A
TREATISE
OF
CHRISTIAN
RELIGION
.
CHAP.
1.
Of
Christian
Religion
in
generall
,
and
the
parts
thereof
.
-
Christian
Religion
treateth
of
the
-
Nature
of
God
,
&
therin
of
the
-
Vnity
of
the
God-head
;
Where
-
Of
his
Essence
,
Chap.
2.
-
Of
his
Attributes
,
Chap.
3.
-
Trinitie
of
Persons
,
Chap.
4.
-
Kingdome
of
God
,
Chap.
5.
IOH.
Chap.
17.
vers.
1.
2.
3.
1.
These
words
spake
Iesus
,
and
lift
vp
his
eyes
to
heauen
,
and
said
,
Father
,
the
houre
is
come
,
glorifie
thy
Sonne
,
that
thy
Sonne
also
may
glorifie
thee
.
2.
As
thou
hast
giuen
him
power
ouer
all
flesh
,
that
hee
should
giue
eternall
life
to
as
many
as
thou
hast
giuen
him
.
3.
And
this
is
life
eternall
,
that
they
might
know
:
thee
the
onely
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Q.
WHat
principall
matter
doe
you
learne
out
of
this
Scripture
?
Answ.
I
learne
,
what
is
the
chiefest
,
&
most
necessary
knowledge
.
Q.
What
knowledge
is
that
?
A.
The
Christian
Religion
,
heere
called
the
Knowledge
of
God
,
and
in
the
Schooles
commonly
called
Theologie
,
or
Diuinitie
.
Q.
What
is
the
Christian
Religion
?
A.
A
holy
doctrine
concerning
God
,
reuealed
and
taught
by
Christ
,
shewing
the
principal
meanes
to
glorifie
God
,
and
thereby
to
come
to
life
euerlasting
,
and
true
Blessednesse
.
Q.
What
are
the
parts
of
this
doctrine
concerning
God
?
A.
They
are
two
:
the
first
treateth
of
the
Nature
of
God
,
the
other
of
his
Kingdome
.
Q.
What
is
the
Nature
of
God
?
A.
An
absolutenesse
of
perfection
,
infinitely
excelling
all
other
things
.
Consisting
in
vnity
of
Essence
,
and
Trinity
of
Persons
.
Q.
Is
there
then
but
one
God
?
A.
No
verily
,
but
one
only
true
God
.
As
sufficiently
This
is
life
eternall
,
that
they
might
know
thee
the
onely
true
God
.
And
wheras
this
title
is
giuen
to
more
then
to
one
,
it
is
either
abusiuely
,
to
Idols
or
false
gods
,
which
are
no
gods
;
or
tropically
,
and
by
a
grace
of
speech
,
to
Magistrates
,
who
are
the
speciall
deputies
,
and
Lief-tenants
of
God
here
vpon
earth
.
Q.
What
are
we
more
specially
to
consider
concerning
the
Nature
of
this
one
only
true
God
?
A.
His
Essence
,
and
Attributes
.
CHAP.
2.
Of
the
Essence
of
God
.
-
Herein
consider
his
-
Name
-
Primitiue
,
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
AM.
-
Deriuatiue
,
-
IAH
.
-
IEHOVAH
.
-
Speciall
Essence
expressed
by
that
name
.
EXOD.
Chap.
3.
vers.
13.
14.
15.
13.
And
Moses
said
vnto
God
,
Behold
,
when
I
come
vnto
the
children
of
Israel
,
and
shall
say
vnto
them
,
The
God
of
your
fathers
hath
sent
me
vnto
you
:
and
they
shall
say
to
me
,
what
is
his
Name
?
what
shall
I
say
vnto
them
?
14.
And
God
said
vnto
Moses
,
I
AM
THAT
I
AM
,
and
he
said
,
thus
shalt
thou
say
vnto
the
children
of
Israel
,
I
AM
hath
sent
me
vnto
you
.
15.
And
God
said
more
ouer
vnto
Moses
.
Thus
shalt
thou
say
vnto
the
children
of
Israel
.
The
Lord
God
of
your
fathers
,
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Iacob
hath
sent
me
vnto
you
:
this
is
my
Name
for
euer
,
and
this
is
my
memoriall
vnto
all
generations
.
Q.
WHat
learne
you
out
of
this
Scripture
principally
?
A.
I
learne
in
the
first
place
two
generall
duties
,
which
are
to
be
obserued
in
the
question
of
Moses
,
vers.
13.
One
,
that
we
be
carefull
to
be
instructed
in
all
things
concerning
our
calling
,
thereby
to
be
able
to
answere
al
doubts
that
may
be
moued
:
the
other
,
that
being
desirous
to
learne
any
thing
concerning
God
,
we
enquire
it
of
God
himselfe
:
And
because
now
hee
vseth
not
to
speake
,
but
in
the
Scriptures
,
Q.
What
learne
you
else
?
A.
I
learne
more
specially
,
what
the
proper
name
of
God
is
.
Q.
What
is
that
?
A.
I
am
that
I
am
,
or
(
as
the
Hebrew
soundeth
)
I
will
bee
that
I
will
bee
;
sauing
that
the
Hebrewes
vse
the
future
time
for
the
present
,
as
that
which
noteth
a
continuance
.
Q.
What
is
meant
by
these
words
?
A.
Hereby
is
set
forth
the
manner
of
the
Being
and
Essence
of
God
,
farre
otherwise
then
is
vsuall
in
the
proper
names
of
men
;
which
declare
either
nothing
,
or
very
little
of
their
nature
and
being
.
Q.
Is
there
nothing
of
God
to
be
knowne
,
besides
that
which
is
signified
by
this
Name
?
A.
Nothing
,
as
touching
the
speciall
manner
of
his
Being
,
falling
vnder
our
weake
and
shallow
capacity
.
Q.
What
Names
of
God
in
the
Scripture
are
deriued
from
these
words
?
A.
Two
:
the
name
Iehouah
,
and
the
name
Iah
;
both
which
being
drawne
from
the
description
of
God
,
doe
set
forth
the
manner
of
his
Essence
and
Being
.
Q.
Can
you
from
hence
define
,
what
God
is
?
A.
Hee
must
haue
the
Art
and
Logicke
of
God
himselfe
,
that
can
giue
a
perfect
definition
of
God
;
but
he
may
in
such
sort
be
described
,
as
hee
may
bee
discerned
from
all
false
gods
,
and
all
creatures
whatsoeuer
.
Q.
What
is
that
description
?
A.
God
is
a
Spirit
,
which
hath
his
being
of
himselfe
.
Q.
What
meane
you
by
that
addition
,
of
himselfe
?
A.
It
hath
a
secret
opposition
to
all
creatures
,
which
hath
a
being
,
but
not
of
themselues
:
wheras
God
alone
is
hee
,
in
whom
wee
liue
,
and
moue
,
and
Hitherto
of
the
Essence
of
God
,
it
followeth
to
treate
of
his
Properties
and
Attributes
.
CHAP.
3.
Of
the
Attributes
and
Properties
of
God
.
-
The
Properties
or
Attributes
of
God
,
are
either
-
First
,
and
they
-
Principall
,
as
-
Simplenesse
.
-
Infinitenesse
,
in
-
Quantity
,
as
Immensity
,
&c.
-
Quality
,
as
Time
.
-
Secondarie
,
-
Life
.
-
Knowledge
.
-
Will
.
-
Power
.
-
Goodnesse
.
-
Iustice
.
-
Graciousnesse
.
-
Loue
.
-
Mercy
.
-
Holinesse
.
-
Arising
from
the
first
-
Perfection
.
-
Happinesse
.
PSAL.
145.
-
1.
I
will
extoll
thee
,
my
God
,
O
King
:
and
I
will
blesse
thy
Name
for
euer
and
euer
.
-
2.
Euery
day
will
I
blesse
thee
:
and
I
will
praise
thy
Name
for
euer
and
euer
.
-
3.
Great
is
the
Lord
,
and
greatly
to
bee
praised
:
and
his
greatnesse
is
vnsearchable
.
-
4.
One
generation
shall
praise
thy
workes
to
another
,
and
shall
declare
thy
mighty
acts
.
-
5.
I
will
speake
of
the
glorious
honour
of
thy
maiesty
:
and
of
thy
wondrous
workes
.
-
6.
And
men
shall
speake
of
the
might
of
thy
terrible
acts
:
and
I
will
declare
thy
greatnesse
.
-
7.
They
shall
abundantly
vtter
the
memory
of
thy
great
goodnesse
:
and
shall
sing
of
thy
righteousnesse
.
-
8.
The
Lord
is
gracious
,
and
full
of
compassion
:
slow
to
anger
,
and
of
great
mercy
.
-
9.
The
Lord
is
good
to
all
:
and
his
tender
mercies
are
ouer
all
his
workes
.
-
10.
All
thy
workes
shall
praise
thee
,
O
Lord
:
and
thy
Saints
shall
blesse
thee
.
-
11.
They
shall
speake
of
the
glory
of
thy
kingdome
:
and
talke
of
thy
power
.
-
12.
To
make
knowne
to
the
sonnes
of
men
his
mighty
acts
:
and
the
glorious
Maiesty
of
his
kingdome
.
-
13.
Thy
kingdome
is
an
euerlasting
kingdome
:
and
thy
dominion
endureth
throughout
all
generations
.
-
14.
The
Lord
vpholdeth
all
that
fall
:
and
raiseth
vp
all
those
that
be
bowed
downe
.
-
15.
The
eyes
of
all
waite
vpon
thee
:
and
thou
giuest
them
their
meate
in
due
season
.
-
16
,
Thou
openest
thine
hand
:
and
satisfiest
the
desire
of
euery
liuing
thing
.
-
17.
The
Lord
is
righteous
in
all
his
waies
:
and
holy
in
all
his
workes
.
-
18.
The
Lord
is
nigh
vnto
all
them
,
that
call
vpon
him
:
to
all
that
call
vpon
him
in
truth
.
-
19.
He
will
fulfill
the
desire
of
them
that
feare
him
:
hee
also
will
heare
their
cry
,
and
will
saue
them
.
-
20.
The
Lord
preserueth
all
them
that
loue
him
:
but
all
the
wicked
will
he
destroy
.
-
21.
My
mouth
shall
speake
the
praise
of
the
Lord
:
and
let
all
flesh
blesse
his
holy
name
for
euer
and
euer
.
Q.
WHat
doth
the
Prophet
heere
meane
by
thy
Name
?
A.
In
that
the
name
of
God
is
distinguished
from
God
himselfe
in
this
verse
,
the
Prophet
thereby
setteth
forth
the
things
,
whereby
God
doth
manifest
himselfe
to
others
,
amongst
which
,
the
chiefe
and
principall
are
his
Attributes
.
Q.
What
are
the
Attributes
of
God
?
A.
They
are
essential
faculties
of
God
,
according
to
the
diuers
manner
of
his
working
,
which
are
vncommunicable
with
the
creatures
,
notwithstanding
that
there
are
some
shadowes
and
glimpses
of
them
in
Men
and
Angels
.
Q.
How
may
they
be
considered
?
A.
Either
in
themselues
as
they
are
essentiall
;
or
in
their
workes
or
effects
,
which
are
all
perfect
.
Q.
How
many
sorts
of
Attributes
are
there
?
A.
Two
,
either
first
,
or
such
as
arise
from
the
first
:
Againe
the
first
,
are
either
principall
or
secondarie
.
Q.
What
are
the
principall
Attributes
in
God
?
A.
Simplenesse
and
Infinitenesse
,
which
are
not
Q.
What
is
Simplenesse
or
singlenesse
in
God
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
Q.
What
learne
you
thereby
?
A.
That
he
is
in
no
sort
mutable
,
or
changeable
,
Q.
Is
not
God
in
diuers
places
of
Scripture
said
to
repent
?
A.
Yea.
But
this
is
spoken
of
God
onely
tropically
Q.
What
doe
you
say
of
his
Infinitenesse
?
A.
It
is
either
in
quantity
and
greatnesse
,
or
in
time
and
eternity
.
Q.
What
is
his
Infinitenes
in
quantity
and
greatnes
?
A.
It
is
an
Attribute
in
God
,
whereby
is
noted
,
Q.
What
learne
you
from
hence
?
A.
That
seeing
God
is
euery
where
present
,
that
therfore
in
the
whole
course
of
our
liues
we
should
walke
as
in
his
presence
,
and
feare
to
doe
any
thing
that
may
offend
him
:
for
if
it
be
a
signe
of
contempt
vnto
man
to
doe
that
before
his
face
,
that
you
know
will
displease
him
;
it
must
needs
argue
a
high
contempt
of
the
great
Maiesty
of
God
,
to
dare
to
do
any
thing
that
he
is
displeased
withall
;
especially
when
wee
can
doe
nothing
in
secret
that
can
bee
hidden
from
him
:
yea
,
whatsoeuer
we
doe
,
it
is
done
in
his
face
and
presence
,
he
looking
vpon
vs
.
Q.
What
is
his
Infinitenesse
in
time
or
eternity
?
A.
It
is
an
Attribute
in
God
,
whereby
is
noted
,
Q.
What
learne
you
hereby
?
A.
We
are
strengthened
hereby
in
the
truth
,
not
onely
of
the
immortality
of
our
soules
,
but
also
of
the
immortality
of
our
bodies
after
the
resurrection
;
considering
that
he
being
euerlasting
,
can
giue
continuall
Being
to
such
of
his
creatures
as
he
pleaseth
.
Q.
What
are
the
other
Attributes
of
God
,
which
you
called
secondarie
?
A.
They
are
chiefly
tenne
;
Life
,
Knowledge
,
Wil
,
Power
,
Goodnesse
,
Iustice
,
Graciousnes
,
Loue
,
Mercy
,
Holinesse
.
Q.
What
is
the
Life
of
God
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
hee
onely
hath
immortalitie
,
and
therefore
cannot
die
.
Q.
What
learne
you
hence
?
A.
That
the
liues
and
deathes
of
all
other
things
depend
vpon
his
good
pleasure
.
Q.
What
is
the
Knowledge
of
God
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
that
hee
perfectly
knoweth
himselfe
;
and
of
,
and
by
himselfe
,
all
things
which
are
,
and
which
are
not
.
Q.
In
what
manner
doth
God
know
all
things
?
A.
Not
successiuely
,
or
by
discourse
,
collecting
one
thing
from
another
,
but
in
one
simple
and
eternall
act
,
knowing
and
comprehending
all
things
;
and
therefore
neither
fore-knowledge
,
nor
remembrance
are
properly
in
God
,
all
things
both
past
and
to
come
,
being
present
before
him
.
Q.
What
learne
you
from
hence
?
A.
That
hee
is
infinite
in
wisdome
and
vnderstanding
;
and
therefore
whatsoeuer
hee
doth
,
must
needs
bee
done
most
wisely
,
and
no
vaine
act
can
proceed
from
him
.
Q.
Is
not
the
knowledge
or
fore-knowledge
of
God
the
cause
,
why
all
other
things
are
?
A.
No
:
but
his
will
.
Q.
What
is
the
Will
of
God
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
Q.
What
learne
you
hereby
?
A.
First
,
that
nothing
commeth
to
passe
by
meere
hap
or
chance
,
but
as
God
in
his
eternall
knowledge
and
iust
will
,
hath
decreed
before
should
come
to
passe
.
Secondly
,
that
whatsoeuer
commeth
to
passe
,
though
we
know
no
other
causes
thereof
,
yet
we
are
to
acknowledge
the
same
to
bee
alwaies
from
God
;
and
though
it
be
neuer
so
contrary
to
our
willes
,
yet
we
should
beare
it
patiently
,
and
therein
submit
our
willes
to
the
good
will
and
pleasure
of
God
.
Q.
What
is
the
Power
of
God
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
Q.
What
instructions
doe
you
learne
from
the
power
of
God
?
A.
First
,
that
we
should
not
despaire
of
the
things
that
God
doth
promise
,
either
in
respect
of
our
owne
weakenes
,
or
in
respect
of
the
apparent
weaknesse
of
the
things
,
that
God
hath
sanctified
for
our
good
.
Secondly
,
it
serueth
both
for
a
spurre
to
doe
well
,
considering
that
God
is
able
to
saue
:
and
a
bridle
to
restraine
from
euil
,
seeing
he
hath
power
to
destroy
.
Q.
What
is
Gods
Goodnesse
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
Q.
Is
nothing
then
good
but
God
?
A.
Nothing
of
it selfe
;
howbeit
all
creatures
haue
their
being
,
and
many
good
things
,
(
which
are
not
of
themselues
)
,
but
from
God
.
Q.
What
learne
you
hereby
?
A.
That
hee
is
the
fountaine
from
which
all
goodnesse
doth
streame
;
and
that
whatsoeuer
hee
doth
is
good
,
yea
perfectly
good
,
whatsoeuer
men
iudge
of
it
:
yea
,
that
by
this
goodnesse
of
his
hee
vseth
all
things
well
:
and
seeing
God
is
good
to
vs
,
we
ought
to
be
good
one
towards
another
.
Q.
What
is
his
Iustice
?
A.
It
is
an
Attribute
,
whereby
is
noted
,
that
God
Q.
What
is
the
rule
of
this
Iustice
?
A.
His
will
:
for
because
he
willeth
it
,
therefore
Q.
What
learne
you
from
hence
?
A.
Not
to
call
into
question
,
or
to
murmure
and
repine
at
,
or
to
refuse
to
doe
any
thing
that
hee
willeth
,
seeing
that
cannot
but
be
most
iust
&
equall
,
which
proceedeth
from
his
will
,
how
hard
&
vnreasonable
soeuer
it
may
seeme
to
our
naturall
disposition
.
Q.
What
is
the
Graciousnesse
of
God
?
A.
It
is
an
Attribute
,
whereby
hee
is
of
himselfe
Q.
Is
he
onely
Gracious
?
A.
Onely
,
in
and
of
himselfe
:
for
whatsoeuer
else
is
gracious
and
amiable
,
it
is
so
from
him
.
Q.
What
learne
you
from
this
?
A.
That
wee
ought
to
loue
and
reuerence
God
aboue
all
.
For
seeing
gracious
and
amiable
men
doe
winne
loue
and
reuerence
from
others
,
in
whose
eyes
they
appeare
gracious
and
amiable
:
who
is
able
more
to
winne
this
at
our
hands
then
God
,
who
is
the
fountaine
of
all
graciousnesse
and
amiablenesse
?
Q.
What
is
his
Loue
?
A.
It
is
an
Attribute
of
God
,
whereby
is
noted
,
that
he
loueth
himselfe
aboue
all
,
&
others
for
himselfe
.
Q.
What
learne
you
from
hence
?
A.
That
we
should
loue
him
dearly
,
and
all
other
things
for
him
.
Q.
Seeing
his
Mercy
followeth
of
his
Loue
,
what
is
his
Mercy
?
A.
It
is
an
Attribute
of
God
,
whereby
he
is
ready
Q.
What
learne
you
from
hence
?
A.
In
all
our
miseries
and
distresses
,
to
seeke
vnto
him
,
who
is
infinite
in
Mercy
and
Compassion
,
and
able
to
helpe
vs
,
and
therefore
will
assuredly
doe
it
.
Q.
What
is
his
Holinesse
?
A.
It
is
an
Attribute
,
generally
noting
the
Vertues
Q.
What
learne
you
from
hence
?
A.
First
,
that
as
euery
one
commeth
nearer
vnto
him
in
holinesse
,
so
they
are
best
liked
and
loued
of
him
;
and
consequently
it
should
breed
a
loue
in
our
hearts
,
of
holinesse
,
and
hatred
of
the
contrary
.
Secondly
,
that
this
ought
to
kill
in
vs
all
euill
thoughts
and
opinions
concerning
God
,
which
rise
in
our
hearts
,
seeing
that
in
him
that
is
Holinesse
it selfe
,
there
can
be
no
iniquitie
.
Q.
You
haue
shewed
me
the
first
Attributes
of
God
:
now
tell
me
what
Attributes
arise
from
thence
?
A.
Two
:
Perfection
,
and
Happinesse
.
Q.
What
is
Perfection
?
A.
Perfection
is
an
Attribute
of
God
,
wherby
whatsoeuer
is
in
God
,
is
perfect
.
Q.
What
learne
you
from
hence
?
A.
That
he
is
to
seeke
his
owne
glory
,
and
not
the
glory
of
any
,
in
al
that
he
willeth
or
willeth
not
,
Q.
Hitherto
of
the
Perfection
of
God
:
what
of
his
Felicity
?
A.
It
is
the
Attribute
of
God
,
whereby
hee
hath
all
fulnesse
of
delight
and
contentment
in
himselfe
,
and
needeth
nothing
out
of
himselfe
to
make
him
blessed
and
happie
.
Q.
What
learne
you
hence
?
A.
To
expect
and
looke
for
happinesse
,
onely
in
our
vnion
with
him
,
and
fruition
of
him
,
and
not
in
any
thing
else
whatsoeuer
.
CHAP.
4.
Of
the
Trinitie
.
-
The
Trinity
is
the
-
Father
.
-
Sonne
.
-
Holy
Ghost
.
1.
IOH.
5.
vers.
7.
For
there
are
three
,
that
beare
witnesse
in
heauen
,
the
Father
,
the
Word
,
and
the
holy
Ghost
:
and
these
three
are
one
.
Q.
THE
Essence
and
Attributes
of
God
being
already
spoken
of
,
what
remaineth
to
be
spoken
of
touching
God
?
A.
The
Trinitie
of
the
Persons
,
subsisting
in
the
vnitie
of
the
God-head
:
which
is
a
mysterie
in
it selfe
most
incomprehensible
.
Q.
What
is
a
Person
?
A.
It
is
a
distinct
subsistence
,
hauing
the
whole
Q.
How
is
it
distinguished
?
A.
Into
the
Father
,
and
of
the
Father
.
Q.
What
is
the
Father
?
A.
He
is
the
first
Person
in
the
Trinitie
,
who
hath
Q.
What
is
of
the
Father
?
A.
The
Sonne
,
and
Holy
Ghost
.
Q.
What
is
the
Sonne
?
A.
The
Person
begotten
by
the
Father
,
who
is
also
called
the
Word
.
Q.
Why
is
the
Sonne
and
second
person
called
the
Word
?
A.
First
,
because
hee
is
so
often
spoken
of
,
and
promised
in
the
Scriptures
,
and
is
(
in
a
manner
)
the
whole
subiect
of
the
Scriptures
.
Secondly
,
because
as
man
doth
make
knowne
his
will
to
man
by
word
,
so
doth
God
make
knowne
his
will
to
man
,
onely
in
and
by
his
Sonne
.
Q.
What
is
the
holy
Ghost
?
A.
The
Person
proceeding
from
the
Father
and
the
Sonne
.
Q.
Why
is
the
third
person
called
the
holy
Spirit
,
more
then
the
Father
and
the
Sonne
,
which
are
Spirits
as
well
as
he
,
and
infinitely
holy
as
he
?
A.
Because
he
is
(
as
it
were
)
breathed
both
from
the
Father
and
the
Sonne
,
that
is
to
say
,
proceedeth
from
them
both
.
Q.
Why
is
he
called
Holy
,
rather
then
the
Father
and
the
Sonne
?
A.
Because
hee
sanctifieth
,
and
maketh
holy
the
children
of
God
.
Q.
Why
?
doth
not
the
Father
and
the
Sonne
sanctifie
also
?
A.
Yea
verily
:
but
they
doe
it
by
him
mediately
,
and
he
from
them
immediately
;
and
therfore
he
hath
the
title
of
Holy
,
peculiarly
attributed
vnto
him
;
otherwise
the
Father
and
the
Sonne
are
equally
holy
with
him
,
and
not
one
more
holy
then
another
.
Q.
Not
to
stand
vpon
the
old
Testament
:
what
testimonies
are
there
for
the
proofe
of
the
God-head
of
these
three
persons
,
out
of
the
New
,
ioyntly
:
A.
Where
the
Father
from
heauen
witnesseth
of
Q.
Hauing
shewed
the
proofes
of
their
God-head
ioyntly
;
let
vs
also
heare
the
proofes
of
euery
one
of
them
apart
.
What
therefore
are
the
proofes
,
that
the
Father
is
God
?
A.
Wee
are
[
a
](A69076-e16150-b)
a
Matth.
6.
6.
9.
&
11.
25.
27.
directed
to
pray
to
him
,
and
hee
is
said
to
reueale
mysteries
,
and
to
[
b
](A69076-e16180-b)
b
Mat.
5.
45.
make
his
sunne
to
shine
on
the
euill
,
and
on
the
good
.
The
Apostle
saith
;
[
c
](A69076-e16200-b)
c
Rom.
1.
7.
Grace
and
peace
from
God
the
Father
:
and
Christ
himselfe
saith
;
[
d
](A69076-e16220-b)
d
Iohn
17.
3.
This
is
life
euerlasting
,
to
know
thee
to
be
the
only
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Q.
What
proofes
are
there
that
the
Sonne
is
God
?
A.
That
he
is
called
Iehouah
,
and
that
the
essentiall
Q.
How
proue
you
that
the
holy
Ghost
is
God
?
A.
For
that
the
Name
,
Properties
,
and
actions
of
Q.
How
are
these
(
being
three
,
)
said
to
be
but
one
?
A.
They
are
one
in
Being
,
and
Essence
:
but
three
Persons
in
subsistence
.
Q.
What
learne
you
from
this
,
that
the
Apostle
saith
,
That
they
are
three
?
A.
That
the
word
Trinity
,
although
it
be
not
expressely
set
downe
in
the
word
,
yet
hath
it
a
sufficient
ground
from
thence
.
Q.
What
learne
you
from
this
,
that
they
are
said
to
bee
three
Witnesses
?
A.
A
Great
assurance
of
the
truth
of
al
things
,
that
God
speaketh
,
whether
they
be
promises
or
threats
;
seeing
all
is
confirmed
by
three
witnesses
,
against
whom
no
exception
lieth
.
Q.
What
doe
they
witnesse
?
A.
That
God
hath
giuen
eternall
life
vnto
vs
,
and
that
this
life
is
in
that
his
Sonne
.
And
thus
much
of
the
first
part
of
Diuinity
,
which
is
of
the
Nature
of
God
.
It
followeth
to
speake
of
his
kingdome
,
which
is
the
second
Part.
CHAP.
5.
Of
the
Kingdome
of
God
,
and
specially
of
his
Decree
.
-
The
Kingdome
of
God
hath
two
parts
:
his
-
Decree
,
(
whereof
Predestination
consisting
of
-
Election
.
-
Reprobation
.
-
Execution
thereof
,
Chap.
6.
PSAL.
99.
vers.
1.
2.
3.
4.
1.
The
Lord
raigneth
,
let
the
people
tremble
:
hee
sitteth
betweene
the
Cherubims
,
let
the
earth
be
moued
.
2.
The
Lord
is
great
in
Zion
,
and
hee
is
high
aboue
all
the
people
.
3.
Let
them
praise
thy
great
and
terrible
Name
:
for
it
is
holy
.
4.
The
Kings
strength
also
loueth
iudgement
,
thou
doest
establish
equitie
:
thou
executest
iudgement
and
righteousnesse
in
Iacob
.
Q.
WHat
learne
you
from
these
words
,
the
Lord
reigneth
?
A.
That
God
alone
hath
,
and
exerciseth
soueraigne
and
absolute
empire
ouer
all
,
and
that
hee
admitteth
no
fellow-gouernour
with
him
.
Q.
What
is
the
Kingdome
of
God
?
A.
It
is
an
eternall
kingdome
,
appointed
and
ruled
Q.
Wherewith
doth
he
raigne
and
rule
?
A.
Principally
by
his
owne
powerful
Spirit
,
which
none
can
resist
.
Q.
What
end
doth
hee
propound
vnto
himselfe
in
his
Kingdome
?
A.
His
owne
glory
.
Q.
What
is
that
,
about
which
his
Kingdome
is
occupied
?
A.
All
things
visible
and
inuisible
.
Q.
When
shall
it
end
?
A.
Neuer
:
either
in
this
world
,
or
in
the
world
to
Q.
What
manner
of
Kingdome
is
it
?
A.
A
righteous
Kingdome
.
Q.
What
instruction
learne
you
from
this
,
that
God
A.
First
,
that
therefore
all
Nations
,
and
sorts
of
men
tremble
,
and
stand
in
greatest
awe
of
him
,
for
that
he
alone
is
able
to
saue
and
to
destroy
.
For
if
men
tremble
vnder
the
regiment
and
kingly
rule
of
men
,
how
much
more
ought
we
to
tremble
vnder
the
powerfull
Kingdome
of
God
,
who
hath
more
power
ouer
the
greatest
Monarches
,
then
they
haue
ouer
their
basest
subiects
?
Q.
This
trembling
doth
it
stand
only
in
feare
?
A.
No
:
but
in
Reuerence
also
,
that
that
which
we
Q.
What
learne
you
thereby
further
?
A.
That
we
subiect
our selues
to
his
Kingdome
erected
amongst
vs
;
that
we
presume
to
know
nothing
concerning
the
same
,
but
that
hee
teacheth
vs
;
to
will
nothing
but
what
hee
commandeth
,
or
alloweth
;
to
loue
,
hate
,
feare
,
and
affect
nothing
but
as
hee
requireth
.
Q.
What
other
fruites
are
there
of
his
Kingdome
?
A.
That
he
ought
to
be
magnified
,
because
hee
is
great
,
and
fearfull
,
and
yet
holy
,
and
holinesse
it selfe
:
vers.
3.
Q.
What
comfort
learn
you
from
this
,
that
God
reigneth
?
A.
First
,
that
when
we
are
wronged
and
oppressed
by
tyrannie
of
men
,
wee
may
haue
our
recourse
to
the
iust
and
righteous
Iudgement
of
God
,
which
is
the
Secondly
,
that
although
all
the
world
roare
and
Q.
What
learne
you
of
that
,
the
Prophet
saith
,
He
is
high
aboue
all
people
?
A.
That
which
himselfe
teacheth
,
vers.
5.
that
wee
extoll
him
with
praises
.
Q.
What
are
the
parts
of
his
Kingdome
?
