A
PASTIME
for
Parents
to
bee
vsed
with
their
children
for
recreation
,
to
passe
away
the
time
;
containing
the
most
principall
grounds
of
Christian
religion
.
Father
.
WHat
is
God
?
Child
.
An
infinite
perfection
,
Father
.
Where
is
God
?
Child
.
Alwaies
euery
where
,
Father
.
Whether
is
the
Godhead
a
thing
onely
imaginarie
or
no
?
Child
.
The
Godhead
is
not
a
thing
which
onely
may
bée
conceiued
in
thought
,
Father
.
How
then
doe
you
conceiue
of
the
essence
,
and
being
of
the
Godhead
?
Child
.
That
the
substance
or
essence
of
the
dietie
is
of
all
things
most
simple
and
single
,
and
is
neither
diuided
,
multiplyed
,
nor
compact
of
any
elementarie
qualitie
.
Father
.
Expresse
your
minde
morefully
.
Child
.
This
I
meane
,
that
the
diuine
nature
is
one
,
simple
,
vniforme
,
immateriall
,
impassible
,
immutable
,
illocall
,
eternall
,
omnipotent
,
omniscient
,
infinite
,
void
of
al
mixture
,
composition
,
combination
,
diuision
,
or
dissimilitude
.
Father
.
Which
be
the
proper
and
essentiall
attributes
of
God
?
Child
.
The
proper
attributes
of
God
are
vbiquitie
,
eternitie
,
vnitie
,
simplicitie
,
omnipotency
:
for
these
do
spring
from
his
essence
and
forme
,
as
naturally
,
necessarily
and
directly
,
as
the
beames
,
light
,
&
heat
,
issue
from
the
Sunne
,
as
the
streames
from
a
fountaine
of
water
.
Father
.
Can
these
essentiall
attributes
of
God
increase
,
or
decrease
?
Child
.
Nothing
that
is
in
GOD
can
bée
augmented
,
or
diminished
,
or
anie
way
altered
:
For
as
hée
is
once
at
any
time
,
so
is
hée
alwaies
at
all
times
.
Father
.
What
may
we
learne
out
of
this
?
Child
.
To
feare
and
tremble
so
often
as
wée
thinke
or
speake
of
this
infinite
Maiestie
.
Father
.
What
are
we
especially
to
consider
in
God
for
our
comfort
and
instruction
?
Child
.
His
wisedome
,
prouidence
,
iustice
,
and
mercie
.
Father
.
Are
not
all
these
in
God
as
accidents
,
or
accidentall
qualities
?
Child
.
No
:
For
there
are
no
accidents
,
or
accidentall
qualities
in
God
,
that
is
nothing
seperable
or
mutable
:
but
all
these
are
in
God
as
essentiall
,
and
inseperable
properties
,
or
if
you
will
of
the
very
essence
of
God
.
Father
.
Are
not
these
forenamed
qualities
of
wisedome
,
prouidence
,
iustice
,
and
mercie
,
accidentall
,
and
seperable
both
in
men
and
Angels
?
Child
.
Yes
verely
:
for
they
are
no
part
of
their
nature
or
essence
,
nor
yet
essentiall
properties
:
for
they
may
bée
remooued
,
and
seperated
from
their
subiects
.
Father
.
You
said
before
that
God
is
alwaies
euery
where
,
that
is
,
in
all
places
at
once
:
but
how
can
that
bee
,
sith
the
opinion
is
,
that
God
is
onely
in
heauen
?
Child
.
God
as
touching
his
essence
is
no
more
in
heauen
then
in
this
inferior
world
:
but
he
is
said
to
be
in
heauen
,
because
his
glory
and
maiestie
doth
there
most
clearely
shine
out
.
Father
.
Sith
God
is
in
all
places
at
once
:
tell
me
also
whether
he
doth
know
all
things
at
once
.
Child
.
God
doth
know
all
mens
thoughts
,
words
,
and
déeds
at
once
,
all
that
euer
haue
béene
,
are
and
shall
be
.
For
there
is
nothing
past
,
or
to
come
with
God
,
but
all
things
are
alwayes
present
:
and
it
is
as
easie
a
matter
for
God
to
comprehend
all
things
past
,
present
,
and
to
come
at
once
,
as
it
is
for
vs
to
tell
,
one
,
two
,
thrée
.
Father
.
Is
it
not
daungerous
then
to
haue
any
base
thoughts
of
God
,
or
carnally
or
basely
to
imagine
that
God
is
like
a
man
,
or
any
other
creature
?
Child
.
Yes
assuredly
:
For
it
is
high
treason
to
haue
any
such
thoughts
or
vile
conceits
of
God
:
for
God
is
like
no
thing
:
Father
.
Is
not
the
sinne
of
the
Papists
verie
great
,
which
make
Images
and
similitudes
of
God
,
and
set
them
vp
in
their
Churches
to
breed
carnall
thoughts
,
and
imaginations
of
God
in
the
hearts
of
the
people
?
Child
.
It
is
a
very
high
degrée
of
blasphemie
:
What
similitude
will
you
set
vp
vnto
him
?
that
the
Image
is
a
teacher
of
lies
.
Father
.
What
shall
we
say
then
to
our
common
swearers
which
daily
blaspheme
this
great
maiesty
of
God
,
and
take
his
most
holy
and
sacred
name
in
vaine
for
euery
trifle
?
Child
.
They
shall
one
day
know
and
féele
to
their
euerlasting
woe
,
what
it
is
to
blaspheme
such
an
infinite
maiestie
.
Father
.
What
vse
are
the
people
of
God
to
make
of
all
this
?
Child
.
This
,
to
haue
so
great
a
maiestie
alwayes
in
singular
admiration
and
reuerence
.
And
the
rather
,
because
in
these
corrupt
times
men
grow
so
fast
towards
atheisme
and
prophainnesse
,
that
there
is
no
more
any
common
deuotion
amongest
them
,
or
any
Reuerence
of
a
Godhead
.
Father
.
What
yet
further
doe
you
consider
in
God
?
Child
.
That
he
is
one
in
substance
,
thrée
in
persons
.
I
meane
that
in
this
most
simple
and
single
essence
the
three
seuerall
persons
doe
subsist
.
Father
.
Doe
you
meane
that
the
Godhead
is
distinguished
,
or
diuided
,
into
three
persons
?
Child
.
No
,
for
the
essence
of
the
Godhead
is
so
simple
,
and
single
as
I
said
,
that
it
can
neither
bée
distinguished
,
deuided
,
or
multiplyed
,
no
not
when
the
Sonne
is
sayd
to
bée
GOD
of
God
.
Father
.
Are
not
the
persons
in
the
Godhead
distinguished
?
Child
.
Yes
,
the
persons
are
distinguished
each
from
other
by
their
proper
,
and
incommunicable
proprieties
,
that
is
,
their
diuers
manner
of
being
which
they
haue
in
the
Godhead
.
As
the
Father
by
creation
,
the
Sonne
by
redemption
,
the
holy
Ghost
by
sanctification
.
Father
.
Expresse
your
meaning
yet
more
fully
.
Child
.
My
meaning
is
this
,
that
although
the
substance
of
the
deity
being
most
simple
and
single
cannot
be
deuided
,
or
distinguished
,
nor
the
same
essence
seperated
:
yet
I
say
the
persons
are
so
distinguished
in
office
not
in
essence
as
the
one
of
them
cannot
possibly
be
the
other
.
Father
.
What
call
you
the
persons
in
the
trinitie
?
Child
.
I
call
a
person
a
subsistence
in
the
essence
of
God
,
which
hauing
relation
to
others
is
distinguished
by
his
incommunicable
propriety
.
Father
.
Is
not
euery
person
the
whole
and
the
same
substance
of
the
deitie
?
Child
.
Yes
,
for
euery
person
is
by
himselfe
God
.
Father
.
Are
there
not
then
three
Gods
?
Child
.
No
,
for
the
Scripture
teacheth
plainely
that
there
is
but
one
God
and
thrée
persons
.
1.
Iohn
.
saith
,
there
are
thrée
which
beare
record
in
heauen
,
the
father
,
the
word
,
and
the
holy
Ghost
,
and
these
thrée
are
one
,
that
is
one
in
substance
,
and
thrée
in
persons
,
and
there
bée
many
other
places
of
scriptures
which
proue
the
distinction
of
the
persons
.
As
where
it
is
sayd
,
goe
,
and
teach
all
nations
baptising
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
And
againe
in
the
third
chapter
of
the
Gospel
of
Saint
Mathew
.
ve.
16.
17.
Father
.
Yet
I
cannot
by
any
reason
discerne
but
if
euery
person
be
God
then
there
must
needs
be
three
Gods
.
Child
.
We
must
not
in
this
case
consult
with
reason
,
but
simply
beléeue
the
Scriptures
though
wee
cannot
comprehend
by
humane
reason
the
manner
or
rather
mistery
of
this
matter
.
For
it
far
excéedeth
all
humane
reach
and
capacitie
.
Father
.
Is
not
one
person
in
trinitie
greater
then
an
other
,
as
the
Father
greater
then
the
Sonne
,
and
the
Sonne
greater
then
the
holy
Ghost
?
Child
.
No
,
for
the
persons
be
coequall
,
coeternall
,
and
coessentiall
.
Father
.
How
vnderstand
you
that
worde
coessentiall
,
which
the
learned
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Child
.
The
persons
in
trinitie
are
called
coessentiall
,
not
because
they
are
only
of
like
essence
,
as
wée
sée
the
particulars
of
the
same
kind
to
be
in
naturall
things
,
as
in
thrée
apples
growing
together
in
one
,
and
such
like
:
but
because
they
are
indéede
one
and
the
selfe
same
simple
essence
;
Therefore
the
persons
of
the
deitie
cannot
without
blasphemie
be
said
to
be
onely
coherent
together
in
substance
,
or
onely
of
like
substance
.
Father
.
Is
it
not
necessarie
that
Christians
should
be
well
grounded
in
the
knowledge
of
this
vnitie
of
the
Godhead
,
and
the
distinction
of
the
persons
?
Child
.
Yes
verely
.
For
many
errours
,
and
heresies
haue
growen
in
the
world
about
these
points
.
Father
.
Doe
you
not
beleeue
that
the
euerlasting
God
hath
made
heauen
,
and
earth
and
the
sea
,
&
all
things
in
them
contained
?
Child
.
Yes
,
Father
.
How
did
he
make
them
?
Child
.
By
his
word
.
Father
.
Whereof
did
hee
make
the
world
,
and
all
things
in
it
?
Child
.
Of
nothing
▪
As
it
is
written
.
The
thinges
which
wée
sée
,
are
not
made
of
things
which
did
appeare
.
Father
.
To
what
end
did
God
create
heauen
and
earth
?
Child
.
To
set
forth
his
glorie
.
Father
.
Hath
not
God
as
greate
a
care
for
the
conseruation
of
the
world
,
and
all
particular
creatures
in
it
,
as
euer
he
had
to
create
them
?
Child
.
Gods
care
is
no
lesse
for
the
conseruation
of
the
creature
then
first
it
was
for
the
creation
.
Father
.
Do
you
not
thinke
that
God
also
created
the
Angels
?
Child
.
Yes
,
Father
.
When
did
he
create
them
?
Child
.
In
the
beginning
when
he
made
all
other
creatures
.
Father
.
In
which
of
the
sixe
dayes
were
the
Angels
created
?
Child
.
That
is
a
curious
question
,
and
I
can
giue
you
no
certaine
answere
vnto
it
:
but
it
is
most
likely
,
and
probable
that
it
was
in
the
sixt
and
last
day
when
man
was
created
after
Gods
owne
image
.
For
the
Angels
carry
the
greatest
Image
of
God
in
them
.
Father
.
What
is
an
Angell
?
Child
.
An
inuisible
spirit
.
Father
.
Our
Lord
Iesus
saith
that
God
is
a
spirit
:
Child
.
The
difference
is
excéeding
great
.
For
God
is
an
infinite
spirit
,
the
Angels
are
but
finite
.
GOD
is
the
creator
:
the
Angels
be
but
creatures
,
and
although
they
bée
very
glorious
creatures
:
yet
God
doth
infinitly
excéede
them
in
glory
.
Father
.
Do
not
the
Angels
of
all
other
creatures
come
nearest
vnto
the
nature
of
GOD
,
and
furthest
excell
the
nature
of
man
?
Child
.
The
angelicall
nature
doth
exist
as
a
meane
betwixt
God
&
man
,
although
far
nearer
the
lower
,
then
the
vpper
extreame
.
Participating
somewhat
of
each
nature
,
hauing
had
a
béeginning
as
man
:
and
yet
being
immortall
with
God
,
consisting
of
matter
and
forme
as
doth
a
man
:
yet
voyde
of
all
mixture
as
God
.
Subsisting
in
some
matter
subiect
as
a
man
:
yet
being
incorporeall
as
God
.
Ignorant
of
some
things
as
a
man
:
yet
of
wonderfull
capacitie
and
knowledge
as
God
,
and
in
a
word
being
euery
way
finit
as
a
man
:
yet
perfect
in
all
respects
as
God
.
