated
and
points
of
moment
,
which
haue
beene
Translated
into
English
by
out
of
the
last
&
best
Latin
Editions
,
together
with
some
supplie
of
wants
out
of
his
Discourses
of
Diuinitie
,
and
with
correction
of
sundrie
faults
&
imperfections
,
which
ar
as
yet
remaining
in
the
best
corrected
Latine
.
at
the
signe
of
the
Tygres
head
,
Christian
world
holie
Church
WHereas
but
a
smal
and
O
Lord
,
are
not
thine
eies
vpon
the
truth
?
thou
hast
striken
these
men
,
but
they
haue
not
sorrowed
;
thou
hast
consumed
them
,
but
they
haue
refused
to
receiue
correction
:
they
haue
made
their
faces
harder
than
a
stone
,
&
haue
refused
to
return
.
Thou
art
no
Prophet
;
thou
art
an
husbandman
,
&
taught
to
be
an
heardman
from
thy
youth
vp
.
Shal
I
not
visit
for
these
things
,
saith
the
Lord
?
Or
shal
not
my
soule
be
auenged
on
such
a
nation
as
this
?
Catecheticall
institution
a
handling
of
common
places
a
diligent
meditation
of
the
scripture
,
who
were
borne
in
the
Church
.
Walke
before
me
and
be
thou
perfect
In
thy
seed
shal
al
nations
of
the
earth
be
blessed
.
Therefore
,
leauing
the
doctrine
of
the
beginning
of
Christ
,
let
vs
be
led
forward
vnto
perfection
,
not
laying
againe
the
foundation
of
repentance
:
that
is
the
beginning
of
Christian
doctrine
,
which
comprehendeth
repentance
and
faith
.
first
beginnings
or
principles
of
Christian
doctrine
the
doctrine
of
baptismes
the
doctrin
of
laying
on
of
hands
,
Lawe
and
the
Gospel
repentance
and
faith
in
Christ
Briefe
summes
of
doctrine
Now
it
behoueth
that
the
youth
be
by
and
by
instructed
in
this
doctrine
,
and
doe
knowe
the
foundation
.
Thou
shalt
tell
them
vnto
thy
children
.
This
is
life
eternall
that
they
know
thee
to
be
the
only
verie
God
.
faith
commeth
by
hearing
How
shal
they
beleeue
in
him
of
whom
they
haue
not
hard
?
He
that
beleeueth
not
in
the
Sonne
,
the
wrath
of
God
abideth
on
him
.
The
one
The
iust
man
shal
liue
by
his
faith
,
He
that
beleeueth
not
in
the
Sonne
,
the
wrath
of
God
abideth
on
him
.
The
other
opinion
What
the
holie
Scripture
teacheth
:
or
,
how
Christian
doctrine
is
diuided
.
What
Religion
,
deliuered
in
the
Scriptures
,
differeth
from
other
religions
:
or
how
we
ought
to
discerne
the
true
Church
,
and
to
disseuer
her
from
other
sects
.
From
whence
it
appeareth
,
this
Religion
alone
to
be
true
and
diuine
:
and
al
others
to
be
forged
.
For
what
cause
no
doctrine
besides
the
holy
Scripture
is
to
bee
receaued
into
the
Church
.
The
Creede
The
Sacraments
So
it
is
written
,
and
so
it
behooued
Christ
to
suffer
,
and
to
rise
from
the
dead
the
third
day
,
and
that
in
his
name
should
be
preached
repentance
,
and
remission
of
sinnes
.
the
old
and
new
Testament
That
hee
kept
nothing
backe
,
but
shewed
all
the
counsell
of
God
concerning
the
Ephesians
.
That
hee
knew
nothing
but
Iesus
Christ
,
and
him
crucifyed
.
That
the
foundation
of
the
doctrine
of
the
Church
is
Christ
alone
:
Flie
Idols
,
Depart
from
her
,
my
people
.
Be
not
yoked
with
Infidels
.
Be
yee
holy
.
Touch
no
vncleane
thing
,
yee
that
beare
the
vessels
of
the
Lord
.
Hee
that
bringeth
not
this
doctrine
,
bid
him
not
,
God
speede
.
There
is
no
agreement
betweene
Christ
and
Belial
.
For
there
is
no
saluation
in
any
other
:
neither
among
men
is
there
giuen
any
other
name
vn●der
heauen
,
whereby
wee
must
bee
saued
.
He
that
is
the
sheepheard
of
the
sheepe
,
him
doe
the
sheep
follow
:
because
they
know
his
voice
:
and
they
wil
not
follow
a
stranger
,
but
they
flee
from
him
;
for
they
know
not
the
voice
of
strangers
.
Beleeue
not
euerie
spirit
Goe
out
of
her
,
that
ye
be
not
partakers
in
her
sinnes
,
and
that
ye
receaue
not
of
her
plagues
.
Euery
spirit
which
confesseth
not
that
Iesus
Christ
is
come
in
the
flesh
,
is
not
of
God
:
and
this
is
the
spirit
of
Antichrist
.
not
common
Hearken
O
heauens
,
&
hearken
O
earth
,
For
the
Lord
hath
spoken
.
Thus
saith
the
Lord
.
The
woorde
of
the
Lord
came
to
Esaias
,
Ieremias
,
&c.
I
receiue
not
the
record
of
man
:
But
I
saie
these
thinges
that
you
may
beleeue
,
I
haue
a
greater
witnes
then
the
witnes
of
Iohn
.
My
word
and
my
preaching
stood
not
in
the
entising
speech
of
mans
wisedome
,
but
in
plaine
euidence
of
the
spirit
,
and
of
power
,
that
your
faith
should
not
be
in
the
wisedome
of
men
,
but
in
the
power
of
God
.
If
we
receiue
the
witnes
of
men
,
the
witnes
of
God
is
greater
.
That
by
the
Churches
record
alone
it
doth
appeare
vnto
vs
,
that
the
sacred
bookes
,
which
wee
haue
,
were
written
by
the
Prophets
and
Apostles
,
whose
names
they
beare
in
their
forhead
,
and
that
euen
vnto
vs
they
are
come
vncorrupt
:
that
the
bookes
authentike
Canonical
of
both
Testamentes
are
discerned
from
the
Apocryphall
by
the
Churches
iudgement
:
and
therefore
that
the
autority
of
holy
canon
doth
depend
on
the
churches
wisedome
.
the
woord
immortall
seede
That
the
autority
of
the
ancienter
witnes
is
greater
than
of
th●
yonger
.
the
Church
is
called
the
pillar
and
ground
of
the
truth
.
would
not
beleeue
the
Gospell
,
except
the
authoritie
of
the
catholicke
Church
did
mooue
mee
thereunto
.
whom
then
I
beleeued
,
when
they
said
:
Beleeue
the
Gospel
:
why
should
I
not
beleeue
them
when
they
say
:
Beleeue
not
a
Manichean
?
Thou
hast
purposed
nothing
els
but
to
commend
that
thy selfe
beleeuest
,
and
to
laugh
at
that
which
I
beleeue
.
And
when
as
I
of
the
other
side
shal
commend
that
which
myselfe
beleeue
,
&
laugh
at
that
which
thou
beleeuest
:
what
dost
thou
thinke
we
must
determine
,
or
do
,
but
euen
to
shake
handes
with
them
,
who
bid
vs
to
know
certaine
things
,
and
afterward
will
vs
to
beleeue
things
that
are
vncertain
:
and
let
vs
follow
them
,
who
bid
vs
first
to
beleeue
that
,
which
as
yet
we
are
not
able
to
perceaue
,
that
being
more
enhabled
by
faith
it self
,
we
may
discerne
to
vnderstand
that
which
we
do
beleeue
,
not
men
now
,
but
God
himselfe
inwardly
strengthning
and
illightning
our
mind
.
that
himselfe
only
was
left
aliue
of
the
true
worshippers
of
God
.
For
many
of
the
Samaritans
are
said
to
haue
beleeued
in
Christ
,
because
of
the
speech
of
the
woman
who
testified
,
that
he
had
told
her
whatsoeuer
shee
had
done
.
Now
we
beleeue
not
because
of
thy
saying
:
for
we
haue
heard
him
our selues
,
and
know
that
this
is
indeed
the
Christ
the
Sauiour
of
the
world
.
Paul
saith
,
that
saluation
was
come
vnto
the
Gentiles
,
and
that
he
did
magnifie
his
ministerie
,
that
the
Iewes
might
bee
prouoked
to
follow
the
Gentiles
.
be
subiect
vnto
their
husbandes
,
that
euen
they
which
obey
not
the
woord
,
may
without
the
woord
be
wonne
by
the
conuersation
of
the
wiues
,
while
they
behold
their
pure
conuersation
which
is
with
feare
.
Though
we
or
an
Angel
from
heauen
preach
vnto
you
otherwise
than
that
which
we
haue
preached
vnto
you
,
let
him
bee
accursed
that
they
shall
woorke
signes
and
great
woonders
,
so
that
the
verie
elect
themselues
,
if
it
were
possible
,
should
be
seduced
:
That
his
comming
shal
bee
by
the
working
of
Sathan
,
with
al
power
and
signes
,
and
lying
wonders
,
and
in
al
deceiueablenes
of
vnrighteousnes
,
among
them
that
perish
.
&c.
Thou
art
the
Sonne
of
God
.
The
word
of
God
is
liuely
and
mightie
in
operation
,
and
sharper
then
any
two
edged
sword
,
and
entereth
through
euen
vnto
the
diuiding
asunder
of
the
soule
and
the
spirit
,
and
of
the
iointes
and
the
marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
hart
.
I
wil
giue
you
a
mouth
and
wisedom
,
wher-against
al
your
aduersaries
shal
not
be
able
to
speak
or
resist
.
For
the
truth
breedeth
hatred
:
The
diuel
was
a
lier
from
the
beginning
:
The
world
hateth
me
,
saith
Christ
,
because
I
testify
of
it
,
that
the
woorkes
thereof
are
ill
.
To
this
same
purpose
haue
I
stirred
thee
vp
,
that
I
might
shew
my
power
in
thee
,
and
that
my
name
might
be
declared
throughout
all
the
earth
.
I
wil
giue
you
a
mouth
and
wisedome
where-against
al
your
aduersaries
shal
not
bee
able
to
speak
or
resist
.
It
is
giuen
vnto
you
for
Christ
,
not
onely
to
beleeue
in
him
,
but
to
suffer
for
his
sake
.
This
is
my
couenant
with
them
,
saith
the
Lord
,
my
spirite
that
is
vpon
thee
,
and
my
woordes
,
which
I
haue
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
out
of
the
mouth
of
thy
seed
,
saith
the
Lord
,
from
hencefoorth
euen
for
euer
.
When
the
comforter
shall
come
,
hee
shall
beare
witnes
of
mee
.
When
he
is
come
which
is
the
spirit
of
truth
,
hee
will
lead
you
into
all
truth
:
for
hee
shall
not
speake
of
himselfe
,
but
whatsoeuer
hee
shal
heare
shal
hee
speake
,
and
hee
wil
shew
you
the
things
to
come
.
Hee
shall
glorify
mee
:
for
hee
shall
receiue
of
mine
,
and
shall
shew
it
vnto
you
.
And
it
is
God
which
stablisheth
vs
with
you
in
Christ
:
who
hath
also
sealed
vs
,
and
hath
giuen
the
earnest
of
the
spirit
in
our
hartes
.
For
our
Gospel
was
not
vnto
you
in
word
onely
,
but
also
in
power
,
and
in
the
holy
Ghost
,
and
in
much
assurance
.
But
yee
haue
an
ointment
from
him
that
is
holie
,
and
yee
haue
knowen
al
thinges
.
it
was
deliuered
by
diuine
inspiration
to
the
holie
men
of
God
:
You
shal
not
ad
vnto
the
word
which
I
speak
vnto
you
,
neither
shal
you
take
away
from
it
.
I
protest
vnto
euerie
man
,
that
heareth
the
words
of
the
Prophesie
of
this
book
,
if
any
man
shal
ad
vnto
these
things
,
God
shal
adde
vnto
him
the
plagues
that
are
written
in
this
book
.
And
if
anie
man
shal
diminish
of
the
words
&c.
Who
searched
the
Scriptures
daily
whether
those
thinges
were
so
.
Faith
commeth
by
hearing
,
hearing
by
the
word
of
God
.
&c.
In
vain
do
they
woorship
mee
who
teach
the
doctrines
and
commaundementes
of
men
.
Al
thinges
which
I
haue
hard
of
my
father
I
haue
made
knowen
vnto
you
.
I
haue
kept
nothing
back
,
but
haue
shewed
you
al
the
counsaile
of
God
.
Knowing
that
thou
hast
knowen
the
holie
Scriptures
from
a
Childe
which
are
able
to
make
thee
wise
vnto
Saluation
through
the
faith
which
is
in
Christ
Iesus
.
For
the
whole
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
,
to
improue
,
to
correct
&
to
instruct
in
righteousnes
.
That
the
Church
is
builded
vpon
the
foundation
of
the
Prophets
and
Apostles
.
That
hee
had
laied
the
foundation
,
and
other
then
that
could
no
man
lay
:
others
build
vpon
it
gold
,
siluer
,
precious
stones
,
wood
,
hay
,
stubble
.
that
it
is
a
falling
from
the
faith
,
and
a
fault
of
pride
,
either
not
to
admit
those
thinges
which
are
written
in
the
holie
Scriptures
,
or
to
add
any
thing
to
them
.
For
neither
ought
wee
to
account
of
euery
ones
discourses
,
though
they
bee
catholick
and
woorthy
men
,
as
of
the
canonical
scriptures
,
that
it
may
not
bee
lawfull
for
vs
,
without
impairing
the
reuerence
,
which
wee
owe
to
those
men
,
to
dislike
and
refuse
any
thing
in
their
writinges
,
if
peraduenture
we
shal
find
that
they
haue
thought
otherwise
than
the
Scripture
hath
,
as
it
is
by
Gods
assistance
vnderstood
either
of
others
,
or
of
our selues
.
If
ought
be
confirmed
by
the
plain
autoritie
of
the
diuine
Scriptures
,
of
those
,
which
are
called
in
the
Church
canonical
,
wee
must
without
any
doubting
beleeue
it
:
as
for
other
testimonies
,
by
which
any
thing
is
mooued
to
bee
beleeued
,
thou
maist
chuse
whether
thou
wilt
beleeue
them
or
no.
the
Book
of
the
warres
of
the
Lord
.
The
Booke
of
the
iust
The
Booke
of
the
Chronicles
of
the
Kings
of
Iuda
.
the
prophecie
of
Enoch
,
and
the
storie
of
the
bodie
of
Moses
:
maketh
mention
of
his
Epistles
,
which
now
the
Church
hath
not
.
that
Iesus
did
many
thinges
before
his
disciples
,
which
are
not
written
in
the
storie
of
the
Gospel
.
And
that
these
thinges
,
which
are
extant
,
were
written
,
that
wee
might
beleeue
that
Iesus
is
the
Christ
the
Sonne
of
God
,
and
that
beleeuing
wee
might
haue
life
euerlasting
in
his
name
.
I
haue
yet
many
things
to
say
vnto
you
,
but
you
cannot
beare
them
now
.
Paul
and
Timothy
deliuered
vnto
the
Churches
the
decrees
to
keepe
,
ordained
by
the
Apostles
,
and
elders
,
which
were
at
Ierusalem
.
I
wil
order
other
things
when
I
come
.
Keepe
the
instructions
,
which
you
haue
beene
taught
either
by
word
,
or
by
our
Epistle
.
Withdrawe
your selues
from
euerie
brother
which
walketh
not
after
the
instruction
,
which
he
receaued
of
vs
.
I
haue
many
things
to
write
vnto
you
:
but
I
would
not
by
paper
and
incke
,
but
I
trust
to
come
vnto
you
and
speake
mouth
to
mouth
.
And
Paul
chargeth
Timothie
to
keep
that
which
was
committed
vnto
him
,
and
to
commit
those
things
,
which
he
had
heard
of
him
,
to
men
fit
to
teach
.
That
before
the
bookes
either
of
the
olde
or
new
Testament
were
written
,
the
doctrine
was
deliuered
vnto
the
Church
by
mouth
.
is
said
to
haue
deliuered
vnto
the
churches
euen
the
decree
of
the
counsel
of
Ierusalem
,
concerning
blood
,
strangled
,
and
thinges
offered
to
idols
.
hee
promiseth
that
he
will
take
order
for
matters
of
ceremonies
euen
such
as
appertained
to
the
ministring
of
the
Lords
Supper
.
Now
by
the
instructions
which
he
speaketh
of
to
the
Thessalonians
,
he
vnderstandeth
,
not
anie
Lawes
concerning
ceremonies
,
but
the
whole
doctrine
of
the
Gospel
,
which
he
had
taught
euen
the
selfe
same
both
by
word
and
writing
:
which
hee
had
committed
to
Timothie
:
and
by
the
declaring
of
which
mouth
to
mouth
,
Iohn
promiseth
to
bring
true
ioie
vnto
his
auditours
.
of
keeping
traditions
,
or
ordinances
which
were
not
written
,
Now
brethren
,
I
command
you
,
that
you
keepe
the
ordinances
,
as
I
deliuered
them
vnto
you
:
that
their
traditions
either
are
to
be
kept
,
or
are
Apostolicke
,
examples
of
the
Apostles
of
choosing
Bishops
and
Deacons
,
of
widowes
,
of
weomen
to
be
couered
and
to
containe
themselues
in
silence
,
of
not
deuorcing
the
husband
,
if
he
bee
an
infidel
,
of
controuersies
betweene
Christians
.
the
forme
of
Baptisme
appointed
by
Christ
was
changed
by
the
Apostles
,
because
it
is
reade
in
the
Acts.
that
they
Baptised
in
the
name
of
Iesus
Christ
.
the
forme
of
Baptism
that
men
were
baptised
,
for
to
testifie
by
the
example
of
the
Apostles
,
who
interdicted
the
Churches
thinges
offered
to
idols
,
blood
,
and
that
which
was
strangled
,
is
it
lawful
for
Councels
and
Bishops
to
make
decrees
and
Lawes
to
tie
mens
consciences
.
It
seemed
good
to
the
holie
Ghost
and
to
vs
that
in
things
indifferent
men
should
deale
without
offence
.
that
these
ordinances
are
called
necessary
:
the
examples
of
the
Church
,
whom
they
say
euen
from
the
Apostles
to
these
verie
times
to
haue
beleeued
and
obserued
some
thinges
,
not
onelie
not
deliuered
in
the
Scripture
,
but
contrarie
to
the
Scripture
.
They
bring
forth
the
selfesame
decree
of
Ierusalem
,
concerning
things
offered
to
idols
,
and
blood
:
which
being
made
of
the
Apostles
,
and
expresly
set
downe
in
the
Scripture
,
was
yet
abolished
by
the
Church
.
the
obseruing
of
the
Lords
Daie
.
an
Apostolick
tradition
Let
no
man
condemne
you
in
respect
of
a
holie
daie
.
some
things
not
written
are
beleeued
,
which
yet
to
call
in
question
,
we
our selues
confesse
to
be
vnlawful
:
as
,
That
infantes
are
to
be
baptised
:
That
Christ
descended
into
Hel
:
That
the
Sonne
of
God
is
consubstantial
vnto
the
eternal
father
.
that
the
holy
Ghost
is
promised
the
Church
,
that
it
may
teach
those
things
,
which
ar
not
deliuered
in
the
Scriptures
:
But
the
conforter
,
which
is
the
holy
Ghost
,
whom
the
father
shal
send
in
my
name
,
he
shal
teach
you
al
things
.
when
the
spirit
of
truth
shal
come
,
he
shal
lead
you
into
al
truth
.
And
shal
bring
all
things
to
your
remembrance
,
which
I
haue
told
you
.
He
shal
beare
witnes
of
me
.
He
wil
reproue
the
world
of
sin
,
of
righteousnes
&
of
iudgement
.
He
shal
glorify
me
,
for
he
shal
receiue
of
mine
,
&
shall
shew
it
vnto
you
.
I
will
put
my
Lawe
in
their
inward
partes
,
and
in
their
harts
will
I
write
it
.
Ye
are
the
Epistle
of
Christ
written
not
with
incke
,
but
with
the
spirit
of
the
liuing
God
:
not
in
tables
of
stone
,
but
in
fleshie
tables
of
the
hart
:
If
you
be
otherwise
minded
,
God
shall
reueile
euen
the
same
vnto
you
:
If
two
of
you
shall
agree
in
earth
vpon
any
thing
,
whatsoeuer
they
shal
desire
,
it
shal
be
giuen
them
of
my
Father
which
is
in
heauen
.
For
where
two
or
three
are
gathered
in
my
name
,
there
am
I
in
the
middest
of
them
.
I
am
with
you
alway
vnto
the
end
of
the
world
.
Yee
haue
anointment
from
him
that
is
holy
,
and
yee
know
all
thinges
:
The
anointing
which
yee
receaued
of
him
,
dwelleth
in
you
:
and
yee
neede
not
that
any
man
teach
you
:
But
as
the
same
annointing
teacheth
you
of
all
thinges
,
and
it
is
true
,
and
is
not
lying
,
and
as
it
taught
you
,
yee
shall
abide
in
him
.
To
him
that
hath
shal
bee
giuen
:
But
from
him
that
hath
not
,
euen
that
which
hee
seemeth
to
haue
,
shall
bee
taken
away
.
So
did
the
Pharisees
,
and
Sadduces
amongst
the
Israelits
er
,
not
knowing
the
scriptures
:
the
pillar
and
ground
of
truth
.
If
anie
man
builde
vpon
this
foundation
gold
,
siluer
,
&c.
If
ye
bee
otherwise
minded
,
God
shal
reueile
euen
the
same
vnto
you
.
there
is
giuen
vnto
euery
man
grace
according
vnto
the
measure
of
the
gift
of
Christ
.
the
spirit
distributeth
to
euerie
man
seuerallie
as
he
wil.
Thy
woord
,
O
Lord
,
is
a
lanterne
vnto
my
feet
,
and
a
light
vnto
my
pathes
.
Keepe
that
which
is
committed
vnto
thee
,
and
auoid
profane
and
vaine
bablinges
.
Take
heede
vnto
all
the
flocke
whereof
the
holy
Ghost
hath
made
you
ouerseers
,
to
gouerne
the
Church
of
God
.
If
hee
refuse
to
heare
the
Church
,
let
him
bee
vnto
thee
as
an
heathen
man
,
and
a
Publicane
.
Hee
that
heareth
you
,
heareth
mee
:
and
hee
that
despiseth
you
,
despiseth
mee
.
Obey
those
who
beare
rule
ouer
you
.
If
any
man
preach
any
other
doctrine
,
let
him
bee
accursed
.
The
Scribes
&
the
Pharisees
sit
in
Moyses
chaire
.
All
therefore
whatsoeuer
they
bid
you
obserue
,
that
obserue
and
doe
.
The
sheepe
heard
them
not
In
the
latter
times
some
shall
depart
from
the
faith
,
and
shal
giue
heed
vnto
the
spirites
of
error
.
We
must
obey
him
for
conscience
sake
.
Let
no
man
condemne
you
in
meat
or
drink
,
or
in
respect
of
a
holy
daie
.
Stand
fast
in
the
liberty
,
wherewith
Christ
hath
made
vs
free
.
that
the
office
of
Bishops
is
aboue
the
ciuil
power
,
and
therefore
hath
greater
force
,
then
that
,
to
bind
men
to
obey
:
we
confesse
that
greater
obedience
is
due
vnto
the
superiour
power
in
those
things
,
That
wee
also
doe
alleadge
the
Testimonies
of
councels
&
fathers
in
confirming
the
doctrine
of
the
Church
:
which
were
but
in
vaine
for
vs
to
doe
,
if
their
sentences
had
not
the
force
and
authoritie
of
Ecclesiastical
doctrine
.
That
order
&
decencie
in
the
Church
is
necessary
by
the
commandement
of
God
,
according
as
it
is
said
,
Let
al
thinges
be
done
comelie
and
in
order
.
For
God
is
not
the
author
of
confusion
.
Now
the
order
and
discipline
of
the
Church
doth
a
great
part
consist
in
traditions
Ecclesiasticall
,
wherefore
they
conclude
that
by
the
violating
of
these
,
mens
consciences
are
wounded
,
and
God
offended
.
commandeth
all
things
to
be
done
comelie
and
in
order
,
willeth
vs
to
stand
fast
in
the
liberty
wherewith
Christ
hath
made
vs
free
,
and
that
we
should
bee
condemned
of
no
man
in
meate
or
drink
,
or
in
respect
of
an
holy
day
.
That
there
are
some
thinges
hard
to
be
vnderstood
in
the
epistles
of
Paul
.
And
therefore
,
since
that
thinges
darckly
spoken
,
without
they
bee
expounded
,
can
not
suffice
to
perfect
and
wholesome
doctrine
,
they
vrge
that
the
interpretation
of
the
Church
also
is
necessarily
to
bee
receaued
with
the
Scripture
.
Where
the
woorde
of
the
Lord
is
called
a
Lanterne
to
our
feete
,
and
a
light
to
our
pathes
.
The
enterance
into
thy
woordes
sheweth
light
,
and
giueth
vnderstanding
to
the
simple
.
The
woorde
of
the
Prophets
is
called
a
light
shining
in
a
darke
place
.
To
which
yee
doe
well
,
that
yee
take
heede
as
vnto
a
light
that
shineth
in
a
darke
place
,
vntill
the
day
dawne
,
and
the
day
starre
arise
in
your
hartes
.
that
hee
writeth
to
giue
the
simple
sharpnesse
of
witte
,
and
to
the
child
knowledge
and
discretion
:
that
wisedome
crieth
without
,
&
uttereth
her
voice
in
the
streetes
.
that
Christ
sent
him
to
preach
the
Gospell
not
with
wisedome
of
woordes
,
least
the
crosse
of
Christ
should
be
made
of
none
effect
.
If
our
Gospell
bee
hid
,
it
is
hid
to
them
that
are
lost
:
in
whom
the
God
of
this
world
hath
blinded
their
mindes
,
that
is
,
of
the
infidels
,
that
the
light
of
the
glorious
Gospell
of
Christ
should
not
shine
vnto
them
.
All
the
day
long
haue
I
stretched
foorth
my
handes
to
a
disobedient
and
gainsaying
people
.
The
woordes
of
his
mouth
are
iniquitie
and
deceite
:
he
hath
left
off
to
vnderstand
and
to
doe
good
.
I
giue
thee
thankes
,
o
Father
,
Lord
of
Heauen
and
Earth
,
because
thou
hast
hidde
these
thinges
from
the
wise
men
,
and
men
of
vnderstanding
,
and
hast
opened
them
vnto
babes
.
that
diuine
matters
are
hard
and
obscure
to
all
men
,
The
naturall
man
perceiueth
not
the
thinges
of
the
spirit
of
God
:
for
they
are
foolishnesse
vnto
him
:
neither
can
he
know
them
because
they
are
spiritually
discerned
:
It
is
giuen
vnto
you
to
know
the
secrets
of
the
kingdome
of
God
,
but
to
others
in
parables
,
that
when
they
see
,
they
should
not
see
:
&
when
they
heare
,
they
should
not
vnderstand
.
Vntil
this
day
when
Moses
is
read
,
the
vaile
is
laid
ouer
their
hartes
.
Neuerthelesse
when
their
hart
shall
be
turned
vnto
the
Lord
,
the
vaile
shal
be
taken
away
.
That
wee
our selues
,
in
that
that
we
say
the
Scripture
hath
not
bin
vnderstood
for
these
many
ages
in
the
Popish
Church
,
do
confesse
the
obscuritie
of
it
.
Because
they
receiued
not
the
loue
of
the
truth
,
that
they
might
bee
saued
,
therefore
God
shall
send
them
strong
delusions
,
that
they
should
beleeue
lies
.
For
because
we
confesse
that
some
places
of
Scripture
are
harder
to
be
vnderstood
then
others
:
and
that
by
occasion
of
the
dulnes
and
slownes
of
mans
minde
in
learning
diuine
matters
,
neither
those
things
which
are
most
cleare
,
are
vnderstood
of
the
people
,
as
the
Eunuch
of
Queene
Candaces
doth
complain
:
How
can
I
,
except
I
had
a
guide
?
And
that
the
ministerie
it selfe
was
therefore
ordained
of
God
in
the
Church
,
for
that
it
seemed
good
vnto
the
holy
ghost
to
ad
for
our
instruction
an
exposition
of
the
Scripture
,
which
is
done
by
the
voice
of
the
Church
.
To
be
short
,
because
our selues
in
writing
and
teaching
doe
expound
the
Scriptures
,
and
do
exhort
al
men
to
the
reading
and
hearing
the
exposition
thereof
:
Out
of
these
they
conclude
,
that
besides
the
reading
of
the
Scripture
,
the
interpretation
of
the
Church
is
necessarie
:
and
that
therefore
what
the
Church
doth
pronounce
of
the
meaning
of
the
Scripture
,
that
is
without
controuersie
to
be
receaued
.
that
the
interpretation
of
the
scripture
is
necessarie
in
the
Church
,
interpretation
of
scripture
Studie
to
diuide
the
word
of
truth
aright
.
A
Bishop
must
holde
fast
the
faithful
word
according
to
doctrine
,
that
he
also
may
be
able
to
exhort
with
wholesome
doctrine
,
and
improue
them
that
saie
against
it
.
Not
al
woords
of
Scripture
haue
neede
to
bee
allegorised
or
construed
according
to
a
strange
sense
,
but
they
must
be
vnderstood
as
they
are
:
and
further
they
require
meditation
and
sense
for
the
vnderstanding
of
the
drift
and
purpose
of
euerie
argument
.
in
controuersies
concerning
the
text
and
the
meaning
thereof
,
such
a
iudge
is
required
,
whose
authoritie
and
testimonie
may
suffice
for
determining
of
the
meaning
of
the
text
.
For
when
both
parties
,
saie
they
,
who
striue
about
the
meaning
,
plead
ech
of
them
that
his
interpretation
is
true
,
except
iudgement
bee
giuen
of
such
a
iudge
,
from
whom
it
may
not
be
lawful
to
make
anie
appeale
,
the
contention
wil
neuer
bee
decided
,
and
we
shal
stil
remaine
doubtful
of
the
sense
of
the
Scripture
.
Furthermore
this
iudgement
must
needs
belong
vnto
the
Church
:
for
in
the
Church
alone
we
are
to
seeke
for
an
examining
and
determining
of
controuersies
concerning
Religion
.
What
the
Church
therefore
doth
pronounce
in
these
matters
,
wee
must
of
necessitie
rest
vpon
that
as
the
assured
meaning
of
the
Scriptures
.
And
hereof
they
saie
it
is
manifest
,
that
the
decrees
of
the
Church
are
of
no
lesse
authoritie
then
the
expresse
sentence
of
the
Scripture
.
that
the
controuersies
of
the
Church
must
bee
at
length
determined
,
and
that
according
to
the
Sentence
of
that
iudge
,
of
whom
wee
may
bee
certainlie
assured
that
we
can
not
be
deceaued
:
the
Church
the
holy
Ghost
himself
We
haue
a
most
sure
word
of
the
Prophets
,
to
the
which
yee
doe
wel
that
yee
take
heede
,
as
vnto
a
light
that
shineth
in
a
dark
place
.
Search
the
Scriptures
To
the
Lawe
,
and
to
the
Testimonie
:
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
the
holie
Ghost
speaketh
also
by
the
Church
:
she
can
not
be
the
supreme
&
chiefe
iudge
of
controuersies
in
Religion
.
Neither
doe
we
at
all
take
away
the
deciding
of
controuersies
,
when
wee
make
Scripture
iudge
of
the
meaning
of
the
scripture
.
First
of
all
,
to
consider
and
respect
the
anologie
of
faith
,
that
is
,
to
receiue
no
exposition
which
is
against
the
ground
of
doctrine
,
that
is
against
any
article
of
faith
,
or
commaundement
of
the
Decalog
,
or
against
any
plaine
testimonie
of
Scripture
:
euen
as
Paul
admonisheth
,
forbidding
to
build
wood
,
hey
,
stubble
vpon
the
foundation
.
to
weigh
the
thinges
that
goe
before
,
and
follow
after
that
place
,
which
is
in
question
:
that
so
not
onely
nothing
contrary
to
these
may
be
faigned
on
it
:
but
also
that
that
may
bee
set
for
the
meaning
of
it
,
which
these
require
.
So
those
words
of
the
Psalme
,
Hee
shall
giue
his
Angels
charge
ouer
thee
,
that
they
shall
beare
thee
in
their
handes
,
that
thou
hurte
not
thy
foote
against
a
stone
.
The
Diuell
tempting
Christ
,
interpreteth
them
as
if
they
serued
to
maintaine
ouer-rash
and
curious
attempts
:
when
yet
that
which
is
added
[
In
all
thy
waies
]
doth
shew
that
they
are
to
bee
vnderstood
of
men
doing
those
thinges
that
are
proper
vnto
their
calling
.
wee
ought
to
search
euery
where
in
the
Scripture
whether
there
bee
extant
any
place
,
where
it
stands
for
confessed
,
or
is
manifest
,
or
may
bee
shewed
,
that
the
same
doctrine
in
other
woordes
is
deliuered
touching
the
same
matter
which
is
conteined
in
that
place
,
which
is
in
controuersie
.
For
if
the
meaning
of
the
clearer
and
vndoubted
place
be
manifest
vnto
vs
,
wee
shall
also
be
assured
of
the
place
which
is
doubted
of
,
because
in
both
places
the
same
is
taught
:
as
when
it
is
said
:
We
conclude
that
a
man
is
iustified
by
faith
without
the
workes
of
the
Lawe
:
That
in
this
place
,
to
be
iustified
by
faith
is
not
to
please
God
for
the
worthines
of
faith
,
but
for
the
merit
of
Christ
apprehended
by
faith
:
and
that
the
woorkes
of
the
Law
signifie
not
the
ceremonies
onely
,
but
the
whole
obedience
of
the
Law
,
chiefly
the
morall
,
other
places
doe
teach
vs
,
which
in
moe
and
clearer
woordes
deliuer
the
same
doctrine
concerning
the
iustification
of
man
before
God
:
as
in
the
same
chapter
,
By
the
woorkes
of
the
Law
shall
no
flesh
bee
iustified
in
his
sight
:
for
by
the
Law
commeth
the
knowledge
of
sinne
:
But
now
is
the
righteousnes
of
God
made
manifest
without
the
Law
,
hauing
witnes
of
the
Law
and
of
the
Prophets
.
The
righteousnes
of
God
by
the
faith
of
Iesus
Christ
vnto
all
and
vpon
al
that
beleeue
:
for
there
is
no
difference
:
For
all
haue
sinned
,
and
are
depriued
of
the
glorie
of
God
:
and
are
iustified
freelie
by
his
grace
through
the
redemption
that
is
in
Christ
Iesus
.
wee
must
conferre
places
of
Scripture
,
where
though
the
same
woords
bee
not
spoken
of
the
same
thing
,
yet
the
like
woordes
and
formes
of
speaking
are
vsed
of
the
like
thinges
.
For
if
the
interpretation
of
the
like
place
bee
certaine
,
and
there
bee
the
same
causes
for
the
like
interpretation
to
bee
giuen
in
the
place
that
is
in
controuersie
,
which
are
in
the
other
,
then
of
like
places
wee
must
giue
one
and
the
same
iudgement
.
The
Lord
willeth
,
to
put
out
our
eie
,
to
cut
off
our
hand
,
if
it
be
a
cause
of
offence
vnto
vs
.
Now
whereas
the
Law
forbiddeth
vs
to
maime
our
bodie
,
Thou
shalt
not
kill
:
that
therefore
by
this
figure
of
speech
the
Lord
would
haue
vs
that
wee
should
rather
forsake
thinges
most
deere
vnto
vs
,
then
that
by
the
lust
and
motion
of
them
wee
should
suffer
our selues
to
be
withdrawen
from
God
:
the
like
forme
of
speech
otherwhere
vsed
,
to
signifie
things
most
deer
and
precious
,
doth
shew
,
as
If
Iechoniah
were
the
signet
of
my
right
hand
,
yet
would
I
plucke
thee
thence
.
Hee
kept
him
as
the
apple
of
his
eie
.
to
the
consent
of
the
Church
,
no
sentence
or
meaning
is
to
bee
receiued
,
which
these
rules
of
examining
and
iudging
,
which
haue
bin
now
declared
,
doe
not
suffer
.
must
wee
consider
,
what
times
,
and
whose
writinges
are
purest
:
what
pointes
of
doctrine
haue
bin
,
and
in
what
ages
either
rightlie
expounded
or
depraued
with
errors
:
lastly
whose
interpretation
either
is
of
the
autor
,
or
may
bee
of
vs
confirmed
by
the
testimonie
of
the
Scripture
.
Hee
that
is
of
God
heareth
the
wordes
of
God
:
the
testimonie
of
the
auncient
and
catholicke
Church
,
Reiect
him
that
is
an
heretik
after
once
or
twise
admonition
,
knowing
that
hee
that
is
such
,
is
peruerted
,
and
sinneth
being
damned
of
his
own
selfe
.
If
anie
man
be
ignorant
,
let
him
be
ignorant
.
Hee
that
is
filthie
,
let
him
bee
more
filthie
.
Aske
,
and
it
shall
bee
giuen
you
:
seeke
,
and
ye
shall
finde
:
knocke
,
and
it
shall
bee
opened
vnto
you
.
For
whosoeuer
asketh
,
receiueth
:
and
hee
that
seeketh
,
findeth
:
and
to
him
that
knocketh
,
it
shall
bee
opened
.
How
much
more
shall
your
heauenlie
Father
giue
the
holie
Ghost
to
them
that
desire
him
?
If
anie
of
you
doe
lacke
wisedome
,
let
him
aske
of
God
,
which
giueth
to
all
men
liberallie
,
and
reprocheth
no
man
,
and
it
shall
bee
giuen
him
:
but
let
him
aske
in
faith
,
and
wauer
not
.
that
it
is
a
shame
that
the
holie
Ghost
speaking
in
the
Church
should
bee
subiect
to
the
examination
and
iudgement
of
another
:
and
therefore
we
must
not
examine
him
by
the
rule
of
the
Scripture
.
of
that
contumelie
against
the
holie
Ghost
,
of
which
they
accuse
vs
.
For
while
they
wil
haue
the
authoritie
of
giuing
iudgement
,
concerning
the
meaning
of
the
Scripture
,
and
of
deciding
controuersies
,
not
to
belong
vnto
the
Scriptures
but
vnto
themselues
:
That
he
is
the
minister
of
the
newe
Testament
,
not
of
the
letter
,
but
of
the
spirit
:
for
the
letter
doth
kil
,
the
spirit
doth
quicken
:
that
wee
are
to
heare
,
not
what
the
written
word
of
God
soundeth
,
but
what
the
spirite
speaketh
by
the
Church
or
in
our
hearts
.
that
the
grammatical
and
literal
meaning
of
the
Scripture
is
pern●●●cus
,
except
all
be
transformed
into
allegories
.
the
letter
the
spirit
the
true
doctrine
concerning
God
,
when
the
holie
Ghost
is
of
force
and
efficacy
by
it
:
faith
and
conuersion
,
and
motions
pleasing
God
being
kindled
of
the
holy
Ghost
through
the
word
:
that
he
was
made
of
God
a
minister
,
not
of
the
letter
,
but
of
the
spirit
:
that
the
Epistle
of
Christ
was
ministred
by
him
,
and
written
not
with
incke
,
but
with
the
spirit
of
the
liuing
God
,
in
tables
of
the
hart
:
circumcision
in
the
letter
circumcision
of
the
hart
in
the
spirit
.
He
willeth
vs
to
walke
in
newnesse
of
spirit
,
and
not
in
the
oldnes
of
the
letter
:
the
letter
The
Law
is
holie
,
and
the
commaundement
is
holy
,
and
iust
,
and
good
.
Was
that
then
which
is
good
,
made
death
vnto
me
?
God
forbid
.
But
sinne
that
it
might
appeare
sinne
,
wrought
death
in
me
by
that
which
is
good
,
that
sinne
might
be
out
of
measure
sinful
by
the
commaundement
.
For
we
know
that
the
Law
is
spiritual
,
but
I
am
carnal
,
sold
vnder
sinne
.
We
are
vnto
God
the
sweete
sauour
of
Christ
in
them
that
are
saued
,
and
in
them
which
perish
&c.
Thy
word
quickneth
me
the
spirit
that
the
spirit
quickneth
the
letter
the
spirite
killing
letter
wee
are
the
members
of
Christ
:
Thou
art
a
sinner
:
therefore
thou
art
not
acceptable
in
the
sight
of
God
.
But
thou
must
die
the
death
.
Answere
.
But
how
if
thou
leese
the
grace
of
Christ
?
For
thou
maist
fall
and
perish
;
because
it
is
a
long
way
to
heauen
.
Answere
.
But
what
if
these
thinges
appertaine
not
vnto
thee
?
and
how
knowest
thou
that
thou
art
Christes
?
Answere
.
This
comfort
is
necessarie
For
our
saluation
:
that
we
despaire
not
.
For
the
woorshipping
of
God
.
The
partet
of
this
comfort
are
,
All
thinges
worke
together
for
the
best
vnto
them
that
loue
God
.
vs
to
serue
God
without
feare
.
Spirit
of
Christ
,
which
God
hath
sent
foorth
into
our
hartes
,
crieth
Abba
Father
.
Our
certaintie
of
euerlasting
life
That
we
may
attaine
vnto
this
comfort
,
three
thinges
are
to
bee
considered
of
vs
.
The
knowledge
of
our
miserie
Our
deliuerance
Our
thankfulnes
with
the
diuision
of
the
Scripture
,
or
Catholicke
doctrine
,
into
the
Law
and
Gospel
,
the
Law
the
Gospel
the
Decalog
the
Creede
For
what
cause
these
three
are
necessarie
for
our
obtaining
of
comfort
.
Whence
we
may
knowe
these
three
:
euen
out
of
the
Lawe
and
the
Gospel
.
The
knowledge
of
our
miserie
is
necessarie
for
our
obtaining
of
comfort
.
because
God
giueth
deliuerie
only
to
those
who
seeke
it
:
it
is
opened
onlie
to
him
that
knocketh
:
Blessed
are
they
who
thirst
after
righteousnes
.
Come
vnto
me
al
ye
that
labor
.
I
dwel
in
a
contrite
spirit
.
The
knowledge
of
our
deliuerie
is
necessarie
for
our
comfort
.
There
is
no
coueting
after
an
vnknowen
thing
.
The
knowledge
of
our
thankefulnes
is
necessarie
for
our
comfort
.
for
this
purpose
appeared
the
Sonne
of
God
,
that
he
might
destroie
the
workes
of
the
diuel
.
Whence
knowest
thou
thy
miserie
What
doth
the
Law
of
God
require
of
vs
?
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
hart
,
with
all
thy
soule
,
with
al
thy
minde
,
&
with
all
thy
strength
This
is
the
first
and
the
great
commaundement
,
and
the
second
is
like
to
this
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
On
these
two
commaundements
hangeth
the
whole
Law
,
and
the
Prophets
.
Art
thou
able
to
keepe
all
these
thinges
perfectlie
?
Did
God
then
make
man
so
wicked
and
peruerse
?
Whence
then
ariseth
this
wickednes
of
mans
nature
?
Are
wee
so
corrupt
,
that
wee
are
not
at
all
apt
to
doe
well
,
and
are
prone
to
all
vice
?
Doth
not
God
then
iniurie
to
man
,
who
in
the
Law
requireth
that
of
him
,
which
he
is
not
able
to
perfourme
?
Doth
God
leaue
this
stubburnesse
and
falling-away
of
man
vnpunished
?
Cursed
bee
hee
that
confirmeth
not
all
the
words
of
this
Law
to
doe
them
Is
not
God
therefore
mercifull
the
euil
of
trespas
or
offence
,
the
euil
of
punishment
the
euil
of
punishment
Accursed
be
euerie
one
who
abideth
not
in
the
perfect
loue
of
God
and
his
neighbour
.
this
loue
of
God
,
Christ
the
first
&
greatest
commandement
out
of
the
Law
commeth
our
knowledge
of
sinne
.
whosoeuer
abideth
not
in
perfect
loue
,
hee
that
loueth
not
God
with
al
his
hart
,
with
al
his
soule
,
with
al
his
cogitation
,
and
with
al
his
strength
.
With
al
his
hart
not
to
walke
before
God
with
a
perfect
hart
.
Obiection
.
with
al
thy
soule
with
al
thy
cogitations
when
we
shal
know
him
perfectlie
,
that
which
is
in
part
shal
be
abolished
.
with
al
thy
strength
In
the
Loue
of
God
to
loue
God
In
the
loue
of
thy
neighbour
.
The
Loue
of
God
The
loue
of
God
is
called
the
first
Commaundement
,
It
is
the
fountaine
of
the
rest
.
the
greatest
commaundement
The
second
commaundement
is
like
vnto
the
first
,
therefore
the
first
is
not
the
greatest
.
The
loue
of
our
neighbour
is
like
vnto
the
loue
of
God
.
Therefore
our
neighbour
is
to
bee
set
aequall
with
God
,
and
to
bee
aequally
worshipped
.
Thou
shalt
loue
God
alone
with
al
thy
hart
.
the
loue
of
our
neighbour
is
like
vnto
the
loue
Obiection
.
If
the
loue
of
God
bee
the
chiefest
commaundement
,
then
the
loue
of
God
is
greater
then
faith
.
Answere
.
The
loue
of
our
neighbour
is
called
the
second
commaundement
.
thou
loue
thy
neighbor
as
thy self
,
That
on
these
two
commaundements
hangeth
the
whole
Law
&
the
Prophets
,
Obiection
.
In
the
Prophets
also
is
the
promise
or
doctrine
of
the
Gospell
:
therefore
Christ
seemeth
not
to
speake
aright
in
this
place
.
Answere
.
which
was
the
chiefe
commaundement
But
I
haue
not
abidden
in
al
,
Therefore
I
am
accursed
The
Lawe
sheweth
our
punishment
,
because
it
bindeth
vs
either
to
yeeld
obedience
,
or
to
suffer
punishment
:
But
no
man
performeth
that
obedience
:
Therefore
it
bindeth
vs
to
suffer
punishment
.
the
Law
that
al
euils
happen
vnto
vs
because
of
our
sins
.
whence
sinne
commeth
concerning
sinne
,
the
creation
of
man
,
and
free
wil
:
Out
of
the
Law
of
God
,
Obiect
.
That
which
teacheth
vs
to
seeke
for
righteousnes
elsewhere
then
in
our selues
,
&
doth
shew
vs
to
be
guilty
of
sin
,
by
that
we
haue
knowledge
of
our
sin
:
But
the
Gospel
willeth
vnto
to
despair
of
ourselues
,
&
to
seeke
for
righteousnesse
elsewhere
.
Therefore
by
the
Gospel
we
haue
knowledge
of
our
sinne
.
Answere
.
I
had
not
knowen
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
The
holie
Ghost
shall
reprooue
the
world
of
sinne
,
because
they
beleeue
not
in
mee
.
Who
knoweth
the
power
of
thy
wrath
?
For
according
to
thy
feare
is
thine
anger
.
Thou
art
not
a
God
that
loueth
wickednes
.
Sinne
is
a
transgression
of
the
Law
:
or
,
what
soeuer
is
repugnant
to
the
Law
.
That
sinne
is
a
defect
,
or
an
inclination
,
or
action
repugnant
to
the
law
of
God
,
offending
God
,
&
making
him
that
sinneth
togither
with
al
his
posterity
,
guiltie
of
temporal
&
eternall
punishments
,
except
remission
bee
graunted
for
the
Sonne
of
God
our
Mediatour
.
general
nature
of
sinne
is
a
defect
.
an
inclination
,
or
action
defectes
in
the
minde
,
ignorance
,
and
doubtfulnes
of
God
and
his
will
:
in
the
hart
,
a
priuation
of
the
loue
of
God
and
our
neighbour
,
of
ioy
in
god
,
and
of
an
earnest
desire
and
endeuor
to
obay
God
according
to
al
his
commandementes
,
and
an
omitting
of
inward
and
outward
actions
,
which
are
commanded
by
the
Law
of
God
.
This
defect
Of
good
inclinations
in
our
minde
.
Of
the
knowledge
of
God
.
Of
motions
to
obay
the
Law
of
God
.
Of
inward
actions
,
which
are
required
in
the
Law
.
Of
outward
actions
,
which
follow
the
inward
.
stubburnes
of
the
hart
and
will
against
the
Law
of
God
,
or
against
the
iudgement
of
the
minde
,
as
touching
honest
and
dishonest
actions
:
or
a
pronesse
&
willingnesse
of
nature
to
doe
those
things
which
God
forbiddeth
,
which
euill
they
call
concupiscence
.
A
corrupt
inclination
is
a
qualitie
of
the
minde
,
which
hath
an
action
following
it
,
euen
so
that
albeit
wee
are
not
willing
as
yet
actuallie
to
doe
those
thinges
which
the
Law
forbiddeth
,
yet
are
wee
willing
by
inclination
of
mind
.
That
sinne
is
a
defect
,
shall
be
proued
in
the
question
of
originall
sinne
.
That
sinne
deserueth
eternall
punishments
,
shall
bee
proued
in
the
question
of
the
effectes
of
sinne
.
Now
the
difference
of
sinne
,
which
maketh
it
to
differ
from
all
other
defectes
,
is
,
that
it
is
repugnant
vnto
the
Law
of
God
.
The
propertie
of
it
is
,
that
it
maketh
a
creature
guiltie
of
the
eternall
wrath
of
God
.
For
as
the
speciall
and
peculiar
difference
of
sinne
is
,
repugnancie
with
the
law
of
God
:
So
a
proprietie
necessarilie
adioined
vnto
it
,
is
the
guilt
of
the
person
sinning
,
that
is
,
a
binding
of
him
to
temporall
and
eternall
punishmentes
,
which
is
done
according
to
the
order
of
Gods
iustice
and
will
.
that
there
is
a
double
formalitie
or
difference
of
sinne
:
repugnancie
with
the
Law
and
guilt
:
or
that
there
are
two
respectes
,
of
which
one
is
a
comparison
or
a
dissimilitude
with
the
Law
:
the
other
as
it
is
ordained
to
punishment
.
Visiting
the
iniquitie
of
the
fathers
vpon
the
children
vnto
the
third
and
fourth
generation
of
them
that
hate
mee
.
Cursed
shall
be
the
fruit
of
thy
bodie
.
accident
of
sin
Except
remission
be
made
for
the
satisfaction
of
the
Sonne
of
god
:
to
be
repugnant
to
the
law
of
god
,
THat
there
is
Original
sinne
in
al
men
,
By
the
Testimonies
of
Scripture
who
can
bring
a
clean
thing
out
of
filthines
?
In
sinne
hath
my
mother
conceaued
me
.
Which
are
borne
not
of
bloode
,
nor
of
the
wil
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
He
that
beleeueth
not
the
Sonne
,
the
wrath
of
God
abideth
on
him
.
The
fault
came
of
one
offence
vnto
condemnation
.
We
were
by
nature
the
children
of
wrath
.
Because
infants
also
are
subiect
to
sinne
:
because
they
die
.
All
the
imaginations
of
mans
heart
are
onely
euill
,
and
that
continually
.
I
called
thee
a
transgressor
from
thy
wombe
.
I
see
another
Law
in
my
members
rebelling
against
the
Law
of
my
mind
.
of
Original
sinne
that
there
is
any
Original
sin
:
For
because
that
neither
the
posteritie
are
guiltie
by
reason
of
the
first
Parents
fall
,
neither
is
sin
deriued
into
them
from
their
auncestors
by
propagation
:
but
euerie
one
sinneth
,
and
becommeth
faultie
by
imitation
onely
of
the
first
Parentes
.
that
all
became
faultie
by
reason
of
the
first
sinne
,
but
not
that
withal
such
corruption
was
bredde
in
vs
,
as
might
deserue
condemnation
and
the
wrath
of
God
:
for
that
the
defectes
,
as
they
think
,
with
which
we
are
borne
,
are
no
sinne
.
That
al
mankind
is
held
guiltie
for
the
disobedience
of
our
first
Parentes
,
except
by
the
benefit
of
the
Mediator
they
bee
exempted
from
it
.
That
there
are
in
vs
,
besides
this
guilt
,
defects
&
inclinations
repugnant
to
the
Lawe
of
God
,
euen
from
the
houre
of
our
birth
.
That
these
defects
and
inclinations
are
sinnes
,
and
deserue
the
aeternal
wrath
of
God
,
except
wee
bee
deliuered
by
his
Sonne
.
Al
men
haue
sinned
,
and
are
depriued
of
the
glorie
of
God
,
and
are
iustified
freely
by
his
grace
through
the
redemption
that
is
in
Christ
Iesus
.
The
Scripture
hath
concluded
al
vnder
sin
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
be
giuen
to
them
that
beleeue
,
God
shal
circumcise
thy
heart
,
and
the
heart
of
thy
seede
.
That
these
euils
are
deriued
not
by
imitation
;
but
by
propagation
of
a
corrupt
nature
from
our
first
Parents
vnto
al
their
posteritie
,
Christ
onely
excepted
.
Original
sinne
is
the
guilt
of
al
mankind
,
by
reason
of
the
fal
of
our
first
Parentes
,
and
a
priuation
of
the
knowledge
of
God
,
and
his
will
in
our
minde
,
and
of
all
inclination
to
obey
God
with
our
will
and
heart
:
and
of
the
contrarie
,
in
these
there
remaineth
a
wicked
inclination
to
disobey
the
Lawe
of
God
,
ensuing
vpon
the
fal
of
our
first
Parentes
,
and
deriued
from
them
vnto
al
their
posterity
,
and
so
corrupting
their
whole
nature
,
so
that
al
by
reason
of
this
corruption
are
become
guiltie
of
the
euerlasting
anger
of
God
,
neither
can
they
doe
any
thing
pleasing
and
acceptable
to
God
,
except
remission
be
graunted
for
the
Sonne
of
God
the
Mediatour
,
and
a
renewing
of
their
nature
by
the
holy
Ghost
.
Original
sinne
is
a
wanting
of
that
original
righteousnes
which
ought
to
be
in
vs
.
Now
original
righteousnes
,
is
a
conformitie
and
perfect
obedience
,
as
wel
inward
as
outward
,
according
to
the
whole
Law
of
God
:
because
man
at
first
pleased
God
by
that
conformitie
.
The
formal
cause
of
sinne
is
the
guilt
the
guilt
is
,
to
be
obnoxious
to
punishment
,
and
to
be
ordained
to
euerlasting
torments
:
and
to
bee
worthie
of
these
,
because
of
the
offending
of
God
.
That
the
cause
of
this
guilt
was
the
fall
of
Adam
,
As
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
so
death
went
oueral
men
.
By
one
mans
disobedience
many
were
made
sinners
.
That
the
priuation
or
want
of
the
knowledge
of
God
is
sinne
,
Whatsoeuer
is
contrarie
to
the
Law
is
sinne
.
The
priuation
of
the
knowledge
of
God
is
contrary
to
the
Law
:
Therefore
it
is
sinne
.
Accursed
be
euery
one
that
abideth
not
in
al.
But
there
is
commanded
in
the
Law
,
the
true
knowledge
of
God
,
&
a
correspondence
of
al
the
powers
in
mans
nature
with
the
wil
of
God
,
I
am
the
Lord
thy
God
:
Thou
shalt
haue
none
other
Gods
before
me
.
Thou
shalt
loue
the
Lord
thy
God
with
al
thy
hart
.
Whosoeuer
therfore
do
roue
and
swarue
in
opinions
concerning
God
,
not
acknowledging
him
accordingly
as
he
is
manifested
in
the
Scriptures
,
and
they
whose
harts
do
not
so
turn
with
the
loue
of
god
,
that
nothing
may
withdraw
them
from
him
,
these
,
as
much
as
lieth
in
them
,
are
fallen
from
aeternall
life
,
and
are
subiect
vnto
the
curse
.
Yee
erre
,
not
knowing
the
Scriptures
.
The
gospell
is
said
to
bee
hid
to
those
which
perish
.
That
a
corrupt
inclination
to
disobey
the
Lawe
of
God
is
sinne
,
is
proued
By
the
tenth
and
last
commandement
:
Thou
shalt
not
couet
.
Sin
is
the
transgression
of
the
Law
.
The
frame
or
imagination
of
mans
hart
is
euil
,
euen
from
his
youth
.
We
were
by
nature
the
children
of
wrath
.
The
wages
of
sin
is
death
.
That
which
is
not
voluntarie
,
neither
can
be
auoided
,
is
not
sinne
:
Inclinations
are
not
voluntarie
.
Therefore
they
are
not
sinne
.
that
the
wisedome
of
the
flesh
cannot
be
subiect
to
the
Law
of
god
:
that
al
who
are
not
subiect
vnto
the
Law
,
are
subiect
to
the
wrath
of
God
.
Punishments
are
not
sinnes
.
These
inclinations
and
defects
are
punishments
of
the
first
fal
:
therefore
they
are
not
sinnes
.
punishmentes
are
not
sinnes
Priuation
is
sinne
.
God
inflicteth
it
,
creating
in
vs
a
soule
not
adorned
with
those
gifts
,
which
he
would
haue
had
bestowed
vpon
vs
,
if
Adam
had
not
transgressed
.
Therefore
God
is
the
autor
of
sinne
.
But
God
should
not
haue
punished
this
fault
with
such
a
punishment
,
seeing
hee
did
know
that
so
great
euil
would
ensue
.
The
desires
of
things
that
are
obiect
vnto
them
are
natural
:
therefore
they
are
not
sinnes
.
to
desire
,
of
it selfe
,
is
not
sinne
:
But
the
desire
is
of
it selfe
good
.
a
desire
Nature
is
good
.
Therefore
there
is
no
Original
sin
.
Nature
is
good
All
thinges
were
verie
good
which
God
made
.
Nature
is
good
That
these
euils
are
not
onelie
drawen
by
imitation
,
but
also
are
borne
with
vs
,
whiles
our
corrupt
nature
is
propagated
from
our
first
Parents
vnto
al
their
posterities
,
Who
can
bring
a
cleane
thing
out
of
filthines
?
Which
are
borne
not
of
blood
,
nor
of
the
wil
of
the
flesh
,
nor
of
the
wil
of
man
,
but
of
God
.
By
one
man
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
all
men
,
for
as
much
as
al
men
haue
sinned
.
We
know
that
the
law
is
spiritual
but
I
am
carnal
,
sold
vnder
sinne
.
We
were
by
nature
the
children
of
wrath
,
as
wel
as
others
.
The
cogitation
of
mans
heart
is
euill
euen
from
his
youth
.
I
called
thee
transgressor
euen
from
thy
womb
.
If
sinne
bee
propagated
from
the
Parents
vnto
their
posterity
,
either
the
soul
stained
with
originall
sinne
,
is
deriued
by
deduction
out
of
the
soule
of
the
Parents
,
or
is
created
by
God
of
nothing
infected
with
sinne
,
and
is
infused
into
the
bodie
:
or
els
being
created
pure
by
God
it
draweth
corruption
and
naughtines
of
the
body
,
vnto
which
it
is
vnited
.
But
since
that
a
spiritual
substance
may
not
be
cut
into
parts
,
soules
are
not
propagated
by
deduction
out
of
the
soule
of
the
Parentes
,
neither
are
they
created
corrupt
of
God
,
because
God
by
this
meanes
should
be
made
autor
of
sinne
,
contrarie
to
that
which
hath
beene
said
:
God
saw
al
which
he
had
made
,
&
they
were
verie
good
:
neither
are
the
soules
depraued
by
the
bodies
:
partly
for
that
it
would
be
against
both
the
end
,
vnto
which
man
was
created
,
euen
to
life
euerlasting
,
and
also
against
the
goodnes
of
god
,
for
a
pure
and
innocent
soul
to
be
ioined
with
a
bodie
of
which
it
should
be
depraued
:
&
partlie
for
that
sinne
can
not
be
propagated
by
the
bodie
,
which
●
senseles
,
neither
exerciseth
any
action
on
the
soule
,
but
by
the
soul
.
Wherefore
the
children
are
not
borne
corrupt
of
corrupt
parentes
.
That
the
soules
can
not
draw
naughtines
&
corruption
from
the
bodies
.
that
the
nature
or
temperature
of
the
bodie
,
though
it
bee
senseles
,
yet
should
be
prone
to
euill
,
and
no
fit
instrument
for
the
good
actions
of
the
soule
:
For
although
wee
graunt
that
the
soules
of
all
men
,
as
soone
as
they
begin
to
liue
,
are
created
of
god
:
Hee
breathed
in
his
face
breath
of
life
.
That
which
the
Parents
themselues
haue
not
,
they
cannot
deriue
vnto
their
posteritie
.
Original
sin
is
taken
awaie
from
the
godly
.
Therefore
at
the
leastwise
these
doe
not
deriue
it
to
their
posteritie
.
Original
sinne
is
taken
away
from
the
godlie
and
saints
of
god
,
If
they
replie
that
therefore
the
guilt
stretcheth
not
to
the
posteritie
,
because
the
Parents
are
freed
from
it
,
Which
are
borne
not
of
blood
,
nor
of
the
wil
of
the
flesh
,
nor
of
the
wil
of
man
,
but
of
the
wil
of
god
.
If
the
roote
be
holie
,
so
shal
be
the
branches
also
.
Your
children
are
holie
of
Iacob
and
Esau
it
was
said
,
when
they
had
neither
done
good
nor
euil
,
I
haue
loued
Iacob
,
and
haue
hated
Esau
.
They
are
more
miserable
vnto
whom
their
sinnes
of
al
their
ancestors
are
deriued
,
the
they
vnto
whom
haue
stretched
but
the
sinnes
of
some
of
their
ancestors
.
But
if
sinne
passe
from
the
Parents
,
vnto
the
children
,
then
vnto
the
latest
of
their
posteritie
come
the
sinnes
of
al
the
ancestors
,
vnto
the
former
onely
their
sins
who
liued
before
them
.
So
then
are
the
latter
more
miserable
then
al
the
rest
,
which
would
be
absurd
,
and
not
agreeable
to
the
iustice
of
God
.
The
first
aunswere
to
this
is
:
that
it
would
be
neither
absurd
nor
vniust
,
although
god
should
punish
more
heauily
,
and
more
forsake
the
latter
of
the
posteritie
,
then
the
former
.
The
wickednesse
of
the
Amorites
is
not
yet
ful
.
That
vpon
you
may
come
all
the
righteous
blood
.
But
of
the
actual
sinnes
of
euerie
man
he
saith
,
that
he
visiteth
the
iniquitie
of
the
father
on
the
children
vnto
the
third
and
fourth
generation
:
he
exerciseth
his
mercie
vnto
the
thousand
generation
of
them
that
loue
him
,
But
God
wil
not
punish
the
posteritie
for
the
Parents
sins
.
this
corruption
of
nature
ensewed
vpon
the
fal
,
in
our
first
parentes
.
that
he
was
made
to
the
image
of
God
:
and
all
thinges
which
God
had
made
,
were
verie
good
:
All
the
imaginations
of
the
heart
of
man
are
onelie
euill
continuallie
.
For
wee
know
that
the
law
is
spirituall
:
but
I
am
carnal
,
sold
vnder
sinne
.
For
I
know
that
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
.
So
then
they
that
are
in
the
flesh
can
not
please
God
.
A
corrupt
tree
cannot
bring
forth
good
fruit
.
Accursed
be
euery
one
that
abideth
not
in
all
which
are
written
in
the
book
of
the
Law
.
Whosoeuer
shall
keep
the
whole
Law
,
&
yet
faileth
in
one
point
,
he
is
guiltie
of
al.
Doe
al
things
to
the
glorie
of
God
.
Thou
shalt
loue
the
Lord
thy
God
with
al
thy
hart
,
and
with
al
thy
minde
,
and
with
al
thy
strength
.
When
wee
were
enemies
,
wee
were
reconciled
to
god
.
The
wisedome
of
the
flesh
is
enmitie
against
god
.
Whatsoeuer
is
not
of
faith
,
is
sinne
.
That
the
knowledge
of
sinne
be
perfect
.
Because
god
will
haue
our
corruption
to
bee
knowen
to
bee
so
great
,
as
wee
can
not
so
much
as
begin
our
obedience
by
our selues
without
his
grace
,
and
his
holie
spirit
.
That
wee
may
know
what
sinnes
are
in
the
godlie
,
and
what
be
the
differences
of
the
sinnes
which
are
in
the
regenerat
and
in
the
reprobate
.
is
euery
inward
and
outward
Action
,
which
is
repugnant
to
the
Law
of
god
,
as
well
in
the
minde
,
as
in
outward
actions
:
and
the
omitting
of
those
thinges
which
the
law
commaundeth
,
as
to
will
,
to
thinke
,
to
follow
,
to
doe
euil
:
not
to
will
,
to
flie
,
to
omitte
to
doe
good
.
Likewise
motions
and
passions
contrarie
to
the
Law
.
Hither
belongeth
that
diuision
into
sinnes
of
fact
,
and
sins
of
omission
.
Raigning
sinne
sinne
Not-raigning
Let
not
sin
raigne
in
your
mortall
bodie
.
Sinne
Raigning
is
all
sinne
which
is
not
repented
of
,
and
which
is
not
resisted
by
the
grace
of
the
holie
Spirit
,
and
for
which
not
onely
according
to
the
order
of
gods
iustice
,
but
also
for
the
thing
it selfe
hee
is
guiltie
of
eternal
punishmentes
,
who
hath
it
.
Because
it
is
pampered
Because
it
hath
rule
ouer
a
man
,
and
maketh
him
guiltie
of
eternal
damnation
.
He
that
committeth
sin
is
of
the
diuel
of
Raigning
sin
.
Sin
raigning
Sinne
not
Raigning
,
is
that
which
is
repented
of
,
&
which
is
resisted
by
the
grace
of
the
holy
Spirit
,
and
whereof
we
obtaine
remission
If
wee
say
we
haue
no
sin
,
we
deceaue
our selues
,
and
there
is
no
truth
in
vs
.
Of
sinne
Not-raigning
.
It
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
mee
.
Sinne
Not-raigning
is
called
also
Veniall
,
not
for
that
it
deserueth
remission
,
or
that
it
is
not
woorthie
of
punishment
,
but
because
remission
followeth
such
sinne
.
of
Raigning
and
Not-raigning
sinne
Because
the
names
of
Mortall
and
Veniall
sinne
are
obscure
,
and
doubtful
.
For
all
sinnes
are
mortal
.
Mortal
sinne
,
or
sin
to
death
,
the
sinne
against
the
holie
ghost
.
Because
of
the
errors
of
the
Papists
,
who
saie
that
they
are
called
venial
sinnes
,
which
are
light
,
and
deserue
not
aeternal
paines
:
Accursed
be
euery
one
who
abideth
not
in
all
.
Because
the
Scripture
vseth
not
these
terms
,
especially
the
name
of
Venial
sinne
.
But
the
elect
fal
not
from
grace
.
The
wil
of
God
is
vnchangeable
.
But
he
will
the
saluation
of
the
elect
,
and
remission
of
their
sinnes
.
then
are
we
said
to
haue
remission
of
our
sins
,
Now
in
Christ
Iesus
yee
which
once
were
farre
off
are
made
neere
by
the
blood
of
Christ
.
I
wil
saie
to
them
which
were
not
my
people
,
thou
art
my
people
.
And
they
shal
say
,
thou
art
my
God
.
He
that
is
borne
of
God
sinneth
not
.
Therefore
the
regenerat
sin
not
.
He
sinneth
not
to
death
If
wee
say
that
wee
haue
no
sin
,
wee
deceaue
our selues
,
and
truth
is
not
in
vs
.
If
wee
acknowledge
our
sinnes
,
hee
is
faithfull
and
iust
,
to
forgiue
vs
our
sinnes
,
and
to
clense
vs
from
all
vnrighteousnes
.
His
seed
remaineth
in
him
,
neither
can
hee
sin
,
because
he
is
borne
of
God
.
Being
borne
anew
not
of
mortal
seede
,
but
of
immortal
,
by
the
word
of
God
who
liueth
and
endureth
for
euer
.
If
therefore
the
seede
of
Gods
woord
neuer
dieth
in
them
that
are
borne
anewe
,
they
euer
remaine
regenerate
,
&
euer
retaine
grace
,
neither
euer
fal
into
Raigning
sinne
.
Create
in
me
a
cleane
hart
O
God
,
and
renew
a
right
spirit
within
me
.
Restore
to
me
the
ioie
of
thy
saluation
.
If
they
had
beene
of
vs
,
they
would
haue
continued
with
vs
.
A
good
tree
cannot
bring
forth
euill
fruite
.
That
all
sinnes
are
in
their
owne
nature
mortall
.
I
wil
confesse
my
wickednesse
vnto
the
Lorde
,
and
thou
forgauest
the
punishment
of
my
sinnes
.
A
iust
man
falleth
seuen
times
,
&
riseth
againe
.
For
it
is
true
indeede
that
there
are
many
sinnes
,
for
which
the
Saints
doe
not
leese
holinesse
and
righteousnes
,
neither
become
obnoxious
to
the
wrath
of
God
.
Blessed
is
he
whose
wickednesse
is
forgiuen
.
Enter
not
into
iudgement
with
thy
seruant
:
for
in
thy
fight
shall
none
that
liueth
be
iustified
.
Whosoeuer
is
angrie
with
his
brother
vnaduisedlie
,
shal
be
culpable
of
iudgement
.
And
whosoeuer
saith
vnto
his
brother
,
Racha
,
shall
be
woorthie
to
be
punished
by
the
Counsell
.
And
whosoeuer
shall
saie
,
Foole
,
shall
be
woorthie
to
be
punished
with
hell-fire
.
seeing
Christ
himselfe
maketh
degrees
of
punishments
and
sinnes
,
so
that
of
these
former
,
he
threatneth
hel-fire
,
but
vnto
the
third
onlie
,
therefore
there
are
some
sinnes
smaller
,
than
those
who
deserue
eternall
punishment
.
Euerie
sinne
and
blasphemie
shal
be
forgiuen
vnto
men
,
but
the
blasphemie
against
the
holy
Ghost
shal
not
be
for-giuen
to
men
,
neither
in
this
worlde
,
nor
in
the
world
to
come
.
That
some
sinnes
are
for-giuen
in
this
woorlde
,
some
in
the
worlde
to
come
,
that
is
,
in
purgatory
,
and
some
are
neuer
for-giuen
,
of
which
these
be
mortall
,
but
the
others
veniall
in
their
owne
nature
.
neither
heere
,
neither
else-where
,
doth
Christ
teach
that
some
sinnes
are
forgiuen
in
the
worlde
to
come
.
Whether
they
say
for-giuenesse
to
bee
in
this
woorld
,
or
in
the
woorlde
to
come
,
There
are
manie
mortal
sins
,
which
notwithstanding
are
forgiuen
in
this
life
.
The
wrath
of
God
is
reueiled
from
heauen
against
al
vngodlinesse
.
Know
yee
not
,
that
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
?
seeing
they
are
mortal
sinnes
which
shut
men
out
of
the
kingdome
of
God
:
and
all
sinnes
do
not
so
:
therefore
there
are
some
sinnes
which
in
their
own
nature
are
not
mortall
.
If
anie
mans
worke
burn
he
shal
loose
:
but
he
shall
be
safe
himselfe
,
neuerthelesse
yet
as
it
were
by
fire
.
Therefore
,
some
sinnes
cast
men
into
fire
,
that
is
,
into
some
punishment
,
but
not
eternall
.
A
high
priest
taken
from
among
men
is
bound
to
offer
for
sins
,
as
wel
for
his
own
part
,
as
for
the
peoples
.
When
lust
hath
conceiued
it
bringeth
forth
sin
;
&
sin
when
it
is
finished
bringeth
forth
death
.
Here
,
Iames
saith
that
there
is
one
sin
finished
,
when
as
the
wil
vpon
deliberation
consenteth
to
euil
lust
:
another
not
finished
,
when
a
man
sinneth
without
deliberation
:
&
to
sin
finished
he
ascribeth
,
that
it
bringeth
foorth
death
.
In
manie
things
we
sin
al.
that
the
sins
of
the
iust
are
venial
,
because
they
fal
either
into
few
sins
,
or
into
no
mortall
sins
.
God
is
not
cruell
but
mercifull
,
neither
light
in
his
loue
,
but
constant
.
Wherefore
he
doth
not
for
euerie
light
sin
iudge
a
man
worthie
of
eternall
punishments
.
but
in
his
own
sonne
sent
to
take
flesh
,
Whosoeuer
shal
breake
one
of
these
least
commandements
,
and
teach
men
so
,
he
shal
be
called
the
least
in
the
kingdome
of
heauen
.
That
he
,
who
both
by
sinning
&
teaching
doth
against
the
law
,
is
fallen
from
the
kingdome
of
god
,
&
not
he
who
in
teaching
subscribeth
to
the
law
,
although
sometimes
he
doth
a
litle
contrary
to
that
he
teacheth
.
But
whosoeuer
shal
obserue
&
teach
them
,
the
same
shal
be
called
great
in
the
kingdome
of
God
,
to
teach
so
For
I
saie
vnto
you
,
except
your
righteousnesse
exceed
the
righteousnes
of
the
Scribes
&
Pharisies
,
ye
shal
not
enter
into
the
kingdome
of
heauen
.
To
be
angrie
with
thy
Brother
vnaduisedlie
,
To
saie
vnto
him
Racha
,
or
Foole
:
Whosoeuer
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adulterie
with
her
alreadie
in
his
hart
.
Whosoeuer
hateth
his
Brother
,
is
a
man-slaier
:
&
yee
knowe
that
no
man-slaier
hath
eternal
life
abiding
in
him
.
That
al
sinnes
are
by
themselues
of
their
owne
nature
mortal
,
that
is
,
deserue
aeternal
death
:
That
sinnes
are
made
venial
to
those
who
repent
,
which
of
their
owne
nature
are
mortal
,
they
reprehend
as
too
gentle
and
repugnant
to
Gods
iustice
:
because
to
call
that
for
veniall
,
which
is
mortal
,
is
contrarie
to
truth
and
iustice
.
against
the
conscience
not
against
the
conscience
.
Sinne
against
the
conscience
is
committed
of
those
who
wittingly
and
willinglie
sinne
.
Sinne
not
against
the
conscience
is
that
,
which
wee
either
not
witting
,
or
not
willing
commit
,
or
which
is
committed
of
those
who
knowe
the
wil
of
God
,
acknowledge
and
bewaile
their
sinne
,
but
are
not
able
to
auoid
it
:
Such
a
sinne
of
ignoraunce
his
blasphemie
was
,
which
hee
committed
,
before
he
was
conuerted
,
against
God
,
as
also
his
persequuting
and
violence
against
the
Church
,
&
therefore
God
had
mercie
of
him
,
I
doe
not
that
good
which
I
would
,
the
euil
which
I
would
not
that
do
I.
Yet
not
I
doe
it
,
but
sinne
that
dwelleth
in
me
.
the
sin
of
Peter
I
haue
praied
for
thee
that
thy
faith
faile
not
.
The
seruant
that
knew
his
masters
wil
,
and
prepared
not
himselfe
,
neither
did
according
to
his
wil
,
shal
be
beaten
with
many
stripes
:
But
he
that
knew
it
not
,
and
yet
did
commit
things
worthie
of
stripes
,
shal
be
beaten
with
few
stripes
.
Wherefore
I
saie
vnto
you
,
euerie
sinne
and
blasphemie
shall
bee
forgiuen
vnto
men
:
but
the
blasphemie
against
the
holie
Ghost
shal
not
be
forgiuen
vnto
men
.
For
they
said
he
had
an
vncleane
spirite
For
it
is
impossible
that
they
which
were
once
lightned
,
and
haue
tasted
of
the
heauenlie
gift
:
and
were
made
partakers
of
the
holie
Ghost
&c.
if
they
fall
awaie
,
should
be
renued
againe
by
repentaunce
.
If
they
,
after
they
haue
escaped
the
filthinesse
of
the
woorlde
,
thorough
the
knowledge
of
the
Lorde
,
and
of
the
Sauiour
Iesus
Christ
,
are
yet
tangled
againe
therein
,
&
ouercome
,
the
latter
end
is
worse
with
them
than
the
beginning
.
that
not
al
the
reprobate
,
who
perish
,
not
obtaining
remission
of
their
sinnes
,
doe
sinne
against
the
holie
Ghost
:
but
that
this
sinne
falleth
only
on
them
,
who
are
lightned
by
the
holy
Ghost
with
certaine
knowledge
of
the
truth
:
whom
the
world
cannot
receiue
,
because
it
seeth
him
not
,
neither
knoweth
him
.
The
seruaunt
that
knoweth
the
wil
of
his
master
.
That
euerie
vnpardonable
sinne
is
a
sinne
against
the
holie
ghost
,
because
Christ
saith
that
the
sinne
against
the
holie
ghost
is
vnpardonable
:
But
final
perseuerance
in
whatsoeuer
sinne
without
repentance
,
is
remitted
to
no
man
.
And
therefore
it
is
a
sinne
against
the
holie
ghost
:
and
by
a
consequent
,
all
that
perish
sinne
against
the
holie
ghost
.
perseuerance
in
sinnes
that
the
sinne
against
the
holy
Ghost
,
is
not
euery
Raigning-sinne
,
whether
committed
against
our
conscience
,
or
against
the
knowen
truth
:
but
a
sinne
against
the
whole
first
table
of
the
Law
,
and
not
one
onely
part
of
it
,
but
a
defection
from
al
religion
,
or
godlinesse
:
and
such
a
denying
,
or
oppugning
,
or
contumelious
handling
of
the
true
doctrine
of
God
and
his
will
,
as
proceedeth
not
of
weaknes
or
terrour
,
or
fear
,
or
torment
,
but
of
a
purposed
and
stubburn
maliciousnes
.
after
a
man
hath
once
tasted
of
the
word
of
God
,
reuerentlie
to
obey
and
subscribe
vnto
it
.
that
they
crucifie
againe
to
themselues
the
sonne
of
God
,
and
treade
him
vnder
foote
,
&
count
the
bloode
of
the
testament
as
a
profane
thing
,
and
despite
the
spirit
of
grace
.
in
ascribing
the
works
of
Christ
to
the
diuel
,
or
hereticall
men
,
swine
returning
at
length
to
their
vomit
&
wallowing
in
the
mire
,
from
which
for
a
while
in
outward
profession
and
hypocrisie
they
abstained
.
that
the
elect
and
those
who
are
truly
conuerted
can
neuer
fal
into
this
sinne
against
the
holy
ghost
:
&
that
they
who
commit
it
were
neuer
possessed
of
true
faith
and
repentance
.
My
sheepe
shal
neuer
perish
,
neither
shall
any
plucke
them
out
of
my
hande
.
I
haue
praied
for
thee
that
thy
faith
faile
not
.
The
foundation
of
God
standeth
sure
,
&
hath
this
Seale
,
The
Lord
knoweth
who
are
his
.
of
the
reprobate
lightened
and
to
bee
made
partakers
of
the
holy
Ghost
,
to
haue
tasted
of
the
heauenly
gift
,
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
,
and
last
of
al
to
haue
bin
sanctified
with
the
blood
of
the
Testament
:
to
haue
escaped
from
the
filthines
of
the
woorld
:
tast
to
be
the
knowlege
of
the
truth
&
righteousnes
,
&
cal
them
dogs
&
swine
,
not
made
so
againe
,
but
returning
to
their
vomit
and
wallowing
in
the
mire
,
and
further
compare
them
to
the
earth
drinking
in
the
raine
,
but
bringing
forth
insteed
of
good
herbs
thornes
and
briars
.
that
we
are
not
rashly
to
pronounce
who
they
bee
that
sin
against
the
holy
ghost
:
and
that
we
may
not
iudge
of
this
sin
vntill
the
end
,
because
we
are
not
the
beholders
of
mens
harts
.
There
is
a
sin
vnto
death
:
I
saie
not
that
thou
shouldest
praie
for
it
:
If
hee
wil
not
that
we
shal
praie
for
those
who
sinne
to
death
:
it
must
needes
bee
that
wee
maie
discerne
them
from
others
.
that
wee
praie
for
anie
so
sinning
I
exhort
that
first
of
al
supplications
,
praiers
,
intercessions
and
giuing
of
thanks
be
made
for
al
men
.
The
seruant
of
the
Lord
must
not
striue
,
but
must
be
gentle
toward
al
men
,
apt
to
teach
,
suffering
the
euil
men
patiently
,
instructing
them
with
meeknes
,
that
are
contrarie
minded
,
prouing
if
God
at
any
time
wil
giue
them
repentance
that
they
may
know
the
truth
,
and
that
beeing
deliuered
out
of
the
snare
of
the
diuell
,
of
whome
they
are
taken
,
they
maie
come
to
amendment
and
perfourme
his
will
.
Praie
for
them
which
hurt
you
,
and
persecute
you
.
Lorde
,
laie
not
this
sinne
to
their
charge
.
that
so
it
will
come
to
passe
that
our
praier
shall
be
contrarie
to
the
will
of
God
,
if
not
knowing
of
it
we
praie
for
them
who
sin
against
the
holie
Ghost
:
Their
sinne
is
not
vnpardonable
,
for
whom
wee
must
praie
:
But
wee
must
praie
for
all
men
:
Therefore
no
mans
sinne
is
vnpardonable
.
He
that
must
fear
lest
he
hath
anie
vnpardonable
sinne
,
can
neuer
bee
assured
of
remission
of
his
sins
and
of
life
euerlasting
:
But
if
there
be
anie
sin
vnpardonable
,
which
is
committed
before
the
ende
of
a
mans
life
,
no
man
can
be
assured
,
that
he
hath
not
,
or
shall
not
haue
such
sinne
:
Therefore
either
there
is
no
such
sinne
,
or
no
man
can
bee
assured
of
the
grace
of
God
,
and
his
owne
saluation
.
because
there
is
no
condemnation
to
them
,
who
are
in
Christ
:
because
no
man
can
plucke
the
sheepe
of
Christ
out
of
his
hand
.
Adam
and
Peter
obtained
remission
of
sins
:
Adam
and
Peter
sinned
against
the
holy
Ghost
,
because
they
denied
the
manifest
and
known
truth
of
God
:
Therefore
some
men
sinning
against
the
holy
Ghost
obtaine
remission
of
sins
.
Faith
failed
not
Peter
in
his
heart
,
when
confession
failed
him
in
his
mouth
.
The
sin
of
Cain
was
not
vnpardonable
.
Because
God
would
not
haue
him
killed
:
therefore
he
pardoned
him
his
sin
.
But
Cains
sinne
was
committed
against
the
holy
ghost
:
Therefore
some
sinne
against
the
holie
Ghost
is
not
vnpardonable
.
They
who
are
altogether
ignorant
of
Christ
,
sinne
not
against
the
holy
Ghost
.
But
al
that
know
not
Christ
haue
vnpardonable
sinne
:
because
it
is
neuer
pardoned
them
.
Therefore
some
vnpardonable
sin
,
is
not
against
the
holy
Ghost
.
The
sin
against
the
holie
Ghost
,
and
sin
against
the
conscience
differ
,
Sin
against
the
conscience
The
sinne
against
the
holy
Ghost
,
is
said
to
be
vnpardonable
,
of
it selfe
an
accident
of
themselues
by
an
accident
Those
ciuil
works
indeed
are
good
,
those
things
which
men
doe
beeing
forbidden
in
the
Law
of
God
are
of
themselues
&
properly
sins
,
Seest
thou
howe
Ahab
is
humbled
before
me
?
Because
he
submitteth
himselfe
before
me
,
I
wil
not
bring
that
euil
in
his
daies
.
The
Lord
said
vnto
Iehu
:
Beholde
,
because
thou
hast
diligentlie
executed
that
which
was
right
in
my
eies
&c.
inclinations
and
actions
are
of
themselues
good
,
because
they
are
things
in
nature
made
and
raised
of
God
.
that
the
works
of
the
vnregenerate
,
whether
they
be
ciuillie
or
morallie
good
,
are
not
therefore
sinnes
,
and
displeasing
God
,
because
they
are
commanded
of
him
.
not
only
that
which
is
commanded
must
be
done
,
but
it
must
be
done
after
that
maner
also
which
is
commanded
,
or
,
which
is
all
one
,
it
must
agree
not
onely
in
part
but
in
whole
with
the
Lawe
of
God
.
That
the
works
euen
of
the
regenerat
also
are
not
perfect
,
neither
yet
for
al
that
are
they
counted
sins
:
and
that
therefore
wee
must
not
so
seuerelie
giue
sentence
against
others
:
that
faith
shineth
on
the
works
of
the
godlie
,
but
not
on
the
works
of
the
wicked
.
if
they
be
saide
to
bee
recompensed
with
reward
,
and
therefore
not
to
be
sins
:
that
to
be
approued
and
rewarded
in
them
which
is
good
:
that
these
are
somtimes
recompensed
with
temporall
rewards
,
but
neuer
with
aeternall
.
that
they
are
recompensed
of
God
with
these
rewardes
,
those
rewardes
are
rather
a
diminishing
and
mitigation
of
their
punishmentes
than
any
rewardes
:
because
they
make
nought
for
their
saluation
to
whom
they
befall
.
If
any
collect
and
gather
that
wee
must
not
doe
the
morall
workes
of
the
vnregenerate
,
because
they
are
sinnes
.
Hypocrisie
is
sinne
of
it selfe
and
is
to
be
auoided
,
Be
not
as
Hypocrites
:
But
the
Discipline
or
outward
behauiour
of
the
wicked
is
Hypocrisie
.
Therefore
it
is
sinne
of
it selfe
,
and
they
should
omit
it
.
To
make
a
trumpet
be
blowen
before
him
,
when
he
giues
almes
,
to
pray
standing
in
the
Synagogues
and
in
the
corners
of
the
streets
,
to
looke
sourely
,
and
disfigure
his
face
in
fasting
,
In
vaine
doe
they
worshippe
me
,
teaching
doctrines
the
dommaundements
of
men
.
of
almes
,
praier
,
fasting
,
not
to
be
omitted
of
the
godly
,
but
to
be
otherwise
perfourmed
,
than
they
were
of
hypocrites
.
for
what
cause
this
difference
of
sinnes
,
which
are
of
themselues
sinnes
,
and
by
an
accident
sinnes
,
is
necessarie
:
least
that
a
false
persuasion
of
their
owne
righteousnes
or
merites
should
rest
in
mens
mindes
,
and
least
with
sinnes
which
are
of
themselues
sinnes
shoulde
bee
cast
away
also
good
thinges
which
come
to
be
sinnes
but
by
an
accident
,
and
so
shoulde
bee
encreased
and
heaped
vp
the
sinnes
and
punishments
of
mankind
.
the
difference
betweene
the
workes
of
the
regenerate
,
and
vnregenerate
.
For
one
and
the
same
worke
commaunded
of
God
,
is
good
in
the
regenerat
,
and
sinne
in
the
vnregenerat
.
Because
the
regenerate
are
reconciled
to
God
:
The
vnregenerate
are
not
.
The
regenerat
doe
it
to
the
glory
of
God
:
The
vnregenerat
no
way
do
so
.
In
both
of
them
that
good
worke
is
imperfect
.
The
worke
of
the
godly
is
ioined
with
a
beginning
obedience
:
that
of
the
vngodly
with
sinne
raigning
.
The
good
worke
which
is
in
the
wicked
,
is
made
euill
.
But
the
good
which
is
in
the
godly
,
though
it
be
contaminated
with
sinne
;
yet
because
it
is
hidden
by
the
satisfaction
of
Christ
,
it
is
not
punished
;
neither
is
it
obiected
vnto
him
,
The
good
worke
in
the
wicked
is
onely
adorned
with
temporall
rewards
But
the
good
worke
in
the
godly
is
freely
adorned
not
only
with
temporall
but
also
with
eternall
benefites
So
let
your
light
shine
before
men
,
that
they
may
see
your
good
works
&
glorifie
your
father
which
is
in
heauen
.
an
acceptable
incense
hath
the
promise
of
this
life
&
the
life
to
come
.
Good
works
in
the
vnregenerat
make
only
to
the
mitigation
of
their
punishments
,
but
the
good
workes
of
the
godly
doe
not
only
serue
for
this
,
that
they
may
suffer
lighter
and
easier
punishments
,
but
also
that
they
may
be
quite
freed
from
all
euill
.
Thinges
indifferent
For
whatsoeuer
is
done
without
faith
is
sinne
.
Vnto
the
pure
all
thinges
indeede
are
pure
;
but
it
is
euill
for
the
man
which
eateth
with
offence
.
all
thinges
are
vncleane
to
the
vncleane
and
wicked
,
Wherefore
we
must
hold
the
difference
betweene
the
sinnes
of
the
regenerat
,
and
the
vnregenerat
.
Originall
sinne
Many
actuall
sinnes
Some
also
fall
into
errors
which
fight
with
the
foundation
it selfe
,
or
into
sinnes
against
their
conscience
,
very
much
doe
the
regenerate
in
sinning
differ
from
the
wicked
.
Because
the
purpose
of
God
is
to
keepe
the
godly
for
euer
.
In
the
godly
there
is
assured
&
certain
repentance
in
the
ende
.
In
the
very
sins
themselues
is
the
true
beginning
of
faith
,
SOme
deriue
the
original
of
sin
from
the
destinie
of
the
start
,
saying
,
I
sin
because
I
was
borne
vnder
an
vnlucky
Planet
.
Others
when
they
sinne
and
are
rebuked
for
their
sinne
,
they
make
answere
,
Not
I
,
but
the
Deuill
was
in
fault
,
that
I
committed
this
deede
.
Others
,
leauing
excuses
,
directly
cast
the
fault
vpon
God
,
saying
,
God
would
haue
it
so
:
for
if
he
would
not
,
I
should
not
haue
sinned
.
Others
,
when
God
(
say
they
)
might
haue
hindered
me
,
and
yet
did
not
,
himselfe
is
the
author
of
my
sinne
.
The
woman
which
thou
gauest
to
be
with
me
,
she
gaue
me
of
the
tree
,
and
I
did
eate
:
The
Serpent
beguiled
me
,
and
I
did
eate
.
They
,
who
make
destinie
a
cloake
for
sinne
,
define
destinie
to
bee
a
linked
order
thorough
all
aeternitie
,
and
a
certaine
perpetuall
necessitie
of
intents
and
workes
according
to
the
counsailes
of
God
,
or
according
to
the
euill
planets
.
who
hold
destinie
,
maintain
that
not
only
actions
&
euents
,
but
also
our
willes
themselues
depend
of
the
position
of
the
planets
,
at
the
time
of
euery
ones
conception
or
natiuitie
which
they
call
constellations
.
But
the
grace
of
God
surpasseth
not
onely
all
the
starres
,
and
all
the
heauens
,
but
also
all
the
Angels
.
Thus
saith
the
Lorde
,
Learne
not
the
way
of
the
heathen
,
&
bee
not
afraid
for
the
signs
of
heauen
,
though
the
heathen
be
afraid
of
such
:
for
the
customes
of
the
people
are
vaine
.
That
the
Deuill
is
not
the
onely
author
of
sinne
,
Nay
he
hath
not
so
much
as
power
ouer
filthie
swine
,
in
that
most
holy
man
Iob
,
in
the
example
of
Paul
,
God
is
faithfull
,
which
will
not
suffer
you
to
be
tempted
aboue
that
you
be
able
.
God
saw
those
things
which
he
had
made
,
and
they
were
very
good
.
Because
thou
art
not
a
God
that
loueth
wickednes
.
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
Saie
not
thou
,
it
is
through
the
Lord
that
I
turne
backe
:
for
thou
oughtest
not
to
doe
the
thinges
that
he
hateth
.
To
these
and
verie
manie
the
like
speaches
maie
be
added
the
great
and
most
perfect
goodnes
of
God
,
so
that
no
effect
of
his
is
euill
.
God
is
true
,
and
far
from
all
dissembling
and
guile
,
neither
can
destroie
or
denie
himselfe
it
is
certain
that
plaine
contradictorie
willes
cannot
be
in
him
.
But
he
testifieth
in
his
law
(
which
is
as
it
were
a
glas
of
that
puritie
which
is
in
God
)
that
hee
hath
a
horrible
hatred
of
sinne
.
Wherefore
he
doth
not
will
anie
,
and
much
lesse
causeth
or
furdereth
it
.
that
which
one
himselfe
worketh
in
an
other
,
hee
cannot
of
right
punish
.
But
God
doth
most
iustlie
punish
al
sinnes
.
Wherefore
he
neither
will
nor
causeth
anie
sin
.
Is
God
vnrighteous
which
punisheth
?
God
forbid
:
else
how
shall
God
iudge
the
world
?
Lastlie
God
doth
neither
wil
nor
cause
that
which
destroieth
his
image
:
sin
is
the
destruction
of
the
image
of
God
.
Wherefore
God
doth
neither
will
nor
cause
it
.
that
God
is
not
the
author
of
sinne
;
but
that
the
originall
of
euill
springeth
from
man
himselfe
,
by
the
instigation
of
the
Deuill
:
God
made
Adam
to
his
owne
image
,
and
similitude
,
Thou
shalt
not
eate
of
the
fruite
of
the
tree
of
knowledge
both
of
good
and
euill
.
God
made
man
from
the
beginning
,
and
left
him
in
the
hand
of
his
counsel
,
If
thou
wilt
thou
shalt
obserue
the
commandements
,
and
testifie
thy
good
will
.
Ye
shall
not
eate
of
that
tree
,
neither
shall
ye
touch
it
,
least
ye
die
.
least
perhaps
thou
die
So
the
woman
(
seeing
that
the
tree
was
good
for
meate
,
and
that
it
was
pleasant
to
the
eies
,
and
a
tree
to
be
desired
to
get
knowledge
)
tooke
of
the
fruit
thereof
,
and
did
eate
,
and
gaue
also
to
her
husband
with
her
,
and
hee
did
eate
.
the
Deuill
the
false
commendation
of
the
Deuill
,
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
mother
conceiued
me
.
Hee
hath
beene
a
murtherer
from
the
beginning
,
and
abode
not
in
the
truth
:
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lie
then
speaketh
he
of
his
owne
:
for
he
is
a
lier
,
and
the
father
thereof
.
sinne
cannot
be
a
proper
&
natural
effect
of
any
cause
but
of
that
which
hath
power
to
doe
against
the
law
.
the
cause
of
the
first
sinne
&
the
will
of
man
Because
by
one
man
sinne
entred
into
the
world
.
Because
man
and
the
Deuill
are
able
by
their
owne
nature
to
sinne
against
the
lawe
.
Originall
sinne
is
the
cause
preparatiue
as
it
were
of
all
actuall
sinnes
,
Sinne
that
dwelleth
in
me
doth
it
,
actuall
sinnes
which
goe
before
are
the
causes
also
of
those
that
follow
them
,
euen
as
of
other
punishments
or
calamities
,
which
are
purchased
by
our
sinnes
.
Wherefore
God
gaue
them
vp
to
their
hartes
lusts
,
vnto
vncleannes
.
Whose
comming
is
by
the
working
of
Satan
,
with
al
power
and
signs
and
lying
wonders
,
&
in
all
deceiuablenes
of
vnrighteousnes
,
among
them
that
perish
.
I
the
Lord
thy
God
am
a
iealous
God
,
visiting
the
sinnes
of
the
fathers
vpon
the
children
vnto
the
third
and
fourth
generation
of
them
that
hate
me
.
Thus
saith
the
Lord
,
behold
I
will
raise
vp
euill
against
thee
out
of
thine
owne
house
,
and
will
take
thy
wiues
before
thine
eies
,
and
giue
them
vnto
thy
neighbour
.
That
God
is
the
author
&
causer
of
punishments
?
If
therefore
sins
be
the
punishments
of
sins
,
it
followeth
that
God
is
the
cause
of
sinnes
:
For
punishments
come
from
god
as
author
and
causer
of
them
,
The
priuation
or
want
of
righteousnes
and
diuine
wisedome
god
inflicteth
as
a
punishment
vpon
men
:
but
that
priuation
is
sinne
.
Therefore
god
is
the
causer
of
sinne
.
He
that
mindeth
the
end
,
mindeth
also
the
meanes
.
God
mindeth
the
ends
of
sinne
,
that
is
punishment
and
the
shewing
of
his
iustice
and
wrath
in
punishment
.
Wherefore
he
mindeth
sinnes
also
,
by
which
those
ends
are
come
vnto
.
that
men
indeede
haue
not
those
endes
,
but
that
god
respecteth
them
:
For
that
which
god
permitteth
,
to
shewe
his
iustice
by
punishing
it
,
the
end
which
god
proposeth
thereof
,
is
the
punishment
of
the
sinners
,
and
his
owne
glorie
.
But
he
permitteth
sin
to
punish
it
,
and
to
declare
himselfe
iust
by
punishing
it
:
therefore
these
are
the
endes
of
sin
,
in
respect
of
the
purpose
&
intent
of
god
:
For
this
cause
haue
I
appointed
thee
to
shew
my
power
in
thee
,
and
to
declare
my
name
throughout
all
the
world
,
The
Lorde
hath
made
all
thinges
for
his
owne
sake
:
yea
euen
the
wicked
man
for
the
day
of
euill
.
God
being
willing
to
shew
his
truth
,
and
to
make
his
power
knowen
,
hath
suffered
with
long
patience
the
vessels
of
wrath
prepared
to
destruction
.
For
if
the
veritie
of
God
hath
more
abounded
thorough
my
lie
to
his
glorie
&c.
He
that
will
the
consequent
will
also
the
antecedent
:
But
God
will
these
things
which
are
the
consequents
of
sinnes
,
that
is
,
punishment
,
and
execution
of
his
iustice
:
therefore
he
will
also
the
antecedent
,
that
is
,
sinne
it selfe
,
without
which
these
should
not
follow
or
be
consequents
:
and
Ephes.
He
that
forbiddeth
not
sin
when
he
may
forbid
it
to
be
committed
,
in
him
is
some
cause
&
fault
of
the
sin
:
but
God
permitteth
it
,
when
he
might
forbid
it
:
therefore
there
is
some
cause
&
fault
of
sin
in
him
:
He
that
doth
euill
that
good
may
come
of
it
,
doth
not
well
,
God
when
he
permitteth
euill
for
good
ends
,
doth
euill
that
good
may
come
of
it
:
Wherefore
he
doth
against
his
iustice
and
law
:
and
by
a
consequent
is
bound
to
hinder
euill
:
what
God
permitteth
willingly
,
that
he
will
to
be
done
:
but
he
willingly
permitteth
sinne
:
wherefore
he
will
sinne
to
be
committed
,
and
by
a
consequent
is
the
cause
of
sinne
.
To
permit
is
neither
to
will
,
or
not
to
will
:
But
it
is
not
,
not
to
will
;
for
then
either
that
shoulde
not
be
done
,
which
God
is
saide
to
permit
;
or
something
shoulde
bee
done
that
God
woulde
not
:
both
of
which
are
absurd
.
Wherefore
to
permit
is
the
same
that
to
will
,
and
by
a
consequent
God
when
he
permitteth
sinne
,
doth
will
sinne
.
for
God
is
said
to
will
,
&
not
to
will
a
thing
after
two
waies
.
Hee
that
is
the
cause
or
the
efficient
of
a
cause
,
is
also
the
author
of
the
effectes
of
that
cause
,
if
not
the
next
,
yet
a
farre
off
.
But
god
is
the
cause
of
that
will
,
which
is
the
cause
of
sinne
:
therefore
is
he
the
cause
of
the
effect
of
the
will
,
that
is
of
sinne
.
For
a
cause
which
is
a
farre
off
a
cause
,
is
sometimes
by
it selfe
,
and
sometimes
onelie
by
an
accident
a
cause
.
That
is
a
cause
by
it selfe
,
of
an
effect
,
But
when
the
cause
which
is
a
far
off
a
cause
either
doth
not
moue
the
next
cause
of
the
effect
,
or
doth
not
intend
and
mind
the
effect
,
neither
is
appointed
thereunto
;
it
cannot
be
said
to
be
a
cause
of
that
effect
,
but
by
an
accident
:
as
often
as
the
next
cause
is
either
before
the
bringing
foorth
of
the
effect
depraued
,
or
in
the
verie
bringing
of
it
foorth
,
either
by
it selfe
,
or
by
another
cause
:
then
bringeth
it
forth
a
bad
effect
,
which
the
cause
remoued
or
a
farre
off
,
that
either
bringeth
forth
or
moueth
this
next
cause
,
neither
intendeth
,
neither
as
by
any
ordination
or
appointment
vnto
it
,
produceth
:
Second
causes
are
able
to
do
nothing
without
the
first
cause
,
which
is
God
.
Wherefore
neither
is
sinne
brought
forth
,
neither
doe
they
depraue
themselues
,
but
that
also
the
first
cause
worketh
it
with
them
.
The
second
causes
do
nothing
without
the
first
cause
,
We
to
the
rebellious
children
,
saith
the
Lord
,
that
take
counsel
,
but
not
of
me
,
and
couer
with
a
couering
,
but
not
by
my
spirit
,
that
they
maie
laie
sin
vpon
sin
.
That
which
is
good
,
cannot
by
sinning
corrupt
it selfe
,
except
it
be
some
other
waie
corrupted
:
as
it
is
said
,
A
good
tree
cannot
bring
forth
euil
fruit
.
The
wil
of
the
diuel
and
Adam
,
before
the
fal
of
both
,
was
good
:
Therefore
it
could
not
corrupt
it selfe
by
sinning
,
except
it
were
by
some
other
means
corrupted
.
Without
me
ye
can
doe
nothing
.
He
that
withdraweth
grace
from
the
sinner
,
without
which
sin
cannot
be
auoided
,
he
is
the
the
cause
of
sinne
:
God
did
withdraw
his
grace
from
man
,
without
which
hee
could
not
persist
in
righteousnes
.
Wherefore
God
was
the
cause
of
mans
sinne
.
because
God
was
not
bound
to
man
,
to
preserue
that
grace
in
him
which
he
gaue
him
.
because
he
withdrew
his
grace
for
man
beeing
willing
thereunto
,
and
reiecting
it
of
his
owne
accord
.
because
he
withdrewe
his
grace
,
not
that
he
did
enuie
man
,
righteousnes
and
eternal
life
,
or
that
he
is
delighted
with
sin
,
but
to
trie
him
,
He
that
wil
haue
him
to
be
tempted
whom
he
knoweth
certainly
wil
fal
,
if
he
be
tempted
,
he
will
the
sinne
of
him
who
falleth
.
But
God
would
that
man
should
bee
tempted
of
the
diuel
,
whom
he
knew
certainly
would
fall
,
for
otherwise
man
could
not
haue
bin
tempted
.
Wherefore
God
is
the
cause
of
his
fal
.
He
that
is
the
cause
of
those
thinges
which
make
sin
,
is
the
cause
of
sin
.
God
is
the
cause
of
those
things
which
make
sin
,
that
is
,
of
the
action
,
which
is
the
matter
,
and
of
the
priuation
of
rightnes
in
man
,
which
is
the
form
of
sin
.
Wherefore
he
is
the
autor
of
sin
.
Seeing
that
God
would
the
fa●
of
Adam
either
as
it
was
sin
,
or
as
a
punishment
,
and
coulde
not
will
it
as
a
punishment
,
because
no
sin
had
gone
before
which
should
be
therewith
punished
;
it
seemeth
to
follow
that
God
would
that
worke
as
it
was
sin
.
God
hath
shut
vp
al
in
vnbeleefe
,
that
hee
might
haue
mercie
of
all
.
That
partlie
this
obstinacie
was
come
to
Israell
,
vntill
the
fulnesse
of
the
gentiles
were
come
in
:
and
that
the
Iewes
are
enimies
of
the
gospell
for
our
sakes
;
and
that
we
haue
obtained
mercie
through
their
vnbeleefe
:
That
all
the
world
be
culpable
before
him
.
the
Lawe
had
not
made
the
world
culpable
before
god
.
Satan
was
made
of
god
.
And
therefore
the
malice
also
of
Satan
.
He
that
committeth
sinne
is
of
the
Diuell
,
&c.
God
made
Adam
.
Therefore
he
made
sinne
.
Neither
is
the
nature
of
man
the
cause
of
sinne
.
Now
indeede
whereas
we
are
borne
in
sinne
,
sinne
is
a
naturall
propertie
of
men
,
Against
the
Maniches
,
Cap.
But
the
will
and
power
which
was
in
Adam
was
from
god
.
Therefore
sinne
also
is
from
god
.
God
made
man
so
as
hee
might
fall
,
neither
did
confirme
&
establish
in
him
the
goodnesse
of
his
nature
.
Wherefore
hee
would
haue
him
to
fall
or
sin
.
Who
art
thou
which
pleadest
against
god
?
W●
bee
vnto
him
that
striueth
with
his
master
.
God
doth
not
graunt
his
glorie
to
anie
creature
.
Of
the
tree
of
the
knowledge
of
good
and
euill
,
thou
shalt
not
eate
;
When
thou
eatest
,
thou
shalt
die
.
God
foreknew
the
fall
of
man
,
which
if
he
would
,
hee
might
haue
hindered
.
But
hee
did
not
hinder
it
:
Therefore
God
was
in
faulte
that
Adam
sinned
.
Verily
God
did
foreknow
,
to
what
the
fury
of
him
being
in
a
rage
woulde
come
:
neither
yet
was
the
attempt
of
his
will
forced
of
necessitie
to
sinne
,
because
the
knowledge
of
god
could
not
be
deceiued
.
God
is
a
iust
reuenger
of
those
thinges
,
of
which
yet
he
is
not
an
euill
autor
.
man
,
by
reason
of
his
great
both
ignorance
and
corruption
,
will
and
worketh
euill
only
.
But
God
because
hee
is
exceeding
good
,
and
the
verie
rule
of
goodnesse
and
righteousnesse
,
doing
in
all
things
what
he
wil
,
will
and
worketh
alwaies
only
that
which
is
good
.
men
haue
such
an
end
of
their
actions
as
is
disagreeing
from
the
Law
of
God
,
that
is
,
what
they
doe
,
they
do
not
to
that
end
,
to
obay
God
,
but
to
fulfill
their
bad
and
corrupt
desires
.
But
God
hath
the
end
of
all
his
woorkes
,
agreeing
with
his
nature
and
Law
,
euen
that
he
may
declare
and
execute
his
iustice
,
goodnesse
,
and
mercie
.
what
sinne
is
,
and
from
whence
it
came
,
what
be
the
euils
which
follow
sinne
.
that
euil
was
of
two
sorts
:
one
of
crime
or
offence
,
which
is
sinne
,
the
other
of
paine
or
punishment
:
Some
are
onlie
punishments
,
as
are
the
destruction
of
nature
,
or
tormentes
;
others
both
punishments
and
sins
,
as
al
sins
,
which
haue
followed
since
the
first
fal
.
The
sinnes
which
follow
are
effects
of
those
which
go
before
.
By
one
mans
disobedience
manie
were
made
sinners
.
All
actual
sinnes
are
effects
of
original
sinne
Sinne
took
occasion
by
the
commandement
,
and
deceiued
me
.
The
effect
of
actual
sins
is
the
increase
of
them
,
Wherefore
God
also
gaue
them
vp
to
their
hearts
lustes
.
And
therefore
God
shal
send
them
strong
delusion
,
that
they
should
beleeue
lies
.
From
him
that
hath
not
,
shal
be
taken
away
also
that
which
he
hath
.
The
effects
of
actual
sins
are
also
oftentimes
other
mens
sins
,
by
reason
of
scandale
or
example
,
wherby
some
are
made
worse
of
others
,
&
are
entised
or
moued
to
sin
.
The
diuel
put
it
into
the
heart
of
Iudas
to
betraie
Christ
,
Euil
speeches
corrupt
good
maners
There
followeth
sin
,
in
the
immoueable
and
perpetual
order
of
Gods
iudgement
,
an
euil
conscience
which
is
the
knowledge
and
dislike
which
we
haue
in
our
mind
of
our
own
sinne
,
and
the
knowledge
of
the
iudgement
of
God
against
sin
,
and
that
proceeding
out
of
the
knowledge
of
Gods
Law
,
vpon
which
ensueth
the
fear
of
the
wrath
of
God
and
punishment
,
according
to
the
order
of
gods
iustice
,
and
a
flieng
and
hatred
of
God
who
destroieth
sinne
,
which
is
the
beginning
of
desperation
,
and
eternall
torments
,
except
it
bee
cured
by
the
comfort
of
the
gospel
.
The
gentiles
shewe
the
effect
of
the
Law
written
in
their
harts
,
their
conscience
also
bearing
witnes
,
and
their
thoughts
accusing
one
another
,
or
excusing
.
There
is
no
peace
to
the
wicked
.
Temporall
and
spirituall
euils
:
as
temporall
death
,
and
in
a
worde
all
the
calamities
of
this
life
.
These
euils
are
onely
punishments
,
that
is
,
torments
and
dissolution
of
nature
.
that
they
also
are
subiect
to
temporall
death
,
and
other
calamities
,
who
haue
all
their
sinnes
remitted
them
;
and
therefore
al
temporall
euils
are
not
the
punishmentes
or
effects
of
sinne
:
but
some
haue
other
causes
Neither
this
man
hath
sinned
nor
his
parents
:
but
that
the
woorkes
of
God
should
be
shewed
on
him
,
Eternall
death
which
is
the
effect
of
al
sinnes
,
as
they
are
sinnes
of
eternal
death
that
the
sinnes
of
those
who
beleeue
in
Christ
,
are
not
punished
with
eternall
death
:
He
hath
laid
vpon
him
the
iniquities
of
vs
all
.
that
eternall
death
is
the
effect
of
al
sinnes
,
yea
euen
of
the
least
:
Like
is
not
to
be
giuen
vnto
things
vnlike
.
But
sinnes
are
not
alike
.
Therefore
al
ought
not
to
be
punished
with
eternall
death
.
The
seruaunt
who
knoweth
the
wil
of
his
master
,
and
doth
it
not
,
shall
be
beaten
with
manie
stripes
.
It
shal
be
easier
for
them
of
the
land
of
Sodom
in
the
daie
of
iudgement
,
than
for
thee
.
That
al
sinnes
or
vices
are
ioined
with
anie
one
vice
,
and
therefore
all
are
alike
and
equall
.
He
that
faileth
in
one
is
guilty
of
al.
how
farre
soeuer
thou
goe
in
sinning
,
after
thou
hast
once
past
the
line
or
middle
,
which
is
vertue
,
it
is
not
material
for
the
encreasing
or
augmenting
the
fault
of
passing
beyond
the
line
:
And
that
al
vertues
are
alike
and
equall
one
to
another
,
so
that
no
man
is
stronger
than
a
strong
man
.
Hee
that
is
exceeding
merciful
doth
not
punish
all
sinne
with
exceeding
and
extreme
punishment
,
neither
is
to
al
eternitie
angrie
with
sinne
,
or
looketh
vpon
the
torments
of
his
owne
woorke
.
For
extreme
iustice
,
which
doth
strictly
follow
right
and
lawe
in
punishing
,
admitteth
no
fauourable
equity
,
which
yet
mercie
,
especially
exceeding
mercy
,
doth
vse
and
shewe
.
But
God
is
exceeding
mercifull
.
Therefore
hee
doth
not
punish
all
sinne
with
exceeding
,
that
is
,
euerlasting
punishment
.
God
punisheth
all
sinne
with
extreme
punishment
,
Therefore
hee
is
not
mercifull
.
He
punisheth
our
sinnes
sufficiently
and
fullie
,
He
offereth
remission
of
sinnes
and
grace
to
al
men
,
Hee
woorketh
also
that
faith
and
conuersion
by
his
spirit
in
the
Elect.
Hee
preserueth
his
elect
in
afflictions
.
At
length
he
fully
deliuereth
them
:
He
is
not
delighted
with
the
destruction
of
the
reprobate
,
who
refuse
that
grace
offered
:
but
by
differring
their
punishment
,
and
by
other
great
and
diuers
benefits
he
inuiteth
them
to
repentaunce
.
He
that
remitteth
nothing
of
extreme
iustice
,
is
not
at
all
merciful
,
but
onely
iust
:
God
remitteth
nothing
of
extreme
iustice
,
because
hee
punisheth
all
with
a
sufficient
punishment
.
Therefore
God
is
onely
iust
,
and
not
mercifull
.
For
god
giueth
vs
his
Sonne
,
and
punisheth
him
for
vs
,
of
his
meere
mercie
,
not
of
any
right
,
not
bound
thereunto
by
anie
merites
of
ours
.
It
is
the
propertie
of
him
that
is
merciful
to
exercise
mercie
It
is
the
propertie
of
him
that
is
mercifull
to
pardon
men
,
whether
they
be
penitent
or
not
penitent
.
Faith
and
repentance
are
not
the
cause
of
mercie
:
Therefore
by
this
aunswere
,
neither
should
the
penitent
obtaine
mercy
,
that
is
,
deliuerance
from
death
.
that
faith
and
repentance
are
not
the
cause
of
mercie
,
Naie
,
neither
on
the
penitent
doth
God
exercise
mercie
:
For
if
god
punish
all
sinnes
with
sufficient
punishment
in
Christ
,
he
is
not
mercifull
.
Hee
that
remitteth
not
without
all
recompence
,
doth
not
remitte
freely
,
and
so
not
of
free
mercy
.
God
remitteth
not
without
all
recompence
.
Therefore
hee
remitteth
not
freely
.
Yee
are
saued
by
grace
because
satisfaction
is
not
made
by
vs
.
because
the
price
for
sinnes
is
imputed
vnto
vs
.
that
the
mercy
of
God
is
extended
also
to
the
wicked
Forgiue
not
their
iniquity
,
neither
put
out
their
sinne
from
thy
sight
.
The
mercy
therefore
of
God
is
not
extended
to
the
reprobate
.
when
God
denieth
his
mercy
vnto
them
repenting
,
and
except
he
haue
iust
cause
why
hee
doth
not
saue
all
.
It
is
to
bee
vnderstoode
of
that
degree
of
his
mercie
,
which
he
sheweth
towardes
his
chosen
,
That
God
is
not
delighted
with
the
destruction
of
the
wicked
.
The
Lorde
saith
in
Isaiah
.
Ah
,
I
will
ease
me
of
mine
aduersaries
.
Therefore
God
is
delighted
with
the
destruction
of
his
enemies
.
That
knowing
howe
great
an
euil
sinne
is
,
wee
maie
yeelde
the
praise
of
iustice
vnto
God
,
who
doth
most
seuerelie
punish
it
:
and
that
we
maie
abhor
al
sinnes
with
our
whole
heart
,
and
desire
the
more
earnestlie
to
bee
fensed
and
defended
of
God
against
all
sinne
;
and
that
not
extenuating
or
lessening
anie
,
wee
flatter
our selues
in
a
conceit
of
our
owne
righteousnesse
,
or
in
hope
of
escaping
:
that
measuring
our
sinne
by
the
Law
of
God
,
neither
esteeming
euill
good
,
or
good
euill
,
wee
loose
our
consciences
when
God
bindeth
them
,
or
binde
them
when
God
looseth
them
:
and
acknowledging
the
remnant
of
sinne
in
vs
,
and
our
manifolde
fallings
,
we
should
not
despaire
of
pardon
,
flieng
to
God
the
mediatour
with
bouldnesse
;
that
also
we
maie
be
able
to
discerne
our selues
from
the
wicked
and
prophane
men
in
whom
sinne
raigneth
,
and
from
all
those
that
sinne
against
the
holie
ghost
,
and
that
wee
maie
conceiue
in
our
minde
hope
and
confidence
of
Gods
mercie
:
that
we
laie
not
the
cause
and
fault
of
our
sinnes
&
destruction
on
God
,
but
remember
that
it
is
to
be
sought
in
our selues
;
that
knowing
there
are
degrees
of
punishments
&
sinnes
,
we
ad
not
sinnes
to
sinnes
,
but
consider
that
lesser
sinnes
shal
be
punished
with
lesser
punishments
,
and
greater
with
greater
:
that
remembring
the
sins
of
the
parents
are
punished
also
in
their
posteritie
,
wee
spare
not
onelie
our selues
,
but
our
posteritie
also
in
auoiding
sinne
,
that
wee
maie
giue
and
render
thankes
vnto
God
for
this
benefit
,
that
hee
for
his
own
glorie
and
the
gathering
and
saluation
of
his
Church
,
doth
maintaine
and
continue
also
amongst
the
wicked
some
order
of
vertue
and
discipline
.
And
last
of
all
,
that
true
and
perpetuall
thankefulnesse
maie
be
kindled
in
vs
towardes
God
and
his
Sonne
our
Lord
Iesus
Christ
,
in
that
he
hath
deliuered
vs
from
these
great
euils
,
sinne
,
and
the
paines
and
punishment
of
sinne
.
necessary
for
man
is
the
knowledge
of
himselfe
Now
the
knowlege
of
our selfe
is
two-fold
:
of
man
vncorrupted
,
such
as
hee
was
made
of
God
,
&
of
man
fallen
into
sin
&
corrupted
,
Because
when
it
is
proued
that
there
is
sinne
,
and
that
the
nature
of
man
is
sinfull
,
the
question
straight
ariseth
,
whether
God
created
man
subiect
to
sinne
.
And
if
not
so
,
how
then
?
Man
is
a
sinner
.
Man
was
created
of
God
.
Therefore
God
created
man
a
sinner
.
This
place
is
annexed
that
it
may
be
vnderstood
out
of
what
dignitie
and
felicitie
man
hath
throwne
himselfe
by
his
owne
vnthankefulnes
.
that
we
may
know
whence
sin
came
,
and
so
not
thinke
God
to
be
vniust
.
that
we
may
know
the
greatnes
of
sinne
in
vs
.
that
there
may
be
kindled
and
increased
in
vs
an
earnest
desire
of
recouering
our
first
felicitie
,
yea
and
farre
greater
than
that
was
.
that
we
may
be
thankefull
for
the
restoring
of
it
.
He
is
of
his
owne
nature
good
,
and
the
chiefe
good
:
how
then
should
anie
euill
thing
come
from
him
?
All
that
God
had
made
,
was
verie
good
.
of
the
Image
of
God
.
of
the
first
sinne
of
Adam
and
Eue.
That
it
may
appeare
,
that
God
is
not
the
author
of
sinne
.
That
wee
may
know
the
greatnes
of
the
sinne
of
mans
vnthankefulnes
.
That
we
may
pray
to
God
&
craue
earnestlie
for
his
grace
,
&
our
deliuerie
from
sinne
.
That
wee
may
bee
thankefull
for
our
deliuerie
from
sinne
.
consisting
of
bodie
and
soule
.
His
bodie
His
soule
perfectlie
wise
Perfectlie
holie
,
and
iust
Lord
ouer
other
creatures
Truely
and
perfectlie
blessed
and
happie
.
Perfect
wisedome
,
righteousnes
,
&
blessednes
are
Man
is
not
God
:
therefore
these
could
not
be
perfect
in
man
.
The
perfection
of
the
Creator
it
is
an
other
perfection
,
which
is
in
creatures
,
namelie
a
perfection
in
partes
and
degrees
.
THe
last
and
principall
end
of
mans
creation
is
the
glorie
and
praise
of
god
.
The
worship
of
God
For
vnto
the
worship
is
substituted
the
true
knowledge
of
God
.
This
is
euerlasting
life
,
that
they
may
know
thee
alone
to
bee
the
true
God
.
To
the
knowledge
of
God
is
subordinated
or
next
in
order
the
felicity
&
blessednes
of
man
,
To
this
is
subordinated
the
manifestation
of
God
,
or
the
declaration
of
Gods
mercie
in
his
chosen
to
euerlasting
life
,
and
of
his
iustice
and
wrath
against
sinne
to
be
punished
in
the
reprobate
.
Vnto
the
manifestation
of
God
is
subordinated
the
preseruation
of
societie
in
mankinde
.
I
will
declare
thy
name
vnto
my
brethren
.
To
this
preseruation
there
folow
next
in
order
the
duties
of
nature
,
and
the
mutuall
good
turnes
,
and
benefites
of
one
man
towards
an
other
.
Heauen
,
earth
,
and
other
creatures
which
are
void
of
reason
,
are
said
to
worshippe
and
magnifie
God
:
Therefore
the
worship
and
praise
of
God
is
not
the
proper
end
why
man
was
created
.
The
felicitie
and
blessednes
of
man
is
a
qualitie
,
or
condition
and
estate
,
in
which
or
with
which
man
was
created
;
that
is
,
it
is
a
part
of
the
image
of
God
,
and
a
forme
or
propertie
of
man
.
Therefore
it
belongeth
to
the
first
question
,
what
man
was
created
,
and
not
to
this
of
the
end
of
mans
creation
.
The
vnderstanding
,
and
will
The
image
of
God
in
man
,
is
a
vertue
knowing
aright
the
nature
,
will
,
and
workes
of
God
;
and
a
will
freelie
obeying
God
,
and
a
correspondence
of
all
the
inclinations
,
desires
,
actions
,
with
the
will
of
God
:
and
in
a
word
,
a
spiritual
and
vnchangeable
puritie
of
the
soule
,
and
the
whole
man
,
perfect
blessednes
&
ioy
resting
in
God
,
and
the
dignitie
of
man
,
and
maiestie
,
whereby
hee
excelleth
and
ruleth
other
creatures
.
The
image
of
God
in
man
is
,
The
soule
it selfe
together
with
the
faculties
thereof
,
endewed
with
reason
and
will
.
In
the
soule
,
wisedome
,
and
knowledge
of
God
,
his
will
,
and
workes
:
euen
such
as
god
requireth
of
vs
.
A
conformity
with
the
lawe
of
god
,
or
holinesse
and
righteousnesse
,
vnder
which
wee
comprehende
the
heart
,
and
all
affections
.
Felicitie
without
miserie
and
corruption
;
perfect
blessednesse
,
ioie
,
aboundance
of
all
good
thinges
,
and
glorie
,
wherewith
the
nature
of
man
was
adorned
.
The
rule
and
dominion
of
man
ouer
the
creatures
,
as
fishes
,
foules
,
and
other
liuing
creatures
.
Righteousnesse
and
holinesse
Righteousnesse
and
holinesse
The
first
man
was
of
the
earth
earthlie
;
the
second
man
the
Lord
from
heauen
.
As
the
earthlie
was
,
such
are
they
that
are
earthlie
:
and
as
is
the
heauenlie
,
such
are
they
also
that
are
heauenlie
.
And
as
wee
haue
borne
the
image
of
the
earthlie
,
so
shall
wee
beare
the
Image
of
the
heauenlie
.
For
there
remaineth
in
all
as
well
the
vnregenerate
,
as
regenerate
,
The
incorporeall
substance
of
the
soule
together
with
the
power
thereof
:
likewise
libertie
in
his
will
,
Manie
motions
Some
prints
of
vertues
,
and
an
ablenes
concerning
outwarde
Discipline
and
behauiour
.
The
fruition
of
manie
good
thinges
.
The
Dominion
also
ouer
the
creatures
is
not
wholy
lost
.
That
they
might
be
a
testimonie
of
the
bountie
of
god
towards
those
who
were
vnworthie
of
it
.
That
god
might
vse
them
to
the
restoring
of
his
image
in
man
.
That
he
may
leaue
the
reprobate
without
excuse
.
In
respect
of
the
true
,
sauing
,
&
sufficient
knowledge
of
god
&
his
will
.
The
integritie
&
perfection
of
the
knowledge
of
gods
workes
,
&
a
dexterity
of
discerning
the
truth
.
Rightnes
,
&
conformitie
of
al
inlinations
,
desires
,
and
actions
in
our
will
,
hart
and
outward
parts
:
by
the
losse
whereof
ensue
actuall
sinnes
,
and
merite
eternal
damnation
.
Whole
and
perfect
dominion
ouer
the
creatures
.
The
right
and
interest
of
vsing
these
creatures
was
lost
,
Life
euerlasting
was
lost
,
and
in
place
thereof
is
come
death
both
temporal
and
eternal
,
The
Heathen
haue
many
great
vertues
,
and
atchieue
great
workes
.
Therefore
it
is
not
true
,
that
the
image
of
god
is
lost
in
them
.
THe
repairing
of
it
is
wrought
by
god
alone
,
who
gaue
it
vnto
men
The
maner
of
restoring
it
is
this
.
The
Father
restoreth
it
by
his
Son
.
The
Son
by
the
holy
Ghost
immediately
regenerating
vs
.
We
are
changed
into
the
same
image
,
from
glorie
to
glorie
,
as
by
the
spirite
of
the
Lord
.
The
holy
ghost
restoreth
it
by
the
word
:
the
gospel
is
the
power
of
god
vnto
saluation
.
This
is
so
done
by
god
,
as
that
in
this
life
it
is
onely
begunne
in
the
chosen
,
and
then
is
confirmed
and
augmented
vnto
the
end
of
their
life
,
&
is
made
perfect
in
the
end
of
this
life
,
as
concerning
the
Soule
,
but
as
concerning
the
whole
man
,
at
the
resurrection
of
the
bodies
.
that
this
honor
is
proper
vnto
Christ
to
be
the
image
of
god
,
Coloss.
that
Christ
is
after
an
other
sort
the
image
of
god
,
than
other
men
.
in
respect
of
his
Diuinitie
In
respect
of
his
humane
nature
,
he
is
the
image
of
God
,
Philip
,
hee
that
hath
seene
me
,
hath
seene
my
father
.
Beleeuest
thou
not
that
I
am
in
the
father
,
&
the
father
in
mee
?
The
wordes
that
I
speake
vnto
you
,
I
speake
not
of
my selfe
;
but
the
father
that
dwelleth
in
me
,
he
doth
the
workes
.
Let
vs
make
man
in
our
image
according
to
our
likenes
:
as
in
time
past
the
Anthropomorphitae
,
will
haue
the
image
of
god
to
be
the
forme
of
mans
body
say
that
whole
Adam
was
made
to
the
image
of
God
;
and
therefore
according
to
his
body
also
.
The
communicating
of
properties
Adam
was
made
a
liuing
soule
.
Christ
is
the
image
of
god
.
But
the
faithfull
beare
in
their
bodie
the
Image
of
Christ
,
Therefore
the
body
also
is
the
image
of
Christ
.
The
frame
of
mans
body
is
made
with
admirable
skil
&
cunning
:
wherefore
there
shineth
in
it
&
is
beheld
as
in
an
image
the
wisedom
of
the
creator
.
Man
is
the
image
&
glory
of
god
but
the
woman
is
the
glory
of
the
man
:
where
Paul
seemeth
to
attribute
the
image
of
god
onely
to
man
,
and
to
take
it
away
from
the
woman
.
whence
came
this
state
in
which
now
we
see
all
things
contrary
?
of
the
image
of
god
of
the
first
sinne
whence
this
present
estate
of
man
commeth
,
wherein
he
,
except
he
be
born
again
by
the
holy
ghost
,
cannot
do
other
than
sin
,
and
be
obnoxious
to
calamities
of
all
sortes
,
and
at
length
to
death
it selfe
.
Pride
against
god
,
ambition
,
and
an
admiration
of
himselfe
.
For
man
not
content
with
that
state
wherein
god
had
placed
him
,
desired
to
bee
eequal
with
God
.
Behold
the
man
is
become
as
one
of
vs
to
know
good
and
euill
.
Incredulitie
,
and
vnbeliefe
,
and
contempt
of
Gods
iustice
,
and
mercie
:
Thou
shalt
die
the
death
Ye
shall
not
die
Stubbornes
and
disobedience
Vnthankefulnes
for
benefites
receiued
at
his
creation
Vnnaturalnes
,
iniustice
,
and
crueltie
.
the
Instigation
of
the
diuell
Mans
wil
freely
consenting
to
the
Diuel
against
Gods
commandement
.
Originall
sin
,
or
the
corruption
of
mans
whole
nature
,
all
actual
sins
GOD
permitted
it
,
that
is
,
gaue
not
his
grace
of
resistance
to
our
first
parents
,
as
to
the
blessed
Angels
;
1.
as
the
Apostle
saith
And
Rom.
11
32.
Gal.
3.22
.
if
they
enioy
not
the
special
blessing
of
their
creatour
,
and
be
preserued
in
that
rightnes
wherein
they
were
created
.
This
doctrine
concerning
the
creation
of
man
is
necessary
for
the
Church
,
for
many
causes
and
vses
which
it
hath
.
Whether
as
man
auerted
himselfe
from
God
,
and
corrupted
himself
,
so
of
the
other
side
he
be
able
by
his
owne
strength
to
returne
to
God
,
and
to
receiue
grace
offered
by
God
,
and
to
amend
himselfe
:
And
further
,
whether
the
will
of
man
be
the
first
and
principal
cause
why
others
are
conuerted
,
others
persist
in
their
sins
,
and
as
wel
of
the
conuerted
as
not
conuerted
others
are
more
,
others
lesse
good
or
euil
,
and
in
a
woord
doe
either
good
or
euill
,
some
after
one
maner
,
some
after
another
.
That
so
much
grace
is
both
giuen
of
God
,
and
left
by
nature
to
al
men
,
that
they
are
able
to
returne
vnto
God
and
obey
him
;
neither
ought
we
to
seeke
any
other
cause
before
or
aboue
mans
wil
,
for
which
others
receiue
or
retaine
,
others
refuse
or
cast
awaie
diuine
succour
and
aide
in
auoiding
sinne
,
and
do
after
this
or
that
manner
order
and
institute
their
counsailes
aad
actions
.
That
albeit
by
nature
so
much
of
God
and
his
wil
is
knowen
to
all
,
as
maie
suffice
for
taking
away
all
excuse
from
them
of
sin
:
and
although
it
be
manifest
that
many
woorks
morally
good
may
be
done
euen
of
the
vnregenerate
,
and
the
wil
doth
in
them
freely
make
choise
either
of
good
or
euil
:
yet
no
work
pleasing
to
God
can
be
vndertaken
,
or
perfourmed
by
any
man
,
without
regeneration
and
the
especial
grace
of
the
holy
spirit
:
neither
can
more
or
lesse
good
be
in
any
mans
counsailes
or
actions
,
than
God
of
his
free
and
purposed
goodnes
to
euery
one
doth
cause
in
them
:
neither
any
other
way
can
the
wil
of
any
creature
be
inclined
,
than
whither
it
shal
seeme
good
to
the
eternall
and
good
counsel
of
God
:
And
yet
all
the
actions
of
the
created
wil
,
both
good
and
bad
,
are
wrought
freelie
.
THere
is
one
kind
of
liberty
from
bond
and
misery
.
THere
is
another
libertie
,
of
will
,
which
is
a
power
,
right
,
or
ability
proper
vnto
a
reasonable
nature
,
to
will
any
thing
,
to
choose
or
refuse
any
obiect
,
represented
vnto
it
by
the
vnderstanding
,
and
to
mooue
it selfe
(
by
an
internall
cause
of
motion
,
that
is
,
which
hath
in
it selfe
a
cause
of
moouing
it selfe
)
by
her
owne
proper
motion
,
(
beeing
apt
to
will
or
not
to
will
,
and
beeing
without
an
externall
cause
)
without
anie
constraint
or
violent
impulsion
from
any
external
cause
,
the
nature
of
the
wil
remaining
still
entire
and
free
to
doe
this
or
that
,
or
also
to
suspend
,
forbear
and
differre
any
action
.
An
obiect
,
whether
that
be
any
end
proposed
,
which
still
is
considered
as
good
,
or
the
meanes
,
whereby
the
end
is
come
vnto
.
The
mind
knowing
and
vnderstanding
the
obiect
.
The
will
alike
and
equally
apt
to
choose
or
refuse
the
obiect
represented
vnto
it
.
The
will
dooing
one
of
the
two
vpon
former
deliberation
.
Doing
it
of
her selfe
,
or
hauing
the
cause
and
beginning
of
her
motion
internall
and
without
her
:
Not
being
constrained
by
any
external
agent
.
For
that
is
saide
to
bee
a
free
agent
,
free
.
Constrained
free
Arbiterment
Free
arbiterment
therefore
is
a
facultie
or
power
of
receiuing
or
refusing
,
(
without
constraint
,
by
proper
motion
&
aptitude
to
either
part
)
that
which
the
vnderstanding
aduiseth
to
bee
chosen
or
refused
.
it
is
the
iudgement
it selfe
and
wil
in
a
creature
endewed
with
reason
,
choosing
or
refusing
any
obiect
represented
vnto
it
by
the
vnderstanding
.
Because
the
will
doth
of
her
owne
accorde
followe
the
iudgement
of
the
mind
and
vnderstanding
.
Because
it
is
by
nature
equallie
fit
to
receiue
or
refuse
.
Because
it
mooueth
it selfe
by
her
owne
proper
motion
,
Because
in
this
election
or
reiection
it
suffereth
no
impediment
,
and
no
force
or
constraint
of
anie
externall
agent
,
to
do
any
thing
vpon
deliberation
or
aduisement
going
before
.
a
nature
agent
,
and
a
voluntarie
the
naturall
cause
is
ordained
or
appointed
,
the
will
To
doe
therefore
anie
thing
with
free
arbiterment
and
will
,
is
,
to
doe
vpon
a
fore-deliberation
,
according
to
the
will
of
god
,
sometimes
simplie
,
and
sometimes
in
some
respect
onelie
:
and
against
it
also
sometimes
in
some
respect
,
but
neuer
simplie
against
it
.
vpon
deliberation
free
arbiterment
He
hath
done
all
things
,
which
hee
would
.
Hierusalem
,
how
often
would
I
haue
gathered
thy
children
,
and
ye
would
not
?
in
the
vnderstanding
Who
hath
knowen
the
mind
of
the
Lord
?
Of
that
daie
and
houre
knoweth
us
man
.
God
giueth
vnderstanding
.
Neither
is
there
any
thing
which
is
not
manifest
in
his
sight
.
He
illighteneth
euery
creature
.
of
the
vnderstanding
in
the
will
.
He
hath
done
whatsoeuer
he
would
.
Who
according
to
his
wil
worketh
in
the
army
of
heauen
,
and
in
the
inhabitants
of
the
earth
.
The
Lord
shal
send
his
Angell
before
thee
.
Go
and
gather
the
Elders
of
Israel
together
.
Him
being
deliuered
by
the
determinate
counsel
and
fore-knowledge
of
God
yee
haue
slaine
.
I
know
that
through
ignorance
ye
did
it
.
But
God
hath
fulfilled
these
things
:
Herode
and
Pontius
Pilate
gathered
themselues
together
:
to
do
whatsoeuer
thine
hand
,
and
thy
counsel
had
determined
before
,
to
be
done
.
It
appertaineth
as
well
to
the
vnderstanding
as
vnto
the
will
,
God
is
not
as
man
,
that
he
shoulde
lie
.
I
am
the
Lord
,
and
change
not
.
Hee
that
can
not
change
his
counsaile
and
purpose
,
hath
not
free-will
.
But
God
cannot
change
his
counsail
and
purpose
,
which
he
hath
once
appointed
.
Therefore
his
will
is
not
free
.
With
men
this
is
impossible
,
but
with
God
al
thinges
are
possible
.
For
as
to
resolue
of
such
a
purpose
as
is
to
be
changed
,
so
also
to
change
it
either
to
better
or
to
worse
,
is
rather
seruitude
or
bondage
,
than
freedoome
and
libertie
:
For
it
proceedeth
of
ignorance
or
impotencie
.
For
they
change
their
counsels
and
purposes
,
who
either
or
in
taking
them
,
or
are
not
able
to
perfourme
the
counsaile
which
they
haue
taken
.
But
to
resolue
of
such
a
purpose
,
as
might
alike
either
haue
beene
decreed
or
not
decreed
,
and
which
after
it
is
decreed
,
is
neither
changed
nor
to
be
changed
at
any
time
,
this
is
perfect
and
diuine
libertie
.
whatsoeuer
he
hath
decreed
,
could
either
not
haue
decreed
it
at
al
,
or
haue
decreed
it
otherwise
.
not
that
which
he
hath
once
decreed
,
the
perfectnes
of
his
nature
,
euen
his
infinit
wisedome
and
goodnesse
is
cause
thereof
.
For
most
wisely
and
rightlie
doth
he
decree
all
thinges
,
&
constantlie
persisteth
in
that
which
is
good
&
right
.
Wherfore
the
immutability
in
god
doth
aswell
not
diminish
his
libertie
,
as
his
immortalitie
,
&
other
things
which
are
proper
vnto
his
diuinitie
.
that
it
is
a
point
of
liberty
,
not
onlie
to
resolue
of
anie
aduise
what
he
will
,
but
after
he
hath
resolued
to
bee
able
either
to
followe
it
,
or
to
change
it
:
That
not
to
be
able
to
alter
a
purpose
once
vndertaken
is
a
defect
of
abilitie
or
power
,
&
therefore
against
the
libertie
of
God
:
where
it
was
said
,
that
the
wils
of
all
creatures
are
so
guided
by
God
,
that
neither
they
are
able
to
will
,
what
hee
from
euerlasting
hath
not
decreed
,
neither
not
to
will
,
what
hee
hath
decreed
for
them
to
will
:
more
question
is
vsed
to
bee
made
.
That
which
is
ruled
by
the
vnchangeable
will
of
God
,
doth
not
woorcke
freelie
;
The
will
of
Angels
and
men
is
ruled
by
the
vnchangeable
will
of
God
.