A.
Two
:
-
1.
His
decree
.
—
-
2.
The
execution
of
his
decree
.
ver.
4.
Q.
What
is
Gods
decree
?
A.
It
is
an
action
of
his
most
perfect
will
,
whereby
Q.
Seeing
his
Decree
is
defined
by
his
will
,
what
must
we
consider
therein
?
A.
We
must
not
subiect
it
to
our
shallow
and
base
Q.
What
gather
you
from
that
fourth
verse
?
A.
That
hee
hath
not
onely
decreed
the
things
Q
What
is
the
Decree
of
God
in
the
things
he
hath
ordained
for
his
glory
?
A.
That
which
is
of
the
good
or
euill
of
men
,
or
Angels
,
which
is
called
Predestination
.
Q.
What
is
Predestination
?
A.
It
is
the
Decree
of
God
,
touching
the
euerlasting
state
of
men
and
Angels
;
especially
of
men
.
Q.
What
are
the
parts
of
Predestination
?
A.
Two
:
Election
,
and
Reprobation
.
Q.
What
is
Gods
Election
of
them
?
A.
It
is
his
Predestination
of
certaine
men
and
Angels
Thess
▪
5.
9.
to
euerlasting
life
,
to
the
praise
of
his
glorious
grace
.
Q.
What
is
Reprobation
?
A.
It
is
his
Predestination
of
certaine
men
and
Angels
Q.
What
is
the
cause
why
these
are
chosen
,
and
these
refused
?
A.
The
meere
will
and
pleasure
of
God
.
CHAP.
6.
Of
the
Execution
of
Gods
Decree
;
where
,
of
the
Creation
in
generall
,
and
speciall
.
-
The
Execution
of
the
Decree
is
,
the
-
Creation
of
things
-
Spirituall
,
-
Angels
.
-
Men.
-
Corporal
,
-
whole
masse
,
or
Chaos
.
-
furniture
,
Bodies
-
Simple
.
-
Compound
-
without
sense
-
Earthly
.
-
Heauenvly
.
-
with
sense
,
-
Brutish
.
Reasonable
.
-
Man
.
Chap.
7.
-
Gouernment
,
Chap.
8.
GENES.
Chap.
1.
vers.
1.
2.
3.
&c.
to
the
26.
1.
In
the
beginning
God
created
the
heauen
,
and
the
earth
.
2.
And
the
earth
was
without
forme
,
and
void
;
and
darkenesse
was
vpon
the
face
of
the
deepe
:
and
the
Spirit
of
God
moued
vpon
the
face
of
the
waters
.
3.
And
God
said
,
Let
there
be
light
:
and
there
was
light
.
4.
And
God
saw
the
light
,
that
it
was
good
:
and
God
diuided
the
light
from
the
darknesse
.
5.
And
God
called
the
light
,
Day
;
and
the
darkenesse
he
called
Night
:
and
the
euening
,
and
the
morning
were
the
first
day
.
6.
And
God
said
,
Let
there
be
a
firmament
in
the
middest
of
the
waters
:
and
let
it
diuide
the
waters
from
the
waters
.
7.
And
God
made
the
firmament
;
and
diuided
the
waters
,
which
were
vnder
the
firmament
,
from
the
waters
which
were
aboue
the
firmament
:
and
it
was
so
.
8.
And
God
called
the
firmament
,
Heauen
:
and
the
euening
and
the
morning
were
the
second
day
.
9.
And
God
said
,
Let
the
waters
vnder
the
heauen
bee
gathered
together
vnto
one
place
,
and
let
the
dry
land
appeare
:
and
it
was
so
.
10.
And
God
called
the
dry
land
,
Earth
;
and
the
gathering
together
of
the
waters
called
he
,
Seas
:
and
God
saw
that
it
was
good
.
11.
And
God
said
,
Let
the
Earth
bring
forth
grasse
,
the
herbe
yeelding
seed
,
and
the
fruit
tree
yeelding
fruit
after
his
kind
,
whose
seed
is
in
it selfe
,
vpon
the
earth
:
and
it
was
so
.
12.
And
the
earth
brought
forth
grasse
,
and
herbe
yeelding
seed
after
his
kind
,
and
the
tree
yeelding
fruit
,
whose
seed
was
in
it selfe
,
after
his
kind
:
and
God
saw
that
it
was
good
.
13.
And
the
euening
and
the
morning
were
the
third
day
.
14.
And
God
said
,
Let
there
be
lights
in
the
firmament
of
the
heauen
,
to
diuide
the
day
from
the
night
:
and
let
them
bee
for
signes
,
and
for
seasons
,
and
for
daies
and
yeeres
.
15.
And
let
them
be
for
lights
in
the
firmament
of
the
heauen
,
to
giue
light
vpon
the
earth
:
and
it
was
so
.
16.
And
God
made
two
great
lights
:
the
greater
light
to
rule
the
day
,
and
the
lesser
light
to
rule
the
night
:
hee
made
the
starres
also
.
17.
And
God
set
them
in
the
firmament
of
the
heauen
,
to
giue
light
vpon
the
earth
:
18.
And
to
rule
ouer
the
day
,
and
ouer
the
night
,
and
to
diuide
the
light
from
the
darknesse
:
and
God
saw
that
it
was
good
.
19.
And
the
euening
and
the
morning
were
the
fourth
day
.
20.
And
God
said
,
Let
the
waters
bring
forth
abundantly
the
mouing
creature
that
hath
life
,
and
foule
that
may
flie
aboue
the
earth
in
the
open
firmament
of
heauen
.
21.
And
God
created
great
whales
,
and
euery
liuing
creature
that
moueth
,
which
the
waters
brought
forth
abundantly
after
their
kind
,
and
euery
winged
foule
after
his
kind
:
and
God
saw
that
it
was
good
.
22.
And
God
blessed
them
,
saying
,
Be
fruitfull
,
and
multiply
,
and
fill
the
waters
in
the
Seas
,
and
let
the
foule
multiply
in
the
earth
.
23.
And
the
euening
and
the
morning
were
the
fifth
day
.
24.
And
God
said
,
Let
the
earth
bring
forth
the
liuing
creature
after
his
kind
,
cattell
,
and
creeping
thing
,
and
beast
of
the
earth
after
his
kind
:
and
it
was
so
.
25.
And
God
made
the
beast
of
the
earth
after
his
kind
,
and
cattell
after
their
kinde
,
and
euery
thing
that
creepeth
vpon
the
earth
,
after
his
kinde
:
and
God
saw
that
it
was
good
.
Q.
HItherto
of
the
Decree
of
God
.
What
is
the
execution
of
it
?
A.
It
is
an
Action
of
God
working
all
things
effectually
according
to
his
decree
.
Q.
What
are
the
parts
of
the
Execution
?
A.
Two
:
the
Creation
of
the
world
:
And
the
Gouernment
thereof
.
Q.
What
is
Creation
?
A.
It
is
the
execution
of
the
Decree
,
of
nothing
,
making
all
things
very
good
.
Q.
Where
is
this
taught
?
A.
In
sundry
places
of
the
Scripture
,
but
especially
in
Genesis
,
1.
and
2.
chap.
Q.
What
are
the
generall
things
considered
in
all
this
matter
of
the
Creation
?
A.
First
,
the
Creator
of
all
these
things
,
which
is
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Secondly
,
his
omnipotencie
,
that
he
made
all
by
his
word
,
that
is
,
by
his
onely
will
,
who
calleth
things
that
Thirdly
,
that
he
made
not
all
at
once
,
and
in
a
moment
,
but
in
six
daies
.
Q.
Why
did
hee
make
them
in
six
daies
,
which
could
haue
perfected
all
in
a
moment
?
A.
First
,
that
wee
might
thereby
more
easily
conceiue
,
that
the
world
was
not
made
confusedly
,
or
by
chance
,
but
orderly
,
and
by
counsell
.
Secondly
,
that
all
men
from
the
beginning
of
the
world
,
to
the
end
thereof
,
might
haue
,
in
God
himselfe
,
an
example
of
labouring
in
their
vocations
,
sixe
daies
in
this
life
,
and
resting
the
seuenth
.
Q.
How
many
sorts
of
creatures
are
there
?
A.
Two
:
Spirituall
and
inuisible
.
Corporall
and
visible
.
Q.
What
are
the
things
Spirituall
and
inuisible
?
A.
The
Angels
,
and
Soules
of
men
.
Q.
Why
is
not
mention
made
of
the
Creation
of
the
Angels
more
expresly
,
especially
being
creatures
in
glory
passing
all
others
?
A.
They
are
not
expressely
mentioned
,
because
Moses
propoundeth
heere
to
set
forth
the
things
that
are
visible
,
and
corporall
.
But
that
they
were
in
one
of
the
six
daies
created
,
it
is
euident
enough
.
Q.
What
are
the
visible
and
corporall
things
?
A.
Two
,
first
the
masse
or
matter
of
the
world
,
made
(
as
is
probable
)
the
first
night
,
wherin
all
things
were
contained
,
and
mingled
one
in
another
.
And
secondly
,
the
beautifull
frame
thereof
,
which
he
made
the
rest
of
the
six
daies
and
nights
.
Q.
What
are
the
parts
of
that
masse
?
A.
Heauen
and
earth
(
as
it
were
)
the
center
and
circumference
:
for
as
the
Arch-builders
first
shadow
out
(
in
a
plot
)
the
building
they
intend
;
and
as
the
Painters
draw
certaine
grosse
lineaments
of
that
picture
,
which
they
will
after
set
forth
,
and
fill
vp
with
orient
colours
:
so
the
Lord
our
God
(
in
this
stately
building
,
and
cunning
painting
of
the
frame
of
the
world
)
hath
,
before
the
most
beautifull
frame
,
set
out
(
as
it
were
)
a
shadow
,
and
a
common
draught
thereof
.
Q.
Whereof
was
that
lumpe
or
masse
created
,
of
which
,
after
,
other
things
were
made
?
A.
Of
nothing
]
that
is
to
say
,
when
as
yet
there
was
not
any
thing
whereof
it
might
be
made
,
God
,
by
his
Almighty
power
caused
it
to
be
;
as
appeareth
both
by
the
word
of
Creation
,
which
Moses
vseth
,
signifying
,
the
Q.
It
being
without
forme
,
and
void
,
how
was
it
kept
?
A.
By
the
holy
Ghost
,
which
(
[
*
](A69076-e19770-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gen.
1.
2.
as
a
bird
sitting
ouer
her
egges
)
kept
and
preserued
it
.
Q.
What
were
the
things
that
were
made
of
this
masse
?
A.
The
beautifull
frame
and
fashion
of
this
world
,
with
the
furniture
thereof
.
Q.
What
doe
you
consider
in
the
Creatures
of
the
world
?
A.
Two
things
:
the
Elements
,
which
are
the
most
simple
substances
,
by
the
vneuen
mixture
whereof
all
bodies
are
compounded
;
and
the
bodies
themselues
that
are
compounded
of
them
.
Q.
What
doe
you
generally
obserue
in
them
all
?
A.
First
,
that
they
are
all
said
to
bee
good
;
which
should
stop
all
the
mouthes
of
those
that
speak
against
any
of
them
.
Q.
How
did
hee
make
all
things
good
,
when
we
see
there
be
diuers
kinds
of
Serpents
,
and
noisome
or
hurtfull
beasts
?
A.
That
they
are
hurtfull
,
it
commeth
not
by
the
nature
of
their
Creation
,
in
regard
wherof
they
at
the
first
should
only
haue
serued
for
the
good
of
man
.
Q.
What
other
things
doe
you
obserue
generally
?
A.
Secondly
,
that
their
names
are
giuen
them
.
Thirdly
,
that
their
vses
and
ends
are
noted
.
Q.
What
is
the
highest
of
the
Elements
?
A.
The
fire
:
for
when
it
is
said
,
he
set
light
in
heauen
Q.
What
note
you
hereof
?
A.
The
wonderfull
worke
of
God
,
not
onely
making
Q.
What
is
the
next
Element
?
A.
The
Aire
,
betweene
the
clouds
and
the
earth
,
distinguishing
betweene
water
and
water
:
in
which
,
and
by
meanes
of
which
,
all
things
that
haue
life
doe
breathe
,
and
thereby
continue
in
life
.
Q.
What
is
the
third
Element
?
A.
The
waters
seuered
from
the
masse
,
called
the
earth
,
the
seas
,
the
flouds
,
the
springs
,
the
lakes
,
&c.
Q.
What
is
the
fourth
Element
?
A.
The
earth
,
called
the
drie
land
,
which
remaineth
,
al
other
being
separated
of
God
to
their
proper
places
.
Hitherto
of
the
simple
bodies
,
called
the
foure
Elements
:
now
followeth
to
speake
of
the
mixt
and
compounded
bodies
,
made
of
the
foure
Elements
,
vnequally
mingled
together
.
Q.
What
is
generall
in
the
Creation
of
the
compound
and
earthly
bodies
?
A.
First
,
that
prouision
is
made
for
the
inhabitants
of
the
earth
,
before
they
bee
made
,
as
grasse
for
the
beasts
,
and
light
for
all
liuing
and
mouing
creatures
;
and
all
for
man
.
Q.
What
learne
you
from
hence
?
A.
Not
to
bee
carking
for
the
things
of
this
life
;
Q.
What
is
generall
in
all
the
earthly
Creatures
?
A.
That
God
proceedeth
from
the
things
that
be
lesse
perfect
,
to
those
that
are
perfecter
,
vntill
he
come
to
the
perfectest
;
as
from
the
trees
,
corne
,
herbes
,
&c.
which
haue
but
one
life
,
that
is
,
whereby
they
nourish
and
grow
;
vnto
the
beasts
,
which
haue
both
an
encreasing
,
and
feeling
,
or
sensitiue
life
,
as
fishes
,
fowles
,
beasts
,
&c.
and
from
them
to
man
,
which
hath
(
besides
both
them
)
a
reasonable
soule
.
Q.
What
learne
you
from
thence
?
A.
That
wee
should
therein
follow
the
example
of
the
Lord
,
to
go
from
good
to
better
,
vntill
we
come
to
be
perfect
.
Q.
What
else
is
generall
?
A.
That
they
haue
power
and
vertue
giuen
them
,
to
bring
forth
the
like
vnto
themselues
for
the
continuance
of
their
kind
,
which
is
generally
giuen
to
all
those
that
are
expressed
in
the
creation
here
.
And
this
blessing
of
multiplication
is
principall
,
in
the
things
that
haue
the
life
of
sense
,
beside
the
life
of
encrease
.
And
therfore
the
Lord
is
brought
in
,
speaking
to
them
in
the
second
person
,
which
he
did
not
to
the
Plants
.
Q.
What
learne
you
from
hence
?
A.
That
the
chiefe
and
speciall
cause
of
the
continuance
of
euery
kinde
of
creatures
,
to
the
worlds
end
,
Q.
What
is
the
first
Creation
of
the
compound
bodies
?
A.
God
(
hauing
caused
the
waters
to
retire
into
their
vessels
the
third
night
)
in
the
third
day
,
which
followed
that
night
,
clad
the
earth
with
grasse
,
corne
,
and
trees
,
for
the
vse
of
man
,
and
beast
,
but
chiefly
of
man
.
Q.
Seeing
that
the
growth
of
these
is
from
the
influence
of
the
heauenly
bodies
,
how
commeth
it
to
passe
,
that
hee
first
maketh
the
grasse
,
corne
,
and
trees
,
before
he
made
the
heauenly
bodies
of
the
Sunne
,
Moone
,
and
Starres
?
A.
To
correct
an
errour
in
vs
,
who
vse
so
to
tie
the
the
encrease
of
these
,
to
the
influence
of
the
heauenly
bodies
,
that
we
doe
(
after
a
sort
)
euen
worship
them
,
therein
forgetting
the
Lord
,
who
hereby
sheweth
,
that
all
hangeth
vpon
him
,
and
not
on
them
:
for
as
much
as
he
made
them
,
when
the
heauenly
bodies
were
not
.
Q.
What
else
?
A.
That
the
fruitfulnesse
of
the
earth
standeth
,
not
so
much
in
the
labour
of
the
Husband-man
,
as
in
the
power
which
God
hath
giuen
to
the
earth
to
bring
forth
fruit
.
Q.
What
was
made
the
fourth
day
?
A.
The
Lights
:
all
which
,
although
they
bee
great
in
themselues
,
to
the
end
they
might
giue
light
to
the
darke
earth
,
that
is
farre
remoued
from
them
;
yet
are
they
distinguished
into
great
ones
,
as
the
Sun
,
and
Moone
;
and
small
,
as
the
Stars
,
all
which
are
(
as
it
were
)
certaine
vessels
,
whereinto
the
Lord
did
gather
the
light
,
which
before
was
scattered
in
the
whole
body
of
the
heauens
.
Q.
Why
doth
Moses
call
the
Sunne
and
Moone
the
greatest
lights
?
A.
First
,
because
they
are
greatest
in
their
vse
,
giuing
vs
more
light
then
all
the
Starres
besides
,
and
exercising
more
vertue
vpon
these
terrestriall
bodies
.
Secondly
,
for
that
they
seeme
so
to
vs
:
it
being
the
purpose
of
the
holy
Ghost
,
by
Moses
,
to
apply
himselfe
to
the
capacity
of
the
vnlearned
.
Q.
What
is
the
vse
of
them
?
A.
First
,
to
distinguish
the
times
,
as
Spring
,
Summer
,
Q.
Haue
they
not
operation
also
in
the
extraordinarie
euents
of
singular
things
,
and
persons
,
for
their
good
and
euill
estate
?
A.
No
verily
,
there
is
no
such
vse
taught
of
them
in
Q.
What
was
the
worke
of
the
fifth
day
and
night
?
A.
The
creation
of
the
Fishes
and
Birds
.
Q.
What
were
the
fishes
made
of
?
A.
Of
all
foure
Elements
,
but
more
(
as
seemeth
)
of
the
waters
,
then
other
liuing
things
.
Q.
What
were
the
birds
made
of
?
A.
Of
all
foure
Elements
,
yet
haue
more
of
the
Q.
What
is
the
worke
of
the
sixth
night
and
day
?
A.
In
the
night
thereof
(
as
is
probable
)
hee
made
the
beasts
of
the
earth
,
both
tame
and
wild
,
going
and
creeping
.
CHAP.
7.
Of
the
Creation
of
Man
.
-
Wherein
note
-
Generally
,
of
the
image
of
God
,
and
therein
the
-
Parts
,
-
Inward
.
-
Outward
.
-
Effect
.
-
More
specially
the
Creation
of
the
-
Man
,
his
-
Body
.
-
Soule
.
-
Woman
,
the
-
Ende
-
of
her
Creation
.
-
Manner
GENES.
Chap.
1.
vers.
26.
27.
26.
And
God
said
,
Let
vs
make
man
in
our
Image
,
after
our
likenesse
:
and
let
them
haue
dominion
ouer
the
fish
of
the
sea
,
and
ouer
the
foule
of
the
aire
,
and
ouer
the
cattell
,
and
ouer
all
the
earth
,
and
ouer
euery
creeping
thing
,
that
creepeth
vpon
the
earth
.
27.
So
God
created
man
in
his
owne
Image
,
in
the
Image
of
God
created
he
him
;
male
and
female
created
he
them
.
GENES.
chap.
2.
vers.
7.
and
vers.
18.
to
the
end
.
7.
And
the
Lord
God
formed
man
of
the
dust
of
the
ground
,
and
breathed
into
his
nostrils
the
breath
of
life
;
and
man
became
a
liuing
soule
.
18.
And
the
Lord
God
said
,
It
is
not
good
that
the
man
should
be
alone
:
I
will
make
him
an
helpe
meet
for
him
.
19.
And
out
of
the
ground
the
Lord
God
formed
euery
beast
of
the
field
,
and
euery
foule
of
the
aire
,
and
brought
them
vnto
Adam
,
to
see
what
he
would
call
them
:
and
whatsoeuer
Adam
called
euery
liuing
creature
,
that
was
the
name
thereof
.
20.
And
Adam
gaue
names
to
all
cattell
,
and
to
the
foule
of
the
aire
,
and
to
euery
beast
of
the
field
;
but
for
Adam
there
was
not
found
an
helpe
meet
for
him
.
21.
And
the
Lord
God
caused
a
deepe
sleepe
to
fall
vpon
Adam
,
and
he
slept
:
and
he
tooke
one
of
his
ribs
,
and
closed
vp
the
flesh
in
stead
thereof
.
22.
And
the
rib
,
which
the
Lord
God
had
taken
from
man
,
made
he
a
woman
,
and
brought
her
vnto
the
man
.
23.
And
Adam
said
,
This
is
now
bone
of
my
bones
,
and
flesh
of
my
flesh
:
she
shall
be
called
woman
,
because
shee
was
taken
out
of
man
.
24.
Therefore
shall
a
man
leaue
his
father
and
his
mother
,
and
shall
cleaue
vnto
his
wife
:
and
they
shall
be
one
flesh
.
25.
And
they
were
both
naked
,
the
man
and
his
wife
,
and
were
not
ashamed
.
Q.
WHat
was
made
the
sixth
day
?
A.
Man
in
both
sexes
,
that
is
,
both
man
and
woman
.
Q.
Why
was
he
made
last
of
all
?
A.
First
,
because
he
is
the
end
,
for
whose
vse
vnreasonable
creatures
were
made
;
and
therefore
that
he
might
glorifie
God
for
all
.
Secondly
,
for
that
hee
would
haue
him
first
prouided
for
,
ere
hee
brought
him
into
the
world
;
whereby
wee
may
gather
,
that
if
he
had
such
care
of
man
before
hee
was
made
;
much
more
will
he
care
for
him
being
created
.
Q.
What
is
to
be
obserued
in
his
Creation
?
A.
That
heere
,
in
regard
of
the
excellencie
of
the
worke
,
God
is
brought
in
(
as
it
were
)
deliberating
Q.
What
learne
you
from
thence
?
A.
That
wee
should
marke
so
much
the
more
,
the
wisedome
and
power
of
God
in
the
Creation
of
him
,
thereby
to
imitate
God
,
in
vsing
most
diligence
about
those
things
which
are
most
excellent
.
Q.
Wherein
doth
his
excellency
stand
?
A.
In
the
perfection
of
his
nature
,
indued
with
excellent
gifts
,
which
is
called
the
Image
of
God
.
Q.
Wherein
doth
that
Image
consist
?
A.
In
that
which
is
inward
,
and
that
which
is
outward
.
Q.
Wherein
standeth
that
part
of
the
Image
of
God
,
that
is
inward
?
A.
First
,
in
knowledge
of
all
duties
,
either
concerning
Secondly
,
in
holinesse
of
mind
and
will
:
whereof
it
is
that
God
saith
,
Be
ye
holy
,
as
I
am
holy
.
Thirdly
,
in
Iustice
,
or
vprightnesse
of
desires
and
affections
.
Q.
So
much
of
the
inward
gifts
,
what
is
the
outward
Image
of
God
?
A.
That
God
set
such
a
grace
and
maiesty
in
the
person
,
especially
in
the
face
of
man
,
as
all
the
creatures
could
not
looke
vpon
,
without
feare
and
trembling
:
as
appeareth
,
when
they
all
came
before
man
to
receiue
their
names
.
From
all
which
both
inward
and
outward
,
riseth
the
dominion
that
God
gaue
him
ouer
all
the
creatures
,
of
which
dominion
,
the
authority
to
name
them
was
a
signe
.
Q.
Hauing
heard
before
of
Gods
counsell
and
deliberation
touching
the
making
of
man
in
that
excellencie
,
as
wee
haue
heard
;
let
vs
now
consider
of
the
execution
of
that
counsell
.
And
therein
first
of
the
Creation
of
the
Man
,
and
then
of
the
woman
;
therefore
I
aske
you
,
when
was
man
made
?
A.
The
sixth
day
,
howsoeuer
the
story
of
his
creation
more
at
large
,
is
placed
after
the
Lords
rest
in
the
seuenth
day
.
Q.
What
parts
doth
he
consist
of
?
A.
Of
two
parts
:
of
a
body
and
of
a
soule
.
Q.
Whereof
was
his
body
made
?
A.
Of
the
very
dust
of
the
earth
:
in
which
respect
the
worke
of
God
in
making
him
,
is
set
forth
by
a
similitude
of
the
Potter
,
which
of
the
clay
maketh
his
pots
.
Q.
What
learne
you
from
hence
?
A.
That
seeing
it
pleased
God
to
make
mans
body
Q.
What
else
learne
you
?
A.
The
absolute
authority
that
God
hath
ouer
man
,
Q.
How
was
the
soule
made
?
A.
His
soule
was
made
a
spirituall
substance
,
which
Q.
Why
is
it
said
,
that
God
breathed
into
his
face
the
breath
of
life
?
A.
Because
hee
made
it
immediately
,
not
of
any
of
the
Elements
,
as
he
did
all
other
creatures
:
that
being
a
thing
free
from
composition
,
it
might
be
immortall
,
and
free
from
the
corruption
,
decay
,
and
death
,
that
all
earthly
creatures
are
subiect
vnto
.
And
therefore
as
it
had
life
in
it selfe
,
when
it
was
ioyned
to
the
body
,
so
it
retaineth
life
,
when
it
is
separated
from
the
body
.
Q.
Hitherto
of
the
Creation
of
the
Man
;
now
followeth
the
Creation
of
the
woman
:
How
doth
God
say
,
It
is
not
good
for
man
to
be
alone
?
A.
When
hee
saith
,
It
is
not
good
for
man
that
hee
should
be
alone
,
he
meaneth
,
that
it
is
not
conuenient
and
comfortable
.
Q.
What
is
meant
by
these
words
,
as
before
him
,
vers.
18.
A.
That
shee
should
bee
like
vnto
him
,
and
of
the
same
forme
for
the
perfection
of
nature
,
and
gifts
inward
and
outward
.
Q.
What
is
the
end
,
why
she
was
made
?
A.
To
be
a
helpe
vnto
man
.
Q.
Wherein
?
A.
In
the
things
of
this
life
,
and
of
the
life
to
come
.
Q.
How
in
the
things
of
this
life
?
A.
By
continuall
society
,
1.
Pet.
3.
7.
and
for
the
procreation
of
children
,
Gen.
1.
28.
Q.
How
for
the
life
to
come
?
A.
Shee
is
to
bee
a
companion
with
him
in
the
seruice
of
God
,
1.
Pet.
3.
7.
And
a
remedie
to
him
against
sinne
;
though
this
latter
was
not
from
the
beginning
,
but
since
the
fall
,
1.
Cor.
7.
2.
Q.
What
reason
is
brought
to
proue
,
that
God
was
to
make
a
woman
for
a
helpe
vnto
man
?
A.
Because
(
as
in
euery
other
kind
)
the
male
had
his
female
to
helpe
him
:
so
it
was
most
conuenient
for
Adam
to
haue
a
helpe
of
his
owne
nature
,
for
the
propagation
of
mankind
.
Q.
What
learne
you
from
thence
,
that
the
Lord
would
haue
Adam
see
and
consider
,
that
in
euery
other
kind
of
creature
,
there
was
male
,
and
female
:
so
raising
in
him
a
desire
to
haue
a
helper
also
in
his
kind
and
nature
?
A.
To
teach
vs
,
that
ere
we
enter
into
marriage
,
we
should
haue
feeling
of
our
owne
infirmity
,
and
neede
of
a
wife
:
whereby
that
benefit
may
become
more
sweet
,
and
we
more
thankfull
vnto
God
.
Q.
What
else
?
A.
That
it
is
a
peruerse
thing
to
loue
any
creature
so
well
as
mankind
;
against
those
men
,
that
make
more
of
their
horses
,
and
hounds
,
then
of
their
wiues
;
and
against
those
women
,
which
make
more
of
a
monkey
,
or
of
a
parot
,
or
of
a
spaniell
,
then
of
their
husbands
.
Q.
What
note
you
of
that
,
that
when
Adam
was
asleep
,
his
wife
was
made
?
A.
That
the
Lord
is
the
giuer
of
the
wife
:
And
that
Q.
Why
did
the
Lord
make
the
woman
of
the
man
?
A.
To
note
the
neare
coniunction
that
should
bee
Q.
Wherefore
doth
God
bring
the
woman
?
A.
To
note
,
that
how
fit
soeuer
a
woman
be
;
yet
shee
should
not
bee
receiued
to
wife
,
vntill
God
giue
her
;
and
when
he
giueth
her
by
the
ordinance
he
hath
appointed
,
that
then
he
should
receiue
her
.
Q.
What
learne
you
of
that
,
that
Adam
gaue
her
a
name
?
A.
Her
subiection
to
man
.
Q.
Whereof
dependeth
this
,
that
a
man
shall
leaue
father
and
mother
,
and
cleaue
to
his
wife
?
A.
Of
this
,
that
she
was
flesh
of
his
flesh
,
and
bone
of
his
bone
,
and
that
God
did
giue
her
vnto
man
,
and
he
accepted
her
.
CHAP.
8.
Of
Gods
Gouernment
in
generall
.
-
Hitherto
of
the
Creation
,
Chap.
5.
6.
the
Gouernment
followeth
,
which
is
-
Generally
in
all
:
-
1
-
Small
.
-
Great
.
-
2
-
Necessarie
.
-
Casuall
.
-
3
-
Good
.
-
Euill
.
-
Speciall
,
in
Angels
and
men
.
ROM.
chap.
11.
vers.
36.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
:
to
whom
be
glory
for
euer
.
Amen
.
Q.
THus
much
of
the
Creation
,
being
the
first
part
of
the
execution
of
Gods
Decree
;
now
followeth
the
Gouern
ment
;
for
which
consider
Rom.
11.
36.
Is
then
the
gouernment
of
God
,
as
vniuersall
as
the
Creation
?
A.
It
is
so
:
for
it
is
not
with
God
,
in
the
gouernment
of
the
world
,
as
it
is
with
him
that
maketh
a
ship
,
or
buildeth
a
house
,
which
when
he
hath
made
,
he
leaueth
another
to
gouerne
and
inhabite
:
for
God
gouerneth
whatsoeuer
he
hath
made
.