Father
.
As
you
haue
shewed
me
the
proper
attributes
of
God
so
also
shew
the
proper
attributes
of
the
Angels
,
that
so
wee
may
more
clearely
discerne
their
glorious
nature
?
Child
.
The
Angels
haue
essentiall
attributes
proportionable
though
not
comparable
to
those
in
God
.
For
Gods
absolute
vbiquitie
,
they
haue
successiue
vbiquity
,
for
the
eternity
of
God
they
haue
immortalitie
,
for
his
most
simple
nature
,
they
haue
a
most
thin
&
subtile
essence
,
for
his
omnipotency
they
haue
great
power
and
might
.
Father
.
How
proue
you
that
the
Angels
haue
so
great
power
and
might
?
Child
.
Out
of
the
Psalme
.
Where
it
is
said
Praise
the
Lord
ye
his
Angels
which
excell
in
strength
.
Father
.
What
thinke
you
of
the
agilitie
and
swiftnesse
of
Angels
?
Child
.
I
thinke
by
reason
of
their
agile
and
thinne
substance
being
far
more
subtile
and
thin
then
the
ayre
it selfe
,
that
they
glide
thorow
the
ayre
with
vnconcernable
swiftnesse
,
and
can
bée
any
where
in
a
moment
as
God
is
alwayes
euery
where
.
Father
.
What
is
your
reason
?
Child
.
My
reason
is
this
,
we
sée
by
daily
experience
that
the
sun
being
a
visible
body
doth
fetch
the
whole
compas
of
the
heauens
in
foure
&
twenty
houres
and
it
is
well
knowne
to
all
the
learned
that
the
circle
or
circumference
of
the
sun
doth
by
many
degrées
excéede
the
circle
or
globe
of
the
whole
earth
,
néeds
therefore
must
the
Sunne
bée
caried
in
an
vnspeakeable
swift
motion
farre
passing
the
musket
shotte
for
else
how
could
it
goe
through
his
whole
spheare
in
24.
houres
as
we
sée
it
doth
,
then
consequently
it
followeth
that
the
motion
of
Angels
must
néedes
bée
much
swifter
then
that
of
the
Sunne
,
because
they
are
of
a
more
thin
,
agile
,
aiery
,
and
inuisible
nature
.
Father
.
Can
an
Angell
be
in
many
places
at
once
?
Child
.
No
but
in
a
minute
of
time
they
can
be
any
where
as
I
said
before
.
Father
.
What
say
you
to
the
knowledge
and
vnderstanding
of
Angels
?
Child
.
I
say
that
it
is
excéeding
great
in
all
things
,
far
passing
all
knowledge
of
men
though
neuer
so
learned
&
skilful
.
Father
.
Doe
the
Angels
know
all
things
?
Child
.
No
,
they
are
ignorant
of
some
things
,
as
of
mens
particular
thoughts
of
some
things
to
come
,
of
the
last
day
and
of
the
essence
of
God
.
Father
.
What
reason
can
you
yeelde
that
Angels
know
not
the
essence
of
God
?
Child
.
This
;
the
essence
of
God
is
infinit
therefore
no
Angell
can
know
it
or
comprehend
it
.
For
that
which
is
finit
cannot
comprehend
that
which
is
infinit
:
but
the
Angels
are
finite
;
therefore
they
cannot
comprehend
the
essence
of
God
being
infinit
,
for
the
essence
of
God
is
verely
knowen
to
himselfe
:
he
knoweth
his
owne
essence
,
and
therefore
hée
is
infinit
.
For
whatsoeuer
knoweth
&
comprehendeth
that
which
is
infinit
,
must
néeds
it selfe
be
infinit
.
Father
.
Where
be
the
holy
and
elect
Angels
of
God
?
Child
.
Then
bée
both
in
heauen
,
Father
.
What
is
the
speciall
office
of
the
good
Angels
?
Child
.
To
preserue
the
children
of
God
,
Father
.
What
is
the
reason
that
the
Angels
are
discribed
with
six
wings
a
peece
in
the
Scriptures
?
Child
.
They
haue
two
winges
to
couer
their
face
,
because
they
are
not
able
to
indure
the
brightnesse
of
Gods
glory
:
they
haue
two
wings
to
couer
their
féet
,
because
man
is
not
able
to
abide
the
brightnes
that
is
in
them
;
they
haue
two
to
fly
withal
,
to
signifie
their
readines
&
prompt
obedience
to
all
the
commandements
of
God
.
Father
.
What
vse
are
wee
to
make
of
all
this
that
God
is
so
infinite
in
himselfe
,
and
so
glorious
in
all
his
creatures
,
specially
in
the
Angels
,
Sunne
,
Moone
and
Starres
,
&c.
Child
.
We
are
not
onely
to
feare
,
dread
and
reuerence
so
great
a
maiestie
:
but
also
to
loue
him
,
worshippe
him
and
obey
him
with
all
our
hearts
,
with
all
our
spirit
,
and
with
all
our
strength
,
and
with
all
our
thoughts
.
Father
.
Did
not
the
blessed
Angels
fall
from
that
excellent
estate
wherein
they
were
first
created
?
Child
.
Many
of
them
fell
from
their
first
estate
&
became
diuels
as
appeareth
in
the
Scriptures
.
Father
.
What
was
the
cause
or
chiefe
motiue
of
the
fall
?
Child
.
They
fell
of
themselues
,
that
is
to
say
,
through
their
owne
motion
,
will
&
disposition
without
any
instigation
of
any
other
or
any
former
motiue
whatsoeuer
,
which
thing
caused
God
to
cast
them
downe
without
all
hope
of
recouery
:
but
man
falling
by
the
first
motiue
,
and
by
instigation
of
others
hath
left
vnto
him
an
assured
hope
of
recouery
.
Father
.
Is
not
the
number
of
the
Angels
that
fell
from
their
first
estate
,
and
became
diuels
,
very
great
?
Child
.
Yes
excéeding
great
:
for
the
diuell
being
demanded
by
our
Lord
Iesus
what
was
his
name
,
answered
,
My
name
is
Legion
:
Father
.
What
doe
you
call
a
Legion
?
Child
.
A
Legion
according
to
the
account
of
the
Romans
was
sixe
thousand
footmen
:
Our
Lord
Iesus
said
to
Peter
:
Put
vp
thy
sword
,
for
doest
thou
not
thinke
that
I
can
now
pray
to
my
father
,
and
he
will
giue
me
more
then
twelue
Legions
of
Angels
?
So
then
it
appeareth
by
the
scriptures
that
there
bée
very
many
both
good
Angels
and
bad
.
Father
.
If
there
bee
so
many
diuels
,
why
doth
the
Scripture
speake
of
the
diuell
in
the
singular
number
as
if
there
were
but
one
?
Child
.
There
bée
multitudes
of
infernall
Spirits
,
but
yet
they
doe
so
ioyne
together
in
one
,
that
they
bée
called
the
diuell
in
the
singuler
number
,
because
there
is
a
kingdome
of
them
,
and
a
vnited
societie
vnder
one
head
,
prince
or
principall
diuell
:
and
they
doe
all
ioyne
to
vphold
their
societie
,
Father
.
Did
the
diuels
by
their
fall
loose
that
great
power
and
strength
which
they
had
by
nature
and
creation
?
Child
.
No
:
They
doe
still
retaine
their
first
power
and
strength
,
Father
.
Haue
the
diuels
by
their
fall
lost
that
great
wisedome
and
vnderstanding
which
they
had
in
their
first
estate
?
Child
.
No
:
But
they
haue
corrupted
,
and
depraued
it
,
and
turned
it
from
wisedome
into
déepe
craft
and
subtiltie
:
the
like
may
be
sayd
for
their
swiftnesse
and
agilitie
.
Father
.
Where
are
the
diuels
,
what
place
do
they
keepe
in
?
Child
.
Their
principall
aboad
is
in
the
ayre
,
through
the
which
they
glide
too
and
fro
with
vnspeakable
swiftnesse
:
Father
.
The
common
opinion
is
that
the
diuels
be
shut
vp
in
hell
,
as
it
were
in
a
dungeon
of
darknesse
,
and
that
they
neuer
come
out
except
they
be
forced
,
and
raised
vp
by
coniurers
.
Child
.
That
is
an
ignorant
,
false
and
fantasticate
opinion
quite
contrary
to
the
Scriptures
,
Father
.
Is
it
not
a
true
and
warrantable
speech
to
say
that
the
diuels
are
in
hell
?
Child
.
Yes
:
If
you
take
hell
metaphorically
for
the
torments
they
are
in
,
and
not
for
any
circumscript
place
:
for
it
may
be
very
probably
coniectured
that
the
aboad
of
the
diuels
is
in
the
ayre
,
and
not
in
any
other
circumscript
place
as
yet
:
but
after
the
great
iudgement
they
shall
goe
to
their
owne
place
,
euen
that
depth
or
gulfe
mentioned
,
Luke
.
8.
vers.
3.
which
they
doe
quake
and
tremble
to
thinke
off
as
appeareth
in
the
Gospell
.
Father
.
What
is
the
estate
and
condition
of
diuels
in
the
meane
time
?
Child
.
In
the
meane
time
they
are
in
chaines
of
darknesse
as
Saint
Peter
saith
,
Father
.
Hauing
thus
farre
spoken
of
God
,
and
of
the
Angels
and
their
fall
:
Let
vs
now
proceed
to
speake
of
man
,
and
first
of
all
tell
me
,
In
what
estate
man
was
first
created
?
Child
.
In
a
most
pure
and
excellent
estate
frée
from
sinne
and
corruption
,
being
made
after
the
very
image
of
God
in
respect
of
knowledge
,
Father
.
How
then
fell
he
from
this
so
glorious
and
perfect
estate
?
Child
.
The
woman
being
beguiled
by
the
suggestion
of
Sathan
in
the
likenesse
of
a
serpent
,
Father
.
Now
since
the
fall
of
Adam
wherein
doth
our
misery
especially
consist
?
Child
.
In
this
;
that
wée
are
wholly
corrupted
both
in
reason
,
vnderstanding
,
will
,
and
affections
,
which
is
the
very
cause
why
we
are
so
proone
to
euill
,
and
so
vntoward
to
all
goodnesse
.
Father
.
Doth
God
hate
vs
for
this
our
naturall
corruption
?
Child
.
As
an
Adder
,
or
a
Toad
is
hated
of
man
,
not
so
much
for
the
euill
it
hath
done
,
as
for
the
poyson
that
is
in
it
:
and
the
hurt
which
it
cannot
but
doe
:
so
God
hateth
vs
,
not
onely
for
the
euill
wée
doe
,
but
for
the
euill
which
wée
cannot
but
doe
,
that
is
,
for
our
poysoned
nature
which
is
borne
and
bred
with
vs
.
Father
.
Then
you
holde
that
our
actuall
transgressions
doe
not
first
make
vs
euill
.
Child
.
I
hold
so
indéed
:
For
as
the
hurt
which
a
venemous
serpent
doth
,
maketh
her
not
a
serpent
,
but
because
shée
is
a
serpent
,
shée
poysoneth
and
hurteth
:
so
our
euill
déedes
doe
not
first
make
vs
euill
,
but
because
wée
are
of
nature
euill
,
therefore
wée
thinke
and
doe
euill
.
Father
.
Doe
you
thinke
that
this
originall
contagion
is
wholly
in
euery
particular
man
:
or
that
one
man
hath
one
part
of
it
,
and
another
man
another
:
and
so
part
it
among
them
,
part
,
and
part
like
?
Child
.
I
thinke
thus
,
that
as
euery
man
receiued
from
Adam
the
whole
nature
of
man
:
so
also
hée
receiued
the
whole
corruption
,
and
is
cloathed
with
it
as
a
beast
with
a
skinne
,
his
whole
nature
both
bodie
&
soule
being
oppressed
with
it
as
a
most
infectious
leprosie
:
and
therefore
euery
man
hath
in
him
from
his
parents
the
séede
of
all
sinne
,
which
is
a
naturall
disposition
,
&
pronenesse
to
commit
any
sinne
whatsoeuer
.
For
the
spawne
of
all
the
horrible
sinnes
that
are
practised
in
the
world
are
in
that
man
which
is
thought
to
bée
best
disposed
by
nature
.
Father
.
But
experience
teacheth
that
some
euen
by
nature
are
more
ciuill
,
gentle
,
and
tractable
then
others
.
Child
.
This
commeth
to
passe
,
not
because
some
men
are
by
nature
lesse
wicked
then
others
:
but
béecause
God
by
his
prouidence
doth
limit
,
and
restraine
mens
corruptions
more
or
lesse
,
which
hée
doth
for
the
good
of
mankinde
:
for
if
men
were
wholly
left
to
themselues
,
corruption
would
so
excéedingly
break
out
into
all
manner
of
villanies
,
that
there
should
bée
no
liuing
in
the
world
.
Father
.