Therefore
either
it
hath
no
libertie
,
or
the
choise
which
it
maketh
is
not
tied
to
the
will
of
God
.
We
are
,
liue
and
mooue
in
God
,
that
the
necessitie
or
immutabilitie
because
this
necessitie
doth
not
take
awaie
,
but
effectuateth
and
preserueth
the
iudgement
of
the
minde
,
&
free
or
voluntarie
assent
of
the
will
,
Because
God
,
albeit
hee
is
by
nature
,
that
is
,
by
exceeding
and
absolute
necessitie
good
,
and
hath
begotten
his
sonne
,
and
had
his
holie
spirite
from
all
eternitie
:
yet
will
he
,
not
by
a
constrained
,
but
most
free-will
,
be
,
liue
,
be
blessed
and
good
,
If
then
this
absolute
necessitie
of
willing
things
,
in
God
,
doth
not
take
awaie
euen
the
greatest
libertie
;
there
is
no
doubt
but
that
necessitie
,
which
is
but
onelie
conditionall
,
that
is
,
according
to
the
decree
and
gouernment
of
god
,
doth
not
take
awaie
that
libertie
,
which
agreeth
vnto
the
creatures
,
that
is
,
iudgement
and
election
free
and
voluntarie
.
The
holie
Angels
and
blessed
men
in
the
celestiall
life
,
euen
by
our
aduersaries
owne
confession
,
are
endued
with
greater
libertie
of
will
,
than
we
are
in
this
life
.
But
they
necessarily
wil
those
things
onelie
which
are
right
and
iust
,
It
is
shewed
by
many
testimonies
of
scripture
,
that
the
wils
&
voluntary
actions
of
good
and
wicked
men
,
which
our
aduersaries
mantaine
to
be
and
to
haue
beene
free
,
and
we
also
,
according
to
the
right
meaning
of
this
worde
Libertie
,
do
willinglie
confesse
,
are
so
guided
by
the
secret
and
vnchangeable
purpose
of
god
,
that
they
neither
can
nor
could
either
doe
or
be
otherwise
.
it
is
declared
by
manie
places
of
scripture
,
that
all
contigent
effectes
doe
retaine
their
contingencie
,
which
they
haue
from
the
nature
of
their
causes
,
although
they
bee
done
by
the
vnchaungeable
determination
of
the
purpose
or
prouidence
of
God
.
But
all
voluntarie
effectes
or
motions
are
contingent
,
in
respect
of
the
will
,
which
by
nature
was
like
able
to
haue
doone
the
plaine
contrarie
vnto
them
.
They
therefore
retaine
their
contingencie
,
that
is
,
their
libertie
(
for
this
is
the
contingencie
of
the
actions
of
the
will
)
although
they
be
so
determined
of
by
gods
wil
,
that
there
can
be
no
other
.
For
him
alone
doe
al
things
serue
:
In
him
we
liue
and
moue
,
If
the
will
when
it
is
conuerted
of
GOD
,
or
turned
and
inclined
to
other
Obiectes
,
cannot
with-stand
;
it
is
euen
meere
passiue
,
and
so
woorcketh
not
at
all
.
And
yet
this
is
to
bee
vnderstoode
of
the
actions
of
the
wil
,
not
of
the
new
qualities
or
inclinations
which
it
hath
to
obey
God
.
For
these
the
wil
receiueth
not
by
her
owne
operation
,
but
by
the
working
of
the
holy
Ghost
.
That
which
withstandeth
the
will
of
God
,
is
not
guided
by
it
:
But
the
will
of
men
in
manie
actions
withstandeth
the
will
of
God
:
It
is
not
therefore
alwaies
guided
by
the
will
of
God
.
If
all
motions
euen
of
wicked
willes
are
raised
and
ruled
by
the
will
of
God
,
and
manie
of
these
disagree
from
the
Lawe
of
God
,
and
are
sinnes
:
god
seemeth
to
be
made
the
causer
of
sinnes
:
Libertie
which
is
guided
of
another
can
not
be
an
image
of
that
liberty
which
dependeth
of
no
other
,
which
is
in
god
.
But
the
liberty
of
mans
will
,
is
the
image
of
the
liberty
,
which
is
in
god
.
Therefore
the
liberty
of
mans
will
dependeth
not
or
is
not
guided
by
the
will
of
god
.
If
the
creature
cannot
but
doe
that
which
God
wil
haue
done
,
and
cannot
do
,
what
god
will
not
haue
done
,
the
wil
hath
no
actiue
force
,
but
is
wholy
passiue
,
especially
in
our
conuersion
,
which
is
the
work
of
god
:
Likewise
there
is
no
vse
of
laws
,
doctrine
,
discipline
,
exhortation
,
threatnings
,
punishments
,
examples
,
promises
,
and
lastly
of
our
study
and
endeuour
.
That
that
wold
necessarily
come
to
passe
so
,
which
is
don
,
&
euen
without
them
,
&
therefore
they
are
in
vain
vsed
:
Hee
wil
giue
his
holy
spirite
to
those
who
aske
him
.
Whom
he
hath
predestinated
,
them
hath
he
also
called
.
Although
it
be
granted
that
these
are
not
in
vaine
in
those
in
whom
god
wil
shew
his
force
and
be
effectual
by
them
:
yet
in
others
who
are
not
moued
by
them
,
ther
is
no
vse
of
them
:
Preach
the
word
,
bee
instant
in
season
If
thou
warn
the
wicked
,
&
he
turne
not
from
his
wickednes
,
he
shall
die
in
his
iniquitie
,
but
thou
hast
deliuered
thy
soule
.
If
I
had
not
done
workes
among
them
which
none
other
man
did
,
they
had
not
had
sinne
.
God
hath
shewed
it
vnto
them
,
to
the
intent
,
that
they
might
be
without
excuse
.
We
are
to
God
the
sweete
sauour
of
Christ
in
them
that
are
saued
,
and
them
who
perish
.
Externall
Discipline
is
called
the
righteousnes
of
the
flesh
:
Therefore
it
dependeth
on
mans
will
.
which
confirme
that
men
doe
euill
or
good
with
freewill
.
The
children
of
Israell
offered
free
gifts
vnto
the
Lord
.
I
haue
set
before
thee
life
&
death
,
good
&
euil
,
blessing
&
cursing
:
therefore
choose
life
,
that
both
thou
and
thy
seed
may
liue
.
They
bring
forth
testimonies
also
in
which
necessitie
is
remoued
&
taken
away
from
voluntarie
actions
.
Of
these
ye
shal
offer
willingly
.
Whils
it
remained
,
appertained
it
not
to
thee
?
And
after
it
was
solde
,
was
it
not
in
thine
owne
power
?
Hee
that
standeth
firme
in
his
hart
,
that
hee
hath
no
necessitie
,
but
hath
power
ouer
his
owne
will
&c.
As
euery
man
wisheth
in
his
heart
,
so
let
him
giue
.
Feede
the
flocke
of
God
,
caring
for
it
not
by
constraint
,
but
willingly
.
which
testifie
that
men
will
or
doe
somewhat
,
God
bidding
and
willing
otherwise
.
Because
I
haue
called
you
,
and
ye
haue
not
answered
,
I
will
doe
vnto
this
house
,
as
I
haue
done
to
Sylo
.
Hierusalem
,
Hierusalem
,
how
often
would
I
haue
gathered
thy
children
,
euen
as
the
hen
gathereth
her
chickens
vnder
her
winges
,
and
ye
would
not
?
If
then
they
did
that
,
which
God
would
not
;
their
actions
did
depend
onely
of
their
owne
will
,
and
not
of
Gods
.
God
will
not
the
actions
of
the
wicked
,
as
they
are
sins
.
Therefore
simply
he
will
not
haue
them
to
be
done
,
but
they
depend
onely
on
the
will
of
the
wicked
.
That
God
woulde
thinges
contrarie
to
those
which
men
doe
,
How
often
woulde
I
haue
gathered
thee
,
and
therefore
it
is
done
onely
by
the
will
of
men
,
whatsoeuer
men
doe
,
The
Lord
hath
not
giuen
you
an
heart
to
perceiue
,
and
eies
to
see
,
and
eares
to
heare
,
vnto
this
day
.
THat
there
is
libertie
of
will
in
men
,
Because
man
was
made
to
the
image
of
God
.
Let
vs
make
man
in
our
image
,
according
to
our
likenes
.
God
made
man
from
the
beginning
,
and
left
man
in
the
hand
of
his
counsel
.
If
there
be
in
man
libertie
of
will
,
the
doctrine
of
original
sinne
is
ouerthrowen
:
for
these
are
contrarie
,
not
to
be
able
to
obey
God
,
and
to
haue
libertie
of
will
.
vpon
deliberation
He
that
hath
not
ability
to
choose
as
well
good
as
bad
,
hath
not
free
will
and
arbiterment
,
But
man
hath
not
ability
to
choose
as
well
good
as
euil
.
Therefore
he
hath
not
free
will
.
That
is
free
,
which
is
ruled
of
none
other
but
of
it selfe
onely
or
which
is
bound
to
none
.
Mens
will
is
not
ruled
of
it selfe
onely
,
but
of
another
,
and
is
bound
to
the
law
:
therefore
it
is
not
free
.
That
which
is
a
seruaunt
and
in
bondage
is
not
free
.
But
our
will
is
a
seruaunt
and
in
bondage
.
Therefore
our
will
is
not
free
.
The
first
degree
of
libertie
was
in
man
not
yet
fallen
,
before
sinne
Or
shorter
thus
.
Before
the
fall
Or
to
be
yet
shorter
Before
the
fall
because
hee
was
made
to
the
Image
of
God
.
All
things
which
God
made
were
very
good
.
God
hath
shut
vp
al
in
vnbeleefe
,
that
he
might
haue
mercie
on
all
.
That
the
vessels
of
wrath
are
prepared
of
god
to
destruction
it
seemed
good
to
him
not
onelie
to
declare
his
mercy
towards
his
chosen
,
but
his
anger
also
,
and
power
and
iustice
,
in
punishing
the
reprobate
.
Euerie
good
giuing
,
and
euerie
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
.
In
it
was
life
,
and
the
life
was
the
light
of
men
:
which
lighteth
euery
man
that
commeth
into
the
world
.
Take
not
away
thy
holy
spirite
from
me
.
If
thou
hide
thy
face
,
they
are
troubled
.
The
foundation
of
god
remaineth
sure
and
hath
this
seale
,
The
Lord
knoweth
,
who
are
his
.
In
the
resurrection
they
are
as
the
Angels
of
god
in
heauen
.
except
such
a
libertie
of
doing
well
or
euil
be
giuen
to
man
,
that
his
perseuerance
or
falling
depend
of
his
own
will
alone
.
that
God
was
the
cause
of
that
first
sinne
,
and
by
consequent
,
of
all
other
sinnes
,
as
which
came
all
of
the
first
fall
:
that
he
was
the
cause
of
the
sinne
of
the
Diuel
seducing
man
:
especiallie
seeing
the
first
sinne
is
not
to
bee
accounted
a
punishment
,
as
other
sinnes
:
for
no
sin
had
gone
before
,
which
should
be
punished
with
that
sinne
:
and
therefore
seeing
God
coulde
not
will
that
as
a
punishment
,
he
may
seem
to
haue
willed
it
as
a
sinne
.
There
is
nothing
worse
than
when
one
enuieth
himselfe
:
and
this
is
a
rewarde
of
his
wickednes
:
God
woulde
the
temptation
of
man
which
was
done
by
the
Diuell
,
as
a
tryal
of
man
,
by
which
it
might
be
made
manifest
,
whether
hee
woulde
perseuere
in
true
pietie
towardes
God
:
God
would
that
assent
of
man
,
by
which
he
did
yeelde
vnto
the
Diuell
,
against
the
will
of
God
as
a
manifestation
of
the
weakenesse
and
feeblenesse
of
the
creature
,
He
woulde
haue
this
done
,
as
an
occasion
or
a
waie
to
manifest
his
iustice
and
seueritie
in
punishing
,
and
his
mercie
in
sauing
sinners
.
whatsoeuer
things
God
doth
,
they
are
alwaies
iust
.
He
was
not
bounde
vnto
man
to
preserue
and
confirme
him
in
goodnes
.
He
would
haue
man
to
be
tempted
and
to
fall
,
that
he
might
trie
mans
perseuerance
in
true
pietie
towards
God
.
That
he
might
manifest
the
weakenes
of
the
creature
.
That
this
fall
might
be
an
occasion
and
way
,
to
manifest
Gods
iustice
and
mercie
.
That
man
did
not
fall
of
his
owne
free
will
,
except
he
had
equall
power
as
well
to
persist
in
obedience
as
to
fal
:
of
mans
libertie
cannot
stand
,
if
it
be
determined
and
ruled
by
God
.
for
the
libertie
of
the
creature
,
if
the
will
be
inclinable
of
it selfe
to
the
contrarie
,
of
that
which
it
chooseth
,
and
doth
of
it
owne
accord
choose
that
which
the
minde
either
liketh
or
disliketh
.
that
man
is
not
iustlie
punished
of
God
,
if
he
coulde
not
auoide
his
fall
.
It
must
needes
bee
that
offences
shall
come
,
but
woe
be
vnto
that
man
,
by
whom
the
offence
commeth
.
that
God
is
made
cruell
,
enuious
,
and
far
from
bountie
and
mercie
,
if
hee
did
not
bestow
that
grace
vpon
man
without
which
he
knew
man
could
not
stand
or
consist
in
temptation
;
&
yet
would
haue
him
tempted
of
the
Diuel
.
The
second
degree
is
in
man
fallen
into
sinne
,
and
being
vnregenerate
Or
shorter
Al
the
thoughts
of
man
are
euil
.
We
are
not
able
of
our selues
to
think
any
good
thing
.
We
were
by
nature
the
sons
of
wrath
.
Can
the
black
Moore
change
his
skin
?
Then
may
ye
also
doe
good
,
that
are
accustomed
to
doe
euil
.
An
euil
tree
cannot
bring
forth
good
fruit
.
Whosoeuer
committeth
sinne
is
the
seruant
of
sinne
.
Know
yee
not
that
to
whomsoeuer
ye
giue
your selues
as
seruants
to
obey
,
his
seruants
ye
are
to
whom
ye
obey
,
whether
it
be
of
sinne
vnto
death
,
or
of
obedience
vnto
righteousnes
?
Promising
vnto
them
libertie
,
&
are
themselues
seruants
of
corruption
.
Nothing
more
easie
than
to
keepe
a
mans
hands
from
stealing
.
Socrates
,
Aristides
,
&
manie
others
haue
shewed
and
exercised
manie
vertues
.
Therefore
they
had
free
will
to
good
before
regeneration
.
The
vnregenerat
steale
within
by
their
lust
and
desire
,
That
the
vnregenerate
contain
their
hands
,
this
is
also
Gods
benefite
,
who
by
his
generall
prouidence
gouerneth
also
the
heartes
of
the
wicked
,
and
bridleth
their
inbred
wickednes
,
that
it
breake
not
forth
and
effect
that
which
it
would
.
The
workes
of
the
law
are
good
:
Heathen
men
did
the
workes
of
the
lawe
:
therefore
the
workes
of
heathen
men
were
good
.
And
by
consequence
,
heathen
men
also
or
vnregenerate
,
haue
libertie
of
doing
good
.
There
remain
also
manie
true
notions
in
the
minds
of
the
vnregenerat
,
concerning
god
,
and
his
will
,
&
the
right
ordering
of
their
life
.
Wherefore
the
will
working
according
to
these
notions
and
the
direction
of
true
reason
,
doth
not
sinne
,
but
worketh
well
.
Those
legal
notions
whether
they
belong
to
the
first
,
or
to
the
second
table
of
the
Decalog
,
they
are
not
perfect
and
sufficient
:
Men
not
brought
vp
in
the
Church
doe
patch
manie
false
thinges
with
these
true
imprinted
notions
of
nature
,
and
doe
heape
sinnes
vpon
errors
.
Such
is
the
frowardnes
of
the
will
and
affections
euen
against
the
iudgement
of
rightlie
informed
and
ruled
reason
,
that
they
obeie
not
so
much
as
those
naturall
notions
,
much
lesse
those
which
are
to
be
adioined
out
of
the
woord
of
god
.
I
see
the
better
and
I
like
them
,
but
I
follow
the
worse
The
wrath
of
god
is
reueiled
from
heauen
against
all
vngodlines
and
vnrighteousnes
of
men
,
which
withhold
the
truth
in
vnrighteousnes
:
God
commendeth
vs
for
good
workes
.
Therefore
good
workes
are
in
our
power
and
will
.
Whom
he
predestinate
,
them
also
he
called
.
Who
doth
not
in
such
sort
worke
well
,
as
that
it
is
in
his
owne
power
to
doe
either
well
or
ill
,
hee
deserueth
neither
commendation
nor
reward
:
but
those
good
things
which
men
doe
are
not
in
their
power
and
arbiterment
,
therefore
they
deserue
not
either
commendation
or
rewardes
for
their
vertues
.
What
God
doth
wishe
and
will
to
bee
done
of
vs
,
that
wee
are
able
to
performe
by
our selues
:
but
God
doth
wishe
and
will
our
conuersion
,
and
our
good
workes
:
Therefore
wee
are
able
to
performe
them
by
our selues
:
And
so
consequently
,
wee
neede
not
the
operation
and
working
of
the
holy
Ghost
.
God
is
saide
to
wish
,
by
a
figure
of
speache
,
called
Anthropopathie
,
But
God
is
said
to
wish
,
in
two
respectes
.
In
respect
of
his
commaunding
and
inuiting
.
In
respect
of
his
loue
towardes
his
creatures
,
and
in
respect
of
the
torment
of
them
that
perish
,
but
not
in
respect
of
the
execution
of
his
iustice
.
He
that
inuiteth
others
,
&
is
delighted
with
their
wel
doing
,
it
foloweth
thereof
,
that
their
wel
dooing
is
in
their
owne
power
,
&
not
in
his
who
inuiteth
them
.
But
God
inuiteth
vs
,
and
is
delighted
with
our
well
dooing
:
Therefore
it
is
in
our selues
to
doe
well
.
Yee
haue
seene
all
that
the
Lord
did
before
your
eies
:
yet
the
Lorde
hath
not
giuen
you
an
heart
to
perceiue
,
and
eies
to
see
,
and
eares
to
heare
vnto
this
daie
.
Hee
that
commandeth
thinges
vnpossible
to
bee
done
is
vniust
.
GOD
commaundeth
such
obedience
,
as
is
vnpossible
to
be
doone
.
Therefore
hee
is
vniust
.
He
is
vniust
that
commaundeth
thinges
vnpossible
,
except
himselfe
first
gaue
an
abilitie
to
perfourme
those
thinges
which
hee
commaunded
:
except
hee
,
who
is
commaunded
to
perfourme
them
,
hath
lost
that
ability
through
his
owne
fault
:
except
there
bee
some
other
endes
and
vses
of
the
commaundementes
besides
his
obedience
,
who
is
commaunded
.
hee
doth
in
right
require
it
of
all
:
in
respect
of
his
glorie
that
wee
may
subiect
and
submit
our selues
vnto
God
,
and
implore
and
craue
his
grace
,
But
not
we
,
but
Adam
,
receiued
and
lost
this
abilitie
of
perfourming
obedience
vnto
GOD.
Therefore
the
Law
is
not
vnpossible
vnto
vs
thorough
our
owne
fault
.
But
yet
,
hee
that
commaundeth
thinges
vnpossible
,
doeth
in
vaine
commaund
them
,
which
is
neither
the
part
of
a
wise
man
,
nor
of
a
iust
.
GOD
in
requiring
good
woorkes
of
those
,
who
through
the
corruption
of
their
own
nature
haue
no
liberty
or
abilitie
to
doe
them
,
commandeth
things
vnpossible
:
Therefore
hee
commandeth
them
in
vain
.
That
they
giue
vnto
him
the
praise
of
iustice
and
righteousnes
.
That
they
acknowledge
their
owne
weaknes
and
impotency
.
That
they
know
hat
they
ought
chiefly
to
aske
of
God
,
That
they
being
reconciled
vnto
god
,
and
renued
by
the
holie
ghost
,
receiue
power
and
ability
to
obey
god
according
to
his
whole
Law
,
here
in
part
and
beginning
,
and
in
the
life
to
come
fully
and
perfectly
.
That
they
maie
at
leastwise
obserue
outwarde
order
and
discipline
that
their
wickednes
and
stubburnnes
may
be
opened
.
That
they
maie
be
left
excuseles
,
&
the
iustice
of
god
in
punishing
them
made
more
conspicuous
and
manifest
.
But
God
seemeth
to
bee
cruell
,
who
proposeth
commaundementes
,
whereby
some
,
being
destitute
of
grace
to
obey
,
maie
bee
the
more
hardned
and
more
grieuouslie
condemned
.
because
he
is
not
delited
with
the
frowardnes
,
destruction
and
torment
of
the
wicked
.
because
hee
doth
not
owe
that
grace
vnto
anie
:
because
in
his
iust
iudgement
,
willing
to
shewe
in
some
,
both
the
weakenes
of
the
creature
,
and
also
his
iustice
and
power
in
punishing
sinne
,
he
leaueth
them
in
sinne
and
destruction
,
into
which
he
permitted
them
to
run
.
Let
him
bee
accursed
,
who
saith
,
that
God
commandeth
things
vnpossible
:
Let
him
be
accursed
,
who
saith
,
that
the
Law
is
possible
without
grace
.
That
which
cannot
bee
auoided
is
not
sinne
.
The
vnregenerate
cannot
auoid
sinne
.
Therefore
their
woorks
are
not
to
be
accounted
sinnes
.
That
the
iustice
of
God
doth
not
impute
those
sinnes
to
the
Diuel
,
which
he
necessarily
doth
commit
after
his
corruption
:
That
the
Diuel
is
now
finally
and
without
hope
of
pardon
cast
away
of
god
,
but
men
haue
power
yet
in
this
life
either
to
persist
in
sinne
,
or
to
forsake
it
,
and
therefore
those
actions
onely
of
theirs
are
sinnes
,
in
which
sinne
cannot
be
auoided
.
They
who
cannot
but
sinne
are
vniustly
punished
.
But
the
vnregenerate
cannot
but
sinne
.
Therefore
God
doth
vniustly
punish
them
.
They
who
haue
not
equall
and
like
abilitie
to
choose
good
or
euill
,
must
needes
be
either
all
good
or
all
euill
.
The
vnregenerate
haue
not
like
abilitie
to
choose
good
or
euill
,
but
onelie
libertie
to
choose
euill
.
Therefore
they
must
needes
bee
all
alike
euill
.
I
kept
thee
,
that
thou
shouldest
not
sin
against
me
.
Al
that
the
father
giueth
me
,
shall
come
vnto
me
.
Thy
destruction
commeth
of
thy selfe
Israel
.
Your
iniquities
haue
separated
between
you
&
your
god
.
Therfore
the
cause
of
this
difference
,
that
some
are
conuerted
,
&
some
not
;
is
in
the
wil
of
man
,
&
not
in
the
bestowing
or
withdrawing
of
Gods
grace
:
that
is
,
before
the
grace
of
regeneration
is
bestowed
,
so
are
some
better
than
others
,
as
that
they
take
that
grace
which
others
refuse
.
In
me
onlie
is
thy
helpe
.
Sinnes
separate
from
God
He
hath
mercie
on
whom
he
wil
,
and
whom
he
will
he
hardeneth
.
Hee
that
hath
not
libertie
to
doe
good
,
and
eschewe
euil
,
is
in
vaine
pressed
with
precepts
and
doctrine
:
but
the
vnregenerate
haue
not
libertie
to
doe
good
woorkes
and
omit
euill
:
therefore
obedience
is
in
vaine
commanded
them
.
Whose
conuersion
and
obedience
dependeth
of
the
grace
of
god
,
hee
hath
no
neede
of
exhortations
and
precepts
.
But
in
them
also
who
are
conuerted
,
their
conuersion
dependeth
of
grace
.
Therefore
precepts
are
vaine
and
needelesse
.
The
ghospell
is
the
power
of
God
vnto
saluation
to
euerie
one
that
beleeueth
.
It
is
not
mercie
,
but
crueltie
to
propound
precepts
and
Doctrine
to
those
,
who
are
denied
the
grace
of
obeieng
,
and
who
are
by
it
more
hardened
,
and
more
grieuouslie
condemned
.
God
therefore
doeth
not
this
who
is
exceeding
mercifull
.
I
wil
not
the
death
of
him
that
dieth
.
He
that
prepareth
himselfe
to
receiue
grace
by
which
he
maie
doe
good
works
,
he
now
doth
woorkes
,
pleasing
to
God
:
But
men
prepare
themselues
to
receiue
grace
.
Therefore
also
before
regeneration
they
doe
works
pleasing
to
god
.
Prepare
your
hart
vnto
the
Lord
.
The
praiers
and
almes
of
Cornelius
before
he
was
taught
and
baptized
of
Peter
,
come
vp
into
remembrance
before
god
.
to
prepare
to
haue
in
readines
to
confirme
the
hart
al
the
house
of
Israel
lamented
and
followed
the
Lord
:
to
haue
beene
then
godly
and
seruing
god
,
and
so
calling
and
inuocating
on
him
,
that
his
praiers
pleased
God
and
were
heard
.
The
workes
which
are
not
in
our
power
to
performe
,
are
not
our
workes
,
neither
are
truly
and
properly
said
to
be
done
by
vs
:
But
good
woorks
are
said
to
bee
ours
,
and
to
be
done
by
vs
:
Therefore
it
is
in
our
wil
to
do
them
,
or
not
to
do
them
.
We
are
his
workmanshippe
created
in
Christ
Iesus
vnto
good
works
which
god
hath
ordained
that
we
should
walk
in
them
.
He
that
is
holpen
by
another
in
conuersion
and
in
beginning
good
workes
,
doth
somewhat
of
them
himselfe
,
before
he
is
holpen
.
For
he
that
hath
help
beginneth
the
action
.
God
helpeth
vs
,
wherefore
it
is
of
our selues
to
begin
good
works
.
I
beleeue
Lord
;
but
help
my
vnbeliefe
.
The
spirit
helpeth
our
infirmity
so
doth
god
help
vs
,
that
himselfe
doth
first
breede
and
engender
in
vs
true
knowledge
of
him
,
and
an
inclination
to
obey
him
,
and
the
beginninges
of
good
motions
,
&
doth
encrease
also
and
perfect
the
same
begun
by
him
.
But
he
is
therefore
said
to
help
vs
,
because
he
doth
so
work
in
vs
,
that
we
are
not
idle
but
work
while
he
worketh
:
and
yet
we
are
able
no
more
to
persist
,
or
to
bring
it
to
an
end
,
without
him
,
than
to
begin
it
.
he
that
hath
begun
this
good
work
in
you
wil
perfourme
it
vntil
the
daie
of
Iesus
Christ
.
It
is
god
who
worketh
in
you
both
the
wil
&
the
deed
,
euen
of
his
good
pleasure
.
The
beginning
,
&
proceeding
&
accomplishment
of
conuersion
is
the
free
work
&
gift
of
god
.
Therefore
mans
wil
when
he
is
conuerted
doth
nothing
,
but
is
meere
passiue
.
There
should
bee
no
vse
also
of
lawes
,
discipline
,
doctrine
,
exhortations
and
such
like
.
the
wil
as
also
the
whole
man
renued
,
is
both
the
subiect
and
instrument
cooperating
and
iointly
woorking
of
his
conuersion
,
the
holy
ghost
regenerating
&
conuerting
vs
,
woorketh
in
vs
both
new
qualities
,
in
receiuing
wherof
we
are
mere
passiue
&
work
not
our selues
&
also
new
actions
,
in
working
which
we
are
both
passiue
and
actiue
.
the
holy
ghost
worketh
this
regeneration
not
without
precepts
,
doctrin
,
&
other
means
,
but
by
them
:
because
it
so
pleased
him
.
that
indeed
we
cannot
be
conuerted
to
god
,
except
his
grace
preuent
vs
,
&
moue
vs
to
conuersion
:
but
this
grace
preuenting
those
who
are
to
be
conuerted
,
is
so
far
giuen
to
al
,
as
it
is
in
themselues
,
or
in
their
own
power
to
vse
it
or
refuse
it
,
that
is
,
to
be
turned
from
,
or
to
persist
in
sin
.
And
then
at
length
,
they
who
haue
vsed
rightly
that
first
&
vniuersal
grace
preuenting
al
men
,
that
is
,
haue
by
their
libertie
applied
themselues
to
chuse
that
good
,
vnto
the
chusing
whereof
they
are
sollicited
,
but
yet
not
effectually
moued
of
god
.
Vnto
these
is
giuen
also
the
subsequent
,
&
ioint-working
grace
,
so
that
what
they
could
not
haue
performed
without
this
,
this
now
comming
between
,
they
may
do
,
that
is
,
may
truly
turn
vnto
god
&
perseuere
.
This
they
proue
by
sentences
of
scripture
which
seem
to
hang
the
grace
of
god
vpon
the
condition
of
mans
wil
.
Turn
to
me
,
&
I
wil
turn
to
you
,
If
ye
consent
,
ye
shal
eat
the
good
things
of
the
earth
.
I
called
you
&
ye
answered
not
.
to
turne
to
him
,
that
he
may
turn
to
vs
,
Hee
promiseth
good
things
to
those
who
wil
obey
him
,
He
chargeth
the
stubburn
with
their
wickednesse
,
Although
no
man
can
bee
conuerted
to
doe
wel
without
grace
,
yet
not
only
the
consequent
gifts
&
benefits
of
god
,
but
the
first
grace
also
of
his
holy
spirit
whereby
we
are
conuerted
,
al
who
are
willing
may
haue
,
seeing
god
promiseth
that
he
wil
giue
to
al
,
that
wil.
Al
ye
that
thirst
,
come
to
the
waters
.
But
al
may
wil.
Therfore
al
may
be
conuerted
.
The
wil
of
receiuing
goeth
before
the
receiuing
it selfe
.
Therfore
they
who
as
yet
haue
not
grace
,
may
haue
wil
to
receiue
it
.
it
is
god
who
worketh
in
vs
,
both
to
wil
and
to
doe
.
Hee
that
hath
begunne
this
good
woorke
in
you
will
perfourme
it
If
thou
wilt
enter
into
life
,
keep
the
commandements
.
Do
this
,
&
thou
shalt
liue
.
A
promise
which
hath
adioined
an
vnpossible
condition
is
vnprofitable
and
mocketh
him
,
vnto
whom
it
is
made
.
But
Gods
promises
haue
an
impossible
condition
.
Therefore
they
are
all
vncertaine
,
yea
neuer
to
be
perfourmed
,
and
nothing
but
a
mockerie
.
I
haue
applied
my
heart
to
fulfil
thy
statutes
.
He
that
is
begotten
of
god
keepeth
himselfe
.
The
third
degree
of
libertie
that
some
works
of
the
regenerate
are
good
and
pleasing
to
God
,
but
some
euil
&
displeasing
to
god
,
that
euen
those
good
works
which
the
conuerted
doe
in
this
life
,
albeit
they
please
God
by
reason
of
Christes
satisfaction
imputed
vnto
them
,
yet
are
they
not
perfectly
good
,
The
Lord
thy
God
wil
circumcise
thy
hart
&
the
hart
of
thy
seed
,
that
thou
maiest
loue
the
lord
thy
god
with
al
thine
heart
.
A
new
hart
wil
I
giue
you
,
and
a
newe
spirit
wil
I
put
within
you
,
and
I
wil
take
away
the
stony
hart
out
of
your
body
,
and
I
wil
giue
you
an
heart
of
flesh
,
and
I
wil
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
.
The
Lord
opened
the
hart
of
Lidia
,
that
she
should
attend
to
those
things
which
were
spoke
of
Paul
.
Where
the
spirit
of
the
Lord
is
,
there
is
libertie
.
I
knowe
that
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
thing
:
for
to
wil
is
present
with
mee
,
but
I
finde
no
meanes
to
performe
that
which
is
good
.
I
beeleue
Lord
,
but
help
thou
my
vnbeliefe
.
Take
not
away
thy
holy
spirit
from
mee
.
O
Lord
,
why
hast
thou
made
vs
to
erre
from
thy
wayes
,
and
hardned
our
heart
from
thy
fear
?
Returne
for
thy
seruaunts
sake
.
The
Lorde
our
God
bee
with
vs
that
hee
forsake
vs
not
,
neither
leaue
vs
.
as
man
corrupted
,
before
he
be
regenerated
can
not
begin
new
obedience
pleasing
&
acceptable
vnto
:
God
So
he
that
is
regenerated
in
this
life
,
although
he
beginne
to
obey
God
,
Enter
not
into
iudgement
with
thy
seruaunt
,
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
They
who
are
ōcuerted
can
no
farder
retein
good
inclinations
,
neither
thoughts
and
affections
,
and
a
good
purpose
,
to
perseuere
and
go
forwarde
therein
,
than
as
the
holy
spirit
worketh
and
preserueth
these
in
them
:
What
hast
thou
,
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
reioicest
thou
as
if
thou
haddest
not
receiued
it
?
I
am
perswaded
that
hee
who
hath
begun
this
good
worke
in
you
,
will
performe
it
vntill
the
daie
of
Iesus
Christ
.
It
is
God
that
worketh
in
you
both
the
wil
and
the
deed
,
euen
of
his
good
pleasure
.
Without
me
you
can
doe
nothing
.
Who
shall
also
confirme
you
vnto
the
end
that
yee
maie
bee
blamelesse
in
the
day
of
our
Lorde
Iesus
Christ
.
GOD
is
faithfull
which
will
not
suffer
you
to
be
tempted
aboue
that
you
be
able
,
but
wil
euen
giue
the
issue
with
the
tentation
,
that
yee
may
be
able
to
bear
it
.
You
are
kept
by
the
power
of
God
through
faith
to
saluation
.
that
we
receiue
all
good
things
from
God
,
Nothing
can
be
done
besides
the
eternal
decree
of
God
.
But
the
good
works
,
which
the
conuerted
doe
,
God
from
euerlasting
did
decree
We
are
his
workmanship
created
in
Christ
Iesus
vnto
good
works
,
which
God
hath
ordained
that
wee
should
walk
in
them
:
Before
I
formed
thee
in
the
womb
,
I
knew
thee
,
&
before
thou
camest
out
of
the
womb
,
I
sanctified
thee
.
The
gifts
of
the
holy
spirit
are
not
in
the
wil
and
power
of
men
,
but
in
the
power
of
the
spirit
who
dispenseth
them
.
All
these
things
worketh
euen
the
selfesame
spirite
,
distributing
to
euery
man
seuerallie
as
he
will
.
Vnto
euery
one
of
vs
is
giuen
grace
,
according
to
the
measure
of
the
gift
of
Christ
.
All
men
haue
not
faith
In
whose
power
and
arbiterment
our
perseuerance
is
,
he
is
the
preseruation
of
our
safety
.
But
God
,
and
not
we
,
is
the
autor
and
preseruer
of
our
safety
.
No
man
shall
plucke
my
sheepe
out
of
my
hand
:
Therefore
our
perseueraunce
is
not
in
our
owne
power
and
arbiterment
,
but
in
Gods
.
As
our
conuersion
,
so
also
our
perseueraunce
is
the
free
gift
of
GOD
:
The
woorks
of
Christ
and
the
holie
spirit
,
cannot
be
impure
,
and
not
please
God
.
The
good
workes
of
the
regenerate
,
Christ
worketh
in
them
by
his
spirit
:
wherefore
it
is
necessarie
and
must
needes
be
that
they
are
pure
and
perfect
,
and
please
God
euen
as
they
are
considered
in
themselues
.
For
God
cannot
condemne
his
owne
woorkes
,
although
he
examine
them
according
to
the
rigor
of
his
iudgement
.
God
cannot
condemne
the
members
of
his
Sonne
.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
The
regenerate
are
the
members
of
Christ
.
Therefore
euen
as
they
are
considered
in
themselues
,
they
and
their
woorkes
cannot
bee
condemned
in
the
iudgement
of
God
.
Christ
in
iudgement
will
render
vnto
euerie
one
according
to
his
woorkes
.
But
the
seueritie
of
Gods
iustice
dooth
not
render
good
according
to
woorkes
which
are
not
perfectlie
good
.
Wherefore
the
woorkes
of
Sainctes
are
so
perfect
,
as
that
they
can
not
bee
condemned
in
the
iudgement
of
God
.
The
Scripture
in
manie
places
ascribeth
perfection
of
good
woorkes
to
Saintes
,
euen
in
this
life
,
and
saith
that
they
are
perfect
,
and
did
walke
with
their
whole
and
perfect
heart
before
God
.
I
haue
sought
thee
with
my
whole
heart
:
Blessed
are
they
that
keepe
his
testimonies
,
and
seeke
him
with
their
whole
heart
.
Noah
was
a
iust
and
vpright
man
in
his
time
.
The
heart
of
Asa
was
perfect
in
all
his
daies
.
Bee
yee
perfect
,
as
your
father
,
in
heauen
is
perfect
.
Perfection
of
degrees
The
perfection
of
partes
perfection
of
securitie
the
iustice
of
a
good
conscience
,
Euerie
man
is
a
lyer
Yee
are
compleate
in
him
With
one
offering
hath
he
consecrated
for
euer
them
that
are
sanctified
.
that
the
perfection
also
of
degrees
is
attributed
vnto
the
Saintes
in
the
Scripture
.
Wee
speak
wisedome
among
them
that
are
perfect
.
Be
perfect
in
vnderstanding
Till
we
all
meete
together
in
the
vnity
of
faith
and
knowledge
of
the
Sonne
of
God
,
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
,
of
the
fulnesse
of
Christ
.
That
we
be
no
more
children
,
wandering
and
carried
about
with
euerie
wind
of
doctrine
.
Not
as
though
I
had
alreadie
attained
to
it
,
or
were
already
perfect
.
Herein
is
the
loue
perfect
in
vs
,
that
we
should
haue
boldnesse
in
the
daie
of
iudgement
for
as
he
is
,
euen
so
are
we
in
this
woorld
.
There
is
no
feare
in
Loue
,
but
perfect
Loue
casteth
out
feare
,
for
feare
hath
painfulnesse
:
and
hee
that
feareth
is
not
perfect
in
Loue
.
that
the
Loue
of
GOD
shed
abroad
in
our
heartes
,
by
the
holy
Ghost
,
is
the
cause
,
Loue
casteth
out
fear
He
that
doth
truth
,
commeth
to
the
light
,
that
his
deedes
might
bee
made
manifest
,
that
they
are
wrought
according
to
God
.
If
our
heart
condemne
vs
not
,
then
haue
wee
boldenes
toward
God
.
I
haue
not
declined
from
thy
Lawe
.
Therefore
the
good
woorckes
of
the
regenerate
maie
bee
alleadged
and
stand
in
Gods
iudgement
as
perfectlie
aunswerable
vnto
his
Lawe
.
Fight
a
good
fight
,
hauing
Faith
and
a
good
conscience
.
Then
beeing
iustified
by
Faith
,
wee
haue
peace
towarde
GOD
thorough
our
Lorde
Iesus
Christ
.
For
as
newe
obedience
is
begunne
by
Faith
,
so
by
Faith
also
it
pleaseth
GOD.
Giue
diligence
to
make
your
calling
and
election
sure
:
for
if
yee
doe
these
thinges
,
yee
shal
neuer
fall
.
Whosoeuer
is
borne
of
GOD
,
sinneth
not
.
If
wee
say
we
haue
no
sin
,
the
truth
is
not
in
vs
.
The
light
of
the
bodie
is
the
eie
:
if
then
thine
eie
be
single
,
thy
whole
bodie
shal
be
light
:
that
the
mindes
of
the
regenerate
are
so
purged
in
this
life
,
that
the
whole
heap
and
multitude
of
their
workes
is
light
and
pure
,
that
is
,
perfectly
aunswerable
to
the
Law
.
For
we
knowe
in
part
,
and
we
prophesie
in
part
;
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shal
be
abolished
:
Christ
gaue
himselfe
for
the
Church
,
that
hee
might
sanctifie
it
,
and
clense
it
by
the
washing
of
water
through
the
woorde
,
that
hee
might
make
it
vnto
himselfe
a
glorious
Church
,
not
hauing
spotte
,
or
wrinckle
,
or
anie
such
thing
;
but
that
it
should
bee
holie
and
without
blame
.
concerning
the
third
degree
of
libertie
,
They
who
haue
liberty
,
say
they
,
to
choose
good
,
haue
liberty
to
perseuere
.
The
regenerate
haue
libertie
to
choose
good
.
Where
the
spirit
of
the
Lord
is
,
there
is
libertie
.
Therefore
they
haue
power
to
perseuere
.
that
the
regenerate
haue
so
far
forth
libertie
to
perseuere
,
as
they
are
lightened
and
guided
by
the
holie
ghost
.
Because
they
haue
libertie
alwaies
to
perseuere
,
who
are
neuer
destituted
of
the
guiding
of
the
holie
spirite
:
Because
euen
their
libertie
also
to
good
,
who
are
neuer
forsaken
of
the
holie
spirite
,
yet
dependeth
not
of
themselues
,
but
of
God
.
He
that
is
not
forsaken
of
the
holie
Ghost
,
except
himselfe
first
withstand
the
motion
of
the
holie
ghost
,
hath
alwaies
the
aide
and
assistaunce
of
the
holie
Ghost
readie
,
that
hee
maie
persist
in
that
good
which
hee
purposeth
.
But
the
godlie
are
not
forsaken
of
the
holie
Ghost
,
vnlesse
themselues
first
withstand
him
:
therefore
they
haue
alwaies
the
assistance
of
the
holie
Ghost
readie
,
that
they
may
perseuere
.
But
hee
who
hath
this
hath
in
his
owne
power
to
perseuere
,
or
to
decline
:
because
the
cause
is
in
his
owne
will
alone
why
hee
doth
either
obeie
or
resist
the
spirite
mouing
him
.
The
iustice
of
GOD
doth
not
inflict
punishment
,
but
on
those
who
sinne
:
but
to
bee
forsaken
of
the
holie
Ghost
,
is
a
punishment
of
sinne
,
and
vnthankefulnesse
:
Therefore
no
man
is
forsaken
of
the
holie
Ghost
,
but
who
hath
first
deserued
that
forsaking
through
his
owne
stubbornes
.
And
the
wrath
of
the
Lord
was
again
kindled
against
Israell
,
and
hee
mooued
Dauid
against
them
,
in
that
hee
saide
,
Goe
and
number
Israell
and
Iuda
.
that
euery
forsaking
is
not
a
punishment
,
Least
I
shoulde
bee
exalted
out
of
measure
through
the
abundance
of
reuelations
,
there
was
giuen
vnto
me
a
pricke
in
the
flesh
.
God
hath
shut
vp
all
in
vnbeliefe
,
that
he
might
haue
mercie
of
all
.
That
God
doth
promise
the
assistance
of
his
holy
spirite
to
all
that
aske
it
.
That
the
conuerted
,
seeing
they
haue
in
their
owne
power
to
depart
from
that
which
is
right
,
and
to
resist
,
haue
also
perseueraunce
in
their
owne
power
.
That
the
godly
are
made
careles
and
slouthfull
,
and
the
desire
to
perseuere
is
diminished
in
them
,
if
they
heare
that
their
perseueraunce
dependeth
of
the
grace
of
the
holy
spirite
alone
.
If
whole
conuersion
and
perseuerance
doe
so
depend
of
Gods
will
,
and
doe
the
worke
of
God
in
men
,
that
neither
they
can
haue
it
,
in
whom
hee
doth
not
worke
it
;
neither
they
cannot
but
haue
it
,
in
whom
he
will
worke
it
:
that
then
not
onely
the
libertie
,
but
all
the
action
and
operation
of
the
will
is
taken
away
,
and
there
remaineth
onely
that
it
bee
constrained
and
suffer
:
which
is
against
the
scripture
,
experience
,
the
inward
strife
and
combate
of
the
godlie
,
and
our
owne
confession
.
That
we
make
that
obedience
of
the
wil
in
conuersion
&
perseuerance
wholy
the
worke
of
god
,
&
so
leaue
nothing
to
the
wil
,
what
to
doe
:
I
wil
cause
you
to
walke
in
my
Statutes
,
and
yee
shall
keepe
my
Iudgements
,
and
doe
them
.
The
fourth
degree
of
libertie
is
in
man
perfectlie
regenerated
after
his
glorification
,
Because
in
the
mind
shal
shine
the
perfect
knowledge
of
god
&
his
will
,
in
the
wil
&
heart
a
most
perfect
&
exceeding
inclination
to
obeie
god
,
an
exceeding
loue
of
god
,
&
a
ioy
resting
in
god
,
&
an
agreeablenes
or
conformitie
with
god
.
That
conformitie
in
the
elect
,
of
all
their
inward
powers
and
faculties
with
God
,
and
the
effectuall
guiding
of
the
holie
Ghost
shal
bee
continued
to
all
eternitie
.
They
are
as
the
Angels
of
god
in
heauen
.
Of
the
similitude
and
difference
of
free-will
which
is
in
god
,
and
his
creatures
,
and
in
diuers
states
and
degrees
of
mans
nature
,
That
this
glorie
may
be
giuen
to
god
,
that
he
alone
is
the
most
free
agent
,
whose
libertie
and
wisedome
dependeth
of
no
other
:
and
that
all
the
creatures
are
subiect
to
his
gouernement
.
That
we
may
remember
,
that
they
who
wittinglie
and
willinglie
sin
,
or
haue
cast
themselues
into
a
necessitie
of
sinning
,
are
not
at
al
excused
:
and
so
not
god
,
but
their
own
wils
declining
of
their
own
accord
from
gods
commandements
,
to
be
the
cause
of
their
sins
.
That
we
may
know
,
god
alone
to
be
of
himself
&
vnchangeably
good
,
&
the
fountain
of
goodnes
:
but
no
creature
to
be
able
neither
to
haue
,
nor
to
keep
more
goodnes
,
than
god
of
his
free
goodnes
wil
work
&
keep
in
him
,
&
therefore
we
must
desire
it
of
him
,
&
ascribe
it
receiued
to
him
.
That
we
knowing
god
to
be
a
most
free
gouernor
of
al
things
,
may
confesse
that
he
is
able
for
his
glory
&
our
safety
,
to
change
those
things
which
seeme
most
vnchangeable
.
That
wee
knowing
from
what
excellencie
of
our
nature
wee
haue
fallen
by
our
owne
fault
,
may
the
more
deplore
and
bewaile
our
vnthankefulnes
;
and
magnifie
Gods
mercie
,
who
aduaunceth
and
lifteth
vs
vp
euen
to
a
greater
excellencie
.
That
knowing
the
miserie
,
and
naughtines
of
our
nature
and
disposition
,
if
once
god
forsake
vs
,
we
may
be
humbled
in
his
sight
,
and
ardentlie
desire
to
wade
and
come
out
of
these
euils
.
That
hauing
knowledge
of
that
libertie
,
into
the
which
the
sonne
of
god
restoreth
vs
,
wee
may
the
more
desire
his
benefites
,
and
be
thankefull
vnto
him
for
them
That
knowing
we
are
by
the
mercie
of
god
alone
seuered
from
them
that
perish
,
that
we
rather
than
they
might
bee
conuerted
;
wee
bee
not
lifted
vp
with
an
opinion
of
our
owne
goodnes
or
wisedome
,
but
ascribe
the
whole
benefite
of
our
iustification
and
saluation
,
not
to
anie
cause
appearing
in
vs
,
but
to
the
mercie
of
god
alone
.
That
acknowledging
the
weakenes
and
corruption
which
remaineth
euen
in
vs
regenerated
,
we
may
seeke
for
iustification
in
Christ
alone
,
and
may
withstand
those
euils
.
That
knowing
our selues
not
to
be
able
to
stand
against
tentations
without
the
singular
assistance
of
the
holie
spirite
,
we
may
ardently
and
dailie
desire
to
bee
preserued
and
guided
by
god
.
That
vnderstanding
that
we
are
not
preserued
against
our
wils
,
but
with
our
wils
,
we
may
wrastle
with
tentations
,
&
indeuour
to
make
our
calling
and
election
sure
.
That
vnderstanding
the
counsaile
of
god
concerning
the
conuerting
of
men
by
the
doctrine
of
the
gospel
,
and
ministerie
of
the
Church
,
we
may
imbrace
earnestlie
and
desirouslie
the
vse
thereof
.
of
the
effects
of
sinne
of
the
other
part
of
mans
miserie
,
of
the
euill
of
paine
and
punishment
.
most
grieuouslie
,
most
iustlie
,
and
most
certainelie
Most
grieuouslie
Most
iustlie
Most
certainelie
But
the
wicked
florish
here
they
are
miserablie
vexed
with
the
torments
and
terrors
of
conscience
,
Euen
those
good
things
which
they
vse
with
greatest
pleasure
,
serue
for
their
punishment
and
destruction
;
and
verilie
so
much
the
more
,
how
much
the
lesse
they
know
and
acknowledge
them
for
a
punishment
.
They
are
afflicted
with
other
punishmentes
also
most
grieuous
oftentimes
;
yet
with
more
grieuous
in
the
life
to
come
,
where
it
shal
bee
a
continuall
death
,
not
to
bee
dead
.
But
God
made
not
euil
,
and
death
.
If
God
punish
sinnes
with
present
and
euerlasting
punishments
,
he
punisheth
the
same
twise
,
&
is
vniust
:
but
God
punisheth
sinnes
with
present
and
euerlasting
punishmentes
:
therefore
he
punisheth
the
same
sinne
twise
,
and
is
vniust
.
If
God
punish
sinnes
with
eternall
punishments
:
Then
either
all
of
vs
perish
;
or
Gods
iustice
is
not
satisfied
.
The
iustice
of
God
permitteth
not
that
the
same
sinne
be
twise
punished
:
but
our
sinnes
are
most
fullie
punished
in
his
sonne
,
and
this
punishment
is
imputed
vnto
the
godlie
or
beleeuers
.
Therefore
the
same
ought
no
more
to
bee
punished
in
the
godlie
,
and
so
they
are
vniustlie
afflicted
.
of
afflictions
or
calamities
SOme
afflictions
are
temporal
,
and
some
eternall
.
Eternal
,
The
qualitie
of
these
tormentes
a
worme
,
fire
,
horror
,
euerlasting
torment
euerlasting
death
Their
worme
shal
not
die
:
&
their
feare
shal
not
be
put
out
.
Mar.
Into
hell
into
the
fire
that
neuer
shal
bee
quenched
,
where
their
worme
dieth
not
&
the
fire
neuer
goeth
out
.
Go
into
euerlasting
fire
which
is
prepared
for
the
Diuel
&
his
Angels
.
If
the
righteous
scarcelie
be
saued
,
where
shall
the
vngodlie
&
sinner
appear
?
Feare
him
who
can
cast
both
bodie
&
soul
into
helfire
.
for
sin
committed
against
the
infinit
good
,
an
infinit
punishment
is
iustlie
exacted
:
He
that
is
exceeding
mercifull
cannot
behold
the
eternal
torments
of
his
creatures
,
much
lesse
inflict
such
on
them
.
God
is
exceeding
merciful
;
because
his
mercie
doth
far
exceed
our
sins
:
Therefore
he
doth
not
suffer
his
creatures
to
remain
in
eternal
torments
.
Exceeding
strict
iustice
doth
not
stand
with
exceeding
mercie
:
because
that
admitteth
no
mitigating
equabilitie
.
In
God
is
exceeding
iustice
,
therefore
not
exceeding
mercie
.
With
him
,
that
followeth
extreme
or
strict
iustice
,
mercie
and
equabilitie
hath
no
place
.
But
god
in
punishing
sinnes
foloweth
strict
iustice
.
Therfore
he
is
not
merciful
.
Temporall
afflictions
But
the
euils
which
the
wicked
suffer
in
this
life
are
lighter
than
that
they
shoulde
satisfie
Gods
iustice
.
The
first
degree
is
in
this
life
.
The
second
degree
is
in
temporall
death
:
The
third
degree
is
at
the
day
of
iudgement
,
The
Crosse
the
Crosse
is
of
foure
sortes
,
the
Chastisementes
The
proofes
and
tryals
SInne
is
the
impellent
cause
(
because
it
is
an
euill
merite
and
deserueth
euill
)
of
punishmentes
in
the
wicked
,
and
also
of
the
Crosse
in
the
godlie
:
The
impellent
cause
The
principall
efficient
cause
Instrumentall
causes
The
finall
cause
The
causes
of
the
crosse
of
the
godlie
are
,
The
acknowledgeing
and
purging
out
of
sin
.
When
wee
are
iudged
,
wee
are
iudged
of
the
Lord
.
It
is
good
for
mee
,
O
Lord
,
that
thou
hast
humbled
mee
.
The
hatred
of
the
Diuell
and
the
wicked
.
If
ye
were
of
the
world
,
the
world
would
loue
you
.
The
diuel
goeth
about
like
a
roaring
Lyon
.
The
triall
in
exercise
of
godlines
,
He
that
hath
not
been
tempted
,
what
knoweth
he
?
Experience
bringeth
hope
Particular
defects
and
fallings
in
the
Saints
.
The
confirmation
or
testimonie
of
their
doctrine
in
their
martyrdomes
.
The
glorious
deliuery
He
bringeth
down
to
hel
,
and
bringeth
back
againe
.
The
making
of
a
conformity
between
the
members
and
Christ
their
head
,
both
in
afflictions
&
in
glory
.
If
we
suffer
with
him
,
we
shal
also
raign
with
him
.
Those
which
he
knew
before
,
he
also
predestinate
to
bee
made
like
to
the
image
of
his
sonne
.
The
seruant
is
not
greater
than
his
Lord
,
neither
the
Disciple
aboue
his
master
.
The
afflictions
of
the
godly
in
this
life
are
a
testimony
&
confirmation
of
the
iudgement
and
life
to
come
.
The
Church
of
God
is
not
the
Church
,
because
it
is
oppugned
throughout
the
whole
woorld
,
and
troden
vnder
foote
of
al
men
.
OF
comforts
in
afflictions
,
some
are
proper
vnto
the
Church
,
some
are
common
to
it
with
Philosophie
.
Remission
of
sinnes
and
reconciliation
vnto
GOD.
Beeing
iustified
by
faith
we
haue
peace
toward
GOD.
If
when
we
were
enemies
,
we
were
reconciled
to
GOD
,
much
more
beeing
reconciled
wee
shall
bee
saued
.
If
GOD
be
on
our
side
,
who
can
be
against
vs
?
because
,
take
awaie
the
cause
,
and
you
take
awaie
the
effect
:
take
awaie
sinne
,
and
the
punishment
also
of
sinne
is
taken
awaie
.
The
necessitie
of
obeying
GOD
and
the
loue
due
vnto
him
.
Shall
we
receiue
good
at
the
hand
of
God
,
and
not
receiue
euill
?
I
held
my
peace
,
because
thou
diddest
it
.
Blessed
be
the
name
of
the
Lord
.
that
it
is
patiently
to
be
suffred
,
which
can
not
be
altered
or
auoided
,
and
that
it
is
foolishnes
to
kicke
against
the
prick
.
The
worthines
of
vertue
He
that
hateth
not
his
father
and
mother
for
my
sake
,
is
not
worthy
of
me
.
He
that
seeketh
to
saue
his
soule
,
shall
leese
it
.
A
good
conscience
The
finall
causes
in
their
chastisementes
,
trials
,
and
Martyrdomes
Gods
glorie
Thou
art
iust
,
O
Lorde
,
and
thy
iudgements
are
right
.
Our
saluation
,
which
is
accomplished
by
afflictions
.
It
is
good
for
mee
that
I
haue
beene
afflicted
.
When
wee
are
iudged
we
are
chastened
of
the
Lorde
,
because
wee
shoulde
not
bee
condemned
with
the
woorlde
.
the
saluation
of
others
The
Apostles
reioyced
that
they
were
counted
woorthy
to
suffer
rebuke
for
Christs
name
.
It
is
a
good
end
for
which
thou
sufferest
,
that
thou
maiest
saue
thy
country
,
and
attaine
vnto
euerlasting
renowme
and
glory
.
The
conference
and
comparing
together
of
euentes
.
The
hope
of
recompence
Your
rewarde
is
great
in
heauen
.
There
is
no
man
that
hath
forsaken
house
,
or
bretheren
,
or
children
,
or
landes
,
for
my
sake
,
and
the
Ghospels
,
but
hee
shall
receiue
a
hundred-fould
nowe
at
this
present
,
and
in
the
woorlde
to
come
eternall
life
.
A
small
thing
to
the
iust
man
is
better
than
great
riches
to
the
wicked
.
Wee
reioyce
in
tribulations
The
example
of
the
Sonne
of
GOD.
For
the
seruaunt
is
not
aboue
his
Maister
,
Let
the
same
minde
bee
in
you
that
was
euen
in
Christ
Iesus
.
IESVS
CHRIST
beeing
rich
for
your
sakes
,
became
poore
.
the
examples
of
other
holy
and
godly
men
,
So
did
they
persecute
the
Prophets
,
which
haue
beene
before
you
.
seeing
they
haue
beene
preserued
by
GOD
amiddest
their
afflictions
,
and
haue
escaped
out
of
them
,
wee
haue
confidence
also
that
wee
shall
bee
preserued
and
deliuered
,
The
presence
and
assistaunce
of
GOD
in
all
cases
and
chances
of
our
life
.
God
doth
not
suffer
vs
to
be
tempted
aboue
our
power
.
I
am
with
him
in
his
tribulation
.
I
will
send
you
another
comforter
.
I
&
my
father
will
come
vnto
him
.
I
will
not
leaue
you
comfortles
.
Can
a
woman
forget
her
child
,
and
not
haue
compassion
on
the
Son
of
her
wombe
?
Though
shee
should
forget
,
yet
will
I
not
forget
thee
.
The
finall
and
full
deliuerie
in
this
life
in
our
bodily
death
after
the
resurrection
of
our
bodies
,
No
man
shall
plucke
them
out
of
mine
hande
.
Whom
he
iustified
,
them
also
he
glorified
.
God
shall
wipe
away
all
teares
from
their
eies
.
Seeing
then
by
the
iust
iudgement
of
God
,
we
are
subiect
both
to
temporall
,
and
eternall
punishments
;
is
there
yet
any
meanes
or
way
remaining
,
whereby
we
may
be
deliuered
from
these
punishments
,
&
be
reconciled
to
God
?
Are
we
able
to
satisfie
by
our selues
?
Is
there
any
creature
able
in
heauen
or
in
earth
,
which
is
only
a
creature
,
to
satisfie
for
vs
?
What
manner
of
Mediatour
then
and
deliuerer
must
wee
seeke
for
?
Wherefore
is
it
necessarie
that
he
be
verie
man
,
and
that
perfectly
iust
too
?
Why
must
he
also
be
verie
God
?
And
who
is
that
Mediatour
,
which
is
together
both
very
God
,
and
a
very
perfectly
iust
man
.
Whence
knowest
thou
this
&c.
&
Is
then
saluation
restored
by
Christ
to
all
men
,
who
perished
in
Adam
?
What
is
faith
&c.
Iac.
What
are
those
thinges
which
are
necessarie
for
a
Christian
man
to
beleeue
?
Which
is
that
Creede
Into
how
manie
parts
is
this
Creede
diuided
?
Seeing
there
is
but
one
onlie
substance
of
God
,
why
namest
thou
these
three
?
The
Father
,
the
Sonne
,
and
the
holie
Ghost
.
What
beleeuest
thou
,
when
thou
saiest
,
I
beleeue
in
God
the
Father
almightie
,
maker
of
heauen
and
earth
?
&c.
Isa.
What
is
the
prouidence
of
God
?
&c.
Psal
&c.
Is.
&c.
Ezec.
What
doth
this
knowledge
of
the
Creation
and
prouidence
of
God
profite
vs
?
&c.
Iac.
Why
is
the
Sonne
of
God
called
Iesus
,
that
is
,
a
Sauiour
?
Doe
they
then
beleeue
in
the
only
Sauiour
Iesus
,
who
seeke
for
happinesse
and
safety
of
the
Saintes
,
or
of
themselues
,
or
elsewhere
?
&c.
Ga.
Why
is
he
called
Christ
,
that
is
,
annointed
?
But
why
art
thou
called
a
Christian
?
For
what
cause
is
Christ
called
the
only
begotten
sonne
of
God
,
when
we
also
are
the
sonnes
of
God
?
Wherefore
callest
thou
him
our
Lord
?
What
beleeuest
thou
when
thou
saist
,
He
was
conceiued
by
the
holy
ghost
&
borne
of
the
Virgine
Mary
?
&c.
Ps.
&c.
Rom.
What
profit
takest
thou
,
by
Christs
holy
conception
and
natiuity
?
What
beleeuest
thou
,
when
thou
saist
,
He
suffered
?
For
what
cause
should
hee
suffer
vnder
Pilate
as
being
his
iudge
?
But
is
there
any
thing
more
in
it
,
that
hee
was
fastned
to
the
crosse
,
than
if
hee
had
suffered
any
other
kind
of
death
?
Why
was
it
necessary
for
Christ
to
humble
himselfe
vnto
death
?
To
what
end
was
he
buried
also
?
But
since
that
Christ
died
for
vs
,
why
must
we
also
die
?
What
other
commodity
receiue
wee
by
the
sacrifice
and
death
of
Christ
?
Why
is
there
added
:
He
descended
into
hel
?
What
doth
the
resurrection
of
Christ
profit
vs
?
&c.
&
&c.
Ep.
&c.
Rom.
How
vnderstand
you
that
,
He
ascended
into
heauen
?
Is
not
Christ
with
vs
then
vntill
the
ende
of
the
world
,
as
he
hath
&c.
&
August
tract.
in
Ioh
Are
not
by
this
means
the
two
natures
in
Christ
pulled
asunder
,
if
his
humanity
bee
not
wheresoeuer
his
diuinity
is
?
&c.
Ier.
What
fruite
doth
the
ascension
of
Christ
into
heauen
bring
vs
?
Why
is
it
further
saide
,
Hee
sitteth
at
the
right
hand
of
God
?
What
profite
is
this
glorie
of
our
head
christ
vnto
vs
?
What
comfort
hast
thou
by
the
comming
againe
of
Christ
to
iudge
the
quicke
and
dead
?
What
beleeuest
thou
concerning
the
holy-ghost
?
What
beleeuest
thou
concerning
the
holy
&
Catholicke
Church
of
Christ
?
&c.
Psal.
What
meane
these
wordes
,
The
communion
of
Saints
?
What
beleeuest
thou
concerning
remission
of
sins
?
What
comfort
hast
thou
,
by
the
Resurrection
of
the
flesh
?
What
comfort
takest
thou
of
the
article
of
euerlasting
life
?
But
when
thou
beleeuest
all
these
thinges
,
what
profit
redoundeth
thence
vnto
thee
?
How
art
thou
righteous
before
God
?
Why
affirmest
thou
,
that
thou
art
made
righteous
by
faith
only
?
Why
cannot
our
good
works
bee
righteousnesse
,
or
some
part
of
righteousnes
before
God
?
How
is
it
that
our
good
works
merit
nothing
,
seeing
God
promiseth
that
he
wil
giue
a
reward
for
them
,
both
in
this
life
,
and
in
the
life
to
come
?
But
doth
not
this
doctrine
make
men
carelesse
and
profane
?
Seeing
then
that
onely
faith
maketh
vs
partakers
of
Christ
,
and
his
benefites
,
whence
doth
it
proceede
?
What
are
the
Sacraments
Doe
not
then
both
the
woorde
and
Sacramentes
tend
to
that
ende
,
as
to
leade
our
faith
vnto
the
Sacrifice
of
Christ
finished
on
the
crosse
,
as
to
the
onely
ground
of
our
saluation
?
How
many
sacramentes
hath
Christ
ordained
in
the
new
Testament
?
Howe
art
thou
admonished
and
assured
in
Baptisme
,
that
thou
art
partaker
of
the
only
sacrifice
of
Christ
?
What
is
it
to
be
washed
with
the
blood
and
spirit
of
Christ
?
Where
dooth
Christ
promise
vs
that
hee
will
as
certainlie
wash
vs
with
his
bloode
and
spirite
,
as
wee
are
washed
with
the
water
of
baptisme
?
Goe
and
teach
all
Nations
,
Baptising
them
in
the
name
of
the
father
,
the
sonne
,
and
the
holy
Ghost
.
He
that
shall
beleeue
and
be
baptised
,
shall
bee
saued
:
but
he
that
will
not
beleeue
,
shal
bee
damned
.
washing
of
the
new
birth
,
and
forgiuenesse
of
sinnes
Is
then
the
outwarde
Baptisme
of
water
the
washing
away
of
sinnes
?
Why
then
doth
the
holie
Ghost
call
Baptisme
the
washing
of
the
newe
birth
,
and
forgiuenes
of
sinnes
?
Are
infantes
to
be
baptised
also
?
How
art
thou
in
the
Lords
Supper
admonished
and
warranted
,
that
thou
art
partaker
of
that
onely
sacrifice
of
Christ
offered
on
the
Crosse
,
and
of
all
his
benefites
?
What
is
it
to
eate
the
bodie
of
Christ
crucified
,
and
to
drinke
his
bloud
that
was
shed
?
Where
hath
Christ
promised
,
that
he
will
as
certainely
giue
his
bodie
and
bloude
so
to
bee
eaten
and
dronken
,
as
they
eate
this
breade
broken
,
and
drinke
this
cup
?
&c.
Mat.
&c.
Mar.
&c.
Luc.
Our
Lord
Iesus
Christ
in
the
night
that
he
was
betraied
,
tooke
bread
.
And
when
he
had
giuen
thankes
,
he
brake
it
,
and
said
,
Take
,
eate
,
this
is
my
bodie
which
is
broken
for
you
:
this
doe
you
in
remembrance
of
me
.
Likewise
also
he
tooke
the
cup
when
he
had
supped
,
and
saide
,
This
cup
is
the
Newe
Testament
in
my
bloud
:
this
doe
as
often
as
yee
shall
drinke
it
,
in
remembrance
of
me
.
For
as
often
as
ye
shal
eat
this
bread
and
drinke
this
cup
,
ye
shewe
the
Lordes
death
till
he
come
.
The
cup
of
thankesgiuing
,
wherewith
we
giue
thankes
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
bodie
of
Christ
?
For
wee
that
are
manie
are
one
bread
and
one
bodie
,
because
wee
all
are
partakers
of
one
bread
.
Are
then
the
bread
and
wine
,
made
the
verie
bodie
and
bloud
of
Christ
?
&c.
&
&c.
Exod.
Why
then
doth
Christ
call
breade
his
bodie
,
and
the
cup
his
bloud
,
or
the
new
Testament
in
his
bloud
;
and
Paul
also
calleth
bread
and
wine
,
the
Communion
of
the
bodie
and
bloude
of
Christ
?
What
difference
is
there
betweene
the
Supper
of
the
Lord
,
and
the
Popish
Masse
?
Who
are
to
come
vnto
the
Table
of
the
Lord
?
Are
they
also
to
be
admitted
to
this
supper
,
who
in
confession
and
life
declare
them-selues
to
bee
Infidels
and
vngodlie
?
&c.
&
&c.
Ps.
What
are
the
keies
of
the
Kingdome
of
heauen
?
How
is
the
kingdome
of
heauen
opened
and
shut
by
the
preaching
of
the
Gospel
?
How
is
the
kingdome
of
heauen
opened
and
shut
,
by
Ecclesiasticall
Discipline
?
Whether
there
is
,
or
bee
graunted
anie
escape
or
deliuerie
from
these
punishmentes
.
the
meanes
and
manners
of
satisfaction
are
two
:
one
,
by
our selues
The
other
meanes
of
satisfiyng
is
by
an
other
,
THe
questions
to
bee
considered
hereof
,
are
fiue
.
the
Deliuerie
of
man
Deliuerie
from
sinne
,
is
the
perfect
,
both
pardoning
of
sinne
,
And
also
the
abolishing
of
it
in
vs
by
regeneration
,
or
newnesse
of
life
,
Deliuerie
from
death
both
from
Desperation
from
corporall
death
and
all
calamities
and
miseries
In
summe
The
Deliuerie
therefore
of
man
is
possible
.
his
mercie
and
immeasurable
goodnesse
The
father
quickeneth
whom
he
will
.
his
infinite
wisedome
Gods
omnipotencie
With
God
nothing
shal
bee
impossible
The
Lorde
bringeth
downe
to
the
graue
,
and
raiseth
vp
.
To
the
Lord
God
belong
the
issues
of
death
.
The
Lords
hand
is
not
shortened
.
What
the
vnchangeable
iustice
and
truth
of
god
requireth
,
that
is
vnchangeable
.
But
the
iustice
and
truth
of
god
requireth
the
casting
away
and
damnation
of
man
:
for
god
had
expresselie
threatned
euerlasting
death
to
the
transgressours
of
his
lawe
:
and
the
iustice
of
god
will
destroie
euerie
thing
that
is
not
conformable
thereunto
.
Therefore
the
casting
awaie
of
man
from
the
face
of
god
is
vnchangeable
,
neither
is
it
possible
that
without
the
impeaching
of
gods
iustice
and
truth
man
should
escape
euerlasting
damnation
.
Thou
shalt
not
come
out
thence
,
vntill
thou
hast
paide
the
vtmost
farthing
.
But
impossible
is
it
for
vs
to
satisfie
for
our
sinnes
,
or
to
beare
sufficient
punishment
,
so
that
wee
may
come
from
thence
.
that
our
deliuerie
by
another
is
possible
,
Whether
Adam
after
his
fall
might
haue
certainly
promised
himselfe
deliuerie
?
It
is
impossible
that
the
iustice
and
truth
of
GOD
shoulde
bee
impeached
.
But
mans
recouering
and
escaping
out
of
punishment
,
would
impeache
the
iustice
and
truth
of
GOD
,
because
euerlasting
punishment
shoulde
not
bee
inflicted
on
man
which
yet
the
iustice
and
truth
of
GOD
require
.
For
,
the
punishment
to
bee
euerlasting
,
and
yet
man
to
wade
and
escape
out
of
it
,
are
thinges
contradictorie
,
and
of
flatte
repugnauncie
.
Therefore
mans
escape
and
deliuerie
out
of
punishment
is
impossible
.
That
which
necessarilie
doth
not
conclude
punishment
to
insue
,
doth
leaue
some
hope
,
neither
willeth
vs
to
dispaire
of
deliuerie
from
punishment
.
But
the
euent
hath
taught
,
that
the
casting
away
of
man
is
not
necessarilie
concluded
or
inferred
vpon
the
first
fall
of
Adam
.
Therefore
Adam
beeing
fallen
,
no
not
before
the
promise
published
concerning
the
seede
of
the
Woman
,
ought
altogether
to
haue
dispaired
of
his
deliuerie
.
Hee
might
truelie
haue
probablie
reasoned
,
that
one
day
there
shoulde
bee
a
deliuerie
.
because
it
is
not
meete
,
that
man
the
most
excellent
creature
shoulde
bee
made
of
GOD
to
sustaine
the
greatest
punishment
,
and
that
for
euer
.
For
that
it
seemeth
not
likely
,
that
GOD
woulde
haue
deliuered
a
lawe
to
man
to
no
effect
,
that
is
,
which
shoulde
neuer
bee
perfectly
performed
by
him
.
But
it
is
free
vnto
God
,
euen
to
saue
none
Who
hath
giuen
vnto
him
first
,
and
he
shal
be
recompensed
?
because
God
hath
most
freely
and
vnchangeably
decreed
,
&
promised
this
deliuerie
published
It
is
impossible
that
God
should
either
lie
or
deceiue
.
But
God
hath
auouched
and
promised
by
an
●th
,
that
hee
will
not
the
death
of
a
sinner
,
but
will
that
hee
bee
conuerted
and
liue
.
The
conuersion
therefore
and
deliuerie
of
man
,
not
onelie
may
bee
wrought
,
but
necessarily
also
is
wrought
.
In
the
beginning
God
created
man
,
that
he
might
for
euer
be
magnified
of
him
.
He
hath
made
vs
to
the
praise
of
the
glorie
of
his
grace
.
Hast
thou
made
al
men
for
naught
?
God
did
not
in
vaine
send
his
sonne
into
the
world
,
and
deliuer
him
ouer
vnto
death
.
I
came
downe
from
heauen
to
doe
his
will
which
hath
sent
me
.
And
this
is
the
fathers
will
which
hath
sent
mee
,
that
of
al
which
hee
hath
giuen
mee
I
should
loose
nothing
.
I
am
come
to
call
sinners
to
repentance
,
&
The
Sonne
of
man
is
come
to
saue
that
which
was
lost
.
He
died
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
.
God
more
enclineth
to
the
exercising
and
setting
forth
of
his
mercy
,
than
of
his
anger
.
But
he
sheweth
his
anger
in
punishing
the
wicked
.
Therefore
he
must
shew
his
mercy
in
sauing
the
Godly
.
THe
deliuerie
and
setting
of
man
at
libertie
is
necessarilie
compleat
,
because
God
is
not
a
deliuerer
in
part
onely
,
but
saueth
and
loueth
perfectly
those
whom
hee
saueth
.
The
bloode
of
Iesus
Christ
cleanseth
vs
from
all
sinne
,
because
he
doth
perfectly
punish
the
wicked
,
Therefore
doth
hee
perfectly
deliuer
the
godly
from
punishment
because
we
were
fully
&
perfectly
lost
in
Adam
.
But
Christs
benefit
is
not
imperfecter
,
or
of
lesse
force
than
the
sin
of
Adam
,
Each
of
these
deliueries
,
both
from
the
euill
of
crime
,
and
from
the
euil
of
paine
or
punishment
,
is
necessarily
perfect
.
Our
deliuery
from
euerlasting
death
or
damnation
is
most
perfect
,
euen
in
this
life
,
both
as
touching
the
parts
thereof
,
and
also
in
degree
.
Our
deliuery
from
crime
or
sinne
by
regeneration
,
is
perfect
,
not
at
once
in
a
moment
,
but
successiuely
by
degrees
.
For
in
this
life
it
is
perfect
,
as
concerning
the
partes
thereof
,
but
as
by
a
beginning
onelie
,
But
after
the
departure
of
the
soule
out
of
the
body
this
deliuerie
is
perfecter
:
After
the
resurrection
and
glorification
it
shall
bee
most
perfect
,
both
as
touching
the
partes
thereof
,
and
in
degree
.
a
full
and
condigne
or
worthy
satisfaction
,
that
is
,
punishment
for
sinnes
committed
,
or
obedience
omitted
.
we
are
deliuered
then
from
sinne
also
,
Now
that
,
if
satisfaction
or
sufficient
punishment
come
not
betweene
,
there
is
no
deliuery
from
the
guilt
,
or
from
sinne
it selfe
:
Cursed
bee
hee
that
confirmeth
not
all
the
woordes
of
this
Law
,
to
doe
them
.
It
is
not
possible
that
one
iot
of
the
Law
should
fall
,
till
al
thinges
be
fulfilled
Euill
shal
not
dwel
with
thee
.
But
wee
neuer
satisfie
the
Lawe
,
therefore
this
manner
of
escaping
punishment
,
is
vaine
and
imaginary
.
But
the
Lawe
requireth
obedience
,
that
is
,
the
loue
of
God
and
our
neighbour
.
Therefore
it
is
necessarie
,
that
the
Law
be
satisfied
by
obedience
.
by
whome
that
satisfaction
or
punishment
is
to
bee
perfourmed
?
By
our selues
wee
cannot
because
the
Lawe
requireth
perfect
satisfaction
:
because
dailie
wee
heape
vp
offences
and
debtes
,
because
wee
cannot
deserue
of
God
,
that
hee
shoulde
pardon
vs
our
present
sinnes
,
muchlesse
our
sinnes
past
.
The
Lawe
requireth
OVR
punishment
,
because
wee
haue
sinned
.
But
that
another
should
be
punished
for
offenders
,
is
vniust
.
If
hee
who
is
punished
,
be
innocent
.
If
he
be
of
the
same
nature
with
the
offenders
.
If
of
his
own
accord
he
offer
himselfe
to
punishment
.
If
himselfe
be
able
to
recouer
out
of
punishment
,
and
not
inforced
to
perish
therein
.
If
hee
wish
and
attaine
vnto
that
ende
which
Christ
respected
,
euen
the
glorie
of
GOD
,
and
saluation
of
men
.
that
other
,
by
whom
we
must
satisfie
,
either
must
be
a
creature
onlie
,
or
God
to
.
because
the
iustice
of
God
doth
not
punish
in
other
creatures
that
,
which
man
hath
committed
.
As
by
one
man
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
all
men
,
for
as
much
as
all
men
haue
sinned
.
Secondly
because
no
creature
at
al
can
sustain
temporal
punishment
equiualent
to
eternal
.
If
thou
Lord
straitly
markest
iniquities
,
O
Lorde
,
who
shall
stande
?
Because
the
Lawe
was
not
able
to
iustifie
,
God
sent
his
sonne
.
God
is
a
consuming
fire
He
who
is
himselfe
defiled
with
sinne
,
cannot
satisfie
for
others
.
Because
the
punishment
of
a
meere
creature
would
not
bee
a
price
of
sufficient
woorthinesse
and
valewe
for
our
deliuerie
.
that
the
deliuerie
of
man
is
wrought
after
a
sort
also
by
regeneration
.
deliuerie
,
we
must
nowe
speake
of
him
.
Because
it
is
the
foundation
and
short
sum
of
Christian
Doctrine
.
In
respect
of
the
glorie
of
God
,
In
respect
of
our
saluation
That
we
may
acknowledge
and
magnifie
the
mercie
and
goodnesse
of
God
towards
vs
,
in
that
he
hath
giuen
vs
his
sonne
to
be
our
Mediator
.
Because
this
doctrine
is
at
all
times
most
grieuouslie
oppugned
by
the
enemies
of
the
Church
,
both
forraine
and
domesticall
,
which
are
heretickes
.
What
and
what
manner
a
benefit
the
benefite
of
iustification
is
,
and
howe
it
is
receiued
:
to
shew
,
whose
that
benefite
is
,
and
by
whom
it
is
bestowed
.
Iustification
belongeth
to
the
Mediatour
remission
of
sinnes
is
our
iustification
.
Mediatuor
in
generall
to
reconcile
To
make
intercession
or
intreatie
for
him
,
who
offendeth
,
vnto
him
who
is
offended
.
To
make
satisfaction
for
the
iniurie
offered
.
To
promise
&
to
bring
to
passe
that
the
partie
who
hath
offended
,
offend
no
more
.
to
bring
them
to
an
attonement
and
agreement
,
who
were
before
at
enmitie
.
A
middle
person
,
and
a
Mediator
are
different
,
a
Middle
person
a
Mediatour
whether
Adam
had
neede
of
a
Mediatour
before
his
fall
?
For
in
him
was
life
and
the
life
was
the
light
of
men
.
GOD
will
not
bee
fauourable
and
doe
good
vnto
vs
,
without
reconcilement
be
made
,
God
required
a
Mediatour
of
the
partie
offending
.
They
who
necessarily
must
satisfie
the
Lawe
either
by
themselues
or
by
another
,
&
are
not
able
by
themselues
,
haue
neede
of
a
Mediatour
.
Where
only
one
meanes
of
satisfieng
is
put
downe
,
there
must
not
be
sought
for
or
set
downe
another
.
But
the
Lawe
acknowledgeth
and
putteth
downe
onely
one
means
and
way
of
satisfieng
,
to
witte
,
by
our selues
:
Therefore
wee
must
not
set
downe
also
another
,
neither
must
wee
say
,
either
by
our selues
,
or
by
another
.
The
doctrine
of
the
Gospel
then
is
disagreeing
from
the
Law
.
The
tremblings
and
tormentes
of
conscience
in
euerie
one
.
The
paines
of
the
wicked
The
sacrifices
ordained
by
God
The
Sacrifices
of
the
Heathen
The
Sacrifices
of
hypocrits
The
sacrifices
of
Papistes
To
deale
with
both
parties
both
the
offended
and
the
offender
.
with
GOD
who
was
offended
,
our
Mediatour
had
necessarily
to
do
these
things
.
To
make
intercession
for
vs
vnto
him
,
and
to
craue
pardon
for
our
fault
.
To
offer
himselfe
for
to
satisfie
.
To
satisfie
indeede
the
iustice
of
GOD
,
by
suffering
for
our
sinnes
punishment
sufficient
,
though
temporall
.
To
craue
of
God
and
also
to
obtaine
,
that
he
would
accept
of
this
satisfaction
,
as
a
price
of
sufficient
woorthinesse
,
for
which
hee
woulde
account
vs
for
Children
,
pardoning
our
offences
.
To
bee
our
surety
and
to
promise
in
our
behalfe
,
that
at
length
we
wil
leaue
off
to
offend
him
by
our
sinnes
.
with
the
party
offending
our
Mediator
must
do
these
things
.
He
must
be
the
messenger
or
embassador
of
God
the
father
vnto
vs
,
that
is
,
to
shew
and
open
this
decree
of
the
father
,
that
hee
dooth
present
himselfe
to
make
satisfaction
for
vs
,
and
that
God
wil
for
this
satisfaction
pardon
vs
,
and
receiue
vs
into
fauour
.
Hee
must
perfourme
this
satisfaction
,
by
the
pouring
out
of
his
owne
blood
:
He
must
impute
and
apply
that
satisfaction
vnto
vs
.
Hee
must
cause
vs
,
by
giuing
his
holy
spirite
vnto
vs
,
to
agnise
this
so
great
a
benefit
,
and
to
embrace
,
and
not
reiect
it
.
parties
,
who
are
at
variaunce
,
except
both
partes
accorde
.
Hee
must
by
the
same
spirite
cause
vs
to
leaue
off
to
sinne
,
and
beginne
to
bee
conformable
to
Gods
Lawe
,
He
must
preserue
,
maintaine
,
&
shield
vs
in
this
reconcilement
and
obedience
begunne
in
vs
,
against
the
Diuels
and
all
enimies
,
yea
against
our
owne
selues
,
least
we
reuolt
againe
.
Hee
must
glorifie
vs
being
raised
againe
from
the
dead
,
The
office
therefore
of
the
Mediator
consisteth
in
merite
,
&
in
efficacy
or
forcible
operation
.
I
laie
downe
my
life
for
my
sheep
,
I
giue
vnto
them
eternall
life
.
In
him
was
life
.
Iohn
.
As
the
Father
hath
life
in
himselfe
,
so
likewise
hath
hee
giuen
to
the
Sonne
to
haue
life
in
him-selfe
;
As
the
Father
raiseth
vppe
the
dead
,
and
quickeneth
them
,
euen
so
the
Sonne
quickeneth
whome
hee
will
.
concerning
his
benefites
Christ
is
made
of
God
vnto
vs
,
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
because
he
is
the
matter
or
subiect
of
our
wisedome
,
I
esteemed
not
to
know
any
thing
among
you
but
Iesus
christ
,
&
him
crucified
.
Because
hee
is
the
cause
or
author
of
our
wisedome
Because
hee
hath
brought
foorth
out
of
the
bosome
of
the
eternall
father
wisedome
,
that
is
,
the
Doctrine
of
our
redemption
.
Because
he
hath
ordained
,
and
doth
preserue
the
ministerie
of
his
woord
,
Because
hee
is
forcible
and
effectuall
in
the
hartes
of
the
chosen
,
No
man
knoweth
the
Father
,
but
the
Sonne
,
and
hee
to
whom
the
Sonne
will
reueale
him
.
Christ
is
called
our
wisedome
,
because
hee
is
,
The
subiect.
The
author
The
meanes
of
our
wisedome
our
Iustifier
hee
suffered
the
punishment
of
our
sinnes
,
he
by
his
power
maketh
vs
righteous
in
the
sight
of
god
,
what
manner
of
Mediatour
is
required
True
man
A
man
perfectlie
iust
True
God
.
He
ought
to
be
true
man
,
because
it
was
man
that
sinned
:
As
by
one
man
sinne
entered
into
the
woorlde
.
That
he
might
suffer
death
That
he
might
help
and
relieue
our
infirmities
.
That
hee
might
bee
our
brother
,
and
our
head
,
and
wee
his
members
.
For
as
much
as
the
children
were
partakers
of
the
flesh
and
bloode
,
hee
also
himselfe
likewise
tooke
part
with
them
.
Because
of
Gods
iustice
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
.
The
same
soul
that
sinneth
shall
die
.
By
man
came
death
,
by
man
came
also
the
resurrection
of
the
dead
.
That
wee
are
buried
with
him
thorough
Baptisme
,
in
whom
wee
are
also
raised
vp
together
.
Of
true
Religion
The
same
nature
was
to
bee
taken
,
which
was
to
bee
deliuered
.
For
our
comfort
that
hee
shall
break
the
head
of
the
Serpent
the
Diuel
:
In
Abrahams
seede
are
all
nations
to
bee
blessed
.
For
the
truth
of
God
poore
,
weake
,
contemptible
For
our
comfort
.
Hee
that
sanctifieth
,
and
they
which
are
sanctified
,
are
al
of
one
Wherefore
he
is
not
ashamed
to
cal
them
brethren
.
It
is
requisite
that
hee
bee
a
man
perfectly
iust
,
God
hath
made
him
to
bee
sinne
for
vs
,
which
knewe
no
sinne
,
that
we
should
be
the
righteousnesse
of
God
in
him
.
Such
an
High-Priest
it
became
vs
to
haue
,
which
is
holy
,
harmelesse
,
vndefiled
,
separate
from
sinners
.
Who
did
no
sinne
,
neither
was
there
guile
found
in
his
mouth
.
Christ
hath
once
suffered
for
sinnes
,
the
iust
for
the
vniust
,
that
hee
might
bring
vs
to
god
.
By
his
owne
righteousnesse
For
hee
was
conceiued
by
the
holie
ghost
,
neither
was
there
guile
in
him
.
By
paying
sufficient
punishment
for
our
sinnes
.
For
except
hee
were
iust
for
himselfe
,
hadde
perfect
conformitie
with
the
Lawe
,
he
could
not
haue
fulfilled
the
Lawe
for
vs
,
by
making
satisfaction
for
our
sinnes
,
or
by
suffering
the
punishment
which
the
Law
exacted
of
vs
,
not
of
him
.
And
except
his
suffering
of
punishment
had
beene
sufficient
,
wee
shoulde
as
yet
remaine
in
our
sinnes
and
death
.
that
righteousnesse
of
Christ
,
whereby
himselfe
did
perfectlie
keepe
the
Lawe
,
and
his
suffering
of
punishment
due
for
our
sinnes
,
is
by
fulfilling
of
it
in
vs
,
by
his
spirite
,
hee
fulfilleth
the
Lawe
by
teaching
it
,
and
by
purging
it
of
errors
and
corruptions
,
that
hee
might
bee
able
to
sustaine
the
infinite
wrath
of
GOD
,
or
greeuousnesse
of
punishment
,
which
shoulde
bee
temporall
,
and
yet
equiualent
to
eternal
paines
.
Nowe
necessarilie
was
that
punishment
finite
in
respect
of
time
:
But
a
meere
man
was
able
by
his
obedience
perfectlie
to
fulfill
the
Lawe
.
But
all
the
Diuels
and
wicked
men
,
are
constrained
to
beare
&
sustaine
the
wrath
of
God
.
For
his
temporarie
punishment
was
equiualent
to
eternall
.
In
respect
of
the
worthinesse
of
the
person
:
for
the
Sonne
of
God
did
suffer
.
God
hath
purchased
the
Church
with
his
own
blood
.
God
hath
sent
his
Sonne
For
the
grieuousnesse
of
the
punishment
The
sorrowes
of
hel
haue
compassed
me
about
.
God
is
a
consuming
fire
He
hath
laid
the
iniquity
of
al
of
vs
vpon
him
,
hee
would
breake
him
&c.
that
his
punishment
might
be
a
sufficient
and
full
woorthy
merit
and
ransome
for
the
purging
of
the
sinnes
euen
of
the
whole
world
,
and
for
the
repairing
of
that
righteousnesse
and
glorie
which
they
had
lost
.
God
hath
purchased
the
Church
with
his
blood
.
The
blood
of
Iesus
Christ
cleanseth
vs
from
all
sinne
.
Behold
the
Lambe
of
God
which
taketh
away
the
sins
of
the
world
.
The
seede
of
the
woman
shal
breake
thine
head
,
and
thou
shalt
bruse
his
heele
.
That
he
may
restore
,
by
his
forcible
operation
&
power
,
the
Image
of
God
in
vs
.
That
he
should
make
knowen
vnto
vs
the
secret
wil
of
God
,
concerning
the
receiuing
of
mankind
againe
into
fauor
.
No
man
hath
seene
God
at
anie
time
,
the
onlie
begotten
Sonne
,
which
is
in
the
bosome
of
the
Father
,
hee
hath
declared
him
.
That
he
might
giue
the
holie
ghost
,
by
whome
hee
might
bestowe
on
vs
,
mantaine
and
perfect
in
vs
the
benefits
purchased
by
his
death
,
to
wit
,
remission
of
sinnes
,
righteousnesse
,
new
obedience
,
and
life
euerlasting
.
Whom
I
wil
send
you
from
the
father
.
The
partie
offended
cannot
bee
Mediatour
,
Christ
as
he
is
God
,
is
the
partie
offended
.
Therefore
,
as
hee
is
God
,
hee
cannot
bee
Mediatour
.
That
the
Mediatour
is
both
true
man
,
and
perfectly
iust
,
and
true
God
,
God
hath
purchased
the
Church
with
his
blood
.
who
sheddeth
his
owne
blood
who
sheddeth
it
for
the
redemption
of
others
.
to
whom
both
the
name
and
properties
of
true
god
are
giuen
,
to
be
a
redeemer
both
by
his
merit
,
and
also
by
his
efficacy
and
power
,
of
the
church
That
Mediatour
who
must
be
both
very
god
and
very
man
,
is
not
neither
can
be
any
other
,
than
the
naturall
sonne
of
god
,
who
also
is
the
sonne
of
Mary
,
Our
Mediatour
must
be
true
god
.
But
god
the
father
could
not
be
Mediatour
,
Neither
yet
could
god
the
holy
ghost
be
Mediator
,
That
which
a
man
imparteth
to
others
he
must
needes
haue
himselfe
first
.
If
the
Sonne
shall
make
you
free
,
yee
shall
bee
free
indeede
.
As
manie
as
receiued
him
,
to
them
hee
gaue
power
to
bee
the
Sonnes
of
GOD.
Who
hath
predestinate
vs
to
bee
adopted
thorough
Iesus
Christ
vnto
himself
:
With
his
grace
he
hath
made
vs
accepted
in
his
beloued
.
The
Sonne
alone
is
that
person
,
by
which
the
father
openeth
his
will
concerning
our
redemption
,
giueth
his
holie
spirit
,
&
maketh
vs
new
creatures
.
It
belongeth
to
the
Mediatour
,
to
send
the
holy
Ghost
.
It
belongeth
to
the
Mediatour
,
to
suffer
&
die
for
vs
.
by
conference
of
reuelations
&
prophecies
in
the
old
testament
,
&
by
the
fulfilling
of
the
same
in
the
new
.
by
the
works
&
miracles
which
Christ
wrought
.
The
works
that
I
do
beare
witnes
of
me
,
that
the
father
sent
me
.
Beleeue
my
works
by
the
office
of
the
son
.
The
onely
begotten
son
,
which
is
in
the
bosome
of
the
father
,
he
hath
declared
him
.
By
testimonies
of
Scriptures
Christ
is
made
of
god
,
vnto
vs
wisedome
&
righteousnes
,
or
iustice
,
&
sanctification
&
redemption
.
Iustification
,
and
Sanctification
The
summe
is
,
In
the
person
of
the
mediatour
three
things
are
to
be
considered
:
that
hee
is
God
The
word
was
God
.
All
thinges
were
made
by
him
.
God
purchased
the
Church
with
his
bloud
.
Who
was
declared
mightilie
to
be
the
Sonne
of
God
,
touching
the
spirit
of
Sanctification
.
Whosoeuer
beleeueth
in
him
,
shall
not
be
ashamed
.
There
are
three
,
which
bear
record
in
heauen
,
the
father
,
the
word
,
and
the
holie
Ghost
:
&
these
three
are
one
.
diuine
worship
,
inuocation
,
hearing
of
our
praiers
,
workes
proper
to
God
alone
.
that
he
is
true
man
.
which
call
Christ
man
,
&
the
son
of
man
:
the
sonne
of
Dauid
,
the
sonne
of
Abraham
,
The
fruite
of
the
wombe
to
be
made
of
the
seede
of
Dauid
according
to
the
flesh
:
to
haue
a
bodie
of
flesh
,
Euerie
spirite
that
confesseth
that
Iesus
Christ
is
come
in
the
flesh
,
is
of
God
.
Hither
belong
also
those
places
,
which
attribute
vnto
Christ
things
proper
vnto
man
,
as
to
grow
,
to
eat
,
to
drink
,
to
be
ignorant
of
some
thing
,
to
rest
,
to
be
wearie
,
to
be
baptised
,
to
bee
circumcised
,
to
lament
,
reioice
&c.
that
two
natures
in
Christ
make
one
person
.
The
word
was
made
flesh
He
was
made
partaker
of
flesh
and
bloud
.
God
purchased
the
Church
with
his
bloud
.
Before
Abraham
was
,
I
am
.
I
am
with
you
alway
vntil
the
end
of
the
world
.
Hee
spake
vnto
vs
by
his
sonne
,
by
whom
he
made
the
world
.
Iesus
Christ
is
come
in
the
fleshe
.
Christ
is
God
ouer
all
blessed
for
euer
.
THere
is
but
one
mediatour
because
the
Sonne
onely
is
mediatour
,
and
can
performe
the
office
of
the
mediatour
.
And
there
is
but
one
onely
naturall
Sonne
of
God
.
The
Saintes
also
make
intercession
for
vs
.
Therefore
they
also
are
mediatours
.
Where
are
manie
meanes
,
there
is
not
one
mediatour
.
But
there
are
manie
meanes
of
our
saluation
;
Therefore
there
is
not
one
onely
mediatour
.
the
mediatour
is
a
person
reconciling
parties
are
at
variance
the
Couenaunt
,
and
Testament
of
the
Couenaunt
What
a
Couenaunt
is
Whether
it
can
be
made
without
a
mediatour
.
Whether
there
be
but
one
and
the
same
Couenaunt
,
or
more
.
In
what
the
old
and
new
Couenaunt
agree
,
and
in
what
they
differ
.
a
mutuall
promise
or
agreement
betweene
the
parties
who
are
ioined
in
that
Couenaunt
,
mutual
promises
and
outward
signes
and
tokens
of
the
Couenaunt
.
A
Testament
the
Couenaunt
betweene
God
and
men
is
a
mutual
promise
and
agreement
,
made
by
our
Mediatour
,
confirmed
by
othes
and
solemne
tokens
(
which
we
call
Sacraments
)
whereby
God
bindeth
himselfe
to
remit
their
sins
vnto
them
that
beleeue
,
and
to
giue
them
euerlasting
life
,
for
&
by
his
son
,
our
Mediator
:
&
men
bind
themselues
to
receiue
this
so
great
a
benefite
with
faith
,
and
to
yeeld
true
obedience
vnto
God
;
which
is
,
to
liue
according
to
his
will
,
that
so
they
may
declare
their
thankefulnes
vnto
god
.
This
Couenaunt
is
gods
bond
to
yeelde
vs
his
grace
and
fauour
:
and
of
the
otherside
our
bond
,
to
receiue
this
grace
by
faith
;
and
to
yeelde
new
obedience
.
of
Couenaunt
and
Testament
This
reconcilement
is
called
a
Couenaunt
,
a
Testament
The
Testament
is
confirmed
when
men
are
dead
.
For
it
is
yet
of
no
force
as
long
as
hee
that
made
it
is
aliue
.
The
Testament
is
ratified
by
the
death
of
the
Testator
,
which
is
good
,
who
cannot
die
.
Therefore
this
reconcilement
is
not
ratified
,
or
at
least
wise
it
may
not
be
called
a
Testament
.
God
is
saide
to
haue
redeemed
the
church
with
his
bloud
:
Christ
is
the
Testator
But
Christ
is
the
intercessor
and
god
the
Testator
:
Therefore
the
reconciliation
is
not
of
force
.
For
without
Satisfaction
,
and
the
death
of
the
Mediatour
,
there
could
not
be
wrought
a
reconcilement
,
or
anie
receiuing
into
fauour
.
Without
the
Mediatour
regenerating
vs
,
we
should
not
haue
beene
able
to
stand
to
the
conditions
,
Hebr.
13.8
Roman.
9.5
Col.
1.18
Ephes.
2.21
Actes
.
4.12
Among
men
there
is
giuen
none
other
name
vnder
heauen
whereby
we
must
be
saued
.
No
man
knoweth
the
father
but
the
sonne
,
and
he
to
whom
the
sonne
will
reueal
him
.
No
man
commeth
to
the
father
but
by
me
.
I
am
the
way
,
the
truth
,
and
the
life
.
Manie
Kings
and
Prophets
haue
desired
to
see
,
that
which
ye
see
.
Abraham
reioiced
to
see
my
day
and
he
saw
it
,
and
was
glad
.
Because
the
principall
conditions
whereby
we
are
bound
vnto
God
,
and
God
to
vs
,
and
which
are
called
the
substaunce
of
the
Couenaunt
,
are
both
before
and
after
Christ
all
the
same
.
the
Couenaunt
is
also
of
two
sortes
,
as
concerning
the
circumstances
,
&
those
conditions
which
are
lesse
principal
,
A
rule
The
same
is
the
Author
of
both
Couenaunts
.
The
same
parties
are
ioined
in
both
Couenaunts
,
to
wit
God
and
man
.
The
same
is
the
mediatour
of
both
.
Moses
in
deede
is
called
also
the
Mediatour
of
the
old
Testament
,
The
promise
of
grace
is
in
both
the
same
,
In
thy
seede
shall
all
nations
be
blessed
.
Gen.
Hee
shall
breake
the
serpents
head
.
Gen.
I
will
bee
thy
god
,
and
the
god
of
thy
seede
.
Hee
that
beleeueth
in
the
Sonne
hath
euerlasting
life
.
that
in
both
men
are
bound
to
faith
and
new
obedience
.
Gen.
Walke
before
me
,
and
be
thou
vpright
.
I
will
be
thy
god
,
and
the
god
of
thy
seede
.
But
they
differ
,
in
respect
of
god
,
In
the
promises
of
corporall
benefites
.
They
differ
in
a
circumstaunce
of
the
promise
of
grace
.
In
the
signes
or
symboles
of
the
promises
.
In
the
olde
Couenaunt
were
types
and
figures
of
good
thinges
to
come
,
and
so
all
thinges
were
the
more
obscure
and
darke
;
in
the
newe
is
an
accomplishment
and
exhibiting
of
those
things
,
and
so
all
thinges
more
cleare
.
In
the
olde
the
pouring
out
and
effusion
of
the
gifts
of
the
holie
Ghost
is
more
narrow
and
sparing
,
in
the
new
more
large
&
plentifull
.
I
will
make
a
newe
Couenaunt
.
The
olde
was
but
for
a
time
,
during
vntil
the
comming
of
the
Messias
.
The
newe
is
for
euer
:
I
will
make
an
euerlasting
Couenaunt
with
them
.
They
differ
in
respect
of
men
.
For
that
in
the
olde
testament
the
Church
stood
bound
to
the
obedience
of
the
whole
Mosaicall
lawe
,
Morall
,
Ceremoniall
,
and
Ciuill
.
In
the
newe
testament
wee
are
bounde
onelie
to
the
spirituall
or
morall
worship
,
and
the
vse
of
the
Sacramentes
.
The
olde
was
made
to
one
certaine
Nation
.
The
newe
belongeth
to
all
Nations
.
in
the
old
testament
the
Church
was
tied
vnto
a
certaine
Nation
;
In
the
newe
it
is
Catholicke
and
vniuersall
,
the
old
Couenant
is
taken
by
a
figure
of
speach
called
Synecdoche
for
the
law
The
newe
also
is
taken
for
the
Gospell
,
the
Mediator
the
gospell
concerning
the
Gospel
Because
Christ
the
Mediatour
is
the
subiect
or
matter
of
the
Gospel
,
Because
he
is
the
Autor
and
publisher
of
the
same
:
No
man
hath
seen
god
at
any
time
:
the
only
begotten
son
,
which
is
in
the
bosome
of
the
father
,
he
hath
shewed
him
.
Because
the
gospel
is
part
of
the
couenant
,
&
the
new
couenant
is
often
taken
for
the
gospel
.
What
the
gospel
is
Whether
it
hath
bin
alwaies
knowen
.
How
it
differeth
from
the
Law
.
What
are
the
proper
effects
of
the
gospel
.
Whence
the
truth
and
certainty
of
the
gospel
maie
appeare
.
A
ioiful
message
or
news
The
sacrifice
which
is
offered
to
god
for
this
ioiful
news
.
The
reward
which
is
giuen
to
him
who
bringeth
these
glad
tidings
.
Abraham
saw
my
daie
and
was
glad
.
No
man
commeth
to
the
father
but
by
me
.
Now
the
Gospell
is
the
doctrine
made
manifest
of
God
by
his
Sonne
the
mediatour
presently
after
the
fall
of
mankind
into
sinne
and
death
,
promising
all
beleeuing
and
repentant
sinners
remission
of
sinnes
,
and
their
receiuing
into
fauour
,
and
life
euerlasting
,
freely
to
be
graunted
through
and
for
his
sonne
the
Mediatour
:
By
which
doctrine
the
holie
ghost
doth
forcibly
kindle
and
worke
in
the
hartes
of
the
chosen
,
faith
,
repentaunce
,
and
the
beginning
of
euerlasting
life
.
The
gospel
is
the
doctrin
concerning
Christ
,
deliuering
&
teaching
that
he
is
made
of
god
(
vnto
all
those
who
are
ingraffed
into
him
by
a
true
faith
,
and
do
imbrace
his
benefites
)
wisedome
,
righteousnes
,
sanctification
,
&
redemption
:
which
doctrine
was
reuealed
of
god
,
first
in
Paradise
by
his
son
,
&
afterwards
propagated
by
the
Prophets
,
shadowed
by
the
sacrifices
and
ceremonies
of
the
law
:
and
lastly
fulfilled
and
accomplished
by
Christ
.
This
is
the
will
of
him
that
sent
me
,
that
euerie
man
that
seeth
the
sonne
and
beleeueth
in
him
should
haue
euerlasting
life
:
And
I
will
raise
him
vp
at
the
last
day
.
Through
his
name
was
repentaunce
and
remission
of
sinnes
to
be
preached
to
all
nations
.
He
commandeth
his
disciples
to
preach
faith
&
repentance
.
The
law
was
giuen
by
Moses
,
but
grace
came
by
Christ
.
both
the
law
and
the
gospel
preacheth
repentance
:
and
that
the
instrument
,
whereby
god
doth
worke
in
vs
repentaunce
or
true
conuersion
,
is
properly
the
gospel
.
the
law
is
to
be
proposed
,
the
lawe
is
to
bee
taught
,
THe
gospel
but
hath
alwaies
beene
extant
in
the
Church
.
To
him
also
giue
all
the
Prophets
witnes
,
that
through
his
name
all
that
beleeue
in
him
shall
receiue
remission
of
sinnes
.
Of
the
which
saluation
the
Prophets
haue
inquired
and
searched
.
Which
(
gospel
)
he
had
promised
afore
by
his
Prophets
in
the
holie
scriptures
.
Had
yee
beleeued
Moses
,
ye
woulde
haue
beleeued
me
;
for
he
wrote
of
me
.
In
him
was
life
,
and
the
life
was
the
light
of
men
.
I
giue
vnto
them
eternal
life
.
Abraham
saw
my
day
,
and
was
glad
.
In
thy
seede
shal
all
Nations
bee
blessed
.
I
am
the
doore
I
am
the
way
,
the
truth
and
the
life
.
No
man
commeth
to
the
father
but
by
mee
.
God
hath
appointed
him
ouer
al
thinges
to
bee
the
head
to
the
Church
.
Christ
is
yesterdaie
,
and
to
daie
.
Moses
writ
of
me
Because
he
recounteth
the
promises
concerning
the
Messias
.
In
thy
seede
shall
al
nations
be
blessed
.
God
shall
raise
you
vp
a
Prophet
.
A
starre
shall
rise
out
of
Iacob
.
he
restraineth
the
promise
concerning
the
Messias
vnto
certaine
persons
,
of
whom
hee
was
to
bee
borne
:
The
whole
Leuitical
Priesthood
,
and
ceremoniall
worship
had
a
respect
and
were
referred
vnto
Christ
,
Yea
the
kingdome
also
,
and
the
kings
were
a
type
of
the
kingdome
of
Christ
.
But
Paul
saith
,
that
the
Gospel
was
promised
by
the
Prophets
:
and
Peter
saith
,
that
the
Prophets
did
foreshew
the
grace
which
should
come
vnto
vs
:
wherefore
the
Gospell
hath
not
beene
alwaies
.
as
concerning
the
fulfilling
of
those
thinges
,
which
in
the
olde
testament
were
promised
to
come
.
In
respect
of
the
more
manifest
knowledge
of
the
promise
of
grace
.
In
respect
of
a
more
large
pouring
out
of
the
giftes
of
the
holie
Ghost
.
by
the
Gospell
Abraham
sawe
my
day
,
and
was
glad
.
To
him
giue
all
the
Prophetes
witnesse
.
Christ
is
the
end
of
the
Law
.
That
in
other
ages
the
gospell
was
not
opened
vnto
the
Sonnes
of
men
.
as
it
is
nowe
The
Lawe
was
giuen
by
Moses
,
grace
and
truth
came
by
Christ
,
Therefore
the
gospell
was
not
from
the
beginning
.
No
man
hath
seene
God
at
any
time
,
the
only
begotten
son
,
which
is
in
the
bosom
of
the
father
,
he
hath
declared
him
.
But
hee
saith
,
The
Law
by
Moses
:
therefore
not
the
gospel
.
In
their
reuealings
,
or
in
the
maner
of
their
reueiling
.
They
haue
the
effect
of
the
Law
written
in
their
harts
.
No
man
knoweth
the
father
but
the
Sonne
,
and
hee
to
whome
the
Sonne
wil
reueile
him
.
Flesh
and
blood
hath
not
reueiled
it
vnto
thee
.
The
sonne
which
is
in
the
bosome
of
the
father
,
he
hath
declared
him
.
they
differ
in
the
verie
kind
of
doctrine
,
or
in
the
subiectes
or
matters
which
they
deliuer
.
For
the
Law
teacheth
what
we
ought
to
bee
,
But
the
gospell
sheweth
the
meanes
,
whereby
wee
maie
bee
such
,
The
Lawe
saith
,
Restore
that
thou
owest
:
doe
this
and
liue
:
The
Gospell
saieth
,
beleeue
CHRIST
,
thy
debt
is
payed
:
They
differ
in
the
promises
.
The
Lawe
promiseth
euerlasting
life
,
but
with
a
condition
of
perfect
righteousnesse
or
obedience
to
bee
perfourmed
of
vs
.
Hee
that
dooth
them
shall
liue
in
them
.
If
thou
wilt
enter
into
life
,
keepe
the
commaundements
&c.
The
gospel
promiseth
euerlasting
life
,
with
a
condition
also
of
perfect
righteousnesse
,
but
which
is
perfourmed
by
another
,
though
yet
imputed
vnto
vs
by
faith
.
For
albeit
the
Lawe
will
,
that
thou
keepe
the
commaundementes
,
if
thou
wilt
enter
into
life
:
They
differ
in
effectes
.
The
Lawe
is
the
ministerie
of
death
,
and
killeth
The
gospell
is
the
ministerie
of
life
and
of
the
spirit
,
that
is
,
it
hath
the
forcible
operation
of
the
holy
Ghost
adioined
,
and
doth
quicken
.
that
the
Gospell
requireth
both
faith
and
repentaunce
or
newe
obedience
,
and
so
is
the
preaching
both
of
remission
of
sinnes
and
of
repentaunce
.
There
is
no
precept
or
commaundement
belonging
to
the
Gospell
.
The
preaching
of
repentaunce
is
a
precept
or
commaundement
.
Therefore
the
preaching
of
repentaunce
belongeth
not
to
the
Gospell
,
but
to
the
Lawe
.
Yea
but
the
Lawe
also
willeth
vs
to
beleeue
,
and
commaundeth
conuersion
.
Therefore
it
is
not
proper
to
the
Gospell
:
else
the
Gospell
is
not
diuerse
from
the
Lawe
.
The
Lawe
dooth
it
onelie
in
general
,
and
that
with
a
denouncing
of
punishment
,
except
wee
doe
it
.
Beleeue
euerie
woorde
of
God
But
the
Gospell
in
speciall
,
and
expresly
willeth
vs
to
embrace
by
faith
the
grace
promised
vs
in
Christ
,
and
to
returne
vnto
God
:
Beleeue
all
the
promises
and
denouncinges
of
God
,
&c.
Beleeue
this
promise
that
wee
walke
woorthie
of
him
,
Roman.
10.17
2.
Corint.
3.8
Rom.
1.16
which
are
the
effects
of
Faith
.
For
by
Faith
as
by
the
instrument
whole
Christ
together
with
all
his
benefits
is
receiued
.
THe
truth
and
certainty
of
the
gospell
,
that
is
,
of
the
promise
of
grace
appeareth
,
1.
Because
that
alone
sheweth
the
way
how
to
escape
death
and
sinne
.
For
without
this
Doctrine
of
faith
,
neither
the
Mediator
,
neither
the
preaching
of
the
gospell
are
profitable
to
anie
,
but
rather
encrease
and
aggrauate
their
condemnation
.
Grace
exceedeth
the
sinne
of
Adam
.
If
therefore
for
the
sinne
of
Adam
al
men
are
cast
away
:
much
more
by
the
grace
of
Christ
,
all
and
not
beleeuers
onlie
are
saued
.
But
in
the
beleeuers
onlie
doth
god
obtaine
his
end
and
purpose
,
Whomsoeuer
Christ
hath
fully
satisfied
for
,
they
are
to
be
receiued
of
god
into
fauor
:
For
so
doth
the
Iustice
of
god
require
.
But
Christ
hath
fullie
satisfied
for
all
the
sinnes
of
all
men
.
Therefore
al
men
are
to
be
receiued
of
god
into
fauor
:
or
,
if
this
be
not
doone
,
god
shall
be
vniust
,
or
somwhat
is
derogated
from
christs
merit
.
So
god
loued
the
world
,
that
he
gaue
his
Sonne
,
that
whosoeuer
beleeueth
in
him
,
might
haue
euerlasting
life
.
wherefore
all
are
not
saued
Adam
by
one
sin
made
al
subiect
to
condemnation
,
but
Christ
doth
iustifie
only
some
.
The
force
therefore
is
greater
of
sin
to
condemne
,
than
of
the
satisfaction
of
Christ
to
saue
.
For
it
is
a
greater
work
to
deliuer
and
saue
euen
one
from
euerlasting
death
,
than
to
make
all
men
by
one
sin
guiltie
of
euerlasting
death
.
It
was
necessarie
that
hee
shoulde
paie
in
a
finit
time
,
a
punishment
in
greatnesse
and
valewe
infinit
,
not
only
for
that
one
sinne
of
Adam
,
but
for
other
infinite
sinnes
which
followed
it
,
that
he
should
purge
and
take
away
not
onlie
that
originall
&
birth-sinne
,
but
also
infinite
others
.
and
should
restore
in
vs
a
perfect
conformitie
with
god
.
why
God
doth
impute
for
perfect
righteousnesse
the
merit
of
Christ
to
beleeuers
onely
,
and
restoreth
saluation
vnto
them
,
concerning
the
Mediatour
of
faith
is
a
knowledge
of
certaine
propositions
,
&
a
firme
assent
,
it
is
to
assent
firmelie
to
a
thing
knowen
,
for
the
asseueration
sake
,
&
word
of
true
witnesses
.
Theologicall
faith
therefore
is
a
certaine
knowledge
,
firmely
yeelding
assent
to
all
thinges
,
which
are
deliuered
in
the
sacred
Scriptures
,
of
God
,
his
will
and
woorkes
,
and
of
sinne
:
euen
because
God
himselfe
dooth
affirme
it
:
or
,
it
is
,
to
yeeld
assent
to
euerie
word
of
God
,
deliuered
to
the
Church
,
either
in
the
Lawe
,
or
in
the
Gospell
,
for
that
it
is
the
asseueration
or
auouching
of
God
himself
.
For
to
those
notices
or
apprehensions
we
doe
assent
,
But
the
Theologicall
assent
or
faith
for
the
asseueration
of
God
himselfe
,
Historicall
faith
,
is
to
know
and
think
al
those
thinges
to
bee
true
,
which
are
manifested
from
aboue
,
either
by
voice
,
or
by
visions
,
or
by
any
other
manner
of
reuelation
,
and
are
taught
in
the
bookes
of
the
Prophetes
and
Apostles
,
and
thus
to
be
persuaded
of
them
for
the
asseueration
and
testimonie
of
god
himselfe
.
The
Diuels
beleeue
,
and
tremble
.
If
I
haue
al
faith
,
so
that
I
moue
mountains
&c.
Simon
Magus
is
said
to
haue
beleeued
,
historicall
faith
,
may
be
without
iustifieng
faith
,
although
iustifieng
faith
is
not
without
it
:
Temporarie
faith
,
is
to
assent
vnto
the
heauenly
doctrine
which
is
deliuered
by
the
Prophets
and
Apostles
,
to
professe
it
,
and
to
reioice
in
the
knowledge
thereof
,
and
to
glory
therein
for
a
time
,
yet
not
for
any
feeling
of
gods
grace
towardes
them
,
but
for
other
causes
whatsoeuer
,
and
therefore
without
any
true
conuersion
,
and
finall
perseuerance
in
the
profession
of
that
doctrine
.
Hee
that
receiueth
seede
in
the
stony
ground
,
is
he
which
heareth
the
word
,
and
incontinently
with
ioie
receiueth
it
,
yet
hath
he
no
roote
in
himselfe
,
For
that
this
temporarie
doth
fore
put
historicall
.
it
addeth
something
vnto
knowledge
,
as
profession
of
doctrine
and
a
certaine
godlinesse
,
gladnesse
and
glorying
or
reioicing
,
because
of
the
knowledge
of
the
truth
,
but
at
length
it
saileth
.
Historical
faith
is
onely
aknowledge
.
because
that
knowledge
and
faith
,
which
they
haue
,
neuer
faileth
or
is
extinguished
,
but
remaineth
in
them
perpetually
.
neither
ioy
they
in
their
knowledge
,
neither
doe
they
professe
it
:
but
though
they
know
it
to
be
true
,
yet
do
they
horribly
persecute
it
,
and
would
haue
it
wholy
rooted
out
.
But
the
Diuel
hath
often
professed
Christ
;
therefore
he
doth
not
oppugne
his
doctrine
.
doth
Christ
commaund
him
silence
The
faith
of
Miracles
is
an
especial
gift
of
working
miracles
,
that
is
,
it
is
a
certaine
persuasion
,
springing
from
an
especiall
reuelation
and
promise
of
god
,
whereby
a
man
firmelie
resolueth
,
that
some
extraordinary
or
miraculous
woorke
,
and
contrarie
to
nature
,
shall
come
to
passe
by
gods
power
,
which
hee
hath
foretolde
or
woulde
haue
to
bee
doone
in
the
name
of
God
and
Iesus
Christ
.
If
I
had
all
faith
,
so
that
I
could
remooue
mountaines
&c.
If
ye
haue
faith
as
much
as
a
grain
of
mustard
seede
,
ye
shal
saie
vnto
this
mountaine
,
That
this
faith
is
diuerse
from
the
other
kindes
,
By
that
saying
of
Christ
,
If
ye
haue
faith
as
much
as
a
grain
of
mustard
seede
:
Many
endeuored
to
cast
out
Diuels
without
anie
reuelation
from
aboue
,
as
the
Sonnes
of
Sceua
.
Simon
Magus
is
saide
to
haue
beleeued
,
and
yet
could
hee
not
woorke
miracles
:
The
Diuell
knoweth
the
storie
of
the
Scripture
,
neither
yet
dooth
hee
woorke
miracles
:
Iudas
did
woorke
miracles
,
and
yet
,
hee
is
saide
of
the
Lorde
to
bee
a
Diuell
,
Manie
shall
saie
vnto
Christ
:
Haue
wee
not
by
thy
name
cast
out
Diuels
?
But
CHRIST
will
aunswere
them
,
I
neuer
knewe
you
.
The
other
kindes
of
faith
extend
to
all
thinges
that
are
written
in
the
woorde
:
Iustifieng
or
sauing
faith
not
onelie
steedfastlie
to
assent
to
euerie
woorde
of
GOD
,
and
in
this
also
to
the
promise
of
grace
for
Christes
merit
,
but
also
a
confidence
,
and
full
perswasion
,
applieng
to
euerie
one
that
promise
This
differeth
from
the
other
kindes
of
faith
,
Confidence
or
trust
,
is
a
motion
of
the
hart
or
wil
following
and
pursuing
some
good
thing
,
&
reioicing
and
resting
therein
.
It
is
a
motion
of
the
heart
,
It
is
reioicing
To
him
that
hath
shall
bee
giuen
.
The
holie
spirite
giuen
vnto
vs
,
is
the
earnest
and
pledge
of
our
full
redemption
.
iustifieng
faith
differeth
from
the
rest
,
in
this
also
,
that
this
iustifieng
faith
is
concerning
all
spirituall
giftes
,
and
whatsoeuer
belong
to
our
saluation
,
The
faith
of
miracles
is
of
a
certaine
gift
,
Historicall
faith
is
a
part
of
the
Iustifieng
,
Temporary
faith
hypocrites
haue
If
the
inheritance
be
of
faith
,
But
it
is
not
of
historicall
faith
:
Neither
of
temporary
Nor
of
the
faith
of
miracles
faith
.
The
more
general
or
material
cause
of
faith
,
is
a
knowledge
and
assent
.
The
difference
or
formall
cause
is
,
to
apply
the
promise
of
grace
once
known
,
and
as
it
were
to
claim
it
for
him
that
knoweth
it
.
The
subiect
or
part
of
man
wherein
it
remaineth
,
is
the
heart
or
will
.
The
peculiar
affection
,
or
property
of
it
,
is
to
rest
&
ioy
in
God
,
The
holy
spirit
is
the
principall
efficient
cause
thereof
.
Instrumentall
causes
,
are
the
word
and
Sacramentes
.
what
iustifieng
faith
is
no
man
vnderstandeth
,
but
he
who
hath
it
,
for
he
that
beleeueth
knoweth
that
he
doth
beleeue
.
hee
beeing
conuicted
thereof
in
his
conscience
,
knoweth
that
whatsoeuer
thinges
are
spoken
in
the
Scriptures
,
are
t
ue
and
diuine
.
a
full
perswasion
Hee
findeth
himselfe
bound
to
beleeue
them
.
Hee
is
certaine
that
thorough
Christes
satisfaction
hee
is
receiued
of
God
into
fauour
,
and
is
endewed
with
the
holy
Ghost
,
and
is
by
him
regenerated
and
directed
.
Hee
applieth
vnto
himselfe
all
these
thinges
,
I
knowe
that
those
thinges
which
are
promised
,
belong
vnto
mee
:
He
reioiceth
in
the
present
blessinges
which
he
hath
,
but
most
of
all
in
the
certaine
and
perfect
saluation
to
come
:
that
peace
of
conscience
,
which
passeth
all
mans
vnderstanding
.
Hee
hath
a
will
to
obey
the
doctrine
of
the
Prophetes
and
Apostles
without
ani●
exception
in
doing
or
suffering
whatsoeuer
is
therein
commaunded
.
Hee
is
certaine
,
that
his
faith
,
though
it
bee
in
this
life
imperfect
and
languishing
,
and
often
very
much
eclypsed
,
yet
being
builded
vpon
the
promise
of
god
,
which
is
vnchangeable
,
dooth
neuer
altogether
failor
die
,
in
that
they
both
respect
the
same
benefits
,
and
therefore
.
faith
is
saide
to
be
of
things
which
are
hoped
for
;
as
also
in
that
they
are
mutuallie
ioyned
in
an
inseparable
bond
:
faith
taketh
hold
of
the
present
good
,
Hope
eyeth
the
good
to
come
,
Wee
are
saued
by
hope
:
but
hope
that
is
seen
is
not
hope
:
But
if
we
hope
for
that
we
see
not
,
we
doo
with
patience
abide
for
it
.
Life
euerlasting
is
a
thing
to
come
.
We
beleeue
life
euerlasting
:
Wee
beleeue
therefore
that
which
is
to
come
,
that
is
,
faith
is
also
of
things
to
come
,
and
so
faith
is
hope
it selfe
.
Life
euerlasting
is
to
come
it
is
present
vnto
vs
Wherefore
faith
apprehendeth
it
both
in
respect
of
the
purpose
of
God
,
&
in
respect
of
the
beginning
thereof
in
vs
.
He
that
beleeueth
in
the
sonne
,
hath
passed
from
death
to
life
.
This
is
life
eternall
,
that
they
know
thee
to
be
the
only
verie
God
,
and
whome
thou
hast
sent
,
Iesus
Christ
.
God
hath
sent
forth
the
spirit
of
his
sonne
into
your
harts
,
which
crieth
Abba
,
father
.
We
are
saued
by
hope
Now
are
we
the
sonnes
of
God
,
but
it
doth
not
yet
appear
what
we
shal
be
.
There
is
one
and
the
same
act
,
and
operation
of
faith
and
of
hope
,
but
they
differ
in
consideration
.
It
is
called
faith
as
it
doth
apprehend
things
to
come
,
as
if
they
were
present
in
regard
of
the
vnchangeablenes
of
Gods
will
.
It
is
called
hope
,
as
it
doth
certainlie
look
for
the
bestowing
of
those
things
.
that
faith
is
,
the
ground
&
substance
of
things
which
are
hoped
for
,
Shorter
thus
,
Faith
apprehendeth
the
promises
concerning
things
to
come
,
as
they
are
to
come
:
Hope
,
the
things
themselues
which
are
promised
.
Faith
is
the
euidence
of
thinges
which
are
not
seene
:
therefore
not
of
thinges
present
.
to
wit
,
by
the
outward
senses
:
in
respect
of
their
accomplishment
or
consummation
.
THE
first
and
principall
efficient
cause
of
faith
,
is
the
holie
ghost
,
Yee
are
freelie
saued
by
faith
,
and
that
not
of
your selues
:
it
is
the
gift
of
God
.
The
Diuel
hath
faith
:
It
is
wrought
therefore
in
him
by
the
holie
ghost
.
The
instrumentall
cause
of
faith
in
generall
is
the
whole
worde
of
God
,
the
Lawe
and
the
Gospell
,
But
the
chiefe
and
proper
instrument
of
iustifieng
faith
is
the
preaching
of
the
Gospell
,
&
the
vse
of
the
sacraments
.
Faith
commeth
by
hearing
The
gospell
is
the
power
of
God
vnto
saluation
to
euerie
one
that
beleeueth
.
I
haue
begotten
you
through
the
gospel
.
He
that
shall
beleeue
and
be
Baptized
,
shall
be
saued
.
Wash
away
thy
sins
The
bread
which
we
break
,
is
the
communion
of
the
bodie
of
Christ
.
The
cause
of
that
faith
which
worketh
miracles
,
is
not
simply
the
woorde
of
God
,
The
formall
cause
of
iustifieng
faith
,
is
a
certaine
knowledge
&
confidence
in
Christ
.
Whole
Christ
,
and
his
benefits
promised
in
the
word
:
God
fauorable
to
vs
through
Christ
.
is
the
vnderstanding
&
will
of
man
.
The
glorie
of
God
Our
Saluation
The
iustifieng
of
vs
before
God
.
Peace
of
conscience
,
or
ioy
resting
on
God
.
Beeing
iustified
by
faith
,
we
haue
peace
with
god
.
Our
whole
conuersion
,
which
followeth
faith
,
and
beginneth
at
the
same
time
with
faith
.
For
by
faith
are
our
hats
purified
.
The
fruits
of
conuersion
&
repentance
,
For
whatsouer
is
not
of
faith
is
sinne
.
Thy
faith
hath
saued
thee
.
In
a
worde
:
Iustification
and
Regeneration
No
man
can
come
to
me
,
except
,
the
father
,
which
hath
sent
me
,
drawe
him
.
Ye
beleeue
not
:
for
yee
are
not
of
my
sheepe
.
It
is
giuen
to
you
to
knowe
the
secrets
of
heauen
:
but
vnto
them
it
is
not
giuen
.
And
they
beleeued
as
many
as
were
ordained
to
euerlasting
life
.
Whome
hee
predestinated
,
them
also
hee
called
;
and
whome
hee
called
,
them
also
hee
iustified
.
Faith
is
the
gift
of
God
.
All
haue
not
harkened
to
the
gospell
.
For
all
men
haue
not
faith
.
Temporarie
faith
,
and
the
faith
of
miracles
,
Historicall
faith
Historicall
faith
is
a
good
worke
.
The
Diuels
haue
Historicall
faith
.
Therefore
they
haue
good
woorkes
.
Historicall
faith
is
a
good
woork
,
though
it
bee
not
ioined
with
confidence
,
because
it
is
an
effect
of
the
spirite
of
God
:
Therefore
the
Diuels
haue
good
woorkes
.
the
Diuels
are
saide
to
tremble
:
The
summe
is
Many
infantes
are
of
the
Elect
,
and
yet
haue
not
faith
:
Therefore
al
the
Elect
haue
not
faith
.
That
all
the
Elect
haue
faith
.
Because
of
the
commandements
of
God
.
Thou
shalt
not
take
the
name
of
the
Lorde
thy
God
in
vaine
.
He
that
shal
confes
me
&c.
Because
of
the
glory
of
god
.
Let
your
light
shine
before
the
woorlde
.
Bicause
faith
is
not
idle
:
for
it
is
as
a
fruitful
tree
.
That
we
may
bring
others
to
Christ
.
And
thou
beeing
conuerted
,
confirme
thy
brethren
.
By
the
testimony
of
the
holy
ghost
,
and
by
a
feeling
of
true
faith
in
our selues
,
or
by
the
thing
it selfe
,
By
the
strife
and
conflict
within
vs
of
the
faith
of
doubtfulnes
.
By
the
effects
the
certainty
of
faith
They
,
who
may
fal
before
the
end
of
their
life
into
sin
&
damnation
,
cannot
be
certain
of
their
saluation
&
euerlasting
life
:
This
is
proued
,
because
,
to
be
certaine
,
and
to
be
in
possibility
to
fall
,
are
contrary
one
to
the
other
:
It
is
false
therefore
,
which
is
taught
in
the
definition
of
Iustifieng
faith
,
to
wit
,
that
euerlasting
life
is
giuen
vs
,
and
so
our
faith
to
be
certaine
and
assured
of
it
.
All
that
are
weak
may
faile
finally
.
We
are
al
weak
.
Therefore
we
maie
fail
finally
.
But
god
hath
no
where
promised
that
he
wil
keep
and
preserue
vs
in
his
grace
.
I
giue
vnto
them
eternal
life
,
and
they
shall
neuer
perish
,
neither
shall
any
pluck
them
out
of
mine
hand
.
My
father
which
gaue
them
me
is
greater
than
all
,
and
none
is
able
to
take
them
out
of
my
fathers
hand
.
I
and
my
father
are
one
.
I
am
persuaded
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
thinges
present
,
nor
thinges
to
come
&c.
shall
bee
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
.
But
it
is
saide
Let
him
that
thinketh
hee
standeth
,
take
heede
least
hee
fall
.
Therefore
perseuerance
dependeth
not
of
God
promising
,
but
of
our selues
,
and
therefore
is
doubtful
,
standing
vpon
a
doubtfull
ground
.
Salomon
saith
,
Man
knoweth
not
,
whether
he
be
worthy
of
loue
or
hatred
.
Therefore
we
cannot
be
assured
of
the
election
of
God
,
neither
resolue
any
thing
of
Gods
present
fauor
,
&
s
,
by
consequent
,
neither
of
that
which
is
to
come
.
Man
knoweth
not
;
true
,
as
concerning
second
causes
,
or
by
euents
of
thinges
,
bee
they
good
or
euill
.
Againe
man
knoweth
it
not
;
of
himselfe
,
But
no
man
hath
knowen
the
mind
of
the
Lord
.
It
is
the
spirit
,
which
reuealeth
and
witnesseth
vnto
vs
,
that
we
are
the
sonnes
of
God
.
The
iust
man
is
said
to
perish
,
if
he
turne
himselfe
out
of
the
right
way
.
I
herefore
beleeuers
also
may
defect
from
godlines
,
and
fall
from
euerlasting
saluation
As
many
as
are
led
by
the
spirite
of
God
,
they
are
the
sonnes
of
God
.
And
if
sonnes
,
then
also
heires
.
We
haue
receiued
the
spirite
which
is
of
God
,
that
we
might
know
the
things
,
which
are
giuen
vnto
vs
of
God
.
vers
.
Wee
haue
the
minde
of
Christ
.
The
spirite
is
called
the
earnest
of
our
deliuerie
which
is
to
come
.
exhorteth
the
Corinthians
,
that
they
receiue
not
the
grace
of
God
in
vaine
;
so
Christ
likewise
biddeth
vs
,
watch
and
pray
.
that
by
faith
wee
are
made
partakers
of
Gods
adoption
.
Saul
failed
and
fell
away
finally
.
Saull
was
one
of
the
godlie
.
Therefore
the
godly
also
fall
away
.
But
he
had
the
giftes
of
the
holie
ghost
,
The
doctrine
of
the
certaintie
of
our
saluation
breedeth
securitie
.
the
Symbole
of
the
Apostles
What
a
Symbole
is
What
are
the
parts
of
the
Apostolique
Symbole
.
a
common
collation
of
diuerse
men
to
the
making
of
a
banquet
,
a
signe
,
token
,
and
marcke
,
whereby
a
man
is
discerned
from
others
:
The
Symbole
,
so
termed
in
the
Church
,
is
a
breefe
and
summarie
forme
of
christian
doctrine
:
or
a
briefe
summe
,
or
confession
of
the
points
of
Christian
religion
,
or
Euangelical
doctrine
.
because
it
is
as
a
token
,
or
profession
,
whereby
the
Church
with
her
members
is
discerned
from
all
her
enimies
,
and
from
al
other
sects
.
that
this
briefe
summe
of
Euangelical
doctrine
was
called
a
Symbole
,
for
that
this
doctrine
was
collated
as
it
were
,
and
imparted
by
the
Apostles
,
and
euery
one
of
them
did
bestow
some
part
thereof
:
the
Articles
of
faith
are
the
squire
and
rule
,
whereunto
the
faith
and
doctrine
of
al
Orthodox
or
right
beleeuing
Christians
ought
to
agree
and
be
conferred
.
This
Symbole
is
called
Apostolique
Because
it
conteineth
the
summe
of
the
Apostolique
doctrine
,
which
the
Catechumens
were
enforced
to
hold
and
professe
.
Because
the
Apostles
deliuered
that
summe
of
doctrine
to
their
Scholers
and
Disciples
:
which
the
Church
afterwardes
held
as
receiued
from
them
.
Were
there
not
new
Symboles
made
,
as
Athanasius
Symbole
,
the
Symbole
of
Nice
,
of
Ephesus
,
of
Chalcedon
.
Vnto
the
father
is
ascribed
the
creation
of
heauen
and
earth
:
vnto
the
Sonne
,
the
redemption
of
mankind
:
vnto
the
holy
ghost
,
sanctification
.
Therefore
the
Sonne
,
and
the
holy
ghost
did
not
create
heauen
and
earth
;
neither
did
the
Father
and
the
holy
ghost
redeeme
mankinde
;
neither
do
the
Father
&
the
Sonne
sanctifie
the
faithfull
.
For
the
creation
is
giuen
to
the
Father
,
redemption
to
the
Sonne
,
sanctification
to
the
holy
ghost
,
the
operations
of
the
Godhead
outwardly
,
and
they
are
vndiuided
Al
things
were
made
by
it
.
The
spirit
of
the
Lord
moued
vpon
the
waters
.
That
which
is
conceaued
in
her
,
is
of
the
holy
Ghost
.
God
sent
his
Sonne
into
the
woorlde
,
that
the
world
might
be
saued
by
him
.
Hee
saued
vs
by
the
renewing
of
the
holie
ghost
,
which
he
shed
on
vs
abundantly
.
God
hath
sent
the
spirit
of
his
sonne
into
your
harts
,
crying
Abba
,
Father
.
The
very
god
of
peace
sanctifie
you
throughout
.
Christ
is
made
sanctification
vnto
vs
.
Christ
sanctifieth
the
Church
Creation
is
ascribed
vnto
the
father
:
Redemption
is
ascribed
vnto
the
Sonne
To
the
holy
ghost
is
ascribed
sanctification
:
For
the
father
createth
The
father
and
the
holy
ghost
redeeme
vs
,
The
father
and
the
son
sanctifie
vs
,
that
the
workes
of
the
persons
are
of
two
sortes
:
namely
,
Their
woorkes
inwarde
,
and
their
woorkes
outward
.
The
inward
or
internal
workes
of
the
persons
,
are
those
,
which
the
persons
haue
and
exercise
one
towardes
another
.
For
the
father
is
the
first
person
,
which
hath
not
his
essence
and
beeing
from
any
other
,
This
generating
or
begetting
of
the
Son
is
the
participating
of
the
whole
diuine
essence
,
The
holy
ghost
is
the
third
person
of
the
deity
,
proceeding
,
from
euerlasting
,
from
the
father
and
the
sonne
.
But
begetting
&
proceeding
differ
.
to
be
begotten
to
be
born
The
outwarde
or
external
woorkes
of
the
persons
are
those
,
Whose
works
are
diuerse
,
their
essence
also
is
diuerse
.
The
external
works
of
the
Father
,
the
Sonne
and
the
holy
Ghost
are
diuerse
:
Therefore
their
essence
also
is
diuerse
.
the
inward
operation
BELEEVE
in
God
the
father
Almighty
,
Creatour
of
heauen
and
earth
.
in
God
That
there
is
a
God
,
and
hee
such
a
one
,
as
hee
hath
manifested
himselfe
in
his
woord
and
woorkes
.
That
he
is
such
a
one
to
me
,
and
that
whatsoeuer
he
hath
manifested
of
his
nature
,
hee
will
apply
and
refer
to
my
safety
.
In
the
Creed
the
father
only
is
said
to
bee
God
.
Therefore
the
son
&
the
holy
ghost
are
not
god
.
The
Father
,
the
Son
,
&
the
holy
Ghost
,
these
words
,
I
beleeue
,
and
the
particle
,
in
,
are
referred
after
the
same
maner
and
sense
to
al
three
persons
.
I
beleeue
in
the
Son
I
beleeue
in
the
holy
ghost
,
I
beleue
in
the
father
I
beleeue
in
the
sonne
I
beleeue
in
the
holy
ghost
,
if
of
these
woordes
of
the
first
article
,
it
followe
,
that
the
father
onely
is
God
,
then
of
the
same
words
by
the
like
reason
it
should
followe
,
that
the
Father
onlie
is
omnipotent
,
and
creatour
of
heauen
and
earth
:
to
beleeue
God
to
beleeue
in
god
To
beleeue
god
To
beleeue
in
god
To
beleeue
in
the
Father
That
hee
is
the
Father
of
our
Lorde
Iesus
Christ
.
That
he
is
also
my
father
for
Christs
sake
,
a
Father
In
respect
of
christ
his
onlie
begotten
&
naturall
Sonne
.
In
respect
of
all
creatures
,
as
he
is
Creator
,
&
preseruer
of
them
all
.
In
respect
of
the
elect
When
the
name
of
the
Father
is
opposed
to
the
Sonne
,
when
it
is
referred
to
the
creatures
,
the
name
of
Father
as
it
is
opposite
to
the
Sonne
,
is
vnderstood
personallie
,
but
as
it
is
compared
with
the
creatures
,
it
is
taken
essentially
:
as
,
To
beleeue
in
God
almightie
Who
is
able
to
doe
whatsoeuer
he
will
,
yea
also
those
thinges
which
he
will
not
,
if
they
be
not
contrarie
to
his
nature
:
Who
doth
all
thinges
euen
with
his
becke
and
worde
onlie
,
without
anie
difficultie
.
Who
alone
hath
power
to
woorke
al
thinges
,
and
is
author
of
that
power
which
is
in
all
his
creatures
.
Who
is
also
vnto
me
Almightie
and
omnipotent
,
and
both
can
and
will
direct
all
thinges
,
to
my
safetie
,
to
beleeue
in
god
almightie
and
omnipotent
.
God
is
not
able
to
make
that
which
is
once
doone
,
vndoone
.
Therefore
he
is
not
omnipotent
.
To
beleeue
in
the
creatour
,
is
,
To
beleeue
in
him
who
is
creator
of
al
thinges
.
Who
sustaineth
and
gouerneth
by
his
prouidence
those
thinges
which
he
hath
created
.
Who
hath
created
all
thinges
,
and
so
my selfe
also
,
to
his
owne
glorie
,
and
to
the
obtaining
at
length
of
my
saluation
:
&
that
I
may
be
a
vessel
of
mercie
,
hee
bringeth
mee
to
that
saluation
by
his
especiall
prouidence
,
where-with
hee
embraceth
his
chosen
.
