¶
LORD
IESVS
BEGIN
and
make
an
end
.
Quest.
DO
you
minde
,
when
the
time
and
order
of
oure
Churche
shall
require
,
to
celebrate
the
Lords
supper
,
to
communicate
with
the
rest
of
this
congregation
,
in
the
vse
and
participation
of
the
same
?
Answer
.
Yea
,
if
God
wil
,
and
you
shall
finde
me
fit
for
so
holie
an
exercise
,
the
thing
also
whiche
A
desire
,
euen
with
my
whole
heart
.
Quest.
Your
fitnes
for
that
purpose
,
I
know
not
how
better
to
discerne
of
,
than
by
examining
of
you
,
and
demanding
from
you
a
reason
,
of
the
fayth
and
hope
that
is
in
you
,
whereunto
,
I
aske
of
you
first
,
whether
you
bee
willing
to
submit
your selfe
.
Answer
.
Yea
in
deede
,
with
an
vnfeigned
affection
,
praying
you
for
Christes
sake
to
haue
regarde
of
mee
,
that
in
the
things
I
knowe
,
I
may
bee
still
further
builded
vp
,
euen
vnto
the
age
of
a
perfect
man
in
Christ
,
and
the
thinges
I
am
ignorant
of
,
I
may
be
instructed
and
made
acquainted
by
your
good
meanes
,
with
the
Lordes
trueth
.
Quest.
I
am
glad
to
heare
you
protest
this
care
and
desire
,
And
sith
you
request
this
much
of
mee
,
I
will
labour
what
I
can
to
satisfy
your
wish
in
both
respects
.
To
begin
therefore
,
how
many
things
think
you
,
euery
good
Christian
shuld
bring
with
him
,
to
the
right
vse
and
participation
of
the
Lords
supper
,
that
so
he
may
receiue
it
to
Gods
glory
,
and
the
good
and
comfort
of
his
own
soule
,
both
in
this
life
present
,
and
that
which
is
to
come
.
Answer
I
haue
hearde
you
your selfe
saye
,
there
are
required
principally
fiue
thinges
.
Quest.
Which
are
they
?
Answer
.
First
,
a
sounde
knowledge
,
generally
of
al
the
will
of
God
,
as
he
hath
reueiled
the
same
in
his
worde
,
and
more
specialy
of
the
matter
of
the
Lords
Supper
:
Secondly
,
a
stedfast
faith
in
the
truth
of
all
his
promises
,
but
chiefly
of
those
that
concern
the
forgiuenes
of
sins
in
this
life
,
and
the
hope
&
fruition
of
heauen
in
the
life
to
come
.
Thirdly
,
vnfeigned
repentance
for
all
our
iniquities
,
whatsoeuer
,
ether
original
or
actual
.
Fourthly
,
sincere
loue
towards
all
men
&
euen
particularly
towarde
our
enemies
.
And
lastly
humble
thankesgiuing
to
almightie
God
,
for
all
his
mercies
and
namely
for
those
that
hee
giueth
vs
,
at
that
his
holy
table
.
Quest.
You
haue
sayd
well
,
howbeit
:
both
for
auoyding
of
confusion
,
and
for
your
more
full
instruction
in
these
necessary
points
,
let
vs
deale
with
euery
one
of
these
in
such
order
,
as
you
haue
put
them
down
,
that
so
also
I
may
the
better
perceiue
,
whether
you
vnderstand
the
things
you
speake
,
yea
or
no.
And
first
for
knowledg
,
why
do
you
require
knowledge
so
much
?
will
not
ignorance
,
good
intents
,
mens
imaginations
,
or
some
od
conceits
of
our
owne
heades
,
serue
the
turne
heere
?
A.
No
verely
:
for
though
in
popery
wee
haue
bene
taught
,
that
ignorance
is
the
mother
of
deuotion
:
and
that
as
wee
intende
,
God
will
send
,
with
many
such
like
corrupt
opinions
and
speaches
,
yet
now
knowe
wee
these
assertions
to
be
detestable
and
damnable
,
aswel
by
the
plain
places
of
Scripture
,
whiche
affirmeth
,
that
men
erre
,
because
they
knowe
not
Gods
worde
:
And
againe
,
that
this
is
life
eternall
to
knowe
GOD
,
to
bee
the
onely
true
GOD
,
and
him
whome
hee
hath
sent
Iesus
Christe
,
as
by
the
light
of
humaine
reason
,
for
which
of
vs
would
bee
ignorant
our selues
in
the
thinges
we
professe
or
approue
of
want
of
skill
in
others
,
we
assuring
our selues
hereof
,
that
without
knowledg
we
cannot
tel
,
no
not
in
earthlie
matters
,
where
to
begin
,
how
to
proceede
,
or
when
to
make
an
ende
.
And
if
knowledge
in
worldly
thinges
bee
so
necessary
,
whereunto
notwithstanding
we
may
be
holpen
a
little
,
by
the
light
of
nature
,
howe
muche
more
is
it
requisite
in
spirituall
thinges
,
to
the
comprehending
whereof
,
mans
reason
cannot
reach
,
except
it
be
altogether
inlightned
by
grace
from
aboue
,
the
Apostle
bearing
recorde
,
to
this
,
when
he
saith
▪
the
naturall
man
perceiueth
not
the
thinges
of
the
spirite
of
God
.
Quest.
Why
do
you
mention
sound
knowledge
.
Answer
.
Because
vnsound
,
corrupt
or
hereticall
,
will
stand
vs
in
no
stead
,
to
fit
vs
for
this
action
,
but
hinder
vs
rather
:
the
Apostle
requiring
deepe
and
due
examination
of
our selues
,
before
wee
come
to
this
misterie
,
which
as
we
cannot
for
want
of
iudgement
in
the
naturall
blindnes
of
our
owne
hearts
,
so
can
we
hardly
or
not
at
all
performe
,
when
to
that
transgression
there
is
added
this
iniquitie
;
of
vnsound
,
corrupt
or
hereticall
opinions
;
men
in
this
case
growing
vnder
pretext
of
knowledge
,
though
not
right
to
subborne
and
stiffe
defending
,
of
their
owne
or
other
mens
conceits
.
Quest.
And
why
doe
you
demaund
rather
sound
knowledge
,
then
perfect
knowledge
.
Answere
.
Because
wee
can
neuer
atteine
to
perfection
of
that
,
or
anie
other
good
grace
in
this
life
,
perfection
beeing
reserued
for
the
life
that
is
to
come
:
both
which
things
the
Apostle
plainely
telleth
vs
,
when
he
saieth
,
that
we
know
in
part
,
&
prophesy
in
part
,
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
parte
shal
be
abolished
.
And
yet
if
it
be
found
,
it
is
such
as
we
our selues
may
reape
great
comfort
by
,
in
as
muche
as
it
is
Gods
great
gift
&
grace
freely
bestowed
vpon
vs
,
and
others
receiue
some
good
by
,
because
Gods
graces
ar
not
in
his
children
,
without
some
profite
vnto
others
also
.
Q.
Do
you
meane
that
euery
knowledge
is
meet
,
for
fitting
vs
to
the
right
and
religious
receiuing
of
this
holy
sacrament
of
the
Lords
supper
.
Answer
.
No
,
as
you
maye
well
perceiue
by
that
whiche
I
added
,
namely
of
the
will
of
God
reueiled
in
his
word
,
for
many
a
man
maye
haue
skill
in
tongues
,
artes
,
manuall
occupations
,
husbandrie
,
and
suche
like
,
and
yet
bee
vnfit
for
this
great
purpose
.
The
reason
is
this
,
because
the
thing
it self
is
religious
.
And
though
there
be
outward
elementes
vsed
in
it
,
by
the
Lordes
appointment
,
yet
the
matter
it selfe
ment
by
them
is
spirituall
.
It
must
therefore
bee
a
religious
and
spiritual
knowledge
that
must
profit
vs
heer
,
or
else
it
will
not
serue
.
Quest.
Why
do
you
ad
of
Gods
will
,
and
the
same
also
reueiled
in
his
word
.
Answer
.
First
because
his
will
is
the
onely
rule
of
righteousnes
and
religion
.
Secondly
,
because
that
will
of
his
,
is
not
made
knowne
vnto
vs
elsewhere
,
but
in
his
worde
,
for
as
for
those
secret
things
,
that
belong
to
the
Lord
our
God
onely
,
which
also
hee
hath
bene
pleased
to
keepe
close
within
the
bosome
of
his
owne
wisdome
,
as
we
cannot
,
so
wee
minde
not
,
either
to
searche
into
,
or
to
meddle
with
,
least
wee
be
ouerwhelmed
of
his
glory
:
but
content
our selues
with
the
things
reueled
which
belong
vnto
vs
&
to
all
ours
for
euer
,
that
we
may
know
,
beleeue
,
and
do
the
same
.
Q.
What
are
the
thinges
,
that
that
worde
doth
propound
vnto
vs
.
An.
They
are
specially
two
,
that
is
faith
and
obedience
.
Q.
What
meane
you
by
fayth
?
A.
All
such
thinges
as
wee
are
bound
to
beleeue
,
touching
our
saluation
.
Q.
What
meane
you
by
obedience
?
A.
All
such
things
as
we
ought
to
do
,
either
towards
God
or
man
.
Quest.
Let
me
heare
what
principall
points
of
fayth
,
you
haue
learned
out
of
the
word
.
Answere
.
I
beleeue
in
my
heare
,
and
confesse
with
my
mouth
,
that
there
is
but
one
true
,
eternall
,
immortall
,
inuisible
,
and
onely
wise
God
.
And
that
this
God
;
or
Godhead
rather
,
is
rightly
distincted
(
though
not
deuided
)
into
three
parsons
,
the
Father
,
the
Sonne
,
and
the
holie
ghost
,
none
of
them
being
greater
or
lesse
then
an
other
,
or
before
or
after
an
other
;
in
respect
of
being
,
honour
,
or
time
,
but
al
of
one
and
the
selfe
same
substance
,
maiestie
,
and
eternitie
,
distinct
notwithstanding
in
order
and
offices
,
for
our
weakenes
sake
:
all
their
peculier
workes
,
being
yet
notwithstanding
inseperable
;
or
to
speake
more
plainely
,
they
in
the
works
,
that
they
haue
wrought
for
vs
,
being
not
sundered
or
deuided
.
Concerning
the
person
of
the
father
,
I
beleeue
and
acknowledge
that
hee
did
not
onely
in
the
beginning
,
by
his
eternall
word
,
create
of
nothing
,
all
thinges
which
are
in
heauen
,
and
whiche
are
in
earth
,
thinges
visible
,
and
inuisible
,
as
the
holy
Scripture
doth
teache
vs
,
but
that
also
euer
since
the
beginning
,
he
hath
by
his
almighty
power
and
prouidence
,
preserued
,
vphelde
,
and
increased
that
moste
excellent
worke
of
creation
,
otherwise
,
all
things
had
long
ere
this
,
and
should
very
quickly
come
to
end
.
Touching
the
person
of
the
Sonne
,
I
beleeue
also
and
confesse
,
that
he
was
from
before
all
beginnings
,
be
gotten
of
the
father
,
&
God
equall
with
his
father
,
and
that
in
the
fulnes
of
time
,
hee
was
made
man
of
the
substance
of
his
mother
.
In
whom
I
acknowledge
all
his
names
,
and
chiefly
these
;
Iesus
,
that
is
to
saye
,
a
Sauiour
,
because
he
shall
saue
his
people
from
their
sinnes
:
and
Christ
,
that
is
to
say
annointed
,
because
he
was
annointed
,
withall
fulnes
of
the
graces
of
the
spirite
by
God
his
father
,
to
be
a
King
,
a
Priest
,
and
a
Prophet
:
his
kingdome
especiallie
standing
in
this
,
that
he
beareth
sway
inwardlye
in
the
hearts
of
his
Children
by
his
holy
spirit
,
&
outwardly
in
his
church
by
the
scepter
of
his
word
:
and
his
owne
discipline
:
his
Priesthoode
consisting
in
this
,
that
hee
hath
offered
vppe
himselfe
once
for
all
vppon
the
altar
of
the
Crosse
,
a
full
and
sufficient
Sacrifice
to
God
his
Father
,
for
all
the
sinnes
of
his
people
,
and
now
sitteth
at
the
right
hand
of
God
,
making
continuall
requestes
for
them
:
his
prophesie
in
this
,
that
hauing
in
his
appearing
,
put
an
ende
to
all
manner
of
visions
,
and
reuelations
whatsoeuer
,
hee
is
nowe
become
,
the
onelie
Lawgiuer
vnto
his
Churche
,
and
therefore
will
haue
vs
to
heare
none
,
but
him
onely
and
those
that
speake
vnto
vs
according
to
him
,
nor
to
receiue
any
doctrine
but
that
which
he
hath
sealed
and
set
out
vnto
vs
,
by
his
worde
.
I
confesse
further
,
his
two
seuerall
and
distinct
natures
,
of
the
Godhead
which
hee
had
with
his
father
from
before
all
time
,
and
the
manhood
,
which
he
tooke
of
his
mother
when
the
fulnes
of
time
was
come
,
as
the
Apostle
sayeth
:
which
two
seuerall
and
distinct
natures
,
beeing
vnited
and
ioyned
together
make
but
one
and
the
selfe
same
person
Iesus
Christ
,
who
is
God
ouer
all
blessed
for
euer
,
as
the
Scripture
witnesseth
.