It
seemeth
by
this
that
man
is
a
most
contagious
and
vile
nature
.
Child
.
The
nature
of
man
in
regard
of
the
corruption
thereof
,
is
the
worst
of
all
natures
except
the
Diuell
,
yea
worse
then
the
nature
of
beasts
,
as
Lions
,
Woolues
,
Dogs
,
Swine
,
&c.
for
there
is
in
mans
nature
some
thing
of
euery
beasts
nature
.
For
hée
is
proud
as
the
Lyon
,
cruell
as
the
Woolue
,
greedy
as
the
Dogge
,
craftie
as
the
For
,
filthy
as
the
Swine
,
leacherous
as
the
Goat
,
&c.
For
looke
what
degrée
of
goodnesse
wée
had
in
our
first
creation
in
Adam
:
the
same
degrée
of
euill
haue
wée
in
the
corruption
of
our
nature
by
his
fall
.
Father
.
But
is
this
naturall
corruption
alwaies
liuely
and
operatiue
in
vs
,
I
meane
in
continuall
action
and
operation
,
doth
it
not
sometimes
lye
dead
in
vs
,
and
cease
to
worke
?
Child
.
It
is
alwayes
aliue
and
woorking
,
except
where
it
is
kept
downe
by
speciall
grace
,
and
there
also
it
will
not
bée
held
downe
one
minute
longer
then
speciall
grace
woorketh
,
and
preuayleth
in
the
soule
.
For
so
soone
as
the
thought
,
or
action
of
grace
is
out
,
the
thought
and
action
of
sinne
is
in
:
Our
concupiscence
is
like
a
crabbe
trée
which
bringeth
foorth
alwayes
sowre
fruit
:
or
like
an
vntilled
field
,
which
bringeth
foorth
nothing
but
wéedes
:
or
a
lusty
strong
horse
pricked
with
prouender
that
carieth
his
rider
headlong
ouer
hedge
and
ditch
.
Father
.
But
put
the
case
a
man
should
haue
no
outward
obiection
to
mooue
him
,
nor
externall
prouocations
to
allure
him
.
Doe
you
not
then
thinke
that
this
naturall
infection
would
lye
dead
in
him
,
and
cease
to
worke
?
Child
.
Concupiscence
would
shew
it selfe
,
though
men
were
shut
vp
alone
in
closets
betwéene
stonewals
,
where
they
could
haue
no
externall
prouocations
,
yea
,
though
there
were
no
Diuell
,
or
that
the
Diuell
were
chained
vp
.
Father
.
Whether
then
doe
you
thinke
that
the
Diuell
or
our
corrupt
nature
are
greater
enemies
to
our
saluation
:
Or
whether
doth
more
euill
spring
out
of
our
currupt
nature
,
then
from
the
diuels
suggestion
?
Child
.
First
,
I
answere
that
our
corruption
is
a
stronger
enemie
against
vs
then
Sathan
,
and
consequently
our selues
greater
enemies
to
our selues
then
the
diuell
,
for
wée
haue
no
such
enemy
as
our selues
:
and
secondly
that
more
&
greater
euill
doth
spring
from
our
corrupt
nature
,
then
from
Sathans
instigation
.
And
all
this
S.
Iames
doth
affirme
,
saying
:
Euery
man
is
tempted
,
when
he
is
drawen
away
by
his
owne
concupiscence
,
and
entised
:
It
is
the
concupiscence
that
doth
first
both
draw
away
,
and
entice
:
as
for
the
Diuell
he
doth
but
worke
vpon
our
concupiscence
,
and
is
,
as
it
were
,
the
bellowes
to
blow
it
,
and
fire
it
,
without
the
which
he
could
not
come
within
vs
,
to
doe
any
thing
against
vs
.
Father
.
Doe
you
then
thinke
that
the
diuell
cannot
worke
immediately
,
or
sine
medijs
,
without
meanes
vpon
the
soule
or
heart
of
man
?
Child
.
I
thinke
so
indéed
:
But
that
which
the
Diuell
doth
vpon
the
heart
,
is
by
the
externall
sences
,
and
outward
obiects
by
reason
of
the
hypostaticall
vnion
betwixt
the
soule
and
the
bodie
:
for
hée
worketh
,
and
pierceth
through
the
body
to
affect
the
soule
,
by
reason
of
the
naturall
sympathy
.
Father
.
But
doth
this
birth-corruption
remaine
in
the
very
elect
after
their
regeneration
?
Child
.
Yes
vndoubtedly
:
and
the
children
of
God
haue
greatest
féeling
of
it
,
and
are
most
troubled
with
it
,
and
grieued
for
it
:
strugling
with
it
by
all
good
meanes
to
suppresse
it
,
and
kéepe
it
vnder
:
for
sure
it
is
that
euen
after
the
people
of
GOD
are
iustified
,
and
sanctified
,
and
assured
of
eternall
life
:
yet
they
haue
their
hands
full
,
and
as
wée
say
towe
inough
to
their
Rocke
to
snib
,
and
nippe
of
those
manifolde
blossonies
and
fruites
of
corruption
,
which
dayly
and
hourely
arise
and
spring
vp
in
their
nature
.
For
as
fast
as
one
is
pinched
,
and
nipt
in
the
head
,
an
other
foorthwith
springeth
and
sprouteth
out
:
Not
vnlike
the
Monster
Hydra
with
seauen
heads
,
that
the
Heathen
write
of
,
which
hauing
one
of
them
cut
off
,
seauen
others
did
arise
in
the
stead
of
it
.
And
thus
wée
sée
that
the
very
Elect
of
GOD
haue
an
endlesse
trouble
,
and
as
wée
say
worke
enough
cut
out
,
for
as
long
as
they
liue
,
to
repayre
this
rent
and
torne
nature
.
For
alas
,
alas
,
though
GOD
forgiue
vs
our
sinnes
,
yet
doth
hée
not
,
nor
will
hée
in
this
life
frée
vs
of
naturall
corruption
.
Father
.
Is
not
the
knowledge
,
and
feeling
of
this
a
great
corsey
,
and
heart
smart
to
the
most
deare
children
of
God
?
Child
.
Yes
verely
:
For
there
is
nothing
that
doth
so
sorely
pinch
them
at
the
heart
as
the
consideration
of
this
,
which
indéede
maketh
them
wearie
of
their
life
,
weary
of
the
world
,
and
weary
of
all
:
and
often
wish
with
the
Apostle
to
bée
dissolued
and
to
bée
with
Christ
;
for
they
doe
continually
groane
vnder
this
corruption
,
as
vnder
a
most
heauie
burthen
,
and
fetch
many
a
sorrowfull
sigh
to
thinke
of
it
,
and
are
euer
complaining
of
it
,
as
of
a
most
deadly
enemie
of
theirs
.
And
all
this
wée
many
clearely
sée
,
as
it
were
,
in
a
glasse
,
in
the
example
of
the
Apostle
Paule
himselfe
that
most
rare
,
and
excellent
Seruant
of
God
.
Who
taketh
vp
most
pittifull
,
and
lamentable
complaintes
of
this
poysoned
and
infected
nature
.
I
know
(
sayth
hée
)
That
in
mee
,
that
is
in
my
flesh
dwelleth
no
good
thing
.
I
allow
not
that
which
I
doe
,
And
in
the
end
hée
breaketh
out
into
an
out-cry
,
saying
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
Father
.
Doe
not
Vngodly
,
and
vnregenerate
men
likewise
mourne
vnder
this
corruption
,
and
complaine
much
of
it
?
Child
.
No
:
you
shall
seldome
or
neuer
heare
them
complaine
of
it
,
or
mourne
vnder
it
.
For
they
walke
after
the
foolish
,
and
fulfill
the
lusts
thereof
with
all
delight
and
gréedines
,
being
wholly
caried
after
the
swing
and
sway
of
their
owne
corrupt
affections
and
desires
.
Father
.
What
is
the
cause
hereof
?
Child
.
Because
they
are
forsaken
of
God
and
giuen
ouer
to
a
great
blindnesse
of
heart
,
and
hardnesse
of
affections
,
so
that
though
their
miserie
is
excéeding
great
,
yet
they
haue
little
sight
,
and
lesse
féeling
of
it
.
Father
.
Doe
you
not
thinke
that
a
man
in
the
state
of
nature
cannot
so
feele
his
misery
?
Child
.
Sure
it
is
,
that
a
méere
naturall
man
can
haue
no
true
sight
,
or
liuely
féeling
of
his
misery
,
or
any
sounde
desire
to
come
out
of
it
:
but
doth
greatly
please
himselfe
in
it
,
and
is
loath
to
come
out
of
it
;
for
the
Apostle
sayth
plainely
,
that
the
naturall
man
perceiueth
not
the
thinges
of
the
spirit
of
God
.
For
they
are
foolishnesse
vnto
him
,
Father
.
But
may
not
a
naturall
,
and
vnregenerate
man
haue
the
knowledge
of
God
,
and
the
vnderstanding
of
his
wil
,
and
so
consequently
a
sight
of
heauenly
things
?
Child
.
Yes
;
a
naturall
man
hath
a
kinde
of
knowledge
and
vnderstanding
of
God
and
of
his
will
:
but
it
is
onely
a
confused
and
braine
knowledge
,
and
a
literall
vnderstanding
of
the
Scriptures
,
for
hée
cannot
possibly
haue
the
liuely
and
sauing
knowledge
,
which
is
ioyned
with
quickening
grace
.
Nor
that
sound
vnderstanding
and
sight
which
doth
lineally
descend
from
the
spirit
of
sanctification
.
Father
.
May
not
man
in
the
state
of
nature
haue
feeling
also
of
God
,
and
of
heauenly
things
?
Child
.
The
Scriptures
doe
teach
that
a
reprobate
may
haue
a
kinde
both
of
sight
and
féeling
of
heauenly
things
,
for
hée
may
bée
lightened
,
Father
.
What
difference
then
doe
you
make
betwixt
the
knowledge
of
the
elect
&
the
reprobate
?
Child
.
The
knowledge
of
the
reprobate
doth
puffe
vp
.
The
knowledge
of
the
elect
doth
humble
.
The
knowledge
of
the
reprobate
is
generall
and
confused
.
The
knowledge
of
the
elect
is
particular
and
certaine
.
The
knowledge
of
the
reprobates
is
onely
literall
:
and
historicall
.
The
knowledge
of
the
elect
is
spirituall
,
and
experimentall
.
The
knowledge
of
the
reprobate
is
speculatiue
.
The
knowledge
of
the
elect
is
practiue
,
that
is
,
ioyned
with
obedience
.
For
howsoeuer
a
naturall
,
and
vnregenerate
man
may
know
much
:
yet
hath
hée
not
nor
can
haue
any
power
to
doe
,
I
meane
,
chearfully
and
aright
till
his
heart
bée
enlarged
by
Christ
&
his
will
renued
by
grace
.
The
knowledge
of
the
reprobate
is
like
the
knowledge
which
a
mathematicall
geographer
hath
of
the
earth
and
all
places
in
it
,
which
is
but
a
generall
notion
,
and
speculatiue
comprehension
of
them
.
But
the
knowledge
of
the
elect
is
like
the
knowledge
of
a
traueller
which
can
speake
of
experience
,
and
féeling
,
and
hath
béene
there
and
séene
and
knowen
the
particulars
.
Father
.
Now
tell
me
further
what
difference
you
make
betwixt
the
feeling
of
the
elect
,
and
the
reprobate
?
Child
.
The
reprobate
hath
a
kinde
of
naturall
féeling
of
sinne
but
it
is
without
the
true
hatred
of
it
,
for
in
his
heart
hée
loueth
it
.
The
elect
doth
so
féele
his
sin
that
hée
hateth
it
,
taketh
councell
against
it
,
and
praieth
against
it
.
The
féeling
of
the
reprobate
is
from
naturall
faculties
,
for
hée
is
not
as
a
blocke
without
all
sence
.
The
féeling
of
the
elect
is
from
the
spirit
of
sanctification
.
The
féeling
of
the
reprobate
ariseth
from
naturall
feare
&
diffidence
:
for
man
naturally
féeleth
,
and
feareth
dangers
,
so
the
reprobates
féele
and
feare
the
wrath
of
God
,
the
accusations
of
their
consciences
,
the
punishment
of
sinne
,
hell
fire
,
&c.
But
haue
no
true
féeling
of
Gods
loue
towardes
them
.
But
the
elect
haue
a
liuely
féeling
of
Gods
loue
towards
them
.
The
reprobate
hath
sometimes
at
starts
,
a
féeling
of
spiritual
ioy
:
but
it
vanisheth
incontinently
.
The
féeling
of
the
ioy
of
the
spirit
in
the
elect
,
is
more
lasting
and
often
.
Father
.
As
you
haue
told
me
much
of
mans
misery
in
nature
?
so
tell
mee
yet
one
poynt
further
,
whether
a
man
in
the
state
of
nature
can
do
any
thing
that
pleaseth
God
?
Child
.
A
méere
naturall
man
cannot
please
GOD
in
any
thing
he
doth
,
but
euen
his
best
actions
are
turned
into
sinne
.