Who
hath
created
all
other
thinges
to
his
glorie
,
and
for
vs
,
I
beleeue
in
God
the
Creatour
,
All
thinges
are
yours
:
and
you
are
Christes
,
and
Christ
is
Gods
:
THE
principall
questions
are
But
that
there
is
a
God
,
From
the
beutifull
&
goodly
order
of
nature
,
beheld
in
the
world
From
the
nature
and
excellencie
of
mans
minde
.
Whatsoeuer
hath
a
beginning
is
from
another
:
because
it
must
needes
be
from
some
thing
.
And
of
it selfe
it
cannot
haue
being
or
beginning
,
because
nothing
is
cause
of
it selfe
.
But
mans
mind
hath
a
beginning
.
Therefore
from
another
;
which
other
must
needes
be
God
.
From
the
notions
of
general
rules
or
principles
in
the
mind
as
are
the
difference
betweene
honest
things
&
dishonest
,
numbering
,
vnderstanding
of
consequences
in
discourse
&
reasoning
,
&
other
notions
borne
together
with
vs
.
Notions
are
not
engendred
nor
haue
their
being
,
but
from
a
cause
intelligent
(
for
no
man
maketh
another
wise
,
who
himselfe
is
not
wise
)
but
in
men
there
are
notions
,
not
comming
by
vse
,
nor
receiued
from
men
:
Therefore
they
are
from
God
.
God
is
said
to
haue
manifested
his
righteousnesse
to
men
.
Man
is
the
image
of
god
.
From
the
naturall
notion
of
this
principle
,
whereby
wee
affirme
,
that
god
is
.
Because
euery
one
hath
experience
hereof
in
himselfe
.
All
wise
men
confesse
it
All
nations
consent
in
it
That
which
may
be
known
of
god
is
manifest
in
them
,
for
god
hath
shewed
it
vnto
them
.
The
terrors
of
conscience
which
are
stroken
into
the
mindes
of
the
wicked
after
they
haue
sinned
.
They
shew
the
effect
of
the
law
written
in
their
harts
,
their
conscience
also
bearing
witnes
.
Isa.
The
wicked
are
like
the
raging
sea
,
that
cannot
rest
.
There
is
no
peace
,
saith
my
god
,
to
the
wicked
.
Their
worme
shall
not
dy
,
neither
shall
their
fire
bee
quenched
,
God
is
a
consuming
fire
deeme
al
religion
to
be
deuises
of
subtill
men
,
coined
to
this
end
and
purpose
,
that
the
rest
of
the
common
people
might
,
through
fear
of
a
superiour
power
,
be
kept
in
good
order
.
there
are
many
found
,
who
neither
beleue
there
is
a
god
,
nether
are
moued
with
the
conscience
of
their
sins
.
The
vngodly
is
so
proud
,
that
hee
careth
not
for
god
:
neither
is
god
in
all
his
thoughts
:
The
fool
hath
said
in
his
hart
,
there
is
no
god
:
For
he
hath
said
in
his
hart
,
tush
,
god
hath
forgotten
,
he
hideth
away
his
face
,
and
he
wil
neuer
see
it
.
From
the
punishments
of
the
wicked
,
which
they
suffer
besides
the
torments
of
conscience
.
for
that
it
must
needs
be
that
this
natural
instinct
,
whereby
men
iudge
that
offender
▪
are
iustlie
punished
,
must
proceed
from
some
mind
which
is
enimy
to
wickednes
.
for
that
oftentimes
by
marueilous
&
inexpected
and
vnlooked
for
meanes
they
are
drawen
to
the
iustice
and
punishment
of
the
Magistrates
,
whose
sinnes
before
had
beene
priuy
,
whole
nations
and
common-wealthes
with
horrible
and
manifest
examples
of
gods
wrath
perish
:
The
righteous
shal
reioice
when
he
seeth
the
vengeance
:
he
shal
wash
his
footsteps
in
the
blood
of
the
vngodly
.
So
that
a
man
shall
say
,
Verily
there
is
a
reward
for
the
righteous
:
doubtles
there
is
a
god
that
iudgeth
the
earth
.
The
Lord
is
knowen
to
execute
iudgement
:
the
wicked
florish
often
for
a
while
,
&
the
godly
are
oppressed
,
From
a
bodie
politique
,
which
is
wiselie
ordered
by
lawes
.
that
which
is
not
preserued
by
humane
wisedome
,
or
by
force
,
or
naturall
causes
,
neither
yet
can
be
ouerthrown
by
Diuels
&
the
multitude
of
wickedmen
,
hath
a
defender
more
potent
&
mightie
than
these
.
Common-weales
are
not
preserued
by
humane
strength
or
wisedome
,
&
are
oppugned
by
the
wicked
and
Diuels
.
Therefore
they
haue
a
superior
and
mightier
defender
than
all
these
.
From
the
order
and
nature
of
efficient
causes
.
If
the
causes
of
anie
effect
were
infinite
,
whereof
some
should
mooue
or
produce
other
some
,
one
of
these
absurdities
should
follow
;
that
either
within
the
compasse
of
a
finite
time
should
bee
effected
infinite
motions
and
mutations
,
or
else
at
no
time
those
infinite
causes
euer
to
attaine
vnto
their
end
,
that
is
,
vnto
their
purposed
effect
.
Both
which
beeing
manifestly
false
,
and
impossible
,
it
must
needes
be
that
the
original
of
mutations
dependeth
of
some
cause
immutable
,
eternal
and
omnipotent
.
From
the
final
causes
of
al
things
.
that
nature
worketh
for
some
end
,
that
there
are
manie
things
in
the
world
which
not
onlie
seeme
vnprofitable
to
all
,
but
are
also
troublesome
and
pernicious
:
From
certaine
and
cleare
significations
of
future
euentes
,
I
will
speake
the
woorde
,
and
I
will
doe
it
.
Shew
the
things
that
are
to
come
heereafter
,
that
wee
may
knowe
that
you
are
Gods
.
From
heroicall
instinctes
who
is
the
tru
god
Ye
woorship
that
which
ye
knowe
not
:
we
woorship
that
which
wee
knowe
:
for
saluation
is
of
the
Iewes
.
He
that
honoreth
not
the
sonne
,
the
same
honoreth
not
the
father
which
hath
sent
him
.
But
then
when
ye
knewe
not
GOD
,
yee
did
seruice
vnto
them
which
by
nature
are
not
Gods
.
Ye
were
at
that
time
without
Christ
,
&
were
aliants
from
the
common-wealth
of
Israell
,
and
were
straungers
from
the
Couenaunt
of
promise
,
and
had
no
hope
,
and
were
without
GOD
in
the
world
.
Whom
yee
then
ignorantly
worship
,
him
shew
I
vnto
you
.
Whosoeuer
denieth
the
sonne
,
the
same
hath
not
the
father
.
That
that
which
may
bee
knowen
of
GOD
is
manifest
also
in
men
estranged
from
christian
Religion
:
for
that
GOD
hath
shewed
it
vnto
them
.
For
the
inuisible
thinges
of
him
,
that
is
,
his
eternall
power
and
Godhead
,
are
seene
by
the
creation
of
the
world
beeing
considered
in
his
woorkes
;
to
the
intent
that
they
shoulde
be
without
excuse
.
That
GOD
in
former
ages
did
not
leaue
himselfe
without
witnesse
:
and
that
out
of
the
whole
nature
of
thinges
,
but
chieflie
by
the
minde
of
man
,
and
the
difference
of
thinges
honest
and
dishonest
,
and
by
the
punishments
the
of
wicked
,
it
may
in
some
measure
bee
gathered
,
not
onely
that
there
is
a
GOD
,
but
also
what
hee
is
:
and
therefore
manie
thinges
are
found
to
haue
beene
spoken
truely
by
the
heathen
and
others
concerning
the
vnitie
and
nature
of
GOD.
those
thinges
by
themselues
are
not
sufficient
:
these
selfe
same
true
testimonies
of
God
also
,
which
remaine
in
mens
minds
and
in
nature
,
all
they
by
reason
of
a
naturall
blindnesse
in
them
and
prauitie
doe
manie
waies
corrupt
,
who
in
weighing
of
them
followe
not
the
light
and
interpretation
thereof
drawen
from
the
worde
of
God
deliuered
to
the
Church
,
That
they
are
inexcusable
;
because
that
when
they
knewe
god
,
they
glorified
him
not
as
god
.
who
is
the
true
god
For
neither
is
that
straight
waies
false
in
it selfe
,
which
is
peruerslie
constred
of
men
;
neither
fruitles
for
al
things
,
nor
to
al
men
,
which
auaileth
the
reprobate
nothing
at
all
to
euerlasting
saluation
.
That
men
were
therefore
placed
in
the
theater
of
the
worlde
,
that
they
should
seeke
the
Lord
,
if
so
be
they
might
haue
groaped
after
him
,
and
found
him
.
Because
he
is
immense
Because
his
essence
is
vnknown
vnto
vs
:
God
is
a
spiritual
essence
,
intelligent
,
eternall
,
infinite
,
other
from
all
the
creatures
,
incomprehensible
,
most
perfect
in
it selfe
,
vnmutable
,
and
of
an
immense
power
,
wisedome
&
goodnesse
,
true
,
iust
,
chast
,
mercifull
,
bountifull
,
most
free
,
angry
and
wrath
with
sinne
:
which
essence
is
the
eternal
father
who
from
euerlasting
begot
the
Sonne
according
to
his
Image
,
and
the
Sonne
,
who
is
the
coeternall
Image
of
the
father
:
&
the
holie
ghost
,
proceeding
from
the
Father
and
the
Sonne
:
Euen
as
it
hath
bin
manifested
from
aboue
,
certain
worde
thereof
beeing
deliuered
by
the
Prophets
,
Christ
and
the
Apostles
,
and
by
diuine
testimonies
,
t●at
the
eternall
Father
together
with
the
Sonne
,
and
the
holy
ghost
,
hath
created
heauen
and
earth
,
and
all
creatures
,
and
worketh
all
good
things
in
all
:
&
that
in
mankind
he
hath
chosen
vnto
himselfe
and
gathered
a
Church
,
by
,
and
for
the
Sonne
,
that
by
his
Church
this
one
and
true
Deitie
may
be
according
to
the
word
deliuered
from
aboue
,
acknowledged
,
celebrated
,
and
adored
in
this
life
,
and
in
the
life
to
come
:
&
lastly
that
he
is
the
iudge
of
the
iust
and
vniust
.
God
is
an
eternall
minde
or
intelligence
sufficient
in
himselfe
to
all
felicitie
,
most
good
,
and
the
cause
of
good
in
nature
.
Metaph.
Cap.
Lib.
de
Mundo
,
&c.
that
is
pefecter
than
this
In
the
number
of
parts
,
whereof
it
addeth
manie
by
nature
vnknown
vnto
men
In
the
vnderstanding
&
declaration
of
those
parts
,
which
are
common
to
both
▪
In
the
effect
or
fruite
because
it
is
maimed
,
and
false
by
mens
corruption
:
because
it
doth
not
stirre
vp
in
vs
Godlines
,
GOD
is
an
essence
hath
his
being
from
none
,
but
from
himselfe
.
is
preserued
or
sustained
of
none
but
subsisteth
by
himselfe
.
is
necessarilie
is
the
only
cause
vnto
all
other
things
of
their
being
.
beeing
by
himselfe
and
causing
other
things
to
be
,
Because
hee
is
incorporeal
experience
teacheth
this
God
is
without
sensible
qualities
hee
is
immense
He
is
spirituall
,
because
both
himselfe
liueth
,
and
is
the
author
of
all
life
both
corporall
and
spirituall
.
it
is
written
,
that
God
and
Angels
did
appeare
and
were
seen
,
thereby
to
proue
,
that
their
nature
is
corporeal
and
visible
.
God
is
seene
of
no
man
,
neither
can
be
seene
,
and
incomprehensible
,
and
vnchangeable
.
But
those
visible
shapes
were
not
alwaies
the
same
.
God
was
seene
of
Iacob
face
to
face
.
And
of
Moses
And
of
all
the
people
And
that
all
of
vs
shall
see
God
face
to
face
,
in
the
life
to
come
.
either
by
meanes
Or
without
meanes
Not
that
any
man
hath
seene
the
father
,
saue
hee
which
is
of
God
,
hee
hath
seene
the
father
:
wherein
the
parts
of
mans
bodie
are
attributed
to
God
.
the
eies
,
and
eares
the
mouth
the
face
The
hart
the
hands
and
armes
the
feete
because
man
was
made
according
to
the
image
of
god
,
that
therefore
god
hath
a
humane
shape
in
wisedome
,
righteousnes
,
and
true
holines
.
god
is
a
bodie
that
wee
may
not
conceiue
of
god
anie
thing
which
is
grosse
,
terrene
,
carnall
,
and
vnworthie
his
diuine
Maiestie
:
neither
shoulde
deeme
that
hee
can
bee
perceiued
by
our
bodilie
senses
or
in
thought
imagined
,
but
shoulde
consider
his
nature
by
his
worde
and
woorkes
:
that
wee
shoulde
not
dare
to
represent
him
by
any
bodilie
shape
:
and
in
a
worde
,
that
wee
shoulde
remember
that
hee
is
to
bee
worshipped
,
not
with
the
gestures
or
other
thinges
of
the
bodie
,
but
with
the
minde
and
spirituall
motion
of
the
heart
.
Seeing
hee
alone
inspireth
into
vs
temporall
and
euerlasting
life
,
wee
shoulde
acknowledge
the
gift
of
both
to
come
from
him
:
Because
hee
is
the
cause
both
of
the
minde
of
man
,
and
of
the
notions
shining
in
it
,
and
also
of
that
order
which
it
in
the
nature
of
thinges
and
common
weales
.
Because
all
intelligence
or
vnderstanding
of
the
creature
commeth
from
him
,
both
in
respect
of
the
facultie
,
as
also
in
respect
of
the
operation
.
He
that
planted
the
eare
,
shall
hee
not
heare
:
or
hee
that
made
the
eie
,
shall
he
not
see
?
who
setting
nature
in
the
place
of
God
,
imagine
the
world
and
the
varietie
and
order
of
thinges
in
it
,
to
arise
from
the
matter
and
the
inclination
thereof
to
this
forme
:
thereby
to
acknowledge
not
onely
true
knowledge
it selfe
,
but
also
all
abilitie
of
vnderstanding
,
and
the
sagacitie
and
perceueraunce
of
the
senses
and
minde
to
be
the
gift
of
God
.
Eternall
]
That
such
an
eternitie
,
agreeth
to
God
alone
,
both
nature
sheweth
,
and
the
scripture
also
recounteth
Before
the
mountains
were
brought
forth
,
or
euer
the
earth
and
world
were
made
;
thou
art
God
from
euerlasting
,
and
world
without
end
.
because
hee
will
impart
eternitie
vnto
vs
,
that
we
may
oppose
the
certain
hope
of
eternall
blessednes
grounded
vpon
his
eternitie
against
the
shortnes
of
mortall
life
,
and
against
the
frailtie
of
mans
condition
.
For
this
God
is
our
GOD
for
euer
and
euer
.
Hee
hath
commaunded
his
Couenant
for
euer
.
let
vs
neither
refuse
to
suffer
the
short
miserie
of
this
life
,
neither
preferre
the
short
felicitie
thereof
before
eternal
blessings
:
and
seeing
God
wil
be
not
only
bountifull
towards
the
godly
,
but
iudge
also
of
the
vngodlie
eternally
,
let
the
cogitation
of
the
eternal
wrath
of
god
keep
and
hold
vs
in
the
feare
of
god
,
that
we
may
not
desire
to
buie
the
fading
shewe
of
whatsoeuer
good
with
eternal
miserie
.
That
god
is
other
from
all
his
creatures
,
who
wil
haue
the
world
or
nature
it selfe
to
bee
god
,
the
spirit
of
the
world
the
soule
of
the
world
who
imagine
the
creatures
,
either
all
,
as
Seruetus
;
or
some
,
according
to
the
doctrine
of
the
Manichees
,
to
spring
from
the
verie
essence
or
nature
of
god
,
deriuing
it selfe
,
as
they
speake
,
into
others
by
propagation
.
that
al
prophane
,
vnworthie
,
&
idolatrous
cogitation
of
god
,
whereby
god
may
be
made
like
to
anie
creature
,
may
be
excluded
.
when
as
it
teacheth
that
god
is
wise
&
Creator
of
the
world
:
now
the
world
hath
manie
parts
vnreasonable
;
and
it self
cannot
be
Creator
to
it selfe
,
that
beeing
vnchangeable
and
indiuisible
because
there
can
neither
be
,
nor
be
imagined
anie
similitude
of
a
finite
nature
and
an
infinite
.
that
al
things
are
of
god
:
as
the
word
,
and
eternal
spirite
of
god
,
Who
calleth
those
things
that
are
not
,
as
if
they
were
.
when
as
the
soule
of
man
is
called
celestiall
and
diuine
.
when
it
is
said
,
we
are
the
generation
of
god
.
celestiall
and
diuine
the
elect
and
saints
are
said
to
bee
of
god
,
to
bee
borne
of
god
and
his
spirite
,
and
the
sonnes
of
god
,
and
spirituall
That
he
which
is
ioined
vnto
the
Lord
,
is
one
spirit
That
we
are
made
partakers
of
the
diuine
nature
:
a
conformitie
with
God
when
Christ
himselfe
is
said
to
be
God
,
and
to
haue
a
diuine
bodie
:
Incomprehensible
,
or
immense
that
he
cannot
be
comprehended
in
the
cogitation
of
any
creature
,
The
Deitie
cannot
be
comprehended
or
circumscribed
in
place
or
space
,
or
any
limits
Because
an
infinit
power
cannot
be
contained
in
an
essence
or
nature
which
is
finit
&
limited
.
Because
the
power
of
god
is
alwaies
euery
where
;
&
therefore
his
substance
also
.
that
the
substance
of
the
diuinity
is
so
extended
,
that
one
part
thereof
is
one
where
,
or
so
multiplied
,
that
an
other
part
is
another
where
;
but
that
it
being
infinit
is
euery
where
:
and
seeing
it
cannot
bee
diuided
into
partes
,
as
beeing
immense
and
most
perfect
,
to
bee
all
euerie
where
:
and
seeing
it
is
but
one
,
that
it
is
euerie
where
the
same
,
so
that
none
can
pierce
into
or
comprehend
it
,
but
it
pierceth
into
&
comprehendeth
all
things
.
Doe
not
I
fill
the
heauen
&
the
earth
,
saith
the
Lord
?
Not
onely
the
power
,
but
the
essence
also
of
the
Diuinitie
to
be
infinite
,
Because
there
is
one
,
the
same
,
and
whole
substance
of
the
three
persons
.
the
eternall
father
And
the
woorde
or
coeternall
Son
of
the
Father
The
father
is
with
me
The
sonne
of
man
which
is
in
heauen
:
I
am
in
the
father
,
and
the
father
is
in
me
.
the
holy
ghost
appeareth
the
third
difference
betweene
an
infinite
nature
,
and
a
finit
nature
,
the
diuine
essence
is
incomprehensible
by
communication
it
is
proper
to
the
Deity
alone
,
nor
imparted
or
communicated
to
any
creature
to
bee
infinite
or
immense
,
or
to
bee
euerie
where
at
the
same
time
,
or
to
be
the
same
in
diuerse
places
,
Because
it
is
impossible
that
any
creature
should
be
,
or
be
made
equal
to
the
creator
,
Lord
,
who
is
like
vnto
thee
?
Because
god
himselfe
by
this
mark
distinguisheth
and
discerneth
himselfe
from
the
creatures
:
that
he
is
,
he
,
who
filleth
heauen
&
earth
,
Because
christ
sheweth
his
diuinity
by
this
argument
,
in
that
when
he
was
in
body
on
earth
,
yet
hee
affirmeth
himselfe
to
bee
in
heauen
,
The
fourth
reason
is
,
that
the
godly
Doctors
of
the
auncient
Church
defended
the
Diuinitie
of
the
holy
Ghost
by
this
selfesame
argument
:
The
holy
Ghost
himselfe
,
if
he
were
one
of
the
creatures
,
shoulde
haue
at
leastwise
a
substaunce
limited
,
as
all
thinges
which
were
made
.
For
although
inuisible
creatures
are
not
limited
and
circumscribed
by
place
;
yet
are
they
limited
by
the
propertie
of
their
substaunce
.
But
the
Holie
GHOST
beeing
in
manie
,
hath
not
a
limited
and
finite
substance
.
God
is
moreouer
most
perfect
in
himselfe
.
Because
hee
onely
hath
al
things
which
maie
be
desired
vnto
perfect
felicity
and
glory
:
Because
hee
receiueth
no
part
of
this
most
absolute
felicitie
from
anie
other
,
but
hath
al
thinges
in
himselfe
,
and
of
himselfe
,
and
is
alone
sufficient
to
himselfe
for
all
thinges
:
Because
hee
is
not
for
himselfe
onely
,
but
for
the
creating
also
,
preseruing
,
guiding
,
and
furnishing
of
all
and
euerie
creature
so
sufficient
,
that
he
alone
doth
giue
to
al
of
them
all
good
thinges
necessarie
and
meete
for
them
,
aswell
eternall
and
heauenly
,
as
terrene
and
temporall
,
neither
yet
for
all
that
dooth
the
least
iot
depart
either
from
his
power
,
or
from
his
happinesse
.
Now
he
alone
is
sufficient
for
al
,
and
bestoweth
al
thinges
,
and
hee
hath
all
thinges
in
his
power
,
And
except
hee
had
them
of
himselfe
,
He
is
said
to
haue
made
al
things
for
himselfe
.
It
is
obiected
that
hee
vseth
the
creatures
in
accomplishing
his
workes
.
that
we
are
willed
to
performe
,
exhibit
,
and
offer
,
obedience
,
worship
,
honour
,
sacrifices
,
to
God
,
and
to
giue
him
that
which
is
his
:
I
will
take
no
bullocke
out
of
thy
house
:
nor
he-goates
out
of
thy
foldes
.
When
yee
haue
doone
all
those
thinges
which
are
commaunded
you
,
saie
,
wee
are
vnprofitable
seruantes
.
That
glorie
neuerthelesse
tendeth
to
his
happinesse
and
perfection
,
vnto
whom
it
is
giuen
:
that
the
glory
of
god
signifieth
sometimes
the
foundation
of
glory
,
to
wit
,
the
attributes
or
virtues
which
are
in
god
himselfe
,
and
his
diuine
worke
,
and
the
beholding
and
approbation
of
them
in
god
.
Glorifie
mee
O
Father
,
with
the
glorie
which
I
hadde
with
thee
,
before
the
woorlde
was
.
the
agnizing
and
magnifieng
of
the
goodnesse
and
woorckes
of
God
,
that
this
verie
worshippe
and
obedience
profiteth
him
vnto
whome
it
is
doone
:
To
whome
is
giuen
that
which
is
due
vnto
him
,
to
him
something
commeth
thereby
more
than
hee
hadde
before
.
Vnto
GOD
is
yeelded
our
obedience
and
woorshippe
,
which
is
due
vnto
him
.
Therefore
somewhat
commeth
to
him
from
vs
.
that
he
who
reioiceth
doth
receiue
some
good
of
those
thinges
,
wherein
hee
reioiceth
:
and
therefore
some
fruite
certainly
to
redound
vnto
God
out
of
our
obedience
and
saluation
,
seeing
hee
pronounceth
that
hee
roioiceth
therein
,
Or
thus
neither
his
essence
,
and
whatsoeuer
is
proper
thereto
,
can
bee
augmented
or
diminished
:
neither
his
nature
and
will
bee
chaunged
:
neither
himselfe
hath
neede
to
transport
himselfe
from
place
to
place
.
whatsoeuer
is
chaunged
,
that
must
needes
haue
,
either
some
outwarde
cause
,
or
some
originall
or
beginning
in
it selfe
of
moouing
and
chaunging
,
or
both
.
But
GOD
cannot
bee
mooued
or
chaunged
by
anie
thing
which
is
without
him
:
Neither
can
he
suffer
chaunge
from
anie
inwarde
originall
or
beginning
of
chaunge
.
Wherefore
neither
by
any
outwarde
,
nor
inward
cause
is
he
moued
or
changed
.
whatsoeuer
is
changed
,
that
must
needs
be
changed
either
to
the
worse
,
or
to
the
better
,
or
into
a
state
equal
to
the
former
.
It
is
impossible
that
God
should
bee
made
worser
:
And
to
be
made
better
is
also
vnpossible
.
But
neither
can
he
be
translated
into
an
equall
condition
and
state
,
That
which
is
infinite
,
neither
can
be
made
greater
nor
lesser
God
doth
not
transport
and
remooue
himselfe
from
place
to
place
as
creatures
,
Seeing
he
is
most
wise
,
and
therefore
from
euerlasting
hath
most
well
purposed
,
decreed
,
and
foreseene
all
things
;
change
of
purpose
&
will
cannot
fal
into
him
.
God
is
not
as
man
,
that
he
should
lie
;
nor
as
the
Son
of
man
,
that
he
should
repent
.
Hath
he
said
it
then
,
&
shall
he
not
doe
it
?
Hath
he
spoken
,
&
shall
he
not
accomplish
it
?
The
counsell
of
the
Lorde
shall
endure
for
euer
.
And
the
thoughts
of
his
hart
from
generation
to
generation
.
With
whome
is
no
variablenesse
,
neither
shadowe
of
change
.
But
God
is
said
to
repent
.
because
he
earnestly
detesteth
sinnes
,
and
is
not
delighted
with
the
destruction
of
men
.
Because
by
reason
of
this
hatred
against
sinne
,
&
this
mercie
towards
repentant
sinners
,
he
maketh
change
of
things
and
euents
,
which
from
euerlasting
he
decreed
,
that
that
is
not
a
fained
or
dissembled
,
but
an
earnest
,
eternall
,
vnchangeable
nature
&
will
in
god
,
that
he
doth
those
things
which
men
are
wont
to
do
,
The
promises
and
threatnings
of
God
oftentimes
are
not
fulfilled
.
But
these
conditions
are
vncertain
&
chaungeable
.
Therefore
the
wil
of
god
is
also
changeable
.
He
changeth
manie
his
precepts
,
obseruances
and
woorks
,
as
the
Mosaicall
Lawes
and
gouernement
.
this
is
amongest
those
especial
differences
,
whereby
the
Creatour
will
be
discerned
from
all
creatures
,
that
hee
onelie
can
by
no
meanes
bee
changed
,
whereas
all
other
things
both
are
diuerslie
changed
,
&
may
at
the
onlie
pleasure
of
God
be
changed
infinitelie
,
Heauen
and
earth
shall
passe
,
but
my
word
shall
not
passe
.
Hence
we
vnderstand
and
are
assured
,
that
al
things
in
the
worlde
are
gouerned
by
the
euerlasting
prouidence
of
god
.
no
mutation
happeneth
to
god
And
seeing
god
both
foreseeth
all
things
vnchangeable
,
and
his
counsailes
concerning
the
euent
and
end
of
thinges
are
certaine
and
vnchangeable
:
And
because
in
things
created
,
especially
in
humane
affaires
,
there
is
great
vncertaintie
and
mutabilitie
,
neither
is
there
any
cause
of
vnchangeablenesse
but
the
will
of
god
The
Lord
of
hostes
hath
determined
it
,
and
who
shall
disanull
it
?
the
whole
vse
and
force
,
and
declaration
of
the
promises
,
threatnings
,
and
examples
of
Gods
goodnesse
,
power
,
iustice
,
mercie
,
and
wrath
,
both
olde
and
newe
,
to
teach
vs
,
and
to
erect
vs
with
comfort
,
or
by
feare
to
holde
and
keepe
vs
in
our
duetie
and
the
feare
of
God
:
dependeth
of
Gods
vnchaungeable
nature
.
This
doctrine
inclineth
mens
mindes
to
obedience
and
subiection
,
which
is
necessarie
in
asking
thinges
at
Gods
handes
:
The
vnchaungeablenesse
of
Gods
will
is
the
grounde
and
foundation
of
the
hope
and
comfort
of
the
godlie
in
this
life
.
I
beleeue
life
euerlasting
That
whatsoeuer
hee
will
,
or
whatsoeuer
,
not
impairing
his
nature
and
maiestie
,
hee
is
able
to
will
,
he
is
also
able
to
perfourme
.
That
he
is
able
to
performe
all
those
thinges
without
anie
difficulty
&
labour
,
euen
with
his
only
beck
&
will
.
That
all
the
force
&
power
of
working
and
effecting
anie
thing
,
is
so
in
god
only
,
that
there
is
not
the
least
abilitie
or
efficacie
of
anie
creature
,
but
what
he
continuallie
imparteth
,
&
preserueth
at
his
pleasure
.
God
is
the
first
cause
of
all
thinges
:
Hee
dooth
such
thinges
as
can
bee
done
by
no
created
&
finit
power
:
He
is
vnchangeable
yet
there
is
a
double
difference
betweene
the
sacred
Doctrine
of
the
Church
,
and
Philosophie
,
concerning
gods
omnipotency
.
without
the
doctrine
of
the
Church
,
men
only
know
the
vniuersall
and
generall
power
of
god
,
whereby
hee
createth
,
preserueth
,
and
gouerneth
the
whole
world
:
but
they
know
not
that
power
,
whereby
he
saueth
men
,
and
restoreth
the
world
by
his
sonne
,
gathering
and
preseruing
an
euerlasting
Church
,
and
deliuering
it
from
sin
and
death
,
and
endowing
it
with
life
and
glory
euerlasting
:
Yet
a
litle
while
,
&
I
wil
shake
the
heauens
&
the
earth
,
and
the
sea
,
and
the
drie
land
.
neither
doe
they
professe
of
the
generall
power
of
god
so
much
as
is
sufficient
.
that
god
cannot
either
sinne
,
or
wil
,
and
allowe
of
sinne
,
or
be
changed
,
or
diminished
,
or
suffer
any
thing
,
or
make
things
doone
vndoone
,
or
wil
thinges
flat
repugnant
and
contradictorie
,
or
create
another
god
or
some
nature
equal
to
himselfe
,
or
bee
perceiued
by
bodilie
senses
,
or
doe
other
thinges
proper
to
a
create
or
finite
nature
,
or
admit
the
same
into
himselfe
of
exceeding
&
immense
wisedome
That
God
doth
of
himselfe
in
one
act
or
view
vnderstand
and
behold
perpetually
and
most
perfectlie
,
in
maruellous
manner
,
and
that
vnknowen
to
vs
,
himselfe
and
the
whole
order
of
his
minde
declared
in
the
nature
of
thinges
and
in
his
woorde
,
and
what
agreeth
therewith
and
disagreeth
,
and
all
his
woorkes
,
and
the
works
of
all
creatures
,
past
,
present
,
and
to
come
,
&
all
the
causes
and
circumstances
of
all
things
.
That
al
Angels
and
men
haue
no
more
knowlege
of
diuine
and
humane
matters
;
than
God
doth
woork
&
maintaine
in
their
minds
.
God
hath
made
euerie
thing
beutiful
in
his
time
.
Who
is
like
me
that
shal
cal
,
&
shal
declare
it
,
&
set
it
in
order
before
me
,
since
I
appointed
the
ancient
people
?
He
taketh
the
wise
in
their
craftinesse
.
His
wisdom
is
infinit
O
the
deepenesse
of
the
riches
both
of
the
wisedome
and
knowledge
of
God!
that
euen
in
the
creation
,
the
knowen
or
legall
wisedome
was
darkned
and
maimed
in
men
through
sinne
,
that
men
without
this
heauenlie
doctrine
are
altogether
ignorant
of
that
especial
wisedome
of
God
reuealed
in
the
gospell
,
whereby
he
saueth
the
Church
gathered
from
amongst
mankind
by
the
son
.
As
it
is
said
,
I
giue
thee
thanks
,
O
father
,
bicause
thou
hast
hid
these
things
from
the
wise
&
men
of
vnderstanding
,
and
hast
opened
them
vnto
babes
.
The
goodnesse
of
God
signifieth
his
bountifulnes
Praise
the
Lord
because
he
is
good
:
all
the
vertues
,
and
whatsoeuer
is
spoken
of
the
nature
of
God
.
Let
thy
spirite
leade
mee
thorough
the
right
waie
.
of
holines
or
sanctity
and
light
.
by
the
name
of
goodnesse
are
vnderstoode
al
those
thinges
which
are
attributed
to
god
in
his
woorde
,
and
are
represented
and
resembled
in
his
image
,
as
those
thinges
which
are
termed
good
in
Angels
and
men
,
by
reason
of
the
great
and
huge
difference
betweene
the
creatour
,
and
the
creature
,
we
vnderstand
those
good
thinges
to
bee
in
GOD
,
which
are
agreeing
to
his
diuine
nature
and
maiestie
.
By
reason
of
the
immensitie
of
his
diuine
nature
,
those
things
which
are
finite
in
creatures
are
in
GOD
infinite
.
that
GOD
is
the
chiefest
good
.
because
nothing
is
vnperfect
or
not
subsisting
by
it selfe
in
GOD
:
whatsoeuer
is
attributed
vnto
him
,
is
not
in
him
,
as
formes
or
accidentes
in
creatures
:
but
such
is
his
essence
and
nature
,
in
a
manner
not
able
to
bee
comprehended
by
our
knoweledge
and
vnderstanding
.
His
nature
and
will
is
a
rule
of
that
goodnesse
and
vprightnesse
which
is
in
creatures
.
GOD
is
the
onelie
fountaine
of
goodnesse
,
and
the
first
cause
of
all
good
thinges
:
There
is
none
good
but
God
onelie
,
The
righteousnesse
of
God
that
which
is
accounted
righteousnesse
before
him
,
and
whereby
he
maketh
vs
righteous
:
&
that
elsewhere
legall
:
The
wrath
of
man
dooth
not
accomplish
the
righteousnesse
of
God
.
But
now
is
the
righteousnes
of
God
made
manifest
without
the
Law
,
hauing
witnesse
of
the
Lawe
and
of
the
Prophetes
,
to
witte
,
the
righteousnesse
of
God
by
the
faith
of
Iesus
Christ
vnto
all
,
and
vppon
all
that
beleeue
.
is
meant
that
righteousnesse
,
whereby
himselfe
is
righteous
:
it
signifieth
the
faithfulnesse
or
mercie
and
benignitie
of
GOD
,
Deliuer
mee
in
thy
righteousnesse
of
the
righteousnesse
of
GOD
,
whereby
himselfe
is
righteous
,
hee
is
called
iust
,
in
respect
of
his
generall
iustice
and
righteousnesse
,
The
righteous
Lord
loueth
righteousnesse
In
respect
of
his
particular
iustice
and
rightiousnesse
,
which
is
the
vnchaungeable
will
of
God
,
I
wil
not
giue
my
glory
to
another
:
Thou
shalt
not
depart
thence
,
vntill
thou
host
paied
the
vtmost
farding
:
God
is
iust
in
al
his
waies
.
God
is
no
accepter
of
persons
.
Gods
diuine
wil
is
the
chiefe
and
perfectest
rule
,
and
onely
squire
of
vprightnesse
:
god
to
be
righteous
and
iust
,
God
hath
imprinted
this
notion
and
knowledge
of
himselfe
among
other
in
the
reasonable
nature
:
hee
is
perfectly
good
,
and
therefore
is
the
rule
of
perfect
righteousnesse
:
hee
witnesseth
by
examples
of
punishmentes
and
rewardes
that
he
hateth
and
punisheth
vniust
thinges
,
and
liketh
the
iust
:
hee
is
the
iudge
of
the
woorlde
,
to
whome
it
belongeth
to
compose
or
set
and
administer
all
thinges
in
a
iust
order
:
hee
oweth
not
any
thing
to
any
nature
,
but
by
the
right
of
a
creatour
,
it
is
laweful
for
him
to
dispose
of
all
thinges
at
his
will
,
and
therefore
cannot
be
to
any
iniurious
,
When
ye
haue
done
all
,
saie
,
we
are
vnprofitable
seruants
.
Who
hath
giuen
vnto
him
first
,
and
hee
shall
be
recompenced
?
Is
it
not
lawfull
for
mee
to
doe
as
I
wil
with
mine
owne
?
whether
all
thinges
be
gouerned
of
God
in
a
iust
and
vpright
order
.
when
they
see
it
goe
well
with
the
bad
,
and
ill
with
the
good
.
It
goeth
therefore
euil
with
the
good
,
Now
as
hee
differeth
the
punishment
of
the
wicked
,
so
he
afflicteth
the
Godlie
Because
they
yet
retain
manie
sinnes
,
To
proue
and
trie
them
To
confirme
their
saith
in
them
But
iustice
requireth
,
that
neuer
any
good
should
be
done
to
the
wicked
;
they
were
presently
to
bee
punished
.
But
yet
no
harme
shoulde
euer
be
doone
to
the
good
.
Wee
are
perfect
in
Christ
that
God
dooth
not
cause
and
bring
to
passe
that
no
sinne
be
committed
,
when
yet
he
might
most
easily
doe
it
:
but
farther
that
he
punisheth
sinnes
which
went
before
,
with
after-sinnes
;
and
passeth
at
his
pleasure
thinges
from
one
to
another
,
as
the
Aegyptians
goods
to
the
Israelites
,
And
yet
these
thinges
to
be
forbidden
vs
by
his
Lawe
:
it
seemeth
vnto
them
,
that
God
will
,
&
dooth
some
things
contrarie
to
his
Lawe
.
when
they
heare
that
god
dooth
not
giue
alike
and
equallie
to
men
,
who
all
are
by
nature
equal
,
that
is
,
the
Sonnes
of
wrath
,
when
as
he
conuerteth
and
saueth
some
,
hardeneth
and
condemneth
others
,
they
deeme
that
by
this
reason
accepting
of
persons
is
laide
vpon
God
.
Those
thinges
which
are
doone
according
to
iustice
,
are
doone
as
due
.
But
that
good
should
be
doone
to
those
who
are
good
,
the
order
of
iustice
requireth
:
Therefore
good
is
doone
vnto
the
good
as
due
.
When
yee
haue
doone
all
,
say
,
we
are
vnprofitable
seruants
,
wee
haue
doone
that
which
was
our
dutie
to
doe
.
that
not
men
onelie
,
but
God
also
is
bound
by
order
of
iustice
,
to
spare
,
and
doe
well
to
the
good
,
out
of
those
wordes
of
Abraham
.
Wilt
thou
also
destroie
the
righteous
with
the
wicked
?
O
Lord
,
righteousnes
belongeth
vnto
thee
,
but
vnto
vs
open
shame
.
his
trueth
that
his
infinite
Wisedome
suffereth
none
but
most
true
and
certaine
knoweledge
of
all
thinges
to
bee
in
him
.
There
is
no
creature
which
is
not
manifest
in
his
sight
:
but
all
thinges
are
naked
vnto
his
eies
,
with
whom
wee
haue
to
doe
.
that
hee
neither
appointeth
,
nor
will
,
nor
speaketh
,
thinges
repugnaunt
and
contradictorie
,
The
Sonne
of
GOD
Iesus
CHRIST
,
who
was
preached
among
you
by
vs
,
was
not
Yea
,
and
Naie
,
but
in
him
it
was
Yea.
that
hee
faineth
nothing
,
nor
deceiueth
anie
man
,
but
this
is
in
trueth
and
indeede
his
will
,
which
hee
openeth
vnto
vs
.
Let
GOD
be
true
,
and
euerie
man
a
liar
.
that
hee
neuer
changeth
his
minde
.
My
couenant
will
I
not
break
,
nor
alter
the
thing
that
is
gone
out
of
my
lips
.
that
it
certainly
commeth
to
passe
,
whatsoeuer
god
auoucheth
shal
come
to
passe
:
Heauen
and
earth
shall
passe
,
but
my
word
shall
not
passe
.
that
he
is
the
louer
,
autor
,
and
preseruer
of
the
truth
in
the
reasonable
creatures
,
and
an
enimie
to
all
lies
,
dissembling
,
and
hypocrisie
.
the
spirite
of
trueth
,
who
shoulde
teach
vs
all
trueth
.
The
lying
lippes
are
an
abomination
vnto
the
Lord
:
but
they
that
deale
truelie
are
his
delight
.
He
wil
giue
him
his
portion
with
hypocrits
.
Thy
woorde
is
trueth
Thy
trueth
in
the
congregation
of
the
SAINTES
.
Al
the
promises
of
God
in
him
are
Yea
,
and
in
him
Amen
vnto
the
glorie
of
God
.
if
sometimes
god
foretold
that
hee
would
doe
those
things
,
which
he
neuer
decreed
to
doe
,
he
did
not
therein
dissemble
.
And
if
a
Prophet
be
deceiued
,
and
hath
spoken
a
thing
,
that
he
hath
deceiued
him
:
to
haue
giuen
a
lieng
spirite
in
the
mouthes
of
all
the
prophetes
of
Achab.
But
yet
GOD
would
that
the
false
Prophetes
should
tel
a
false
tale
.
There
is
made
also
mention
of
Chastitie
in
the
former
description
of
God
,
because
amongst
his
especiall
and
most
notable
differences
,
whereby
he
may
be
discerned
from
Diuels
,
he
wil
haue
truth
to
be
and
chastitie
.
the
spirite
of
trueth
a
liar
and
murtherer
from
the
beginning
,
&
the
father
of
lies
.
And
as
God
both
by
reason
of
the
exceeding
puritie
of
his
nature
,
as
also
because
hee
will
haue
the
spousal
loue
and
coniunction
of
mariage
to
be
the
image
of
the
vnspeakeable
loue
and
spirituall
coniunction
betweene
him
and
the
Church
,
and
dooth
most
seuerely
detest
and
punish
al
vncleannes
,
both
internal
&
externall
,
which
is
repugnaunt
to
this
order
,
This
is
the
wil
of
god
,
euen
your
sanctification
,
and
that
yee
should
abstein
from
fornication
,
that
euery
one
of
you
should
know
how
to
possesse
his
vessell
in
holinesse
and
honour
.
The
mercie
that
hee
taketh
delight
in
the
saluation
of
all
,
but
in
the
destruction
of
none
.
As
I
liue
,
saith
the
Lord
god
,
I
desire
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
,
and
liue
.
that
he
differreth
,
mitigateth
,
and
taketh
away
punishmentes
,
inuiting
all
men
by
his
long
suffering
to
repentaunce
,
if
not
one
waie
,
yet
by
the
testimonie
of
their
conscience
.
hee
is
saide
to
bee
slowe
to
anger
.
that
hee
debaseth
himselfe
to
relieue
our
infirmitie
both
by
inwarde
and
outwarde
supplies
,
as
by
his
spirit
,
worde
,
oathes
,
Sacramentes
,
and
miracles
.
that
he
embraceth
with
singular
loue
his
chosen
,
so
that
he
saueth
,
and
deliuereth
them
for
euer
from
sinne
and
all
euils
,
and
comforteth
them
also
in
afflictions
,
God
shall
wipe
awaie
all
teares
from
their
eies
.
Though
a
woman
shoulde
forgette
her
Childe
,
yet
will
I
not
forgette
thee
.
that
hee
chose
rather
to
bring
to
passe
this
our
deliuery
euen
by
the
incarnation
and
death
of
his
onelie
begotten
Sonne
,
than
that
all
mankinde
shoulde
perish
.
So
god
loued
the
woorlde
,
that
he
gaue
his
onelie
begotten
Sonne
.
that
hee
promiseth
and
perfourmeth
all
these
thinges
of
his
owne
free
goodnesse
.
I
will
shewe
mercie
,
to
whome
I
will
shewe
mercie
:
and
will
haue
compassion
on
whome
I
will
haue
compassion
.
I
,
euen
I
,
am
hee
that
putteth
awaie
thine
iniquities
for
mine
owne
sake
,
and
will
not
remember
thy
sinnes
.
That
hee
dooth
these
thinges
towardes
sinners
,
who
not
onelie
were
vnwoorthie
of
them
,
but
also
who
were
his
deadlie
enimies
.
When
wee
were
enimies
,
wee
were
reconciled
to
GOD
by
the
death
of
his
sonne
.
It
is
the
Lordes
mercies
that
wee
are
not
consumed
,
because
his
compassions
faile
not
.
Mercie
is
a
kinde
of
griefe
or
sorrow
:
therefore
there
is
sorrow
and
griefe
in
God
.
Because
he
is
against
the
destruction
of
his
creature
.
Because
hee
doth
those
thinges
,
which
mercifull
men
are
wont
to
doe
.
God
seemeth
sometimes
to
reioice
in
reuengement
.
It
seemeth
in
some
places
of
scripture
,
that
Gods
mercie
doth
not
extend
it selfe
vnto
the
wicked
But
yet
he
saueth
not
all
,
whereas
he
is
able
to
do
it
.
Therefore
hee
is
not
exceeding
mercifull
,
neither
mercifull
towardes
all
.
He
doth
not
take
mercie
on
anie
,
or
receiue
anie
into
fauour
without
the
satisfaction
of
his
sonne
.
Therefore
he
doth
it
not
freelie
.
Because
hee
createth
and
gouerneth
all
things
.
He
is
the
onely
fountain
of
al
good
things
.
Which
befall
to
all
creatures
Yea
to
the
wicked
Of
his
goodnes
,
loue
,
and
free
mercie
towardes
all
creatures
.
But
especiallie
towardes
mankinde
But
in
them
also
chieflie
toward
his
Church
,
And
in
this
his
Church
,
toward
his
chosen
Angels
and
men
,
to
whom
by
his
sonne
he
giueth
life
and
glorie
euerlasting
.
The
wrath
of
god
is
reueiled
from
heauen
against
all
vngodlines
.
No
creature
visible
is
subiect
to
so
manie
euils
,
as
man
.
Therefore
he
is
not
bountifull
towards
men
.
most
free
that
no
fault
or
miserie
can
fall
vpon
him
.
Neither
can
hee
bee
constrained
of
anie
.
Neither
is
hee
bounde
to
anie
.
Neither
is
hee
subiect
or
tied
to
the
rule
or
lore
of
an
other
.
Whatsoeuer
pleased
the
Lord
,
that
did
hee
in
heauen
and
in
earth
,
in
the
sea
,
and
in
all
the
depths
.
It
is
not
hard
to
the
Lord
to
saue
with
manie
or
with
fewe
.
That
,
without
which
second
causes
,
which
worke
necessarilie
,
can
not
worke
;
doth
it selfe
also
worke
necessarilie
.
Without
the
first
cause
,
which
is
God
,
Second
causes
,
which
necessarilie
worke
,
cannot
worke
:
therefore
the
first
cause
also
,
which
is
God
,
worketh
together
with
them
necessarilie
.
God
is
vnchangeablie
good
;
therefore
not
freelie
good
.
of
particular
euents
,
that
God
can
onelie
wil
those
thinges
which
are
best
:
but
onelie
those
things
which
hee
hath
decreed
are
best
;
therefore
hee
cannot
will
other
things
.
some
places
of
scripture
seeme
to
intimate
that
the
will
of
God
may
bee
sometimes
hindered
by
his
creatures
.
I
desire
not
the
death
of
the
wicked
.
How
often
would
I
haue
gathered
thee
,
and
thou
wouldst
not
?
that
he
is
angrie
and
wrath
with
offences
and
sinnes
.
Which
horrible
anger
and
wrath
of
god
,
whereby
hee
detesteth
and
punisheth
all
sinnes
,
Who
knoweth
the
power
of
thy
wrath
?
how
the
true
God
is
discerned
from
false
Gods
.
what
the
knowledge
of
God
reueiled
in
his
word
differeth
from
that
,
which
the
heathen
haue
beeing
deriued
from
the
light
of
nature
.
In
the
attributes
or
properties
of
God
,
now
expounded
.
In
the
persons
In
the
workes
:
of
these
two
is
to
be
spoken
afterwardes
.
These
thinges
are
fullie
and
rightly
vnderstood
in
the
Church
onely
:
they
erre
in
the
attributes
or
properties
of
GOD
,
either
knowe
not
and
professe
all
,
or
doe
not
rightly
and
fully
expounde
them
or
else
corrupt
them
The
Church
acknowledgeth
three
persons
of
one
and
the
same
Diuine
Essence
,
They
which
are
not
of
the
Church
,
are
altogether
ignorant
of
the
works
of
the
Churches
saluation
,
Neither
doe
they
wholy
acknowlege
or
professe
the
woorkes
of
Creation
.
that
there
is
but
one
god
,
not
manie
,
Heare
O
Israel
,
the
Lord
our
god
is
Lord
onely
.
Behold
now
,
for
I
,
I
am
he
,
and
there
is
no
gods
with
me
.
I
am
the
first
,
and
I
am
the
last
,
and
without
me
is
there
no
god
.
I
am
the
Lord
,
and
there
is
none
other
:
there
is
no
god
besides
me
.
Wee
knowe
that
an
Idole
is
nothing
in
the
world
,
and
that
there
is
no
other
god
but
one
.
One
Lord
,
one
faith
,
one
baptisme
,
one
god
and
father
of
all
,
which
is
aboue
all
,
and
in
vs
all
.
We
are
to
hold
so
manie
for
gods
,
as
haue
manifested
their
diuinitie
by
certaine
and
vndoubted
testimonies
.
But
there
is
but
one
onlie
manifested
by
miracles
,
prophecies
,
&
other
works
,
which
cannot
be
done
but
by
an
omnipotent
nature
.
Therfore
but
one
is
to
be
held
for
god
,
Other
gods
haue
wrought
miracles
,
&
vttered
prophecies
.
Those
miracles
were
no
other
than
might
be
done
by
creatures
,
not
proper
to
an
omnipotent
nature
.
They
confirmed
some
manifest
impietie
or
turpitude
,
His
authoritie
and
Maiestie
is
greater
,
who
alone
raigneth
ouer
all
,
and
alone
gouerneth
all
thinges
,
than
his
,
who
hath
a
fellow
partaker
of
the
rule
and
gouernement
with
him
,
that
is
,
it
is
a
point
of
the
greatest
maiestie
,
to
raigne
alone
:
but
the
Maiestie
of
god
is
so
great
,
that
no
greater
can
either
bee
,
or
bee
imagined
:
Because
hee
who
is
not
Lord
alone
,
vnto
him
greater
Maiestie
may
bee
added
:
but
the
greatest
and
highest
Maiestie
,
is
that
,
by
the
perfectnes
,
omnipotencie
,
blessednes
,
and
surpassing
goodnes
of
god
,
&
by
natural
iudgement
.
Thou
shalt
bowe
downe
to
none
other
god
.
I
am
the
Lord
,
this
is
my
name
,
&
my
glorie
wil
I
not
giue
to
another
.
Vnto
god
onelie
wise
,
be
honor
.
Thou
art
worthie
,
O
Lord
,
to
receiue
glorie
,
and
honor
,
&
power
:
for
thou
hast
created
all
thinges
.
That
which
hath
greatest
perfection
,
can
bee
but
one
,
for
the
whole
is
greater
and
perfecter
than
anie
part
thereof
.
Therefore
he
is
perfect
,
who
hath
the
whole
alone
:
and
they
imperfect
,
who
haue
anie
thing
diuided
and
distributed
amongst
them
.
Furthermore
,
the
verie
euidence
of
the
thing
it selfe
doth
so
inforce
vs
to
confesse
the
greatest
perfection
of
goodnes
,
wisedome
and
power
to
be
in
god
,
seeing
he
is
the
cause
of
al
,
that
good
is
in
nature
;
that
nothing
is
more
absurd
,
than
to
imagine
anie
thing
to
be
god
which
is
not
most
great
,
and
most
perfect
.
Wherefore
there
is
but
one
only
diuine
essence
,
for
that
the
diuinitie
beeing
dispersed
into
more
gods
,
would
be
al
and
whole
in
none
:
and
so
none
of
them
would
bee
perfect
,
&
therefore
none
the
true
god
.
it
fained
that
there
is
but
one
supreme
god
:
but
to
this
are
added
,
other
minor
&
demy
gods
,
as
subiect
and
vnder-powers
to
the
highest
.
Lord
,
who
is
like
vnto
thee
?
God
is
of
infinite
goodnes
,
and
the
verie
chief
good
.
But
there
ought
to
be
one
onelie
chief
good
For
if
besides
that
there
were
another
chief
good
also
,
that
should
be
either
greater
,
or
lesser
,
or
equal
.
If
greater
,
then
should
it
also
be
god
:
which
were
contumelious
against
god
:
if
lesser
,
it
should
not
be
god
:
if
equall
,
then
neither
the
one
nor
the
other
should
be
god
.
There
is
but
one
Omnipotent
.
God
is
Omnipotent
.
Therefore
he
is
but
one
.
He
against
whose
will
any
thing
may
be
done
,
or
whom
another
can
hinder
from
doing
that
he
would
,
cannot
be
truely
omnipotent
:
but
if
there
be
more
,
at
one
&
the
same
time
put
to
be
omnipotent
,
then
shall
they
be
able
to
do
anie
thing
,
though
the
others
bee
against
it
;
and
one
shall
necessarilie
haue
the
power
to
hinder
another
,
and
to
let
his
action
,
and
to
doe
any
thing
contrarie
to
the
others
wil
;
for
otherwise
hee
should
not
be
able
to
doe
all
thinges
(
for
it
is
proper
to
him
that
is
omnipotent
,
that
no
man
be
able
to
resist
him
)
but
should
haue
his
power
bounded
and
limited
within
a
certaine
compasse
.
None
of
them
therefore
would
be
indeed
omnipotent
,
but
in
word
onely
and
by
intreatie
each
of
other
:
and
therefore
there
cannot
bee
imagined
more
gods
,
except
omnipotencie
be
withall
taken
from
them
.
But
they
may
agree
all
.
Wherefore
omnipotencie
hindereth
not
,
why
there
shoulde
not
bee
moe
omnipotent
.
It
is
not
lawfull
to
imagine
god
to
be
such
a
one
,
as
sufficeth
not
for
the
wielding
and
menaging
of
all
things
,
neither
such
a
one
as
is
superfluous
or
idle
,
without
manifest
impietie
and
absurditie
;
seing
there
is
nothing
superfluous
or
idle
in
god
.
But
if
there
be
put
more
gods
,
either
each
of
them
will
be
too
weake
to
rule
all
,
and
so
imperfect
,
and
not
worthie
of
the
title
and
name
of
diuinitie
:
or
one
will
suffice
for
the
guiding
of
the
whole
world
,
and
so
the
rest
shall
bee
idle
,
superfluous
and
needelesse
.
Wherefore
there
must
needes
bee
but
one
god
,
that
hee
alone
may
suffice
for
all
.
There
can
bee
but
one
infinite
:
for
if
there
were
more
infinites
;
none
shoulde
bee
present
euerie
where
,
and
rule
all
.
Wherefore
there
cannot
be
more
,
but
one
onelie
god
which
is
infinite
.
There
is
but
one
first
cause
of
al
things
.
God
is
that
first
cause
.
Therefore
he
is
but
one
Manie
are
called
Gods
.
Psal.
I
haue
said
,
yee
are
gods
.
Manie
are
,
and
are
called
gods
in
heauen
and
in
earth
.
Moses
is
called
Pharaos
god
.
Likewise
the
gods
of
the
heathen
.
Therefore
there
is
not
one
god
onely
.
who
is
by
nature
god
,
and
hath
his
being
not
from
anie
thing
but
from
himself
and
by
himselfe
,
and
all
other
thinges
are
from
him
.
a
god
either
so
entitled
Or
an
imaginarie
,
and
faigned
god
.
Iudges
,
and
Magistrates
are
entitled
and
called
gods
,
Whosoeuer
resisteth
the
power
,
resisteth
the
ordinance
of
God
.
The
Angels
also
are
called
Gods
,
The
Diuel
is
called
the
God
of
the
world
,
Cor.
Ephes
Thou
shalt
haue
none
other
Gods
before
me
.
whose
God
is
their
bellie
communicable
or
communicated
Mans
essence
is
communicable
and
common
to
manie
men
,
but
this
essence
is
in
generall
common
,
not
in
particular
,
and
in
number
:
But
the
Essence
of
God
is
communicable
in
particular
A
person
,
is
a
thing
subsisting
,
indiuiduall
,
liuing
,
vnderstanding
,
incommunicable
,
not
susteined
in
another
,
neither
part
of
another
.
Not
susteined
in
another
of
the
word
Neither
part
of
another
of
Essence
in
number
there
is
one
and
the
same
Being
or
Essence
in
God
,
but
it
is
after
a
diuers
manner
in
god
.
of
god
the
father
The
sonne
The
Sonne
The
holie
ghost
the
wisedome
,
power
,
iustice
,
goodnes
,
bountifulnes
,
mercie
,
&c.
of
these
three
are
the
verie
diuine
being
or
essence
,
which
is
in
number
one
and
the
same
in
these
three
.
But
to
be
of
himselfe
,
or
from
another
;
likewise
to
be
from
one
,
or
from
two
:
is
the
manners
of
being
which
are
three
,
to
wit
,
The
eternal
father
,
and
the
sonne
,
and
the
spirite
of
them
both
.
There
is
one
existence
or
essence
of
the
three
,
which
is
from
none
but
of
it selfe
:
because
it
is
but
one
:
but
the
manners
of
the
existence
are
three
.
the
essence
is
absolute
and
communicable
;
the
person
respectiue
and
incommunicable
.
the
essence
of
a
man
who
begetteth
another
is
communicated
to
him
who
is
begot
:
but
the
person
,
or
indiuidual
,
is
not
communicated
.
is
there
an
exceeding
dissimilitude
in
the
maner
,
whereby
the
diuine
Essence
being
infinite
,
and
the
humane
being
created
and
finite
is
communicated
to
another
:
in
men
,
in
the
father
&
the
Sonne
,
the
Essence
is
as
distinct
as
the
Persons
themselues
.
But
in
God
the
persons
are
so
distinct
,
that
yet
the
essence
remaineth
common
,
one
and
the
same
,
In
persons
created
,
hee
that
begetteth
and
generateth
doth
not
communicate
his
whole
essence
to
him
that
is
begotten
:
(
For
then
hee
should
cease
to
be
a
man
,
)
but
only
a
part
,
which
being
alotted
and
seuered
out
of
the
essence
of
him
that
begetteth
,
is
conueied
or
deriued
into
him
that
is
begotten
,
and
is
made
the
essence
of
another
indiuiduall
or
person
,
distinct
from
the
essence
of
the
indiuiduall
who
begetteth
.
But
in
vncreated
persons
he
that
begetteth
or
inspireth
,
communicateth
his
whole
essence
to
him
that
is
begotten
or
proceedeth
,
or
is
inspired
:
yet
so
,
that
he
who
communicateth
doth
reteine
the
same
,
and
that
whole
.
that
the
essence
of
man
,
as
also
of
other
creatures
,
is
finite
and
diuisible
,
the
essence
of
God
infinite
and
indiuisible
:
and
therefore
the
Deity
may
,
beeing
the
same
and
whole
or
entire
,
bee
together
both
communicated
and
reteined
.
of
Trinity
Now
Trinity
and
triplicitie
Trinal
and
triple
differ
God
therefore
is
not
Triple
but
Trinall
This
difference
of
essence
and
person
is
to
be
obserued
and
held
.
Least
the
vnitie
of
the
true
God
be
distracted
.
Least
the
distinction
of
the
persons
be
taken
awaie
.
Least
another
thing
be
vnderstoode
by
the
name
of
person
,
than
the
truth
of
gods
woorde
declareth
.
Principis
personam
tueri
,
to
defend
the
person
of
the
Prince
,
a
thing
subsistent
the
persons
are
not
anie
thing
separated
from
the
essence
,
but
each
of
them
are
the
verie
selfesame
whole
essence
of
the
Diuinitie
.
God
or
the
Deitie
or
diuine
essence
is
not
in
respect
of
the
persons
,
the
same
which
the
matter
in
respect
of
the
effect
:
Neither
is
it
as
the
whole
in
respect
of
the
parts
:
Neither
is
it
as
the
general
to
the
speciall
,
Neither
is
it
simplie
as
the
special
to
the
indiuiduals
,
God
or
the
Diuine
essence
,
is
the
father
,
is
the
sonne
is
the
holy
ghost
:
The
three
persons
are
one
God
,
or
in
one
God
:
they
are
one
and
the
same
essence
,
nature
,
diuinity
,
wisedome
,
&c.
They
are
of
one
or
the
same
essence
,
nature
,
diuinitie
,
&c.
the
diuine
essence
is
in
respect
of
the
persons
,
as
a
thing
after
a
rare
and
singular
maner
communicated
,
in
respect
of
those
things
,
vnto
which
it
is
common
.
For
a
generall
is
a
certain
thing
common
to
manie
specials
,
&
a
general
and
special
to
manie
indiuiduals
:
but
yet
so
,
that
they
are
affirmed
of
those
manie
plurallie
,
not
singularlie
:
as
,
that
the
father
,
and
the
sonne
,
or
this
father
and
sonne
are
two
liuing
creatures
,
two
men
.
But
wee
maie
not
speake
after
this
sort
of
God
and
the
diuine
persons
,
as
to
saie
,
the
father
and
the
sonne
are
two
Gods
,
two
spirites
,
two
omnipotentes
,
&c.
Because
there
is
but
one
GOD
,
one
spirite
,
one
omnipotent
,
&c.
But
these
names
,
namely
Essence
,
person
,
and
Trinitie
,
are
not
in
the
Scripture
;
therefore
they
ought
not
to
be
vsed
and
reteined
in
the
Church
.
the
names
them selues
of
essence
and
person
are
I
am
that
I
am
Which
is
,
and
which
was
,
and
which
is
to
come
.
The
woorde
Person
,
is
expressed
by
the
greeke
woord
There
are
three
which
beare
recorde
in
heauen
,
the
father
,
the
woorde
,
and
the
holie
ghost
,
and
these
three
are
one
.
because
namelie
they
are
extant
in
the
holie
Scripture
,
either
in
woordes
or
in
sense
and
meaning
.
because
they
are
fit
to
expound
the
phrase
and
speech
of
the
Scripture
vnto
the
vnlearned
.
that
the
sleights
and
sophismes
of
heretiques
,
which
for
the
most
part
they
goe
about
to
cloake
and
couer
with
the
woords
of
holie
Scripture
,
are
more
easily
espied
and
taken
heede
of
,
if
the
same
things
bee
expounded
in
diuerse
woordes
,
and
those
especiallie
short
,
perspicuous
,
and
significant
.
the
same
in
substance
like
in
substance
the
same
in
substance
IN
one
diuine
essence
are
subsisting
three
persons
,
each
of
which
three
persons
notwithstanding
are
one
and
the
same
God
,
eternal
,
infinit
,
&
most
perfect
in
himselfe
.
that
there
are
three
persons
by
testimonies
of
Scripture
The
spirite
of
God
mooued
vpon
the
waters
:
Then
God
said
,
let
there
be
light
.
The
Lorde
is
saide
to
haue
appeared
vnto
Moses
in
a
flame
of
fire
,
out
of
the
middest
of
a
bushe
.
the
Angell
of
the
Lorde
that
Angell
of
the
great
counsaill
.
The
spirite
of
the
Lorde
God
is
vpon
me
:
therefore
hath
he
annointed
mee
,
he
that
sent
me
to
preach
good
tidinges
vnto
the
poore
,
to
binde
vp
the
broken
hearted
.
the
spirite
Vpon
me
Teach
all
nations
,
baptising
them
in
the
name
of
the
father
,
and
the
Sonne
,
and
the
holy
Ghost
.
The
comforter
which
is
the
holy
Ghost
,
whom
the
father
will
send
in
my
name
.
When
the
Comforter
shal
come
,
whom
I
wil
send
vnto
you
from
the
Father
,
euen
the
spirite
of
trueth
,
which
proceedeth
of
the
Father
.
The
grace
of
our
Lord
Iesus
Christ
,
and
the
loue
of
God
,
and
the
communion
of
the
holie
Ghost
be
with
you
al.
the
communion
of
the
holie
ghost
,
There
are
three
in
heauen
which
beare
record
God
saued
vs
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
holie
ghost
,
which
he
shed
on
vs
aboundantlie
through
Iesus
Christ
our
Sauiour
.
Through
him
we
haue
an
entrance
vnto
the
father
by
one
spirite
.
God
hath
sent
forth
the
spirit
of
his
sonne
into
your
harts
.
The
same
is
proued
by
those
places
of
Scripture
,
which
giue
vnto
these
three
,
the
Father
,
the
Sonne
and
the
holie
Ghost
,
the
name
of
Iehoua
and
true
God
.
those
places
which
attribute
the
same
whole
diuine
essence
to
the
three
those
places
,
which
giue
vnto
the
three
the
same
attributes
or
properties
and
perfections
of
the
diuine
nature
:
those
places
,
which
attribute
to
the
three
the
same
effects
or
works
proper
vnto
the
Deitie
,
those
places
,
which
yeeld
to
the
three
equall
honour
and
worshippe
,
and
such
as
agreeth
to
the
true
god
alone
.
that
the
father
is
other
from
the
sonne
and
the
holie
ghost
,
and
the
holie
Ghost
other
from
both
:
is
another
thing
from
the
sonne
,
the
sonne
another
thing
,
and
the
holy
ghost
another
thing
.
to
be
another
thing
to
be
other
by
their
inward
woorkes
:
and
by
their
outward
woorkes
.
Their
inwarde
works
are
those
which
the
persons
haue
and
exercise
one
towardes
another
.
that
the
father
is
and
existeth
of
himselfe
,
not
from
another
.
The
sonne
hath
his
beeing
from
the
father
,
beggotten
of
him
from
euerlasting
,
The
holie
ghost
proceedeth
from
euerlasting
from
the
father
and
the
Sonne
,
That
which
is
not
vnderstoode
cannot
be
discerned
or
distinguished
:
the
manner
of
the
begetting
and
generating
of
the
Sonne
,
and
of
the
proceeding
of
the
holie
ghost
is
not
vnderstoode
.
Therefore
they
cannot
bee
discerned
or
distinguished
.
namely
,
the
sonne
to
be
begotten
of
the
father
:
For
to
bee
borne
or
to
be
begotten
,
is
to
be
produced
out
of
his
essence
who
begetteth
to
haue
his
essence
communicated
vnto
him
of
him
who
begetteth
.
The
son
is
begotten
:
The
holie
ghost
proceedeth
.
The
diuine
person
is
produced
,
begotten
,
proceedeth
of
the
essence
of
the
father
,
or
of
the
father
and
the
son
.
The
diuine
essence
is
produred
,
or
begotten
,
or
proceedeth
.
The
diuine
essence
is
giuen
,
communicated
to
another
,
receiued
of
another
.
to
bee
giuen
,
communicated
,
receiued
,
to
bee
produced
,
begotten
,
or
to
proceede
.
to
bee
begotten
,
not
which
is
communicated
to
the
thing
begotten
,
but
that
,
vnto
which
the
substaunce
of
him
that
begetteth
is
communicated
:
The
father
likewise
hath
giuen
to
the
Sonne
to
haue
life
in
himselfe
.
The
person
is
begotten
:
therefore
the
Essence
is
begotten
.
in
the
order
of
their
outwarde
actions
,
The
Father
woorcketh
,
createth
,
sanctifieth
of
himselfe
,
by
the
Sonne
and
the
holie
Ghost
.
The
Sonne
woorketh
from
the
Father
by
the
holie
Ghost
:
The
holie
Ghost
woorketh
and
is
sent
from
both
.
The
persons
therefore
differ
not
in
the
woorkes
themselues
,
but
in
the
manner
onelie
and
order
of
working
.
The
father
is
called
the
first
person
,
The
Sonne
,
the
second
person
:
The
holie
Ghost
,
the
third
:
the
first
and
last
In
respect
of
the
glorie
of
God
,
that
God
maie
be
discerned
and
distinguished
from
Idoles
.
In
regard
of
our
owne
saluation
and
comfort
.
Whosoeuer
denieth
the
sonne
,
the
same
hath
not
the
father
.
The
spirite
of
truth
the
world
cannot
receiue
,
because
it
seeth
him
not
,
neither
knoweth
him
.
Except
a
man
bee
borne
againe
of
water
and
the
spirit
,
he
cannot
enter
into
the
kingdome
of
heauen
.
that
they
which
wil
be
saued
must
necessarily
know
the
father
,
the
sonne
,
and
the
holy
ghost
.
that
he
is
the
eternall
Father
,
coeternall
Sonne
,
and
coeternall
holie
Ghost
.
for
that
indeede
no
part
of
Doctrine
is
more
vnknowen
and
vnsearchable
to
mans
reason
:
as
also
for
that
the
diuell
in
hatred
of
God
and
men
attempteth
with
horrible
fury
to
darken
and
extinguish
the
glory
of
the
Sonne
of
God
incarnate
.
One
Essence
is
not
three
persons
:
Iehoua
is
one
essence
.
Therefore
he
is
not
three
persons
.
That
which
hath
a
beginning
is
not
eternall
.
But
the
sonne
and
the
holy
Ghost
haue
a
beginning
:
Therefore
they
are
not
eternall
.
He
gaue
vnto
the
sonne
to
haue
life
in
himselfe
.
Our
vnity
with
God
is
a
consent
.
But
the
vnity
of
the
son
with
the
father
is
like
to
ours
.
Therefore
it
is
the
vnitie
,
not
of
essence
,
but
of
consent
,
which
the
sonne
hath
with
the
father
.
In
whome
the
whole
Deitie
is
,
besides
him
there
it
no
other
,
in
whome
the
whole
Deitie
is
.
But
the
whole
Deity
is
in
the
father
.
Therefore
not
in
another
.
The
diuine
essence
is
not
begotten
:
But
the
Sonne
is
begotten
.
Therefore
he
is
not
the
diuine
Essence
.
Where
are
distinct
operations
,
at
leastwise
internall
,
there
also
are
distinct
essences
.
But
the
internal
operations
of
the
father
,
and
the
sonne
,
and
the
holy
Ghost
are
distinct
.
Therefore
also
their
essences
are
distinct
.
The
diuine
Essence
is
incarnate
.
The
three
persons
are
the
diuine
Essence
.
Therefore
the
three
persons
are
incarnate
.
The
Sonne
is
Mediatour
vnto
Iehoua
.
But
the
Sonne
is
Iehoua
.
Therefore
hee
is
Mediatour
to
himselfe
.
Christ
hath
a
head
aboue
him
:
Therefore
hee
is
inferiour
to
GOD
,
and
by
a
consequent
hee
is
not
of
one
and
the
same
essence
with
GOD.
This
is
life
euerlasting
,
that
they
do
know
thee
to
bee
the
onelie
verie
God
.
Therefore
the
Sonne
and
the
holie
Ghost
are
not
true
God
.
Iehoua
is
the
Trinity
.
The
father
is
Iehoua
.
Therefore
he
is
the
trinity
.
The
father
is
Iehoua
,
one
in
number
:
Therefore
the
father
is
the
Trinitie
.
Heere
those
diuerse
manners
of
beeing
are
of
no
force
.
Where
are
three
&
one
,
there
are
four
.
But
in
god
are
three
&
one
,
namelie
three
persons
,
and
one
essence
.
Therfore
there
are
four
in
God
.
The
same
works
are
atributed
to
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
,
in
the
Scripture
.
He
that
seeth
me
,
seeth
the
father
.
The
Sonne
,
which
is
in
the
bosome
of
the
father
,
hee
hath
shewed
.
Who
is
the
inuisible
image
of
GOD.
The
father
in
mee
,
and
I
in
the
father
.
The
wisedome
and
power
of
the
father
are
not
distinct
persons
from
the
father
,
but
are
the
father
himselfe
,
as
also
mercie
,
goodnesse
,
chastitie
,
trueth
and
other
properties
of
God
.
But
the
Sonne
and
the
holie
Ghost
are
the
wisedome
and
power
of
GOD
:
Therefore
they
are
not
persons
distinct
from
the
father
,
but
the
father
himselfe
wise
and
powerful
.
concerning
God
of
the
woorkes
of
GOD
The
woorks
of
God
are
of
two
sortes
.
Generall
and
Speciall
.
The
general
Of
creation
Of
preseruation
Of
administration
Special
woorkes
of
GOD
Whether
the
world
were
created
of
God
.
How
it
was
created
For
what
cause
it
was
created
.
THE
name
of
the
world
is
diuerslie
vsed
in
the
Scripture
.
the
vniuersal
frame
of
all
thinges
,
Woorldlie
concupiscences
All
mankind
The
wicked
or
those
that
are
not
regenerate
in
the
world
.
The
elect
To
create
to
ordaine
or
constitute
To
make
something
of
nothing
,
without
any
motion
,
with
a
becke
or
woorde
only
.
The
continuating
of
creation
:
or
creation
continued
:
by
testimonies
of
holy
scripture
By
the
woorde
of
the
Lorde
were
the
heauens
made
,
and
all
the
host
of
them
by
the
breath
of
his
mouth
.
He
spake
and
it
was
doone
,
he
commaunded
and
it
stood
,
or
was
created
.
The
autoritie
of
God
himselfe
auouching
the
same
in
his
word
.
The
originals
and
beginnings
of
nations
and
peoples
shew
it
,
The
noueltie
and
latenesse
of
all
other
histories
compared
with
the
antiquity
&
ancientnesse
of
the
sacred
storie
.
The
age
of
men
decreasing
The
certaine
course
&
race
af
times
,
euen
from
the
beginning
of
the
world
,
vnto
the
exhibiting
of
the
Messias
.
The
order
of
things
instituted
in
nature
,
The
excellencie
of
the
mind
of
men
,
and
Angels
.
The
principles
or
generall
rules
,
and
naturall
notions
ingenerated
in
our
minds
.
The
tremblings
of
conscience
in
the
wicked
.
The
constitution
and
founding
of
common
weales
.
The
endes
of
all
thinges
profitablie
and
wiselie
ordeined
.
The
verie
order
of
causes
and
effectes
,
which
cannot
bee
carried
backward
or
forward
infinitly
:
Whether
the
woorlde
was
created
from
euerlasting
,
or
in
time
:
Whether
it
was
to
haue
beene
created
,
or
no
:
Whether
it
shal
endure
for
euer
or
no
:
and
whether
it
shall
remaine
the
same
,
or
is
to
bee
chaunged
:
could
not
bee
from
euerlasting
idle
.
But
the
world
not
beeing
created
,
he
should
haue
beene
idle
.
Therefore
the
worlde
is
eternall
.
If
it
be
all
one
with
them
,
to
bee
idle
,
and
not
to
administer
and
rule
the
worlde
.
If
they
meane
by
idle
,
him
who
doth
nothing
at
all
.
It
is
impietie
to
rush
and
breake
in
into
the
secrets
of
god
,
who
hath
prouided
and
prepared
hel
for
curious
seekers
or
searchers
,
what
God
did
before
the
creation
of
things
.
that
this
motion
or
mutation
of
things
which
nowe
is
,
hath
beene
from
euerlasting
.
Whatsoeuer
can
any
way
be
mooued
or
changed
,
say
they
,
that
either
hauing
bin
such
from
euerlasting
,
hath
admitted
no
change
or
motion
,
which
were
absurd
,
&
is
also
denied
of
vs
:
or
hath
beene
made
such
by
some
generation
&
motion
.
But
there
is
no
motion
or
change
,
except
there
bee
some
thing
before
,
which
can
be
mooued
and
changed
.
Wherefore
no
motion
of
anie
thing
can
be
brought
,
which
some
other
motion
hath
not
gone
before
;
and
so
there
shall
bee
no
beginning
of
changes
&
mutations
.
All
motion
,
before
which
was
quietnesse
or
a
ceasing
of
mutation
,
hath
another
motion
going
before
it
,
whereby
is
remooued
the
cause
of
that
quietnesse
,
or
let
of
mutation
.
But
they
say
that
according
to
our
assertion
there
is
put
a
quietnes
before
the
first
motion
that
euer
was
in
the
nature
of
things
.
Therefore
there
must
bee
some
motion
or
mutation
,
whereby
the
cause
of
that
quietnes
was
taken
away
:
&
so
there
shall
bee
no
mutation
which
may
be
said
to
be
the
first
.
If
time
be
eternal
,
then
motion
also
is
eternal
:
for
time
is
the
measure
of
motion
,
wherby
we
iudge
how
long
or
short
al
motion
is
.
But
time
is
eternal
;
because
euery
instant
or
point
of
time
is
the
end
of
that
time
which
went
before
,
&
the
beginning
of
that
which
followeth
.
Therefore
also
motion
is
from
euerlasting
.
time
bee
taken
onelie
for
the
measure
of
some
motion
,
for
the
during
of
any
thing
,
Whatsoeuer
hath
a
beginning
hath
also
an
ending
.
The
celestiall
bodies
haue
no
ending
.
Therefore
they
had
no
beginning
.
God
is
eternal
.
Heauen
is
the
pallace
and
seat
of
god
.
Therefore
heauen
is
eternal
.
For
God
is
one
thing
,
and
the
pallace
and
seat
of
god
another
thing
,
which
is
not
god
.
heauen
is
the
seat
of
God
,
not
properly
,
nor
necessarily
:
But
hee
is
saide
to
dwell
in
heauen
,
though
hee
fill
all
thinges
with
his
essence
and
power
.
Because
hee
is
aboue
all
thinges
,
and
the
Lorde
and
ruler
of
all
.
Because
hee
exhibiteth
there
his
glorie
,
maiestie
,
and
grace
more
clearly
and
fullie
to
be
beheld
and
enioied
of
the
blessed
Angels
and
men
,
than
heere
on
earth
.
The
blessednesse
of
GOD
is
not
without
GOD
,
but
is
GOD
himselfe
.
Heauen
is
the
blessednesse
of
GOD
,
not
anie
place
:
Therefore
heauen
is
GOD
himselfe
.
doth
eueriewhere
distinguish
heauen
from
god
,
opposeth
heauen
to
earth
is
my
seat
:
and
earth
my
footestoole
.
if
heauen
bee
taken
for
that
blessednesse
,
which
is
GOD
himselfe
,
beeing
sufficient
vnto
himselfe
in
all
thinges
.
of
a
created
blessednesse
Hee
that
is
Lorde
in
possession
,
is
happier
than
hee
which
is
Lord
onlie
in
possibilitie
.
But
GOD
before
the
creation
was
onelie
in
possibilitie
Lorde
.
Therefore
hee
is
made
happier
by
the
creation
.
But
this
is
absurd
.
Therefore
the
woorlde
was
from
euerlasting
.
the
respectes
and
appellations
of
Creatour
,
Lorde
,
Sauiour
,
Redeemer
,
Father
of
mankinde
,
and
the
like
,
which
GOD
in
time
assumeth
vnto
him
,
doe
not
appertaine
to
Gods
essence
,
but
signifie
the
beginninges
and
mutations
of
creatures
these
respectes
,
creation
,
dominion
,
and
the
rest
,
are
in
the
creatures
reall
relations
,
but
in
GOD
respectes
onelie
of
our
consideration
.
the
creatour
and
the
creature
are
relatiues
,
not
mutuall
,
because
not
both
of
them
,
but
one
onelie
dependeth
of
the
other
,
and
is
referred
thereto
reallie
and
formallie
,
that
is
,
the
creature
.
That
god
is
not
most
perfect
in
himself
.
That
from
euerlasting
both
the
creator
was
as
he
is
creator
,
and
the
creature
.
Or
some
reall
thing
to
haue
come
in
time
to
the
diuine
essence
:
the
diuine
essence
to
be
mutable
and
compound
.
THe
woorlde
was
created
of
God
the
father
by
the
sonne
,
and
the
holie
ghost
.
All
thinges
were
made
by
this
woorde
And
the
spirite
of
GOD
mooued
vpon
the
waters
.
The
spirite
of
GOD
hath
made
mee
.
God
created
the
world
most
freely
,
without
anie
constraint
,
not
by
anie
absolute
necessitie
,
but
by
necessitie
of
consequence
,
God
made
the
world
with
his
beck
onelie
or
wil
,
without
labor
,
wearisomnes
,
motion
or
any
change
of
himselfe
,
The
Lord
hath
created
the
ends
of
the
earth
;
he
neither
fainteth
nor
is
wearie
.
there
are
fiue
kindes
of
operations
,
and
agents
.
A
naturall
agent
That
which
woorketh
with
an
appetite
.
Men
and
Diuels
God
;
which
three
latter
sortes
are
voluntarie
agents
.
therefore
is
of
those
things
which
worke
according
to
the
qualitie
,
and
force
of
their
owne
nature
,
not
beeing
guided
by
anie
proper
vnderstanding
or
will
of
their
owne
:
is
of
those
which
folow
also
the
lore
of
nature
in
woorking
,
but
not
without
some
proper
appetite
or
desire
of
their
own
,
though
the
rule
of
reason
be
wanting
:
of
men
&
Diuels
who
also
work
according
to
the
qualitie
of
their
nature
,
namely
by
reason
,
&
by
deliberation
,
&
freely
,
but
corruptlie
.
of
good
spirits
,
which
we
cal
Angels
,
who
likewise
as
men
work
by
reason
&
wil
,
but
not
corruptly
:
the
highest
and
supreme
kinde
of
working
,
which
according
to
the
nature
of
the
first
agent
floweth
from
an
vnderstanding
and
will
,
and
that
most
pure
,
most
perfect
,
and
most
right
,
neither
is
it
subiect
to
the
pleasure
and
disposition
of
anie
higher
cause
.
He
spake
,
and
it
was
done
:
he
commaunded
,
and
it
was
created
.
Who
quickeneth
the
dead
,
and
calleth
those
thinges
which
be
not
as
though
they
were
.
God
created
all
thinges
of
nothing
,
not
of
a
preexistent
or
forebeing
matter
:
not
of
the
Essence
of
god
,
nor
of
anie
matter
coeternall
with
god
.
That
which
is
produced
with
some
preexistent
thing
is
not
created
:
Man
was
produced
out
of
a
preexistent
thing
,
the
earth
,
and
the
rib
.
Therefore
hee
was
not
created
.
But
this
is
false
;
for
the
scripture
saith
that
god
created
man
.
Therefore
creation
is
not
a
production
of
a
thing
out
of
nothing
.
Of
nothing
is
made
nothing
God
created
the
world
at
a
certaine
and
definite
time
,
and
euen
in
the
beginning
of
times
,
not
from
euerlasting
.
all
thinges
were
created
of
nothing
,
and
therefore
haue
a
beginning
.
how
long
the
world
hath
lasted
.
God
created
not
the
world
in
one
moment
,
but
in
the
space
of
sixe
daies
.
In
the
seuenth
day
god
ended
all
his
works
.
He
that
liueth
for
euer
made
all
thinges
together
.
Therefore
hee
made
all
in
one
moment
.
Because
he
would
haue
the
creation
of
the
matter
it selfe
distinct
and
manifest
from
the
forming
,
and
fashioning
of
the
bodies
of
the
woorlde
,
which
consist
of
it
.
Because
hee
woulde
shewe
his
power
and
libertie
in
producing
and
bringing
forth
whatsoeuer
effects
he
could
,
&
that
without
naturall
causes
,
He
would
this
way
shew
his
goodnes
and
prouidence
,
whereby
hee
cherisheth
his
creatures
,
and
prouideth
for
them
not
yet
borne
,
He
would
by
that
order
and
course
of
creation
hold
vs
not
in
an
idle
,
but
diligent
consideration
of
his
works
:
God
created
all
thinges
most
wisely
,
verie
good
;
that
is
,
euerie
thing
in
their
kind
and
degree
perfect
.
All
thinges
were
verie
good
Death
is
euil
There
is
no
euil
which
the
Lord
hath
not
done
.
God
at
the
first
creation
made
all
thinges
good
Death
&
calamities
are
euil
but
they
are
good
For
he
would
haue
his
goodnes
,
wisedome
,
omnipotencie
,
iustice
(
which
his
properties
he
sheweth
in
the
creation
of
al
things
)
be
knowen
&
magnified
of
vs
.
Psal.
103.22
Rom.
11.36
For
that
he
might
bee
celebrated
&
magnified
for
his
works
,
he
was
to
create
those
thinges
which
should
know
him
,
&
should
praise
&
magnifie
him
,
being
knowen
and
manifested
vnto
them
in
his
woorkes
.
And
to
this
purpose
created
he
natures
both
endewed
with
reason
&
without
reason
,
that
there
might
bee
both
those
which
shoulde
praise
him
,
&
the
matter
of
his
praise
.
For
therefore
he
created
the
world
,
that
hee
might
by
his
prouidence
euer
gouerne
,
rule
,
preserue
it
,
&
so
might
perpetually
shew
forth
his
maruelous
works
,
which
he
hath
done
from
the
beginning
of
the
world
,
&
now
doth
,
&
wil
do
:
but
chiefly
that
he
might
administer
the
Church
&
congregation
of
elect
Angels
&
men
.
This
third
end
is
subordinat
&
serueth
for
the
second
end
.
4.
who
shuld
agnise
&
magnifie
this
creator
.
5.
but
especially
that
they
might
profit
the
elect
,
eache
thing
in
their
due
place
,
&
might
be
to
them
as
ministers
&
instruments
,
whereby
god
blessing
&
increasing
them
,
might
be
lauded
&
praised
of
them
.
Psal.
8.6
Only
man
he
created
for
himself
:
the
rest
for
man
,
that
by
man
they
might
serue
god
.
Wherefore
when
we
place
creatures
in
the
roome
of
god
,
we
cast
our selues
out
of
that
degree
,
in
which
we
were
placed
by
god
.
Colossians
.
1.
2.
Cor.
4.6
Iohn
.
8.
Rom.
5.12
Rom.
4.
Psal.
8.4
Ierem.
45.4
Rom.
11.
Acts.
17.26
what
description
is
set
downe
in
the
Scripture
,
of
good
Angels
:
the
other
,
what
description
is
deliuered
of
bad
Angels
.
ANgels
,
both
good
and
bad
,
as
holie
Scripture
recordeth
,
are
spirites
,
by
which
name
here
a
spirituall
person
is
vnderstood
,
a
substaunce
incorporeall
,
inuisible
,
indiuiduall
,
liuing
,
vnderstanding
,
incommunicable
,
not
susteined
in
another
,
neither
the
part
of
an
other
,
A
spirite
hath
not
fleshe
and
bones
.
All
which
are
in
heauen
,
and
in
earth
,
thinges
visible
and
inuisible
.
They
are
all
ministring
spirits
There
came
forth
a
spirit
and
stood
before
the
Lord
.
in
times
past
there
appeared
oftentimes
good
Angels
,
when
as
the
gathering
and
establishing
of
the
Church
,
the
doctrine
of
god
beeing
not
as
yet
plainelie
deliuered
,
and
the
prophecies
not
fulfilled
,
needed
more
extraordinarie
and
miraculous
reuelations
than
now
;
and
now
a
daies
also
not
seldome
appeare
bad
Angels
:
this
first
doth
not
proue
their
nature
to
be
visible
or
corporall
.
the
Serpent
by
whom
the
Diuel
communed
with
Eue
:
Mens
bodies
,
whose
feete
Abraham
washed
.
A
flame
in
the
bush
appearing
to
Moses
.
A
piller
of
cloude
and
fier
in
the
desert
:
Horses
and
Chariots
of
fier
.
said
there
was
neither
Angel
nor
spirite
;
but
that
good
Angels
are
cogitations
and
motions
raised
by
GOD
in
men
,
or
happie
euents
proceeding
from
GOD
:
and
bad
Angels
,
euil
and
wandring
affections
,
or
lustes
,
or
purposes
and
deuises
,
which
come
of
the
corruption
of
nature
.
For
the
good
Angels
were
those
ministers
,
by
whom
the
lawe
was
deliuered
in
mount
Sina
.
They
shall
come
with
Christ
when
he
shal
iudge
the
quicke
and
the
dead
.
They
knowe
not
the
daie
of
iudgement
.
They
alwaies
beholde
the
face
of
the
father
which
is
in
heauen
.
They
reioice
for
the
saluation
of
men
.
The
elect
shall
be
like
vnto
them
.
Christ
is
made
more
excellent
than
the
Angels
.
They
defend
the
elect
But
the
euil
Angels
did
not
abide
in
the
truth
.
They
appeare
amongest
the
children
of
god
.
They
inuade
and
possesse
the
bodies
of
men
and
beastes
.
They
shall
be
punished
with
euerlasting
torments
.
Angels
are
also
finite
,
that
is
of
a
limited
essence
or
nature
,
and
endewed
with
a
certaine
measure
of
strength
and
wisedome
.
&
Dan.
They
were
created
by
god
of
nothing
,
in
the
verie
beginning
of
the
world
.
Praise
ye
him
,
al
ye
his
Angels
;
praise
him
al
his
armie
.
For
hee
commaunded
,
and
they
were
created
.
By
him
were
all
thinges
created
which
are
in
heauen
,
and
which
are
in
earth
,
thinges
visible
and
inuisible
:
whether
they
bee
thrones
,
or
dominions
or
principalities
,
or
powers
&c.
The
children
of
god
They
were
created
al
good
and
holy
,
He
sawe
all
that
hee
had
made
,
and
lo
,
it
was
verie
good
.
Ye
his
Angels
,
that
excell
in
strength
,
that
do
his
commaundement
,
in
obeying
the
voice
of
his
word
.
Their
Angels
alwaies
beholde
the
face
of
my
father
which
is
in
heauen
.
The
elect
shall
be
in
the
resurrection
as
the
Angels
of
god
in
heauen
.
But
of
the
bad
Angels
Hee
abode
not
in
the
truth
.
The
Angels
which
kept
not
their
first
estate
,
but
left
their
owne
habitation
.
For
the
good
Angels
by
the
especiall
grace
of
their
Creator
were
so
confirmed
and
established
in
that
sanctitie
and
blessednes
,
wherein
they
were
created
,
that
albeit
they
serue
their
Creator
with
an
exceeding
and
most
free
wil
,
yet
can
they
neuer
reuolt
from
him
,
or
fall
from
that
state
of
righteousnesse
and
felicitie
,
wherein
they
stand
.
They
are
called
elect
Angels
They
are
saide
alwaies
to
beholde
the
face
of
the
father
:
Of
those
who
are
elected
to
euerlasting
life
,
That
they
shal
be
like
the
Angels
.
He
found
no
stedfastnes
in
his
seruaunts
,
and
laid
follie
vpon
his
Angels
:
All
thinges
consist
in
him
It
hath
pleased
the
father
to
gather
together
in
one
all
thinges
both
which
are
in
heauen
,
and
which
are
in
earth
in
Christ
.
Euerlastingly
to
knowe
and
magnifie
God
for
his
goodnesse
,
and
bountie
towards
them
and
mankind
.
Praise
the
Lord
al
ye
his
hosts
.
Holie
,
holie
,
holie
the
Lord
of
hosts
,
the
whole
earth
is
ful
of
his
glory
.
They
laud
&
praise
God
for
the
manifestation
of
the
Messias
.
To
be
the
ministers
of
god
for
the
accomplishing
and
maintaining
of
the
safetie
and
saluation
of
the
chosen
,
Or
also
to
punish
the
wicked
,
who
oppugne
the
Church
.
The
Angel
of
the
Lord
pitcheth
rounde
about
them
that
feare
him
,
and
deliuereth
them
.
He
shall
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
waies
.
When
after
the
waters
of
Bethesda
had
been
troubled
by
an
Angel
,
whosoeuer
then
first
stepped
in
was
made
whole
of
his
disease
:
That
hee
might
gather
together
in
one
all
thinges
which
are
in
heauen
and
in
earth
,
in
Christ
.
Let
all
the
Angels
of
god
worship
him
.
Hee
shall
send
his
Angels
Ye
are
come
vnto
the
mount
Syon
,
and
to
the
Citie
of
the
liuing
god
,
the
celestiall
Ierusalem
,
and
to
the
companie
of
innumerable
Angels
.
Iacob
sawe
a
ladder
which
reached
from
earth
to
heauen
,
on
which
the
Lorde
stoode
,
and
the
Angels
went
vp
and
downe
by
it
:
Ye
shall
see
heauen
open
,
and
the
Angels
of
god
ascending
and
descending
vpon
the
sonne
of
man
.
Now
god
doth
manie
things
by
Angels
,
Partlie
in
fauour
and
regard
of
our
infirmitie
Partly
to
shewe
his
power
also
ouer
his
Angels
,
who
vseth
their
labour
and
ministerie
as
his
pleasure
.
The
Angels
are
called
the
powers
of
the
lord
Iesus
when
he
shal
shew
himselfe
from
heauen
,
&
Colos
They
are
called
principalities
,
might
,
powers
,
dominions
created
by
the
sonne
of
God
,
subiect
vnto
him
being
exalted
at
the
right
hand
of
God
:
The
host
of
the
Lord
,
and
the
host
of
heauen
:
Let
thy
will
be
done
in
earth
as
it
is
in
heauen
.
Is
giuen
to
the
son
of
God
and
an
Angel
,
who
is
called
the
Archangel
,
THEY
which
now
are
euill
spirites
or
Angels
,
although
they
also
were
at
their
creation
good
,
and
adorned
by
God
with
the
same
holinesse
,
and
righteousnes
,
and
blessednesse
,
wherewith
the
rest
were
:
yet
notwithstanding
by
their
own
will
,
&
that
free
,
&
therefore
by
their
owne
fault
,
they
auerted
themselues
from
GOD
,
and
reuoulted
from
his
loue
and
from
obedience
due
vnto
him
,
God
spared
not
the
Angels
that
had
sinned
,
but
cast
them
downe
into
hell
,
and
deliuered
them
into
chaines
of
darkenesse
,
to
bee
kept
vnto
damnation
.
The
Angels
which
kept
not
their
first
estate
,
but
left
their
owne
habitation
,
hee
hath
reserued
in
euerlasting
chaines
vnder
darkenesse
vnto
the
iudgement
of
the
great
daie
.
Yee
are
of
your
father
the
Diuel
,
and
the
lustes
of
your
father
yee
will
doe
.
He
was
a
murtherer
from
the
beginning
,
and
abode
not
in
the
trueth
.
When
he
speaketh
a
lie
,
then
speaketh
hee
of
his
owne
:
for
hee
is
a
lyar
,
and
the
father
thereof
.
Hee
that
committeth
sinne
,
is
of
the
Diuell
:
for
the
Diuell
sinneth
from
the
beginning
.
Satan
entered
into
Iudas
Satan
filled
Ananias
heart
,
that
hee
shoulde
lie
vnto
the
holie
Ghost
,
and
keepe
awaie
part
of
the
price
of
the
possession
.
According
to
the
course
of
this
woorlde
,
and
after
the
Prince
that
ruleth
in
the
aire
,
the
spirite
,
that
nowe
woorketh
in
the
children
of
disobedience
.
Whose
comming
is
by
the
woorcking
of
Satan
with
all
power
and
signes
,
and
lying
woonders
,
and
in
all
deceiueablenesse
of
vnrighteousnesse
among
them
that
perishe
,
because
they
receiued
not
the
loue
of
the
trueth
,
that
they
might
bee
saued
.
Caine
,
which
was
of
the
wicked
.
That
yee
maie
quench
al
the
fierie
dartes
of
the
wicked
.
And
Satan
stoode
vp
against
Israel
,
and
prouoked
Dauid
to
nomber
Israel
.
Diabolus
,
Diuel
And
the
Dragon
or
old
Serpent
.
The
great
Dragon
,
that
olde
Serpent
,
called
the
diuell
and
satan
,
was
cast
out
,
which
deceiueth
all
the
world
.
The
accuser
of
our
brethren
which
accused
them
before
our
GOD
day
and
night
.
the
God
of
this
woorld
,
blinding
the
eies
of
vnbeleeuers
.
and
the
Prince
of
the
woorlde
.
who
fained
two
causes
,
or
two
Gods
coeternall
,
the
one
good
,
whom
they
called
the
light
and
minde
;
the
other
euill
,
whom
they
termed
the
darknesse
and
matter
,
the
former
whereof
had
created
good
natures
,
the
latter
bad
:
the
god
and
prince
of
the
world
,
the
father
of
the
wicked
,
autor
of
sinne
and
death
,
the
power
of
darkenesse
.
that
a
good
God
should
not
make
the
cause
of
euill
.
the
prince
&
god
of
the
world
,
by
the
inuasion
of
the
swine
,
although
of
their
owne
proper
and
free
will
they
rush
and
bend
themselues
against
God
:
yet
by
the
iust
iudegement
of
God
they
are
so
for
saken
and
abiected
of
him
,
that
they
are
without
all
chaunge
,
or
alteration
vnrecalabite
euill
,
and
subiect
to
euerlasting
tormentes
.
they
are
reserued
by
GOD
in
euerlasting
chaines
vnder
darekenesse
.
Goe
yee
cursed
from
mee
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
to
bee
reserued
vnto
damnation
and
the
iudgement
of
the
great
day
.
They
complain
that
Christ
came
to
trouble
them
before
their
time
.
not
onelie
thereby
to
shew
his
wrath
against
sinne
in
their
euerlasting
paines
:
but
also
to
punish
by
them
in
this
life
the
wicked
,
and
also
to
chastice
or
trie
and
exercise
with
temptations
the
elect
.
fire
is
saide
to
bee
prepared
for
them
from
euerlasting
.
The
euill
spirite
of
GOD
came
vpon
Saul
,
and
vexed
him
.
Hee
cast
vpon
the
Aegyptians
the
fiercenesse
of
his
anger
,
indignation
and
wrath
,
and
vexation
by
the
sending
out
of
euill
Angels
.
Satan
hath
desired
you
to
winnowe
you
as
wheat
.
Wee
woulde
haue
come
vnto
you
,
but
Satan
hindered
vs
.
Least
I
shoulde
bee
exalted
aboue
measure
thorough
the
aboundaunce
of
reuelations
,
there
was
giuen
vnto
mee
a
pricke
in
the
flesh
,
the
messenger
of
Satan
to
buffet
mee
,
because
I
should
not
bee
exalted
out
of
measure
.
Least
the
tempter
hadde
tempted
you
in
anie
sort
,
and
that
our
labour
had
beene
in
vaine
.
Christ
himselfe
is
tempted
of
Satan
:
the
tempter
of
gods
prouidence
of
the
creation
dooth
not
differ
from
creation
in
the
thing
it selfe
:
but
they
differ
in
consideration
onelie
.
the
omnipotent
will
of
GOD
is
called
creation
,
it
is
called
prouidence
by
reason
of
the
pride
of
mans
heart
,
by
reason
of
the
iudgement
of
our
sense
,
by
reason
of
the
knowledge
of
Gods
prouidence
,
darkened
by
the
fall
of
man
;
by
reas●n
of
our
desire
of
auoiding
and
declining
by
anie
meanes
gods
fight
and
Iudgement
;
by
reason
of
the
small
compasse
of
mans
minde
,
and
vnderstanding
by
reason
of
confusions
&
sins
,
The
Epicures
will
haue
either
no
prouidence
at
all
,
or
onely
of
those
thinges
which
are
,
and
are
doone
in
the
lower
partes
of
the
world
.
The
Stoickes
haue
deuised
in
steede
of
prouidence
an
absolute
necessitie
and
order
of
all
thinges
,
being
in
the
verie
nature
of
things
,
whereunto
not
onlie
al
other
things
,
but
god
himselfe
also
is
subiect
.
The
Peripatetiques
did
imagine
,
that
God
indeede
dooth
beholde
and
vnderstand
all
thinges
:
but
yet
dooth
not
order
and
rule
all
thinges
,
but
mooueth
the
celestiall
motions
,
and
dooth
by
them
send
downe
by
waie
of
influence
some
power
and
vertue
vnto
the
lower
partes
of
nature
:
but
the
operations
themselues
or
motions
depend
of
the
matter
and
of
the
wils
of
men
:
that
nothing
is
extant
and
commeth
to
passe
in
the
whole
world
,
but
by
the
certaine
and
definite
,
though
yet
most
free
and
most
good
counsail
and
purpose
of
God
.
that
there
is
a
prouidence
of
God
.
He
giueth
to
al
life
&
breath
,
and
all
thinges
:
In
him
wee
liue
and
mooue
and
haue
our
being
.
Are
not
two
Sparrowes
sold
for
a
farthing
,
and
one
of
them
shal
not
fall
on
the
ground
without
your
father
?
Yea
and
all
the
haires
of
your
head
are
numbered
:
of
Gods
prouidence
I
haue
made
the
earth
,
the
man
,
and
the
beast
that
are
vpon
the
ground
,
and
haue
giuen
it
vnto
whom
it
pleased
me
.
Now
haue
I
giuen
all
these
landes
into
the
handes
of
Nabuchadnezzar
the
king
of
Babel
my
seruant
.
the
prouidence
Yet
more
knowen
proofes
and
more
common
and
obiect
are
those
which
are
drawen
from
the
woorkes
or
effectes
of
god
.
THE
order
which
is
in
the
nature
of
things
,
The
minde
and
vnderstanding
which
is
in
Angels
and
men
.
Hee
that
planted
the
eare
,
shall
hee
not
heare
?
Or
hee
that
formed
the
eie
,
shall
he
not
see
?
The
naturall
notions
of
principles
engraffed
in
our
minds
,
o
the
Lawe
of
nature
,
or
the
difference
betweene
thinges
honest
and
dishonest
.
As
manie
as
haue
sinned
without
the
Lawe
,
shall
perish
also
without
the
Lawe
:
and
as
manie
as
haue
sinned
in
the
Lawe
,
shall
bee
iudged
by
the
Lawe
.
(
For
the
hearers
of
the
Law
are
not
righteous
before
God
,
but
the
doers
of
the
Lawe
shal
be
iustified
&c.
There
is
verilie
a
God
,
who
both
heareth
and
seeth
what
we
doe
.
The
terrours
and
tormentes
of
conscience
in
the
wicked
,
which
generally
ensueth
vpon
sinne
committed
by
them
.
The
wrath
of
God
is
reueiled
from
heauen
against
all
vngodlinesse
,
and
vnrighteousnesse
of
men
.
doost
thou
thinke
such
fellowes
to
haue
escaped
,
whose
minde
beeing
conscious
and
guiltie
of
the
deede
possesseth
them
with
astonishment
,
&c.
Rewardes
and
punishmentes
The
righteous
shal
reioice
,
when
hee
seeth
the
vengeance
:
hee
shall
wash
his
feete
in
the
blood
of
the
wicked
;
And
men
shall
say
,
verilie
,
there
is
fruite
for
the
righteous
,
doubtlesse
there
is
a
God
that
iudgeth
in
the
earth
.
The
order
and
preseruation
in
common-weales
.
By
mee
kings
raigne
,
and
Princes
decree
iustice
.
That
liuing
men
may
knowe
,
that
the
most
High
hath
power
ouer
the
kingdome
of
men
,
and
giueth
to
whomesoeuer
he
wil
,
&
appointeth
ouer
it
the
most
abiect
among
men
.
Common-weals
are
gouerned
far
more
by
the
aide
and
assistance
of
God
,
than
by
mens
reason
and
counsel
.
The
vertues
,
&
singular
gifts
,
or
heroicall
instinctes
,
and
the
excellencie
of
artificers
,
which
God
bestoweth
for
the
good
and
preseruation
of
mans
societie
.
The
Lord
stirred
vp
the
spirit
of
Cyrus
.
The
Lord
taketh
away
the
strong
man
,
and
the
man
of
warre
,
the
Iudge
,
and
the
Prophet
.
The
prediction
and
signification
of
euentes
,
or
of
things
to
come
,
and
the
execution
or
accomplishment
thereof
.
Hath
hee
saide
,
and
shall
hee
not
doe
it
?
Are
there
gods
,
and
doe
they
not
signifie
or
foretell
things
?
All
things
in
the
whole
world
,
both
great
and
small
,
are
not
onlie
ordained
,
but
are
also
done
and
tend
to
their
certaine
and
appointed
end
.
THere
is
a
god
.
Therefore
there
is
prouidence
.
Euerie
positiue
thing
,
and
all
good
is
from
God
,
as
the
first
cause
and
chiefe
good
.
Hee
that
will
the
ende
or
consequent
of
anie
euent
,
will
also
the
meane
or
euent
which
goeth
before
.
God
is
the
first
cause
of
al
things
.
An
vnchangeable
prescience
or
foreknowledge
dependeth
of
an
vnchaungeable
cause
.
God
foreknoweth
all
thinges
vnchangeablie
from
euerlasting
.
THe
prouidence
of
god
is
the
eternal
,
most
free
,
vnchaungeable
,
most
iust
,
wise
,
and
good
counsail
of
god
,
whereby
he
worketh
al
good
thinges
,
and
permitteth
also
euil
thinges
to
bee
doone
,
and
directeth
al
things
both
euill
and
good
to
his
glorie
,
and
the
safety
of
his
chosen
.
An
vnderstanding
,
or
prescience
and
foreknowledge
of
things
to
come
or
to
be
done
,
&
of
the
causes
a
will
effecting
or
woorking
a
thing
for
certaine
causes
,
and
that
in
due
time
and
order
.
The
counsel
of
the
Lord
standeth
for
euer
.
My
counsel
shall
stand
.
Prescience
Prouidence
&
Predestination
prouidence
extendeth
to
al
things
and
to
al
the
works
of
god
:
but
predestination
is
extended
properly
to
those
creatures
only
which
are
endued
with
reason
.
Predestination
is
the
most
wise
,
eternall
&
vnchangeable
decree
of
God
,
whereby
he
deputed
&
destined
euery
man
,
before
he
was
created
,
to
his
certaine
vse
and
end
.
That
this
counsel
is
eternal
cannot
bee
denied
:
The
Lord
hath
possessed
me
in
the
beginning
of
his
way
.
Which
declare
the
last
things
from
the
beginning
,
&
from
old
the
things
that
were
not
done
.
Hee
hath
chosen
vs
in
Christ
before
the
foundation
of
the
woorlde
.
Wee
speake
the
wisedome
of
God
,
which
hee
had
determined
before
the
world
.
Most
free
Hee
doth
whatsoeuer
he
wil.
As
the
clay
is
in
the
potters
hand
,
so
are
you
in
mine
hand
.
The
strength
of
Israel
wil
not
lie
nor
repent
.
I
am
the
Lorde
,
I
chaunge
not
.
Most
wise
With
him
is
wisedom
and
strength
,
he
hath
counsel
and
vnderstanding
.
Most
Iust
There
is
no
iniquitie
with
the
Lord
our
God
,
neither
respect
of
persons
.
Whereby
god
worketh
In
him
we
liue
,
and
moue
,
&
haue
our
being
.
The
working
or
operation
of
God
is
two-fold
.
General
,
God
is
the
sauior
of
al
men
,
specially
of
those
that
beleeue
.
As
many
as
are
led
by
the
spirit
of
god
,
they
are
the
sons
of
god
.
into
immediate
and
mediate
working
when
beside
,
or
contrarie
to
the
meanes
and
order
setled
by
him
in
nature
he
woorketh
what
he
will
Which
onely
dooth
great
woonders
This
is
the
finger
of
God
.
when
God
by
creatures
or
second
causes
produceth
those
effectes
,
to
which
those
creatures
,
or
causes
,
are
by
the
accustomed
and
common
order
of
nature
fit
,
and
so
made
of
God
,
Take
a
lump
of
drie
figges
and
lay
it
vpon
the
boile
,
and
he
shall
recouer
.
They
haue
Moses
and
the
Prophets
:
let
them
heare
them
.
the
mediate
woorking
or
action
of
God
is
doone
sometimes
by
good
,
sometimes
by
vitious
and
sinfull
instruments
,
as
wel
naturall
as
voluntary
:
As
touching
good
instruments
,
that
by
them
God
worketh
verie
wel
,
but
of
euill
instruments
the
trials
and
chastisementes
of
the
Godlie
,
the
punishmentes
of
the
wicked
,
which
are
doone
by
the
wicked
,
to
bee
iust
,
and
to
proceede
from
the
will
,
power
,
and
efficacie
of
God
the
vertues
and
such
actions
and
deedes
of
the
wicked
as
haue
beene
for
the
safetie
of
mankinde
,
to
be
the
giftes
and
blessings
of
God
blesseth
Israell
by
Balaam
tempteth
the
people
by
false
Prophetes
.
vexeth
Saul
by
Satan
punisheth
Dauid
by
Absalon
He
worketh
al
good
things
The
substances
and
natures
of
thinges
.
Their
quantities
and
qualities
,
forces
or
powers
,
or
inclinations
.
Habits
and
faculties
of
the
minde
conformed
to
the
will
of
God
.
Motions
,
actions
,
and
euents
,
Punishments
,
as
they
are
the
execution
of
gods
iustice
,
and
are
inflicted
by
god
the
most
iust
and
righteous
iudge
of
the
world
.
Remember
the
former
thinges
of
olde
,
for
I
am
god
,
and
there
is
no
other
god
,
and
there
is
nothing
like
me
,
&c.
He
permitteth
also
euill
things
to
be
doone
.
Euill
is
twofolde
,
the
one
of
crime
or
offence
,
which
is
sinne
;
the
other
of
pain
or
punishment
,
If
this
nation
against
whom
I
haue
pronounced
,
turne
from
their
wickednesse
,
I
will
repent
of
the
plague
that
I
thought
to
bring
vpon
them
.
the
euill
of
paine
or
punishment
,
being
the
exequution
of
the
Law
,
and
declaration
of
Gods
iustice
,
is
indeed
a
natural
euil
,
as
it
is
a
destruction
of
the
creature
,
but
is
in
a
consideration
a
moral
good
,
as
it
is
agreeing
with
the
order
of
gods
iustice
:
Because
hee
is
the
first
cause
&
efficient
of
al
good
things
Because
it
is
the
part
of
a
iust
iudge
to
punish
sinne
:
But
God
is
iudge
of
the
world
,
&
wil
be
acknowledged
the
maintainer
of
his
iustice
and
glorie
.
Ye
execute
not
the
iudgements
of
man
,
but
of
the
Lorde
.
&
Martyrdomes
There
is
no
euill
in
the
Cittie
which
the
Lorde
hath
not
doone
.
I
the
Lord
make
peace
and
create
euill
.
Wherefore
wee
account
in
the
number
of
good
things
the
punishments
of
the
wicked
,
and
gods
iudgements
:
For
although
destruction
be
euill
in
respect
of
the
creature
who
suffereth
it
:
God
made
not
death
Thy
destruction
is
of
thy selfe
Israel
.
He
will
not
death
Hee
will
that
all
men
shall
bee
saued
.
of
euil
of
crime
or
offence
,
these
,
as
they
are
sinnes
,
or
euils
of
crime
,
are
not
considered
as
good
,
let
no
man
when
he
is
tempted
say
that
he
is
tempted
of
God
.
The
scripture
hath
concluded
all
vnder
sin
,
&c.
For
the
same
purpose
haue
I
stirred
thee
vp
,
&c.
For
God
neither
will
,
nor
will
not
sinnes
simplie
,
but
in
some
respect
he
wil
,
and
in
some
respect
hee
will
not
,
in
euery
sin
or
euil
of
crime
are
two
things
:
the
material
,
or
subiect
the
formal
The
subiect
,
is
a
thing
positiue
,
or
a
thing
of
nature
,
corruption
is
not
wrought
by
God
,
no
sinne
can
bee
,
or
bee
imagined
,
which
is
not
in
some
good
thing
,
and
hath
adioined
vnto
it
some
consideration
,
and
respect
of
good
.
that
there
cannot
bee
put
anie
thing
which
is
the
chiefe
and
extreme
euill
,
howe
farre
foorth
god
will
sinne
,
how
he
wil
not
,
but
permitteth
it
.
As
concerning
their
matter
As
concerning
the
endes
whereunto
God
destineth
those
actions
,
which
are
sinnes
:
punishmentes
of
the
wicked
martyrdomes
of
the
godlie
the
Sacrifice
of
the
Sonne
of
GOD
for
the
sinnes
of
men
.
As
concerning
the
withdrawing
of
his
grace
,
This
withdrawing
is
an
action
,
proper
to
god
,
It
is
also
iust
and
holie
,
Nowe
as
the
inclinations
,
motions
,
and
actions
of
sinners
,
are
sinnes
God
neither
will
,
nor
ordaineth
,
nor
alloweth
,
nor
commaundeth
,
nor
woorketh
,
nor
furthereth
them
:
the
permission
of
sinne
,
is
no
idle
permission
,
Jt
is
permission
,
as
concerning
the
formall
cause
of
sinne
,
but
it
is
of
efficacie
,
and
woorketh
,
as
concerning
the
motions
and
actions
of
the
creature
sinning
,
concerning
the
withdrawing
of
his
grace
,
&
the
ends
,
GOD
then
is
saide
to
permitte
sinne
.
Because
his
will
where-by
hee
will
haue
some
one
woorke
doone
by
a
reasonable
creature
,
hee
dooth
not
make
knowen
vnto
him
.
Because
hee
dooth
not
correct
and
incline
the
will
of
the
creature
to
obeie
in
that
woorke
his
diuine
will
,
to
withdrawe
from
his
creature
his
grace
,
or
speciall
woorking
:
to
forsake
him
:
to
depriue
him
of
light
and
rightnesse
,
or
of
conformitie
with
the
Lawe
:
to
leaue
him
in
naturall
blindnesse
and
corruption
:
to
will
and
permit
,
that
together
with
the
action
,
which
God
woorcketh
by
his
creatures
,
and
is
in
respect
of
GOD
most
iust
,
the
sinne
of
the
creatures
may
concur
,
Because
notwithstanding
god
so
moueth
,
inclineth
,
and
ruleth
by
his
secret
and
general
prouidence
the
wil
and
al
the
actions
of
the
creature
so
forsaken
,
as
that
by
the
creatures
sinning
,
himselfe
doth
execute
the
most
iust
decrees
of
his
owne
wil.
I
wil
haue
mercie
on
whom
I
wil
haue
mercie
:
O
man
,
who
art
thou
which
pleadest
against
God
?
Hath
not
the
potter
power
of
the
claie
?
Who
hath
giuen
vnto
him
first
,
and
it
shall
bee
recompenced
?
Is
it
not
lawfull
for
me
to
doe
as
I
will
with
mine
owne
?
is
the
withdrawing
of
the
grace
of
God
,
whereby
god
when
hee
executeth
the
decrees
of
his
will
by
reasonable
creatures
,
either
doth
not
open
his
wil
,
whereby
hee
would
haue
that
worke
done
,
to
the
creature
or
doth
not
incline
the
wil
of
the
creature
,
to
obey
his
will
in
that
action
.
permission
,
is
the
secret
prouidence
or
wil
&
power
of
god
,
whereby
he
effectually
wil
,
moueth
,
and
moderateth
the
motions
and
actions
euen
of
men
sinning
,
as
they
are
actions
,
and
punishments
both
of
them
and
others
:
but
sinne
it selfe
he
neither
wil
nor
worketh
:
neither
yet
hindereth
it
,
but
in
his
iust
iudgement
suffereth
it
to
concur
with
their
actions
.
and
this
also
he
vseth
to
the
illustrating
of
his
glorie
.
of
Gods
permission
of
sinnes
Not
a
god
that
loueth
wickednes
.
that
he
was
sent
of
god
into
Aegypt
.
That
god
did
not
permit
without
some
woorking
also
of
his
owne
,
but
did
effectuallie
will
that
working
of
Pharaos
wil
and
others
,
because
these
Scriptures
referre
the
cause
of
their
indurating
wrought
by
themselues
to
an
indurating
wrought
by
GOD
,
because
these
scriptures
adde
further
the
final
causes
of
this
counsel
and
purpose
of
god
;
euen
that
his
enimies
might
be
punished
,
and
the
glorie
of
god
magnified
.
For
neither
do
the
creatures
therefore
sinne
,
for
that
God
doth
by
their
will
and
actions
execute
his
iudgements
:
for
then
also
should
the
good
Angels
sinne
,
by
whom
God
sometimes
punisheth
the
wickednes
of
men
:
but
because
in
their
action
they
haue
no
respect
of
gods
commandement
,
neither
doe
it
to
that
end
,
as
thereby
to
obey
god
.
Whatsoeuer
is
not
of
faith
,
is
sinne
.
If
there
arise
among
you
a
Prophet
,
or
a
dreamer
of
dreames
,
saying
,
let
vs
go
after
other
gods
,
thou
shalt
not
hearken
vnto
the
words
of
the
Prophet
;
for
the
Lord
your
god
prooueth
you
.
Yee
haue
seene
all
that
the
Lord
did
before
your
eies
in
the
land
of
Aegypt
&c.
Yet
the
Lorde
hath
not
giuen
you
an
heart
to
perceiue
,
and
eies
to
see
,
and
eares
to
heare
,
vnto
this
daie
.
Wickednes
proceedeth
from
the
wicked
;
but
mine
hand
be
not
vpon
thee
.
that
it
directeth
all
things
both
good
and
euil
to
gods
glorie
,
And
to
the
safetie
of
his
chosen
,
The
heauens
declare
the
glorie
of
god
,
and
the
firmament
sheweth
the
work
of
his
hands
,
For
my
names
sake
wil
I
differre
my
wrath
.
We
know
that
all
things
worke
together
for
the
best
,
vnto
them
that
loue
god
.
Neither
hath
this
man
sinned
nor
his
parents
,
but
that
the
works
of
god
should
be
shewed
on
him
.
sinne
or
corruption
it selfe
(
which
yet
himselfe
worketh
not
,
but
suffereth
to
concurre
with
his
owne
action
in
the
wicked
)
To
shew
forth
both
his
iustice
in
punishing
it
,
and
his
mercie
in
remitting
it
.
To
woorke
in
vs
a
hatred
of
sinne
,
true
humilitie
,
and
an
imploring
of
gods
grace
,
and
thankefulnes
of
our
deliuerie
from
sinne
and
death
.
The
Lorde
hath
made
all
things
for
his
owne
sake
:
yea
euen
the
wicked
(
but
not
wickednes
)
for
the
daie
of
euill
.
We
are
to
consider
the
degrees
of
gods
prouidence
.
For
he
respecteth
indeede
and
gouerneth
all
his
creatures
,
but
especiallie
mankinde
,
And
in
mankinde
especiallie
those
whom
he
hath
elected
and
chosen
to
eternal
life
,
whether
gods
prouidence
extendeth
it selfe
to
all
things
.
both
the
greatest
,
and
the
smallest
of
them
are
ruled
by
the
prouidence
of
GOD
,
is
extended
to
all
actions
and
motions
of
all
creatures
,
euen
of
those
that
sinne
,
so
that
all
thinges
,
whatsoeuer
are
done
,
come
not
to
passe
but
by
the
eternall
counsell
and
purpose
of
GOD
,
either
woorking
them
,
as
they
haue
a
respect
and
qualitie
of
good
in
them
,
or
permitting
them
,
as
they
are
sinnes
,
but
moderating
,
and
gouerning
all
thinges
,
euen
sinne
it selfe
,
and
directing
them
to
his
glorie
,
and
the
safetie
of
his
chosen
some
are
vniuersall
and
generall
Some
are
particular
Of
particular
testimonies
some
belong
to
reasonable
creatures
,
or
such
as
haue
a
wil
in
working
,
be
they
good
,
or
bee
they
bad
;
some
to
those
which
are
without
reason
,
Some
likewise
intreat
of
thinges
contingent
,
fortuning
,
and
casuall
,
Some
speake
of
necessarie
thinges
The
vniuersal
and
generall
prouidence
of
God
Hee
woorketh
all
thinges
after
the
counsell
of
his
owne
will
.
Hee
giueth
to
all
life
and
breath
,
and
all
thinges
.
Hath
hee
saide
,
and
shall
hee
not
doe
it
?
And
hath
hee
spoken
?
And
shall
be
not
accomplish
it
?
Thou
hast
made
heauen
and
earth
,
and
all
things
that
are
therein
,
the
seas
and
all
that
are
in
them
:
And
thou
preseruest
them
all
.
I
forme
the
light
,
and
create
darkenes
:
I
make
peace
,
and
create
euill
;
I
the
Lord
doe
all
these
things
.
Of
the
prouidence
of
God
ouer
reasonable
creatures
,
You
sent
not
me
hither
but
God
.
When
ye
thought
euill
against
me
,
God
disposed
it
to
good
.
Who
hath
giuen
the
mouth
to
man
,
or
who
hath
made
the
dumme
,
or
the
deafe
,
or
him
that
seeth
?
Haue
not
I
the
Lord
?
Therefore
goe
now
,
and
I
will
bee
with
thy
mouth
.
The
LORD
saide
vnto
Iosua
,
bee
not
afraide
for
them
;
for
to
morrowe
about
this
time
will
I
deliuer
them
all
slaine
before
Israel
.
There
failed
nothing
of
all
the
good
thinges
which
the
LORD
saide
vnto
the
house
of
Israell
,
but
all
came
to
passe
.
The
LORD
hath
bidden
him
curse
Dauid
.
Who
shall
intise
Ahab
that
hee
may
goe
and
fall
at
Ramoth
Gilead
,
Thou
shalt
entise
and
shalt
also
preuaile
.
The
Kinges
heart
is
in
the
hand
of
the
LORD
:
hee
turneth
it
whither
soeuer
it
pleaseth
him
.
A
prudent
wife
commeth
of
the
LORD
.
The
mouth
of
straunge
women
is
as
a
deepe
pit
.
Hee
with
whom
the
LORD
is
angrie
shall
fall
therein
.
Who
is
hee
then
that
saith
,
and
it
commeth
to
passe
,
and
the
LORD
commaundeth
it
not
?
According
to
his
will
hee
woorketh
in
the
armie
of
heauen
,
and
in
the
inhabitauntes
of
the
earth
,
and
none
can
staie
his
hand
nor
saie
vnto
him
,
what
doest
thou
?
Herode
and
Pontius
Pilate
with
the
gentiles
and
the
people
of
Israell
gathered
themselues
together
to
do
whatsoeuer
thine
hand
and
thy
counsel
had
determined
before
to
be
done
.
Of
his
prouidence
in
creatures
which
are
without
reason
whether
they
bee
liuing
or
not
liuing
,
The
Lord
keepeth
all
the
iust
mans
bones
.
Hee
bringeth
vp
the
clouds
from
the
ends
of
the
earth
,
and
makeeth
the
lightnings
with
the
rain
,
he
draweth
forth
the
wind
out
of
his
treasures
.
God
remembred
Noah
,
and
made
a
wind
to
passe
vpon
the
earth
.
Which
giueth
to
beasts
their
food
,
and
to
the
young
Rauens
that
crie
.
Your
heauenlie
father
feedeth
the
foules
of
the
Aire
.
If
god
so
clothe
the
grasse
of
the
field
,
shall
he
not
doe
much
more
vnto
you
?
Of
the
prouidence
of
god
gouerning
things
contingent
,
fortuning
and
casual
,
Jf
a
man
hath
not
laide
wait
,
but
God
hath
offered
him
into
his
hand
,
then
I
will
appoint
thee
a
place
whither
he
shall
flee
.
Are
not
two
sparrowes
solde
for
a
farthing
,
and
one
of
them
shall
not
fall
on
the
grounde
without
your
father
?
Yea
,
and
all
the
haires
of
your
head
are
numbered
.
The
Lord
hath
giuen
,
and
the
Lord
hath
taken
it
,
blessed
bee
the
name
of
the
Lord
.
The
lot
is
cast
into
the
lap
,
but
the
whole
disposition
thereof
is
of
the
Lord
.
that
necessarie
euents
(
whether
such
come
by
a
naturall
necessitie
,
or
by
the
order
so
setled
of
God
in
nature
,
or
whether
they
be
by
a
conditional
necessitie
,
as
in
respect
of
Gods
decree
or
other
causes
comming
betweene
)
God
thundereth
maruelouslie
with
his
voice
:
he
saith
to
the
snow
,
bee
thou
vpon
the
earth
,
likewise
the
small
raine
and
to
the
great
rain
of
his
power
.
The
whirle
wind
commeth
out
of
the
south
,
and
the
cold
from
the
Northwind
.
At
the
breath
of
God
the
frost
is
giuen
.
He
causeth
the
bud
of
the
hearb
to
spring
forth
by
raine
:
he
begetteth
the
dewe
,
the
frost
,
the
ice
:
he
bringeth
forth
mazzareth
in
their
time
,
hee
guideth
Arcturus
,
hee
guideth
the
motions
of
heauen
,
&
effectuallie
woorketh
by
them
in
these
lower
regions
.
He
causeth
the
grasse
to
growe
for
the
cattell
,
and
hearbe
for
the
vse
of
man
,
that
he
may
bring
forth
breade
out
of
the
earth
,
&c.
The
Lord
hath
made
both
these
,
euen
the
eare
to
heare
,
and
the
eie
to
see
,
So
not
one
bone
of
Christ
was
broken
,
My
counsaile
shall
stand
,
and
I
will
doe
whatsoeuer
I
will
:
I
call
a
byrd
from
the
East
,
and
the
man
of
my
counsel
from
far
.
As
I
haue
spoken
it
,
so
will
I
bring
it
to
passe
.
J
haue
purposed
it
,
and
I
will
doe
it
.
Who
shall
change
our
vile
bodie
,
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
,
according
to
the
woorking
whereby
he
is
able
euen
to
subdue
all
things
vnto
himselfe
.
This
corruptible
must
put
on
incorruption
,
&
this
mortal
must
put
on
immortalitie
.
that
the
examples
,
whereof
these
places
speake
,
are
particular
&
prophetical
euents
administred
by
the
speciall
counsell
of
god
,
and
that
therefore
there
may
not
bee
framed
a
general
rule
vniuersallie
extending
to
al
euents
.
The
like
causes
are
found
in
al
euents
,
for
which
the
scripture
affirmeth
those
euents
afore
recited
to
haue
beene
done
or
to
be
done
by
the
counsel
&
decree
of
god
the
glorie
of
god
,
and
the
safetie
of
his
chosen
.
we
see
the
scripture
it selfe
not
onelie
to
attribute
the
particular
euents
of
all
both
specials
and
generals
vnto
gods
prouidence
,
but
further
to
transferre
&
applie
the
same
to
al
the
specials
&
generals
,
which
it
speaketh
of
singular
and
particular
examples
.
as
god
brought
the
wind
vpon
the
earth
,
so
doth
he
bring
the
wind
out
of
his
treasures
,
As
he
would
that
he
should
bee
borne
blinde
,
so
doth
he
make
the
deafe
and
the
dumbe
,
him
that
seeth
,
and
the
blind
.
he
destroieth
the
counsel
of
Achitophel
.
he
frustrateth
the
counsels
of
the
gentiles
,
he
commaunded
the
Rauens
to
feede
Elias
,
one
sparrow
falleth
not
to
the
ground
without
him
.
there
are
also
places
of
Scripture
,
wherein
the
generall
referring
of
all
thinges
to
the
prouidence
of
God
is
plainlie
expressed
,
or
is
signified
by
a
Synecdoche
(
which
figure
of
speeche
wee
vse
when
we
signifie
the
whole
by
a
part
,
or
a
part
by
the
whole
)
or
by
the
comparing
of
lesser
things
with
greater
,
or
greater
with
lesser
.
The
thing
that
I
shal
speake
shall
come
to
passe
.
which
demonstrate
that
the
prouidence
of
God
extendeth
it selfe
to
all
thinges
:
that
euen
euerie
the
least
and
smallest
thing
,
both
good
,
and
bad
,
is
ruled
by
the
prouidence
of
God
:
yet
in
such
wise
,
as
that
those
things
which
partake
of
the
nature
of
good
,
are
not
onelie
done
according
to
the
prouidence
of
god
but
also
by
the
prouidence
of
God
,
as
the
cause
:
but
those
thinges
which
are
euil
,
are
done
according
to
the
prouidence
,
but
not
by
the
prouidence
of
God
,
God
wil
those
things
He
permitteth
those
thinges
The
reasons
that
the
prouidence
of
God
extendeth
it selfe
to
all
things
,
God
will
all
that
is
good
.
The
Lord
hath
made
althings
for
his
owne
sake
,
yea
euen
the
wicked
for
the
daie
of
euil
.
The
first
cause
is
that
which
doth
not
depend
of
anie
other
,
but
whereof
all
second
causes
,
and
their
actions
and
motions
depend
and
are
gouerned
.
What
God
vnchangeablie
foreknoweth
he
also
vnchangeablie
will
from
euerlasting
.
But
God
from
euerlasting
foreknoweth
vnchangeablie
all
things
,
euen
those
which
are
most
mutable
.
Therefore
hee
woulde
from
euerlasting
vnchangeablie
all
thinges
,
either
simplie
,
or
in
some
sort
and
respect
.
All
certain
and
vnchangeable
prescience
or
foreknowledge
,
dependeth
on
an
vnchangeable
cause
:
But
there
is
no
vnchangeable
cause
besides
the
will
of
God
.
The
summe
is
Hath
hee
saide
it
,
and
shall
hee
not
doe
it
?
And
hath
he
spoken
,
and
shall
hee
not
accomplish
it
?
All
naturall
good
thinges
are
from
GOD
as
the
first
cause
.
In
him
wee
liue
,
and
mooue
,
and
haue
our
being
.
A
Confutation
of
certaine
Sophismes
or
cauils
,
which
are
wont
to
be
obiected
against
the
prouidence
of
god
mouing
and
gouerning
al
and
euerie
particular
,
whether
good
or
bad
,
great
or
small
,
most
iustlie
.
No
confused
or
disordered
thinges
haue
their
being
,
or
are
gouerned
by
the
prouidence
of
god
.
But
whatsoeuer
thinges
are
vnder
the
son
,
are
confused
,
because
all
are
vanity
.
Therefore
they
are
not
ruled
and
gouerned
by
diuine
prouidence
.
No
confuse
thinges
are
gouerned
by
the
prouidence
of
god
,
All
thinges
that
are
vnder
the
Sonne
,
humane
thinges
,
are
confuse
and
vaine
:
But
if
then
they
conclude
that
those
disordered
thinges
are
not
ruled
and
gouerned
of
god
That
disordered
things
are
not
,
or
are
not
ruled
of
god
,
and
therfore
many
things
in
the
world
not
done
by
his
prouidence
Al
humane
thinges
therefore
are
vaine
,
all
our
thinges
,
GOD
not
illightening
,
correcting
,
and
directing
vs
by
his
spirite
,
are
euil
,
and
displeasing
GOD.
they
obtaine
not
their
expected
and
hoped
euentes
,
or
those
at
least-wise
not
firme
and
stable
,
neither
such
,
wherein
sound
and
solid
felicitie
and
blessednesse
doth
consist
.
That
wisedome
also
,
which
is
the
knoweledge
of
Gods
will
,
and
a
true
desire
to
bee
obedient
thereunto
,
in
this
life
is
ioyned
with
manifolde
errors
,
sinnes
,
and
calamities
.
the
euils
which
iust
men
suffer
,
and
the
good
which
the
vniust
enioie
,
seeme
disordered
to
mens
iudgements
,
They
who
are
against
God
,
are
not
ruled
and
guided
by
GOD.
Diuels
and
wicked
men
are
against
GOD.
Therefore
they
are
not
ruled
and
guided
by
his
diuine
prouidence
.
According
to
his
will
hee
woorketh
in
the
armie
of
heauen
,
and
in
the
inhabitantes
of
the
earth
,
and
none
can
staie
his
hard
,
nor
say
vnto
him
,
what
dost
thou
?
The
Kings
heart
is
in
the
hande
of
the
Lorde
,
vs
the
riuers
of
waters
:
hee
turneth
it
whithersoeuer
it
pleaseth
him
.
is
called
the
rod
of
the
Lords
wrath
.
the
Assyrians
are
called
,
the
sanctified
of
GOD
,
his
hired
souldiours
,
dooing
seruice
to
God
:
God
is
said
to
infatuate
,
&
besot
the
wicked
,
to
strike
them
with
a
giddines
,
to
mad
and
amase
them
,
to
effeminate
them
,
to
fil
them
ful
of
fear
,
so
that
their
spirits
faile
them
at
the
●oice
of
the
falling
of
a
leafe
:
to
rule
the
swords
of
the
wicked
with
his
hand
:
to
obdurate
and
harden
their
hearts
.
All
the
actions
and
motions
of
all
creatures
are
done
by
the
wil
and
working
of
God
.
Manie
actions
(
as
the
selling
of
Ioseph
,
the
Assyrians
warring
against
the
Iewes
)
are
sinnes
.
Therefore
sinnes
are
done
by
the
wil
and
working
of
god
.
Actions
are
sins
For
both
god
could
haue
wrought
that
selfesame
punishment
,
which
hee
inflicted
iustly
on
the
Iewes
by
the
Assyrian
sinning
,
by
an
instrument
not
sinning
:
and
the
Assyrian
,
if
it
had
pleased
god
to
correct
his
wil
,
might
haue
been
notwithstanding
the
instrument
of
gods
wrath
,
and
yet
good
,
how
great
soeuer
seueritie
hee
had
exercised
towarde
the
Iewes
:
As
when
GOD
by
his
good
Angell
slaieth
the
wicked
host
of
the
Assyrians
.
The
most
good
action
of
GOD
exercised
by
an
euill
and
corrupt
instrument
,
is
no
otherwise
the
sinne
of
the
bad
instrument
,
than
water
which
commeth
pure
out
of
the
fountaine
,
is
made
impure
,
running
thorough
vncleane
places
:
or
the
best
wine
comming
out
of
a
good
vessell
waxeth
sowre
and
eger
,
being
put
in
a
corrupt
vessell
,
Vnlesse
the
vessell
bee
pure
,
whatsoeuer
thou
powrest
in
,
sowreth
:
or
further
than
the
good
woorke
of
a
good
iudge
is
the
euill
woorke
of
an
euill
seruant
or
minister
:
or
the
riding
of
a
good
horse
man
is
the
haulting
of
a
lame
horse
.
Those
thinges
which
are
in
their
own
kind
sinnes
,
or
vnto
which
the
definition
of
sin
agreeth
,
they
are
in
themselues
sinnes
.
Many
actions
are
in
their
own
kind
sinnes
,
as
theft
,
lying
,
adulterie
,
murder
.
Therefore
they
are
sinnes
in
themselues
.
the
wil
of
God
,
reueiled
in
his
word
,
is
the
only
and
surest
rule
of
goodnesse
&
rightnesse
in
the
creatures
.
Whatsoeuer
is
not
of
faith
is
sinne
,
God
alone
by
his
own
nature
can
will
,
appoint
or
doe
nothing
that
is
vniust
,
whether
he
worke
by
the
good
,
or
by
the
wicked
:
to
spoile
the
Aegyptians
He
that
will
and
woorketh
an
action
,
which
is
in
it selfe
sinne
,
will
and
woorketh
sinnes
:
God
will
those
actions
,
which
in
themselues
are
horrible
sins
,
as
are
the
hainous
offences
of
Absalon
,
The
lying
of
the
Prophets
The
crueltie
of
the
Assyrians
making
waste
of
Iurie
,
Therefore
God
will
&
worketh
sinne
.
One
&
the
same
woorke
,
or
action
,
or
effect
in
subiect
or
matter
,
is
in
consideration
,
manner
,
&
forme
made
most
diuerse
,
good
and
bad
,
according
to
the
diuersitie
of
the
causes
both
efficient
,
and
finall
.
For
in
consideration
and
respect
of
a
good
cause
,
it
is
good
:
&
in
respect
of
a
bad
cause
,
bad
:
&
a
good
cause
is
in
it selfe
a
cause
of
good
,
by
an
accident
a
cause
of
an
euill
&
bad
effect
or
of
vice
,
which
is
inherent
and
remaining
in
the
effect
,
by
reason
of
a
bad
&
vitious
cause
,
concurring
in
the
producing
of
that
effect
:
&
contrary
:
a
bad
&
euil
cause
is
in
it selfe
a
cause
of
euill
but
by
an
accident
,
of
good
,
which
good
is
in
the
effect
,
by
reason
of
a
good
cause
concurring
therewith
to
the
producing
of
that
effect
.
whatsoeuer
God
doth
,
cannot
be
but
most
good
,
&
most
iust
:
But
the
creatures
action
is
then
good
,
And
the
action
of
creatures
is
euil
,
That
which
is
doone
,
God
simply
not
willing
it
,
is
doone
,
God
willing
it
.
But
sinne
,
is
it
is
sinne
,
can
not
be
doone
,
god
simplie
not
willing
it
:
Because
God
is
omnipotent
.
Therefore
sinne
must
needes
be
doone
,
God
willing
it
.
And
so
it
followeth
,
that
not
only
euils
of
paine
and
punishment
,
but
euils
of
crime
and
offence
also
are
doone
by
the
prouidence
of
God
.
namely
,
God
permitting
it
God
to
will
a
thing
to
permit
to
will
Sinne
then
is
said
to
be
doone
,
GOD
willing
it
,
The
priuation
or
bereauing
of
the
knowledge
of
gods
wil
,
&
of
rightnesse
,
is
from
god
,
as
worker
and
effect
or
thereof
.
This
priuation
is
sinne
.
Therefore
sinne
is
from
god
as
efficient
thereof
.
When
a
creature
is
said
to
be
ruled
of
God
,
it
is
meant
that
his
actions
are
from
God
,
and
are
directed
to
the
glorie
of
God
,
and
the
safetie
of
his
chosen
.
But
the
creatures
,
euen
when
they
sinne
,
are
ruled
of
God
.
Therefore
sinnes
are
wrought
by
god
.
Of
those
thinges
which
are
done
by
Gods
prouidence
,
God
himselfe
is
autor
and
efficient
.
But
all
euils
,
euen
of
crim●●ded
offence
are
doone
by
the
prouidence
of
God
.