Further
,
I
beleeue
and
confesse
,
that
thys
person
Iesus
Christe
GOD
and
man
,
though
the
Godhead
can
not
suffer
,
and
his
manhoode
could
not
ouercome
death
,
did
yet
notwithstandinge
in
his
whole
person
,
and
not
in
eyther
of
his
natures
,
accomplishe
and
make
perfect
the
worke
of
our
redemption
,
suffering
both
in
body
and
soule
,
the
punishments
that
were
due
to
vs
for
our
sinnes
in
bodie
,
as
that
hee
was
fastened
to
the
Crosse
,
that
he
died
,
and
was
buried
in
soule
,
in
that
hee
descended
into
hell
,
that
is
to
say
,
that
he
felt
the
sharpenes
of
Gods
wrath
against
sinne
,
and
dyd
as
it
were
fight
hande
to
hand
,
against
the
Diuell
and
eternal
condemnation
ouercomming
them
all
,
thorow
the
power
of
his
godhead
for
vs
,
that
so
wee
might
in
bodies
and
soules
bee
reconciled
vnto
our
God
,
I
beleeue
that
as
hee
died
for
our
sins
,
so
the
third
day
he
rose
again
according
to
the
scriptures
for
our
righteousnes
:
that
he
visiblie
asscended
vp
into
heauen
,
to
prepare
a
place
for
vs
,
&
to
take
possession
of
it
in
our
name
:
&
that
hee
sitteth
at
the
right
hand
of
his
father
,
in
al
maiesty
and
glory
,
making
continuall
intercession
for
vs
&
al
saints
:
and
that
the
heuens
might
contein
him
vntil
the
general
restitution
of
all
thinges
be
made
,
at
what
time
hee
shal
appear
with
great
glory
,
accompanied
with
infinite
numbers
of
holy
Angels
and
Saints
,
to
iudge
all
persons
whatsoeuer
,
which
either
haue
died
,
or
shall
die
before
his
comming
,
or
shal
be
founde
aliue
at
his
appearing
,
I
beleeue
also
that
the
holy
ghost
,
is
the
third
person
in
the
deity
,
of
the
selfe
same
substance
,
Maiesty
,
and
eternity
,
with
the
father
and
the
sonne
,
not
made
,
created
,
begotten
,
but
proceeding
from
them
both
.
Whom
I
acknowledg
to
be
holy
;
and
so
rightly
to
be
called
,
not
onely
because
he
hath
the
fulnes
of
holines
in
him selfe
,
but
for
that
he
is
Gods
substantiall
and
essentiall
power
,
to
seale
vp
in
our
hearts
Christs
sanctification
and
holines
,
and
to
frame
vs
also
vnto
hollinesse
of
life
,
and
to
a
godlie
conuersation
.
Concerning
the
Churche
,
this
is
that
which
I
beleeue
and
professe
,
that
it
is
holye
,
because
it
is
sanctified
and
made
holye
by
Christ
,
and
hath
Christes
righteousnesse
and
holines
imputed
vnto
it
,
and
to
euery
sound
and
faithfull
member
thereof
,
and
not
by
reason
of
any
holines
it
hath
of
it
owne
:
for
the
Churche
militant
,
both
generall
and
perticuler
hath
erred
,
and
may
erre
,
yea
doeth
erre
,
and
that
not
onelye
in
manners
,
but
in
matters
of
doctrine
also
;
hauing
need
in
that
respect
continually
,
to
flye
vnto
the
forgiuenes
of
sinnes
,
and
dayly
to
say
as
our
Sauiour
doeth
teach
them
,
forgiue
vs
our
trespasses
&c.
Secondly
,
I
beleeue
that
this
Church
is
Catholique
,
or
vniuersall
,
that
is
dispersed
farre
and
wide
vpon
the
face
of
the
earth
and
scattered
abroad
thorow
out
al
the
world
,
and
is
not
tied
to
any
one
place
either
to
Affrica
,
as
the
Donatists
immagined
,
or
to
Rome
as
the
Papists
suppose
or
to
any
time
or
such
like
,
but
that
God
hath
had
,
and
euer
will
haue
,
in
euery
age
&
nation
some
,
that
appertaine
vnto
him
,
howsoeuer
it
be
,
that
they
cannot
be
perceiued
or
seene
by
mens
eyes
.
Thirdly
I
beleeue
,
that
this
Church
is
the
companye
of
all
Gods
elect
,
whome
God
hath
singled
from
the
rest
of
the
world
vnto
himself
,
and
a
felowship
of
holy
ones
,
whome
the
Lord
hath
made
holy
vnto
himselfe
also
:
and
that
therefore
it
becommeth
those
,
that
bee
sound
and
sincere
members
of
this
faithfull
congregation
,
on
the
one
side
dayly
to
labour
for
al
maner
of
sanctification
and
holines
,
both
in
soule
and
bodie
,
and
on
the
other
side
,
carefully
to
stirre
vp
them selues
,
to
haue
bowels
of
compassion
,
and
fellowlike
feeling
,
that
is
to
weepe
,
with
them
that
weepe
,
and
to
reioyce
with
them
that
reioyce
,
and
to
bee
like
affectioned
one
of
them
to
another
,
as
both
Gods
word
,
and
the
straight
coniuncion
that
is
betweene
them
doth
require
.
Fourthly
,
I
beleeue
and
confesse
,
that
the
essentiall
notes
and
markes
to
discern
this
Churche
by
before
men
,
are
not
(
as
the
Papists
imagined
)
antiquity
,
vniuersalitie
and
consent
,
for
they
be
deceitfull
,
agreeing
manye
times
,
to
the
most
wicked
and
vngodly
assemblies
of
the
worlde
:
besides
that
being
qualities
,
and
not
substaunces
,
they
cannot
be
essentiall
notes
to
distinguishe
,
no
more
then
breath
or
lyfe
can
discerne
men
from
sundrie
other
creatures
:
But
as
the
truth
doeth
teache
vs
,
the
pure
preaching
of
the
Woorde
,
voyde
of
mans
mixture
,
and
the
sincere
administration
of
the
Sacramentes
,
without
mans
inuentions
or
deuises
.
Concerning
the
worde
,
I
allowe
or
receiue
none
for
it
,
or
vnder
the
name
of
it
,
but
onelye
the
Canonicall
bookes
of
the
old
and
new
testament
,
being
rightly
deuided
into
the
Lawe
and
the
Gospell
,
the
Law
,
being
a
doctrine
deliuered
vs
from
God
,
teaching
vs
what
wee
ought
to
do
,
as
well
towardes
him
,
as
one
of
vs
towards
another
:
the
Gospel
;
being
a
heauenlye
doctrine
also
,
instructing
vs
what
we
must
beleeue
to
our
saluation
thorow
Iesus
,
Christ
,
there
beeing
as
much
difference
between
them
,
as
is
betweene
doing
,
and
beleeuing
,
I
heer
professing
further
,
that
this
word
is
not
to
be
read
onlye
,
but
for
the
edification
and
profite
of
Gods
people
,
faythfullie
to
bee
expounded
,
and
publikely
preached
.
Concerning
the
sacraments
,
I
allow
or
receiue
no
more
but
two
onely
,
which
the
Lorde
hath
left
to
be
had
in
perpetuall
vse
in
his
church
,
til
his
comming
again
,
that
is
,
baptisme
,
and
the
Lords
supper
:
baptism
succeding
in
place
of
circumcision
among
the
Iewes
and
the
Lords
Supper
comming
in
stead
of
the
Iewish
passeouer
.
Baptisme
witnesseth
and
pledgeth
vnto
vs
diuers
things
:
as
first
our
entrance
into
the
bodie
of
Christe
,
whiche
is
his
Churche
,
in
whiche
respect
it
is
administred
to
new
borne
babes
,
euen
presenlye
vpon
their
byrth
.
Secondly
,
it
is
a
testimony
of
our
regeneration
begunn
in
vs
,
and
that
we
are
become
as
it
were
newe
borne
babes
vnto
God
our
heauenly
,
Father
.
Thirdly
,
it
sealeth
vnto
vs
,
the
forgiuenes
and
washing
away
of
our
sinnes
,
in
the
sacrifice
of
Christes
death
.
Lastly
,
it
representeth
vnto
vs
this
muche
,
that
wee
being
baptized
into
Christes
death
,
should
by
the
power
thereof
die
vnto
sin
,
and
that
by
the
vertue
of
his
resurrection
(
a
sure
pleadge
also
whereof
wee
haue
in
our
Baptisme
)
we
should
walke
in
newnes
of
life
.
All
whiche
thinges
teach
vs
also
this
much
further
,
that
for
as
much
as
Christs
sacrifice
was
but
once
performed
,
and
our
entrie
into
the
Church
,
is
but
once
made
&c
,
that
therefore
this
sacrament
,
is
but
once
to
bee
administred
either
to
the
infantes
of
beleeuing
.
Parents
,
or
else
to
those
that
beeing
of
the
yeares
of
discretion
,
are
comanded
to
the
faith
,
and
able
to
render
a
reason
of
their
hope
,
and
that
religion
that
they
are
newlie
entred
into
.
I
confesse
the
Lordes
Supper
to
bee
a
pleadge
of
that
spirituall
strength
and
blessed
continuaunce
,
that
we
haue
in
the
holy
fellowship
of
the
bodie
of
Christ
,
the
Lorde
sealing
vp
thereby
further
in
our
hearts
,
first
,
the
death
and
passion
of
our
Sauiour
Christ
,
together
with
the
fruits
and
benefites
wee
receiue
thereby
,
and
namely
the
forgiuenes
of
our
sinnes
.
Secondly
,
that
spirituall
nourishment
that
wee
haue
by
him
and
in
him
,
wee
beeing
fed
thereby
,
taking
holde
of
him
thorow
fayth
,
both
in
soule
and
bodie
,
to
the
hope
of
euerlasting
life
.
Thirdly
,
that
misticall
vnion
,
that
is
betwixt
Christe
and
his
Churche
,
hee
dwelling
in
our
heartes
by
fayth
,
and
wee
thereby
being
made
members
of
his
bodye
,
of
his
fleshe
,
and
of
his
bones
.
Lastly
,
that
holy
bande
of
vnitie
and
loue
,
that
ought
to
bee
amongest
the
members
of
the
Churche
,
in
as
muche
as
they
though
they
be
manie
being
yet
notwithstanding
partakers
of
one
bread
,
are
become
one
bodie
in
Christ
▪
In
all
which
respects
,
I
say
that
it
ought
oftentimes
to
bee
vsed
,
that
in
due
examination
of
themselues
do
labour
vnfeignedly
to
prepare
themselues
to
so
holy
misteries
.
Further
I
confesse
,
that
God
to
this
church
,
hath
giuen
vs
necessary
helps
and
means
,
for
the
repressing
of
euil
,
&
maintenance
of
good
,
the
ciuil
Magistrates
,
&
the
ecclesiasticall
ministery
,
the
on
by
the
word
,
and
the
other
by
the
sworde
,
to
aduance
Gods
glory
,
&
to
further
the
saluation
of
mens
soules
,
euen
in
this
life
.
I
beleeue
that
to
the
ciuill
magistrate
,
we
do
owe
vnto
the
Lord
,
&
for
the
Lord
,
not
onelye
our
goodes
and
riches
,
wherewithal
the
Lord
himselfe
hath
blessed
vs
,
but
our selues
,
and
our
liues
also
,
whiche
hee
hath
giuen
vs
,
because
that
by
them
wee
receiue
from
Gods
hande
,
not
onely
publike
peace
,
and
quiet
possession
,
of
our
own
substance
,
but
euen
the
very
religion
and
seruice
of
our
God
.
And
therfore
they
are
ouermuch
deceiued
,
who
go
about
to
dispise
gouernment
,
much
more
they
that
in
deuor
to
ouerthrow
it
,
because
they
labor
the
confusion
of
Common-wealthes
and
countries
,
and
the
vtter
ruine
and
decaye
of
Gods
feare
and
worship
.
Touching
the
ecclesiasticall
ministery
,
I
beleeue
and
acknowledge
,
that
nowe
there
are
no
more
ordinary
offices
,
for
the
execution
of
it
,
but
pastors
and
teachers
,
who
ought
to
be
men
,
both
of
such
life
,
&
behauiour
,
and
also
of
such
learning
,
and
iudgment
,
as
gods
word
requireth
,
whose
dutie
standeth
not
,
in
bare
reading
of
the
word
alone
,
but
in
preaching
the
same
vnto
the
people
;
the
pastor
exhorting
,
admonishing
,
and
reprouing
,
with
all
long
suffering
and
doctrine
,
adding
therunto
the
administration
of
sacraments
,
and
publik
praiers
acording
to
the
order
of
the
church
:
and
the
doctor
propounding
sound
doctrin
and
mightelye
conuincing
or
confuting
erronious
opinions
.
I
beleue
&
confesse
,
that
to
this
church
.
God
hath
giuen
most
large
promises
of
grace
and
goodnes
,
all
which
also
he
will
in
conuenient
time
most
mercifullye
and
faithfully
perform
,
&
namely
these
perticulars
folowing
amongest
that
rest
,
first
the
free
pardon
&
ful
forgiuenes
of
al
our
sins
,
whether
it
bee
our
originall
iniquities
,
wherein
wee
were
conceiued
,
and
borne
,
and
which
we
haue
brought
with
vs
into
the
worlde
from
our
mothers
wombe
,
or
our
actuall
transgressions
committed
against
God
&
his
lawes
,
either
by
thoght
,
word
,
or
deed
,
either
by
doing
euil
things
forbidden
,
or
by
leauing
vndoone
good
things
commanded
(
Against
both
which
)
wee
haue
a
double
remedie
in
Christe
;
namely
,
that
our
euil
committed
,
is
remoued
in
Christs
death
,
&
the
good
that
we
haue
or
do
omitte
,
is
answered
in
the
fulnes
of
Christes
righteousnesse
and
holines
imputed
vnto
vs
:
whiche
thing
as
is
serueth
verie
wel
to
expresse
our
common
miserie
,
and
maye
bee
a
profitable
argument
vnfeignedly
to
humble
vs
,
so
doth
it
highlye
commend
Gods
infinite
mercie
,
freelie
without
any
merrites
or
deserts
of
ours
at
all
,
pardoning
all
our
transgressions
,
whiche
ought
not
onelye
to
giue
comfort
vnto
vs
,
in
as
muche
as
neither
sinne
,
the
Diuell
,
nor
hell
,
can
laye
anye
thing
to
our
charge
,
to
take
any
hold
vppon
vs
at
all
,
to
ouerthrowe
vs
,
but
also
to
prouoke
vs
to
continuall
thankfulnes
,
for
this
great
loue
,
with
care
and
conscience
,
walking
before
him
all
the
daies
of
our
liues
,
euen
as
those
that
possesse
holines
and
righteousnesse
.