Father
.
How
long
doth
a
man
continue
in
this
wofull
and
cursed
estate
wherein
he
was
borne
?
Child
.
Till
hée
bée
regenerate
and
borne
againe
.
For
our
Lord
Jesus
affirmeth
,
that
except
a
man
bée
borne
againe
hée
cannot
sée
the
kingdome
of
God
.
Father
.
By
what
meanes
doth
a
man
come
to
be
regenerate
and
borne
againe
?
Child
.
By
the
outward
preaching
of
the
word
,
and
the
inward
worke
of
the
spirit
.
Father
.
By
what
signes
may
a
man
knowe
that
hee
is
borne
againe
,
Child
.
By
the
worke
of
grace
in
his
heart
.
By
his
loue
to
the
word
of
God
.
By
his
loue
to
the
children
of
God
.
By
his
hatred
of
sinne
.
By
his
loue
of
righteousnesse
.
By
the
change
of
his
thoughts
.
By
the
change
of
his
actions
.
By
his
mortification
of
the
flesh
.
By
his
sanctification
of
the
spirit
.
By
his
walking
no
more
after
the
fleshe
,
but
after
the
spirit
,
and
such
like
.
Father
.
Sith
man
in
himselfe
is
so
cursed
and
miserable
as
you
haue
declared
;
shew
mee
what
is
his
best
course
to
take
,
and
first
of
all
tell
mee
which
is
the
first
steppe
to
eternall
life
?
Child
.
The
first
steppe
to
eternall
life
,
is
for
a
man
to
know
and
féele
his
misery
,
and
then
labour
to
gette
out
of
it
.
Father
.
How
doth
a
man
come
to
know
and
feele
his
misery
?
Child
.
By
the
sound
vnderstanding
of
the
law
,
Father
.
What
is
the
Law
?
Child
.
The
perfect
rule
of
righteousnesse
teaching
vs
what
wée
should
doe
,
and
forbidding
the
contrarie
.
Father
.
By
whom
was
the
Law
giuen
?
Child
.
By
Moyses
.
Father
.
To
whom
was
it
giuen
?
Child
.
To
the
children
of
Israell
.
Father
.
When
was
it
giuen
?
Child
.
In
mount
Sinai
.
Father
.
How
was
it
giuen
?
Child
.
With
great
feare
and
terror
.
Father
.
To
what
end
was
it
giuen
?
Child
.
To
lette
vs
sée
our
sinnes
,
that
by
the
sight
thereof
,
wée
might
bée
constrayned
to
flye
vnto
Christ
.
Father
.
Is
any
man
able
to
keepe
the
Law
?
Child
.
No
;
Father
.
Sith
then
the
law
doth
condemne
,
and
not
saue
.
Sith
it
sheweth
our
diseases
,
but
can
giue
vs
noe
remedie
,
wherefore
then
serueth
it
?
or
what
is
the
vse
of
it
both
in
the
regenerate
,
and
vnregenerate
?
Child
.
As
concerning
the
vnregenerate
.
Secondly
,
it
stirreth
vp
the
affections
of
sinne
in
them
,
not
of
it selfe
,
but
through
their
default
.
Thirdly
,
it
worketh
in
them
a
féeling
of
the
wrath
of
God
,
of
death
,
and
damnation
,
without
offering
any
hope
of
pardon
,
and
therefore
to
them
it
is
the
minister
of
death
.
Lastly
,
it
doth
increase
,
and
augment
sin
in
them
accidentarily
,
that
is
,
by
reason
of
their
great
corruption
which
declineth
from
that
which
is
commanded
:
but
inclineth
to
that
which
is
forbidden
.
Father
.
Lay
open
this
last
point
somewhat
more
fully
.
Child
.
Euen
as
a
waterbrooke
being
stopt
with
a
damme
euerwart
,
it
doth
surg
and
swell
the
more
,
till
it
breake
ouer
the
damme
:
so
sinne
being
restrayned
by
the
Law
doth
increase
,
and
rage
more
in
men
not
regenerate
,
for
their
will
béeing
not
reformed
,
doth
euer
tend
to
that
which
is
forbidden
.
Father
.
What
is
then
the
speciall
vse
of
the
Law
of
the
regenerate
?
Child
.
First
,
it
is
a
rule
for
them
to
direct
their
liues
by
Secondly
,
it
teacheth
them
not
to
trust
in
themselues
Thirdly
it
humbleth
them
continually
in
the
sight
of
God
Lastly
,
it
is
their
schoolemaster
to
Christ
.
Father
.
Whether
are
the
regenerate
vnder
the
law
or
no
?
Child
.
The
children
of
God
are
vnder
the
obedience
and
institution
of
the
law
,
Father
.
Whether
are
the
vnregenerate
vnder
the
law
or
no
?
Child
.
All
wicked
and
vngodly
men
are
vnder
the
curse
of
the
Law
,
which
is
all
one
,
as
to
bée
vnder
the
captiuitie
of
Sathan
and
sinne
.
For
their
case
is
this
,
they
must
perfectly
kéepe
the
Law
,
or
else
bée
damned
.
For
they
haue
no
right
to
Christ
,
in
whom
onely
the
Law
is
satisfied
.
Wée
sée
therefore
what
a
pittiful
case
al
men
are
in
,
till
they
come
to
Christ
,
and
be
found
in
him
.
Father
.
What
difference
is
there
betwixt
the
Law
and
the
Gospell
?
Child
.
The
Law
condemneth
,
but
the
gospell
saueth
:
the
law
casteth
down
,
but
the
Gospell
raiseth
vp
.
Father
.
What
difference
is
there
betwixt
the
couenant
of
the
law
,
and
the
couenant
of
the
Gospell
?
Child
.
The
Legall
couenant
doth
really
differ
from
the
Euangelicall
,
or
new
couenant
of
Grace
.
For
the
old
couenant
of
the
Lawe
was
conditionall
,
and
did
no
otherwise
giue
life
,
and
saluation
vnto
men
,
but
if
they
did
performe
it
,
and
therefore
it
was
nothing
else
but
a
repetition
of
that
,
which
GOD
made
to
Adam
,
to
wit
if
hée
did
eate
of
the
forbidden
fruite
hée
should
dye
,
if
not
,
he
should
liue
:
euen
so
if
we
kéepe
the
Lawe
wée
shall
liue
thereby
.
If
not
wée
shall
dye
.
But
the
couenant
of
the
Gospell
is
frée
,
that
is
,
it
doth
fréely
giue
life
to
those
that
beléeue
though
they
faile
in
doing
.
Father
.
But
what
comfort
then
is
there
in
the
couenant
of
the
Gospell
,
more
then
in
the
couenant
of
the
Law
,
sith
men
of
themselues
are
as
vnable
to
beleeue
the
Gospell
,
as
to
keepe
the
Law
?
Child
.
God
hath
promised
to
giue
power
to
his
elect
to
beléeue
the
promises
of
the
Gospell
.
But
hée
hath
made
no
promise
to
giue
power
to
performe
the
Law
.
Father
.
Are
not
the
Law
and
the
Gospell
contrary
?
Child
.
They
are
not
contrary
in
themselues
for
the
same
God
is
the
author
of
them
both
,
the
same
Christ
the
substance
of
them
both
;
the
same
promises
of
eternall
life
the
end
of
both
;
but
the
contrarietie
is
in
vs
:
for
to
vs
the
Law
saith
:
Doe
this
and
thou
shalt
liue
.
But
the
Gospell
sayth
,
Beleeue
and
thou
shalt
be
saued
.
These
then
bée
contrary
to
bée
made
righteous
by
our selues
,
and
to
bée
made
righteous
by
another
:
for
these
cannot
stand
together
.
Father
.
What
say
you
to
the
Euangelicall
couenant
,
or
new
couenant
of
grace
,
was
it
not
of
two
sorts
?
Child
.
Yes
:
The
first
was
that
which
was
made
to
the
olde
people
:
the
other
was
that
which
was
made
to
the
people
of
Christs
newe
kingdome
.
Father
.
What
difference
is
here
betwixt
these
two
?
Child
.
These
two
bée
all
one
in
substance
,
but
differ
onely
in
the
manner
of
dispensation
,
that
is
to
say
,
in
the
manner
of
vtterance
,
and
measure
of
reuelation
:
for
otherwise
in
substance
,
Euangelicall
couenant
hath
alwayes
béene
one
and
the
same
,
first
made
to
Adam
in
Paradise
,
afterward
renued
to
Abraham
,
&
his
séed
,
shadowed
in
the
law
,
spoken
of
by
the
prophets
.
and
preached
vnto
vs
euer
since
Christ
was
actually
exhibited
to
the
world
.
Father
.
You
seeme
to
say
this
,
that
the
couenant
of
Grace
with
the
old
people
of
the
Iewes
,
and
vs
,
differeth
only
in
maner
,
not
in
matter
,
that
is
,
that
Christ
and
all
the
promises
of
remission
of
sinnes
and
eternall
life
,
in
him
were
dimly
reuealed
,
and
darkely
vttered
vnto
them
in
Types
,
and
shadowes
:
but
vnto
vs
the
same
are
more
fully
&
clearely
opened
and
reuealed
.
Child
.
I
meane
so
indéed
.
Father
.
Expresse
your
meaning
more
at
large
in
this
point
.
Child
.
When
a
new
impression
of
any
booke
commeth
forth
in
a
fayre
letter
,
good
print
,
distinctly
versed
,
well
bound
,
and
guilt
,
which
beefore
was
ill
printed
in
a
darke
letter
,
ill
bound
,
&
couered
,
wée
say
it
is
a
new
booke
:
yet
in
substance
it
is
the
same
with
the
former
:
the
difference
is
onely
in
the
forme
and
outward
qualitie
.
Likewise
when
a
Paynter
draweth
a
darke
draught
of
any
kinde
of
Picture
in
obscure
lineaments
,
and
colours
,
and
afterward
flourisheth
it
ouer
with
more
liuely
,
fresh
,
and
orient
colours
,
héere
is
the
same
thing
in
substance
,
but
altered
in
qualitie
.
And
thus
it
fareth
béetwixt
the
Couenant
of
Grace
made
with
our
forefathers
and
vs
.
For
the
oulde
people
which
liued
vnder
the
minoritie
,
and
wardshippe
of
the
Church
,
had
a
darke
draught
of
Christ
,
and
all
the
promises
made
in
him
.
But
wée
haue
them
more
clearely
and
liuely
set
out
,
We
are
not
as
Moises
which
put
a
vaile
vpon
his
face
,
&c.
But
wee
all
beehold
as
a
mirrour
the
glory
of
the
Lord
with
open
face
.
&c.
And
againe
,
in
diuers
manners
God
spake
in
the
olde
time
to
our
forefathers
by
the
Prophets
:
but
in
these
last
dayes
hée
hath
spoken
vnto
vs
by
his
Sonne
most
cléerely
and
manifestly
Father
.
You
told
me
euen
now
that
no
man
is
able
to
keepe
the
Law
:
Now
therefore
tell
me
what
daunger
lyeth
vppon
it
,
If
a
man
breake
the
Law
of
God
?
Child
.
Eternall
death
and
damnation
,
The
wages
of
sinne
is
death
.
Father
.
Is
eternall
death
and
damnation
due
to
vs
for
euery
little
sin
,
though
it
were
but
in
thought
onely
?
Child
.
Yea
,
for
the
least
sinne
of
thought
,
If
God
should
deale
with
vs
according
vnto
Justice
:
for
it
is
written
:
Whosoeuer
keepeth
the
whole
Law
,
and
yet
faileth
in
one
point
is
guiltie
of
all
.
Father
.
How
then
shall
we
escape
this
eternall
death
and
damnation
?
Child
.
Onely
by
Christ
:
For
hée
hath
redéemed
vs
from
the
curse
of
the
Law
,
being
made
a
curse
for
vs
.
For
it
is
written
,
Cursed
is
euery
one
that
hangeth
on
a
tree
:
And
againe
:
Hee
that
knew
no
sinne
,
was
made
sinne
for
vs
,
that
wee
might
bee
made
the
righteousnesse
of
God
in
him
.
Father
.
How
,
and
by
what
meanes
hath
Christ
redeemed
vs
from
the
curse
of
the
Law
,
and
death
eternall
?
Child
.
By
the
shedding
of
his
blood
vpon
the
Crosse
:
for
the
Scripture
sayth
:
That
hee
hath
made
vp
a
generall
peace
betwixt
his
father
,
And
againe
,
Wee
haue
redemption
throught
his
bloud
,
that
is
,
the
forgiuenesse
of
sinne
.
And
in
another
place
.
And
the
author
to
the
Hebrews
saith
,
That
neither
by
the
blood
of
Goates
,
Father
.
Haue
we
no
further
good
by
Christ
but
onely
a
freedome
from
death
,
and
a
deliuerance
from
hell
&
damnation
?
Child
.
Yes
:
He
is
made
of
God
for
vs
,
wisdome
,
righteousnes
,
sanctification
,
and
redemption
.