Therefore
God
〈◊〉
author
of
all
that
is
euill
.
HE
that
will
that
to
bee
done
,
which
hee
forbiddeth
,
hath
in
him
contradictorie
and
flat
repugnant
willes
:
But
God
will
that
to
be
done
which
he
forbiddeth
in
his
law
,
as
robberies
,
spoils
,
rapes
,
murthers
.
Therefore
hee
hath
contradictorie
wils
.
GOD
will
and
will
not
the
same
,
Hee
will
and
woorketh
it
He
wil
not
,
neither
alloweth
,
nor
commandeth
,
nor
woorketh
anie
thing
,
Nowe
in
a
diuerse
manner
and
respect
to
will
,
and
not
to
wil
the
same
,
and
yet
to
determine
on
that
part
,
whereof
the
reasons
seeme
strongest
,
is
not
in
vs
,
much
lesse
in
GOD
absurde
or
repugnaunt
.
So
God
will
,
that
all
should
obeie
his
worde
and
bee
saued
.
In
respect
of
his
loue
towardes
al.
In
respect
of
his
commaundement
,
and
inuiting
of
al
to
repentaunce
.
If
god
wil
one
thing
in
signification
or
by
his
commaundement
,
and
will
effectuallie
or
by
his
efficacie
and
working
another
,
God
no
dissembler
.
he
shal
be
changeable
and
dissembler
.
THat
which
is
doone
by
the
vnchangeable
decree
of
god
,
is
not
done
contingentlie
and
freely
.
But
al
thinges
are
doone
by
the
vnchaungeable
decree
,
or
counsel
,
or
prouidence
of
god
.
Therefore
nothing
is
done
contingently
and
freely
.
an
effect
which
is
the
some
in
subiect
and
matter
,
is
chaungeable
and
vnchaungeable
,
necessary
and
contingent
,
In
respect
therefore
of
second
and
neerest
causes
,
some
effects
are
necessarie
and
certaine
,
some
are
changeable
In
respect
of
the
first
cause
,
namely
the
decree
of
god
,
which
is
vnchangeable
,
all
effects
are
vnchangeable
and
most
certaine
,
that
the
bones
of
Christ
should
not
be
broken
,
Iudas
,
the
Iewes
,
Herode
,
Pilate
,
they
did
whatsoeuer
the
hande
&
counsel
of
god
had
determined
before
to
be
doone
.
That
which
is
done
by
the
vnchangeable
decree
of
god
,
is
not
don
contingently
,
but
necessarily
:
Al
things
are
don
by
the
vnchangeable
decree
of
god
:
nothing
therefore
is
doone
contingently
,
neither
by
fortune
or
chance
,
but
al
necessarily
:
which
is
the
Stoicks
doctrin
of
fate
or
destiny
.
is
that
which
cannot
be
otherwise
,
than
it
is
.
is
that
which
is
indeede
,
or
is
done
,
but
might
notwithstanding
not
haue
bin
,
or
haue
bin
done
otherwise
.
there
is
said
to
be
a
double
necessity
One
absolute
or
simple
,
which
is
of
them
,
whose
opposites
or
contraries
are
simply
vnpossible
,
in
respect
of
the
nature
of
the
cause
or
subiect
whereof
it
is
affirmed
.
The
other
is
necessity
of
consequence
or
by
supposition
,
which
is
the
immutability
and
vnchangeablenes
of
those
effects
which
follow
of
causes
:
which
causes
being
supposed
or
put
,
the
effect
must
necessarily
follow
,
but
the
causes
notwithstanding
themselues
might
either
not
haue
beene
,
or
might
haue
been
changed
.
Thinkest
thou
that
I
cannot
now
pray
to
my
father
,
&
he
wil
giue
me
mo
than
twelue
legions
of
Angels
?
How
then
should
the
scriptures
be
fulfilled
?
Likewse
those
things
are
said
to
be
necessary
,
which
are
done
indeed
by
such
second
causes
,
as
are
so
made
of
god
,
that
by
their
owne
nature
they
cannot
doe
otherwise
than
they
doe
,
but
yet
they
maie
bee
by
God
himselfe
either
taken
away
,
or
hindered
,
or
altered
and
chaunged
.
are
sometimes
taken
for
the
euents
themselues
or
effects
which
follow
causes
that
are
causes
but
by
an
accident
,
by
reason
of
such
causes
,
as
are
causes
by
and
in
themselues
,
but
not
knowen
to
vs
:
they
signify
the
causes
of
such
euents
,
either
the
manifest
causes
,
which
are
causes
but
by
an
accident
or
the
hidden
and
vnknowen
causes
,
which
are
causes
by
and
in
themselues
:
Omnipotent
fortune
and
fate
ineuitable
.
And
they
are
wont
to
cal
that
fortune
which
is
a
cause
by
an
accident
in
voluntary
agents
,
whose
actions
haue
some
euent
,
that
seldom
happeneth
,
besides
their
appointment
:
Chaunce
they
call
an
accidentall
cause
in
naturall
agentes
,
whose
motions
haue
effects
neither
proper
to
them
,
neither
alwaies
hapning
,
&
that
without
any
manifest
cause
directing
it
,
By
the
name
of
or
destiny
somtimes
is
vnderstoode
the
decree
&
prouidence
of
God
:
Leaue
off
to
hope
that
the
fates
of
the
gods
are
moued
with
entreaty
.
the
immutable
connexion
and
knitting
of
all
causes
&
effectes
,
depending
of
the
nature
of
the
causes
themselues
,
so
that
neither
the
second
causes
are
able
to
woorke
otherwise
than
they
woorke
,
neither
the
first
cause
can
woorke
otherwise
,
than
doe
the
second
,
and
therefore
all
effectes
of
all
causes
are
absolutelie
necessarie
.
because
the
Stoicks
tie
god
to
second
causes
,
as
if
it
should
be
necessary
for
him
so
to
woorke
by
them
,
as
their
nature
dooth
beare
and
suffer
.
the
Stoikes
were
of
opinion
,
that
neither
God
nor
second
causes
can
doe
any
thing
of
their
owne
nature
otherwise
than
they
do
.
Our
god
is
in
heauen
,
he
doth
whatsoeuer
he
wil.
With
god
shal
nothing
be
impossible
:
That
which
is
done
by
the
vnchaungeable
decree
of
God
,
is
not
done
contingently
but
necessarily
.
All
thinges
are
doone
by
the
vnchangeable
decree
of
God
;
nothing
therefore
is
doone
contingently
,
neither
by
fortune
,
or
chaunce
,
but
all
necessarily
.
For
albeit
the
church
confesseth
al
euents
,
in
respect
of
gods
prouidence
,
to
be
necessary
if
remouing
stoicisme
,
yet
notwithstanding
the
necessity
of
al
things
&
the
abolishing
of
contingency
,
fortune
,
&
chance
,
be
obiected
:
And
necessitie
of
consequence
doth
not
at
al
take
away
contingency
.
Because
the
same
effect
may
haue
causes
whereof
some
may
produce
it
by
an
order
changeable
,
some
by
vnchangeable
order
,
&
therefore
in
respect
of
some
it
is
contingent
,
&
in
respect
of
some
,
necessary
.
of
absolute
necessitie
in
God
of
that
necessitie
which
is
onely
by
consequent
,
In
respect
therefore
of
second
causes
,
some
things
are
necessary
,
some
thinges
are
contingent
But
in
respect
of
the
first
cause
:
of
the
wil
of
god
,
all
thinges
which
are
,
or
are
doone
in
Gods
externall
and
outward
woorks
,
are
partly
necessary
,
partly
contingent
:
necessary
,
If
therefore
by
contingency
they
meane
the
changeablenesse
of
effects
,
which
they
haue
by
the
nature
of
second
causes
,
or
by
the
power
and
libertie
of
God
But
if
by
contingency
they
mean
the
changeablenes
of
second
causes
and
effects
,
so
floting
and
wauering
,
that
they
are
not
ruled
and
gouerned
by
Gods
prouidence
,
when
it
is
demanded
concerning
the
motions
&
effects
of
creatures
,
whether
they
are
to
be
termed
necessarie
or
contingent
,
concerning
fortune
&
chance
For
if
by
these
names
be
vnderstood
such
causes
or
euents
by
accident
,
as
haue
no
cause
which
is
proper
and
by
it selfe
a
cause
,
But
if
wee
vnderstand
thereby
a
cause
which
is
by
it selfe
a
cause
&
proper
,
though
vnknowen
to
our
senses
and
reason
,
or
such
causes
by
accident
which
haue
notwithstanding
some
secret
proper
cause
adioined
,
One
sparowe
shal
not
fal
on
the
ground
without
your
father
.
The
lot
is
cast
into
the
lap
,
&c.
THat
which
shal
be
vnchaungeably
and
necessarily
,
by
the
wil
&
prouidence
of
god
;
in
vain
to
the
furdering
or
hindering
of
that
are
means
applied
,
as
the
vse
of
the
ministery
,
the
magistrate
,
lawes
,
exhortations
,
promises
,
threatnings
,
punishments
,
praier
,
our
study
&
endeuors
.
But
al
things
are
done
by
the
decree
of
god
vnchangeably
,
neither
can
they
which
woorke
by
the
prouidence
of
God
,
worke
otherwise
than
they
doe
.
Therefore
al
those
means
are
vaine
&
fruitlesse
.
In
vain
are
second
causes
&
means
applied
,
if
god
had
determined
to
execute
his
decrees
without
meanes
,
neither
had
commaunded
vs
to
vse
them
.
But
seeing
god
hath
decreed
,
by
those
means
,
in
some
to
worke
faith
&
conuersion
,
some
to
bridle
&
keep
vnder
,
&
some
to
leaue
excuselesse
;
&
hath
for
that
cause
commanded
vs
in
his
word
to
vse
them
;
they
are
not
in
vain
vsed
and
applied
.
Yea
when
there
commeth
no
profit
by
these
meanes
,
yet
they
profit
to
this
that
they
leaue
the
wicked
without
excuse
.
that
we
may
obay
God
therein
,
who
both
hath
decreed
endes
,
and
ordained
meanes
to
those
ends
,
and
prescribed
them
vnto
vs
;
neither
tempt
him
,
by
contemning
these
,
to
our
owne
peril
and
danger
.
that
we
may
obtaine
those
blessings
decreed
for
vs
,
according
to
his
promise
,
and
that
to
our
saluation
.
that
we
may
retaine
a
good
conscience
in
vsing
the
meanes
,
although
the
expected
euent
doe
not
alwaies
followe
,
either
in
our selues
,
or
others
.
WHatsoeuer
is
necessarie
,
doth
not
merit
rewardes
or
punishmentes
.
But
all
morall
good
and
euill
is
doone
necessarilie
.
Therefore
neither
the
good
meriteth
reward
,
nor
the
euill
punishment
.
For
the
creature
cannot
merit
any
thing
,
no
not
by
his
best
workes
,
of
God
:
But
as
touching
euill
woorkes
,
we
deny
the
reason
:
for
they
merit
punishment
,
and
that
most
iustly
.
that
men
are
diseruedly
reprehended
and
punished
for
vices
,
either
of
minde
or
bodie
,
though
they
can
not
auoid
them
or
leaue
them
:
because
themselues
are
the
cause
of
their
owne
vices
,
and
haue
purchased
them
vnto
themselues
of
their
owne
accorde
and
voluntarilie
.
When
the
Diuel
speaketh
a
lie
,
then
hee
speaketh
of
his
owne
:
God
tempteth
no
man
.
He
hath
commaunded
no
man
to
doe
vngodly
,
as
also
other
the
like
places
,
which
denie
God
to
bee
the
author
of
sinne
.
of
satan
deceiuing
the
Prophetes
of
Achab
:
of
the
false
Prophets
by
whom
god
trieth
and
openeth
the
hypocrisie
or
constancy
of
men
in
true
religion
.
Satan
filled
the
hart
of
Ananias
.
The
god
of
this
world
hath
blinded
the
harts
of
vnbeleeuers
.
If
this
counsel
be
of
men
,
it
wil
come
to
nought
.
Woe
to
the
rebellious
children
,
that
take
counsel
,
but
not
of
mee
.
God
doth
not
take
care
for
Oxen
:
Thou
shalt
not
mussel
the
mouth
of
the
Oxe
that
treadeth
out
the
Corne
,
the
wicked
are
often
said
to
be
cast
out
of
the
sight
of
God
.
that
they
are
neglected
of
god
,
God
is
saide
to
set
his
face
against
the
wicked
,
to
cut
them
off
,
For
the
glory
of
god
For
our
own
comfort
&
saluation
,
patience
in
aduersitie
That
wee
may
bee
thankefull
for
benefites
receiued
of
god
.
thankefulnesse
hath
two
partes
Thankefulnesse
consisteth
In
acknowledging
of
the
benefit
Jn
celebrating
it
In
remunerating
it
That
we
may
conceiue
a
good
hope
and
confidence
of
things
to
come
,
when
as
god
by
his
prouidence
deliuereth
vs
out
of
euils
:
the
desire
&
study
of
godlines
,
praier
,
and
labour
,
We
shall
neuer
be
patient
in
aduersitie
,
except
we
know
it
to
come
from
God
our
Father
,
vnto
vs
.
Wee
shall
neuer
bee
thankefull
for
his
benefites
,
except
wee
acknowledge
them
to
bee
giuen
vnto
vs
from
aboue
.
Wee
shall
neuer
haue
certaine
hope
of
our
future
deliuerie
from
all
euill
both
of
crime
and
paine
to
be
perfected
and
accomplished
,
except
we
resolue
,
that
the
will
of
God
,
of
certainelie
sauing
all
the
elect
,
is
vnchangeable
.
Wee
shall
neuer
with
assured
confidence
craue
of
God
his
blessings
promised
vs
,
especiallie
those
which
are
necessarie
to
saluation
,
neither
shall
wee
striue
thereto
with
right
indeuours
and
agreeable
to
Gods
word
,
except
we
be
assured
that
God
both
hath
from
euerlasting
decreed
for
vs
those
blessinges
themselues
,
and
hath
destined
and
appointed
the
meanes
,
whereby
they
are
receiued
,
and
doth
also
most
certainely
bestow
those
decreed
and
promised
blessinges
vpon
all
to
whom
hee
giueth
those
meanes
and
the
lawfull
vse
of
them
.
is
intreated
of
the
Mediatour
.
The
doctrine
concerning
the
Mediatour
,
The
person
of
the
Mediatour
Of
his
office
.
Of
his
person
And
in
Iesus
CHRIST
his
onelie
sonne
our
Lord
;
which
was
conceiued
by
the
holie
Ghost
,
borne
of
the
Virgine
Marie
.
His
office
There
are
two
parts
of
his
office
:
humiliation
,
or
merite
:
and
glorification
,
or
efficacie
.
Of
his
humiliation
,
Hee
suffered
vnder
Pontius
Pilate
,
was
crucified
,
dead
,
buried
,
descended
into
hell
.
Of
his
glorification
,
The
third
daie
he
rose
againe
from
the
dead
;
he
ascended
into
heauen
;
Sitteth
on
the
right
hand
of
God
the
father
almightie
;
From
thence
shall
hee
come
to
iudge
the
quicke
and
the
dead
.
For
the
benefites
of
Christ
are
different
from
his
office
.
His
benefites
His
office
is
Our
Sauiour
Because
he
deliuereth
and
saueth
vs
from
both
euils
,
both
of
crime
,
and
paine
.
He
doth
it
alone
He
doth
it
fullie
and
perfectlie
.
He
doth
it
by
his
merite
and
efficacie
.
to
beleeue
in
Iesus
That
there
is
a
Sauiour
of
mankinde
.
That
the
sonne
of
God
borne
of
the
Virgine
Marie
is
this
Iesus
the
Sauiour
,
whom
God
will
haue
vs
acknowledge
,
hearken
vnto
,
and
worship
:
That
he
alone
doth
fullie
and
perfectlie
deliuer
vs
from
the
euils
of
pain
and
crime
.
That
he
is
not
onelie
the
Sauiour
of
other
the
chosen
of
God
,
but
mine
also
.
And
that
he
is
not
our
Sauiour
by
his
merite
onelie
,
but
by
his
efficacie
also
and
effectuall
working
,
a
Sauiour
and
authour
of
safetie
.
The
Sonne
of
God
therefore
is
called
IESVS
in
respect
of
his
office
,
by
an
excellencie
.
Now
that
the
Soone
of
GOD
onelie
is
that
Sauiour
,
He
that
beleeueth
not
in
the
Sonne
is
alreadie
condemned
.
There
is
not
saluation
in
anie
other
,
for
among
men
there
is
giuen
no
other
name
vnder
heauen
,
whereby
wee
must
bee
saued
.
By
the
obedience
of
one
shall
manie
bee
made
righteous
.
There
is
one
God
,
and
one
Mediatour
betweene
God
and
man
,
which
is
the
man
Christ
Iesus
.
God
hath
giuen
vnto
vs
eternal
life
,
and
this
life
is
in
his
Sonne
.
The
Father
and
the
holie
GHOST
also
are
Sauiours
:
Therefore
not
the
Sonne
alone
.
And
so
contrarie
;
The
Sonne
alone
is
Sauiour
:
Therefore
not
the
Father
,
nor
the
holie
GHOST
.
The
Sonne
alone
saueth
The
Father
saueth
The
holie
Ghost
saueth
The
Sonne
is
called
the
onelie
Sauiour
,
in
respect
of
the
creature
,
The
thinges
of
god
knoweth
no
man
,
but
the
Spirite
of
god
:
But
there
haue
beene
manie
Sauiours
of
the
people
,
and
some
of
them
also
called
by
the
same
name
,
Therefore
not
CHRIST
onelie
is
Sauiour
.
Because
they
carried
a
type
of
this
IESVS
as
our
true
,
onelie
,
and
designed
Sauiour
by
GOD.
GOD
by
them
bestowed
onelie
corporall
,
and
temporall
benefites
,
vpon
the
Israelites
.
But
by
this
Iesus
he
saueth
all
the
chosen
dispersed
through
the
whole
world
,
from
all
euils
both
of
bodie
and
soule
,
from
sinne
and
death
euerlasting
.
Christ
is
the
author
of
all
good
things
both
temporal
and
eternall
,
and
these
he
by
his
owne
efficacie
bestoweth
on
whom
he
will
:
They
were
onelie
instruments
and
ministers
,
by
whom
Christ
gaue
safety
and
benefites
temporal
to
the
people
.
this
Iesus
is
the
perfect
Sauiour
,
and
doth
most
perfectlie
deliuer
vs
from
all
euils
,
In
him
dwelleth
all
the
fulnes
of
the
godhead
bodilie
:
Yee
are
compleat
in
him
The
bloud
of
Iesus
Christ
clenseth
vs
from
all
sin
.
Christ
is
able
perfectlie
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
that
they
indeede
spoile
and
robbe
Iesus
of
this
glorie
,
whereby
hee
is
the
perfect
and
onelie
Sauiour
.
who
seeke
for
but
the
least
iot
of
saluation
or
felicitie
in
themselues
,
or
other
thinges
without
Christ
.
He
is
the
perfect
and
onelie
Sauiour
,
who
bestoweth
saluation
neither
iointlie
with
others
,
nor
in
part
onelie
,
but
full
,
intire
,
and
whole
.
But
this
Iesus
,
the
sonne
of
Marie
,
is
that
Sauiour
,
which
is
the
onelie
and
perfect
Sauiour
,
whereof
demonstration
hath
beene
made
a
little
before
.
Wherefore
hee
bestoweth
saluation
neither
iointlie
with
others
,
neither
part
thereof
onlie
,
but
he
alone
performes
the
whole
:
and
by
a
consequent
,
they
who
ioine
moe
intercessours
with
Iesus
,
or
craue
and
expect
anie
part
of
saluation
elsewhere
,
doe
indeede
denie
the
onelie
Sauiour
Iesus
.
To
pray
for
others
is
to
make
intercession
.
God
will
that
one
should
pray
for
another
,
as
the
Saintes
,
for
Saintes
;
Therefore
he
will
that
one
make
intercession
for
another
.
And
by
a
consequent
,
the
glorie
of
Christ
is
not
impeached
,
if
the
intercessions
of
Saints
be
adioined
vnto
his
intercession
.
God
wil
that
one
pray
and
make
intercession
for
an
other
:
Christ
maketh
intercession
for
vs
He
shal
saue
his
people
from
their
sinnes
.
The
bloud
of
Iesus
Christ
clenseth
vs
from
all
sinne
,
Now
then
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
I
giue
vnto
them
eternall
life
.
Seuentie
weeks
are
determined
to
finish
the
wickednes
,
and
to
seale
vp
the
sinnes
.
and
to
reconcile
the
iniquitie
,
and
to
bring
in
euerlasting
righteousnes
.
He
is
made
vnto
vs
wisedome
,
righteousnes
,
sanctification
,
and
redemption
.
by
his
merite
If
anie
man
sinne
,
wee
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
,
the
iust
.
And
hee
is
the
reconciliation
for
our
sinnes
:
and
not
for
ours
onelie
,
but
also
for
the
sinnes
of
the
whole
woorld
.
Whom
God
hath
set
forth
to
be
a
reconciliation
through
faith
in
his
bloud
,
to
declare
his
righteousnesse
by
the
forgiuenesse
of
sinnes
.
By
the
obedience
of
one
manie
shall
bee
made
righteous
.
Hee
was
wounded
for
our
transgressions
,
hee
was
broken
for
our
iniquities
;
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
wee
are
healed
.
All
wee
like
sheepe
haue
gone
astraie
,
we
haue
turned
euerie
one
to
his
owne
waie
;
and
The
Lord
hath
laide
vpon
him
the
iniquitie
of
vs
all
.
Hee
hath
made
him
to
be
sinne
for
vs
,
which
knewe
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
in
him
.
Christ
hath
redeemed
vs
from
the
curse
of
the
lawe
;
when
he
was
made
a
curse
for
vs
;
that
the
blessing
of
Abraham
might
come
on
the
Gentiles
through
Christ
Iesus
,
that
wee
might
receiue
the
promise
of
the
spirite
through
faith
.
God
sent
forth
his
sonne
made
of
a
woman
and
made
vnder
the
lawe
,
that
hee
might
redeeme
them
which
were
vnder
the
lawe
,
that
we
might
receiue
the
adoption
of
the
sonnes
.
How
much
more
shall
the
bloud
of
christ
,
which
through
the
eternall
spirite
offered
himselfe
without
spot
to
god
,
purge
your
conscience
from
dead
woorkes
to
serue
the
liuing
god
?
By
the
which
will
we
are
sanctified
,
euen
by
the
offering
of
the
bodie
of
Iesus
christ
once
offered
.
by
the
worthinesse
of
the
person
:
God
hath
purchased
the
church
with
his
owne
bloud
.
which
through
the
eternall
spirite
offered
himselfe
.
by
the
greetiousnesse
of
the
punishment
:
Hee
descended
into
hell
The
sufficient
punishment
for
sinne
must
needes
bee
eternall
.
But
the
punishment
of
CHRIST
for
our
sinnes
was
not
eternall
.
Therefore
was
it
not
sufficient
,
neither
dooth
it
merite
.
Christ
saueth
vs
by
his
efficacie
,
He
iustifieth
vs
by
imputing
vnto
vs
that
satisfaction
,
which
he
performed
vnto
the
law
for
our
sins
.
He
giueth
vs
by
the
ministerie
of
his
word
the
holy
ghost
,
by
whom
he
worketh
in
vs
both
faith
,
whereby
we
appling
Christs
merite
vnto
our selues
maie
be
assured
of
our
iustification
in
the
sight
of
god
through
the
force
thereof
;
&
also
conuersion
,
or
the
desire
&
loue
of
new
obedience
,
He
confirmeth
this
his
collected
&
gathered
Church
,
defendeth
and
preserueth
it
in
this
life
And
at
length
,
their
bodies
being
raised
from
the
dead
,
he
fullie
deliuereth
his
church
,
aduanced
vnto
euerlasting
life
and
glorie
,
from
all
sinne
and
euill
.
The
efficacie
compriseth
the
whole
benefit
of
our
redemption
,
that
the
giuing
of
the
holie
Ghost
is
a
part
of
our
saluation
or
deliuerie
by
Christ
Iesus
our
Mediatour
.
In
the
Sonne
wee
haue
redemption
through
his
bloud
,
the
forgiuenesse
of
sinnes
.
By
his
knowledge
shall
my
righteous
seruaunt
iustifie
manie
.
That
was
the
true
light
,
which
lighteth
euerie
man
that
commeth
into
the
world
As
the
Father
raiseth
vp
the
dead
and
quickeneth
them
,
so
the
Sonne
quickeneth
whom
hee
will
.
I
will
send
vnto
you
from
the
Father
the
spirite
of
truth
.
Hee
that
commeth
after
me
,
will
baptize
you
with
the
holie
Ghost
,
and
with
fire
.
When
hee
ascended
vp
on
high
,
hee
gaue
giftes
vnto
men
.
Hee
ascended
that
hee
might
fill
all
thinges
.
No
man
knoweth
who
the
Father
is
,
saue
the
Sonne
,
and
hee
to
whom
the
Sonne
will
reueile
him
.
No
man
hath
seene
GOD
at
anie
time
:
the
onelie
begotten
Sonne
,
which
is
in
the
bosome
of
the
Father
,
hee
hath
declared
him
.
I
am
with
you
alway
,
vntill
the
ende
of
the
woorld
.
I
will
not
leaue
you
comfortles
.
My
sheepe
shall
neuer
perish
,
neither
shall
anie
plucke
them
out
of
mine
hand
.
For
this
purpose
app●●●ed
the
Sonne
of
God
,
that
hee
might
loose
the
woorkes
of
the
Diuel
.
I
will
raise
him
vp
at
the
last
daie
.
That
he
might
make
it
vnto
himselfe
a
glorious
Church
,
not
hauing
spot
or
wrincle
,
or
anie
such
thing
.
which
haue
beene
,
are
,
or
shall
bee
,
euen
from
the
beeginning
to
the
ende
of
the
woorlde
;
and
that
both
by
his
merite
,
and
by
his
efficacie
.
For
in
them
onely
,
which
embrace
the
benefite
of
Redemption
with
a
true
faith
,
hath
GOD
his
ende
,
euen
his
worship
and
glorie
.
Therefore
vnto
them
onely
it
doth
befall
.
Iohn
.
17.20
Iohn
.
6.51
Ephesians
.
1.4.12
a
Prophet
,
a
Priest
a
King
.
But
it
may
bee
that
CHRIST
was
annointed
but
to
one
of
these
functions
onelie
.
JESVS
CHRIST
ANnointing
in
the
old
testament
was
a
ceremonie
,
whereby
according
to
gods
ordinance
Prophets
,
Priests
,
and
Kings
were
annointed
either
with
some
speciall
,
or
with
common
oile
:
that
it
might
stand
for
a
testimonie
,
to
those
who
were
rightlie
annointed
,
that
they
were
called
of
god
to
the
administring
of
one
of
these
functions
,
and
that
they
should
be
furnished
from
god
with
giftes
necessarie
for
the
performing
of
that
whereunto
they
were
called
.
The
calling
and
ordaining
of
anie
to
the
office
eyther
of
a
Prophet
,
or
of
a
Priest
,
or
of
a
King
.
It
signified
the
promise
and
bestowing
of
giftes
necessarie
thereto
.
the
fragrantnesse
or
sweete
sauour
of
the
labours
employed
in
that
vocation
,
We
are
vnto
GOD
the
sweete
fauor
of
Christ
in
them
that
are
saued
.
Your
labour
is
not
vaine
in
the
Lord
.
the
annointing
the
ordaining
of
the
sonne
of
God
to
the
office
of
the
chiefe
Prophet
,
Priest
,
and
King
of
the
Church
.
The
especiall
communicating
of
the
giftes
of
the
holie
Ghost
necessarie
for
this
office
.
Gods
approbation
and
prospering
of
this
office
.
The
LORDE
woulde
breake
him
,
and
make
him
subiect
to
infirmities
:
when
hee
shalt
make
his
soule
an
offering
for
sinne
,
hee
shal
see
his
seede
,
and
shall
prolong
his
daies
,
and
the
will
of
the
Lord
shal
prosper
in
his
hand
:
He
shal
see
of
the
●auell
of
his
soule
,
and
shal
be
satisfied
,
by
his
knowledge
shal
my
righteous
seruant
iustifie
many
,
for
he
sha●
beare
their
iniquities
.
Therefore
wil
I
giue
him
a
portion
with
the
great
,
and
hee
shal
diuide
the
spoile
.
because
he
was
appointed
of
his
father
from
euerlasting
the
Mediatour
,
He
that
is
to
be
a
Prophet
,
a
Priest
,
and
a
King
,
and
is
called
annointed
,
hee
is
in
respect
of
those
three
called
annointed
.
But
the
Mediator
which
was
called
Messias
or
annointed
,
was
to
be
the
chiefe
Prophet
,
Priest
and
King
of
the
Church
.
Therefore
he
is
in
respect
of
those
three
called
annointed
or
Christ
.
I
came
not
of
my selfe
&c.
I
came
downe
from
heauen
,
not
to
doe
mine
owne
will
,
but
his
wil
,
which
hath
sent
me
.
Christ
tooke
not
vnto
himselfe
this
honour
to
bee
made
the
High-Priest
,
but
hee
that
saide
vnto
him
,
Thou
art
my
sonne
,
this
day
begate
I
thee
.
The
Lorde
swore
,
thou
art
a
Priest
for
euer
,
after
the
order
of
Melchisedeck
.
Iesus
Christ
yesterday
,
and
to
daie
,
the
same
is
also
for
euer
.
The
Lambe
slaine
from
the
beginning
of
the
world
.
CHRIST
is
made
of
God
vnto
vs
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Hee
is
called
annointed
in
respect
of
the
giftes
of
the
holie
GHOST
which
were
poured
on
him
thicke
,
aboundauntlie
,
and
most
perfectlie
God
giueth
him
not
the
spirite
by
measure
.
Wherefore
God
,
thy
God
,
hath
annointed
thee
with
the
oile
of
gladnesse
aboue
thy
fellowes
.
The
spirite
of
the
Lorde
is
vpon
mee
,
therefore
hath
the
Lorde
annointed
mee
.
that
it
is
so
applied
to
both
natures
,
as
it
signifieth
the
ordaining
of
him
to
the
Mediatourshippe
.
But
as
his
annointing
designeth
the
communicating
of
the
giftes
of
the
holie
GHOST
,
so
his
humane
nature
onelie
is
meant
to
bee
annointed
.
Wherefore
one
and
the
same
Christ
,
in
respect
of
his
diuerse
natures
,
is
both
annointed
and
annointer
,
that
by
the
name
of
annointing
was
comprised
and
vnderstood
the
three
persons
of
the
godhead
,
The
annointer
,
the
annointed
,
and
the
annointing
.
But
it
is
no
where
reade
,
that
Christ
was
annointed
Wherefore
God
,
thy
God
,
hath
annointed
thee
with
the
oile
of
gladnesse
aboue
thy
fellowes
.
The
spirite
of
the
Lorde
is
vpon
mee
,
therefore
hath
the
Lorde
annointed
mee
.
That
Christ
hath
this
name
,
not
from
the
ceremonial
annointing
,
but
from
the
thing
it selfe
which
was
thereby
signified
:
That
there
is
a
great
difference
between
this
Iesus
Annointed
,
and
the
Annointed
of
the
olde
testament
.
There
were
only
certaine
types
and
shadowes
of
this
onely
chief
and
true
Christ
,
Wherefore
necessary
was
it
that
they
should
yeeld
&
giue
place
to
him
being
once
exhibited
.
The
annointing
,
that
is
,
the
communicating
of
the
gifts
of
the
Holy
Ghost
in
the
typicall
Annointed
was
imperfect
&
weake
.
But
in
Iesus
christ
it
is
perfect
&
exceeding
great
.
For
in
him
dwelleth
the
fulnes
of
the
Godhead
personally
,
He
onlie
hath
receiued
all
the
giftes
of
the
holie
Ghost
,
and
those
manie
waies
more
excellent
than
they
are
to
bee
found
in
all
the
Angels
and
men
:
Of
his
fulnesse
haue
all
wee
receiued
.
But
the
Annointed
of
the
old
testament
receiued
neither
all
the
giftes
,
neither
in
the
highest
degree
,
but
diuided
,
and
according
to
the
measure
of
the
gift
of
christ
,
some
more
,
some
fewer
,
&
some
greater
gifts
than
some
,
Much
lesse
were
they
able
by
their
own
power
and
vertue
to
worke
the
same
in
others
.
GOD
cannot
bee
annointed
:
christ
is
GOD.
Therefore
he
coulde
not
be
annointed
,
no
not
with
the
prefigured
or
signified
oile
.
because
not
one
iot
of
the
giftes
of
the
holie
Ghost
can
bee
added
to
the
God-head
,
because
of
the
exceeding
perfection
thereof
.
because
the
holie
Ghost
,
by
whome
the
annointing
is
immediately
administred
,
is
the
proper
spirite
of
christ
,
no
lesse
proceeding
from
him
,
than
from
the
father
.
According
to
which
nature
christ
is
annointed
,
according
to
the
same
he
is
Mediator
,
that
is
,
the
Prophet
,
Priest
,
and
King
of
the
church
.
But
according
to
his
humane
nature
only
he
is
annointed
:
Therefore
according
to
that
only
he
is
Mediatour
.
To
be
annointed
,
is
,
to
receiue
the
gifts
of
the
holie
Ghost
:
But
according
to
his
humane
nature
onlie
hee
receiued
these
giftes
:
therefore
according
to
that
onelie
he
is
annointed
.
according
to
which
nature
christ
is
not
annointed
,
according
to
that
nature
he
is
not
Mediatour
.
Christ
according
to
his
Godheade
is
not
annointed
,
Therefore
hee
is
Mediatour
also
according
to
his
Godhead
.
Christ
therefore
is
Mediatour
,
that
is
,
the
Prophet
,
Priest
,
and
King
of
the
church
in
respect
of
both
natures
.
the
properties
of
the
one
nature
in
the
mediator
,
are
attributed
to
the
other
in
the
concrete
,
that
is
,
to
the
person
,
yet
still
in
respect
of
that
nature
whose
properties
they
are
.
This
is
called
the
communicating
of
the
properties
,
The
names
of
the
mediatorship
are
attributed
to
the
whole
person
,
in
respect
of
both
natures
,
yet
reseruing
still
the
properties
of
each
nature
,
and
the
differences
of
actions
.
THE
worde
commeth
from
the
Grecke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
publish
abroade
things
either
present
,
or
to
come
.
some
are
of
the
old
,
some
of
the
new
Testament
.
Of
the
new
Testament
,
some
are
specially
so
called
,
some
only
in
generall
.
Those
testimonies
were
especially
these
.
1
Such
Prophets
were
,
Adam
,
Seth
,
Noa
,
Abraham
,
Isaac
,
Iacob
,
Ioseph
,
and
other
,
and
afterwards
Moses
,
&
they
who
succeeded
him
among
the
people
of
Israel
.
specially
so
called
Acts.
11.28
.
&
cap.
21.11
.
Acts.
21.4
in
general
So
is
this
word
vsed
.
1.
14.3.4.5.29
.
This
function
&
gift
of
prophecying
,
that
is
,
of
expounding
&
applying
the
Scriptures
of
the
Prophetes
and
Apostles
to
the
vse
of
the
Church
,
is
at
al
times
necessary
:
That
other
,
of
foretelling
things
to
come
,
not
so
:
and
therfore
is
it
but
temporary
,
and
for
a
time
.
which
is
Christ
of
sauing
beleeuers
by
and
for
him
,
shewed
vnto
him
immediatly
from
God
himselfe
.
2
and
woorshippe
of
God
Mat.
5.67
.
he
interpreteth
the
Lawe
.
Iohn
.
8.26
4
At
length
also
5
Not
only
to
giue
oracles
and
prophecies
,
to
open
the
will
of
god
by
prophets
,
and
to
teach
&
expound
it
himselfe
present
in
humane
nature
;
but
also
that
is
and
other
ministers
of
the
Church
,
and
to
furnish
them
with
giftes
necessarie
to
this
ministerie
.
Ephes.
4.11
Luk.
21.15
So
1.
Pet.
1.10
.
The
spirit
of
Christ
is
saied
to
haue
spoken
by
the
prophetes
.
6.
Mat.
3.11
that
is
,
by
his
spirit
to
lighten
our
mindes
,
that
wee
may
vnderstand
those
thinges
which
hee
teacheth
vs
of
God
and
his
will
,
either
by
his
own
voice
,
or
by
the
voice
of
others
:
Luk.
24
45.
that
,
is
to
moue
our
will
,
that
wee
may
yeeld
our
assent
and
obedience
to
those
thinges
,
which
by
his
teaching
wee
learne
and
knowe
.
Eph.
5.25
.
And
these
thinges
Christ
did
&
doth
performe
euen
from
the
beginning
of
the
church
,
to
the
end
of
the
world
,
and
that
by
his
own
authority
and
power
:
and
for
this
very
cause
is
hee
called
the
Mat.
11.27
Ioh.
5
21.
By
these
things
which
haue
beene
now
spoken
,
is
also
vnderstood
,
what
difference
there
is
betweene
Christ
,
&
other
Prophets
,
both
of
the
old
and
newe
testament
;
&
why
he
is
the
chiefe
prophet
&
doctor
.
The
difference
&
eminency
consisteth
in
his
nature
&
office
.
1
Other
prophets
are
only
men
&
his
seruants
,
called
&
sent
by
him
.
2
Others
are
s
gnifiers
of
that
which
they
haue
receiued
from
Christ
.
For
whatsoeuer
knoweledge
and
Propheticall
spirite
is
in
them
,
all
that
they
haue
from
Christ
reueiling
and
giuing
it
to
them
.
Therefore
is
Neither
hath
he
opened
only
to
the
prophets
the
doctrine
which
he
teacheth
,
but
also
to
all
the
godly
.
that
is
,
al
the
Elect
,
euen
from
the
beginning
of
the
world
vnto
the
end
,
Ioh.
16.14
Others
are
onely
the
instrumentes
of
Christ
and
that
arbitrarie
,
and
at
his
disposition
and
direction
.
6
others
from
him
others
,
because
Christ
speaketh
in
them
.
These
things
are
expresly
prooued
by
these
places
of
holy
writ
.
And
,
cap.
3.3
Ioh.
16.14
Mat.
17.5
Luc.
10.16
is
a
person
ordeined
by
god
to
offer
for
himselfe
and
others
oblations
&
sacrifices
:
to
pray
for
others
,
and
to
instruct
.
There
is
one
Priest
which
is
signifieng
or
typical
,
another
signified
.
The
typicall
Priest
was
a
person
appointed
by
God
,
to
offer
typical
Sacrifices
to
make
intercession
for
himselfe
and
others
,
to
declare
to
the
people
the
doctrine
of
the
Law
,
and
the
promise
of
the
Messias
,
and
true
Sacrifice
which
was
to
come
.
to
the
High-Priest
That
he
alone
entered
into
the
Tabernacle
,
called
the
Holiest
of
al
,
or
Sanctuarie
,
&
that
but
once
euerie
●eare
,
not
without
blood
,
which
he
offered
for
himselfe
and
the
people
burning
incense
there
,
and
making
intercession
for
the
people
.
That
his
rayment
was
more
gorgious
.
That
he
was
set
ouer
the
rest
.
That
he
onlie
was
consulted
of
questions
or
matters
doubtful
,
waightie
and
obscure
,
whether
appertaining
to
religion
or
to
the
common-wealth
,
and
did
returne
the
aunsweres
of
God
for
the
Princes
and
the
people
,
and
therefore
did
gouerne
and
order
some
counsels
and
offices
of
the
state
and
kingdom
,
&
did
see
,
that
al
things
were
lawfully
administred
.
to
sacrifice
,
to
praie
,
to
teach
the
doctrine
of
the
Lawe
,
and
the
promise
of
the
Messias
to
come
,
and
to
make
intercession
for
themselues
and
others
.
But
it
was
the
Prophets
office
to
teach
.
Therefore
the
Priestes
differed
nothing
from
the
Prophetes
.
the
Priestes
were
ordained
out
of
one
certaine
tribe
,
namelie
the
Leuiticall
;
but
God
raised
vp
Prophetes
out
of
anie
tribe
.
the
Prophets
were
called
extraordinarilie
and
and
immediately
by
God
himselfe
,
and
so
receiued
from
him
the
doctrine
,
which
they
were
to
declare
vnto
men
.
They
were
so
guided
by
the
special
motion
of
the
holie
ghost
,
that
they
coulde
not
er
in
that
doctrine
,
which
they
vttered
vnto
men
in
the
name
of
god
.
were
ordinarie
ministers
of
the
oulde
Church
.
were
appointed
by
men
were
tied
to
the
doctrine
of
Moses
and
the
Prophetes
,
which
they
learned
,
not
from
GOD
immediatelie
,
but
mediatelie
by
men
.
They
might
erre
in
doctrine
and
counsels
,
and
did
erre
often
,
when
they
departed
from
the
rule
of
the
Prophetes
.
The
signified
,
and
true
,
and
onelie
High-Priest
,
is
the
Sonne
of
GOD
,
immediatelie
ordained
by
GOD
the
Father
himselfe
,
and
annointed
by
the
holie
GHOST
,
to
reueile
vnto
vs
the
secret
will
of
GOD
&
his
counsell
towardes
vs
,
&
by
assuming
humane
nature
to
offer
himselfe
a
Sacrifice
propitiatorie
for
the
sinnes
of
all
man-kinde
,
to
obtaine
for
vs
by
his
intercession
vnto
the
Father
remission
of
sinnes
and
eternall
life
:
and
lastlie
to
applie
effectuallie
his
Sacrifice
vnto
vs
,
both
by
imputing
it
,
and
also
by
illightening
and
moouing
the
elect
by
his
woorde
and
spirit
to
receiue
it
with
a
true
faith
,
hauing
this
testimonie
,
that
he
is
certainly
heard
of
his
heauenly
father
,
for
all
those
for
whom
he
maketh
intercession
:
and
withall
hauing
power
to
collect
and
gather
his
Church
.
To
teach
men
both
outwardly
by
his
voice
,
and
the
voice
of
his
ministers
,
and
inwardly
by
the
efficacy
of
his
spirite
.
To
offer
himselfe
a
sacrifice
and
ransome
,
full-sufficient
and
acceptable
vnto
GOD
for
the
sinnes
of
the
woorlde
.
To
make
continuallie
intercession
for
vs
vnto
the
father
.
not
onelie
beecause
himselfe
liuing
on
earth
in
the
time
of
his
flesh
was
made
a
suppliant
and
a
Sacrifice
for
vs
vnto
his
Father
.
but
also
because
he
earnestly
and
desirously
wil
according
to
both
natures
,
that
the
Father
for
his
sacrifice
once
accomplished
on
the
Crosse
,
remit
vnto
vs
our
sins
,
and
restore
vnto
vs
righteousnesse
and
life
.
that
the
Father
,
looking
vpon
the
sacrifice
and
wil
of
his
onely
beloued
Sonne
receiueth
all
beleeuers
into
his
grace
and
fauour
.
To
praie
for
the
people
to
make
intercession
both
in
heauen
and
earth
vnto
the
Father
for
vs
,
that
our
sinnes
may
bee
pardoned
vs
,
to
apply
his
sacrifice
vnto
all
those
for
whom
hee
praieth
.
when
hee
procureth
by
praier
,
the
Father
to
impute
it
vnto
vs
,
when
himselfe
also
for
the
same
his
sacrifice
sake
,
dooth
receiue
vs
into
fauor
.
Father
,
for
their
sakes
sanctifie
I
my selfe
:
hee
endueth
vs
with
true
faith
,
whereby
wee
also
may
apply
his
satisfaction
vnto
our selues
,
These
te●ch
onlie
by
their
outward
voice
,
and
not
by
the
inwarde
woorking
also
of
the
holie
Ghost
They
doe
not
make
continual
intercession
,
neither
do
they
alwaies
obtaine
what
they
aske
These
applie
their
benefits
vnto
no
man
.
They
offer
not
them-selues
a
Sacrifice
for
the
sinnes
of
others
.
King
is
a
person
ordained
by
God
,
to
gouerne
in
a
people
and
beare
rule
alone
according
to
honest
Lawes
,
and
to
haue
power
to
reward
the
good
,
and
punish
the
bad
,
&
to
defend
his
subie●tes
against
their
enimies
,
hauing
no
superiour
gouernuor
aboue
him
.
The
King
of
Kings
,
CHRIST
,
is
a
person
immediatelie
ordeined
of
GOD
,
to
gather
and
rule
by
his
woorde
and
spirite
his
church
,
purchased
by
his
blood
;
and
to
defend
her
beeing
subiect
vnto
him
and
seruing
him
,
against
all
her
enimies
both
corporall
and
spirituall
,
and
to
rewarde
her
with
eternall
rewards
,
but
to
cast
her
enimies
into
euerlasting
paines
and
torments
.
Wherefore
CHRISTES
royall
office
is
to
rule
by
his
woorde
and
spirite
his
Church
gathered
out
of
all
nations
from
the
beginning
of
the
woorlde
.
To
defend
and
preserue
this
his
Church
in
this
life
against
al
both
inward
and
outward
,
domesticall
and
forraine
foes
,
To
make
his
church
partaker
of
the
blessings
of
his
kingdome
,
and
to
adorne
her
raised
vp
from
dead
with
euerlasting
glorie
,
&
blisse
.
To
ouercome
&
rule
his
enimies
by
his
might
&
power
,
and
at
length
to
thrust
them
downe
beeing
falselie
ouercome
and
conquered
into
eternall
torments
.
to
obserue
the
difference
of
the
Prophetical
,
Priestlie
,
and
roiall
office
,
both
of
them
who
were
in
the
olde
Testament
,
and
of
Christ
,
and
of
our selues
.
In
the
olde
Testament
,
they
were
types
,
or
typicall
Prophetes
,
Priestes
,
and
Kings
.
Christ
is
indeede
the
true
Prophet
,
King
,
and
Priest
which
they
prefigured
:
we
are
Prophetes
,
Kinges
,
and
Priestes
,
by
participation
,
as
hauing
Christs
dignities
communicated
with
vs
.
Now
then
,
let
vs
see
what
is
our
propheticall
,
Priestly
,
and
roial
office
.
concerning
the
inunction
or
annointing
of
the
faithfull
,
namely
,
when
they
are
called
Christians
or
annointed
:
what
is
the
dutie
of
Christians
,
and
what
their
comfort
concerning
the
communion
that
the
name
of
Christians
first
began
to
bee
vsed
in
Antioche
,
in
the
Apostles
time
,
whenas
before
time
they
had
bin
termed
by
the
names
of
breethren
&
Disciples
.
Christian
is
deriued
from
Christ
he
is
called
a
Christian
,
who
is
a
Disciple
of
Christ
,
&
followeth
his
doctrine
or
life
:
who
being
inserted
into
Christ
,
hath
communion
and
fellowshippe
with
him
,
whether
he
be
such
indeed
,
or
onelie
carrieth
a
face
or
shewe
before
him
of
beeing
such
.
seeming
or
counterfeit
and
outward
,
but
not
true
,
seeming
and
true
They
are
called
seeming
,
but
not
true
Christians
,
who
beeing
baptized
professe
in
woord
&
life
or
outward
conuersation
the
Doctrin
and
faith
of
christ
,
and
are
in
the
company
of
those
which
are
called
,
but
are
not
partakers
of
Christes
benefites
,
beeing
destitute
of
true
faith
and
conuersion
.
Many
are
called
,
but
few
chosen
.
They
are
both
seeming
and
true
christians
,
who
being
receiued
by
baptisme
into
the
Church
,
acknoweledge
and
professe
Christs
doctrine
;
and
being
engraffed
into
Christ
by
a
true
faith
,
are
made
partakers
of
all
his
benefites
;
and
beeing
regenerated
by
the
holie
ghost
,
led
a
life
woorthie
of
true
Christians
.
The
annointing
of
these
is
,
that
being
through
a
true
faith
engraffed
by
Baptisme
into
christ
as
members
into
their
head
,
they
are
made
true
partakers
of
his
annointing
.
he
communicateth
with
them
his
Prophetical
,
Priestly
,
&
roial
function
he
annointeth
them
with
the
true
oile
,
that
is
,
hee
powreth
into
them
the
giftes
of
the
holie
ghost
,
wherewith
they
beeing
furnished
maie
easilie
and
rightlie
discharge
that
their
function
.
Knowe
yee
not
,
that
your
bodies
are
the
members
of
christ
?
Yee
haue
an
ointment
from
him
that
is
Holie
,
and
yee
haue
knowen
all
thinges
.
This
Iesus
by
the
right
hande
of
God
hath
beene
exalted
,
and
hath
receiued
of
his
Father
the
promise
of
the
holie
ghost
,
and
hath
shed
foorth
this
which
yee
nowe
see
and
heare
.
Ye
are
a
chosen
generation
,
a
roiall
Priesthoode
.
Thou
wast
killed
,
and
hast
redeemed
vs
to
God
by
thy
blood
out
of
euerie
kinred
,
and
tongue
,
and
people
,
and
nation
;
And
hast
made
vs
vnto
our
God
Kings
,
and
Priestes
,
and
we
shal
raign
on
the
earth
.
that
our
annointing
is
bestowed
of
Christ
:
that
it
is
bestowed
onlie
vpon
those
,
who
are
the
members
of
Christ
.
And
to
be
the
member
of
Christ
is
nothing
else
,
than
to
bee
conioyned
and
vnited
to
Christ
by
the
same
spirite
dwelling
both
in
him
and
vs
:
and
by
this
spirite
to
be
enriched
with
such
righteousnesse
and
life
,
as
is
in
CHRIST
;
to
bee
conformed
vnto
CHRIST
:
and
seeing
this
righteousnesse
,
so
long
as
wee
remaine
in
this
mortall
bodie
,
is
vnperfect
,
to
bee
acceptable
vnto
GOD
for
the
righteousnesse
of
Christ
which
is
imputed
vnto
vs
.
As
all
the
members
of
the
bodie
are
knit
to
one
and
the
same
head
,
and
consequentlie
to
one
another
,
by
sinews
and
fleshlie
ligamentes
,
and
drawe
their
life
,
sense
,
and
all
their
motion
,
by
the
ministerie
of
the
spirites
from
that
one
heade
,
so
long
as
they
remaine
vnited
to
their
head
,
and
among
themselues
:
so
Christ
is
that
one
and
quickening
head
,
to
whome
al
the
elect
who
are
the
liuing
members
the
church
,
beeing
vnited
by
the
holie
Ghost
,
receiued
thorough
faith
,
are
quickened
and
are
knit
also
among
themselues
by
the
meanes
of
mutuall
charitie
.
J
wil
send
vnto
you
,
from
the
father
,
the
comforter
,
the
spirit
of
truth
.
As
in
mans
bodie
are
diuerse
giftes
and
functions
of
the
members
,
and
yet
but
one
life
and
soule
quickening
and
mouing
all
the
members
:
So
in
the
bodie
of
the
church
are
diuerse
giftes
and
functions
,
and
yet
but
one
spirite
,
by
the
benefit
whereof
each
member
maie
doe
this
function
.
as
the
head
is
placed
in
the
highest
place
,
and
therefore
is
of
more
worthinesse
,
and
the
fountaine
of
all
life
:
So
Christ
hath
the
highest
roome
and
degree
in
the
church
,
as
in
whome
the
spirite
is
without
measure
,
and
of
whose
fulnesse
all
receiue
:
but
in
the
members
,
that
is
,
in
christians
are
certaine
measures
of
giftes
,
which
are
deriued
into
them
from
the
onelie
head
and
fountaine
christ
.
Christ
is
our
heade
in
three
respectes
.
In
respect
of
his
perfection
In
him
dwelleth
all
the
fulnesse
of
the
God-head
bodilie
,
&c.
This
is
he
who
baptizeth
with
the
holie
Ghost
.
In
dignitie
,
or
order
,
glorie
,
maiestie
,
power
,
authoritie
,
which
in
his
humane
nature
glorified
,
he
nowe
openlie
sheweth
foorth
and
declareth
.
hath
hee
made
him
heire
of
all
thinges
.
and
the
ruler
of
his
house
,
In
respect
of
his
office
We
are
also
in
three
respectes
the
members
of
christ
.
because
by
faith
and
the
holie
Ghost
wee
are
ioined
vnto
him
,
and
also
are
knit
together
amongest
our selues
,
as
the
members
to
the
head
,
and
one
with
another
.
Because
wee
are
quickened
&
guided
of
him
,
&
from
him
as
the
fountaine
wee
drawe
all
good
thinges
:
Because
as
in
mans
bodie
are
diuerse
faculties
and
functions
of
the
members
:
so
are
the
giftes
and
functions
diuerse
of
the
members
of
CHRIST
in
the
church
:
And
as
all
the
actions
of
the
partes
of
the
bodie
are
emploied
and
referred
to
the
preseruation
thereof
;
so
all
the
members
of
Christ
,
whatsoeuer
they
purpose
or
doe
,
that
ought
they
to
imploy
and
refer
to
the
profit
and
vtilitie
of
the
Church
.
I
will
poure
out
of
my
spirite
vpon
all
flesh
,
and
your
Sonnes
and
your
Daughters
shall
prophecie
.
Mat.
whosoeuer
shal
confesse
me
before
men
,
him
will
I
confesse
also
before
my
father
,
which
is
in
heauen
.
rightlie
to
vnderstand
and
embrace
the
doctrine
,
perfect
and
necessarie
to
saluation
,
concerning
god
and
his
wil.
That
euery
one
in
his
place
and
degree
professe
the
same
being
vnderstoode
faithfullie
,
boldlie
,
constantlie
,
in
woorde
and
life
,
thereby
both
to
celebrate
god
,
and
to
bring
manie
scholers
and
disciples
vnto
Christ
.
That
Christ
hath
the
spirite
without
measure
,
wee
by
measure
.
That
Christ
effectuallie
teacheth
,
by
moouing
the
heartes
of
men
to
accord
and
assent
:
the
sound
and
voice
of
others
without
the
inward
sound
and
voice
of
the
holie
ghost
,
doth
only
strike
the
ears
,
neither
pearceth
it
vnto
the
hart
.
because
hee
sanctifieth
himselfe
for
vs
.
&
imputeth
,
&
giueth
his
sacrifice
vnto
vs
,
that
for
it
we
may
be
receiued
of
him
,
&
God
the
Father
into
fauour
,
and
maie
be
endowed
with
the
holie
Ghost
and
eternall
life
,
euen
as
if
in
our selues
that
Sacrifice
were
accomplished
:
and
satisfaction
made
for
our
sinnes
:
because
hee
maketh
vs
also
Priestes
vnto
GOD.
When
by
the
efficacie
of
his
spirit
he
worketh
in
vs
those
things
,
which
we
maie
offer
vnto
god
for
a
Sacrifice
.
When
by
his
merite
and
intercession
vnto
his
father
,
hee
causeth
our
Sacrifices
,
albeit
vnperfect
&
stained
with
our
sins
,
to
be
notwithstanding
pleasing
and
acceptable
vnto
him
.
That
wee
offer
vp
our selues
wholie
vnto
GOD
to
obeie
him
,
Euerie
one
to
doe
the
duties
of
his
owne
vocation
.
To
instruct
others
To
praie
for
themselues
and
others
.
To
giue
almes
to
others
To
vndergoe
and
suffer
cheerefullie
,
manfullie
,
and
constantlie
the
crosse
,
that
is
,
calamities
,
persequution
,
contempt
,
banishmentes
,
and
euen
death
it selfe
,
for
the
confession
of
the
truth
,
and
the
glorie
of
god
.
Giue
your
members
as
instruments
of
righteousnesse
vnto
god
.
I
beseech
you
,
that
yee
giue
vp
your
bodies
a
liuing
Sacrifice
,
holie
,
acceptable
vnto
god
,
which
is
your
reasonable
seruing
of
GOD.
Grace
is
giuen
me
of
god
,
that
I
shoulde
bee
the
Minister
of
Iesus
christ
towardes
the
Gentiles
,
ministering
the
gospell
of
god
,
that
the
offering
vp
of
the
Gentiles
might
bee
acceptable
.
When
thou
art
conuerted
strengthen
thy
bretheren
.
Though
I
bee
offered
vp
vpon
the
Sacrifice
and
seruice
of
your
faith
,
I
am
glad
.
I
am
nowe
readie
to
bee
offered
Now
reioice
I
in
my
sufferinges
for
you
,
and
fulfil
the
rest
of
the
afflictions
of
christ
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
church
.
Christ
offered
vp
together
a
Sacrifice
both
of
thankes-giuing
and
propitiatorie
:
Wee
offer
vppe
onelie
Sacrifices
of
thankes-giuing
.
are
both
perfect
:
ours
vnperfect
and
defiled
with
many
sinnes
.
The
Sacrifice
of
christ
pleaseth
God
for
it selfe
,
and
for
the
worthinesse
that
is
proper
in
it selfe
,
and
meriteth
remission
of
sinnes
and
eternall
life
of
God
for
vs
:
because
it
is
the
death
of
the
very
sonne
of
GOD.
Our
Sacrifices
merite
nothing
of
GOD
,
and
please
him
,
not
for
themselues
,
but
for
Christs
Sacrifice
,
wherewith
they
are
sanctified
.
WEE
are
made
partakers
of
Christes
of
kingdome
,
First
,
that
is
,
the
Lordes
ouer
all
creatures
,
conquerers
of
our
enemies
,
and
partakers
of
euerlasting
bliffe
and
glorie
.
16
33.
Reuel.
3.21
Luc.
22.30
1.
Corinthians
,
3.21
Our
royall
office
therefore
is
,
1.
(
who
hath
restored
vnto
vs
our
lost
●oyal
and
heauenly
dignity
,
ouer
all
our
enimies
)
Which
wee
doe
that
is
,
the
heauenly
kingdome
,
which
by
the
woorking
of
the
holy
GHOST
is
begun
in
vs
in
this
life
,
and
which
wee
nowe
possesse
in
hope
,
but
then
shall
in
full
possession
inherite
.
1.
2.
Timothie
.
2.12
Mathew
,
25.34
There
is
notwithstanding
a
difference
beetweene
the
kingdome
of
CHRIST
,
and
ours
.
For
,
1.
Hebrewes
,
3.6
adorned
with
glorie
,
maiestie
,
and
no
common
excellencie
of
giftes
:
and
ouer
all
wicked
men
and
Diuels
,
whom
wee
shall
iudge
,
subscribing
,
and
yeelding
our
consentes
to
the
iudgement
of
CHRIST
in
condemning
,
and
destroying
them
.
19
28.
He
conquereth
his
enimies
by
his
owne
power
:
we
in
him
,
and
by
him
.
Be
of
good
comfort
,
I
haue
ouercome
the
world
.
He
alone
ruleth
the
Church
,
with
the
scepter
of
his
spirite
and
woorde
,
moouing
our
heartes
,
and
restoring
in
vs
the
lost
image
of
God
:
wee
are
ministers
and
administratours
of
the
outward
word
and
rites
:
wee
cannot
giue
the
holie
Ghost
,
I
baptize
you
with
water
,
but
he
that
commeth
after
mee
,
hee
will
baptize
you
with
the
holie
Ghost
and
with
fire
.
In
the
olde
Testament
were
Prophets
,
Priests
,
and
Kings
,
typicall
:
Christ
is
those
three
in
signification
,
and
in
truth
wee
by
participation
from
him
to
beleeue
in
Christ
,
is
not
onelie
to
knowe
,
that
Iesus
is
the
annointed
,
but
to
bee
perswaded
,
that
he
is
such
also
vnto
me
,
and
maketh
me
also
partaker
of
his
vnction
or
annointing
,
that
by
the
woorking
of
the
holie
Ghost
I
may
also
be
a
Prophet
,
a
Priest
,
and
a
King
,
is
to
beleeue
,
1.
and
therefore
God
by
nature
,
neither
hauing
as
touching
his
godhead
any
bretheren
.
2.
Iohn
.
1.12
And
Ephes.
1.6
Because
Christ
is
the
naturall
sonne
of
God
,
therefore
he
is
able
to
make
vs
the
adopted
sonnes
of
God
:
yet
so
,
that
the
assumption
and
taking
of
our
nature
was
to
come
betweene
.
Hither
appertaineth
the
common
place
concerning
the
sonne
of
GOD
:
wherein
these
foure
questions
are
to
be
considered
.
A
son
by
nature
or
a
naturall
and
proper
son
is
hee
,
who
is
partaker
of
his
fathers
nature
and
essence
:
who
hath
the
essence
or
nature
of
him
,
whose
sonne
he
is
,
communicated
vnto
him
;
and
that
either
wholie
,
as
Christ
in
respect
of
his
Godhead
:
or
in
part
,
as
men
,
vnto
whom
is
communicated
some
little
seuered
portion
of
their
fathers
essence
.
A
son
by
grace
is
he
,
who
hath
the
right
and
name
of
a
sonne
,
not
by
nature
but
onelie
by
a
free
gift
of
his
and
by
fauour
.
Nowe
the
sonnes
of
god
by
grace
are
of
three
sorts
:
by
grace
of
creation
by
grace
of
adoption
by
grace
of
vnion
by
grace
of
creation
are
Angels
,
our
first
Parents
before
their
fall
.
A
sonne
by
grace
of
adoption
,
or
an
adopted
sonne
is
he
,
who
not
by
birth
,
but
onelie
by
the
law
and
will
of
the
adopter
receiueth
the
right
and
name
of
a
sonne
,
so
that
hee
is
in
the
same
place
with
him
,
as
if
he
had
been
borne
of
him
,
whereas
before
hee
had
beene
no
sonne
.
our
fraternitie
&
brotherhood
with
Christ
consisteth
in
these
fower
thinges
.
In
the
likenes
and
similitude
of
our
humane
nature
.
In
the
fatherlie
loue
and
bountifulnes
of
god
towards
vs
,
In
our
conformitie
&
correspondence
with
Christ
,
In
the
consummation
and
accomplishment
of
his
benefites
,
The
sonne
of
God
by
grace
of
conception
or
vnion
is
Christ
alone
,
in
respect
of
his
humane
nature
,
CHrist
is
the
sonne
of
God
according
to
both
natures
,
According
to
his
Godhead
hee
is
the
sonne
by
nature
,
and
his
natural
,
or
proper
and
onely
begotten
sonne
:
As
the
father
hath
life
in
himselfe
,
so
likewise
hath
he
giuen
to
the
sonne
to
haue
life
in
himselfe
.
According
to
his
humanitie
hee
is
not
the
naturall
and
proper
sonne
of
god
But
he
is
the
sonne
of
god
by
grace
,
not
of
adoption
,
but
by
grace
of
conception
by
the
holie
ghost
,
and
of
vnion
with
the
word
.
It
pleased
(
saith
hee
)
the
Father
,
that
in
him
should
all
fulnesse
dwell
.
God
hath
giuen
him
a
name
aboue
euerie
name
.
Euerie
sonne
is
either
natural
,
or
adopted
:
Christ
according
to
his
humanitie
is
not
the
naturall
sonne
of
god
:
hee
is
therefore
the
sonne
of
god
by
adoption
.
Grace
is
adoption
:
Christ
according
to
his
humanitie
is
the
sonne
of
GOD
by
grace
:
therefore
hee
is
the
sonne
of
GOD
by
adoption
.
CHrist
is
called
the
onelie
begotten
sonne
of
God
according
to
his
diuine
nature
:
that
the
father
giueth
him
to
haue
life
in
himselfe
:
that
in
him
dwelleth
all
the
fulnes
of
the
godhead
bodilie
.
He
that
hath
brethren
,
is
not
the
onelie
begotten
.
Christ
hath
brethren
.
Therefore
he
is
not
the
onelie
begotten
sonne
of
god
.
He
that
hath
a
generation
or
begetting
vnlike
to
the
generation
of
other
sonnes
,
is
in
respect
thereof
said
to
be
the
onelie
begotten
:
Christ
according
to
his
humanity
hath
a
generation
vnlike
to
the
generation
of
other
sonnes
of
God
.
Therefore
Christ
is
called
,
not
in
respect
of
anie
eternall
,
but
of
this
temporall
and
miraculous
generation
,
the
onelie
begotten
.
Because
according
to
this
nature
hee
hath
brethren
of
the
same
generation
and
nature
.
Because
neither
the
scripture
,
neither
the
Church
vseth
anie
such
forme
of
speech
.
Because
the
word
,
onelie
begotten
,
doth
not
designe
the
peculiar
manner
of
his
conception
and
generation
,
but
the
verie
nature
or
essence
it selfe
,
which
by
generating
,
that
is
,
by
begetting
and
by
waie
of
birth
is
produced
.
According
to
his
godhead
both
in
respect
of
time
,
and
of
worthines
:
According
to
his
humanitie
also
he
is
called
the
first
begotten
in
respect
of
his
worthinesse
onelie
and
right
,
Because
he
was
begotten
after
a
singular
manner
.
Because
he
hath
his
subsistence
in
the
person
of
the
Word
,
to
the
vnitie
whereof
the
humanitie
was
assumed
.
Because
he
hath
by
his
merite
purchased
the
right
of
sonnes
for
others
.
Because
in
gifts
,
workes
,
maiestie
,
authoritie
,
he
vnspeakablie
excelleth
all
the
sonnes
of
God
,
euen
Angels
themselues
,
and
it
Lord
and
head
of
them
all
.
whether
Christ
be
the
eternall
sonne
of
god
,
Whether
he
be
that
one
true
and
eternall
god
whether
the
sonne
of
god
or
the
Word
be
a
subsistent
,
or
hipostasis
,
or
person
,
in
the
flesh
,
&
before
the
flesh
whether
in
christ
,
man
,
there
be
besides
his
soule
and
body
a
spiritual
nature
or
substaunce
,
which
was
also
existing
before
Christ
,
borne
of
the
Virgin
,
and
wrought
and
accomplished
the
workes
of
god
,
and
is
the
sonne
of
god
,
and
is
so
called
in
scripture
.
a
subsistent
whether
hee
bee
a
person
truely
distinct
from
the
father
.
the
same
to
be
the
person
of
the
father
and
the
son
,
&
the
holy
ghost
,
which
in
respect
of
diuers
functions
&
actions
is
now
called
the
Father
,
nowe
the
Son
,
&
now
the
holy
ghost
:
whether
he
bee
equal
vnto
the
father
.
whether
he
be
consubstantiall
,
that
is
,
of
one
and
the
same
substance
and
essence
with
the
father
.
make
either
the
father
alone
to
be
eternall
,
and
the
sonne
to
haue
beene
created
of
the
father
before
other
things
:
or
make
the
sonne
also
coeternall
with
the
father
,
but
inferior
vnto
the
father
.
the
father
and
the
sonne
are
two
essences
,
and
two
spirits
,
&
by
a
consequent
two
gods
neither
eternall
nor
coequall
coeternal
indeede
,
but
vnequall
when
the
testimonies
of
scripture
are
gathered
according
to
the
order
of
the
bookes
of
the
Bible
.
when
as
certain
orders
or
sorts
of
arguments
or
proofes
are
set
,
vnto
which
the
Testimonies
of
scripture
thereto
belonging
are
referred
.
He
that
assumed
the
flesh
,
is
other
from
the
flesh
,
and
a
subsistent
,
euen
before
the
flesh
.
That
which
commeth
into
the
flesh
,
is
other
from
the
flesh
into
which
it
commeth
:
but
the
sonne
of
God
,
or
the
Word
,
is
euen
the
verie
same
,
who
assumed
and
tooke
the
fleshe
,
and
came
in
it
,
Therefore
,
the
sonne
of
necessitie
is
another
nature
from
the
flesh
taken
,
and
a
subsistent
,
euen
before
the
flesh
borne
of
the
Virgin
.
His
sonne
made
of
the
seede
of
Dauid
according
to
the
flesh
.
Of
the
fathers
,
concerning
the
flesh
,
Christ
came
.
Who
being
in
the
forme
of
God
,
tooke
on
him
the
forme
of
a
seruaunt
.
Destroie
this
temple
,
and
in
three
daies
I
will
raise
it
vp
againe
.
the
onelie
begotten
sonne
The
Word
,
in
Iohn
,
dooth
not
signifie
anie
person
,
which
was
subsisting
before
the
fleshe
borne
of
the
Virgin
,
but
onelie
that
visible
Preacher
or
teacher
Iesus
who
was
made
flesh
,
that
is
,
was
a
man
weak
,
miserable
,
and
abiect
.
an
hypostasis
For
the
Word
was
in
the
beginning
And
that
Word
was
God
.
By
whom
all
thinges
were
made
.
Who
is
the
author
of
all
life
and
light
.
he
is
a
person
existing
before
all
thinges
.
Which
lighteth
euerie
man
that
commeth
into
the
world
,
Who
being
in
the
world
and
not
knowen
,
Yet
came
vnto
his
owne
being
made
flesh
the
Word
was
made
flesh
Hee
was
partaker
of
the
flesh
:
he
tooke
the
seede
of
Abraham
.
God
was
manifested
in
the
flesh
.
The
Woord
He
was
the
life
,
and
the
true
light
which
lighteth
euerie
man
.
No
man
hath
seene
God
at
anie
time
:
the
onelie
begotten
sonne
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
I
am
the
liuing
bread
which
came
downe
from
heauen
and
giueth
life
vnto
the
woorld
.
Christ
went
by
the
spirite
,
in
the
daies
of
Noe
,
and
preached
vnto
the
spirits
that
are
in
prison
,
which
were
in
time
passed
disobedient
.
Christ
,
man
,
is
,
and
is
called
God
in
the
new
testament
.
Therefore
they
corrupt
the
Scripture
,
who
saie
that
in
this
visible
man
Iesus
,
is
besides
the
fleshe
,
an
inuisible
nature
,
which
was
existing
also
in
the
olde
peoples
time
without
flesh
.
For
to
say
this
,
is
as
if
a
man
,
in
steede
of
this
,
Thou
art
a
Scholer
,
should
say
,
In
thee
is
a
scholer
.
Jn
him
dwelleth
all
the
fulnes
of
the
Godhead
,
In
Christ
there
is
one
thing
which
dwelleth
,
another
thing
in
which
it
dwelleth
,
Made
of
the
seede
of
Dauid
according
to
the
fleshe
:
and
declared
mightilie
to
be
the
sonne
of
God
,
touching
the
spirite
of
sanctification
.
Beeing
in
the
forme
of
GOD
and
equall
with
GOD
,
hee
tooke
on
him
the
forme
of
a
seruaunt
.
By
him
all
thinges
were
made
and
doe
consist
,
both
visible
,
and
inuisible
:
hee
giueth
the
holie
Ghost
,
lighteth
euerie
man
that
commeth
into
the
world
,
he
alone
kneweth
the
father
,
and
he
to
whom
he
reueileth
him
&c.
that
there
is
a
double
nature
or
substaunce
in
Christ
,
both
a
finite
,
and
an
infinite
,
is
conuinced
and
prooued
by
the
diuersitie
and
repugauncie
of
those
properties
,
which
are
attributed
to
the
same
Christ
,
but
cannot
possiblie
be
together
in
one
and
the
same
nature
.
the
second
classe
which
shewe
CHRIST
to
bee
the
proper
or
naturall
sonne
of
GOD.
The
naturall
or
proper
sonne
of
GOD
,
is
of
necessitie
partaker
of
the
diuine
nature
or
essence
,
or
substaunce
.
But
Christ
,
man
,
is
the
proper
sonne
of
GOD.
Therefore
there
is
in
CHRIST
,
besides
his
humane
nature
,
which
hee
tooke
of
our
kinde
,
a
nature
or
substaunce
Diuine
,
in
respect
whereof
hee
is
,
and
is
called
the
Sonne
of
GOD
,
For
a
proper
sonne
is
hee
,
who
is
procreated
out
of
his
substance
whose
sonne
hee
is
,
or
hee
,
who
is
partaker
of
his
Fathers
nature
or
substaunce
.
My
Father
worketh
hitherto
,
and
I
woorke
.
Therefore
the
Iewes
sought
the
more
to
kill
him
;
not
onely
because
he
had
broken
the
Sabboth
;
but
saide
also
that
GOD
was
his
Father
,
and
made
him-selfe
equall
with
God
.
That
he
challenged
vnto
himselfe
the
workes
of
God
the
Father
.
we
haue
one
father
Christ
also
dooth
not
reprehend
this
collection
of
the
Iewes
,
or
repel
it
as
a
slaunder
,
but
defendeth
it
as
beeing
good
and
necessarilie
true
,
that
whatsoeuer
thinges
the
Father
dooth
,
the
same
dooth
hee
also
together
with
him
,
as
beeing
his
Sonne
:
that
by
the
same
authoritie
,
libertie
,
power
,
hee
raiseth
the
dead
,
and
quickeneth
them
who
beleeue
in
him
,
by
which
the
Father
dooth
:
that
as
the
father
hath
life
in
himselfe
,
so
also
hath
hee
giuen
vnto
him
,
as
beeing
his
Sonne
to
haue
life
in
himselfe
,
&c.
God
sending
his
owne
Sonne
who
spared
not
his
owne
Sonne
.
It
is
not
found
anie
where
in
Scriptures
,
that
Christ
is
the
naturall
and
coeternall
Sonne
of
God
.
Therefore
it
is
but
an
inuention
of
men
,
imagining
in
him
besides
his
flesh
another
substance
,
according
to
which
hee
should
be
the
eternal
sonne
of
God
.
the
wisedome
of
God
which
is
Christ
and
the
Sonne
,
is
described
to
bee
such
,
as
was
with
GOD
from
euerlasting
before
his
works
were
made
.
that
the
Woord
,
whom
he
called
the
Sonne
,
was
euen
then
in
the
beginning
of
the
world
,
and
was
God
,
creating
and
preseruing
all
thinges
.
hee
is
expressely
called
the
proper
sonne
of
God
Therefore
he
is
the
natural
sonne
of
God
:
who
hath
the
nature
and
essence
of
his
father
,
and
that
the
same
with
his
father
:
because
the
Deity
is
but
one
in
number
,
creatresse
of
al
things
;
also
he
hath
the
same
whole
&
entire
,
because
it
is
indi●isible
.
Christ
is
called
the
proper
Son
of
God
,
because
he
was
made
by
God
:
as
also
the
church
is
called
the
proper
people
of
god
.
The
word
,
saith
Seruetus
,
was
indeede
alwaies
in
god
,
but
it
was
not
the
sonne
,
but
in
respect
of
the
filiation
or
Sonne-hoode
which
was
to
come
in
the
wombe
of
the
Virgine
,
or
in
respect
of
man
to
bee
borne
of
the
Virgine
:
that
is
,
The
Word
,
in
it selfe
,
was
not
anie
inuisible
hypostasis
and
substance
,
which
being
begotten
of
the
substance
of
the
Father
and
distinct
from
him
,
was
truly
subsisting
before
the
flesh
borne
of
the
Virgine
,
but
was
a
certaine
relucencie
or
reflexed
shining
in
God
,
that
is
,
that
visible
image
or
shape
,
which
appeared
vnto
the
fathers
in
the
olde
Testament
,
&
afterwards
passed
into
the
flesh
,
or
into
that
visible
man
Iesus
,
who
alone
is
the
sonne
,
in
respect
of
whom
also
The
Woord
,
or
that
visible
shape
,
which
alone
hee
will
haue
to
be
the
person
,
is
called
the
sonne
.
By
this
is
denied
,
that
Christ
is
the
proper
Sonne
of
God
:
Because
his
humanity
issued
not
from
the
substance
of
god
.
The
woord
is
such
a
sonne
,
as
vnto
whom
the
father
gaue
to
haue
life
in
himselfe
,
as
hee
himselfe
hath
it
in
himselfe
who
when
thinges
were
created
,
was
euen
then
god
;
by
whom
all
things
were
made
;
who
was
the
life
&
the
light
of
men
&c.
There
should
haue
beene
no
hypostatical
or
personal
difference
betweene
the
Father
and
the
Sonne
:
Hee
,
who
is
not
named
in
the
Scripture
,
before
the
taking
of
flesh
,
the
sonne
of
god
,
was
not
the
sonne
of
god
before
the
flesh
was
borne
.
But
Christ
is
not
called
in
the
Scripture
the
sonne
of
god
before
his
natiuity
of
the
Virgine
.
Wherefore
hee
was
not
the
sonne
of
god
before
.
The
woorde
,
who
is
the
onely
begotten
of
the
Father
,
was
in
the
beginning
.
By
the
Sonne
all
things
were
made
.
My
Father
worketh
hitherto
,
and
I
woorke
:
His
name
shal
be
called
Immanuell
.
Isay
.
He
shall
cal
his
name
wonderfull
,
counselour
,
The
mightie
God
,
The
euerlasting
father
,
This
is
the
name
whereby
they
shall
call
him
,
The
LORDE
our
righteousnesse
.
The
Lorde
hath
saide
vnto
mee
:
Thou
art
my
Sonne
,
this
daie
haue
I
begotten
thee
.
Kisse
the
Sonne
I
will
bee
his
Father
,
and
hee
shall
bee
my
Sonne
.
If
the
diuine
nature
of
Christ
was
without
his
humane
nature
the
Sonne
of
god
,
there
shall
bee
made
thereby
three
sonnes
,
namelie
his
Diuinitie
,
his
humanitie
,
and
whole
Christ
consisting
of
both
natures
.
Wherefore
there
was
not
anie
Sonne
before
Iesus
was
borne
.
If
the
god-head
of
oulde
without
the
fleshe
was
the
Sonne
,
and
nowe
two
natures
are
one
Sonne
:
there
shall
bee
neuerthelesse
two
Sonnes
,
one
incorporeall
,
the
other
corporeal
.
Wherefore
there
was
not
any
sonne
before
the
flesh
.
The
humanity
by
it selfe
is
not
the
Sonne
.
Therefore
neither
the
Diuinity
by
it selfe
is
the
Sonne
.
To
the
second
classe
which
teach
,
the
man
Christ
to
be
the
onlie
begotten
Sonne
of
god
.
So
god
loued
the
woorld
,
that
he
gaue
his
onelie
begotten
Sonne
.
We
saw
the
glorie
thereof
as
the
glory
of
the
onelie
begotten
Sonne
of
the
Father
.
For
asmuch
as
the
children
were
partakers
of
the
flesh
and
bloode
,
hee
also
himselfe
likewise
tooke
part
with
them
.
He
in
no
sort
tooke
the
Angels
,
but
he
tooke
the
seede
of
Abraham
:
Wherfore
in
al
things
it
became
him
to
be
made
like
vnto
his
bretheren
.
He
that
sanctifieth
,
&
they
which
are
sanctified
,
are
all
of
one
,
Wherefore
hee
is
not
ashamed
to
call
them
bretheren
.
The
man
Iesus
is
called
the
onely
begotten
,
because
he
onely
was
begotten
of
the
Virgin
by
the
Holy
Ghost
.
For
hee
is
so
the
onely
begotten
,
that
hee
is
also
the
proper
or
naturall
sonne
.
Because
hee
the
verie
same
,
by
whom
all
things
were
made
and
are
preserued
,
who
is
in
the
bosome
of
the
Father
,
euen
from
the
beginning
of
the
world
reueiling
God
vnto
the
chosen
:
who
being
sent
from
heauen
into
the
woorld
tooke
flesh
,
came
in
the
fleshe
&c.
hee
is
called
the
only
begotten
sonne
of
the
father
.
We
saw
the
glorie
thereof
of
the
Worde
The
Woorde
was
made
fleshe
,
and
dwelt
among
vs
:
and
we
sawe
the
glorie
thereof
.
The
Words
generation
,
of
the
father
,
is
often
in
scripture
discerned
and
distinguished
from
christes
generation
of
the
virgin
.
calleth
the
Woord
the
only
begotten
of
the
Father
.
before
the
mountains
it
was
formed
was
borne
of
Marie
The
only
begotten
is
opposed
to
Angels
&
men
.
To
the
third
classe
which
attribute
the
name
of
sonne
manifestly
to
the
other
nature
also
in
christ
,
which
subsisted
by
it selfe
before
and
besides
the
flesh
assumpted
,
and
did
woorke
all
thinges
.
That
which
subsisting
before
the
flesh
borne
of
Marie
,
created
the
woorld
,
and
from
the
first
beginning
hitherto
woorketh
the
same
thinges
with
the
Father
,
the
same
is
a
person
,
and
that
without
the
flesh
and
before
it
.
But
the
sonne
of
god
is
called
that
,
which
subsisting
before
the
flesh
,
created
the
woorld
,
and
from
the
first
beginning
hitherto
worketh
the
same
things
with
the
father
.
Therefore
the
sonne
is
a
person
,
and
subsisting
,
euen
without
the
fleshe
,
and
before
it
:
who
is
before
all
thinges
,
for
whome
,
and
by
whome
,
all
thinges
were
created
,
and
doe
consist
,
who
dooth
all
thinges
likewise
himselfe
,
which
the
Father
dooth
;
is
called
the
beloued
sonne
of
God
,
the
first
begotten
of
all
creatures
,
by
whome
god
spake
vnto
vs
in
the
last
daies
.
God
sent
not
his
Sonne
into
the
world
to
condemne
it
:
The
sonne
quickneth
whom
he
wil.
No
man
knoweth
the
Father
,
but
the
Sonne
,
and
hee
to
whome
the
Sonne
wil
reueile
him
.
Hee
is
called
the
sonne
,
who
came
from
heauen
,
who
beeing
in
earth
is
in
heauen
,
who
came
into
the
woorlde
,
He
that
was
manifested
in
the
flesh
,
is
GOD
,
For
this
purpose
appeared
the
Sonne
of
GOD
,
that
hee
might
take
away
our
sinnes
,
and
that
hee
might
loose
the
woorkes
of
the
Diuell
.
that
which
is
by
nature
a
sonne
,
is
also
a
person
.
But
Christes
diuinitie
or
nature
which
was
also
before
his
flesh
,
is
the
Sonne
of
God
by
nature
.
Therefore
it
is
a
subsistent
and
a
person
in
the
flesh
taken
or
assumpted
,
and
before
it
.
To
the
fourth
classe
which
affirme
Christ
,
man
,
to
be
the
word
incarnate
.
The
word
is
a
person
,
which
both
existed
before
Iesus
was
borne
,
and
now
dwelleth
personally
in
the
fleshe
taken
of
the
Virgine
.
But
that
word
is
the
Sonne
.
Therefore
the
sonne
is
a
person
.
the
Woord
was
before
al
creatures
;
with
the
father
;
God
;
by
him
were
al
things
made
,
hee
was
autor
of
al
life
and
light
in
men
:
hee
was
in
the
world
from
the
beginning
,
and
not
knowen
:
he
hath
his
own
country
and
nation
:
he
came
vnto
it
:
in
his
name
men
beleeue
:
he
giueth
power
to
be
the
sons
of
god
to
others
,
by
his
own
autority
&
power
:
he
doth
assume
&
take
flesh
,
&
is
therein
manifested
,
seen
,
handled
,
conuerseth
and
dwelleth
amongst
men
.
the
onelie
begotten
Sonne
of
GOD
,
to
the
Woorde
For
the
Sonne
is
in
the
bosome
of
the
Father
,
reueiling
GOD
vnto
men
.
By
him
the
woorlde
was
created
.
In
him
is
life
:
hee
was
sent
and
came
from
Heauen
,
into
the
woorlde
.
Hee
tooke
the
seede
of
Abraham
.
the
life
,
which
is
the
woorde
,
was
with
the
Father
before
the
incarnation
and
manifestation
of
Christ
.
Therefore
god
was
euen
then
the
father
of
the
Word
,
and
the
Word
the
sonne
of
god
.
This
Woorde
to
haue
beene
in
the
beginning
:
beginning
of
the
gospels
preaching
,
doone
by
Christ
.
that
beginning
of
the
world
,
wherein
all
things
to
haue
beene
first
created
by
GOD
,
that
the
Worlde
was
made
by
him
:
that
euen
then
in
that
beginning
hee
was
God
,
and
that
the
true
God
creator
,
which
is
onelie
one
,
and
was
in
the
beginning
of
the
worlde
.
Beginning
dooth
not
signifie
eternitie
.
Therefore
wee
depraue
it
who
so
expound
it
.
euen
then
in
the
beginning
of
the
worlde
was
the
Word
;
and
therefore
was
before
the
creation
of
the
world
:
and
whatsoeuer
was
before
this
,
was
from
euerlasting
:
to
haue
beene
before
the
creation
of
the
worlde
.
Beginning
,
often
signifieth
the
beginning
of
the
gospels
preaching
.
Yee
were
with
me
from
the
beginning
.
I
said
not
to
you
from
the
beginning
.
I
am
the
beginning
and
the
end
,
the
first
and
the
last
.
The
woorde
The
man
Iesus
Christ
is
called
the
Woorde
:
because
hee
speaketh
and
teacheth
the
will
of
the
father
.
that
hee
is
called
indeede
the
Woorde
because
hee
declareth
God
&
his
wil
;
but
yet
in
respect
of
his
diuinitie
,
not
of
his
humanitie
.
Because
his
humanitie
was
not
from
the
beginning
of
the
world
.
Because
this
Word
was
made
flesh
;
that
is
,
tooke
on
humane
nature
.
Because
this
Woorde
did
lighten
al
men
from
the
beginning
of
the
world
,
Hee
was
the
life
and
the
light
of
men
:
lightning
euerie
man
,
which
commeth
into
the
worlde
.
hath
knowen
the
Father
but
the
sonne
,
and
hee
to
whom
the
sonne
wil
reueile
him
.
hath
seene
God
The
sonne
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
God
hath
spoken
vnto
vs
by
his
sonne
.
He
is
not
saide
any
where
in
the
old
Testament
to
haue
spoken
.
by
the
Angel
of
the
lord
,
The
Lord
appeared
speaking
The
Woorde
is
saied
to
haue
beene
palpable
,
visible
and
so
forth
.
But
hee
is
no
where
saide
inuisible
.
to
haue
beene
in
the
world
vnknowen
:
I
and
the
Father
will
come
vnto
him
.
I
will
not
leaue
you
comfortles
.
I
will
come
vnto
you
.
I
am
with
you
alway
vntill
the
end
of
the
world
:
Hee
is
with
vs
in
power
,
and
vertue
:
not
in
essence
.
The
gods
that
haue
not
made
the
heauens
and
the
earth
shall
perish
from
the
earth
,
And
the
worde
was
with
God
in
the
beginning
that
the
sonne
was
coeternall
with
the
Father
,
and
so
ioined
with
him
,
that
notwithstanding
hee
was
distinct
in
person
from
him
.
That
this
Doctour
and
teacher
,
the
man
Iesus
,
was
knowen
of
GOD
alone
,
and
not
of
men
,
but
hee
was
the
Messias
.
To
be
,
or
not
to
bee
with
one
,
when
it
is
spoken
of
a
person
,
is
neuer
read
in
this
sense
,
as
to
signifie
,
to
be
knowen
,
or
not
knowen
of
one
.
The
Son
which
is
in
the
bosome
of
the
Father
:
that
hee
came
downe
from
Heauen
:
That
he
came
from
the
Father
,
and
came
into
the
woorlde
:
that
he
returneth
to
the
Father
,
with
whom
he
was
before
.
By
him
all
creatures
were
made
of
the
Father
:
Therefore
he
was
present
with
the
Father
.
He
was
in
the
woorld
,
before
hee
beeing
made
man
came
vnto
his
owne
:
and
yet
not
knowen
.
to
bee
in
the
woorlde
to
bee
knowen
of
the
woorlde
,
to
bee
with
God
to
bee
knowen
of
God
.
J
in
the
Father
,
and
the
Father
in
me
:
And
that
Word
was
God
That
the
Woord
is
true
god
,
eternall
,
creatour
of
heauen
and
earth
:
the
same
god
with
the
Father
,
and
therefore
diuerse
from
him
,
as
the
Woorde
from
him
that
speaketh
by
him
,
and
the
Sonne
from
the
Father
;
but
hauing
the
same
nature
and
essence
of
the
godheade
in
him
,
which
the
Father
hath
:
J
in
the
Father
;
and
the
Father
in
mee
:
that
hee
is
GOD
in
respect
of
his
giftes
,
woorthinesse
,
excellencie
,
and
office
:
but
not
by
nature
.
because
others
also
are
in
this
sense
and
respect
called
god
:
which
haue
not
anie
Diuinitie
of
themselues
.
Therefor
Christ
also
after
the
same
manner
;
seeing
hee
also
hath
his
Diuinitie
from
the
Father
.
That
wee
make
two
gods
,
and
deale
contumeliouslie
with
the
Father
:
The
Sonne
is
one
with
the
Father
,
as
god
,
but
is
diuerse
and
distinct
from
him
,
as
the
Sonne
,
because
they
honor
not
the
Sonne
as
they
honour
the
Father
.
a
Sonne
,
not
a
made
,
created
and
inferiour
god
to
the
Father
,
and
a
diuerse
god
from
him
,
Simplie
and
absolutelie
,
without
restraint
to
anie
certaine
circumstaunce
,
none
is
called
god
in
the
Scripture
,
besides
the
onelie
true
god
,
eternall
,
creatour
of
the
world
.
That
the
Worde
was
god
before
thinges
were
created
,
and
is
the
creatour
of
all
thinges
,
That
hee
is
the
author
and
fountaine
of
life
and
knowledge
in
men
,
euen
from
the
beginning
.
the
true
light
This
Word
giueth
power
to
bee
the
Sonnes
of
God
.
Wee
are
to
beleeue
in
his
name
.
therefore
they
must
beleeue
in
him
,
because
they
beleeue
in
God
,
Iohn
Baptist
saith
,
that
he
baptizeth
with
the
holie
Ghost
:
And
CHRIST
himselfe
often
saith
,
that
hee
wil
send
the
holie
GHOST
from
the
Father
.
John
Baptist
is
called
the
fore-runner
of
CHRIST
,
who
shoulde
prepare
his
waie
.
But
hee
prepareth
the
waie
of
the
LORDE
.
Christ
himselfe
saith
,
That
the
Father
will
,
that
all
should
honour
the
Sonne
,
as
they
honour
the
Father
.
Euerie
where
,
he
is
called
the
true
God
,
and
the
Lord
.
This
is
the
true
God
and
eternal
life
.
Who
is
God
ouer
al
,
blessed
for
euer
,
Amen
.
God
hath
purchased
his
Church
with
his
owne
bloode
.
The
Scepter
of
thy
kingdome
,
is
a
Scepter
of
righteousnesse
:
Thou
,
Lorde
,
in
the
beginning
hast
established
the
earth
,
and
the
heauens
are
the
workes
of
thine
handes
:
Christ
is
counted
woorthy
of
more
glorie
,
than
Moses
,
in
asmuch
as
hee
which
hath
builded
the
house
,
hath
more
honor
than
the
house
:
and
hee
that
hath
built
all
thinges
is
God
.
He
is
said
,
to
haue
come
downe
from
heauen
;
yet
so
that
hee
remaineth
in
heauen
:
to
come
vnto
his
together
with
his
Father
,
to
bee
with
them
vnto
the
end
of
the
world
.
concerning
the
communicating
of
the
Deitie
vnto
others
,
For
vnto
others
it
is
communicated
by
a
created
similitude
of
the
Deitie
,
either
of
nature
or
of
office
But
vnto
the
Sonne
Christ
it
is
communicated
by
the
nature
or
essence
it selfe
,
Hee
is
the
only
begotten
,
and
proper
Sonne
of
God
:
the
Sonne
of
the
most
High
,
who
also
is
himselfe
the
most
High
,
As
the
father
hath
life
in
himselfe
,
so
likewise
hath
he
giuen
to
the
Sonne
to
haue
life
in
himselfe
.
Therefore
the
Son
also
is
GOD
of
himselfe
liuing
,
and
the
fountaine
of
life
.
Wherefore
this
communicating
of
the
Deitie
maketh
him
equall
with
God
,
and
God
with
the
Father
Power
was
giuen
to
him
beeing
man
,
Therefore
it
was
not
giuen
him
by
eternall
generation
.
It
was
giuen
him
after
his
resurrection
.
All
thinges
were
made
by
it
,
and
without
it
was
made
nothing
That
all
creatures
were
made
by
him
in
the
beginning
:
and
that
also
by
him
is
gathered
out
of
mankinde
and
regenerated
thorough
the
woorking
of
the
holie
Ghost
an
euerlasting
Church
.
That
by
things
,
are
meant
those
thinges
which
are
wrought
in
the
newe
creation
:
that
is
,
in
the
collection
and
regeneration
of
the
Church
by
the
gospel
,
which
is
called
the
second
creation
.
that
Christ
were
verie
God
,
and
by
nature
God
.
Because
to
worke
the
first
and
second
creation
by
his
owne
vertue
,
power
and
operation
,
is
the
proper
work
of
one
&
the
same
verie
God
.
GOD
gaue
the
encrease
.
So
then
is
neither
hee
that
planteth
,
anie
thing
,
neither
hee
that
watereth
,
but
god
that
giueth
the
increase
.
Yee
are
Gods
husbandrie
,
and
gods
building
,
Hee
that
hath
built
all
things
is
god
.
which
is
his
bodie
,
euen
the
fulnesse
of
him
that
filleth
all
in
all
thinges
Hee
ascended
vp
on
high
,
hee
gaue
giftes
vnto
men
;
hee
ascended
farre
aboue
al
heauens
,
that
hee
might
fill
all
thinges
.
Hee
gaue
some
Apostles
,
and
some
Prophetes
:
By
whom
al
the
bodie
receiueth
encrease
.
I
giue
vnto
them
eternall
life
.
Hee
sanctifieth
the
Church
and
clenseth
it
by
the
washing
of
water
through
the
word
.
Because
no
man
can
giue
the
holie
ghost
,
but
he
that
is
verie
god
,
whose
proper
spirite
it
is
.
But
the
second
creation
is
not
wrought
,
but
by
the
holy
ghost
,
whom
Christ
the
worker
&
effectour
of
this
creation
sendeth
.
Therefore
he
is
verie
god
and
Lorde
.
Because
the
newe
creation
,
is
the
regeneration
of
the
elect
to
eternall
life
.
This
beganne
euen
from
Adam
,
albeit
it
was
wrought
in
regard
of
the
Mediator
which
was
to
come
.
And
it
was
wrought
by
the
same
Mediatour
the
Sonne
,
in
regarde
of
whome
,
or
for
whose
sake
it
was
wrought
euer
since
the
beginning
.
For
CHRIST
,
as
by
his
merit
,
so
by
his
efficacie
and
vertue
,
is
Sauiour
not
onelie
of
a
part
,
but
also
of
his
whole
Church
and
bodie
,
which
consisteth
of
al
the
elect
and
sanctified
euen
from
ADAMS
time
.
By
whome
all
the
bodie
receiueth
increase
.
The
euerlasting
Father
The
ruler
that
should
come
forth
out
of
Bethelem
was
giuen
from
euerlasting
to
bee
the
head
and
sauiour
of
the
Church
.
The
seede
of
the
woman
shall
bruise
the
Serpentes
head
.
Dauid
acknowledgeth
the
Messias
also
to
bee
his
LORDE
,
a
Priest
,
and
a
King
,
Thou
art
a
Priest
There
is
one
GOD
,
and
one
Mediatour
betweene
GOD
and
Man
,
which
is
the
man
Christ
I
s●s
.
I
giue
vnto
them
eternall
life
.
He
hath
appointed
him
ouer
all
things
to
be
the
head
to
the
church
.
The
spirit
of
Christ
in
the
Prophetes
.
By
the
spirite
hee
went
and
preached
vnto
the
spirites
that
nowe
are
in
prison
,
which
were
in
time
passed
disobedient
.
Yee
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
IESVS
CHRIST
himselfe
being
the
chiefe
corner
stone
.
Iesus
Christ
yesterdaie
,
and
to
daie
,
and
the
same
for
euer
.
speaketh
of
the
first
creation
Because
he
speaketh
of
the
second
afterwardes
.
As
manie
as
receiued
him
,
to
them
hee
gaue
power
to
be
the
Sennes
of
God
:
Of
his
fulnesse
haue
all
wee
receiued
:
Grace
and
trueth
came
by
Iesus
Christ
.
because
both
creations
are
the
worke
of
the
same
.
Because
he
saith
,
the
world
was
made
by
him
.
The
woorlde
heere
is
taken
for
the
Church
.
And
the
woorlde
knewe
him
not
:
other
places
demonstrate
the
same
My
Father
woorketh
hitherto
,
and
I
woorke
.
Whatsoeuer
thinges
the
Father
dooth
,
the
same
thinges
dooth
the
Sonne
also
.
The
Father
sheweth
him
all
thinges
,
whatsoeuer
hee
himselfe
dooth
.
As
the
Father
quickeneth
,
so
the
Sonne
quickeneth
whom
he
wil.
By
him
were
all
things
created
which
are
in
heauen
,
and
which
are
on
earth
,
thinges
visible
and
inuisible
,
whether
they
be
thrones
,
or
dominions
,
or
principalities
,
or
powers
,
all
thinges
were
created
by
him
and
for
him
.
And
hee
is
before
al
thinges
,
and
in
him
al
things
consist
.
All
these
speake
of
the
instauration
of
the
Church
.
The
Angels
also
were
restored
by
Christ
,
and
ioined
to
their
head
.
By
whom
also
he
made
the
worldes
;
The
worlds
,
that
is
,
the
new
Church
.
Bearing
vp
al
thinges
by
his
mighty
worde
because
he
is
the
creatour
&
preseruer
of
all
thinges
.
Thou
,
Lord
,
in
the
beginning
hast
established
the
earth
,
&
the
heauens
are
the
works
of
thine
hands
.
In
these
wordes
he
conuerteth
his
speach
to
the
Father
,
to
prooue
,
that
he
was
able
by
his
power
to
lift
vp
the
Sonne
to
diuine
maiestie
.
Because
it
is
saide
before
;
But
vnto
the
Sonne
,
Because
the
Psalme
dooth
entreat
of
Christes
kingdome
:
If
he
made
all
thinges
,
then
then
father
made
them
not
by
him
.
Whatsoeuer
things
the
Father
dooth
,
the
same
dooth
the
Sonne
also
.
The
creatour
cannot
be
compared
with
the
creatures
.
But
Christ
is
there
compared
with
the
Angels
.
Therefore
creation
of
thinge●●s
not
attributed
vnto
Christ
.
●he
heauens
shall
perish
,
but
thou
doost
remaine
.
I●
hee
were
creatour
and
equall
with
the
Father
,
hee
could
not
sitt●
at
his
right
hand
.
who
beeing
in
the
forme
of
god
,
thought
it
no
robberie
to
be
equal
with
God
.
Thus
saith
the
Lorde
that
created
heauen
,
Euerie
knee
shall
bowe
vnto
me
.
I
am
,
I
am
the
first
,
and
I
am
the
last
.
My
hand
hath
laide
the
foundation
of
the
earth
,
and
my
right
hand
hath
spanned
the
heauens
:
when
I
call
them
they
stand
vppe
together
.
In
it
was
life
and
the
life
was
the
light
of
men
That
the
sonne
of
God
is
by
himselfe
the
life
,
as
is
the
Father
and
the
fountaine
,
giuer
and
maintainer
of
al
life
as
wel
corporall
and
temporall
,
as
spirituall
and
eternall
,
in
all
,
from
the
verie
beginning
of
the
world
.
He
hath
giuen
to
the
Sonne
to
haue
life
in
himselfe
,
as
the
father
hath
life
in
himselfe
.
That
the
man
Iesus
is
the
quickener
or
giuer
of
life
,
is
the
life
of
all
,
that
no
man
without
him
,
and
all
by
him
are
saued
.
If
hee
giue
eternall
life
to
all
,
so
that
no
man
hath
is
without
him
.
Therefore
either
no
man
was
quickened
before
hee
was
borne
of
Mary
or
hee
was
the
quickner
&
giuer
of
life
from
the
beginning
:
Neither
can
this
be
vnderstood
onely
of
his
merit
,
whereby
hee
deserued
this
life
for
men
.
For
,
that
life
is
in
him
,
signifieth
,
that
hee
is
by
his
efficacie
and
effectuall
woorking
the
quickner
and
reuiuer
,
illightening
of
men
No
man
knoweth
the
Father
,
but
the
Sonne
,
and
hee
to
whome
the
Sonne
will
reueile
him
.
No
man
hath
seene
God
at
the
Sonne
hath
declared
him
And
the
light
shineth
in
the
darckenes
,
&
the
darcknes
comprehendeth
it
not
That
this
word
,
euen
from
the
beginning
hath
both
by
natural
light
,
&
by
the
voice
of
heauenlie
doctrine
shewed
god
vnto
men
:
but
those
who
were
not
regenerated
by
his
spirit
haue
not
known
this
light
.
That
he
shined
not
before
hee
began
to
preach
.
That
so
hee
should
not
haue
beene
the
true
light
,
Hee
shoulde
not
haue
beene
the
illuminatour
of
all
men
:
He
lighteth
euerie
man
that
commeth
into
the
world
:
Hee
was
in
the
woorlde
,
and
the
woorlde
was
made
by
him
:
And
the
woorlde
knewe
him
not
as
touching
the
time
hereof
,
saie
it
was
from
the
beginning
of
the
woorlde
vnto
his
incarnation
:
al
which
time
the
Sonne
of
god
hath
in
the
woorlde
,
which
was
created
by
him
,
shewed
god
vnto
men
,
but
is
not
knowen
of
men
.
of
the
time
if
his
preaching
,
when
hee
was
not
heard
,
but
despised
and
persecuted
.
He
was
the
life
and
the
light
of
al
men
:
He
lighteth
euerie
man
that
commeth
into
the
woorld
.
That
hee
was
in
the
whole
world
,
meaning
thereby
all
mankind
:
because
he
opposeth
to
this
world
his
owne
nation
&
country
,
to
which
he
came
.
That
Christ
was
not
knowen
of
that
world
,
which
before
was
made
of
him
.
After
that
being
in
the
world
hee
was
known
of
it
,
then
lastlie
he
came
vnto
his
own
,
but
he
was
no
lesse
despised
of
these
.
Jf
then
he
was
first
despised
of
the
world
,
and
afterwards
of
his
owne
he
was
despised
before
his
preaching
and
incarnation
,
I
was
daily
his
delight
reioicing
alwaies
before
him
:
And
tooke
my
solace
in
the
compasse
of
his
earth
,
and
my
delight
is
with
the
children
of
men
.
He
was
quickned
in
the
spirit
,
by
the
which
hee
also
went
&
preached
vnto
the
spirites
which
were
in
time
passed
disobedient
,
that
nowe
are
in
prison
.
Hee
came
vnto
his
owne
,
and
his
owne
receiued
him
not
]
Here
John
beginneth
to
speak
of
his
comming
into
the
flesh
which
hee
tooke
of
the
Jewes
,
vnto
whom
hee
was
promised
,
and
of
his
ministerie
among
the
Jewes
,
and
of
their
contempt
towardes
him
.
confound
this
part
with
the
former
;
as
if
it
were
spoken
of
the
same
time
.
But
as
manie
as
receiued
him
,
to
them
hee
gaue
power
to
bee
the
sonnes
of
god
,
euen
to
them
that
beleeue
in
his
name
None
can
giue
the
power
to
be
the
sonnes
of
god
by
his
owne
power
,
&
authoritie
,
but
god
himselfe
.
But
Christ
not
onelie
as
a
minister
and
messenger
,
but
in
his
owne
name
and
of
his
owne
autoritie
giueth
this
power
and
right
.
Therefore
he
is
god
himselfe
.
He
that
maketh
other
the
sonnes
of
god
,
must
needes
regenerate
them
by
the
spirite
of
god
,
and
make
them
partakers
of
the
fathers
nature
.
This
none
can
doe
but
god
himselfe
.
Therefore
Christ
is
by
nature
god
,
who
is
able
to
worke
by
the
proper
spirit
of
god
.
He
gaue
this
power
to
them
that
beleeue
in
his
name
.
But
faith
ought
not
to
rest
or
depend
on
any
creature
,
but
on
god
onlie
.
Therfore
christ
is
not
a
made
or
created
,
but
the
true
&
eternal
god
.
And
the
Word
was
made
flesh
declareth
the
manner
how
that
Word
came
vnto
his
owne
;
namelie
,
that
hee
was
made
man
,
and
that
weak
,
mortal
,
like
vnto
vs
in
al
things
,
except
sinne
.
Therefore
he
saith
,
he
was
made
Flesh
,
and
conuersed
among
men
for
a
season
.
Now
he
was
made
man
,
not
by
anie
mutation
or
change
.
but
by
taking
the
humane
nature
vnto
his
godhead
.
That
this
Doctour
or
teacher
was
was
made
)
a
man
weak
,
&
base
.
greeke
word
signifieth
oftentimes
not
to
be
made
,
but
to
be
,
as
John
was
a
man
,
All
things
were
made
by
him
;
The
worlde
was
made
by
him
.
Because
it
was
shewed
before
,
that
the
Word
signifieth
a
subsistence
or
person
,
which
was
from
the
beginning
of
the
world
.
Because
he
began
to
be
flesh
when
he
came
vnto
his
owne
.
Hee
tooke
the
seede
of
Abraham
.
He
tooke
part
of
their
flesh
and
bloud
.
He
tooke
on
him
the
forme
of
a
seruaunt
,
when
as
he
was
before
in
the
forme
of
God
.
He
being
rich
,
for
your
sakes
became
poore
.
God
is
manifested
in
the
flesh
.
Iesus
Christ
is
come
in
the
flesh
.
The
place
meaneth
his
deliuering
of
vs
.
And
the
word
dwelt
among
vs
full
of
grace
and
truth
That
this
truth
and
grace
befell
vnto
vs
through
Christ
,
and
of
his
fulnes
all
,
who
euer
are
saued
,
haue
receiued
.
euen
that
we
are
consummated
and
made
perfect
in
him
:
And
wee
sawe
the
glorie
thereof
,
as
the
glorie
of
the
onelie
begotten
sonne
of
the
father
]
This
glorie
is
the
diuine
power
,
which
he
shewed
in
his
miracles
,
in
his
transfiguration
vpon
the
mount
,
in
his
resurrection
from
death
,
his
ascension
into
heauen
,
his
sending
of
the
holie
Ghost
,
his
power
and
efficacie
by
his
ministerie
.
This
glorie
testifieth
him
to
be
the
onelie
begotten
sonne
of
God
,
that
is
,
the
sonne
of
God
by
nature
,
begotten
of
the
substance
of
the
father
,
who
is
also
himselfe
the
true
eternal
God
,
maker
of
all
thinges
that
he
is
called
the
onelie
begotten
,
not
because
hee
is
the
sonne
of
God
by
nature
,
but
because
hee
was
borne
after
a
singular
manner
,
namely
of
a
Virgin
,
conceiued
by
the
holie
Ghost
.
because
if
he
bee
not
a
sonne
of
the
substaunce
of
the
father
,
but
either
by
creation
,
or
by
adoption
,
or
by
conformation
with
God
,
either
from
the
wombe
,
as
in
Christ
conceiued
by
the
holie
Ghost
,
or
afterwards
as
in
other
men
;
he
shall
not
be
the
onelie
begotten
:
because
for
that
which
he
is
here
said
,
the
onelie
begotten
,
he
is
otherwhere
said
to
be
the
proper
sonne
of
God
.
he
is
said
to
be
such
a
sonne
of
the
Lord
,
who
is
also
himselfe
the
Lord
:
and
Luke
of
Iohn
Baptist
it
is
saide
,
that
he
shall
goe
before
Christ
who
is
called
of
the
Angel
Gabriel
the
sonne
of
the
most
high
,
and
the
Lord
God
of
the
children
of
Israell
,
whose
hearts
Iohn
Baptist
should
turne
vnto
him
,
and
shoulde
goe
before
his
face
:
hee
is
called
the
most
high
,
whose
Prophet
and
forerunner
Iohn
Baptist
should
bee
,
whose
waies
hee
should
prepare
,
and
vnto
whose
people
he
should
giue
knowledge
of
saluation
.
Vnto
the
fift
classe
whereof
which
testifie
Christ
to
be
the
wisedome
of
God
.
The
wisedome
of
god
is
eternall
,
and
subsisting
before
Iesus
was
borne
.
But
the
sonne
is
that
wisedome
of
god
.
Therefore
the
sonne
is
eternal
and
subsisting
before
Iesus
borne
of
the
Virgin
.
that
that
wisedome
was
begotten
of
God
.
Christ
the
son
of
god
is
called
Wisedome
and
the
person
which
teacheth
vs
wisedome
.
Therefore
saide
the
wisedome
of
god
,
J
will
send
them
Prophets
&
Apostles
.
But
vnto
them
which
are
called
wee
preach
Christ
,
the
power
of
god
,
and
the
wisedome
of
god
.
To
the
sixt
classe
which
speake
of
the
of
the
of
the
Mediatour
.
The
Mediatour
,
without
whose
merite
and
present
efficacie
,
there
coulde
bee
no
friendship
or
amitie
ioined
betweene
God
and
sinfullmen
,
must
needes
haue
beene
alwaies
in
the
Church
from
the
verie
beginning
of
the
woorlde
.
But
the
sonne
of
God
onelie
(
not
the
Father
,
nor
the
holie
ghost
)
is
that
Mediatour
,
by
and
for
whom
the
faithful
also
of
the
old
Church
were
reconciled
vnto
god
.
Therefore
the
sonne
of
god
was
subsisting
from
the
verie
beginning
of
the
world
.
there
is
but
one
Mediator
between
God
and
man
,
the
man
Christ
Jesus
.
it
is
the
office
and
function
of
the
Mediator
,
No
man
hath
known
the
father
,
but
the
son
,
&
he
to
whom
the
son
wil
reueil
him
.
Hee
hath
made
all
things
subiect
vnder
his
feete
,
and
hath
appointed
him
ouer
al
things
to
be
the
head
to
the
Church
.
Ye
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himselfe
being
the
chiefe
corner-stone
.
J
am
the
waie
,
the
truth
and
the
life
.
J
giue
vnto
them
eternal
life
.
Jn
it
was
life
,
&
the
life
was
the
light
of
men
.
That
was
the
true
light
which
lighteth
euerie
man
that
commeth
into
the
world
.
Through
him
we
both
haue
an
entrance
vnto
the
father
by
one
spirit
.
He
gaue
some
to
be
Apostles
,
&
some
Prophets
,
and
some
Euangelists
,
&
some
Pastors
,
&
teachers
.
The
spirit
of
Christ
is
said
to
haue
been
in
the
Prophets
,
foretelling
the
suffrings
that
shoulde
come
vnto
Christ
.
Moses
verily
was
faithfull
in
all
his
house
,
as
a
seruaunt
,
for
a
witnes
of
the
thinges
which
shoulde
bee
spoken
after
.
But
christ
is
as
the
sonne
ouer
his
owne
house
.
As
thou
hast
giuen
him
power
ouer
all
fleshe
,
that
hee
shoulde
giue
eternall
life
to
all
them
that
thou
hast
giuen
him
.
This
is
the
fathers
will
,
that
of
all
which
hee
hath
giuen
me
,
I
shoulde
loose
nothing
.
To
the
seuenth
classe
Behold
I
will
send
my
messenger
,
and
he
shall
prepare
the
way
before
me
,
and
the
Lord
,
whom
yee
seeke
,
shall
speedily
come
to
his
Temple
:
euen
the
messenger
of
the
couenaunt
whom
yee
desire
.
Beholde
I
will
send
my
messenger
,
and
hee
shall
prepare
the
way
before
me
.
For
hee
calleth
it
his
Temple
,
to
which
he
saieth
hee
will
come
.
The
Lord
will
come
to
his
Temple
.
I
the
Lord
who
send
Iohn
bef●re
mee
,
and
who
am
the
messenger
of
the
couenant
.
Vnto
the
sonne
hee
saith
,
O
God
,
thy
throne
is
for
euer
and
euer
.
Christ
Iesus
is
the
Apostle
,
and
high
Priest
,
the
builder
,
heire
and
Lord
of
his
Church
.
Iesus
Christ
yesterday
,
and
to
day
,
the
same
is
also
for
euer
.
The
messenger
or
Angel
sent
of
olde
vnto
the
Church
,
was
a
subsistent
,
or
person
.
That
messenger
is
the
sonne
of
God
Christ
.
Therefore
the
sonne
of
God
was
,
before
Iesus
was
borne
of
the
Virgin
,
truely
existing
,
did
worke
,
and
was
ruler
ouer
his
church
.
because
to
bee
God
,
and
to
be
sent
of
God
,
for
to
teach
,
collect
,
gouerne
and
saue
the
church
,
that
is
,
to
bee
the
Mediatour
,
are
thinges
proper
vnto
the
sonne
of
God
Christ
,
not
to
the
Father
,
or
the
holy
Ghost
.
But
these
properties
of
the
sonne
are
attributed
to
this
messenger
or
Angel
,
as
author
and
effectour
,
the
Apostle
Paul
teacheth
Christ
to
haue
beene
present
with
the
people
of
Israell
in
the
desert
,
and
to
haue
beene
tempted
and
prouoked
by
them
.
Therefore
the
Messenger
or
Angel
,
GOD
,
and
CHRIST
,
are
one
and
the
same
person
.
In
the
eight
Classe
which
affirme
Christ
Jesus
to
be
by
nature
god
,
and
the
sonne
of
god
.
Christs
Diuinitie
existed
before
Jesus
borne
of
the
Virgin
.
Christs
Diuinitie
is
the
sonne
of
god
.
Therefore
the
sonne
of
god
existed
before
Jesus
was
borne
.
God
is
manifested
in
the
flesh
which
hee
tooke
.
Christ
is
the
proper
or
naturall
sonne
of
god
,
and
not
man
onelie
.
Christ
is
the
woorde
Christ
is
that
wisedome
subsisting
CHRIST
is
the
Mediatour
CHRIST
is
that
Messenger
or
Angell
sent
of
olde
to
his
Church
.
in
Christ
is
not
anie
created
god-head
,
but
that
eternall
Deitie
,
which
alone
is
true
god
.
For
vnto
Christ
not
onelie
the
name
,
but
all
the
properties
also
and
perfections
of
the
true
god
are
euerie
where
ascribed
in
scripture
:
as
omnipotencie
,
infinite
wisedome
,
omniscience
,
or
all
knowledge
,
immensitie
,
the
creation
and
gouernaunce
of
thinges
,
the
saluation
of
the
Church
,
the
woorking
of
miracles
,
The
nature
which
tooke
flesh
is
GOD
,
and
the
Sonne
of
GOD.
For
neither
the
Father
nor
the
Holy
Ghost
tooke
flesh
:
Therefore
the
Sonne
;
otherwise
the
Sonne
of
God
is
not
by
nature
GOD.
The
humane
nature
in
Christ
is
not
the
naturall
sonne
of
GOD.
Therefore
the
Diuine
nature
must
bee
that
sonne
.
The
Diuine
nature
in
Christ
is
the
Worde
.
Jt
is
Wisedome
According
to
it
Christ
is
Mediatour
.
The
Deitie
of
Christ
is
the
Angel
and
messenger
of
the
Lord
,
sent
of
olde
vnto
the
Church
.
Therefore
the
Deitie
of
Christ
,
is
the
sonne
of
God
.
THat
the
Worde
or
sonne
of
GOD
is
diuers
and
distinct
from
the
Father
and
the
Holie
Ghost
,
not
in
office
onelie
,
but
also
in
subsistence
and
Person
,
None
is
the
same
person
with
him
whose
sonne
hee
is
,
or
with
him
who
proceedeth
or
floweth
from
him
.
Christ
himselfe
expresselie
calleth
himselfe
another
from
the
Father
and
the
Holie
Ghost
.
There
is
another
that
beareth
witnesse
of
mee
,
My
Doctrine
is
not
mine
,
but
his
that
sent
me
.
J
wil
pray
the
Father
,
and
hee
shall
giue
you
another
comforter
.
The
scripture
dooth
plainelie
affirme
that
the
Father
,
the
sonne
and
the
holie
Ghost
are
three
,
There
are
three
,
which
beare
witnesse
in
heauen
,
the
Father
,
the
Word
,
and
the
Spirite
,
and
these
three
are
one
,
Let
vs
make
man
in
our
image
.
I
and
my
father
are
one
:
The
comforter
which
is
the
Holie
Ghost
,
whom
the
Father
will
send
in
my
name
,
hee
shall
teach
you
all
thinges
.
When
the
comforter
shall
come
,
whom
I
will
send
vnto
you
from
the
father
,
euen
the
spirite
of
truth
,
which
proceedeth
of
the
Father
,
hee
shall
testifie
of
mee
.
Teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
the
sonne
,
and
the
Holie
Ghost
.
The
attributes
or
properties
of
the
Persons
,
Whose
properties
are
distinct
,
they
are
in
them-selues
distinct
.
But
the
properties
of
the
Father
,
the
sonne
,
and
the
Holie
Ghost
are
distinct
:
therefore
the
sonne
is
neither
the
father
nor
the
Holie
Ghost
.
No
man
knoweth
the
sonne
,
but
the
father
,
neither
knoweth
anie
man
the
father
but
the
sonne
.
As
the
father
knoweth
me
,
so
knowe
I
the
Father
.
We
are
in
him
that
is
true
,
that
is
,
in
his
sonne
Iesus
Christ
:
This
same
is
verie
God
and
eternall
life
.
All
thinges
that
the
father
hath
are
mine
.
In
him
dwelleth
all
the
fulnes
of
the
god-head
bodilie
.
As
the
father
hath
life
in
himselfe
,
so
hath
he
also
giuen
vnto
the
sonne
to
haue
life
in
himselfe
.
Who
being
in
the
forme
of
god
,
thought
it
no
robberie
to
be
equall
with
god
.
Whatsoeuer
thinges
the
Father
doth
,
the
same
thinges
doth
the
sonne
also
,
that
all
men
shoulde
honour
the
sonne
as
they
honour
the
father
.
He
that
hath
the
whole
Essence
of
the
godhead
,
is
necessarilie
equall
with
the
father
.
But
the
sonne
of
god
hath
the
whole
Essence
of
the
godhead
communicated
vnto
him
.
Therefore
the
Word
or
the
sonne
of
god
is
equall
in
all
thinges
with
the
eternall
father
in
the
god-head
.
Generation
or
begetting
is
a
communicating
of
the
Essence
:
the
Word
was
generated
or
begotten
of
the
Essence
of
the
eternall
father
;
because
he
is
his
sonne
,
proper
,
naturall
,
and
onelie
begotten
.
Therefore
the
whole
Deitie
was
communicated
vnto
the
Word
.
The
Scripture
giueth
the
same
proprieties
and
perfections
of
Diuine
nature
vnto
the
Sonne
,
which
it
dooth
vnto
the
Father
,
as
namelie
eternitie
,
omnipotencie
,
immensitie
,
omniscience
,
the
searching
of
the
hearts
and
reines
.
The
same
woorkes
are
attributed
to
the
father
,
and
to
the
sonne
,
as
that
he
is
creatour
,
preseruer
,
gouernour
of
all
thinges
:
that
he
susteineth
all
thinges
by
his
powerfull
woorde
.
that
hee
is
the
authour
and
woorker
of
miracles
:
that
hee
is
the
giuer
of
the
holie
ghost
,
and
that
he
saueth
his
Church
,
hee
ordaineth
and
maintaineth
his
ministerie
,
and
by
it
through
the
vertue
of
the
holie
ghost
is
effectuall
and
forcible
in
moouing
the
heartes
of
men
.
The
equalitie
of
honour
and
woorshippe
,
dependeth
of
the
equalitie
of
Essence
,
properties
,
and
woorkes
.
I
will
not
giue
my
glorie
to
anie
other
.
But
the
Scripture
giueth
equall
honour
and
woorshippe
to
the
Father
and
the
Sonne
:
therefore
they
are
truelie
equall
in
God-head
and
in
all
the
perfections
thereof
.
by
Testimonies
Let
all
the
Angels
of
god
woorshippe
him
.
That
all
shoulde
honour
the
sonne
,
as
they
honour
the
father
.
Hee
is
called
God
absolutelie
and
simplie
:
as
is
the
Father
,
the
Epithets
or
titles
of
Diuine
honour
,
which
are
euerie
where
in
the
scriptures
attributed
vnto
the
sonne
:
God
blessed
for
euer
:
The
great
god
and
Sauiour
:
The
Lord
himselfe
from
heauen
:
The
Lord
of
glorie
:
The
Lord
of
Lords
,
and
King
of
Kings
:
Power
and
eternall
kingdome
:
Sitting
at
the
right
hand
of
the
Father
:
The
Bride-groome
,
husband
,
head
of
the
Church
:
god
of
the
temple
,
which
are
all
the
elect
:
Trust
,
and
Beliefe
in
him
:
Inuocation
:
for
hee
is
woorshipped
of
the
Church
as
GOD
and
Bride
groome
of
the
Church
,
Thankesgiuing
for
his
Diuine
benefites
He
that
hath
all
things
of
another
,
is
inferiour
to
him
,
of
whom
hee
hath
them
:
The
sonne
hath
all
thinges
of
the
Father
.
Therefore
hee
is
inferiour
vnto
the
Father
.
Hee
that
doth
whatsoeuer
he
doth
by
the
will
of
another
,
interposed
and
going
before
,
is
inferiour
vnto
him
.
The
sonne
will
and
doth
all
thinges
by
the
will
of
his
Father
going
before
.
Therefore
he
is
not
equal
vnto
the
Father
in
vertue
,
dignitie
and
essence
.
The
Father
&
the
Son
to
be
of
one
&
the
same
essence
,
Iehoua
is
but
one
essence
or
one
god
But
the
eternal
Father
and
the
Sonne
coeternal
with
the
father
are
that
Iehoua
.
Therfore
these
two
are
one
essence
and
one
God
.
by
those
places
of
Scripture
which
cal
the
sonne
Iehoua
.
This
is
the
name
whereby
they
shal
cal
him
Iehoua
,
our
righteousnes
The
deliuerer
of
the
Church
sent
from
Iehoua
,
which
is
the
Messias
onely
,
is
called
Iehoua
.
He
is
called
Jehoua
,
whose
fore-runner
was
Iohn
Baptist.
al
the
places
,
in
which
are
giuen
to
the
Angell
or
messenger
of
Iehoua
,
both
the
name
of
Iehoua
,
&
the
diuine
properties
and
honours
.
what
thinges
in
the
oulde
Testament
are
spoken
of
Iehoua
,
those
in
the
Newe
are
referred
vnto
Christ
,
Hee
that
ascended
on
high
and
gaue
giftes
,
is
Iehoua
:
and
the
same
is
Christ
.
Iehoua
was
tempted
in
the
desert
,
He
that
is
to
be
woorshipped
and
is
creatour
of
things
,
is
Iehoua
:
and
the
same
is
Christ
,
The
stone
of
offence
The
first
and
the
last
is
Iehoua
,
and
the
same
is
Christ
.
which
attribute
things
,
that
are
proper
vnto
Iehoua
,
vnto
Christ
also
as
autor
and
effectour
or
worker
of
them
.
The
true
God
is
but
one
.
The
Sonne
is
the
true
God
,
Whose
essence
is
distinct
,
their
spirit
is
not
one
in
essence
,
which
proceedeth
of
both
,
and
is
proper
vnto
both
Vnto
whome
the
eternall
Father
communicateth
the
same
essence
which
himselfe
hath
,
&
that
whole
,
he
is
of
the
same
essence
with
him
.
Vnto
the
eternall
sonne
,
the
eternall
father
communicateth
his
essence
the
same
and
whole
.
Therefore
the
Sonne
is
of
the
same
essence
with
the
father
.
Christ
is
the
onelie
begotten
and
proper
Sonne
of
the
Father
:
begotten
therefore
of
the
essence
of
the
Father
.
Nowe
it
shall
bee
expedient
to
set
downe
the
generall
heades
of
those
reasons
,
wherewith
the
heretiques
both
oulde
and
newe
oppugne
this
opinion
and
doctrine
,
that
there
is
both
an
equal
,
and
one
and
the
same
God-head
of
the
Father
and
the
Sonne
,
and
also
of
the
holie
Ghost
,
and
to
adioine
those
rules
,
whereby
aunswere
maie
bee
easilie
and
soundlie
made
vnto
their
obiections
.
If
the
father
begot
one
Sonne
of
his
substaunce
,
hee
coulde
also
haue
begotten
more
.
Wee
are
to
iudge
of
God
according
to
his
owne
woorde
,
not
according
to
hereticall
braines
:
and
hee
is
to
bee
acknowledged
such
,
as
hee
reueileth
him-selfe
in
his
woorde
,
as
beeing
the
eternall
Father
with
the
onelie
begotten
Sonne
,
and
the
holie
GHOST
.
out
of
naturall
principles
or
groundes
:
which
are
such
,
as
are
true
in
thinges
created
and
finite
,
but
false
in
GOD
,
who
is
an
essence
infinite
:
as
,
Three
cannot
bee
one
.
Three
persons
reallie
distinct
cannot
bee
one
essence
.
That
which
begetteth
,
and
that
which
is
begotten
,
are
not
one
and
the
same
essence
:
Hee
that
communicateth
his
whole
essence
to
another
,
dooth
not
himselfe
remaine
the
same
which
he
was
.
Those
principles
which
are
true
of
a
finite
nature
,
are
foolishlie
and
impiouslie
translated
to
the
infinite
essence
of
GOD.
Of
the
properties
of
the
humane
nature
in
Christ
,
they
inferre
the
inequalitie
and
diuersitie
of
his
godhead
.
Christ
suffered
,
died
,
and
so
forth
;
Therefore
he
is
not
God
.
Those
thinges
which
are
proper
to
the
humane
nature
,
are
not
to
bee
drawen
to
the
diuine
nature
.
They
confound
the
office
of
the
Mediatour
with
the
nature
or
person
,
Christ
is
sent
of
the
Father
:
therefore
he
is
inferiour
to
the
Father
.
The
inequalitie
of
office
doth
not
infer
inequalitie
of
nature
or
persons
.
The
sending
and
obedience
,
take
not
away
the
equalitie
of
power
or
essence
.
in
respect
of
his
humane
nature
,
and
in
respect
of
his
office
of
the
Mediatourshippe
.
They
exclude
and
shut
out
the
Sonne
&
the
Holie
Ghost
from
those
thinges
which
are
attributed
vnto
the
Father
,
as
the
fountaine
of
all
diuine
operations
:
The
Sonne
saith
that
his
woorkes
are
the
woorkes
of
the
Father
.
Therefore
hee
is
not
author
of
them
,
neither
dooth
hee
those
woorkes
by
his
own
power
,
but
onely
is
the
instrument
whereby
God
the
Father
dooth
them
.
those
thinges
which
are
ascribed
vnto
the
Father
as
fountaine
,
are
not
remoued
from
the
Sonne
or
the
holie
Gost
,
to
whome
they
are
communicated
,
that
they
may
haue
them
their
own
,
and
proper
.
Vnto
whom
the
father
likewise
did
giue
to
haue
life
in
himselfe
.
They
detract
those
thinges
from
the
Sonne
and
the
Holie
Ghost
,
whereby
the
Diuinitie
in
the
person
of
the
Father
is
discerned
from
creatures
or
false
Gods
.
As
often
as
in
Scripture
one
person
of
the
God-head
is
opposed
to
creatures
or
false
Gods
,
and
is
discerned
from
them
;
the
other
persons
are
not
excluded
from
the
Godhead
,
but
onely
those
thinges
are
excluded
against
which
the
comparison
is
made
.
the
Diuine
properties
,
operations
,
and
honour
are
so
attributed
to
one
of
the
persons
,
as
that
notwithstanding
they
are
not
taken
away
from
the
other
persons
of
the
god-head
,
but
onely
from
creatures
.
A
superlatiue
or
exclusiue
speech
vsed
of
one
person
,
dooth
not
exclude
the
other
person
of
the
god-head
,
but
creatures
and
faigned
gods
,
vnto
whom
the
true
god
,
either
in
one
or
in
mo
persons
is
opposed
.
The
Father
is
greater
than
all
,
I
giue
eternall
life
vnto
them
The
father
onelie
knoweth
the
daie
of
iudgement
,
They
wrest
the
phrase
of
Scripture
to
another
sense
:
The
Sonne
shal
deliuer
vp
the
kingdome
vnto
the
Father
.
Of
the
phrase
of
Scripture
we
must
iudge
according
to
the
whole
Scripture
,
that
is
,
by
marking
circumstances
of
the
text
alleadged
,
and
by
conference
of
other
places
with
it
.
The
Sonne
shall
deliuer
the
kingdome
vnto
the
Father
,
he
shall
deliuer
it
Father
also
deliuereth
the
kingdome
ONE
essence
is
not
three
persons
,
for
,
one
to
be
three
,
doth
imply
a
contradiction
.
God
is
one
essence
.
Therefore
there
cannot
be
three
persons
of
the
godhead
.
Whose
operations
are
distinct
,
their
essences
also
must
needes
be
distinct
.
The
internall
operations
of
the
father
,
the
son
,
and
holy
ghost
are
distinct
.
Therefore
they
haue
also
distinct
essences
.
That
which
hath
a
beginning
is
not
eternal
:
But
the
son
and
the
holy
ghost
haue
their
beginning
or
originall
from
the
father
,
therefore
they
are
not
eternal
.
But
he
who
hath
his
originall
of
person
from
another
,
is
not
Iehoua
.
But
the
son
and
the
holy
ghost
haue
their
original
of
person
from
the
father
.
Therefore
they
are
not
Iehoua
.
As
the
father
hath
life
in
himself
,
so
hath
he
giuen
likewise
to
the
son
to
haue
life
in
himselfe
:
The
faithful
are
one
with
God
,
not
in
essence
,
but
in
consent
of
wils
.
But
the
Father
and
the
Sonne
are
in
such
sort
one
,
as
the
faithful
are
one
with
god
,
Therefore
the
Sonne
is
one
with
the
Father
in
coniunction
of
wils
onelie
,
&
not
in
vnitie
of
essence
.
He
that
is
the
whole
God-head
,
is
not
any
one
person
of
the
God-head
,
or
there
is
not
anie
one
besides
him
,
in
whom
likewise
the
whole
God-heade
is
.
But
the
Father
is
the
whole
God-heade
.
Therefore
the
Father
is
not
anie
one
,
but
euen
al
the
person
that
is
of
the
god-head
,
neither
are
there
mo
persons
,
wherein
that
godhead
is
.
The
diuine
essence
is
neither
begotten
nor
proceeding
of
another
.
But
the
Sonne
is
begotten
and
the
Holie
ghost
proceedeth
.
Therefore
they
are
not
the
same
diuine
essence
,
which
the
Father
is
.
The
Diuine
essence
is
incarnate
.
The
three
persons
are
the
Diuine
essence
,
therefore
the
three
persons
are
incarnate
.
The
sonne
is
Mediatour
with
Iehoua
.
But
the
son
is
Iehoua
.
Therefore
Iehoua
is
Mediator
with
himselfe
.
Therefore
the
Father
only
is
pacified
towardes
vs
:
and
by
a
consequent
,
he
alone
is
true
GOD
,
not
the
Sonne
or
the
Holie
Ghost
.
For
hee
is
the
true
GOD
,
who
is
pacified
by
the
Mediatour
.
Christ
dooth
euery
where
discerne
and
seuer
himselfe
from
the
father
:
he
hath
a
Head
,
he
hath
a
God
:
hee
is
lesse
than
the
Father
.
Therefore
he
is
not
the
same
God
which
the
Father
:
or
,
he
is
not
equal
and
consubstantial
with
the
Father
.
in
person
in
office
hee
hath
a
Head
,
and
a
God
,
and
is
lesse
than
the
Father
:
as
touching
his
humanitie
,
in
nature
and
office
as
touching
his
Godhead
,
not
in
nature
,
but
in
office
onlie
,
and
in
the
manifestation
of
his
godhead
.
This
is
life
eternall
,
that
they
knowe
thee
to
bee
the
onely
verie
god
.
Therefore
the
sonne
and
the
holie
ghost
,
are
not
verie
god
.
But
this
Argument
followeth
:
Maximilian
is
Emperour
:
●herefore
Rodulph
is
not
.
Why
then
doth
not
this
folow
,
The
father
is
God
.
Therefore
the
Sonne
is
not
god
?
Jehoua
or
the
true
God
is
the
Trinitie
.
The
Father
is
Jehoua
:
Therefore
the
Father
is
the
trinity
,
that
is
,
all
three
persons
.
Iehoua
is
one
in
number
.
Therefore
it
is
alwaies
taken
in
scripture
after
the
same
maner
.
Where
are
three
and
one
,
there
are
foure
.
But
in
God
are
three
&
one
,
to
wit
,
three
persons
,
and
one
essence
.
Therefore
there
are
foure
in
God
.
Christ
according
to
that
nature
,
according
to
which
in
scripture
he
is
called
Son
,
is
the
Son
of
god
.
But
according
to
his
humane
nature
onely
hee
is
called
Sonne
.
Therefore
according
to
that
onely
,
and
not
according
to
his
diuine
also
,
hee
is
the
sonne
of
god
:
and
so
by
a
consequent
,
the
sonne
is
not
verie
god
.
the
onely
begotten
and
proper
sonne
of
the
Father
,
and
equal
with
the
Father
,
The
father
hath
created
all
thinges
by
the
sonne
.
The
sonne
from
the
verie
beginning
worketh
all
things
likewise
,
which
the
Father
doth
,
The
sonne
reueiled
the
Fathers
wil
,
of
receiuing
mankinde
into
fauour
,
vnto
the
Church
,
before
his
flesh
was
borne
,
The
sonne
was
sent
into
the
worlde
,
descended
from
heauen
,
and
tooke
flesh
,
To
beleeue
that
Christ
is
Lord
.
To
beleeue
that
Christ
is
Lord
,
and
that
of
al
,
and
also
ours
.
To
beleeue
in
Christ
our
Lorde
,
wee
beleeue
in
our
Lorde
That
the
Sonne
of
GOD
Christ
is
Lorde
of
all
creatures
:
But
especiallie
of
his
Church
,
which
beeing
purchased
with
his
owne
bloode
hee
guideth
,
defendeth
,
and
preserueth
by
his
spirit
.
And
that
I
am
also
one
of
his
subiectes
,
whom
beeing
redeemed
from
the
power
of
the
Diuell
he
mightilie
preserueth
,
ruleth
,
maketh
obedient
vnto
him
,
and
at
length
enricheth
with
eternal
glorie
:
TO
bee
a
Lord
,
is
,
to
haue
right
and
power
granted
by
Lawe
,
either
diuine
or
humane
,
ouer
some
thing
or
person
,
as
to
vse
and
enioie
it
,
and
to
dispose
thereof
at
thy
owne
will
and
pleasure
.
because
he
hath
care
of
vs
,
that
is
,
ruleth
,
preserueth
,
and
keepeth
vs
as
his
owne
to
eternall
life
and
glorie
,
as
beeing
bought
with
his
precious
bloode
.
None
of
them
is
lost
,
whom
thou
gauest
me
.
None
shal
plucke
them
out
of
my
hand
.
because
wee
are
bound
to
serue
him
both
in
bodie
and
soule
,
that
hee
maie
bee
glorified
by
vs
.
Yee
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodie
and
in
your
spirite
:
for
they
are
Gods
.
is
not
a
name
of
the
diuine
essence
,
but
of
his
office
,
Christ
then
is
our
Lorde
CHRIST
is
Lord
.
By
right
of
creation
&
gouernment
.
Al
things
that
the
father
hath
,
are
mine
.
For
by
him
,
&
in
him
are
al
things
created
,
and
by
his
mighty
word
,
they
are
susteined
and
gouerned
he
created
vs
to
eternal
life
:
but
them
to
destruction
.
The
dominion
which
christ
hath
ouer
the
wicked
&
diuels
,
consisteth
in
the
right
of
requiring
&
commanding
of
exercising
his
power
,
&
bridling
his
enimies
:
Hee
hath
also
ouer
vs
right
and
power
to
do
with
vs
what
him
listeth
:
but
hee
furthermore
keepeth
and
gardeth
vs
as
his
owne
flocke
and
proper
people
,
whome
hee
hath
purchased
with
his
bloode
;
hee
gouerneth
vs
also
and
guideth
vs
by
his
spirite
:
hee
woorcketh
in
our
heartes
faith
and
obedience
that
wee
maie
doe
things
acceptable
vnto
him
,
and
so
fenceth
vs
against
all
the
temptations
of
the
Diuel
and
the
flesh
,
that
we
may
neuer
fal
from
him
.
Hee
is
our
Lorde
by
right
of
redemption
.
Jf
we
bee
redeemed
from
the
power
of
the
Diuel
:
therefore
a
ransome
hath
bin
paid
him
for
our
redemption
:
For
from
whose
power
wee
are
redeemed
,
vnto
him
is
the
price
and
ransome
due
:
But
God
gaue
not
him
the
raunsome
:
Therefore
wee
are
not
redeemed
from
the
power
of
the
Diuel
.
Wherefore
in
respect
of
God
Christ
redeemed
vs
But
he
hath
deliuered
vs
or
set
vs
at
liberty
in
respect
of
the
Diuell
.
In
respect
of
our
preseruation
Christ
is
our
Lorde
,
None
of
them
are
lost
,
which
thou
gauest
mee
.
No
man
shal
pluck
my
sheepe
out
of
my
hands
.