A
second
speciall
grace
,
that
God
hath
promised
vnto
his
Churche
,
is
the
rising
againe
of
the
body
,
at
the
generall
iudgement
,
which
though
it
hath
ben
dissolued
into
the
dust
,
shall
yet
notwithstanding
at
the
last
day
,
by
the
almightie
power
of
God
,
whereby
hee
is
able
to
subdue
all
things
vnto
himselfe
,
be
raised
vp
again
,
and
vnited
euerie
bodie
vnto
his
owne
seuerall
soule
,
that
so
both
bodye
and
soule
being
ioyned
together
,
the
faithfull
that
in
both
of
them
,
hath
bene
partakers
of
griefe
in
this
life
,
maye
in
both
of
them
enter
into
the
ioyes
of
there
Lord
,
and
be
made
perfecte
partakers
of
eternall
blessednesse
.
And
this
is
the
third
grace
,
and
gift
of
God
towardes
his
Church
which
we
call
also
eternall
or
euerlasting
life
,
the
very
ende
of
our
faith
and
hope
in
whiche
the
Lorde
hath
layd
vp
for
those
that
bee
his
,
such
ioies
,
as
the
eie
of
man
hath
not
seen
neither
his
eare
hearde
,
neither
is
his
tongue
able
to
expresse
,
nor
his
hart
large
inough
to
conceiue
.
And
this
is
that
sum
of
religion
,
whiche
I
haue
learned
out
of
the
word
of
God
,
renouncing
all
errours
&
opinions
whatsoeuer
contrarye
to
this
,
and
promising
and
proposing
,
by
Gods
good
assistaunce
(
without
whome
I
can
not
do
any
thing
)
to
stand
euen
in
life
and
death
vnto
this
for
euer
.
Q.
It
is
well
,
and
I
am
glad
to
heare
this
much
from
you
,
touching
the
first
part
of
the
word
,
namely
faith
:
now
let
me
heare
what
you
can
say
concerning
obedience
.
A.
Euen
that
that
God
himself
hath
put
downe
in
the
ten
commaundements
conteining
the
sum
of
all
our
duties
▪
eyther
towardes
the
Lorde
himselfe
,
in
the
foure
commaundements
of
the
first
table
:
or
one
of
vs
towardes
another
conteined
in
the
six
commaundements
of
the
second
table
.
Quest.
As
you
haue
gone
ouer
the
groundes
of
religion
,
deliuering
the
same
,
in
a
short
summe
,
by
which
I
perciue
,
what
you
hold
touching
faith
:
so
I
would
haue
you
to
declare
what
God
forbiddeth
and
commandeth
in
euery
commandement
of
these
ten
,
that
so
I
may
perceiue
what
growth
you
haue
made
,
in
the
right
vnderstanding
of
them
.
Answer
.
I
will
gladly
doo
it
(
Sir
)
according
to
my
poore
skill
.
In
the
first
,
God
doth
forbid
vs
to
allow
in
our
iudgment
,
vse
in
our
actions
,
or
defend
in
our
wordes
,
anye
idolatrie
,
southsaying
,
conjuring
,
witchcraft
,
charming
,
false
doctrine
,
mans
inuentions
,
feare
,
loue
,
or
estimation
,
of
any
whatsoeuer
creature
aboue
God
,
or
equallie
with
him
or
anye
person
or
persons
whatsoeuer
,
which
shal
approoue
,
vse
,
or
maintaine
such
things
;
commanding
vs
on
the
other
side
,
to
yeeld
vnto
him
his
due
honor
,
and
seruice
both
outwardlye
,
and
inwardly
,
that
is
,
to
honour
,
loue
,
feare
,
&
obey
him
in
al
things
,
to
worshippe
him
onely
,
to
put
our
whole
trust
in
him
onely
in
al
feare
,
danger
,
and
necessitie
,
to
fly
vnto
him
alone
,
&
to
call
vpon
him
only
,
acknowledging
him
alone
to
be
the
creator
,
preseruer
,
and
gouernor
of
al
things
,
both
in
heauen
and
in
earth
,
and
in
places
vnder
the
earth
,
&c.
In
the
seconde
,
hee
forbiddeth
all
making
of
images
,
or
procuring
of
them
to
bee
made
,
to
expresse
or
resemble
hys
incomprehensible
maiestie
by
,
as
also
the
allowaunce
,
vse
or
defence
,
of
anye
suche
Images
,
or
any
other
thing
whatsoeuer
,
by
which
we
minde
to
seeke
him
,
or
worshippe
him
in
the
same
,
togeather
with
a
manner
of
superstition
whatsoeuer
,
Heathenish
,
Iewish
,
or
Papisticall
,
wee
abstaining
altogether
in
his
holye
seruice
,
from
our
owne
inuentions
,
blind
deuotions
,
humaine
doctrines
,
and
other
mens
examples
or
rules
,
as
also
from
supposed
good
intents
,
&
other
such
like
corruptions
whatsoeuer
,
he
commanding
vs
againe
to
giue
vnto
him
that
manner
of
worship
and
seruice
onelie
,
which
hee
himselfe
in
his
word
requireth
,
without
adding
therto
,
or
taking
from
it
,
because
hee
knoweth
what
best
agreeth
,
with
his
own
nature
,
according
whereunto
also
hee
hath
giuen
vs
a
perfect
rule
of
righteousnesse
,
we
continually
withdrawing
our selues
from
all
superstitions
and
carnall
imaginations
,
as
wel
concerning
his
spirituall
maiesty
,
&
substance
,
as
also
touching
the
seruices
that
we
are
to
perform
vnto
him
.
In
the
third
,
hee
condemneth
all
vsing
or
abusing
,
of
his
reuerende
and
fearefull
name
,
either
vainly
,
or
in
rash
swearing
,
(
be
they
othes
)
witchcraft
,
curssing
,
forswearing
,
and
such
like
,
yea
,
hee
forbiddeth
vs
to
talke
,
speake
,
or
thinke
of
him
himselfe
,
his
word
,
his
workes
,
or
whatsoeuer
else
hee
is
made
knowne
vnto
vs
by
,
without
an
vrgent
&
weighty
cause
,
or
without
great
reuerence
and
feare
,
of
his
dreadfull
maiestie
,
he
commaunding
vs
agayne
,
to
haue
and
vse
in
moste
high
reuerence
his
holy
name
,
and
al
the
parts
and
peeces
of
it
,
his
workes
,
word
,
sacraments
,
and
whatsoeuer
else
he
is
known
vnto
vs
by
:
likewise
to
take
an
othe
,
(
but
yet
vsing
therein
,
with
great
reuerence
the
fearefull
&
glorious
name
of
our
God
onelye
,
and
of
no
creature
whatsoeuer
)
when
there
is
iust
occasion
,
as
to
affirme
or
mainteine
a
trueth
,
(
especiallie
if
the
magistrate
lawfully
require
or
command
it
)
to
sette
foorth
the
glorie
of
God
,
and
to
preserue
mutuall
agreement
and
brotherlye
charitie
amongest
men
,
alwaies
perswading
our selues
,
for
the
better
accomplishment
of
these
duties
,
that
hee
is
the
only
seatcher
of
hates
,
&
rewarder
of
all
sincerity
&
truth
,
as
on
the
other
side
also
,
most
sharp
&
fearful
reuenger
of
al
hipocrisy
,
blasphemy
,
fals
&
vain
swearing
,
together
with
al
other
prophanings
&
abusings
of
his
most
blessed
name
&
religion
whatsoeuer
,
how
great
or
smal
so
euer
they
be
.
In
the
fourth
he
forbiddeth
,
all
abusing
of
the
Lords
day
,
especially
,
by
doing
of
our
owne
wils
in
it
,
or
by
speaking
of
our
owne
wordes
,
or
by
delight
in
discourse
or
dealing
with
worldly
matters
,
though
at
other
times
lawfull
,
by
vsing
also
any
wicked
or
vngodly
exercise
whatsoeuer
,
as
dauncing
,
dicing
,
carding
,
table-playing
,
cauerne
or
alehouse
haunting
,
reforting
to
the
beholding
of
interludes
,
be
atbayting
or
such
like
,
or
by
abusing
of
recreations
,
at
other
times
moderately
vsed
of
them selues
lawfull
,
as
shooting
,
bowling
,
riding
,
&c.
And
commandeth
vs
on
the
other
side
reuerendly
&
religiously
to
spend
the
sabbothes
,
as
in
ceasing
from
the
honest
labors
of
our
christian
callings
and
in
absteining
from
lawful
exercises
or
recreations
,
so
in
preparing
our selues
,
to
and
in
frequenting
&
vsing
of
godly
exercises
,
both
publicke
and
priuate
.
By
publicke
,
I
means
the
church
assemblies
,
to
which
we
should
carefully
ioyne
,
our selues
,
and
soberlie
and
quietlie
ther
behaue
our selues
,
in
humble
confession
of
our
sines
,
in
open
professing
of
our
faythe
;
in
vnfeigned
thankesgiuing
for
mercies
receiued
,
in
earnest
prayer
for
graces
that
we
want
,
in
diligent
and
attentiue
hearing
of
the
word
,
read
and
preached
,
and
in
christian
communicating
in
the
holye
Sacramentes
,
as
time
and
occasion
shall
serue
,
with
carefull
performance
of
all
other
duties
whatsoeuer
,
and
particularlye
charitable
releife
to
the
poore
,
speciallye
sith
God
hath
giuen
vs
in
his
great
mercy
,
a
time
,
a
place
and
quietnes
,
and
abilitye
,
both
of
bodye
and
minde
,
to
the
ende
wee
should
the
better
attend
,
these
publike
exercises
of
Gods
holy
religion
.
And
when
these
be
finished
,
to
bestow
the
rest
of
the
time
in
meditating
by
our selues
vpon
the
things
taught
and
hard
in
conference
of
the
same
with
other
our
brethren
in
examinyng
vpon
the
same
,
our
wiues
,
children
,
&
seruaunts
,
that
so
we
may
lay
it
vp
in
our
hearts
,
for
the
strengthening
of
our
faith
,
&
the
directing
of
our
liues
.
And
yet
not
to
cease
here
,
but
these
duties
perfourmed
,
to
giue
our selues
to
priuate
reading
of
Gods
word
,
to
Christian
praier
,
and
calling
vpon
his
name
,
to
earnest
consideration
of
his
most
noble
and
wonderfull
workes
:
to
visit
the
sicke
,
and
the
prisoners
,
specially
such
as
suffer
for
righteous
causes
,
that
as
the
day
is
dedicated
to
spirituall
endes
,
so
it
may
altogether
be
spent
in
spiritual
exercises
,
and
as
it
was
ordeined
for
Gods
glorye
,
and
our
good
,
so
it
may
wholly
be
referred
to
the
same
.
In
the
fifth
commaundement
,
the
Lord
forbiddeth
al
rebellion
and
disobedience
,
euill
speech
,
or
wicked
thoughtes
,
of
magistrates
,
ministers
,
masters
,
dames
,
mothers
,
or
any
other
person
,
whom
the
lord
in
his
wisedome
and
goodnes
hath
made
our
superiours
,
either
by
age
,
aucthority
,
office
,
wealth
,
or
any
other
maner
of
way
whatsoeuer
:
hee
commaunding
againe
(
because
al
aucthoritye
,
whether
it
be
of
magistrates
,
ministers
,
parentes
,
&c.
is
from
himselfe
)
that
we
shoulde
vse
humble
obedience
towards
them
all
,
beating
a
reuerend
minde
to
them
,
being
ready
to
relieue
,
assist
,
and
aide
them
to
our
vttermost
,
with
our
goodes
,
bodies
,
and
liues
,
and
willing
to
do
after
their
commandements
in
all
things
,
in
the
Lord
,
and
for
the
Lord
according
to
our
duties
.
In
the
sixt
,
there
is
condemned
al
murther
,
bloudsheading
,
fighting
,
quarreling
,
brauling
and
chiding
,
as
also
all
hatred
,
malice
,
and
enuie
in
the
heart
,
togeather
with
hastie
and
headlesse
speeches
,
and
euery
thing
whatsoeuer
,
that
may
prouoke
others
or
stirre
vp
our selues
thereto
,
yea
,
there
is
forbidden
all
manner
of
desire
to
do
hurt
or
to
reuenge
:
On
the
other
side
,
there
is
commaunded
,
vnfeigned
loue
,
pacience
,
humilitie
,
humanitie
,
keeping
and
making
of
peace
,
gentle
wordes
,
soft
aunswers
,
and
all
dueties
of
compassion
whatsoeuer
,
more
perticulerlie
the
relieuing
of
suche
as
bee
in
neede
,
the
defending
of
such
as
bee
in
distresse
,
and
the
sauing
and
succouring
of
them
that
bee
in
daunger
,
in
person
,
life
,
health
,
name
&c.
to
the
vttermost
of
our
powers
.