Q.
How
may
gouernment
be
defined
from
this
place
?
A.
It
is
the
execution
of
Gods
eternall
Decree
of
Q.
Hath
God
then
a
hand
in
gouerning
the
smallest
matters
?
A.
Yes
,
euen
the
small
,
as
well
as
the
great
:
for
not
Q.
But
is
it
not
a
thing
vnworthie
of
Gods
infinite
Maiesty
,
to
haue
a
hand
in
small
matters
;
as
for
a
King
to
looke
to
the
smallest
matters
of
his
household
?
A.
Nothing
at
all
:
no
more
then
it
is
a
disgrace
for
the
Sunne
,
to
shine
in
the
fowlest
places
.
Q.
How
is
that
to
bee
vnderstood
then
,
that
the
Apostle
saith
,
1.
Cor.
9.
9.
Hath
God
care
for
oxen
?
A.
It
is
spoken
only
by
way
of
comparison
,
hauing
regard
to
the
great
care
he
hath
of
men
:
for
in
respect
he
commanded
,
that
they
should
not
muzzle
the
mouth
of
the
oxe
that
did
tread
out
the
corne
;
by
the
care
he
hath
of
oxen
,
hee
would
shew
that
his
care
is
much
more
for
men
,
especially
for
the
Ministers
of
his
Gospell
.
Q.
But
it
seemeth
God
hath
no
gouernment
in
things
that
come
by
casualty
.
A.
Yes
verily
,
euen
of
things
most
subiect
to
chance
:
Q.
What
is
the
vse
of
this
doctrine
?
A.
First
,
to
breed
thankfulnesse
to
God
in
al
things
,
that
come
vnto
vs
according
to
our
lawfull
desire
,
and
not
to
sacrifice
to
our
owne
nets
,
or
to
stay
our
minds
in
the
instruments
there
of
,
without
looking
vp
to
him
to
him
be
glory
,
&c.
Secondly
,
to
cause
vs
to
humble
our selues
vnder
the
hand
of
God
,
when
they
come
otherwise
to
passe
then
wee
desired
.
Thirdly
,
to
worke
patience
in
vs
,
as
in
diuers
the
seruants
of
God
it
hath
done
:
as
appeareth
in
Ely
,
saying
,
It
is
the
Lord
,
let
him
doe
what
pleaseth
him
.
Q.
But
it
seemeth
that
the
inequality
,
holden
in
the
gouernment
of
men
,
should
proue
,
that
all
things
are
not
gouerned
by
the
Lord
;
for
the
wicked
prosper
most
oftentimes
,
and
the
godly
are
in
aduersity
.
A.
Notwithstanding
this
proceeding
,
yet
the
Scriptures
directly
declare
God
to
be
the
authour
hereof
,
and
that
for
good
vses
;
because
,
though
the
godly
bee
often
in
aduersity
,
yet
God
turneth
it
to
their
greater
Q.
If
God
did
guide
all
things
,
wee
should
haue
no
Serpents
,
and
other
noysome
and
hurtfull
things
;
no
warre
,
no
sicknesse
.
A.
They
are
instruments
and
meanes
of
the
execution
of
Gods
Iustice
and
vengeance
,
vpon
men
that
offend
against
him
:
in
which
respect
the
Prophet
saith
,
There
is
no
euill
in
the
City
,
which
the
Lord
hath
not
Q.
How
commeth
it
then
to
passe
(
if
these
be
instruments
of
vengeance
for
sinne
)
that
they
fall
vpon
the
good
,
and
rather
vpon
them
,
then
vpon
the
wicked
?
A.
The
most
godly
,
hauing
the
remnant
of
sinne
that
dwelleth
in
their
mortall
bodies
,
deserue
euerlasting
condemnation
;
and
therefore
in
this
life
are
subiect
to
any
of
the
plagues
of
God
:
As
for
that
they
are
sharplier
handled
oftentimes
,
then
the
wicked
,
it
is
to
Q.
What
is
the
end
,
or
effect
of
this
generall
gouernment
,
in
all
things
?
A.
The
one
is
,
that
wee
should
feare
God
;
farre
otherwise
then
the
wicked
conclude
,
which
,
vpon
that
that
it
is
taught
,
that
all
things
come
to
passe
by
the
prouidence
of
God
,
according
to
that
he
hath
decreed
,
would
conclude
,
that
then
a
man
may
giue
himselfe
liberty
to
do
any
thing
,
considering
that
it
must
needs
be
executed
,
that
God
hath
decreed
.
The
other
,
that
which
the
Apostle
noteth
in
this
text
,
that
God
therefore
in
all
things
,
euen
in
the
sins
of
men
,
is
to
be
glorified
,
in
regard
of
the
good
,
which
he
draweth
forth
from
the
euill
thereof
.
CHAP.
9.
Of
the
speciall
gouernment
of
God
,
concerning
Angels
and
men
:
where
,
of
the
Fall
.
-
The
speciall
gouernment
of
God
,
concerneth
Angels
,
&
Men
,
but
specially
Man
;
wherin
is
to
bee
considered
,
the
-
Fall
,
where
note
,
-
1.
-
Causes
-
External
,
-
Principall
,
Satan
.
-
Instrumentall
,
Serpent
.
-
Internall
,
-
Corporall
,
-
Seeing
.
-
Touching
.
-
Tasting
.
-
Mentall
,
Appetite
.
-
Manner
,
-
The
woman
did
first
eate
.
-
The
man
,
by
her
perswasion
.
-
2.
Consequent
concerning
-
Our
first
Parents
principally
.
-
Their
Posterity
,
Chap.
10.
-
Meanes
of
his
recouerie
,
Chap.
10.
GENES.
Chap.
3.
1.
Now
the
serpent
was
more
subtill
then
any
beast
of
the
field
,
which
the
Lord
God
had
made
,
and
hee
said
vnto
the
woman
,
Yea
,
hath
God
said
,
Ye
shall
not
eate
of
euery
tree
of
the
garden
?
2.
And
the
woman
said
vnto
the
serpent
,
We
may
eate
of
the
fruit
of
the
trees
of
the
garden
:
3.
But
of
the
fruit
of
the
tree
,
which
is
in
the
midst
of
the
garden
,
God
hath
said
,
Yee
shall
not
eate
of
it
,
neither
shall
yee
touch
it
,
lest
ye
die
.
4.
And
the
serpent
said
vnto
the
woman
,
Ye
shall
not
surely
die
.
5.
For
God
doth
know
,
that
in
the
day
yee
eate
thereof
,
then
your
eyes
shall
be
opened
:
and
ye
shall
be
as
Gods
,
knowing
good
and
euill
.
6.
And
when
the
woman
saw
,
that
the
tree
was
good
for
food
,
and
that
it
was
pleasant
to
the
eyes
,
and
a
tree
to
be
desired
to
make
one
wise
,
she
tooke
of
the
fruit
thereof
,
and
did
eate
,
and
gaue
also
vnto
her
husband
with
her
,
and
he
did
eate
.
7.
And
the
eyes
of
them
both
were
opened
,
and
they
knew
that
they
were
naked
,
and
they
sewed
figge
leaues
together
,
and
made
themselues
aprons
.
8.
And
they
heard
the
voice
of
the
Lord
God
,
walking
in
the
garden
in
the
coole
of
the
day
:
and
Adam
and
his
wife
hid
themselues
from
the
presence
of
the
Lord
God
,
amongst
the
trees
of
the
garden
.
9.
And
the
Lord
God
called
vnto
Adam
,
and
said
vnto
him
,
Where
art
thou
?
10.
And
he
said
,
I
heard
thy
voyce
in
the
garden
:
and
I
was
afraid
,
because
I
was
naked
,
and
I
hid
my selfe
.
11.
And
he
said
,
Who
told
thee
,
that
thou
wast
naked
?
Hast
thou
eaten
of
the
tree
,
whereof
I
commanded
thee
,
that
thou
shouldest
not
eate
?
12.
And
the
man
said
,
The
woman
whom
thou
gauest
to
be
with
me
,
she
gaue
me
of
the
tree
,
and
I
did
eate
.
13.
And
the
Lord
God
said
vnto
the
woman
,
What
is
this
that
thou
hast
done
?
And
the
woman
said
,
The
serpent
beguiled
me
,
and
I
did
eate
.
14.
And
the
Lord
God
said
vnto
the
serpent
,
Because
thou
hast
done
this
,
thou
art
cursed
aboue
all
cattell
,
and
aboue
euery
beast
of
the
field
:
vpon
thy
belly
shalt
thou
goe
,
and
dust
shalt
thou
eate
,
all
the
daies
of
thy
life
.
15.
And
I
will
put
enmity
betweene
thee
and
the
woman
;
and
betweene
thy
seed
,
and
her
seed
:
it
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heele
.
16.
Vnto
the
woman
he
said
,
I
will
greatly
multiply
thy
sorrow
and
thy
conception
.
In
sorrow
thou
shalt
bring
forth
children
:
and
thy
desire
shall
be
to
thy
husband
,
and
he
shall
rule
ouer
thee
.
17.
And
vnto
Adam
he
said
,
Because
thou
hast
hearkened
vnto
the
voice
of
thy
wife
,
and
hast
eaten
of
the
tree
,
of
which
I
commanded
thee
,
saying
,
thou
shalt
not
eate
of
it
:
cursed
is
the
ground
for
thy
sake
:
in
sorrow
shalt
thou
eate
of
it
,
all
the
daies
of
thy
life
.
18.
Thornes
also
and
thistles
shall
it
bring
forth
to
thee
:
and
thou
shalt
eate
the
herbe
of
the
field
.
19.
In
the
sweat
of
thy
face
shalt
thou
eate
bread
,
till
thou
returne
vnto
the
ground
:
for
out
of
it
wast
thou
taken
;
for
dust
thou
art
,
and
vnto
dust
shalt
thou
returne
.
20.
And
Adam
called
his
wiues
name
Eue
,
because
shee
was
the
mother
of
all
liuing
.
21.
Vnto
Adam
also
,
and
to
his
wife
,
did
the
Lord
God
make
coates
of
skinnes
,
and
clothed
them
.
22.
And
the
Lord
God
said
,
Behold
,
the
man
is
become
as
one
of
vs
,
to
know
good
and
euill
.
And
now
lest
hee
put
forth
his
hand
,
and
take
also
of
the
tree
of
life
,
and
eate
and
liue
for
euer
.
23.
Therefore
the
Lord
God
sent
him
forth
from
the
garden
of
Eden
,
to
till
the
ground
,
from
whence
he
was
taken
.
24.
So
he
droue
out
the
man
:
and
he
placed
at
the
East
of
the
garden
of
Eden
,
Cherubims
,
and
a
flaming
sword
,
which
turned
euery
way
,
to
keepe
the
way
of
the
tree
of
life
.
Q.
HAuing
spoken
of
the
generall
gouernment
of
of
God
,
it
followeth
to
speak
of
the
speciall
,
which
concerneth
Men
and
Angels
:
wherin
doth
it
consist
?
A.
First
,
in
the
fall
of
certaine
Angels
,
and
of
all
mankind
,
from
that
estate
wherein
they
were
created
.
Secondly
,
in
the
meanes
of
mans
recouerie
:
the
former
of
which
two
points
is
laid
downe
in
the
3.
Chapter
of
Genesis
.
Q.
What
is
the
summe
of
that
Chapter
?
A.
The
fall
of
the
reasonable
creatures
,
especially
of
mankinde
,
and
the
wretched
estate
hee
threw
himselfe
,
and
all
his
posterity
into
.
Q.
How
consider
you
of
the
fall
of
the
reasonable
creatures
?
A.
First
,
in
the
fall
of
certaine
Angels
,
then
of
Man
.
Q.
How
is
the
fall
of
the
Angels
considered
out
of
this
place
?
A.
It
appeareth
by
this
place
,
that
it
was
the
Serpent
that
deceiued
Eue
,
but
the
Serpent
was
onely
an
instrument
of
the
diuell
,
(
as
appeareth
in
that
hee
is
called
the
old
Serpent
,
and
also
said
to
haue
been
a
murtherer
from
the
beginning
)
who
being
an
Angel
,
(
as
the
Scriptures
often
testifie
)
this
place
sheweth
,
that
the
Angels
had
fallen
before
.
Q.
What
doe
you
consider
in
the
fall
?
A.
The
causes
of
the
fall
,
and
the
fall
it selfe
.
Q.
Which
be
the
causes
?
A.
The
cause
in
Angels
,
is
very
briefly
,
and
in
generall
implied
,
because
God
leaueth
them
in
their
condemnation
:
but
the
causes
in
man
are
set
downe
more
at
large
;
to
the
end
that
in
the
due
&
deep
consideration
of
his
fall
,
hee
might
more
clearly
see
the
rich
mercy
of
God
,
in
restoring
him
againe
,
and
bee
more
effectually
stirred
vp
to
lay
hold
vpon
it
.
Q.
What
then
were
the
causes
of
the
fall
of
Man
?
A.
They
were
either
from
things
from
without
man
,
or
from
man
himselfe
.
Q.
Which
are
those
,
that
were
from
without
him
?
A.
Either
principall
,
as
the
Diuell
;
or
instrumentall
,
as
the
Serpent
,
in
,
and
by
whom
the
Diuell
spake
.
Q.
What
obserue
you
in
the
principall
?
A.
First
,
the
cause
of
his
attempt
,
that
was
his
hatred
to
mankind
,
and
his
enuie
of
his
happie
estate
;
in
Q.
What
gather
you
from
thence
?
A.
That
Satan
is
most
busie
to
assaile
them
,
in
Q.
What
note
you
secondly
?
A.
The
instrument
he
vseth
therunto
,
viz.
the
Serpent
,
which
was
wiliest
of
all
the
beasts
of
the
earth
.
Q.
Why
did
he
vse
the
Serpent
,
rather
then
any
other
?
A.
Because
it
,
of
all
other
,
was
the
subtilest
,
and
(
by
reason
of
his
subtiltie
and
wilinesse
)
the
fittest
.
Q.
If
there
were
craft
and
wilinesse
before
the
fall
;
then
it
seemeth
there
was
sinne
?
A.
Craft
in
beasts
is
no
sinne
;
and
the
word
heere
Q.
What
learne
you
from
thence
?
A.
That
the
Diuell
(
to
worke
his
mischiefe
)
is
exceedingly
cunning
to
make
his
choyce
of
his
instruments
,
Q.
But
we
doe
not
see
,
that
he
commeth
any
more
in
the
body
of
Serpents
?
A.
Hee
may
;
and
in
the
body
of
any
other
beast
Q.
What
note
you
thirdly
here
?
A.
The
person
or
subiect
he
assaileth
,
the
woman
,
Q.
Let
vs
now
come
to
the
Diuels
speech
,
which
is
the
cause
of
sinne
:
What
is
it
?
A.
It
is
this
:
Is
it
euen
so
that
God
hath
said
,
ye
shall
not
eate
of
the
fruit
of
the
garden
?
Q
,
What
note
you
from
hence
?
A.
First
,
that
it
is
likely
there
had
been
some
communication
before
,
betweene
the
diuell
and
the
woman
;
and
that
Satan
had
asked
,
why
they
did
not
eate
of
the
forbidden
fruit
,
seeing
it
was
so
goodly
and
pleasant
to
behold
;
and
that
the
woman
had
answered
that
they
were
forbidden
,
or
somewhat
to
that
effect
:
whereupon
he
inferreth
this
that
Moses
setteth
downe
.
Q.
What
learne
wee
from
hence
for
our
direction
,
when
we
are
tempted
?
A.
By
Eues
wants
,
wee
learne
(
as
wee
are
taught
Q.
What
learne
you
hence
?
A.
To
take
heed
,
lest
for
want
of
some
one
thing
Q.
What
learne
you
out
of
the
answere
of
Eue
?
A.
That
she
began
to
slip
at
the
first
:
for
notwithstanding
so
farre
she
answered
truly
,
in
that
shee
saith
,
that
God
had
forbidden
them
to
eate
of
the
fruit
of
that
tree
,
and
telleth
also
the
punishment
truly
that
would
follow
thereof
;
yet
that
she
saith
,
they
were
forbidden
to
touch
it
,
it
is
more
then
the
Lord
did
make
mention
of
:
And
seemeth
thereby
to
insinuate
some
rigor
of
the
Lord
,
forbidding
euen
the
touch
of
the
fruit
.
Q.
Wherein
else
is
she
to
be
blamed
?
A.
For
her
manner
of
expressing
the
punishment
,
which
was
threatned
for
the
eating
of
the
forbidden
fruit
;
for
that
where
the
Lord
had
most
certainly
pronounced
,
that
they
should
die
,
if
they
ate
of
the
fruit
;
she
speaketh
doubtfully
of
it
,
as
if
they
should
not
certainely
die
;
saying
,
lest
ye
die
.
Q.
What
learne
you
from
hence
?
A.
That
albeit
men
are
oft
perswaded
they
sinne
,
yet
they
are
not
so
perswaded
of
the
Iustice
of
God
against
it
,
as
they
ought
to
be
;
whereby
a
doore
is
opened
to
sinne
,
which
is
to
spoyle
God
of
his
Iustice
:
as
if
hee
were
so
all
mercy
,
as
hee
had
forgotten
to
bee
iust
,
when
hee
is
as
well
Iustice
as
Mercy
;
as
infinite
in
the
Q.
What
obserue
you
in
the
reply
of
the
Serpent
?
A.
First
,
his
craft
,
in
applying
himselfe
to
the
woman
,
for
seeing
her
to
be
in
doubt
of
the
punishment
,
he
is
bold
to
draw
her
on
further
,
and
to
assure
her
she
shall
not
die
.
Q.
What
learne
you
from
thence
?
A.
That
the
Diuell
proceedeth
by
degrees
,
and
wil
not
at
the
first
moue
a
man
to
the
grossest
:
as
in
Idolatry
,
he
will
moue
vs
first
to
be
present
;
after
,
to
kneele
onely
with
the
knee
,
keeping
his
conscience
to
himselfe
;
Q.
What
else
note
you
out
of
this
reply
?
A.
That
he
is
a
Cauiller
,
or
slanderer
,
whereof
hee
Or
Calumniator
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
hath
his
name
Diuell
;
and
therefore
an
interpretor
of
all
things
to
the
worst
:
&
that
it
is
no
maruell
though
hee
depraue
the
actions
of
good
men
,
seeing
hee
dealeth
so
with
God
;
surmising
that
God
hath
forbidden
Q.
What
more
?
A.
That
knowing
,
how
desirous
men
are
by
nature
(
especially
they
of
best
spirits
)
of
knowledge
,
hee
promiseth
vnto
them
hopes
of
a
great
encrease
therof
.
Whereas
wee
ought
to
remember
that
which
Moses
saith
,
that
the
secrets
of
the
Lord
are
to
himselfe
:
and
that
the
things
he
hath
reuealed
,
are
to
vs
,
and
to
our
children
:
&
that
our
ignorance
in
such
things
,
is
the
best
knowledge
.
Q.
Hauing
heard
of
the
outward
causes
of
the
Fall
:
what
were
the
causes
that
did
rise
from
our
first
Parents
themselues
?
A.
They
were
either
outward
things
of
the
body
,
or
the
inward
affections
of
the
mind
moued
by
them
.
Q.
What
are
the
outward
things
of
the
body
?
A.
They
are
the
abuse
of
the
tongue
,
and
of
the
eares
,
whereof
hath
been
spoken
:
or
of
the
eyes
,
and
of
the
taste
,
which
are
here
mentioned
.
For
in
that
it
is
said
,
it
was
delectable
to
looke
on
,
the
eyes
are
made
an
occasion
and
meanes
of
this
sinne
;
and
in
that
it
was
said
,
it
was
good
to
eate
,
the
taste
also
is
made
to
bee
an
instrument
of
it
,
and
an
inducement
to
it
.
Q.
How
could
Eua
tell
it
was
good
to
eate
,
which
neuer
had
tasted
it
?
A.
She
might
collect
so
much
,
by
the
beautiful
colour
or
smell
thereof
:
for
if
we
be
able
,
in
this
darknes
we
are
fallen
into
,
to
discerne
commonly
by
the
sight
of
the
fruit
,
whether
it
bee
good
;
and
especially
the
Simplists
in
Physick
,
by
the
colour
and
smell
onely
of
the
herbe
,
to
tell
whether
it
bee
hot
or
cold
;
how
much
more
were
Adam
and
Eue
,
who
had
the
perfection
of
the
knowledge
of
those
things
,
more
then
euer
Salomon
himselfe
?
Q.
What
learne
you
from
this
hurt
they
receiued
,
by
these
outward
instruments
of
the
body
?
A.
That
which
the
Apostle
warneth
,
that
wee
beware
Q.
What
more
particularly
learne
you
out
of
them
?
A.
That
as
the
tongue
,
as
it
is
a
singular
blessing
of
God
,
whereby
man
excelleth
all
the
creatures
vpon
the
earth
:
so
the
abuse
of
it
is
most
dangerous
,
because
it
setteth
on
fire
the
whole
course
of
nature
,
and
is
it
Q.
What
of
outward
senses
?
A.
That
they
are
(
as
it
were
)
windowes
,
whereby
sinne
entred
into
the
heart
when
there
was
no
sinne
;
and
therefore
will
much
more
now
,
the
heart
being
corrupted
.
Q.
What
learne
you
from
thence
?
A.
First
,
that
we
must
shut
them
against
all
euill
and
vnlawfull
vse
of
their
obiects
,
and
open
them
to
the
vse
of
good
things
,
and
make
a
couenant
with
them
,
as
Iob
did
with
his
eyes
,
by
a
strong
&
painfull
resistance
Secondly
,
that
as
the
senses
are
more
noble
,
(
as
the
hearing
and
sight
,
called
the
senses
of
learning
)
;
so
Q.
What
obserue
you
of
that
it
is
said
,
Shee
saw
that
it
was
desirable
for
knowledge
?
A.
That
it
was
her
errour
,
which
she
hauing
begun
to
sip
of
by
communication
with
the
Diuell
,
did
after
drink
a
full
draught
of
,
by
beholding
of
the
beautie
of
the
fruit
,
and
receiuing
the
delicate
taste
thereof
.
Q.
What
learne
you
from
thence
?
A.
First
,
that
we
are
apt
and
cunning
by
nature
,
to
heape
vp
reasons
,
true
or
false
,
to
perswade
vs
to
the
following
of
our
owne
pleasures
.
Secondly
,
that
the
heart
(
enclining
to
errour
)
doth
draw
the
senses
to
an
vnlawfull
vse
of
them
:
and
that
the
abuse
of
the
senses
Q.
What
was
the
effect
of
all
these
outward
and
inward
meanes
?
A.
The
eating
of
the
forbidden
fruit
,
which
was
the
sinne
that
brought
the
fall
.
Q.
What
obserue
you
,
in
that
she
gaue
it
(
also
)
to
Adam
to
eate
?
A.
The
holy
Ghost
thereby
(
by
a
speciall
word
of
amplification
also
)
doth
aggrauate
the
sinne
against
her
.
Q.
What
learne
you
from
thence
?
A.
First
,
the
nature
of
sinners
,
which
is
to
draw
others
Secondly
,
that
we
should
take
heed
of
that
,
the
Apostle
Thirdly
,
how
dangerous
an
instrument
an
euill
Q.
What
learne
you
of
that
Adam
eate
?
A.
First
,
(
that
which
hath
been
before
noted
)
that
the
Diuell
by
one
of
vs
tempteth
more
dangerously
,
then
in
his
owne
person
:
so
that
Satan
knew
he
could
not
so
easily
haue
deceiued
Adam
by
himselfe
,
as
by
Euah
.
Secondly
,
for
that
at
her
motion
hee
yeelded
;
it
teacheth
husbands
to
loue
their
wiues
no
otherwise
Q.
Hitherto
of
the
former
part
of
this
chapter
,
touching
the
sinne
of
Adam
:
Now
let
vs
come
to
the
other
,
of
the
things
that
follow
the
sinne
.
A.
It
followeth
,
that
their
eyes
were
opened
,
and
that
they
saw
themselues
naked
.
Q.
Why
?
were
they
not
naked
before
;
and
hauing
the
eye
sharper
,
then
after
the
fall
,
must
they
not
needs
see
they
were
naked
?
A.
It
is
true
:
howbeit
their
nakednesse
before
the
fall
was
comely
,
yea
more
comely
then
the
comliest
apparell
we
can
put
on
,
being
clad
with
the
robe
of
innocencie
,
from
the
top
of
the
head
,
to
the
sole
of
the
foot
:
wherfore
(
by
nakednesse
)
he
meaneth
a
shamefull
nakednesse
both
of
soule
and
body
,
as
the
Scripture
Q.
What
gather
you
from
thence
?
A.
That
the
lothsomnesse
of
sinne
is
hidden
from
Q.
Was
that
well
done
,
that
they
sewed
fig-tree
leaues
to
hide
their
nakednesse
?
A.
In
that
they
were
ashamed
to
behold
their
own
nakednesse
of
the
body
,
it
was
well
:
but
in
so
much
as
they
were
not
moued
thereby
,
to
seeke
a
remedie
for
their
inward
nakednesse
,
it
was
not
well
.
Q.
What
gather
you
from
thence
?
A.
First
,
that
those
that
doe
feede
their
carnall
delight
,
Secondly
,
that
such
,
as
for
custome
sake
haue
couered
their
nakednesse
with
clothes
,
doe
notwithstanding
Q.
Seeing
our
nakednesse
commeth
by
sinne
,
and
is
a
fruit
thereof
,
it
may
seeme
that
little
Infants
haue
no
sinne
,
because
they
are
not
ashamed
.
A.
So
indeed
did
the
Pelagian
Heretikes
reason
:
but
they
considered
not
,
that
the
want
of
that
feeling
is
,
for
the
want
of
the
vse
of
reason
;
and
because
they
do
not
discerne
betweene
being
naked
,
and
clothed
.
Q.
What
followeth
?
A.
That
at
the
noise
of
the
Lord
in
a
wind
,
they
fled
from
the
presence
of
God
,
and
hid
themselues
where
the
trees
were
most
thick
.
Q.
What
learne
you
from
thence
?
A.
First
,
that
the
guilt
of
an
euil
conscience
striketh
a
continuall
feast
.
Secondly
,
that
the
fruit
of
sinne
is
feare
,
which
maketh
a
man
to
flie
from
God
,
as
from
an
enemy
.
Wheras
on
the
contrary
side
the
Apostle
affirmeth
,
that
hauing
peace
of
conscience
,
wee
haue
accesse
and
approch
Thirdly
,
their
blindnesse
following
their
sin
,
wherby
they
thought
that
the
shadow
or
thicknes
of
trees
,
If
we
goe
vp
to
heauen
,
hee
is
there
;
if
downe
into
the
deepe
,
he
is
there
also
.
Q.
What
followeth
?
A.
That
God
asketh
where
he
is
,
which
knew
well
where
he
was
.
Q.
What
learne
you
from
thence
?
A.
First
,
that
wee
would
neuer
leaue
running
from
Q.
What
followeth
?
A.
That
Adam
being
asked
,
assigneth
for
causes
things
,
which
were
not
the
causes
:
as
namely
,
the
voice
of
the
Lord
,
his
feare
,
&
his
nakednesse
:
which
were
not
;
considering
,
that
hee
had
heard
the
voice
of
God
,
and
was
naked
when
he
fled
not
;
dissembling
that
which
his
heart
knew
to
be
the
true
cause
of
his
sinne
.
Q.
What
learne
you
from
thence
?
A.
That
it
is
the
property
of
a
man
vnregenerate
,
to
hide
and
cloake
sinne
,
and
therefore
that
the
more
we
hide
and
cloke
our
sinnes
,
when
we
are
dealt
with
for
them
,
the
more
we
approue
our selues
the
children
Q.
What
followeth
?
A.
The
Lord
asketh
how
it
should
come
,
that
hee
felt
his
nakednesse
as
a
punishment
,
and
whether
hee
had
eaten
of
the
forbidden
fruit
.
Q.
What
note
you
from
thence
?
A.
That
before
that
our
sinnes
bee
knowne
in
such
Q.
What
learne
you
out
of
Adams
second
answere
vnto
God
?
A.
That
the
man
vnregenerate
(
dealt
with
for
his
sinnes
)
goeth
from
euill
to
worse
;
for
his
sinne
that
he
Q.
What
learne
you
further
?
A.
That
howsoeuer
Adam
alleaged
it
for
an
excuse
,
because
hee
did
it
by
persuasion
of
another
,
yet
God
holdeth
him
guiltie
:
yea
dealeth
with
him
as
with
the
principall
,
because
his
gifts
were
greater
then
his
wiues
.
Q.
What
learne
you
from
the
answere
of
Eue
,
to
the
Lords
question
;
why
she
did
so
?
A.
The
same
which
before
,
that
the
vnregenerate
man
doth
goe
about
to
excuse
the
sinne
he
cannot
denie
;
for
she
casteth
her
sinne
vpon
the
Serpent
,
where
shee
said
that
which
was
true
,
but
kept
backe
the
confession
of
her
concupiscence
,
which
shee
ought
especially
to
haue
confessed
,
as
being
that
without
which
the
Serpent
could
not
haue
hurt
her
.
Q.
How
commeth
it
to
passe
,
that
the
old
Serpent
,
the
author
of
all
,
is
not
called
to
be
examined
.
A.
Because
that
the
Lord
would
shew
no
mercy
vnto
him
,
wherfore
he
only
pronounceth
iudgement
against
him
.
Q
What
learne
you
from
thence
?
A.
That
it
is
a
mercy
of
God
,
when
we
haue
sinned
,
to
be
called
to
account
,
and
to
be
examined
,
whether
immediately
by
God
,
or
mediately
by
those
whom
God
hath
placed
ouer
vs
,
as
by
the
father
of
the
household
,
or
by
the
magistrate
,
or
by
the
gouernour
of
the
Church
;
and
it
is
a
token
of
Gods
fearfull
iudgment
,
when
we
are
suffered
to
rot
in
our
sinnes
,
without
being
Q.