Father
.
Is
there
no
other
way
nor
meanes
,
whereby
we
may
obtaine
remission
of
sin
&
eternall
life
,
but
onely
by
Christ
?
Child
.
No
:
For
the
holy
Ghost
saith
,
There
is
no
saluation
in
any
other
,
And
againe
,
To
him
doe
all
the
Prophets
witnesse
,
that
through
his
name
onely
,
all
that
beleeue
shall
receiue
remission
of
sinne
.
Father
.
What
say
you
then
to
Popes
pardons
,
Indulgences
,
Masses
,
Trentales
,
Dirges
,
and
such
like
:
May
not
a
man
by
them
obtaine
remission
of
sinnes
,
and
eternall
life
?
Child
.
Nothing
lesse
:
For
the
Scripture
knoweth
no
such
meanes
or
wayes
to
eternall
life
:
but
doth
vitterly
reiect
them
as
most
abhominable
deuises
of
them
.
Father
.
But
may
not
a
man
be
saued
by
his
good
works
?
Child
.
No
:
For
the
Apostle
sayth
,
By
grace
are
yee
saued
through
faith
,
And
sure
it
is
that
euen
in
our
best
actions
there
is
some
remedy
of
corruption
as
wée
doe
them
:
for
the
which
God
in
iustice
may
condemne
both
vs
and
our
actions
:
for
the
Scripture
sayth
:
That
our
very
righteousnesse
is
as
a
defiled
cloath
,
or
filthy
cloute
.
If
then
our
best
workes
bée
stained
,
how
can
wée
bée
saued
by
works
?
Father
.
If
wee
cannot
bee
saued
by
works
,
then
wherefore
should
wee
doe
them
?
as
good
play
for
naught
,
as
worke
for
naught
?
Child
.
Not
so
for
although
wée
can
not
bée
iustified
in
the
sight
of
God
by
our
good
works
:
yet
they
haue
their
necessary
vse
,
and
serue
to
great
purpose
.
As
first
to
glorifie
God
.
Secondly
,
to
publish
our
Faith
to
the
world
.
Thirdly
,
to
bring
peace
and
comfort
to
our
consciences
in
the
discharge
of
our
duties
.
And
lastly
,
to
winne
others
.
Father
.
What
doe
you
call
a
good
worke
?
Child
.
No
worke
of
man
is
sound
and
currant
indéede
,
except
the
same
bée
commaunded
of
God
to
bée
done
:
and
that
of
our
part
it
bée
done
in
such
sort
and
manner
as
hée
requireth
,
that
is
,
from
a
carefull
heart
,
and
sanctified
mind
:
otherwise
,
whatsoeuer
wée
do
in
the
worship
and
seruice
of
God
,
it
is
abhominable
.
Father
.
If
a
man
cannot
bee
saued
by
his
works
,
but
by
Christ
only
:
then
tel
me
whether
al
men
shal
be
saued
by
Christ
or
no
?
Child
.
None
shal
bée
saued
by
Christ
,
but
onely
such
as
beléeue
in
Christ
,
that
is
,
such
as
doe
particularly
apply
Christ
,
and
all
the
promises
made
in
him
to
themselues
,
beeing
fully
perswaded
in
themselues
that
Christ
with
all
his
merits
is
theirs
.
Father
.
Are
you
fully
perswaded
that
Christ
with
all
his
righteousnes
is
yours
:
that
you
haue
speciall
interest
in
him
,
and
that
he
dyed
for
you
particularly
,
and
by
name
?
Child
.
I
am
fully
so
perswaded
indéede
without
all
doubting
.
Father
.
How
know
you
certainly
that
you
haue
speciall
interest
in
Christ
,
&
that
you
shall
be
saued
by
his
merits
,
sith
thousands
shal
perish
which
will
say
as
much
as
you
,
and
in
words
make
great
brags
,
that
they
hope
to
bee
saued
as
well
as
the
best
of
them
all
?
Child
.
I
doe
certainely
know
it
by
the
worke
of
grace
in
my
soule
:
I
doe
certainely
know
it
,
because
I
féele
it
,
for
this
I
am
sure
of
,
that
I
féele
that
wrought
in
me
from
aboue
,
which
cannot
bée
in
any
but
those
whom
God
will
saue
.
Father
.
What
is
that
I
pray
you
?
Child
.
A
liuely
féeling
of
his
grace
,
a
féeling
of
his
loue
,
a
féeling
of
his
mercie
;
assured
faith
in
the
promises
,
a
féeling
of
the
spirit
of
adoption
,
a
chaunge
of
my
heart
,
an
alteration
of
my
wayes
,
an
vnfained
hatred
of
all
euill
,
and
a
syncere
loue
of
all
righteousnesse
.
Father
.
May
not
a
wicked
man
haue
all
this
?
Child
.
No
:
He
may
haue
certaine
shewes
and
shadowes
of
these
things
:
but
in
déed
and
in
truth
these
things
can
be
in
none
but
the
very
elect
.
Father
.
Cannot
the
wicked
and
vnregenerate
man
be
fully
perswaded
that
Christ
is
his
,
and
that
he
shall
be
saued
?
Child
.
He
cannot
,
whatsoeuer
he
saith
,
because
hée
cannot
possibly
receiue
the
spirit
of
adoption
,
whereby
this
inward
assurance
&
full
perswasion
is
wrought
,
&
whereby
also
the
merits
of
Christs
death
are
sealed
to
euery
particular
conscience
.
Father
.
What
other
reason
haue
you
?
Child
.
Because
none
of
the
wicked
haue
that
liuely
and
iustifying
faith
,
which
maketh
Christ
,
and
all
his
righteousnesse
ours
.
Father
.
But
there
is
none
so
wicked
,
but
he
will
say
he
hath
faith
,
and
for
the
most
part
they
thinke
,
that
they
haue
all
the
faith
in
the
world
,
and
that
there
is
no
want
in
their
faith
.
Child
.
Alas
poore
soules
:
In
these
matters
of
GOD
they
say
and
thinke
they
know
not
what
.
For
Faith
is
a
mystrrie
,
and
all
heauenly
things
are
such
mysteries
,
as
they
,
men
of
this
world
cannot
vnderstand
:
they
are
hid
from
their
eyes
.
Father
.
Tell
me
then
what
is
the
heauenly
,
and
iustifying
faith
?
Child
.
A
full
perwasion
and
inward
assurance
of
Gods
particular
loue
to
vs
in
Christ
,
with
a
sence
and
féeling
of
the
same
in
our
hearts
.
Father
.
May
not
this
be
in
the
wicked
?
Child
.
No
:
It
is
not
possible
.
Father
.
How
farre
then
may
a
wicked
man
goe
in
faith
?
Child
.
A
wicked
man
may
goe
thus
farre
:
to
haue
knowledge
of
the
truth
:
An
assent
to
the
same
,
a
ioy
both
in
hearing
and
speaking
of
it
,
and
an
outward
profession
of
it
for
a
time
:
but
the
inward
assurance
of
Gods
loue
,
and
sensible
féeling
of
it
in
their
heart
,
they
can
neuer
haue
:
which
is
indéede
the
very
life
of
faith
.
Father
.
Is
not
this
knowledge
and
assent
sufficient
:
If
a
man
know
the
word
of
God
,
and
consent
to
the
truth
of
it
in
his
heart
,
is
not
this
faith
?
Child
.
No
:
For
the
diuels
may
goe
so
farre
,
and
further
too
:
For
the
diuels
doe
beléeue
the
Scriptures
to
bée
true
.
They
beléeue
all
the
articles
of
the
faith
:
They
haue
excéeding
great
knowledge
of
the
will
of
God
,
and
of
the
whole
Scripture
,
they
beléeue
that
there
is
a
God
,
and
that
there
is
a
reward
for
the
righteous
,
and
torments
to
come
for
the
wicked
,
and
as
Saint
Iames
saith
:
The
diuels
beleeue
&
tremble
:
and
yet
I
hope
no
man
will
say
the
diuels
shall
bée
saued
.
Therefore
wée
must
séeke
a
difference
béetwixt
their
faith
and
ours
,
or
esse
our
faith
is
no
better
then
the
faith
of
diuels
.
Father
.
If
this
be
true
then
Lord
haue
mercy
vpon
vs
,
For
out
of
doubt
thousands
are
deceiued
in
this
matter
of
faith
,
and
most
men
content
themselues
with
a
shadow
of
it
,
stead
of
faith
indeed
.
And
assuredly
the
faith
of
many
carnal
protestants
is
little
better
then
the
faith
of
diuels
.
Child
.
It
is
true
the
more
is
the
pittie
:
for
the
faith
that
now
a
dayes
goeth
for
currant
in
the
world
is
but
an
idle
,
dead
,
barren
,
fruitlesse
,
and
fantasticall
faith
,
or
rather
an
opinion
,
conceit
,
and
mathematicall
Imagination
of
the
braine
.
Father
.
How
many
parts
be
there
of
the
true
and
liuely
faith
?
Child
.
Two
.
Father
.
Which
be
they
?
Child
.
Iustification
and
sanctification
.
Father
.
What
is
iustification
?
Child
.
A
setting
of
vs
frée
from
the
guilt
of
sinne
by
the
blood
of
Christ
.
Father
.
What
is
sanctification
?
Child
.
A
clensing
&
renuing
of
our
nature
by
the
spirit
of
God
.
Father
.
How
many
parts
be
there
of
iustification
?
Child
.
Two
:
That
is
to
say
,
remission
of
sinne
,
and
the
imputation
of
Christs
righteousnesse
:
for
when
our
sinnes
are
forgiuen
,
&
Christs
righteousnesse
imputed
to
vs
,
then
are
wée
truly
and
indéed
iustified
.
Father
.
How
many
parts
be
there
of
sanctification
?
Child
.
Two
.
Father
.
Which
be
they
?
Child
.
Mortification
and
viuification
.
Father
.
What
is
mortification
?
Child
.
A
dying
to
sinne
.
Father
What
is
viuification
?
Child
.
A
liuing
to
righteousnesse
.
Father
.
How
many
parts
be
there
of
viuification
?
Child
.
Two
.
Father
.
Which
be
they
?
Child
.
Regeneration
,
and
repentance
.
Father
.
What
is
regeneration
?
Child
.
A
repairing
of
our
nature
which
was
corrupted
by
Adams
fall
.
Father
.
What
is
repentance
?
Child
.
An
inward
change
of
the
soule
,
and
a
conuersion
of
the
whole
man
vnto
God
.
Father
.
Cannot
a
wicked
man
haue
this
repentance
,
which
is
in
the
change
of
the
soule
,
and
the
conuersion
of
the
whole
man
vnto
God
?
Child
.
This
is
neuer
wrought
in
the
wicked
.
Father
.
How
far
then
may
the
wicked
goe
in
repentance
?
Child
.
The
wicked
may
goe
thus
farre
to
haue
a
sight
of
sin
,
and
a
féeling
of
it
,
a
confession
of
it
,
a
sorrow
for
it
.
A
great
pensiuenesse
and
terrour
after
some
horrible
fact
,
for
feare
of
shame
,
Law
,
punishment
,
hell
fire
,
&c.
as
had
Iudas
,
Cain
,
Saule
,
Esau
,
Ahab
,
and
such
like
.
They
may
haue
also
a
resolution
for
the
time
to
sinne
noe
more
.
But
that
part
of
repentance
which
hath
the
promise
of
mercy
annexed
vnto
it
,
that
is
,
the
conuersation
of
the
whole
man
vnto
God
,
they
can
neuer
haue
.
Father
.
How
many
parts
be
there
of
repentance
?
Child
.
Thrée
Father
.
Which
be
they
?
Child
.
Inward
sorrow
,
confession
,
new
obedience
.
Father
.
Whether
is
faith
before
repentance
or
repentance
before
faith
?
Child
.
If
we
respect
time
then
they
goe
together
,
for
so
soone
as
there
is
fire
ther
is
heat
,
so
soone
as
a
man
hath
faith
,
so
soone
hée
repents
;
but
in
the
order
of
nature
,
faith
goeth
before
repentance
&
before
all
other
graces
,
because
it
is
the
roote
of
all
things
that
please
God
.
But
if
we
respect
the
outward
manifestation
,
then
repentance
goeth
beefore
faith
and
regeneration
,
and
all
other
vertues
.
Because
it
first
of
all
appeareth
outwardly
.
For
Faith
is
like
the
sappe
of
a
trée
that
lyeth
hid
within
the
barke
:
But
repentance
is
like
the
bud
that
spéedily
sheweth
it selfe
,
before
either
blossome
,
fruit
,
or
leafe
appeare
.
Faith
is
like
the
fire
and
repentance
like
the
smooke
:
for
though
fire
bée
beefore
smooke
,
yet
the
smooke
sheweth
it selfe
before
the
fire
.
Father
.
You
defined
repentance
to
bee
an
inward
change
of
the
soule
,
how
vnderstand
you
that
?