The
seuenth
condemning
al
whordom
,
fornication
,
adultry
,
incest
together
with
baudy
and
filthy
talke
,
all
loue
songs
,
tickings
,
toyings
,
dansing
,
&
all
other
wanton
or
light
behauiour
and
vnseemely
gestures
,
in
body
or
countenance
(
which
indeed
are
nothing
els
but
violent
prouocations
to
filthines
and
euill
,
together
with
all
vncleanes
both
of
body
and
minde
,
on
the
other
side
,
it
inioyneth
vs
,
to
keep
our
vessels
in
honor
,
and
holines
,
as
the
members
of
Christ
,
and
the
temples
of
the
holy
ghost
,
and
to
professe
and
practise
also
all
purenes
and
chastity
,
not
only
as
touching
the
act
,
but
also
in
heart
,
word
,
and
behauiour
,
that
so
wee
maye
sanctifie
the
Lorde
,
both
in
our
soules
&
bodies
,
which
are
his
,
he
allowing
vs
also
by
this
lawe
,
euen
for
the
auoiding
of
all
incontinency
,
his
own
holy
ordinance
of
marriage
,
so
it
be
made
vp
and
performed
in
him
.
The
eight
forbiddeth
all
theft
and
stealing
,
either
openlye
or
secretly
,
either
by
force
,
fraude
,
or
otherwise
,
together
with
all
deceaueable
buying
and
selling
,
whether
it
be
in
euil
wares
,
or
by
fals
weights
and
measures
,
also
al
vsury
,
all
extortion
,
all
oppression
,
al
bribry
,
all
vncharitable
getting
&
keeping
of
other
mens
goods
,
and
all
manner
of
corrupt
dealing
whatsoeuer
,
as
cousinage
,
commendation
of
deceitfull
commodities
,
&c.
On
the
other
side
it
commandeth
vs
,
all
true
and
faithfull
dealing
in
our
seuerall
callings
,
due
payment
of
debtes
,
diligent
seruice
,
together
with
all
careful
and
friendly
sauing
and
deliuering
of
other
mens
goods
,
wee
contenting
our selues
with
our
present
estate
,
&
not
repining
at
the
blessinges
of
god
vpon
other
men
,
in
inward
or
outward
graces
whatsoeuer
preferred
before
vs
.
The
ninth
forbiddeth
manifest
periury
,
&
breaking
of
lawfull
othes
and
promises
,
all
lying
,
slaundering
,
backbiting
talecarrying
,
flattering
and
dissembling
,
together
with
all
euill
speaking
against
others
,
and
particularly
discouering
our
brothers
secrets
,
either
in
words
,
or
writings
,
proceding
from
the
malice
&
naghtines
of
mans
heart
.
Againe
,
it
commandeth
vs
to
maintein
the
honor
and
credit
of
all
,
specially
those
that
be
aduanced
to
publke
place
,
in
the
Church
or
common-wealth
&
in
al
our
speeches
to
be
iust
,
simple
,
modest
,
louing
,
&c.
as
also
to
witnes
,
iudg
&
speak
the
truth
,
yea
the
whole
truth
,
and
nothing
else
but
the
trueth
(
yet
with
a
sanctified
minde
and
mouth
)
as
occasion
shal
be
offred
,
without
any
respect
,
touching
al
men
and
matters
whatsoeuer
.
In
the
tenth
and
last
commaundement
,
the
Lord
condemneth
the
very
pricks
and
motions
to
sinne
in
mens
minde
(
whiche
the
scripture
sometimes
calleth
the
lusts
&
concupiscences
of
our
curssed
nature
)
as
also
all
discontentednes
of
heart
,
with
the
state
and
condicion
that
God
is
pleased
to
put
vs
in
,
together
with
all
manifesting
therof
,
by
vnlawful
wishes
,
which
be
after
a
sorte
,
thinges
inseperable
,
cleauing
to
the
sinnes
of
lust
,
and
discontentednes
of
minde
,
forbidden
heere
.
And
heere
he
commandeth
vs
to
fight
against
the
beginnings
of
euil
,
in
the
first
assaut
,
least
otherwise
,
temptation
further
preuailing
vpon
vs
with
delight
,
we
be
carried
on
forwarde
by
the
subtiltie
of
sinne
,
both
to
consent
vnto
the
euill
,
&
to
striue
for
the
attempting
and
accomplishment
hereof
.
Yea
,
hee
commaundeth
vs
to
foster
and
make
muche
of
suche
good
motions
,
as
hee
putteth
in
our
minds
,
not
suffering
them
to
die
or
to
be
quenched
thorow
the
corruption
and
naughtines
of
our
owne
heartes
,
but
carefully
to
striue
by
all
holy
meanes
,
and
the
diligent
and
often
vse
of
the
same
,
with
earnestnes
to
pursue
them
,
and
to
bring
them
to
good
effect
.
Quest.
I
can
not
but
reioyce
in
the
things
I
hear
you
speake
,
and
approue
of
the
same
as
good
and
holy
:
Howbeit
,
because
in
the
beginning
you
sayd
,
that
besides
the
general
knowledge
of
Gods
will
reueiled
in
his
worde
,
there
was
required
specially
knowledge
,
touching
the
matter
of
the
Lords
supper
,
let
vs
deale
somewhat
in
that
also
.
Into
whiche
before
wee
enter
perticulerly
,
I
would
gladly
know
of
you
,
what
a
Sacrament
is
.
Answer
.
An
outward
and
holy
signe
,
ordeined
by
God
himselfe
,
and
appointed
to
be
vsed
in
and
of
his
church
,
to
signifie
and
seale
vnto
the
faith
of
the
beleeuers
there
,
such
things
as
cannot
be
seene
with
mortall
eie
.
Q.
Why
do
you
call
it
an
outwarde
signe
,
and
yet
holy
withall
.
Answer
.
Outwarde
,
because
it
is
subiect
to
our
senses
,
as
sight
,
feeling
,
taste
:
and
holy
,
because
it
is
appointed
for
holy
vses
,
and
to
signifie
most
holy
things
vnto
vs
.
Q.
And
why
do
you
say
,
ordeined
by
God
himselfe
.
A.
Because
it
belongeth
to
none
,
but
to
him
alone
,
to
ordeine
holye
signes
and
Sacraments
.
Q.
And
why
say
you
,
appointed
to
be
vsed
,
in
and
of
his
Church
.
Answer
.
First
,
to
auoyde
all
priuate
administration
of
them
:
Secondly
to
exclude
that
superstition
in
popery
,
of
shewing
them
without
participation
and
communicating
in
them
:
thirdly
to
declare
to
whom
they
belong
,
namely
,
to
the
church
and
to
none
other
.
Quest.
What
meane
the
words
following
,
in
this
discription
of
a
Sacrament
.
An.
They
conteine
and
expresse
,
one
principal
end
of
the
institution
of
Sacraments
,
namely
that
they
bee
ordeined
to
be
seales
and
pledges
of
excellent
things
.
Q.
To
what
endes
els
,
hath
God
ordeined
,
such
holy
signes
&
sacraments
.
An.
Thereby
more
and
more
to
expresse
our
dulnes
and
grossenes
,
specially
in
comprehending
of
spirituall
,
and
heauenly
matters
,
and
withall
to
strengthen
and
assure
our
weake
faith
in
the
trueth
and
certaintie
of
his
most
sweete
promises
.
Q.
How
many
thinges
are
there
to
be
considered
in
a
Sacrament
.
An.
Three
speciallye
,
as
I
take
it
:
namely
the
outward
Element
it selfe
,
or
the
visible
and
sensible
signe
:
Secondly
,
the
inward
and
spirituall
grace
,
signified
thereby
:
and
lastly
,
the
analogie
and
proportion
betweene
the
signe
,
and
the
thing
signified
.
Q.
What
be
the
signes
or
elements
in
the
Lordes
Supper
.
An.
We
haue
there
,
two
most
liuely
signes
,
to
wit
,
Bread
,
and
Wine
.
Q.
What
is
the
spirituall
and
inwarde
grace
.
An.
Christe
and
all
his
merrites
,
in
whome
alone
dwelleth
the
fulnes
of
all
goodnes
and
truth
for
euermore
.
Q.
What
proportion
is
there
,
between
these
signs
,
&
the
thing
signified
.
Answere
.
The
bread
specially
,
when
it
is
broken
,
doth
signify
vnto
me
Christs
body
crucified
for
mee
,
and
the
wine
doth
liuely
represent
vnto
me
,
his
most
pretious
bloud
that
was
shed
for
mee
,
and
for
many
,
to
the
forgiuenes
of
sinnes
.
Quest.
What
ment
the
Lord
to
take
these
elements
rather
then
other
,
to
represent
&
set
out
such
excellent
things
by
.
Answere
.
Because
they
do
indeed
most
liuely
declare
,
those
spiritual
graces
,
that
we
haue
from
Christ
:
for
as
bread
strengtheneth
mans
heart
,
and
Wine
comforteth
the
same
,
as
both
the
trueth
of
the
worde
and
dailye
experience
teacheth
;
so
must
we
haue
all
spirituall
strength
and
consolation
for
our
soules
,
from
Christ
alone
,
and
him
crucified
and
bruised
,
and
broken
for
our
sinnes
,
or
else
it
will
not
bee
.
Q.
And
wherefore
hath
he
ordeined
two
signes
,
in
his
holy
supper
,
seeing
in
baptisme
there
is
but
one
onely
.
Answer
.
Not
onely
to
meete
with
that
sacriligious
deuise
of
popery
,
taking
from
the
people
the
Cup
:
but
more
liuely
to
set
foorth
his
loue
towardes
vs
in
the
multitude
of
his
mercies
,
and
the
more
steadfastly
to
assure
vs
,
that
he
as
in
spirituall
respects
,
doth
not
feede
vs
to
the
halues
,
but
fully
,
the
aboundance
of
his
graces
in
Christ
,
being
not
onely
the
meat
,
but
the
drincke
also
of
our
soules
.
Q.
And
why
hath
the
Lord
appoynted
you
,
to
take
,
eate
,
and
drinke
,
these
outward
elements
.
An.
The
more
assuredly
therby
to
put
me
in
possession
of
Christ
,
and
his
merits
,
and
the
fruites
and
effectes
flowing
from
the
same
,
I
being
no
more
certein
in
my
outward
man
,
that
I
haue
receiued
these
to
some
good
profite
and
purpose
,
then
that
by
faith
,
I
haue
certeinly
taken
hold
of
Christ
,
hee
dwelling
in
my
heart
by
the
same
,
and
making
me
fruitfull
to
euery
good
worke
.
Q.
Do
you
meane
that
you
shoulde
much
regard
the
outward
elements
?
or
that
the
breade
and
wine
are
become
our
spirituall
nourishment
.
Answer
.
No
indeede
,
neither
the
one
nor
the
other
:
for
if
we
doubt
vppon
the
outward
,
we
should
soone
haue
our
faith
stolen
away
from
the
inward
.
And
for
the
other
,
we
know
&
beleeue
,
the
bodily
things
cannot
nourish
spiritualy
,
but
this
is
that
that
I
mean
,
that
by
the
outward
signes
,
we
shuld
be
as
it
wer
led
by
the
hand
vnto
that
which
they
signifie
,
from
whence
indeed
,
both
spiritual
life
heer
,
&
eternal
life
in
the
world
to
come
do
proceed
,
that
is
to
say
,
Christ
Iesus
himself
who
hath
suffred
his
death
&
passion
,
to
take
away
the
cause
of
our
death
&
condemnation
,
that
is
to
saye
,
Sinne
,
and
to
renue
vs
vnto
eternall
life
,
through
the
fulnes
of
all
spiritual
liuelines
,
which
resteth
and
remaineth
in
him
.
Q.
Where
is
Iesus
Christe
now
(
the
matter
of
the
Supper
)
specially
according
to
his
humaine
nature
.
An.
Not
on
earth
surely
,
whatsoeuer
men
fantasie
,
but
in
heauen
from
whence
he
shall
come
in
great
glory
,
to
iudge
the
quicke
and
the
dead
.
Q.
By
what
means
,
can
you
then
which
ar
on
earth
,
receue
him
that
is
in
heuen
.
A.
As
I
receiue
with
my
hande
&
my
mouth
the
sacrament
,
that
is
to
say
the
bread
&
wine
,
of
the
sacrament
,
&
that
to
the
norishment
of
this
body
,
and
preseruation
of
natural
life
:
euen
so
,
by
the
vertue
&
power
of
the
holy
ghost
,
I
do
inwardly
&
in
my
soul
,
receiue
&
imbrace
,
thorow
the
hande
&
mouth
of
a
liuely
and
stedfast
faith
,
our
Lord
Iesus
Christ
,
verie
God
and
verie
man
,
that
by
him
,
I
may
leade
a
spiritual
life
heere
,
and
afterwards
liue
eternally
.
Q.
Hytherto
we
haue
laboured
,
and
I
hope
profitablye
,
in
the
first
parte
of
preparation
to
the
Lords
supper
:
wherin
also
(
because
it
is
the
foundation
and
groundworke
to
the
rest
)
we
haue
delt
more
largely
.
Now
let
vs
proceed
to
the
other
remaining
,
dealing
with
them
in
some
more
shorter
sort
,
yet
so
stil
,
as
we
may
comfortablie
and
profitablie
vnderstande
the
same
.
Tell
mee
therfore
which
is
the
second
thing
,
necessarily
required
of
him
,
that
shal
worthely
partake
in
this
holy
sacrament
of
the
body
and
bloud
of
the
Lord
.
An.
A
steadfast
faith
in
the
trueth
of
Gods
promises
.
Q.
Why
do
you
so
expresly
demand
steadfastnes
in
fayth
.
Answer
.
Because
that
is
most
necessarilye
required
in
the
same
,
as
a
notable
mean
to
make
it
being
Gods
gift
,
in
som
measure
acceptable
before
him
,
and
comfortable
to
our
owne
soules
:
for
what
ioy
or
peace
can
wee
haue
when
our
perswasions
be
carried
hither
and
thither
and
we
find
our selues
wauering
in
those
principall
thoughts
of
our
hearts
,
that
do
concerne
Gods
eternall
mercies
towards
vs
in
Christ
.
Q.