Hitherto
of
the
examination
and
conuiction
of
the
offenders
,
now
followeth
the
sentence
.
What
obserue
you
in
the
sentence
against
the
Serpent
?
A.
That
the
first
part
,
contained
in
the
14.
verse
,
is
against
the
instrument
of
the
Diuell
;
and
that
the
other
part
,
contained
in
the
15.
verse
,
is
against
the
Diuell
.
Q.
What
learne
you
of
this
proceeding
to
sentence
?
A.
That
(
according
to
Gods
example
)
after
the
cause
well
knowne
,
iudgement
should
not
be
slacked
Q.
Why
doth
God
pronounce
sentence
against
the
Serpent
,
that
knew
not
what
it
did
?
A.
It
was
for
mans
sake
,
and
not
for
the
beasts
sake
.
Q.
Why
for
mans
sake
?
A.
To
shew
his
loue
to
mankind
,
by
his
displeasure
against
any
thing
,
that
shall
giue
any
helpe
to
doe
hurt
vnto
him
.
In
which
respect
,
he
commandeth
that
the
oxe
that
killeth
a
man
should
bee
slaine
,
and
that
the
A.
What
manner
of
curse
is
this
,
when
there
is
nothing
laid
vpon
the
Serpent
,
but
that
which
he
was
appointed
to
at
the
beginning
,
before
this
seruice
he
was
abused
vnto
?
A.
It
is
like
that
he
crept
vpon
his
bellie
before
,
and
ate
dust
before
.
But
his
meaning
is
,
that
he
shall
creepe
Q.
What
learne
you
from
thence
?
A.
Not
to
suffer
our selues
to
be
instruments
of
euill
to
any
in
the
least
sort
,
if
we
will
escape
the
curse
of
God
:
For
if
God
did
punish
a
poore
worme
,
which
had
no
reason
or
will
,
to
chuse
or
refuse
sinne
;
how
much
lesse
will
he
spare
vs
which
haue
both
?
Q.
What
is
the
sentence
against
the
diuell
?
A.
The
ordinance
of
God
,
that
there
shall
bee
alwaies
enmitie
betweene
the
Diuell
and
his
seed
,
of
the
one
side
;
and
the
woman
and
her
seed
on
the
other
side
,
together
with
the
effect
of
this
enmity
.
Q.
What
doe
you
vnderstand
by
the
seede
of
the
Diuell
,
seeing
there
is
no
generation
of
the
Diuels
;
for
that
there
is
no
male
or
female
amongst
them
,
neither
haue
they
bodies
to
ingender
?
A.
The
seed
of
the
Diuell
are
all
both
wicked
men
Q.
What
learne
you
from
thence
?
A.
That
the
warre
of
mankind
with
the
Diuell
,
is
a
lawfull
warre
proclaimed
of
God
,
which
is
also
perpetuall
,
Q.
Concerning
the
seed
of
the
woman
,
the
treatise
of
it
belongeth
to
another
place
;
tell
me
therefore
,
what
is
the
sentence
against
the
woman
?
A.
First
,
in
the
paine
of
conception
and
bearing
.
Secondly
,
in
the
paine
of
bringing
forth
(
wherein
is
contained
the
paine
of
nursing
,
and
bringing
them
vp
)
.
Thirdly
,
in
a
desire
to
her
husband
.
Fourthly
,
in
her
subiection
to
her
husband
.
Q.
Was
she
not
before
desirous
and
subiect
vnto
her
husband
?
A.
Yes
:
but
her
desire
was
not
so
great
through
conscience
of
her
infirmitie
;
nor
her
subiection
was
so
painfull
,
and
the
yoke
thereof
so
heauie
.
Q.
What
is
the
sentence
against
Adam
?
A.
First
,
his
sinne
is
put
in
the
sentence
,
and
then
the
punishment
.
Q.
What
was
his
sinne
?
A.
One
,
that
he
obeyed
his
wife
,
whom
hee
should
haue
commanded
:
then
,
that
hee
disobeyed
God
,
whom
he
ought
to
haue
obeyed
;
the
first
being
proper
to
him
,
the
other
common
to
his
wife
with
him
.
Q.
What
was
the
punishment
?
A.
A
punishment
,
which
although
it
be
more
heauie
vpon
Adam
,
yet
it
is
also
common
to
the
woman
:
namely
,
the
curse
of
the
earth
for
his
sake
,
from
whence
came
barrennesse
by
thistles
and
thornes
,
&c.
Whereof
,
first
the
effect
should
be
sorrow
and
griefe
of
mind
.
Secondly
,
labour
to
the
sweat
of
his
browes
,
to
draw
necessarie
food
from
it
,
and
that
as
long
as
hee
liued
.
Lastly
,
the
expulsion
out
of
Paradise
,
to
liue
with
the
beasts
of
the
earth
,
and
to
eate
of
the
herbe
which
they
did
eate
of
.
Q.
What
learne
you
from
thence
?
A.
That
all
men
,
from
him
that
sitteth
in
the
throne
,
Q.
But
it
was
said
,
that
at
what
time
soeuer
they
ate
of
it
,
they
should
certainly
die
.
A.
And
so
they
were
dead
in
sinne
,
which
is
more
fearefull
then
the
death
of
the
body
,
as
that
which
is
a
separation
from
God
:
whereby
they
were
already
entred
vpon
death
and
hell
,
to
which
they
should
haue
proceeded
,
vntill
it
had
been
accomplished
both
in
body
and
soule
in
hell
,
with
the
diuell
and
his
angels
for
euer
,
if
the
Lord
had
not
looked
vpon
them
in
the
blessed
seed
.
Q.
How
doth
it
agree
with
the
goodnesse
,
or
with
the
very
Iustice
of
God
,
to
punish
one
so
fearfully
for
eating
of
a
little
fruit
?
A.
Very
well
:
for
the
sinne
was
horrible
and
manifold
,
being
first
a
doubting
of
the
truth
of
God
.
Secondly
,
a
crediting
of
the
word
of
Gods
enemie
and
theirs
.
Thirdly
,
a
charge
against
God
,
that
hee
enuied
their
good
estate
.
Fourthly
,
intolerable
pride
and
ambition
,
in
desiring
to
bee
equall
in
knowledge
to
God
himselfe
.
Last
of
all
,
(
which
much
aggrauateth
the
sin
)
for
that
the
commandement
hee
brake
,
was
so
easie
to
be
kept
,
as
to
abstaine
from
one
onely
fruit
,
in
so
great
plentie
and
variety
.
Q.
What
obserue
you
else
?
A.
I
obserue
further
out
of
this
verse
,
and
out
of
the
two
next
,
that
in
the
middest
of
Gods
anger
hee
remembreth
Q.
What
learne
you
from
that
it
is
said
,
that
God
made
them
coates
?
A.
That
in
euery
profitable
inuention
for
the
life
of
Q.
When
there
were
better
meanes
of
clothing
,
why
did
they
weare
leather
?
A.
It
seemeth
,
that
thereby
they
should
draw
themselues
the
rather
to
repentance
and
humiliation
,
by
that
course
clothing
.
Q.
What
learne
you
from
thence
?
A.
That
howsoeuer
our
condition
and
state
of
calling
affoord
vs
better
aray
,
yet
wee
learne
euen
in
the
best
of
our
clothes
,
to
be
humbled
by
them
;
as
those
which
are
giuen
vs
to
couer
our
shame
,
and
carrie
alwaies
the
marke
and
badge
of
our
sinne
;
especially
when
these
,
which
were
euen
after
the
fall
,
the
goodliest
creatures
that
euer
liued
,
learned
that
lesson
by
them
.
Q.
What
followeth
?
A.
A
sharpe
reproofe
that
the
Lord
giueth
Adam
,
vers.
22.
further
to
humble
him
;
as
if
hee
should
say
,
Now
Adam
doest
thou
not
see
and
feele
,
how
greatly
thou
art
deceiued
in
thinking
to
be
like
God
,
by
eating
of
the
forbidden
fruit
?
Q.
What
learne
you
from
it
?
A.
That
by
the
things
we
thinke
to
bee
most
esteemed
,
contrary
to
the
will
of
God
;
we
are
most
subiect
to
derision
:
and
that
it
must
not
be
a
plaine
and
common
speech
,
but
a
laboured
speech
that
must
throughly
humble
vs
for
our
sinnes
,
and
bring
vs
to
vnfained
repentance
.
Q.
Why
doth
God
banish
him
out
of
Paradise
,
lest
hee
should
eate
of
the
tree
of
life
,
seeing
there
is
no
corporal
thing
able
to
giue
life
to
any
that
sinne
hath
killed
?
A.
It
is
true
,
that
the
eating
of
the
fruit
of
the
tree
of
life
would
not
haue
recouered
him
:
but
the
Lord
therefore
would
haue
him
banished
from
it
,
lest
hee
falling
into
a
vaine
confidence
thereof
,
should
be
the
more
slacke
to
seeke
for
grace
.
Q.
Wherefore
are
the
Angels
set
with
a
glittering
sword
to
keepe
them
from
the
tree
of
life
:
A.
To
encrease
their
care
to
seeke
for
remedie
by
some
other
meanes
,
being
banished
from
it
,
without
hope
of
comming
so
much
as
to
the
signe
of
life
.
Q.
What
learne
you
from
hence
?
A.
The
necessarie
vse
of
keeping
obstinate
sinners
from
the
Sacraments
,
and
other
holy
things
in
the
Church
.
CHAP.
10.
Of
Originall
and
Actuall
sinne
,
and
the
guilt
and
punishment
thereof
.
-
The
consequent
of
their
fal
in
their
posterity
,
is
the
-
Guilt
of
Adams
sinne
imputed
.
-
Effect
thereof
:
-
Sinne
,
-
Originall
.
-
Actuall
.
-
The
consequent
of
sin
,
-
Guilt
.
-
Punishment
,
in
Chap.
11.
ROM.
chap.
5.
vers.
12.
13.
14.
12.
Wherefore
,
as
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
:
and
so
death
passed
vpon
all
men
,
for
that
all
haue
sinned
.
13.
For
vntill
the
Law
sinne
was
in
the
world
:
but
sinne
is
not
imputed
when
there
is
no
Law
.
14.
Neuerthelesse
,
death
raigned
from
Adam
to
Moses
,
euen
ouer
them
that
had
not
sinned
after
the
similitude
of
Adams
transgression
,
who
is
the
figure
of
him
that
was
to
come
.
EZRA
chap.
9.
vers.
6.
6.
And
said
,
O
my
God
,
I
am
ashamed
,
and
blush
to
lift
vp
my
face
to
thee
,
my
God
:
for
our
iniquities
are
encreased
ouer
our
head
,
and
our
trespasse
is
growne
vp
vnto
the
heauens
.
Q.
HItherto
of
the
Fall
of
our
first
parents
,
and
the
miserable
effects
thereof
in
their
owne
persons
:
now
we
are
to
consider
the
like
fruites
and
effects
that
it
had
in
their
posterity
:
as
it
is
declared
,
Roman.
5.
12.
13.
14.
Ezra
9.
6.
Rom.
6.
24.
Tell
me
therefore
what
is
the
principall
scope
of
this
first
place
?
A.
To
shew
,
that
the
sinne
of
one
Adam
eating
the
forbidden
fruit
,
is
the
sinne
of
all
men
.
Q.
How
is
the
sinne
called
the
sinne
of
one
man
,
when
as
both
Adam
and
Euah
sinned
,
which
are
two
;
and
seeing
Euah
sinned
before
Adam
?
A.
Because
all
mankind
was
originally
,
and
more
properly
(
according
to
the
phrase
of
the
Scripture
)
in
the
loynes
of
Adam
,
then
in
the
loynes
of
Eue
:
Besides
,
by
Adams
eating
,
the
sinne
was
compleat
and
ful
.
Q.
What
ground
is
there
,
that
all
the
posterity
of
Adam
should
sinne
in
that
one
sinne
,
that
they
neuer
committed
?
A.
The
reason
hereof
is
,
because
all
mankind
was
in
Adams
loynes
,
when
he
sinned
.
Q.
This
reason
seemeth
to
be
as
doubtfull
,
as
the
question
it selfe
.
A.
But
it
may
be
explained
by
the
example
of
Abraham
,
Q.
Is
there
any
proofe
hereof
out
of
this
place
?
A.
Yea
verily
:
for
besides
that
,
it
is
expressely
said
,
that
By
one
,
sinne
entred
into
all
,
it
is
further
implied
by
comparison
thus
:
Euen
as
the
righteousnes
of
Christ
is
reckoned
to
those
that
beleeue
in
him
,
although
it
be
not
their
owne
,
because
they
are
one
with
Christ
;
so
the
sinne
of
Adam
is
reckoned
to
all
his
posteritie
,
because
they
were
in
him
,
&
of
him
,
&
one
with
him
.
Q.
Can
you
shadow
out
this
vnto
me
by
any
resemblance
of
earthly
things
?
A.
We
see
,
that
by
the
act
of
generation
in
leprous
parents
,
the
parents
leprosie
infecteth
the
children
:
and
the
slauish
and
villanous
estate
of
the
parents
is
communicated
vnto
all
their
ofspring
.
And
the
treason
of
one
man
tainteth
his
whole
posterity
,
till
it
please
the
Prince
,
out
of
his
compassion
,
to
pardon
it
.
Q.
Then
it
appeareth
,
that
by
propagation
from
our
last
parents
,
we
are
become
partakers
of
the
transgressions
of
our
first
parents
?
A.
Euen
so
:
and
for
the
same
transgression
of
our
first
parents
,
by
the
most
righteous
iudgement
of
God
,
we
are
conceiued
in
sin
,
and
borne
in
iniquity
.
Q.
What
call
you
that
Inborne
sinne
,
wherein
euery
one
is
conceiued
?
A.
It
is
called
Originall
sinne
,
which
is
a
sinne
arising
from
the
former
,
whereof
all
the
posterity
of
Adam
are
equally
guiltie
;
and
whereby
all
the
powers
of
the
soule
and
body
being
infected
,
we
are
made
drudges
and
slaues
of
sinne
.
Q.
Seeing
by
the
Law
sinne
is
,
and
the
Law
was
not
before
Moses
;
it
seemes
,
that
there
is
no
sinne
vntill
Moses
?
A.
When
it
is
said
,
the
Law
was
not
before
Moses
,
it
is
to
be
vnderstood
of
the
written
Law
in
the
tables
of
stone
by
the
finger
of
God
;
and
other
lawes
ceremoniall
and
politicall
,
written
by
Moses
,
at
the
commandement
Q.
Whom
doth
the
Apostle
meane
,
when
he
noteth
them
that
sinned
not
to
the
similitude
of
Adam
?
A.
Infants
,
who
are
borne
in
sinne
,
and
who
sinne
not
by
imitation
,
but
by
an
inherent
corruption
of
sin
.
Q.
How
is
it
shewed
,
that
babes
new
borne
into
the
world
,
sinne
?
A.
In
that
they
are
afflicted
sundrie
waies
,
which
they
bewray
by
their
bitter
cries
:
&
in
that
they
comming
out
of
the
mothers
wombe
,
go
straight
vnto
the
graue
.
Q.
What
are
the
fruites
of
this
sinne
?
A.
Actuall
sinne
,
viz.
all
thoughts
,
words
&
deeds
against
the
Law
,
and
the
righteousnesse
thereof
.
Q.
Thus
much
of
sinne
and
the
kindes
thereof
;
what
are
the
things
that
generally
follow
sinne
?
A.
They
are
two
:
guilt
,
and
punishment
;
both
which
doe
most
duely
waite
vpon
sinne
,
to
enter
with
it
;
and
cannot
by
any
force
or
cunning
of
man
,
or
Angell
,
be
holden
from
entring
vpon
the
person
,
that
sin
hath
already
entred
vpon
.
Q.
What
is
the
guilt
of
sinne
?
A.
It
is
the
merit
and
desert
of
sinne
,
whereby
wee
become
subiect
to
the
wrath
and
punishment
of
God
.
Q.
Is
there
any
euill
in
the
guilt
,
before
the
punishment
be
executed
?
A.
Very
much
:
for
it
worketh
vnquietnesse
in
the
mind
;
as
when
a
man
is
bound
in
an
obligation
vpon
a
great
forfeiture
,
the
very
obligation
it selfe
disquieteth
him
;
especially
if
he
be
not
able
to
pay
it
(
as
wee
are
not
)
:
and
yet
more
,
because
where
other
debts
haue
a
day
set
for
paiment
,
we
know
not
whether
the
Lord
will
demand
by
punishment
his
debt
,
this
day
before
the
morrow
.
Q.
What
learne
you
from
this
?
A.
That
sith
men
should
shun
by
all
meanes
to
bee
in
other
mens
debts
or
danger
,
as
also
the
Apostle
exhorteth
,
Owe
nothing
to
any
man
;
&
Salomon
also
counselleth
Q.
How
else
may
the
hurt
and
euill
of
the
guilt
of
sinne
be
set
forth
vnto
vs
?
A.
It
is
compared
to
a
stroke
that
lighteth
vpon
the
hart
or
soule
of
a
man
,
where
the
wound
is
more
dangerous
,
Q.
Haue
you
yet
wherewith
to
set
forth
the
euill
of
the
guilt
?
A.
It
seemeth
when
the
Lord
saith
to
Cain
,
If
thou
doest
not
well
,
sinne
lieth
at
the
doore
,
that
hee
compareth
the
guilt
of
sinne
to
a
dog
,
which
being
awaken
,
is
alwaies
arring
and
barking
against
vs
:
which
is
confirmed
by
the
Apostle
,
who
attributeth
vnto
it
a
mouth
,
Q.
What
is
the
effect
of
this
guilt
of
conscience
?
A.
It
causeth
a
man
to
flie
,
when
none
pursueth
;
Q.
When
a
man
doth
not
know
whether
hee
sinne
or
no
,
how
can
he
be
smitten
,
or
bitten
,
or
barked
at
,
or
flie
for
feare
?
and
therefore
against
all
this
euill
,
ignorance
seemeth
to
bee
a
safe
remedie
.
A.
It
is
farre
otherwise
:
for
whether
a
man
know
it
or
no
,
his
guiltremaineth
:
as
debt
is
debt
,
although
the
person
indebted
know
it
not
,
and
it
is
by
so
much
more
dangerous
,
as
not
knowing
it
;
hee
will
neuer
bee
carefull
to
seeke
after
the
meanes
to
discharge
it
,
till
the
Lords
arrest
bee
vpon
his
backe
,
when
his
knowledge
will
doe
him
no
good
.
Q.
But
we
may
see
,
that
many
heape
sinne
vpon
sinne
,
and
know
also
that
they
sin
,
and
yet
for
all
that
,
cease
not
to
make
good
chere
,
and
make
their
hearts
merrie
:
in
so
much
as
none
are
more
iocund
and
pleasant
then
they
.
A.
Yet
the
countenance
doth
not
alwaies
speake
Q.
When
the
guilt
of
our
sinne
is
knowne
,
what
is
the
remedie
of
it
?
A.
First
,
it
were
wisedome
,
not
to
suffer
it
to
runne
long
on
the
score
;
but
to
reckon
with
our selues
euery
night
,
ere
wee
lie
downe
to
sleepe
,
and
looke
backe
to
to
the
doings
of
that
day
:
that
in
those
things
that
are
well
done
,
we
may
be
thankfull
,
and
comfort
our
own
hearts
;
and
in
that
which
hath
passed
otherwise
from
vs
,
we
may
call
for
mercy
,
that
so
our
sleepe
may
be
the
sweeter
.
For
if
(
as
Salomon
aduiseth
vs
)
in
the
case
of
Q.
Is
the
guilt
of
sinne
in
all
men
alike
?
A.
Of
Originall
sinne
it
is
,
but
not
of
Actuall
;
for
gone
aboue
their
heads
,
and
the
guilt
thereof
to
reach
vp
to
the
heauens
.
Q.
When
the
sinne
is
gone
and
past
,
is
not
the
guilt
also
gone
and
past
?
A.
No
:
but
though
the
act
of
sinne
be
gone
,
so
as
Q.
What
is
contrary
to
the
guilt
of
sinne
?
A.
The
testimonie
of
a
good
conscience
,
which
is
CHAP.
11.
Of
the
Punishment
of
Sinne.
.
-
The
punishment
of
Sin
,
-
In
this
life
,
-
In
the
Persons
,
-
Ioyntly
in
body
and
soule
.
-
Apart
,
-
In
soule
.
-
In
body
.
-
In
the
things
belonging
to
the
Persons
.
-
In
the
life
to
come
.
ROM.
chap.
6.
vers.
23.
For
the
wages
of
sinne
is
death
:
but
the
gift
of
God
is
eternall
life
,
through
Iesus
Christ
our
Lord
.
Q.
SO
much
of
the
guilt
of
sinne
:
what
is
the
Punishment
thereof
?
A.
All
those
Iudgements
and
Curses
,
that
are
denounced
in
the
word
of
God
against
sinne
,
or
which
at
any
time
are
inflicted
vpon
sinners
;
all
which
are
comprehended
vnder
this
word
death
,
and
in
regard
of
the
equity
,
are
called
the
wages
,
or
reward
of
Sinne.
.
Q.
Are
all
the
Iudgements
and
Curses
,
which
are
,
or
shall
be
inflicted
for
sinne
,
laid
downe
in
the
word
?
A.
They
cannot
all
in
particular
bee
laid
downe
,
Q.
How
farre
doth
the
punishment
of
sinne
extend
it selfe
?
A.
Euen
to
the
whole
estate
of
him
that
sinneth
:
for
whereas
Executions
vpon
Obligations
vnto
men
are
so
directed
,
as
they
can
charge
but
either
the
person
alone
,
or
his
Goods
&
lands
alone
,
so
as
if
the
Creditor
fall
vpon
the
one
,
hee
freeth
the
other
;
as
if
he
fall
vpon
the
person
,
he
can
proceed
no
further
then
vnto
his
body
,
&
vpon
that
only
till
death
;
the
execution
that
goeth
out
from
God
,
for
the
obligation
of
sin
,
is
extended
Q.
Can
you
draw
this
great
number
and
diuersitie
of
Iudgements
to
certaine
heads
?
A.
Yea
:
for
they
are
either
in
this
life
,
or
in
the
life
to
come
.
Q.
What
are
they
in
this
life
?
A.
They
are
either
in
the
persons
themselues
,
or
in
the
things
that
belong
vnto
them
.
Q.
What
are
they
in
the
Persons
themselues
?
A.
They
are
either
in
the
whole
person
,
body
and
soule
ioyntly
,
or
in
the
parts
seuerally
.
Q.
What
are
they
in
the
whole
ioyntly
?
A.
[
a
](A69076-e32760-b)
a
1.
Cor.
15.
56.
Rom.
5.
20.
&
6.
20.
1.
Job
.
1.
8.
Mat.
12.
34.
A
necessity
of
sinning
,
(
but
without
all
feare
or
constraint
on
Gods
part
)
,
and
that
vntil
they
be
borne
againe
by
the
Grace
of
God
.
Q.
What
are
they
in
the
Persons
seuerally
?
A.
In
the
soule
,
and
in
the
body
apart
.
Q.
What
are
they
that
are
in
the
soule
apart
?
A.
A
Spirit
of
Ignorance
,
and
of
want
of
iudgement
Q.
What
are
they
vpon
the
body
apart
?
A.
Hunger
,
thirst
,
wearinesse
,
want
of
sleepe
,
all
Q.
What
are
they
in
the
things
which
belong
vnto
them
?
A.
Calamities
vpon
their
wiues
,
children
,
families
,
Q.
Hitherto
of
the
punishments
in
this
life
:
What
are
they
in
the
life
to
come
?
A.
They
are
most
horrible
and
vnspeakable
:
first
,
the
soules
of
the
wicked
,
after
this
life
,
are
sent
immediately
Q.
Is
the
punishment
of
all
sinnes
alike
?
A.
No
:
For
as
the
guilt
encreaseth
,
so
doth
the
CHAP.
12.
Of
the
Word
of
God
.
-
The
meanes
of
mans
recouerie
,
in
the
Word
of
God
,
-
Which
is
contained
in
the
Scriptures
of
the
-
Old
Testament
:
viz.
the
-
Law
.
5.
bookes
of
Moses
:
-
Genesis
.
-
Exodus
.
-
Leuiticus
.
-
Numbers
.
-
Deuteronomie
.
-
Prophets
,
which
are
either
-
Poesie
,
-
Doctrinal
only
,
as
-
Prouerbs
.
-
Ecclesiastes
.
-
Canticles
.
-
Lamentations
.
-
Iob.
-
Both
doctrinal
,
&
foretelling
things
to
come
;
as
the
Psalmes
.
-
Prose
,
-
Historical
-
Iosuab
.
-
Judges
.
-
Ruth
.
-
Samuel
.
2.
bookes
.
-
Kings
.
2.
bookes
.
-
Ezra
.
-
Nehemiah
.
-
Hester
.
-
Chronicles
.
2.
bookes
.
-
Doctrinal
,
and
foretelling
things
to
come
.
-
Greater
Prophets
-
Esay
.
-
Ieremie
.
-
Ezechiel
.
-
Daniel
.
-
Smaller
,
-
Hoseas
.
-
Ioel.
-
Amos.
-
Abdias
.
-
Ionas
.
-
Micheas
.
-
Nahum
.
-
Abakkuk
.
-
Zephanie
.
-
Aggei
.
-
Zacharie
.
-
Malachy
.
-
New
Testament
,
-
Historicall
,
of
-
Christ
-
Matthew
.
-
Marke
.
-
Luke
.
-
Iohn
.
-
His
Apostles
,
the
Acts.
-
Doctrinall
-
Onely
,
as
the
Epistles
to
the
-
Romans
.
1.
-
Corinth.
2.
-
Galath.
1.
-
Ephes.
1.
-
Philip.
1.
-
Coloss.
1.
-
Thess.
2.
-
Timoth.
2.
-
Titus
.
1.
-
Philemon
.
1.
-
Hebr.
1.
-
Iames.
1.
-
Pet.
2.
-
Ioh.
3.
-
Iude.
1.
-
Propheticall
also
,
Apocalyps
.
-
Consisteth
of
two
parts
,
Chap.
13.
2.
TIM.
chap.
3.
vers.
13.
14.
15.
16.
17.
13.
But
euill
men
and
seducers
shall
waxe
worse
and
worse
;
deceiuing
,
and
being
deceiued
.
14.
But
continue
thou
in
the
things
which
thou
hast
learned
,
and
hast
been
assured
of
,
knowing
of
whom
thou
hast
learned
them
,
15.
And
that
from
a
child
thou
hast
knowne
the
holy
Scriptures
,
which
are
able
to
make
thee
wise
vnto
saluation
,
through
faith
which
is
in
Christ
Iesus
.
16.
All
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
for
doctrine
,
for
reproofe
,
for
correction
,
for
instruction
in
righteousnesse
:
17.
That
the
man
of
God
may
be
perfect
,
thorowly
furnished
vnto
all
good
workes
.
Q.
THus
farre
of
the
miserable
and
vnhappie
estate
of
man
by
sinne
,
guilt
,
and
punishment
:
where
are
wee
to
seeke
remedie
for
recouerie
from
this
cursed
and
damnable
Estate
?
A.
In
the
word
of
God
,
as
may
appeare
by
the
words
of
the
Apostle
,
2.
Tim.
3.
Q.
What
is
the
word
of
God
?
A.
The
reuealed
wil
of
God
,
concerning
the
means
of
mans
saluation
.
Rom.
15.
4.
1.
Tim.
4.
16.
Ioh.
5.
39.
Q.
Where
is
the
word
of
God
to
be
found
?
A.
In
the
writings
of
the
Prophets
and
Apostles
,
called
the
Scriptures
,
Ioh.
5.
39.
Q.
What
were
these
Prophets
and
Apostles
?
A.
Holy
men
,
that
writ
by
diuine
Inspiration
.
Q.
How
are
the
Scriptures
diuided
?
A.
Into
the
Old
and
New
Testament
.
Q.
How
is
the
Old
Testament
diuided
?
A.
Into
the
Law
,
and
the
Prophets
.
Q.
Where
is
the
Law
contained
?
A.
In
the
fiue
bookes
of
Moses
,
called
Genesis
,
Exodus
,
Leuiticus
,
Numbers
,
Deuteronomie
.
Q.
What
are
the
Prophets
?
A.
Expositions
of
the
Law
,
written
either
in
Poesie
,
or
Prose
.
Q.
What
are
they
that
are
written
in
Poesie
?
A.
They
are
either
Doctrinall
only
,
as
the
Prouerbs
of
Salomon
,
Ecclesiastes
,
the
Canticles
,
the
Lamentations
of
Ieremie
,
and
Iob
;
or
both
Doctrinall
,
and
foretelling
things
to
come
,
as
the
Psalmes
.
Q.
What
are
they
that
are
written
in
Prose
?
A.
They
are
either
Historicall
,
or
Doctrinall
,
and
foretelling
things
to
come
,
called
the
Prophets
.
Q.
What
are
the
Historicall
?
A.
Iosuah
,
Iudges
,
Ruth
,
the
2.
bookes
of
Samuel
,
the
2.
bookes
of
the
Kings
,
Ezra
,
Nehemiah
,
Hester
,
and
the
2.
bookes
of
Chronicles
.
Q.
What
are
the
Doctrinall
,
and
which
foretell
things
to
come
?
A.
They
are
called
either
the
greater
Prophets
,
as
Esay
,
Ieremie
,
Ezechiel
,
and
Daniel
.
Or
the
smaller
,
as
Hoseas
,
Ioel
,
Amos
,
Abdias
,
Ionas
,
Micheas
,
Nahum
,
Habakkuk
,
Zephanie
,
Aggei
,
Zacharie
,
and
Malachy
.
Q
What
are
the
bookes
of
the
New
Testament
.
A.
They
are
Historicall
,
or
Doctrinall
.
Q.
What
are
the
Historicall
?
A.
Either
such
as
write
of
Christ
,
as
Matthew
,
Marke
,
Luke
,
and
Iohn
;
or
of
the
Apostles
,
as
the
History
of
the
Acts.