In
respect
of
Gods
ordinance
by
him
hee
might
woorke
all
thinges
in
heauen
and
in
earth
:
The
Father
gaue
vs
vnto
him
,
manifested
him
vnto
vs
,
to
bee
our
Prince
,
King
,
&
Head
,
&
hath
made
him
heire
of
al.
A
profession
of
so
great
a
benefit
of
christ
,
as
,
that
he
hath
vouchsafed
to
be
our
lord
,
A
confession
of
our
bond
&
duty
.
to
haue
bin
conceiued
by
the
holy
ghost
.
That
the
masse
of
his
humane
nature
was
created
or
formed
,
in
the
wombe
of
the
Virgin
,
miraculouslie
,
and
beside
the
order
of
thinges
disposed
of
God
in
nature
,
by
the
immediate
working
&
operation
of
the
holy
Ghost
;
without
the
seede
and
substance
of
man
.
But
we
are
also
formed
and
made
of
God
.
That
the
Holy
Ghost
did
in
the
same
moment
and
by
the
same
operation
cleanse
this
masse
,
and
from
the
verie
point
of
the
conception
sanctifie
it
that
hee
might
bee
a
pure
sacrifice
and
a
sufficient
ransome
for
our
redemption
,
He
hath
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
that
we
should
be
made
the
righteousnes
of
god
in
him
.
That
he
might
also
sanctify
vs
by
his
sanctitie
and
holynesse
.
For
he
that
sanstifieth
,
and
they
that
are
sanctified
,
are
all
of
one
.
Such
an
high
Priest
it
became
vs
to
haue
,
which
is
holy
,
harmelesse
,
vndefiled
,
separate
from
sinners
.
Iohn
was
not
agreeable
vnto
the
Word
the
eternall
sonne
of
god
,
to
vnite
personallie
vnto
him
humane
nature
being
stained
&
defiled
,
where
in
hee
dwelleth
as
in
his
owne
temple
.
For
God
is
a
consuming
fire
.
That
wee
might
know
,
that
whatsoeuer
this
sonne
speaketh
,
it
is
the
will
of
God
,
and
the
truth
.
For
whatsouer
is
borne
of
flesh
,
is
flesh
But
he
was
borne
of
a
Mother
which
was
a
sinner
.
Why
then
should
not
Christ
haue
sinne
?
is
the
vnion
of
the
humane
nature
with
the
Woorde
.
borne
of
the
Virgine
Mary
That
we
might
know
Christ
our
Mediatour
to
be
the
true
seede
of
Dauid
,
That
it
may
certainly
appeare
vnto
vs
,
That
this
Iesus
borne
of
the
Virgine
,
is
that
Messias
promised
vnto
the
Fathers
.
That
this
Christes
birth
of
a
Virgin
might
be
a
testimonie
that
he
is
pure
and
without
sinne
,
sanctified
in
the
wombe
of
the
Virgin
,
by
the
vertue
of
the
holy
Ghost
.
That
it
might
bee
a
figure
of
our
regeneration
,
which
is
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
wil
of
man
,
but
of
God
,
to
beleeue
in
Christ
which
was
conceiued
by
the
Holie
Ghost
,
●●d
borne
of
the
Virgin
Mary
,
Of
the
incarnation
of
the
Sonne
of
God
,
Of
the
two
natures
in
Christ
.
WHAT
there
are
two
natures
in
Christ
,
Essentiall
properties
,
which
are
opposite
,
cannot
be
in
the
same
,
nor
be
affirmed
of
the
same
thing
,
in
respect
of
the
same
nature
or
cause
.
One
nature
dooth
not
receiue
in
it selfe
a
thing
contrarie
&
diuerse
.
in
one
and
the
same
Christ
are
,
&
are
affirmed
of
him
,
properties
diuerse
&
contrarie
,
diuine
and
humane
,
finite
infinite
,
passible
impassible
,
and
such
like
:
Therefore
there
must
needes
be
diuerse
natures
in
him
,
humane
and
diuine
.
a
true
humane
nature
to
be
in
him
,
&
that
such
as
ours
is
,
and
perfect
,
consisting
of
a
bodie
,
and
a
reasonable
soule
,
of
which
as
of
essentiall
parts
is
made
a
third
substance
,
to
wit
,
this
particular
humanitie
,
which
the
Word
hauing
taken
once
into
the
vnity
of
person
,
doth
neuer
laie
awaie
againe
.
deny
Christes
fleshe
to
haue
bin
formed
of
the
Virgins
substance
,
but
will
haue
it
brought
down
from
Heauen
into
the
Virgin
,
or
begotten
in
her
of
the
substance
of
the
holy
Ghost
.
fancie
,
Christ
to
haue
,
in
steede
of
true
fleshe
the
likenesse
,
semblance
,
and
appearancie
of
a
mans
bodie
.
acknowledge
indeede
,
that
hee
hath
a
true
bodie
,
but
not
a
humane
soule
,
the
roome
whereof
is
supplied
by
the
Woord
vnited
vnto
the
body
.
by
plaine
places
of
scripture
christ
Maries
son
,
to
haue
bin
made
like
vnto
vs
in
al
things
,
that
is
,
in
essence
,
in
properties
,
in
infirmities
,
sin
only
excepted
.
Loe
,
thou
shalt
conceiue
in
thy
womb
&
bear
a
son
.
He
that
sanctifieth
,
and
they
which
are
sanctified
,
are
al
of
one
:
wherfore
he
is
not
ashamed
to
cal
them
Bretheren
.
For
asmuch
as
the
children
were
partakers
of
the
flesh
and
blood
,
he
also
himselfe
likewise
took
part
with
them
:
In
al
things
it
became
him
to
be
like
to
his
brethren
.
the
fruite
of
Maries
womb
the
first
begotten
son
of
Mary
,
made
of
a
woman
The
seed
of
Abraham
made
of
the
seede
of
Dauid
,
Borne
of
the
Iewes
,
concerning
the
flesh
,
the
son
of
Abraham
,
of
Dauid
,
the
son
of
man
a
spirite
hath
not
fleshe
and
bones
,
as
hee
hath
and
reteineth
,
that
Christes
bodie
indeede
was
a
true
bodie
;
but
insteede
of
a
soule
he
had
the
Woorde
onlie
.
My
soule
is
verie
heauy
euen
vnto
the
death
,
to
haue
encreased
in
wisedome
,
and
stature
,
and
in
fauour
with
God
and
men
.
To
laie
downe
his
soule
,
and
to
take
it
againe
.
Father
,
into
thine
handes
I
commend
my
spirit
.
And
when
hee
thus
had
said
,
He
gaue
vp
the
Ghost
.
For
the
Messias
in
the
old
Testament
was
promised
to
be
such
a
one
,
as
should
be
the
seede
of
the
woman
,
of
Abraham
,
Isaac
,
Iacob
,
&c.
But
this
Iesus
,
the
Sonne
of
the
Virgine
Mary
,
is
that
promised
Messias
.
Therefore
he
must
needs
bee
true
man
,
issuing
of
the
bloode
and
posterity
of
the
woman
and
the
Fathers
,
and
therefore
to
haue
been
indeede
begotten
of
the
substance
of
Marie
,
and
to
haue
taken
true
flesh
.
The
sinne
of
men
in
respect
of
gods
truth
and
iustice
,
could
not
bee
punished
in
any
other
nature
,
than
in
a
humane
nature
,
which
shoulde
bee
of
the
same
kind
with
ours
.
But
in
the
Mediatour
which
is
Jesus
Christ
alone
,
our
sinnes
were
to
bee
punished
.
Therefore
he
must
needes
bee
true
man
,
who
hath
humane
flesh
,
not
created
of
nothing
,
or
borne
else-whence
,
but
sprong
from
the
bloud
of
Adam
,
as
well
as
ours
.
Jt
was
necessarie
for
Christ
not
onelie
to
take
,
but
also
to
retaine
our
nature
for
euer
:
For
since
by
man
came
death
,
by
man
came
also
the
resurrection
of
the
dead
.
Jf
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
braunch
and
withereth
Jt
behoued
Christ
to
be
made
and
to
continue
our
brother
for
euer
,
We
are
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bones
.
The
flesh
of
Adam
(
that
is
,
humane
flesh
issuing
from
Adam
by
generation
vnto
his
posteritie
)
is
sinnefull
.
The
flesh
of
Christ
is
not
sinnefull
,
therefore
the
flesh
of
Christ
,
is
not
the
flesh
of
Adam
.
The
flesh
of
Adam
is
true
flesh
.
Christs
flesh
is
the
flesh
of
Adam
:
therefore
Christs
flesh
is
true
flesh
:
and
by
a
consequent
,
Christ
is
true
man
:
That
which
is
conceiued
and
begotten
of
another
,
is
of
the
same
substance
with
him
.
The
flesh
of
Christ
was
conceiued
of
the
holie
Ghost
.
Therefore
the
flesh
of
Christ
is
no
creature
,
but
came
downe
from
heauen
,
issuing
from
the
substaunce
of
God
.
Because
if
this
were
graunted
,
then
were
he
not
borne
man
of
the
Virgin
,
or
propagated
of
the
Virgins
substance
.
Because
God
is
not
changed
into
flesh
.
Because
the
Word
tooke
the
flesh
,
but
was
not
changed
into
it
.
Jn
God
are
not
two
natures
.
Christ
is
God
.
Therefore
there
are
not
two
natures
in
him
.
But
nothing
can
bee
added
vnto
God
,
by
reason
of
the
great
perfection
and
simplicitie
of
his
nature
.
Christ
is
God
;
therefore
the
humanitie
could
not
be
added
vnto
his
diuine
nature
.
Humane
nature
cannot
come
vnto
him
who
dwelleth
in
the
light
that
none
can
come
vnto
.
But
it
is
ignominious
for
God
to
be
a
creature
.
Christ
,
man
,
is
God
.
IN
Christ
are
two
perfect
natures
,
whole
,
and
distinct
:
and
double
properties
also
and
operations
naturall
:
but
one
person
,
But
they
who
make
two
persons
,
make
also
two
Christs
the
one
a
man
passiue
and
crucified
;
the
other
God
,
not
crucified
,
and
onelie
assisting
the
man
Christ
by
his
grace
.
Jn
whom
are
two
things
which
in
themselues
make
two
whole
persons
,
in
him
also
are
two
persons
.
But
in
Christ
are
two
things
which
make
two
whole
persons
;
namely
the
Word
,
which
is
by
it selfe
a
person
,
subsisting
from
all
eternitie
,
and
the
bodie
and
soule
,
which
beeing
vnited
make
likewise
a
person
.
Therefore
in
Christ
are
two
persons
.
That
the
bodie
and
humane
soule
doe
,
as
in
other
men
,
so
also
in
Christ
concurre
to
make
a
created
person
of
the
humane
nature
,
and
diuers
from
the
person
increate
and
eternall
of
the
Woordc
.
A
person
is
that
which
is
not
onelie
a
particular
or
singular
thing
,
but
also
it selfe
consisteth
and
subsisteth
in
it selfe
,
and
by
it selfe
,
not
susteined
in
or
of
anie
other
.
But
CHRISTS
humane
nature
,
now
from
the
verie
first
beginning
thereof
dependeth
and
is
susteined
by
the
person
of
the
Word
.
Jt
belongeth
to
the
nature
or
definition
of
a
person
,
that
it
be
an
indiuidual
incommunicable
,
and
also
no
part
of
another
.
But
the
nature
which
the
Word
took
and
assumed
belongeth
to
the
substance
of
one
Christ
,
a
part
also
of
whom
it
is
after
a
sort
.
That
which
appertaineth
to
the
substance
of
a
person
,
and
is
a
part
thereof
,
cannot
be
a
person
.
The
word
appertaineth
and
belongeth
to
the
substaunce
of
Christ
,
and
is
after
a
sort
a
part
of
him
,
as
well
as
the
humanitie
.
Therefore
neither
shall
the
word
be
by
this
reason
a
person
.
may
it
be
said
of
the
Word
,
that
the
Word
in
it selfe
,
and
by
it selfe
is
not
the
whole
person
of
Christ
or
the
Mediatour
,
as
he
is
Christ
and
Mediatour
and
yet
is
in
it selfe
and
by
it selfe
the
perfect
and
whole
person
of
the
Godhead
,
truelie
subsisting
before
the
flesh
was
,
that
is
,
the
onelie
begotten
sonne
of
God
.
Wherefore
in
respect
of
the
person
considered
in
Vnion
,
or
incarnate
,
the
Word
is
rather
considered
as
a
nature
,
and
both
it selfe
,
and
the
humane
nature
may
be
called
as
it
were
the
parts
of
whole
Christ
,
The
person
of
the
Mediatour
is
saide
to
bee
constituted
of
two
natures
,
diuine
and
humane
,
as
it
were
of
partes
,
because
those
two
are
necessarilie
required
,
and
doe
concurre
to
the
absoluing
and
accomplishing
of
the
woorke
of
our
redemption
.
Christs
person
is
compounded
:
The
two
nature
are
,
as
it
were
the
partes
of
Christ
:
The
person
of
Christ
is
,
consisteth
,
is
constituted
,
is
made
of
or
in
the
two
natures
of
God
and
man
:
the
two
natures
concurre
,
come
together
into
one
person
and
subsistence
:
they
make
one
hypostasis
or
subsistence
:
Both
natures
belong
,
and
concur
to
the
substance
of
one
Christ
:
Both
are
of
the
substance
of
Christ
:
the
humanitie
with
the
Worde
,
or
contrarie
,
the
diuine
person
or
subsistence
with
the
humane
nature
doth
constitute
or
make
the
substance
of
one
Christ
.
Of
the
worde
and
the
flesh
assumpted
,
as
of
substantial
parts
doth
one
Christ
consist
.
the
two
natures
are
so
vnited
and
linked
in
that
one
person
of
Christ
,
as
that
they
exist
wholy
in
the
same
person
or
subsistence
,
which
is
,
perfect
and
whole
,
proper
vnto
the
word
from
euerlasting
by
nature
,
and
is
,
whole
,
made
in
time
the
person
of
the
humanitie
also
now
assumpted
and
destitute
of
the
proper
personalitie
thereof
:
and
this
it
is
made
by
grace
of
vnion
,
so
that
the
diuine
subsistence
or
person
of
the
Word
,
being
in
it selfe
most
simple
and
most
perfect
,
doth
notwithstanding
subsist
truely
and
indiuiduallie
in
the
two
natures
.
the
person
took
the
person
,
or
the
nature
took
the
person
:
The
person
tooke
the
nature
the
Nature
tooke
the
Nature
That
which
subsisteth
not
by
it self
is
more
vnperfect
than
that
which
subsisteth
by
it selfe
.
Christes
Humanitie
doth
not
subsist
by
it selfe
:
and
ours
doth
subsist
by
it selfe
:
therefore
Christs
humanitie
is
more
vnperfect
than
ours
.
that
which
subsisteth
by
it selfe
Subsisting
by
it selfe
A
dead
and
an
euerliuing
thing
are
not
the
same
subsistent
or
person
.
Christ
was
dead
,
and
yet
euer-liuing
.
Therefore
hee
is
not
one
person
.
Those
thinges
are
saide
to
bee
vnited
in
nature
or
Essence
,
which
as
essentiall
partes
are
coupled
to
the
ful
perfection
or
constitution
of
one
nature
or
essence
,
or
kinde
,
Whatsoeuer
thinges
then
are
essentiall
partes
of
a
perfect
thing
,
they
are
saide
to
bee
vnited
in
nature
,
and
vnto
or
into
one
nature
.
which
are
one
in
nature
,
essence
,
or
kinde
,
or
which
are
one
essence
,
or
of
one
essence
and
nature
,
or
haue
one
common-essence
,
or
vnitie
of
nature
,
or
are
ioined
and
agree
in
one
essence
.
To
bee
vnited
in
properties
or
perfections
naturall
or
essentiall
,
is
to
gette
or
haue
the
same
,
or
like
equall
properties
essentiall
.
Which
is
indeede
nothing
else
than
to
bee
made
,
and
bee
one
nature
,
or
moe
substaunces
of
the
same
nature
and
essence
.
THOSE
things
are
said
to
bee
vnited
in
person
,
which
are
one
person
,
which
although
they
differ
in
naturall
properties
,
yet
exist
in
one
and
the
same
indiuiduall
subsistence
:
or
haue
altogether
the
same
subsistence
.
That
the
Vnion
in
nature
and
naturall
perfections
,
is
an
equalitie
of
properties
and
nature
:
but
the
personall
Vnion
is
,
when
two
vnlike
natures
are
coupled
,
so
that
each
reteineth
his
naturall
properties
and
operations
whole
and
distinct
,
but
yet
haue
both
one
and
the
same
subsistence
wholie
:
or
,
it
is
the
ioining
of
two
natures
different
in
properties
,
to
constitute
the
substaunce
of
one
indiuiduall
,
or
person
,
the
Vnion
of
the
flesh
with
the
Woorde
is
not
essentiall
,
made
in
the
nature
,
or
anie
essentiall
propertie
of
the
God-head
,
Of
the
God-head
and
the
fleshe
assumpted
,
there
ariseth
not
anie
third
Essence
:
but
eache
is
and
abideth
an
Essence
so
perfect
and
whole
,
as
neither
commeth
into
the
composition
or
compounding
(
as
wee
properlie
take
this
Word
)
of
the
other
,
Jf
the
Vnion
of
the
fleshe
with
the
Word
were
essentiall
;
it
would
follow
,
that
the
humanitie
once
assumpted
and
taken
was
equalled
with
the
Godhead
,
in
essentiall
properties
,
and
so
by
a
consequent
,
to
bee
made
of
the
same
nature
&
essence
with
the
Word
.
that
the
Eutychians
held
two
substances
to
be
in
Christ
of
the
same
nature
.
Wherefore
the
Vnion
of
both
natures
in
Christ
is
personall
,
or
according
to
the
subsistence
proper
vnto
the
Word
,
both
natures
keeping
and
retaining
,
in
that
vnion
,
their
properties
whole
and
vnconfounded
.
The
humane
nature
is
vnited
with
the
Word
in
person
,
but
not
in
nature
.
Therefore
the
person
is
diuorced
and
sundered
from
the
nature
.
The
person
onelie
of
the
sonne
is
vnited
with
the
humane
nature
:
therefore
not
the
diuine
nature
it selfe
of
the
Word
.
To
bee
vnited
in
nature
to
be
vnited
too
or
with
a
nature
:
Wherefore
the
fleshe
is
vnited
to
or
with
the
the
Woorde
,
not
in
nature
,
or
in
Essentiall
propertie
,
Yet
is
it
vnited
to
the
omnipotencie
,
wisedome
,
nature
and
essence
of
God
,
not
simplie
,
but
of
god
the
Worde
.
that
the
flesh
is
vnited
to
the
Word
in
person
only
:
that
the
person
onely
of
the
Word
is
incarnate
.
Because
not
the
Father
nor
the
Holy
Ghost
were
incarnate
but
the
sonne
onely
.
Because
the
first
and
neerest
terme
of
this
vnion
is
the
person
onely
of
the
Word
assuming
and
taking
the
flesh
,
but
not
the
Godhead
.
The
son
onely
tooke
the
humanitie
in
singularity
of
person
,
not
in
vnitie
of
diuine
nature
,
that
is
,
in
that
,
which
is
proper
vnto
the
son
,
not
which
is
common
to
the
Trinitie
.
Not
god
the
Word
by
the
diuine
nature
,
but
the
diuine
nature
by
the
person
of
god
the
Word
is
said
to
be
vnited
to
the
flesh
.
Wherefore
both
God
the
Woorde
and
his
nature
is
incarnate
:
hee
by
him selfe
,
&
in
that
he
is
himselfe
:
his
nature
not
so
,
but
by
the
person
.
God
the
Word
then
as
touching
himselfe
is
vnited
to
the
flesh
,
for
he
is
made
one
person
and
one
subsistence
with
the
flesh
;
but
as
touching
his
nature
hee
is
conioyned
rather
than
vnited
:
because
there
remaine
still
two
natures
.
The
flesh
is
vnited
to
the
Word
,
in
person
onely
,
or
according
to
subsistence
;
and
this
onely
maketh
the
proper
difference
of
personall
vnion
:
that
by
this
meanes
the
diuine
nature
of
the
Woorde
is
drawen
away
from
the
personall
vnion
.
the
verie
eternall
God
,
immense
,
omnipotent
▪
creatour
true
naturall
man
,
finite
,
weake
,
subiect
to
passions
and
sufferinges
,
and
a
creature
:
For
the
attributes
which
agree
to
Christ
in
respect
of
the
personall
vnion
,
some
are
attributes
or
properties
of
the
natures
:
others
,
of
his
office
.
The
naturall
attributes
are
those
which
are
proper
to
ech
nature
:
whether
the
same
bee
essentiall
,
belonging
to
the
essence
of
the
thing
,
or
which
necessarily
followe
&
accompanie
it
,
without
which
the
nature
can
not
consist
:
or
accidentall
,
which
may
bee
away
and
wanting
,
without
the
destruction
of
the
nature
.
to
be
eternall
,
vncreate
,
immense
,
euerie
where
present
,
not
to
be
circumscribed
in
place
,
omnipotent
,
omniscient
,
and
the
like
,
to
create
,
to
giue
the
Holy
Ghost
,
to
regenerate
.
The
essentiall
attributes
to
haue
a
soule
vnderstanding
,
immortall
;
and
a
body
compounded
of
elements
,
consisting
of
skinne
,
bloud
,
flesh
,
bones
,
veines
and
sinowes
,
hauing
a
certaine
and
definite
greatenesse
,
figure
,
proportion
and
collocation
or
localnes
of
partes
:
and
therefore
to
be
circumscried
in
one
place
,
to
be
solid
,
visible
,
palpable
and
such
like
.
The
accidental
properties
those
infirmities
which
ensued
vpon
sinne
,
of
his
office
which
agree
not
to
one
nature
onely
,
but
to
both
together
,
that
is
,
it
agreeth
to
the
whole
person
,
according
to
both
natures
,
as
being
the
compound
of
both
.
BOTH
natures
,
and
their
properties
are
truely
and
reallie
affirmed
of
the
person
and
of
themselues
interchangeably
,
in
concrete
termes
or
voices
:
yet
so
,
that
the
proper
predicate
which
is
proper
vnto
one
nature
is
attributed
to
the
person
,
not
according
to
both
natures
,
but
according
to
that
onely
,
to
which
it
is
proper
.
for
that
one
and
the
same
person
subsisting
in
two
natures
,
hath
and
reteineth
for
euer
reallie
the
properties
of
both
natures
:
and
also
because
one
and
the
same
person
is
signified
by
the
concrete
voices
of
both
natures
.
one
&
the
same
Christ
,
is
God
,
eternal
,
immense
,
omnipotent
,
is
man
,
the
Virgines
sonne
,
created
,
finite
infirme
,
and
did
suffer
,
God
is
man
,
borne
of
a
Virgine
,
annointed
with
the
holy
Ghost
,
and
suffered
,
man
is
God
,
eternal
,
creatour
,
omnipotent
,
giueth
the
holie
Ghost
,
But
notwithstanding
one
nature
,
and
the
properties
thereof
,
whether
they
bee
vttered
in
abstract
or
in
concrete
voices
,
cannot
be
affirmed
of
the
other
nature
or
forme
truly
and
really
.
Because
the
vnion
is
not
made
in
the
nature
,
that
is
,
two
natures
are
not
made
one
nature
:
and
because
in
neither
nature
the
properties
of
the
other
doe
reallie
exist
,
neither
can
exist
.
The
Godhead
is
the
manhoode
or
man
;
was
conceiued
,
borne
,
did
suffer
,
was
dead
:
The
Man-hoode
is
the
God-head
or
God
;
is
eternal
,
immense
,
vncircumscribed
in
place
,
omnipotent
,
giueth
the
holie
Ghost
,
dooth
regenerate
.
The
whole
person
of
Christ
is
really
omnipotent
,
euerie
where
,
eternal
&c.
The
humanitie
and
the
God-head
are
the
whole
person
of
Christ
.
Therefore
both
are
reallie
omnipotent
,
euerie
where
,
eternal
&c.
Whole
Christ
is
the
natural
&
onelie
begotten
Sonne
of
God
,
is
the
true
and
the
same
GOD
,
of
the
same
infinite
power
and
maiestie
,
with
the
eternall
Father
,
conceiued
,
borne
of
the
Virgine
,
suffered
,
was
dead
,
rose
againe
,
ascended
into
heauen
,
sendeth
the
Holie
Ghost
:
But
both
natures
belong
to
the
whole
person
of
Christ
.
Therefore
Christ
according
to
his
humanitie
also
is
the
natural
Sonne
of
god
,
begotten
of
the
substance
of
the
Father
from
euerlasting
,
and
con-substantiall
with
the
Father
,
and
the
same
GOD
with
the
Father
,
who
is
Creatour
of
all
.
Eutychian
,
because
two
natures
,
which
are
made
equall
in
properties
essentiall
,
or
which
get
and
haue
the
same
or
equall
essential
properties
,
are
indeede
made
one
nature
and
substance
,
or
are
two
substaunces
of
one
nature
.
Sophisticall
:
because
whether
the
person
of
Christ
be
considered
in
it selfe
,
as
it
was
a
person
being
but
one
and
perfect
,
&
that
before
the
incarnation
,
subsisting
in
one
nature
onely
:
or
whether
it
bee
considered
,
as
it
is
incarnate
,
and
now
subsisting
in
two
natures
:
yet
stil
the
transition
and
passing
from
the
person
to
the
natures
is
faultie
and
Sophistical
.
For
neither
is
it
necessary
that
,
what
is
truly
in
,
and
attributed
vnto
a
person
,
the
same
also
should
bee
reallie
in
al
things
concurring
in
that
person
,
and
bee
affirmed
of
all
.
because
the
parts
or
natures
,
though
vnited
in
the
same
person
,
yet
retain
their
properties
&
operations
vnconfounded
.
Whole
christ
is
perfect
GOD
,
but
not
of
Christ
are
God
.
For
he
is
not
god
only
,
but
also
man
.
And
christ
is
perfect
man
,
but
not
of
christ
is
man
.
For
he
is
not
man
only
,
but
god
too
.
For
signifieth
the
nature
the
person
person
is
god
,
creator
,
omnipotent
,
eueriwhere
whole
,
that
is
,
as
concerning
all
that
,
which
it
is
,
or
in
which
it
dooth
subsist
,
or
which
doth
belong
vnto
it
.
The
diuinity
is
one
present
in
al
piece
,
but
especially
with
the
church
.
The
diuinity
is
but
halfe
christ
.
Therefore
only
halfe
christ
is
present
with
the
church
.
halfe
christ
halfe
christ
halfe
christ
Word
,
by
reason
of
the
immensnes
&
infinitie
of
his
essence
is
whole
euerywhere
,
without
his
manhood
:
yet
so
that
he
withall
is
&
abideth
whole
in
his
manhood
personally
vnited
thereunto
.
the
presence
,
wherby
christ
is
present
with
his
church
,
is
not
of
one
kind
.
For
according
to
this
,
not
onely
whole
Christ
,
but
also
the
whole
of
Christ
is
present
with
his
Church
only
,
The
humanitie
therefore
of
Christ
is
present
with
all
the
elect
,
in
whatsoeuer
places
they
be
dispersed
through
the
whole
worlde
,
By
the
efficacie
and
perpetuall
valewe
of
his
merite
.
The
bloud
of
Jesus
Christ
his
Sonne
purgeth
vs
from
all
sinne
▪
By
the
efficacie
also
of
his
humane
will
Thou
art
a
Priest
for
euer
:
It
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
.
Rom.
God
shall
quicken
your
mortall
bodies
by
his
spirite
dwelling
in
you
.
Hee
is
present
with
vs
by
coniunction
and
vnion
:
That
Christ
may
dwell
in
your
harts
by
faith
.
If
any
man
hath
not
the
spirit
of
Christ
,
the
same
is
not
his
.
We
are
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bones
;
and
they
twaine
shal
be
one
flesh
;
This
is
a
great
secret
,
Whatsoeuer
is
to
be
worshipped
and
adored
is
omniscient
,
omnipotent
,
and
euerie
where
present
,
that
is
,
hath
the
essential
properties
of
the
Godhead
reallie
communicated
with
it
.
Christs
flesh
is
to
be
adored
or
is
adorable
:
because
whole
Christ
is
adored
.
Therefore
Christs
flesh
is
reallie
omniscient
&
omnipotent
,
and
present
eueriewhere
.
adored
.
That
is
omnipotent
&
omniscient
which
is
adored
,
that
is
which
is
adored
in
respect
of
it selfe
,
or
for
it selfe
.
That
which
is
adored
by
reason
of
another
,
is
also
really
omnipotent
,
&
omniscient
by
reason
of
another
.
Christes
fleshe
is
adored
by
reason
of
the
God-heade
,
in
whose
person
his
flesh
subsisteth
.
Therefore
Christs
flesh
is
also
really
ommniscient
,
&
omnipotent
,
by
reason
of
the
God-head
.
That
which
is
made
base
and
humiliated
by
reason
of
another
thing
,
is
also
by
reason
of
another
thing
obnoxious
&
subiect
to
alteration
.
albeit
the
adoration
of
Christ
God
and
man
doth
presuppose
in
him
omnipotencie
,
omnisciencie
,
presence
euerie
where
,
and
the
searching
of
hearts
and
●eines
:
yet
is
it
not
of
necessity
,
that
the
humane
nature
also
,
which
by
reason
of
the
God-head
vnited
to
it
in
the
same
person
is
adored
,
should
be
really
omnipotent
,
omniscient
,
&
euerie-where
.
to
adore
,
&
worship
christ
,
is
,
by
the
agnising
&
knowledge
of
his
person
&
office
,
to
craue
of
him
with
a
tru
trust
&
confidence
,
that
those
blessings
which
he
hath
promerited
&
promised
,
he
wil
,
as
our
mediator
,
performe
&
giue
to
vs
,
according
to
the
proper
wil
&
operation
of
each
nature
.
This
agnising
,
&
this
honor
is
proper
to
God
,
and
agreeth
&
is
yeelded
to
Christ
,
man
,
in
respect
of
his
God-head
only
,
&
not
of
his
humanity
.
his
humanity
also
doth
behold
,
vnderstand
&
hear
our
necessities
,
desires
complaints
&
praiers
it
performeth
those
things
which
we
craue
,
by
the
efficacy
of
his
merit
,
by
intercession
made
incessantly
to
the
father
for
vs
,
the
force
and
omnipotency
with
one
&
the
same
particular
&
indiuiduall
inuocation
&
worship
we
speak
to
&
honor
whole
christ
,
god
&
man
,
according
to
the
properties
of
both
natures
,
which
he
reteineth
,
&
will
haue
also
now
in
his
glory
&
for
euer
to
be
attributed
to
him
,
vnitely
,
but
yet
distinctly
,
The
godhead
in
Christ
is
redēptres
by
reason
of
the
flesh
assumpted
:
Therefore
it
is
also
subiect
to
sufferings
,
&
mortal
,
did
suffer
,
&
was
dead
:
Christs
humanity
is
adored
by
reason
of
his
god-head
:
Therefore
the
same
is
also
really
omniscient
,
omnipotent
,
&
after
the
same
maner
to
be
adored
,
as
is
the
godhead
.
because
of
the
fellowship
or
coniunction
of
office
&
honor
in
the
person
,
the
same
properties
&
operations
in
natures
are
wrongly
&
heretically
inferred
.
That
christs
humanity
is
adored
by
reason
of
his
godhead
,
commeth
not
thereof
,
as
if
his
humanity
also
were
really
omniscient
and
omnipotent
,
as
is
the
God-head
:
For
by
reason
of
these
&
other
like
properties
,
is
the
godhead
only
inuocated
:
but
because
it
doth
truely
know
,
vnderstand
,
hear
,
our
necessities
,
cogitations
,
desires
,
&
praiers
,
the
diuine
intelligence
&
vnderstanding
which
is
vnited
to
it
re●●iling
and
opening
them
vnto
it
:
And
also
because
what
we
craue
a●
christs
hands
,
the
same
it
effectually
performeth
,
not
by
the
bones
,
sinowes
,
hands
,
fingers
,
feete
,
but
by
the
force
and
power
of
the
same
God-head
.
whereby
the
properties
of
one
nature
are
really
attributed
to
the
person
denominated
of
the
other
nature
,
or
of
both
natures
,
the
communicating
of
the
properties
the
communicating
of
names
The
communicating
of
properties
hath
some
resemblance
of
the
figure
in
speech
called
Synecdoche
,
that
is
affirmed
of
the
whole
person
,
which
agreeth
vnto
it
onelie
in
respect
of
one
of
the
natures
as
a
part
.
a
mutuall
and
enterchaungeable
attribution
as
humane
properties
are
attributed
vnto
god
,
in
respect
of
the
humanitie
,
so
diuine
are
attributed
vnto
man
,
in
respect
of
the
Diuinitie
.
God
suffered
,
man
is
omnipotent
.
the
communicating
of
names
Man
is
God
;
and
God
is
Man
,
by
reason
of
the
personall
vnion
of
both
natures
.
THE
names
of
office
and
honour
agree
vnto
the
whole
person
,
in
respect
of
both
natures
;
keeping
still
the
differences
in
natures
of
properties
and
operations
.
The
God-head
quickeneth
,
the
Man-hood
quickeneth
;
And
God
or
man
quickneth
.
The
attributes
of
office
to
be
Mediatour
,
to
make
intercession
,
to
redeeme
,
to
saue
,
to
iustifie
,
sanctifie
,
purge
from
sinnes
,
to
be
Lord
and
Head
of
the
Church
,
to
be
woorshipped
,
to
heare
,
and
such
like
.
for
this
verie
cause
was
it
necessarie
that
the
two
natures
should
be
vnited
in
Christ
Mediatour
,
that
what
neither
nature
could
doe
being
set
a
part
,
in
the
work
of
our
redemption
,
that
Christ
subsisting
in
both
ioined
together
might
doe
and
accomplish
by
both
.
the
properties
and
operations
of
natures
are
to
be
distinguished
from
the
office
of
the
person
,
&
from
the
honor
which
in
respect
of
the
office
is
due
vnto
the
person
:
one
effect
,
or
act
theandricall
,
(
that
is
,
both
of
god
and
man
)
or
woorke
,
or
benefite
,
from
one
operation
or
action
,
as
the
whole
from
a
part
.
Eutychian
deifieng
The
offices
&
benefits
of
the
Mediatour
,
his
redemption
,
intercession
,
purging
from
sins
,
quickning
,
sitting
at
the
right
hand
of
the
Father
,
his
dominion
and
Lordlie
power
ouer
al
creatures
,
his
presence
with
the
church
,
beholding
,
ruling
al
things
,
raising
the
dead
,
iudging
both
quicke
and
dead
,
al
these
agree
to
Christ
according
to
both
natures
.
Therefore
the
humanitie
,
as
wel
as
the
diuinitie
,
is
also
it selfe
reallie
omniscient
,
searcher
of
harts
,
omnipotent
,
present
in
the
substance
of
his
bodie
,
at
the
same
moment
,
in
al
places
,
doth
of
it selfe
know
al
things
,
hear
our
complaintes
&
praiers
,
giue
the
holie
ghost
,
&
work
by
him
in
the
hearts
of
the
chosen
faith
and
conuersion
,
&
to
conclude
,
in
respect
of
these
things
the
humanitie
it selfe
also
is
for
it selfe
adorable
&
to
be
adored
as
wel
as
the
godhead
.
That
it
is
ill
going
from
the
person
,
and
from
the
office
&
honor
of
the
person
to
the
properties
&
operations
of
the
natures
:
The
societie
and
coniunction
of
the
office
and
honor
,
dooth
not
cause
or
inferre
the
same
properties
or
operations
of
both
natures
:
In
the
affirmation
of
the
office
&
honor
are
not
signified
the
same
properties
of
both
natures
,
nor
the
working
of
the
same
operations
,
but
the
coniunction
or
concurrence
of
distinct
operations
proceeding
from
distinct
properties
,
to
the
same
effect
or
action
theandrical
,
that
is
,
of
god
and
man
.
because
of
redemption
,
quickning
,
adoration
&
the
like
,
which
are
the
functions
,
benefits
&
worship
of
the
whole
person
,
there
are
moe
and
diuerse
manners
and
parts
,
which
all
agree
reallie
to
one
&
the
same
person
,
but
not
to
one
&
the
same
nature
,
but
some
to
the
god-head
onlie
,
some
onlie
to
the
manhood
.
Whatsoeuer
thinges
agree
vnto
Christ
,
god
and
man
,
according
to
both
natures
,
the
same
also
doe
agree
after
the
same
manner
,
and
as
touching
all
parts
,
to
both
natures
.
Now
that
those
things
which
in
the
person
&
office
of
the
Mediatour
are
and
abide
proper
vnto
one
nature
,
neither
are
made
,
nor
are
,
by
reason
of
the
vnion
,
common
to
both
natures
Such
as
is
the
vnion
of
the
natures
,
such
is
the
communicating
of
the
properties
.
But
the
vnion
of
the
natures
was
not
made
in
the
natures
,
or
into
one
nature
,
but
in
the
person
,
or
vnto
one
person
.
Therefore
the
communicating
of
the
properties
was
made
in
the
person
,
not
in
the
natures
not
one
nature
,
but
one
person
,
hath
truly
,
as
two
natures
,
so
also
double
properties
and
operations
,
and
those
infinitely
differing
,
created
and
increate
,
finite
and
infinite
.
man
neuerthelesse
is
trulie
and
reallie
as
God
eternal
,
so
omnipotent
also
,
and
eueriewhere
,
and
giuer
of
the
Holy
Ghost
.
Because
not
the
manhood
,
but
the
Man
Christ
hath
indeed
in
his
substance
the
eternall
and
immense
God-head
.
That
which
is
proper
to
one
can
not
bee
common
to
moe
,
There
can
not
be
made
,
one
omnipotencie
,
and
one
omnipotent
operation
to
be
of
both
natures
,
whereby
as
well
the
manhood
,
as
the
Godhead
,
should
be
reallie
omnipotent
and
worke
diuine
thinges
:
but
there
must
needes
be
also
one
essence
of
both
,
whereby
the
manhood
also
must
bee
reallie
God
.
If
Christs
humanitie
,
in
the
office
of
the
Mediator
,
doth
it selfe
reallie
&
effectuallie
perfourme
not
onely
that
which
belongeth
vnto
the
flesh
,
but
also
those
thinges
which
are
proper
vnto
the
Godhead
,
then
either
his
Godhead
shall
bee
idle
and
doe
nothing
in
the
woorke
of
our
redemption
,
or
surelie
the
fleshe
assumpted
shall
doe
more
,
and
more
shall
be
due
and
yeelded
vnto
,
it
,
than
to
the
Word
which
assumed
and
tooke
it
.
Jf
the
flesh
,
because
it
is
saide
to
bee
quickning
,
is
also
omnipotent
,
and
doth
by
proper
vertue
regenerate
mens
hartes
:
after
the
same
sort
also
may
it
bee
saide
,
that
the
God-head
also
,
because
it
is
redemptresse
,
is
subiect
to
suffering
and
did
suffer
.
The
whole
maiesty
of
the
God-head
is
,
that
it
is
an
essence
,
existing
,
not
of
another
,
but
of
it selfe
,
and
subsisting
by
it selfe
,
spirituall
or
incorporeal
,
eternall
,
immense
,
vnchaungeable
,
of
infinite
power
,
wisedom
,
goodnes
&c.
But
omnipotencie
is
the
whole
maiestie
of
the
God-head
,
M.D.LXXXII
.
In
the
word
omnipotencie
I
comprise
the
whole
maiestie
of
the
godhead
:
Omnipotencie
is
the
verie
essence
it selfe
of
the
God-head
.
&c.
if
Gods
omnipotencie
bee
really
communicated
to
Christs
humanitie
,
so
that
this
also
is
by
reason
of
the
omnipotency
communicated
vnto
it
,
reallie
omnipotent
▪
of
necessity
then
by
reason
of
the
same
omnipotency
really
communicated
Christes
humanitie
shall
bee
indeed
an
essence
,
subsisting
of
it selfe
and
by
it selfe
,
incorporeall
,
eternall
,
immense
,
creatres
of
all
thinges
,
The
participation
of
the
God-head
,
exaltation
and
maiestie
of
the
flesh
and
such
like
,
is
not
a
real
communicating
of
the
essentiall
properties
of
the
God-heade
made
into
the
humane
nature
,
or
an
omnipresence
,
omniscience
,
omnipotency
,
that
is
,
a
God-head
of
the
man-hood
:
but
it
is
the
verie
vnion
of
the
humanitie
with
the
Word
in
such
sort
,
as
it
being
created
&
finite
,
doth
together
with
al
the
essential
properties
therof
subsist
,
not
in
a
created
person
of
the
same
humane
nature
,
but
in
the
increate
and
eternal
person
of
God
the
Word
:
God
the
Word
is
&
is
called
trulie
man
▪
is
and
is
called
truly
eternall
God
.
Jt
is
the
excellencie
of
gifts
.
The
office
of
the
mediator
The
honor
and
worship
,
which
by
reason
of
the
Mediatorship
,
agreeth
&
is
giuen
to
whole
christ
according
to
b●th
natures
,
Eutychian
transmutation
to
the
grace
of
vnion
the
communicating
of
properties
to
the
grace
of
Christes
Headship
,
to
the
habituall
grace
These
giftes
graces
,
are
not
properlie
effectes
of
the
personal
vnion
,
because
they
are
communicated
to
the
manhoode
as
well
of
the
Father
and
the
Holie
Ghost
,
as
of
the
Word
or
Sonne
.
to
haue
receiued
of
the
Father
the
spirite
without
measure
,
to
be
annointed
with
the
Holy
Ghost
.
The
vnion
of
the
flesh
with
the
Woord
,
was
from
the
verie
moment
of
the
conception
alwaies
most
perfect
:
But
the
consummation
and
perfection
of
giftes
was
not
vntil
the
accomplished
time
of
his
resurrection
&
ascension
.
humble
,
weake
,
and
contemned
:
ignorant
of
some
things
encrease
in
wisedome
,
stature
,
and
in
fauour
not
with
men
onely
,
but
also
with
God
himselfe
.
The
flesh
,
when
it
was
in
the
state
of
humility
,
had
not
immortality
or
a
nature
not
subiect
to
sufferings
or
the
like
,
and
yet
remained
it
alwaies
vnited
with
the
Woorde
.
after
what
maner
the
humanitie
is
vnited
vnto
the
Sonne
of
God
,
Now
haue
wee
in
few
wordes
expounded
those
articles
of
the
Apostolique
creede
,
which
intreate
of
the
person
of
Christ
;
and
haue
withall
declared
in
the
exposition
thereof
;
those
things
which
are
necessarie
for
vs
to
knowe
,
both
of
the
diuinitie
of
Christ
,
and
of
his
humane
nature
,
which
was
taken
by
the
of
the
seede
of
Dauid
,
vnited
personally
with
the
Word
by
the
vertue
of
the
holy
ghost
,
and
begotten
in
maruelous
nanner
of
the
Virgines
substance
.
is
to
beleeue
1.
Because
this
person
is
sufficient
&
able
to
recouer
for
vs
our
lost
righteousnes
,
and
to
bestowe
it
on
vs
.
For
hee
is
vnited
with
the
Worde
,
that
is
,
hee
is
true
and
naturall
God
and
man
,
such
as
the
Mediatour
ought
to
bee
.
Hee
will
also
performe
this
,
because
he
was
borne
to
this
end
,
euen
to
sanctifie
vs
.
Of
al
these
euerie
one
of
vs
may
certainlie
collect
and
conclude
,
That
of
the
office
of
Christ
of
his
humiliation
or
humbling
Hee
suffered
vnder
Pontius
Pilate
,
was
crucified
,
dead
,
buried
,
descended
into
hel
.
of
his
glorification
Beleeue
in
Christ
which
suffered
That
Christ
from
the
verie
moment
of
his
conception
susteined
calamities
&
mes●ries
of
al
sorts
for
my
sake
.
That
at
that
his
last
time
he
suffered
all
the
most
bitter
tormentes
both
of
bodie
and
soule
for
my
sake
.
That
he
felt
the
horrible
and
dreadfull
wrath
of
God
,
thereby
to
make
recompence
for
mine
and
others
sinnes
,
and
to
appease
his
ire
and
wrath
against
mankind
.
THE
Passion
of
Christ
onelie
doth
followe
next
his
conception
and
natiuitie
.
Because
in
his
Passion
consisteth
our
saluation
.
Because
his
whole
life
was
a
Passion
,
suffering
,
and
calamitie
.
doth
shew
This
person
to
be
the
promised
Messias
,
That
storie
is
a
consideration
or
meditation
of
that
humility
or
obedience
,
which
hee
perfourmed
vnto
his
Father
.
BY
the
name
of
Passion
My
soul
is
very
heauy
euen
vnto
the
death
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Surelie
he
hath
carried
our
sorrowes
.
by
the
name
of
Passion
is
signified
the
last
act
of
the
humiliation
,
and
pains
of
Christ
:
the
chiefe
part
of
which
his
pains
and
dolours
was
in
his
soule
,
which
also
was
the
cause
why
he
so
trembled
and
shooke
at
death
,
&
was
so
faint-harted
in
his
death
,
whereas
other
Martyrs
of
Christ
haue
susteined
stoutlie
and
couragiouslie
extreme
torments
.
Stephen
,
Laurence
he
suffered
first
our
infirmity
he
hungered
,
thirsted
,
was
wearie
,
was
stroken
with
sadnesse
and
griefe
.
Hee
suffered
pouertie
The
sonne
of
man
hath
not
whereon
to
lay
his
head
.
He
suffered
infinite
iniuries
,
contumelies
,
slaunders
,
layings
in
wait
for
him
,
backbitings
,
reproches
,
blasphemies
,
annihilating
,
and
contempt
.
I
am
a
worme
,
and
not
a
man
.
He
hath
neither
forme
nor
beutie
:
when
wee
shall
see
him
,
there
shall
bee
no
forme
that
we
should
desire
him
.
Hee
suffered
the
Tentations
of
the
diuel
,
He
was
in
all
thinges
tempted
in
like
sort
.
Hee
suffered
the
death
of
the
bodie
,
and
that
reprochefull
and
contumelious
,
euen
the
death
of
the
Crosse
.
He
suffered
the
most
grieuous
torments
of
soule
,
that
is
,
he
found
the
sense
and
feeling
of
the
wrath
of
God
against
sinne
to
be
laide
on
him
.
My
God
,
why
hast
thou
forsaken
me
?
The
history
it selfe
of
Christs
passion
agreeing
with
Gods
sacred
oracles
,
and
prophecies
.
The
cause
or
fruites
of
Christes
Passion
.
His
example
,
that
wee
are
also
to
enter
into
eternal
life
,
and
heauenlie
glorie
,
by
death
,
as
did
Christ
:
There
is
no
proportion
betweene
temporal
punishment
and
eternal
.
Christ
suffered
only
temporal
paines
and
punishmentes
.
Therefore
he
could
not
satisfie
gods
iustice
.
But
how
may
the
raunsome
of
one
person
answere
for
the
sins
of
an
infinit
number
of
men
?
But
god
cannot
die
and
suffer
.
Christ
is
not
God
in
that
he
suffered
,
Therefore
it
is
false
which
is
saide
,
That
God
hath
purchased
the
Church
with
his
owne
bloode
.
The
communicating
of
properties
the
grieuousnesse
of
his
punishment
,
because
hee
suffered
that
which
wee
should
haue
suffered
for
euer
.
But
why
could
not
his
God-head
suffer
?
God
purchased
the
Church
with
his
owne
bloode
.
Therefore
the
god-head
suffered
God
is
said
to
haue
died
,
by
a
figure
of
speech
,
which
is
Synecdoche
and
by
a
communicating
of
the
properties
.
The
god-head
died
The
one
from
god
,
who
iustifieth
vs
for
christs
merit
,
&
maketh
vs
to
cease
from
sin
.
The
other
from
our selues
who
by
faith
apprehend
&
applie
vnto
vs
Christs
merit
by
being
fully
persuaded
that
God
for
the
ransome
of
his
Son
doth
pardon
vs
our
sinne
.
Destroie
this
Temple
,
&
in
three
daies
I
wil
raise
it
vp
again
.
was
put
to
death
concerning
the
flesh
,
but
was
quickned
in
the
spirit
.
I
was
dead
:
and
behold
J
am
aliue
.
I
haue
power
to
laie
downe
my
soule
,
and
power
to
take
it
vp
againe
.
THE
loue
of
God
towardes
mankind
.
So
God
loued
the
world
,
that
he
gaue
his
onlie
begotten
Sonne
.
The
mercy
of
God
towards
men
fallen
into
sin
.
The
wil
of
God
to
reuenge
the
iniurie
of
the
Diuel
,
who
in
reproch
and
despite
of
God
auerted
vs
from
him
,
and
maimed
the
image
of
God
in
vs
in
despite
of
the
creator
.
whether
Christ
fulfilled
the
Lawe
or
no
why
then
hee
shoulde
suffer
so
bitter
a
Passion
?
By
his
righteousnes
in
obseruing
it
.
By
satisfaction
in
suffering
punishment
for
our
sinnes
,
who
had
transgressed
it
.
why
if
Christ
fulfilled
the
law
,
was
he
so
grieuously
punished
of
God
,
seeing
punishment
is
the
wages
of
sinne
,
and
sinne
was
not
in
him
,
who
neuer
committed
anie
?
A
righteous
man
ought
not
to
be
punished
for
the
vnrighteous
.
except
first
he
voluntarilie
offer
himselfe
for
them
.
except
he
willinglie
do
suffer
in
such
sort
for
them
,
as
that
he
yeelde
a
sufficient
ransome
and
payment
.
except
he
haue
the
power
of
recouering
himselfe
out
of
the
punishment
once
suffered
.
except
he
be
able
to
bring
to
passe
that
they
also
,
for
whom
he
offereth
himselfe
to
satisfie
,
leaue
off
to
transgresse
and
sinne
hereafter
.
except
he
bee
of
the
same
nature
with
them
for
whom
he
satisfieth
.
that
he
suffered
in
Christ
That
his
passion
might
bee
a
sufficient
ransome
for
our
sins
,
The
m●nifesting
of
the
loue
,
goodnes
,
mercie
,
righteousnes
of
God
,
while
he
punnisheth
his
sonne
for
vs
.
Our
saluation
,
and
the
glorie
of
God
.
If
hee
haue
satisfied
for
all
,
then
al
should
be
saued
.
Because
the
Father
ordeined
him
to
this
,
Because
the
Son
willingly
offereth
himselfe
.
Because
this
ransome
is
sufficient
Because
Christ
would
receiue
from
him
a
testimony
of
his
innocencie
,
Beecause
it
was
requisite
that
he
should
be
solemnly
condemned
,
that
we
might
know
that
hee
,
That
wee
might
be
aduertised
of
the
fulfilling
of
the
Prophecy
.
The
scepter
shall
not
depart
from
Iudah
,
nor
a
Law-giuer
from
betweene
his
feete
,
vntill
Shilo
come
.
in
Christs
passion
of
the
taking
away
of
the
Scepter
from
Iudah
,
That
we
might
know
that
Christ
was
condemned
of
God
himselfe
also
,
and
therefore
that
hee
satisfied
God
for
vs
.
to
be
examined
to
be
condemned
to
be
put
to
death
Beleeue
in
Christ
Crucified
That
we
might
knowe
,
The
curse
due
for
our
sinnes
to
haue
laine
vpon
him
,
That
it
might
be
an
exasperating
of
the
punishment
,
Cursed
is
euerie
one
that
hangeth
on
tree
,
That
the
trueth
might
answere
according
to
the
types
and
figures
,
The
sacrifices
which
shadowed
the
sacrifice
of
Christ
were
hung
vpon
trees
,
The
sacrifices
being
lifted
vp
on
high
before
they
were
burned
,
did
signifie
The
same
was
shadowed
in
Isaack
.
The
brasen
Serpent
depainteth
this
kind
of
punishment
Beleeue
in
Christ
dead
denied
that
hee
died
indeed
;
as
also
hee
affirmed
the
whole
ordinarie
dispensation
and
ministerie
of
the
humane
nature
in
Christ
,
and
all
those
thinges
which
hee
did
vndergoe
for
vs
,
to
haue
bin
but
imaginarie
,
and
that
hee
onely
seemed
to
bee
as
a
man
.
separated
the
two
natures
in
Christ
,
neither
would
haue
the
sonne
of
God
,
but
man
onely
to
haue
died
.
Doe
not
boast
thou
Jewe
thou
hast
not
crucified
God
.
The
beleeue
that
the
humanitie
of
Christ
from
the
moment
of
his
incarnation
was
so
indowed
with
all
the
properties
of
the
Godhead
,
as
that
only
in
this
the
humanitie
differeth
from
the
Godhead
,
that
the
humanitie
hath
by
an
accident
,
whatsoeuer
the
Godhead
hath
by
and
of
it selfe
.
Hereof
it
commeth
,
that
they
imagin
that
Christ
was
in
the
time
of
his
death
,
yea
when
hee
was
inclosed
in
the
Virgins
wombe
,
in
heauen
and
eueriewhere
,
not
onely
as
touching
his
Godhead
,
but
with
his
bodie
too
.
the
forme
of
God
.
Christ
died
truely
and
corporallie
Then
Iesus
cried
again
with
a
loud
voice
&
yeelded
vp
the
Ghost
.
Iesus
cried
with
a
loude
voice
,
and
gaue
vp
the
Ghost
.
Father
,
into
thy
hands
I
commend
my
spirit
.
And
when
hee
had
saide
these
words
,
hee
gaue
vp
the
Ghost
.
Hee
bowed
his
head
and
gaue
vp
the
Ghost
.
that
although
his
soule
was
separated
from
his
bodie
,
yet
the
Word
notwithstanding
did
not
forsake
neither
bodie
nor
soule
,
Why
then
cried
hee
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
God
hath
purchased
the
Church
with
his
owne
bloude
.
The
vnion
of
both
natures
in
Christ
is
no
Vbiquitie
.
But
,
as
vertue
,
that
is
his
diuinitie
is
saide
to
haue
gone
out
of
him
:
so
also
hee
gaue
vp
the
Ghost
.
In
respect
of
the
iustice
of
God
,
The
wages
of
sinne
is
death
.
They
haue
deserued
eternall
punishment
,
whosoeuer
are
not
reconciled
to
God
by
Christ
.
the
soules
ought
not
to
be
separated
from
their
bodies
,
that
they
might
suffer
eternal
damnation
.
Jn
respect
of
gods
truth
In
the
daie
that
thou
eatest
thereof
,
thou
shalt
die
the
death
.
But
Adam
did
not
presently
die
.
I
hard
thy
voice
In
respect
of
the
promise
made
to
the
fathers
,
He
is
brought
as
a
sheepe
to
the
slaughter
,
and
as
a
sheepe
before
the
shearer
is
dum
,
so
openeth
he
not
his
mouth
:
Then
they
doe
not
satisfie
gods
iustice
,
who
are
punished
,
because
their
punishment
is
endlesse
and
eternall
.
So
then
might
we
also
be
deliuered
from
the
curse
by
our selues
.
That
sinne
is
most
of
all
to
bee
eschued
of
vs
,
which
could
not
bee
expiated
but
by
the
death
of
the
sonne
of
god
.
That
wee
ought
to
bee
thankefull
to
the
sonne
of
god
,
for
this
his
so
great
a
benefit
of
vnspeakable
grace
&
fauour
bestowed
vpon
vs
.
That
all
our
sinnes
,
how
many
,
how
great
,
and
how-greeuous
soeuer
they
be
,
are
expiated
and
done
awaie
by
the
death
alone
of
Christ
.
THE
fruite
&
commoditie
of
Christs
death
Iustification
or
remission
of
sinnes
The
bloud
of
Iesus
Christ
purgeth
vs
from
all
sin
,
The
gift
of
the
Holy
ghost
,
&
through
his
working
,
regeneration
,
&
a
new
life
:
Christ
is
made
vnto
vs
righteousnesse
,
wisedom
,
sanctification
,
and
redemption
.
Ye
are
compleat
in
him
The
death
of
christ
In
respect
of
god
:
because
for
the
death
of
christ
god
pardoneth
vs
our
sinne
,
and
giueth
vs
the
holie
ghost
.
Because
yee
are
Sonnes
,
god
hath
sent
forth
the
spirite
of
his
Son
into
your
harts
,
which
crieth
Abba
Father
.
In
respect
of
vs
also
The
Apostle
attributeth
our
regeneration
to
Christes
resurrection
:
why
then
is
regeneration
here
attributed
to
his
death
?
Eternal
life
God
so
loued
the
woorld
,
that
he
gaue
his
onely
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
but
haue
euerlasting
life
.
GOD
hath
giuen
vnto
vs
eternall
life
,
and
this
life
is
in
his
Sonne
.
Jf
Christ
died
for
vs
;
why
then
die
we
too
?
For
hee
should
not
die
,
for
whom
another
hath
alreadie
died
:
otherwise
the
satisfaction
would
seeme
double
.
An
admonition
of
the
greatnesse
of
sinne
.
A
purging
and
cleansing
of
vs
.
A
translating
into
eternal
life
If
the
cause
be
taken
away
,
the
effect
is
taken
away
,
but
the
cause
of
death
in
vs
,
which
is
sin
,
is
taken
awaie
by
Christ
:
therefore
the
effect
also
,
which
is
death
it selfe
,
ought
to
be
taken
awaie
.
That
we
might
knowe
that
hee
was
dead
indeed
.
that
christ
was
pearced
with
a
launce
,
that
he
was
taken
downe
from
the
Crosse
,
that
he
was
annointed
&
wrapt
in
linnen
clothes
.
That
the
last
part
of
his
humiliation
,
whereby
hee
did
debase
himselfe
for
our
sakes
,
might
bee
accomplished
.
To
dust
shalt
thou
returne
A
certaine
type
was
to
be
fulfilled
.
He
would
be
buried
,
that
he
might
not
be
afraid
of
the
graue
,
That
we
might
knowe
how
we
are
indeed
deliuered
from
death
.
For
in
his
death
,
a
testimonie
and
record
whereof
is
his
buriall
,
consisteth
our
saluation
.
That
it
might
be
apparent
and
manifest
,
as
concerning
his
resurrection
,
That
we
beeing
spirituallie
dead
,
that
is
,
to
sin
,
might
rest
from
sinne
.
Wee
are
buried
with
Christ
by
Baptisme
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
father
,
so
we
also
should
walke
in
newnesse
of
life
.
what
is
properlie
that
Descension
of
Christ
into
hell
.
Hell
in
Scripture
is
taken
three
waies
.
The
graue
Then
yee
shall
bring
my
graie
heade
with
sorrowe
vnto
hell
.
Thou
wilt
not
leaue
my
soule
in
Hell
:
neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
.
The
place
of
the
damned
The
paines
of
hell
The
griefes
of
hel
caught
me
.
The
Lord
bringeth
downe
to
hel
and
raiseth
vp
,
that
is
,
into
exceeding
He
was
buried
For
Christ
said
,
Into
thy
hands
I
commend
my
spirit
This
day
shalt
thou
be
with
me
in
Paradise
:
thou
shalt
be
in
Paradise
with
me
,
The
descension
of
Christ
therefore
into
Hell
signifieth
,
those
extreme
torments
and
griefes
,
which
christ
suffered
in
his
soule
:
The
Exceeding
and
extreme
ignomine
and
reproche
,
which
christ
suffered
.
The
griefes
of
Hell
caught
mee
:
The
Lord
would
breake
him
and
make
him
subiect
to
infirmities
.
Mat.
My
soule
is
verie
heauie
,
euen
vnto
the
death
.
he
swet
blood
The
Lord
hath
laid
vpon
him
the
iniquitie
of
vs
all
.
My
God
,
my
god
,
why
hast
thou
forsaken
mee
?
The
articles
of
faith
ought
to
be
vnderstood
properlie
.
It
is
finished
Hee
descended
into
Hell
,
and
that
by
a
locall
descension
to
deliuer
the
Fathers
thence
Jf
christ
did
locallie
descend
into
Hell
,
hee
descended
either
as
touching
his
Godhead
,
or
as
touching
his
soule
,
or
as
touching
his
body
:
Not
as
touching
his
Godhead
:
Not
as
touching
his
soule
Father
,
into
thy
handes
I
commend
my
spirite
.
But
hee
might
also
bee
in
the
hand
of
his
Father
,
that
is
,
in
his
Fathers
protection
,
euen
in
Hell
:
According
to
that
If
I
lie
downe
in
Hell
,
thou
art
there
:
that
is
,
there
also
will
god
haue
care
ouer
mee
,
and
there
also
will
hee
keepe
me
,
that
I
perish
not
.
This
daie
shalt
thou
be
with
mee
in
Paradise
,
Christ
descended
not
into
Hell
locally
as
touching
his
bodie
,
Albeit
it
were
true
that
Christ
descended
locally
into
Hell
:
yet
hee
shoulde
not
haue
descended
for
this
cause
which
they
imagine
,
as
namely
to
deliuer
the
Fathers
.
If
Christ
descended
locally
into
Hel
,
he
descended
either
to
suffer
or
to
deliuer
:
Not
to
suffer
Jt
is
finished
.
He
descended
not
to
deliuer
the
Fathers
Because
he
did
this
before
,
in
suffering
for
them
on
earth
.
Hee
did
the
same
by
the
power
and
efficacie
of
his
God-heade
,
from
the
verie
beginning
of
the
worlde
,
The
Fathers
were
not
in
Limbo
Betweene
you
and
vs
there
is
a
great
gulfe
set
,
so
that
they
which
would
go
from
hence
to
you
cannot
;
neither
can
they
come
from
thence
to
vs
.
to
bee
in
Abrahams
bosome
The
soules
of
the
iust
are
in
the
hand
of
God
.
Christ
indeede
did
not
descend
into
Hell
,
either
to
suffer
or
to
deliuer
,
but
(
as
some
wil
)
to
shewe
the
Diuell
and
Death
his
victorie
,
and
so
to
strike
a
terrour
into
them
.
Which
,
they
say
,
is
confirmed
by
that
place
of
Peter
.
By
the
which
he
also
went
&
preached
vnto
the
spirits
that
are
in
prison
,
which
were
in
time
passed
disobedient
.
Christ
went
by
his
spirite
and
vnto
the
spirites
that
are
now
in
prison
,
hee
preached
in
time
passed
,
when
as
yet
they
liued
&
were
disobedient
,
The
Gospel
was
also
preached
vnto
the
dead
.
Christ
descended
into
the
lowest
partes
of
the
earth
,
Therefore
to
Hell
.
is
certaine
,
that
it
cannot
be
thence
prooued
that
Christ
descended
into
Hell
to
strike
a
terrour
into
Death
and
the
Diuell
.
Christ
himselfe
said
(
which
testimonies
haue
now
often
beene
recited
)
This
daie
shalt
thou
bee
with
mee
in
Paradise
:
Father
,
into
thy
hands
I
commend
my
spirite
:
It
is
finished
Jf
hee
descended
to
triumph
,
this
Article
should
bee
the
beginning
of
his
glorification
:
Whether
Christ
rose
againe
How
he
rose
For
what
cause
he
rose
The
fruit
of
his
resurrection
THat
Christ
rose
againe
CHRIST
rose
,
first
by
his
owne
power
,
Destroie
this
temple
,
and
in
three
daies
I
will
raise
it
vp
againe
.
I
haue
power
to
laie
downe
my
soule
,
and
haue
power
to
take
it
vp
againe
.
As
the
Father
raiseth
vp
the
dead
and
quickeneth
them
,
so
the
Sonne
quickeneth
whom
he
will
.
But
the
Father
raised
him
Therefore
hee
raised
not
himselfe
Iesus
Christ
true
God
and
man
rose
according
to
that
nature
according
to
which
he
suffered
,
Behold
my
handes
and
my
feete
:
for
it
is
I
my selfe
:
handle
me
,
and
see
me
:
for
a
spirit
hath
not
flesh
and
bones
as
yee
see
mee
haue
.
Christ
did
rise
truly
and
indeed
,
so
that
his
soule
did
truelie
and
indeede
returne
vnto
his
bodie
,
he
rose
the
third
daie
,
as
it
was
foreshadowed
in
Jonas
:
CHrist
rose
In
respect
of
the
prophecies
which
were
vttered
of
his
resurrection
.
Thou
shalt
not
leaue
my
soul
in
the
graue
:
neither
shalt
thou
suffer
thy
holy
one
to
see
corruption
When
hee
shall
make
his
soule
an
offering
for
sinne
,
hee
shall
see
his
seede
,
and
shall
prolong
his
daies
.
He
shall
see
of
the
trauaile
of
his
soul
,
and
shal
be
satisfied
.
No
signe
shall
bee
giuen
vnto
it
,
saue
the
signe
of
the
Prophet
Ionas
:
For
as
Ionas
was
three
daies
,
&
three
nightes
in
the
Whales
bellie
:
so
shall
the
sonne
of
man
bee
three
daies
and
three
nightes
in
the
heart
of
the
earth
.
They
shal
kill
the
sonne
of
man
,
but
the
third
day
shall
he
rise
againe
.
As
yet
they
knew
not
the
Scripture
,
that
hee
must
rise
againe
from
the
dead
.
He
rose
,
for
his
Fathers
and
his
owne
glorie
.
Declared
to
be
the
son
of
God
by
the
resurrection
from
the
dead
.
Father
,
glorifie
thy
Sonne
,
that
thy
sonne
maie
also
glorifie
thee
.
For
the
worthinesse
and
power
of
the
person
that
rose
.
For
Christ
is
the
beloued
and
onlie
begotten
Son
of
God
.
The
father
loueth
the
sonne
,
and
hath
giuen
al
thinges
into
his
hand
.
Christ
is
true
God
and
autor
of
life
.
I
giue
vnto
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
It
had
beene
absurd
then
that
hee
should
not
bee
raised
,
who
giueth
life
to
others
.
Christ
is
righteous
in
himselfe
,
and
satisfied
for
our
sinnes
which
were
imputed
to
him
.
In
respect
of
the
office
of
the
person
who
rose
.
For
the
Mediatour
,
who
was
true
God
and
man
,
should
raigne
for
euer
.
I
wil
stablish
the
throne
of
his
kingdome
for
euer
:
J
will
bee
his
father
&
hee
shall
bee
my
son
.
Thy
throne
O
God
is
for
euer
&
euer
:
the
scepter
of
thy
kingdome
is
a
scepter
of
righteousnesse
.
I
haue
made
a
couenaunt
with
my
chosen
:
I
haue
sworne
to
Dauid
my
seruaunt
:
Thy
seede
will
I
stablish
for
euer
,
and
set
vp
thy
throne
from
generation
to
generation
.
I
haue
sworne
once
by
my
holynes
,
that
I
will
not
faile
Dauid
,
saieng
,
His
seede
shall
endure
for
euer
,
and
his
throne
shall
bee
as
the
sunne
before
mee
.
Hee
shall
be
established
for
euermore
as
the
Moone
.
They
shall
bee
my
people
,
and
I
will
bee
their
god
:
And
Dauid
my
seruaunt
shall
bee
king
ouer
them
,
and
they
all
shall
haue
one
sheephearde
.
The
kingdome
and
dominion
,
and
the
greatnes
of
the
kingdome
vnder
the
whole
heauen
,
shall
bee
giuen
to
the
holy
people
of
the
most
high
,
whose
kingdome
is
an
euerlasting
kingdome
,
and
al
powers
shall
serue
and
obey
him
.
Of
his
kingdome
shall
bee
none
ende
.
The
Mediatour
,
who
was
to
bee
our
brother
and
true
man
,
should
euer
make
intercession
for
vs
,
Thou
art
a
Priest
for
euer
,
according
to
the
order
of
Melchisedech
.
It
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
:
and
maketh
request
for
vs
.
The
Mediatour
,
which
is
to
bee
true
man
,
should
bee
Mediatour
both
by
his
merit
&
by
his
efficacie
or
power
.
Of
his
fulnesse
haue
al
wee
receiued
.
by
man
came
the
resurrection
But
in
the
old
testament
,
before
his
incarnation
,
or
humiliation
,
Christ
without
his
humanitie
,
did
bestow
the
same
benefits
on
the
Fathers
,
which
hee
bestoweth
on
vs
in
the
new
Testament
,
and
was
no
lesse
before
the
taking
of
flesh
Mediatour
,
than
since
:
also
he
did
the
same
thinges
before
his
comming
,
which
he
dooth
after
his
comming
in
the
flesh
.
The
father
hath
giuen
the
sonne
also
power
to
execute
iudgement
,
in
that
hee
is
the
sonne
of
man
.
He
rose
for
vs
For
our
Iustification
our
Lord
Iesus
christ
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
.
the
resurrection
of
our
Mediatour
was
requisite
,
for
our
iustification
,
except
his
punishment
had
beene
finite
,
wee
coulde
not
haue
recouered
out
of
euerlasting
death
,
from
which
the
Mediatour
was
so
to
deliuer
vs
,
Death
is
swallowed
vp
into
victorie
.
O
Death
,
where
is
thy
sting
?
O
graue
,
where
is
thy
victorie
?
Except
Christ
had
ouercome
death
,
he
could
not
haue
bestowed
his
benefites
on
vs
,
which
by
his
death
hee
had
merited
for
vs
Christ
rose
for
our
regeneration
For
our
saluation
and
glorification
Wherefore
christ
rose
What
fruits
Christs
resurrection
bringeth
vnto
vs
.
Furdermore
the
fruite
of
Christs
resurrection
of
two
sorts
:
respecting
christ
Hee
is
declared
by
the
resurrection
to
bee
the
Sonne
of
God
:
The
fruit
of
Christs
resurrection
which
respecteth
vs
,
all
the
benefites
of
christes
death
are
the
fruites
,
which
we
receiue
by
his
resurrection
:
which
are
otherwise
merited
for
vs
,
than
they
ar
bestowed
on
vs
.
it
was
not
necessarie
that
the
verie
act
of
meriting
&
deseruing
should
dure
all
the
time
both
of
the
old
and
the
new
Church
:
but
onely
the
act
of
bestowing
or
applieng
the
same
,
was
necessarie
also
that
the
Mediatour
should
be
continually
,
in
speciall
by
the
resurrection
of
Christ
wee
know
him
to
be
the
Messias
,
as
in
whom
the
prophecies
were
fulfilled
.
We
are
confirmed
and
warranted
by
Christes
resurrection
,
Of
his
merit
:
That
hee
hath
fullie
and
perfectlie
satisfied
for
our
sinnes
.
We
are
confirmed
,
of
the
application
of
Christes
benefites
,
which
could
not
haue
been
bestowed
,
if
he
had
not
risen
:
The
holy
Ghost
was
not
yet
giuen
,
Iesus
was
not
yet
glorified
.
That
Christ
is
risen
again
for
our
righteousnes
,
A
fruit
of
christes
resurrection
is
the
gift
of
the
holie
Ghost
,
by
whom
christ
regenerateth
vs
and
giueth
vs
eternal
life
.
We
must
also
ascribe
and
attribute
it
vnto
christes
resurrection
,
that
hee
preserueth
vs
by
his
perpetuall
and
applied
righteousnesse
,
The
resurrection
of
our
bodies
is
the
fruite
of
christes
resurrection
,
Because
christ
is
our
Heade
,
and
wee
his
members
.
Because
if
Christ
be
risen
,
he
hath
also
abolished
sinne
:
If
he
hath
abolished
sinne
,
either
hee
hath
abolished
his
own
sin
,
or
ours
:
but
not
his
owne
,
therefore
ours
.
If
he
hath
abolished
our
sin
,
he
hath
abolished
death
also
:
The
wages
of
sinne
is
death
.
As
the
first
Adam
receiued
blessinge●
for
himselfe
,
and
all
his
posteritie
,
and
lost
the
same
from
all
:
So
Christ
the
second
Adam
receiued
life
and
al
other
giftes
for
himselfe
and
others
,
Seeing
the
same
spirite
dwelleth
in
vs
which
did
in
Christ
,
hee
shall
woorke
also
the
same
in
vs
,
which
in
our
Head
he
did
.
Because
Christ
is
man
:
for
execept
hee
were
man
,
we
shoulde
haue
no
hope
of
the
resurretion
of
our
flesh
.
For
by
man
came
resurrection
.
Then
the
wicked
shall
not
rise
againe
:
because
christes
resurrection
is
neither
an
argument
,
nor
the
cause
of
the
resurrection
of
the
wicked
,
but
of
the
godlie
onelie
.
These
are
the
benefites
of
his
death
:
therefore
not
of
his
resurrection
.
The
effect
is
not
before
the
cause
.
The
cause
of
these
benefites
which
is
his
resurrection
,
was
not
before
the
first
resurrection
:
therefore
neither
the
effect
,
that
is
,
the
benefites
themselues
.
The
consummation
and
perfecting
of
all
his
benefites
,
and
the
glorifieng
of
his
church
.
Hee
is
the
first
borne
of
the
dead
.
Wee
are
the
heires
of
God
,
and
heires
annexed
with
Christ
.
He
shal
conforme
vs
and
make
vs
like
vnto
himselfe
,
because
we
liue
by
the
same
spirit
,
whereby
he
dooth
.
Jf
the
spirite
of
him
,
that
raised
vp
Iesus
from
the
dead
,
dwell
in
you
:
he
that
raised
vp
Christ
from
the
deade
,
shall
also
quicken
your
mortall
bodies
,
because
that
his
spirit
dwelleth
in
you
.
I
wil
come
againe
,
and
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
maie
yee
bee
also
.
the
whole
humiliation
of
the
Mediatour
doth
not
dure
for
euer
.
Christ
therefore
rose
Hee
recalled
his
soule
vnto
his
bodie
.
But
both
yet
beeing
now
glorified
and
freed
from
infirmities
.
By
his
owne
proper
power
he
receiued
his
soule
.
CHRISTS
Ascension
into
heauen
,
is
a
locall
,
true
and
visible
translation
and
remoouing
of
Christs
bodie
into
that
heauen
,
which
is
about
all
visible
heauens
,
to
that
light
which
is
not
to
be
come
vnto
,
to
the
right
hand
of
God
,
where
he
now
is
and
remaineth
,
and
whence
he
shall
returne
to
iudgement
.
of
Christs
Ascension
into
heauen
Heauen
in
Scripture
signifieth
The
aire
The
Skieye
region
,
and
celestiall
Spheres
.
The
place
of
the
blessed
God
is
said
to
dwel
there
,
the
new
world
,
paradise
,
the
bosome
of
Abraham
.
Betweene
you
and
vs
there
is
a
great
gulfe
set
,
so
that
they
which
would
go
from
hence
to
you
,
can
not
;
neither
can
they
come
from
thence
to
vs
.
ascended
into
Heauen
The
Holie
Ghost
came
from
Heauen
in
the
day
of
Pentecost
,
Elias
was
taken
vp
into
Heauen
.
of
the
third
Heauen
Seeke
those
thinges
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
.
In
my
fathers
house
are
many
dwelling
places
,
Our
conuersation
is
in
Heauen
But
we
conuerse
on
earth
:
Therefore
Heauen
is
in
the
earth
.
Our
conuersation
is
in
Heauen
in
respect
of
the
hope
,
&
certaintie
we
haue
thereof
.
in
respect
of
the
inchoation
or
beginning
which
we
haue
here
of
that
heauenlie
life
,
which
is
to
be
consummated
in
the
world
to
come
.
he
ascended
far
aboue
all
Heauens
.
He
was
made
higher
than
the
heauens
.
Behold
I
see
the
heauens
open
,
&
the
son
of
man
standing
at
the
right
hand
of
God
.
He
was
taken
vp
into
Heauen
.
That
it
might
be
apparant
that
Christ
is
true
man
,
and
that
hee
vanished
not
away
,
but
did
continue
,
and
shall
continue
for
euer
true
man
.
That
we
might
know
whither
our
cogitations
were
to
be
conuerted
,
and
where
we
ought
to
inuocate
and
call
vpon
him
,
That
we
might
know
our
dwelling
place
into
which
christ
wil
bring
vs
,
and
in
which
we
shal
conuerse
and
dwell
with
Christ
.
Wherefore
Christs
ascension
is
a
local
,
true
and
visible
translation
or
remoouing
of
Christs
bodie
from
earth
into
heauen
,
which
is
aboue
all
visible
heauens
,
to
the
light
that
none
can
attaine
vnto
,
to
Gods
right
hande
,
where
hee
now
is
,
and
whence
hee
shall
come
to
iudgement
.
Hee
shal
so
come
,
as
yee
haue
seene
him
goe
into
heauen
.
CHrist
ascended
into
Heauen
,
first
,
not
simplie
,
but
in
respect
of
his
humane
nature
onely
,
which
was
borne
of
the
virgin
,
dead
,
buried
,
and
which
rose
againe
.
He
that
euer
is
in
heauen
,
did
not
ascend
into
heauen
,
for
then
he
should
haue
beene
some
time
out
of
heauen
.
But
the
Sonne
of
man
euer
was
in
heauen
;
Therefore
he
did
not
ascend
.
That
which
descended
,
did
also
ascend
.
His
Diuinity
did
descend
.
Therefore
it
did
also
ascend
.
He
ascended
locally
or
bodily
He
tooke
or
lifted
vp
his
humane
nature
into
heauen
,
and
by
his
proper
power
and
vertue
entered
into
the
possession
of
heauenly
glory
.
That
which
is
not
in
any
place
is
euerie-where
.
Christ
is
not
in
any
place
,
because
he
is
ascended
aboue
and
beyond
the
visible
heauen
,
beyond
which
there
is
not
any
place
:
Therefore
Christ
is
euerie
where
.
the
same
to
bee
euerywhere
,
which
is
not
in
any
p●ace
.
that
Christ
is
not
in
any
naturall
place
,
but
in
a
place
supernaturall
,
Christ
did
ascend
locally
Ye
shal
not
haue
me
alwaies
.
If
J
go
not
away
,
the
comforter
will
not
come
vnto
you
.
What
then
,
if
ye
should
see
the
Sonne
of
man
ascend
vp
,
where
he
was
before
?
While
they
beheld
he
was
taken
vp
.
He
was
taken
vp
into
heauen
.
Seeke
those
thinges
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
.
That
which
changeth
place
is
not
euerie-where
;
Christs
body
changeth
place
.
Therefore
that
is
not
euery-where
.
that
Christs
bodie
is
euery-where
,
that
is
,
after
the
manner
of
maiestie
,
or
in
manner
as
it
is
a
maiesticall
bodie
;
it
changeth
place
,
in
manner
of
a
naturall
bodie
,
or
as
it
is
a
naturall
bodie
.
This
aire
is
light
,
according
to
the
manner
of
light
,
and
it
is
darcke
,
as
touching
the
manner
of
darcknesse
:
This
man
is
poore
as
touching
the
manner
of
pouertie
,
and
is
rich
as
touching
the
manner
of
riches
.
Christs
bodie
is
euerie
where
,
according
to
the
maner
of
maiestie
,
Christes
bodie
is
euerie
where
as
touching
the
manner
of
maiestie
,
not
as
touching
the
manner
of
a
natural
bodie
,
The
same
bodie
to
bee
immense
and
to
bee
finite
,
immensitie
and
finitenesse
to
agree
vnto
the
same
the
same
bodie
to
be
euerie
where
,
or
immense
according
to
the
maner
of
immensity
or
maiestie
,
and
not
to
be
euerie
where
but
to
change
place
,
and
to
bee
finite
according
to
the
manner
of
finitenesse
or
a
natural
bodie
.
Christ
ascended
locallie
of
Christs
local
ascension
Contraries
or
opposites
ought
to
bee
expounded
after
the
same
maner
,
that
the
contrarietie
and
opposition
maie
be
kept
:
But
these
Articles
,
Hee
ascended
into
heauen
,
Hee
descended
into
hel
,
are
opposed
one
to
the
other
:
Therefore
as
the
Article
of
Christes
descension
is
taken
in
a
figuratiue
meaning
,
that
is
of
his
great
humiliation
,
so
ought
also
the
Article
of
his
Ascension
to
bee
taken
of
his
great
maiestie
,
not
of
any
local
motion
.
of
a
locall
Ascension
He
shall
so
come
,
as
ye
haue
seene
him
go
into
heauen
.
For
his
ascension
into
Heauen
is
not
the
furdest
degree
of
his
glorie
,
as
his
descension
into
hell
is
the
furdest
degree
of
his
Humiliation
.
But
the
furdest
and
highest
degree
of
his
glorie
is
his
sitting
at
the
right
hand
of
the
Father
.
of
Christes
descension
into
Hell
of
his
sitting
at
the
right
hand
of
his
Father
.
If
christs
ascension
be
constered
of
any
equalling
of
his
manhood
with
his
God-head
,
all
the
other
articles
concerning
the
true
humanity
of
christ
shal
be
vtterly
ouerthrown
.
Christ
ascended
visiblie
into
Heauen
While
they
beheld
he
was
taken
vp
.
And
they
beheld
him
ascending
vp
so
long
,
vntil
a
cloud
tooke
him
vp
out
of
their
sight
.
He
ascended
by
the
power
and
vertue
of
his
God-head
,
as
also
,
by
the
same
he
rose
.
This
Iesus
hath
god
made
being
exalted
by
his
right
hand
,
Lord
and
Sauiour
Hee
ascended
,
when
he
had
conuersed
on
earth
fourtie
daies
after
his
resurrection
,
and
that
therefore
,
That
hee
might
assure
men
of
his
resurrection
,
&
of
the
truth
of
his
fleshe
.
To
whom
also
he
presented
himselfe
aliue
after
that
hee
had
suffered
by
many
infallible
tokens
.
That
he
might
instruct
his
Disciples
,
and
recall
into
their
minds
that
which
he
had
spoken
before
,
and
farther
ad
some
other
things
:
He
so
ascended
,
that
he
returneth
not
before
the
daie
of
iudgement
.
Hee
shall
so
come
as
yee
haue
seene
him
go
into
Heauen
.
Whom
the
Heauens
must
contain
vntill
the
time
that
all
things
be
restored
.
But
christ
promised
that
hee
would
bee
with
vs
vnto
the
end
of
the
woorlde
.
J
and
my
Father
will
come
vnto
him
,
and
will
dwell
with
him
:
J
go
awaie
In
Christs
person
the
two
natures
are
ioyned
in
vnseparable
vnion
.
Therefore
wheresoeuer
Christes
Godhead
is
:
there
also
must
his
humanity
needes
bee
.
Those
two
natures
,
whereof
one
is
not
,
where
is
the
other
,
are
sundered
,
neither
remaine
vnited
,
but
are
separated
.
In
christ
are
two
natures
,
whereof
one
,
which
is
his
humanitie
,
is
not
where
is
the
other
,
which
is
his
godhead
.
Therefore
the
two
natures
in
christ
are
not
vnited
but
separated
.
There
must
notwithstanding
be
made
a
separation
in
another
part
,
where
the
humane
nature
is
not
,
though
there
be
no
separation
where
it
is
.
The
Word
is
in
his
temple
,
and
is
euerie
where
,
but
after
a
speciall
maner
in
his
temple
.
If
christs
humane
nature
bee
not
adorned
with
diuine
properties
,
it
followeth
that
there
is
no
difference
betweene
christ
and
other
saints
.
For
no
other
difference
can
bee
found
,
but
the
equalling
of
his
manhood
with
his
god-head
.
For
the
difference
betweene
christ
and
the
Saints
,
either
is
in
substance
&
essence
,
or
in
properties
:
But
not
in
substance
:
Therefore
in
properties
.
God
hath
giuen
him
a
name
aboue
euerie
name
.
God
hath
giuen
him
such
a
name
,
that
is
,
together
with
his
godhead
:
God
gaue
such
a
name
to
him
,
that
is
,
to
christ
,
man
,
by
personal
vnion
,
not
by
anie
exequation
or
equalling
of
both
natures
.
the
Vbiquetaries
fall
into
foule
errors
into
the
errour
of
Nestorius
,
because
they
sunder
the
vnited
natures
in
christ
.
into
the
error
of
Eutyches
,
because
they
confound
the
same
natures
.
They
disarme
vs
of
those
weapons
,
wherewith
we
shoulde
fight
against
Arrians
and
Sabellians
.
he
is
present
with
vs
by
his
spirite
and
God-head
.
he
is
present
as
touching
our
faith
and
confidence
wherewith
we
behold
him
.
he
is
present
in
mutual
dilection
and
loue
,
he
is
present
with
vs
in
respect
of
his
vnion
with
humane
nature
,
hee
is
said
to
bee
present
with
vs
in
respect
of
that
hope
,
which
wee
haue
of
our
consummation
,
for
his
owne
and
his
Fathers
glorie
.
He
was
to
haue
a
celestiall
kingdome
:
therefore
hee
might
not
abide
in
earth
.
He
that
descended
,
is
euen
the
same
that
ascended
,
farre
aboue
al
heauens
,
that
hee
might
fill
all
thinges
.
It
was
meete
that
the
Head
should
be
glorified
with
excellencie
of
giftes
aboue
all
the
blessed
,
Hee
ascended
in
respect
of
vs
,
That
hee
might
gloriously
make
intercession
for
vs
,
namely
by
his
vertue
,
efficacie
and
wil.
He
made
intercession
for
vs
also
on
earth
.
That
we
might
also
ascend
,
and
might
be
assured
of
our
ascension
.
I
wil
prepare
you
a
place
.
In
my
fathers
house
are
manie
dwelling
places
That
hee
might
send
the
holy
Ghost
,
and
by
him
gather
,
comfort
,
and
defend
his
church
from
the
Diuel
vnto
the
worldes
end
.
If
I
goe
not
awaie
,
the
comforter
will
not
come
vnto
you
.
Hee
gaue
the
holie
Ghost
both
before
,
and
after
his
resurrection
.
Wherefore
hee
went
not
for
that
cause
awaie
,
as
to
send
the
holie
ghost
.
Hee
had
giuen
him
indeede
before
,
but
not
in
such
plentifull
manner
as
in
the
daie
of
Pentecost
.
that
sending
of
the
holy
ghost
,
which
was
from
the
beginning
of
the
world
in
the
church
,
was
done
in
respect
of
christ
to
come
,
who
shoulde
at
length
raigne
in
humane
nature
,
and
giue
largelie
and
in
aboundaunt
manner
the
holie
Ghost
.
As
yet
was
not
the
holie
ghost
,
That
he
might
promise
for
vs
in
the
sight
of
God
,
that
he
would
bring
to
passe
,
that
we
should
no
more
offend
.
Both
in
that
it
is
to
the
same
place
,
and
in
that
also
it
is
to
be
glorified
.
Because
christ
ascended
by
his
owne
power
and
vertue
:
wee
not
by
our
own
,
but
by
his
.
No
man
hath
ascended
into
heauen
but
the
Sonne
of
man
.
J
goe
to
prepare
you
a
place
.
I
wil
that
they
which
thou
hast
giuen
me
,
be
with
mee
euen
where
I
am
.
He
ascended
to
be
Head
:
We
to
be
his
members
:
To
him
that
ouercommeth
,
will
I
graunt
to
sit
with
me
in
my
throne
,
euen
as
J
ouercame
,
and
sit
with
my
Father
in
his
throne
.
Christs
ascension
was
the
cause
of
our
ascension
,
but
it
is
not
so
of
the
contrarie
.
Whole
christ
ascended
,
but
not
the
whole
of
christ
.
But
the
whole
of
vs
shall
ascend
,
His
Intercession
The
perpetual
vertue
and
strength
of
christes
Sacrifice
.
Both
wils
in
christ
,
both
humane
and
diuine
,
propitious
and
fauourable
vnto
vs
,
The
Assent
of
his
Father
approuing
this
his
Sonnes
will
,
and
accepting
of
the
value
of
his
sacrifice
as
a
ransome
for
our
sins
:
But
before
christes
ascension
,
yea
before
his
comming
,
there
was
intercession
.
Thou
art
a
Priest
for
euer
according
to
the
order
of
Melchisedech
.
our
glorification
or
ascension
I
goe
to
prepare
a
place
for
you
.
And
though
I
goe
to
prepare
a
place
for
you
,
J
will
come
againe
and
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
maie
ye
be
also
.
But
Elias
and
Enoch
ascended
before
christ
.
Therefore
christ
is
not
by
his
ascension
the
cause
of
our
ascension
.
Where
J
am
,
there
shall
also
my
seruaunt
bee
.
J
wil
receiue
you
vnto
my selfe
,
that
where
J
am
,
there
maie
yee
be
also
.
The
sending
of
the
holie
ghost
,
by
whome
he
gathereth
,
comforteth
,
and
defendeth
his
church
to
the
worldes
end
.
Hee
was
giuen
also
to
the
godlie
which
were
vnder
the
Lawe
,
before
Christs
ascension
and
comming
.
Jn
respect
of
this
ascension
and
glorification
of
christ
,
which
was
then
to
come
,
Now
after
christes
glorification
it
was
giuen
more
aboundantlie
,
as
in
the
daie
of
Pentecost
.
And
it
shal
be
in
the
last
daies
,
saith
god
,
I
wil
powre
out
of
my
spirit
vpon
al
flesh
.
Jt
is
expedient
for
you
that
J
goe
awaie
:
for
if
J
go
not
away
the
comforter
wil
not
come
vnto
you
.
it
is
a
testimonie
,
that
our
sinnes
are
fully
pardoned
vs
who
doe
beleeue
.
Hee
shall
reproue
the
world
of
righteousnes
,
because
J
goe
to
my
father
.
Jt
is
a
testimonie
that
christ
is
indeede
conquerour
of
death
,
sin
,
and
the
Diuell
.
Jt
is
a
testimonie
,
that
we
shal
neuer
be
left
destitute
of
comfort
:
Jf
J
go
not
awaie
,
the
comforter
wil
not
come
.
When
he
ascended
vp
on
high
,
hee
led
captiuitie
captiue
,
and
gaue
giftes
vnto
men
Jt
is
a
testimonie
that
christ
wil
for
euer
defend
vs
,
Because
in
this
Article
is
declared
the
end
of
his
ascension
.
Because
christ
sitteth
alwaies
at
the
right
hande
of
the
Father
:
but
into
heauen
hee
ascended
but
once
.
Wee
shal
also
ascend
into
heauen
,
but
yet
wee
shall
not
sit
at
the
right
hand
of
God
.
of
christs
sitting
at
the
right
hand
of
the
Father
.
THE
right
hande
of
God
The
omnipotency
,
or
exceeding
vertue
of
God
.
Him
hath
God
lift
vp
with
his
right
hand
to
be
a
Prince
and
a
Sauiour
.
It
signifieth
perfect
glorie
,
perfect
dignitie
,
and
full
diuine
maiestie
.
TO
sitte
at
Gods
right
hande
,
is
to
bee
a
person
equall
to
God
in
power
and
glorie
,
by
whom
the
Father
woorketh
immediately
.
who
yet
is
not
said
in
the
Scripture
,
to
sitte
,
neither
dooth
sit
at
the
right
hand
of
the
Father
:
This
phrase
of
speech
is
taken
from
the
custome
of
kings
,
who
haue
their
assistants
assessours
,
〈◊〉
whom
they
commit
the
power
of
gouernment
:
christ
also
is
said
to
sit
at
the
right
hand
of
the
Father
,
We
also
shall
ascend
,
neither
yet
shall
we
sit
at
the
right
hand
of
God
the
Father
.
For
vnto
which
of
the
angels
said
hee
at
any
time
,
sit
at
my
right
till
I
make
thine
enimies
thy
foot-stoole
?
To
him
that
ouercommeth
will
J
grant
to
sit
with
me
in
my
throne
.
But
to
sit
at
Gods
right
hand
,
is
also
to
liue
gloriouslie
and
blessedlie
:
But
this
agreeth
to
vs
.
Therefore
wee
shall
sit
there
.
the
sitting
at
gods
right
hand
He
Ascended
into
Heauen
,
he
sitteth
at
the
right
hand
of
God
the
Father
.
of
Christes
sitting
at
the
right
hande
of
the
Father
.
The
Session
of
Christ
at
the
right
hande
of
the
Father
,
The
perfection
of
Christes
diuine
nature
,
The
perfection
of
christes
humane
nature
.
The
personall
vnion
of
the
humane
nature
with
the
Woord
In
him
dwelleth
all
the
fulnesse
of
the
godhead
bodily
.
The
collation
or
bestowing
of
giftes
farre
greater
and
more
in
number
,
than
are
bestowed
on
al
men
or
Angels
,
Of
his
fulnesse
haue
al
we
receiued
.
God
giueth
him
not
the
spirite
by
measure
.
The
perfection
or
excellencie
of
the
office
of
the
Mediatour
,
that
is
,
the
Propheticall
,
Priestly
,
and
Roiall
function
,
which
christ
now
,
as
the
glorified
Head
of
his
church
,
doth
in
his
humane
nature
gloriously
exercise
in
heauen
.
The
perfection
of
christs
honour
Let
all
the
Angels
of
God
worship
him
.
Hee
hath
giuen
him
a
name
aboue
euerie
name
.
So
also
did
Stephen
see
him
of
christs
sitting
at
the
right
hand
of
the
Father
,
the
definition
of
his
sitting
may
bee
made
more
full
in
this
wise
:
when
christ
is
said
to
sit
at
the
right
hand
of
the
Father
,
hee
is
saide
to
haue
the
same
and
equal
power
with
the
Father
;
to
excel
all
men
and
Angels
in
his
humane
nature
,
both
in
giftes
bestowed
on
him
more
and
greater
than
on
them
,
as
also
in
visible
glorie
and
maiestie
;
to
shew
himselfe
Lord
of
men
and
Angels
,
and
of
all
things
that
are
created
;
In
the
name
of
the
Father
,
to
rule
and
administer
immediatly
his
kingdome
in
heauen
and
the
whole
world
,
&
chiefely
to
gouern
by
his
power
immediately
the
church
:
lastly
to
bee
acknowleged
and
magnified
of
all
as
chiefe
Lord
and
Head
.
The
Holy
Ghost
also
is
equal
with
God
:
Therefore
wee
may
truely
say
,
that
hee
also
sitteth
at
the
right
hand
of
God
.
to
christ
alone
,
to
sit
at
the
right
hand
of
the
Father
:
the
Sonne
is
rightly
saide
to
sitte
at
the
right
hand
of
the
Father
,
but
not
the
holy
Ghost
.
Christ
before
his
Ascension
was
alwaies
the
glorious
Head
and
King
of
the
Church
.
Therefore
he
cannot
now
be
first
,
after
his
ascension
,
said
to
sitte
at
gods
right
hand
.
Christ
is
called
our
Head
In
respect
of
his
perfection
&
excellencie
,
both
as
God
and
man
.
Jn
respect
of
his
office
;
and
that
in
regard
of
his
merite
,
then
by
reason
of
his
power
and
efficacie
.
Christs
Diuinitie
That
alwaies
sitteth
at
the
right
hand
of
the
Father
,
as
sitting
signifieth
an
equal
power
and
honour
,
which
Christ
hath
,
euen
the
same
with
the
Father
.
To
sit
at
the
right
hand
of
the
Father
,
signifieth
to
be
the
Head
of
the
Church
.
Christ
according
to
his
diuinitie
also
dooth
so
sitte
at
the
right
hand
of
the
Father
,
as
he
was
ordained
to
this
his
office
from
euerlasting
.
He
dooth
alwaies
sit
,
according
to
his
diuinity
,
at
the
right
hande
of
God
,
in
that
hee
begunne
from
the
verie
beginning
of
the
world
,
to
execute
&
hath
executed
this
his
office
.
And
christ
,
according
to
his
diuinity
,
was
in
this
respect
,
after
his
ascension
into
heauen
,
placed
at
the
fathers
right
hand
,
in
that
his
diuinity
then
began
to
shew
it selfe
glorious
in
the
body
:
which
in
the
time
of
his
humiliation
had
hid
it selfe
from
being
openly
manifested
&
declared
.
glorie
,
which
hee
had
with
his
Father
before
the
foundations
of
the
woorlde
were
laide
Now
glorifie
mee
thou
Father
with
thy
owne
selfe
,
with
the
glorie
,
which
J
had
with
thee
before
the
world
was
.
Now
as
concerning
christes
humane
nature
:
according
to
it
hee
was
then
first
placed
at
the
right
hand
of
the
Father
,
when
he
ascended
into
heauen
:
Hee
that
sitteth
at
Gods
right
hande
,
is
euerie
where
.
Christ
sitteth
at
Gods
right
hand
.
Therefore
he
is
euery
where
.
the
right
hand
of
God
to
sit
at
the
right
hande
of
God
,
a
part
of
the
sitting
at
gods
right
hand
Hee
ascended
into
heauen
,
to
fill
al
thinges
,
that
is
,
with
the
presence
of
his
flesh
.
He
ascended
to
fill
all
thinges
,
That
nature
which
hath
receiued
omnipotency
is
euerie
where
:
christes
humanitie
hath
receiued
omnipotency
.
Therefore
it
is
euerie
where
.
THE
fruites
of
Christes
sitting
at
the
Fathers
right
hand
are
all
the
benefites
of
the
kingdome
and
Priest-hoode
of
christ
glorified
.
His
intercession
for
vs
.
The
gathering
,
gouerning
,
and
garding
of
his
church
by
the
Worde
and
spirit
.
His
defending
of
the
church
against
her
enemies
.
The
abiection
and
destruction
of
the
churches
enemies
.
The
glorification
of
the
church
.
The
fruites
or
benefites
of
the
kingdome
of
christ
glorified
,
●●e
,
The
fruite
of
the
Priesthoode
of
Christ
glorified
is
,
No
man
shal
pluck
my
sheep
out
of
my
hand
.
I
will
that
they
which
thou
hast
giuen
me
be
with
me
euen
where
I
am
.
of
Christes
second
comming
,
of
the
ende
of
the
woorlde
,
and
of
the
last
iudgement
.
of
the
l●st
iudgement
I
beleue
in
christ
who
shall
come
to
iudge
the
quick
and
the
dead
:
That
at
the
second
comming
of
Christ
shall
follow
the
renuing
of
heauen
and
earth
.
That
the
selfesame
Christ
shall
come
who
for
vs
was
borne
,
suffered
,
and
rose
againe
.
That
he
shall
come
gloriouslie
to
deliuer
his
church
,
whereof
J
am
a
member
.
That
hee
shal
come
to
abiect
and
cast
awaie
the
wicked
.
seeing
there
shal
be
a
renouation
or
renuing
of
heauen
and
earth
,
we
haue
a
confidence
and
trust
that
our
state
also
shal
be
at
length
other
,
and
better
than
it
now
is
:
seeing
christ
shall
come
;
wee
shall
haue
a
fauourable
iudge
:
hee
shal
come
glorious●●e
,
he
shal
also
giue
a
iust
sentence
and
iudgement
,
and
shal
bee
mighty
enough
to
deliuer
vs
:
seeing
hee
shall
come
to
deliuer
his
church
,
great
cause
,
why
we
should
cheerefully
expect
him
:
seeing
he
shall
abiect
and
cast
awaie
the
wicked
into
euerlasting
tormentes
,
let
vs
suffer
patientlie
their
tyrannie
.
seeing
he
shall
deliuer
the
godlie
,
and
cast
awaie
the
wicked
,
hee
wil
also
either
deliuer
or
cast
away
vs
:
and
therefore
it
is
necessarie
that
wee
repent
,
there
shal
come
in
the
later
times
●ockers
,
who
shal
account
this
Article
for
a
fable
.
That
it
is
not
likely
that
man
was
born
to
this
miserie
:
from
expresse
&
plaine
testimonies
of
sacred
Scripture
:
Iude
,
vers
Behold
the
Lord
commeth
with
thousands
of
his
saints
,
To
giue
iudgement
against
all
men
.
He
hath
appointed
a
daie
in
the
which
he
wil
iudge
the
world
in
righteousnes
by
that
man
whom
he
hath
appointed
.
The
lord
himselfe
shal
descend
from
heauen
with
a
shout
,
&
with
the
voice
of
the
Archangel
,
&
with
the
trumpet
of
god
.
from
the
ende
whereunto
mankind
was
created
.
it
is
not
onlie
likelie
and
probable
,
that
man
was
not
made
for
th●se
miseries
:
Know
you
not
that
your
bodie
is
the
temple
of
the
holy
ghost
which
is
in
you
?
from
the
iustice
,
goodnesse
,
and
trueth
of
God
,
which
requireth
,
that
it
maie
go
ful
well
with
the
good
,
&
with
the
euil
ful
il
.
Jt
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
.
Remember
that
thou
in
thy
life-time
receiuedst
thy
pleasures
,
and
likewise
Lazarus
pains
:
nowe
therefore
is
he
comforted
,
and
thou
art
tormented
.
IN
euerie
iudgement
are
,
the
Accused
,
the
Accuser
,
the
iudge
,
the
cause
,
examination
&
hearing
of
the
cause
,
the
Law
according
to
which
iudgement
is
giuen
,
the
sentence
of
absolution
and
condemnation
,
and
the
execution
thereof
according
to
the
Lawes
.
Judgement
then
in
generall
is
an
inquisition
or
examination
of
a
cause
by
an
ordinarie
and
lawfull
iudge
,
according
to
iust
Lawes
,
and
a
pronouncing
of
sentence
,
and
the
exequution
thereof
according
to
iust
Lawes
.
the
searcher
of
harts
The
last
iudgement
is
a
iudgement
which
God
shal
exercise
in
the
end
of
the
world
by
christ
,
who
should
then
visiblie
descend
from
heauen
in
a
cloud
,
in
the
glorie
&
maiesty
of
his
Father
&
Angels
,
by
whom
also
then
shall
be
raised
from
the
dead
all
men
,
which
haue
died
since
the
beginning
of
the
world
vnto
the
end
thereof
:
but
the
rest
,
who
are
then
liuing
shal
be
sodainly
chaunged
,
and
all
presented
before
the
tribunall
seate
of
Christ
,
who
shall
giue
sentence
of
al
,
and
shal
cast
the
wicked
with
the
diuels
into
euerlasting
tormentes
,
but
shall
receiue
vp
the
godlie
vnto
himselfe
,
that
they
maie
with
him
and
blessed
Angels
enioie
eternal
happinesse
and
glorie
in
heauen
.
The
last
iudgement
shall
bee
a
manifestation
,
or
declaration
,
and
separation
of
the
iust
and
vniust
,
who
euer
haue
liued
or
shall
liue
from
the
beginning
of
the
wo●ld
vnto
the
end
,
proceeding
from
God
by
christ
;
and
a
pronouncing
of
sentence
on
these
men
,
and
an
execution
thereof
,
according
to
the
doctrine
of
the
Law
and
Gospel
.
That
iudgement
shall
be
a
manifestation
of
the
iust
and
vniust
.
The
books
shall
be
opened
,
that
the
secrets
of
hartes
may
bee
laied
open
.
There
shall
bee
a
separation
of
the
iust
and
vniust
.
Christ
shall
place
the
sheep
on
his
right
hand
,
but
the
goats
on
his
left
hand
.
This
manifestation
and
separation
shal
be
wrought
of
God
by
Christ
.
Jf
God
bee
vnrighteous
,
how
shall
hee
iudge
the
world
?
Jt
shall
bee
made
and
wrought
by
christ
The
Father
hath
committed
all
iudgement
vnto
the
Son
.
God
hath
appointed
to
iudge
the
worlde
by
a
man
.
J●
shall
bee
a
pronouncing
of
sentence
:
Come
yee
Blessed
of
my
Father
.
the
sentence
shall
bee
giuen
according
to
the
gospel
.
When
saw
wee
thee
hungering
or
thirsting
?
the
wicked
and
the
godly
shall
bee
iudged
according
to
the
Lawe
and
Gospell
:
Absolution
shall
bee
Condemnation
shal
bee
Sentence
shal
bee
giuen
on
the
wicked
,
Sentence
shall
be
giuen
on
the
godlie
,
to
be
iudged
,
is
But
vnto
euerie
man
shall
be
giuen
according
to
his
workes
.
Therefore
iudgement
shall
be
giuen
on
al
,
according
to
the
doctrine
of
the
Law
.
the
iudge
maketh
mention
of
our
woorks
,
and
not
of
faith
.
because
he
wil
haue
it
knowen
to
others
why
he
so
iudgeth
:
That
wee
maie
haue
comfort
in
this
life
,
that
we
shall
hereafter
according
to
our
works
stand
at
his
right
hand
.
CHrist
shall
bee
the
iudge
Hee
hath
committed
all
iudgement
vnto
the
Son
.
The
iudgement
then
shall
belong
vnto
all
three
persons
of
the
God-head
,
vnto
Christ
The
church
also
shal
iudge
That
the
Apostles
shal
sit
on
twelue
seates
,
and
shall
iudge
the
twelue
tribes
of
Israel
,
The
causes
,
why
Christ
,
man
,
shall
bee
iudge
,
are
these
.
the
church
is
to
bee
glorified
by
the
same
Mediatour
,
by
whom
,
and
for
whom
it
was
iustified
.
God
wil
iudge
the
woorld
in
righteousnesse
by
that
man
,
whome
hee
hath
appointed
.
They
shal
see
the
sonne
of
man
come
in
the
cloudes
of
heauen
,
with
power
and
great
glorie
.
The
Father
hath
giuen
power
to
the
Sonne
to
execute
iudgement
,
in
that
hee
is
the
Sonne
of
man
.
That
we
maie
haue
comfort
,
knowing
him
to
bee
our
iudge
,
who
hath
purchased
vs
with
his
bloode
,
Our
brother
and
our
flesh
He
hath
promised
,
and
saide
,
He
that
beleeueth
in
the
Sonne
hath
eternall
life
Verilie
,
verily
I
say
vnto
you
,
hee
that
heareth
my
word
,
&
beleeueth
in
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
vnto
life
.
to
deliuer
his
Church
,
and
to
cast
away
the
wicked
.
From
the
person
From
his
promise
From
the
finall
cause
and
end
.
the
iustice
of
God
They
shall
looke
vpon
him
whom
they
haue
pearced
.
Christ
saith
That
he
came
not
to
iudge
.
For
a
man
must
be
iudge
,
Because
he
must
iudge
men
;
Therefore
he
must
bee
beheld
of
all
.
But
God
is
inuisible
.
That
he
may
the
more
confound
the
wicked
his
enimies
,
who
shal
be
forced
to
behold
him
their
iudge
,
whom
they
haue
so
much
withstood
.
WEE
looke
for
our
iudge
Christ
from
heauen
.
For
whither
the
Apostles
sawe
him
ascend
,
from
thence
shall
he
come
.
The
Lord
Iesus
shal
shew
himselfe
from
heauen
with
his
mightie
Angels
.
Hereafter
shall
yee
see
the
Sonne
of
man
sitting
at
the
right
hand
of
the
power
of
God
,
&
come
in
the
clouds
of
the
Heauen
.
For
as
yee
haue
seene
him
go
into
heauen
,
so
shall
hee
come
,
THE
dead
shall
bee
raised
,
and
the
liuing
chaunged
.
The
woorlde
shall
bee
dissolued
by
fier
.
Hee
shall
come
sodainlie
,
to
comfort
his
.
And
hee
shall
come
,
Truelie
,
visibly
,
and
locallie
,
not
imaginarilie
.
They
shall
see
the
Sonne
of
man
comming
in
the
cloudes
of
the
heauen
:
and
so
shall
know
him
to
be
God
by
his
visible
maiesty
.
They
shall
looke
vpon
him
whome
they
haue
pearced
.
Hee
shall
come
furnished
and
prepared
with
glorie
and
diuine
maiestie
,
with
all
the
Angels
,
with
the
voice
and
trump
of
the
Archangel
,
with
diuine
power
,
The
sonne
of
man
shal
come
in
the
glorie
of
the
Father
,
For
God
wil
not
giue
his
glory
to
any
other
.
HE
shal
iudge
all
men
both
quicke
and
deade
,
and
also
the
wicked
Angels
.
Now
men
are
called
quicke
or
dead
these
at
the
daie
of
iudgement
shall
rise
,
the
other
which
remaine
then
aliue
shall
bee
chaunged
.
wee
shal
al
appeare
before
the
iudgement
seate
of
Christ
.
But
hee
that
beleeueth
in
the
Son
,
shall
not
come
into
iudgement
,
and
so
it
followeth
,
that
al
shall
not
bee
iudged
.
The
Prince
of
this
worlde
(
saith
Christ
,
is
alreadie
iudged
and
condemned
.
Therefore
he
shal
not
then
be
iudged
.
By
the
decree
of
God
.
Jn
the
worde
of
God
.
Jn
his
owne
conscience
As
touching
the
beginning
of
his
condemnation
.
SENTENCE
shal
be
giuen
on
the
wicked
principally
according
to
the
Law
Sentence
shal
bee
giuen
on
the
godly
,
principallie
according
to
the
Gospell
The
execution
of
the
Sentence
giuen
shall
bee
,
By
the
vertue
and
diuine
power
of
Christ
.
By
the
ministerie
of
Angels
The
world
,
heauen
&
earth
shal
bee
dissolued
by
fier
at
the
execution
of
this
iudgement
:
This
change
shall
come
sodainely
,
the
wicked
standing
still
,
where
they
shall
saie
,
Peace
,
Peace
.
There
shall
be
a
casting
of
the
wicked
into
euerlasting
paines
,
and
an
aduauncing
of
the
godlie
to
euerlasting
happinesse
and
glorie
.
J
wil
come
againe
and
receiue
you
vnto
my selfe
.
Wee
shall
bee
caught
vp
with
them
also
in
the
cloudes
to
meete
the
Lord
in
the
aire
,
and
so
shal
wee
euer
be
with
the
Lorde
.
are
the
wicked
alreadie
iudged
and
condemned
,
Jn
the
decree
of
God
.
J●
his
word
In
their
owne
consciences
As
concerning
the
beginning
of
their
iudgement
.
a
manifestation
of
Go●s
iudgement
The
wicked
shall
further
suffer
also
punishment
and
tormentes
of
bodie
,
The
wicked
and
the
Diuels
shal
be
so
sharply
lookt
vnto
,
and
kept
vnder
,
THE
chiefe
and
principall
cause
is
the
decree
of
God
.
A
lesse
principal
and
subordinate
cause
is
,
both
the
saluation
of
the
Elect
,
who
are
here
vexed
,
and
the
damnation
of
the
wicked
,
who
here
doe
florish
.
The
last
iudgement
shal
be
,
because
of
Gods
iustice
.
THIS
iudgement
shal
be
in
the
end
of
the
world
,
in
the
end
of
daies
.
For
there
are
three
parts
of
the
during
and
continuance
of
the
world
.
Before
the
Law
.
Vnder
the
Law
.
Vnder
Christ
.
That
part
of
the
during
of
the
world
,
which
is
vnder
christ
,
is
called
the
ende
of
the
worlde
,
the
end
of
daies
,
the
last
time
.
yeare
,
the
day
,
the
moneth
of
this
iudgement
is
not
knowen
of
Christ
himselfe
.
As
touching
his
humane
nature
As
touching
his
office
and
Mediatorship
.
Of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
which
are
in
heauen
,
neither
the
Son
himselfe
,
saue
the
Father
.
in
respect
of
his
glorie
Jt
should
goe
well
,
saie
they
,
with
the
righteous
.
But
it
dooth
not
so
.
Therefore
God
either
can
not
performe
it
,
or
standeth
not
to
his
promises
,
or
there
is
no
prouidence
.
God
will
haue
vs
knowe
it
for
our
comfort
:
that
we
maie
retaine
&
keepe
our selues
in
the
feare
of
God
,
and
our
dutie
,
and
that
others
also
may
be
reclaimed
from
euill
.
Wee
shal
al
appear
before
the
iudgement
seat
of
Christ
:
That
the
wicked
may
be
left
excuselesse
:
they
are
warned
that
they
shoulde
bee
ready
at
euerie
season
,
Of
that
day
,
and
houre
,
no
man
knoweth
,
no
not
the
Angels
which
are
in
heauen
;
nor
the
Sonne
himselfe
;
saue
the
Father
.
Now
the
causes
why
God
would
haue
it
hid
from
vs
,
That
he
might
exercise
our
faith
and
patience
,
That
he
might
bridle
our
curiositie
.
That
he
might
keepe
vs
in
his
feare
,
in
godlinesse
,
and
in
executing
of
our
dutie
:
Jf
the
good-man
of
the
house
knew
.
Occupie
til
I
come
HEE
differreth
it
To
exercise
faith
,
patience
,
hope
,
and
praier
in
the
Godlie
.
That
all
the
elect
may
bee
gathered
vnto
the
Church
.
For
in
respect
of
them
,
and
not
in
respect
of
the
wicked
,
doth
the
world
continue
.
He
differeth
it
,
that
hee
might
grant
vnto
all
a
time
and
space
of
repentaunce
,
as
at
this
time
:
and
that
his
differring
might
leaue
the
wicked
&
obstinate
without
excuse
.
Despisest
thou
the
riches
of
his
bountifulnesse
,
and
patience
,
and
long
sufferance
,
not
knowing
that
the
bountifulnesse
of
God
leadeth
thee
to
repentance
?
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
The
spirit
&
the
Bride
say
,
Come
Lord
Jesu
:
of
the
person
of
the
holie
Ghost
of
the
Church
of
the
benefites
bestowed
by
the
Holy
Ghost
on
the
Church
of
the
communion
of
Saints
of
remission
of
sinnes
of
the
resurrection
of
the
flesh
of
euerlasting
life
for
the
cause
for
the
effect
.
When
it
is
taken
for
the
cause
,
it
signifieth
a
nature
incorporeall
,
and
liuing
of
a
spirituall
essence
,
wielding
,
moouing
,
and
stirring
some
thing
.
God
essentiallie
and
personallie
is
a
spirit
,
The
Angels
also
the
soules
of
men
are
called
spirits
.
Hee
breathed
in
his
face
breath
of
life
,
When
the
woorde
,
spirit
,
is
taken
for
an
effect
,
The
aire
moued
The
mouing
it selfe
,
and
motion
of
the
aire
.
The
wind
and
moouing
vapours
Spirituall
effects
or
motions
,
good
or
bad
.
The
spirit
of
fear
The
spirit
of
Princes
The
spirit
of
fornication
New
spirit
signifieth
the
giftes
of
the
holy
spirit
.
Spirit
signifieth
the
cause
stirring
and
moouing
:
namely
the
third
person
of
the
God-head
,
a
spirit
Because
he
is
a
spiritual
essence
,
Because
he
is
inspired
of
the
Father
and
the
son
:
Because
himselfe
inspireth
and
immediatly
worketh
motions
in
the
harts
of
the
Elect
,
whence
he
is
called
,
The
power
of
the
most
high
.
Because
hee
is
God
equall
and
the
same
with
the
Father
and
the
Son
.
And
god
is
a
spirite
.
Because
he
in
himselfe
,
by
himselfe
,
and
of
his
owne
nature
is
Holie
.
Because
he
is
the
hallower
or
sanctifier
,
THE
holie
ghost
is
the
third
person
of
the
true
and
onelie
god-head
,
proceeding
from
the
Father
and
the
Sonne
,
and
coeternall
,
coequal
,
and
consubstantial
with
the
Father
and
the
Son
:
and
is
sent
from
both
into
the
harts
of
the
Elect
,
to
sanctifie
them
vnto
eternal
life
.
that
the
holy
ghost
is
a
person
By
his
apparitions
The
holy
ghost
came
downe
in
a
bodilie
shape
like
a
Doue
.
And
there
appeared
vnto
them
clouen
toungs
like
fire
,
and
it
(
that
is
,
the
fire
,
or
the
holie
ghost
)
sate
vpon
each
of
them
.
to
be
a
person
,
because
he
is
called
god
.
Know
yee
not
that
yee
are
the
temple
of
god
,
and
that
the
spirite
of
god
dwelleth
in
you
?
Why
hath
satan
filled
thine
hart
,
that
thou
shouldest
lie
vnto
the
holie
Ghost
?
Thou
hast
not
lied
vnto
men
,
but
vnto
god
.
He
is
a
person
,
because
he
is
the
author
of
our
Baptisme
,
and
we
are
baptized
in
his
name
,
Because
the
properties
of
a
person
are
attributed
vnto
him
,
as
that
hee
teacheth
,
that
he
distributeth
giftes
euen
as
he
wil
,
that
he
comforteth
,
confirmeth
,
ruleth
,
raigneth
;
likewise
,
that
hee
sendeth
Apostles
,
that
hee
speaketh
in
the
Apostles
.
The
holie
Ghost
shall
teach
you
in
the
same
houre
what
yee
ought
to
saie
.
The
spirite
of
truth
wil
shewe
you
the
thinges
to
come
.
Hee
giueth
prophecies
:
he
commaundeth
and
willeth
that
the
Apostles
be
separated
;
and
lastlie
he
appointeth
teachers
in
the
church
.
Because
hee
is
plainlie
distinguished
from
the
giftes
and
graces
of
God
.
All
these
things
worketh
the
selfesame
spirite
,
distributing
to
euery
man
seuerallie
as
he
wil
:
There
are
diuersities
of
giftes
,
but
the
same
spirit
.
The
gift
of
God
is
not
a
person
.
The
holie
Ghost
is
called
the
gift
of
God
,
Therefore
he
is
not
a
person
.
the
gift
of
god
J
will
send
the
comforter
vnto
you
from
the
Father
.
to
proceede
to
exist
or
be
from
both
,
Because
Paul
calleth
him
the
spirite
of
god
,
which
is
of
god
,
and
in
god
.
Of
god
That
the
holy
ghost
is
other
,
From
his
verie
appellation
That
which
is
common
to
al
the
persons
,
ought
not
to
be
distinguished
and
seuered
.
The
name
spirite
is
common
to
all
three
persons
:
Therefore
it
ought
not
to
bee
distinguished
.
The
holie
ghost
is
in
expresse
woordes
called
another
.
J
will
praie
the
Father
and
he
shal
giue
you
another
comforter
.
There
are
three
which
beare
record
in
heauen
,
the
Father
,
the
Word
,
and
the
Holie
Ghost
:
and
these
three
are
one
.
He
is
sent
of
the
Father
and
the
Son
.
I
will
send
him
vnto
you
from
the
Father
.
The
Father
sendeth
him
in
my
name
.
The
holie
Ghost
hath
distinct
attributes
or
properties
personal
from
them
.
grant
that
he
is
a
subsistent
,
but
of
the
Father
.
The
vertue
and
power
of
the
Father
is
the
Father
himselfe
:
the
holie
ghost
is
called
the
vertue
and
power
of
the
Father
:
therefore
the
holie
ghost
is
the
Father
himselfe
.
For
in
the
Maior
it
is
taken
for
the
power
of
the
Father
:
in
the
Minor
for
the
person
by
whome
the
Father
sheweth
forth
his
power
.
That
the
holie
Ghost
is
equall
with
the
Father
and
the
Sonne
,
these
argumentes
doe
proue
.
The
essence
of
the
Father
and
the
Sonne
is
communicated
vnto
him
:
What
is
the
proceeding
of
the
holy
ghost
,
namely
,
the
communicating
of
the
diuine
essence
whereby
the
third
person
of
the
god-heade
alone
receiueth
the
same
and
whole
or
entire
essence
from
the
Father
and
the
Sonne
,
as
from
him
whose
spirite
hee
is
.
that
the
holy
ghost
proceedeth
from
the
Sonne
also
:
Because
hee
is
called
the
Sonnes
spirite
.
If
anie
man
hath
not
the
spirite
of
Christ
,
the
same
is
not
his
.
He
hath
sent
forth
the
spirite
of
his
Sonne
into
your
heartes
.
The
spirite
of
his
Sonne
,
because
the
Sonne
together
with
the
Father
giueth
him
.
Receiue
the
holie
ghost
Because
the
holy
ghost
receiueth
the
wisedome
of
the
sonne
,
which
hee
reueileth
vnto
vs
.
Hee
shal
receiue
of
mine
,
and
shall
shew
it
vnto
you
.
The
holy
ghostes
equalitie
with
the
Father
and
the
Son
is
proued
by
those
diuine
attributes
&
properties
which
are
attributed
and
communicated
vnto
the
holy
ghost
:
The
spirite
searcheth
al
thinges
,
yea
,
the
deepe
thinges
of
god
.
The
same
diuine
woorkes
,
which
are
attributed
to
the
Father
and
the
Sonne
,
are
also
attributed
to
the
holy
ghost
,
The
spirit
of
god
hath
made
me
,
&
the
breath
of
the
Almighty
hath
giuen
me
life
.
Equall
&
the
same
honor
is
giuen
to
the
holie
ghost
,
which
is
giuen
both
to
the
Father
and
the
Sonne
.
There
are
three
,
which
beare
witnesse
in
Heauen
;
The
Father
,
the
Woord
,
and
the
holie
Ghost
,
and
these
three
are
one
.
Go
and
teach
all
nations
,
baptising
them
in
the
name
of
the
Father
,
and
the
Sonne
,
&
the
holy
ghost
.
That
we
are
baptised
also
into
the
name
,
faith
,
woorship
,
and
religion
of
the
holy
ghost
.
That
the
holy
Ghost
is
author
also
of
baptisme
and
the
ministerie
.
Those
things
which
are
spoken
in
the
old
testament
of
God
or
Jehouah
,
are
applied
in
the
newe
testament
to
the
holie
ghost
.
Hee
that
is
sent
is
not
equall
with
him
that
sendeth
;
The
holy
Ghost
is
sent
,
and
the
Father
and
the
Sonne
send
him
:
Therefore
the
holy
Ghost
is
not
equall
with
the
Father
and
the
Sonne
.
Hee
that
receiueth
of
another
is
not
equall
with
him
who
giueth
:
The
holie
ghost
receiueth
of
the
Father
and
the
Sonne
:
Therefore
he
is
not
equall
with
both
.
That
the
holy
ghost
is
one
and
the
same
true
god
with
the
Father
and
the
Sonne
,
Because
he
is
the
Fathers
and
the
Sonnes
spirit
.
There
is
but
one
true
God
.
There
is
but
one
Iehouah
He
that
is
of
another
,
is
not
consubstantiall
with
him
,
or
is
not
the
same
with
him
of
or
from
whom
he
is
:
The
holy
Ghost
is
of
the
Father
and
the
Sonne
.
Therefore
hee
is
not
the
same
with
them
or
consubstantiall
.
To
be
of
another
THE
office
of
the
holy
ghost
is
sanctification
.
Jn
this
one
name
of
sanctification
are
comprehended
all
his
benefites
.
To
teach
and
illuminate
.
Hereof
he
is
called
the
teacher
of
trueth
.
the
spirit
of
wisedom
,
gladnesse
,
faith
,
feare
,
boldnesse
.
The
holy
ghost
whom
the
Father
wil
send
in
my
name
,
he
shall
teach
you
al
things
,
&
bring
al
things
to
your
remembrance
which
I
haue
told
you
.
The
spirit
of
trueth
will
lead
you
into
all
trueth
.
To
regenerate
Except
a
man
bee
borne
of
water
&
of
the
spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
J
baptise
you
with
water
to
amendment
of
life
,
but
he
that
commeth
after
me
,
he
wil
baptise
you
with
the
holy
ghost
,
and
with
fire
.
To
conioin
vs
with
Christ
and
God
,
But
yee
are
washed
,
but
yee
are
sanctified
,
but
yee
are
iustified
in
the
name
of
the
Lord
Jesus
,
and
by
the
spirit
of
our
God
.
No
man
can
say
,
that
Jesus
is
the
Lord
,
but
by
the
Holy
Ghost
.
There
are
diuersities
of
gifts
,
but
the
same
spirit
.
By
one
spirite
are
wee
all
baptised
into
one
spirit
.
Know
yee
not
that
your
bodie
is
the
temple
of
the
Holy
Ghost
,
which
is
in
you
,
whom
yee
haue
of
god
?
So
then
the
spirit
of
Christ
is
in
vs
.
To
rule
and
gouerne
As
many
as
are
led
by
the
spirit
of
god
,
they
are
the
sonnes
of
god
.
And
they
began
to
speake
with
other
tongs
,
as
the
spirit
gaue
them
vtterance
.
To
bee
ruled
and
guided
by
the
Holy
ghost
,
To
comfort
He
wil
giue
you
another
comforter
.
To
confirme
Wee
trusted
that
it
had
beene
he
that
should
haue
deliuered
Israel
.
Your
ioie
shal
no
man
take
from
you
.
The
giftes
of
the
holie
ghost
either
are
common
to
the
godly
,
and
vngodly
,
or
proper
to
the
godly
onely
.
Those
which
are
common
to
the
godly
and
vngodly
,
are
giuen
either
to
certaine
men
and
at
certain
times
,
or
at
al
times
,
and
to
all
the
members
of
the
Church
.
Those
which
are
giuen
at
certaine
times
and
to
certaine
men
,
Those
which
are
giuen
at
all
times
,
and
to
all
the
members
of
the
church
,
The
giftes
of
the
holy
ghost
proper
vnto
the
godlie
,
Many
out
of
the
church
haue
hadde
tongues
and
sciences
:
the
tongues
therefore
and
sciences
are
not
the
giftes
of
the
holy
ghost
.
al
those
giftes
are
fitlie
referred
to
those
sixe
principal
partes
before
numbered
of
the
holie
ghosts
office
;
as
the
knowledge
of
tongues
,
and
of
sciences
to
his
function
of
teaching
:
and
that
miraculous
and
extraordinarie
gift
of
tongues
partly
to
his
function
of
ruling
partly
to
his
function
of
teaching
and
confirming
.
the
gift
of
Prophecie
and
interpretation
belongeth
to
his
office
of
teaching
.
The
institution
&
ordinance
of
the
Sacramentes
appertaineth
to
his
office
of
teaching
,
but
chiefly
to
his
office
of
confirming
.
Faith
and
conuersion
belong
to
his
office
of
regenerating
and
conioyning
vs
with
Christ
.
That
hee
is
the
spirite
of
praier
,
instructing
vs
how
to
praie
,
belongeth
to
his
office
of
ruling
&
gouerning
.
The
spirite
of
adoption
By
this
spirit
we
crie
Abba
Father
.
He
is
called
the
earnest
and
seale
of
our
inheritance
It
is
god
which
stablisheth
vs
with
you
in
Christ
,
and
hath
annointed
vs
:
who
hath
also
sealed
vs
&
hath
giuen
the
earnest
of
the
spirit
in
our
hearts
.
In
which
gospell
also
after
that
yee
beleeued
,
yee
were
sealed
with
the
holy
spirite
of
promise
,
which
is
the
earnest
of
our
inheritance
.
The
spirite
of
Life
The
Law
of
the
spirite
of
life
which
is
in
Christ
Jesus
hath
freed
mee
from
the
Lawe
of
sin
and
of
death
.
the
Fountaine
the
Spirite
of
praier
The
Oile
of
gladnesse
Wherefore
god
,
euen
thy
God
hath
annointed
thee
with
the
Oile
of
gladnesse
.
the
Comforter
The
spirite
maketh
request
or
Intercession
for
vs
with
sighes
,
which
cannot
bee
expressed
.
the
Spirite
of
truth
,
of
wisedom
,
of
ioie
,
of
gladnes
,
of
the
fear
of
God
,
of
boldnesse
,
and
the
like
.
It
was
said
before
that
the
holy
ghost
is
the
earnest
of
our
inheritance
;
But
Saul
&
Judas
had
the
holy
ghost
,
neither
yet
obteined
they
the
inheritance
,
but
were
reprobate
:
Therefore
the
holy
ghost
is
not
the
earnest
of
our
inheritance
.
But
it
is
the
same
spirit
.
Those
parts
of
the
spirits
office
before
specified
,
are
not
proper
to
the
holie
ghost
,
but
belong
also
to
the
Father
and
the
sonne
.
Therefore
they
are
not
well
assigned
to
the
Holy
ghost
as
proper
.
But
after
the
same
maner
also
it
seemeth
,
that
the
preseruation
of
thinges
,
the
inuention
of
arts
and
sciences
,
and
the
like
,
are
to
bee
attributed
as
proper
functions
vnto
the
Holie
ghost
.
For
those
also
doth
the
Father
and
the
sonne
work
by
the
holie
ghost
;
according
as
it
is
saide
,
The
spirite
of
the
Lord
filleth
all
the
world
.
HEE
is
giuen
of
the
Father
&
the
Son
,
&
also
by
the
Son
of
the
Father
,
but
not
by
the
Father
.
Hee
commaunded
them
to
waite
for
the
promise
of
the
Father
.
J
will
powre
out
of
my
spirit
vpon
all
flesh
.
I
will
praie
the
Father
,
and
hee
shall
giue
you
another
comforter
.
The
Father
will
send
him
in
my
name
.
I
will
sende
you
from
the
Father
the
spirit
of
truth
.
If
I
depart
,
I
will
send
him
vnto
you
.
Since
hee
by
the
right
hand
of
God
hath
bin
exalted
,
and
hath
receiued
of
his
father
the
promise
of
the
Holy
ghost
,
hee
hath
shedde
forth
this
which
yee
now
see
and
heare
.
this
giuing
of
the
goly
ghost
,
the
order
of
operation
,
which
is
heere
kept
in
working
.
Which
hath
blessed
vs
with
all
spirituall
blessings
in
heauenlie
thinges
in
Christ
:
as
he
hath
chosen
vs
in
him
before
the
foundation
of
the
world
.
I
will
praie
the
Father
,
and
hee
shall
giue
you
another
comforter
.
THE
spirit
of
sanctificaton
is
giuen
to
the
Elect
only
.
The
world
can
not
receiue
him
,
because
it
seeth
him
not
,
neither
knoweth
him
.
Or
,
the
holy
Ghost
is
giuen
to
the
whole
Church
or
assemblie
of
those
that
are
called
,
both
to
the
Elect
,
and
to
hypocrits
To
the
Elect
he
is
giuen
not
to
Hypocrites
is
giuen
how
the
knowledge
of
tongues
,
sciences
,
and
the
like
gifts
bestowed
on
the
Heathen
,
differ
from
those
which
are
bestowed
on
the
church
.
that
the
holie
ghost
is
giuen
,
either
visiblie
,
There
appeared
vnto
them
clouen
tongues
,
like
fire
,
and
it
sate
vpon
each
of
them
.
The
holie
Ghost
fel
on
al
them
which
heard
the
word
.
sawe
the
holie
Ghost
descending
on
Christ
in
bodilie
shape
like
a
Doue
.
hee
is
said
to
bee
giuen
,
sent
,
powred
out
,
HEE
is
giuen
after
an
ordinarie
waie
by
the
ministerie
of
the
Woord
,
and
by
the
vse
of
the
Sacramentes
:
But
yet
notwithstanding
he
doth
so
work
by
the
word
and
Sacraments
,
as
that
he
is
not
tied
to
these
meanes
.
by
woorking
a
desire
of
him
in
the
Elect.
Neither
is
he
that
planteth
anie
thing
,
neither
he
that
watereth
,
but
God
that
giueth
the
encrease
.
J
baptize
you
with
water
to
amendment
of
life
,
but
hee
that
commeth
after
mee
will
baptize
you
with
the
holie
ghost
,
and
with
fire
.
The
gospel
is
the
power
of
god
;
because
the
holie
ghost
is
forcible
in
working
by
it
;
whereupon
also
the
gospell
is
called
the
ministration
of
the
spirite
,
Wherin
also
after
that
yee
beleeued
,
yee
were
sealed
with
the
holy
spirit
of
promise
.
The
world
cannot
receiue
the
spirit
of
truth
,
because
it
neither
seeth
him
,
nor
knoweth
him
.
But
faith
is
the
gift
and
fruite
of
the
holie
ghost
.
By
grace
are
yee
saued
through
faith
,
and
that
not
of
your selues
;
it
is
the
gift
of
god
.
No
man
can
saie
that
Jesus
is
the
Lorde
,
but
by
the
holie
ghost
.
Faith
worketh
by
loue
By
faith
mens
heartes
are
purified
.
By
meditation
in
the
doctrine
of
the
gospell
,
and
by
studying
to
profit
therein
.
He
that
doth
meditate
in
the
Law
of
the
lord
da●●
and
night
,
shall
bee
like
a
tree
planted
by
the
riuers
of
waters
,
that
wil
bring
foorth
her
f●uite
in
one
season
.
Let
the
woorde
of
Christ
dwel
in
you
plenteouslie
in
all
wisedome
,
teaching
and
admonishing
your selues
.
by
encrease
and
continuaunce
of
repentaunce
and
amendment
of
life
,
Vnto
him
that
hath
shal
be
giuen
.
He
that
is
righteous
,
let
him
be
righteous
still
.
Grieue
not
the
holie
spirit
of
god
,
by
whom
yee
are
sealed
vnto
the
daie
of
redemption
.
by
dailie
and
earnest
praie●
and
inuocation
.
Howe
much
more
shall
your
heauenlie
Father
giue
the
holy
ghost
to
them
that
desire
him
?
That
god
wil
not
take
his
holy
spirit
from
him
.
by
applieng
gods
giftes
to
their
right
vse
,
And
when
thou
art
conuerted
,
confirme
thy
Bretheren
.
Vnto
euerie
man
that
hath
it
shall
bee
giuen
;
and
from
him
that
hath
not
,
euen
that
he
hath
shal
be
taken
away
.
HEE
may
be
lost
of
Hypocrits
,
and
reprobates
.
Of
the
Elect
he
is
neuer
wholy
lost
,
but
onely
as
touching
manie
giftes
:
But
the
holy
ghost
departed
from
Saul
;
Therefore
he
may
also
depart
from
the
Elect.
Yea
but
the
regenerating
spirite
also
departeth
:
because
Dauid
praieth
,
Restore
to
me
the
ioy
of
thy
saluation
.
A
man
neuer
abideth
in
the
same
state
:
either
he
goeth
backward
,
or
forward
.
How
namely
the
perseuerance
of
the
Elect
may
be
notwithstanding
certaine
,
albeit
they
leese
the
holy
Ghost
;
which
is
,
Now
the
holy
Ghost
may
be
lost
fower
waies
,
By
neglecting
the
Woord
and
Doctrine
.
to
stirre
vp
the
gift
of
God
which
was
in
him
:
By
giuing
attendance
to
his
reading
,
to
exhortation
and
doctrine
.
by
carnall
securitie
By
neglect
of
praier
By
abusing
the
giftes
of
the
holie
Ghost
Vnto
him
that
hath
shal
be
giuen
:
from
him
that
hath
not
,
euen
that
he
hath
shall
be
taken
awaie
.
Except
that
a
man
be
borne
of
water
and
of
the
spirit
,
he
cannot
enter
into
the
kingdome
of
Heauen
.
Flesh
&
bloud
cannot
inherit
the
kingdome
of
God
.
Wee
are
not
sufficient
of
our selues
to
thinke
anie
thing
,
as
of
our selues
;
but
our
sufficiencie
is
of
God
.
by
the
effectes
,
or
by
his
benefits
and
blessings
in
vs
,
Beeing
iustified
by
faith
,
wee
haue
peace
towards
God
.
The
loue
of
god
is
shed
in
our
harts
.
which
hee
beareth
vnto
our
spirit
,
that
we
are
the
Sonnes
of
god
.
No
man
can
saie
that
Iesus
is
the
Lord
,
but
by
the
holy
ghost
.
what
the
Church
is
Whether
there
be
a
church
to
cal
forth
For
the
church
is
gods
congregation
,
neither
comming
together
by
chance
without
cause
,
nor
beeing
inordinate
:
but
called
foorth
by
the
voice
of
the
Lorde
,
and
the
crie
of
the
word
,
that
is
,
by
the
ministers
of
the
gospel
,
from
the
kingdome
of
Satan
,
to
hear
or
embrace
Gods
word
.
of
God
The
church
of
God
is
a
congregation
or
companie
of
men
,
chosen
from
euerlasting
of
god
to
eternal
life
,
which
from
the
beginning
of
the
woorld
vnto
the
ende
thereof
,
is
gathered
of
the
sonne
of
god
out
of
all
mankinde
by
the
holie
ghost
and
the
Woorde
,
consenting
in
true
faith
,
and
which
the
Sonne
of
God
defendeth
,
preserueth
,
and
at
length
glorifieth
with
glorie
and
life
euerlasting
.
They
which
are
in
the
church
,
perish
not
,
as
the
definition
affirmeth
:
Manie
hypocrites
are
in
the
Church
.
Therefore
either
hypocrites
shall
not
perish
,
or
it
is
false
,
that
they
which
are
in
the
Church
perish
not
.
Where
the
inuisible
church
is
not
,
neither
is
the
visible
.
Jn
the
time
of
popery
was
not
the
inuisible
church
:
therefore
there
was
not
the
visible
.
THE
church
is
taken
either
for
the
true
church
,
or
for
the
false
.
The
false
church
The
true
church
inuisible
.
The
visible
church
of
the
seede
and
the
tares
.
The
inuisible
church
No
man
shal
plucke
my
sheep
out
of
mine
hands
.
both
these
partes
The
Vniuersall
visible
Church
The
particular
Visible
Church
The
Visible
Church
is
Vniuersall
it
is
particular
So
also
the
Inuisible
Church
is
Vniuersall
,
againe
it
is
particular
of
this
Vniuersall
Jnuisible
Church
I
beleeue
the
Holie
Catholique
Church
.
It
is
called
inuisible
The
partes
of
this
vniuersal
inuisible
church
The
church
Militant
,
and
Triumphant
.
The
Militant
,
The
Triumphant
If
the
whole
be
visible
,
the
part
also
is
visible
.