And
why
do
you
require
a
steadfast
faith
,
rather
then
a
perfecte
faith
,
seeing
that
perfection
beeing
more
excellent
,
then
steadfastnes
,
it
is
likelye
that
it
should
bring
forth
more
excellent
fruites
.
Answer
Because
that
we
,
by
reason
of
the
remainders
of
corruptions
,
that
wee
shall
carrie
about
with
vs
,
so
long
as
we
liue
heere
,
can
neuer
in
this
life
atteine
to
perfection
,
of
this
or
any
other
spirituall
grace
.
And
yet
if
it
be
steadfast
,
sure
,
and
vnmooueable
,
it
is
such
as
God
will
accept
in
vs
for
Christs
sake
,
because
ther
is
in
him
alone
,
matter
sufficient
to
cure
all
our
maladies
,
and
to
couer
all
our
imperfections
:
and
suche
also
as
wee
maye
well
comforte
our selues
in
,
because
hee
that
only
giueth
faith
,
hath
bene
pleased
to
bestow
the
same
vpon
vs
,
and
wee
rest
perswaded
,
that
hee
will
not
reiecte
hys
owne
worke
in
vs
.
Q.
Do
you
mean
,
by
a
steadfast
and
an
vnmooueable
faith
,
such
a
fayth
,
as
from
the
first
planting
of
it
,
was
neuer
assaulted
with
diffidence
,
or
shaken
with
distrust
.
Answer
.
No
indeede
:
for
that
were
to
imagine
,
that
there
were
no
sinne
remaining
in
vs
,
or
sathan
without
vs
to
tempt
,
whereas
wee
knowe
,
that
as
in
respect
of
our selues
,
wee
are
dull
of
heart
,
and
slow
to
beleeue
,
so
Sathan
in
a
continuall
malice
against
vs
,
hath
not
onely
desired
to
winnow
vs
as
wheate
,
but
sore
battered
and
beaten
our
faith
and
hope
.
Howbeit
heer
is
our
confort
,
that
Christ
hath
praied
for
vs
,
that
our
faith
faile
not
,
we
further
raising
vp
also
our selues
,
euen
as
the
Apostle
doeth
him selfe
,
and
the
rest
of
the
beleeuers
,
with
this
sweete
sentence
,
that
though
wee
doubt
,
yet
wee
dispaire
not
.
Q.
And
what
do
you
take
this
stedfast
fayth
to
bee
,
that
you
speake
of
.
An.
It
is
a
certaine
perswasion
,
and
particular
application
of
the
whol
word
,
&
specially
of
the
sweet
&
confortable
promises
therin
conteined
,
to
mine
own
hart
.
I
assuredly
feeling
this
in
my
soul
,
that
whatsoeuer
is
generally
promised
,
to
the
company
of
the
faithful
&
beleuing
people
,
shal
be
particularly
verified
,
&
specialy
in
my self
Q.
And
why
say
you
that
by
the
eie
of
faith
,
you
look
rather
to
the
promises
,
then
to
the
whole
worde
,
or
holye
scriptures
of
God
.
A.
Because
though
it
be
true
,
that
my
faith
respecteth
al
the
word
,
&
euery
part
&
peece
of
it
,
as
which
conteineth
whatsoeuer
is
necessary
to
eternall
life
,
yet
doth
it
most
principally
regarde
the
promises
therein
comprized
,
which
be
indeede
,
the
most
proper
peculier
,
and
comfortable
obeicts
therof
,
as
which
do
most
liuely
propound
&
set
before
vs
Gods
eternal
fauor
,
Christes
holie
merrites
,
and
whatsoeuer
else
is
sweet
and
pleasant
,
either
for
this
life
present
,
or
that
which
is
to
come
.
Q.
Are
all
promises
in
the
worde
,
of
like
excellency
,
sweetnes
,
and
comfort
.
A.
No
certainly
,
for
though
that
they
bee
all
profitable
,
yet
the
promises
of
spiritual
blessings
ar
most
to
be
esteemed
Q.
If
all
be
not
a
like
precious
,
tell
mee
which
are
those
promises
,
that
you
ought
to
make
most
speciall
account
of
,
to
lay
hold
of
them
by
faith
.
A.
I
say
,
that
by
the
hand
of
faith
,
I
ought
to
aprehend
them
al
general
,
whether
they
concern
,
earthly
,
or
heauenly
,
bodilye
,
or
spirituall
benefits
,
because
they
be
the
very
norishment
,
or
life
rather
of
my
soule
:
howbeit
,
I
ought
most
chiefly
to
look
vpon
those
,
that
do
concern
the
forgiuenes
of
my
sins
in
this
life
thorow
christs
obedience
,
&
those
that
are
made
touching
eternal
life
,
&
euerlasting
saluation
throw
him
Q.
And
why
shuld
you
regard
these
rather
then
the
other
.
A.
Because
without
the
feeling
of
the
forgiuenes
of
our
sinns
in
Christ
,
we
can
haue
nothing
but
disquietnes
of
spirit
,
&
hel
in
our
hearts
,
neither
can
all
or
any
of
Gods
graces
without
that
,
be
comfortable
vnto
vs
:
but
means
rather
to
agrauate
our
most
fearful
condemnation
.
And
besids
if
it
wer
not
for
the
fruition
of
eternal
life
,
after
this
life
ended
,
we
that
professe
godlines
,
were
the
most
miserable
of
all
men
.
Q.
I
perceiue
then
by
this
,
that
as
it
behooueth
euery
godly
man
and
woman
,
to
be
well
acquainted
with
all
the
word
generally
,
so
it
specially
standeth
them
in
hand
,
to
labor
to
haue
a
most
skilful
feeling
in
the
promises
thereof
.
A.
That
is
most
true
,
as
without
the
which
indeede
he
cannot
,
either
lawfully
enioye
,
or
religiouslye
vse
,
the
outwarde
blessinges
of
this
life
or
patiently
vndergoe
,
or
couragiouslie
ouercome
,
the
afflictions
that
he
is
to
endure
for
Christs
sake
,
or
comfortablie
to
feele
Gods
most
holie
fauour
and
loue
,
or
sweetly
be
made
partaker
of
Christ
and
his
merites
,
or
haue
anye
hope
of
heauen
assuredlye
settled
in
his
heart
,
or
atteine
indeede
to
any
true
ioy
and
consolation
of
the
spirite
,
because
all
and
euery
one
of
these
things
are
offered
,
and
as
it
were
conueied
ouer
vnto
vs
,
in
the
promises
of
the
word
.
Q.
But
wee
are
dull
of
heart
,
and
slow
to
beleeue
,
as
you
said
before
.
And
besides
there
standeth
betwixt
vs
and
Gods
promises
,
not
onely
the
cloud
of
our
natural
corruption
,
but
also
the
innumerable
transgressions
that
we
haue
committed
againste
God
,
and
one
of
vs
against
another
,
by
meanes
whereof
,
we
are
become
not
onely
vnmeet
and
vnworthy
of
any
such
grace
,
but
in
stead
of
the
same
,
haue
deserued
all
iudgements
,
both
temporall
and
eternall
,
to
be
powred
forth
vpon
vs
.
To
all
which
adde
the
exact
iustice
of
God
,
whiche
cannot
but
punish
such
horrible
transgressions
.
In
this
miserable
estate
and
taking
what
shall
wee
do
?
or
what
shall
betide
of
vs
.
A.
I
will
shew
you
so
far
forth
as
my
poore
skill
will
serue
mee
,
and
as
I
haue
learned
from
your
mouth
out
of
the
word
against
the
strength
of
naturall
corruption
in
our selues
,
wee
are
to
set
the
power
of
our
regeneration
from
GOD
,
Gods
worke
in
the
excellency
&
might
of
it
,
being
able
to
ouerthrow
euerye
thing
,
that
either
by
our
weakenes
,
or
Sathans
malice
,
shall
exalt
it selfe
against
it
.
And
to
the
wound
that
is
made
in
vs
by
the
huge
heape
of
our
transgressions
,
we
are
to
applie
the
soueraigne
salue
of
our
sauiours
sufferinges
and
death
,
the
least
crumme
or
drop
as
you
would
saye
of
whose
merrits
,
is
able
to
break
the
strongest
band
&
chain
of
our
sins
,
in
whome
also
being
the
person
that
god
is
wel
pleased
with
,
&
hauing
the
fulnes
of
al
goodnes
in
himself
,
we
cannot
but
find
sufficient
worthines
,
to
couer
our
wretchednes
&
all
imperfecious
that
be
in
vs
whatsoeuer
.
And
as
for
Gods
iustice
,
it
is
all
ready
answered
in
Christs
obedience
for
vs
,
by
the
meanes
wherof
also
ther
is
an
entrance
made
into
the
infinit
tresure
house
&
store
of
his
incomprehensible
mercy
,
to
be
communicated
vnto
vs
.
And
if
it
agree
not
with
humain
equity
wher
a
det
is
once
paid
,
to
demand
it
again
,
can
we
imagin
that
it
shal
stand
with
Gods
iustice
,
either
to
demand
that
det
,
or
to
cast
vs
into
prison
,
sich
that
hand
writing
of
the
law
,
which
was
against
vs
to
condemn
vs
,
is
canceled
thruogh
christs
obedience
.
Q.
But
many
of
Gods
children
,
in
the
middest
of
ther
combats
,
know
not
whether
they
haue
faith
or
no
:
yea
,
for
the
most
part
it
semeth
to
them
,
that
then
they
haue
non
at
all
.
Tell
me
therefore
how
may
a
godly
man
trie
,
whether
he
haue
faith
,
yea
,
or
no.
A.
They
must
here
haue
recourse
,
to
those
fruits
and
effects
of
faith
,
that
God
hath
bin
pleased
to
bestow
vpon
them
,
&
inabled
them
in
som
measure
to
shew
forth
either
towards
his
owne
maiestye
,
or
towards
men
,
&
particularly
they
must
look
to
those
graces
of
feruent
praier
,
christian
patience
,
godly
sorrow
,
sincere
loue
,
&
many
such
other
good
duties
,
either
past
or
present
,
as
God
hath
made
them
able
,
either
in
affection
to
desire
&
aproue
,
or
in
action
to
accomplish
&
perform
;
from
whence
doutles
they
may
&
ought
to
receiue
comfort
,
because
that
if
our
former
transgressions
proceding
from
our selues
,
shuld
cast
vs
down
&
grieue
vs
to
the
hart
,
then
the
former
feelings
of
gods
Graces
bestowed
vpon
vs
of
his
own
goodnes
,
&
flowing
only
&
wholy
from
him
,
should
giue
comfort
to
our
soules
,
&
yeeld
vs
hope
in
time
to
come
,
though
presently
we
find
it
not
,
that
we
shal
again
possesse
,
not
only
these
former
ioyes
,
but
greater
measure
and
more
assurance
thereof
.
Q.
One
necessary
question
is
yet
behind
,
wherein
also
I
would
gladlye
haue
you
speak
namely
,
why
you
do
require
faith
now
,
rather
then
at
other
tims
sith
wee
should
carefully
indeuour
alwaies
,
to
find
and
feele
,
that
at
home
in
owne
hearts
,
as
which
is
indeed
the
principal
comfortt
and
ioy
of
our
soules
.
An.
Because
we
haue
now
thorow
the
vse
of
the
Sacrament
,
in
more
particular
and
plaine
manner
,
all
Christes
merrites
offered
vnto
vs
,
yea
,
whole
Christe
himselfe
,
in
whome
all
the
promises
of
God
,
are
Yea
,
and
Amen
.
Al
which
,
sith
they
can
no
otherwise
bee
laide
holde
of
,
then
by
the
hand
of
faith
,
(
for
Christ
is
in
heauen
,
and
we
are
on
earth
,
and
his
graces
are
spiritual
,
and
cannot
but
by
a
spirituall
instrument
be
apprehended
,
and
faith
onely
hath
this
vertue
in
it
,
to
ioyn
thinges
together
,
that
be
as
far
a
sunder
as
heauen
and
earth
,
yea
,
and
to
make
things
past
,
and
to
come
also
,
as
though
they
were
actually
present
,
either
in
sight
or
possession
)
I
saye
wee
haue
now
more
neede
,
then
at
other
times
to
raise
and
stirre
vp
our
faith
,
and
more
strongly
and
comfortably
,
to
applie
the
promises
vnto
our
owne
soules
,
or
else
we
shal
be
farre
of
from
aunswering
the
goodnes
offered
,
a
great
dishonor
doutles
to
almighty
God
.
Q.
Whiche
is
the
third
poynt
,
nececessay
for
a
godly
communicant
,
to
bring
with
him
to
the
right
vse
&
participation
of
the
Lords
holy
Supper
?
A.
Vnfeigned
repentance
for
all
his
sinnes
whatsoeuer
.
Q.
Why
do
you
demand
vnfeignednes
in
repentance
?
A.
To
the
end
that
our
inward
and
outward
hipocrisie
,
both
before
God
and
man
,
(
a
vice
too
common
in
all
holy
actions
,
and
euen
in
this
particularly
)
being
put
farre
from
vs
,
wee
might
labour
in
soundnesse
to
performe
that
,
that
shal
be
acceptable
in
his
sight
,
and
profitable
and
comfortable
both
to
our selues
,
&
others
.
Q.
Why
do
you
demaund
vnfeined
repentance
,
rather
then
perfect
?
Answere
.
Because
as
hath
bene
sayde
sundry
times
before
,
we
can
neuer
in
this
life
atteine
to
perfection
,
either
of
thys
,
or
of
anye
other
good
grace
whatsoeuer
.
And
yet
if
it
be
settled
in
the
heart
,
and
proceede
in
sinceritie
from
the
same
(
the
heart
being
the
most
principall
part
,
that
God
requireth
in
all
seruices
)
it
cannot
but
be
accepted
in
his
sight
.
Q.