Q.
What
are
the
Doctrinall
?
A.
They
are
such
as
are
either
only
Doctrinall
,
or
Propheticall
also
.
Q.
What
are
they
that
are
Doctrinall
onely
?
A.
The
Epistles
of
Paul
to
the
Romans
,
the
1.
and
2.
to
the
Corinthians
,
to
the
Galathians
,
Ephesians
,
Philippians
,
Colossians
,
the
1.
and
2.
to
the
Thessalonians
,
the
1.
and
2.
to
Timothie
,
to
Titus
,
Philemon
,
the
Hebrewes
,
the
Epistle
of
Iames
,
the
2.
Epistles
of
Peter
,
the
3.
Epistles
of
Iohn
,
the
Epistle
of
Iude.
Q.
What
is
that
which
is
Propheticall
also
?
A.
The
booke
of
the
Apocalyps
,
or
Reuelation
.
Q.
How
may
these
bookes
bee
discerned
to
bee
the
word
of
God
?
A.
By
these
considerations
following
:
First
,
they
Secondly
,
they
are
perfectly
profitable
in
themselues
,
Thirdly
,
there
is
a
perfect
concord
and
harmonie
Fourthly
,
there
is
an
admirable
[
a
](A69076-e36120-b)
a
Psalm.
19.
7.
Heb.
4.
12.
force
in
them
,
to
incline
mens
hearts
from
vice
to
vertue
.
Fifthly
,
in
great
[
b
](A69076-e36160-b)
b
1.
Cor.
1.
17.
18.
21.
24.
&
2.
15.
1
,
Tim.
5.
21.
plainenesse
and
easinesse
of
stile
,
there
shineth
a
great
Maiesty
and
authority
.
Sixthly
,
there
is
such
a
gracious
simplicity
in
the
writers
of
these
Bookes
,
that
they
neither
spare
their
friends
,
nor
themselues
,
but
most
freely
,
and
impartially
,
set
downe
their
owne
faults
and
infirmities
as
well
as
others
.
Lastly
,
Gods
owne
Spirit
working
in
the
harts
of
his
children
doth
assure
them
,
that
these
Scriptures
are
the
word
of
God
.
Q.
Is
it
agreed
vpon
,
that
these
Bookes
are
alone
in
account
of
the
Bookes
of
Scripture
?
A.
Concerning
the
Bookes
of
the
New
Testament
it
is
generally
agreed
,
that
all
they
,
and
that
they
alone
are
of
that
account
:
But
the
Church
of
Rome
holdeth
,
that
diuers
other
books
,
(
called
Apocrypha
)
doe
belong
to
the
Old
Testament
,
and
are
of
the
same
authority
with
the
other
that
haue
been
named
.
Q.
By
what
reasons
may
this
errour
of
theirs
bee
ouerthrowen
?
A.
By
these
:
First
,
they
were
not
written
at
the
first
in
the
Hebrew
tongue
,
in
which
,
all
the
authenticall
Bookes
of
the
Old
Testament
were
originally
written
.
Secondly
,
the
Iewes
(
to
whom
the
Oracles
of
God
Thirdly
,
these
onely
were
read
and
expounded
in
Fourthly
,
the
Primitiue
Churches
after
the
Apostles
,
(
both
Greek
and
Latine
)
did
receiue
these
Books
onely
for
Canonicall
Scripture
.
Q.
What
worthie
vse
and
effect
of
these
bookes
of
holy
Scripture
,
doth
the
Apostle
set
forth
in
this
place
?
A.
This
,
that
they
are
able
to
make
a
man
wise
to
Q.
How
doth
that
appeare
?
A.
First
,
for
that
God
is
the
Author
of
them
,
who
is
for
his
wisdome
,
able
;
&
for
his
loue
to
his
Church
,
willing
,
to
set
downe
such
a
Rule
as
may
guide
them
fully
and
perfectly
to
eternall
Life
.
Secondly
,
for
that
it
is
profitable
,
to
teach
all
true
doctrine
,
and
to
confute
the
false
;
to
correct
all
disorder
,
priuate
,
and
publike
,
and
to
informe
men
throughly
in
the
way
of
righteousnesse
.
Thirdly
,
for
that
the
Minister
of
the
Word
is
said
thereby
,
to
be
made
compleat
and
perfect
to
euery
dutie
of
the
Ministerie
.
Q.
How
doth
this
last
reason
hold
?
A.
Very
strongly
:
for
more
being
required
of
a
Minister
,
that
is
to
bee
the
eye
and
mouth
of
the
people
,
then
of
the
people
themselues
;
if
it
be
sufficient
to
make
him
perfect
,
it
is
much
more
able
to
giue
them
sufficient
Instruction
.
And
seeing
the
Minister
is
Q.
What
other
things
doe
you
gather
from
these
causes
,
properties
and
effects
of
Scripture
?
A.
First
,
that
it
alone
being
able
and
sufficient
to
Q.
What
else
learne
you
from
thence
?
A.
I
learne
further
,
(
especially
from
this
,
that
they
Q.
What
further
doe
you
learne
from
hence
?
A.
I
learne
from
hence
(
and
especially
in
that
it
is
Q.
But
it
seemeth
the
Scriptures
are
darke
,
and
hard
to
be
vnderstood
,
and
therefore
that
the
reading
of
them
is
not
to
be
permitted
vnto
the
common
people
,
but
vnto
those
onely
that
are
learned
.
A.
The
direct
contrary
is
taught
by
the
Apostle
,
when
he
affirmeth
,
that
Timothy
was
nourished
vp
in
the
Scriptures
from
his
infancie
.
For
if
they
be
so
penned
,
that
little
children
may
profitably
reade
them
,
there
is
none
so
grosse
(
which
hath
the
vnderstanding
of
a
man
)
but
may
profit
by
them
;
comming
in
the
feare
of
God
,
and
with
inuocation
of
his
name
,
to
the
reading
and
hearing
of
them
.
CHAP.
13.
Of
the
parts
of
Gods
Word
,
and
of
the
Couenant
of
workes
in
generall
.
-
The
parts
of
Gods
word
,
are
the
doctrine
or
Couenant
of
-
Workes
,
called
the
Law
,
of
which
in
-
Generall
.
-
Speciall
.
-
Chap.
14.
-
Grace
,
called
the
Gospel
.
Ch.
27.
GAL.
chap.
3.
vers.
17.
to
the
25.
17.
And
this
I
say
that
the
couenant
that
was
confirmed
before
of
God
in
Christ
,
the
Law
which
was
foure
hundred
and
thirtie
yeeres
after
,
cannot
disanull
,
that
it
should
make
the
promise
of
none
effect
.
18.
For
if
the
inheritance
be
of
the
Law
;
it
is
no
more
of
promise
:
but
God
gaue
it
to
Abraham
by
promise
.
19.
Wherefore
then
serueth
the
Law
?
it
was
added
because
of
transgressions
,
till
the
seed
should
come
,
to
whom
the
promise
was
made
,
and
it
was
ordained
by
Angels
in
the
hand
of
a
Mediator
.
20.
Now
a
Mediator
is
not
a
Mediator
of
one
,
but
God
is
one
.
21.
Is
the
Law
then
against
the
promises
of
God
?
God
forbid
:
for
if
there
had
been
a
Law
giuen
which
could
haue
giuen
life
,
verily
righteousnesse
should
haue
been
by
the
Law
.
22.
But
the
Scripture
hath
concluded
all
vnder
sinne
,
that
the
promise
by
faith
of
Iesus
Christ
,
might
be
giuen
to
them
that
beleeue
.
23.
But
before
faith
came
,
we
were
kept
vnder
the
Law
,
shut
vp
vnto
the
faith
,
which
should
afterwards
be
reuealed
.
24.
Wherefore
the
Law
was
our
Schoolemaster
to
bring
vs
vnto
Christ
,
that
we
might
be
iustified
by
faith
.
25.
But
after
that
faith
is
come
,
we
are
no
longer
vnder
a
Schoolemaster
.
Q.
HItherto
wee
haue
heard
of
the
Doctrine
of
the
Scriptures
what
they
are
,
and
what
are
the
causes
,
properties
,
and
effects
of
them
;
as
being
they
,
from
whom
onely
all
Doctrine
concerning
our
saluation
,
is
to
bee
drawne
and
deriued
:
What
are
the
parts
of
that
Doctrine
?
A.
Either
the
doctrine
of
workes
,
commonly
called
the
Law
:
or
of
Grace
,
called
the
Promise
;
and
since
the
comming
of
Christ
,
the
Gospell
,
as
appeareth
by
this
Scripture
.
Q.
What
is
the
drift
of
this
Scripture
?
A.
It
sheweth
two
waies
of
recouering
happines
;
the
one
by
the
workes
of
the
Law
,
the
other
by
faith
in
the
promise
of
grace
:
and
that
the
Law
is
not
that
way
,
whereby
we
can
receiue
the
Happinesse
we
haue
lost
.
Q.
How
is
that
shewed
?
A.
For
that
the
promise
of
grace
,
whereby
Abraham
was
iustified
,
was
430.
yeeres
before
the
Law
;
and
therefore
that
the
Law
which
commeth
after
,
cannot
make
void
the
Couenant
of
Grace
;
which
it
should
doe
,
if
a
man
were
iustified
by
the
Law
.
Q.
But
it
may
be
said
,
that
the
Iustification
by
Workes
of
the
Law
,
doth
not
make
void
the
Promise
of
Grace
,
when
as
the
matter
is
so
handled
,
as
Saluation
commeth
in
part
by
the
Workes
of
the
Law
.
A.
Yes
verily
,
it
is
made
void
notwithstanding
:
for
if
Saluation
were
before
the
Law
was
,
onely
by
Grace
;
and
now
should
be
by
Works
and
Grace
:
then
the
promise
giuen
to
Abraham
,
of
Grace
onely
,
should
bee
made
void
.
And
therefore
the
Apostle
in
the
18.
verse
doth
shew
,
that
if
it
bee
of
the
Law
,
it
cannot
bee
by
the
promise
of
Grace
.
Yea
the
Law
is
so
farre
from
bringing
saluation
,
that
through
the
corruption
of
our
nature
,
it
encreaseth
sinne
in
vs
.
Then
it
should
seeme
that
there
is
no
vse
of
the
Law
,
seeing
it
doth
not
iustifie
vs
,
either
in
all
,
or
in
part
?
A.
Not
so
:
for
it
was
giuen
to
shew
and
discouer
sinne
,
and
in
that
regard
to
terrifie
and
affright
vs
,
and
driue
vs
from
all
confidence
in
our selues
:
as
also
to
serue
as
a
rule
,
whereby
wee
are
to
direct
and
amend
our
liues
.
Q.
How
is
that
shewed
?
A.
1.
By
the
testimony
of
the
Apostle
,
saying
,
that
by
the
Law
commeth
the
knowledge
of
sinne
.
2.
By
the
Q.
What
obserue
you
from
that
?
A.
That
the
Law
is
terrible
vnto
vs
,
by
reason
of
the
guilt
of
our
sins
;
and
that
it
driueth
vs
to
seeke
for
a
Mediator
,
which
is
Christ
alone
,
who
is
heere
figured
in
the
Mediation
of
Moses
.
Q.
If
the
promise
of
Grace
take
away
sinne
,
and
the
Law
encrease
sinne
;
if
it
take
away
the
conscience
of
sinne
,
and
this
doth
cause
a
conscience
and
remorse
of
sinne
;
it
seemeth
that
the
Law
is
contrary
to
the
promise
of
Grace
.
A.
Not
a
whit
:
for
the
Law
would
also
take
away
sinne
,
and
the
conscience
of
sin
,
if
any
man
were
able
perfectly
to
obserue
it
;
for
the
Law
of
it selfe
causeth
no
sinne
,
but
onely
by
accident
,
by
reason
of
our
corruption
:
Q.
Tell
vs
then
how
the
Law
serueth
,
to
the
helping
forward
to
the
Iustification
,
which
is
by
the
free
Grace
of
God
?
A.
The
Law
shutteth
all
men
,
&
all
that
is
of
man
,
vnder
Sinne
:
not
to
this
end
that
they
should
perish
,
but
contrariwise
that
they
might
bee
saued
,
that
beleeue
.
Q.
Make
that
more
plaine
.
A.
The
Apostle
compareth
the
Law
to
a
Iustice
of
Peace
,
or
a
Sergeant
which
arresteth
such
as
transgresse
Q.
How
is
this
further
cleared
.
A.
By
this
,
that
the
Apostle
compareth
the
Law
to
Q
How
else
?
A.
It
is
compared
to
a
Tutor
,
or
Guardian
.
For
as
CHAP.
14.
Of
the
Couenant
of
Workes
in
speciall
.
-
The
Couenant
of
Workes
,
or
the
Law
in
speciall
.
In
which
consider
-
Generally
,
-
How
it
is
defined
.
-
By
what
rules
interpreted
.
-
Specially
,
and
herein
the
-
Preface
.
-
The
Law
it selfe
,
-
The
first
Table
of
Gods
worship
,
-
Inward
onely
.
-
1.
Commandement
,
Ch.
15.
-
Outward
also
,
-
More
generally
.
-
2.
Commandement
.
Chap.
16.
-
More
particularly
concerning
the
-
Special
vse
of
Gods
Name
.
-
Comman
.
3.
-
Chap.
17.
-
The
speciall
time
of
his
worshippe
.
-
Com.
4.
-
Chap.
18.
-
The
2.
Table
,
of
our
Duties
to
man
.
ROM.
chap.
2.
vers.
14.
15.
14.
For
when
the
Gentiles
which
haue
not
the
Law
,
doe
by
nature
the
things
contained
in
the
Law
:
these
hauing
not
the
Law
,
are
a
Law
vnto
themselues
,
15.
Which
shew
the
worke
of
the
Law
written
in
their
hearts
,
their
conscience
also
bearing
witnes
,
and
their
thoughts
the
meane
while
accusing
,
or
else
excusing
one
another
:
Q.
HItherto
of
the
Couenant
of
Workes
in
generall
:
it
followeth
to
treat
thereof
in
speciall
.
Where
is
the
Couenant
of
Workes
summarity
set
downe
?
A.
In
the
Morall
Law
.
Q.
Doth
the
Doctrine
of
the
Morall
Law
goe
before
the
Doctrine
of
the
Gospell
?
A.
Yea.
Q.
Why
so
?
A.
Because
it
was
before
the
Gospell
,
for
it
was
giuen
to
Adam
,
in
his
Integrity
;
when
the
promise
of
Grace
was
hidden
in
God
.
Q.
Must
it
therefore
be
first
in
vse
?
A.
Yea
verily
:
as
touching
the
former
vse
or
vertue
of
the
Law
,
which
is
,
to
shew
vs
what
wee
should
do
,
and
our
sinne
,
and
the
punishment
due
vnto
our
sinne
.
Q.
Why
is
it
said
,
that
the
Law
was
not
before
Moses
?
A.
That
is
to
be
vnderstood
of
the
Law
,
as
it
was
written
,
whether
by
Moses
,
or
the
hand
of
God
:
otherwise
the
same
Law
(
for
the
substance
thereof
)
was
also
written
in
the
beginning
in
the
heart
of
Adam
and
Eue.
Q.
What
is
the
Morall
Law
?
A.
It
is
a
Doctrine
commanding
the
perfection
of
Godlinesse
,
and
Righteousnesse
,
binding
vs
to
eternal
Q.
What
is
the
first
thing
that
is
necessarily
required
of
vs
,
for
our
better
profiting
by
the
Law
?
A.
That
wee
haue
the
true
knowledge
,
and
right
vnderstanding
of
the
Law
,
without
the
which
it
is
vnpossible
to
reape
any
of
the
former
fruits
.
For
how
can
a
man
acknowledge
the
breach
of
that
Law
,
which
he
knoweth
not
?
or
how
can
he
serue
him
in
the
endeauour
of
performance
of
it
,
vnlesse
hee
vnderstand
his
Masters
will
?
Q.
What
rules
are
there
to
helpe
vs
,
to
the
right
vnderstanding
of
the
Law
?
A.
There
be
chiefly
foure
;
whereof
the
first
is
,
that
the
Law
is
spirituall
,
reaching
to
the
soule
,
and
all
the
Q.
Doth
the
Law
require
these
alike
of
all
?
A.
No
,
but
according
to
the
sexe
,
growth
in
age
,
difference
of
calling
:
as
more
of
a
man
,
then
of
a
woman
;
of
a
young
man
,
then
of
a
child
;
of
a
publike
person
,
then
of
a
priuate
man
.
Q.
What
is
the
second
rule
?
A.
That
the
Law
is
perfect
,
not
onely
charging
the
Q.
What
is
the
third
rule
?
A.
When
the
Law
forbiddeth
or
commandeth
any
thing
,
it
forbiddeth
and
commandeth
all
meanes
,
Q.
What
is
the
fourth
rule
?
A.
Whatsoeuer
the
Law
commands
,
it
forbids
the
Q.
Why
is
euery
Commandement
set
forth
vnto
vs
,
by
the
second
person
of
the
singular
number
?
A.
God
therein
wisely
preuenteth
a
common
abuse
amongst
men
,
which
is
to
esteeme
that
which
is
spoken
to
all
men
,
to
be
(
as
it
were
)
spoken
vnto
none
.
As
you
shall
haue
it
common
amongst
men
to
say
and
confesse
,
that
God
is
iust
and
mercifull
,
and
that
hee
commandeth
this
,
and
forbiddeth
that
;
and
yet
they
vsually
so
behaue
themselues
,
as
though
it
nothing
concerned
them
,
&
that
they
notwithstanding
might
liue
as
they
list
.
Q.
What
learne
you
from
this
?
A.
That
euery
particular
man
is
to
iudge
and
esteeme
that
God
speaketh
in
the
Law
,
to
him
in
particular
,
&
that
he
is
accordingly
to
be
affected
therwith
.
Q.
Why
are
all
the
Commandements
(
except
two
)
set
downe
negatiuely
?
A.
Because
the
Negatiue
bindeth
more
strongly
:
for
the
Negatiue
precept
bindeth
alwaies
,
and
to
all
moments
of
time
;
the
Affirmatiue
bindeth
alwaies
,
but
not
to
all
moments
of
time
.
Q.
To
come
then
vnto
the
words
of
the
Law
,
how
are
they
diuided
?
A.
Into
a
Preface
,
and
ten
Precepts
or
Commandements
.
Q.
What
is
the
Preface
?
A.
I
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
:
which
hath
a
reference
to
all
the
ten
Commandements
,
and
is
a
reason
to
vrge
the
obseruance
of
euery
one
of
them
.
Thus
:
If
I
be
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
thou
must
then
keepe
all
my
Commandements
;
but
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Egypt
;
therefore
thou
must
keepe
all
my
Commandements
.
Q.
How
can
this
belong
vnto
vs
which
are
not
Israel
?
A.
Though
we
bee
not
Israel
in
name
,
or
according
to
the
flesh
,
yet
we
are
the
true
Israel
of
God
,
according
to
the
Spirit
and
promise
:
God
also
by
this
Q.
Why
doth
the
Lord
make
choyce
of
that
benefit
,
which
seemeth
nothing
at
all
to
belong
vnto
vs
,
rather
then
of
any
other
,
wherein
we
communicate
with
them
?
A.
First
,
because
it
is
the
manner
of
God
,
to
allure
the
Israelites
,
to
whom
the
Law
was
giuen
at
the
first
,
as
children
,
with
temporall
benefits
,
hauing
respect
to
their
infirmity
and
childhood
:
wheras
we
are
blessed
of
God
with
greater
knowledge
;
and
therefore
in
respect
of
them
,
are
(
as
it
were
)
at
mans
estate
.
Secondly
,
because
it
was
fittest
to
expresse
the
spirituall
deliuerie
from
Satan
,
by
Christ
,
which
was
thereby
(
after
a
sort
)
represented
;
and
so
it
belongeth
no
lesse
(
if
not
more
)
to
vs
then
to
them
.
And
thirdly
,
we
hauing
been
freed
from
the
slauerie
of
our
bloody
enemies
,
whereunto
we
were
so
neere
more
then
once
,
and
vnto
whom
we
iustly
haue
deserued
to
haue
been
inthralled
;
and
it
being
the
common
case
of
all
Gods
children
,
to
be
in
continuall
danger
of
the
like
,
and
to
feele
the
like
goodnesse
of
God
towards
them
,
wee
may
also
make
vse
of
this
title
,
and
esteeme
it
a
bond
also
for
vs
vnto
God
.
Fourthly
,
because
it
was
the
latest
benefit
,
the
sweetnesse
whereof
was
yet
(
as
it
were
)
in
their
mouth
.
And
herein
the
Lord
had
a
respect
vnto
our
corrupt
nature
,
who
are
ready
to
forget
old
benefits
,
how
great
soeuer
.
Q.
So
much
of
the
Preface
:
How
are
the
Commandements
diuided
?
A.
Into
two
Tables
:
whereof
the
first
containe
our
duties
to
God
,
in
the
four
first
Commandements
;
and
the
other
those
to
our
neighbour
,
in
the
six
other
Commandements
.
Q.
What
are
those
towards
God
?
A.
Such
as
concerne
his
worship
;
and
therefore
to
bee
preferred
before
the
other
towards
our
neighbour
.
Q.
How
may
that
be
shewed
?
A.
By
the
inequality
of
the
persons
offended
,
God
,
and
man
;
then
also
by
the
punishments
assigned
in
the
Scripture
:
for
the
breaches
of
the
first
Table
,
are
to
be
more
seuerely
punished
,
then
the
breaches
of
the
second
.
As
he
that
reuileth
the
Magistrate
shall
beare
his
sinne
;
but
he
that
blasphemeth
God
,
shall
bee
stoned
Q.
Are
all
the
duties
of
the
first
Table
greater
,
then
all
the
duties
of
the
second
?
A.
Yea
,
if
the
comparison
be
equally
made
,
as
if
the
chiefe
of
the
first
Table
,
bee
compared
with
the
chiefe
of
the
second
;
the
middle
duties
of
the
one
,
with
the
middle
duties
of
the
other
;
and
the
last
and
least
of
the
former
,
with
the
last
and
least
of
the
latter
;
otherwise
not
.
For
if
the
murther
of
a
man
be
compared
with
the
least
abuse
of
the
name
of
God
,
it
is
a
greater
sinne
then
it
:
so
is
Adulterie
,
being
in
comparison
set
against
the
least
breach
of
the
Sabbath
.
Q.
How
is
this
Worship
of
God
diuided
?
A.
Into
Inward
only
and
Outward
also
.
Q.
Where
is
the
Inward
Worship
commanded
?
A.
In
the
first
Commandement
.
CHAP.
15.
Of
the
first
Commandement
.
-
The
1.
Commandement
is
of
the
inward
worship
of
God
,
in
the
-
Vnderstanding
,
-
Knowledge
.
-
Faith
.
-
Wil
and
affection
,
aboue
all
to
-
Loue
him
.
-
Feare
him
.
-
Reuerence
him
.
EXOD.
20.
3.
Thou
shalt
haue
no
other
Gods
before
mee
.
Q.
WHat
is
the
first
Commandement
?
A.
Thou
shalt
haue
no
other
gods
before
mee
.
Q.
What
is
the
dutie
required
in
this
Commandement
?
A.
The
inward
worship
of
God
:
as
appeareth
by
the
words
before
me
,
that
is
that
whereof
I
alone
take
notice
.
Where
wee
must
take
heede
wee
imagine
no
likenesse
of
God
,
thereby
setting
vp
an
Idoll
in
our
hearts
;
which
wee
shall
doe
,
if
wee
liken
him
to
any
thing
whatsoeuer
,
subiect
to
the
sense
or
imagination
of
man
.
Q.
Wherein
consisteth
the
inward
worship
of
God
?
A.
In
two
things
,
(
according
to
the
inward
man
)
:
first
,
in
the
vnderstanding
:
2.
In
the
will
and
affections
.
Q.
What
is
required
in
the
Vnderstanding
?
A.
The
knowledge
of
God
,
and
of
his
Attributes
,
Q.
What
is
contrary
to
this
?
A.
Confidence
and
trust
in
our selues
,
or
in
our
Q.
What
is
our
duty
to
him
,
in
regard
of
these
,
and
all
other
good
meanes
?
A.
First
,
to
trust
in
God
,
no
lesse
when
wee
haue
them
,
then
when
we
want
them
.
Secondly
,
by
hope
,
I
will
trust
in
God
although
he
kill
me
.
Thirdly
,
by
humility
,
to
cast
our selues
downe
before
God
,
acknowledging
our
insufficiency
in
our selues
;
and
therewith
also
to
season
all
our
behauiour
,
both
towards
God
,
and
man
.
Contrary
whereunto
is
presumption
,
whereby
wee
vse
to
glorie
and
boast
of
our selues
,
and
our
owne
strength
and
goodnesse
.
Q.
What
is
required
in
the
will
and
affections
?
A.
In
the
will
and
affections
is
required
,
first
to
loue
Q.
What
is
contrary
to
this
loue
of
God
?
A.
Such
a
loue
of
our selues
,
and
of
worldly
Q.
What
further
is
required
?
A.
To
feare
him
aboue
all
others
,
because
hee
(
aboue
Q.
What
is
yet
further
required
in
the
inward
worship
?
A.
The
reuerénce
of
the
Maiesty
of
God
,
in
regard
wherof
we
should
carry
such
a
holy
shamefacednes
in
all
our
actions
,
that
no
vnseemly
behauiour
proceed
from
vs
,
that
may
any
waies
bee
offensiue
to
him
;
of
which
,
if
men
be
so
carefull
in
the
presence
of
Princes
,
who
are
but
mortall
men
:
how
much
more
carefull
ought
we
to
be
therof
,
in
the
presence
of
the
Almighty
and
most
glorious
God
?
Which
holy
Reuerence
of
God
,
was
specially
prefigured
in
the
Ceremoniall
I
am
in
the
middest
of
you
:
whereby
the
filthinesse
,
and
impurity
of
the
mind
was
forbidden
,
more
then
of
the
body
,
and
the
equity
hereof
reacheth
also
vnto
vs
.
Q.
What
is
contrary
to
this
reuerence
of
the
Maiesty
of
God
?
A.
Irreuerence
,
or
prophanesse
,
when
men
regard
not
how
basely
,
and
vilely
,
and
vnseemely
they
behaue
themselues
before
God
.
And
thus
much
of
the
Inward
Worship
of
God
:
the
Outward
Worship
of
God
followeth
.
Of
which
more
generally
in
the
Second
Commandement
;
more
particularly
in
the
third
and
fourth
.
CHAP.
16.
Of
the
Second
Commandement
.
-
The
outward
worship
of
God
in
general
,
in
the
second
Commandement
:
where
consider
the
-
Things
-
Forbidden
,
-
Generall
.
-
Special
,
Images
-
Making
.
-
Bowing
downe
and
worshiping
.
-
Commanded
,
-
Generall
.
-
Speciall
:
-
Substantiall
,
-
Ordinary
,
-
Prayer
.
-
Extraordinarie
;
-
Fasting
.
-
Feasting
.
-
Circumstantiall
,
as
conuenient
gestures
.
-
Reason
,
-
Threatning
.
-
Promise
.
EXOD.
20.
4.
5.
6.
4.
Thou
shalt
not
make
vnto
thee
any
grauen
Image
,
or
any
likenesse
of
any
thing
that
is
in
heauen
aboue
,
or
that
is
in
the
earth
beneath
,
or
that
is
in
the
water
vnder
the
earth
.
5.
Thou
shalt
not
bow
downe
thy selfe
to
them
,
nor
serue
them
:
For
I
the
Lord
thy
God
am
a
iealous
God
,
visiting
the
iniquities
of
the
fathers
vpon
the
children
,
vnto
the
third
and
fourth
generation
of
them
that
hate
me
.
6.
And
shewing
mercy
vnto
thousands
of
them
that
loue
me
,
and
keepe
my
Commandements
.
Q.
WHat
is
the
second
Commandement
?
A.
Thou
shalt
not
make
thee
any
grauen
Image
,
nor
likenesse
of
things
,
&c.
Q.
What
is
treated
of
in
this
Commandement
?
A.
The
outward
worship
of
God
,
as
appeareth
by
the
words
,
make
,
bow
,
worship
.
Q.
What
learne
you
from
this
order
of
the
Commandements
?
A.
It
sheweth
,
that
the
inward
and
outward
worship
of
God
ought
to
goe
together
:
so
that
they
who
dare
present
their
bodies
to
a
Masse
,
or
any
other
grosse
Idolatrie
,
and
say
they
keepe
their
harts
to
God
,
are
here
conuicted
of
falshood
and
hypocrisie
.
Q.
What
is
forbidden
in
this
Commandement
generally
?
A.
All
will-worship
,
how
great
a
shew
soeuer
it
haue
.
Q.
What
are
the
parts
of
that
will-worship
?
A.
The
outward
worship
of
-
any
besides
God
.
-
and
of
God
any
otherwise
then
hee
commandeth
.
Q.
What
are
the
particulars
forbidden
in
the
outward
worship
of
God
?
A.
First
,
we
are
forbidden
to
make
Images
;
and
secondly
,
to
bow
vnto
them
,
or
worship
them
.
Q.
Why
is
this
part
so
largely
set
forth
?
A.
To
meet
with
the
corruption
of
men
,
that
by
nature
are
exceeding
prone
to
Idolatrie
.
Q.
Are
all
Images
by
this
Commandement
vnlawfull
?
A.
No
,
but
such
as
are
made
for
religious
ends
and
vses
:
for
in
ciuill
matters
they
may
haue
a
lawfull
and
commendable
vse
.
Q.
What
gather
you
of
this
?
A.
That
the
Popish
doctrine
of
Images
(
that
they
are
Lay
mens
books
)
,
is
directly
contrary
to
the
word
of
God
;
and
therefore
to
be
detested
of
all
Gods
children
.
Q.
What
Images
are
most
of
all
condemned
?
A.