Doth
repentance
change
or
abolish
the
substance
of
body
or
soule
,
or
any
of
the
faculties
thereof
?
Child
.
No
such
matter
.
But
true
repentance
doth
rectifie
and
amend
them
by
remoouing
the
corruption
:
for
it
turneth
the
sadnesse
of
malancholy
into
Godly
sorrow
,
choler
into
good
zeale
,
softnesse
of
nature
,
to
méekenes
of
spirit
,
lightnesse
,
and
wantonnes
to
christian
mirth
.
It
reformeth
euery
man
according
to
his
natural
constitution
,
not
abolishing
it
,
but
redressing
the
faults
of
it
.
Father
.
By
what
meanes
is
repentance
wrought
in
vs
?
Child
.
Both
faith
and
repentance
are
wrought
in
vs
by
that
t
preaching
of
the
Gospell
through
the
inward
worke
of
the
holy
Ghost
.
Father
.
Is
not
repentance
wrought
in
vs
by
the
preaching
of
the
Law
?
Child
.
To
speake
properly
,
it
is
not
.
For
the
Law
is
not
the
proper
cause
,
but
rather
an
occasion
of
repentance
,
because
it
representeth
vnto
the
eye
of
our
soule
our
damnable
estate
,
and
smiteth
the
conscience
with
dolefull
terrours
and
feares
,
which
though
they
be
no
tokens
of
grace
(
for
they
are
in
their
owne
nature
the
very
gates
,
and
the
downefall
to
the
pit
of
hell
)
yet
are
they
certaine
occasions
of
receiuing
grace
.
Father
.
Expresse
this
more
plainely
.
Child
.
Euen
as
a
Phisition
is
sometimes
constrained
to
giue
that
vnto
his
patient
which
increaseth
sicknesse
&
maketh
his
fits
more
sore
and
terrible
,
to
the
end
he
may
recouer
him
:
so
man
because
hée
is
dangerously
sicke
of
sin
must
bée
cast
into
some
fits
of
legall
terrors
by
the
ministrie
of
the
Law
,
that
he
may
be
soundly
and
inwardly
cured
.
Father
.
The
Law
is
a
scholemaster
to
bring
vs
vnto
Christ
,
ergo
it
is
the
cause
of
repentance
.
Child
.
It
bringeth
vs
to
Christ
but
not
so
kindly
&
naturally
as
doth
the
Gospel
by
alluring
vs
,
but
as
it
were
,
violently
and
forceably
constraining
vs
;
and
as
they
say
it
bringeth
vs
not
simply
and
of
it selfe
:
but
after
some
sort
and
manner
▪
For
the
law
in
it selfe
is
the
ministry
of
death
,
&
damnation
,
because
it
sheweth
a
man
his
wretched
estate
but
sheweth
him
no
remedy
,
therefore
it
cannot
properly
be
an
instrumentall
cause
of
that
repentance
which
is
effectuall
to
saluation
.
But
the
doctrine
of
repentance
is
a
part
of
the
Gospell
;
and
therefore
the
preaching
of
the
Gospell
,
and
the
preaching
of
repentance
are
put
one
for
another
.
Luk.
96.
Mar.
6.
12.
and
consequently
true
repentance
doth
spring
out
of
the
gospell
,
as
out
of
his
naturall
root
and
most
originall
cause
.
Father
.
As
you
haue
told
me
by
what
meanes
faith
and
repentance
are
wrought
in
vs
:
so
now
tell
mee
by
what
meanes
they
are
nourished
,
&
increased
in
vs
?
Child
.
As
faith
and
repentance
are
first
hatched
,
and
bred
in
our
harts
by
the
ministry
of
the
word
:
so
also
are
they
increased
by
the
same
,
and
by
other
good
helpes
appointed
of
God
for
that
purpose
,
as
prayer
,
sacraments
▪
reading
,
meditation
,
conference
,
and
such
like
good
meanes
.
Father
.
First
then
let
vs
proceed
to
speak
a
little
of
prayer
,
and
first
of
all
,
tell
me
what
prayer
is
?
Child
.
And
earnest
calling
vpon
God
according
to
his
will
;
or
as
some
say
,
a
familiar
speach
betwixt
God
and
vs
,
or
as
a
secret
letter
wherein
Gods
people
signifie
their
minde
vnto
him
at
large
,
crauing
a
spéedy
answere
,
which
hée
in
his
time
according
to
his
will
and
wisedome
,
doth
alwayes
most
graciously
returne
without
fayling
.
Father
.
How
manie
partes
are
there
of
prayer
?
Child
.
Thrée
,
confession
,
petition
,
thanks
giuing
.
Father
.
Whereof
must
confession
bee
made
?
Child
.
Confession
must
bée
made
both
of
originall
sinne
,
and
actuall
transgressions
,
both
commissions
of
euill
,
and
omissions
of
good
.
And
all
this
must
be
done
,
with
as
much
particularising
as
may
bée
,
that
is
,
calling
to
minde
,
and
reckoning
vp
particular
offences
,
especially
those
which
lie
heauiest
vpon
vs
:
and
that
with
as
great
griefe
,
vehemency
,
and
aggrauation
of
them
as
is
possible
.
Father
.
Whereof
must
our
petitions
be
?
Child
.
Petitions
must
bée
for
the
remoouing
of
euill
,
&
the
obtayning
of
good
;
for
spirituall
,
and
earthly
blessings
,
concerning
our selues
,
and
those
that
are
néere
vnto
vs
,
concerning
Church
and
commonwealth
:
concerning
magistracy
,
ministerie
,
&
commonalty
.
Father
.
For
what
must
our
thanksgiuing
be
?
Child
.
First
,
for
al
spiritual
blessings
,
as
election
,
creation
,
redemption
,
iustification
,
sanctification
,
adoption
,
word
,
sacrament
,
good
men
,
good
bookes
good
societie
,
good
conference
&
all
furtherances
to
eternal
life
whatsoeuer
.
Secondly
,
for
all
outward
blessings
,
as
preseruation
of
prince
,
country
,
peace
for
magistrats
,
foode
,
rayment
,
health
,
liberty
,
peace
,
and
preseruation
.
For
dayly
,
ordinary
,
and
particular
fauours
,
which
are
renued
vpon
vs
continually
from
day
to
day
:
euen
as
the
eagle
renueth
her
bill
.
Father
.
As
you
haue
shewed
mee
the
parts
of
prayer
;
so
also
shew
mee
some
circumstances
of
prayer
,
and
first
tell
me
to
whom
we
must
pray
.
Child
.
To
God
onely
.
Father
.
In
whose
name
must
we
pray
?
Child
.
In
the
name
of
Christ
onely
.
Father
.
How
must
we
pray
?
Child
.
In
the
spirit
that
is
,
feruently
,
féelingly
,
and
constantly
,
which
cannot
be
without
a
féeling
of
our
misery
.
Father
.
When
must
we
pray
?
Child
.
At
all
times
as
occasion
,
and
necessitie
doth
mooue
:
Father
.
Where
must
we
pray
?
Child
.
Euery
where
;
Father
.
Vpon
what
must
our
prayers
bee
grounded
?
Child
.
Vpon
the
word
of
God
,
and
the
promises
of
the
Gospell
.
Father
.
What
must
we
pray
for
?
Child
.
For
those
things
which
our
Lord
Iesus
hath
taught
in
his
praier
which
is
the
perfect
platforme
of
all
prayer
both
for
matter
and
forme
.
Father
.
Which
bee
those
things
which
our
Sauiour
would
haue
vs
alwaies
to
bee
mindefull
of
,
when
we
haue
any
suites
vnto
his
father
?
Child
.
First
,
the
honoring
and
setting
vp
of
his
name
héere
amongst
vs
,
both
in
regard
of
his
Iustice
,
and
mercie
,
and
also
in
respect
of
his
worde
and
wisedome
,
power
and
prouidence
.
Secondly
,
for
the
aduancement
and
flourishing
estate
of
his
Church
and
kingdome
,
by
the
regiment
of
his
word
and
Spirit
,
by
the
increase
of
good
worke
men
in
his
haruest
,
and
a
blessing
vpon
their
labour
:
by
a
remoouing
of
all
lets
,
&
by
a
weakning
&
ouerthrow
of
all
aduersary
power
whatsoeuer
:
especially
that
of
Antichrist
,
Idolatry
,
and
Atheisme
.
Thirdly
,
that
all
chéerful
obedience
may
at
all
times
,
and
of
all
persons
in
their
seuerall
places
and
callings
bée
yéelded
vnto
his
most
holy
will
,
without
grudging
or
hypocrisie
.
Fourthly
,
that
all
things
necessary
for
this
life
may
bée
ministred
vnto
vs
,
as
food
,
rayment
,
health
,
libertie
,
peace
and
preseruation
:
and
also
that
a
blessing
may
bée
vpon
all
that
wée
haue
,
as
body
,
goods
,
name
,
wife
,
children
,
family
,
stocke
,
store
,
corne
,
cattell
,
trades
,
occupations
yea
all
the
works
of
our
hands
,
both
goings
out
,
and
commings
in
.
Fiftly
,
that
a
generall
pardon
may
be
graunted
from
the
throne
of
grace
thorow
Christ
,
for
the
remission
of
all
sin
in
his
blood
,
&
that
therby
we
may
be
iustified
,
acquited
,
and
discharged
.
Sixtly
,
that
we
may
not
afterward
be
left
to
our selues
,
but
sufficiently
armed
with
spirituall
strength
from
aboue
to
outstand
all
temptations
whatsoeuer
;
that
so
all
prayse
may
redound
to
him
which
worketh
all
in
all
.
Father
.
As
you
haue
shewed
me
the
matter
and
circumstances
of
prayer
,
so
shew
me
the
effects
of
prayer
?
Child
.
It
were
an
endlesse
labour
to
enter
into
that
,
sith
the
scriptures
do
plentifully
teach
,
that
all
hard
&
admirable
things
haue
béene
compassed
&
effected
by
prayer
,
both
for
the
turning
away
of
euill
,
and
the
purchasing
of
good
.
Father
.
Then
tell
me
what
things
are
especially
to
be
obserued
of
vs
in
prayer
.
Child
.
There
be
nine
speciall
things
to
be
obserued
of
vs
in
prayer
.
Father
.
Which
be
they
?
Child
.
Repentance
,
meditation
humiliation
,
faith
,
loue
,
zeale
,
thanksgiuing
,
watchfulnesse
,
obedience
.
Wherof
the
first
thrée
goe
before
prayer
:
the
next
thrée
are
in
the
action
of
prayer
.
The
last
thrée
follow
after
prayer
.
Father
.
Open
your
meaning
more
plainly
.
Child
.
My
meaning
is
this
,
that
our
prayers
can
neuer
bée
currant
and
good
in
the
sight
of
God
,
except
before
prayer
first
wée
come
with
great
sorrow
for
sin
&
strong
purposes
of
amendment
.
Secondly
except
wée
muse
&
meditate
very
déeply
of
that
t
great
and
manifolde
dangers
wée
goe
in
euery
day
,
both
within
vs
&
without
vs
Thirdly
,
except
wée
bée
throughly
humbled
with
the
conscience
of
our
former
transgressions
.
Moreouer
in
that
t
action
of
praier
ther
is
nothing
sound
&
acceptable
to
god
:
except
faith
be
present
,
that
is
a
full
assurance
to
be
heard
for
Christ
,
&
for
the
promises
made
in
him
Secondly
,
except
loue
toward
our
brethren
be
there
also
without
enuy
,
wrath
,
&
all
vncharitable
affections
.
Thirdly
,
except
zeale
that
is
pure
&
earnest
affections
,
beare
the
chiefe
sway
in
this
action
,
for
god
abhorreth
coldnes
.
Lastly
,
except
there
be
heartie
thanksgiuing
for
fauours
obtained
:
watchfullnes
ouer
our
affections
afterward
,
and
speciall
care
of
bettering
our
obedience
in
all
time
to
come
.
Father
.
Doth
not
our
Lord
Iesus
in
the
preface
of
his
prayer
teach
vs
all
these
things
concerning
the
manner
of
prayer
?
Child
.
Yes
our
Lord
Iesus
in
his
preface
doth
in
general
termes
teach
all
these
things
;
for
hée
teacheth
vs
to
pray
in
faith
,
feare
,
&
loue
.
In
faith
and
assurance
,
because
God
is
our
Father
,
in
feare
&
reuerence
,
because
he
is
in
heauen
.
In
loue
,
because
hée
is
our
father
that
is
,
a
common
father
to
vs
all
.
Father
.
If
we
pray
according
to
these
rules
,
are
we
not
sure
to
be
heard
?
Child
.
Yes
certainly
:
Father
.
But
yet
wee
see
by
experience
,
that
God
doth
not
alwayes
grant
the
petitions
,
and
requests
of
his
owne
children
.
Shew
me
therefore
some
reasons
why
God
somtimes
denieth
the
requests
of
those
whom
he
loueth
most
dearely
.
Child
.
There
bée
foure
reasons
hereof
:
Secondly
,
Thirdly
,
Lastly
because
God
will
try
their
faith
,
Father
.