And
what
profite
shal
come
vnto
vs
,
by
this
vnfeigned
repentaunce
,
if
vpon
right
examination
of
our selues
,
wee
finde
it
in
our
own
soules
?
A.
First
,
it
shall
distinguish
vs
from
Hipocrites
,
who
outwardly
make
manye
godly
shewes
of
this
,
&
other
good
things
also
,
but
yet
haue
no
soundnes
within
them
.
Secondly
,
it
shal
be
a
sure
pledge
vnto
vs
,
of
the
forgiuenes
of
our
sins
,
because
repentaunce
&
forgiuenes
of
sinnes
can
neuer
be
sundered
,
as
the
Scripture
sayth
in
manye
places
.
Thirdlie
it
is
an
euident
testimony
,
that
wee
haue
imbraced
the
Gospell
,
(
because
repentaunce
is
a
principall
part
of
it
)
and
by
consequent
eternall
life
,
because
the
Gospell
is
the
power
of
God
to
saluation
,
to
all
them
that
beleeue
;
Lastly
,
it
is
a
plaine
proofe
of
that
faith
,
that
God
by
his
worde
outwardly
and
by
his
spirite
inwardly
,
hath
wrought
in
our
hearts
,
repentaunce
being
one
principall
fruit
and
effect
thereof
.
Quest.
What
is
this
repentaunce
it selfe
?
Answer
.
An
earnest
hatred
of
all
and
euerye
sinne
,
whiche
heeertofore
wee
haue
loued
,
delighted
in
,
or
perfourmed
,
and
on
the
other
side
,
an
vnfeigned
loue
of
all
righteousnesse
whatsoeuer
,
whiche
heeretofore
wee
haue
hated
:
this
loue
of
the
good
,
and
hatred
of
the
euill
,
proceeding
from
a
right
and
reuerent
feare
of
Gods
eternall
Maiestie
,
and
working
also
so
farre
in
vs
,
that
it
causeth
vs
to
forsake
our selues
,
and
to
striue
in
some
acceptable
measure
to
the
mortification
of
our
owne
corruption
,
and
to
the
renewing
of
Gods
Image
in
vs
,
to
the
end
we
may
be
altogether
gouerned
by
the
holye
spirite
of
God
,
both
in
the
seruice
of
his
Maiestie
,
and
also
in
the
performance
of
all
holy
duties
towardes
our selues
and
other
men
.
Quest.
I
perceiue
by
this
you
haue
sayed
,
that
before
wee
can
eyther
tell
what
repentaunce
is
,
or
can
well
come
to
the
practise
of
it
,
wee
muste
bee
acquainted
,
and
that
in
feeling
,
with
manye
good
thinges
,
and
namelye
,
that
wee
muste
knowe
firste
what
sinne
is
,
also
howe
manye
sortes
there
are
of
it
,
and
likewise
by
howe
many
meanes
it
may
bee
committed
.
Tell
me
therefore
first
,
what
you
take
sinne
to
bee
?
A.
Sinne
is
the
transgression
and
breach
of
the
law
of
God
onely
.
Q.
And
why
saye
you
,
it
is
a
breach
of
Gods
law
onelie
?
A.
Both
because
his
law
is
the
onlie
rule
of
all
religion
towardes
him
,
and
of
all
charitie
towards
men
,
and
because
none
hath
authoritie
to
binde
mens
consciences
with
the
cordes
of
sinne
,
but
hee
alone
,
that
hath
made
them
,
and
who
onely
knoweth
what
sinne
is
.
Q.
Howe
many
sortes
of
sinnes
are
there
?
A.
Two
kindes
as
I
take
it
:
the
one
originall
,
and
the
other
actuall
.
Q.
What
call
you
Originall
sinne
?
A.
An
vniuersal
infection
and
geneall
corruption
of
al
mankind
,
both
in
bodye
and
soule
,
conueied
ouer
from
our
first
parents
Adam
and
Heuah
,
(
because
we
were
all
in
their
loynes
standing
and
falling
together
with
them
)
not
by
imitation
,
but
by
purgation
,
into
al
their
posteritie
,
there
flowing
from
the
same
,
an
vtter
defacing
of
Gods
Image
in
vs
,
which
was
giuen
vs
thorow
his
grace
in
Creation
and
their
following
in
stead
of
it
,
the
Image
of
Sathan
thorow
corruption
.
Q.
What
call
you
actuall
sinne
?
A.
Al
the
fruits
and
effects
of
our
originall
vnrighteousnes
whatsoeuer
,
whether
they
be
motions
to
euil
in
the
mind
,
or
consent
or
yeelding
to
sinne
in
the
vnderstanding
or
accomplishment
of
the
same
in
word
or
deede
.
Q.
Why
doe
you
call
these
actuall
sinnes
,
seeing
that
the
moste
of
them
,
stande
rather
in
affection
then
in
action
?
A.
Because
they
are
indeede
,
and
of
their
owne
nature
sinnes
,
whatsoeuer
papists
say
to
the
contrary
(
who
holde
that
motions
to
euill
,
are
not
euill
,
if
they
bee
withstood
)
as
which
proceede
from
that
bitter
root
of
originall
sinne
,
and
therefore
must
indeede
be
sinne
:
Besides
sith
God
that
is
a
spirit
(
whose
pure
eis
cannot
behold
wickednes
,
and
who
also
tryeth
the
hearts
and
reynes
)
being
best
able
for
his
vpright
iudgement
,
to
determine
and
pronounce
touching
sinne
,
hath
in
his
word
shut
vp
euill
motions
&
euill
affections
,
vnder
the
name
of
sinne
,
they
must
of
necessitie
bee
so
accounted
of
vs
.
Q.
By
how
many
meanes
may
sinne
be
committed
?
An.
Either
outwardly
,
by
our
words
and
deedes
,
as
by
filthie
talking
,
foolishe
speech
,
vncleane
actions
,
&c.
Or
inwardly
,
by
our
corrupted
thoughts
,
and
iniquitie
may
bee
committed
also
,
as
well
thorow
ignoraunce
,
negligence
,
or
carlesnes
leauing
vndon
the
good
duties
that
God
enioyneth
vs
to
doe
,
as
willinglye
and
willingly
performing
,
the
euill
thinges
that
he
hath
forbidden
vs
by
his
law
.
Q.
Let
mee
heare
in
fewe
wordes
what
profit
you
make
by
all
this
speech
of
sinne
?
A.
First
I
learne
,
that
in
as
much
as
Gods
lawe
is
a
plaine
meane
to
discouer
good
&
euil
,
I
should
therefore
vse
it
as
a
notable
instrument
,
both
to
confirme
me
in
goodnes
,
giuing
it
this
priuiledg
ouer
me
,
that
it
should
for
euer
ouer
rule
al
the
thoughts
of
my
heart
,
all
the
wordes
of
my
mouth
,
and
all
the
workes
of
my
handes
,
and
also
to
strengthen
me
against
all
sinne
,
both
in
affection
and
action
,
and
the
rather
because
God
by
his
word
hath
condemned
the
same
.
Secondly
,
that
for
as
much
as
a
world
of
sinne
lyeth
lurking
within
my
corrupted
nature
,
I
shoulde
learne
thereby
,
not
onelye
to
suspect
my selfe
,
and
euery
thing
that
I
my self
like
of
,
as
who
by
corruption
,
doe
loue
and
like
the
worst
thinges
,
but
diligently
to
take
heede
also
,
that
either
by
the
pleasure
or
subtilties
of
sinne
,
which
indure
but
for
a
while
,
or
thorow
the
ignorance
or
parcialitie
of
mine
owne
heart
,
I
bee
not
deceiued
.
Thirdly
that
for
as
much
,
as
sinne
maye
bee
committed
so
manye
wayes
,
I
shoulde
in
all
holye
care
and
a
good
conscience
,
bee
watchfull
ouer
my selfe
,
not
onelye
,
that
I
bee
not
ouertaken
with
the
acte
of
sinne
,
(
a
thinge
that
Hipocrites
greatlye
regarde
)
but
that
the
affections
of
euill
preuail
not
vppon
me
,
absteining
in
my
heart
,
what
I
can
,
from
motions
and
consent
thereto
,
and
in
my
outwarde
countenaunce
,
behauiour
,
wordes
,
and
deeds
,
from
all
appearance
of
euill
.
Q.
Ther
remaineth
one
thing
,
which
I
had
almost
fogotten
,
wherof
notwithstanding
I
would
be
glad
to
hear
your
minde
,
&
the
rather
because
it
is
a
profitable
point
,
both
for
knowledge
and
comfort
,
manye
of
Gods
Children
in
the
time
of
their
distresses
,
not
knowing
how
to
answere
an
assault
,
that
ariseth
vppe
in
them
,
to
wit
,
whether
they
haue
repented
,
yea
,
or
no
,
Tell
me
therfore
by
what
testimonies
and
tokens
,
may
we
be
assured
of
our
repentance
,
that
it
is
right
,
speciallye
before
God
?
A.
I
suppose
,
that
for
the
peace
of
a
good
conscience
in
this
behalfe
,
we
shuld
looke
firste
into
our
affections
,
and
see
whether
they
bee
trulie
turned
from
that
loue
of
euill
,
and
hatred
of
good
,
whiche
was
in
them
,
thorow
corruption
of
nature
to
a
sincere
detestation
of
euill
,
and
an
vnfeigned
desire
and
delight
in
thinges
acceptable
before
God
and
men
,
which
if
in
due
examination
wee
finde
,
they
maye
then
minister
no
doubt
some
comforte
vnto
vs
.
Secondly
,
we
are
to
consider
what
fruits
haue
followed
this
alteration
and
chaung
of
our
affections
,
as
wel
towards
God
as
towardes
men
,
and
towards
our selues
particularlie
:
as
for
example
,
if
before
God
we
haue
ben
humbled
in
vnfeined
confession
of
our
transgressions
,
and
in
earnest
crauing
forgiuenes
of
former
sinnes
,
and
praying
for
power
againste
subsequent
iniquities
,
and
all
this
wee
haue
requested
for
Christ
Iesus
his
sake
:
if
towardes
men
,
they
haue
made
vs
in
christian
charitie
to
labor
,
the
strengthening
of
them
that
stand
,
and
to
pitty
and
pray
for
such
as
be
ouertaken
,
wee
doing
also
what
we
can
to
pull
them
out
of
that
filthie
puddle
of
their
corruption
:
and
if
,
as
in
regarde
of
our selues
,
they
haue
brought
foorth
in
vs
,
feare
that
wee
fall
not
into
the
like
,
desire
care
,
and
indeuor
of
a
better
course
,
wrath
againste
our
sinnes
,
and
our selues
for
our
sinnes
sake
,
&
the
vsing
of
euery
good
and
holy
mean
,
both
outward
and
inward
,
for
the
repressing
of
all
sinne
generally
,
and
speciallye
of
our
particuler
iniquities
:
then
I
saye
,
I
see
no
reason
,
but
if
wee
haue
founde
these
and
such
like
fruits
,
soundly
settled
in
our
heartes
(
though
happely
we
haue
them
not
in
so
large
a
portion
,
and
great
measure
as
gladly
we
would
)
wee
should
bee
thorowlie
assured
of
our
repentance
.
Q.
To
shutte
vp
this
point
of
repentaunce
,
and
so
to
proceede
to
the
rest
remayning
:
Tell
me
why
doe
you
demaund
repentaunce
,
rather
now
,
then
at
other
times
?
A.
Because
Christ
now
,
is
more
plainlie
,
and
plentifully
exhibited
vnto
be
,
and
sette
as
it
were
before
all
our
senses
,
our
eies
,
eares
,
tastes
,
and
all
beeing
in
some
sorte
,
as
it
were
satisfied
with
him
and
conueying
him
after
a
sort
down
into
our
heartes
,
to
dwell
there
by
fayth
,
that
so
hee
may
make
vs
fruitfull
to
euery
good
worke
.
Both
which
thinges
,
that
he
may
the
more
delightfully
do
for
vs
,
and
in
vs
,
as
in
respect
of
our selues
it
standeth
vs
in
hande
,
more
mightelye
to
labour
the
purging
of
our selues
,
from
all
filthines
of
the
fleshe
and
the
spirite
,
and
to
haue
our
sanctification
thorowly
perfected
in
the
feare
of
God
,
otherwise
hee
will
not
take
pleasure
to
dwell
or
worke
in
vs
,
because
the
LORDE
Iesus
cannot
abide
to
haue
his
aboade
,
in
an
vncleane
soule
.
Q.
Let
vs
nowe
come
to
the
fourth
thing
,
meete
and
necessarye
,
for
euerye
religious
pertaker
at
the
Lordes
table
,
whiche
also
I
desire
of
you
to
know
what
it
is
?
A.
Sincere
loue
towards
al
men
,
and
euen
particulerly
towardes
our
enemies
Q.
What
do
you
mean
by
loue
heer
?
A.
Not
only
the
vnfeigned
affection
,
of
the
heart
,
though
that
be
the
first
beginning
and
root
of
loue
,
but
also
the
sounde
testification
of
it
,
by
outward
signes
,
as
countenaunce
,
behauiour
,
words
,
deedes
,
&c.
Q.
And
why
do
you
exact
soundnes
,
and
sinceritie
in
this
loue
.
A.
That
so
wee
might
,
the
better
remoue
that
dissembling
and
hipocrisy
both
of
heart
and
word
,
that
resteth
in
our
corrupt
nature
,
and
willingly
giue
ouer
our selues
,
to
yeelde
obedience
to
the
rules
of
the
word
,
which
enioyneth
vs
,
to
let
loue
be
without
dissimulation
,
and
commaundeth
vs
,
that
we
should
not
loue
in
word
,
neither
in
tongue
onely
,
but
in
deede
and
in
truth
.
Q.
Why
do
you
require
sound
loue
towardes
all
men
?
A.