Images
of
God
:
for
it
is
a
great
sinne
to
conceit
or
imagine
in
our
hearts
,
that
he
is
like
any
thing
,
how
excellent
soeuer
we
doe
thinke
it
;
but
it
is
much
worse
so
to
set
him
out
to
the
view
of
others
,
considering
that
the
mind
can
conceiue
a
further
beautie
,
then
the
hand
of
the
Artificer
can
expresse
.
And
therfore
the
children
of
Israel
did
sin
grienously
,
and
were
Q.
Did
not
the
Israelites
worship
the
Calfe
as
God
,
as
the
Papists
say
?
A.
No
:
but
they
worshipped
God
in
the
Calfe
:
Q.
Wherein
did
they
sinne
so
grieuously
?
A.
In
tying
the
presence
of
God
to
the
worke
of
their
owne
hands
,
and
coupling
him
with
their
Idols
,
Hosea
,
You
shall
no
more
call
vpon
me
in
Baal
.
So
impossible
it
is
truly
to
serue
God
by
an
Idoll
,
as
the
Papists
doe
.
Q.
How
appeareth
it
,
that
we
should
make
no
Image
of
God
?
A.
In
the
4.
of
Deuteronomie
,
the
Lord
forewarned
Q.
But
what
moues
the
Papists
to
paint
God
like
an
old
man
?
A.
The
false
expounding
of
a
place
in
Daniel
,
where
Q.
What
other
Inuentions
of
men
(
besides
Images
)
are
here
forbidden
?
A.
All
such
inuentions
of
men
,
as
are
deuised
for
any
worship
or
seruice
of
God
:
likewise
all
representations
of
any
grace
of
God
,
otherwise
then
God
hath
appointed
,
or
may
be
allowed
by
his
word
.
And
herein
wee
are
to
obserue
the
Apostles
rule
and
practice
,
1.
Cor.
11.
where
he
saith
,
That
whicb
I
haue
receiued
of
the
Lord
,
I
haue
deliuered
vnto
you
:
for
if
he
might
adde
nothing
to
Gods
Ordinance
,
much
lesse
may
we
.
Q.
What
else
is
here
condemned
?
A.
First
,
to
vse
any
Word
publikely
in
the
Church
,
besides
the
written
word
of
God
,
contained
in
the
Canonicall
Scripture
.
Secondly
,
to
deuise
any
other
ministerie
,
then
that
which
God
hath
appointed
.
Thirdly
,
to
goe
to
Witches
,
to
consult
with
Starre
gazers
,
or
the
like
,
to
whom
Moses
opposeth
a
Prophet
,
as
the
onely
lawfull
Minister
of
God
,
&
warrantable
meanes
to
know
his
will
by
.
Q.
What
further
is
forbidden
?
A.
All
the
meanes
and
occasions
of
Idolatrie
,
and
al
Q.
What
other
things
are
here
forbidden
?
A.
All
such
Ecclesiasticall
ceremonies
,
and
rites
of
Religion
,
as
are
repugnant
to
Gods
word
,
or
not
warrantable
by
the
generall
grounds
thereof
.
Q.
What
is
to
be
obserued
of
that
it
is
said
,
Thou
shalt
not
bow
downe
to
them
,
nor
worship
them
?
A.
Heereby
is
noted
a
further
degree
of
Idolatrie
,
which
heere
also
is
forbidden
;
as
when
men
shall
Q.
What
kind
of
Images
are
heere
forbidden
,
to
bee
worshipped
?
A.
All
kinds
,
whether
such
as
are
made
with
mans
hands
,
of
which
Esay
speaketh
,
saying
,
One
peece
of
wood
is
cast
into
the
fire
,
and
another
of
the
same
tree
is
made
an
Idoll
:
or
such
as
in
themselues
are
the
good
creatures
of
God
;
as
those
which
Hoseah
speakes
of
,
saying
,
They
worship
their
gold
and
siluer
.
Yea
,
of
whatsoeuer
things
it
may
be
said
,
that
they
haue
eyes
&
see
not
,
mouthes
and
speake
not
,
eares
and
heare
not
,
noses
and
smell
not
,
feet
and
goe
not
;
vnto
them
is
this
worship
forbidden
to
be
performed
.
Although
therefore
the
Papists
worship
not
Iupiter
,
Mars
,
and
such
like
Heathen
Idols
,
but
the
holy
Saints
(
as
they
say
)
in
,
and
by
their
Images
;
yet
by
that
,
which
hath
been
said
,
it
appeares
,
that
euen
that
worship
of
theirs
,
is
impious
and
abominable
Idolatrie
.
Q.
What
further
is
forbidden
here
,
vnder
the
worship
of
Images
?
A.
To
vse
any
thing
that
God
hath
commanded
Q.
What
else
is
forbidden
?
A.
To
pray
for
such
things
as
God
hath
made
no
promise
of
,
or
for
such
persons
as
he
hath
made
no
promise
vnto
:
as
when
men
pray
for
soules
departed
,
or
for
those
that
sin
to
death
;
or
to
giue
thankes
to
God
Q.
Proceed
to
the
rest
of
the
things
forbidden
.
A.
The
abuse
of
the
Sacraments
,
which
in
Poperie
Q.
So
much
of
the
things
forbidden
:
What
are
the
things
commanded
?
A.
Generall
,
or
speciall
.
Q.
What
is
the
Commandement
in
generall
?
A.
To
vse
such
outward
meanes
onely
in
the
worship
of
God
,
as
himselfe
doth
approue
in
his
word
.
Q.
What
are
the
things
specially
commanded
?
A.
The
outward
Substance
and
Circumstances
of
Gods
worship
.
Q.
Wherein
consisteth
the
outward
Substance
of
Gods
worship
?
A.
Partly
in
such
things
as
wee
giue
to
God
;
and
partly
in
such
things
as
God
giueth
to
vs
.
Q.
What
are
the
things
that
we
giue
to
God
?
A.
They
are
ordinarie
,
or
extraordinarie
.
Q.
What
are
the
ordinarie
?
A.
Prayer
for
such
things
as
we
lacke
,
(
and
thankesgiuing
for
such
things
as
wee
haue
receiued
)
;
which
all
men
are
bound
to
vse
,
both
publikely
,
and
priuatly
.
Q.
What
are
the
extraordinarie
?
A.
Fasting
,
and
feasting
to
God
.
Q.
What
are
the
things
God
giueth
vs
?
A.
His
creatures
in
the
first
place
;
also
his
Word
and
Sacraments
,
his
Ministerie
,
and
the
Censures
of
the
Church
.
Q.
How
doe
we
worship
God
in
these
?
A.
In
the
Creatures
,
by
beholding
his
glory
in
them
;
in
his
Word
,
by
diligent
hearing
it
,
and
carefull
beleeuing
and
practising
it
;
in
his
Sacraments
,
by
receiuing
them
duly
;
in
the
Ministery
and
Censures
,
by
submitting
our selues
vnto
them
.
Q.
Wherein
consist
the
outward
circumstances
of
Gods
worship
especially
?
A.
In
the
reuerend
gestures
of
the
body
,
which
being
forbidden
to
be
giuen
to
Images
,
are
therein
commanded
to
be
giuen
to
God
.
Q.
How
can
there
be
any
vse
thereof
to
God
,
sith
hee
is
a
Spirit
,
and
looketh
to
the
heart
?
A.
Very
well
:
for
first
,
the
whole
man
,
and
consequently
the
body
it selfe
,
oweth
a
duty
to
God
.
Secondly
,
it
is
a
glasse
,
wherin
the
affections
of
the
mind
are
beheld
.
Thirdly
,
the
mind
is
the
better
holpen
and
furthered
in
the
inward
worship
,
when
both
body
and
minde
doe
goe
together
.
Q.
What
gestures
are
most
conuenient
for
the
body
?
A.
Diuerse
,
according
to
the
diuerse
exercises
of
Religion
:
as
at
the
reading
of
the
Word
,
standing
;
at
Prayer
,
kneeling
,
casting
downe
our
eyes
,
in
witnesse
of
humility
;
and
lifting
them
vp
,
to
witnesse
our
confidence
,
&c.
except
our
infirmities
,
or
the
like
lets
shall
hinder
vs
herein
.
Q.
So
much
of
the
Commandement
:
what
are
the
parts
of
the
Reason
?
A.
A
threatning
,
to
restraine
from
disobedience
,
and
a
promise
to
allure
to
obedience
.
Q.
What
is
the
summe
of
the
threatning
?
A.
That
hee
will
punish
the
offender
,
both
in
himselfe
,
and
children
,
to
many
generations
;
the
greatnes
of
which
punishment
hee
shewes
,
by
comparing
his
wrath
to
the
rage
of
a
iealous
husband
,
vpon
the
vnchast
behauiour
of
his
wife
.
Q.
Declare
the
same
more
plainly
.
A.
If
any
(
being
ioyned
vnto
God
in
Christ
)
haue
promised
in
Baptisme
to
serue
him
alone
;
and
yet
notwithstanding
wil
serue
and
worship
others
,
how
good
soeuer
they
(
be
whether
Angels
,
or
Saints
)
,
they
shall
not
escape
Gods
wrath
:
for
if
corporall
adultery
bee
so
seuerely
punished
,
much
more
shall
spirituall
.
Q.
But
how
doth
that
agree
with
the
righteousnesse
of
God
,
to
punish
one
for
another
?
A.
Very
well
:
for
if
Princes
(
whose
iudgments
are
shallow
in
comparison
of
Gods
,
the
depthes
whereof
are
past
finding
out
)
doe
with
equitie
dis-inherit
and
put
to
shame
the
posterity
of
Traitors
:
the
Lord
may
much
more
iustly
doe
the
like
.
For
the
wicked
child
following
his
fathers
steps
,
is
a
Traitor
himselfe
,
hauing
both
his
fathers
sinne
,
and
his
owne
vpon
his
head
.
Q.
Why
will
God
be
so
extreamely
reuenged
of
them
?
A.
Because
they
are
(
as
it
is
said
here
)
Haters
of
him
.
Q.
Is
there
any
that
hate
God
?
A.
Yes
[
a
](A69076-e43190-b)
a
Ioh.
15.
18.
Rom.
1.
29.
30.
&
8.
7.
&
5.
10.
Coloss.
1.
21.
verily
:
for
so
many
as
worship
him
,
otherwise
then
himselfe
hath
commanded
,
doe
hate
him
;
for
although
euery
Idolater
will
say
that
hee
loueth
God
;
yet
here
God
witnesseth
of
him
that
hee
is
a
liar
,
and
that
hee
hateth
God
,
in
that
hee
hateth
the
worship
that
hee
commandeth
;
in
the
loue
whereof
,
God
will
haue
experience
of
his
loue
.
Q.
So
much
of
the
threatning
:
what
is
the
summe
of
the
promise
?
A.
That
he
will
blesse
the
obedient
vnto
many
generations
,
both
in
themselues
,
their
children
and
posterity
,
and
in
whatsoeuer
belongeth
vnto
them
.
CHAP.
17.
Of
the
third
Commandement
.
-
The
speciall
vse
of
Gods
name
in
this
Commandement
,
wherin
consider
the
-
Precept
,
and
in
it
things
-
Commanded
in
-
Generall
.
-
Speciall
,
the
true
vse
of
-
Oathes
.
-
Vowes
.
-
Forbidden
in
-
Generall
.
-
Speciall
,
the
abuse
of
-
Oathes
.
-
Vowes
.
-
Reason
.
EXOD.
20.
7.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
:
for
the
Lord
will
not
hold
him
guiltlesse
,
that
taketh
his
Name
in
vaine
.
Q.
WHat
is
the
third
Commandement
?
A.
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vaine
,
&c.
Q.
What
is
meant
by
the
Name
of
God
?
A.
The
titles
,
&
[
a
](A69076-e43640-b)
a
Exod.
6.
2.
3.
&
34.
14.
Deut.
18.
19.
22.
Attributes
of
God
,
together
with
the
[
b
](A69076-e43680-b)
b
Matth.
28.
19.
Act.
2.
38.
Act.
21.
13.
ordinances
,
workes
,
and
the
whole
outward
worship
of
God
,
as
that
wherby
God
is
made
knowne
vnto
vs
;
which
is
taken
from
the
manner
of
men
,
who
are
knowne
by
their
names
.
Q.
What
is
meant
by
the
taking
thereof
in
vaine
?
A.
All
abuse
thereof
:
where
,
mentioning
the
smaller
fault
,
he
declareth
the
hainousnesse
of
the
greater
:
for
if
the
taking
of
his
Name
in
vaine
only
be
a
sinne
;
how
hainous
a
sinne
is
it
,
when
it
is
blasphemed
,
or
vsed
for
the
confirmation
of
a
lie
?
Q.
What
requireth
God
of
vs
in
generall
in
this
Commandement
?
A.
The
Maintenance
of
his
Name
and
honour
with
our
tongue
;
which
is
performed
by
a
carefull
and
heedie
watch
;
as
to
auoid
the
prophanation
and
abuse
of
the
things
aforesaid
,
by
our
tongue
;
so
to
apply
them
with
all
reuerence
and
circumspection
,
to
such
vses
as
they
are
appointed
vnto
by
God
.
Q.
What
necessity
was
there
to
haue
a
speciall
Commandement
,
for
the
direction
of
the
tongue
in
this
first
part
of
the
Law
,
which
concerneth
the
worship
of
God
?
A.
Because
(
as
the
Apostle
saith
)
it
is
an
vntamed
Q.
What
is
here
generally
to
be
obserued
?
A.
The
high
honour
that
God
sheweth
vnto
vs
,
who
being
able
,
either
by
himselfe
,
or
by
his
Angels
,
to
maintaine
his
owne
Name
and
glory
,
hath
notwithstanding
committed
the
maintenance
therof
vnto
vs
;
which
should
teach
vs
to
bee
very
charie
and
carefull
to
discharge
our
duty
faithfully
,
and
thereby
to
shew
our selues
worthie
this
honour
.
Q.
By
what
meanes
are
we
to
shew
this
carefulnesse
?
A.
By
a
diligent
preparation
,
before
wee
speake
of
any
of
these
holy
things
,
by
considering
both
of
the
cause
that
should
moue
vs
to
speake
of
them
,
and
of
the
reuerent
manner
of
vsing
them
.
Q.
What
doth
God
require
in
this
Commandement
more
specially
?
A.
The
true
vse
of
Oathes
and
Vowes
.
Q.
In
the
true
vse
of
an
oath
,
what
should
wee
chiefly
regard
?
A.
First
,
whether
the
matter
be
doubtfull
whereof
we
speake
.
Secondly
,
whether
it
be
weighty
and
worthie
of
an
oath
.
Q.
Such
persons
then
as
haue
no
weighty
matters
to
deale
in
,
may
not
take
an
oath
at
all
?
A.
No
verily
:
and
therefore
it
is
altogether
vnlawfull
for
children
to
sweare
,
because
they
cannot
thinke
sufficiently
of
the
dignity
of
an
oath
:
and
no
Atheist
or
prophane
men
should
sweare
,
because
either
they
beleeue
not
,
or
they
serue
not
God
.
Q.
What
further
must
we
regard
in
taking
an
oath
?
A.
First
,
whether
the
question
or
doubt
may
bee
ended
by
Verily
,
or
Truly
,
or
such
like
naked
asseuerations
:
Q.
What
are
the
things
forbidden
in
this
Commandement
?
A.
First
in
generall
,
all
vnreuerent
,
sudden
,
and
causlesse
speaking
of
the
Titles
,
Attributes
,
Actions
,
and
Ordinances
of
God
:
as
when
men
crie
,
O
Lord
,
O
God
,
Good
God!
&c.
in
matters
light
,
and
of
no
moment
.
And
therefore
for
restraining
of
this
corruption
,
we
should
seriously
thinke
how
powerfull
God
is
,
to
punish
such
vnreuerent
behauiour
;
as
also
how
able
and
ready
to
blesse
them
,
who
shall
reuerently
behaue
themselues
in
their
tongues
and
words
,
touching
these
matters
:
for
which
cause
wee
are
to
remember
,
that
the
Name
Q.
What
is
more
specially
forbidden
?
A.
First
,
all
abuse
of
oathes
:
as
1.
rash
oathes
.
2.
[
a
](A69076-e44320-b)
a
Mark
.
5.
34.
35.
36.
Iam.
5.
12.
Mark
.
9.
25.
superstitious
oathes
;
as
by
the
Masse
,
our
Lady
,
&c.
3.
blasphemous
oathes
.
4.
counterfeit
and
mockoathes
.
5.
the
errour
of
Anabaptists
,
condemning
all
oathes
.
Secondly
,
here
is
forbidden
the
abuse
of
Vowes
:
as
the
making
of
all
vnlawfull
Vowes
;
the
not
paying
,
or
delaying
of
lawfull
vowes
,
and
the
performing
of
vnlawfull
.
Thirdly
,
all
abuses
of
the
Word
to
magicall
Spels
,
and
Charmes
,
for
the
healing
of
diseases
,
finding
out
of
theft
,
&c.
CHAP.
18.
Of
the
fourth
Commandement
.
-
The
speciall
time
of
Gods
worship
,
in
the
4.
Commandement
:
where
note
-
Circumstances
touching
the
-
Necessity
.
-
Perpetuitie
or
Morality
.
-
Vnchangeablenesse
.
-
Beginning
and
end
.
-
Parts
:
-
Preface
.
-
Commandement
:
in
which
the
-
Things
-
Forbidden
:
1.
our
owne
workes
,
-
Great
.
-
Small
.
-
Commanded
in
Gods
seruice
,
-
In
the
Church
.
-
Out
of
it
.
-
Reasons
.
EXOD.
20.
vers.
8.
9.
10.
11.
8.
Remember
the
Sabbath
day
,
to
keepe
it
holy
.
9.
Sixe
daies
shalt
thou
labour
,
and
doe
all
thy
worke
.
10.
But
the
seuenth
day
is
the
Sabbath
of
the
Lord
thy
God
:
in
it
thou
shalt
not
doe
any
worke
,
thou
,
nor
thy
sonne
,
nor
thy
daughter
,
thy
man
seruant
,
nor
thy
maid
seruant
,
nor
thy
cattell
,
nor
thy
stranger
that
is
within
thy
gates
.
11.
For
in
sixe
daies
the
Lord
made
heauen
and
earth
,
the
sea
,
and
all
that
in
them
is
,
and
rested
the
seuenth
day
;
wherefore
the
Lord
blessed
the
Sabbath
day
,
and
hallowed
it
.
Q.
HItherto
of
the
Commandement
.
What
is
the
summe
of
the
reason
?
A.
A
threatning
of
extreame
miserie
and
iudgement
,
to
the
transgressors
of
this
Commandement
.
For
it
being
our
[
b
](A69076-e44850-b)
b
Psal.
32.
1.
2.
happinesse
to
haue
our
sinnes
couered
,
and
not
imputed
;
it
must
needs
bee
extreame
miserie
to
haue
them
reckoned
and
imputed
vnto
vs
.
Therefore
the
transgressors
of
this
Commandement
,
the
more
free
that
(
vsually
)
they
are
from
the
iudgements
and
punishments
of
men
,
the
more
heauie
plagues
and
vengeance
will
surely
light
vpon
them
from
God
,
except
they
repent
.
Q.
What
is
summarily
required
in
this
Commandement
?
A.
The
setting
apart
of
a
speciall
day
,
euery
weeke
,
Q.
What
need
is
there
of
one
whole
day
in
a
weeke
,
to
serue
God
in
,
seeing
we
may
serue
him
euery
day
?
A.
To
the
end
,
that
wee
should
not
plunge
our selues
so
deepely
into
the
affaires
of
the
world
,
as
that
we
should
not
recouer
our selues
;
the
wisdome
of
God
hath
thought
it
good
,
that
one
day
in
seuen
,
there
should
bee
an
intermission
from
them
;
that
wee
might
wholly
separate
our selues
to
the
seruice
of
God
,
and
with
the
more
freedome
of
spirit
performe
the
same
.
Secondly
,
for
that
a
whole
day
is
needfull
,
for
the
performance
of
all
the
parts
of
Gods
worship
;
as
hearing
of
publike
Prayer
,
and
the
Word
preached
,
Catechizing
,
administration
of
the
Sacraments
,
exercise
of
holy
Discipline
,
&
consideration
of
the
glory
of
God
in
the
creatures
.
Thirdly
,
If
Adam
in
his
perfection
had
need
of
this
helpe
,
much
more
haue
we
,
who
are
so
grieuously
corrupted
.
Q.
Is
there
any
one
speciall
day
of
the
weeke
,
set
apart
by
God
himselfe
?
A.
Yea.
Q.
What
day
is
that
?
A.
The
first
day
in
the
week
,
called
the
Lords
day
.
Q.
Was
this
day
set
apart
thereunto
from
the
beginning
?
A.
No
:
for
from
the
first
Creation
,
till
the
Resurrection
of
Christ
,
the
last
day
of
the
weeke
,
commonly
called
Saturday
,
was
the
day
that
was
appointed
thereunto
;
and
that
which
the
people
of
God
constantly
obserued
.
Q.
And
why
so
?
A.
Because
vpon
that
day
,
God
ceased
from
the
Q.
How
came
this
day
to
be
changed
?
A.
By
Diuine
Authority
.
Q.
How
doth
that
appeare
?
A.
First
,
by
the
[
a
](A69076-e45300-b)
a
Ioh.
20.
19.
26.
Act.
2.
1.
&
20.
7.
practice
of
our
Sauiour
Christ
,
and
his
Apostles
;
which
should
be
a
sufficient
rule
vnto
vs
,
[
b
](A69076-e45340-b)
b
1.
Cor.
16.
1.
especially
the
Apostles
hauing
added
a
commandement
thereunto
.
Secondly
,
there
is
no
reason
why
it
should
bee
called
the
Lords
day
,
but
in
regard
[
c
](A69076-e45360-b)
c
Reuel.
1.
10.
of
the
speciall
dedication
thereof
to
the
Lords
seruice
.
For
otherwise
all
the
daies
of
the
weeke
are
the
Lords
daies
,
and
hee
is
to
bee
serued
and
worshipped
in
them
.
Q.
What
was
the
cause
why
the
day
was
changed
?
A.
Because
it
might
serue
for
a
thankfull
memoriall
of
Christs
Resurrection
:
for
as
God
rested
from
his
labour
on
the
last
day
of
the
weeke
;
so
Christ
ceased
Q.
Cannot
this
day
then
be
altered
?
A.
No
,
not
by
the
power
of
any
creature
in
heauen
or
earth
.
Q.
But
doth
not
this
Commandement
directly
require
the
seuenth
day
from
the
Creation
?
A.
No
,
but
the
seuenth
day
in
generall
.
Q.
But
doth
not
the
reason
annexed
(
where
the
Lord
is
said
in
sixe
daies
to
make
heauen
and
earth
,
and
to
rest
the
seuenth
,
and
therefore
to
hallow
it
)
,
confirme
so
much
?
A.
No
,
not
necessarily
:
for
it
doth
not
thence
follow
,
that
we
should
rest
the
same
day
the
Lord
rested
,
but
that
wee
should
rest
from
our
workes
the
seuenth
day
,
as
he
rested
from
his
:
which
seuenth
,
as
vnder
the
Law
hee
appointed
to
bee
Saturday
;
so
nothing
hindreth
,
but
that
by
his
speciall
appointment
,
vnder
the
Gospell
,
it
may
bee
Sunday
,
and
yet
the
substance
of
the
Commandement
nothing
altered
.
Q.
Why
doth
not
the
New
Testament
specially
mention
this
change
?
A.
Because
there
was
no
question
moued
about
the
same
,
in
the
Apostles
times
.
Q.
Is
not
this
Commandement
Ceremoniall
?
A.
No
:
First
,
if
it
were
so
,
then
the
Morall
Law
should
consist
but
of
nine
words
,
or
Commandements
,
which
is
[
a
](A69076-e45650-b)
a
Deut.
4.
13.
contrarie
to
Gods
word
.
Secondly
,
this
Commandement
(
amongst
the
rest
)
[
b
](A69076-e45670-b)
b
Exod.
31.
18.
was
written
by
the
finger
of
God
,
whereas
no
part
of
the
Ceremoniall
Law
was
.
Thirdly
,
it
(
as
well
as
the
other
)
was
written
[
c
](A69076-e45690-b)
c
Deut.
5.
22.
in
Tables
of
stone
;
to
signifie
the
continuance
of
this
Commandement
,
as
well
as
the
rest
.
Fourthly
,
[
d
](A69076-e45710-b)
d
Gen.
2.
3.
it
was
before
any
shadow
or
Ceremony
of
the
Law
,
yea
,
before
Christ
was
promised
,
whom
all
Ceremonies
of
the
Law
haue
respect
vnto
.
Q.
But
it
sometime
shadowed
our
[
a
](A69076-e45750-b)
a
Coloss.
2.
16.
17
Exod.
31.
13.
Eternall
Rest
,
and
is
therefore
Ceremoniall
.
A.
That
followeth
not
:
for
the
ceremoniall
representation
of
our
Eternall
Rest
,
came
after
the
Commandement
of
the
Rest
,
and
therfore
is
accessorie
and
accidentall
;
for
which
cause
[
b
](A69076-e45800-b)
b
Dan.
9.
27.
Matth.
11.
13.
Act.
15.
6.
Coloss.
2.
13.
14.
Heb.
10.
14.
Gal.
5.
2.
the
time
of
correction
,
and
of
abolishment
of
ceremonies
being
come
,
that
vse
may
well
fall
away
,
and
yet
the
Commandement
remaine
,
it
being
not
of
the
substance
of
the
Commandement
.
Q.
Haue
you
yet
any
further
reason
,
to
confirme
the
perpetuitie
of
the
Rest
of
the
seuenth
day
?
A.
Our
Sauiour
Christ
willing
his
followers
,
which
Q.
When
doth
this
our
Sabbath
begin
?
A.
At
the
dawning
of
the
day
,
for
Christ
rose
in
the
dawning
thereof
;
whereby
is
put
a
difference
betweene
the
Iewish
,
and
the
true
Christian
Sabbath
:
for
as
the
Iewish
Sabbath
began
in
that
part
of
the
day
,
in
which
the
Creation
of
the
world
was
ended
,
and
consequently
in
the
euening
;
so
the
celebration
of
the
memorie
of
Christs
Resurrection
,
and
therin
of
his
Rest
from
his
special
labors
,
being
the
ground
of
the
change
of
that
day
into
this
;
it
also
(
by
the
same
proportion
of
reason
)
is
to
begin
,
when
the
Resurrection
began
,
which
was
in
the
morning
.
Q.
Can
you
shew
this
by
example
?
A.
Yea
,
Paul
being
at
Troas
,
after
hee
had
preached
Q.
Is
the
Lords
day
only
to
be
separated
to
Gods
seruice
?
A.
No
:
for
of
this
nature
also
are
[
a
](A69076-e46080-b)
a
Leuit.
23.
27.
Ioel
2.
12.
holy
Fasts
,
obserued
for
the
auoiding
of
some
great
euill
,
present
,
or
eminent
;
and
holy
[
b
](A69076-e46110-b)
b
Zach.
8.
19.
Hest.
9.
17.
18.
19.
Feasts
,
for
the
thankfull
remembrance
of
some
speciall
memorable
mercies
obtained
.
Q.
How
is
the
Commandement
set
forth
?
A.
First
in
a
short
summe
,
and
after
declared
by
parts
.
Q.
What
is
the
short
summe
?
A.
Remember
the
Sabbath
day
to
keepe
it
holy
.
Q.
What
is
to
be
obserued
in
the
word
,
Remember
?
A.
That
although
all
the
Commandements
are
needfull
diligently
to
be
remembred
,
yet
this
more
specially
.
Q.
Why
so
?
A.
First
,
because
this
Commandement
hath
least
light
of
nature
,
to
direct
vs
to
the
obseruation
of
it
.
Secondly
,
for
that
we
are
naturally
most
negligent
in
the
obseruation
of
this
,
suffering
our selues
to
bee
withdrawne
by
our
worldly
businesse
,
from
Gods
seruice
vpon
the
Lords
day
;
and
therfore
such
a
speciall
warning
is
needfull
to
be
added
.
Q.
What
is
it
that
wee
should
heere
remember
,
for
the
better
sanctifying
of
the
Sabbath
?
A.
That
we
so
compasse
all
our
businesse
within
the
sixe
working
daies
,
that
our
worldly
affaires
enter
not
,
or
incroch
into
the
possession
of
the
Lords
day
;
not
onely
willingly
,
but
not
so
much
as
by
any
forgetfulnesse
:
as
when
(
through
want
of
foresight
,
or
fore-casting
)
the
payment
of
money
,
due
by
obligation
,
or
any
such
businesses
that
might
bee
preuented
,
shall
fall
out
on
that
day
.
Q.
What
are
the
parts
of
the
Commandement
?
A.
They
are
two
:
the
first
sheweth
what
works
we
are
to
decline
vpon
this
day
;
the
other
,
what
duties
we
are
to
performe
.
Q.
What
are
the
workes
that
we
must
decline
,
and
leaue
vndone
on
the
Lords
day
?
A.
Not
onely
the
works
of
sinne
,
which
we
ought
&c.
Esay
58.
13.
to
leaue
vndone
euery
day
;
but
also
the
workes
of
our
ordinarie
callings
concerning
this
life
,
and
all
bodily
exercises
and
labours
,
which
vpon
other
daies
are
lawfull
and
necessarie
to
be
done
.
Q.
Is
it
vnlawfull
to
do
any
bodily
worke
,
or
worldly
businesse
on
the
Lords
day
?
A.
Yea
,
excepting
those
workes
which
belong
to
Q.
Are
we
as
strictly
bound
to
forbeare
all
worldly
labour
vpon
this
day
,
as
the
Iewes
?
A.
Yes
verily
,
so
far
as
the
Commandement
reacheth
;
and
more
then
they
,
because
of
the
greater
measure
of
Gods
graces
vpon
vs
,
aboue
that
which
was
vpon
them
.
Q.
What
doe
you
say
to
the
making
of
a
fire
,
and
dressing
A.