That
part
is
also
visible
but
it
is
not
visible
That
this
inuisible
church
militant
here
on
earth
is
a
part
of
the
visible
church
,
Whom
the
Lord
predestinate
,
them
also
he
called
.
This
calling
,
is
of
two
sortes
,
inward
,
and
outwarde
:
the
inwarde
was
wrought
according
to
the
purpose
of
sauing
men
by
the
outwarde
calling
in
respect
of
this
outwarde
calling
is
the
church
called
visible
,
and
the
Church
of
the
called
,
But
the
inuisible
the
company
or
church
of
the
Elect
and
chosen
.
the
Church
of
the
olde
Testament
,
and
of
the
newe
.
The
church
of
the
olde
testament
The
church
of
the
newe
testament
Profession
of
the
true
,
vncorrupt
,
&
rightlie
vnderstood
doctrin
of
the
Law
&
Gospell
,
The
right
and
lawfull
vse
of
the
Sacramentes
.
Profession
of
obedience
to
the
doctrine
or
ministerie
.
In
manie
churches
which
professe
true
doctrine
this
third
marke
is
not
seene
:
therefore
they
are
no
churches
.
But
it
is
necessarie
that
this
third
mark
should
be
added
:
Goe
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
and
the
Sonne
&
the
holy
Ghost
;
Teaching
them
to
obserue
all
thinges
whatsoeuer
I
haue
commaunded
you
.
But
those
which
all
Schismatiques
and
heretiques
doe
challenge
vnto
them
,
are
not
the
markes
of
the
true
Church
.
But
all
of
them
do
challenge
these
vnto
them
:
therefore
they
are
not
the
markes
of
the
true
Church
.
Without
which
the
church
cannot
bee
,
that
is
a
marke
thereof
.
But
without
the
ordinarie
succession
of
Bishops
the
church
cannot
be
.
Therefore
it
is
a
marke
thereof
.
That
hee
obeied
the
catholiques
,
when
they
said
,
Beleeue
the
gospell
:
I
woulde
not
beleeue
the
gospell
,
except
the
autoritie
of
the
catholique
church
mooued
mee
thereunto
.
Anathema
,
and
biddeth
a
curse
come
to
them
,
who
declare
any
thing
besides
that
which
wee
haue
receiued
in
the
writings
of
the
Lawe
and
Gospell
.
That
he
,
because
he
beleeueth
the
Gospell
,
cannot
beleeue
Manichaeus
,
for
that
hee
readeth
nothing
in
the
Gospell
of
Manichaeus
Apostleship
.
J
deliuered
vnto
you
that
which
J
receiued
:
heare
you
traditions
J
deliuered
vnto
you
,
how
that
Christ
died
for
our
sinnes
,
according
to
the
scriptures
,
And
that
hee
was
buried
,
and
that
hee
arose
the
third
day
,
according
to
the
scriptures
.
I
haue
receiued
of
the
Lord
,
that
which
also
J
haue
deliuered
vnto
you
.
But
this
tradition
,
Withdraw
your selues
from
euery
brother
that
walketh
inordinately
,
and
not
after
the
tradition
which
hee
receiued
of
vs
.
They
deliuered
them
the
decrees
to
keep
ordained
of
the
Apostles
&
Elders
,
which
were
at
Jerusalem
:
in
respect
of
Gods
glorie
,
that
enimies
may
be
discerned
from
Sonnes
.
In
respect
of
our
own
saluation
,
that
we
may
ioine
our selues
to
the
true
Church
.
They
,
who
openly
professe
and
declare
themselues
to
be
enimies
.
The
company
of
the
Elect
chosen
.
Because
Christes
sanctification
is
imputed
vnto
it
.
Because
al
his
members
haue
begunne
al
the
parts
of
obedience
.
In
respect
of
places
In
respect
of
times
Jt
is
not
called
Catholicke
that
there
is
but
one
Church
of
al
times
and
ages
from
the
beginning
of
the
world
vnto
the
end
,
It
is
manifested
that
the
Church
hath
euer
been
.
Neither
can
Abrahams
daies
be
obiected
,
as
if
before
he
was
called
there
had
beene
no
worship
of
the
true
God
in
his
familie
,
and
himselfe
had
beene
after
his
calling
alone
without
anie
others
.
who
was
the
Priest
of
the
most
high
God
That
the
Church
,
as
it
hath
beene
euer
,
so
shall
also
continue
euer
,
My
woordes
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
.
If
the
night
and
day
may
bee
chaunged
,
then
shall
my
couenant
also
be
changed
.
I
am
with
you
alway
vntill
the
end
of
the
world
.
That
the
Church
of
both
testaments
of
the
authoritie
of
the
Church
.
The
church
doth
not
erre
the
whole
It
erreth
not
in
the
foundation
.
Because
common-weales
are
distinct
,
and
kingdomes
of
the
world
,
in
diuerse
places
and
times
.
The
Church
is
alwaies
one
and
the
same
at
all
times
,
and
with
all
men
.
The
kingdomes
and
states
of
the
world
haue
many
Heads
,
or
one
chiefe
Heade
,
and
many
other
inferiour
Heades
besides
,
and
that
on
earth
.
The
Church
hath
but
one
,
and
that
in
heauen
.
The
common-wealth
is
gouerned
by
certaine
lawes
made
for
the
maintenance
of
outwarde
peace
and
tranquillity
.
The
Church
is
ruled
by
the
Holy
Ghost
&
the
worde
of
God
.
The
common-wealth
or
ciuill
state
requireth
outward
obedience
onely
.
The
Church
requireth
both
,
as
well
inwarde
obedience
as
outwarde
.
In
ciuill
states
and
common-weales
there
is
power
and
libertie
to
make
new
lawes
positiue
by
the
authoritie
of
the
magistrate
,
the
violating
of
which
lawes
bindeth
mens
consciences
,
and
deserueth
corporal
punishmentes
:
The
Church
is
tied
to
the
woorde
of
God
,
vnto
which
it
is
not
lawfull
to
adde
ought
,
or
to
detract
ought
from
it
.
The
ciuill
state
hath
corporall
power
,
where-with
it
is
armed
against
the
obstinate
&
disobedient
.
For
he
may
and
ought
by
force
to
curb
these
,
and
to
punish
them
by
the
sword
.
The
Church
punisheth
by
denouncing
of
Gods
wrath
out
of
the
worde
of
God
.
Jn
the
Church
are
alwaies
some
Elect
&
Holie
;
but
not
alwaies
in
the
common-wealth
.
Jn
times
past
god
suffered
all
the
Gentiles
to
walke
in
their
owne
waies
.
God
hath
mercie
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
Al
that
the
Father
giueth
me
shal
come
to
me
.
Those
which
hee
knew
before
,
he
also
predestinate
to
be
made
like
to
the
Image
of
his
Sonne
,
and
whom
he
predestinate
,
them
also
he
called
.
God
verilie
would
haue
all
to
be
saued
,
Jn
respect
that
he
loueth
the
saluation
of
all
.
But
the
Elect
only
haue
attained
to
that
saluation
.
In
respect
that
he
inuiteth
al
to
saluation
.
But
the
rest
haue
beene
hardened
.
the
Sonne
is
a
mediate
executour
of
this
will
and
purpose
;
The
holy
ghost
immediate
.
The
woord
of
God
is
the
instrumental
cause
.
that
there
are
three
sortes
of
men
verie
much
different
one
from
another
.
For
some
men
are
euen
in
profession
estraunged
and
aliants
from
the
church
,
others
are
called
,
but
not
effectuallie
,
which
are
al
hypocrits
.
Others
lastly
are
called
effectually
,
which
are
the
Elect
,
Many
are
called
,
but
few
are
chosen
.
man
can
bee
saued
out
of
the
Church
:
Therefore
Election
is
not
free
of
Predestination
Many
are
called
,
but
few
are
chosen
.
Yee
haue
not
chosen
mee
,
but
I
haue
chosen
you
.
Other
sheep
haue
I
also
,
which
are
not
of
this
foulde
.
Predestinate
according
to
the
good
pleasure
of
his
will
.
J
haue
much
people
in
this
citie
.
Hee
hath
chosen
vs
in
him
.
Whom
he
predestinate
,
them
also
hee
called
.
whether
there
be
predestination
Whether
there
bee
any
such
counsell
of
God
,
which
hath
seuered
some
to
bee
saued
and
others
to
bee
reprobate
.
that
Election
is
taken
for
some
excellencie
,
for
which
a
man
is
worthy
to
bee
elected
or
chosen
:
That
there
is
Reporbation
That
god
doth
shew
his
iustice
on
the
vessels
of
wrath
.
It
is
giuen
vnto
you
to
know
the
secrets
of
the
kingdome
of
heauen
:
but
to
them
it
is
not
giuen
.
who
were
before
of
old
ordeyned
to
this
condemnation
.
●hou
hast
had
these
thinges
from
the
wise
.
Ye
are
not
of
my
sheepe
.
He
hath
made
al
things
for
his
own
sake
:
euen
the
wicked
for
the
day
of
euill
.
But
the
promise
of
grace
is
vniuersall
.
It
is
vniuersall
it
is
particular
that
those
which
are
conuerted
maie
fal
awaie
.
But
it
is
said
That
God
will
that
al
men
be
saued
.
But
contrarie
,
Manie
are
called
,
but
fewe
chosen
.
This
peoples
heart
is
waxed
fat
,
saith
the
Lorde
,
least
they
shoulde
returne
,
that
J
might
heale
them
.
And
heere
it
is
saide
,
that
God
will
that
some
bee
not
saued
.
Therefore
these
testimonies
are
contrarie
one
to
another
.
as
he
is
delited
with
the
saluation
of
all
.
That
hee
reioiceth
at
the
destruction
of
the
wicked
,
in
as
much
as
he
inuiteth
al
to
repentance
:
He
dooth
good
vnto
al
,
if
so
be
they
might
haue
groped
after
him
,
and
found
him
.
The
Elect
obtaine
it
:
the
rest
are
hardened
.
He
that
giueth
vnequallie
to
those
that
are
equal
,
is
an
accepter
of
persons
.
if
hee
giueth
to
those
which
are
equall
vnequallie
for
anie
outward
causes
or
respectes
,
he
that
giueth
vnto
those
,
which
are
equall
,
vnequallie
,
Js
it
not
lawfull
for
mee
to
doe
as
I
will
with
mine
own
?
Js
thine
eie
euil
,
because
J
am
good
?
Who
hath
giuen
first
vnto
the
Lord
?
Jt
is
meete
and
iust
,
that
he
who
hath
taken
a
sufficient
ransome
for
all
sins
,
should
receiue
al
men
into
fauor
.
God
hath
receiued
a
sufficient
ransome
for
the
sins
of
the
whole
worlde
.
Therefore
he
should
receiue
al
into
fauor
.
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
giuen
mee
.
A
sufficient
ransome
ought
to
bee
applied
vnto
all
.
Christs
ransome
is
sufficient
.
Therefore
it
ought
to
bee
applied
vnto
all
.
because
this
is
a
propertie
of
infinite
mercy
,
to
doe
good
vnto
all
.
God
so
loued
the
world
,
that
he
hath
giuen
his
only
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
eternal
life
;
He
that
beleeueth
not
is
condemned
already
.
He
that
taketh
a
sufficient
ransome
for
all
,
&
yet
doth
not
saue
all
,
is
vniust
:
because
he
taketh
more
than
in
equitie
he
should
.
God
taketh
a
sufficient
ransome
for
all
,
and
yet
doth
not
saue
all
.
Therefore
he
is
vniust
.
except
himselfe
giue
the
ransome
The
sufficiencie
of
the
ransome
doth
not
bind
god
to
the
receiuing
of
al
,
but
the
applying
of
it
.
He
that
afflicteth
some
for
his
own
glories
sake
,
is
an
vniust
God
.
yet
is
it
false
in
god
.
he
is
vniust
,
who
afflicteth
some
,
and
that
without
any
trespasse
or
fault
of
their
owne
.
God
is
bound
to
none
,
to
saue
them
,
He
suffereth
men
to
fall
into
sin
:
Themselues
willinglie
falling
Himselfe
not
being
bound
to
saue
them
.
Being
bound
to
haue
more
regard
of
his
owne
glorie
,
than
of
mens
saluation
.
He
that
destineth
to
the
ende
,
destineth
also
to
the
meanes
,
whereby
we
come
to
the
end
.
God
destineth
some
to
the
end
;
that
is
,
damnation
.
Therefore
hee
destineth
them
to
the
meanes
also
,
which
are
sinnes
.
For
,
that
sinnes
are
the
meanes
to
come
to
damnation
is
prooued
;
because
that
is
a
meane
,
without
which
we
cannot
come
to
the
end
;
as
none
can
come
to
damnation
without
sinne
.
Hee
that
calleth
all
,
and
yet
will
saue
but
some
only
,
dissembleth
:
God
doth
so
;
Therefore
he
dissembleth
.
They
,
whose
saluation
dependeth
on
the
secret
counsel
of
god
,
cannot
haue
comfort
.
Our
saluation
dependeth
on
the
secret
counsel
of
God
.
Therefore
we
cannot
haue
comfort
.
Being
iustified
by
faith
wee
haue
peace
towards
God
.
Hee
hath
sealed
vs
and
hath
giuen
the
earnest
of
the
spirit
in
our
hartes
.
Hee
that
hath
created
vs
for
this
things
,
is
God
,
●ho
also
hath
giuen
vnto
vs
the
earnest
of
the
spirit
.
The
same
spirit
beareth
witnesse
with
our
spirit
,
that
wee
are
the
children
of
God
.
Hereby
wee
know
that
hee
dwelleth
in
vs
,
and
wee
in
him
,
euen
by
the
spirit
which
he
hath
giuen
vs
.
That
which
is
done
in
vaine
,
no
man
should
endeuour
.
But
the
reprobate
doe
in
vaine
repent
:
because
it
is
●posible
that
they
should
bee
saued
.
That
d●nger
which
is
not
neede
not
to
bee
taken
heede
of
.
But
vnto
the
Ele●t
there
is
no
d●nger
of
c●nd●●nation
.
Therefore
they
neede
not
take
heede
thereof
.
Whom
hee
predestinate
,
them
hee
iustified
.
But
if
they
must
take
heed
and
beware
they
are
vncertaine
.
PRedestination
differeth
from
prouidence
as
a
speciall
from
the
generall
.
Predestination
is
the
eternal
,
most
iust
,
and
vnchangeable
counsel
of
God
,
of
creating
men
,
of
permitting
their
fal
into
sinne
and
eternal
death
,
of
sending
his
Sonne
into
flesh
,
that
hee
might
bee
a
sacrifice
,
and
of
conuerting
some
by
the
woorde
and
the
holie
ghost
for
the
Mediatours
sake
,
and
sauing
them
in
true
faith
and
conuersion
,
and
of
leauing
the
rest
in
sinne
and
eternall
death
,
&
raising
them
vp
to
iudgement
,
&
casting
them
into
eternal
paines
.
The
partes
of
Predestination
are
,
Election
and
Reprobation
.
Election
is
the
eternal
,
vnchaungeable
,
free
,
and
most
iust
decree
of
god
,
whereby
hee
hath
decreed
to
conuert
some
to
Christ
,
to
preserue
and
keepe
them
in
faith
and
repentaunce
,
and
by
him
to
giue
them
eternall
life
.
Reprobation
is
such
a
decree
of
god
,
as
whereby
hee
hath
decreed
to
leaue
some
according
to
his
most
iust
iudgement
in
their
sinnes
,
to
punish
them
with
blindnesse
,
and
damnation
,
and
to
condemne
them
beeing
not
made
partakers
of
Christ
euerlastingly
.
He
hath
mercie
on
whom
he
will
,
You
haue
not
chosen
me
THE
efficient
and
motiue
cause
Jt
is
so
,
O
Father
,
because
thy
good
pleasure
was
such
.
God
hath
predestinate
vs
to
be
adopted
through
Jesus
Christ
vnto
himselfe
according
to
the
good
pleasure
of
his
wil.
the
efficient
cause
of
Reprobation
is
the
most
free
good
pleasure
of
God
.
wee
beeing
all
by
nature
the
children
of
wrath
,
Wherefore
the
cause
of
reprobation
is
not
in
men
themselues
,
The
supreme
final
cause
of
Predestination
is
gods
glorie
:
and
the
last
and
proper
final
cause
of
Election
,
is
the
manifestation
of
Gods
goodnesse
and
mercie
in
freelie
sauing
the
Elect.
He
hath
predestinate
vs
to
the
praise
of
the
glorie
of
his
grace
,
wherewith
he
hath
made
vs
freely
accepted
in
his
beloued
.
The
first
final
cause
of
Reprobation
is
the
declaration
of
gods
iustice
,
seueritie
,
and
hatred
against
sinne
in
the
reprobate
.
God
did
foreknowe
our
workes
:
Therefore
he
choose
vs
for
our
woorks
.
Christs
merite
applied
vnto
vs
by
faith
,
is
the
cause
of
our
Election
.
Therefore
not
the
good
pleasure
of
God
.
Euil
workes
are
the
cause
of
reprobation
,
therefore
good
workes
are
the
cause
of
election
.
THE
effect
of
election
The
creation
and
gathering
of
the
church
The
sending
and
giuing
of
Christ
the
Mediatour
,
and
his
Sacrifice
Effectuall
calling
of
men
to
his
knowledge
,
Faith
,
iustif●cation
,
regeneration
Good
woorkes
Finall
perseueraunce
Raising
vnto
glorie
Glorification
and
eternal
life
.
The
effects
of
Reprobation
are
,
the
creation
of
the
reprobate
,
priuation
of
gods
grace
,
blinding
,
hardening
,
perseueraunce
in
sinne
,
raising
to
iudgement
,
and
casting
into
eternal
torments
.
Diuers
or
contrarie
causes
haue
contrarie
effectes
.
The
effectes
of
election
are
good
woorkes
.
Therefore
euil
works
are
the
effectes
of
reprobation
.
But
god
hardeneth
and
blindeth
men
.
Blindnes
is
an
effect
of
reprobation
,
and
a
sinne
:
Therefore
sinne
is
an
effect
of
reprobation
.
Hardenesse
or
induration
is
an
effect
of
reprobation
,
and
is
a
sinne
.
God
is
autor
of
reprobation
▪
therefore
of
hardnes
also
,
and
so
of
sinne
.
PRedestination
is
firme
,
sure
,
and
vnchaungeable
▪
This
is
the
Fathers
wil
,
that
of
al
which
hee
hath
giuen
mee
,
I
shoulde
loose
nothing
.
My
councel
shal
stand
,
and
J
wil
doe
whatsoeuer
I
wil.
I
am
the
Lord
,
I
chaunge
not
.
None
shal
pluck
my
sheepe
〈◊〉
of
my
hand
.
Yee
beleeue
not
;
for
yee
are
not
of
my
sh●epe
.
The
foundation
of
god
remaineth
sure
,
and
hath
this
seale
,
the
Lord
knoweth
who
are
his
.
Because
it
is
the
beginning
and
welspring
of
our
saluation
,
and
the
end
thereof
,
and
of
al
the
meanes
tending
to
saluation
.
for
the
surenesse
and
firmenesse
thereof
,
IT
is
knowen
vnto
vs
in
general
but
not
in
speciall
Wee
reioice
vnder
the
hope
of
the
glory
of
God
.
I
beleeue
euerlasting
life
I
am
left
alone
Of
Reprobation
THE
Elect
are
not
alwaies
members
of
the
church
,
Jf
any
man
hath
not
the
spirite
of
Christ
,
the
same
is
not
his
.
the
church
is
called
holy
:
And
such
were
some
of
you
;
but
yee
are
washed
.
He
hath
translated
vs
into
the
kingdome
of
his
deare
Sonne
.
J
haue
other
Sheepe
They
went
our
●ro
vs
.
Grieuous
wolues
shall
enter
in
among
you
.
These
terms
are
mutuallie
affirmed
one
of
the
other
,
To
be
saued
,
Elected
,
To
Beleeue
:
For
al
beleeuers
are
Elected
,
and
to
be
saued
.
And
al
who
are
to
be
s●u●d
and
are
Elected
,
do
beleeue
.
Christ
notwithstanding
calleth
those
which
were
not
as
yet
c●nuerted
of
the
Gentiles
his
sheepe
.
J
haue
,
saith
he
,
other
sheepe
which
are
not
of
this
fold
,
that
is
,
of
this
part
of
the
Church
which
is
to
be
gathered
out
of
the
Jewes
.
Wherefore
those
other
sheepe
seeme
to
bee
of
the
general
flock
.
The
Elect
when
they
are
once
indeede
come
vnto
the
Church
of
the
Saints
,
they
may
sometime
fall
from
it
,
but
wholy
and
finally
forsake
it
they
neuer
can
.
Not
wholy
Not
finally
They
went
out
from
vs
,
but
they
were
not
of
vs
:
for
if
they
had
beene
of
vs
,
they
would
haue
continued
with
vs
.
A
bruse
breede
shall
hee
not
breake
;
and
the
smoking
flaxe
shall
he
not
quench
.
No
man
shall
plucke
my
sheepe
out
of
mine
hand
.
The
Godlie
also
oftentimes
fal
away
,
as
Dauid
and
Peter
.
That
the
glorie
of
our
saluation
be
in
whole
ascribed
and
giuen
to
God
.
What
hast
thou
that
thou
hast
not
receiued
?
That
we
may
haue
sure
and
certain
comfort
.
To
beleeue
the
holy
Church
The
Communion
of
Saints
The
Vnion
of
the
Church
with
Christ
,
and
of
his
members
among
themselues
.
The
communion
or
participation
of
all
Christs
benefites
.
There
is
one
bodie
and
one
spirit
,
euen
as
ye
are
called
in
one
hope
of
your
vocation
:
one
Lord
,
one
Faith
,
one
Baptisme
.
Jt
signifieth
the
distribution
of
speciall
giftes
.
For
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
ministerie
,
and
for
the
edification
of
the
bodie
of
Christ
.
and
to
euerie
one
of
vs
is
giuen
grace
according
to
the
measure
of
the
gift
of
Christ
.
an
obliging
or
binding
of
al
the
members
,
because
they
are
selected
and
separated
for
all
other
men
.
the
communion
of
Saints
chiefe
part
of
the
communion
of
Saintes
,
the
vnion
,
or
coherence
of
al
the
Saintes
,
J
am
the
vine
,
yee
are
the
braunches
:
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruite
.
By
one
spirite
are
wee
all
baptised
into
one
bodie
.
Hee
that
is
ioined
vnto
the
Lord
is
one
spirit
.
Hereby
know
we
,
that
we
dwel
in
him
and
he
in
vs
:
because
he
hath
giuen
vs
of
his
spirite
.
of
that
communion
,
which
is
in
the
Sacramentes
.
REmission
of
sinnes
is
the
purpose
of
God
not
to
punish
the
sins
of
the
faithful
,
euen
as
if
they
had
neuer
sinned
:
For
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holie
Ghost
which
is
giuen
vnto
vs
.
It
may
be
also
defined
thus
:
Remission
of
sinnes
is
the
pardoning
of
deserued
punishment
,
and
the
giuing
or
imputing
of
another●
righteousnes
,
to
wit
,
the
righ●eousnes
of
Christ
.
But
more
fullie
it
is
defined
on
this
wise
:
Remission
of
sinnes
is
the
will
of
God
,
which
to
the
faithfull
and
Elect
imputeth
not
anie
sinne
,
and
therefore
doth
in
like
sort
loue
them
,
as
if
they
had
neuer
sinned
,
and
deliuereth
them
from
al
punishment
of
sin
and
giueth
them
eternal
life
freely
for
the
intercession
and
merit
of
Iesus
Christ
the
sonne
of
God
our
Mediator
.
REmission
of
sinnes
is
giuen
of
God
onelie
,
who
putteth
away
our
iniquities
for
remission
of
sinnes
That
the
sonne
of
man
hath
power
to
remit
sinnes
.
that
hee
was
tempted
:
that
he
is
offended
and
grieued
.
that
God
onelie
remit
sins
because
none
but
the
partie
offended
can
remit
sins
:
Against
thee
onelie
haue
I
sinned
,
and
done
euil
in
thy
sight
.
But
the
Apostles
also
and
the
Church
remit
sins
;
because
it
is
saide
,
Whatsoeuer
yee
binde
on
earth
,
shall
bee
bound
in
heauen
,
and
whatsoeuer
yee
loose
on
earth
,
shall
be
loosed
in
heauen
Whose
soeuer
sins
yee
remit
they
are
remitted
vnto
them
;
and
whose
soeuer
sins
ye
retein
,
they
are
reteined
.
Therefore
not
God
onely
remitteth
sinnes
.
Which
heal●th
all
thine
infirmities
There
is
no
con●emnation
to
them
that
are
in
Christ
Iesus
.
REmission
of
sinnes
is
granted
of
the
free
mercy
of
God
,
Christ
hath
once
suffered
for
sinnes
,
●he
iust
for
the
vniust
that
he
might
bring
vs
to
God
.
The
blood
of
Jesus
Christ
clenseth
vs
from
all
sinne
.
Jt
pleased
the
Father
that
in
Christ
should
all
fulnesse
dwell
.
and
by
him
to
reconcile
all
thinges
to
himselfe
,
and
to
set
at
peace
through
the
blood
of
his
Crosse
both
the
thinges
in
earth
,
&
the
thinges
in
heauen
.
Yee
are
come
to
Iesus
the
Mediatour
of
the
new
Testament
,
and
to
the
bl●ud
of
sprinkeling
,
that
speaketh
better
thinges
,
than
that
of
Abel
.
By
Christ
wee
haue
redemption
through
his
bloud
,
euen
forgiuenesse
of
sinnes
▪
according
to
his
rich
grace
.
The
iustice
of
God
requireth
,
that
they
be
punished
who
sinne
.
Therefore
such
a
remission
of
sinnes
,
as
is
granted
without
sufficient
punishment
of
the
party
sinning
,
is
vnpossible
,
or
doth
contrary
&
crosse
the
iustice
of
god
.
To
punish
one
that
is
innocent
in
place
of
him
that
hath
offended
,
is
repugnant
also
to
Gods
iustice
.
wil
not
vndergo
the
punishment
Is
not
of
the
same
nature
with
the
offender
.
Is
not
able
to
suffer
sufficient
punishment
.
Is
not
able
to
recouer
out
of
it
:
Js
not
able
to
restore
and
conuert
the
offender
,
that
hee
maie
thence
forwarde
cease
to
offend
,
Christ
hath
loued
vs
and
hath
giuen
himselfe
for
vs
,
to
bee
an
offering
and
a
sacrifice
of
a
sweete
smelling
sauour
to
god
.
I
laie
downe
my selfe
for
my
sheep
.
He
was
wounded
for
our
transgression
.
Christ
died
for
all
,
that
they
which
liue
should
not
henceforth
liue
vnto
themselues
,
but
vnto
him
which
died
for
them
,
and
rose
againe
.
Destroie
this
temple
,
and
in
three
daies
J
will
raise
it
vp
againe
.
I
laie
downe
my
life
that
J
might
take
it
againe
.
Christ
loued
the
Church
and
gaue
himselfe
for
it
,
that
he
might
sanctifie
it
.
He
gaue
himselfe
for
vs
,
●hat
he
might
redeeme
vs
from
all
iniquitie
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
woorkes
.
If
he
pardoneth
them
for
christs
satisfaction
;
then
doth
he
not
remit
them
freelie
.
And
he
that
after
this
sort
pardoneth
dooth
not
freelie
pardon
:
for
this
is
a
rule
,
what
a
man
doth
by
another
,
that
he
seemeth
to
doe
by
himselfe
.
Wherefore
we
our selues
paie
it
in
paying
it
by
Christ
.
So
God
loued
the
world
,
that
he
gaue
his
onelie
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
●hould
not
perish
,
but
haue
life
euerlasting
.
The
〈◊〉
th●
〈…〉
vs
to
auoide
sinne
,
but
to
doe
good
also
.
Ther●fore
〈…〉
,
that
our
sinne
be
forgiuen
:
but
also
good
w●●rkes
〈…〉
and
necessarie
that
wee
may
bee
iust
.
REmission
of
sinnes
is
giuen
to
all
the
elect
,
and
to
them
alone
,
REmission
of
sins
is
giuen
by
faith
,
THE
Word
Resurrection
The
resurrection
of
the
flesh
is
a
restoring
of
the
substance
of
our
bodies
after
death
,
euen
of
the
same
matter
whereof
they
now
consist
,
and
a
reuiuing
and
quickening
of
the
same
bodies
with
life
immortall
and
incorruptible
,
by
the
same
immortall
soule
whereby
they
now
liue
,
which
God
will
woorke
by
Christ
in
the
ende
of
the
woorlde
,
by
his
diuine
vertue
and
power
;
which
restoring
also
shal
be
of
the
elect
vnto
the
eternall
glorie
of
God
,
but
of
the
reprobate
vnto
eternall
paines
.
There
shal
be
a
restoring
of
the
same
bodie
,
An
vniting
of
it
with
the
same
soule
,
and
a
reuiuing
of
it
〈◊〉
the
same
soule
,
which
also
it
had
before
.
A
putting
off
of
al
infirmities
,
&
a
putting
on
of
immortality
Some
haue
vtterlie
denied
it
,
and
haue
auouched
the
souls
to
die
together
with
the
bodies
.
Some
haue
granted
the
immortalitie
of
the
soule
,
but
haue
constred
the
resurrection
to
bee
a
resurrection
in
this
life
:
but
the
bodies
they
denied
to
rise
at
all
,
although
the
soules
of
the
godlie
haue
fruition
,
after
death
,
of
euerlasting
happinesse
.
Some
,
as
Anabaptistes
,
deny
that
the
verie
selfe
same
bodies
,
which
we
now
haue
,
shal
rise
again
,
but
they
saie
that
Christ
at
his
second
comming
will
make
new
bodies
.
I
am
sure
that
my
redeemer
liueth
,
and
hee
shall
stand
the
last
on
the
earth
:
and
though
after
my
skin
worms
destroy
this
bodie
,
yet
shal
I
see
God
in
my
flesh
.
The
hour
shal
come
,
in
the
which
all
that
are
in
the
graues
shall
heare
his
voice
:
And
they
shal
come
forth
that
haue
doone
good
vnto
the
resurrection
of
life
,
but
they
that
haue
doone
euil
vnto
the
resurrection
of
condemnation
.
I
wil
raise
him
vp
at
the
last
day
.
If
there
bee
no
resurrection
of
the
deade
,
then
is
Christ
not
risen
:
And
if
Christ
be
not
risen
,
then
is
our
preaching
vaine
,
and
your
faith
is
also
vaine
.
God
promiseth
eternall
life
,
not
to
the
soule
onelie
,
but
also
to
the
bodie
of
the
godly
:
and
contrarie
,
to
the
vngodly
hee
threatneth
eternall
punishment
and
paines
both
of
bodie
and
soule
:
and
these
promises
and
threatninges
of
God
must
bee
fulfilled
:
The
mercie
of
God
is
perfect
,
as
which
extendeth
it selfe
to
the
whole
man
,
and
which
will
haue
vs
wholy
saued
:
Therefore
our
bodies
also
shal
rise
again
.
The
mercie
and
loue
of
God
towardes
the
godly
is
perpetuall
and
vnchaungeable
▪
so
that
what
hee
once
will
,
of
his
fatherly
loue
towardes
them
,
perfourme
vnto
them
,
the
same
he
euer
will
.
But
he
wil
haue
the
godly
saued
both
in
soule
and
bodie
:
therefore
they
must
be
both
in
soule
and
bodie
,
euen
whole
saued
:
The
perfect
iustice
of
God
requireth
,
that
the
same
wholie
whereby
they
sinne
,
should
be
punished
with
eternall
paines
.
But
they
sinne
both
in
their
whole
bodie
and
in
their
soule
.
Therefore
their
bodies
also
must
be
raised
againe
,
Christ
is
risen
:
therefore
wee
also
shall
rise
.
Christ
therefore
rose
againe
,
that
hee
might
raise
vs
.
Christ
is
our
head
,
and
we
his
members
.
The
same
spirite
is
in
vs
,
which
is
in
Christ
raised
:
he
ioineth
and
vniteth
vs
with
Christ
,
and
worketh
the
same
in
vs
,
which
he
doth
in
Christ
,
neither
is
at
anie
time
not
like
himselfe
.
But
he
hath
raised
Christ
:
Therefore
also
hee
will
raise
vs
.
It
is
saide
that
Christ
shall
haue
an
euerlasting
kingdome
,
but
this
he
should
not
haue
,
if
our
bodies
should
alwaies
continue
in
death
:
for
neither
would
it
suffice
that
our
soules
are
immortall
,
or
eternal
without
our
bodies
.
Christ
is
a
perfect
Sauiour
,
because
he
hath
saued
and
reconciled
to
god
whole
man
.
Therefore
our
corrupt
bodie
also
shall
be
raised
by
Christ
,
and
rise
againe
.
Christ
is
not
of
lesse
force
to
saue
than
Adam
to
leese
.
Adam
had
lost
from
vs
among
other
gifts
the
eternall
life
also
of
our
bodies
.
Therefore
Christ
hath
restored
it
vnto
vs
,
God
is
the
God
of
whole
man
.
Haue
yee
not
read
,
what
is
spoken
vnto
you
of
God
,
saying
:
I
am
the
God
of
Abraham
,
and
the
God
of
Jsaac
,
and
the
god
of
Jacob
?
God
is
not
the
god
of
the
dead
,
but
of
the
liuing
:
He
published
his
lawe
vnto
man
,
after
the
fall
:
Therefore
hee
will
haue
man
once
keepe
it
.
The
wages
of
sinne
is
death
.
Therefore
sinne
being
abolished
,
death
shal
be
abolished
:
and
so
death
being
abolished
,
we
shall
rise
againe
vnto
euerlasting
life
.
THE
last
end
of
the
Resurrection
is
gods
glorie
.
The
next
and
subordinate
end
to
the
former
,
is
the
saluation
and
the
glorie
of
the
Elect
:
and
of
the
contrarie
,
the
damnation
and
punishment
of
the
reprobate
.
Saints
of
god
,
shall
rise
to
euerlasting
life
.
To
him
will
J
graunt
to
sit
with
me
in
my
throne
.
They
shall
be
araied
in
long
white
robes
.
They
shall
shine
as
the
Sunne
.
But
the
wicked
shall
rise
to
be
drawen
to
euerlasting
paines
and
torments
.
Depart
from
me
yee
cursed
,
into
euerlasting
fire
,
which
is
prepared
for
the
Diuel
,
and
his
Angels
:
And
these
shall
goe
into
euerlasting
paine
,
and
the
righteous
into
life
eternall
.
Christs
Resurrection
is
the
cause
of
our
Resurrection
:
and
also
the
benefite
of
Christs
Resurrection
is
our
Resurrection
:
But
this
cause
and
this
benefite
belongeth
not
to
vnbeleeuers
and
Jnfidels
.
Therefore
they
shall
not
rise
.
by
Christ
J
will
raise
him
vp
in
the
last
day
.
The
houre
shall
come
in
the
which
all
that
are
in
the
graues
shall
heare
the
voice
of
the
Sonne
of
man
.
God
hath
appointed
a
day
in
the
which
he
will
iudge
the
world
in
righteousnes
by
that
man
whom
he
hath
appointed
,
whereof
he
hath
giuen
assurance
vnto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
But
the
father
is
saide
to
raise
vs
,
yea
to
raise
Christ
himselfe
:
Hee
that
raised
vp
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
,
because
that
his
spirite
dwelleth
in
you
.
Therefore
wee
shall
not
bee
raised
by
Christ
,
nor
by
the
power
of
Christ
.
We
looke
for
our
Sauiour
from
heauen
,
euen
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
bodie
,
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
,
according
to
the
working
,
whereby
he
is
able
euen
to
subdue
all
thinges
vnto
himselfe
.
THE
dead
shall
bee
raised
with
a
shoute
,
and
with
the
voice
of
the
Archangell
,
&
with
the
trumpet
of
god
:
They
who
then
shall
remaine
aliue
,
shall
bee
in
a
moment
of
time
changed
,
and
bee
made
of
mortall
,
immortall
.
J
will
raise
him
vp
at
the
last
day
.
THese
selfe
same
bodies
shall
rise
,
and
not
others
created
of
christ
,
Jn
this
flesh
shall
J
see
my
Lord
.
Euery
man
shall
receiue
in
his
bodie
,
according
to
that
hee
hath
done
.
But
saint
Paul
saith
,
that
flesh
and
bloud
cannot
inherite
the
kingdome
of
god
.
Therefore
our
bodies
cannot
possesse
the
kingdome
of
god
,
because
they
are
flesh
and
bloud
.
Our
bodies
shall
be
spirituall
Jt
is
sowen
a
naturall
bodie
,
and
is
raised
a
spirituall
bodie
.
Therefore
our
bodies
shall
not
then
haue
the
properties
of
our
flesh
.
are
therefore
chieflie
called
spirituall
This
corruptible
must
put
on
incorruption
.
a
spirituall
bodie
Jf
anie
bodie
after
the
resurrection
should
be
so
spirituall
,
as
not
retaining
at
all
anie
bodilie
properties
,
then
surelie
Christs
bodie
should
haue
beene
so
:
Handle
me
,
and
see
,
for
a
spirite
hath
not
flesh
and
bones
,
as
ye
see
mee
haue
.
How
are
wee
saide
to
beleeue
the
resurrection
,
when
as
yet
wee
are
saide
to
hope
for
the
resurrection
to
come
?
not
now
onely
doe
they
beginne
to
dispute
against
the
immortalitie
of
the
soule
,
but
the
Sadduces
also
denied
it
,
as
they
likewise
that
said
the
Resurrection
was
past
alreadie
vnto
him
that
beleeued
,
neither
made
anie
other
resurrection
besides
that
spirituall
resurrection
of
the
regenerate
:
some
Anabaptists
denie
the
immortalitie
of
the
soule
.
that
now
at
length
he
should
trie
&
know
three
things
,
whereof
in
his
whole
time
he
had
much
doubted
.
Whether
there
were
a
god
Whether
soules
were
immortall
Whether
there
were
any
hel
that
the
soule
of
man
,
like
as
of
bruite
beastes
,
is
nothing
else
,
but
life
or
the
vitall
power
,
arising
of
the
temperature
and
perfection
of
the
bodie
,
and
therefore
dieth
and
is
extinguished
together
with
the
bodie
,
and
doth
sleepe
when
the
bodie
dieth
,
concerning
the
spiritual
and
immortal
substaunce
of
mans
soul
.
That
the
soule
of
man
is
not
onely
a
forme
,
or
perfection
,
or
temperament
,
or
force
and
power
,
or
an
agitation
arising
out
of
the
temperature
of
the
bodie
,
His
soule
shal
be
blessed
in
life
.
the
Father
of
spirites
Yee
are
come
to
the
celestial
Ierusalem
,
and
to
the
companie
of
innumerable
Angels
,
and
to
the
spirites
of
iust
and
perfect
men
.
No
man
knoweth
the
thinges
of
a
man
,
saue
the
spirite
of
a
man
,
which
is
in
him
.
a
spirite
of
the
soul
is
taken
for
the
the
life
and
wil
of
man
:
The
soul
is
more
woorth
than
meate
.
J
put
my
soule
in
my
hand
.
Christ
hanging
on
the
crosse
said
to
the
theefe
,
this
daie
shalt
thou
be
with
me
in
Paradise
.
I
desire
to
be
loosed
,
and
to
be
with
christ
:
The
souls
of
the
iust
are
said
to
be
in
the
hands
of
god
.
God
is
not
the
god
of
the
dead
,
but
of
the
liuing
:
Into
thy
hands
I
commend
my
spirit
.
When
we
remoue
out
of
the
body
,
we
may
goe
vnto
the
Lord
.
The
soules
of
the
godly
,
that
were
killed
,
are
said
to
crie
with
a
loude
voice
vnder
the
aultar
saying
,
How
long
Lord
,
holy
,
and
true
,
doost
not
thou
iudge
and
auenge
our
bloode
on
them
that
dwell
on
the
earth
?
Lazarus
is
said
to
bee
carried
into
Abrahams
bosome
:
the
rich
glutton
is
also
saide
of
the
contrarie
to
bee
caried
downe
to
hell
.
that
man
should
haue
lead
a
blessed
life
immortallie
and
for
euer
not
in
soule
onely
,
but
also
in
bodie
,
if
hee
had
not
purchased
death
and
mortalitie
vnto
himselfe
by
sinne
because
by
sin
death
entered
into
the
worlde
as
the
wages
of
sinne
,
because
wee
being
freeed
from
sinne
by
christ
,
are
also
freed
from
death
.
because
God
him-selfe
did
withdraw
from
man
,
being
made
by
sinne
subiect
vnto
death
,
the
signe
or
sacrament
of
immortalitie
,
which
was
the
fruite
of
the
tree
of
life
:
who
imagine
the
soules
after
death
to
sleepe
or
vanish
away
Adam
is
saide
to
haue
beene
made
a
liuing
soule
,
not
simplie
,
like
as
other
liuing
creatures
are
termed
in
the
same
place
liuing
soules
,
Jn
the
day
that
thou
eatest
of
the
tree
of
knowledge
of
good
and
euill
,
thou
shalt
die
the
death
:
Whose
fire
shall
not
bee
put
out
,
and
their
worme
not
dy
.
they
are
said
to
be
dead
through
sinne
,
The
deade
are
saide
to
sleepe
:
Beholde
now
,
I
sleepe
in
the
dust
.
The
condition
of
the
children
of
men
,
and
the
condition
of
beastes
,
are
euen
as
one
condition
vnto
them
.
Therefore
there
is
no
immortality
of
the
soul
.
Men
die
as
beastes
Men
die
as
beastes
Blessednesse
and
the
kingdome
promised
to
the
Godly
is
saide
then
first
to
fall
vnto
them
at
the
last
daie
.
thy
kingdome
come
If
in
this
life
onelie
wee
haue
hope
,
we
are
of
all
men
most
miserable
,
He
that
is
blessed
and
happie
before
the
resurrection
,
is
not
without
the
resurrection
most
miserable
:
But
we
without
the
resurrection
should
be
of
al
men
most
miserable
:
Therefore
we
are
not
before
the
resurrection
blessed
and
happie
.
Jf
the
spirit
of
him
that
raised
vp
Jesus
from
the
dead
,
dwell
in
you
:
he
that
raised
vp
Christ
from
the
dead
,
shal
also
quicken
your
mortal
bodies
.
These
all
through
faith
are
deade
,
and
receiued
not
the
promise
.
Therefore
they
receiued
not
their
countrie
.
They
are
flesh
,
a
winde
that
passeth
awaie
and
commeth
not
againe
:
Hee
shooteth
forth
as
a
flower
,
and
is
cut
downe
,
and
vanisheth
as
a
shadowe
.
All
flesh
is
grasse
a
wind
that
passeth
and
commeth
not
againe
:
I
am
counted
as
the
slain
lying
in
the
graue
,
whom
thou
remembrest
no
more
.
The
iust
shall
bee
in
euerlasting
memorie
.
His
spirit
departeth
,
and
he
returneth
to
his
earth
:
then
his
thoughts
perish
.
that
his
thoughtes
perish
The
desire
of
the
wicked
shal
perish
.
Wilt
thou
shew
a
miracle
vnto
the
dead
?
Or
shall
the
dead
rise
and
praise
thee
?
I
will
praise
the
Lord
during
my
life
:
as
long
as
J
haue
anie
beeing
,
I
will
sing
vnto
my
God
I
wil
praise
the
Lord
continually
.
as
long
as
He
must
raign
vntil
he
hath
put
al
his
enemies
vnder
his
feete
.
Let
him
cease
and
leaue
off
from
mee
,
that
I
maie
take
a
little
comfort
,
before
I
goe
and
shal
not
returne
.
Why
died
I
not
,
when
I
came
out
of
the
womb
?
that
neither
the
euils
of
the
life
to
come
are
felt
;
because
then
Job
shoulde
wish
for
a
bad
chaunge
:
That
Job
dooth
make
Kings
and
Princes
also
which
gather
gold
vnto
them
,
smal
and
great
,
that
is
,
al
men
,
good
and
bad
,
partakers
of
this
rest
:
Remember
that
my
life
is
but
a
wind
,
and
that
mine
eie
shal
not
returne
to
see
pleasure
.
He
shal
returne
no
more
to
his
house
,
neither
shall
his
place
knowe
him
anie
more
.
My
breath
is
corrupt
,
and
the
graue
is
readie
for
me
.
If
he
set
his
hart
vpon
man
,
and
gather
vnto
him selfe
his
spirit
,
and
his
breath
,
Al
flesh
shal
perish
together
:
Jf
presently
after
death
the
godlie
were
blessed
,
then
iniurie
was
doone
vnto
them
,
who
were
called
againe
into
this
mortall
life
.
As
alwaies
,
so
now
Christ
shall
be
magnified
in
my
body
,
whether
it
bee
by
life
,
or
by
death
,
&c.
that
the
soule
hath
neither
sense
,
nor
action
,
but
by
bodilie
instruments
,
and
therefore
being
naked
and
destitute
of
these
,
is
destitute
also
of
sense
,
motion
,
and
operation
:
We
know
in
part
,
&
we
prophecie
in
part
:
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shal
be
abolished
.
Because
it
is
perfectlie
fulfilled
after
the
rest
.
Because
it
is
an
effect
of
all
the
other
articles
In
generall
it
is
,
either
the
verie
existence
and
being
of
the
soul
with
the
bodie
,
or
the
operation
of
a
liung
thing
:
Life
is
an
aptitude
of
a
liuing
thing
to
worke
the
operations
proper
vnto
it
,
and
is
also
the
operations
themselues
,
both
as
touching
god
,
and
Angels
,
and
men
,
it
is
the
existence
or
being
of
a
liuing
thing
,
and
the
facultie
or
power
wherewith
euerie
liuing
thing
beeing
endewed
dooth
exercise
the
operations
and
actions
of
life
.
That
is
called
Euerlasting
Which
hath
neither
beginning
nor
ending
.
Which
hath
no
beginning
,
and
hath
an
ending
,
Which
hath
a
beginning
,
but
shal
haue
no
end
,
Neither
eie
hath
seene
,
neither
eare
hath
heard
,
neither
came
into
mans
heart
the
things
which
god
hath
prepared
for
them
that
loue
him
.
Life
in
generall
signifieth
to
liue
,
or
to
be
,
as
wee
restraine
beeing
to
a
thing
liuing
:
Euerlasting
life
is
nothing
else
but
to
be
:
as
we
restrain
being
to
a
regenerate
man
:
which
To
be
,
is
to
haue
the
Jmage
of
god
restored
,
according
to
which
we
were
at
the
first
created
.
Wherefore
euerlasting
life
is
the
habitation
or
dwelling
of
god
in
Angels
and
men
by
the
holie
ghost
,
and
the
true
knowledge
of
god
,
his
will
,
and
all
his
woorkes
,
kindled
by
the
same
spirite
in
their
hearts
,
and
true
and
perfect
righteousnes
and
wisedome
,
that
is
a
perfect
conformitie
and
correspondence
of
their
will
and
powers
and
operations
with
the
minde
and
will
of
god
:
as
also
a
ioy
resting
on
god
,
and
a
sufficiencie
of
all
good
thinges
in
god
as
touching
both
soule
and
bodie
,
which
shall
neuer
be
interrupted
,
hindered
,
or
haue
an
end
.
This
is
life
eternall
,
that
they
know
thee
to
bee
the
onelie
verie
God
,
and
whom
thou
hast
sent
,
Iesus
Christ
.
They
are
equall
vnto
the
Angels
,
and
are
the
sonnes
of
God
,
since
they
are
the
children
of
the
resurrection
.
It
is
ioy
Your
ioy
shall
no
man
take
from
you
.
It
is
sufficiencie
in
god
The
Lord
god
almightie
and
the
Lambe
are
the
Temple
of
it
:
And
the
Citie
hath
no
neede
of
the
Sunne
,
neither
of
the
Moone
to
shine
in
it
:
for
the
glorie
of
god
did
light
it
:
and
the
Lambe
is
the
light
of
it
.
When
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
abolished
.
God
shall
wipe
away
all
teares
from
their
eies
.
Of
his
kingdome
shall
bee
no
end
.
And
the
kingdome
,
and
dominion
,
and
the
greatnes
of
the
kingdome
vnder
the
whole
heauen
,
shall
bee
giuen
to
the
holy
people
of
the
most
high
,
whose
kingdome
is
an
euerlasting
kingdome
,
Euerlasting
life
is
that
,
which
hath
a
beginning
,
but
is
without
end
.
Euerlasting
life
is
to
liue
euerlastinglie
.
But
the
wicked
also
shall
be
raised
,
and
be
immortall
,
because
they
shall
liue
eternally
:
Therefore
the
wicked
shall
haue
euerlasting
life
.
A
reiection
from
God
.
A
priuation
and
want
of
the
knowledge
and
grace
of
God
.
A
perpetuall
and
vnutterable
torment
and
vexation
.
Their
worme
shal
neuer
die
.
There
shall
bee
weeping
,
and
gnashing
of
teeth
.
GOD
alone
giueth
eternall
life
As
the
Father
raiseth
vp
the
dead
,
and
quickneth
them
,
so
the
son
quickneth
whom
he
will
.
In
him
was
life
The
Father
of
eternitie
I
giue
vnto
them
eternall
life
,
Except
a
man
bee
borne
of
water
and
the
spirit
,
hee
can
not
enter
into
the
kingdome
of
God
.
Hee
that
raised
vp
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
by
his
spirit
dwelling
in
you
.
But
the
ministers
also
giue
life
:
according
to
that
of
Paul
,
In
Christ
Iesus
J
haue
begotten
you
through
the
Gospel
.
But
Christ
giueth
life
by
a
communicated
power
:
Therefore
not
by
his
proper
power
.
As
the
Father
hath
life
in
himselfe
,
so
likewise
hath
he
giuen
to
the
Sonne
to
haue
life
in
himselfe
.
I
giue
vnto
them
eternal
life
,
I
pray
for
them
:
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
giuen
me
,
for
they
are
thine
:
Those
that
thou
gauest
me
haue
I
kept
,
and
none
of
them
is
lost
,
but
the
childe
of
perdition
.
The
Elect
haue
obtained
it
,
and
the
rest
haue
beene
hardened
.
THE
impellent
or
motiue
cause
of
euerlasting
life
giuen
vnto
vs
,
is
the
alone
free
mercy
of
God
.
The
final
cause
,
or
end
,
for
which
eternal
life
is
giuen
vs
,
is
,
that
the
mercy
of
God
might
be
acknowledged
and
magnified
of
vs
.
To
the
praise
of
the
glorie
of
his
grace
,
wherewith
hee
hath
made
vs
accepted
in
his
beloued
.
IN
this
life
is
giuen
the
beginning
of
eternal
life
;
and
that
necessarily
.
Therefore
we
sigh
desiring
to
be
clothed
with
our
house
,
which
is
from
heauen
.
Because
that
if
we
be
clothed
,
we
shal
not
bee
found
naked
.
shall
see
God
euen
as
hee
is
.
He
that
heareth
my
word
,
and
beleeueth
in
him
that
sent
mee
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
Nowe
are
wee
the
Sonnes
of
GOD
,
but
yet
it
dooth
not
appeare
what
wee
shall
bee
:
and
wee
knowe
that
when
hee
shal
appeare
,
we
shal
bee
like
him
:
for
we
shal
see
him
as
he
is
.
EVerlasting
life
is
giuen
vnto
vs
by
the
holy
Ghost
,
Now
that
it
is
heere
giuen
vs
mediately
by
the
woorde
,
Whither
shall
wee
goe
Thou
hast
the
words
of
life
.
Jn
Christ
Jesus
J
haue
begotten
you
through
the
gospel
.
The
gospell
is
the
power
of
God
vnto
saluation
to
euerie
one
that
beleeueth
.
IN
this
life
not
onely
wee
maie
,
but
wee
ought
also
to
bee
assured
and
certain
of
euerlasting
life
And
wee
maie
be
certaine
of
it
by
faith
,
by
the
beginning
of
true
repentaunce
,
by
the
peace
of
conscience
,
by
a
desire
of
God
,
and
by
a
ioie
and
gladnesse
in
God
.
The
autor
of
euerlasting
life
is
vnchangeable
,
euen
GOD
himselfe
.
Gods
election
is
vnchaungeable
Christ
is
heard
in
all
thinges
,
which
he
desireth
of
his
Father
.
But
he
praied
that
his
father
woulde
saue
all
those
whom
hee
had
giuen
him
.
God
will
not
haue
vs
to
praie
for
good
things
necessarie
to
saluation
with
a
condition
,
but
simplie
.
The
foundation
of
God
remaineth
sure
,
the
lord
knoweth
who
ar
his
.
No
man
shal
pluck
my
sheepe
out
of
my
hand
.
I
giue
vnto
them
eternal
life
:
The
giftes
and
calling
of
God
are
without
repentaunce
.
God
is
faithfull
:
I
beleeue
Lord
,
help
my
vnbeliefe
.
what
is
,
To
beleeue
euerlasting
life
:
That
after
this
life
there
shall
be
also
a
life
,
wherein
the
Church
shall
be
glorified
:
and
God
magnified
of
her
euerlastingly
.
That
J
also
am
a
member
of
this
Church
,
and
therefore
partaker
of
euerlasting
life
.
That
J
also
in
this
life
haue
and
enioy
the
beginning
of
euerlasting
life
.
Of
iustification
For
there
are
two
principall
controuersies
between
the
Church
and
Heretiques
:
Of
the
doctrine
concerning
God
of
this
doctrine
of
Justification
vncreated
iustice
Created
iustice
Justice
therefore
or
righteousnes
in
generall
is
a
fulfilling
of
those
lawes
which
belong
vnto
reasonable
creatures
:
or
is
the
conformitie
or
correspondence
of
reasonable
creatures
with
the
lawes
appertaining
and
belonging
vnto
them
.
Justice
is
a
conformitie
with
God
,
or
with
the
law
of
God
:
it
is
a
fulfilling
of
Gods
law
.
He
that
is
iust
and
righteous
is
conformed
and
agreeable
vnto
the
law
.
To
iustifie
is
to
make
iust
.
Therefore
to
iustifie
is
to
make
one
agreeable
vnto
the
law
.
All
this
is
graunted
:
that
is
either
in
himselfe
to
be
so
,
or
in
another
.
Now
these
are
all
one
,
the
imputed
righteousnes
or
iustice
of
an
other
,
the
righteousnes
,
of
the
Gospel
,
the
righteousnes
of
faith
.
to
iustifie
is
,
to
assoile
and
absolue
one
from
sin
,
for
that
iustice
or
righteousnes
,
which
either
is
in
himself
,
or
in
an
other
.
It
was
imputed
to
him
for
righteousnes
.
is
legal
and
Euangelical
.
Legal
iustice
is
the
fulfilling
of
the
Law
,
performed
by
him
,
who
is
therby
said
to
be
iust
:
Or
,
it
is
such
a
fulfilling
of
the
Law
,
which
one
performeth
by
his
own
obedience
:
or
,
it
is
a
conformitie
in
the
Law
,
which
is
in
him
also
who
is
called
iust
.
This
legal
iustice
either
is
in
vs
,
or
in
Angels
,
or
in
Christ
,
Euangelical
iustice
is
also
a
fulfilling
of
the
Law
,
but
is
not
in
him
who
is
called
therby
iust
or
righteous
,
but
in
another
,
and
is
onelie
imputed
vnto
him
who
is
thereof
called
iust
:
Euangelical
iustice
is
a
conformitie
with
the
law
performed
by
Christ
,
&
imputed
of
God
to
vs
by
faith
.
is
performed
either
by
the
obedience
of
the
law
,
or
by
punishment
:
That
which
is
performed
by
the
obedience
of
the
law
,
is
either
generall
or
particular
.
The
general
,
is
an
obseruing
of
al
the
laws
which
belong
vnto
vs
Studie
to
be
quiet
,
and
to
meddle
with
your
owne
busines
.
is
of
two
sorts
:
perfect
and
vnperfect
.
The
perfect
is
an
external
and
internal
obedience
to
all
the
lawes
belonging
vnto
vs
.
Cursed
be
he
that
confirmeth
not
al
the
words
of
this
law
to
doe
them
.
is
a
conformitie
begun
onelie
and
vnperfect
,
euen
such
a
iustice
as
doth
not
doe
all
things
,
or
not
after
that
manner
,
which
the
lawe
requireth
.
The
Christian
The
particular
iustice
is
that
vertue
which
giueth
to
euerie
one
his
owne
:
Commutatiue
or
exchanging
,
and
distributiue
.
The
Commutatiue
The
Distributiue
Of
the
person
,
and
of
the
cause
.
Iustice
of
the
person
,
Of
the
cause
IVstice
is
the
verie
conformitie
it selfe
with
the
lawe
,
and
the
fulfilling
of
the
lawe
,
and
the
thing
whereby
wee
are
iust
before
god
:
Iustification
is
the
application
of
that
iustice
,
For
euen
in
like
manner
doth
iustice
differ
from
iustification
or
iustifieng
,
Justification
legall
,
which
is
a
working
of
that
conformitie
with
God
,
Iustification
Euangelicall
,
which
is
an
application
of
the
Euangelicall
Iustice
vnto
vs
,
but
not
a
transfusion
of
the
qualities
into
vs
:
In
thy
sight
shall
none
that
liueth
be
iustified
.
OVR
Iustice
or
righteousnesse
it
is
Christs
satisfaction
perfourmed
vnto
the
Lawe
for
vs
,
or
the
punishment
,
which
he
susteined
for
vs
,
and
so
his
whole
humiliation
and
that
humiliation
and
satisfaction
freely
of
God
imputed
vnto
vs
his
faithful
and
beleeuers
.
J
esteemed
not
to
know
anie
thing
among
you
,
saue
Jesus
Christ
and
him
crucified
.
Ye
are
compleate
in
him
By
the
obedience
of
one
shal
manie
be
made
righteous
.
With
his
stripes
we
are
healed
.
The
Lord
hath
laid
vpon
him
the
iniquitie
of
vs
al.
For
such
an
High-Priest
it
became
vs
to
haue
,
holy
,
harmelesse
,
vndefiled
,
separate
from
sinners
,
and
made
higher
than
the
heauens
.
by
the
holinesse
of
his
humane
nature
.
by
his
obedience
:
for
he
became
obedient
vnto
the
death
,
euen
the
death
of
the
crosse
:
The
blood
of
Iesus
Christ
cleanseth
vs
from
al
sin
,
The
sinnes
for
which
Christ
hath
satisfied
cannot
hurt
,
but
christ
hath
satisfied
for
sinnes
past
and
to
come
.
Therefore
sinnes
past
and
to
come
cannot
hurt
vs
.
That
which
hurteth
not
we
neede
not
to
eschue
:
sinnes
to
come
hurt
not
:
therefore
wee
neede
not
beware
of
sinnes
to
c●me
.
How
a
reasonable
creature
may
be
iust
before
god
.
H●w
man
,
being
a
sinner
,
may
be
iust
before
god
.
Whether
a
reasonable
creature
may
merit
or
deserue
ought
at
gods
hands
.
by
the
conformitie
with
the
law
inherent
in
him
,
by
the
imputation
onely
of
Christs
merit
:
can
deserue
ought
at
gods
hands
.
When
yee
haue
done
all
,
say
,
Wee
are
vnprofitable
seruantes
.
Because
before
his
iustification
his
woorkes
are
corrupt
.
Also
after
his
iustification
the
works
of
a
man
,
which
is
a
sinner
,
are
vnperfect
.
And
when
they
are
perfect
,
as
in
the
life
to
come
they
shal
be
,
yet
can
we
not
satisfie
for
the
sinnes
past
:
The
satisfaction
or
iustice
of
Christ
is
made
ours
,
two
waies
The
former
application
is
Gods
,
who
in
respect
of
that
fulfilling
of
the
Law
perfourmed
by
christ
,
accepteth
vs
,
and
applieth
the
same
vnto
vs
to
iustifie
to
impute
We
then
also
applie
vnto
vs
the
fulfilling
of
the
Law
perfourmed
by
Christ
,
when
we
are
stedfastly
persuaded
,
that
God
doth
impute
,
applie
&
giue
it
vnto
vs
,
and
for
it
reputeth
vs
for
iust
,
absoluing
vs
from
al
guilt
.
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
.
But
to
iustifie
is
to
make
one
iust
who
is
vniust
.
the
legall
iustification
THE
perfect
fulfilling
of
the
Law
performed
by
Christ
for
vs
is
made
ours
or
applied
vnto
vs
,
through
the
alone
and
free
mercie
of
God
,
Wherefore
al
imagination
and
affirmation
of
merit
is
to
bee
taken
awaie
,
according
to
the
good
pleasure
of
his
wil.
What
hast
thou
that
thou
hast
not
receiued
?
By
grace
are
ye
saued
through
faith
,
and
that
not
of
your selues
:
it
is
the
gift
of
God
.
to
bee
saued
by
the
grace
of
God
,
and
to
be
iustified
by
faith
,
signifieth
the
impellent
or
motiue
cause
in
God
:
the
instrumental
cause
in
vs
As
the
subiect
&
matter
wherein
our
iustice
is
.
As
the
impellent
cause
,
because
he
obtaineth
it
.
As
the
chief
efficient
,
because
he
together
with
his
Father
dooth
iustifie
vs
:
and
Because
he
giueth
vs
faith
whereby
we
beleeue
and
apprehend
it
.
as
the
impellent
cause
thereof
in
GOD.
the
formal
cause
of
our
iustification
,
Because
faith
is
the
onely
instrument
which
apprehendeth
Christs
satisfaction
.
Because
the
proper
act
&
operation
of
faith
,
and
not
any
other
act
of
vertue
,
is
the
application
or
apprehension
of
Christes
merite
:
by
faith
onely
Wherefore
we
are
iustified
by
faith
onely
;
by
faith
,
but
not
for
faith
(
onely
Wee
are
iustified
by
faith
Faith
was
imputed
to
him
for
righteousnesse
,
For
faith
we
should
be
iust
and
righteous
.
for
faith
Wee
are
iustified
by
faith
.
Faith
is
a
woorke
.
Therefore
we
are
iustified
by
the
woorkes
thereof
,
by
the
merite
of
faith
to
be
iustified
by
faith
to
be
iustified
for
faith
Justice
is
that
whereby
wee
are
formallie
or
essentiallie
iust
.
Faith
is
iustice
.
Therefore
we
are
by
faith
formallie
and
essentiallie
iust
.
Faith
is
imputed
for
righteousnes
,
as
Paul
saith
.
Therefore
for
faith
we
are
righteous
.
Christs
merite
is
properly
our
iustice
,
and
this
merite
of
Christ
is
the
formall
cause
of
our
iustice
.
The
efficient
of
our
iustice
is
God
,
The
instrumental
cause
of
our
iustice
is
faith
.
We
are
iustified
by
faith
That
which
is
not
alone
,
dooth
not
iustifie
alone
:
Faith
is
not
alone
.
Therefore
faith
dooth
not
iustifie
alone
.
That
which
is
required
in
those
who
are
to
be
iustified
,
without
the
same
faith
doth
not
iustifie
.
Good
works
are
required
in
those
who
are
to
be
iustified
.
Therefore
without
good
workes
faith
doth
not
iustifie
.
Faith
is
required
in
them
who
are
to
be
iustified
,
Good
works
are
required
in
them
,
the
apprehension
of
Christs
merite
is
after
another
manner
required
in
them
that
are
to
bee
iustified
,
than
are
other
good
woorkes
.
For
faith
good
woorkes
The
Messias
bringeth
euerlasting
iustice
and
righteousnes
.
Jmputed
righteousnes
is
not
eternall
.
Therefore
wee
are
not
thereby
iustified
.
in
the
life
to
come
wee
shal
bee
iust
after
another
manner
,
than
in
this
life
.
Knowledge
dooth
not
iustifie
.
Faith
is
a
knowledge
.
Therefore
faith
doth
not
iustifie
.
Knowledge
and
this
sure
persuasion
are
much
different
.
Saint
Iames
saith
Yee
see
then
how
that
of
workes
a
man
is
iustified
,
and
not
of
faith
onelie
.
Shew
me
thy
faith
by
thy
works
,
and
J
will
shewe
thee
my
faith
by
my
woorkes
.
Euil
workes
condemne
.
Therefore
good
workes
iustifie
.
Saint
Iohn
saith
He
that
doth
righteousnes
is
righteous
.
Therefore
not
he
that
beleeueth
.
Christ
saith
Many
sinnes
are
forgiuen
her
:
because
she
loued
much
.
Therfore
good
works
are
the
cause
of
iustification
.
Manie
sins
are
forgiuen
her
:
Therefore
shee
loued
much
:
(
because
That
which
is
not
in
the
Scripture
,
is
not
to
be
taught
,
or
reteined
.
That
wee
are
iustified
by
faith
onelie
,
is
not
in
the
Scripture
,
neither
the
wordes
themselues
,
nor
the
sense
of
the
woords
:
Therefore
it
is
not
to
be
reteined
.
to
be
iustified
freely
without
the
workes
of
the
Law
:
by
faith
,
without
merite
:
Not
of
anie
righteousnesse
which
we
haue
doone
:
The
blood
of
Jesus
Christ
cleanseth
vs
from
al
sinne
.
(
onelie
That
all
merite
either
of
faith
or
our
workes
maie
be
remooued
from
this
woork
of
our
iustification
.
That
it
maie
be
shewed
that
faith
,
not
the
merite
of
faith
,
is
necessarily
required
to
iustice
,
Jf
Christ
hath
satisfied
for
vs
,
we
shall
not
be
iustified
freelie
,
but
for
merite
and
desert
.
Reward
presupposeth
merite
;
So
that
where
reward
is
,
there
is
also
merite
.
For
reward
and
merite
are
correlatiues
,
whereof
if
one
bee
put
,
the
other
is
put
also
:
But
euerlasting
life
is
proposed
as
a
reward
for
good
workes
;
therefore
also
the
merite
of
good
workes
is
euerlasting
life
.
That
which
is
not
required
vnto
iustification
is
not
necessarie
to
be
done
.
Good
woorkes
are
not
required
vnto
iustification
.
Therefore
it
is
not
necessarie
to
doe
them
.
He
that
is
iustified
by
two
things
,
is
not
iustified
by
one
only
.
But
we
,
besides
that
we
are
iustified
by
faith
,
are
iustified
also
by
the
merite
and
obedience
of
Christ
:
therefore
not
by
faith
onely
.
For
we
are
iustified
by
faith
,
but
by
the
merit
of
Christ
,
Doctrine
which
maketh
men
profane
,
is
not
to
be
deliuered
.
But
this
doctrine
,
that
we
are
iustified
by
works
,
maketh
men
profane
.
Therefore
it
is
not
to
be
deliuered
.
Euen
those
thinges
which
fall
out
to
bee
euils
by
an
accident
are
to
be
eschued
:
But
this
doctrine
maketh
men
by
an
accident
euil
:
Therefore
it
is
to
be
eschued
.
The
commaundement
of
God
.
Our
owne
saluation
Christ
hath
brought
vs
eternall
iustice
.
This
applied
iustice
is
not
eternal
:
Therefore
this
is
not
our
iustice
,
but
God
himselfe
is
our
iustice
.
The
Lorde
is
our
iustice
Where
sinne
is
not
,
there
is
no
place
for
remission
or
imputation
.
Jn
the
life
to
come
sinne
shall
not
be
.
Therefore
no
place
there
for
remission
or
imputation
.
Ten
Crownes
are
part
of
a
hundred
Crownes
in
paiment
of
a
debt
.
Therefore
good
workes
also
may
be
some
part
of
our
iustice
.
It
is
said
that
Phinees
worke
and
deede
was
imputed
vnto
him
for
righteousnes
.
For
his
glorie
For
our
owne
comfort
Because
works
are
vnperfect
Cursed
is
euerie
man
that
continueth
not
in
all
thinges
which
are
written
in
the
booke
of
the
lawe
to
doe
them
.
Although
they
were
perfect
,
yet
are
they
due
and
debt
:
When
ye
haue
done
all
that
yee
are
commaunded
,
say
,
wee
are
vnprofitable
seruants
.
They
are
Gods
works
,
who
worketh
them
in
vs
.
They
are
temporarie
,
neither
haue
anie
proportion
with
eternall
blessinges
.
They
are
effectes
of
iustification
;
therefore
no
cause
.
They
are
excluded
,
that
wee
might
not
haue
,
whereof
to
glorie
.
If
they
were
part
of
our
iustification
,
our
conscience
should
be
destitute
of
stable
and
certaine
comfort
.
Christ
should
haue
died
in
vain
.
We
should
not
haue
the
same
way
to
saluation
.
Christ
should
not
be
a
perfect
Sauiour
.
Because
we
omit
manie
things
which
we
should
doe
,
and
doe
manie
things
which
we
should
not
doe
.
Because
we
blend
and
mingle
euil
with
that
good
which
wee
doe
;
that
is
,
wee
doe
good
,
but
wee
doe
it
ill
.
THE
Sacraments
as
touching
Ecclesiastical
ministerie
the
questions
are
,
What
is
the
vse
of
the
ministerie
.
What
are
the
partes
thereof
In
what
those
partes
agree
and
accord
.
The
chiefe
and
last
vse
of
the
ministerie
of
the
Church
is
,
The
parts
of
the
ministerie
The
Sacraments
so
accord
and
agree
with
the
word
,
Jt
is
saide
,
That
the
spirit
and
the
Word
worke
faith
in
vs
,
and
the
sacraments
nourish
it
being
wrought
.
These
three
therefore
differ
nothing
one
from
an
other
.
The
Holy
Ghost
worketh
and
confirmeth
faith
in
vs
,
as
the
efficient
cause
thereof
,
the
Word
&
sacraments
as
Instrumental
causes
.
The
Holy
Ghost
also
can
work
faith
in
vs
without
them
:
But
the
Word
&
Sacraments
without
the
holie
Ghost
can
woorke
nothing
.
The
holy
ghost
wheresoeuer
he
dwelleth
,
is
effectuall
in
woorking
:
The
word
&
Sacraments
are
not
so
.
Of
the
Sacraments
Sacrament
,
signified
a
solemne
forme
of
an
oath
taken
in
warre
,
which
they
called
a
militarie
Sacrament
,
so
called
of
Sacrando
,
that
is
,
of
sacring
or
consecrating
them
,
because
by
that
oath
euerie
one
was
consecrated
or
destined
to
this
captaine
,
and
not
to
any
other
to
serue
him
.
who
were
initiated
or
entred
in
holy
rites
,
were
to
shut
their
mouth
,
&
not
to
vtter
those
thinges
which
were
secret
.
a
Sacrament
what
Sacramentes
are
Sacramentes
are
sacred
signes
and
seals
obiect
to
our
eies
,
ordained
and
instituted
by
God
,
that
by
them
he
might
the
more
declare
and
seal
the
promise
of
his
gospel
vnto
vs
.
to
the
kinde
of
Sacramentes
to
their
difference
.
To
the
kind
,
they
are
sacred
signes
&
seals
,
A
signe
and
a
seale
differ
one
from
the
other
,
as
a
general
thing
from
a
thing
more
special
.
A
seale
A
signe
A
sign
is
a
thing
signifieng
somewhat
else
than
that
which
it
sheweth
to
the
senses
:
a
signe
is
that
,
whereby
the
vnderstanding
vnderstandeth
some
thinges
else
,
besides
the
signe
it selfe
.
signes
are
of
two
sortes
are
onely
signifieng
are
confirming
also
serue
in
the
same
steede
,
that
pledges
doe
:
seales
.
Now
these
signes
and
seales
are
called
sacred
and
holy
,
Those
thinges
which
God
performeth
vnto
vs
.
Those
thinges
which
wee
performe
vnto
God
.
be
obiect
to
our
eyes
A
sacrament
is
a
visible
signe
of
inuisible
grace
.
To
the
difference
of
sacramentes
That
they
are
ordeined
and
instituted
by
God
That
they
are
instituted
to
this
end
,
that
God
may
by
them
seal
&
assure
vnto
vs
his
promise
.
And
that
these
signes
were
instituted
of
God
alone
,
it
is
certaine
.
this
institution
of
sacraments
Conteineth
two
thinges
.
The
appointing
and
commanding
of
the
rite
and
ceremonies
:
The
promise
of
grace
annexed
to
this
rite
,
whereby
God
promiseth
that
he
will
giue
the
thing
signified
vnto
such
as
lawfullie
and
rightly
vse
the
signe
.
of
the
promise
This
promise
of
grace
the
promise
of
the
Gospell
by
reason
of
the
analogie
,
proportion
and
similitude
,
which
the
signes
haue
with
those
things
which
are
signified
by
those
sacramental
signes
.
Because
god
when
hee
speaketh
with
vs
,
whether
it
be
by
his
Worde
,
or
by
a
signe
,
is
alwaies
alike
true
.
Because
sacramentes
are
seales
and
pledges
annexed
to
the
promise
,
THE
chiefe
and
principall
ende
of
sacramentes
Because
sacraments
are
signes
Because
they
are
pleadges
hauing
a
promise
:
is
the
distinguishing
of
the
church
from
Paynims
and
al
other
sectes
whatsoeuer
.
He
willeth
the
Iews
to
be
circumcised
,
&
Christians
to
be
baptized
,
he
interdicteth
aliantes
&
strangers
,
and
excludeth
them
from
eating
of
the
Paschal
Lamb.
For
his
owne
glories
sake
For
our
comfort
and
saluation
is
the
profession
and
testification
of
our
thankefulnes
and
duetie
towardes
God
,
the
propagation
and
maintenance
of
the
doctrine
:
an
occasion
thereby
giuen
to
the
yonger
sort
to
enquire
what
these
things
meane
,
and
so
an
occasion
also
of
explicating
and
preaching
the
benefits
of
Christ
vnto
them
.
When
thy
sonne
shal
aske
thee
to
morrow
saying
,
what
is
this
?
Thou
shalt
then
saie
vnto
him
;
With
a
mightie
hand
the
Lord
brought
vs
out
of
Aegypt
,
out
of
the
house
of
bondage
.
that
they
may
be
the
bonds
of
mutual
dilection
and
loue
By
one
spirite
are
we
all
baptized
into
one
bodie
.
When
ye
come
together
to
eate
,
tarrie
one
for
another
.
For
wee
that
are
manie
,
are
one
bread
and
one
bodie
,
because
we
are
all
partakers
of
one
bread
.
One
God
,
one
Faith
,
&c.
Now
they
differ
in
the
principal
&
chiefe
end
.
For
sacraments
are
only
ceremonies
.
Sacrifices
may
be
ceremonies
&
moral
works
also
,
as
the
sacrifices
of
thanksgiuing
A
sacrament
A
sacrifice
a
sacrament
outward
signes
Thinges
signified
by
them
The
Passouer
and
other
ceremonies
of
the
oulde
testament
were
both
sacrifices
and
sacramentes
.
Therefore
sacramentes
doe
nothing
differ
from
sacrifices
.
He
that
heareth
you
,
heareth
mee
.
Both
exhibite
the
same
things
vnto
vs
.
Both
are
from
the
holie
Ghost
,
and
so
both
also
confirme
and
establish
faith
.
God
instituteth
both
,
God
offereth
both
.
God
accomplisheth
both
by
the
Ministers
of
his
Church
.
Receiue
the
Holie
Ghost
Indeede
J
baptize
you
with
water
to
amendment
of
life
;
but
hee
that
commeth
after
mee
will
baptize
you
with
the
holie
Ghost
and
with
fire
.
In
substance
&
nature
Words
signifie
according
to
the
appointment
of
men
,
whom
it
pleased
that
things
should
so
be
expressed
&
signified
.
Words
wee
heare
,
and
reade
:
Words
signifie
onelie
The
Woorde
of
the
promise
and
commaundement
is
proposed
without
anie
difference
,
to
al.
The
Sacraments
are
giuen
onelie
to
the
members
of
the
Church
,
whose
faith
is
by
them
confirmed
and
preserued
.
The
Woorde
is
the
instrument
of
the
holie
Ghost
by
which
he
beginneth
and
confirmeth
our
faith
:
The
Sacraments
are
the
instruments
of
the
holie
Ghost
,
by
which
he
beginneth
not
,
but
onelie
confirmeth
our
faith
:
There
is
no
desire
after
a
thing
which
is
not
knowen
.
The
Woorde
is
necessarie
and
sufficing
vnto
saluation
in
them
who
are
of
an
vnderstanding
age
.
For
faith
commeth
by
hearing
.
But
the
Sacraments
are
not
preciselie
and
absolutelie
necessarie
vnto
all
.
Not
the
want
but
the
contempt
of
them
condemneth
.
The
Sacraments
by
gesture
,
the
Woorde
by
speech
declareth
vnto
vs
the
will
of
God
.
The
Woorde
may
be
without
the
Sacraments
,
But
the
Sacraments
cannot
be
so
without
the
Word
.
The
Woorde
is
that
which
is
confirmed
by
signes
annexed
vnto
it
:
the
Sacraments
are
those
signes
whereby
it
is
confirmed
.
The
Word
is
to
bee
preached
vnto
those
onelie
,
who
are
of
vnderstanding
,
the
Sacraments
are
to
be
giuen
vnto
Infants
as
Circumcision
and
Baptisme
.
That
a
Sacrament
is
a
visible
Word
:
That
a
Sacrament
is
a
Word
,
in
multitude
and
number
In
signification
Jn
binding
and
obliging
men
Jn
continuaunce
Jn
clearenesse
Jn
the
author
Jn
the
thinges
signified
Jesus
christ
yesterday
,
and
to
daie
,
the
same
is
also
for
euer
.
The
Fathers
vnder
the
Lawe
were
baptised
in
the
cloude
and
in
the
Sea
,
and
did
al
eate
the
same
spiritual
meate
.
By
christ
ye
are
circumcised
with
circumcision
made
without
handes
,
THE
foundation
or
matter
in
the
Sacraments
The
terme
The
relation
The
correlatiues
Nowe
this
vnion
consisteth
in
two
things
.
Jn
a
similitude
and
proportion
of
the
signes
with
the
thinges
signified
.
In
the
ioint-exhibiting
or
receiuing
of
th●
thinges
,
and
in
the
lawfull
and
right
vse
.
sacramental
vnion
Sacramentall
vnion
is
such
A
sacrament
The
foundation
the
terme
.
The
relation
in
euery
sacrament
are
these
two
,
the
thing
signified
,
and
the
signes
.
Briefer
thus
:
Jn
euery
sacrament
are
the
signe
and
the
thing
signified
.
The
thing
The
thing
and
the
sacrament
differ
in
this
.
The
thing
that
there
is
a
sacramentall
vnion
and
coniunction
of
the
things
&
signes
in
sacraments
;
and
it
consisteth
,
Jn
a
similitude
whereby
the
thing
is
signified
,
shadowed
,
and
re●●●sented
.
In
the
ioint-receiuing
of
the
things
and
signes
.
In
substaunc●●
The
signes
are
corporeall
,
visible
,
earthly
:
the
thin●●●●●uenly
,
inuisible
,
spiritual
.
But
the
body
of
〈◊〉
is
a
corporeall
thing
.
in
the
maner
of
receiuing
In
the
end
or
vse
The
things
signified
are
necessary
,
&
are
necessarily
receiued
of
all
the
members
of
the
true
church
:
The
signes
are
receiued
of
them
only
,
who
are
able
to
receiue
them
.
The
signes
are
diuerse
,
the
rites
and
ceremonies
variable
:
the
things
are
perpetual
and
the
same
in
al
sacramentes
.
figuratiue
.
The
proper
When
the
sacraments
ar
called
tokens
,
signs
,
seals
,
&
those
sealing
&
confirming
vnto
vs
,
that
God
wil
giue
those
things
which
he
hath
promised
.
Circumcision
is
a
seal
of
the
righteousnes
of
faith
.
And
it
shal
be
a
signe
in
thy
flesh
.
When
vnto
the
signes
are
expresly
adioined
promises
He
that
shal
beleeue
,
&
be
baptized
,
shall
bee
saued
.
A
figuratiue
or
sacramentall
kind
of
speaking
is
,
When
the
names
of
the
things
are
giuen
vnto
the
signes
:
as
the
Paschall
Lambe
called
the
Passeouer
.
Contrariwise
,
when
the
names
of
the
signes
are
attributed
to
the
things
.
When
the
properties
belonging
to
the
things
are
attributed
to
the
signs
.
the
bread
which
we
brake
,
is
it
not
the
communion
of
the
body
of
christ
?
baptism
is
said
to
wash
away
sins
,
to
saue
,
to
regenerate
.
the
properties
of
the
signs
are
attributed
to
the
things
themselues
.
The
rocke
was
christ
.
We
are
washed
by
the
bloud
of
Christ
.
Because
the
signs
represent
and
seale
the
things
.
Baptism
is
the
washing
of
regeneration
.
Because
the
things
&
the
signs
are
together
receiued
by
the
faithful
,
in
the
right
vse
therof
.
When
the
rites
ordained
by
God
are
obserued
and
not
corrupted
.
When
those
persons
vse
those
rites
for
whom
God
hath
ordained
them
.
If
thou
beleeuest
with
all
thine
heart
,
thou
maist
bee
baptized
.
So
also
they
are
baptized
of
Iohn
.
who
confesse
their
sinnes
When
the
rites
and
Sacraments
are
vsed
to
that
end
,
for
which
they
were
instituted
.
Because
that
is
not
to
obey
Gods
commandement
.
Because
if
the
signs
be
changed
or
conuerted
to
another
vse
,
or
the
couenaunt
not
kept
,
the
consent
of
him
that
promiseth
is
lost
,
without
which
the
signe
or
earnest
confirmeth
nothing
.
But
the
right
and
lawfull
vse
of
them
consisteth
especiallie
in
faith
and
repentance
:
THE
wicked
receiue
the
bare
signes
onelie
,
and
those
to
their
iudgement
and
condemnation
.
Because
the
benefits
of
Christ
are
receiued
onelie
in
the
right
vse
of
the
Sacraments
:
Whosoeuer
shall
eate
this
bread
,
and
drinke
the
cup
of
the
Lord
vnworthilie
,
shall
bee
guiltie
of
the
bodie
and
bloude
of
the
Lorde
.
Vnto
whom
nothing
is
promised
in
the
Woorde
;
to
him
the
sacraments
seale
nothing
.
Wee
receiue
spiritual
thinges
by
faith
.
The
wicked
haue
not
faith
.
Therfore
neither
do
the
wicked
receiue
spiritual
things
.
To
be
wicked
,
and
to
receiue
the
sacraments
entirelie
,
implieth
a
contradiction
.
IN
the
newe
Testament
are
onelie
two
sacramentes
,
and
the
Lords
supper
For
those
are
onelie
sacraments
of
the
new
Testament
,
which
are
,
Jnstituted
of
Christ
for
the
whole
Church
.
Hauing
the
promise
of
grace
adioined
vnto
them
.
But
there
are
onelie
two
such
sacraments
,
Pennance
,
priuate
absolution
,
matrimonie
,
vnction
,
and
laying
on
of
hands
are
no
sacraments
.
that
pennance
and
priuate
absolution
Vnction
,
and
laying
on
of
hands
if
Matrimonie
bee
the
seuenth
sacrament
,
of
the
second
conclusion
Thou
shalt
keep
my
sabbothes
that
sacraments
are
rites
commanded
and
prescribed
to
the
church
by
God
,
that
they
are
rites
adioined
vnto
the
promise
as
visible
signes
and
tokens
thereof
;
Because
al
sacraments
are
necessary
duties
towards
GOD.
But
chiefly
and
principallie
they
are
gods
benefites
towardes
vs
;
as
circumcision
did
portende
and
shew
remission
of
sinnes
and
mortification
Teach
and
baptise
all
nations
Iesus
did
baptise
:
when
yet
not
hee
himselfe
,
but
his
disciples
did
baptise
.
The
Lord
hath
anointed
thee
to
confirme
our
faith
,
because
the
scripture
witnesseth
them
to
be
the
signes
and
tokens
of
the
mutuall
&
euerlasting
couenant
between
God
and
the
faithfull
,
which
God
signifieth
vnto
vs
in
the
bestowing
of
his
benefits
promised
vs
in
the
Gospell
.
He
that
shall
beleeue
,
and
shall
bee
baptised
,
shall
bee
saued
.
And
lastly
,
because
the
scripture
to
signifie
the
receiuing
or
want
of
the
things
signified
,
alleageth
the
receiuing
or
want
of
the
signs
:
As
Purge
me
with
hysop
&
I
shal
be
clean
.
The
Lord
will
circumcise
thy
heart
.
All
wee
which
haue
bin
bapitised
.
The
bread
which
we
break
,
is
it
not
the
communion
of
the
bodie
of
Christ
?
That
the
sacraments
discerne
&
seuer
the
church
from
other
sects
.
A
strainger
shall
not
eate
thereof
.
What
is
the
profit
of
circumcision
?
Much
euery
maner
of
way
:
because
vnto
them
were
committed
the
Oracles
of
God
,
Ye
being
in
times
past
Gentiles
,
&
called
Vncircumcision
of
them
,
who
were
at
that
time
without
Christ
,
and
were
aliants
from
the
common-wealth
of
Jsraell
,
and
were
straingers
from
the
couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
Worlde
.
Is
shall
bee
a
signe
of
the
couenant
betweene
mee
and
you
;
and
it
shall
bee
my
couenant
,
in
your
flesh
.
As
often
as
yee
shall
eate
this
bread
,
yee
shew
the
Lords
death
vntill
hee
come
.
This
day
shall
bee
vnto
you
a
remembrance
.
Thou
shalt
binde
them
for
a
signe
vpon
thine
hand
,
and
they
shall
bee
as
signes
of
remembrance
betweene
thine
eyes
.
Do
this
in
remembrance
of
me
.
they
are
also
bonds
of
loue
:
One
Lord
,
one
faith
We
being
many
are
one
bodie
.
of
the
fourth
Conclusion
The
receiuing
of
the
signes
is
corporall
&
externall
.
But
the
thinges
especiallie
signified
are
not
receiued
without
faith
,
because
they
are
promised
to
beleeuers
onely
.
the
signes
declare
the
same
to
the
eyes
,
which
the
promise
declareth
vnto
the
ears
.
The
thinges
signified
are
the
communion
of
Christ
and
all
his
benefits
.
of
the
sixt
conclusion
.
Such
is
the
coniunction
of
all
signes
with
their
things
signified
,
as
that
they
represent
the
things
signified
,
and
confirme
the
acceptation
of
them
:
For
the
pledges
or
tokens
and
symboles
testifieng
other
thinges
,
are
,
though
not
in
the
same
place
,
yet
together
with
the
thinges
testified
and
signified
.
Because
to
make
one
thing
a
signe
of
another
thing
,
is
not
to
include
or
tie
the
thing
with
the
signe
,
as
that
they
should
be
in
one
place
,
but
to
ordaine
the
signe
to
signifie
the
thing
,
the
signe
being
in
the
same
place
with
it
,
or
in
some
other
place
.
the
nature
of
the
things
signified
by
the
sacrament
doth
not
admit
this
local
vnion
.
For
some
are
subsisting
forms
,
some
accidents
,
not
inherent
in
the
sacramentall
signes
,
but
in
the
mindes
of
men
;
as
the
gifts
of
the
holy
ghost
.
Some
are
corporeall
,
and
in
one
place
only
,
and
not
locallie
existent
,
wheresoeuer
the
sacraments
are
vsed
;
as
the
flesh
and
bloud
of
Christ
.
of
the
seuenth
Conclusion
Circumcision
is
the
couenaunt
.
The
Lambe
is
,
the
Passeouer
.
The
bloud
of
the
sacrifices
,
the
bloude
of
the
couenant
,
the
expiation
of
the
sacrifices
,
the
Sabboth
,
the
euerlasting
couenant
.
The
mercie
seate
of
the
Arke
:
Baptisme
a
clensing
washing
.
Bread
and
wine
,
the
bodie
and
bloud
of
Christ
.
the
signe
of
the
couenant
;
The
Pascal
Lambe
,
the
signe
of
the
passouer
:
The
Sabboth
,
a
perpetual
signe
of
grace
and
sanctification
:
The
ceremonies
,
types
and
shadowes
of
true
thinges
:
The
beleeuer
and
baptized
shall
bee
saued
;
and
of
the
signes
,
and
symboles
of
the
Lordes
supper
it
is
said
,
that
they
are
to
bee
receiued
for
our
reconciliation
.
of
the
tenth
conclusion
.
The
signes
of
the
couenant
,
confirme
nothing
vnto
them
who
keep
not
the
couenant
,
or
who
referre
them
to
another
ende
.
J●
is
superstitious
and
idolatrous
to
attribute
the
●●stif●cation
of
gods
grace
either
to
the
external
woorke
&
rite
without
the
promise
,
or
to
anie
other
woorke
inuented
by
men
.
Circumcision
is
profitable
,
if
thou
doe
the
law
,
&c.
of
the
conclusion
.
The
figure
of
Baptisme
beeing
correspondent
to
the
Arke
of
Noah
,
doth
also
saue
vs
;
not
the
outward
washing
away
of
the
filth
of
the
flesh
,
but
the
inwarde
testification
of
a
good
conscience
towardes
god
.
The
bread
which
wee
breake
,
is
it
not
the
communion
of
the
bodie
of
Christ
?
Esay
,
cap.
He
that
killeth
a
Bullock
,
is
as
if
he
slew
a
man
:
he
that
sacrificeth
a
sheep
,
i●
as
if
he
cut
off
a
dogs
necke
.
And
saint
Paul
,
Whosoeuer
shall
eate
this
breade
and
drinke
the
cup
of
the
Lorde
vnworthilie
,
shall
be
guiltie
of
the
bodie
and
bloud
of
the
Lorde
.
of
the
conclusion
.
A
promise
&
the
signe
of
a
promise
hauing
a
condition
of
faith
and
fidelitie
adioined
vnto
it
are
ratified
,
whensoeuer
the
condition
is
perfourmed
.
I
might
deale
with
thee
as
thou
hast
done
,
when
thou
diddest
despise
the
oth
in
breaking
the
couenant
:
Neuerthelesse
I
will
remember
my
couenaunt
made
with
thee
in
the
daies
of
thy
youth
,
and
J
will
confirme
vnto
thee
an
euerlasting
couenant
.
of
the
conclusion
.
The
iterating
of
circumcision
or
Baptisme
hath
beene
no
where
receiued
or
admitted
.
because
those
sacraments
were
instituted
,
to
bee
an
initiating
or
solemne
receiuing
of
men
into
the
Church
,
which
is
alway
ratified
vnto
him
that
is
penitent
,
and
persisteth
therein
.
But
the
vse
of
other
sacraments
is
commaunded
to
be
iterated
:
as
of
the
sacrifices
,
the
Passeouer
,
worshipping
at
the
Arke
,
Cleansings
:
as
also
of
the
Lords
Supper
.
The
cause
is
,
because
they
are
a
testimonie
,
that
the
couenant
which
was
made
in
Circumcision
and
Baptisme
,
is
ratified
and
firme
to
him
that
repenteth
.
And
this
exercising
of
our
faith
is
alwaies
necessarie
.
of
the
conclusion
.
That
there
is
one
common
definition
agreeing
to
the
sacraments
both
of
the
olde
and
new
testament
,
That
the
difference
of
them
consisteth
in
the
number
and
forme
of
the
rites
,
For
in
the
newe
testament
it
is
manifest
that
there
are
but
two
,
because
there
are
no
other
ceremonies
commaunded
of
god
,
and
hauing
annexed
vnto
them
the
promise
of
grace
.
And
that
the
olde
sacraments
signifie
Christ
,
which
hereafter
shoulde
bee
exhibited
,
the
newe
,
Christ
who
alreadie
was
exhibited
,
they
differ
in
clearenes
of
the
that
the
holie
ghost
dooth
mooue
our
heartes
by
them
to
beleeue
.
For
that
which
serueth
for
the
kindling
or
raising
of
faith
in
vs
,
the
same
also
serueth
for
the
receiuing
of
the
communion
of
Christ
&
his
benefits
.
And
because
we
attaine
vnto
this
by
faith
.
The
bread
is
the
communion
of
the
bodie
of
Christ
:
Baptisme
doth
saue
vs
.
of
the
conclusion
.
The
sacraments
without
the
word
going
before
,
doe
neither
teach
nor
confirme
our
faith
:
because
the
meaning
and
signification
of
them
,
is
not
vnderstood
,
except
it
be
declared
by
the
woorde
,
neither
can
the
signe
confirme
anie
thing
,
except
the
thing
bee
first
promised
.
Without
the
Word
those
who
are
of
vnderstanding
are
not
saued
,
Hee
that
beleeueth
not
in
the
sonne
,
is
alreadie
condemned
.
Faith
commeth
by
hearing
:
and
hearing
by
the
woorde
of
god
.
But
they
may
bee
saued
without
the
sacramentes
:
The
Woord
also
is
to
bee
preached
vnto
the
wicked
,
But
the
sacraments
are
to
bee
administred
vnto
them
,
who
are
acknowledged
for
members
of
the
church
Thou
maiest
be
baptized
,
if
thou
beleeuest
.
of
the
eighteenth
conclusion
by
the
Passeouer
,
and
other
sacrifices
,
as
also
by
the
sabboth
:
which
all
were
commaunded
by
God
,
THE
principall
questions
are
BAptisme
is
an
externall
washing
instituted
by
the
sonne
of
God
,
with
the
pronouncing
of
these
words
,
I
baptize
thee
in
the
name
of
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
;
to
bee
a
testimonie
,
that
he
who
is
so
washed
or
dipped
,
is
reconciled
through
Christ
by
faith
,
and
is
sanctified
by
the
spirite
vnto
eternall
life
.
Goe
,
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
and
the
son
,
&
the
holy
ghost
.
Baptisme
is
a
ceremony
instituted
by
Christ
in
the
new
testament
,
whereby
wee
are
washed
with
water
in
the
name
of
the
Father
,
the
sonne
,
and
the
holy
ghost
;
to
signify
,
that
we
are
receiued
into
fauor
for
the
bloode
of
Christ
shed
for
vs
,
and
are
regenerated
by
his
spirite
,
and
also
to
bind
vs
,
that
hereafter
we
endeuour
in
our
actions
and
deedes
truly
to
testifie
newnesse
of
life
.
Baptisme
is
said
to
be
an
external
washing
of
water
,
therefore
baptisme
is
a
bare
signe
onelie
.
There
were
washinges
also
in
the
oulde
testament
:
Baptisme
is
a
washing
:
Baptisme
therefore
is
a
sacrament
of
the
old
testament
.
Baptisme
is
called
a
lauour
or
washing
The
washing
of
blood
The
washing
of
the
spirit
He
preached
the
Baptisme
of
amendment
of
life
,
for
remission
of
sinnes
.
If
anie
man
hath
not
the
spirite
of
Christ
,
the
same
is
not
his
.
to
be
washed
by
the
bloode
of
Christ
,
To
be
washed
by
the
holy
ghost
,
Now
then
our
iustification
and
our
regeneration
differ
;
in
that
our
iustification
is
a
washing
by
the
bloode
of
Christ
,
our
regeneration
is
a
washing
by
the
holie
Ghost
,
The
signe
,
which
is
,
water
,
The
ceremonie
The
things
themselues
;
which
are
,
the
sprinkling
of
the
bloode
of
Christ
,
and
the
imputation
of
his
righteousnesse
:
the
mortification
of
the
old
man
,
the
quickening
of
the
newe
man
into
a
certaine
hope
of
the
resurrection
to
come
by
christ
.
The
signe
,
which
not
only
signifieth
,
but
also
confirmeth
.
The
signe
,
which
hath
that
autority
and
power
of
confirming
from
the
commandement
and
promise
of
god
.
That
it
should
be
a
mark
,
whereby
the
church
maie
be
discerned
from
all
other
nations
,
and
sects
,
Goe
and
teach
all
nations
baptizing
them
:
Can
anie
man
forbid
water
,
that
these
should
not
be
baptised
,
which
haue
receiued
the
holie
ghost
as
wel
as
wee
?
to
be
a
confirmation
of
our
faith
,
to
be
the
sealing
of
god
,
&
also
the
sealing
or
obsignation
of
the
promise
of
grace
,
and
a
testimonie
of
gods
wil
,
that
hee
giueth
vs
these
giftes
at
this
present
:
and
will
giue
them
euer
hence
forwarde
.
That
Baptisme
is
a
testimonie
and
confirmation
of
this
will
of
god
concerning
his
bestowing
saluation
on
vs
,
because
wee
are
baptised
in
the
name
of
the
father
,
and
the
sonne
,
and
the
holy
ghost
:
Because
god
hath
promised
saluation
vnto
him
who
shal
beleeue
and
shall
be
baptised
.
Why
tariest
thou
?
Arise
and
bee
baptised
,
and
wash
away
thy
sinnes
in
calling
on
the
name
of
the
Lord
.
He
that
shal
beleeue
and
shall
bee
baptised
,
shall
bee
saued
.
Know
yee
not
,
that
al
we
which
haue
beene
baptised
into
Iesus
Christ
,
haue
beene
baptised
into
his
death
?
We
are
buried
then
with
him
by
Baptisme
.
According
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renuing
of
the
holie
Ghost
.
To
the
which
also
the
figure
that
now
saueth
vs
,
euen
baptisme
agreeth
.
why
baptisme
is
not
reiterated
or
vsed
againe
:
baptisme
is
a
signe
of
our
receiuing
into
fauour
,
regeneration
is
wrought
but
once
onelie
:
Baptisme
is
instituted
to
bee
a
testification
of
our
dutie
towards
God
,
and
a
binding
of
vs
and
the
church
to
the
knowledge
and
worshippe
of
God
,
into
whose
name
wee
are
Baptised
.
Wee
are
Baptised
into
the
death
of
Christ
.
Such
were
some
of
you
:
but
ye
are
washed
.
To
be
partakers
of
Christes
death
,
no
otherwise
than
if
our selues
were
dead
.
To
die
also
our selues
Baptisme
is
instituted
to
be
a
signification
or
an
aduertisement
vnto
vs
of
the
Crosse
,
and
of
the
preseruation
of
the
church
therein
,
and
of
the
deliuerance
of
the
Church
from
it
.
Are
ye
able
to
be
baptised
with
the
baptisme
,
that
J
shall
be
baptised
with
?
Al
were
baptised
vnto
Moses
,
in
the
Cloud
,
and
in
the
Sea
.
Baptism
is
instituted
to
signifie
the
vnity
of
the
Church
,
I
beleue
the
catholike
church
It
is
instituted
to
be
a
token
&
Symbole
of
our
receiuing
&
entrance
into
the
Church
,
Jt
is
instituted
to
be
a
means
of
preseruing
&
propagating
the
doctrine
of
the
free
promise
through
the
death
of
christ
:
Goe
and
teach
all
Nations
,
baptizing
them
in
the
name
of
the
father
,
and
the
sonne
,
and
the
holie
ghost
.
He
that
shall
beleeue
,
and
shall
be
baptized
,
shal
be
saued
:
but
he
that
wil
not
beleeue
,
shall
be
damned
.
Teach
all
the
difference
of
the
sacraments
of
the
old
and
new
Testament
.
Baptising
them
be
taught
be
baptised
In
the
name
of
the
Father
,
and
the
sonne
,
and
the
holy
ghost
.
Jn
the
name
That
Baptisme
was
instituted
by
the
common
commandement
and
autoritie
of
these
three
that
these
three
persons
confirme
vnto
vs
by
their
owne
testification
,
that
they
receiue
vs
into
fauour
,
and
performe
that
vnto
vs
which
is
signified
by
baptisme
:
To
be
baptised
in
the
name
of
the
Father
,
the
sonne
,
and
the
holy
ghost
,
i●
,
That
hee
which
is
baptised
,
be
bound
to
the
knowledge
,
faith
,
worship
,
trust
,
honor
,
and
inuocation
of
this
true
god
who
is
the
Father
,
the
sonne
,
and
the
holy
ghost
.
Were
yee
baptised
into
the
name
of
Paul
?
Baptising
them
in
the
name
of
the
Father
,
the
sonne
,
and
the
holy
ghost
,
that
is
,
Baptising
them
by
inuocation
of
the
three
persons
,
inuocating
the
name
of
the
father
,
the
sonne
,
and
the
holy
ghost
vpon
them
:
Hee
that
shall
beleeue
the
right
vse
of
Baptisme
And
shall
bee
baptized
&
shall
be
baptised
both
vnto
Faith
and
vnto
baptisme
,
the
promise
is
adioyned
,
but
after
a
diuerse
manner
:
vnto
faith
,
vnto
Baptisme
Hee
shal
be
saued
Hee
that
will
not
beleeue
,
shall
be
condemned
The
want
of
the
sacrament
doth
not
condemne
Hee
that
shall
be
saued
,
shall
beleeue
and
be
baptised
Christ
attributeth
saluation
both
to
faith
,
and
to
baptisme
.
Therefore
in
conuerting
the
proposition
,
wee
must
affirme
both
of
it
,
and
so
affirme
of
him
that
is
to
be
saued
,
that
hee
is
also
to
beleeue
and
to
bee
baptised
.
vnproper
.
Proper
Baptisme
is
a
signe
of
the
washing
awaie
of
sin
.
He
that
shal
beleeue
,
and
shall
be
baptized
,
shal
be
saued
.
Vnproper
or
figuratiue
kindes
of
speaking
Baptisme
is
a
washing
away
of
sinnes
.
Baptisme
washeth
away
sinnes
an
expiation
or
dooing
awaie
of
sinnes
:
that
it
is
vnpossible
that
the
blood
of
buls
and
goates
should
take
awaie
sins
.
Baptisme
saueth
vs
,
or
it
is
the
washing
of
the
newbirth
,
or
,
it
is
the
washing
away
of
sinnes
:
in
respect
of
an
analogie
or
proportion
betweene
the
signe
and
the
thing
signified
.
for
the
confirmation
of
faith
in
vs
:
He
that
shall
beleeue
,
and
shall
be
baptized
,
shall
be
saued
:
in
respect
of
the
ioint-exhibiting
of
the
things
with
the
signes
,
THey
,
who
are
not
as
yet
the
Disciples
of
Christ
,
are
not
to
be
admitted
vnto
baptisme
.
Teach
al
nations
the
reasons
,
whereby
is
proued
that
infants
are
to
be
baptised
.
Baptisme
is
a
signe
of
our
entraunce
into
the
church
,
which
ought
wholy
to
bee
baptised
:
Baptism
is
the
washing
of
the
new
birth
:
By
one
spirite
are
we
all
baptised
into
one
body
:
but
infants
belong
vnto
the
church
:
Suffer
the
little
children
to
come
vnto
me
.
Therefore
infants
ought
to
be
baptised
.
Baptisme
is
a
seuering
,
or
a
sign
of
distinguishing
the
whole
church
from
al
other
sectes
,
and
so
from
the
rest
of
all
mankinde
.
Wherefore
baptisme
is
to
be
giuen
vnto
al
the
members
of
the
visible
church
and
the
citizens
of
Christ
.
But
infantes
are
citizens
of
Christes
kingdome
,
and
members
or
part
of
the
church
:
Wh●●efore
that
right
of
enfranchising
them
to
be
the
citizens
of
christs
church
ought
not
to
bee
denied
vnto
infantes
:
Vnto
whom
belongeth
the
benefit
of
remission
of
sinnes
and
regeneration
,
they
are
to
be
baptized
.
Amend
your
liues
,
and
be
baptized
euery
one
of
you
in
the
name
of
Jesus
Christ
.
For
the
promise
is
made
vnto
you
,
and
to
your
children
.
Can
any
man
forbid
water
that
these
should
not
be
baptized
?
Wherefore
infants
also
are
to
be
baptized
,
neither
ought
the
sign
to
be
denied
them
,
as
vnto
whom
belongeth
the
thing
signified
,
which
is
the
benefit
of
remission
of
sins
,
and
regeneration
,
J
will
bee
thy
God
,
and
the
God
of
thy
seede
after
thee
.
Your
children
are
holie
Suffer
the
little
children
to
come
vnto
me
.
The
promise
is
made
vnto
you
,
and
to
your
children
.
Can
anie
man
then
forbid
water
,
that
these
shoulde
not
bee
baptized
,
Baptisme
in
the
newe
testament
succeedeth
circumcision
,
and
indeede
so
succeedeth
,
as
it
hath
the
same
vse
,
which
circumcision
had
in
the
old
testament
.
Yee
are
circumcised
in
Christ
,
with
circumcision
made
without
hands
,
by
putting
off
the
sinnefull
bodie
of
the
fleshe
,
through
the
circumcision
of
Christ
,
in
that
yee
are
buried
with
him
through
Baptisme
,
in
whome
yee
are
also
raised
vp
together
.
But
in
the
olde
testament
,
circumcision
was
to
be
giuen
to
those
Infants
which
were
born
in
the
Church
of
the
old
testament
,
who
were
also
therefore
circumcised
.
Therefore
Baptisme
also
is
to
be
giuen
to
the
Jnfants
borne
in
the
Church
of
the
new
testament
,
as
being
our
circumcision
,
They
who
beleeue
not
are
not
to
be
baptized
:
For
it
is
saide
,
he
that
shall
beleeue
,
and
shall
be
baptized
&c.
But
Jnfants
doe
not
beleeue
.
Therefore
they
are
not
to
bee
baptized
.
For
vnto
the
vse
of
Baptisme
faith
is
necessarilie
required
:
for
whosoeuer
shall
not
beleeue
,
shal
be
condemned
.
But
vnto
those
that
are
condemned
the
signe
of
grace
must
not
bee
giuen
.
Profession
of
faith
is
sufficient
for
the
Church
.
That
vnto
the
vse
of
baptisme
faith
is
required
,
Actual
faith
is
required
in
those
of
vnderstanding
,
but
in
Infants
is
required
an
inclination
onelie
to
this
Actual
faith
.
For
Jnfants
doe
beleeue
after
their
manner
,
Ier.
cap.
Before
thou
camest
out
of
the
wombe
,
I
sanctified
thee
.
Jt
was
neuer
commaunded
,
that
Infants
should
be
baptized
.
al
Nations
,
baptizing
them
Vnto
you
the
promise
is
made
,
and
vnto
your
children
:
Can
anie
man
forbidde
water
,
that
these
shoulde
not
bee
baptized
?
That
we
are
circumcised
in
Christ
,
and
are
buried
together
with
him
by
baptisme
.
If
Infants
are
to
be
baptized
,
they
are
also
to
be
admitted
vnto
the
Supper
:
for
the
Supper
is
to
bee
giuen
to
the
whole
Church
as
well
as
baptisme
.
For
baptisme
is
an
entrance
and
receiuing
,
or
a
signe
of
receiuing
into
the
Church
:
But
the
Supper
is
a
confirmation
of
our
receiuing
into
the
Church
:
Jn
the
Supper
are
added
,
and
required
conditions
,
which
hinder
the
vse
thereof
to
bee
graunted
vnto
Jnfants
.
For
in
the
Supper
it
is
required
,
That
they
who
vse
the
sign
shew
forth
the
death
of
the
lord
.
That
they
trie
themselues
,
whether
they
haue
faith
&
repentance
,
or
no.
right
and
lawfull
vse
of
baptisme
is
,
when
the
ceremonies
or
rites
instituted
by
Christ
in
baptisme
are
not
changed
.
as
oile
,
spettle
,
and
exorcisme
or
coniuration
,
But
these
appertaine
and
belong
to
order
and
comlinesse
.
But
they
appertaine
to
the
signifieng
of
some
thing
.
The
vse
of
baptisme
is
right
when
baptism
is
giuen
to
them
,
for
whom
it
was
instituted
,
When
baptisme
is
vsed
to
that
ende
,
whereunto
it
was
instituted
:
Baptisme
may
not
be
reiterated
Because
it
dependeth
not
on
the
person
of
him
that
baptizeth
.
Saluation
doth
not
depend
on
baptisme
.
BAptisme
succeeded
in
the
place
of
circumcision
,
which
is
prooued
,
by
the
woord
of
the
Apostle
before
alleadged
:
That
we
are
circumcised
in
Christ
,
with
circumcision
made
without
handes
,
by
putting
off
the
sinful
body
of
the
flesh
,
through
the
circumcision
of
Christ
.
Of
the
circumcision
which
was
made
with
hands
,
that
they
are
buried
together
with
christ
by
baptisme
:
That
baptism
was
substituted
in
the
place
of
circumcision
,
this
also
conuinceth
,
for
that
as
circumcision
,
so
also
baptisme
is
a
signe
of
admission
and
receiuing
into
the
Church
.
If
baptisme
succeeded
circumcision
,
then
now
also
only
the
males
are
to
be
baptized
,
if
the
circumstances
of
circumcision
be
kept
.
In
the
chiefe
and
principal
end
,
By
both
of
them
is
wrought
our
receiuing
into
the
Church
.
By
both
is
signified
regeneration
.
Ye
are
circumcised
in
christ
with
circumcision
made
without
hands
.
In
rites
Circumcision
(
on
gods
behalfe
)
promised
grace
for
the
Messias
to
come
,
baptism
for
the
Messias
exhibited
.
Circumcision
had
a
promise
also
of
a
corporal
benefite
,
Baptisme
hath
no
promise
in
particular
of
any
temporall
benefite
.
Circumcision
(
on
our
behalfe
)
did
binde
to
the
obseruing
of
the
whole
Law
,
ceremonial
,
iudicial
,
and
moral
.
Baptisme
bindeth
vs
onely
to
faith
and
amendment
of
life
Circumcision
was
instituted
for
the
Jsraelites
.
Baptisme
was
instituted
for
all
nations
that
are
desirous
and
willing
to
come
vnto
the
society
of
the
church
.
Circumcision
was
to
last
vntil
the
comming
of
the
Messias
:
baptisme
shal
continue
vntil
the
end
of
the
world
.
CIrcumcision
is
that
rite
,
whereby
all
the
males
of
the
Israelits
were
circumcised
according
to
the
commaundement
of
God
,
that
this
right
might
bee
a
seale
of
the
couenant
made
with
Abrahams
posteritie
.
Those
of
the
gentiles
who
were
conuerted
vnto
the
Iewes
,
but
did
not
obserue
the
ceremonies
.
Religious
men
The
males
onelie
were
circumcised
:
therefore
the
women
were
shut
out
from
the
couenant
of
grace
.
CIrcumcision
was
instituted
,
1.
and
that
doubly
.
First
For
that
rite
did
shewe
,
that
all
men
were
subiect
to
sinnes
,
and
vnclean
.
6.
Because
the
thing
signified
is
exhibited
.
Because
circumcision
was
instituted
for
the
seuering
of
the
Iewes
from
all
other
Nations
:
but
now
the
church
,
that
difference
being
abolished
,
is
collected
and
gathered
out
of
al
Nations
.
CHrist
was
circumcised
,
1.
THE
chiefe
questions
A
supper
from
the
first
institution
of
it
:
Jt
is
likewise
called
Synaxis
in
respect
of
the
assembly
and
conuent
of
the
church
,
Take
this
,
and
diuide
it
among
you
.
When
ye
come
together
to
eat
,
tarry
one
for
another
.
For
we
that
are
many
,
are
one
bread
,
and
one
bodie
.
the
Eucharist
a
sacrifice
It
may
be
also
more
briefly
defined
on
this
wise
.
And
againe
This
is
confirmed
not
onely
by
Christ
in
the
Euangelistes
,
but
also
by
Paul
,
who
expresly
saith
,
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
bloud
of
Christ
?
in
this
sacrament
are
bread
broke
and
eat
;
wine
distributed
and
taken
.
so
that
wee
drawe
life
euerlasting
from
him
,
and
are
made
partakers
,
as
of
Christ
himselfe
,
so
also
of
all
his
benefites
;
as
the
branches
are
made
partakers
of
the
life
of
the
vine
.
Wee
are
aduertised
of
this
our
communion
with
christ
,
First
,
by
the
proportion
which
the
signes
haue
with
the
thinges
,
and
Secondly
by
the
promise
which
is
adioyned
.
And
the
proportion
dooth
chief●●
propose
and
shewe
two
things
vnto
vs
1.
because
the
bread
is
not
only
broken
,
but
is
also
giuen
vs
to
eate
.
Now
is
a
part
of
the
ceremony
,
whereunto
a
part
of
the
thing
signified
dooth
aunswere
This
difference
doth
Paul
testifie
,
when
he
saith
:
Heere
rec●iuing
and
eating
is
a
part
of
the
ceremony
,
whereunto
doo●h
aunswere
the
thing
signified
,
●o
wit
,
the
eating
of
christes
body
.
Now
this
diuine
and
spirituall
thing
,
namely
the
breaking
and
communicating
of
christes
body
,
is
signed
and
confirmed
by
this
ceremony
which
is
the
breaking
and
receiuing
of
bread
,
for
two
causes
.
1.
that
wee
should
know
the
perfection
and
accomplishment
of
our
saluation
to
be
in
his
sacrifice
,
&
that
there
was
nothing
which
could
be
further
desired
.
The
wine
is
seuered
from
the
breade
▪
to
signifie
the
violence
of
his
death
,
because
his
bloud
was
sundered
from
his
body
.
That
it
might
bee
a
c●nfirmation
of
our
faith
,
christ
is
saide
to
haue
baptised
moe
disciples
,
than
Iohn
,
That
it
might
bee
a
publique
distinction
,
or
marke
,
discerning
the
church
from
all
other
nations
and
secte●
.
That
it
might
be
our
testification
to
christ
and
the
whole
church
:
Doe
this
in
remembrance
of
me
.
That
it
might
be
a
bond
of
the
churches
assemblies
and
meetings
:
Drinke
yee
all
of
this
When
yee
come
together
to
eate
,
staie
one
for
another
.
That
it
might
bee
a
bond
of
mutual
loue
and
dilection
:
For
we
that
are
manie
are
one
bread
and
one
bodie
,
because
we
are
all
partakers
of
one
bread
.
Because
it
is
a
communion
,
and
the
signe
of
our
communion
.
Because
it
is
a
thankesgiuing
,
and
all
ought
to
giue
thankes
vnto
God
,
Because
christ
together
with
his
benefits
,
is
not
proper
to
anie
,
but
common
to
all
.
Christ
called
all
his
housholde
vnto
it
,
euen
Iudas
himselfe
.
That
some
abstaine
from
comming
to
the
supper
,
it
commeth
of
a
certaine
euil
and
corrupt
motion
,
because
they
thinke
them selues
not
woorthie
inough
to
approche
vnto
this
table
.
Christ
,
in
the
word
of
the
Institution
of
his
supper
,
putteth
as
the
principal
end
of
his
supper
,
his
remembrance
:
therefore
the
confirmation
of
faith
must
not
be
made
the
principal
end
of
his
supper
.
the
remembrance
The
holie
ghost
confirmeth
our
faith
.
Therefore
the
supper
doth
not
.
Jn
ceremonies
or
rites
In
the
circumstances
of
the
institution
and
vse
,
or
in
the
significations
of
the
ceremonies
.
In
baptisme
is
required
confession
of
faith
and
repentance
in
the
Elder
sort
;
in
Jnfants
it
is
sufficient
,
if
they
be
borne
in
the
church
:
But
in
the
supper
is
added
a
further
condition
of
examining
himselfe
,
and
of
remembring
the
Lords
death
.
Doe
this
in
remembraunce
of
mee
.
Let
a
man
examine
himselfe
.
Baptisme
must
goe
before
and
the
supper
follow
:
Baptisme
is
not
to
bee
rei●erated
,
but
once
onely
to
bee
receiued
in
our
life
time
:
The
supper
is
often
to
be
receiued
of
vs
:
As
often
as
ye
shall
eat
this
bread
,
and
drinke
this
cup
,
yee
shew
the
Lords
death
til
he
come
.
That
al
wee
which
haue
beene
baptized
into
christ
,
haue
beene
baptized
into
his
death
.
Hee
that
shal
beleeue
,
and
shal
be
baptised
,
shal
be
saued
.
as
hold
that
the
body
of
Christ
is
With
,
Jn
,
or
Vnder
the
breade
,
if
that
which
Christ
said
is
simply
to
be
reteined
,
The
bread
is
both
bread
and
the
body
of
Christ
My
body
is
with
,
or
in
,
or
vnder
the
bread
▪
or
,
the
bread
is
both
bread
and
my
body
together
:
really
,
substantially
,
corporally
This
is
my
body
that
of
the
bread
is
made
the
body
of
Christ
,
the
bread
is
chaunged
into
the
bodie
of
Christ
.
The
bread
is
his
body
I
haue
receiued
of
the
Lord
,
that
which
J
also
haue
deliuered
vnto
you
,
that
the
Lord
Iesus
in
the
night
that
he
was
betraied
,
tooke
bread
:
And
when
he
had
giuen
thanks
he
brake
it
,
and
said
,
Take
,
eate
:
this
is
my
body
which
is
broken
for
you
;
this
doe
yee
in
remembraunce
of
me
.
After
the
same
maner
also
he
took
the
cup
,
when
he
had
supped
,
saying
,
This
cup
is
the
new
testament
in
my
bloud
:
this
doe
as
oft
as
yee
drinke
it
,
in
r●membrance
of
me
.
For
as
often
as
ye
shal
eate
this
bread
&
drink
this
cup
,
ye
shew
the
Lords
death
til
he
come
.
In
the
night
that
he
was
betraied
.
That
now
an
end
was
made
of
al
the
old
sacrifices
,
&
he
did
substitute
a
new
sacrament
,
which
should
succeed
,
&
should
be
obserued
that
Paschal
sacrament
being
abolished
.
That
the
same
thing
might
be
signified
,
difference
only
of
time
excepted
.
But
when
the
supper
was
instituted
,
Christ
was
yet
to
be
sacrificed
.
That
he
might
stir
vp
in
his
Disciples
,
and
in
vs
greater
attention
and
marking
of
the
cause
,
for
which
he
did
institute
it
,
and
that
we
might
vnderstand
how
earnestly
Christ
would
haue
this
supper
to
bee
recommended
vnto
vs
:
seeing
he
did
nothing
before
his
death
,
but
that
which
was
of
most
weight
and
moment
.
In
the
same
night
that
he
was
betraied
.
Hee
tooke
bread
the
bread
of
the
Lords
supper
differeth
from
common
bread
:
that
he
is
saide
to
haue
taken
bread
from
the
table
.
in
the
bread
,
with
the
bread
,
or
vnder
the
bread
.
When
hee
had
giuen
thankes
Hee
brake
it
The
bread
which
we
breake
to
signifie
his
passion
and
the
separation
of
his
bodie
from
his
soul
.
Because
Christ
hath
commaunded
it
For
our
owne
comfort
That
the
opinion
of
transubstantiation
and
consubstantiation
may
be
pulled
out
of
mens
mindes
.
That
the
masse
is
not
the
Supper
of
the
Lord
,
but
a
priuate
supper
of
him
that
sacrificeth
.
That
we
must
not
be
idle
beholders
of
the
supper
,
but
religious
receiuers
of
it
.
That
the
lords
supper
is
not
to
be
celebrated
,
but
in
an
assembly
or
congregation
.
That
the
supper
is
a
signe
in
respect
of
God
.
This
is
my
body
.
This
,
Then
should
it
haue
been
said
,
Christ
tooke
nothing
but
bread
,
hee
brake
bread
,
and
gaue
bread
to
his
disciples
to
eate
.
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
bodie
of
●hrist
?
Of
the
Wine
it
is
said
,
This
cup
is
the
new
testament
.
Jn
this
is
my
bodie
this
bread
is
my
bodie
inuisible
:
This
bread
is
my
bodie
Which
for
you
Is
broken
But
Christes
bodie
neither
was
,
nor
is
broken
.
Do
this
In
remembraunce
of
me
This
remembraunce
This
cup
is
the
new
testament
.
it
is
called
the
new
couenant
,
The
supper
is
called
the
new
couenant
,
in
calling
the
supper
the
new
couenant
,
he
comprehendeth
both
the
promise
,
and
the
condition
which
is
expressed
in
the
promise
,
namelie
faith
and
repentance
:
hee
maketh
an
opposition
betweene
the
new
couenant
,
and
that
couenant
which
was
the
Passeouer
,
together
with
the
rites
thereof
.
the
supper
The
Passeouer
J●
my
bloud
:
which
is
shed
for
you
for
remission
of
sinnes
.
For
as
often
as
yee
shall
eate
.
Shewe
the
Lordes
death
Till
hee
come
The
cup
of
blessing
,
which
we
blesse
,
is
it
not
the
communion
of
the
bloude
of
Christ
?
The
bread
which
wee
breake
,
is
it
not
the
communion
of
the
bodie
of
Christ
?
The
cup
of
blessing
:
The
communion
of
the
bodie
the
communion
of
the
bloud
Bread
and
wine
is
the
communion
,
our
communion
consisteth
in
this
:
that
wee
who
are
manie
,
are
one
bodie
.
that
this
communion
is
not
a
corporall
eating
.
This
is
my
body
This
bread
broken
of
me
and
giuen
to
you
,
is
a
signe
of
my
bodie
for
your
sakes
rent
and
deliuered
vnto
death
,
and
a
certaine
seale
of
your
coniunction
with
me
,
so
that
he
who
beleeueth
and
eateth
this
bread
,
doth
truelie
and
reallie
after
a
sort
eat
my
bodie
.
that
Christes
bodie
is
present
and
eaten
corporallie
.
Some
are
taken
from
the
nature
of
the
thing
or
subiect
,
Some
are
drawen
from
an
analogie
of
the
articles
of
our
faith
,
Some
are
taken
from
other
like
places
of
scripture
,
This
is
manifest
That
there
is
the
same
signification
of
the
sacramentes
of
both
Testaments
,
the
Apostle
sheweth
,
1.
Cor.
12.13
.
And
1.
Cor.
10.2.3
Aunswere
.
The
thing
is
not
diuers
,
because
it
is
the
same
,
to
bee
washed
by
the
●●●ud
of
Christ
,
and
to
drink
the
bloud
of
christ
.
But
the
manner
of
signifiyng
one
and
the
sme
thing
is
diuers
,
that
is
,
there
is
a
diuers
similitude
of
one
and
the
same
thing
signified
by
the
signes
,
or
,
one
and
the
same
thing
hath
a
diuers
similitude
or
proportion
.
Therefore
as
in
baptisme
so
in
circumcision
likewise
and
the
Passeouer
is
promised
a
spiritual
thing
,
not
a
corporal
:
and
so
also
here
in
the
Lords
supper
.
The
antecedent
is
proued
(
saith
Erasmus
Whence
is
that
saying
of
Austin
:
(
saith
Austin
Saint
Austin
demaunding
how
bread
is
the
bodie
of
Christ
,
and
wine
his
bloud
(
saith
he
These
are
which
is
,
by
vnderstanding
the
speech
as
the
thing
doth
beare
and
permit
.
FIRME
and
strong
reasons
are
drawen
,
Many
abuse
this
argument
,
omitting
the
first
ground
which
is
altogether
true
and
necessarie
.
For
glorification
doth
not
destroie
or
abolish
the
nature
of
his
humane
nature
.
2
There
are
good
arguments
also
deriued
as
the
Apostle
doth
shew
,
1.
1.
Ioh.
4.13
Iohn
.
15.5
Ephes.
1.22
.
&
4.15
.
&
5.30.31
.
For
that
Christs
abiding
in
vs
is
spirituall
,
is
sufficientlie
perceiued
by
this
,
But
how
or
abide
with
vs
?
Truely
,
3
Vnto
the
former
m●y
be
adioined
also
argumentes
taken
That
he
is
not
to
be
adored
in
the
supper
,
is
easilie
proued
.
Ioh.
4.21
saith
Christ
By
these
woordes
Christ
expressely
condemneth
the
corporal
eating
of
his
flesh
,
whether
visible
,
or
inuisible
.
(
saith
the
Apostle
saith
he
as
is
apparaunt
by
the
wordes
of
the
Apostle
:
5
In
the
Euangelist
which
confirme
also
the
truth
and
meaning
of
this
:
as
,
Which
Paul
also
manifestly
sheweth
,
affirming
,
Vnto
these
argumentes
drawen
out
of
the
sacred
Scripture
and
the
ground
of
our
faith
,
may
be
added
testimonies
of
the
fathers
and
the
purer
church
,
of
al
which
we
will
at
this
present
bring
only
that
one
notable
saying
of
Macharius
the
Monke
:
of
Transubstantiation
Paul
calleth
expressely
that
,
which
is
taken
,
bread
,
both
before
&
after
the
eating
:
Therefore
that
which
is
taken
in
the
supper
is
not
really
the
body
.
Christ
brake
bread
:
but
hee
did
not
then
breake
his
body
:
Therefore
the
bread
is
not
really
his
body
.
The
Bread
was
not
giuen
for
vs
;
But
the
body
of
christ
was
giuen
for
vs
:
Therefore
the
bread
is
not
really
Christs
body
.
Christ
willeth
vs
to
take
this
sacrament
,
and
to
take
bread
and
wine
,
in
remembraunce
of
him
.
Therefore
the
bread
is
called
the
body
of
Christ
,
not
reallie
,
but
in
that
it
is
a
memorial
of
his
body
,
that
is
,
the
bread
is
a
remembrauncer
vnto
vs
of
christs
body
,
euen
as
also
it
is
commanded
in
the
words
of
the
institution
,
Shew
the
Lords
death
til
he
come
.
The
Analogie
&
proportion
of
the
sign
&
the
thing
doth
manifestly
enough
refel
transubstantiation
.
For
in
euery
sacrament
ar
these
two
,
the
sign
,
&
the
thing
signified
:
but
the
sign
should
perish
if
the
bread
should
be
transubstantiated
,
that
is
,
if
there
shold
be
a
change
of
the
bread
into
christs
body
:
for
so
should
remaine
the
thing
signified
onlie
,
and
not
the
signe
,
&
therefore
no
sacrament
.
But
the
Accidents
of
bread
and
wine
,
doe
still
remaine
,
as
whitenesse
,
softnesse
,
and
such
like
.
But
we
saie
not
that
the
bread
and
wine
are
conuerted
into
the
substaunce
of
Christs
bodie
,
but
that
the
substaunce
of
the
bread
and
wine
vanisheth
quite
awaie
,
&
in
place
thereof
succeedeth
the
substance
of
the
bodie
and
bloud
of
Christ
.
of
bread
is
my
bodie
The
bread
whith
we
breake
,
is
the
communion
of
the
bodie
of
Christ
:
For
we
that
are
many
,
are
one
breade
and
one
body
.
As
often
as
yee
shall
eate
this
bread
Whosoeuer
shal
eate
this
bread
vnworthilie
,
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
bread
.
If
there
bee
anie
transubstantiation
,
christes
institution
is
peruerted
:
for
it
abolisheth
and
bringeth
to
nothing
the
substaunce
of
the
bread
,
which
is
the
verie
thing
,
that
in
this
ceremony
is
the
body
of
christ
.
Christ
said
,
This
is
my
bodie
.
But
Christ
is
true
.
Therefore
we
must
beleeue
him
,
setting
apart
all
Philosophicall
subtiltie
and
sharpenes
,
and
so
by
consequent
,
bread
is
not
a
signe
of
his
bodie
.
Jn
,
Vnder
,
and
With
the
bread
,
But
it
is
said
here
,
This
is
my
bodie
.
But
we
say
not
that
the
bread
is
the
bodie
of
Christ
reallie
,
as
the
Papists
say
,
but
that
the
bodie
is
in
the
bread
.
the
word
That
the
bodie
of
Christ
is
in
the
bread
,
vnder
the
bread
,
with
the
bread
,
Do
this
in
remembrance
of
me
.
calleth
the
bread
,
the
communion
of
the
bodie
of
christ
.
Christ
is
omnipotent
.
Therefore
his
bodie
may
be
there
,
and
so
,
because
he
said
it
,
it
is
there
.
Whatsoeuer
is
at
the
right
hand
of
God
is
euerie
where
.
that
christ
sitteth
at
the
right
hand
of
the
Father
,
vbiquitie
of
christs
bodie
That
which
quickeneth
and
nourisheth
vs
,
is
receiued
into
vs
,
the
bodie
and
bloud
of
christ
doe
quicken
vs
:
therefore
they
are
receiued
into
vs
.
The
maner
whereby
christs
bodie
and
bloud
nourisheth
vs
,
The
respect
of
his
merite
His
bodie
and
bloude
quickeneth
or
nourisheth
vs
,
when
wee
receiue
that
merite
of
christs
bodie
and
bloud
:
It
nourisheth
vs
,
when
the
same
spirite
vniteth
vs
by
faith
vnto
christ
,
and
worketh
the
like
in
vs
,
which
it
doth
in
christ
.
The
eating
of
bread
is
done
by
the
mouth
:
But
the
eating
of
the
bodie
is
the
eating
of
bread
.
Therefore
the
eating
of
the
bodie
is
done
by
the
mouth
,
and
is
corporall
,
when
it
is
saide
,
Take
and
eate
.
This
is
my
bodie
,
that
is
the
inuisible
bodie
which
J
haue
in
my
handes
.
The
bread
is
my
bodie
the
bread
The
Wordes
are
not
to
bee
changed
.
Christ
vsed
the
woord
,
Js
;
Therefore
there
may
not
be
put
in
place
thereof
the
word
,
Signifieth
.
Pluck
out
thine
eie
The
bodie
of
christ
was
broken
and
crucified
for
vs
:
not
the
signe
of
the
bodie
.
Therefore
the
bread
is
the
substantiall
bodie
of
christ
.
Why
then
are
the
things
signified
attributed
to
the
signes
,
and
the
signes
called
by
their
names
,
if
neither
consubstantiation
,
nor
transubstantiation
bee
thereby
signified
?
As
the
bread
and
wine
nourish
our
body
,
so
the
body
and
bloud
of
christ
nourish
vs
vnto
euerlasting
life
.
As
the
bread
and
wine
are
receiued
by
the
mouth
,
so
the
body
and
bloud
are
receiued
by
faith
.
As
the
bread
is
eaten
being
broken
,
so
the
bodie
of
christ
is
receiued
being
sacrificed
and
broken
.
As
in
corporall
foode
,
is
required
an
appetite
vnto
it
,
so
also
in
this
spiritual
foode
is
required
faith
.
As
of
many
cornes
is
made
one
loafe
,
so
are
we
being
many
made
one
bodie
.
The
certainty
of
the
signes
in
the
cause
likewise
why
that
is
aff●rmed
of
the
signes
,
which
is
proper
vnto
the
thing
signified
.
For
the
s●gnes
testifie
that
christes
sacrifice
is
accomplished
,
and
for
our
behoofe
and
commodity
:
because
it
is
certainly
and
truly
applied
vnto
vs
.
That
by
faith
we
are
made
partakers
of
christ
,
That
wee
are
made
partakers
of
Christs
benefites
,
iustification
,
and
remission
of
sinnes
.
Jt
comprehendeth
also
the
benefite
of
our
regeneration
,
whereby
we
are
made
like
and
conformed
vnto
christ
,
because
the
same
spirit
dwelling
in
vs
and
in
christ
,
worketh
also
the
same
things
in
vs
.
I
am
the
liuing
bread
which
commeth
downe
from
heauen
;
if
any
man
eate
of
this
bread
hee
shall
liue
for
euer
.
And
the
bread
that
I
will
giue
,
is
my
flesh
,
which
I
wil
giue
for
the
life
of
the
world
.
Why
the
Masse
is
to
be
of
the
name
of
the
Masse
,
Missa
.
The
word
Missa
seemeth
to
haue
his
name
the
woord
Missa
seemeth
to
be
vsed
,
as
it
were
a
mission
or
sending
awaie
,
from
a
dimission
,
or
from
the
manner
of
dimissing
them
Missach
,
nidbath
i●decha
,
A
free
gift
of
thine
hand
.
The
Lord
commaunded
the
Jsraelites
,
that
they
shoulde
open
their
hande
vnto
the
poore
,
and
should
lend
him
sufficient
for
his
neede
.
thinke
that
it
was
called
Missa
,
as
if
it
were
a
tribute
,
and
free
offering
which
shoulde
bee
euerie
where
offered
vnto
God
in
the
church
for
the
liuing
and
the
dead
.
Satan
,
Osanna
,
Sabaot
,
Halleluia
,
Pascha
,
Tertullian
;
We
haue
spoken
remission
of
sinnes
Cyprian
:
He
that
was
to
giue
remission
of
sinnes
,
did
not
disdaine
to
bee
baptized
.
Hee
that
blasphemeth
against
the
holie
ghost
,
hath
not
remission
of
sinnes
.
For
this
woorde
dooth
not
agree
vnto
the
Lords
Supper
we
haue
no
need
of
this
name
.
the
differences
of
the
Supper
&
the
Masse
,
The
Popish
Masse
is
a
manifold
,
chaunging
or
abolishing
rather
of
the
rite
instituted
by
Christ
.
For
it
taketh
away
the
cup
from
the
people
,
and
addeth
manie
toies
,
when
as
notwithstanding
no
creature
hath
anie
power
to
institute
anie
sacraments
,
or
to
change
or
abolish
the
constitutions
and
ordinances
of
God
.
The
Masse
transformeth
the
signe
into
the
thing
signified
.
For
it
denieth
that
there
is
anie
breade
and
wine
remaining
;
but
saith
,
it
is
the
flesh
and
bloud
of
Christ
substantiallie
,
which
is
flat
repugnant
to
the
nature
of
the
Lords
supper
.
In
the
Masse
the
Papists
make
other
heauenlie
gifts
to
be
,
than
which
are
found
in
the
word
and
other
sacraments
,
or
in
the
promise
annexed
vnto
them
.
As
where
the
Masse-Priestes
faigne
that
the
Masse
doth
merite
,
euen
by
the
work
it selfe
wrought
,
that
is
through
the
external
rite
and
action
,
both
for
him
that
celebrateth
,
and
for
others
,
not
onelie
remission
of
sinnes
,
but
the
healing
also
of
men
,
oxen
,
swine
,
and
cattle
diseased
.
and
so
withall
they
coine
this
too
,
that
forsooth
those
signs
of
bread
and
wine
are
a
sacrament
euen
without
the
vse
also
and
administration
.
Likewise
they
wil
haue
other
things
to
be
in
the
Masse
,
than
are
in
anie
sacrament
,
which
is
the
very
carnal
descending
&
abiding
of
Christs
bodie
therein
,
which
is
contrarie
to
the
nature
of
al
sacraments
.
The
Masse
is
repugnant
to
the
sacrifice
of
Christ
:
the
supper
confirmeth
and
testifieth
that
we
are
iustified
,
for
the
alone
sacrifice
of
Christ
wrought
and
finished
on
the
Crosse
:
but
the
Masse
contrarie
to
the
testimonies
of
scripture
maketh
moe
propitiatorie
sacrifices
:
The
Masse
is
called
a
sacrifice
of
the
Papistes
,
and
likewise
the
supper
is
called
a
sacrifice
by
the
Fathers
:
therefore
the
Fathers
were
Papists
.
The
Masse
is
repugnant
to
Christes
Priesthoode
▪
The
Pri●st●
staie
not
,
but
offer
onelie
and
present
the
sonne
vnto
the
father
,
that
for
his
sake
he
may
remit
vs
our
sinnes
,
and
so
they
onelie
applie
that
one
and
onelie
sacrifice
of
christ
.
that
they
offer
Christ
with
their
hands
.
Christ
through
the
eternal
spirite
offered
himselfe
without
spot
to
God
:
Christ
was
once
offered
to
take
away
the
sinnes
of
manie
;
and
to
them
that
looke
for
him
shall
hee
appeare
the
second
time
without
sinne
vnto
saluation
.
Christ
after
he
had
offered
one
sacrifice
for
sinnes
,
sitteth
for
euer
at
the
right
hand
of
God
.
The
Masse
is
repugnant
to
the
doctrine
of
grace
and
iustification
,
which
teacheth
,
that
in
this
life
onelie
is
the
time
of
obteining
fauour
,
by
faith
alone
,
for
the
onelie
merite
of
christ
.
through
and
for
this
sacrifice
of
the
Masse
,
and
so
for
this
worke
(
as
they
speake
)
wrought
,
they
maintaine
that
the
dead
also
obtaine
remission
of
sinnes
.
The
Masse
is
repugnant
vnto
the
articles
of
our
faith
concerning
the
true
humanitie
of
christ
,
concerning
his
true
ascension
into
heauen
,
and
his
returning
from
thence
,
at
the
day
of
iudgement
.
For
they
make
a
corporal
presence
of
christ
in
the
Masse
,
saying
that
christ
is
inuisible
present
vnder
the
forme
of
breade
and
wine
,
the
substance
of
the
bread
and
wine
beeing
abolished
,
as
often
as
the
Masse
is
celebrated
,
Jt
is
contrarie
also
to
the
nature
of
sacraments
,
The
Masse
is
contrarie
to
the
communion
of
Saintes
with
Christ
.
For
it
imagineth
an
execrable
inuention
,
which
is
,
that
Christes
bodie
doth
descend
into
our
bodies
,
and
remaineth
as
long
within
our
bodies
as
the
formes
remaine
of
bread
and
wine
.
But
the
supper
reacheth
that
wee
are
made
members
of
Christ
by
the
holy
gh
st.
and
ingraffed
into
him
.