Because
Gods
worde
in
manye
places
of
it
,
demandeth
that
duetie
of
vs
:
also
the
example
of
our
heauenlye
father
,
towardes
all
mankinde
leadeth
vs
therto
:
and
that
common
creation
and
bonde
of
nature
,
that
is
amongest
vs
shoulde
prouoke
vs
to
it
.
Q.
But
must
wee
loue
all
men
alike
:
and
shewe
the
like
testimonies
of
loue
to
all
?
A.
I
suppose
not
so
,
but
our
loue
must
be
ruled
,
speciallye
in
the
actions
,
testifiyng
it
eyther
according
to
the
abillitie
that
God
hath
indued
vs
our selues
with
all
,
yet
so
that
we
preferre
in
our
wants
,
the
chiefe
and
most
principall
duties
:
or
else
according
to
the
worthie
graces
,
that
he
hath
bestowed
vpon
his
Children
,
alwayes
notwithstanding
hauing
respecte
vnto
the
most
excellent
.
I
will
with
your
good
patience
,
in
two
or
three
woordes
,
make
my
meaning
more
playne
,
that
so
you
may
perceiue
your
labour
not
lost
in
the
former
instructions
that
you
haue
giuen
mee
touching
this
point
.
If
manye
stand
in
neede
,
either
of
bodily
or
spirituall
succour
,
and
thorow
want
of
ability
or
otherwise
,
I
am
not
able
to
releeue
them
all
,
then
my
minde
is
,
that
those
are
most
to
be
preferred
,
to
whom
I
am
most
straitly
bound
,
either
by
the
bond
of
nature
,
or
christian
profession
.
Q.
What
reasons
haue
you
to
leade
you
to
this
?
A.
First
,
the
plain
words
of
the
text
,
which
as
it
chargeth
vs
to
doe
good
vnto
all
,
so
will
it
haue
vs
especially
to
regard
the
houshold
of
faith
.
Secondly
,
we
haue
the
examples
,
as
of
many
good
men
,
so
of
one
that
is
greater
then
all
exception
,
Christe
Iesus
himselfe
,
who
though
he
loued
all
his
Disciples
,
yet
adorned
one
aboue
the
rest
,
with
this
title
,
The
disciple
whom
Iesus
loued
.
Q.
But
this
should
seeme
to
approue
of
respect
of
persons
,
&
to
be
a
mean
of
great
emulation
&
contention
amongst
the
members
of
the
body
of
the
church
?
A.
Not
so
neither
,
because
here
is
nothing
of
man
esteemed
,
but
onely
Gods
graces
,
according
as
he
hath
made
vs
to
see
them
in
our selues
or
others
,
rightlie
reuerenced
,
which
also
shal
be
so
farre
of
,
from
breeding
iarres
or
dislikes
,
that
it
shal
be
a
notable
spurre
to
all
goodnes
,
in
as
much
as
they
that
be
indued
with
the
best
partes
,
shal
be
most
loued
and
best
liked
;
from
which
likewise
ther
shall
flowe
a
third
commodity
,
namely
,
that
our
loue
,
which
is
now
carried
away
with
wordly
respectes
,
and
carnal
considerations
,
shal
be
ouerruled
as
it
were
,
and
most
speciallie
restrained
to
spirituall
and
heauenlie
blessinges
?
Q.
Why
do
you
adde
particulerlie
,
towardes
our
enemies
?
A.
The
more
deeply
to
sound
our
own
loue
:
for
wee
loue
them
that
loue
vs
what
greate
thing
do
wee
,
and
the
better
to
trie
our
obedience
to
god
,
who
requireth
this
greate
duetie
at
our
handes
:
in
performance
wherof
also
,
we
our selues
(
sone
be
soundlie
done
)
maie
reape
singuler
comforte
,
in
as
much
,
firste
as
wee
see
Gods
spirite
,
&
power
fully
working
in
vs
,
the
practise
of
that
,
from
which
thorow
the
corruption
of
our
nature
wee
are
most
farre
.
Secondly
because
it
is
an
vndoubted
testimonie
of
our
sound
affection
to
Gods
Saints
,
in
as
much
as
we
loue
them
that
euen
for
well
doyng
,
do
hate
and
persecute
both
vs
and
them
,
wee
hoping
yet
further
her
also
,
that
God
in
such
sort
will
so
blesse
our
pore
obedience
in
this
behalfe
,
performed
according
to
his
word
,
that
other
men
by
our
example
,
shall
in
some
sorte
be
drawen
on
,
to
do
like
towardes
vs
and
others
also
.
Quest.
But
this
is
a
harde
,
yea
an
impossible
thinge
for
vs
,
as
in
respecte
of
our selues
especially
,
to
accomplishe
and
performe
?
Answere
.
I
confesse
that
to
bee
true
,
howbeit
the
more
neede
wee
haue
for
that
,
to
striue
to
the
dooing
of
it
,
not
making
the
difficultie
of
this
duetie
,
a
meane
to
discourage
vs
,
as
manye
doe
in
this
and
manye
other
poyntes
,
but
to
encourage
vs
rather
,
knowing
that
this
beeing
once
perfourmed
by
the
power
of
Gods
spirite
that
dwelleth
in
vs
,
GOD
by
this
shall
reape
more
glorye
,
as
whose
power
shall
the
more
plainely
appeare
,
by
how
much
the
worke
was
hard
,
and
altogeather
impossible
as
in
respecte
of
vs
:
and
wee
oure selues
shall
receiue
more
comfort
,
in
that
weake
fleshe
and
bloude
hath
bene
inabled
by
him
vnfaynedly
to
doe
that
,
from
the
least
thought
whereof
,
we
were
most
far
remooued
.
Q.
What
reasons
haue
you
to
lead
you
to
the
doing
of
this
,
so
harde
and
excellent
a
dutie
?
An.
First
,
manye
commaundementes
contayned
in
the
word
,
and
namely
,
Mat.
5.
Luk
6.27
.
where
we
are
expresly
commanded
to
loue
our
enemies
,
&c.
Secondly
Gods
owne
practize
,
who
loued
vs
when
we
were
his
enemies
,
and
yet
testifieth
his
loue
towards
all
,
making
his
sunne
to
shine
,
and
his
raine
to
fall
vpon
the
iust
and
vniust
.
Thirdly
,
Christs
own
example
who
loued
,
and
as
a
signe
of
his
loue
,
prayed
for
them
that
put
him
to
death
,
as
the
Euangeliste
recordeth
.
Against
which
,
if
eyther
thorow
Sathans
subtlety
,
or
in
our
owne
ignoraunce
,
wee
will
say
,
that
Christ
did
this
as
God
:
we
are
fourthly
to
regarde
the
example
of
manie
of
Gods
sayntes
,
and
particulerly
of
Steuen
,
who
as
appeareth
,
Act.
7.60
.
compassed
about
with
flesh
and
blood
like
vnto
our selues
,
did
the
like
,
in
perswading
our
owne
heartes
,
that
God
which
performed
it
in
him
and
others
,
will
accomplish
the
same
in
vs
.
Q.
What
fruit
and
comfort
shal
you
reape
by
this
sincere
loue
in
you
,
and
the
effects
thereof
?
A.
Great
and
many
doutlesse
:
as
first
it
is
a
plaine
badge
and
cognisance
,
both
to
my self
and
others
,
that
I
am
Christs
disciple
.
Secondly
,
it
is
one
assured
argument
,
that
I
am
translated
out
of
darkenes
into
light
.
Thirdly
,
it
sealeth
vp
vnto
me
this
,
that
I
am
a
sound
and
feeling
member
of
the
bodie
of
Christ
.
Fourthly
,
it
certifieth
my
conscience
,
that
the
saints
and
seruants
of
God
doe
vnfainedly
loue
me
.
And
lastly
,
it
is
a
certain
pledge
,
that
I
am
in
some
measure
fit
for
praier
,
with
out
the
which
also
,
euen
all
the
supplications
of
the
faythfull
,
shal
be
abominable
in
Gods
sight
,
hurtfull
to
their
owne
soules
,
and
vnprofitable
to
others
.
Q.
And
why
doe
you
require
loue
now
,
more
then
at
all
other
times
,
seeing
it
is
a
duty
that
we
should
walk
in
,
all
the
daies
and
times
of
our
liues
?
Answer
.
Because
wee
receiue
now
,
a
more
excellent
pledge
of
that
holye
loue
,
that
is
and
ought
to
be
,
betwixt
the
members
of
Christs
body
,
then
at
other
times
.
And
therefore
good
reason
,
that
in
sound
loue
wee
should
be
more
fitte
,
for
the
receiuing
of
that
which
God
giueth
vs
,
not
onely
to
expresse
our
mutuall
loue
by
,
but
there
beeing
also
a
certaine
proportion
and
good
agreement
,
betweene
the
thing
offered
and
receiued
,
we
might
more
and
more
be
strengthened
,
and
made
to
grow
vp
therein
.
Q.
Which
is
the
last
thing
of
al
,
requisite
to
this
holy
action
of
the
Supper
?
A.
Humble
thankesgiuing
to
almightie
God
for
all
his
mercies
,
and
namlye
,
for
those
that
he
offereth
vs
,
at
that
hys
holy
table
:
which
though
it
come
in
the
last
place
,
yet
is
it
not
of
the
least
importaunce
,
as
by
whiche
,
because
it
is
the
principall
part
of
this
action
,
the
whole
action
it selfe
is
many
times
named
:
and
being
rightly
performed
,
is
a
good
mean
doutles
,
to
haue
that
and
al
other
mercies
continued
vpon
vs
.
Q.
Why
doe
you
require
humblenes
in
your
thankesgiuing
?
A.
First
,
to
beat
downe
the
pride
of
our
own
conceits
,
who
are
then
speciallie
puffed
vp
,
when
we
haue
receiued
most
graces
from
god
:
also
because
we
are
assured
,
that
without
it
,
whatsoeuer
seruice
we
offer
vp
to
God
,
and
therefore
our
thankesgiuing
likewise
shal
be
abhominable
in
his
sight
,
for
as
it
is
true
that
God
on
the
one
side
,
resisteth
the
proud
euen
vnto
their
faces
,
generallye
in
all
their
facts
,
&
most
specially
in
suche
seruices
as
they
vndertake
to
performe
to
him
:
so
doth
hee
delight
in
,
and
giue
grace
to
the
lowly
and
meek
,
specially
to
such
,
as
be
so
cast
down
in
themselues
,
that
they
feel
,
that
not
onely
their
owne
sinnes
,
haue
made
a
fearful
seperation
betwixt
God
and
them
(
howsoeuer
it
please
him
,
in
Christs
innocency
and
righteousnesse
to
cure
and
couer
the
same
)
but
also
that
the
workes
of
righteousnes
,
which
God
hath
inabled
them
to
performe
,
are
(
not
as
they
come
from
him
or
of
themselues
,
but
also
as
they
tast
of
the
remainders
of
our
corruption
)
as
filthy
&
stained
clouts
in
his
sight
,
if
they
shuld
be
tried
by
his
most
exact
iudgement
.
Q.
And
what
is
this
thankesgiuing
you
speake
of
and
require
?
A.
Not
onely
a
gratefull
receiuing
of
Gods
benefites
,
as
in
regard
of
the
affections
of
our
minde
,
though
that
indeed
bee
the
principall
,
and
which
God
most
respecteth
,
and
wee
our selues
may
reape
most
comfort
by
:
neither
yet
a
sanctified
vse
of
them
,
which
also
is
some
testimony
both
of
our
reuerence
and
thankefulnesse
towards
him
that
giueth
the
same
,
and
of
faith
in
our selues
,
but
also
an
vnfeigned
declaration
(
which
I
adde
the
better
to
shutte
out
hipocrisie
)
of
our
thankefull
hearts
,
first
by
the
words
of
our
mouthes
continuallie
speaking
vnto
his
prayses
,
that
hath
delt
so
liberallye
and
largelye
with
vs
miserable
wretches
,
not
worthy
of
the
least
benefit
of
this
life
,
much
lesse
of
that
whiche
is
to
come
:
and
secondly
,
by
the
deedes
of
a
holie
conuersation
,
in
some
measure
aunswerable
to
those
mercies
,
and
a
notable
meane
also
to
testifie
the
care
and
kindnesse
of
our
hearts
,
towardes
God
in
his
graces
most
plentifully
powred
forth
vpon
vs
.
Q.
Why
say
you
to
almightie
God
?
may
we
not
yeeld
thanks
to
men
also
?
An.
I
name
him
because
hee
is
the
onely
founteine
,
from
whence
alone
floweth
all
godnes
to
vs
ward
,
and
therefore
indeede
to
him
alone
belongeth
all
praise
and
thankesgiuing
for
the
same
.
Not
minding
yet
hereby
to
debarre
men
from
thanking
one
an
other
,
in
the
gyftes
that
they
communicate
one
to
an
other
:
for
piety
or
performance
of
duty
to
God
,
doth
not
destroy
humanitie
or
courteous
dealing
one
towards
an
other
.
And
yet
herin
▪
men
must
be
alwaies
circumspect
,
that
they
rob
not
God
of
his
glory
,
in
the
whole
,
or
in
any
part
of
it
,
which
they
shal
do
,
if
they
make
or
take
men
to
bee
anye
more
then
instruments
or
meanes
of
Gods
mercie
towardes
them
.
Q.
That
that
followeth
,
me
thinketh
seemeth
impossible
for
vs
to
performe
,
namelye
,
that
wee
shoulde
yeelde
God
thanks
for
all
his
mercies
,
sith
they
are
infinit
and
innumerable
.
The
consideration
wherof
,
also
shuld
greatly
cast
vs
down
,
sith
we
faile
in
a
duty
of
so
great
a
moment
and
waight
.
Tell
me
therefore
what
is
that
you
meane
thereby
?
A.