Not
to
make
a
fire
,
or
dresse
meate
on
the
Sabbath
,
were
proper
to
the
Pedagogie
,
or
manner
of
gouernment
of
the
children
vnder
the
Law
;
as
may
appeare
by
this
,
that
there
was
no
such
thing
commanded
,
before
the
Law
was
giuen
by
Moses
;
and
therefore
it
followeth
that
this
was
Ceremoniall
,
and
not
Morall
.
Q.
Why
is
there
so
particular
a
rehearsall
of
the
Persons
,
in
this
Commandement
are
forbidden
to
worke
?
A.
To
take
away
all
excuses
from
all
persons
:
for
the
Lord
did
see
that
such
was
the
corruption
of
men
,
that
if
they
themselues
did
rest
vpon
this
day
from
lalour
,
they
would
thinke
it
sufficient
,
not
caring
how
they
toyled
out
,
and
wearied
their
seruants
at
home
,
with
continuall
labour
,
as
many
doe
;
so
that
it
were
better
to
bee
such
mens
oxen
,
then
their
seruants
,
so
small
care
they
haue
of
their
soules
.
Q.
What
is
the
speciall
vse
of
this
rehearsall
?
A.
To
teach
vs
,
that
all
sorts
and
degrees
of
persons
are
bound
to
yeeld
a
duty
vnto
God
in
sanctifying
the
Sabbath
.
Q.
Was
not
this
ordained
to
this
end
,
that
beasts
might
sometime
rest
,
and
that
seruants
(
especially
)
might
haue
some
time
for
honest
recreation
,
without
which
they
could
not
otherwise
continue
.
A.
Some
thinke
so
,
but
there
is
little
or
no
ground
for
such
an
opinion
:
for
the
wearying
and
toyling
out
of
seruants
,
and
beasts
,
is
against
the
sixth
Commandement
.
And
worke
is
here
forbidden
,
that
men
might
be
the
more
free
for
the
worship
of
God
;
and
therefore
though
seruants
had
neuer
so
much
rest
and
recreation
vpon
other
daies
,
yet
they
ought
to
rest
vpon
this
day
in
that
regard
.
Q.
Why
doth
hee
then
make
mention
of
the
Rest
of
the
Beasts
in
this
Commandement
?
A.
Because
Beasts
cannot
bee
trauelled
,
or
vsed
in
any
worke
vpon
that
day
,
vnlesse
man
be
withdrawne
from
Gods
seruice
:
yea
,
though
the
beast
could
labour
without
mans
attendance
,
yet
his
minde
would
some
way
or
other
,
be
so
carried
away
,
and
distracted
thereby
,
that
it
would
not
bee
so
fit
as
it
ought
to
bee
,
for
Gods
seruice
.
Q.
But
to
whom
specially
is
the
charge
of
this
Commandement
directed
?
A.
To
House-holders
,
and
Magistrates
.
Q.
What
is
the
charge
of
the
Hous-holder
?
A.
That
not
onely
himselfe
keepe
the
Lords
day
,
but
his
wife
,
children
,
and
seruants
,
as
much
as
may
be
;
for
as
they
serue
him
in
the
weeke
,
so
must
hee
see
that
they
serue
God
on
the
Sabbath
.
Q.
What
gather
you
of
this
?
A.
That
a
Housholder
should
at
least
bee
as
carefull
of
the
Lords
busines
as
of
his
owne
:
and
if
he
will
not
keepe
such
a
seruant
as
is
not
faithfull
in
his
ordinarie
worke
:
much
lesse
should
he
keepe
any
that
will
not
be
carefull
in
the
Lords
worke
,
how
skilfull
soeuer
hee
be
in
his
owne
.
Q.
What
is
the
Magistrates
part
?
A.
To
see
that
all
within
his
gates
keepe
the
Lords
&c.
Iosh.
24.
15.
day
;
euen
strangers
(
though
Turkes
,
and
Infidels
)
causing
them
to
cease
from
labour
,
and
restraining
them
from
all
open
and
publike
Idolatrie
,
or
false
worship
of
God
;
much
more
all
his
owne
subiects
,
whom
hee
ought
to
force
to
heare
the
word
.
Q.
So
much
of
the
first
part
of
the
Commandement
,
what
workes
wee
are
to
decline
:
the
second
part
followeth
.
What
workes
are
to
be
done
on
the
Lords
day
?
A.
We
must
wholly
,
[
a
](A69076-e47110-b)
a
Amos
8.
5.
Mal.
1.
13.
and
without
wearisomnes
,
exercise
our selues
in
the
holy
seruice
of
God
,
partly
publikely
in
the
Church
,
which
is
the
speciall
worke
,
and
proper
vse
of
the
Sabbath
;
and
partly
priuately
out
of
the
Church
,
and
in
the
family
,
both
before
the
publike
exercises
in
the
Church
,
the
better
to
performe
them
;
and
after
,
the
more
to
profit
by
them
.
Q.
What
must
we
doe
in
the
Church
?
A.
Heare
the
word
preached
,
pray
with
the
congregation
,
Q.
What
if
wee
cannot
bee
suffered
to
vse
these
publike
meanes
?
A.
We
must
then
humble
our selues
before
God
,
mourning
and
sorrowing
for
this
restraint
,
and
with
so
Q.
What
is
conuenient
to
bee
done
priuately
out
of
the
Church
?
A.
The
examination
of
our selues
,
and
those
that
[
a
](A69076-e47420-b)
a
1.
Cor.
16.
2.
Neh.
8.
12.
for
these
also
are
workes
of
the
Sabbath
.
Q.
What
further
proofe
haue
you
of
this
continuall
exercise
?
A.
In
the
Law
,
euery
euening
,
and
euery
morning
[
b
](A69076-e47490-b)
b
Numb.
28.
9.
were
sacrifices
,
which
ᵃ
on
the
Sabbath
were
multiplied
;
and
the
Psalme
(
intituled
,
A
Psalme
for
the
Sabbath
)
Q.
What
gather
you
of
this
?
A.
That
all
exercises
which
serue
not
in
some
degree
,
to
make
vs
more
fit
to
the
Lords
worke
,
are
vnlawfull
vpon
the
Lords
day
.
Q.
What
difference
doe
you
make
betweene
Sabbath
nights
,
and
other
nights
?
A.
Great
:
for
wee
should
lay
our selues
downe
to
rest
in
greater
quietnesse
that
night
,
vpon
the
sense
and
feeling
of
the
comforts
of
the
former
exercises
:
So
that
our
sleepe
should
bee
the
more
quiet
,
by
how
much
the
former
exercises
of
the
day
haue
been
more
holy
;
otherwise
we
should
declare
wee
haue
not
kept
a
day
to
the
Lord
,
so
holy
as
we
ought
.
Q.
So
much
of
the
Commandement
.
What
are
the
reasons
to
inforce
the
Commandement
?
A.
The
first
is
,
a
secret
reason
of
comparison
of
the
lesse
:
that
for
so
much
as
God
hath
giuen
vs
six
daies
of
seuen
to
do
our
owne
businesse
in
(
whether
it
bee
labour
,
or
honest
Recreation
)
,
when
hee
might
haue
giuen
vs
but
one
of
seuen
,
and
haue
taken
sixe
to
himselfe
;
wee
ought
not
to
thinke
it
much
,
to
spend
the
whole
seuenth
day
in
his
seruice
.
Q.
What
learne
you
from
thence
?
A.
The
inequall
and
wretched
dealing
of
most
men
with
God
:
who
(
by
the
grant
of
this
Commandement
)
vrge
vsually
at
their
seruants
hands
,
the
work
of
a
whole
day
,
in
euery
of
the
sixe
daies
;
yet
vpon
the
Lords
day
,
thinke
it
enough
both
for
themselues
,
and
those
vnder
them
,
to
measure
out
vnto
the
Lord
three
or
foure
houres
onely
to
his
seruice
;
vsing
one
measure
to
mete
the
seruice
due
vnto
themselues
,
and
another
to
mete
the
seruice
due
vnto
God
;
which
is
a
Q.
What
is
the
other
reason
?
A.
A
reason
expressed
,
taken
from
the
example
of
God
:
that
as
God
hauing
made
all
things
in
the
sixe
daies
,
rested
the
seuenth
from
creating
any
more
:
so
should
we
rest
from
all
our
owne
workes
.
Q.
Did
the
Lord
cease
from
all
worke
,
on
the
seuenth
day
?
A.
No
verily
:
he
did
then
,
and
still
continueth
to
do
a
great
work
,
in
preseruing
the
things
created
.
And
so
must
we
learne
not
to
bee
idle
vpon
the
Lords
day
,
but
to
attend
vpon
the
Lords
seruice
;
and
by
his
example
wee
may
saue
things
on
that
day
,
which
otherwise
would
bee
lost
,
but
wee
may
not
get
or
gaine
more
.
Q.
What
is
meant
by
sanctifying
it
?
A.
The
setting
it
apart
from
worldly
businesse
,
to
the
seruice
of
God
.
Q.
What
by
blessing
?
A.
Not
that
this
day
in
it selfe
,
is
more
blessed
then
other
daies
,
but
that
,
in
setting
it
apart
and
separating
it
by
this
Commandement
from
other
daies
,
to
bee
kept
holy
by
publike
exercises
of
his
holy
worship
and
seruice
,
he
made
it
an
effectuall
meanes
of
blessing
to
them
,
that
shall
sanctifie
it
as
they
ought
.
Q.
Wherein
shall
they
be
blessed
,
that
keepe
the
Sabbath
day
?
A.
First
,
in
an
encrease
both
of
the
knowledge
and
feare
of
God
,
and
all
other
spirituall
and
heauenly
graces
accompanying
saluation
.
Secondly
,
in
matters
of
this
life
,
we
shall
not
onely
not
be
hindred
by
keeping
the
Sabbath
,
but
more
blessed
then
if
wee
did
worke
that
day
:
as
of
the
other
side
,
the
gaine
on
the
Lords
day
,
shall
(
by
the
curse
of
God
)
melt
and
vanish
away
,
what
shew
of
profit
soeuer
it
haue
;
and
bring
some
curse
or
other
vpon
our
labours
in
the
weeke
daies
,
which
in
themselues
are
lawfull
and
honest
.
So
much
of
the
first
Table
,
concerning
our
duties
to
God
,
the
due
performance
whereof
is
called
Piety
,
wherein
God
(
as
a
King
or
father
of
a
houshold
)
doth
teach
his
subiects
,
or
familie
,
their
duties
towards
himselfe
.
Now
follow
our
duties
to
our selues
,
and
our
neighbor
,
taught
in
the
second
Table
,
in
the
sixe
other
Commandements
.
CHAP.
19.
Of
the
duties
to
our
Neighbour
,
and
of
the
second
Table
in
generall
.
-
Of
the
2.
Table
,
-
First
,
in
generall
.
-
Secondly
,
in
speciall
,
the
Commandements
wherof
forbid
-
All
aduised
consent
to
hurt
our
Neighbour
,
where
,
-
First
,
of
speciall
duties
concerning
special
persons
.
Com.
5.
Chap.
20.
-
Secondly
,
of
generall
duties
concerning
all
.
Com.
6.
&c.
Chap.
21.
-
All
motions
and
thoughts
of
euill
without
consent
,
Comman
.
10.
Chap.
25.
MATTH.
chap.
22.
vers.
36.
to
the
41.
-
36.
Master
,
which
is
the
great
Commandement
in
the
Law
?
-
37
,
Iesus
said
vnto
him
.
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soule
,
and
with
all
thy
minde
.
-
38.
This
is
the
first
and
great
Commandement
.
-
39.
And
the
second
is
like
vnto
it
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
-
40.
On
these
two
Commandements
hang
all
the
Law
and
the
Prophets
.
Q.
WHat
is
the
summe
of
the
second
Table
?
A.
The
duties
that
one
man
oweth
to
another
,
commonly
called
Iustice
.
Q.
What
learne
you
out
of
the
39.
verse
,
where
it
is
said
,
that
this
second
Table
is
like
to
the
first
?
A.
First
,
that
(
according
to
our
measure
of
profiting
in
the
first
Table
)
we
profit
also
in
this
.
In
which
respect
we
may
trie
our
sinceritie
and
vprightnesse
,
in
the
duties
of
the
first
Table
,
by
our
forwardnesse
in
those
which
are
required
in
the
second
.
Secondly
,
that
out
of
our
loue
to
our
neighbour
,
Q.
But
what
if
two
haue
need
of
that
,
which
I
can
bestow
but
vpon
one
onely
?
A.
I
must
then
preferre
him
that
is
of
the
houshold
Q.
So
much
of
the
generall
.
How
are
these
sixe
Commanments
diuided
?
A.
Into
such
as
forbid
all
practice
,
or
aduised
consent
to
any
hurt
of
our
Neighbour
,
and
such
as
forbid
all
thoughts
and
motions
of
euill
towards
our
Neighbour
,
though
they
neuer
come
to
aduised
consent
of
the
will
.
Q.
What
Commandements
are
of
the
first
sort
?
A.
The
first
fiue
of
this
second
Table
.
Q.
How
are
they
diuided
?
A.
Into
those
that
concerne
speciall
duties
to
speciall
persons
,
and
those
that
concerne
generall
duties
to
all
.
Q.
What
Commandements
concerne
speciall
duties
?
A.
The
first
of
the
second
Table
,
being
in
number
the
fifth
?
CHAP.
20.
Of
the
fifth
Commandement
.
-
Of
the
duties
of
Inferiors
to
Superiors
,
and
of
Superiors
to
Inferiors
arising
there
from
.
Superiours
are
-
without
authoritie
,
by
gifts
-
Naturall
,
-
of
-
Person
.
-
Age.
-
of
Parts
,
-
Minde
.
-
Body
.
-
Accidentall
.
-
with
authority
-
Priuate
,
-
By
nature
-
Husbands
and
wiues
.
-
Parents
,
Children
.
-
Otherwise
,
as
Masters
and
Seruants
.
-
Publike
in
the
-
Church
,
Ministers
.
-
Common-wealth
,
Magistrates
.
EXOD.
20.
12.
Honour
thy
father
and
thy
mother
;
that
thy
daies
may
bee
long
vpon
the
land
,
which
the
Lord
thy
God
giueth
thee
.
Q.
WHat
is
the
fifth
Commandement
?
A.
Honour
thy
father
,
&c.
Q.
What
is
the
summe
of
the
Commandement
?
A.
All
speciall
duties
required
in
regard
of
speciall
callings
and
differences
,
which
God
hath
made
betweene
speciall
persons
.
Q.
What
be
those
speciall
persons
?
A.
Superiours
,
and
Inferiours
.
Q.
What
are
Superiours
?
A.
They
are
such
,
as
by
Gods
ordinance
haue
[
a
](A69076-e49230-b)
a
2.
King
.
5.
13.
&
6.
21.
1.
Cor.
4.
15.
2.
King
.
2.
12.
&
13.
14.
Coloss.
3.
12.
preeminence
,
and
are
heere
termed
by
the
name
of
Parents
;
to
whom
the
first
and
principall
duties
required
in
this
Commandement
,
do
appertaine
.
Q.
Why
are
all
Superiours
called
here
by
the
name
of
Parents
?
A.
First
,
for
that
the
name
of
Parents
,
being
a
most
sweet
name
,
men
might
therby
be
allured
(
the
rather
)
to
the
duties
they
owe
;
whether
they
bee
duties
that
are
to
bee
performed
to
them
that
are
properly
so
called
,
or
which
they
should
performe
to
others
.
Secondly
,
for
that
at
the
first
,
and
in
the
beginning
of
the
world
,
Parents
were
also
Magistrates
,
&
Pastors
.
Q.
How
doth
this
agree
with
the
Commandement
of
Christ
,
that
we
should
[
a
](A69076-e49370-b)
a
Mark
3.
7.
8.
call
no
man
Father
or
Master
vpon
earth
?
A.
Very
wel
:
for
there
our
Sauiour
meaneth
only
,
to
restraine
the
ambitious
titles
of
the
Pharisies
in
those
daies
,
which
desired
not
onely
so
to
bee
called
,
but
that
men
should
rest
in
their
authority
alone
,
for
matters
concerning
the
soule
.
Q.
Who
are
inferiours
?
A.
Such
as
(
by
the
ordinance
of
God
)
are
any
way
vnder
Superiours
;
and
who
are
principally
and
in
the
first
place
,
to
perform
the
duties
required
in
this
Commandement
.
Q.
What
are
the
speciall
duties
required
?
A.
They
are
here
comprehended
vnder
the
word
Q.
Why
so
?
A.
Because
it
addes
an
ornament
and
dignitie
to
them
.
Q.
What
is
the
honour
that
Inferiours
owe
to
Superiours
in
generall
?
A.
Reuerence
of
the
mind
,
declared
by
some
ciuill
behauiour
,
or
outward
submission
;
as
of
rising
before
them
,
&
of
giuing
them
the
honor
of
speaking
first
,
&c.
Q.
What
is
the
dutie
of
Superiours
towards
their
Inferiors
in
that
respect
?
A.
To
carrie
themselues
so
,
as
they
may
bee
worthie
the
honour
that
is
giuen
them
.
Q.
How
many
sorts
of
Superiours
are
there
?
A.
Two
:
without
authority
,
and
with
authority
.
Q.
Who
are
Superiours
without
authority
?
A.
Such
as
God
hath
by
Age
onely
,
or
by
some
supereminent
gifts
,
lifted
aboue
others
:
as
the
elder
before
the
yonger
;
the
skilfull
,
before
him
that
hath
lesse
skill
.
Q.
Who
are
inferiours
to
such
?
A.
They
who
are
yonger
,
and
of
meaner
gifts
.
Q.
What
is
our
dutie
towards
such
Superiours
?
A.
First
,
to
acknowledge
the
things
wherein
God
hath
preferred
them
before
vs
,
and
to
respect
them
for
it
.
Secondly
,
to
make
our
benefit
of
their
good
graces
,
so
farre
as
our
calling
will
suffer
.
Q.
What
is
the
dutie
of
them
towards
vs
?
A.
First
,
they
who
are
Superiours
in
yeeres
,
are
by
graue
,
wise
and
godly
cariage
of
themselues
,
to
procure
reuerence
vnto
themselues
:
On
the
one
side
auoiding
lightnesse
and
variablenesse
;
of
the
other
,
too
much
seuerenesse
and
austerity
.
Secondly
,
they
who
are
Superiours
in
knowledge
and
skil
,
are
to
vse
their
skill
so
,
as
others
may
be
benefited
Q.
Who
are
the
Superiours
with
authority
?
A.
Such
as
by
special
office
and
calling
haue
charge
ouer
others
.
Q.
What
are
the
Inferiours
?
A.
Such
as
be
committed
vnto
their
charge
.
Q.
What
generall
all
dutie
is
there
betweene
the
Superiours
and
Inferiours
of
this
sort
?
A.
To
pray
more
especially
one
for
another
.
Q.
What
is
required
of
the
Inferiours
?
A.
Two
things
:
subiection
,
and
obedience
,
Rom.
13.
1.
Q.
What
is
subiection
?
A.
An
humble
and
readie
minde
to
submit
themselues
,
to
their
gouernment
who
are
set
ouer
them
,
in
acknowledging
the
necessity
of
their
power
in
gouerning
Q.
What
is
obedience
?
A.
A
voluntarie
&
heartie
doing
of
that
which
the
Superiours
command
,
or
patient
suffering
of
that
they
shall
inflict
vpon
them
;
albeit
it
should
be
either
without
Q.
Is
there
no
restraint
of
this
obedience
?
A.
None
,
sauing
that
which
we
owe
vnto
God
;
in
regard
whereof
,
our
obedience
to
them
must
bee
in
Q.
What
is
the
duty
of
such
Superiours
towards
their
ours
?
A.
Prudently
,
and
after
a
holy
manner
,
to
gouerne
such
as
are
committed
vnto
them
,
not
as
Tyrants
,
but
as
those
which
haue
a
Gouernour
aboue
them
,
to
whom
they
shall
giue
an
account
:
and
as
those
which
rule
ouer
such
as
haue
a
title
vnto
,
and
shall
bee
partakers
Q.
In
what
things
doth
this
Gouernment
consist
?
A.
In
two
:
direction
,
and
recompence
or
reward
.
Q.
Wherein
consisteth
direction
?
A.
In
word
,
and
in
worke
.
Q.
What
must
be
done
by
word
?
A.
They
must
instruct
and
command
them
in
the
Q.
What
is
direction
in
worke
?
A.
Good
example
of
life
,
whereby
they
are
to
go
before
their
Inferiours
.
Q.
Hitherto
of
Direction
:
What
is
Recompence
?
A.
It
is
either
a
cheerefull
reward
for
well
doing
,
or
a
iust
chastisement
for
euill
;
which
both
should
be
answerable
to
the
deed
done
.
Q.
How
many
kindes
of
Superiours
are
there
with
authority
?
A.
Two
:
priuate
,
and
publike
,
and
consequently
so
many
Inferiours
.
Q.
Who
are
priuate
Superiours
and
Inferiours
?
A.
Such
as
are
Masters
of
a
familie
,
whether
naturall
,
as
husband
and
wife
,
parents
and
children
;
or
otherwise
,
as
Masters
,
and
seruants
:
where
first
the
husbands
are
Superiours
to
their
wiues
;
then
Parents
to
their
children
;
and
lastly
,
Masters
to
their
seruants
.
Q.
What
is
the
generall
duty
of
Inferiours
in
a
Family
?
A.
According
to
their
places
and
gifts
,
to
performe
Q.
What
is
the
duty
of
the
Superiours
in
the
houshold
?
A.
Prouision
of
food
and
raiment
,
both
sufficient
,
Q.
What
are
the
common
duties
of
the
husband
and
wife
each
to
other
?
A.
Mutuall
and
coniugall
loue
one
towards
another
,
declared
by
mutuall
helpe
;
and
[
a
](A69076-e50960-b)
a
1.
Cor.
7.
3.
due
beneuolence
,
except
by
consent
for
a
time
,
that
[
b
](A69076-e50980-b)
b
1.
Cor.
7.
5.
2.
Sam.
11.
11.
they
may
giue
themselues
to
fasting
and
prayer
.
Q.
What
is
the
duty
of
wiues
to
their
husbands
?
A.
First
,
subiection
,
in
a
gentle
and
moderate
kinde
Secondly
,
she
must
represent
(
in
all
godly
and
commendable
matters
)
his
image
in
her
behauiour
:
that
Thirdly
,
she
must
bee
an
helper
vnto
him
,
as
otherwise
,
Q.
What
is
the
husbands
dutie
to
his
wife
?
A.
In
an
entire
loue
vnto
her
,
to
defend
her
from
Q.
What
is
the
dutie
of
children
to
their
Parents
?
A.
It
is
either
generall
,
or
speciall
,
viz.
in
the
case
of
mariage
.
Q.
What
is
the
generall
?
A.
So
to
carrie
themselues
,
whiles
they
are
vnder
Q.
What
is
the
speciall
dutie
in
case
of
marriage
?
A.
That
they
ought
not
so
much
as
attempt
,
to
bestow
themselues
in
marriage
,
without
their
Parents
Q.
What
reason
haue
you
to
perswade
children
vnto
this
dutie
?
A.
That
seeing
their
Parents
haue
taken
such
great
paines
and
trauell
in
bringing
them
vp
,
they
should
reape
some
fruits
of
their
labours
in
bestowing
of
them
;
beside
,
they
should
giue
them
this
honour
,
to
esteeme
them
better
able
,
and
more
wise
to
prouide
for
their
comfortable
marriage
,
then
themselues
are
.
Q.
Is
this
dutie
required
onely
of
children
to
their
naturall
parents
that
begat
them
?
A.
No
:
it
is
also
in
some
degree
required
of
children
to
their
Vnkles
,
and
Aunts
;
or
to
any
other
vnder
Q.
What
is
the
second
dutie
of
children
to
their
Parents
?
A.
That
if
their
Parents
stand
in
need
of
reliefe
,
Q.
So
much
of
the
duties
of
children
to
their
Parents
:
what
are
those
of
Parents
towards
their
children
?
A.
They
are
either
common
to
both
Parents
,
or
particular
to
either
of
them
.
Q.
What
are
the
common
duties
of
both
Parents
?
A.
They
must
marke
the
wits
and
inclinations
of
Q.
What
is
the
second
common
dutie
?
A.
To
lay
vp
and
prouide
somwhat
for
their
children
;
Q.
What
speciall
dutie
is
there
of
the
Parents
to
the
eldest
sonne
?
A.
That
sith
the
Lord
hath
honoured
him
with
Q.
So
much
of
the
common
duties
to
both
:
what
is
required
of
the
father
especially
?
A.
To
giue
the
name
vnto
the
child
.
For
notwithstanding
Q.
What
speciall
dutie
is
laid
vpon
the
mother
?
A.
[
a
](A69076-e52060-b)
a
Gen.
21.
7.
1.
●am
1.
23.
1.
Tim.
5.
10.
1.
Tim.
2.
15.
Gen.
24.
10.
1●
.
Ephes.
6.
5.
6.
To
nurse
the
child
,
if
she
be
able
.
Q.
What
is
the
duty
of
the
seruant
to
the
Master
?
A.
With
care
and
faithfulnesse
(
as
in
the
presence
of
God
)
to
bestow
himselfe
wholly
(
at
the
times
appointed
)
to
his
Masters
businesse
.
Q.
What
is
the
Masters
dutie
?
A.
To
recompence
his
seruice
,
according
as
the
Q.
Hitherto
of
Superiours
in
priuate
,
as
also
of
Inferiours
:
what
are
they
in
publike
?
A.
Such
as
gouerne
and
are
gouerned
in
Church
and
Common-wealth
.
Q.
What
is
the
dutie
of
all
inferiours
to
their
publike
Superiours
?
A.
To
minister
charges
,
and
other
things
necessarie
for
the
execution
of
their
offices
,
and
to
their
power
to
defend
them
in
the
same
.
Q.
What
is
due
from
them
to
their
Inferiours
?
A.
To
procure
their
common
good
,
they
hauing
Q.
Who
are
Gouernours
in
the
Church
?
A.
The
Ministers
of
the
Word
especially
.
Q.
Who
are
they
which
are
gouerned
?
A.
All
Christians
,
and
professors
of
Religion
.
Q.
What
is
their
principall
dutie
to
the
Ministers
of
the
word
?
A.
To
heare
them
willingly
,
and
to
submit
themselues
to
all
,
that
they
shall
plainly
and
directly
teach
Q.
What
is
the
principall
dutie
of
the
Minister
to
them
?
A.
To
bee
faithfull
and
painfull
in
dispensing
to
Q.
Who
are
Gouernours
in
Common-weales
?
A.
Ciuill
Magistrates
.
Q.
Who
are
vnder
their
gouernment
?
A.
All
persons
and
subiects
in
the
Realme
,
Citie
,
or
Q.
What
is
the
speciall
duty
of
such
Subiects
?
A.
To
obey
their
Lawes
in
the
Lord
,
and
to
pay
willingly
all
Custome
and
Tribute
due
to
them
.
Q.
What
are
the
duties
of
the
Superiours
in
the
Common-wealth
,
(
as
Kings
,
and
inferiour
Magistrates
)
?
A.
They
are
twofold
:
First
,
in
respect
of
Gods
Q.
What
in
respect
of
Gods
matters
?
A.
To
see
that
true
Religion
bee
stablished
,
reformed
Dauid
,
Salomon
,
Ezechiah
,
Iosiah
,
and
other
good
Kings
;
to
see
those
ordinances
of
Religion
,
which
are
grounded
vpon
the
word
of
God
,
duly
established
&
practised
;
that
so
God
may
be
truly
serued
and
glorified
,
and
the
Churches
within
their
Realmes
,
and
vnder
their
gouernment
,
may
vnder
them
leade
a
quiet
and
a
peaceable
life
,
in
all
godlinesse
and
honesty
.
For
hee
who
neglecteth
this
duty
to
God
,
shall
neuer
performe
his
dutie
Q.
What
is
the
Magistrate
specially
to
performe
in
respect
of
ciuill
affaires
?
A.
Hee
must
looke
to
the
peace
of
the
Common-wealth
,
Q.
So
much
of
the
duties
betweene
Superiours
and
Inferiours
.
What
is
required
of
equals
?
A.
First
,
that
they
liue
together
sociably
,
and
comfortably
,
Q.
So
much
of
the
Commandement
:
what
is
the
reason
of
the
Commandement
?
A.
That
thy
daies
,
&c.
which
is
a
promise
of
long
Q.
Haue
not
the
other
Commandements
this
promise
?
A.
No
,
not
expresly
;
which
sheweth
,
that
a
more
plentiful
blessing
in
this
kind
,
followeth
from
the
obedience
of
this
Commandement
,
then
of
the
other
that
follow
.
Hence
it
is
called
by
the
Apostle
,
the
first
Commandement
with
[
a
](A69076-e53290-b)
a
Ephes.
6.
1.
2.
promise
,
it
being
the
first
in
order
of
the
second
Table
,
and
the
onely
Commandement
of
that
Table
that
hath
an
expresse
promise
;
and
the
onely
Commandement
of
the
ten
,
that
hath
a
particular
promise
.
Hence
it
is
,
that
the
Lord
reuengeth
the
breach
of
this
Commandement
so
often
in
this
life
.
First
,
vpon
the
parents-who
haue
been
themselues
vngracious
,
in
giuing
vnto
them
vngracious
and
disobedient
children
;
and
then
vpon
the
children
themselues
,
who
are
somtimes
immediately
stricken
from
heauen
,
and
sometimes
punished
by
the
hand
of
the
Magistrate
.
Q.
But
how
is
this
promise
truly
performed
;
seeing
some
wicked
men
liue
long
,
and
the
godly
are
taken
away
,
euen
in
the
middest
of
their
time
?
A.
The
godly
liue
so
long
as
it
shall
serue
for
Gods
glory
,
and
for
their
owne
good
:
but
the
wicked
liue
to
their
further
condemnation
.
And
herein
God
doth
CHAP.
21.
Of
the
sixth
Commandement
.
-
Thus
far
of
speciall
duties
to
speciall
persons
,
seuerall
follow
,
concerning
the
-
Person
of
our
neighbor
,
Com.