The
Masse
is
repugnaunt
to
the
true
worship
of
God
,
because
it
maketh
Christ
to
be
there
corporally
present
,
&
so
by
consequent
there
to
bee
worshipped
.
they
professe
them selues
to
be
idolaters
,
Because
no
creature
hath
power
to
ty
the
woorshippe
of
God
to
anie
thing
or
place
,
wherein
God
hath
not
commaunded
by
expresse
word
himselfe
to
be
worshipped
,
and
wherein
God
hath
not
promised
to
hear
vs
.
why
the
Iewes
directing
their
praier
to
the
propitiatorie
or
mercy
seat
did
notwithstanding
withall
in
spirite
worship
the
true
God
,
and
were
by
promise
from
him
assured
to
bee
head
:
but
worshipping
in
Dan
,
and
in
Bethel
,
and
in
the
high
places
,
and
in
the
temple
of
Samaria
,
were
idolaters
not
knowing
what
they
worshipped
.
Yee
worship
that
which
yee
knowe
not
:
we
worship
that
which
we
know
:
for
saluation
is
of
the
Iewes
:
Because
in
the
newe
testament
all
worshippe
which
is
tied
to
anie
certaine
place
on
earth
is
vtterlie
taken
awaie
,
and
spiritual
worship
onlie
required
,
stirred
and
kindled
by
the
holy
ghost
,
and
doone
with
a
true
faith
,
and
knowledge
of
God
The
houre
commeth
,
when
ye
shal
neither
in
this
mountaine
,
nor
at
Jerusalem
worship
the
Father
.
What
it
is
,
to
worship
christ
in
the
bread
,
namelie
,
to
direct
our
worshippe
in
soule
,
minde
,
cogitation
,
and
,
as
much
as
may
be
,
in
the
motion
of
our
bodies
to
the
place
in
which
the
bread
is
,
and
turning
thereto
to
yeelde
reuerence
vnto
christ
,
as
if
hee
were
present
there
more
than
else-where
.
they
worshipped
God
at
the
Arke
,
The
Masse
is
an
application
of
Christes
sacrifice
:
Therefore
it
is
not
to
be
taken
away
.
There
must
bee
a
perpetuall
sacrifice
in
the
Church
,
because
Jsai
foretold●
,
that
it
should
bee
from
sabbath
to
sabbath
.
Because
it
is
a
remembraunce
of
Christes
sacrifice
.
Because
almes
were
giuen
in
the
primitiue
church
,
after
the
supper
was
ended
,
which
were
a
sacrifice
.
The
supper
also
is
an
Eucharistical
or
thankesgiuing
sacrifice
.
When
the
rites
and
ceremonies
instituted
of
CHRIST
,
are
reteined
and
obserued
;
yet
so
that
they
bee
not
obserued
of
one
or
two
priuatelie
:
but
that
in
a
conuenient
and
lawfull
assemblie
of
the
church
the
breade
be
broken
,
distributed
,
and
receiued
:
and
the
wine
giuen
to
all
that
communicate
in
remembrance
of
Christes
death
,
When
the
rites
are
obserued
of
those
persons
,
for
whome
Christ
did
institute
them
When
the
supper
is
receiued
for
the
right
end
,
which
is
,
in
commemoration
and
remembraunce
of
the
Lordes
death
.
The
bare
signes
onely
,
namely
bread
and
wine
.
They
receiue
those
signes
to
their
condemnation
,
or
they
eate
their
owne
dannation
.
Nowe
to
eate
damnation
,
is
,
through
incredulitie
&
abusing
of
the
sacrament
to
be
abalienated
and
repelled
from
christ
and
al
his
blessinges
:
through
abusing
of
the
sacrament
being
receiued
without
faith
&
repentance
,
grieuously
to
offend
God
,
and
so
to
draw
vpon
themselues
temporal
and
euerlasting
punishmentes
,
except
they
repent
.
to
eate
christ
,
is
,
through
faith
to
bee
made
partaker
of
his
merite
,
efficacie
,
and
benefites
.
For
no
man
can
eate
christ
,
and
not
withall
be
made
by
faith
partaker
of
his
merite
,
efficacie
,
and
giftes
.
The
wicked
eate
damnation
vnto
themselues
:
Therefore
they
eate
Christ
.
But
why
eat
the
wicked
damnation
vnto
themselues
,
seeing
it
is
a
good
worke
to
receiue
the
sacramentes
?
He
that
killeth
a
bullocke
is
as
if
he
slue
a
man
.
If
thou
be
a
transgressour
of
the
Law
,
thy
circumcision
is
made
vncircumcision
.
Because
they
profane
the
signes
,
and
by
consequent
the
thing
signified
,
by
laieng
holde
on
those
thinges
,
which
were
not
instituted
for
them
,
but
for
the
Dis●iples
of
Christ
.
Because
they
profane
the
couenaunt
and
testament
of
God
,
by
taking
vnto
themselues
the
signes
and
tokens
of
the
couenaunt
.
Because
they
tread
vnder
foote
the
bloude
of
Christ
.
Because
they
condemne
themselues
by
their
owne
iudgement
.
who
ought
to
approch
vnto
the
supper
:
who
ought
to
bee
admitted
who
ought
to
approch
thither
who
liue
in
true
faith
and
repentance
,
and
so
who
haue
faith
and
repentance
not
in
possibilitie
onelie
,
but
also
actuallie
:
that
Jnfants
haue
faith
,
and
therefore
ought
to
approche
vnto
the
Lords
Supper
.
Shewe
the
death
of
the
Lord
:
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
bread
,
and
drinke
of
this
cup.
that
it
is
not
lawfull
for
the
wicked
to
approch
vnto
the
Supper
,
For
the
sacraments
are
instituted
only
for
the
faithful
&
those
which
are
conuerted
,
to
seal
to
them
the
promise
,
&
to
confirm
their
faith
.
The
Word
notwithstanding
is
common
to
the
conuerted
and
vnconuerted
,
that
the
conuerted
may
heare
it
,
and
bee
confirmed
by
it
;
and
that
the
vnconuerted
also
may
heare
it
,
and
thereby
bee
conuerted
.
What
God
hath
instituted
for
his
houshold
and
children
,
that
hypocrites
and
aliants
from
the
Church
ought
not
to
receiue
.
that
euerie
man
trie
and
examine
himselfe
,
and
so
eate
of
that
bread
,
&
drinke
of
that
cup.
But
to
examine
himself
,
is
to
trie
whether
he
hath
faith
and
repentance
.
Wherefore
he
will
haue
him
to
come
,
who
hath
these
things
in
him
.
By
a
purpose
and
desire
to
obey
god
according
to
al
the
commandements
of
God
.
By
a
confidence
&
tranquillity
of
conscience
.
Hope
maketh
not
ashamed
:
because
the
loue
of
God
is
shed
abroad
in
our
harts
by
the
holie
ghost
,
which
is
giuen
to
vs
.
By
effects
,
as
by
the
beginning
of
inward
&
outward
obedience
.
Leaue
there
thine
offring
before
the
altar
:
first
be
reconciled
to
thy
brother
,
&
then
come
&
offer
thy
gift
.
He
that
killeth
a
Bullocke
is
as
if
he
slew
a
man
.
who
in
woords
&
deedes
professe
true
repentance
:
they
also
who
expresse
&
shew
a
profession
of
faith
&
repentance
in
the
actions
of
their
life
,
are
to
be
admitted
:
They
professe
that
they
knowe
God
,
but
by
woorkes
they
denie
him
,
and
are
abhominable
,
and
disobedient
,
and
to
euerie
good
work
reprobate
.
That
faith
which
is
without
workes
,
is
dead
.
Because
the
church
shoulde
prophane
Gods
couenant
if
it
shoulde
admit
vnbeleeuers
and
men
impenitent
.
To
prophane
the
couenaunt
of
God
,
Now
the
couenaunt
of
God
is
two
waies
prophaned
,
namelie
as
well
by
communicating
and
imparting
the
signes
of
the
couenaunt
to
them
vnto
whom
God
promiseth
nothing
,
as
by
receiuing
and
vsing
the
signes
without
faith
and
repentance
.
Hee
that
giueth
to
him
that
abuseth
it
,
sinneth
.
The
church
giueth
the
supper
vnto
hypocrits
which
abuse
it
.
Therefore
the
church
sinneth
.
If
they
sinne
,
who
giue
the
supper
wittinglie
to
him
that
abuseth
it
,
then
dooth
the
Minister
also
sinne
,
if
he
distribute
it
vnto
such
a
one
,
where
yet
there
is
no
sentence
passed
of
excommunication
.
They
are
not
to
bee
admitted
to
the
supper
,
who
professe
not
faith
and
repentaunce
both
in
life
and
confession
;
because
if
such
should
be
admitted
,
the
church
should
stir
vp
the
anger
of
God
against
her selfe
;
as
of
whom
wittinglie
and
willinglie
this
shoulde
bee
committed
.
For
this
cause
manie
are
weake
and
sicke
among
you
,
and
manie
sleepe
.
For
if
wee
woulde
iudge
our selues
,
we
should
not
bee
iudged
.
Christ
hath
commanded
that
the
wicked
be
not
admitted
.
I
haue
earnestlie
desired
to
eate
this
Passeouer
with
you
.
Take
this
and
part
it
among
you
.
This
is
my
bodie
,
which
is
giuen
for
you
.
This
cup
is
the
new
testament
in
my
bloud
,
which
is
shed
for
you
.
They
then
who
auoide
the
prophaning
of
the
Lords
Supper
,
doe
well
:
but
they
who
refraine
from
the
Lordes
supper
in
respect
of
some
hatred
they
beare
to
others
,
or
for
some
other
sinnes
,
auoide
the
prophaning
of
the
supper
.
Therefore
they
doe
well
the
supper
of
the
Lord
It
is
called
the
table
of
the
Lord
,
It
is
called
,
the
sacrament
It
is
called
the
Eucharist
It
is
called
Synaxis
,
or
the
conuent
,
It
is
called
also
of
the
auncient
a
sacrifice
,
3
The
first
and
principal
end
and
vse
of
the
Lords
supper
The
second
end
The
third
The
fourth
The
fift
1.
Corinth
.
10.
THE
errours
of
the
Sacramentaries
are
,
that
there
are
but
bare
signes
and
Symboles
onelie
in
the
supper
.
The
Sacramentaries
saie
,
That
christ
is
present
onlie
according
to
his
power
and
efficacie
.
The
Sacramentaries
affirme
that
an
imaginarie
,
figuratiue
or
spiritual
bodie
of
christ
is
present
,
not
his
essentiall
bodie
.
The
Sacramentaries
affirme
,
that
the
true
bodie
of
Christ
,
which
hung
on
the
crosse
,
and
his
verie
bloud
which
was
shed
for
vs
,
is
distributed
,
but
is
spirituallie
receiued
of
those
onelie
who
are
worthy
receiuers
;
as
for
the
vnworthy
,
they
receiue
nothing
besides
the
bare
signes
vnto
their
condemnation
.
THE
words
of
the
institution
are
open
and
plain
,
This
my
bodie
,
this
is
my
bloud
.
That
the
bodie
of
Christ
is
receiued
reallie
in
,
vnder
,
with
the
bread
:
that
the
very
bread
is
his
body
.
In
the
bread
is
my
body
,
The
bread
is
my
bodie
Christ
addeth
an
exposition
of
his
minde
,
Which
is
giuen
for
you
,
Which
is
shed
for
you
They
reason
from
the
autor
,
who
said
it
,
and
is
true
.
his
bodie
was
in
,
vnder
,
with
the
bread
.
He
is
also
omnipotent
.
Therefore
he
is
able
to
be
eueriewhere
,
and
so
in
the
bread
.
Christs
bodie
hath
manie
prerogatiues
not
agreeable
to
our
bodies
:
as
that
he
was
borne
of
a
Virgine
,
walked
on
the
sea
,
was
at
one
time
and
together
in
the
graue
,
in
Hel
,
and
in
Par●dise
:
and
passed
through
the
gates
when
they
were
fast
shut
.
to
walke
on
the
waters
to
passe
through
the
gates
shut
,
to
bee
borne
of
a
Virgine
,
that
hee
passed
thorough
the
gate●
shut
,
that
he
passed
through
the
doore
or
stone
of
the
graue
,
that
Christes
bodie
was
at
once
and
together
in
moe
places
:
That
his
bodie
was
in
the
graue
,
his
soule
in
hel
,
and
his
Godhead
eueriewhere
.
They
reason
from
a
circumstance
of
the
time
:
The
same
night
in
which
hee
was
betraied
.
No
man
which
speaketh
seriously
,
speaketh
figuratiuely
,
Christ
instituting
his
supper
spake
seriously
.
Therefore
without
any
figure
.
I
haue
earnestly
desired
to
eate
this
Passeouer
with
you
.
Where
wilt
thou
that
wee
goe
,
and
prepare
that
thou
maiest
eate
the
passouer
?
Christ
sayd
,
This
cup
is
the
new
testament
.
Jn
wils
and
testaments
men
speake
properly
.
Christ
here
instituteth
a
sacrament
:
therefore
,
Christ
saith
,
In
my
bloud
.
Therefore
the
real
bloud
of
christ
is
in
the
supper
,
and
is
drunke
by
the
mouth
.
There
is
a
great
force
in
the
woord
,
Newe
.
That
which
was
doone
in
the
old
testament
typicallie
,
is
done
in
the
new
reallie
.
The
newe
testament
differeth
from
the
olde
,
because
in
that
were
types
,
in
the
newe
is
the
bodie
it selfe
,
the
bodie
of
christ
They
reason
from
the
consent
of
the
Euangelists
,
and
sain●
Paul
.
Matthew
,
as
Theophylact
calculateth
,
writ
his
gospel
eight
yeares
after
christs
assension
:
Marke
,
ten
yeares
:
Luke
,
fifteene
yeares
:
Paul
,
twentie
yeares
.
And
all
vse
the
same
words
.
A
speech
that
is
often
vttered
with
the
same
wordes
is
not
figuratiue
.
Such
is
the
speech
of
the
Lordes
Supper
.
Therefore
it
is
not
figuratiue
.
He
shal
baptize
with
the
holie
Ghost
and
with
fier
.
This
is
my
bloud
of
the
new
testament
.
This
cup
is
the
new
testament
in
my
bloud
.
This
is
my
bodie
which
is
giuen
for
you
which
is
broken
for
you
That
the
bread
is
the
communion
of
the
bodie
of
Christ
.
Jt
is
the
same
sense
and
meaning
.
Where
there
is
no
mention
at
all
of
anie
figure
,
there
is
no
figure
.
this
to
bee
done
in
remembraunce
of
him
:
This
is
my
bloud
of
the
newe
testament
.
This
is
the
newe
testament
in
my
bloud
.
That
the
bread
is
the
communion
of
Christs
bodie
,
If
we
walke
in
the
light
we
haue
fellowship
one
with
another
,
and
the
bloud
of
Iesus
Christ
his
sonne
cleanseth
vs
from
all
sinne
.
That
wee
might
growe
vp
vnto
him
,
by
whom
all
the
bodie
is
coupled
and
knit
together
.
He
that
is
ioined
vnto
the
Lord
,
is
one
spirite
.
And
by
one
spirite
are
we
all
baptized
into
one
bodie
.
Hereby
know
we
,
that
we
dwell
in
him
,
and
he
in
vs
;
because
he
hath
giuen
vs
of
his
spirite
.
He
that
is
guiltie
of
the
bodie
of
Christ
,
eateth
it
.
They
who
receiue
vnworthilie
are
guiltie
of
the
bodie
of
Christ
.
Therefore
they
eate
it
corporallie
:
for
spirituallie
they
cannot
:
because
if
they
coulde
so
eate
it
,
they
shoulde
not
be
guiltie
.
They
that
discerne
not
the
Lords
bodie
,
eate
it
.
But
the
guiltie
discerne
it
not
;
Therefore
they
eate
it
.
not
to
discerne
his
body
They
are
said
to
treade
vnder
foote
the
sonne
of
God
,
and
to
count
the
bloud
of
the
testament
as
an
vnholie
thing
,
from
the
testimonies
of
the
Fathers
and
the
godlie
of
auncient
times
in
the
purer
state
of
the
church
.
Austin
saith
,
thou
shalt
receiue
this
in
the
bread
,
which
hung
on
the
crosse
:
and
this
in
the
cup
,
which
was
shed
out
of
christs
side
.
Cyrill
vpon
Iohn
saith
:
By
natural
participation
,
not
onelie
spirituallie
,
but
also
corporallie
:
not
onelie
according
to
the
spirit
,
but
also
according
to
the
flesh
,
corporally
&
essentially
.
It
shall
continue
in
the
life
to
come
.
of
that
communion
,
which
is
proper
vnto
the
Saintes
.
WEe
make
not
any
Capernaiticall
eating
that
hee
must
ascend
that
the
woordes
which
hee
speaketh
are
spirit
and
life
.
Wee
mainetaine
not
Vbiquitie
:
for
there
is
not
a
woorde
thereof
to
bee
found
.
Wee
ouerthrow
not
the
article
of
Christs
ascension
.
Christ
is
corporallie
eaten
to
haue
left
the
world
,
to
haue
ascended
from
a
lower
place
into
an
higher
,
and
to
remaine
in
heauen
,
vntill
hee
come
to
iudgement
.
We
take
not
awaie
the
doctrine
of
the
properties
of
christs
humanitie
.
But
christ
did
put
off
these
infirmities
,
&
reteined
the
essential
properties
.
Take
awaie
from
bodies
their
spaces
,
and
they
shall
be
no
where
.
We
abolish
not
the
Doctrine
concerning
the
communicating
of
properties
of
both
natures
.
J
wil
be
with
you
to
the
ende
of
the
world
.
This
onelie
wee
adde
;
That
those
Articles
belong
to
them
.
Because
they
are
written
of
the
bodie
of
Christ
.
because
no
Article
of
faith
,
is
at
variaunce
with
another
.
The
manner
how
we
eate
it
,
is
not
to
bee
defined
.
When
they
denie
that
the
maner
is
to
be
defined
,
They
themselues
define
the
manner
The
saieng
of
Durandus
is
true
:
We
heare
the
woords
;
we
perceiue
the
motions
;
we
know
not
the
manner
;
we
beleeue
the
presence
.
We
heare
the
words
,
This
is
my
bodie
Wee
perceiue
the
motions
We
know
not
the
maner
We
beleeue
the
presence
We
teach
this
onelie
,
That
the
bodie
and
bloud
of
christ
is
trulie
,
substantiallie
,
and
naturallie
exhibited
.
Because
they
confesse
that
wee
are
made
partakers
of
the
true
bodie
of
christ
,
and
that
wee
must
not
question
of
the
manner
.
Because
the
reasons
and
refutations
which
they
bring
,
are
of
no
weight
or
moment
.
BEcause
hee
tooke
a
true
humane
nature
.
He
truely
ascended
out
of
earth
into
heauen
.
Such
is
our
eating
of
him
,
as
his
abiding
is
in
vs
.
All
the
Saints
of
the
old
and
new
Testament
haue
the
same
vnion
with
Christ
.
Christ
onely
is
able
to
offer
himselfe
vnto
his
Father
.
The
blessings
which
are
promised
vnto
the
godly
onely
,
are
spirituall
.
Ambrose
,
Athanasius
,
Austine
,
Basil
,
Bede
,
Bertram
,
Chrysostome
,
Clemens
Alexandrinus
,
the
councell
of
Nice
,
Ciprian
,
Cyrill
,
Denis
,
Gelasius
,
Gregorie
the
Great
,
Gregorie
Nazianzene
,
Hezichius
,
Hierom
,
Hilarie
,
Irenaeus
,
Justine
,
Leo
,
Macharius
,
Origen
,
Procopius
,
Gaza
,
Tertullian
,
and
so
forth
.
THE
Marcionites
and
Manichees
imagined
that
Christ
had
not
a
true
and
solid
bodie
,
but
onely
made
shew
of
the
shape
of
a
bodie
,
so
that
hee
seemed
onely
to
haue
flesh
and
bones
,
whereas
indeed
hee
had
them
not
:
And
further
that
the
verie
incarnation
,
and
al
the
motions
and
operations
of
christ
did
but
only
seeme
so
in
outward
appearance
,
whereas
in
the
truth
of
the
thing
there
was
no
such
thing
done
.
Now
the
opinion
of
Vbiquitie
,
and
of
the
reall
communicating
of
the
properties
of
both
natures
doth
raise
againe
from
Hel
that
phantasticall
dotarie
and
frensie
of
those
heretiques
.
Therefore
it
is
no
lesse
to
bee
abandoned
and
banished
out
of
the
church
to
Hell
,
than
that
heresie
of
the
Manichees
.
Christ
shall
not
be
truely
borne
of
the
Virgine
,
if
as
touching
the
nature
of
his
humanitie
he
was
truely
and
essentiallie
without
the
wombe
of
his
mother
before
hee
was
borne
;
and
after
hee
was
borne
hee
remained
no
lesse
truely
and
substantiallie
,
as
touching
his
humanitie
,
in
that
selfe-same
wombe
,
than
before
.
Christ
was
not
truely
weake
in
his
humane
nature
and
subiect
to
passions
,
if
hee
were
then
also
as
touching
the
same
nature
partaker
of
the
Diuine
maiestie
and
omnipotencie
.
Hee
was
not
truely
dead
,
if
also
in
the
time
of
his
death
,
as
touching
his
soule
and
bodie
,
hee
were
essentiallie
present
euerie
where
together
with
his
Godhead
.
Hee
ascended
not
truely
into
heauen
:
but
it
shall
be
saide
to
haue
beene
onely
a
vaine
and
imaginarie
,
and
phantasticall
spectacle
▪
if
hee
were
in
his
bodie
substantiallie
there
,
before
hee
visiblie
ascended
thither
:
and
after
he
was
ascended
thither
,
he
remained
yet
,
in
the
substantiall
presence
of
the
same
bodie
,
no
lesse
truely
,
than
before
,
on
the
earth
,
yea
and
in
the
verie
bodies
also
of
the
faithfull
.
that
he
was
not
as
touching
his
body
,
otherwise
than
limited
,
weak
,
subiect
to
passions
,
and
mortal
,
in
the
time
of
his
humiliation
:
because
he
had
debased
himselfe
,
and
would
not
shew
forth
that
maiestie
,
communicated
vnto
his
bodie
before
his
resurrection
.
And
that
they
doe
this
,
Brentius
in
recog.
p.
20.
Andrae
.
Thes.
20.
disp
Tubing
.
and
Thes.
25.
and
26.
And
Apol.
Ing.
26.
their
owne
words
and
opinions
witnesse
;
as
Brentius
,
and
Iacobus
Andraeas
,
and
others
of
them
in
their
writings
.
Whence
wee
conclude
,
that
the
Vbiquitaries
holde
the
same
opinion
with
the
Arrians
and
Antitrinitaries
,
of
the
God-head
of
Christ
,
man●
that
is
,
that
all
these
esteem
him
for
God
not
by
nature
,
but
onely
by
grace
of
participation
,
new
,
temporarie
,
created
,
adopted
.
If
these
thinges
bee
true
,
Christ
shal
not
bee
but
a
such
as
the
Vbiquitaries
also
repute
him
,
who
,
as
Seruetus
,
hold
this
opinion
But
wee
execrate
and
detest
the
same
blasphemie
of
both
.
NEstorius
taught
,
That
the
vnion
of
God
the
Word
with
man
was
wrought
by
the
participation
onelie
of
equality
,
as
touching
maiesty
,
honour
,
power
,
vertue
,
and
operation
.
Neither
doth
he
make
the
difference
,
of
the
dwelling
of
the
Word
in
mans
nature
which
himselfe
tooke
,
and
in
other
Saintes
,
to
consist
in
anie
other
thing
than
in
those
giftes
and
graces
bestowed
by
God
on
man
.
The
selfe
same
also
doe
the
Vbiquitaries
teach
,
because
they
crie
that
there
is
no
difference
betweene
the
inhabiting
and
dwelling
of
the
God-head
in
Peter
,
and
in
Christ
,
except
it
bee
taken
from
the
communication
of
the
giftes
or
properties
of
the
God-heade
.
And
they
contend
that
by
this
means
this
man
,
which
was
taken
by
the
Word
,
is
God
,
because
the
Word
doth
nothing
without
him
,
but
al
things
by
him
.
This
is
nothing
els
,
than
to
make
christ
man
,
onelie
God
by
an
accident
.
Wherefore
the
doctrine
of
Vbiquitie
is
altogether
the
same
with
Nestorius
heresie
.
Tertullian
saith
:
Jf
Christ
be
man
onlie
,
how
then
is
he
present
eueriewhere
being
called
vpon
and
inuocated
,
seeing
this
is
not
the
nature
of
man
,
but
of
God
,
to
be
able
to
be
present
in
al
places
?
But
the
vnion
of
the
diuine
&
human
nature
in
Christ
is
vnseparable
.
Therefore
wheresoeuer
the
diuine
nature
is
,
there
is
also
the
humane
nature
.
that
the
vnion
is
vnseparable
.
The
Worde
the
Word
the
Word
SEEING
it
hath
beene
shewed
in
the
treatise
next
going
before
,
very
commodiously
and
fitly
shall
this
doctrine
follow
,
wherein
besides
other
things
this
chiefly
is
taught
,
The
chiefe
questions
THE
power
of
the
keies
of
the
kingdome
of
heauen
,
which
CHRIST
gaue
vnto
his
church
,
is
the
office
or
charge
imposed
on
the
church
by
Christ
,
of
denouncing
,
by
the
preaching
of
the
gospel
and
church-discipline
,
Gods
will
;
and
euen
of
declaring
the
grace
of
God
and
remission
of
sinnes
vnto
the
penitent
,
that
is
,
to
them
who
liue
in
true
faith
and
repentance
:
but
of
denouncing
vnto
the
wicked
the
wrath
of
God
,
and
exclusion
or
banishment
from
the
kingdome
of
christ
,
and
of
casting
such
out
of
the
church
as
long
as
they
shall
shew
themselues
in
doctrine
and
life
estranged
from
christ
;
and
of
receiuing
them
againe
into
the
church
when
afterwardes
they
shall
repent
.
the
preaching
of
the
gospel
necessarilie
is
Ecclesiasticall
Discipline
ioined
and
linked
with
the
ministerie
of
Gods
word
.
Of
the
ministerie
of
the
word
,
Of
the
iurisdiction
of
the
church
J
will
giue
thee
the
keies
of
the
kingdome
of
heauen
VNto
whom
the
declaration
and
denouncing
of
Gods
worde
is
committed
,
to
them
also
is
committed
the
power
of
the
keies
.
The
denouncing
and
publishing
of
the
anger
and
fauour
of
god
,
which
is
perfourmed
in
the
preaching
of
the
gospel
,
is
committed
vnto
the
Ministers
.
But
that
denouncing
which
is
exercised
in
church
discipline
belongeth
to
the
whole
church
.
But
the
denouncing
and
declaration
which
is
vsed
in
the
ministerie
of
Gods
word
is
done
after
another
manner
,
than
in
church
discipline
Jn
the
ministerie
of
the
word
,
Then
haue
men
power
to
condemne
.
when
in
the
preaching
of
the
Gospel
they
declare
,
That
al
beleeuers
are
saued
,
and
that
all
vnbeleeuers
are
condemned
.
when
as
they
exercise
this
function
of
declaring
Gods
wil
priuatlie
vnto
particular
men
,
and
towards
euerie
one
in
seuerall
:
Thou
hast
neither
part
nor
fellowship
in
this
busines
.
Jn
ecclesiasticall
iurisdiction
In
respect
of
the
commandement
:
If
hee
refuse
to
heare
the
Church
,
let
him
bee
vnto
thee
as
an
heathen
man
,
and
a
publicane
.
Let
such
a
one
be
deliuered
vnto
Satan
,
for
the
destruction
of
the
flesh
,
that
the
spirit
may
bee
saued
in
the
day
of
the
Lord
Iesus
.
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
bread
and
drinke
of
this
cup.
neither
can
wee
bee
partakers
of
the
table
of
the
Lord
,
and
of
Diuels
.
For
what
concord
hath
christ
with
Belial
?
That
thou
leaue
thine
offering
before
the
altar
,
and
goe
thy
way
,
and
first
bee
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
Because
hee
hath
despised
the
word
of
the
Lord
,
and
hath
broken
his
commaundement
;
that
person
shall
be
vtterlie
cut
off
.
That
man
that
will
doe
presumptuouslie
,
not
hearkening
vnto
the
Priest
(
that
standeth
before
the
Lord
thy
God
to
minister
there
)
or
vnto
the
Iudge
,
that
man
shall
die
,
and
thou
shalt
take
away
euil
from
Israel
.
wil
haue
no
man
to
offer
his
gift
,
before
he
be
reconciled
vnto
his
brother
that
he
hath
neither
part
nor
fellowship
in
this
busines
,
in
respect
of
gods
glorie
least
the
sacraments
be
prophaned
For
the
safetie
of
the
Church
,
For
the
safetie
of
the
sinners
,
For
auoiding
of
offence
in
the
church
that
others
bee
not
corrupted
.
Know
yee
not
that
a
litle
leauen
leaueneth
the
whole
lump
?
For
auoiding
of
offence
among
those
that
are
without
;
least
they
who
are
not
as
yet
members
of
the
church
,
come
not
to
it
.
That
the
name
of
God
may
not
be
blasphemed
&
euil
spoken
of
by
others
,
&
his
couenant
despited
&
reproched
.
That
from
the
sinners
themselues
punishment
may
be
auerted
;
because
the
wicked
approching
vnto
the
Lords
table
eate
their
own
damnation
.
They
who
denie
the
faith
and
doctrine
of
christ
are
to
be
excluded
from
the
church
,
&
from
the
vse
of
the
sacraments
.
They
professe
that
they
know
god
,
but
by
works
they
deny
him
.
Giue
not
that
which
is
holy
to
dogs
.
Open
blasphemers
ought
not
to
be
baptized
.
If
thou
beleeuest
with
al
thine
hart
,
thou
maiest
be
baptized
.
Baptized
none
but
such
as
confessed
their
sinnes
.
They
who
are
not
as
yet
baptized
are
not
to
be
●●mitted
vnto
the
supper
:
If
thou
be
a
transgressor
of
the
Law
;
thy
circumcision
is
made
vncircumcision
.
Then
they
who
forsake
their
Baptism
,
are
also
to
be
baptized
after
their
receiuing
into
the
church
.
Vnto
whom
the
promise
of
grace
doth
not
belong
,
vnto
them
the
sign
of
grace
ought
to
be
extended
:
The
institution
of
the
sacraments
,
or
the
condition
,
which
must
be
obserued
in
comming
to
the
sacraments
,
requireth
repentaunce
.
Therefore
they
who
shew
not
repentance
,
ought
not
to
be
admitted
.
The
church
punisheth
with
the
word
when
it
denounceth
the
anger
and
wrath
of
God
against
infidels
,
and
vnrepentant
persons
.
as
when
the
church
casteth
out
of
her
congregation
the
impenitent
,
and
accounteth
them
no
more
for
her
members
.
as
when
the
Magistrate
punisheth
adulterers
,
robbers
,
theeues
,
with
death
,
and
dooth
no
more
reckon
them
for
members
of
the
common
wealth
,
whether
they
repent
,
or
continue
obstinate
;
whom
yet
the
church
,
assoone
as
they
repent
and
shee
receiue
them
,
is
bound
to
hold
for
her
members
.
Wherefore
the
difference
is
apparent
and
manifest
of
the
ciuil
,
and
Ecclesiasticall
power
,
or
the
power
of
the
keies
deliuered
by
christ
vnto
the
church
.
And
this
power
may
easily
stand
and
consist
without
that
.
For
the
church
acknowlegeth
him
for
her
member
,
whom
the
Magistrate
dooth
not
acknowledge
,
nor
suffer
.
WHen
a
man
hath
committed
some
priuate
trespasse
,
he
must
first
bee
curteously
admonished
by
one
,
Jf
thy
brother
trespasse
against
thee
,
go
and
tel
him
his
fault
betweene
thee
and
him
alone
:
Jf
he
heare
thee
,
thou
hast
wonne
thy
brother
,
Jf
being
admonished
by
one
,
he
dooth
not
yet
repent
,
he
must
bee
againe
priuately
admonished
,
by
thee
taking
one
or
two
with
thee
.
And
if
neither
so
admonished
by
one
or
two
he
repent
;
hee
is
to
be
corrected
by
the
whole
Church
.
Jf
hee
will
not
vouchsafe
to
heare
them
,
tell
it
vnto
the
Church
.
Nowe
if
a
man
transgresse
publikely
by
offending
of
the
whole
Church
,
he
must
also
publikely
be
corrected
by
the
Church
,
accordong
as
his
trespasse
is
:
if
neither
yet
he
will
repent
being
admonished
and
chastised
by
the
Church
;
whether
it
be
he
that
committed
a
priuate
trespasse
,
or
he
that
committed
a
publicke
offence
;
at
length
excommunication
must
bee
inflicted
by
the
church
,
as
the
extrem●
and
last
remedie
to
correct
men
obstinate
and
impenitent
:
Jf
he
refuse
to
heare
the
church
also
,
let
him
be
vnto
thee
as
an
heathen
man
,
and
a
publicane
:
what
Excommunication
is
.
Excommunication
is
the
banishing
of
a
grieuous
transgressour
,
or
an
open
,
vngodly
and
obstinate
person
,
from
the
fellowshippe
of
the
faithfull
,
by
the
iudgement
of
the
Elders
,
by
the
consent
of
the
church
,
and
by
the
authoritie
of
christ
,
and
by
the
holy
Scripture
:
the
chiefe
and
principall
part
in
excommunication
,
is
denunciation
,
denunciation
,
whereby
one
is
excommunicated
,
is
not
in
the
power
of
the
minister
of
the
Church
,
but
in
the
power
of
the
Church
,
and
is
doone
in
the
name
of
the
Church
,
tell
the
Church
Now
who
are
to
be
excommunicated
,
is
knowen
sufficientlie
by
that
which
hath
beene
said
before
;
namelie
such
,
as
either
deny
some
article
of
faith
,
or
shewe
that
they
wil
not
repent
,
or
submitte
not
them-selues
to
the
will
of
God
,
according
to
his
commandements
,
neither
make
any
doubt
of
persisting
stubbornly
in
manifest
wickednesse
.
The
charge
and
office
of
the
keies
,
is
no
where
commaunded
.
Therefore
is
not
to
be
ordained
in
the
Church
,
&
by
consequent
,
no
man
ought
to
be
excluded
from
the
sacraments
.
J
will
giue
vnto
thee
the
keies
of
the
kingdome
of
heauen
,
and
whatsoeuer
thou
shalt
binde
vpon
earth
,
shall
be
bound
in
heauen
.
what
this
office
of
charge
of
the
keies
committed
to
the
Church
is
,
and
how
the
Church
must
discharge
this
charge
and
fun●tion
,
If
he
will
not
v●●●safe
to
heare
them
,
tell
it
vnto
the
Church
:
and
if
he
efuse
to
heare
the
Church
also
,
let
him
bee
vnto
thee
as
an
heathen
man
,
and
a
publicane
,
Verily
J
say
vnto
you
,
whatsoeuer
yee
shall
binde
on
earth
,
shall
bee
bound
in
Heauen
:
and
whatsoeuer
yee
loose
on
earth
,
shall
bee
loosed
in
Heauen
.
Let
such
a
one
be
deliuered
vnto
Satan
,
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saued
in
the
day
of
the
Lord
Jesus
.
When
ye
come
together
into
one
place
,
this
is
not
to
eate
the
Lords
Supper
▪
Jf
any
man
obey
not
our
sayings
:
note
him
by
a
letter
,
and
haue
no
companie
with
him
,
that
hee
may
bee
ashamed
.
Of
whom
is
Hymenaeus
,
and
Alexander
,
whom
I
haue
deliuered
vnto
Satan
,
that
they
might
learne
not
to
blaspheme
.
What
haue
I
to
doe
with
the
multitude
of
your
sacrifices
,
saith
the
Lord
?
I
am
full
of
the
burnt
offerings
of
rams
,
and
of
the
fat
of
fed
beastes
:
and
I
desire
not
the
bloud
of
bullockes
,
nor
of
lambs
,
nor
of
goates
.
He
that
killeth
a
bullock
,
is
as
if
he
slue
a
man
:
he
that
sacrificeth
a
sheepe
,
as
if
he
cut
off
a
dogs
necke
:
hee
that
offereth
an
oblation
,
as
if
hee
offered
swines
bloud
:
he
that
remembreth
incense
,
as
if
he
blessed
an
Jdoll
.
J
spake
not
vnto
your
Fathers
,
nor
commaunded
them
,
when
J
brought
them
out
of
the
land
of
Aegypt
,
concerning
burnt
offerings
and
sacrifices
.
What
hast
thou
to
doe
,
to
declare
mine
ordinaunces
,
that
thou
shouldest
take
my
couenant
in
thy
mouth
?
Leaue
there
thine
offering
before
the
Altar
,
and
goe
thy
waie
:
first
bee
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
God
indeed
forbiddeth
the
vngodlie
to
come
vnto
the
sacraments
,
but
he
willeth
not
that
the
church
should
forbid
them
.
Men
are
not
able
to
discerne
the
woorthie
from
the
vnworthie
:
they
cannot
know
,
who
truelie
repent
,
&
who
persist
in
impietie
:
neither
can
they
cast
anie
man
into
hell
fire
.
Therefore
that
iudgement
is
not
committed
vnto
the
church
,
whereby
the
godlie
maie
be
distinguished
from
the
vngodlie
.
Christ
saith
in
the
Parable
of
the
tares
,
let
both
grow
together
vntil
the
haruest
.
Therefore
none
ought
to
bee
excluded
.
Christ
speaketh
there
of
hypocrits
,
who
cannot
be
discerned
alwaies
from
the
true
seruers
of
God
.
Christ
distinguisheth
there
the
office
of
the
Magistrate
,
and
of
ministers
,
Let
them
grow
,
Men
are
to
bee
forced
and
compelled
vnto
good
workes
.
The
vse
of
the
sacraments
is
a
good
worke
.
Therefore
they
are
to
be
forced
and
compelled
to
the
vse
of
the
sacraments
.
Leaue
there
thine
offring
before
the
Altar
,
and
goe
thy
waie
.
Compel
them
to
come
in
We
haue
no
examples
of
this
excluding
.
The
Prophets
,
Apostles
,
and
Iohn
excluded
none
:
nay
Iohn
Baptised
a
generation
of
vipers
.
that
the
Apostles
did
exclude
John
Baptised
them
onlie
who
promised
faith
and
repentaunce
:
he
baptized
a
generation
of
vipers
,
when
now
they
did
repent
.
Iohn
baptised
none
but
such
as
confessed
their
sinnes
:
As
also
he
preached
the
Baptisme
of
repentance
for
the
remission
of
sinnes
.
Jf
they
are
to
bee
admitted
vnto
the
sacraments
which
professe
faith
and
repentance
,
&
the
vnbeleeuers
and
wicked
are
to
be
excluded
;
the
same
shall
bee
doone
after
the
same
manner
,
as
it
was
done
by
Iohn
.
But
John
by
himselfe
alone
admitted
them
,
who
professed
faith
and
repentance
,
vnto
baptism
,
and
he
alone
also
reiected
he
impenitent
:
Therefore
it
shall
be
lawful
for
one
minister
alone
either
to
admit
them
who
professe
the
Doctrine
and
repentance
,
or
to
reiect
the
obstinate
.
WHERE
the
woorde
and
Sacraments
are
rightly
to
be
administred
,
there
must
the
authorite
of
discipline
be
established
.
But
in
the
primitiue
Church
,
and
at
this
day
in
well
ordered
Churches
the
authoritie
of
discipline
is
not
established
:
Therefore
the
woord
and
Sacraments
are
not
rightly
there
administred
.
But
absurd
were
it
so
to
say
;
therefore
absurd
also
to
impose
a
necessity
of
discipline
on
the
Church
.
To
administer
rightlie
to
administer
For
blessed
are
they
which
hungre
and
thirst
after
righteousnesse
.
Jn
our
Churches
,
&
in
the
Heluetian
churches
Excommunication
is
not
in
force
:
Therfore
the
Minor
of
the
former
obiection
is
true
.
If
any
wicked
person
come
vnto
the
Lords
table
,
giue
not
vnto
him
the
Lordes
Sacrament
,
the
body
&
bloud
of
the
Lord
:
if
he
wil
not
beleue
,
signifie
it
vnto
me
:
I
will
rather
leese
my
life
,
than
I
will
admitte
him
.
That
Doctrine
which
hath
neither
Gods
woorde
nor
examples
,
is
not
to
be
thrust
vpon
the
church
.
But
this
doctrine
hath
neither
of
these
.
Therfore
it
is
not
to
be
thrust
vpon
the
church
.
If
he
refuse
to
hear
the
church
,
let
him
be
vnto
thee
as
a
Heathen
man
.
Let
such
a
one
be
deliuered
vnto
Satan
.
Whom
I
haue
deliuered
vnto
Satan
.
No
mention
is
made
of
the
seniorie
or
Excommunication
.
Therefore
that
doth
not
proue
the
word
.
To
be
accounted
for
an
heathen
man
,
and
to
be
Excommunicated
,
are
not
al
one
.
Therfore
the
word
is
not
conteined
there
in
words
of
like
force
.
Now
the
Antecedent
is
proued
thus
.
Let
him
be
vnto
thee
as
an
heathen
man
&
a
publican
.
There
he
speaketh
not
of
the
iudgement
of
the
Church
.
Therefore
he
is
not
to
bee
excommunicated
by
the
whole
Church
,
who
is
accounted
for
an
Heathen
by
priuat
men
.
But
it
is
not
said
there
,
whom
the
whole
Church
accounteth
for
an
heathen
man
,
but
he
that
heareth
not
the
word
,
account
thou
him
for
an
heathen
man
:
Therfore
account
him
not
so
according
to
the
churches
iudgement
,
but
according
to
thine
own
iudgement
.
to
the
whole
Church
to
thee
to
the
Church
to
bee
accounted
of
the
Church
for
a
publicane
and
an
Heathen
,
to
be
accounted
of
one
for
a
publicane
,
The
Church
is
not
the
Seniorie
:
But
christ
commaundeth
that
signification
be
giuen
to
the
church
,
and
that
admonition
bee
giuen
by
the
church
.
Therefore
not
by
the
Seniorie
.
the
Seniorie
of
the
Church
Jt
is
true
indeed
,
that
signification
cannot
be
giuen
to
the
whole
church
,
but
to
the
councell
or
assemblie
of
gouernours
,
which
yet
is
ciuill
:
Tell
the
church
,
that
is
,
the
Senate
of
the
cittie
.
Christ
commandeth
that
it
be
signified
vnto
the
councell
;
which
councell
is
ciuill
.
This
proposition
they
proue
.
That
councell
which
punisheth
with
corporal
punishments
,
is
ciuil
.
The
councell
,
which
gaue
Paul
power
to
put
Christians
to
death
,
punisheth
with
corporall
punishments
:
Therefore
it
was
ciuil
.
S.
Austine
saith
that
the
Iewes
did
lie
,
when
they
said
,
It
is
not
lawful
for
vs
to
put
any
●●en
to
death
.
Did
they
not
put
him
to
death
,
whome
they
yeelded
vp
to
bee
put
to
death
?
By
reason
of
the
feast
it
was
not
lawfull
to
put
him
to
death
.
S.
Chrysostome
also
.
saith
;
It
is
not
lawful
for
vs
,
that
is
,
because
of
the
feast
approching
.
It
is
said
in
the
Gospell
;
Take
yee
him
and
iudge
him
after
your
owne
Law
.
Iosephus
saith
,
That
their
Lawes
were
graunted
vnto
them
by
Claudius
.
Their
councell
was
taken
awaie
by
Herode
the
Great
:
Therefore
before
time
they
had
ciuill
iurisdiction
,
and
at
that
time
,
when
Christ
commaunded
to
signifie
it
vnto
the
councel
.
Wherefore
,
by
consequent
,
it
was
to
be
signified
to
the
ciuil
senate
:
for
there
was
no
other
councel
but
the
ciuill
.
There
were
in
al
three
councels
or
assemblies
,
Of
the
whole
kingdom
,
as
the
high
court
of
parliament
in
England
.
A
lesse
councel
,
which
was
the
senate
of
the
citie
of
Ierusalem
;
&
that
was
both
ciuil
&
ecclesiastical
.
The
Triumuiri
.
Al
these
were
ciuil
.
The
councel
then
was
ciuill
.
Christ
sendeth
to
the
councel
.
Therefore
to
the
ciuil
senate
.
Whether
Christ
commaundeth
to
tel
the
councel
,
as
it
is
ciuill
:
or
as
it
is
ecclesiastical
.
Because
wee
are
commaunded
to
account
the
excommunicated
person
for
an
heathen
man
and
Publicane
,
Verily
,
verily
,
J
saie
vnto
you
,
whatsoeuer
yee
bind
on
earth
,
shal
be
bound
in
heauen
.
I
will
giue
thee
the
keies
of
the
kingdome
of
heauen
:
The
wicked
maie
bee
accounted
for
Heathens
and
Publicanes
,
without
anie
excommunication
:
Therefore
a
Publicane
and
an
excommunicate
are
not
alone
.
But
they
maie
account
one
,
that
is
,
think
of
one
in
their
mind
,
to
be
such
a
person
.
PAVL
willeth
that
the
incestuous
person
be
cast
out
of
the
Catholick
church
.
The
Apostle
expoundeth
himself
Jt
is
sufficient
vnto
the
same
man
,
that
he
was
rebuked
of
many
.
Therefore
those
words
,
Account
him
for
a
Heathen
&
a
Publicane
,
and
,
put
him
awaie
from
among
you
,
signifie
only
a
rebuking
.
What
they
did
,
that
Paul
commanded
.
But
they
did
onlie
reprehend
and
rebuke
.
Therefore
Paul
commaunded
them
onelie
to
reprehend
him
,
when
he
commanded
them
to
put
him
awaie
from
among
them
.
So
that
now
contrariwise
yee
ought
rather
to
forgiue
him
.
Of
many
For
this
cause
did
I
write
that
J
might
know
the
proofe
That
they
companie
not
together
with
the
excommunicated
person
.
I
praie
you
that
you
would
confirme
your
loue
towardes
him
.
to
confirme
to
forgiue
that
hee
heareth
that
some
wicked
persons
were
amongest
the
flock
:
Whome
Paul
had
willed
to
bee
noted
by
a
letter
,
him
hee
willeth
the
Thessalonians
to
account
of
,
as
of
a
brother
,
and
therefore
will
not
haue
him
to
be
excommunicated
.
Contraries
can-not
stand
together
:
But
to
excommunicate
one
,
and
,
to
account
him
for
a
brother
,
are
contraries
:
therefore
if
he
bee
to
bee
accounted
for
a
brother
,
hee
is
not
to
bee
excommunicated
.
To
Excommunicate
,
is
,
not
to
account
one
for
a
brother
:
but
,
not
to
account
one
for
a
brother
,
and
to
account
one
for
a
brother
,
are
contraries
:
Therefore
also
to
excommunicate
one
,
and
to
account
him
for
a
brother
,
are
contraries
,
and
so
can
not
stand
together
;
except
,
not
to
account
,
and
,
to
account
for
a
brother
,
shoulde
bee
all
one
.
to
account
for
a
brother
What
Paul
did
,
that
are
not
we
to
folow
.
Paul
did
excommunicate
Hymenaeus
and
Alexander
without
the
churches
consent
,
Therefore
wee
must
excommunicate
no
man
.
The
Maior
is
thus
proued
.
What
Paul
did
by
his
Apostolique
autoritie
,
that
are
not
we
to
follow
.
But
hee
did
this
by
his
Apostolique
autoritie
.
I
haue
deliuered
,
saith
he
,
Hymenaeus
and
Alexander
vnto
Satan
.
But
our
Ministers
and
Pastours
of
churches
cannot
do
this
.
Therefore
it
must
needes
be
that
Paul
did
it
by
special
autoritie
.
Whenas
wee
are
deliuered
from
all
our
sinnes
and
miseries
,
without
any
merit
of
ours
,
by
the
mercy
of
God
onlie
for
Christes
sake
:
for
what
cause
are
we
to
doe
good-workes
?
Cannot
they
then
be
saued
which
be
vnthankefull
,
and
remaine
still
careleslie
in
their
sinnes
,
and
are
not
conuerted
from
their
wickednesse
vnto
God
?
Of
what
parts
consisteth
the
conuersion
of
man
vnto
God
?
What
is
the
mortifieng
of
the
old
man
?
What
is
the
quickening
of
the
new
man
?
What
are
good-workes
Which
is
the
Law
of
God
?
God
spake
all
these
wordes
I
am
the
Lorde
thy
God
,
which
hath
brought
thee
out
of
Aegypt
,
out
of
the
house
of
bondage
,
Thou
shalt
haue
no
other
Gods
in
my
sight
.
Thou
shalt
make
to
thee
no
grauen
Image
,
nor
the
likenes
of
any
thing
that
is
in
heauen
aboue
,
or
in
the
earth
beneath
,
nor
in
the
water
vnder
the
earth
.
Thou
shalt
not
bowe
downe
to
them
nor
worship
them
:
for
I
the
Lord
thy
God
am
a
ielouse
God
,
and
visit
the
sins
of
the
fathers
vpon
the
children
vnto
the
third
&
fourth
generation
of
them
that
hate
me
,
&
shew
mercy
vnto
thousands
of
them
that
loue
me
and
keepe
my
commandementes
.
Thou
shalt
not
take
the
name
of
the
Lorde
thy
God
in
vaine
:
for
the
Lorde
will
not
holde
him
guiltlesse
that
taketh
his
name
in
vaine
.
Remember
thou
keepe
holy
the
sabboth
day
,
sixe
daies
shalt
thou
labour
and
doe
al
that
thou
hast
to
doe
,
but
the
seuenth
day
is
the
sabboth
of
the
Lord
thy
God
,
in
it
thou
shalt
doe
no
maner
of
works
,
thou
,
and
thy
son
,
&
thy
daughter
,
thy
man-seruant
,
&
thy
maid
seruant
,
thy
cattle
,
&
the
stranger
,
that
is
within
thy
gate
.
For
in
six
daies
the
Lord
made
heauen
&
earth
,
the
sea
&
all
that
in
them
is
,
and
rested
the
seuenth
daie
:
wherefore
the
Lorde
blessed
the
seuenth
daie
and
hallowed
it
.
Honor
thy
father
&
thy
mother
,
that
thy
daies
may
be
long
in
the
land
which
the
Lord
thy
God
giueth
thee
.
Thou
shalt
doe
no
murther
Thou
shalt
not
commit
adultery
Thou
shalt
not
steale
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Thou
shalt
not
couet
thy
neighbours
house
,
nor
his
wife
,
nor
his
seruant
,
nor
his
maide
,
nor
his
oxe
,
nor
his
asse
,
nor
any
thing
that
is
his
.
How
are
these
commandements
diuided
What
dooth
God
require
in
the
first
commaundement
?
What
is
Idolatrie
What
doth
the
second
commandement
require
?
&c.
Is.
&c.
Rom.
&c.
Act.
Maie
there
then
at
all
anie
images
or
resemblances
of
things
be
made
?
&c.
Mat.
But
maie
not
images
be
tolerated
in
Churches
,
which
may
serue
for
bookes
vnto
the
common
people
?
&c.
Hab.
What
doth
God
decree
in
the
third
Commaundement
?
&c.
Leuit.
Is
it
then
so
grieuous
a
sinne
by
swearing
or
banning
,
to
take
the
name
of
God
in
vaine
:
as
that
God
is
also
angrie
with
them
,
who
,
as
much
as
in
them
lieth
,
doe
not
forbid
or
hinder
it
?
May
a
man
sweare
also
religiously
and
lawfully
by
the
name
of
God
?
Is
it
lawfull
to
sweare
by
Saints
or
other
creatures
?
What
doth
God
commaunde
in
the
fourth
commandement
?
What
doth
God
inioyne
vs
in
the
fift
commandement
?
&c.
Col.
What
dooth
God
exact
in
the
sixt
commaundement
?
But
this
commaundement
seemeth
to
forbid
murther
only
.
Is
it
enough
then
,
that
we
kil
no
man
in
such
sort
,
as
hath
beene
said
?
What
is
the
meaning
of
the
seuenth
commandement
?
Forbiddeth
God
nothing
else
in
this
commandement
,
but
adulterie
,
and
such
kinds
of
vnclearnes
?
What
doth
God
forbid
in
the
eight
commaundement
?
&c.
Deu.
What
are
those
thinges
,
which
God
here
commaundeth
?
What
doth
the
ninth
commandement
exact
?
&c.
Luc.
What
doth
the
tenth
commandement
forbid
?
But
can
they
,
who
are
conuerted
vnto
God
,
perfectly
obserue
and
keepe
these
commaundementes
?
&c.
Rom.
Why
will
God
then
haue
his
law
to
bee
so
exactly
&
seuerely
preached
,
seeing
there
is
no
man
in
this
life
,
who
is
able
to
keepe
it
?
&c.
Phi.
Wherefore
is
praier
necessarie
for
Christians
?
What
is
required
vnto
that
praier
,
which
shal
please
God
&
be
hearde
of
him
?
What
are
those
thinges
,
which
hee
commaundeth
vs
to
aske
of
him
?
What
praier
is
that
&c.
Luc.
&c.
Mat.
Why
doth
Christ
teach
vs
,
to
cal
God
,
our
father
?
Why
is
that
ad●ed
:
which
art
in
heauen
?
What
is
the
first
petition
Hallowed
bee
thy
name
&c.
Psal.
What
is
the
second
petition
Let
thy
kingdome
come
What
is
the
third
petition
Thy
wil
be
done
in
earth
as
it
is
heauen
:
What
is
the
fourth
petition
Giue
vs
this
daie
our
daily
bread
:
What
is
the
fift
petition
Forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
:
&c.
&
What
is
the
sixt
petition
Lead
vs
not
into
temptation
:
but
deliuer
vs
from
euil
:
How
concludest
thou
this
praier
For
thine
is
the
kingdome
,
the
power
,
and
the
glorie
,
for
euer
:
What
meaneth
this
particle
,
Amen
?
Of
conuersion
Of
good
works
Of
the
Law
Of
praier
THE
chiefe
Questions
Conuersion
is
either
a
generall
〈◊〉
,
or
it
is
●●ken
more
specially
.
the
name
of
paenitentia
or
repentaunce
,
is
more
obscure
than
the
name
of
conuersio
,
the
name
of
repentaunce
is
of
a
larger
compasse
,
than
the
name
of
conuersion
.
conuersion
is
spoken
onlie
of
the
godly
,
repentaunce
is
spoken
of
the
wicked
also
,
Conuersion
is
A
griefe
for
sinne
knowen
An
hatred
and
flieng
of
sin
.
A
ioy
in
respect
that
God
is
pacified
and
pleased
by
our
Mediatour
,
and
an
earnest
purpose
and
desire
to
obey
God
in
all
thinges
.
To
open
their
eies
that
they
maie
turne
from
darknesse
to
light
,
and
from
the
power
of
Satan
vnto
God
;
that
they
maie
receiue
forgiuenesse
of
sinnes
,
and
inheritaunce
among
them
,
which
are
sanctified
by
faith
in
mee
.
Conuersion
is
a
mortifieng
of
the
old
man
,
and
a
quickning
of
the
new
.
It
is
a
change
,
or
mutation
of
a
corrupt
mind
,
life
,
and
wil
into
a
good
,
stirred
vp
by
the
holy
Ghost
through
the
preaching
of
the
Gospel
in
the
chosen
,
on
which
ensue
good
woorkes
,
or
a
life
directed
according
to
all
the
commaundementes
of
God
.
Wash
you
,
make
you
cleane
.
But
ye
are
washed
,
but
yee
are
sanctified
.
Eschue
euil
,
and
doe
good
.
In
their
griefe
My
iniquitie
is
greater
,
than
J
can
beare
.
Behold
,
thou
hast
cast
me
out
this
daie
from
the
earth
.
Against
thee
against
thee
onlie
haue
I
sinned
:
my
sin
is
euer
before
mee
.
Jn
the
cause
Purge
mee
with
Hyssope
,
and
J
shal
be
cleane
.
Jn
the
effect
THE
parts
of
Conuersion
are
in
number
two
,
The
mortifieng
of
the
old
man
,
and
the
quickening
of
the
new
man
.
Contrition
and
Faith
The
Old
man
The
New
man
A
knowledge
of
sinne
A
griefe
for
sin
,
and
for
the
offending
of
God
.
The
flieng
and
shunning
of
sinne
.
The
knowledge
of
sinne
goeth
before
that
griefe
which
is
vnfained
,
&
proceeding
from
the
hart
,
which
mortification
conteineth
,
The
griefe
which
is
in
the
wicked
,
the
griefe
which
is
in
the
godlie
when
they
repent
,
is
A
griefe
both
for
sin
past
and
present
,
which
is
called
Sorrowe
;
and
also
for
sinne
to
come
,
which
is
called
Feare
.
An
hatred
of
sinne
committed
,
both
of
present
sinne
,
and
of
sinne
to
come
.
An
auerting
from
sinne
committed
,
both
present
and
future
sinne
.
A
flying
of
sinne
to
come
.
The
griefe
The
flieng
The
auerting
Because
as
dead
men
can
not
shew
foorth
the
actions
of
one
that
is
liuing
:
so
our
nature
,
the
corruption
thereof
beeing
abolished
,
doth
no
more
shew
forth
or
exercise
her
actions
,
For
the
dead
bite
not
The
flesh
rebelleth
against
the
spirite
:
The
knowledge
of
Gods
mercie
,
and
the
applieng
thereof
in
christ
.
A
ioifulnesse
thence
arising
An
ardent
or
earnest
ende●●ur
and
purpo●●
to
sinne
no
more
,
arising
from
thankefulnes
,
and
because
we
reio●●e
that
we
haue
God
appeased
and
pacified
towardes
vs
,
a
desire
also
of
righteousnesse
,
and
of
reteining
gods
loue
and
fauour
.
This
latter
part
of
conuersion
is
called
quickening
,
Because
as
a
liuing
man
doth
the
actions
of
one
that
liueth
;
so
quickening
is
a
kindling
of
new●
faculties
and
qualities
of
working
in
vs
.
In
respect
of
that
ioie
which
the
conuerted
haue
in
God
:
which
is
a
most
pleasaunt
thing
.
THE
principal
efficient
Conuert
vs
and
we
shal
be
conuerted
.
The
instrumentall
the
Lawe
the
Gospell
after
the
doctrine
of
the
Gospel
hath
beene
preached
,
againe
the
doctrine
of
the
Law
.
The
next
instrumentall
For
by
faith
are
the
harts
of
men
purified
:
whatsoeuer
is
not
of
faith
is
sinne
.
We
being
iustified
by
faith
,
haue
peace
with
god
.
The
furthering
causes
of
conuersion
are
,
The
crosse
&
chastisementes
punishmentes
,
benefites
,
and
examples
of
others
.
The
subiect
Jn
the
minde
and
vnderstanding
,
a
right
iudgement
concerning
god
,
his
wil
and
workes
.
In
the
hart
,
a
good
&
reformed
affection
.
The
obiect
The
formal
The
chiefe
finall
When
thou
art
conuerted
,
confirme
thy
brethren
.
Let
your
light
so
shine
before
men
,
that
they
may
glorifie
your
heauenly
father
which
is
in
heauen
.
THE
effectes
of
conuersion
THE
chiefe
Questions
GOOD
workes
are
such
as
are
done
according
to
the
prescript
rule
of
Gods
Lawe
,
with
a
true
faith
,
to
the
glorie
of
God
onlie
.
Three
things
are
heere
to
be
considered
.
The
conditions
&
cirumstances
required
for
the
making
a
woorke
good
.
The
difference
betweene
the
woorkes
of
the
regenerate
,
and
the
vnregenerate
.
Jn
what
sort
the
morall
woorkes
of
the
wicked
are
sinnes
.
That
it
be
commanded
of
God
.
Jn
vaine
they
woorshippe
mee
,
teaching
for
doctrines
mens
precepts
.
Morall
good
is
farre
differing
from
naturall
good
,
That
the
worke
haue
his
original
from
a
true
faith
,
For
without
faith
it
is
vnpossible
for
anie
man
to
please
God
.
Whatsoeuer
is
not
of
faith
,
is
sinne
.
Without
faith
it
is
vnpossible
to
please
God
.
that
this
woorke
be
referred
principally
i●
the
glorie
of
God
onely
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
woorkes
.
Which
are
sins
in
themselues
,
and
repugnant
vnto
Gods
Lawe
,
and
his
will
reuelled
in
the
word
.
Which
are
not
repugnant
vnto
the
Law
,
neither
in
themselues
good
or
euill
,
Which
are
good
in
themselues
and
commanded
by
God
,
but
yet
are
made
sinnes
by
an
accident
,
in
that
they
are
vnlawfully
doone
,
The
woorkes
of
the
regenerate
,
and
vnregenerate
differ
,
because
the
workes
of
the
vnregenerate
,
Proceed
not
of
faith
Are
not
ioined
with
an
inward
obedience
,
As
they
proceed
not
of
the
right
cause
,
so
are
they
not
referred
to
the
chiefe
end
,
which
is
Gods
glory
.
the
very
morall
works
of
the
wicked
are
sins
,
Al
the
workes
of
the
wicked
,
and
of
Paynims
are
sins
.
Therefore
they
are
al
to
be
eschued
.
GOod
workes
may
be
done
,
through
the
grace
,
and
that
by
the
regenerate
onely
,
Let
him
be
accursed
who
affirmeth
the
Lawe
to
be
possible
without
the
grace
of
the
holy
Ghost
.
All
our
righteousnesse
is
as
the
cloth
of
a
menstruous
woman
.
For
it
is
God
which
worketh
in
you
,
both
the
will
and
the
deede
,
euen
of
his
good
pleasure
.
Because
the
Saints
which
doe
good
workes
,
doe
many
things
which
are
sinnes
in
themselues
,
Cursed
be
he
that
abideth
not
in
al.
Because
there
is
not
that
degree
of
goodnesse
in
those
good
woorkes
that
proceede
from
the
Saintes
,
which
ought
to
be
.
J
see
another
Law
in
my
members
rebelling
against
the
Lawe
of
my
minde
.
He
is
not
bound
himselfe
to
satisfie
,
for
whom
another
hath
alreadie
satisfied
.
Christ
hath
satisfied
for
vs
.
Therefore
there
is
no
neede
for
vs
to
doe
good
woorks
.
Therefore
we
our selues
are
not
bound
to
satisfie
:
In
respect
of
Gods
iustice
,
which
doth
not
exact
a
double
paiment
.
In
respect
of
our
own
saluation
:
which
otherwise
should
be
none
at
all
.
Satisfaction
is
perfect
obedience
:
we
are
not
bound
to
satisfaction
:
Therefore
neither
are
we
bound
to
perfect
obedience
,
no
not
in
the
life
to
come
.
For
,
whom
another
hath
satisfied
for
,
he
himselfe
is
not
enforced
to
satisfie
.
But
the
obedience
of
Christ
is
not
a
ful
satisfaction
for
our
sinnes
.
Therefore
the
fomer
consequence
is
true
.
that
being
freed
from
sinne
wee
should
hereafter
begin
to
liue
to
him
onely
.
We
are
to
doe
good
woorkes
,
in
respect
of
God
,
our selues
,
and
our
neighbour
.
Because
of
the
commandement
of
God
;
Let
your
light
so
shine
before
men
,
that
they
maie
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
This
is
my
commaundement
,
that
yee
loue
one
another
.
Beeing
made
free
from
sinne
,
yee
are
made
the
seruantes
of
righteousnes
.
This
is
the
wil
of
God
,
euen
your
sanctification
.
For
the
glorie
of
God
.
Because
of
that
thankefulnes
which
the
regenerat
ow.
J
beseech
you
brethren
by
the
mercies
of
God
,
that
ye
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
,
acceptable
vnto
God
,
which
is
your
reasonable
seruing
of
God
.
Yee
are
made
an
holie
Priesthoode
to
offer
vp
spiritual
sacrifices
acceptable
to
god
by
Jesus
Christ
.
That
by
our
good
workes
we
maie
be
assured
of
our
faith
.
Euerie
good
tree
bringeth
forth
good
fruite
.
That
faith
which
is
without
workes
is
dead
.
Filled
with
the
fruites
of
righteousnesse
,
which
are
by
Iesus
Christ
vnto
the
glorie
and
praise
of
god
.
That
we
maie
be
assured
that
we
haue
obtained
remission
of
sinnes
through
Christ
;
and
are
for
Christes
sake
iustified
before
God
,
That
we
maie
be
assured
of
our
election
and
saluation
.
Giue
diligence
to
make
your
calling
and
election
sure
.
Whom
he
predestinat
,
them
also
hee
called
,
and
them
also
he
iustified
.
That
by
good
woorkes
our
faith
maie
bee
exercised
,
cherished
,
strengthned
,
and
aduaunced
.
Jf
yee
liue
after
the
flesh
,
yee
shal
die
.
J
put
thee
in
remembrance
,
that
thou
stirre
vp
the
gift
of
god
which
is
in
thee
by
the
putting
on
of
my
hands
.
That
by
good
works
we
may
shew
forth
and
honest
our
life
and
calling
.
I
praie
you
that
yee
walke
worthie
of
the
vocation
whereunto
yee
are
called
.
That
wee
maie
escape
temporal
and
eternal
punishmentes
.
Euerie
tree
that
bringeth
not
forth
good
fruit
,
is
cut
off
,
and
cast
into
the
fire
.
If
ye
liue
according
to
the
flesh
,
ye
shal
die
.
That
we
maie
obtaine
corporall
and
spirituall
rewardes
;
which
according
vnto
the
promise
accompanie
good
workes
.
Godlines
is
profitable
vnto
al
things
,
which
hath
the
promise
of
the
life
present
,
and
of
that
that
is
to
come
.
That
wee
maie
bee
profitable
vnto
our
neighbours
by
our
good
example
,
and
so
edifie
them
.
All
things
are
for
your
sakes
,
that
most
plenteous
grace
by
the
thankes-giuing
of
manie
maie
redound
to
the
praise
of
god
.
That
I
abide
in
the
flesh
,
is
more
needefull
for
you
.
That
offences
maie
bee
auoided
Woe
bee
to
that
man
,
by
whome
offences
come
.
The
name
of
god
is
blasphemed
among
the
Gentiles
through
you
.
That
wee
maie
winne
vnbeleeuers
,
and
by
our
woordes
and
deedes
,
and
example
conuert
them
vnto
Christ
.
When
thou
art
conuerted
,
strengthen
thy
brethren
.
That
good
woorkes
are
necessarie
vnto
iustice
and
righteousnes
,
vnto
iustification
,
or
in
them
that
are
to
be
iustified
,
Because
they
are
ambiguous
&
doubtful
.
Because
they
breed
contentions
,
&
minister
occasion
of
cauilling
vnto
the
aduersaries
.
Because
the
Scripture
doth
not
vse
them
;
which
must
be
followed
of
vs
in
speaking
.
that
they
merit
nothing
,
no
not
the
least
of
gods
giftes
,
either
corporall
,
or
spirituall
.
Our
woorkes
are
vnperfect
:
wherefore
we
can
merit
nothing
by
them
.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
:
and
these
are
contrarie
one
to
the
other
,
so
that
yee
do
not
the
same
thinges
that
yee
would
.
The
good
workes
,
what
euer
we
are
able
to
doe
,
are
all
due
.
When
ye
haue
doone
all
those
thinges
,
which
are
commanded
you
,
say
,
we
are
vnprofit●ble
seruants
.
Our
woorkes
are
impure
and
vitious
,
how-euer
they
seeme
most
good
.
Wee
haue
all
beene
as
an
vncleane
thing
,
and
all
our
righteousnesse
is
as
filthy
cloutes
.
J
thinke
all
things
but
losse
for
the
excellent
knowledge
sake
of
Christ
Jesus
my
Lord
,
for
whome
I
haue
counted
all
thinges
losse
,
and
doe
iudge
them
to
be
dongue
,
that
J
might
winne
Christ
.
If
we
doe
any
good
woorkes
,
they
are
not
ours
,
but
are
belonging
to
god
onely
.
Jt
is
god
which
worketh
in
you
both
the
will
and
the
deede
,
euen
of
his
good
pleasure
.
What
hast
thou
which
thou
hast
not
receiued
?
Is
it
not
lawfull
for
me
to
doe
as
I
wil
with
mine
own
?
No
creature
which
doth
euen
the
most
perfect
woorkes
,
can
thereby
merit
ought
at
Gods
handes
,
or
bind
God
vnto
him
,
to
giue
him
any
thing
according
to
order
of
iustice
.
Who
hath
giuen
him
first
There
is
no
proportion
betweene
our
woorkes
which
are
vtterly
vnperfect
,
and
the
excellency
of
those
great
blessings
and
benefites
which
the
Father
giueth
vs
freelie
in
his
Son
.
He
that
reioiceth
let
him
reioice
in
the
Lorde
.
But
if
we
merit
by
our
work
remission
of
our
sins
,
man
should
haue
in
himselfe
whereof
to
reioice
,
neither
should
the
glorie
be
giuen
to
God
.
If
Abraham
were
iustified
by
his
woorkes
,
hee
hath
wherein
to
reioice
,
but
not
with
God
.
Wee
are
iust
before
we
doe
good
woorkes
.
For
yer
Esau
and
Iacob
were
borne
,
&
when
they
had
neither
done
good
nor
euil
(
that
the
purpose
of
God
might
remain
according
to
election
not
by
works
,
but
by
him
that
calleth
)
it
was
said
vnto
her
,
The
elder
shall
serue
the
yonger
;
As
it
is
written
,
I
haue
loued
Jacob
,
and
haue
hated
Esau
.
They
who
will
be
iustified
by
woorkes
,
haue
no
sure
and
steadefast
conscience
.
The
inheritance
is
by
faith
,
that
it
might
come
by
grace
,
and
the
promise
might
be
sure
to
all
the
seede
.
If
wee
should
obtain
righteousnesse
by
our
own
worke
,
the
promises
should
be
made
voide
.
For
in
Abraham
shall
all
the
nations
bee
blessed
.
And
Christ
also
should
haue
died
in
vaine
.
There
should
not
be
one
and
the
same
reason
and
cause
of
our
saluation
,
if
this
Doctrine
of
the
merit
of
woorkes
should
be
admitted
.
I
am
the
way
,
the
truth
,
and
the
life
,
There
is
one
Medatour
betweene
God
and
Men.
There
is
one
Lorde
,
one
Faith
,
one
Baptisme
,
Jesus
Christ
yesterday
and
to
day
,
the
same
is
also
for
euer
.
There
is
giuen
no
other
name
vnder
Heauen
,
whereby
wee
must
bee
saued
.
Christ
shoulde
not
giue
vs
full
and
perfect
saluation
,
and
so
neither
should
hee
bee
a
perfect
Sauiour
,
if
some
thing
were
as
yet
required
of
vs
,
whereby
we
should
bee
made
iust
.
God
with
his
glorious
grace
hath
made
vs
accepted
in
his
beloued
.
By
whom
we
haue
redemption
through
his
bloud
,
euen
the
forgiuenes
of
sinnes
,
according
to
his
rich
grace
.
By
grace
are
yee
saued
through
faith
,
and
that
not
of
your selues
:
it
is
the
gift
of
God
.
They
which
haue
not
good
woorkes
cannot
be
saued
.
Therefore
good
woorkes
are
necessarie
vnto
saluation
.
God
calleth
those
blessings
,
which
hee
promiseth
to
them
that
doe
good
workes
,
rewardes
and
meed
.
Now
meede
presupposeth
merit
.
Therefore
good
workes
doe
merit
.
But
whereby
may
we
be
assured
that
we
haue
good
works
?
By
the
peace
of
conscience
By
our
conuersion
By
the
fruites
of
conuersion
THE
chiefe
Questions
THE
Lawe
in
generall
is
a
sentence
or
decree
commaunding
things
that
are
honest
,
binding
creatures
endued
with
reason
vnto
obedience
,
with
a
promise
of
rewarde
,
and
a
commination
or
threatning
of
punishment
.
a
sentence
commaunding
thinges
that
are
honest
:
It
bindeth
creatures
endued
with
reason
:
With
a
promise
of
reward
But
the
gospell
also
promiseth
freelie
good
things
&
blessings
.
Therefore
the
Law
differeth
not
from
the
gospell
.
The
law
promiseth
freely
with
a
condition
of
our
obedience
.
But
the
gospel
promiseth
freely
,
And
with
a
commination
or
threatning
of
punishment
:
LAwes
are
some
diuine
,
and
some
humane
.
Humane
Laws
Humane
Lawes
are
either
Ciuill
or
Ecclesiasticall
:
Ciuill
Lawes
Ecclesiastical
or
ceremonial
Laws
Diuine
Lawes
By
the
Law
also
is
often-times
vnderstood
the
course
&
order
of
nature
,
instituted
and
ardained
by
god
.
the
Lawe
of
sinne
of
the
Lawe
of
god
The
Lawe
of
god
then
is
,
a
doctrine
deliuered
of
god
at
the
creation
,
by
the
ministery
either
of
Angels
,
or
of
men
,
and
afterwardes
repeated
and
renued
of
him
by
Moses
and
the
Prophets
,
teaching
what
we
ought
to
doe
,
and
what
not
to
doe
,
binding
reasonable
creatures
,
alwaies
promising
to
perfect
perfourmers
of
obedience
,
eternal
life
,
condemning
eternally
them
who
perfourme
not
this
obedience
,
except
remission
be
graunted
for
the
Mediatours
sake
.
The
parts
of
the
Law
of
god
,
are
in
number
three
,
The
Morall
,
Ceremonial
,
and
ciuil
,
or
iudiciall
Law
.
The
Morall
Lawe
is
a
Doctrine
agreeing
with
the
eternall
and
immortall
wisedome
and
iustice
which
is
in
god
,
discerning
things
honest
and
dishonest
,
knowen
by
nature
and
engendred
in
reasonable
creatures
,
at
the
creation
,
and
afterwardes
repeated
againe
and
declared
by
the
voice
of
god
,
by
the
ministerie
of
Moses
,
the
Prophets
,
and
Apostles
,
teaching
that
there
is
a
god
,
and
what
he
is
,
&
what
we
ought
to
doe
,
and
what
not
to
doe
,
binding
all
the
reasonable
creatures
to
perfect
obedience
,
both
internal
and
external
,
promising
the
fauor
of
god
and
euerlasting
life
to
those
which
perform
perfect
obedience
,
and
denouncing
the
wrath
of
god
&
euerlasting
pains
&
punishments
vnto
them
who
are
not
perfectlie
correspondent
thereunto
,
except
there
be
graunted
remission
of
sinnes
,
&
reconciliation
for
the
Sonne
of
god
the
Mediatours
sake
.
That
in
this
part
of
the
Lawe
,
the
nature
and
righteousnesse
of
god
is
expressed
,
For
seeing
this
image
of
god
consisteth
in
true
righteousnesse
and
holinesse
,
and
that
righteousnesse
&
holines
is
described
&
comprised
in
the
Law
.
That
this
law
is
external
J
write
no
new
commaundement
vnto
you
,
but
an
old
commaundement
,
which
ye
haue
had
from
the
beginning
.
They
which
doe
such
things
,
shal
not
inherit
the
kingdome
of
god
.
for
that
certaine
special
commaundementes
belonging
to
matters
of
this
life
haue
ceased
.
This
Law
is
knowen
by
nature
,
and
from
the
creation
:
The
Gentiles
shew
the
effect
of
the
Lawe
written
in
their
hearts
.
This
Lawe
also
bindeth
the
Angels
:
That
the
Saints
in
the
life
to
come
shal
be
as
the
Angels
of
God
:
Let
thy
wil
be
done
in
earth
as
it
is
in
heauen
.
Jt
requireth
furdermore
perfect
obedience
:
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
soule
.
Cursed
is
euery
man
that
continueth
not
in
al
thinges
,
which
are
written
in
the
booke
of
the
Law
,
to
doe
them
.
The
Ceremonial
,
or
lawes
deliuered
of
god
by
Moses
concerning
Ceremonies
,
binding
the
Iewes
vntill
the
comming
of
the
Messias
,
that
they
should
distinguish
this
people
&
the
church
from
others
,
and
should
be
signes
,
symboles
,
types
,
or
shadowes
of
spirituall
thinges
to
be
fulfilled
in
the
New
Testament
by
Christ
.
what
ceremonies
are
solemne
externall
actions
ordained
of
God
,
or
of
men
also
,
to
be
vsed
in
the
seruice
and
woorshippe
of
God
,
for
order
,
or
signification
sake
.
The
Judicial
,
or
Lawes
concerning
the
ciuill
order
,
or
ciuil
gouernement
,
that
is
,
of
the
offices
of
Magistrates
,
iudgementes
,
punishments
,
contractes
,
and
of
the
distinguishing
and
bounding
of
dominions
,
deliuered
of
God
by
Moses
for
the
settling
and
preseruing
of
the
Jewes
common
wealth
,
binding
al
Abrahams
posteritie
,
vntil
the
comming
of
the
Messias
,
and
furder
that
they
should
be
the
bond
of
the
preseruation
and
gouernment
of
this
Mosaicall
common
wealth
vntill
the
Messias
was
manifested
,
and
certaine
markes
,
whereby
this
people
,
which
was
bound
vnto
them
,
should
be
discerned
from
al
others
,
and
should
withall
bee
kept
in
honest
discipline
and
good
order
:
lastlie
,
that
they
might
be
types
of
that
order
which
should
be
in
Christs
kingdome
,
that
is
,
of
the
spiritual
regiment
of
the
Messias
.
The
Moral
ordinances
are
knowen
by
nature
:
The
ceremonial
and
ciuil
are
not
knowen
by
nature
,
The
Moral
bind
al
men
,
and
euen
the
Angels
also
:
The
ceremonial
and
ciuill
were
onely
prescribed
vnto
the
people
of
Israel
.
The
Lawes
of
the
Decalogue
are
perpetual
in
this
life
,
and
after
this
life
:
The
ceremonial
and
ciuill
were
deliuered
of
God
at
a
certaine
time
,
and
againe
abolished
.
The
Moral
Lawes
speak
of
both
internall
and
external
obedience
:
The
ceremoniall
and
ciuil
speak
of
externall
obedience
only
:
albeit
neither
doth
this
please
God
without
the
internall
and
morall
obedience
.
The
moral
Lawes
are
not
limited
by
certain
circumstances
,
but
are
general
:
But
the
ceremonial
and
ciuil
Lawes
are
special
,
The
ceremonial
,
and
the
ciuil
Lawes
also
are
types
or
figures
of
other
things
for
whose
cause
they
were
ordained
:
The
moral
signifie
or
prefigure
nothing
,
but
are
signified
by
the
rites
and
ceremonies
.
The
morall
are
the
end
for
which
other
causes
are
to
bee
made
,
or
,
they
are
the
principal
seruice
and
worshippe
of
god
:
The
ceremonial
and
ciuil
serue
for
the
moral
ordinances
,
The
ceremoniall
giue
place
vnto
the
Morall
:
The
Morall
giue
not
place
vnto
the
Ceremoniall
.
The
Morall
Lawe
,
the
Naturall
,
and
the
Decalogue
differ
.
The
Decalogue
The
Naturall
lawe
THE
first
and
principall
vse
of
the
ceremoniall
and
iudiciall
Lawes
of
Moses
was
to
serue
as
a
schoolemaster
vnto
Christ
and
his
kingdome
,
The
Law
was
our
Schoolmaster
to
bring
vs
vnto
Christ
.
Wee
are
circumcised
with
circumcision
made
without
hands
.
Christ
our
passeouer
is
sacrificed
for
vs
.
Thou
art
a
Priest
for
euer
.
The
most
holy
shal
be
annointed
Jn
controuersie
shall
the
Priest
stand
to
iudge
,
and
they
shall
iudge
it
according
to
my
iudgements
.
Behold
,
the
daies
come
,
saith
the
Lorde
,
that
I
will
raise
vnto
Dauid
a
righteous
branch
,
and
a
king
shall
raign
,
and
prosper
,
and
shall
execute
iudgement
,
and
iustice
in
the
earth
.
we
are
to
make
or
receiue
none
,
but
such
as
reteineth
an
analogy
with
faith
and
loue
:
these
onlie
are
to
be
accounted
and
held
for
true
and
certaine
,
which
can
bee
prooued
by
Scripture
.
by
these
as
by
visible
markes
,
and
eminent
differences
,
God
would
haue
his
people
,
with
whom
the
true
worship
of
god
and
the
promise
of
the
Messias
was
left
,
to
bee
discerned
and
sorted
out
from
al
other
nations
,
&
that
both
for
his
own
glorie
,
for
mens
saluation
Keepe
them
therefore
and
doe
them
:
for
that
is
your
wisedome
and
your
vnderstanding
in
the
sight
of
the
people
&c.
Beware
that
thou
aske
not
after
their
gods
,
saieng
,
How
did
these
nations
serue
their
gods
,
that
I
may
do
so
likewise
?
Thou
shalt
not
doe
so
vnto
to
the
Lord
thy
God
:
for
all
abomination
,
which
the
Lorde
hateth
,
haue
they
done
vnto
their
gods
.
Which
hath
made
of
both
one
,
and
hath
broken
the
stop
of
the
participation
wall
,
In
abrogating
through
his
flesh
the
hatred
,
that
is
,
the
Law
of
commandementes
which
standeth
in
ordinances
.
obedience
,
or
,
the
obseruing
&
performance
of
the
moral
ordinances
the
ceremonies
are
an
adherent
of
the
first
table
,
and
the
iudiciall
lawes
are
an
adherent
of
the
second
:
that
manifold
obseruation
of
rites
and
ceremonies
was
also
an
exercise
,
and
a
testification
of
their
obedience
towardes
God
.
Now
I
know
that
thou
fearest
God
,
seeing
for
my
sake
thou
hast
not
spared
thine
onlie
Sonne
.
So
the
ceremonial
and
iudicial
ordinances
of
the
old
Testament
are
called
a
yoke
,
and
seruitude
vnto
most
of
the
ceremonies
,
namelie
such
as
signified
Christes
benefites
,
was
proper
and
peculiar
the
sealing
of
Gods
couenaunt
,
or
the
confirmation
of
faith
.
to
be
the
signes
of
the
couenant
,
the
iudiciall
or
ciuill
Lawes
serued
for
the
preseruation
of
that
regiment
&
kingdom
vntil
the
comming
of
the
Messias
.
Albeit
now
the
ceremonial
and
iudicial
Lawes
are
so
abolished
,
that
the
obseruation
of
them
is
not
required
as
concerning
the
types
;
yet
those
things
are
perpetual
,
which
are
signified
by
them
.
We
wil
render
the
calues
of
our
lyps
.
Let
vs
by
him
offer
the
Sacrifice
of
praise
alwaies
to
God
,
that
is
,
the
fruite
of
the
lyps
,
which
confesse
his
name
.
And
yee
as
liuely
stones
,
be
made
a
spiritual
house
,
and
holy
Priesthoode
to
offer
vp
spirituall
sacrifices
acceptable
to
God
by
Jesus
Christ
.
He
that
doth
them
,
shall
liue
in
them
.
If
thou
wilt
enter
into
life
,
keepe
the
commaundements
.
the
preseruing
and
mantaining
of
discipline
both
in
the
church
and
without
also
.
The
Law
is
giuen
to
the
lawlesse
and
disobedient
.
If
the
righteous
turne
away
from
his
righteousnesse
,
and
commit
iniquity
,
hee
shall
die
for
it
:
the
acknowledgement
and
accusing
of
sinne
in
the
regenerate
and
vnregenerate
.
By
the
Law
commeth
the
knowledge
of
sinne
.
J
knew
nothing
but
by
the
Lawe
;
for
neither
had
I
knowen
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
The
Law
causeth
wrath
Sinne
took
an
occasion
by
the
commandement
,
and
wrought
in
mee
al
manner
of
concupiscence
.
the
ministery
of
death
the
maintenance
of
Discipline
,
and
acknowledgement
of
sinne
,
that
the
Lawe
is
a
Schoolemaster
vnto
Christ
.
J
will
regard
the
poore
and
contrite
in
spirite
.
If
yee
mortifie
the
deedes
of
the
bodie
by
the
spirite
,
ye
shall
liue
:
but
if
yee
liue
after
the
fleshe
,
ye
shall
die
.
If
yee
were
blind
,
yee
should
not
haue
sinne
;
but
now
yee
say
,
Wee
see
:
Therefore
your
sinne
remaineth
.
an
instructing
and
informing
of
them
concerning
the
true
seruice
and
woorship
of
God
.
His
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
.
The
Law
of
the
Lord
is
perfect
,
conuerting
the
soul
:
the
testimony
of
the
Lord
is
sure
,
&
giueth
wisdome
to
the
simple
.
The
statutes
of
the
Lord
are
right
&
reioice
the
heart
:
the
commandement
of
the
Lorde
is
pure
,
&
giueth
light
vnto
the
eies
.
Moreouer
by
them
is
thy
seruant
made
circumspect
,
and
in
keepeing
of
them
there
is
great
reward
.
Thy
worde
is
a
lanterne
vnto
my
feete
,
and
a
light
vnto
my
path
.
J
will
put
my
Law
in
their
inward
partes
,
and
write
it
in
their
hartes
.
Ye
are
dead
to
the
law
by
the
body
of
Christ
,
that
yee
should
be
vnto
another
,
euen
vnto
him
that
is
raised
vp
from
the
dead
,
that
ye
should
bring
forth
fruite
vnto
God
.
I
through
the
lawe
,
am
dead
to
the
lawe
,
and
that
I
might
liue
vnto
God
,
I
am
crucified
with
Christ
.
Thus
I
liue
yet
;
not
I
now
,
but
Christ
liueth
in
me
,
and
in
that
that
J
nowe
liue
in
the
flesh
,
I
liue
by
the
faith
in
the
Sonne
of
God
.
If
we
be
dead
to
the
law
,
and
are
Christs
,
who
now
liueth
in
vs
;
then
is
not
our
life
nowe
schooled
and
ruled
by
the
direction
of
the
lawe
,
but
by
Christ
only
.
That
the
lawe
is
not
made
voide
,
but
established
by
faith
to
die
vnto
the
law
That
yee
should
bee
vnto
another
,
who
is
raised
vp
from
the
dead
,
that
wee
should
bring
forth
fruite
vnto
God
.
wee
are
deliuered
from
the
Law
,
beeing
dead
vnto
it
,
wherein
we
were
holden
,
that
we
should
serue
in
newnesse
of
spirit
,
and
not
in
the
oldnesse
of
the
letter
.
J
through
the
Law
am
dead
to
the
Lawe
J
am
crucified
with
Christ
that
J
might
liue
to
God
,
For
he
liueth
to
God
by
suggesting
&
speaking
confort
in
our
hearts
,
of
the
remission
of
our
sins
,
by
making
vs
like
vnto
himselfe
by
regeneration
,
wee
may
dilight
in
the
law
of
God
,
concerning
the
inner
man
I
wil
make
a
new
couenant
with
the
house
of
Israel
,
not
according
to
the
couenaunt
,
that
I
made
with
their
Fathers
.
Heere
they
saie
,
That
God
promiseth
not
to
renue
the
old
couenaunt
,
which
is
the
Law
,
but
to
make
a
new
,
which
is
the
gospell
.
Wherefore
not
the
Law
,
but
the
gospel
onelie
is
to
be
taught
in
the
church
of
Christ
.
the
new
couenant
I
will
write
in
their
hearts
my
Lawe
,
I
wil
be
their
God
,
and
they
shal
be
my
people
:
J
wil
forgiue
their
iniquitie
,
and
wil
remember
their
sinnes
no
more
.
the
lawe
the
oulde
couenaunt
the
Gospel
,
the
new
couenant
,
They
shall
teach
no
more
euerie
man
his
neighbour
,
for
they
shal
al
know
me
:
That
men
are
not
in
the
newe
Testament
to
bee
willed
to
knowe
God
,
for
that
they
shal
of
themselues
know
him
and
obey
him
:
that
they
are
not
bound
,
neither
are
to
bee
vrged
by
incitements
of
exhortation
,
because
they
doe
their
dutie
of
themselues
:
Wherfore
in
two
respectes
hath
the
law
place
in
instructing
the
regenerate
,
The
Moral
Law
is
a
testimonie
of
God
,
that
there
is
a
god
,
and
likewise
who
and
what
he
is
.
Jt
is
a
testimonie
of
the
church
.
Jt
is
a
testimonie
of
the
excellencie
of
mans
nature
which
was
before
the
fall
,
and
which
shall
bee
in
the
life
to
come
,
Jt
is
a
testimonie
of
eternal
life
.
His
delight
is
in
the
Lawe
of
God
,
and
in
his
Lawe
doth
he
meditate
both
day
and
night
.
Of
mans
deliuerie
Jn
the
manner
of
their
manifestation
:
Jn
their
matter
or
doctrine
In
their
promises
As
touching
iustification
As
touching
constraint
The
Law
and
the
Prophetes
continue
vntil
John
the
Baptist
came
.
If
therefore
then
first
the
Moral
Law
was
abrogated
,
as
touching
condemnation
,
when
Christ
was
manifested
in
the
flesh
:
it
followeth
,
that
those
were
vnder
condemnation
,
who
liued
before
the
comming
of
Christ
.
The
Ceremonial
&
ciuil
or
Judicial
Lawes
are
wholie
abrogated
,
as
touching
obedience
,
Because
they
were
to
continue
onlie
vnto
the
comming
of
the
Messias
.
The
scepter
shal
not
depart
from
Iuda
,
nor
a
Law-giuer
from
betweene
his
feete
,
vntill
Siloh
come
.
After
threescore
and
two
weekes
shall
Messias
be
slain
,
and
shal
haue
nothing
:
&
the
people
of
the
prince
that
shal
come
,
shal
destroie
the
cittie
and
the
Sanctuarie
,
and
the
end
thereof
shall
bee
with
a
floode
:
and
vnto
the
ende
of
the
battell
it
shall
bee
destroied
by
desolations
.
Hee
is
our
peace
,
which
hath
made
of
both
one
,
and
hath
broken
the
stop
of
the
partition
wal
,
Jn
abrogating
through
his
flesh
the
hatred
,
that
is
,
the
Law
of
commaundementes
which
standeth
in
ordinances
.
Because
the
Messias
beeing
exhibited
,
the
types
cease
,
such
as
were
the
ceremonial
Lawes
.
which
are
but
a
shadow
of
things
to
come
:
but
the
body
is
in
Christ
.
because
they
were
to
last
vntill
the
comming
of
the
Messias
;
As
also
because
the
things
signified
by
them
are
eternall
.
The
best
and
most
iust
forme
of
gouernment
is
to
be
followed
.
But
there
can
bee
none
better
or
iuster
than
that
,
which
God
himselfe
settled
among
his
people
:
Therefore
that
is
to
be
followed
,
and
reteined
.
of
giuing
a
bill
of
diuorce
,
of
marrieng
the
widowes
of
their
kinsemen
.
as
the
ordinance
of
god
he
said
,
Jt
was
vnlawfull
to
binde
one
vncondemned
which
was
a
Romane
.
That
seeing
it
is
lawfull
to
vse
the
Lawes
of
other
common-weals
as
the
Athenian
,
Romane
,
&
such
like
;
it
is
therefore
much
more
lawfull
&
beseeming
to
imitate
and
folow
the
forme
of
that
common-wealth
,
which
was
immediately
ordered
and
constituted
by
God
himselfe
:
as
touching
the
curse
and
constraint
,
but
not
as
touching
obedience
.
The
Sonne
of
god
was
not
therefore
made
Mediatour
,
tooke
the
forme
of
a
seruant
,
became
obedidient
vnto
his
Father
,
euen
vnto
the
death
of
the
Crosse
,
and
redeemed
vs
from
the
curse
of
the
Law
,
that
we
should
continue
and
persist
in
sinnes
and
enmity
with
God
;
but
that
hee
might
deliuer
vs
from
sinne
,
reconcile
vs
vnto
God
,
and
make
vs
againe
like
vnto
god
,
&
the
temple
of
god
.
how
much
the
more
and
greater
Gods
benefites
are
towardes
vs
,
so
much
the
more
are
we
bound
to
yeeld
thankefulnes
vnto
him
,
Thinke
not
that
I
am
come
to
destroy
the
Law
,
or
the
Prophets
:
J
am
not
come
to
destroy
them
,
but
to
fulfill
them
.
For
Christ
fulfilleth
the
Law
foure
waies
.
Such
a
high
Priest
it
became
vs
to
haue
,
which
is
holy
,
harmelesse
,
vndefiled
,
separate
from
sinners
.
by
paying
sufficient
punishment
for
our
sinnes
.
For
(
that
that
was
impossible
to
the
Lawe
,
in
asmuch
as
it
was
weake
,
because
of
the
flesh
)
god
sending
his
owne
Sonne
in
the
similitude
of
sinnefull
fleshe
,
and
for
sinne
,
condemned
sinne
in
the
fleshe
,
that
the
righteousenesse
of
the
Lawe
might
bee
fulfilled
in
vs
,
which
walke
not
after
the
fleshe
,
but
after
the
spirite
.
He
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
that
we
should
be
made
the
righteousnes
of
God
.
Christ
fulfilleth
the
Lawe
in
vs
by
his
spirite
,
reforming
vs
by
him
vnto
the
image
of
God
,
That
the
righteousnes
of
the
lawe
is
fulfilled
in
vs
,
which
walke
after
the
spirite
:
Christ
fulfilleth
the
lawe
by
teaching
it
,
Do
we
then
make
the
lawe
of
none
effect
through
faith
?
God
forbid
:
yea
wee
establish
the
lawe
.
Now
by
faith
,
or
by
the
righteousnes
and
iustice
of
faith
the
Law
is
established
,
not
onely
in
confessing
or
approuing
the
iudgement
and
accusation
of
the
Lawe
against
vs
,
&
in
satisfieng
but
the
Lawe
is
also
established
by
faith
through
the
beginning
of
newe
obedience
in
this
life
,
and
the
acomplishing
of
the
same
in
the
life
to
come
.
Purifieng
their
hearts
by
faith
We
through
the
spirite
waite
for
the
hope
of
righteousnesse
through
faith
.
Christ
is
not
the
Law-giuer
The
Lawe
was
giuen
by
Moses
:
but
grace
and
trueth
came
by
Christ
.
Therefore
neither
he
,
nor
the
ministers
of
the
Gospell
should
teach
the
Law
.
Christ
then
is
the
Law-giuer
Hee
that
hath
satisfied
the
Lawe
by
punishment
is
not
bound
to
obedience
:
because
the
Lawe
bindeth
either
to
punishment
or
to
obedience
,
but
not
vnto
both
together
.
But
wee
haue
satisfied
the
Lawe
by
Christs
punishment
.
Therefore
we
stand
not
bound
to
perfourm
obedience
.
he
that
hath
suffered
a
sufficient
punishment
is
not
bound
to
obedience
,
Hee
that
is
dead
,
is
free
from
sinne
.
Likewise
thinke
ye
also
that
yee
are
dead
to
sinne
,
but
are
aliue
to
god
in
Jesus
Christ
our
Lord
.
Christians
are
not
ruled
by
the
Lawe
,
but
by
the
spirite
of
regeneration
,
according
as
it
is
said
,
ye
are
not
vnder
the
lawe
,
but
vnder
grace
.
The
lawe
is
not
giuen
vnto
the
righteous
man
.
Therefore
it
is
not
to
be
taught
in
the
Church
of
Christ
.
not
to
be
vnder
the
Law
,
and
the
Law
not
to
be
giuen
vnto
the
righteous
.
We
are
debters
,
not
to
the
flesh
,
to
liue
after
the
flesh
.
The
Lawe
is
not
necessarie
vnto
saluation
.
Therefore
it
is
not
to
be
taught
in
the
Church
.
Jn
Christ
are
hid
all
the
treasures
of
wisdome
and
knowledge
.
Yee
are
complete
in
him
.
Therefore
there
is
no
neede
of
the
Lawe
in
the
Church
of
Christ
.
it
sheweth
that
in
some
commandements
is
prescribed
mediate
worshippe
,
in
some
immeditat
.
it
aduertiseth
vs
of
the
degrees
of
obedience
,
and
sheweth
that
the
woorshippe
of
the
first
table
is
the
chiefe
and
principall
.
the
Decalogue
is
diuided
after
a
threefolde
manner
.
the
Decalog
is
diuided
by
Moses
and
Christ
into
two
tables
:
The
former
whereof
compriseth
our
duties
towardes
God
immediatelie
:
The
second
,
our
duties
towards
God
mediatelie
.
Thou
shalt
loue
the
Lord
thy
God
with
al
thine
heart
,
with
all
thy
soule
,
and
withal
thy
mind
.
This
is
the
first
and
great
commandement
;
and
the
second
is
like
vnto
this
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
the
Decalog
is
diuided
into
ten
commaundementes
,
whereof
foure
are
ascribed
vnto
the
first
,
and
the
sixe
other
vnto
the
second
table
.
Those
are
distinct
commaundementes
which
are
distinguished
in
the
matter
which
they
deliuer
,
or
whose
matter
is
distinct
and
diuerse
.
The
first
The
second
the
tenth
commandment
cannot
be
diuided
into
two
commandements
.
Thou
shalt
not
couet
or
lust
.
I
had
not
known
lust
,
except
the
law
had
said
,
thou
shalt
not
lust
.
Those
commaundementes
which
differ
one
from
another
in
verses
and
periodes
or
sentences
,
are
different
in
themselues
also
and
are
distinguished
by
Moses
.
Moses
transposeth
the
wordes
of
the
tenth
commaundement
Thou
shalt
not
couet
thy
neighbours
house
,
Thou
shal
not
couet
thy
neighbours
wife
.
There
is
verie
great
and
weightie
authoritie
,
whereby
this
diuision
of
the
Decalogue
is
confirmed
.
Zonarus
,
Origen
,
Athanasius
,
Gregorie
Nazianzene
,
Chrysostome
,
and
Nicephorus
.
Hierome
,
Ambrose
,
Sulpitius
Seuerus
,
and
Austine
.
The
Decalogue
is
diuided
according
to
the
thinges
themselues
,
which
are
commanded
or
forbidden
in
the
Decalogue
.
The
worshippe
of
God
is
either
immediate
,
or
mediate
The
immediat
worship
is
either
internal
or
external
.
The
internal
partlie
that
we
worshippe
the
true
god
,
and
that
that
be
performed
vnto
the
true
God
,
partlie
that
the
manner
or
forme
of
worshippe
be
right
and
lawful
,
whether
it
be
internal
worship
,
or
external
.
The
external
worship
,
is
either
priuate
or
publique
.
The
priuate
conteineth
the
priuate
Moral
works
of
euerie
one
,
which
are
alwaies
to
be
of
euerie
man
in
particular
performed
:
The
publique
worship
consisteth
in
sanctifieng
of
the
Sabboth
,
The
mediate
worship
of
God
,
which
conteineth
our
duties
towardes
men
,
or
our
neighbours
,
is
deliuered
in
the
second
table
:
and
this
likewise
is
either
external
or
internal
.
The
mediate
external
worship
consisteth
partly
in
the
duties
of
superiours
towardes
their
inferiours
,
and
so
of
the
contrarie
:
partlie
in
the
duties
of
one
neighbour
towards
another
,
and
those
are
either
the
preseruing
of
mens
life
and
safetie
,
or
the
preseruing
of
chastitie
and
wedlocke
,
or
the
preseruing
of
goods
or
possessions
,
or
of
the
preseruing
of
the
truth
,
The
mediate
internal
worship
,
or
the
internall
and
inward
duties
of
mediate
worshippe
consist
in
the
internall
affection
of
the
heart
:
for
they
are
the
verie
vprightnesse
of
mens
affections
towardes
their
neighbour
,
Of
the
substance
and
meaning
of
the
Decalogue
in
generall
.
Of
the
meaning
of
euery
commaundement
in
speciall
or
particular
.
The
Morall
Law
or
Decalogue
is
to
bee
vnderstoode
according
to
the
interpretation
of
the
Scripture
,
The
Decalog
requireth
in
al
the
commaundementes
obedience
both
external
&
internal
,
perfect
,
not
in
parts
onlie
,
but
also
in
degrees
,
Cursed
be
he
that
abideth
not
in
al.
The
first
commandement
must
be
included
and
vnderstoode
in
al
the
rest
,
Whether
therefore
yee
eate
,
or
drink
,
or
whatsoeuer
yee
doe
,
doe
al
to
the
glorie
of
God
.
That
no
man
in
this
life
perfourmeth
entire
and
perfect
obedience
vnto
the
Lawe
:
that
the
vertues
of
the
vnregenerate
are
sins
in
the
sight
of
God
Because
this
people
come
neere
vnto
me
with
their
mouth
,
and
honour
me
with
their
lips
,
but
haue
remoued
their
heart
far
from
me
,
J
wil
again
doe
a
marueilous
work
in
this
people
.
Whatsoeuer
is
not
of
faith
is
sinne
.
true
obedience
cannot
be
begunne
but
by
faith
,
through
the
knowledge
of
the
Mediatour
and
the
gift
of
the
holie
Ghost
.
Purifieng
their
harts
by
faith
In
that
that
I
nowe
liue
in
the
flesh
,
I
liue
by
faith
in
the
Sonne
of
God
.
He
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
,
which
hath
sent
him
.
our
obedience
in
this
life
,
seeing
it
is
but
begunne
onelie
,
cannot
please
God
,
but
through
&
for
the
satisfaction
of
Christ
imputed
vnto
vs
.
He
hath
freelie
made
vs
accepted
in
his
beloued
.
in
true
conuersion
obedience
is
begunne
according
to
al
the
commaundementes
.
He
that
is
born
of
God
sinneth
not
.
That
wee
maie
iudge
aright
of
the
meaning
of
euerie
commaundement
,
or
Law
,
we
must
aboue
al
thinges
consider
the
drift
or
end
thereof
.
The
same
vertue
is
often
in
a
diuerse
respect
commaunded
in
diuerse
commandementes
,
The
Lawe-giuer
dooth
in
an
affirmative
commaundement
comprehend
the
negatiue
,
and
contrariwise
,
in
a
negatiue
hee
comprehendeth
the
affirmatiue
:
We
must
take
heede
that
we
restraine
not
the
commandementes
too
much
,
and
take
them
too
streitlie
.
The
obedience
or
commaundementes
of
the
second
table
yeeld
vnto
the
obedience
or
commandements
of
the
first
table
.
But
the
second
commandement
is
like
vnto
the
first
.
Jt
is
like
as
concerning
the
kind
of
Moral
worship
.
As
concerning
the
kinde
of
punishment
,
as
concerning
their
coherence
and
connexion
,
The
second
table
must
yeelde
vnto
the
first
:
Therefore
ceremonies
which
are
duties
of
the
first
table
,
must
be
preferred
before
the
duties
of
loue
and
charitie
towardes
our
neighbour
I
wil
haue
mercie
,
and
not
sacrifice
.
God
hath
commanded
saieng
,
Honour
thy
Father
and
Mother
:
and
hee
that
curseth
Father
or
Mother
,
let
him
die
the
death
:
But
yee
saie
,
whosoeuer
shall
saie
to
Father
or
Mother
,
By
the
gift
that
is
offered
by
mee
,
thou
maiest
haue
profite
,
Though
he
honour
not
his
Father
,
or
his
Mother
,
shal
be
free
:
Thus
haue
yee
made
the
commaundement
of
God
of
no
autority
by
your
tradition
.
who
did
rather
eate
the
shew-bread
against
the
ceremonial
Law
,
than
endanger
the
safetie
of
himselfe
and
his
,
by
famine
,
against
the
Moral
law
.
Now
are
wee
to
speake
of
the
sentence
and
meaning
of
the
Decalogue
in
speciall
,
that
is
,
of
the
meaning
of
euery
particular
commaundement
.
AM
Iehoua
,
(
the
Lord
)
thy
god
,
which
haue
brought
thee
out
of
the
land
of
Aegypt
,
out
of
the
house
of
bondage
.
Thou
shalt
haue
no
other
gods
before
me
.
I
am
Iehouah
the
Lord
thy
god
,
which
haue
brought
thee
out
of
the
land
of
Aegypt
,
out
of
the
house
of
bondage
.
he
saith
that
he
is
Iehouah
,
I
am
Iehouah
that
he
is
the
god
of
his
people
,
God
verilie
is
the
God
of
all
creatures
,
but
he
is
the
God
of
his
Church
,
that
nation
to
bee
blessed
,
whose
God
is
the
Lord
:
euen
the
people
that
hee
hath
chosen
for
his
inheritance
.
Which
haue
brought
thee
out
of
the
land
of
Aegypt
:
that
hee
Iehoua
is
this
god
and
deliuerer
of
the
Church
,
Thou
shalt
haue
none
other
Gods
before
me
.
Thou
shalt
haue
none
other
gods
.
Therefore
thou
shalt
haue
me
,
that
Jehoua
,
which
haue
manifested
my selfe
in
my
Church
thy
god
alone
.
Now
to
haue
god
is
,
To
know
and
acknowledge
God
,
namelie
,
that
there
is
a
god
;
that
he
is
one
god
;
that
hee
is
such
,
a
god
as
hee
hath
manifested
himselfe
,
first
in
himselfe
,
and
then
towardes
vs
.
To
trust
in
god
onelie
With
great
humilitie
and
patience
to
subiect
and
submit
our selues
vnto
god
.
To
expect
and
looke
for
all
good
thinges
from
god
onelie
.
To
loue
god
To
reuerence
and
worship
god
Thou
shalt
then
haue
none
other
gods
,
The
knowledge
of
god
,
Faith
,
Humilitie
,
Patience
,
Hope
,
the
loue
of
god
,
the
feare
of
god
.
The
knowledge
of
god
How
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
This
is
life
eternal
,
that
they
know
thee
to
be
the
onelie
verie
god
,
and
whom
thou
hast
sent
,
Jesus
Christ
.
Put
your
trust
in
the
Lord
your
god
,
and
ye
shall
be
assured
.
These
thinges
I
haue
figuratiuelie
applied
vnto
mine
owne
selfe
,
and
Apollos
,
for
your
sakes
,
that
yee
might
learne
by
vs
,
that
no
man
presume
aboue
that
which
is
written
,
that
one
swell
not
against
another
for
anie
mans
cause
.
For
who
separateth
thee
?
And
what
hast
thou
that
thou
hast
not
receiued
?
God
resisteth
the
proud
,
and
giueth
grace
to
the
humble
.
Humble
your selues
therefore
vnder
the
mightie
hand
of
god
,
that
he
may
exalt
you
in
due
time
.
Whosoeuer
shal
humble
himselfe
as
this
title
child
,
the
same
is
the
greatest
in
the
kingdome
of
heauen
.
Doe
nothing
through
contention
,
or
vaine
glorie
,
but
in
meekenesse
of
minde
euerie
man
esteeme
other
better
than
himselfe
.
For
God
is
not
changed
;
and
the
giftes
and
calling
of
God
are
without
repentance
.
Faith
embraceth
the
present
benefites
of
god
,
and
his
wil
towardes
vs
.
Hope
embraceth
the
effectes
and
fruites
which
are
to
come
of
this
present
and
perpetual
wil
of
god
.
Faith
is
that
which
maketh
those
things
to
be
which
are
hoped
for
,
and
which
sheweth
those
thinges
,
which
are
not
seen
.
Hope
that
is
seene
is
not
hope
:
for
how
can
a
man
hope
for
that
which
he
seeth
?
The
loue
of
god
The
feare
of
God
Thou
shalt
fear
the
Lord
thy
god
,
because
J
am
the
Lord
.
Who
would
not
fear
thee
O
King
of
nations
?
For
to
thee
appertaineth
the
dominion
;
for
among
al
the
wise
men
of
the
Gentiles
,
and
in
all
their
kingdomes
there
is
none
like
thee
.
the
loue
of
god
ariseth
from
a
knowledge
of
gods
goodnesse
:
The
fear
of
god
ariseth
from
a
knowledge
of
gods
iustice
,
and
of
his
power
to
punish
sinnes
,
and
of
that
right
which
he
hath
ouer
al
creatures
.
Loue
pursueth
good
,
to
wit
,
god
and
our
coniunction
with
him
:
But
fear
flieth
euill
,
to
wit
,
the
displeasure
and
wrath
of
god
,
and
our
separation
from
him
.
The
feare
of
god
which
is
in
the
blessed
in
euerlasting
life
,
Hee
wil
destroie
death
for
euer
,
and
the
Lord
God
wil
wipe
awaie
the
tears
from
al
faces
.
The
feare
of
god
,
which
is
in
the
regenerate
in
this
life
,
Feare
yee
not
them
which
kil
the
bodie
,
but
are
not
able
to
kil
the
soule
:
but
rather
feare
him
,
which
is
able
to
destroie
both
soule
,
and
bodie
in
hell
.
Fearest
thou
not
god
,
seeing
that
thou
art
in
the
same
condemnation
?
So
he
went
out
and
wept
bitterly
.
this
son-like
feare
ariseth
from
a
confidence
and
loue
of
god
,
Seruile
feare
ariseth
from
a
knowledge
,
and
an
accusing
of
sinne
,
and
from
a
feeling
of
gods
iudgement
and
anger
against
sinne
,
J
heard
thy
voice
in
the
garden
,
and
was
afraide
.
The
Diuels
beleeue
and
tremble
There
is
no
peace
vnto
the
wicked
.
There
is
no
feare
in
loue
,
but
perfect
loue
casteth
out
feare
:
for
fear
hath
painfulnesse
:
and
he
that
feareth
is
not
perfect
in
loue
.
When
J
held
my
tongue
my
bones
consumed
,
when
J
roared
al
the
daie
.
Mine
iniquities
are
gone
ouer
mine
head
,
and
as
a
weightie
burden
they
are
too
heauie
for
mee
:
Mine
heart
panteth
:
my
strength
faileth
me
.
Wherefore
hidest
thou
thy
face
,
and
takest
me
for
thine
enimy
?
the
loue
of
god
and
the
fear
of
god
is
taken
for
the
whole
worship
of
god
,
The
feare
of
the
Lord
is
the
beginning
of
wisedome
.
The
ende
of
the
commaundement
is
loue
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
of
faith
vnfeigned
.
In
this
wee
know
that
wee
loue
the
childen
of
god
,
when
we
loue
god
and
keep
his
commandments
.
NOT
to
haue
the
true
god
,
is
either
to
haue
no
god
,
or
to
haue
moe
gods
,
or
another
than
the
knowen
god
,
or
not
to
acknowledge
god
to
bee
such
vnto
vs
as
he
is
manifested
:
not
to
trust
in
god
,
not
to
subiect
and
submit
our selues
vnto
God
in
true
humilitie
and
patience
,
not
to
hope
for
all
good
thinges
from
him
alone
,
not
to
loue
,
and
feare
him
.
Vnto
the
knowledge
of
God
The
ignorance
or
not
knowing
of
the
true
God
,
and
his
will
,
There
is
none
that
doth
vnderstand
,
and
seeke
God
.
Errors
conceiued
,
or
false
imaginations
&
opinions
of
him
:
Turne
the
glorie
of
the
vncorruptible
god
to
the
similitude
of
the
image
of
a
corruptible
man
,
&
of
birds
,
and
of
foure-footed
beasts
,
and
of
creeping
things
J
am
thy
fellow
seruaunt
,
and
one
of
thy
brethren
,
which
haue
the
testimonie
of
Jesus
:
worship
God
.
they
imagine
false
opinions
of
God
,
who
knowe
God
to
bee
but
one
,
but
knowe
not
the
true
god
,
as
Mahumets
Sectaries
.
And
so
they
also
,
who
know
that
one
and
true
God
,
but
neglect
him
,
and
are
not
moued
to
worship
him
,
to
trust
in
him
,
&
to
loue
him
.
Magike
,
Sorcery
&
Witchcraft
For
it
is
a
league
,
or
couenant
with
the
Diuel
the
enimy
of
God
,
with
certain
woordes
or
ceremonies
adioined
,
that
they
doing
and
saieng
this
or
that
,
shal
receiue
thinges
promised
of
the
Diuell
,
and
such
thinges
which
are
to
be
asked
and
receiued
of
god
alone
:
as
,
that
by
his
aide
and
assistaunce
they
shal
know
,
or
woorke
things
not
necessarie
tending
either
to
the
fulfilling
of
their
euil
lusts
,
or
to
ostentation
,
or
to
the
commodities
of
this
life
.
obseruations
of
dreames
,
diuinations
,
signes
,
and
predictions
or
foretellings
of
Wyzardes
,
Al
trust
and
confidence
,
which
is
reposed
in
creatures
.
who
repose
trust
and
confidence
in
things
created
,
as
in
men
.
And
also
hee
condemneth
those
which
put
their
trust
in
their
owne
workes
,
and
in
riches
:
Now
there
are
two
kinds
of
Jdolatrie
.
When
another
is
woorshipped
,
than
that
one
true
God
.
When
albeit
the
true
God
is
worshipped
,
yet
neuerthelesse
he
is
worshipped
after
another
manner
,
than
God
himselfe
hath
in
the
second
commaundement
,
and
also
commonlie
in
his
word
prescribed
,
either
by
internal
worship
,
or
by
external
worship
,
or
external
rites
and
ceremonies
.
The
contempt
of
God
Vnto
faith
are
repugnaunt
A
dissembling
or
hypocritical
faith
Temporarie
faith
,
or
a
reuolting
from
faith
:
He
that
receiued
seed
in
the
stonie
ground
is
he
which
heareth
the
woorde
,
and
incontinentlie
with
ioy
receiueth
it
:
Yet
hath
he
no
roote
in
himselfe
,
and
dureth
but
a
season
:
for
as
soone
as
tribulation
or
persecution
commeth
because
of
the
word
,
by
and
by
hee
is
offended
.
Simon
also
beleeued
and
was
baptized
.
Jt
is
impossible
,
that
they
which
were
once
lightened
,
&
and
haue
tasted
of
the
heauenlie
gift
&c.
Tempting
of
God
Thou
shalt
not
tempt
the
Lord
thy
god
.
Moses
saide
vnto
them
,
why
contend
yee
with
me
?
Wherefore
doe
ye
tempt
the
Lord
?
Do
we
prouoke
the
Lord
to
anger
?
Carnal
securitie
Wickednes
saith
vnto
the
wicked
man
,
euen
in
mine
heart
,
that
there
is
no
feare
of
god
before
his
eies
.
They
saie
,
the
Lord
shall
not
see
;
neither
wil
the
god
of
Jacob
regarde
it
.
the
spiritual
securitie
Jf
god
be
on
our
side
,
who
can
be
against
vs
?
Vnto
Humilitie
Vnto
humility
A
faigned
modestie
or
humility
Vnto
patience
Vnto
Patience
He
that
loueth
danger
shall
perish
therein
.
Vnto
hope
A
doubting
of
the
blessings
to
come
,
Vnto
hope
is
Carnall
security
Vnto
the
loue
of
God
are
repugnant
,
The
casting
awaie
of
gods
loue
,
the
contempt
and
hatred
of
God
,
Inordinate
loue
of
himselfe
and
of
other
creatures
,
which
is
,
A
fained
loue
of
God
Vnto
the
feare
of
God
Seruile
feare
vnto
faith
,
hope
,
and
the
feare
of
God
,
is
opposed
carnall
securitie
the
Tempting
of
god
THOV
shalt
make
to
thee
no
grauen
Jmage
,
nor
the
likenesse
of
anie
thing
that
is
in
heauen
aboue
,
or
in
the
earth
beneath
,
or
in
the
water
vnder
the
earth
.
Thou
shalt
not
bowe
downe
to
them
,
nor
woorship
them
.
For
I
the
Lord
thy
God
,
am
a
mightie
and
ielous
God
,
&
visit
the
sins
of
the
Fathers
vpon
the
children
vnto
the
third
&
fourth
generation
of
them
that
hate
mee
,
and
shewe
mercie
vnto
thousands
in
them
that
loue
mee
&
keepe
,
my
commaundements
.
a
Commaundement
,
and
an
Exhortation
to
obedience
.
He
calleth
himselfe
our
God
.
mightie
God
a
ielous
God
Hee
calleth
himselfe
a
god
,
which
visiteth
the
sinnes
of
the
fathers
vpon
the
children
vnto
the
third
and
fourth
generation
of
them
that
hate
him
.
The
soule
that
sinneth
,
it
shal
die
.
The
Sonne
shal
not
beare
the
iniquitie
of
the
Father
,
neither
shall
the
Father
bear
the
iniquitie
of
the
Sonne
.
Jf
a
wicked
man
beget
a
Sonne
,
that
seeth
al
his
fathers
sinnes
,
which
he
hath
done
and
feareth
,
neither
doth
the
like
,
he
shal
not
die
in
the
iniquitie
of
his
father
,
but
shal
surelie
liue
.
That
by
this
means
the
posteritie
rue
onlie
their
owne
sinnes
,
and
not
the
sinnes
also
of
their
auncestours
:
that
vengeance
is
not
taken
on
the
auncestours
sinnes
in
the
posteritie
because
the
sense
and
feeling
of
those
paines
,
which
the
posteritie
suffer
,
reacheth
not
to
the
auncestours
:
sheweth
mercie
vnto
thousandes
in
them
that
loue
him
and
keepe
his
commaundementes
.
And
heere
hee
extendeth
his
punishment
vnto
the
fourth
generation
,
but
his
mercy
vnto
thousandes
,
But
vnto
this
promise
are
opposed
manie
examples
of
the
godlie
,
whose
children
and
posteritie
haue
perished
.
That
he
wil
blesse
the
posterity
of
the
godly
if
they
continue
in
the
good
conuersation
&
godlines
of
their
auncestours
:
but
wil
punish
them
,
if
they
depart
from
it
.
why
hee
dooth
not
conuert
their
posteritie
,
seeing
without
his
mercy
they
are
not
able
to
follow
the
godlines
of
their
parentes
.
Because
this
promise
is
not
vniuersal
but
indefinite
,
and
therefore
God
doth
not
therein
bind
his
mercie
vnto
euerie
particular
one
of
the
godlies
posteritie
,
but
reserueth
his
Election
free
vnto
himselfe
:
because
he
bindeth
not
himselfe
to
perfourme
the
same
benefites
or
all
the
benefites
vnto
all
the
posteritie
of
the
godlie
.
because
he
promiseth
this
felicitie
of
the
posteritie
vnto
them
that
loue
him
,
and
keepe
his
commandmentes
,
They
who
keepe
Gods
commaundementes
,
obtaine
mercie
.
Therefore
we
merit
somewhat
of
God
.
J
wil
shew
the
mercie
that
he
will
shewe
mercie
vnto
the
thousand
generation
of
them
that
loue
him
and
keepe
his
commaundements
,
all
false
worship
;
and
the
true
worship
of
God
is
commaunded
.
that
the
true
god
alone
,
who
commaundeth
himselfe
to
bee
worshipped
in
the
first
commaundement
,
bee
rightlie
worshipped
of
vs
,
This
commaundement
is
different
from
others
,
Ye
shal
put
nothing
to
the
word
which
I
command
you
,
neither
shal
ye
take
ought
therefrom
;
that
yee
may
keepe
the
commaundementes
of
the
Lorde
your
God
which
I
command
you
.
Whatsoeuer
J
command
you
,
take
heed
you
do
it
:
thou
shalt
put
nothing
thereto
,
nor
take
ought
therefrom
.
The
former
part
forbiddeth
Jmages
to
bee
made
;
The
second
part
forbideth
to
woorshippe
them
,
with
diuine
honour
.
IMAGES
or
Pictures
are
not
here
simply
forbidden
,
because
writing
and
painting
are
profitable
for
the
memoriall
of
thinges
doone
,
for
ornaments
,
and
for
an
ingenuous
and
liberall
delight
of
mans
life
.
To
whome
will
ye
liken
God
?
Or
what
similitude
will
ye
set
vp
vnto
him
?
because
of
the
commaundement
of
god
,
Jn
respect
of
our
confession
,
of
the
syncere
worship
of
god
,
and
of
our
hatred
against
Idolatrie
.
for
auoiding
of
offence
&
superstition
,
I
wil
destroy
your
high
places
,
and
cut
awaie
your
Jmages
,
and
cast
your
carkasses
vpon
the
bodies
of
your
Idoles
,
and
my
soule
shal
abhor
you
.
Wherefore
I
will
not
cast
them
out
before
you
,
but
they
shall
bee
as
thornes
vnto
your
sides
,
and
their
gods
shall
be
your
destruction
.
That
the
doctrine
concerning
the
true
woorship
of
God
bee
preached
before
the
abolishing
of
Idols
.
The
images
,
&
their
altars
&
the
like
instruments
of
idolatrie
must
be
taken
away
,
not
by
priuat
men
,
but
by
publick
autoritie
.
WE
worship
not
the
Jmages
,
but
God
,
of
whom
those
are
signs
and
tokens
.
Wherefore
there
is
no
cause
,
why
images
shoulde
bee
abolished
,
and
taken
out
of
churches
.
The
bookes
of
Lai-men
or
the
vnlearned
are
profitable
.
Jmages
are
the
bookes
of
the
vnlearned
.
Therefore
they
are
profitable
.
An
image
is
a
teacher
of
lies
.
The
Jdoles
haue
spoken
vanitie
.
Whence
we
maie
thus
reason
.
We
ought
not
to
speak
vain
things
,
or
to
lie
of
God
either
in
words
or
in
gestures
.
But
wood
or
grauen
Jmages
are
lies
of
God
,
because
they
cannot
represent
God
,
yea
,
because
they
swarue
so
farre
and
carrie
vs
with
them
from
God
,
at
their
figure
and
shape
is
vnlike
god
:
&
so
consequently
they
cause
vs
also
to
lie
of
God
.
If
then
we
wil
not
lie
of
god
,
we
must
needs
neither
make
nor
haue
anie
Images
or
grauen
semblances
.
The
stock
is
a
doctrine
of
vanitie
.
The
Scripture
attributing
the
partes
of
mans
bodie
vnto
God
doth
signifie
thereby
his
nature
and
propertie
.
Therefore
it
is
lawfull
also
to
signifie
the
nature
and
propertie
of
God
by
Jmages
,
God
of
oulde
presented
himselfe
to
be
seene
in
mans
shape
:
Therefore
we
may
also
follow
the
like
signes
and
semblances
.
It
was
lawfull
for
the
Israelites
to
haue
resemblances
&
figures
,
Cherubin
,
Seraphin
,
Palm-trees
and
diuerse
pictures
in
Salomons
Temple
.
Therefore
it
is
lawful
also
for
Christians
to
haue
Images
in
their
Temples
.
The
figures
&
resemblances
of
diuerse
thinges
and
liuing
creatures
,
as
Oxen
,
Lions
,
Palm-trees
,
Cherubins
,
and
such
like
painted
in
the
temple
of
Salomon
,
were
warranted
by
the
word
of
god
.
The
Images
which
were
painted
in
Salomons
temple
were
such
,
as
could
not
easilie
be
drawen
by
anie
man
into
abuse
.
God
had
this
cause
,
for
which
he
would
haue
those
Images
to
bee
painted
in
the
temple
,
that
namelie
they
should
be
types
of
spiritual
thinges
:
The
honour
which
is
giuen
vnto
the
sign
is
the
honour
of
the
thing
signified
:
Images
are
a
signe
of
God
.
Therfore
the
honor
which
is
giuen
vnto
Images
is
also
giuen
vnto
God
.
Whatsoeuer
contumelie
is
done
vnto
the
signe
,
that
redoundeth
on
God
,
although
the
signe
bee
not
instituted
by
his
commaundement
.
Therefore
the
honor
also
that
is
giuen
to
the
signe
redoundeth
on
God
,
although
that
honour
bee
not
commaunded
to
be
giuen
vnto
the
signe
.
Jf
it
bee
lawfull
to
haue
the
Jmages
of
noble
and
renowmed
men
,
much
more
is
it
lawful
to
haue
the
Jmages
of
Angels
and
Saintes
.
The
lawfull
hauing
of
the
Images
of
noble
and
worthie
men
,
and
the
giuing
of
honour
vnto
them
,
must
bee
warily
and
rightly
vnderstood
.
The
Images
or
monuments
of
notable
men
must
bee
such
,
as
may
not
bee
drawen
into
Idolatrie
.
Where
the
antecedent
proposition
is
taken
in
this
sense
in
which
it
may
be
grounded
,
the
consequent
also
may
be
graunted
of
the
like
monuments
or
the
like
honour
.
When
a
false
God
is
worshipped
,
When
men
er
in
the
kind
of
woorshippe
,
This
people
come
neere
vnto
me
with
their
mouth
,
and
honour
mee
with
their
lips
,
but
haue
remooued
their
heart
far
from
me
,
and
their
fear
toward
me
was
taught
by
the
preceptes
of
men
.
of
superstition
Yee
shall
not
doe
after
al
these
things
that
we
do
here
this
daie
:
that
is
,
euerie
man
whatsoeuer
seeemeth
good
in
his
owne
eies
.
Whatsoeuer
I
commaund
you
,
take
heede
you
doe
it
:
thou
shalt
put
nothing
thereto
,
nor
take
ought
there-from
.
Beware
least
there
be
any
man
that
spoile
you
through
Philosophy
,
and
vaine
deceite
,
through
the
traditions
of
men
,
according
to
the
rudimentes
of
the
world
,
and
not
after
Christ
.
Such
places
and
saiengs
speak
of
the
wicked
and
vngodlie
commaundementes
of
men
,
and
of
Mosaical
and
Jewish
ceremonies
.
of
washing
of
handes
That
which
goeth
into
the
mouth
defileth
not
the
man
,
but
that
which
commeth
out
of
the
mouth
,
that
defileth
the
man
.
Hither
also
may
that
be
referred
,
which
Christ
speaketh
.
Wo
be
to
you
,
Scribes
,
&
Pharisees
,
Hypocrites
:
for
ye
make
cleane
the
vtter
side
of
the
cup
,
and
of
the
platter
;
but
within
they
are
ful
of
briberie
and
excesse
.
He
that
obserueth
the
daie
,
obserueth
it
to
the
Lord
:
and
he
that
obserueth
not
the
daie
,
obserueth
it
not
to
the
Lord
:
Hee
that
eateth
,
eateth
to
the
Lord
;
for
hee
giueth
god
thanks
:
and
he
that
eateth
not
,
eateth
not
to
the
Lord
,
and
giueth
God
thankes
.
Whatsoeuer
is
sold
in
the
shamble
,
eate
yee
,
and
aske
no
question
for
conscience
sake
.
For
the
earth
is
the
Lords
,
and
al
that
therein
is
.
He
that
is
able
to
receiue
this
,
let
him
receiue
it
:
For
al
men
cannot
receiue
this
thing
,
saue
they
to
whom
it
is
giuen
.
And
this
is
the
difference
between
things
indifferent
or
of
middle
qualitie
,
and
those
things
which
are
properly
the
worshippe
of
god
.
when
men
faigne
other
worships
of
god
,
in
them
they
faigne
another
wil
of
god
,
which
is
to
faigne
another
god
.
by
confounding
of
the
true
worshippe
with
false
worships
,
the
true
god
is
confounded
with
Idoles
,
whatsoeuer
is
not
of
faith
is
sinne
.
that
difference
of
diuine
worship
,
and
of
things
indifferent
,
The
ordinaunces
of
god
,
which
god
wil
that
men
propose
vnto
others
to
be
obserued
:
but
not
in
their
own
name
,
but
in
the
name
of
god
himselfe
,
as
being
themselues
the
ministers
,
and
messengers
,
not
the
autors
thereof
.
My
Sonne
,
keepe
thy
Fathers
commaundement
,
and
forsake
not
thy
Mothers
instruction
.
Yee
know
what
commaundementes
we
gaue
you
by
the
Lord
Iesus
.
He
therefore
that
despiseth
these
,
despiseth
not
man
,
but
god
.
The
Scribes
and
Pharisees
sit
in
Moses
seate
.
Al
therefore
whatsoeuer
they
bid
you
obserue
,
that
obserue
and
doe
.
Put
nothing
vnto
his
words
,
least
he
reproue
thee
,
and
thou
bee
found
a
liar
.
Commaund
some
that
they
teach
none
other
doctrine
.
The
ciuill
ordinances
of
men
,
which
are
determinations
and
prescriptions
of
circumstances
necessarie
and
profitable
to
the
keeping
of
the
morall
commandements
of
the
second
Table
.
The
obedience
of
these
Lawes
,
as
touching
the
generall
,
is
the
worshippe
of
God
But
as
concerning
the
special
of
the
action
,
or
as
touching
the
circumstances
,
it
is
no
diuine
worship
but
the
obedience
which
is
in
these
and
the
like
matters
due
to
bee
rendered
vnto
the
Magistrate
,
is
Gods
worshippe
.
The
Ecclesiastical
or
Ceremonial
ordinances
of
men
,
which
are
determinations
or
prescriptions
of
circumstances
necessarie
,
or
profitable
for
the
keeping
of
the
commaundementes
of
the
first
table
.
For
they
belong
either
to
the
keeping
and
maintaining
of
order
and
comelines
in
Church-assemblies
and
in
the
Ecclesiastical
administration
of
the
ministerie
;
or
to
externall
exercises
of
godlines
,
both
publique
and
priuate
,
or
to
auoide
the
giuing
of
offence
vnto
the
weaker
,
&
to
bring
them
vnto
the
Church
and
knowledge
of
the
truth
:
The
generall
also
of
these
Lawes
,
as
of
the
ciuil
,
is
moral
,
and
therefore
is
it
the
worship
of
God
:
But
the
Ceremonies
themselues
are
not
onelie
no
worship
of
God
,
but
neither
doe
they
binde
mens
consciences
,
neither
is
the
obseruation
of
them
necessarie
,
except
the
omitting
of
them
breede
offence
.
because
then
lawes
are
rightlie
obserued
,
when
they
are
obserued
according
to
the
mind
and
purpose
of
the
law-giuer
.
Jf
anie
of
them
which
beleeue
not
,
call
you
vnto
a
feast
,
and
if
yee
will
goe
,
whatsoeuer
is
set
before
you
eate
,
asking
no
question
for
conscience
sake
.
But
if
anie
man
saie
vnto
you
,
this
is
sacrificed
vnto
Jdoles
,
eate
it
not
,
because
of
him
that
shewed
it
,
and
for
the
conscience
(
for
the
earth
is
the
Lords
,
and
all
that
therein
is
)
And
the
conscience
I
saie
,
not
thine
,
but
of
that
other
:
For
why
should
my
libertie
be
condemned
of
another
mans
conscience
?
For
if
J
thorough
Gods
benefite
bee
partaker
,
why
am
I
euill
spoken
of
,
for
that
wherefore
J
giue
thankes
?
the
Decree
of
the
councell
of
the
Apostles
,
Of
thinges
sacrificed
to
Jdols
,
of
bloude
,
and
that
which
was
strangled
.
the
precept
giuen
concerning
women
to
be
couered
.
the
Lordes
daie
substituted
by
the
Church
in
place
of
the
Sabboth
for
the
exercise
of
the
ministerie
,
&c.
If
the
edictes
of
Magistrates
binde
mens
consciences
,
why
then
doe
not
the
traditions
of
the
Church
bind
them
also
?
Yee
knowe
that
the
Lordes
of
the
Gentiles
haue
domination
ouer
them
,
and
they
that
are
great
,
exercise
authoritie
ouer
them
:
But
it
shall
not
bee
so
among
you
;
but
whosoeuer
will
bee
great
among
you
,
let
him
be
your
seruaunt
.
Not
as
if
ye
were
Lordes
ouer
Gods
heritage
,
but
that
yee
maie
be
ensamples
to
the
flocke
.
Let
no
man
condemne
you
in
meate
and
drinke
,
or
in
respect
of
an
Holie-daie
,
or
of
the
newe
Moone
,
or
of
the
Sabboth
daies
.
Stand
fast
in
the
libertie
wherewith
Christ
hath
made
vs
free
.
that
there
might
bee
an
euident
difference
betweene
the
ciuill
Magistrate
,
vnto
whom
it
belongeth
to
beare
rule
ouer
his
subiects
,
and
to
constrain
by
corporall
force
such
as
obeie
not
;
and
the
Ministers
of
the
Church
,
vnto
whom
no
such
rule
and
power
is
graunted
because
by
the
breach
of
Ecclesiasticall
lawes
,
if
it
bee
done
without
giuing
of
offence
,
the
first
table
of
the
Decalogue
,
for
which
they
are
to
serue
,
is
not
broken
:
but
by
the
breach
of
ciuil
lawes
,
albeit
no
offence
be
giuen
thereby
,
the
second
table
is
broken
,
That
vnto
the
greater
and
worthier
office
greater
obedience
is
due
:
And
therefore
the
constitutions
of
the
Ministers
of
the
Church
are
no
lesse
necessarilie
to
bee
kept
,
than
the
lawes
of
the
ciuil
Magistrate
.
the
proper
office
of
the
ciuil
Magistrate
is
,
the
proper
office
of
the
Church
is
,
Humane
ordinances
,
which
are
repugnant
vnto
the
ordinances
of
God
.
We
ought
rather
to
obey
God
than
Men.
Why
transgresse
yee
the
commaundement
of
god
by
your
tradition
?
God
commaundeth
vs
to
obey
the
commandementes
of
men
.
Such
as
bee
good
,
that
is
,
not
repugnant
vnto
his
woorde
.
such
as
hee
himselfe
hath
commaunded
by
men
,
that
worship
maie
be
giuen
him
.
Ciuil
ordinances
which
depend
on
the
authoritie
of
men
,
not
obeiing
them
for
diuine
worshippe
,
but
for
conscience
,
sake
:
Ecclesiasticall
or
Ceremonial
ordinances
,
obeying
them
,
but
not
respecting
therein
anie
diuine
worshippe
,
or
conscience
,
(
neither
of
which
they
import
)
but
onelie
the
auoiding
of
offence
.
What
things
the
church
commandeth
by
the
instinct
of
the
holie
ghost
,
those
are
diuine
ordinances
belonging
to
the
worship
of
god
.
But
the
church
decreeth
good
and
profitable
constitutions
,
being
guided
by
the
guiding
of
the
holie
ghost
:
Therefore
good
constitutions
decreed
by
the
church
appertaine
to
the
worship
of
god
.
This
J
speake
for
your
owne
commoditie
,
not
to
tangle
you
in
a
snare
,
but
that
yee
followe
that
which
is
honest
,
and
that
ye
cleaue
fast
vnto
the
Lord
without
separation
.
God
is
worshipped
by
those
thinges
,
which
are
done
to
Gods
glory
.
The
things
that
the
Church
doth
decree
are
don
to
Gods
glorie
.
Therefore
these
also
are
the
worship
of
God
.
The
examples
of
those
who
haue
worshipped
God
without
his
direct
commandement
,
confirme
that
it
is
permitted
to
men
to
worship
God
with
that
worship
which
themselues
ordaine
.
Abel
&
Noah
offer
sacrifice
The
Rechabites
refraine
from
wine
and
husbandrie
according
to
their
father
Ionadabs
commaundement
,
and
are
therefore
by
God
commended
:
Daniels
fasting
&
the
Nineuits
fasting
in
Iohn
Baptist
Whatsoeuer
is
done
of
faith
,
and
pleaseth
god
,
is
Gods
worship
:
These
works
,
albeit
they
are
vndertaken
by
men
voluntarily
,
yet
are
done
of
faith
,
and
please
God
.
Therefore
these
workes
vndertaken
by
men
voluntarily
,
are
the
worshippe
of
God
.
THOV
shalt
not
take
the
name
of
the
Lorde
thy
God
in
vaine
,
for
the
Lord
will
not
holde
him
guiltles
that
taketh
his
name
in
vaine
.
There
are
two
partes
of
this
third
commaundement
.
A
Prohibition
,
and
a
Commination
.
There
is
prohibited
the
vaine
vsage
of
gods
name
,
The
name
of
God
signifieth
The
Attributes
or
properties
of
god
;
that
is
,
those
things
,
which
are
affirmed
of
god
.
As
Wherefore
doest
thou
aske
my
name
?
Thus
shalt
thou
say
vnto
the
children
of
Israel
,
The
Lord
god
of
your
fathers
,
the
god
of
Abraham
,
the
god
of
Isaack
,
and
the
god
of
Jacob
hath
sent
me
vnto
you
:
this
is
my
name
for
euer
,
and
this
is
my
memoriall
vnto
all
ages
.
The
Lorde
is
a
man
of
warre
,
his
name
is
Iehouah
.
It
signifieth
god
himselfe
I
will
take
the
cup
of
saluation
,
and
call
vpon
the
name
of
the
Lord
They
that
loue
thy
name
J
will
sing
praise
to
the
name
of
the
Lorde
most
high
.
Thou
shalt
offer
the
Passeouer
vnto
the
Lord
thy
god
,
of
sheep
and
Bullocks
in
the
place
where
the
Lord
shal
choose
to
cause
his
name
to
dwell
.
I
purpose
to
build
an
house
vnto
the
name
of
the
Lord
my
god
.
It
signifieth
the
will
or
cammaundment
of
god
,
reueiled
and
true
,
or
imagined
and
faigned
by
men
.
J
come
vnto
thee
in
the
name
of
the
Lord
of
Hostes
.
Jt
signifieth
the
worshippe
of
God
,
trust
,
inuocation
,
praise
,
profession
.
We
will
walke
in
the
name
of
the
Lord
our
god
.
Baptizing
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holie
ghost
.