Hauing
thus
farre
spoken
of
prayer
,
as
one
speciall
meanes
whereby
our
faith
is
increased
:
Let
vs
now
further
proceede
to
speake
of
the
Sacraments
,
as
of
an
other
speciall
helpe
:
and
first
of
all
tell
me
what
is
a
Sacrament
?
Child
.
A
Sacrament
is
an
holy
signe
or
seale
,
ordained
of
God
to
confirme
our
faith
to
testifie
our
obedience
to
his
maiesty
,
and
our
loue
and
fellowship
one
with
another
.
Father
.
How
many
Sacraments
be
there
?
Child
.
There
are
but
two
Sacraments
of
the
new
couenant
,
namely
,
baptisme
and
the
supper
of
the
Lord
:
for
those
onely
are
Sacraments
of
the
newe
testament
,
which
are
ceremonies
instituted
of
Christ
for
the
common
vse
of
the
whole
Church
,
hauing
the
promise
of
grace
annexed
vnto
them
,
which
excludeth
fiue
of
the
popish
sacraments
.
Father
.
Why
are
the
sacraments
called
signes
?
Child
.
Because
they
represent
to
our selues
spirituall
things
,
and
set
forth
Christ
,
&
his
benefits
to
the
outward
sences
of
all
.
Father
.
Why
are
they
called
seales
?
Child
.
Béecause
they
seale
vnto
our
consciences
the
assurance
of
the
forgiuenesse
of
sinne
,
and
because
they
doe
effectually
apply
to
the
faithful
the
truth
and
fruit
of
Christs
death
.
Father
.
Are
our
sacraments
but
bare
signes
,
and
figures
as
the
papists
charge
vs
?
Child
.
Oursacraments
are
not
bare
signes
and
figures
,
but
figures
ioyned
with
their
truth
and
substance
,
and
such
as
not
onely
represent
,
but
exhibite
vnto
vs
the
bodie
&
blood
of
Christ
.
Father
Make
this
more
plaine
?
Child
.
The
Sacraments
are
signes
to
represent
,
seales
to
confirme
,
and
instruments
to
conuey
Christ
and
all
his
benefits
to
the
beléeuers
they
represent
,
béecause
wée
are
dull
to
conceiue
and
remember
:
they
seale
because
wée
are
full
of
vnbeléefe
:
they
conuey
Christ
vnto
vs
,
béecause
otherwise
wée
doe
hardly
apprehend
him
.
Father
.
The
Papists
charge
vs
that
we
affirme
an
imaginary
,
figuratiue
and
spirituall
body
of
Christ
to
be
present
in
the
sacrament
,
and
not
his
essentiall
body
,
What
say
you
to
that
?
Child
.
They
doe
falsely
so
charge
vs
,
for
wée
hold
that
the
Godly
receiue
the
true
and
naturall
body
of
Christ
,
and
are
partakers
of
his
very
substance
,
to
make
vs
grow
into
one
life
with
him
,
for
wée
can
haue
no
benefit
by
Christ
vntill
wée
bée
partakers
of
Christ
himselfe
,
and
that
in
such
sort
,
that
we
become
flesh
of
his
flesh
,
and
bone
of
his
bone
,
that
is
,
one
with
him
,
and
he
with
vs
:
Howbeit
not
corporally
,
but
in
such
sort
as
is
agréeable
to
a
Sacrament
,
that
is
to
say
,
spiritually
,
and
mistically
.
Father
.
Lay
open
this
point
more
at
large
?
Child
.
Our
coniunction
with
Christ
is
not
in
imagination
,
&
conceit
onely
,
but
is
reall
&
substantiall
,
though
secret
and
hard
to
be
comprehended
;
and
therefore
the
Apostle
calleth
it
a
great
mistery
.
For
we
are
tied
to
Christ
by
his
spirit
,
as
the
naturall
members
to
the
head
by
ioynts
and
sinewes
,
in
a
most
secret
,
and
admirable
manner
.
For
wée
may
not
carnally
conceiue
of
this
our
coniunction
with
Christ
,
as
though
there
were
any
mingling
of
his
body
and
ours
,
his
substance
and
ours
,
or
his
person
&
ours
:
for
all
things
that
are
vnited
one
to
another
,
are
not
straight
wayes
mingled
;
for
although
the
light
is
ioyned
with
the
ayre
,
and
the
Sunshine
with
the
windowes
:
yet
can
we
not
therefore
say
they
are
mingled
together
.
The
coniunction
in
couenant
betwixt
man
&
wife
,
maketh
them
two
,
one
flesh
,
so
néere
is
it
:
yet
for
all
that
,
they
cease
not
to
be
diuers
persons
,
and
sundry
substance
,
although
by
couenant
they
are
one
flesh
.
Such
is
the
coniunction
,
and
vnion
betwixt
Christ
and
vs
:
for
we
are
indeede
vnited
with
the
flesh
of
Christ
,
and
are
flesh
of
his
flesh
,
and
bones
of
his
bones
:
yet
is
all
this
without
any
mingling
or
growing
together
of
our
persons
,
and
substance
with
his
:
for
as
the
vnion
of
the
faithfull
,
one
with
another
as
members
of
one
body
,
is
not
by
any
reall
mingling
,
or
growing
in
theyr
persons
together
but
by
the
bond
of
the
spirit
:
so
it
is
in
this
our
spirituall
coniunction
with
Christ
.
Father
.
Sith
the
Sacraments
are
seales
as
you
say
,
tell
me
what
it
is
that
they
seale
vnto
vs
?
Child
.
The
Sacrament
of
Baptisme
sealeth
vnto
our
consciences
the
remission
of
sinnes
,
which
is
the
first
part
of
our
iustification
.
The
Sacrament
of
the
Lords
Supper
sealeth
Christs
righteousnesse
,
which
is
the
second
part
of
our
iustification
:
and
to
say
all
in
a
word
,
whatsoeuer
the
holy
Ghost
teacheth
by
the
Gospell
,
the
sacraments
doe
confirme
and
seale
the
same
vnto
vs
,
but
especially
that
our
whole
saluation
standeth
in
the
onely
sacrifice
of
Christ
offered
for
vs
vpon
the
crosse
.
Father
.
Which
be
the
principall
vses
of
a
sacrament
?
Child
.
There
be
seuen
principall
ends
,
and
vses
of
a
Sacrament
.
Father
.
Which
be
they
?
Child
.
First
to
be
seales
of
the
new
couenant
betwixt
God
&
vs
.
Secondly
,
to
assure
vs
of
the
truth
of
gods
promises
.
Thirdly
,
to
vnderprop
the
weaknesse
of
our
faith
.
Fourthly
,
to
seale
vnto
our
consciences
the
certaintie
of
the
forgiuenesse
of
sins
Fiftly
,
to
distinguish
the
Church
from
Infidels
&
heathen
,
as
it
were
,
by
certaine
visible
markes
,
and
brands
.
Sixtly
,
to
witnesse
our
loue
and
fellowship
one
with
another
,
and
therefore
they
are
as
it
were
the
bands
of
the
Church
.
Lastly
,
to
put
vs
in
a
fresh
memory
of
the
sufferings
of
Christ
,
and
the
benefits
which
we
haue
by
his
death
.
Father
.
Are
our
Sacraments
of
the
new
couenant
,
the
same
with
those
of
the
old
.
Child
.
They
are
the
same
in
substance
,
Father
.
How
many
parts
be
there
of
a
Sacrament
?
Child
.
Two
,
that
is
to
say
,
the
outward
signe
,
&
the
inward
thing
signified
.
Father
.
What
is
the
reason
that
God
vseth
outward
signes
?
Child
.
Because
of
our
babishnes
&
dulnes
in
conceiuing
of
heauenly
things
for
if
we
were
altogether
spirituall
and
angelicall
,
wée
should
not
néede
such
grosse
elements
:
but
séeing
our
spirit
is
drowned
in
our
body
,
and
our
flesh
doth
make
our
vnderstanding
dull
,
therefore
the
Lord
is
content
to
apply
himselfe
to
our
capacitie
,
and
to
teach
vs
by
visible
signes
,
and
sensible
things
as
sometimes
he
did
Abraham
,
Gideon
,
Ezechiah
,
&
other
his
most
excellent
seruants
,
Father
.
Which
is
the
outward
signe
in
baptisme
?
Child
.
Water
.
Father
.
Which
is
the
inward
thing
signified
?
Child
.
The
washing
away
of
sin
by
the
blood
of
Christ
,
Father
.
Which
is
the
proper
end
of
Baptisme
?
Child
.
The
proper
end
of
baptisme
is
,
that
by
this
solemne
,
and
holy
action
wée
might
be
knowen
by
the
testimony
of
men
and
angels
to
bée
in
the
number
of
the
visible
Church
.
Father
.
Expresse
your
mind
more
fully
touching
the
end
and
vse
of
Baptisme
.
Child
.
Baptisme
is
ordained
of
God
not
only
to
bée
a
sacrament
of
our
regeneration
&
new
birth
,
&
of
the
burial
of
the
old
man
,
but
also
to
bée
a
visible
testimony
of
our
admission
into
the
houshold
of
god
which
is
his
Church
;
for
in
baptisme
we
do
giue
our
names
to
god
,
put
on
his
liuery
coat
&
cognizance
,
and
take
the
oath
of
allegiance
to
be
true
subiects
to
the
crown
of
heauen
,
&
to
set
our selues
with
al
might
and
maine
against
the
enemies
of
our
Lord
&
king
;
that
is
,
the
world
,
the
flesh
,
&
the
diuill
,
&
to
bée
all
for
him
,
that
is
,
for
his
credit
and
honour
,
not
regarding
our selues
,
so
we
may
bring
glory
to
him
whose
we
are
&
to
whom
wée
haue
sworne
allegiance
&
giuen
vp
our selues
wholy
to
serue
him
faithfully
,
as
our
speciall
good
Lord
and
master
.
Father
.
Is
there
not
yet
some
further
vse
of
baptisme
besides
this
you
haue
spoken
of
?
Child
.
Yes
:
there
is
yet
somewhat
more
,
for
Baptisme
is
a
seale
of
the
couenant
betwixt
God
&
vs
;
for
in
Baptisme
a
couenant
is
made
betwéen
the
Lord
,
and
the
party
baptised
solemnly
in
the
assembly
of
the
Church
.
In
which
couenant
God
for
his
part
promised
Christ
with
al
blessings
that
come
by
him
,
as
that
he
wil
be
our
God
,
forgiue
vs
our
sins
,
&
remember
our
iniquities
no
more
,
&c.
The
partie
baptised
for
his
part
entreth
himselfe
,
as
a
couenant
seruant
vnto
God
,
promiseth
faithfull
seruice
with
a
renouncing
of
sathan
&
sin
,
and
whatsoeuer
is
against
the
honor
and
glory
of
God
:
and
so
standeth
bound
to
these
couenants
and
conditions
.
Then
this
couenant
being
thus
solemnly
made
betwixt
God
&
his
new
seruant
,
is
forthwith
sealed
by
the
sprinkling
,
or
dropping
on
of
water
;
and
thus
you
sée
that
Baptisme
doth
confirme
,
and
seale
the
couenant
betwixt
God
and
vs
.
Father
.
But
yet
wee
see
there
be
very
few
that
haue
any
care
to
keepe
couenants
,
and
to
performe
that
solemne
promise
which
they
haue
made
in
baptisme
before
many
witnesses
,
yea
before
God
and
Angels
.
Child
.
The
greater
is
their
condemnation
,
&
assuredly
they
shal
one
day
know
to
their
rost
,
what
it
is
to
dally
with
God
,
and
to
breake
couenants
with
so
great
a
king
,
as
all
they
doe
,
which
follow
their
owne
wayes
&
their
owne
lusts
,
not
regarding
the
commandements
of
God
.
Father
.
What
is
the
reason
that
infants
are
baptised
,
sith
they
can
make
no
profession
of
faith
and
repentance
.
?
Child
.
There
be
foure
reasons
hereof
.
First
because
they
are
the
séed
of
the
Church
.
Secondly
,
Thirdly
,
because
the
promises
belong
vnto
them
.
Fourthly
,
because
of
such
is
the
kingdome
of
heauen
.
For
to
bée
borne
in
the
wombe
of
the
Church
,
is
vnto
infants
in
stead
of
faith
and
repentance
;
for
faithfull
parents
do
according
to
the
condition
of
the
couenant
,
apprehend
the
promise
both
to
themselues
&
their
children
,
though
not
all
,
for
wée
must
leaue
vnto
God
his
secret
iudgements
.
Father
.
Hauing
thus
far
spoken
of
the
Sacrament
of
Baptisme
,
let
vs
now
proceede
to
speak
of
the
sacrament
of
the
lords
supper
,
&
first
tell
me
what
is
the
special
vse
of
it
?
Child
.
First
,
it
serueth
to
seale
vnto
our
consciences
all
the
promises
made
in
Christ
,
and
all
the
benefits
of
his
death
whatsoeuer
;
&
therfore
there
is
the
same
vse
of
it
,
that
is
of
a
seale
,
which
is
to
confirme
and
ratifie
a
writing
.