I
deny
not
but
confesse
,
that
Gods
mercies
are
as
you
say
infinit
&
inumerarable
,
&
that
it
is
indeed
impossible
for
vs
to
account
them
all
;
muche
more
impossible
worthelye
to
praise
him
for
them
or
any
one
of
them
.
But
as
in
vnfeined
confession
of
our
own
infinite
transgressions
before
him
,
we
haue
some
peece
of
a
good
conscience
,
in
the
general
laying
of
them
out
,
and
in
a
particuler
rentall
of
so
many
of
them
as
we
can
call
to
memorie
:
so
no
doubt
in
this
action
,
this
may
comfort
vs
that
though
we
cannot
call
to
mind
,
euery
one
of
his
mercies
particularlye
,
yet
wee
cease
not
in
general
termes
,
to
praise
him
for
all
,
and
particulerly
to
recount
as
manye
as
wee
can
?
that
so
both
waies
,
our
thankefulnes
may
be
both
earnest
&
continuall
:
we
dealing
further
in
this
,
as
in
all
other
good
duties
,
namely
in
forceing
our selues
to
the
vttermoste
of
graces
receiued
,
to
the
careful
performance
of
this
holy
seruice
,
cleauing
yet
when
we
haue
done
,
for
the
couering
and
curing
of
our
wants
heer
,
as
in
all
other
works
of
righteousnes
and
fruites
of
our
faith
,
to
the
fulnes
of
perfection
and
holines
in
our
sauiour
,
who
is
therefore
giuen
vnto
vs
,
not
onely
to
take
away
sinne
,
but
to
supply
al
our
defects
,
that
so
euery
manner
of
way
,
he
might
become
wholy
ours
for
euer
.
Q.
How
many
sortes
of
Gods
mercies
are
there
towardes
vs
?
A.
Two
in
my
iudgement
,
euen
as
wee
our selues
,
consist
of
two
partes
,
to
wit
,
the
one
,
outward
as
our
bodies
,
and
the
other
,
inward
as
our
soules
,
and
as
we
know
&
beleeue
,
that
there
are
two
liues
,
the
one
temporall
heere
,
and
the
other
eternall
in
the
world
to
come
.
Of
the
first
sort
,
are
peace
,
plentie
,
health
,
godly
Magistrats
,
good
lawes
,
&
sundrie
suche
like
,
for
whiche
we
are
bound
dailye
to
praise
God
,
because
we
daily
inioy
the
same
.
Of
the
second
sort
,
are
fayth
,
repentance
,
forgiuenes
of
our
sinnes
,
and
all
good
meanes
wherby
these
things
are
begun
begotten
&
continued
in
vs
:
which
because
they
are
spiritual
,
do
no
doubt
more
necessarily
be
long
,
to
the
good
estate
of
our
soules
,
then
the
former
to
the
preseruation
of
our
bodies
These
latter
beeing
again
of
two
sortes
:
some
respecting
this
life
present
,
as
the
Ministerye
of
Gods
woorde
,
cellebrating
of
the
Sacramentes
,
execution
of
Chrystes
Disciplyne
,
earnest
prayers
,
and
Gods
holy
spirite
,
by
the
powerfull
working
wherof
,
all
these
are
made
fruitfull
:
oth
or
some
concerning
the
life
that
is
to
come
,
as
the
saluaion
of
our
soules
,
in
the
day
of
Christ
,
the
comfortable
fruition
of
Gods
presence
for
euermore
,
&c.
The
former
notwithstandinge
beeing
means
to
bring
vs
to
the
possession
of
these
latter
,
and
therefore
good
reason
,
why
we
should
reuerently
receiue
them
,
and
rightly
vse
them
to
those
ends
and
purposes
whereunto
God
him selfe
hath
bene
pleased
,
in
great
mercy
to
vs
ward
to
appoint
the
same
.
Q.
But
ought
we
to
be
alike
thankfull
to
God
for
all
his
mercies
?
A.
True
it
is
,
that
we
should
let
none
of
them
slip
out
of
our
memories
,
nor
bee
vnthankfull
for
the
least
,
if
wee
could
tell
how
,
because
the
least
of
them
exceedeth
all
the
thankes
that
we
are
able
to
yeeld
:
Howbeit
those
that
are
moste
excellent
,
should
fetch
from
vs
most
humble
&
harty
thanks
,
otherwise
we
shall
depriue
God
of
a
principal
part
of
his
glory
,
whilst
we
giue
him
smallest
thanks
,
for
his
greatest
benefits
,
&
bewray
slender
iudgement
in
our selues
,
that
are
not
able
to
discern
betweene
the
best
and
the
meanest
of
Gods
mercies
,
yea
,
we
shall
spoile
our selues
of
that
hope
,
that
wee
might
haue
of
the
continuance
and
increase
of
his
goodnes
towardes
vs
,
because
the
more
dutifullye
thankfull
wee
are
towards
him
(
that
also
being
his
owne
grace
wrought
in
vs
)
the
more
hope
wee
haue
still
to
receiue
.
Q.
You
sayd
,
wee
should
especiallye
thanke
him
for
the
graces
,
that
hee
is
pleased
to
bestow
vppon
vs
,
at
that
his
holy
table
:
But
why
say
you
so
?
A.
As
well
because
we
haue
then
,
a
speciall
prouocation
giuen
vs
thereto
,
in
the
right
vse
of
the
Supper
,
those
graces
beeing
after
a
sort
plainelye
propounded
vnto
all
our
senses
,
as
also
because
that
the
graces
that
are
there
offered
,
bee
indeed
speciall
and
singuler
merrites
,
if
we
consider
,
either
our
vnworthines
that
receiue
them
,
(
miserable
men
that
we
are
)
or
the
great
goodnes
of
God
the
grace
of
them
,
or
the
excelency
of
the
graces
themselues
,
that
be
offered
to
vs
therein
.
Quest.
What
are
those
graces
I
pray
you
?
A.
Many
and
diuers
,
yea
infinite
and
innumerable
,
speciallie
Christes
deathe
,
and
the
most
comfortable
fruites
and
effects
,
that
flow
from
the
same
,
to
al
faithfull
communicants
,
because
in
them
,
hys
death
,
and
the
fruites
following
it
,
connot
bee
sundered
.
Q.
What
is
there
in
the
supper
,
that
may
lead
vs
to
Christes
death
,
or
maye
put
vs
as
it
were
in
possession
of
it
and
the
fruits
of
the
same
?
A.
The
breaking
of
the
breade
,
and
the
powring
forth
of
the
wine
,
doe
moste
liuely
set
before
the
eies
of
my
faith
,
the
crucifiyng
of
Christes
body
,
and
the
sheading
of
his
bloud
,
though
that
were
perfourmed
many
hundred
yeares
agoe
,
this
being
one
speciall
propertie
of
faith
,
(
as
hath
bene
saide
already
)
to
make
things
past
present
;
And
I
am
made
pertaker
of
the
same
,
with
all
graces
flowing
from
it
,
in
as
much
as
according
to
Christs
ordinaunce
and
commandement
,
I
take
the
breade
and
eat
it
,
and
drincke
likewise
of
that
misticall
cuppe
,
by
faith
,
assuring
my selfe
,
that
as
verelie
as
that
bread
is
broken
,
and
that
Wine
powred
forth
before
mine
eies
,
so
verely
was
Christes
bodye
crucified
,
and
his
bloud
shedde
vppon
the
Crosse
for
me
,
to
the
forgiuenes
of
all
my
sinnes
.
And
as
verely
as
I
eat
the
bread
and
drinke
the
wine
,
hoping
that
it
shall
turne
to
the
nourishment
of
my
outward
man
,
and
comforte
of
my
heart
,
so
verely
Christ
and
his
merites
,
are
and
shall
be
the
spirituall
food
and
ioy
of
my
soule
,
euen
to
eternal
saluation
and
euerlasting
life
.
Q.
What
bee
the
principall
fruites
flowing
from
Christs
death
vnto
vs
?
Answer
.
We
haue
by
Christes
death
,
these
especiallye
:
firste
,
the
forgiuenesse
of
all
oure
sinnes
,
the
Scripture
bearing
recorde
to
this
trueth
,
and
saying
:
Christe
died
for
our
sinnes
,
and
agayne
,
the
bloud
of
Christe
doth
purge
vs
from
all
our
iniquities
.
Secondlie
,
we
haue
strength
against
the
power
of
sinne
,
the
Apostle
telling
vs
in
the
spirit
of
truth
that
our
old
man
crucified
is
with
him
,
that
the
bodye
of
Sinne
might
bee
destroyed
.
Thirdlye
,
Sinne
beeing
taken
awaye
by
his
death
,
the
cursse
that
lay
vppon
the
Creatures
for
it
,
is
also
remoued
,
and
we
in
the
taking
away
thereof
,
haue
the
same
sanctified
to
our
lawfull
vses
.
Fourthly
by
his
death
,
we
haue
not
onely
the
rage
of
naturall
death
asswaged
,
but
are
thereby
deliuered
from
eternall
death
,
hauing
by
meanes
of
his
obedience
also
,
a
ready
way
,
and
speedie
passage
to
eternall
life
,
which
also
is
and
ought
to
bee
taken
,
euen
for
a
most
principall
fruite
of
his
death
and
sufferinges
.
For
had
our
sauior
by
his
death
,
brought
vnto
vs
the
former
graces
onely
,
and
yet
appointed
vs
to
haue
liued
heer
in
manifolde
calamities
,
and
persecutions
vnder
the
wicked
,
or
suffered
our
soules
to
sleep
as
some
dreame
and
suppose
,
we
had
ben
most
miserable
.
Q.
I
reioyce
greatly
,
in
the
reasons
that
you
haue
hetherto
soundlye
rendered
,
touching
your
faith
,
and
hope
,
wishing
you
more
and
more
to
indeuour
the
increase
of
all
feeling
,
knowledge
,
and
holy
obedience
in
these
and
all
other
thinges
that
maye
concerne
Gods
glory
,
the
good
of
his
children
&
your
owne
comfort
,
both
in
this
life
,
and
that
that
is
to
come
.
But
tell
mee
plainly
,
haue
you
a
minde
and
desire
to
striue
thereto
?
Answer
.
Yea
,
I
thanke
God
for
it
in
some
measure
:
and
I
beseech
him
hartely
to
continue
,
with
increase
of
the
same
in
me
for
euer
:
And
I
pray
you
in
that
behalfe
,
let
me
be
assisted
with
your
earnest
prayers
,
both
publike
and
priuate
,
as
I
haue
bene
heretofore
.
Q.
And
purpose
you
at
all
times
,
to
meditate
of
these
good
things
spoken
,
but
speciallye
then
,
when
you
sit
at
the
Lords
table
,
with
the
rest
of
the
beleeuers
?
Answer
.
Yea
the
Lord
strengthening
me
thereto
,
and
inabling
mee
by
his
spirite
,
to
maister
mine
own
corruption
and
to
subdue
the
straggling
thoughts
of
my
heart
and
head
.
Q.
Though
vpon
this
that
you
haue
confessed
,
I
am
willing
to
admitte
you
,
to
the
participation
of
the
Lords
Supper
,
yet
let
me
I
pray
you
,
sound
you
a
little
further
,
in
some
necessary
points
,
for
me
and
you
before
wee
drawe
to
an
end
.
Do
you
for
the
time
repent
from
the
bottome
of
your
hart
,
and
wil
you
vnfeignedlie
in
time
to
come
heereafter
,
alwaies
deteste
all
corrupt
,
erronious
,
and
hereticall
opinions
,
and
particulerlye
that
of
poperye
,
which
is
a
monstrous
body
,
bombazed
&
patched
,
of
all
heresies
that
euer
haue
bene
?
An.
Yea
with
all
my
heart
,
and
will
most
willingly
performe
,
that
which
you
require
,
by
the
grace
of
GOD
,
without
whome
I
cannot
do
any
thing
.
Q.
And
wil
you
not
suffer
your selfe
thorow
seducing
spirites
,
that
are
sent
abroade
into
the
worlde
,
by
Antychrist
that
man
of
sin
,
to
peruert
mens
soules
to
haue
your
affection
in
any
part
with
drawen
from
dutifull
obedience
,
vnto
our
gracious
soueraigne
,
Queene
Elizabeth
,
her
inferior
Mgistrates
,
and
Godly
lawes
?
Or
if
God
should
sende
as
a
iust
punishment
vppon
vs
for
our
sinnes
,
alteration
and
chaunge
in
our
state
and
religion
,
will
you
not
reuolt
and
fal
away
from
the
truth
,
now
publikelye
preached
and
professed
in
oure
land
?
A.
No
the
Lord
assisting
me
.
As
for
her
maiesty
I
wil
be
alwayes
ready
,
with
goodes
,
lands
,
life
,
and
all
that
I
haue
,
to
yelde
obedience
vnto
her
in
the
lord
,
and
for
the
Lord
,
and
touching
religion
now
presentlie
established
,
I
purpose
thorowe
Gods
goodnes
,
whatsoeuer
shall
fall
out
,
to
liue
and
die
therein
.
Q.
Now
the
very
God
of
peace
that
brought
againe
from
the
dead
,
oure
Lord
Iesus
,
the
great
shepheard
of
the
sheep
,
thorow
the
bloud
of
the
euerlasting
couenaunt
,
sanctifie
you
thorowout
,
that
your
whole
spirite
,
and
soule
,
and
body
,
may
be
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
,
and
make
you
continually
perfect
in
al
good
workes
,
alwaies
to
do
his
will
,
he
working
in
you
that
which
is
plesaunt
in
his
sight
,
thorow
Iesus
Christ
,
who
together
with
the
father
,
and
the
holie
ghost
,
three
persons
and
one
eternall
God
,
be
magnified
and
praysed
of
vs
:
and
of
all
people
,
both
now
and
at
all
times
,
for
euer
and
euer
?
An.
So
bee
it
(
good
Lorde
)
euen
so
bee
it
.