I
am
readie
not
to
bee
bound
onelie
,
but
also
to
die
at
Ierusalem
for
the
name
of
the
Lord
Jesus
.
To
take
the
name
of
the
Lord
,
Thou
shalt
not
take
the
name
of
god
in
vain
:
Vnto
the
Prohibition
is
annexed
a
Commination
,
The
vertue
of
this
Commandement
The
propagation
and
spreading
abroad
of
gods
true
doctrine
,
Teach
them
thy
Sonnes
,
and
thy
Sonnes
Sonnes
.
Deut.
When
thy
Sonne
shal
aske
thee
in
time
to
come
saying
,
what
meane
these
testimonies
,
and
ordinaunces
,
and
Lawes
,
which
the
Lorde
our
God
hath
commaunded
you
?
Then
shalt
thou
saie
vnto
thy
Sonne
,
wee
were
Pharaohs
bondmen
in
Aegypt
;
but
the
Lord
brought
vs
out
of
Aegypt
with
a
mighty
hand
.
Yee
shal
teach
them
your
children
,
speaking
of
them
when
thou
sittest
in
thine
house
,
&
when
thou
walkest
by
the
waie
,
and
when
thou
liest
downe
,
and
when
thou
risest
vp
.
When
thou
art
conuerted
,
strengthen
thy
brethren
.
Let
the
woord
of
Christ
dwel
in
you
plenteouslie
in
al
wisedome
,
teaching
,
and
admonishing
your
owne
selues
in
Psalmes
,
Hymnes
,
and
spiritual
Songs
.
Exhort
one
another
,
and
edifie
one
another
.
The
celebration
,
lauding
,
or
magnifieng
of
God
,
They
therefore
which
ban
and
curse
,
sinne
against
this
commaundement
,
Vnto
whom
God
doth
imprecate
&
wish
euil
,
to
them
we
maie
also
wish
euil
.
All
imprecations
or
euil-wishinges
which
are
made
absolutelie
without
some
prophecy
or
special
reuelation
,
are
sins
.
They
must
be
done
without
priuate
hatred
and
desire
of
reuenge
.
They
must
be
done
in
respect
of
gods
glorie
onlie
,
and
the
preseruation
of
the
true
church
.
Wee
must
not
imprecate
or
wish
euill
,
as
it
is
an
euill
,
The
confession
of
the
truth
which
wee
knowe
concerning
GOD
,
With
the
heart
man
beleeueth
vnto
righteousnesse
,
and
with
the
mouth
man
confesseth
to
saluation
.
Bee
readie
alwaies
to
giue
an
aunswere
to
euerie
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meeknes
and
reuerence
.
that
they
who
lead
a
vitious
and
bad
life
,
sinne
against
this
commaundement
,
because
they
sinne
against
the
confession
of
the
truth
the
doctrine
,
or
propagation
of
true
doctrine
The
celebration
of
God
The
confession
of
the
knowen
trueth
The
zeale
of
god
Praise
the
Lord
and
cal
vpon
his
name
.
Aske
and
it
shal
be
giuen
you
:
seeke
and
yee
shal
find
:
knocke
and
it
shal
be
opened
vnto
you
.
This
is
the
assuraunce
that
wee
haue
in
him
,
that
if
we
aske
any
thing
according
to
his
wil
,
he
heareth
vs
.
Whatsoeuer
ye
shall
do
,
in
word
,
or
deed
,
doe
all
in
the
name
of
the
Lord
Jesus
,
giuing
thanks
to
god
euen
the
father
by
him
.
In
all
thinges
giue
thanks
:
for
this
is
the
wil
of
God
in
Christ
Jesus
toward
you
.
Praise
the
Lord
because
he
is
good
,
for
his
mercie
endureth
for
euer
.
Right
and
lawful
swearing
,
which
is
comprehended
vnder
Inuocation
,
as
a
special
vnder
the
general
.
AN
oath
is
an
inuocating
on
god
,
whereby
is
desired
that
god
,
who
is
the
viewer
of
the
harts
,
would
bee
a
witnesse
vnto
him
that
sweareth
,
that
he
wil
not
lie
or
deceiue
in
that
matter
,
whereof
he
sweareth
,
and
that
God
would
punish
him
that
sweareth
,
if
he
doe
lie
or
deceiue
.
Furthermore
an
oath
was
ordained
by
God
,
that
it
might
be
the
bond
of
truth
betweene
men
,
and
a
testimonie
or
recorde
,
that
god
is
the
authour
and
defender
of
the
truth
.
WE
must
sweare
by
god
onlie
.
god
hath
commanded
vs
to
sweare
by
him
onlie
,
God
wil
haue
inuocation
to
be
vsed
vnto
himselfe
onelie
:
An
oath
doth
giue
and
ascribe
vnto
him
,
by
whom
wee
sweare
,
the
inspection
and
viewing
of
mens
hearts
,
the
hearing
of
them
,
and
infinite
wisedome
and
knowledge
.
Hee
knewe
what
was
in
man
.
By
whom
wee
sweare
,
vnto
him
we
giue
and
ascribe
the
executing
of
punishment
,
and
omnipotencie
,
as
whereby
he
must
maintaine
the
truth
,
and
punish
him
that
lieth
:
Feare
ye
not
them
which
kill
the
bodie
,
but
are
not
able
to
kill
the
soule
:
but
rather
feare
him
,
which
is
able
to
destroie
both
soule
and
bodie
in
hell
.
But
Joseph
sware
by
the
life
of
Pharaoh
:
Therefore
it
is
lawfull
to
sweare
also
by
men
or
creatures
.
as
Pharao
liueth
Of
such
thinges
as
are
true
,
Of
things
that
are
certaine
Of
lawfull
thinges
Of
possible
thinges
Of
thinges
waightie
,
necessarie
,
profitable
,
worthie
of
such
and
so
great
a
confirmation
,
and
which
require
that
confirmation
by
oath
,
for
the
glorie
of
god
,
and
safetie
of
our
neighbour
.
Thinges
to
come
are
vncertaine
:
therefore
we
must
not
sweare
of
thinges
to
come
.
OATHES
conceiued
or
made
rightlie
of
thinges
lawfull
,
true
,
certaine
,
waightie
,
and
possible
,
are
to
be
kept
.
He
that
sweareth
to
his
owne
hinderance
and
changeth
not
,
shall
neuer
be
moued
.
Whosoeuer
voweth
a
vowe
vnto
the
Lord
,
or
sweareth
an
oath
to
bind
himselfe
by
bond
,
hee
shall
not
breake
his
promise
,
but
shall
doe
according
to
all
that
proceedeth
out
of
his
mouth
.
But
oathes
that
are
male
of
vnlawful
thinges
,
either
by
an
error
,
or
by
ignoraunce
,
or
through
infirmitie
,
or
against
the
conscience
,
it
is
sinne
to
keepe
them
.
he
that
keepeth
an
oath
made
of
vnlawful
things
,
heapeth
sinne
vpon
sinne
,
both
in
that
he
sware
,
and
so
hath
a
wil
to
sinne
,
and
also
in
that
he
endeuoureth
to
do
that
which
he
sware
,
An
oath
is
necessarilie
to
be
kept
,
but
they
haue
sworne
these
thinges
:
therefore
they
must
needes
keepe
them
.
Let
him
that
stole
,
steale
no
more
So
and
more
also
doe
God
vnto
the
enimies
of
Dauid
;
for
surelie
J
wil
not
leaue
of
all
that
he
hath
,
by
the
dawning
of
the
daie
,
anie
that
pisseth
against
the
wall
:
Blessed
be
the
Lord
God
of
Jsraell
which
sent
thee
this
daie
to
meete
mee
;
and
blessed
be
thy
counsels
,
and
blessed
be
thou
,
which
hast
kept
me
this
daie
from
comming
to
shed
bloud
,
and
that
mine
hand
hath
not
saued
mee
.
For
indeede
,
as
the
Lord
God
of
Israel
liueth
,
who
hath
kept
me
backe
from
hurting
thee
&c.
He
that
sweareth
to
doe
a
thing
,
which
is
in
his
power
to
doe
,
and
yet
dooth
it
not
,
maketh
God
witnes
of
a
lie
.
The
oath
of
peace
which
was
made
to
the
Gibeonites
,
was
against
the
commaundement
of
God
.
Jt
is
lawful
therefore
to
keepe
an
oath
made
of
thinges
vnlawfull
.
for
auoiding
of
offence
because
it
was
lawful
and
iust
to
saue
them
,
which
desired
peace
,
and
embraced
their
religion
,
although
no
oath
had
beene
made
at
all
.
concerning
the
keeping
of
lawful
oathes
,
Whether
oathes
extorted
from
men
against
their
wils
are
to
be
kept
.
are
to
bee
kept
,
if
they
containe
nothing
in
them
that
is
vnlawfull
,
or
if
they
haue
the
forealleaged
conditions
,
But
vnto
wicked
oathes
no
man
ought
to
be
forced
:
neither
verilie
should
wicked
oathes
be
extorted
by
anie
tortures
from
vs
,
but
we
must
choose
to
die
rather
.
But
if
anie
wicked
and
impious
oathes
be
made
,
through
feare
or
infirmitie
,
against
our
conscience
,
those
doe
not
bind
,
and
are
to
bee
recalled
;
because
what
is
impious
to
be
done
,
that
is
impious
to
be
sworne
;
neither
is
one
sinne
to
be
heaped
on
another
.
Now
extorted
oathes
,
that
are
not
impious
,
which
are
made
of
things
lawful
and
possible
,
though
hurtfull
and
harde
,
are
doubtlesse
to
be
kept
,
because
thou
art
bound
by
Gods
Law
to
chuse
the
lesser
euil
.
That
which
is
hurtful
vnto
the
common
wealth
,
is
not
to
be
promised
,
or
if
it
haue
been
promised
,
it
is
not
to
be
kept
:
Such
silence
promised
vnto
the
theefe
is
hurtfull
to
the
common
wealth
:
therefore
it
is
not
to
be
promised
,
or
if
it
haue
beene
promised
,
it
is
not
to
be
kept
.
THat
a
Christian
maie
take
an
oath
,
from
the
end
of
an
oath
.
For
an
oath
is
a
confirmation
of
faith
,
and
truth
,
a
deciding
of
debates
,
a
bond
of
ciuill
order
,
and
giueth
and
ascribeth
the
praise
and
mainteinaunce
of
the
truth
to
God
.
from
the
definition
or
nature
of
an
oath
;
because
an
oath
is
a
testification
of
the
truth
,
and
an
inuocation
of
God
,
whereby
we
desire
of
God
such
thinges
as
are
agreeable
vnto
his
nature
and
wil
manifested
in
his
word
,
to
wit
,
that
he
wil
bear
record
vnto
the
truth
.
from
gods
commaundement
Thou
shalt
feare
the
Lorde
thy
GOD
,
and
serue
him
,
and
shalt
sweare
by
his
name
.
He
that
sweareth
in
the
earth
,
shal
sweare
by
the
true
God
.
And
if
they
wil
learne
the
waies
of
my
people
,
to
sweare
by
my
name
,
The
Lord
liueth
.
from
the
examples
and
practise
of
the
Saintes
,
J
saie
the
truth
in
Christ
,
J
lie
not
,
my
conscience
bearing
me
witnesse
in
the
holie
Ghost
.
For
God
is
my
witnesse
whom
J
serue
in
my
spirite
,
in
the
Gospel
of
his
Sonne
,
that
&c.
J
call
God
for
a
record
vpon
my
soule
,
For
God
is
my
recorde
,
how
J
long
after
you
all
.
Ye
are
witnesses
,
and
God
also
,
how
holilie
,
and
iustlie
,
and
vnblameablie
we
behaued
our selues
among
you
.
that
it
is
graunted
doubtlesse
vnto
Christians
to
take
a
iust
oath
in
lawful
matters
.
all
those
places
of
Scripture
,
which
seeme
to
forbid
oathes
,
forbidde
rash
oathes
,
or
such
as
haue
not
those
lawful
causes
and
conditions
of
an
oath
:
that
euen
then
also
the
name
of
GOD
is
sworne
by
,
when
heauen
and
earth
is
named
,
But
Christ
saith
,
sweare
not
at
all
.
At
all
For
he
that
sweareth
by
the
Temple
,
by
Heauen
,
by
Earth
,
The
taking
of
an
oath
belongeth
onlie
to
a
publicke
oath
,
not
to
a
priuate
oath
.
that
a
right
&
iust
oath
is
no
lesse
allowable
in
Christians
priuatelie
,
than
publickelie
,
The
examples
of
holie
men
by
the
end
of
an
oath
:
Vnto
the
propagation
of
the
doctrine
concerning
God
is
opposed
,
an
omission
or
neglect
of
occasions
and
abilitie
to
instruct
others
,
and
to
bring
them
vnto
the
knowledge
of
the
truth
,
A
lothing
or
shunning
of
such
talk
&
speech
as
is
had
of
God
and
diuine
matters
.
I
wil
delite
in
thy
statutes
,
&
wil
not
forget
thy
words
.
Saluation
is
farre
from
the
wicked
,
because
they
seeke
not
after
thy
Lawes
.
the
corruptions
of
religion
and
of
heauenlie
doctrine
,
The
Prophets
prophecie
lies
in
my
name
.
By
sword
and
famine
shall
those
Prophets
be
consumed
.
Vnto
the
celebration
or
magnifieng
of
God
are
repugnaunt
Contempt
of
God
Contumelie
against
god
,
or
blasphemy
,
When
J
before
was
a
blasphemer
,
and
a
persecuter
,
and
an
oppresser
:
but
J
was
receiued
to
mercie
:
for
I
did
it
ignorauntly
through
vnbeliefe
Euery
sinne
and
blasphemy
shal
be
forgiuen
vnto
men
:
but
the
blasphemie
against
the
holie
Ghost
shal
not
be
forgiuen
vnto
men
.
Vnto
the
confession
of
the
truth
is
repugnaunt
The
denial
of
the
truth
for
feare
of
hatred
,
or
persequution
,
or
ignominie
.
The
first
is
,
an
vniuersal
and
general
defection
from
true
religion
,
which
is
to
cast
awaie
the
profession
of
the
truth
,
either
certainelie
or
doubtfullie
knowen
and
receiued
,
with
a
certaine
and
purposed
aduise
,
and
with
the
whole
hearts
desire
of
resisting
God
,
and
without
anie
griefe
or
remorse
of
flying
and
shunning
this
casting
awaie
of
the
truth
,
and
without
any
purpose
of
obeying
God
in
applying
vnto
himselfe
the
promise
of
grace
and
in
shewing
repentaunce
.
This
denial
is
proper
to
reprobats
and
hypocrites
.
The
other
denial
is
special
and
particular
,
Vnto
confession
is
also
opposed
dissimulation
,
or
dissembling
and
hiding
of
the
truth
,
when
as
Gods
glorie
and
our
neighbours
safetie
requireth
a
confession
of
the
truth
:
which
then
requireth
it
,
when
false
opinions
concerning
God
,
and
his
wil
,
or
woorde
,
or
concerning
the
church
,
seeme
to
be
confirmed
and
strengthned
by
our
silence
in
the
mindes
of
men
:
or
when
those
thinges
remaine
secret
and
hidden
which
God
wil
haue
known
and
manifest
for
the
maintenance
of
his
glorie
against
the
reproches
of
the
wicked
,
for
the
conuincing
of
the
obstinate
,
and
for
the
instructing
of
those
which
are
desirous
to
learne
:
when
our
silence
maketh
vs
suspected
to
be
approuers
and
abetters
of
the
wicked
.
vnto
the
right
and
lawfull
confession
of
truth
,
is
opposed
an
vnseasonable
and
vntimelie
confession
,
Giue
not
that
which
is
holie
to
dogs
.
Reiect
him
that
is
an
heretique
,
after
once
or
twise
admonition
,
knowing
that
he
that
is
such
is
peruerted
,
and
sinneth
beeing
damned
of
his
own
self
.
Be
readie
alwaies
to
giue
an
answere
to
euerie
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meekenesse
and
reuerence
.
willeth
vs
to
be
alwaies
in
a
readinesse
or
furnished
to
make
aunswere
If
J
shal
tel
you
,
you
wil
not
beleeue
me
.
He
was
oppressed
and
was
afflicted
,
&
did
not
open
his
mouth
,
We
do
not
perceiue
who
are
swine
and
dogs
:
wherefore
we
are
to
render
a
reason
of
our
faith
to
al
without
putting
anie
difference
.
In
matters
of
difficultie
,
and
such
as
are
hard
to
be
iudged
,
except
there
be
deliuered
some
certaine
and
exact
rule
how
to
iudge
and
deale
,
mens
consciences
are
left
wauering
and
in
doubt
.
But
if
also
we
are
to
iudge
of
the
outward
shew
of
swine
and
dogs
,
it
is
hard
to
pronounce
,
who
are
to
bee
accounted
for
swine
and
dogs
;
Therefore
mens
consciences
are
left
in
doubt
,
vnto
whom
,
and
when
confession
must
bee
made
:
That
tyrants
and
manie
Magistrates
which
persecute
the
church
are
swine
and
dogs
,
And
therefore
wee
according
to
Christs
commaundment
are
not
to
make
aunswere
vnto
them
if
they
demaund
our
religion
:
Whosoeuer
shal
be
ashamed
of
me
,
and
of
my
words
among
this
adulterous
and
sinfull
generation
,
of
him
shal
the
Sonne
of
man
be
ashamed
also
,
when
he
commeth
in
the
glorie
of
his
Father
with
the
holie
Angels
.
When
they
shal
bring
you
vnto
the
Synagogs
,
and
vnto
the
rulers
,
and
Princes
,
take
no
thought
howe
or
what
thing
ye
shal
aunswere
,
or
what
yee
shall
speak
.
For
the
holie
Ghost
shal
teach
you
in
the
same
houre
,
what
ye
ought
to
say
.
vnto
lawfull
confession
is
opposed
the
abusing
of
christian
liberty
,
Jf
thy
brother
be
grieued
for
the
meat
,
now
walkest
thou
not
charitablie
;
destroie
not
him
with
thy
meat
for
whom
Christ
died
.
Take
heede
least
by
anie
meanes
this
power
of
yours
be
an
occasion
of
falling
to
them
that
are
weake
.
vnto
true
confession
are
opposed
all
scandals
and
offences
giuen
in
manners
,
The
name
of
God
is
blasphemed
among
the
Gentiles
through
you
.
What
hast
thou
to
doe
,
to
declare
mine
ordinances
,
that
thou
shouldest
take
my
couenant
in
thy
mouth
?
Hauing
a
shew
of
godlinesse
,
but
haue
denied
the
power
thereof
.
Vnto
zeale
for
the
glorie
of
God
is
opposed
,
Cowardnesse
,
or
lithernesse
in
maintaining
Gods
glorie
,
either
not
to
be
stroken
with
a
griefe
when
god
is
reproched
,
or
not
to
haue
and
shew
in
words
and
deeds
a
desire
to
hinder
,
according
to
his
place
&
calling
,
the
reproching
of
gods
name
,
or
to
faigne
and
pretend
zeale
for
gods
glorie
.
an
erring
and
ignoraunt
zeale
a
zeale
not
according
to
knowledge
,
either
wee
take
that
to
bee
the
glorie
of
God
,
and
endeuour
to
defend
it
,
which
is
not
the
glorie
of
God
,
neither
ought
to
be
defended
:
when
we
take
that
to
be
an
impairing
or
defacing
of
gods
glorie
,
and
labor
to
repell
it
,
which
is
no
impairing
of
gods
glorie
,
neither
ought
by
anie
meanes
to
be
repelled
:
when
either
gods
glorie
is
otherwise
defended
,
than
it
ought
to
be
defended
,
or
the
impairing
of
gods
glorie
is
preuented
and
repelled
otherwise
then
it
ought
to
be
repelled
.
Vnto
giuing
of
thanks
is
opposed
,
The
omitting
of
thanksgiuing
or
ingratitude
,
Hypocritical
thankefulnes
A
deniall
,
or
extenuating
and
lessening
of
gods
benefites
,
What
hast
thou
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
gloriest
thou
,
as
though
thou
hadst
not
receiued
it
?
The
neglect
of
Gods
gifts
Vnto
right
and
lawful
swearing
is
opposed
,
The
refusing
of
a
lawful
oath
,
Forswearing
,
when
wittinglie
and
willinglie
a
man
deceiueth
by
an
oath
either
in
bearing
witnesse
,
An
idolatrous
oath
An
oath
made
of
an
vnlawful
thing
:
A
rash
oath
Vnto
inuocation
is
opposed
a
neglect
or
omitting
of
inuocation
,
They
cal
not
vpon
the
Lord
.
Continuing
in
praier
Praie
continually
vnto
vocation
is
opposed
all
vnlawfull
inuocation
,
The
chiefe
kindes
of
this
vnlawfull
inuocation
are
,
idle
babling
and
vaine
repetitions
,
and
praieng
vnto
God
for
such
things
,
as
are
repugnaunt
vnto
his
wil
and
Law
.
Liplabour
,
or
praiers
made
without
anie
true
motion
of
the
heart
,
Jdolatrous
inuocation
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onelie
shalt
thou
serue
.
I
fel
before
the
Angels
feete
to
worship
him
:
but
he
said
vnto
mee
,
See
thou
doe
it
not
:
I
am
thy
fellow
seruant
,
and
one
of
thy
bretheren
,
which
haue
the
testimonie
of
Iesus
.
Worship
God
.
VNto
God
onely
is
due
that
is
,
adoration
,
which
giueth
vnto
God
an
vniuersal
and
general
power
,
prouidence
and
dominion
:
but
that
is
,
veneration
and
honour
,
is
due
vnto
Saints
,
wherewith
we
venerate
and
worship
the
Saints
for
their
holinesse
and
merites
.
Whom
god
honoureth
,
the
same
must
we
also
honour
.
God
honoureth
the
Saintes
.
Therefore
we
also
must
honour
them
.
That
he
wil
not
giue
his
glory
to
another
.
God
heareth
vs
by
his
owne
power
and
vertue
;
the
Saintes
heare
vs
by
grace
,
or
by
the
vertue
of
God
.
Thou
only
knowest
the
hearts
of
the
children
of
men
.
to
be
the
searcher
and
beholder
of
harts
.
The
Saintes
haue
by
the
grace
of
God
wrought
miracles
,
whereby
also
God
is
discerned
from
creatures
.
Therefore
God
hath
communicated
some
of
his
prerogatiues
and
properties
vnto
the
Saintes
,
and
by
consequent
the
knowledge
of
the
thoughts
and
affections
of
al
that
praie
vnto
them
.
Ahijah
knew
the
thoughtes
of
Jeroboams
wife
,
Eliseus
knew
the
thoughtes
of
the
King
of
Syria
,
Peter
knew
the
coosinage
and
fraud
of
Ananias
and
Sapphyra
,
Therefore
God
hath
communicated
the
knowledge
of
mindes
and
hearts
vnto
Saintes
.
A
fewe
extraordinary
examples
make
not
a
generall
rule
.
They
knewe
these
thinges
by
the
gift
of
prophecie
,
wherewith
they
were
endued
by
reason
of
their
office
and
calling
,
which
they
had
and
bare
for
the
edifieng
of
the
Church
:
Christ
saith
That
the
Angels
of
God
reioice
for
one
sinner
that
conuerteth
.
Therefore
the
Angels
beholde
the
hearts
of
men
.
The
same
is
likewise
prooued
of
the
Angels
out
of
Daniel
,
Therefore
the
Angels
beeing
in
heauen
,
beholde
repentaunce
in
mens
heartes
which
are
on
earth
.
The
soule
of
the
rich
glutton
sawe
from
hell
Abraham
and
Lazarus
being
in
heauen
,
implored
Abrahams
help
,
and
knew
the
state
of
his
brethren
in
this
life
;
and
Abrahams
soule
likewise
did
heare
and
see
the
soule
of
the
rich
man
.
Therefore
the
soules
of
the
Saintes
in
heauen
see
and
heare
the
state
and
praiers
of
them
that
conuerse
here
on
earth
.
Christ
according
to
his
humanity
maketh
request
vnto
the
Father
for
vs
all
,
and
therefore
according
to
his
humanitie
hee
knoweth
the
desire
&
necessities
of
them
that
cal
vpon
him
in
all
places
&
at
al
times
.
Wherefore
the
saints
also
haue
communicated
vnto
them
from
God
the
beholding
of
harts
,
&
the
hearing
of
praiers
.
Of
that
day
and
houre
knoweth
no
man
,
no
,
not
the
Angels
,
which
are
in
heauen
,
neither
the
Sonne
himselfe
,
saue
the
Father
.
When
Jesus
perceiued
in
his
spirit
,
that
thus
they
thought
with
themselues
,
&c.
Jn
the
diuine
essence
shine
all
the
Jmages
and
formes
of
things
.
But
the
Angels
and
Saints
departed
behold
the
essence
of
God
.
Therefore
they
behold
in
God
al
thinges
,
which
we
doe
,
suffer
,
and
thinke
.
That
the
blessed
behold
the
essence
of
God
,
No
man
hath
seene
God
at
any
time
.
Jnto
which
the
Angels
desire
to
looke
.
To
the
intent
,
that
now
vnto
principalities
and
powers
in
heauenly
places
might
be
knowen
by
the
Church
the
manifold
wisedome
of
God
.
No
man
knoweth
the
Father
but
the
Sonne
,
and
he
to
whom
the
Sonne
wil
reueile
him
The
friendship
and
fellowship
of
the
Saints
with
God
and
Christ
is
so
great
and
so
neere
,
that
he
cannot
denie
them
this
manifestation
.
Hence-forth
call
I
you
not
seruants
;
for
the
seruant
knoweth
not
what
his
master
doth
;
but
J
haue
called
you
friendes
;
for
all
thinges
that
J
haue
heard
of
my
Father
,
haue
I
made
knowen
to
you
.
Much
more
then
doth
Christ
this
in
the
heauenlie
life
.
These
follow
the
lambe
whither
soeuer
hee
goeth
.
Christ
is
the
onlie
Mediatour
of
redemption
,
or
the
Mediatour
redeeming
vs
by
his
satisfaction
,
as
beeing
God
&
man
:
but
the
Saints
are
also
mediatours
of
intercession
praying
for
vs
.
Mo
intercessors
hinder
not
the
being
of
one
onlie
Mediatour
.
But
the
Saints
are
onlie
intercessours
or
requestours
.
Therefore
their
intercession
hindereth
not
,
but
that
Christ
maie
be
the
onelie
Mediatour
.
Christ
our
Mediatour
did
not
only
by
once
dying
redeeme
vs
,
and
was
in
the
time
of
his
humiliation
suppliant
vnto
the
Father
for
vs
.
hee
continuallie
appeareth
and
maketh
intercession
for
vs
in
the
presence
of
his
father
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
for
vs
.
But
this
man
,
because
hee
endureth
euer
,
hath
an
euer-lasting
Priesthood
:
wherefore
,
hee
is
able
also
perfectlie
to
saue
them
that
come
vnto
GOD
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
If
anie
man
sinne
,
we
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
,
the
iust
.
Christ
is
the
only
Mediator
&
intercessor
by
the
worthines
and
vertue
of
his
own
merit
&
intercession
;
but
the
Saints
are
intercessors
by
the
worthines
&
vertue
of
Christs
merit
&
intercession
:
that
is
,
their
intercession
preuaileth
with
god
for
vs
,
thorough
the
merit
&
intercession
of
Christ
.
Therfore
that
is
not
translated
vnto
them
,
which
is
proper
vnto
Christ
.
The
saints
pray
for
vs
in
heauen
;
because
in
this
life
they
praie
one
for
another
,
and
in
Heauen
their
loue
is
more
feruent
towards
vs
than
in
this
life
;
and
this
maie
be
doone
without
anie
iniurie
vnto
Christ
our
Mediatour
,
&
with
an
assured
perswasion
of
being
heard
either
for
their
merits
,
or
for
the
merit
of
Christ
.
Therefore
we
are
to
pray
vnto
them
.
God
saith
Though
Moses
and
Samuel
stoode
before
me
,
yet
mine
affection
could
not
be
toward
this
people
.
Therfore
the
Saints
departed
pray
for
vs
.
Ezechiel
.
cap.
Though
Noah
,
Daniel
,
and
Job
were
in
the
middest
of
it
,
As
I
liue
,
saith
the
Lord
God
,
they
shal
deliuer
but
their
own
soules
by
their
righteousnes
.
The
Lord
saith
by
Isaiah
I
will
defend
the
Citie
to
saue
it
for
mine
owne
sake
,
and
for
Dauid
my
seruaunts
sake
,
therefore
wee
are
heard
also
through
the
merite
and
intercession
of
the
Saints
.
The
deliuerie
of
the
Citie
from
the
seege
of
the
Assyrians
is
not
promised
&
performed
in
respect
of
the
promise
of
the
Messias
,
because
this
promise
might
haue
been
fulfilled
without
that
benefit
of
deliuery
,
as
also
it
was
fulfilled
after
the
taking
and
ouerthrow
of
the
Citie
.
For
all
the
promises
of
god
in
him
are
Yea
,
&
are
in
him
Amen
.
Iacob
saith
of
Iosephs
sons
,
Let
my
name
be
named
vpon
them
,
and
the
name
of
my
fathers
Abraham
and
Jsaacke
.
Here
Iacob
willeth
himselfe
and
his
fathers
to
be
called
vpon
after
his
death
.
Therefore
it
is
lawfull
to
call
vpon
the
Saints
departed
.
In
that
daie
shal
seuen
weomen
saie
to
one
man
Let
vs
be
called
by
thy
name
Call
now
,
if
anie
will
aunswere
thee
,
and
to
which
of
the
Saints
wilt
thou
turne
?
Heere
Elephas
exhorteth
Iob
to
craue
the
aid
of
some
Saint
.
Jf
there
be
an
Angel
,
one
of
a
thousand
to
speake
for
him
,
to
declare
mans
righteousnesse
,
He
will
haue
mercie
vpon
him
,
and
will
saie
,
Deliuer
him
that
he
go
not
downe
into
the
pit
:
J
haue
found
one
in
whom
I
am
reconciled
vnto
him
.
Jf
there
be
an
Angel
with
him
,
or
an
interpreter
one
of
a
thousand
,
to
declare
vnto
man
his
righteousnesse
;
Then
will
hee
haue
mercy
vpon
him
,
and
will
say
,
Deliuer
him
,
that
hee
go
not
downe
into
the
pit
;
for
I
haue
found
a
reconciliation
.
Jn
as
much
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
brethren
,
yee
haue
done
it
to
me
.
Therefore
what
honour
of
inuocation
we
giue
vnto
the
Saints
,
the
same
is
also
giuen
vnto
Christ
himselfe
.
Jf
the
Angels
vnderstanding
our
necessities
praie
for
vs
,
and
so
are
to
be
praied
vnto
,
it
is
lawful
also
to
praie
vnto
Saints
:
But
that
the
Angels
pray
for
vs
,
is
confirmed
by
the
woords
of
Zacharie
.
The
Angel
of
the
Lord
aunswered
and
said
,
O
Lorde
of
hostes
,
how
long
wilt
thou
be
vnmerciful
to
Ierusalem
,
and
to
the
citties
of
Judah
?
Hear
now
the
praier
of
the
dead
Israelites
REmember
thou
keepe
holy
the
sabboth
day
:
six
daies
shalt
thou
labour
,
and
doe
all
that
thou
hast
to
do
,
but
the
seuenth
daie
is
the
sabboth
of
the
Lorde
thy
God
,
in
it
shalt
thou
doe
no
manner
of
work
,
thou
,
and
thy
Sonne
,
and
thy
daughter
,
thy
man-seruaunt
,
and
thy
maide-seruaunt
,
thy
cattel
,
and
the
straunger
that
is
within
thy
gate
.
For
in
six
daies
the
Lord
made
heauen
and
earth
,
the
sea
and
al
that
is
in
them
,
and
rested
the
seuenth
day
:
wherefore
the
Lord
blessed
the
seuenth
day
and
hallowed
it
.
The
parts
of
this
fourth
commaundement
are
in
number
two
,
A
commaundement
,
and
a
reason
of
the
commaundement
.
The
first
is
Moral
:
That
the
sabboth
be
sanctified
,
The
other
part
is
Ceremoniall
and
Temporarie
,
namely
,
that
that
time
be
the
seuenth
day
,
Remember
thou
keep
holy
the
sabboth
daie
,
Because
the
breach
and
violating
of
the
sabboth
,
is
the
breach
and
violating
of
the
whole
worship
of
God
.
Because
by
the
exacting
of
the
ceremoniall
or
typical
sabboth
,
God
would
signifie
the
greatnesse
and
necessitie
of
the
spiritual
sabboth
.
Because
god
wil
haue
the
external
sabboth
to
serue
for
the
beginning
and
perfecting
of
the
spiritual
sabboth
in
vs
.
Because
he
willeth
the
sabboth
to
bee
kept
holy
and
to
be
sanctified
,
Now
god
is
otherwise
said
to
sanctifie
the
sabboth
,
than
are
men
:
God
is
saide
to
sanctifie
the
sabboth
,
Thou
and
thy
sonne
,
and
thy
daughter
,
&c.
that
these
also
may
be
brought
vp
by
their
parents
and
masters
in
the
seruice
of
God
,
and
may
be
admitted
vnto
the
ministerie
of
the
Church
.
Because
hee
will
haue
,
especiallie
on
the
Sabboth
day
,
loue
and
bountifulnesse
towards
our
neighbour
to
be
shewed
and
seene
in
the
Church
.
The
strainger
&c.
Least
by
their
example
they
should
giue
offence
vnto
the
Church
.
Least
their
libertie
might
bee
an
occasion
vnto
the
Jewes
to
accomplishe
by
them
those
labours
,
which
it
was
not
lawfull
for
them
to
woorke
by
them selues
,
and
so
the
lawe
of
God
should
bee
deluded
.
Whether
other
nations
were
also
bound
to
the
Mosaical
ceremonies
,
if
any
of
them
liued
among
the
Iewes
.
Whether
they
which
are
aliens
from
the
church
may
or
ought
to
be
forced
to
religion
.
Whether
the
sacraments
,
among
which
was
also
the
Sabboth
,
ought
to
be
common
vnto
Infidels
with
the
Church
.
As
concerning
binding
&
constraint
as
concerning
the
binding
there
was
a
peculiar
consideration
and
respect
of
the
sabboth
,
Furdermore
the
sabboth
was
no
sacrament
vnto
Jnfidels
,
their
cattle
also
are
commaunded
to
rest
,
That
all
occasion
of
labouring
might
be
cut
off
by
forbidding
the
labour
,
or
vse
of
their
beasts
.
That
also
they
sparing
brute
beasts
,
might
learne
how
greatly
God
wil
haue
regard
to
be
had
of
mercie
and
fauourablenesse
towards
men
.
For
in
sixe
daies
And
rested
on
the
seuenth
day
.
That
by
the
example
of
his
owne
rest
,
as
a
most
forcible
and
effectuall
argument
hee
might
exhort
men
to
the
imitation
thereof
.
Ceremoniall
or
signifieng
;
and
Morall
or
spirituall
,
That
this
rest
of
the
seuenth
day
might
bee
a
monument
of
the
creation
then
finished
and
absolued
by
God
,
and
of
his
perpetuall
preseruation
and
gouerning
of
his
worke
euer
since
that
day
,
vnto
his
owne
glorie
,
and
the
safetie
of
his
chosen
:
God
did
not
therefore
grant
six
daies
vnto
labour
,
and
the
seuenth
to
diuine
woorship
,
That
on
the
sabboth
day
,
there
bee
not
onely
a
priuate
seruing
of
God
,
as
on
other
daies
,
but
also
a
publike
seruing
of
him
in
the
Church
.
That
on
that
day
all
other
labours
should
giue
place
both
to
the
priuate
and
publicke
seruice
of
God
,
which
on
other
daies
euerie
one
doth
exercise
according
to
his
vocation
.
a
Jewish
superstition
to
thinke
it
vnlawfull
to
performe
on
the
sabboth
day
whatsoeuer
woorkes
belonging
to
the
necessitie
either
of
his
owne
life
,
or
of
anothers
.
Christ
defendeth
his
Disciples
,
pulling
the
eares
of
Corn
on
the
sabboth
day
,
to
driue
awaie
hunger
;
and
himselfe
healeth
a
man
hauing
a
dried
hand
.
Jf
wee
all
doe
,
as
our
brethren
haue
done
,
and
fight
not
against
the
Heathen
for
our
liues
,
and
for
our
Lawes
,
then
shall
they
incontinently
destroy
vs
out
of
the
earth
.
whosoeuer
shall
come
to
make
battle
with
vs
vpon
the
Sabboth
day
,
wee
will
fight
against
him
.
If
yee
knew
what
this
is
,
J
will
haue
mercie
and
not
sacrifice
,
yee
would
not
haue
condemned
the
innocent
.
The
Sabboth
was
made
for
man
,
and
not
man
for
the
Sabboth
Haue
ye
not
read
in
the
Law
how
tha●
on
the
sabboth
daies
the
Priests
in
the
Temple
break
the
Sabboth
,
&
are
blamelesse
?
But
I
saie
vnto
you
,
here
is
one
greater
than
the
Temple
.
Ye
on
the
Sabboth
daie
circumcise
a
man
.
If
a
man
on
the
Sabboth
receiue
circumcision
,
that
the
Law
of
Moses
should
not
be
ye
broken
;
be
angrie
with
me
,
because
J
haue
made
a
man
euerie
whit
whole
on
the
Sabboth
daie
?
Labors
are
forbidden
but
in
a
respect
only
,
But
sinnes
are
simply
forbidden
Labours
are
forbidden
onlie
to
be
vsed
on
the
sabboth
daie
,
sinnes
are
forbidden
at
al
times
.
The
ceasing
from
labors
is
a
type
of
ceasing
from
sinnes
,
concerning
ceremonies
concerning
the
ministery
of
the
church
,
THE
sabboth
signifieth
a
quietnesse
,
or
rest
,
or
ceasing
from
labours
.
Because
god
rested
on
that
daie
,
Because
the
sabboth
is
an
image
of
the
spiritual
rest
to
come
.
Because
wee
also
and
our
families
,
and
our
cattel
are
to
rest
and
cease
from
our
woorkes
on
that
daie
the
sabboth
is
of
two
sorts
:
Internal
,
and
external
.
The
Jnternal
,
or
Moral
or
spiritual
,
is
the
studie
of
the
knowledge
of
God
and
his
works
,
of
auoiding
sinnes
and
of
worshipping
God
by
confession
and
obedience
.
The
spiritual
sabboth
,
or
spiritual
rest
is
a
ceasing
from
sinnes
,
and
an
exercising
of
the
workes
of
God
.
is
called
the
sabboth
The
external
or
ceremonial
sabboth
is
a
certaine
time
ordained
and
instituted
by
god
in
the
church
,
dedicated
to
a
ceasing
from
workes
and
labours
,
and
giuen
to
the
ministerie
of
gods
word
,
&
to
the
administration
of
the
sacraments
,
or
to
the
external
publick
worship
of
god
.
a
thing
Indifferent
This
Externall
sabboth
is
also
of
two
sortes
:
Immediate
,
Mediate
.
Immediate
is
that
which
was
immediatelie
instituted
by
god
himselfe
:
the
sabboth
the
feast
of
Trumpets
the
feast
of
Tabernacles
the
whole
seuen
daies
the
whole
weeke
the
sabboth
Now
in
the
end
of
the
sabboth
,
when
the
first
daie
of
the
sabboth
,
that
is
,
of
the
weeke
,
began
to
dawne
.
euerie
seuenth
yeare
Thou
shalt
number
seuen
sabbothes
of
yeares
vnto
thee
,
euen
seuen
times
seuen
yeares
.
Mediate
externall
Sabboth
is
that
,
which
God
dooth
mediatelie
constitute
by
his
church
,
the
first
day
of
the
weeke
,
to
wit
sundaie
,
The
Lords
daie
THE
final
causes
or
endes
for
which
the
sabboth
daie
was
instituted
are
these
.
The
publique
seruice
and
worship
of
god
in
the
church
,
exercise
of
praiers
,
confession
&
obedience
,
The
mainteinance
and
preseruation
of
the
ministerie
of
the
church
,
This
is
not
the
least
end
,
for
which
the
sabboth
was
ordained
.
It
was
instituted
,
that
it
might
be
in
the
old
testament
a
type
signifieng
the
spirituall
and
euerlasting
sabboth
.
Moreouer
J
gaue
them
also
my
sabbothes
to
bee
a
signe
betweene
mee
and
them
,
that
they
might
know
that
J
am
the
Lord
,
that
sanctifie
them
.
It
was
instituted
for
a
circumstaunce
of
the
seuenth
daie
,
That
on
that
daie
the
works
of
charitie
,
bountifulnesse
,
and
liberalitie
should
be
exercised
.
For
the
bodilie
rest
both
of
men
and
beastes
,
That
men
should
prouoke
one
another
by
their
example
to
godlinesse
and
to
the
praising
and
honouring
of
god
.
J
wil
declare
thy
Name
vnto
my
brethren
;
in
the
middest
of
the
congregation
wil
I
praise
thee
.
That
the
church
maie
be
seen
and
heard
among
men
,
and
be
discerned
from
the
other
blasphemous
&
idolatrous
multitude
of
men
,
and
that
they
maie
ioine
themselues
thereto
,
who
are
as
yet
separated
from
it
.
The
partes
then
of
the
sanctifieng
of
the
sabboth
Rightly
and
truly
to
teach
and
instruct
the
church
concerning
god
,
and
his
wil.
Rightlie
to
administer
the
sacraments
according
to
Gods
diuine
institution
.
But
the
administration
of
the
sacraments
ought
chieflie
to
be
exercised
on
the
Sabboth
daie
.
Drinke
ye
all
of
this
Diligentlie
and
dailie
to
frequent
the
publique
assemblies
of
the
Church
,
and
there
attentiuelie
to
giue
eare
vnto
the
Heauenlie
Doctrine
plainlie
opened
and
deliuered
,
and
diligentlie
to
meditate
after
thereon
,
and
examine
it
Thus
they
receiued
the
word
with
all
readinesse
,
and
searched
the
Scriptures
dailie
,
whether
those
things
were
so
.
Giue
attendance
to
reading
,
to
exhortation
,
and
to
doctrine
.
the
minister
of
the
Church
to
be
fit
and
able
to
instruct
,
and
to
refute
the
aduersaries
.
To
vse
the
sacraments
according
to
gods
Jnstitution
.
Publicke
Jnuocation
of
God
,
whereby
we
ioine
our
confession
,
thankes-giuing
,
praiers
,
&
desires
with
the
Church
.
If
two
of
you
shall
agree
on
earth
vpon
anie
thing
,
whatsoeuer
they
shal
desire
,
it
shal
be
giuen
them
of
my
Father
which
is
in
Heauen
.
For
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
.
And
giuing
of
thankes
,
and
praise
vnto
God
,
Jn
the
middst
of
the
congregation
will
I
praise
thee
:
When
thou
blessest
with
the
spirite
,
how
shal
he
that
occupieth
the
roome
of
the
vnlearned
,
say
Amen
,
at
thy
giuing
of
thankes
,
seeing
he
knoweth
not
what
thou
saiest
?
I
exhort
,
that
first
of
al
supplications
,
praiers
,
intercessions
,
and
giuing
of
thankes
be
made
for
all
men
.
when
a
man
praieth
he
enter
into
his
chamber
,
&
when
he
hath
shut
his
doore
,
pray
vnto
his
Father
which
is
in
secret
:
When
thou
praiest
,
be
not
as
the
Hypocrits
.
To
bestowe
almes
Hither
appertaineth
the
sermon
of
Christ
concerning
the
sabboth
,
wherein
he
declareth
against
the
Iewes
whether
it
be
lawfull
to
doe
good
on
the
sabboth
daie
.
Send
part
vnto
them
,
for
whom
none
is
prepared
,
for
this
daie
is
holie
vnto
our
Lord
.
The
honour
of
the
ministerie
of
the
Church
,
Let
a
man
so
thinke
of
vs
,
as
of
the
Ministers
of
christ
,
and
disposers
of
the
secrets
of
God
,
How
amiable
are
thy
Tabernacles
?
My
soule
longeth
,
yea
&
fainteth
for
the
courts
of
the
Lord
.
obedience
in
those
thinges
which
are
belonging
vnto
the
Ministerie
.
Bee
yee
doers
of
the
woord
,
and
not
hearers
onelie
,
deceiuing
your
owne
selues
.
Lenitie
and
moderation
in
bearing
with
such
infirmities
of
the
ministers
,
Against
an
Elder
receiue
none
accusation
,
but
vnder
two
or
three
witnesses
.
THE
sabboth
is
prophaned
when
either
it
is
not
at
al
sanctified
,
or
is
not
sanctified
aright
,
but
such
works
are
done
as
hinder
the
ministerie
,
or
are
contrarie
vnto
those
woorks
which
belong
to
the
sanctifieng
of
the
sabboth
,
and
were
euen
nowe
rehearsed
.
Wherefore
the
parts
of
the
profaning
of
the
sabboth
shal
be
those
,
Vnto
the
deliuering
and
teaching
of
the
doctrine
,
is
opposed
the
omitting
,
or
neglect
of
teaching
;
As
also
a
corrupting
or
mai●ing
of
the
doctrine
,
For
we
are
not
as
manie
which
make
merchaundize
of
the
word
of
God
:
but
as
of
sincerity
,
but
as
of
God
,
in
the
sight
of
God
,
speak
we
of
Christ
.
Vnto
the
right
&
due
administration
of
the
Sacraments
,
is
opposed
an
omitting
or
neglect
in
the
Church
of
exhortation
to
the
receiuing
of
the
sacraments
:
as
also
a
corrupt
and
vnlawful
administration
of
the
sacramentes
,
Vnto
the
studie
of
learning
the
doctrine
,
is
repugnaunt
,
A
contempt
and
neglect
of
the
doctrine
Vnto
the
right
vse
of
the
sacramentes
is
contrarie
,
the
omitting
and
contempt
thereof
:
as
also
a
profaning
of
them
,
when
they
are
not
receiued
as
God
hath
commaunded
,
neither
by
them
for
whom
they
were
ordained
.
Vnto
publike
praiers
is
opposed
the
neglect
of
them
,
&
an
hypocritical
presence
at
them
,
without
anie
attention
and
inward
deuotion
:
When
thou
blessest
with
the
spirit
,
how
shal
he
that
occupieth
the
roome
of
the
vnlearned
,
saie
Amen
,
at
thy
giuing
of
thankes
?
For
he
knoweth
not
what
thou
saiest
.
For
thou
verily
giuest
thanks
wel
;
but
the
other
is
not
edified
.
To
the
bestowing
of
Almes
,
is
repugnant
a
neglect
of
the
works
of
charitie
:
To
the
honour
of
the
ministerie
of
the
church
is
opposed
the
contempt
of
the
ministerie
:
is
it
against
the
vse
of
the
whole
ministerie
,
a
signe
and
token
of
that
signifieng
,
why
the
ceremonial
sabboth
of
the
seuenth
day
is
now
to
be
abolished
But
although
the
ceremonial
sabboth
is
abrogated
and
disanulled
in
the
new
testament
;
yet
the
moral
sabboth
continueth
stil
,
and
belongeth
vnto
vs
,
and
euen
the
verie
generall
of
the
ceremoniall
sabboth
belongeth
vnto
vs
,
and
dooth
still
remaine
,
which
is
,
that
some
time
is
to
be
alotted
for
the
ministerie
of
the
Church
.
THE
Decalogue
is
a
perpetual
Law
:
The
commaundement
of
the
sabboth
is
a
part
of
the
Decalogue
:
therefore
it
is
a
perpetuall
Law
,
and
not
to
be
abolished
.
The
commaundments
of
the
Dacalogue
belong
vnto
vs
.
This
is
a
commaundement
of
the
Decalogue
.
Therefore
it
belongeth
vnto
vs
.
The
reasons
,
why
the
ceremoniall
Lawe
belongeth
not
vnto
vs
,
One
part
of
this
Law
of
sanctifieng
the
sabboth
is
ceremonial
.
Let
no
man
condemne
you
in
respect
of
an
holie
daie
.
The
Apostles
themselues
did
change
the
sabboth
.
From
the
end
or
purpose
of
the
Law
.
The
Lord
saith
of
the
sabboth
daie
:
Jt
is
a
signe
betweene
mee
and
the
children
of
Jsrael
for
euer
,
and
an
euerlasting
couenaunt
.
vntil
Christes
comming
as
concerning
the
thing
signified
We
grant
the
Mosaicall
ceremonies
to
be
changeable
;
yet
it
followeth
not
thereof
,
that
the
Lawes
which
were
made
before
Moses
time
are
changeable
,
in
the
number
whereof
also
is
the
keeping
of
the
Sabboth
daie
.
The
lawes
which
were
giuen
of
God
before
the
fall
,
are
not
types
of
the
benefites
of
the
Messias
,
and
binde
all
mankind
for
euer
:
for
then
was
not
giuen
as
yet
the
promise
of
the
Messias
,
and
there
was
one
and
the
same
condition
of
all
mankind
:
But
the
Sabboth
of
the
seuenth
daie
was
ordained
by
God
,
assoone
as
the
creation
of
the
world
was
finished
,
before
the
fall
of
mankinde
.
Therefore
it
is
vniuersal
and
perpetual
.
The
cause
of
a
law
beeing
perpetual
doth
make
the
lawe
it selfe
also
perpetual
.
The
memorie
and
celebration
of
the
creation
,
and
the
meditation
on
the
works
of
God
is
a
perpetual
cause
of
the
Sabboth
.
Therefore
the
Sabboth
is
perpetual
.
great
difference
is
there
betweene
the
Christian
obseruing
of
the
Lords
day
,
and
the
Iewish
obseruing
of
the
seuenth
daie
.
It
was
not
lawfull
for
the
Iewes
to
change
the
saboth
,
or
to
omit
it
,
as
being
a
part
of
ceremoniall
woorship
.
The
christian
church
retaining
still
her
libertie
alotteth
the
first
day
vnto
the
Ministerie
,
without
adioyning
any
opinion
of
necessitie
,
or
woorship
.
The
olde
ceremoniall
Sabboth
was
a
type
of
things
to
be
fulfilled
in
the
new
Testament
by
christs
but
in
the
new
Testament
that
signification
ceaseth
,
and
there
is
had
regard
onlie
of
order
and
comelinesse
,
without
which
there
could
be
either
no
ministerie
,
or
at
at
least-wise
no
well
ordered
ministerie
in
the
church
.
CEremonies
are
of
two
sorts
;
some
commaunded
by
God
;
some
ordained
by
men
.
Those
that
are
commanded
by
god
,
Those
ceremonies
which
are
ordained
by
men
,
THE
church
maie
and
ought
to
ordaine
ceremonies
are
not
impious
,
but
agreeable
to
the
word
of
the
Lord
.
they
must
not
be
superstitious
,
so
that
wee
must
not
thinke
them
necessarie
to
be
done
:
nether
must
they
be
done
with
offence
.
they
must
not
be
too
many
.
They
must
not
be
idle
and
vnprofitable
,
but
must
al
tend
to
edifieng
.
The
partes
then
of
the
Ministerie
of
the
Church
are
two
.
1
OF
Ministers
some
are
immediatelie
called
of
God
,
some
mediatelie
by
the
Church
.
Jmmediatelie
were
called
the
Prophets
and
Apostles
.
The
Prophets
The
Apostles
Mediatelie
were
called
The
Euangelists
Bishops
or
Pastours
That
God
maie
bee
magnified
and
inuocated
in
this
life
by
mankinde
not
onelie
priuatelie
,
but
also
by
the
publique
voice
of
the
church
.
Giue
thankes
vnto
God
in
the
congregations
.
That
the
publique
and
ordinarie
preaching
of
the
doctrine
,
the
pouring
out
of
praiers
,
and
giuing
of
thankes
,
and
the
vse
of
the
sacramentes
maie
bee
an
exercise
to
stirre
vp
and
cherish
faith
and
godlines
,
as
which
without
exercises
doth
easilie
through
our
infirmitie
waxe
colde
.
He
gaue
some
Apostles
,
some
Prophets
,
and
some
Euangelists
,
and
some
Pastors
,
and
Doctors
for
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
ministerie
,
and
for
the
edification
of
the
bodie
of
Christ
.
That
men
maie
prouoke
one
another
by
their
example
vnto
godlines
and
to
the
magnifieng
and
praise
of
God
.
I
wil
declare
thy
name
vnto
my
brethren
:
in
the
middest
of
the
congregation
will
J
praise
thee
.
That
there
maie
bee
preserued
and
maintained
a
consent
and
agreement
in
the
church
in
the
doctrine
and
worship
of
God
.
He
gaue
Pastors
and
Doctors
for
the
gathering
together
of
the
Saints
,
till
we
all
meete
together
in
the
vnitie
of
faith
.
That
the
church
maie
be
seene
and
heard
among
men
,
and
maie
be
discerned
from
the
other
blasphemous
&
Idolatrous
multitude
of
men
.
But
,
haue
they
not
heard
?
No
doubt
their
sound
went
out
through
all
the
earth
,
and
their
woordes
into
the
ends
of
the
world
.
Now
thankes
bee
vnto
God
,
which
alwaies
maketh
vs
to
triumph
in
Christ
,
and
maketh
manifest
the
fauour
of
his
knowledge
by
vs
in
euerie
place
:
for
we
are
vnto
God
the
sweete
sauour
of
Christ
,
in
them
that
are
saued
,
and
in
them
that
perish
:
to
the
one
we
are
the
sauour
of
death
vnto
death
,
and
to
the
other
the
sauour
of
life
vnto
life
.
That
God
maie
applie
himselfe
vnto
our
infirmitie
,
in
teaching
men
by
men
.
That
hee
maie
shewe
his
loue
towards
man
,
in
that
he
will
haue
men
to
be
ministers
of
that
great
worke
,
which
also
the
sonne
of
God
did
administer
.
VNTO
whom
the
ministery
of
the
Church
ought
to
be
committed
,
Saint
Paul
plainly
deliuereth
in
his
Epistles
to
Timothy
,
and
to
Titus
.
And
,
briefly
to
comprise
them
THE
duties
and
functions
of
Ministers
are
.
1.
HONOR
thy
Father
,
and
thy
Mother
,
that
thy
daies
maie
be
long
in
the
land
,
which
the
Lord
thy
God
giueth
thee
.
For
the
subiect
of
the
second
table
,
is
our
neighbor
.
Thou
shalt
loue
him
as
thy selfe
:
And
the
second
is
like
vnto
this
;
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
He
saith
that
the
second
commaundement
is
like
vnto
the
first
or
great
commaundement
,
As
touching
the
kind
of
the
chiefe
worship
of
God
,
As
touching
the
kinds
of
eternal
punishment
,
As
touching
the
vnseparable
coherence
of
the
loue
of
God
and
our
neighbour
.
for
which
obedience
is
to
bee
yeelded
vnto
the
second
table
,
That
in
this
obedience
God
himselfe
may
be
worshipped
,
and
our
loue
towardes
him
shewed
and
declared
,
by
our
loue
towardes
our
neighbour
for
his
sake
.
That
by
the
loue
of
our
neighbor
our
conformitie
with
God
maie
appeare
.
That
the
societie
of
mankind
maie
be
preserued
,
which
was
ordained
of
God
for
the
celebration
and
magnifieng
of
his
name
.
Because
this
is
the
cause
,
the
bond
,
and
ground
of
the
obedience
of
the
rest
of
the
commaundements
following
.
Because
the
Lord
annexed
a
special
promise
,
and
a
singular
blessing
vnto
this
commandement
,
to
wit
,
length
of
life
Now
the
ende
of
the
commaundement
is
,
the
preseruation
of
ciuill
order
,
The
superiours
The
inferiours
Because
the
father-like
power
and
gouernement
was
the
first
among
men
.
Because
this
is
as
it
were
a
rule
,
according
to
which
others
are
to
bee
composed
and
framed
.
Because
it
is
most
beloued
of
men
.
Because
seeing
the
bond
of
duetie
towards
Parents
is
the
greatest
,
the
contempt
of
them
is
the
more
heinous
and
grieuous
,
which
therefore
also
is
with
greater
seueritie
condemned
by
god
.
Because
god
will
haue
superiours
to
beare
a
father-like
mind
and
affection
towards
their
inferiors
.
For
these
doth
God
giue
vs
in
steede
of
Parents
,
and
they
discharge
the
duetie
of
Parents
,
&
are
as
it
were
gods
vicegerents
in
ruling
and
gouerning
vs
:
Parentes
themselues
Schoolemasters
,
Teachers
,
Ministers
Masters
or
Lordes
Our
Elders
their
dueties
towardes
their
inferiours
,
and
those
that
are
vnder
them
:
the
common
dueties
to
all
such
as
are
peculiar
and
proper
vnto
some
.
God
in
this
commandement
willeth
onlie
our
parents
to
be
worshipped
,
which
is
the
dutie
of
inferiours
.
Therefore
hee
commaundeth
nothing
here
vnto
superiours
.
Because
,
when
hee
giueth
the
names
vnto
the
superiours
,
he
giueth
them
also
the
thing
it selfe
,
or
that
from
whence
they
haue
the
name
.
If
God
will
haue
them
to
be
honored
,
he
will
also
haue
them
to
doe
those
things
that
are
woorthie
of
honour
.
a
promise
To
signifie
howe
greatlie
he
esteemeth
that
obedience
,
&
how
grieuously
he
wil
punish
those
which
do
against
this
obedience
.
To
signifie
how
necessary
this
obedience
is
,
and
so
much
the
more
to
inuite
vs
to
the
obseruing
and
keeping
thereof
.
That
this
fift
commaundement
,
is
the
first
commaundement
with
promise
,
But
long
life
seemeth
not
to
bee
any
blessing
or
benefite
by
reason
of
the
miseries
of
this
life
.
That
blessing
by
reason
of
these
accidents
seemeth
rather
worthie
to
bee
wished
awaie
from
vs
,
than
to
be
wished
to
come
vnto
vs
.
Why
then
are
the
wicked
also
and
disobedient
long-liued
.
The
eie
that
mocketh
his
Father
,
let
the
rauens
of
the
vallie
picke
it
out
.
To
cherish
and
nourish
their
children
.
To
defend
and
protect
them
from
iniuries
.
To
instruct
them
,
or
to
commit
them
to
be
instructed
of
others
.
To
rule
and
gouerne
them
by
domesticall
discipline
.
To
teach
faithfullie
,
seeing
they
are
in
the
place
of
parents
.
To
rule
and
gouern
by
Scholasticall
discipline
.
To
commaund
the
obseruing
and
keeping
of
the
Decalogue
,
To
exequute
the
Decalogue
,
or
the
commandements
of
the
Decalogue
,
To
enact
some
positiue
Lawes
To
put
also
these
their
own
Lawes
in
execution
.
The
duties
of
Masters
and
Lordes
,
To
commaund
such
things
vnto
their
familie
as
are
iust
and
possible
:
To
giue
them
their
wages
for
their
labours
.
To
gouern
them
by
domestical
Discipline
.
The
fodder
,
the
whip
,
and
the
burden
belong
vnto
the
Asse
;
and
meate
,
correction
,
and
worke
vnto
the
seruant
.
The
dutie
of
Elders
to
gouerne
and
further
others
by
the
example
of
their
life
,
by
their
counsels
,
and
admonitions
.
The
proper
duties
of
inferiours
first
the
Reuerence
An
acknowledgement
of
Gods
will
▪
An
approbation
of
this
order
,
&
these
gifts
of
god
.
A
subiection
and
submission
vnto
this
order
,
euen
for
the
will
and
pleasure
of
God
.
An
outward
declaration
of
this
their
iudgement
and
mind
in
woordes
and
deedes
,
and
in
ceremonies
and
gestures
,
But
Reuerence
is
also
in
the
minde
Secondlie
,
Honour
signifieth
a
Loue
in
respect
of
their
calling
and
office
Thirdlie
,
Honour
signifieth
obedience
,
in
all
things
lawfull
and
possible
,
which
the
Superiours
according
to
their
office
and
calling
command
;
and
this
obedience
must
be
voluntarie
,
euen
as
children
reioice
to
doe
those
thinges
which
are
gratefull
and
acceptable
vnto
their
parents
.
Fourthlie
,
it
signifieth
Thankefulnesse
towardes
Superiours
Fiftlie
,
it
signifieth
lenitie
and
equabilitie
towards
Superiours
THE
first
,
are
those
sinnes
which
are
repugnaunt
to
those
partes
or
vertues
of
that
obedience
which
is
proper
to
superiours
.
Not
to
prouide
and
minister
necessarie
susteinaunce
vnto
the
children
,
or
to
bring
them
vp
in
riot
.
Not
to
defend
their
children
against
iniuries
:
or
to
offend
through
a
foolish
ouer-render
loue
,
for
some
small
or
no
iniuries
done
vnto
them
.
Not
to
accustome
their
children
to
patience
and
gentlenesse
,
or
to
bring
them
vp
in
idlenes
and
licentiousnesse
of
sinning
.
Not
to
instruct
their
children
according
to
their
ability
,
or
to
corrupt
them
by
their
euill
examples
.
Not
to
chastise
their
children
,
as
necessitie
requireth
,
or
to
bee
too
fierce
and
cruel
vnto
them
,
beyond
their
dutie
,
or
the
degree
of
the
fault
committed
.
Vnto
the
School-masters
and
teachers
Vnto
the
Magistrates
dutie
Slacknes
or
slothfulnes
in
the
Magistrate
is
either
not
to
require
of
his
subiectes
the
discipline
of
the
whole
Decalogue
:
not
to
ordaine
those
thinges
,
which
are
required
to
the
preseruation
and
order
of
ciuil
societie
:
not
to
defend
the
innocent
against
iniurie
not
to
restrain
to
punish
too
lightlie
such
as
offend
against
the
discipline
of
the
Decalogue
,
or
against
the
positiue
Laws
.
Tyrannie
,
is
,
either
to
command
his
subiectes
thinges
that
are
vniust
,
to
punish
that
which
is
no
sinne
,
to
punish
more
grieuouslie
,
than
the
degree
of
the
fault
dooth
deserue
.
Lordes
and
Maisters
maie
transgresse
by
permitting
of
idle
slothfulnesse
and
licentiousnesse
,
by
vniust
commaundementes
and
exactions
by
defrauding
their
seruants
of
their
wages
,
through
too
much
rigor
and
seueritie
.
they
that
are
superiours
in
age
,
or
in
anie
other
autoritie
,
through
follie
or
corrupt
counsel
through
lightnes
of
maners
,
and
by
their
euil
examples
,
by
neglect
of
the
younger
sort
,
or
other
inferiours
,
The
inferiours
sinne
and
transgresse
not
accounting
of
them
,
as
beeing
in
that
place
,
where
God
hath
placed
them
yeelding
more
vnto
them
than
maie
agree
vnto
men
louing
them
more
than
God
denying
obedience
to
their
iust
and
lawful
commaundementes
obeying
them
in
shewe
,
or
when
they
commaund
thinges
vniust
and
impious
:
harming
them
with
iniuries
not
aiding
them
in
what
things
and
by
what
meanes
they
maie
:
gratifieng
them
flatteringlie
and
vnrighteouslie
exagitating
their
infirmities
by
flatterie
commending
their
errours
and
vices
not
aduising
them
according
to
their
place
with
due
reuerence
,
of
enormous
and
pernicious
faults
committed
by
them
.
THE
common
duties
vnto
all
That
general
iustice
that
the
honour
of
the
ministerie
also
doth
comprehend
the
whole
obedience
of
the
Lawe
.
the
particular
distributiue
iustice
Giue
to
all
men
their
dutie
,
tribute
to
whom
ye
owe
tribute
;
custome
to
whom
custom
,
fear
to
whom
fear
,
honour
to
whom
ye
owe
honour
.
Sedulitie
,
(
or
diligence
,
or
fidelitie
)
Studie
to
bee
quiet
,
and
to
meddle
with
your
own
busines
.
He
that
ruleth
,
let
him
do
it
with
diligence
.
Serue
as
the
seruants
of
Christ
,
doing
the
wil
of
God
from
the
heart
.
Al
that
thine
hand
shal
find
to
doe
,
doe
it
with
al
thy
power
.
Now
true
glory
A
good
name
is
to
be
chosen
aboue
great
riches
.
A
good
name
is
better
than
a
good
ointment
.
Haue
regard
to
thy
name
,
for
that
shal
continue
with
thee
aboue
a
thousand
treasures
of
gold
.
Let
euerie
man
proue
his
owne
work
,
and
then
shall
hee
haue
reioicing
in
himselfe
onelie
,
and
not
in
another
.
Aboue
all
thinges
shew
thy selfe
an
example
of
good
woorks
,
with
vncorrupt
doctrine
,
with
grauity
,
integritie
.
modestie
hath
an
affinitie
with
grauity
.
Humilitie
and
Modestie
differ
in
their
ende
:
Jf
anie
seeme
to
himselfe
that
hee
is
somewhat
,
when
hee
is
nothing
,
he
deceiueth
himselfe
in
his
imagination
.
Loue
,
or
tender
affection
If
there
be
anie
that
prouideth
not
for
his
owne
,
and
namelie
for
them
of
his
houshold
,
he
denieth
the
faith
,
and
is
worse
than
an
infidel
.
Hee
that
rewardeth
euil
for
good
,
euil
shal
not
depart
from
his
house
.
Be
subiect
to
your
Masters
with
all
feare
,
not
onely
to
the
good
and
curteous
,
but
also
to
the
froward
.
the
example
of
the
Sonnes
of
Noah
,
the
commandement
of
the
moderation
and
gentlenesse
of
Parentes
towardes
their
children
in
exercising
correction
and
discipline
.
Fathers
,
prouoke
not
your
children
to
wrath
,
but
bring
them
vp
in
instruction
,
and
information
of
the
Lord
.
Prouoke
not
your
children
to
anger
,
least
they
bee
discouraged
.
Ye
Masters
doe
vnto
your
seruauntes
that
which
is
iust
and
equal
,
knowing
that
ye
also
haue
a
Master
in
heauen
.
VNTO
the
general
iustice
All
neglectes
of
such
duty
,
as
iust
Lawes
require
of
euerie
one
,
either
of
superiours
,
or
of
inferiours
.
Al
stubburnes
,
and
disobedience
,
and
cruelty
.
Making
shew
&
semblance
of
obseruing
our
duty
,
and
hypocrisie
.
Vnto
particular
distributiue
iustice
Rashnes
,
or
accepting
of
persons
&
partiality
,
Vnto
sedulitie
Negligence
or
slothfulnesse
A
shew
of
diligence
Vnto
grauitie
Swelling
or
ambition
Vnto
Modestie
Shewe
of
modestie
Vnto
loue
Jndulgentnesse
or
cockering
Vnto
Thankefulnesse
Vnlawful
gratifieng
Vnto
Aequitie
Jmmoderate
and
vnlawfull
rigor
THOV
shalt
doe
no
murther
The
scope
or
end
of
this
commandement
is
,
the
preseruation
of
the
life
&
safetie
of
mens
bodies
,
&
of
the
welfare
both
of
our selues
&
others
.
are
forbidden
in
this
prohibition
is
named
murther
,
are
commanded
The
substance
and
summe
of
the
commandement
is
,
That
internal
things
are
also
commaunded
and
forbidden
by
this
commaundement
.
That
the
defence
of
our
neighbour
is
commaunded
.
That
the
hurting
either
of
our selues
or
others
is
forbidden
.
Because
when
the
effect
is
commaunded
or
forbidden
,
the
cause
is
also
commaunded
or
forbidden
.
From
the
scope
and
end
of
the
commaundement
:
Whosoeuer
is
angrie
with
his
brother
vnaduisedlie
,
shal
be
culpable
of
iudgement
.
The
defence
of
our
neighbor
is
commanded
:
Thou
shalt
doe
no
murther
The
hurting
as
well
of
our selues
,
as
of
others
,
is
forbidden
,
The
Jmage
of
God
in
man
.
The
similitude
and
likenes
of
nature
,
and
our
original
from
our
first
Parents
.
The
greatnes
of
the
price
and
raunsome
wherewith
Christ
purchased
all
the
members
of
the
Church
.
The
coniunction
of
Christs
members
Thou
shalt
doe
no
murther
Thou
shalt
not
desire
to
murther
either
thy selfe
,
or
others
.
Neither
shalt
thou
intimate
or
signifie
anie
desire
of
murthering
either
thy selfe
or
others
.
Neither
shalt
thou
put
this
desire
in
execution
.
In
heart
and
desire
Jn
signification
In
practise
and
execution
And
the
safetie
of
men
is
preserued
,
either
by
not
hurting
,
or
by
helping
them
.
not
to
hurt
three
waies
either
being
not
hurt
or
prouoked
,
or
being
prouoked
,
or
both
waies
.
Particular
iustice
This
particular
iustice
not
hurting
anie
man
,
Thou
shalt
doe
no
murther
Mildnes
&
Equabilitie
Blessed
are
the
meeke
:
for
thy
shal
inherit
the
earth
.
Equabilitie
or
equity
,
is
a
vertue
of
neere
affinitie
with
mildenesse
when
in
respect
of
the
publique
safety
or
priuate
safetie
of
them
which
transgresse
,
for
the
auoiding
of
offence
for
anie
other
good
cause
,
we
yeeld
somwhat
of
our
right
,
in
punishing
offences
,
or
in
pursuing
iniuries
.
Brethren
,
if
a
man
bee
fallen
by
occasion
into
anie
fault
,
yee
which
are
spiritual
,
restore
such
a
one
with
the
spirite
of
meeknes
,
considering
thy selfe
least
thou
also
be
tempted
.
Jt
is
a
studie
of
peace
and
concord
,
And
wee
are
saide
to
helpe
two
waies
.
By
repelling
euils
,
daungers
,
and
iniuries
.
By
doing
good
,
or
by
benefiting
our selues
or
others
.
vertues
repelling
euils
,
and
vertues
benefiting
and
doing
good
.
The
vertues
repelling
euils
Commutatiue
iustice
in
punishmentes
,
fortitude
,
and
indignation
.
Commutatiue
iustice
in
punishmentes
,
Because
thou
hast
let
go
out
of
thine
hands
a
man
,
whom
I
appointed
to
dy
,
thy
life
shal
goe
for
his
life
,
and
thy
people
for
his
people
.
He
that
killeth
anie
man
,
he
shal
be
put
to
death
.
Ye
shal
take
no
recompence
for
the
life
of
the
murtherer
,
which
is
worthy
to
die
:
but
he
shal
be
put
to
death
.
Life
for
life
,
eie
for
eie
,
tooth
for
tooth
,
The
fathers
shall
not
bee
put
to
death
for
the
children
,
nor
the
children
put
to
death
for
the
fathers
,
but
euerie
man
shal
be
put
to
death
for
his
owne
sinne
.
Thou
shalt
make
citties
of
refuge
,
that
innocent
bloud
be
not
shed
within
thy
land
.
Vengeaunce
is
mine
,
J
wil
repaie
,
saith
the
Lord
.
It
is
said
here
,
Thou
shalt
doe
no
murther
:
Therefore
we
must
not
at
al
put
anie
man
to
death
,
&
by
consequent
,
this
iustice
doth
not
appertain
to
this
commandement
,
as
which
cannot
be
kept
,
except
manie
be
put
to
death
.
Jt
is
said
,
Thou
shalt
doe
no
murther
,
But
that
heroical
fortitude
is
to
be
distinguished
from
that
presentnes
of
minde
and
courage
,
which
through
a
cogitation
and
thinking
on
Gods
wil
ought
to
bee
raised
and
stirred
vp
in
al
,
Bee
strong
and
shew
thy selfe
a
man
.
warlike
fortitude
Gideon
said
to
Zebah
,
&
Zalmunna
:
The
men
that
ye
slue
at
Tabor
,
were
my
brethren
,
euen
my
Mothers
children
:
as
the
Lord
liueth
,
if
ye
had
saued
their
liues
,
I
would
not
slaie
you
.
My
Lord
fighteth
the
battles
of
the
Lord
.
The
vertues
benefiting
or
doing
good
,
Humanitie
or
the
loue
of
man
,
the
loue
of
our
neighbour
Bee
affectioned
to
loue
one
another
with
brotherlie
loue
.
Galath
.
Let
vs
doe
good
vnto
all
men
,
but
especiallie
vnto
them
which
are
of
the
house-holde
of
faith
.
Mercie
is
a
vertu
,
which
hath
a
fellow-feeling
,
and
taketh
compassion
of
the
calamities
of
good
men
,
it
is
sorrow
for
the
calamities
of
innocent
men
,
Jt
is
different
from
loue
That
our
neighbour
liue
That
hee
liue
wel
VNTO
particular
iustice
Iniustice
hurting
men
Vnto
mildnesse
Vniust
anger
Anger
is
a
short
madnesse
Vnto
equabilitie
or
equitie
Jmmoderate
Rigour
Extreme
right
is
extreme
wrong
Vnto
peaceablenesse
Jn
the
excesse
,
Remisnesse
Jn
the
defect
,
al
vniust
or
vnnecessarie
speeches
Vnto
iustice
commutatiue
in
punishmentes
In
the
defect
remisnesse
Jn
the
excesse
,
cruelty
,
&
vniust
and
ouer-great
seuerity
,
priuate
reuenge
,
false
pretending
of
strict
iustice
.
Vnto
fortitude
In
the
defect
,
timerousnesse
In
the
excesse
,
rashnesse
Vnto
indignation
Vniust
anger
Remisnesse
and
slownesse
Vnto
humanitie
Selfe-loue
,
with
a
neglect
of
others
.
Spitefulnes
or
hatred
against
others
,
or
a
shewe
hereof
.
Vniust
pleasurings
and
gratifiengs
Vnto
mercie
In
the
defect
,
vnmercifulnes
,
crueltie
,
hard-heartednesse
,
Reioicing
at
another
mans
harme
,
and
vncompassionatenesse
voide
of
al
griefe
.
In
the
excesse
,
Remisnesse
,
Vnto
Amitie
or
Frindship
Jn
the
defect
,
al
iniustice
and
treacherie
,
whereby
frindship
is
violated
,
enmitie
,
neglect
of
frindes
,
Jn
the
excesse
,
flatterie
,
or
vniust
gratifieng
,
THOV
shal
not
commit
adulterie
The
preseruation
of
chastitie
and
wed-locke
.
By
one
special
the
rest
,
that
are
of
neere
affinity
with
that
,
are
vnderstoode
.
Where
the
cause
is
condemned
,
there
also
the
effect
is
condemned
,
and
so
of
the
contrarie
.
The
end
and
scope
of
this
commaundement
is
,
the
preseruing
of
chastity
,
and
protecting
of
wedlocke
among
men
.
Chastitie
,
Shamefastnes
,
Temperancy
to
adorne
of
single
life
of
mariage
.
Chastitie
of
single
life
Chastitie
of
marriage
The
commaundement
of
GOD.
The
preseruation
of
Gods
Image
A
studie
and
desire
to
auoide
the
defacing
of
Gods
image
,
and
the
coniunction
that
is
betweene
God
and
the
Church
.
Rewards
and
punishments
All
lustes
,
their
causes
,
occasions
,
and
effects
:
all
vnlawfull
coniunctions
,
all
corrupt
desires
that
violate
and
hurt
the
conscience
also
in
marriage
.
Shamefastnes
is
required
vnto
chastitie
The
extremities
or
vices
contrarie
to
shamefastnes
are
,
Shamelesnes
or
impudencie
A
rude
and
vplandish
bashfulnes
,
or
an
vnciuil
and
peruerse
bashfulnes
,
Temperancie
is
required
vnto
chastitie
The
extremities
of
temperancie
Of
the
first
kinde
are
those
which
are
contrarie
to
nature
,
Of
the
second
kinde
are
those
which
proceed
from
this
our
corrupt
nature
,
a
double
adulterie
simple
adultery
.
Simple
fornication
Let
there
not
be
a
whore
among
you
,
Of
the
third
kind
are
corrupt
inclinations
,
It
is
better
to
marrie
,
than
to
burne
.
MArriage
is
a
lawfull
&
indissoluble
coniunction
of
one
man
and
one
woman
,
instituted
by
God
,
that
we
might
know
him
to
be
chast
,
and
to
detest
all
lust
:
that
also
we
might
therein
chastly
serue
the
Lord
,
and
that
especially
it
might
be
a
meanes
whereby
mankind
might
be
multiplied
,
and
God
gather
thence
afterwardes
vnto
himselfe
a
Church
;
Lastlie
,
that
it
might
bee
a
societie
and
fellowship
of
labours
,
cares
,
and
praier
.
That
matrimonie
bee
contracted
by
the
consent
of
both
parties
.
That
there
be
adioined
also
the
consent
of
others
,
whose
consent
is
required
,
as
namelie
Parents
,
or
those
who
are
in
the
place
of
Parents
.
That
honest
conditions
be
obserued
That
there
be
no
errour
committed
in
the
persons
.
That
Matrimonie
be
contracted
betweene
such
persons
as
are
not
forbidden
by
Gods
Lawe
,
How
manie
persons
there
are
from
the
stock
so
manie
degrees
there
are
.
The
Ascendents
The
Descendents
of
Collaterals
Because
the
Gentiles
are
saide
to
be
cast
out
for
these
abominations
.
Paul
doth
most
sharplie
reprooue
him
,
who
married
his
fathers
wife
.
It
is
not
lawfull
for
thee
to
haue
thy
brothers
wife
.
From
the
end
,
Jt
is
the
Law
of
nature
.
The
coniunction
shal
be
lawfull
,
or
the
marriage
lawfull
,
if
such
persons
be
ioined
in
matrimonie
,
as
are
fit
to
be
ioined
.
If
this
coniunction
be
in
the
Lord
,
If
Matrimonie
be
contracted
between
two
persons
.
For
they
shall
be
two
in
one
fleshe
.
The
Fathers
had
moe
wiues
THE
author
of
marriage
is
God
himselfe
.
The
meanes
of
multiplieng
mankind
The
gathering
of
the
Church
The
image
and
resemblance
of
the
coniunction
between
God
&
the
Church
.
That
loose
and
wandering
lusts
might
be
auoided
.
That
there
might
bee
a
societie
and
fellowshippe
of
labours
and
praier
.
MArriage
is
a
thing
indifferent
vnto
them
,
who
haue
the
gift
of
continencie
.
Mutuall
Loue
Spousall
faith
&
troth
Communitie
of
goods
,
and
a
Sympathie
or
fellow-feeling
in
euils
and
calamities
.
The
bringing
foorth
,
and
bringing
vp
of
children
.
Bearing
with
infirmities
,
with
a
desire
to
cure
them
.
To
nourish
his
wise
,
and
children
.
To
gouerne
them
To
defend
them
To
be
a
helper
vnto
her
husband
in
maintaining
and
preseruing
their
houshold
substance
.
To
obey
and
reuerence
her
husband
.
VNTO
matrimonie
are
contrarie
THOV
shalt
not
steale
For
the
end
of
this
commandement
is
,
The
preseruation
of
goods
,
or
possessions
,
Thou
shalt
not
steale
COmmutatiue
Justice
All
thinges
either
are
no
mans
,
or
some
mans
.
Those
thinges
that
are
no
mans
,
Those
thinges
that
belong
to
another
man
,
Those
things
are
passed
from
the
Owner
against
his
wil
,
Those
thinges
are
passed
awaie
with
the
owners
liking
,
By
inheritance
A
contract
tenne
sortes
of
contractes
Bying
and
selling
Justice
requireth
that
wee
giue
like
for
like
:
but
this
is
not
doone
in
donation
:
Therefore
this
is
repugnaunt
vnto
iustice
.
A
letting
to
hire
Pledging
or
gaging
Committing
on
trust
,
when
a
thing
is
deliuered
to
another
to
keepe
,
so
that
neither
the
vse
,
nor
the
possession
,
but
only
the
keeping
&
custodie
of
the
thing
is
committed
vnto
him
.
A
certaine
contract
The
extremes
or
vices
contrarie
to
commutatiue
iustice
are
these
,
Vnto
commutatiue
iustice
are
repugnaunt
all
vnlawfull
conueiaunces
of
things
,
which
are
done
either
by
violence
,
as
robberies
;
or
by
guile
and
deceite
,
as
thefts
.
Theft
The
special
sorts
of
theft
Robbery
of
a
common
treasurie
:
Counterfeiting
of
merchandize
,
Sacrilege
,
cousinages
From
vsurie
are
exempted
Doe
as
thou
wilt
be
done
vnto
,
and
what
thou
wilt
not
haue
done
vnto
thee
,
that
doe
not
thou
vnto
another
.
Autarchie
,
or
Contentednesse
The
extremes
a
faigned
refusall
Fidelitie
or
faithfulnes
There
is
mention
made
of
fidelitie
in
the
fift
commaundement
;
Therefore
it
hath
no
place
here
.
Fidelitie
is
placed
in
this
commandement
,
Fidelitie
is
placed
in
the
fift
commaundement
,
The
extremes
Rechlesnes
and
Slothfulnes
The
Extremes
Illiberalitie
,
Couetousnesse
,
Basenesse
.
Couetousnesse
Ouerlashing
,
Prodigalitie
Sicke
art
thou
who
takest
delight
in
lauishing
.
The
Extremes
Inhospitalitie
,
and
prodigality
towardes
strangers
.
This
vertue
is
referred
to
this
commandment
Liberalitie
hath
Parsimonie
accompanying
it
This
vertue
is
of
neere
affinity
with
parsimony
.
Frugalitie
or
thriftinesse
The
extremes
Prodigality
and
couetousnes
IN
the
Apostles
time
all
things
were
common
.
Therefore
now
also
al
goods
ought
to
be
common
.
they
were
induced
vpon
good
causes
,
why
they
should
then
bring
in
communitie
of
goods
.
It
was
then
to
be
feared
,
least
if
they
did
not
sel
their
possessions
,
they
should
be
violently
depriued
of
them
.
They
did
it
not
being
enforced
thereto
by
anie
Law
,
but
freelie
.
whiles
it
remained
,
appertained
it
not
vnto
thee
?
And
after
it
was
sold
,
was
it
not
in
thine
owne
power
?
This
custome
was
of
force
onely
at
that
time
.
This
community
of
goods
was
not
in
all
churches
Natural
thinges
are
vnchaungeable
.
Community
of
goods
is
natural
.
Therefore
community
of
goods
is
vnchaungeable
,
and
therefore
is
now
also
to
be
obserued
.
Christ
saith
vnto
the
young
man
,
Jf
thou
wilt
bee
perfect
,
sel
al
,
and
giue
it
to
the
power
.
All
thinges
are
Christes
,
therefore
all
thinges
are
Christians
.
Al
things
betweene
frindes
are
common
.
as
touching
the
vse
of
them
,
and
as
touching
the
duties
and
parts
of
honesty
and
commoditie
,
as
touching
necessarie
vse
being
leuiled
by
the
rule
of
reason
.
But
al
thinges
among
frindes
are
not
common
as
concerning
the
possession
and
right
:
To
maintaine
our selues
To
yeelde
something
for
the
mainteinance
of
the
ministerie
.
For
the
mainteinaunce
of
the
common
wealth
.
For
the
mainteinaunce
of
our
frindes
.
THOV
shalt
not
beare
false
witnesse
against
thy
neighbour
.
The
drift
or
end
of
this
commaundement
is
the
ordinaunce
and
maintenunce
of
the
truth
among
men
.
Thou
shalt
not
beare
false
witnesse
of
thy
neighbor
,
or
against
thy
neighbour
.
True
confession
is
commaunded
both
in
this
,
and
in
the
third
commaundement
:
But
in
the
third
commandement
true
confession
is
required
,
and
here
it
is
commanded
liberty
of
speech
Vnto
truth
,
in
the
defect
,
are
repugnant
,
Al
lies
Vnto
lying
is
referred
also
wilful
ignoraunce
,
Officious
lyes
,
or
lyes
of
courtesie
are
to
be
auoided
,
That
which
profiteth
another
,
and
hurteth
no
man
,
is
not
sinne
.
A
dutiful
lie
is
of
such
qualitie
.
Therefore
it
is
no
sinne
.
But
yet
the
truth
is
often
not
to
bee
spoken
.
God
blesseth
the
midwiues
,
because
thy
told
a
lie
.
Therefore
God
alloweth
and
liketh
of
lies
.
Vnto
truth
,
in
the
defect
,
is
repugnaunt
vanitie
or
leuitie
,
A
lier
is
he
,
who
hath
a
desire
to
lie
.
Vnto
truth
,
in
the
excesse
,
is
repugnant
,
Vntimely
professing
of
the
truth
,
which
is
to
cast
pearles
to
swine
,
and
to
giue
that
which
is
holy
vnto
dogges
,
He
that
warneth
out
of
time
,
doth
harme
.
Fairenesse
of
minde
Faiernesse
of
minde
The
Extremes
Slaundering
and
Suspiciousnesse
.
Slaundering
Beware
of
men
:
be
ye
wise
as
serpentes
,
&
innocent
as
doues
.
In
the
excesse
,
foolish
Credulitie
,
&
foolish
flatterie
.
Credulitie
,
Flatterie
or
assentation
Fairenesse
of
mind
The
extremes
of
simplicitie
are
,
Fained
simplicitie
,
and
Doublenesse
in
manners
and
conuersation
.
The
extremes
hereof
in
the
defect
,
are
Vnconstancie
,
or
Lightnesse
,
In
the
excesse
the
extremes
are
,
Pertinacie
or
stoicall
stifnesse
and
rigour
,
Constancie
without
Docilitie
degenerateth
into
Pertinacie
;
and
Docilitie
without
Constancie
degenerateth
into
Leuitie
.
Trueth
must
bee
tempered
with
Fairenesse
of
minde
and
Simplicitie
,
perceiued
and
knowen
by
Docilitie
,
preserued
and
maintained
by
Constancie
.
Taciturnitie
or
silentnesse
The
extremes
hereof
are
Pratling
,
foolish
prating
,
and
treacherie
.
Pratling
,
Foolish
Prating
Haughtinesse
,
Peeuishnesse
dissembling
of
the
trueth
Silentnesse
without
affability
becommeth
Morositie
or
peeuishnesse
,
and
Affabilitie
without
Silentnesse
becommeth
pratling
,
and
foolish
prating
,
babling
out
thinges
hurtfull
,
vnnecessarie
,
vaine
,
or
secret
.
Affability
or
readines
of
speaking
Gentlenes
,
facility
,
affabilitie
Vrbanitie
or
pleasantnesse
Scurrilitie
,
and
Dicacitie
.
Scurrilitie
Stoliditie
or
Foolishnesse
Sottishnesse
or
vnsauorinesse
.
Foolishinesse
THOV
shalt
not
couet
thy
neighbours
house
,
nor
his
wife
,
nor
his
seruant
,
nor
his
maid
,
nor
his
Oxe
,
nor
his
Asse
,
not
any
thing
that
is
his
.
The
scope
and
ende
of
this
commandement
is
a
rightnesse
and
inward
obedience
of
all
our
Affections
towardes
God
and
our
neighbour
,
because
it
is
added
to
the
former
commandments
,
to
be
a
declaration
of
them
,
to
be
as
a
rule
&
leuill
,
according
to
which
wee
must
take
and
measure
the
inwarde
obedience
of
all
the
other
commaundements
.
Vnto
orinall
iustice
,
originall
sinne
,
or
concupiscence
is
repugnaunt
,
Of
originall
iustice
towardes
our
neighbour
there
are
two
extremes
:
Original
sinne
Jnordinate
loue
of
our
neighbour
that
not
onelie
corrupt
inclinations
are
sinnes
,
but
also
the
thinking
of
euil
is
sinne
,
that
concupiscence
is
euil
and
sinne
,
albeit
it
be
borne
with
vs
,
The
Pelagians
denied
concupiscence
to
be
sin
.
J
had
not
knowen
concupiscence
(
or
lust
)
except
the
law
had
said
,
Thou
shalt
not
lust
.
Natural
things
are
not
sins
.
Concupiscence
is
a
natural
thing
.
Therefore
it
is
no
sin
.
An
affection
or
appetite
,
euen
in
nature
now
corrupted
,
to
desire
good
things
,
and
eschue
hurtfull
things
is
not
sin
.
But
such
is
concupiscence
.
Therefore
it
is
no
sinne
.
But
originall
sinne
and
concupiscence
differ
.
Originall
sinne
That
which
is
not
in
our
power
to
cause
either
to
bee
in
vs
,
or
not
to
be
in
vs
,
is
no
sinne
.
Concupiscence
is
not
in
our
power
.
Therefore
it
is
no
sinne
.
In
Baptisme
sinne
is
taken
away
.
Therefore
concupiscence
is
not
sinne
in
those
that
are
baptized
.
Sinne
maketh
men
obnoxious
to
the
wrath
of
God
.
Concupiscence
doth
not
make
the
regenerate
obnoxious
to
Gods
wrath
.
Therefore
concupiscence
is
no
sinne
.
The
Formal
of
sinne
is
taken
away
,
and
the
Material
remaineth
.
Where
the
formall
of
sinne
is
taken
away
,
there
also
the
thing
it selfe
is
taken
awaie
,
that
is
,
the
material
of
sinne
,
or
sinne
it selfe
:
But
in
baptisme
the
formal
of
sinne
is
taken
awaie
.
Therefore
sin
it selfe
is
taken
away
in
Baptisme
.
The
guilt
The
repugnancie
with
the
Law
,
and
an
inclination
to
sin
,
Howe
the
Law
is
possible
,
or
,
How
men
may
keepe
it
.
What
is
the
vse
of
the
Lawe
,
since
in
this
life
we
are
not
able
to
fulfill
it
.
Let
him
be
accursed
who
saith
the
Lawe
is
vnpossible
;
to
wit
,
with
grace
in
Christ
.
Let
him
be
accursed
,
who
saith
the
Law
is
possible
,
that
is
,
without
grace
.
we
are
to
distinguish
the
nature
of
man
,
as
it
was
first
entire
&
vncorrupt
,
and
afterwardes
fallen
,
and
againe
restored
.
Vnto
nature
entire
and
vncorrupt
the
whole
Lawe
,
is
possible
As
concerning
outward
order
and
discipline
.
By
the
benefite
of
iustification
and
regeneration
,
As
touching
the
beginning
of
inwarde
and
outward
obedience
in
this
life
,
as
concerning
the
imputation
of
Christes
iustice
,
But
the
Law
is
vnpossible
to
the
regenerate
,
in
respect
of
God
,
that
is
,
as
touching
the
perfect
inward
and
outwarde
obedience
of
the
Law
.
And
those
things
also
,
which
they
doe
according
to
the
Law
,
are
vnperfect
.
as
original
sinne
,
many
actual
sinnes
,
ignoraunces
,
omissions
,
infirmities
:
regenerate
sinners
differ
much
from
vnregenerate
sinners
.
The
purpose
in
God
himselfe
of
sauing
the
regenerat
.
The
certaine
final
repentaunce
of
the
regenerat
.
Euen
in
the
very
sinnes
of
the
regenerate
there
remaineth
some
beginning
of
true
faith
&
conuersion
.
The
wicked
and
vnregenerate
,
in
whom
is
nature
fallen
,
but
not
restored
,
haue
neither
whole
obedience
,
nor
the
beginning
of
obedience
.
The
knowledge
of
sinne
That
it
is
a
Schoole-Master
vnto
Christ
.
Conformitie
with
God
.
A
good
conscience
Mainteinaunce
of
order
and
discipline
as
wel
in
the
regenerate
,
as
vnregenerate
.
That
we
maie
know
that
God
is
,
and
what
he
is
.
The
knowledge
of
sinne
A
preparing
to
despaire
in
the
reprobate
.
A
meane
,
whereby
repentance
maie
be
kindled
and
encreased
in
Gods
chosen
.
A
leuil
or
rule
of
liuing
vnto
the
faithful
,
and
that
whereunto
we
must
tend
and
shoot
,
as
vnto
our
mark
.
It
is
profitable
for
the
acknowledgement
of
sinne
and
repentaunce
;
because
it
is
a
rule
vnto
vs
,
whereunto
we
are
to
frame
our
life
and
thankefulnes
.
it
is
a
glasse
vnto
vs
,
wherein
wee
maie
see
our
wantes
,
that
so
our
renuing
encreasing
,
our
praieng
also
maie
encrease
,
That
which
cannot
be
kept
,
ought
not
to
bee
taught
,
because
it
profiteth
nothing
.
The
Law
cannot
be
kept
;
Therefore
the
Lawe
ought
not
to
be
taught
.
Hee
that
commaundeth
vnpossible
things
,
commaundeth
vnprofitable
thinges
;
God
commaundeth
the
Lawe
,
which
is
vnpossible
;
Therefore
God
commaundeth
vnprofitable
things
.
Jf
they
be
simply
vnpossible
Jf
they
be
alwaies
vnpossible
If
there
be
no
other
vses
of
this
commaunding
,
but
that
those
things
be
done
which
are
commaunded
.
What
God
wil
not
giue
vs
,
and
so
what
wee
are
not
able
to
attaine
vnto
,
that
wee
maie
not
desire
.
God
wil
not
giue
vs
perfect
fulfilling
of
the
Law
in
this
life
.
Therefore
we
ought
not
to
desire
perfectly
to
fulfil
the
Lawe
.
Because
he
wil
at
length
effectuate
it
in
those
that
desire
it
:
That
we
may
now
goe
forward
in
godlinesse
,
That
by
this
desire
of
fulfilling
the
Lawe
,
God
maie
exercise
vs
in
repentance
and
obedience
.
THE
chiefe
Questions
hereof
are
PRaier
is
a
petition
ioyned
with
an
ardent
and
earnest
desire
,
whether
vttered
in
woords
or
not
vttered
;
whereby
wee
aske
of
the
true
god
reueiled
in
the
word
those
things
which
he
hath
commanded
to
be
asked
of
him
;
proceeding
from
an
acknowledgement
of
our
necessity
and
neede
,
with
humilitie
,
and
repentaunce
,
and
confession
of
our
owne
vnworthinesse
;
made
in
true
conuersion
vnto
God
&
in
a
confidence
and
sure
trust
in
gods
promises
,
for
christs
sake
our
Mediatour
.
Jntercessions
and
requestes
Jnuocation
,
and
Adoration
.
But
praier
differeth
notwithstanding
from
Inuocation
&
Adoration
.
But
praier
is
a
part
of
Inuocation
:
for
Jnuocation
compriseth
these
two
,
as
a
general
his
specials
,
Petition
or
praier
,
and
thankes-giuing
.
Thankefulnes
conteineth
two
things
,
to
wit
,
truth
,
and
iustice
.
The
commandement
of
God
Call
vpon
me
in
the
daie
of
trouble
.
When
ye
praie
,
say
,
Our
Father
,
&c.
God
wil
haue
himselfe
magnified
with
the
tongue
which
hee
created
chieflie
to
this
end
.
Out
of
the
aboundance
of
the
heart
the
mouth
speaketh
.
Wee
are
to
doe
it
,
that
others
may
follow
our
example
.
Our
Necessitie
and
Want
The
loue
of
God
is
shed
abroade
in
our
hearts
by
the
holy
Ghost
,
which
is
giuen
vnto
vs
.
But
we
see
the
wicked
also
to
receiue
the
gifts
of
the
holie
Ghost
.
Therefore
not
onlie
they
that
desire
him
receiue
him
.
Jnfants
craue
not
the
holie
ghost
;
and
yet
they
receiue
him
.
The
Effect
is
not
before
his
cause
.
But
praiers
are
the
effects
of
the
holie
Ghost
,
in
asmuch
as
no
man
can
aske
the
Holie
Ghost
,
who
hath
not
the
holie
Ghost
,
and
hee
alone
woorketh
praier
in
vs
:
Therefore
the
Holie
Ghost
is
not
receiued
by
praier
,
but
is
in
vs
before
praier
;
and
so
by
consequent
he
is
not
giuen
to
them
onlie
that
aske
him
.
How
much
more
shall
your
Heauenlie
Father
giue
the
holie
Ghost
to
them
that
desire
him
A
direction
of
it
vnto
the
true
God
,
The
knowledge
of
Gods
commaundement
The
knowledge
of
those
thinges
which
are
to
be
asked
.
We
are
to
aske
thinges
both
certaine
,
and
allowed
and
permitted
by
God
.
Spiritual
and
corporal
Hee
that
asketh
doubtfullie
,
asketh
not
according
to
faith
:
Wee
aske
corporal
blessinges
doubtfullie
:
therefore
not
according
to
faith
.
and
likewise
are
to
be
desired
after
another
maner
.
Such
giftes
as
are
necessarie
to
saluation
,
are
simplie
to
be
desired
,
But
gifts
,
which
are
not
necessarie
to
saluation
,
whether
they
be
corporall
,
or
else
such
spirituall
,
as
without
which
we
maie
be
saued
Lord
,
if
thou
wilt
thou
canst
make
mee
cleane
That
the
desire
of
corporal
thinges
maie
be
an
exercise
of
our
faith
,
and
confirme
our
trust
and
confidence
of
obtaining
thinges
spirituall
,
and
auaileable
to
saluation
.
That
we
maie
consider
and
professe
his
prouidence
,
A
tru
desire
of
those
things
which
are
to
be
asked
.
Why
dost
thou
cry
vnto
me
?
A
sense
and
feeling
of
our
owne
want
.
Humiliation
,
that
is
,
true
repentaunce
.
Because
God
oweth
vs
nothing
Because
we
are
his
enemies
before
our
conuersion
.
God
doth
not
hear
sinners
,
how
greatly
true
humiliation
,
repentaunce
,
or
conuersion
is
required
to
praier
,
in
that
the
promises
of
God
belong
only
to
such
as
are
conuerted
.
A
confidence
or
ful
persuasion
of
being
heard
,
for
the
Mediators
sake
:
Because
ye
are
Sonnes
,
God
hath
sent
forth
the
spirit
of
his
sonne
into
your
harts
,
which
cryeth
Abba
,
father
.
A
confidence
and
trust
in
Gods
promise
,
how
much
the
praying
of
the
godly
and
the
wicked
differ
.
The
godlie
the
wicked
Some
er
in
the
knowledge
of
the
nature
and
wil
of
God
,
some
erre
in
the
thinges
which
are
to
bee
asked
,
Some
aske
these
hypocriticallie
without
a
feeling
of
their
want
:
not
with
a
confidence
in
the
Mediatour
:
persisting
in
their
wickednes
,
thinke
yet
that
God
heareth
them
:
desire
things
necessarie
to
saluation
,
with
a
distrust
and
diffidence
:
aske
,
not
thinking
of
Gods
promise
,
and
therefore
not
according
to
faith
.
We
may
not
be
wiser
than
Christ
.
Therefore
seeing
hee
hath
appointed
vs
a
certaine
forme
of
praier
,
we
must
hold
vs
contented
therewith
:
and
therefore
we
doe
amisse
when
wee
vse
other
formes
of
praiers
.
because
his
purpose
was
That
is
to
be
reteined
,
than
which
no
better
can
be
inuented
:
Wee
cannot
inuent
a
better
forme
,
and
better
woords
,
than
are
these
of
Christ
himselfe
.
Therefore
wee
must
retaine
also
the
forme
and
woords
.
Whatsoeuer
ye
aske
of
the
father
in
my
name
he
wil
giue
you
Jf
any
of
you
lack
wisedome
,
let
him
aske
,
and
it
shal
bee
giuen
him
.
Pray
that
your
flight
be
not
in
the
winter
.
a
Proeme
,
a
Petition
,
and
a
Conclusion
.
Our
Father
which
art
in
heauen
.
Our
Father
which
art
in
heauen
In
true
knowledge
Jn
true
confidence
Jn
obedience
True
loue
True
fear
Our
Father
Our
Father
Jn
respect
of
our
creation
The
sonne
of
Adam
,
the
sonne
of
God
.
In
respect
of
our
redemption
,
and
receiuing
into
fauour
by
his
sonne
our
Mediatour
.
In
respect
of
our
sanctification
,
or
regeneration
by
the
holie
Ghost
in
Christ
We
Jnuocate
the
Father
according
to
the
prescript
of
his
own
son
:
Therefore
we
must
not
inuocate
the
son
and
the
holy
Ghost
.
of
Father
when
it
is
opposed
to
all
the
creatures
,
is
taken
essentially
,
not
personally
:
but
when
it
is
put
with
another
person
of
the
God-heade
,
it
is
taken
personallie
.
of
Father
Because
the
name
of
Father
is
not
here
put
with
another
person
of
the
God-head
,
but
with
the
creature
,
of
whom
he
is
inuocated
.
The
euerlasting
father
The
Jnuocating
of
one
person
,
doth
not
exclude
the
others
,
when
mention
is
made
of
their
external
&
outward
works
.
We
cannot
consider
God
the
father
but
in
the
sonne
,
the
Mediatour
.
Christ
teacheth
vs
that
we
must
inuocate
him
also
,
Verilie
,
verilie
,
I
say
to
you
,
whatsoeuer
yee
shal
aske
of
the
father
in
my
name
,
he
shal
giue
you
.
Christ
giueth
the
holie
Ghost
Christ
is
called
,
and
is
our
brother
:
Therefore
he
is
not
our
father
.
If
he
be
called
the
father
,
who
hath
receiued
vs
into
fauor
for
Christs
sake
,
then
is
not
Christ
vnderstoode
by
the
name
of
father
,
vs
into
fauour
for
christs
sake
,
is
not
Christ
himself
.
But
the
father
,
whom
we
here
so
cal
,
receiueth
vs
into
fauor
for
christs
sake
:
Wherefore
he
is
not
christ
.
God
,
Father
In
regard
of
the
true
inuocation
of
God
,
who
is
the
father
of
our
Lord
Iesus
Christ
.
In
regard
of
the
tru
knowledge
of
him
,
I
goe
vnto
my
father
,
and
to
your
father
:
In
regard
of
reuerence
In
regard
of
confidence
that
he
hath
giuen
his
onlie
begotten
Son
for
vs
to
death
:
how
then
shal
he
not
giue
vs
together
with
him
all
things
necessary
to
our
saluation
?
For
a
memorial
of
our
creation
.
Jt
is
the
part
of
a
father
to
denie
nothing
vnto
his
children
.
But
God
denieth
many
things
to
vs
.
Therefore
he
is
not
our
father
.
our
Father
Thereby
to
raise
in
vs
a
confidence
and
full
perswasion
that
wee
shall
he
heard
.
Where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
.
But
oftentimes
thou
praiest
at
home
,
the
Church
not
beeing
priuie
thereunto
.
To
admonish
vs
of
mutual
loue
,
Because
there
is
no
true
praying
without
the
true
loue
of
our
neighbor
:
neither
can
we
be
perswaded
that
God
heareth
vs
.
Because
without
the
loue
of
our
neighbour
there
is
no
true
faith
,
&
without
faith
there
is
no
true
praier
.
For
whatsoeuer
is
not
of
faith
,
is
sinne
.
Which
art
in
Heauen
God
is
saide
to
dwell
there
,
our
Father
,
which
is
in
Heauen
,
Thereby
to
shewe
the
opposition
and
contrarietie
of
earthlie
fathers
,
and
this
Father
:
Who
sitteth
in
heauen
Who
ruleth
,
and
gouerneth
there
by
his
prouidence
the
whole
world
by
him
created
.
Who
is
voide
of
all
corruption
and
change
.
Who
also
doth
there
especiallie
manifest
himselfe
before
the
Angels
;
and
doeth
there
shewe
what
a
Father
he
is
,
how
good
,
and
how
mightie
and
rich
.
To
raise
vp
in
vs
a
confidence
that
God
heareth
vs
To
raise
a
reuerence
of
him
in
vs
who
is
able
to
cast
both
bodie
and
soule
into
Hell
fire
:
That
we
cal
on
him
in
feruencie
of
spirit
.
That
the
mind
of
him
that
worshippeth
be
lifted
vp
to
heauenlie
things
.
That
heauenlie
thinges
bee
desired
That
the
errour
of
Ethnikes
might
be
met
withall
,
who
thinke
that
they
may
adore
and
worship
God
in
creatures
.
To
admonish
vs
,
that
wee
are
not
to
direct
our
praiers
vnto
a
certaine
place
,
as
in
the
olde
Testament
.
HALLOWED
be
thy
name
because
it
is
the
end
and
scope
of
all
the
other
petitions
,
or
rather
,
because
the
end
of
all
thinges
must
be
gods
glorie
.
Seeke
yee
first
the
kingdome
of
God
,
and
his
righteousnesse
,
and
all
these
thinges
shall
be
ministred
vnto
you
.
What
is
called
the
name
of
God
.
What
is
Holie
What
,
to
hallowe
or
sanctifie
.
The
name
of
God
God
himselfe
J
will
call
vpon
the
name
of
the
Lorde
.
Gods
commandement
&
charge
,
his
diuine
will
and
authoritie
.
Baptise
them
in
the
name
of
the
Father
,
&c.
The
properties
and
woorkes
of
God
,
All
the
properties
of
God
.
Holie
,
Holie
,
Holie
,
Lord
God
of
hosts
.
That
holinesse
which
is
in
creatures
,
The
ordeining
or
appointing
of
thinges
to
holie
vses
.
To
hallow
or
sanctifie
Of
vs
.
Of
God
.
Of
Christ
Of
vs
it
is
affirmed
after
a
double
manner
:
when
wee
hallow
and
sanctifie
our selues
&
others
.
we
sanctifie
our selues
and
others
When
we
hallowe
and
sanctifie
God
.
When
we
acknowledge
god
to
be
holie
:
When
we
professe
God
to
be
holie
,
and
so
magnifie
him
according
to
his
will
,
When
we
refer
the
true
doctrine
,
knowledge
,
and
profession
of
Gods
holinesse
,
and
likewise
our
praiers
and
actions
,
and
euen
our
whole
life
vnto
that
end
,
whereunto
wee
ought
,
and
whither
God
hath
commanded
it
to
bee
referred
,
when
we
desire
that
the
name
of
God
may
be
hallowed
or
sanctified
,
That
God
would
illighten
vs
with
the
knowledge
of
his
holinesse
.
That
he
would
giue
vs
a
minde
to
professe
the
same
in
wordes
&
deeds
,
by
knowledge
by
profession
by
conformitie
Be
yee
holie
,
euen
as
I
also
am
holie
.
That
hee
would
giue
vs
a
mind
to
professe
that
holinesse
of
his
diuine
Name
to
his
own
praise
and
glorie
.
Giue
what
thou
commaundest
,
and
commaund
what
thou
wilt
,
and
then
shalt
thou
not
commaund
in
vaine
.
God
is
holie
enough
,
there
is
no
cause
therefore
why
we
should
desire
that
he
be
hallowed
or
sanctified
.
What
belongeth
vnto
vs
to
do
,
that
should
we
not
desire
another
to
doe
.
But
it
belongeth
to
vs
to
hallow
and
sanctifie
the
name
of
God
.
The
worde
hallowing
is
affirmed
of
God
,
And
others
he
sanctifieth
inwardlie
,
and
outwardly
.
Jnwardly
by
his
holie
spirit
.
Outwardlie
by
his
woorde
.
Which
he
effectuateth
,
By
separating
them
from
their
sinnes
.
By
reuiuing
&
quickning
them
by
his
holie
spirit
.
By
the
continuing
of
both
The
same
worde
is
affirmed
of
Christ
,
two
waies
.
Because
the
Word
was
ordained
and
consecrated
by
the
father
to
the
office
of
the
Mediatour
.
Because
the
humane
nature
of
Christ
was
cansecrated
out
of
that
whole
lump
or
masse
,
Because
his
humane
nature
was
preserued
from
sinne
for
the
perfourmance
of
the
Mediatourship
.
passiuelie
,
because
Christ
is
hallowed
and
sanctified
of
vs
.
actiuely
,
because
Christ
sanctifieth
both
himselfe
&
others
.
He
sanctifieth
&
halloweth
himself
,
He
sanctifieth
vs
By
imputing
his
own
righteousnesse
By
a
reall
communicating
of
his
holinesse
,
which
is
wrought
by
the
holy
ghost
.
Zanch.
de
trib.
Eloh
.
lib.
&
cap.
three
waies
,
whereby
Christ
sanctifieth
vs
.
The
Jmputation
of
his
righteousnesse
The
Jmputation
of
his
most
perfect
holinesse
The
reall
communicating
thereof
THY
kingdome
come
Thy
kingdome
come
is
a
certaine
forme
of
ciuil
gouernement
,
wherein
the
soueraigntie
of
rule
belongeth
to
some
one
person
,
who
is
furnished
with
giftes
and
vertues
aboue
the
rest
,
and
ruleth
ouer
al
,
according
to
iust
,
honest
,
and
certaine
Lawes
,
in
requiring
obedience
,
making
Laws
,
defending
the
good
,
&
punishing
the
bad
.
is
the
sending
of
the
Son
from
the
father
,
euen
from
the
beginning
of
the
world
,
who
should
ordain
and
maintaine
a
ministerie
,
and
should
by
the
same
be
effectual
&
forcible
in
working
,
should
gather
a
Church
by
the
woorde
and
the
holy
ghost
,
out
of
all
mankinde
,
rule
and
preserue
the
same
,
raise
it
from
death
,
adorne
it
with
heauenly
glorie
,
that
so
God
may
be
all
in
all
,
and
maie
be
magnified
by
the
Church
of
Angels
and
men
for
euer
.
The
sending
of
the
Sonne
our
Mediatour
.
The
ordaining
and
maintaining
of
the
ministerie
by
Christ
.
The
gathering
of
the
church
by
Christ
out
of
mankinde
by
the
voice
of
the
gospell
,
and
the
efficacie
of
the
holy
Ghost
,
beginning
in
vs
true
faith
and
repentaunce
.
The
perpetual
gouernement
of
the
church
.
The
preseruation
thereof
in
this
life
,
and
protection
against
her
enemies
.
The
casting
awaie
of
her
enemies
,
into
eternal
paines
.
The
raising
of
the
church
vnto
eternal
life
.
The
glorifieng
of
the
church
in
eternall
life
,
when
god
shal
be
al
in
al.
Here
therefore
we
desire
Preserue
the
ministerie
which
he
hath
ordained
.
Gather
his
church
by
the
ministerie
of
his
word
,
and
the
woorking
of
the
holie
Ghost
.
Rule
his
church
gathered
,
and
vs
the
members
thereof
with
his
holy
spirite
,
who
may
conforme
vs
vnto
him
,
soften
our
hearts
,
regenerate
our
wils
.
Defend
vs
and
his
whole
church
against
our
enemies
&
tyrants
.
Cast
away
his
&
our
enemies
into
eternal
pains
,
wherewith
he
maie
punish
them
for
euer
.
And
at
length
deliuer
his
church
,
and
glorifie
it
in
the
world
to
come
.
That
this
kingdome
,
which
we
desire
maie
come
,
is
a
spiritual
kingdom
:
My
Kingdome
is
not
of
this
woorlde
.
Be
thou
ruler
in
the
mids
of
thine
enemies
.
But
terrible
wil
the
daie
of
iudgement
be
:
Therfore
we
are
not
to
desire
it
.
Lift
vp
your
heads
Come
Lord
Jesus
That
which
commeth
neither
sooner
nor
later
for
our
praiers
,
is
in
vaine
desired
of
vs
,
and
therefore
we
are
not
to
desire
it
.
But
the
kingdome
of
god
,
that
is
,
the
deliuerie
of
the
church
from
all
euils
and
miseries
shall
come
neither
sooner
nor
later
,
for
our
praiers
,
than
god
hath
decreed
it
.
Therefore
wee
are
not
to
desire
the
deliuerie
of
the
church
.
But
god
hath
promised
other
benefites
with
this
condition
,
that
we
must
aske
and
desire
them
.
But
we
must
not
desire
that
god
would
hasten
the
deliuerie
of
his
church
:
because
that
would
be
done
with
losse
of
manie
of
the
Elect
,
who
are
not
as
yet
borne
.
THIS
kingdome
is
but
one
indeede
,
but
it
differeth
in
the
manner
of
gouerning
and
administration
.
He
shall
deliuer
vp
the
kingdome
to
God
,
euen
the
Father
.
Wherefore
as
concerning
the
forme
and
manner
of
administration
,
hee
shall
deliuer
the
kingdome
after
our
glorification
,
The
kingdome
of
god
then
is
of
two
sorts
:
one
begun
in
this
life
,
another
consummated
after
this
life
.
God
shall
be
all
in
al
,
Jn
that
Citie
J
sawe
no
temple
:
for
the
Lord
god
almightie
and
the
Lambe
are
the
temple
of
it
.
And
the
Citie
hath
no
neede
of
the
Sunne
,
neither
of
the
Moone
to
shine
in
it
:
for
the
glorie
of
god
did
light
it
:
and
the
Lambe
is
the
light
of
it
.
THE
head
or
King
of
this
kingdome
,
is
god
the
father
,
the
sonne
,
and
the
holie
ghost
.
Nowe
the
father
is
King
The
sonne
is
King
Because
he
sitteth
god
at
the
right
hand
of
god
Because
he
is
Mediatour
J
will
send
him
vnto
you
from
the
father
.
THE
citizens
of
this
kingdome
are
,
The
Angels
in
heauen
confirmed
and
established
in
grace
.
The
blessed
Saints
in
Heauen
,
who
are
called
the
Church
triumphant
.
The
Godly
,
or
conuerted
in
this
life
,
the
sonnes
and
children
of
the
kingdome
.
The
First
shall
be
last
THE
Lawes
whereby
this
kingdome
is
administred
,
and
gouerned
,
The
woorde
of
god
The
efficacie
of
the
holie
ghost
in
our
hearts
.
A
kingdome
is
not
Jniurie
,
but
bountifulnes
.
Jf
the
Sonne
shall
make
ye
free
,
ye
shal
be
free
indeed
.
THE
enemies
of
this
kingdome
are
the
Diuels
and
wicked
men
.
Now
of
wicked
men
,
some
are
in
the
church
,
others
are
without
the
church
and
professed
enemies
,
THIS
kingdome
,
as
concerning
the
beginning
or
gathering
thereof
,
is
administred
here
on
earth
:
J
wil
that
the
men
praie
euerie
where
.
Where
two
or
three
are
gathered
together
in
my
name
,
there
am
J
in
the
midst
of
them
.
This
kingdome
,
as
touching
the
consummation
or
perfection
thereof
,
is
administred
in
heauen
.
And
although
I
go
to
prepare
a
place
for
you
,
J
wil
come
againe
,
and
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
maie
yee
bee
also
.
Where
I
am
,
there
shal
also
my
seruant
be
.
Father
,
I
wil
that
they
which
thou
hast
giuen
me
,
be
with
me
,
euen
where
I
am
.
We
shal
be
caught
vp
to
meete
the
Lord
.
THE
beginning
The
consummation
Then
shall
be
the
end
,
when
hee
hath
deliuered
vp
the
kingdome
to
god
,
euen
the
father
,
THIS
kingdom
commeth
to
vs
foure
wais
.
By
the
preaching
of
the
gospel
,
By
conuersion
By
making
progresse
,
or
encrease
,
He
that
is
righteous
,
let
him
be
righteous
stil
:
and
hee
that
is
holy
,
let
him
bee
holy
still
.
By
consummation
Euen
so
come
Lord
Jesus
For
the
glorie
of
god
,
or
in
respect
of
the
first
petition
Because
god
will
giue
this
kingdome
onlie
to
those
that
aske
it
,
THY
will
be
doone
in
earth
as
it
is
in
heauen
.
The
wil
of
god
The
commandement
of
god
Yee
his
seruants
that
do
his
will
.
euents
,
or
rather
gods
decree
concerning
future
euents
,
Not
as
J
will
,
but
as
thou
wilt
.
My
counsell
shall
stand
,
And
I
will
doe
whatsoeuer
I
will
.
Thy
will
bee
doone
A
denial
of
our selues
That
we
maie
be
readie
to
renounce
all
our
owne
affections
which
are
disagreeing
from
the
lawe
of
god
That
we
maie
be
readie
to
execute
the
will
of
God
,
the
performance
of
the
deitie
and
calling
,
both
of
all
in
generall
,
and
of
each
in
seuerall
:
Euents
,
such
as
are
not
contrarie
to
gods
will
,
a
blessing
and
prospering
of
our
actions
&
counsels
.
Euerie
one
hath
a
double
vocation
and
calling
.
But
the
former
petition
doth
desire
also
,
that
we
maie
rightlie
perfourme
our
duetie
.
Therefore
this
petition
is
superfluous
.
That
the
kingdome
of
god
maie
come
,
That
we
maie
be
in
this
kingdome
.
Of
the
sonne
him selfe
,
who
doth
all
the
will
of
his
Father
.
Of
the
Angels
,
and
blessed
men
.
Of
the
Angels
They
are
ministring
spirites
as
in
Heauen
To
prescribe
and
draw
vs
a
patterne
and
example
of
perfection
,
whereunto
we
must
striue
.
That
by
this
desire
of
perfection
,
we
maie
be
assured
that
God
will
giue
vs
here
the
beginning
,
and
the
perfection
in
the
life
come
.
That
which
is
alwaies
done
,
&
shall
certainlie
come
to
passe
,
though
we
desire
it
not
;
the
same
is
not
to
be
desired
.
The
will
of
God
is
doone
alwaies
,
and
shall
certainly
be
doone
,
though
we
desire
it
not
.
Therefore
it
is
not
to
be
desired
.
As
concerning
the
calling
and
vocation
of
euerie
man
as
concerning
gods
decrees
we
do
not
therefore
desire
that
gods
wil
be
done
,
as
if
it
should
not
bee
done
if
we
should
not
desire
it
:
The
decrees
of
god
are
vnchangeable
.
God
wil
haue
our
Parentes
to
die
;
Therefore
wee
must
desire
that
they
maie
die
.
The
church
shall
bee
subiect
vnto
the
crosse
:
Therefore
J
wil
praie
for
affliction
.
Vnpossible
thinges
are
not
to
bee
desired
:
for
hee
that
desireth
thinges
vnpossible
,
desireth
in
vaine
.
But
to
desire
that
Gods
wil
be
done
in
earth
,
as
it
is
in
heauen
,
or
that
we
maie
do
our
duetie
,
like
as
do
the
Angels
in
heauen
;
is
,
to
desire
a
thing
vnpossible
;
yea
it
is
,
to
desire
that
which
is
contrarie
to
Gods
decree
:
Therefore
that
is
not
to
be
desired
,
seeing
God
will
haue
this
to
be
our
state
in
the
life
to
come
,
not
in
this
life
.
That
Gods
will
bee
doone
in
earth
,
as
it
is
in
heauen
,
as
in
heauen
the
difference
which
is
betweene
these
three
former
petitions
.
In
the
first
we
desire
Jn
the
second
Jn
the
third
these
three
petitions
are
so
linked
together
,
that
one
consisteth
not
without
the
other
;
and
like
as
the
third
petition
serueth
for
the
second
,
so
dooth
the
second
for
the
first
.
In
this
petition
wee
desire
corporall
blessinges
,
concerning
which
wee
are
to
obserue
these
questions
.
WE
must
desire
corporall
blessings
In
respect
of
Gods
commaundement
Aske
,
and
yee
shal
receiue
.
After
this
maner
therefore
praie
ye
:
Seeke
first
the
kingdome
of
god
.
Take
no
thought
,
what
ye
shal
eat
:
In
respect
of
Gods
promise
Your
father
knoweth
what
ye
haue
need
of
.
In
respect
of
gods
glorie
Because
the
desiring
and
expecting
of
these
blessings
,
is
the
exercise
of
our
confidence
in
the
promise
of
grace
,
or
it
is
the
exercise
of
our
Jnuocation
,
faith
,
&
hope
.
That
we
maie
do
the
wil
of
god
here
on
earth
:
The
dead
praise
not
the
Lord
.
That
the
desire
of
these
blessings
may
be
a
confirmation
in
our
minds
,
&
a
profession
before
the
world
,
that
God
is
he
who
giueth
euen
the
least
benefites
.
For
our
comfort
COrporal
blessings
are
to
be
desired
,
with
a
confidence
and
ful
persuasion
of
gods
fauor
:
With
a
condition
of
gods
wil
&
pleasure
,
With
faith
&
belief
of
gods
hearing
vs
,
To
this
end
,
as
therby
to
serue
god
,
&
our
neighbor
.
the
Lorde
commaunded
vs
in
generall
to
pray
for
corporall
blessings
,
neither
hath
defined
in
his
worde
,
what
corporall
blessings
he
will
giue
vs
,
and
hath
with
this
condition
promised
to
giue
them
vs
,
namely
,
as
the
saftie
and
saluation
of
euerie
one
,
and
the
manifestation
of
his
glorie
requireth
.
Because
we
oftentimes
know
not
what
we
aske
,
&
what
is
expedient
for
vs
:
But
spirituall
blessings
god
hath
promised
not
in
general
onelie
,
but
both
speciallie
,
&
simply
,
without
anie
condition
annexed
.
That
wee
maie
learn
to
be
content
with
those
things
which
we
haue
receiued
of
the
Lord
,
and
submit
alwaies
our
will
to
his
pleasure
and
purpose
.
VNder
the
name
of
bread
Christ
comprised
al
corporal
blessings
,
and
such
as
are
necessarie
for
this
life
,
Jn
the
sweat
of
thy
face
shalt
thou
eate
bread
.
Hee
which
did
eate
of
my
bread
hath
lifted
vp
the
heele
against
me
.
To
bridle
and
raine
our
desires
,
That
bread
might
bee
profitable
vnto
our
saluation
,
Jf
wee
receiue
it
with
faith
,
and
with
that
minde
,
and
after
that
manner
,
and
to
that
end
,
which
GOD
requireth
,
Jf
we
desire
that
he
wil
giue
to
the
Bread
obtained
&
receiued
from
him
a
force
&
vertu
of
nourishing
and
susteining
our
bodies
.
Not
great
riches
,
but
onelie
thinges
necessarie
.
That
they
maie
bee
bread
vnto
vs
,
our
Bread
That
we
should
desire
those
things
,
which
god
giueth
vs
.
Therefore
giue
vs
our
bread
That
we
should
desire
things
necessarie
,
gotten
of
vs
by
lawful
labor
,
in
a
kind
and
trade
of
life
pleasing
to
God
,
and
honest
,
and
profitable
to
the
common
societie
,
He
that
will
not
woorke
,
let
him
not
eate
.
That
we
may
vse
them
with
a
good
conscience
.
Because
hee
will
haue
vs
dailie
to
desire
as
much
as
maie
for
euerie
daie
suffice
vs
.
Because
hee
will
bridle
our
raging
and
endlesse
lusts
and
desires
.
Your
Father
knoweth
what
ye
haue
neede
of
.
A
small
thing
vnto
the
iust
man
is
better
,
than
great
riches
to
the
wicked
,
and
mighty
.
Nothing
wanteth
to
them
that
fear
the
Lord
,
Giue
vs
daily
Bread
This
daie
To
meet
with
our
distrustfulnesse
and
couetousnesse
,
and
to
reclaime
vs
from
both
these
vices
.
That
we
should
depend
on
him
onlie
,
as
yesterday
,
so
this
daie
,
and
to
morrow
:
That
the
exercise
of
faith
and
praier
maie
alwaies
be
continued
in
vs
.
This
day
Praie
alwaies
dailie
Bread
this
daie
it
is
verilie
lawfull
to
desire
riches
,
riches
,
To
bee
a
pouertie
agreeable
to
the
Law
of
nature
.
because
these
necessarie
things
,
or
riches
,
are
dailie
Bread
,
which
we
ought
to
desire
.
To
bee
an
aboundance
and
plentie
ouer
and
aboue
thinges
necessarie
.
no
man
was
rich
,
but
he
who
was
able
to
maintaine
an
armie
with
his
reuenues
.
Giue
me
not
pouerty
,
nor
riches
:
They
that
will
be
rich
,
fall
into
tentations
and
snares
,
and
into
manie
foolish
,
and
noysome
lustes
,
which
drowne
men
in
perdition
and
destruction
,
Godlinesse
is
great
gaine
,
if
a
man
be
content
with
that
he
hath
.
we
must
take
heede
that
we
repose
not
our
confidence
in
them
.
Wee
must
consider
that
wee
are
Gods
stewards
,
IT
is
doubtles
lawfull
for
to
put
vp
some
thing
for
time
to
come
,
Gather
vp
the
broken
meat
which
remaineth
,
that
nothing
be
lost
.
That
those
things
which
are
stored
vp
bee
lawfullie
gotten
,
purchased
by
lawful
&
honest
labor
&
industry
.
That
we
repose
no
confidence
in
them
.
That
they
may
be
emploied
on
lawfull
and
necessarie
vses
,
both
of
our
owne
and
others
:
Let
him
that
stole
,
steale
no
more
▪
but
let
him
rather
labour
,
and
worke
with
his
hands
,
the
thing
which
is
good
,
that
he
may
haue
to
giue
vnto
him
which
needeth
.
That
which
we
desire
,
is
not
ours
.
Bread
is
ours
.
Wherefore
we
neede
not
to
desire
bread
.
(
ours
.
Christ
willeth
vs
to
desire
Daily
Bread
;
Therfore
it
is
not
lawful
to
put
vp
any
thing
against
the
Morrow
,
but
we
are
to
care
only
for
the
present
day
.
he
willeth
vs
,
not
to
desire
Bread
against
the
morrow
,
but
to
desire
Bread
for
This
daie
:
therefore
they
doe
ill
,
who
gather
any
thing
for
future
vses
.
That
wee
care
not
for
the
morrow
,
that
we
be
content
with
things
present
,
That
we
place
not
our
trust
in
things
necessarie
giuen
vs
of
God
:
That
wee
consider
our selues
alwaies
to
stand
in
neede
of
Gods
blessing
.
AND
forgiue
vs
our
debts
,
as
we
forgiue
our
debtors
.
That
we
acknowledge
our
sinne
That
we
thirst
after
remission
of
our
sinnes
,
That
our
faith
bee
exercised
Remission
of
sinnes
When
we
desire
,
that
god
will
remit
vs
our
sins
,
we
desire
that
god
wil
inuert
the
order
of
his
iustice
.
If
they
be
remitted
with
recompence
made
for
them
,
Then
god
dooth
not
remit
vs
our
sinnes
freely
.
Then
is
not
yet
this
freely
,
because
wee
haue
merited
it
in
Christ
.
That
we
maie
be
saued
,
because
without
remission
of
sinnes
we
cannot
be
saued
.
That
we
may
be
put
in
minde
of
the
remnauntes
of
sinnes
,
which
are
euen
in
the
holiest
men
;
and
that
to
this
ende
,
that
repentaunce
maie
euermore
encrease
.
That
wee
maie
desire
and
receiue
the
former
blessings
,
What
wee
haue
,
that
we
neede
not
desire
.
But
the
godly
haue
remission
of
sinnes
:
Therefore
the
godly
haue
no
need
to
desire
it
.
OVR
sinnes
are
so
remitted
vnto
vs
as
wee
forgiue
and
remit
our
debters
.
That
we
may
rightlie
desire
remission
of
sinnes
,
That
when
wee
finde
in
our selues
true
faith
and
repentance
,
we
may
so
haue
a
certain
argument
and
comfort
in
vs
,
that
we
are
of
the
number
of
them
,
vnto
whom
remission
is
promised
,
and
that
therefore
wee
shal
doubtlesse
obtaine
remission
of
sins
:
He
that
remitteth
not
,
is
not
remitted
.
We
remit
not
.
Therefore
we
are
not
remitted
.
Christ
willed
vs
to
desire
,
that
God
will
so
remitte
vs
our
sinnes
,
as
wee
remitte
our
debters
.
But
wee
doe
not
perfectlie
remit
our
debters
.
Therefore
he
willed
vs
to
desire
,
that
god
wil
not
perfectly
remitte
vs
our
sinnes
.
(
as
Then
is
our
remission
of
others
the
cause
why
God
remitteth
vs
.
Because
it
is
vnperfect
Albeit
it
were
perfect
,
yet
should
it
not
merit
,
because
what
we
now
perfourme
,
that
we
owe
vnto
god
.
But
neuertheles
yet
here
is
betokened
an
equalitie
of
remission
in
vs
and
god
.
He
that
remembreth
iniuries
,
and
is
desirous
of
reuenge
,
doth
not
truly
remit
and
forgiue
.
But
we
all
remember
iniuries
,
and
are
desirous
of
reuenge
.
Therefore
we
doe
not
truly
remit
and
forgiue
.
(
as
Jf
ye
doe
forgiue
men
their
trespasses
,
your
heauenlie
father
will
also
forgiue
you
.
If
yee
doe
forgiue
men
their
trespasses
,
your
heauenlie
father
will
also
forgiue
you
But
if
yee
doe
not
forgiue
men
their
trespasses
,
no
more
will
your
father
forgiue
you
your
trespasses
.
Paul
obtained
remission
,
neither
yet
did
he
forgiue
al
of
them
their
trespasser
;
because
he
saith
,
Alexander
the
Copper-smith
hath
done
me
much
euil
:
the
Lord
rewarde
him
according
to
his
woorkes
.
Therefore
it
is
not
necessarie
that
we
shoulde
forgiue
.
Of
reuenge
Of
punishment
Of
iudgement
Bee
yee
simple
,
as
Doues
;
and
wise
,
as
Serpents
:
AND
leade
vs
not
into
temptation
:
But
deliuer
vs
from
euill
.
Leade
vs
not
into
temptation
Deliuer
vs
from
euil
THERE
are
two
causes
of
temptations
.
The
one
is
from
God
:
the
other
from
the
Diuel
and
the
flesh
.
The
temptation
,
wherby
God
tempteth
vs
,
God
is
said
to
haue
tempted
Abraham
,
Ioseph
,
Job
,
Dauid
.
The
temptation
,
whereby
the
Diuel
,
and
our
flesh
,
and
the
wicked
also
tempt
vs
,
Here
is
vnderstood
by
the
name
of
temptation
that
temptation
of
God
,
that
is
,
the
trial
of
our
faith
,
godlines
,
and
patience
,
But
God
tempteth
no
man
.
God
tempteth
no
man
The
Diuels
,
the
woorld
,
our
flesh
tempt
vs
,
seeing
temptation
is
attributed
vnto
the
Diuel
,
&
to
the
corrupt
lusts
and
inclinations
of
men
,
in
what
sense
God
maie
bee
saide
to
tempt
,
or
not
to
tempt
men
.
For
Satan
tempteth
,
Corrupt
inclinations
tempt
:
because
they
bend
and
are
prone
to
actions
by
god
forbidden
.
But
god
tempteth
not
to
destroy
vs
,
nor
to
cause
vs
to
sin
,
but
to
trie
&
exercise
vs
,
God
tempteth
Abraham
commaunding
him
to
sacrifice
his
sonne
Jsaack
.
He
is
said
to
haue
tempted
the
people
with
want
of
water
.
Hee
commandeth
Manna
to
be
gathered
,
as
much
as
was
sufficient
for
euery
daie
,
that
hee
might
tempt
,
or
prooue
the
people
,
whether
they
woulde
walk
according
to
his
Lawe
,
or
no.
Hee
is
said
to
tempt
the
people
by
false
Prophetes
,
that
he
might
know
,
whether
they
loued
him
with
al
their
heart
,
and
with
al
their
soule
.
Jn
the
embassage
of
the
Princes
of
Babel
,
god
left
Hezechia
to
tempt
,
or
try
him
,
and
to
know
al
that
was
in
his
heart
.
Lead
vs
not
into
temptation
,
but
deliuer
vs
from
euil
,
Proue
me
O
Lord
,
and
trie
me
:
examine
my
reines
and
mine
heart
.
Let
no
man
saie
when
hee
is
tempted
,
J
am
tempted
of
God
:
for
God
cannot
be
tempted
with
euil
,
neither
tempteth
he
anie
man
.
But
euery
man
is
tempted
when
he
is
drawn
awaie
by
his
owne
concupiscense
and
is
entised
.
Then
when
lust
hath
conceiued
,
it
bringeth
foorth
sinne
:
and
sinne
when
it
is
finished
,
bringeth
forth
death
.
how
god
punisheth
the
wicked
,
or
chastiseth
or
tempteth
the
godlie
by
euil
spirites
,
neither
yet
is
hee
the
cause
or
partaker
of
those
sinnes
,
which
the
diuels
commit
.
WHEN
god
is
said
to
lead
vs
into
temptation
,
to
lead
vs
into
temptation
,
wherewith
the
Diuel
tempteth
vs
,
Lead
vs
not
into
temptation
Temptations
which
are
good
in
respect
of
god
,
are
euil
in
respect
of
the
diuel
,
and
yet
notwithstanding
into
them
doth
god
lead
vs
:
Therefore
god
is
the
cause
of
sinne
.
That
he
wil
send
no
euil
on
vs
,
That
if
he
send
on
vs
any
euils
,
that
he
would
mitigate
them
in
this
life
,
and
turne
them
vnto
our
saluation
,
that
they
maie
be
good
and
profitable
vnto
vs
.
That
he
wil
at
length
in
the
life
to
come
,
fully
and
perfectlie
deliuer
vs
,
and
wipe
awaie
euerie
teare
from
our
eies
.
But
deliuer
vs
from
euil
THIS
petition
is
necessarie
In
respect
of
the
multitude
and
power
of
our
enemies
,
and
the
greatnes
of
euils
,
and
our
owne
weaknes
and
infirmitie
.
In
respect
of
the
former
petition
,
for
the
obteining
thereof
:
We
are
not
to
praie
against
such
things
as
are
good
,
and
profitable
for
vs
.
The
temptations
of
god
,
as
trials
,
diseases
,
pouertie
,
sending
of
false
Prophetes
,
are
good
things
,
and
profitable
vnto
vs
:
wee
are
not
therefore
to
praie
against
the
temptations
of
god
.
Wherefore
as
afflictions
and
crosses
are
euil
by
themselues
,
so
farre
foorth
wee
praie
against
them
;
but
as
they
are
good
and
profitable
vnto
vs
that
beleeue
,
so
we
praie
not
against
them
Let
this
cup
passe
from
me
;
neuertheles
not
as
I
wil
,
but
as
thou
wilt
.
What
things
God
wil
,
those
things
ought
we
not
to
refuse
:
But
God
wil
our
temptations
:
Therefore
we
maie
not
refuse
them
.
What
thou
shalt
not
obtaine
,
that
thou
desirest
in
vaine
.
But
we
shal
not
obtaine
,
neuer
to
fal
into
temptation
.
Wherefore
in
vaine
doe
we
desire
it
.
For
al
that
will
liue
godlie
in
Christ
Iesu
,
must
suffer
persequutions
.
Because
wee
are
deliuered
from
manie
things
,
in
which
we
should
perish
,
if
wee
should
not
request
deliueraunce
.
That
those
euils
also
into
which
we
fal
,
maie
be
good
and
profitable
vnto
vs
.
The
Lord
commaunded
vs
to
desire
the
true
knoweledge
of
God
,
&
his
promise
,
which
is
the
cause
of
al
other
his
blessings
.
Hee
willeth
vs
to
desire
,
that
god
woulde
gouerne
vs
by
his
spirite
,
and
so
continually
preserue
,
and
confirme
vs
in
this
knowledge
.
That
euerie
of
vs
maie
do
and
fulfil
thereby
his
duty
in
his
vocation
and
calling
.
That
he
would
giue
vs
those
things
whereby
euery
one
may
doe
his
duty
,
namely
corporall
blessinges
.
He
adioineth
next
after
the
petition
of
spiritual
and
corporal
blessings
,
a
verie
fit
obiection
of
our
vnwoorthines
:
That
thou
maiest
giue
vs
spiritual
&
corporal
blessings
,
forgiue
vs
our
debts
.
After
the
petition
of
spirituall
and
corporall
blessinges
,
there
followeth
lastlie
the
petition
of
our
deliueraunce
from
euils
both
present
and
to
come
.
And
from
this
last
petition
we
returne
againe
to
the
first
:
Deliuer
vs
from
all
euils
both
of
crime
&
pain
,
both
present
&
to
come
,
that
we
maie
know
thee
to
be
our
perfect
sauior
,
&
so
thy
name
may
be
hallowed
&
sanctified
of
vs
.
Thine
is
the
kingdome
From
the
dutie
of
a
king
,
He
is
called
a
King
Because
he
hath
power
ouer
all
creatures
.
Because
he
is
the
peculiar
King
of
the
Church
.
And
the
power
And
the
glorie
from
the
end
or
finall
cause
.
Wee
seeme
to
bring
persuasiue
and
moouing
argumentes
vnto
God
,
whereby
we
maie
moue
him
to
doe
what
wee
desire
.
But
in
vaine
are
reasons
vsed
to
him
,
who
is
vnchaungeable
:
God
is
vnchangeable
.
Therefore
in
vaine
vse
we
these
reasons
vnto
him
.
Jt
shal
bee
for
thy
glorie
:
Thou
art
a
most
good
King
:
Thou
art
most
powerful
&
mighty
:
Because
this
particle
noteth
a
true
and
sincere
desire
and
wish
,
wherewith
we
wish
that
we
maie
be
heard
.
Because
this
selfesame
particle
betokeneth
a
certaintie
or
confirmation
of
our
faith
,
whereby
we
trust
that
we
shal
be
heard
.
Wherefore
,
Amen
,
signifieth
,
So
be
it
,
and
sure
and
certaine
be
that
which
wee
desire
,
and
let
God
condiscend
and
aunswere
vnto
our
request
.
So
God
,
being
not
vnmindful
of
his
promise
,
truly
and
certainly
heare
vs
.