For
in
outward
things
men
like
wel
of
a
promise
,
but
better
of
a
writing
,
&
best
of
all
of
a
seale
.
Now
therfore
the
sacrament
is
,
as
it
were
the
kings
broad
seale
set
to
his
generall
&
frée
pardon
▪
For
all
the
doctrine
of
the
Gospel
,
is
as
it
were
an
open
proclamation
of
pardon
to
all
penitent
sinners
,
&
this
sacrament
is
the
seale
of
the
kings
pardon
to
ratifie
&
confirme
all
the
promises
of
the
Gospell
,
for
a
word
or
promise
must
necessarily
go
before
the
sacrament
,
which
it
doth
seale
&
confirme
vnto
vs
,
&
therefore
the
sacraments
without
the
word
of
promise
going
before
,
are
as
it
were
a
seale
to
a
blanke
.
Secondly
,
the
sacrament
of
the
Lords
supper
is
as
it
were
a
second
seale
set
by
the
Lords
owne
hand
vnto
the
former
couenant
made
in
baptisme
which
is
renued
in
the
Lords
supper
betwixt
the
Lord
himselfe
,
&
the
faithfull
receiuer
,
and
that
by
the
outward
actions
of
eating
bread
,
drinking
wine
,
&c.
Thirdly
,
the
Lords
supper
serueth
to
represent
vnto
vs
our
continuall
féeding
in
the
house
of
God
.
For
as
by
baptisme
we
are
once
admitted
into
the
houshold
of
God
:
so
by
the
Lords
supper
is
signified
a
daily
féeding
in
the
same
vpon
Christ
and
all
the
promises
made
in
him
,
&
also
vpon
the
word
which
is
our
most
swéet
&
heauenly
manna
.
Father
.
Which
bee
the
outward
signes
in
the
Lords
supper
?
Child
.
Bread
and
wine
.
Father
.
Which
be
the
inward
things
signified
?
Child
.
The
body
and
blood
of
Christ
.
Father
.
How
receiue
you
the
outward
signes
?
Child
.
I
receiue
them
with
my
hands
,
eate
them
with
my
mouth
,
&
digest
them
with
my
stomack
.
Father
.
How
do
you
receiue
the
inward
things
signified
?
Child
.
Onely
by
faith
,
and
féede
of
it
as
of
a
foode
giuen
me
to
life
euerlasting
.
Father
.
Is
the
bread
,
and
wine
then
changed
into
the
substance
of
the
body
and
bloud
of
Christ
?
Child
.
No
;
for
that
were
to
destroy
the
nature
of
a
sacrament
,
which
must
consist
both
of
heauenly
,
&
earthly
matter
.
Therefore
the
bread
and
wine
remaine
still
in
their
own
forme
,
nature
,
&
substance
,
but
Christs
naturall
body
is
in
heauen
.
Therfore
the
papists
would
make
vs
beléeue
the
moone
is
made
of
a
gréen
théese
,
when
they
beare
vs
in
hand
that
bread
is
changed
into
flesh
,
and
wine
into
bloud
,
and
Christs
naturall
body
is
really
present
in
the
sacrament
,
and
yet
we
sée
it
quite
contrary
with
our
eyes
,
and
a
child
may
discerne
that
it
is
neither
so
nor
so
.
Father
.
Is
there
then
no
difference
beetwixt
bread
and
wine
in
the
sacrament
,
&
common
bread
and
wine
?
Child
.
There
is
no
difference
eyther
in
substance
or
forme
,
but
only
in
the
vse
&
end
whereunto
they
are
applyed
,
which
is
to
represent
&
signifie
holy
things
:
for
wheras
before
they
were
common
meat
,
now
they
are
holy
signes
,
and
beare
the
name
of
that
thing
which
they
signifie
:
otherwise
out
of
this
action
they
are
the
same
with
common
bread
.
Father
.
You
said
euen
now
that
Christs
bodie
and
blood
and
all
the
benefits
of
his
death
are
receiued
of
vs
by
faith
▪
tell
me
therefore
whether
a
wicked
&
vnfaithfull
man
can
receiue
them
.
Child
.
He
cannot
:
for
if
they
be
receiued
onely
by
faith
,
how
shall
hée
receiue
them
that
hath
no
faith
?
the
vnbeléeuers
therefore
may
receiue
the
outward
signes
,
that
is
,
the
bread
and
wine
as
wel
as
others
,
as
did
Iudas
:
but
the
inward
thing
signified
,
which
is
the
body
and
blood
of
Christ
,
and
all
the
benefits
of
his
passion
,
none
can
receiue
,
but
onely
the
elect
.
Father
.
If
this
be
true
that
all
that
receiue
the
shell
doe
not
receiue
the
kernell
:
then
it
followeth
that
grace
is
not
necessarily
tyed
to
the
outward
signe
or
sacrament
.
Child
.
True
indéed
:
for
otherwise
the
faithlesse
should
gaine
as
much
by
the
sacrament
as
the
faithfull
,
which
were
most
absurd
,
but
most
certaine
it
is
that
saluation
is
not
tyed
,
nor
shut
vp
within
the
Sacraments
,
neither
doe
they
giue
grace
,
but
onely
testifie
and
assure
,
that
grace
is
giuen
:
as
sealed
euidences
doe
giue
no
lands
which
are
otherwise
attayned
,
as
by
inheritance
,
friendship
,
and
money
:
but
onely
testifie
that
they
are
giuen
,
and
assure
the
quiet
possession
and
enioying
thereof
.
Father
.
Why
did
God
choose
these
creatures
of
bread
and
wine
to
represent
vnto
vs
the
body
and
blood
of
Christ
,
rather
then
any
other
earthly
creature
?
Child
.
Because
there
are
none
other
earthly
creatures
that
can
so
fitly
represent
vnto
our
outward
senses
,
those
things
which
God
would
haue
vs
learne
by
this
sacrament
.
Father
.
What
be
those
things
that
God
would
haue
vs
learne
by
this
Sacrament
?
Child
.
By
the
breaking
of
the
bread
we
haue
to
learne
,
the
breaking
of
the
bodie
of
Christ
vpon
the
crosse
,
and
by
powring
forth
of
the
wine
,
the
shedding
of
his
blood
:
and
by
the
distributing
to
all
that
are
present
,
Christs
communicating
himselfe
to
all
that
will
faithfully
receiue
him
.
By
eating
and
drinking
wée
learne
,
that
as
bread
&
wine
do
nourish
our
bodies
in
this
life
:
so
Christs
body
and
blood
do
nourish
our
soules
to
life
euerlasting
:
and
as
the
substance
of
bread
and
wine
by
digestion
passeth
into
the
substance
of
our
bodies
:
euen
so
by
faith
,
Christ
and
wée
are
vnited
with
an
vnspeakable
vnion
,
and
wée
made
flesh
of
his
flesh
,
and
bones
of
his
bones
:
and
this
is
the
proportion
,
and
analogie
betwixt
the
signe
&
the
thing
signified
.
For
if
the
sacraments
had
not
a
certaine
likenesse
of
those
things
wherof
they
are
sacraments
,
then
were
they
no
sacraments
at
all
.
Father
.
What
more
is
to
be
learned
hereby
?
Child
.
That
wée
being
many
are
one
in
Christ
,
as
of
many
graines
is
made
one
loafe
,
and
of
many
grapes
one
wine
.
Father
.
For
as
much
as
the
vnworthy
receiuer
is
damned
as
the
Apostle
saith
,
Child
.
If
I
examine
my selfe
,
and
find
that
I
humbly
acknowledge
mine
owne
vnworthines
,
that
is
to
say
,
my
sins
,
and
be
heartely
sorry
for
them
,
and
fully
purpose
amendment
of
life
,
assuredly
resting
vpon
the
promises
of
pardon
made
in
Christ
,
then
am
I
worthy
,
because
mine
vnworthines
is
forgiuen
,
&
put
out
of
remembrance
.
Father
.
For
whom
are
the
Sacraments
ordained
?
Child
.
The
sacraments
are
specially
ordained
for
those
which
beleeue
in
Christ
,
and
do
séeke
for
remission
of
sins
,
&
eternall
life
onely
through
his
sacrifice
:
for
how
can
the
forgiuenes
of
sin
bée
sealed
vnto
the
vnbeléeuers
whose
sin
is
not
forgiuen
?
Father
.
Who
ought
to
approach
vnto
the
Lords
supper
?
Child
.
None
but
such
as
haue
the
knowledge
of
God
in
some
measure
,
or
at
least
,
that
haue
knowledge
in
this
present
action
,
and
such
as
haue
faith
,
repentance
and
loue
.
Father
.
How
shall
a
man
know
that
hee
hath
these
things
?
Child
.
Thrée
wayes
:
First
by
his
setled
purpose
,
&
desire
to
obey
God
according
to
al
the
commandements
of
the
law
Secondly
,
by
his
loue
to
the
word
of
god
Thirdly
,
by
his
daily
fruits
towards
God
and
men
.
Father
.
Who
are
to
be
reiected
and
put
back
from
the
communion
?
Child
.
Thrée
sorts
of
men
.
Father
.
Which
be
they
?
Child
.
First
,
strangers
,
that
is
,
such
as
are
vnknowen
to
the
Pastor
,
are
not
to
bée
admitted
,
as
it
is
written
:
Secondly
,
Thirdly
,
notorious
euill
liuers
by
whom
the
congregation
is
offended
;
for
it
is
written
:
Giue
not
that
which
is
holy
vnto
dogs
.
Now
all
these
Scriptures
do
plainely
prooue
that
no
prophane
,
or
filthy
persons
:
as
whooremongers
,
drunkards
;
blasphemers
,
riotters
,
and
scoffers
at
religion
,
and
such
like
may
be
admitted
to
the
holy
communion
.
Father
.
What
say
you
to
such
as
shew
no
loue
nor
desire
to
this
holy
ordinance
of
God
,
nor
once
so
much
as
offer
themselues
vnto
it
,
except
sometimes
at
Easter
a
little
for
fashion
and
law
sake
?
Child
.
Such
do
shew
themselues
to
bée
little
better
then
miscreants
,
and
atheists
:
for
they
do
contemptuously
refuse
the
grace
of
God
which
hée
offreth
in
this
supper
,
and
doubtlesse
to
abstaine
of
set
purpose
is
no
lesse
sinne
then
to
receiue
vnworthily
.
For
that
patient
which
is
daungerously
sicke
,
and
yet
maketh
no
account
of
the
Phisitions
receit
and
order
,
deserueth
no
lesse
blame
,
then
hée
which
abuseth
the
same
receit
,
that
is
,
doth
not
vse
it
according
to
that
diet
and
order
that
was
prescribed
him
.
Father
.
If
some
very
bad
persons
chaunce
to
creepe
in
,
or
thrust
in
themselues
to
bee
partakers
of
this
holy
institution
,
is
therfore
the
whole
action
defiled
?
Child
.
God
forbid
:
for
wée
read
throughout
the
scriptures
that
good
&
bad
haue
béene
mingled
together
in
matters
of
Gods
worship
and
seruice
,
both
word
,
prayer
,
sacraments
and
sacifices
:
and
sure
it
is
,
that
the
wickednes
of
the
wicked
cannot
defile
or
pollute
either
the
Sacrament
it selfe
,
or
any
of
the
godly
communicants
,
but
onely
themselues
.
Father
.
Are
all
to
be
admited
to
the
sacrament
of
the
Lords
supper
,
which
professe
saith
and
repentance
either
in
truth
or
in
shew
?
Child
.
Yes
▪
Vnlesse
there
bée
some
speciall
exceptions
taken
against
them
.
Father
.
How
ought
ministers
to
deale
with
many
ignorant
&
simple
men
,
&
seely
soules
which
are
able
to
yeeld
small
reason
of
their
faith
:
are
they
all
to
be
admitted
to
the
communion
,
or
all
to
be
reiected
?
Child
.
As
ministers
ought
not
rashly
to
accept
of
all
that
offer
themselues
without
examination
and
conference
:
so
ought
they
not
lightly
to
shut
out
any
from
that
which
should
seale
vp
their
remission
of
sinnes
▪
For
albeit
they
be
somewhat
ignorant
and
simple
,
yet
finding
in
them
any
séeds
of
religion
,
and
sparks
of
the
feare
of
God
,
shewing
it selfe
in
some
tractablenesse
to
know
God
,
and
in
loue
to
the
word
,
they
are
to
admit
them
with
encouraging
and
exhorting
them
to
go
forward
.
But
if
with
ignorance
and
blindnesse
,
be
ioyned
either
froward
contempt
of
meanes
,
or
méere
carelesnesse
,
or
open
wicked
behauiour
,
or
profane
dissolutenes
without
remorse
when
they
be
dealt
withall
;
Then
they
are
with
all
mildnesse
to
be
shut
out
.
All
glory
be
giuen
to
God
.
FINIS
.