6.
which
forbids
Murther
,
-
Inward
.
-
outward
,
against
our
neighbour
,
-
Aliue
in
-
Gesture
.
-
Act
,
in
-
Word
.
-
Deed
,
against
his
-
Body
.
-
Soule
.
-
Dead
,
against
-
Himselfe
.
-
Them
that
belong
to
him
.
-
Things
belonging
to
him
,
Chap.
22.
EXOD.
20.
vers.
13.
Thou
shalt
not
kill
.
Q.
SO
much
of
the
fifth
Commandement
,
and
therin
of
speciall
duties
,
to
speciall
persons
:
the
generall
duties
follow
:
what
are
they
?
A.
They
are
either
such
as
concerne
the
person
it
selfe
of
our
neighbour
,
in
the
sixth
;
or
such
as
concerne
the
things
that
belong
to
his
person
,
in
the
seuenth
,
eighth
,
and
ninth
.
Q.
Rehearse
the
sixth
Commandement
.
A.
Thou
shalt
not
murther
.
Q.
What
is
the
summe
of
this
Commandement
?
A.
Not
to
hurt
our
owne
person
,
or
the
person
of
[
a
](A69076-e53810-b)
a
1.
Tim.
5.
23.
things
that
lie
in
vs
,
for
the
preseruation
of
his
and
our
life
and
health
.
Q.
What
are
the
sorts
of
duties
,
which
concerne
the
person
of
our
neighbour
?
A.
They
are
to
bee
collected
from
the
diuers
breaches
of
this
Commandement
.
Q.
What
are
the
sorts
of
breaches
of
this
Commandement
?
A.
Either
inward
,
or
outward
.
Q.
What
are
the
inward
?
A.
First
,
anger
,
either
without
cause
,
or
passing
[
a
](A69076-e54020-b)
a
Prou.
14.
30.
of
enuie
,
that
they
make
a
man
a
murtherer
of
himselfe
,
and
of
his
neighbours
.
Q.
What
be
the
contrary
duties
to
these
?
A.
First
,
slownesse
to
anger
.
Secondly
,
humanity
Q.
What
are
the
outward
breaches
of
this
Commandement
?
A.
They
are
to
our
neighbour
either
aliue
or
dead
.
Q.
What
are
they
to
our
neighbour
aliue
?
A.
They
are
either
in
gesture
,
or
otherwise
.
Q.
What
are
they
in
gesture
?
A.
All
such
gestures
as
declare
the
anger
or
hatred
Q.
What
are
they
that
are
otherwise
?
A.
Either
in
word
or
deed
.
Q.
What
are
the
breaches
in
word
against
this
Commandement
?
A
When
speeches
are
[
a
](A69076-e54370-b)
a
Mat.
5.
22.
contemptuously
vttered
,
as
to
call
our
brother
Racha
:
or
wrathfully
,
as
to
call
him
foole
;
in
which
respect
,
words
proceeding
from
wrath
,
are
in
the
Scripture
compared
to
[
b
](A69076-e54400-b)
b
Psal.
120
4.
Iuniper
coales
,
which
burne
most
fiercely
;
or
to
a
razor
,
or
the
[
d
](A69076-e54420-b)
d
Prou.
21.
18.
pricking
[
c
](A69076-e54440-b)
c
Psal.
52.
2.
of
a
sword
that
cutteth
most
sharpely
.
[
e
](A69076-e54460-b)
e
Leuit.
19.
14.
Mockings
,
for
some
wants
of
the
body
,
[
f
](A69076-e54480-b)
f
Gen.
21.
9.
2.
Sam.
6.
20.
especially
for
piety
;
in
stead
that
they
ought
to
be
an
[
g
](A69076-e54510-b)
g
Iob.
29.
15.
eye
to
the
blind
,
and
a
foot
to
the
lame
.
[
h
](A69076-e54530-b)
h
Ephes.
4.
31.
Crying
,
which
is
an
vnseemely
lifting
vp
of
the
voice
:
grudges
,
and
complaints
one
of
Q.
What
is
the
contrary
dutie
?
A.
Courteous
and
amiable
speeches
,
which
(
according
Q.
What
are
the
breaches
in
deed
?
A.
Against
the
body
,
or
the
soule
:
against
the
body
,
either
directly
,
or
indirectly
.
Q.
What
are
they
which
are
directly
against
the
body
?
A.
When
a
man
,
aduisedly
,
and
wittingly
,
through
hatred
,
and
without
a
calling
,
smiteth
,
woundeth
,
maimeth
the
body
of
his
brother
,
or
neighbour
.
Q.
What
are
the
indirect
hurts
of
the
body
?
A.
They
are
either
Priuate
,
or
Publicke
.
Q.
What
are
the
indirect
hurts
in
priuate
?
A.
1.
When
it
is
against
our
will
,
and
we
thinke
nothing
of
it
;
as
he
which
felleth
a
tree
,
and
his
axe
head
Q.
What
are
the
publike
?
A.
First
,
when
the
high
waies
are
not
mended
.
Secondly
,
Q.
Seeing
the
Law
commandeth
to
loue
God
and
man
onely
:
whence
is
it
that
vnmercifulnesse
is
forbidden
here
to
beasts
?
A.
All
hard
vsage
of
the
creatures
of
God
is
forbidden
,
&
cap.
25.
not
so
much
in
regard
of
them
,
as
that
thereby
the
Lord
would
traine
vs
forward
to
shew
mercy
to
our
neighhour
:
for
it
being
vnlawfull
to
vse
the
dumb
creatures
cruelly
,
it
is
much
lesse
lawfull
to
vse
men
so
.
Q.
So
much
of
the
breaches
of
this
Commandement
against
the
body
alone
:
what
are
they
that
are
against
the
soule
?
A.
When
Ministers
are
either
Idoll
Shepheards
,
Q.
Are
inferiours
also
guilty
of
this
sinne
?
A.
Yea
verily
:
all
those
people
that
haue
no
knowledge
,
Q.
How
doe
both
Superiours
and
Inferiours
kill
the
soule
?
A.
By
euill
example
of
life
:
contrary
whereunto
Q
So
much
of
the
breaches
of
this
Commandement
appertaining
to
the
person
of
our
neighbour
,
whiles
hee
is
aliue
.
What
are
they
after
his
death
?
A.
They
either
concerne
his
body
,
or
those
that
pertaine
to
him
.
Q.
What
are
the
breaches
concerning
the
body
of
the
dead
?
A.
When
friends
and
neighbours
neglect
to
see
Q.
What
is
the
breach
concerning
those
which
belong
vnto
him
?
A.
Not
to
prouide
for
his
wife
,
children
and
posterity
,
Q.
So
much
of
the
Commandement
it selfe
:
what
are
the
breakers
therefore
to
expect
?
A.
The
Apostle
Iames
teacheth
that
,
when
he
saith
,
Iudgement
without
mercy
shall
be
vpon
those
that
are
mercilesse
.
Q.
Of
how
many
sorts
are
those
Iudgements
?
A.
They
are
either
in
this
life
,
or
that
to
come
.
Q.
What
are
they
in
this
life
?
A.
Seuere
punishments
(
by
the
Law
)
are
to
be
inflicted
Blood
thirstie
men
liue
not
halfe
their
daies
.
More
particularly
,
Magistrates
,
that
should
punish
murtherers
,
if
they
spare
them
,
their
liues
are
in
danger
to
goe
for
the
offenders
:
as
Achabs
did
for
Benadads
;
Dauid
also
was
Q.
What
is
the
punishment
concerning
the
life
to
come
?
A.
That
their
prayers
are
not
heard
.
Q.
What
reasons
are
there
to
set
forth
the
detestation
of
this
sinne
of
murther
properly
taken
?
A.
First
,
if
a
man
deface
the
image
of
a
Prince
,
he
is
CHAP.
22.
Of
the
seuenth
Commandement
.
-
Things
belonging
to
our
Neighbour
,
are
-
In
regard
of
his
wife
:
where
vnchastity
is
forbidden
,
both
-
Inward
,
of
the
heart
.
-
Outward
,
in
the
abuse
of
the
-
Things
which
belong
to
the
body
,
as
-
Apparell
.
-
Meate
,
&
drinke
.
-
Body
it selfe
,
-
Parts
or
senses
,
as
the
-
Tongue
.
-
Eyes
.
-
Eares
,
&c.
-
Whole
,
-
By
himselfe
.
-
With
others
,
by
vnlawfull
-
Coniunction
,
either
-
Naturall
,
as
-
Fornication
.
-
Adulterie
.
-
Vnnaturall
,
with
-
Owne
kind
.
-
Other
.
-
Separation
.
-
In
other
regards
.
Chapter
23.
EXOD.
20.
14.
Thou
shalt
not
commit
Adulterie
.
Q.
SO
much
of
the
former
Commandement
,
and
therein
of
the
generall
duties
that
belong
to
the
person
of
our
neighbour
.
Now
follow
those
Commandements
which
concerne
the
duties
wee
owe
to
him
,
in
regard
of
the
things
that
belong
to
him
:
what
are
they
?
A.
Either
concerning
the
wife
who
is
nearest
vnto
him
,
and
as
himselfe
,
being
one
flesh
with
him
,
Commandement
,
7.
or
other
things
appertaining
to
him
,
Com.
8.
9.
Q.
Rehearse
the
Commandement
.
A.
Thou
shalt
not
commit
Adulterie
.
Q.
What
is
the
summe
of
it
?
A.
Continent
or
chast
vsage
towards
our selues
,
and
towards
our
neighbour
:
forbidding
all
vncleannesse
of
the
flesh
,
and
commanding
all
chast
and
honest
behauiour
.
Q.
What
are
the
speciall
duties
of
this
Commandement
?
A.
They
are
to
bee
gathered
from
the
things
forbidden
therein
.
Q.
What
are
they
?
A.
They
are
either
inward
,
or
outward
.
Q.
What
are
the
inward
transgressions
of
this
Commandement
?
A.
The
vnchastity
and
vnhonesty
of
the
mind
;
Q.
What
are
the
duties
commanded
herein
?
A.
The
virginity
and
continencie
of
the
mind
.
Q.
What
are
the
outward
transgressions
of
this
Commandement
?
A.
Such
vnchastnesse
,
as
being
once
seated
in
the
mind
,
after
sheweth
it selfe
outwardly
.
Q.
Of
how
many
sorts
is
it
?
A.
It
is
either
in
the
abuse
of
those
things
that
belong
to
the
body
;
as
apparell
,
meate
,
drinke
,
&c.
or
else
in
the
abuse
of
the
body
it selfe
.
Q.
How
is
this
Commandement
broken
in
the
abuse
of
apparell
?
A.
First
,
if
it
bee
otherwise
then
belongeth
to
the
Secondly
,
when
it
is
excessiue
,
aboue
either
our
estate
,
Thirdly
,
when
there
is
in
it
lightnesse
;
as
some
apparell
is
called
by
the
holy
Ghost
,
whorish
.
Fourthly
,
when
it
is
not
according
to
the
custome
of
the
countrey
,
citie
,
or
towne
where
wee
dwell
,
but
Q.
But
may
not
women
in
their
apparell
,
submit
themselues
to
please
their
husbands
?
A.
They
must
seek
to
please
them
by
lawful
means
,
and
therefore
by
clothing
themselues
in
decent
apparell
,
with
sobriety
;
and
for
their
successe
,
to
put
their
trust
in
God
,
who
is
able
,
by
modesty
in
apparell
,
without
any
such
indirect
meanes
,
to
maintaine
their
husbands
loue
towards
them
.
Q.
What
apparell
are
we
then
to
vse
?
A.
Such
as
commeth
vnder
the
rule
of
the
Apostle
;
namely
,
such
as
may
witnesse
our
godlines
&
modesty
;
and
therfore
although
some
(
exceeding
this
measure
)
say
they
doe
it
not
to
allure
any
:
yet
if
others
be
Q.
So
much
of
the
breach
of
this
Commandement
in
apparell
:
How
is
it
broken
in
the
abuse
of
meate
and
drinke
?
Q.
Either
in
the
quality
,
when
wee
seeke
after
too
Q.
What
is
contrary
to
this
?
A.
A
moderate
and
sober
diet
.
Q.
So
much
of
vnchastity
,
consisting
in
the
abuse
of
those
things
which
belong
to
the
body
:
Now
followeth
that
which
consisteth
in
the
abuse
of
the
body
it selfe
:
How
many
waies
is
it
?
A.
Either
in
the
abuse
of
the
parts
of
the
body
,
or
in
the
abuse
of
the
whole
body
.
Q.
How
in
the
abuse
of
the
parts
?
A.
When
the
tongue
,
eyes
,
and
eares
,
doe
manifest
the
wantonnesse
of
the
heart
.
Q.
How
doth
the
tongue
manifest
it
?
A.
In
filthie
speech
,
whereby
not
only
the
speakers
Q.
What
is
contrary
to
this
?
A.
Modest
and
chaste
talke
,
by
the
example
of
the
holy
Ghost
,
who
speaking
(
by
necessity
)
of
matters
he
knew
her
;
he
couered
his
feet
,
&c.
Q.
How
is
wantonnesse
manifested
by
the
eye
?
A.
When
the
eye
,
(
which
is
the
seate
of
adulterie
,
Q.
What
is
contrary
to
this
?
A.
To
make
a
couenant
with
our
eyes
,
and
to
pray
Q.
How
doth
a
man
sinne
by
his
eares
?
A.
When
he
delighteth
in
hearing
vnhonest
and
filthie
words
,
although
(
for
his
credit
)
hee
will
not
speake
them
.
Q.
What
further
abuse
of
the
parts
is
there
this
way
?
A.
By
all
light
gesture
&
behauiour
of
a
mans
body
,
Q.
What
is
contrary
to
this
?
A.
That
a
man
so
carrie
and
direct
these
parts
,
as
Q.
How
is
the
whole
body
abused
?
A.
Either
by
himselfe
,
or
with
others
.
Q.
How
by
himselfe
?
A.
In
ceasing
from
doing
any
profitable
thing
,
as
in
Q.
How
is
it
with
others
?
A.
Either
in
vnlawfull
coniunction
,
(
of
all
which
the
vnlawfull
vowes
of
continencie
are
nurses
)
,
or
vnlawfull
separation
.
Q.
How
doe
men
offend
by
vnlawfull
coniunction
?
A.
When
men
do
carnally
companie
with
others
out
of
marriage
,
or
otherwise
then
the
holy
lawes
of
marriage
doe
require
.
Q.
What
is
common
to
those
vnlawfull
mixtures
,
that
are
with
others
?
A.
That
they
may
be
all
either
voluntarie
in
both
,
Q.
Of
how
many
sorts
are
they
?
A.
They
are
either
naturall
,
or
vnnaturall
.
Q.
What
is
the
naturall
coniunction
forbidden
by
this
Law
?
A.
Fornication
,
and
Adulterie
.
Q.
What
is
Fornication
?
A.
When
two
single
persons
come
together
out
of
Q.
What
is
Adulterie
?
A.
When
(
at
least
)
one
of
the
persons
,
married
,
or
contracted
in
marriage
,
companieth
with
another
:
whither
also
may
bee
referred
Polygamie
,
and
the
hauing
of
many
wiues
at
once
;
which
was
euer
vnlawfull
Q.
May
not
a
man
also
sinne
against
this
Commandement
,
in
abusing
his
body
with
his
owne
wife
?
A.
Yes
verily
,
when
the
honourable
and
chast
estate
Q.
Hitherto
of
the
vnlawfull
coniunction
which
is
naturall
:
what
is
vnnaturall
?
A.
It
is
either
with
those
of
the
same
kind
,
or
with
other
;
and
those
of
the
same
kind
are
either
of
both
sexes
,
or
of
some
sexe
,
with
the
same
sexe
.
Q.
What
are
those
of
both
sexes
?
A.
First
,
when
a
man
doth
keepe
companie
with
a
woman
,
or
with
his
owne
wife
,
or
any
other
,
when
it
is
with
them
according
to
the
manner
of
women
.
Secondly
,
when
there
is
a
mixture
of
those
bodies
that
Q.
What
is
that
of
one
sexe
with
the
same
sexe
?
A.
Buggerie
,
when
man
with
man
,
or
woman
with
Q.
Hitherto
of
vnnaturall
mixture
with
their
owne
A.
Of
a
man
or
woman
with
a
beast
.
Q.
Hitherto
of
the
vnlawfull
coniunction
.
What
is
the
vnlawfull
separation
?
A.
It
is
either
committed
when
the
partie
is
present
,
or
when
it
is
absent
.
Q.
How
when
the
partie
is
present
?
A.
When
due
beneuolence
is
not
yeelded
,
although
Q.
How
when
the
partie
is
absent
?
A.
When
the
partie
withdraweth
it selfe
,
in
mislike
,
or
loathsomnesse
;
or
else
by
long
and
vnnecessary
iourneyes
of
trauelling
,
of
merchandize
,
warres
,
&c.
Or
when
separation
hath
been
made
by
the
Magistrate
,
without
lawfull
cause
.
Q.
So
much
of
the
Commandement
.
What
are
the
punishments
of
the
breach
?
A.
First
,
[
a
](A69076-e59040-b)
a
Numb.
5.
13.
Prou.
5.
14.
when
many
other
sinnes
are
hid
,
this
is
most
commonly
discouered
.
Secondly
,
[
b
](A69076-e59070-b)
b
Prou.
2.
22.
14.
Eccles.
7.
27.
28.
Rom.
1.
24.
the
sinne
is
a
iudgement
of
it selfe
.
Thirdly
,
[
c
](A69076-e59110-b)
c
Heb.
13.
4.
1.
Cor.
6.
9.
10.
God
will
iudge
them
oftentimes
in
this
world
,
alwaies
in
the
world
to
come
.
Fourthly
,
[
d
](A69076-e59140-b)
d
Leuit.
20.
10.
more
particularly
,
whipping
for
fornication
,
and
death
to
other
vnlawfull
mixtures
.
[
e
](A69076-e59160-b)
e
Prou.
6.
26.
Hos.
4.
11.
Iob.
31.
12.
9.
10
Deut.
23.
2.
2.
Sam.
13.
14.
&
16.
21.
Leuit.
20.
20.
Fifthly
,
it
spendeth
the
goods
,
as
also
hurteth
the
body
,
and
bereaueth
a
man
of
his
vnderstanding
and
iudgement
;
and
not
onely
reacheth
to
the
offenders
themselues
,
but
also
to
their
children
;
for
by
Moses
Law
,
the
bastard
(
to
the
tenth
generation
)
might
not
enter
into
the
Sanctuarie
:
likewise
hee
sinneth
against
his
wife
and
lawfull
children
,
whilest
thereby
he
oftentimes
maketh
a
stewes
of
his
house
,
as
Dauid
did
by
the
adulterie
he
committed
with
the
wife
of
Vrias
.
And
children
begotten
in
horrible
incest
,
were
to
be
burnt
or
slaine
in
their
mothers
wombe
.
CHAP.
23.
Of
the
eighth
Commandement
.
-
The
duties
to
our
neighbour
in
other
regards
,
viz.
-
Of
his
goods
.
The
sin
forbidding
the
hurt
of
our
neighbour
,
or
his
goods
,
is
theft
:
-
Inward
,
of
the
heart
.
-
Outward
,
the
-
Instruments
.
-
Kindes
-
Priuate
,
by
abuse
of
our
-
Owne
,
by
-
Prodigality
.
-
Auarice
.
-
Neighbors
,
-
With
colour
.
-
Without
colour
.
-
Publike
in
-
Church
sacriledge
,
-
Temporall
.
-
Spirituall
.
-
Common-wealth
.
-
Good
name
.
Command
.
9.
Ch.
24.
EXOD.
20.
15.
Thou
shalt
not
steale
.
SO
much
of
the
seuenth
Commandement
,
and
of
those
duties
we
owe
to
our
neighbour
in
regard
of
his
wife
:
now
follow
those
which
we
owe
in
other
regards
;
and
that
,
1.
of
his
goods
:
2.
of
his
name
.
The
dutie
we
owe
him
in
regard
of
his
goods
,
is
contained
in
the
eighth
Commandement
.
Q.
What
is
that
?
A.
Thou
shalt
not
steale
.
Q.
What
is
the
summe
of
it
?
A.
To
giue
to
euery
one
that
which
is
his
,
and
not
onely
not
to
diminish
(
by
any
meanes
)
another
mans
goods
,
but
to
doe
our
best
(
as
farre
as
our
callings
and
meanes
will
suffer
)
to
preserue
them
,
and
(
as
occasion
serueth
)
to
helpe
to
encrease
them
.
Q.
What
are
the
things
forbidden
in
this
Commandement
,
and
therein
the
duties
required
to
our
neighbours
in
respect
of
their
goods
?
A.
They
are
either
inward
,
or
outward
.
Q.
What
are
the
inward
?
A.
When
a
mans
eye
is
so
set
vpon
his
neighbours
Q.
What
is
contrary
to
this
desire
?
A.
A
minde
contented
with
their
owne
,
and
with
Q.
So
much
of
the
inward
things
forbidden
:
what
are
the
outward
?
A.
First
,
the
instruments
of
theft
;
secondly
,
the
theft
it selfe
,
in
all
kindes
thereof
.
Q.
What
are
the
instruments
of
theft
here
charged
?
A.
First
,
the
tongue
,
that
it
professe
not
the
desire
Q.
What
kindes
of
theft
are
there
?
A.
Either
priuate
,
or
publike
.
Q.
Wherein
is
priuate
theft
occupied
?
A.
It
is
either
in
abuse
of
our
owne
,
or
in
pursuit
of
our
neighbours
goods
.
Q.
How
doe
we
abuse
our
owne
goods
?
A.
Either
in
lauishing
and
lashing
them
out
,
or
in
couetous
holding
of
them
.
Q.
What
is
the
abuse
of
our
goods
in
lauishing
them
out
?
A.
When
men
in
their
diet
,
apparell
,
furniture
of
Q.
How
are
our
goods
abused
by
niggardly
sparing
of
them
?
A.
When
wee
withhold
those
things
from
the
Q.
What
is
priuate
theft
in
pursuit
of
our
neighbours
goods
?
A.
It
is
either
with
colour
,
or
without
colour
;
the
first
being
oftentimes
more
hainous
then
the
second
.
Q.
What
is
the
theft
with
colour
?
A.
When
in
buying
and
selling
,
battering
,
chapping
,
scorcing
&
changing
,
the
buyer
concealeth
the
goodnesse
,
or
the
seller
the
faults
,
and
blindfoldeth
the
truth
with
coloured
speeches
.
Likewise
when
in
borrowing
Q.
How
is
it
without
colour
?
A.
Theft
is
committed
without
colour
,
either
priuately
Q.
What
is
contrary
to
this
?
A.
The
right
vse
of
that
which
is
our
owne
.
Q.
Wherein
consists
the
right
vse
of
our
owne
?
A.
Frugality
,
and
good
husbanding
of
it
.
Q.
What
is
further
contrary
?
A.
Labour
,
in
some
lawfull
vocation
.
Q.
How
may
we
know
the
bounds
of
a
lawfull
vocation
?
A.
When
it
is
occupied
,
either
in
the
information
Q.
What
manner
of
men
are
here
condemned
?
A.
All
idle
persons
,
or
those
which
are
occupied
in
hurtfull
or
vnprofitable
trades
,
as
the
Romish
merchants
,
Image-makers
,
Bead-makers
,
[
a
](A69076-e60920-b)
a
Act.
19.
19.
&
24.
25.
Reu.
18.
11.
12.
and
the
sellers
of
such
trash
:
Iuglers
,
wandring
and
roguing
Minstrels
,
Magicians
,
Stage-players
,
stewes
,
common
dicers
,
and
such
like
.
Q.
Is
there
any
thing
else
required
to
a
lawfull
Calling
?
A.
Yes
verily
,
as
that
it
be
lawfull
to
him
that
vseth
it
;
which
is
,
when
he
is
able
to
discharge
it
:
secondly
,
when
being
lawfully
called
thereunto
,
hee
diligently
,
and
duly
exerciseth
himselfe
in
it
.
Q.
Is
there
no
intermission
or
recreation
,
granted
vnto
a
Christian
man
from
his
labours
in
the
sixe
daies
?
A.
There
is
,
to
the
end
he
may
the
better
continue
his
labour
,
〈◊〉
same
bee
honest
and
profitable
,
for
the
exercise
of
the
mind
,
or
of
the
body
;
but
hurtfull
and
dangerous
pastimes
are
to
bee
auoided
:
for
as
recreation
belongs
to
the
sixth
Commandement
,
so
far
as
health
is
maintained
thereby
:
so
it
belongeth
to
this
Commandement
,
so
farre
forth
as
we
may
be
the
better
able
to
labour
thereby
.
Q.
What
sorts
of
publike
theft
are
there
?
A.
Two
,
either
in
Church
,
or
Common-wealth
.
Q.
What
is
Church
theft
?
A.
It
is
called
Sacriledge
,
consisting
partly
in
things
spirituall
,
and
partly
in
things
temporall
.
Q.
What
is
the
sacriledge
that
consists
in
things
spirituall
?
A.
When
the
Church
is
depriued
of
found
doctrine
,
Q.
Who
are
they
that
sinne
in
this
kind
of
sacriledge
?
A.
Either
Ministers
,
or
people
.
Q.
What
Ministers
doe
sinne
therein
?
A.
First
,
the
ignorant
,
insufficient
,
and
dumb
Ministers
,
which
take
wages
,
&
cannot
do
their
dutie
;
with
the
makers
&
maintainers
of
them
.
2.
The
idle
negligent
Ministers
;
whither
refer
Monks
,
Friers
,
Nuns
,
&c.
Q.
How
doe
the
people
sinne
herein
?
A.
When
they
not
onely
are
content
to
bee
vnder
such
Ministers
,
as
either
cannot
,
or
will
not
reproue
Q.
What
is
that
Sacriledge
which
consists
in
things
temporall
?
A.
When
the
goods
of
the
Church
are
taken
from
them
to
whom
they
belong
;
or
when
men
make
sale
or
merchandize
of
Benefices
and
Church-liuings
.
Q.
What
is
the
theft
in
the
Common-wealth
?
A.
When
the
common
goods
are
either
taken
away
,
or
applied
to
any
priuate
vse
;
or
when
rewards
are
giuen
,
or
taken
,
to
corrupt
Iudgement
;
or
when
men
become
false
coiners
of
money
,
washers
,
or
clippers
,
or
the
like
.
Q.
Hitherto
of
the
Commandement
:
what
speciall
matter
doe
you
learne
from
hence
?
A.
The
grosse
errour
of
the
Anabaptists
,
that
hold
communitie
of
goods
.
Q.
Are
there
any
speciall
iudgements
,
that
follow
the
breache
of
this
Commandement
?
A.
Yea
:
first
,
euill
gotten
goods
are
vsually
soone
,
and
ill
spent
,
as
experience
teacheth
,
and
the
common
He
that
spoileth
,
shall
himselfe
bee
spoyled
;
either
himselfe
while
hee
liueth
,
or
his
CHAP.
24.
Of
the
ninth
Commandement
.
-
Sins
wherby
our
neighbours
good
name
is
hurt
,
are
-
Inward
,
by
-
Suspition
.
-
Secret
iudging
and
condemning
.
-
Outward
,
by
-
Silence
,
in
refusing
to
speake
when
they
should
,
and
listening
.
-
Speech
-
Giuen
,
as
when
we
speake
-
a
lie
.
-
an
vntruth
.
-
Receiued
,
as
by
hearing
false
tales
.
EXOD.
20.
16.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Q.
SO
much
of
the
Commandement
concerning
our
neighbours
goods
.
What
is
that
which
concerneth
our
neighbours
good
name
?
A.
The
ninth
,
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Q.
What
is
the
summe
of
it
?
A.
That
we
hurt
not
our
neighbours
good
name
,
but
maintaine
it
;
and
as
occasion
is
giuen
,
augment
and
encrease
it
.
Q.
How
is
this
Commandement
broken
?
A.
Either
inwardly
,
or
outwardly
.
Q.
How
is
it
broken
inwardly
?
A.
When
a
man
hath
an
vngrounded
suspition
of
Q.
Is
all
suspition
and
condemnation
to
be
condemned
?
A.
No
,
for
it
is
not
vnlawfull
to
suspect
my
neighbour
of
naughtinesse
,
if
I
haue
good
ground
of
it
;
nor
to
condemne
him
in
that
,
whereof
he
stands
truly
and
euidently
conuicted
.
Q.
What
is
contrary
to
this
,
in
obseruing
whereof
wee
may
the
better
keepe
this
Law
?
A.
Charitie
,
and
loue
,
which
is
not
suspitious
,
but
Q.
What
is
the
outward
breach
?
A.
In
words
or
deeds
,
to
draw
an
euill
name
vpon
himselfe
,
or
his
neighbour
.
Q.
What
great
matter
is
it
,
if
a
mans
good
name
be
hurt
,
as
long
as
neither
his
person
,
nor
his
gooas
are
touched
?
A.
Very
great
:
First
,
because
(
by
meanes
thereof
)
those
gifts
that
God
hath
bestowed
vpon
him
,
or
others
,
are
not
so
esteemed
as
is
meet
,
&
as
they
should
be
,
whereby
glory
is
taken
from
God
,
which
is
the
author
and
giuer
of
them
.
Secondly
,
his
endeauours
and
labours
are
not
so
profitable
to
men
,
as
otherwise
they
might
be
,
if
his
good
name
remained
whole
and
Q.
How
many
waies
is
the
outward
breach
hereof
committed
?
A.
By
silence
,
or
speech
.
Q.
How
by
silence
?
A.
When
men
,
either
through
wilfull
ignorance
Q.
How
is
it
broken
by
speech
?
A.
Either
by
giuing
forth
speeches
of
our
neighbour
,
Q.
How
in
giuing
them
forth
?
A.
Either
in
speaking
that
which
is
false
,
or
that
which
is
truth
,
but
not
in
sincerity
.
Q.
How
in
speaking
that
which
is
false
?
A.
First
,
by
a
lie
:
which
is
,
when
a
man
speaketh
Q.
Of
how
many
sorts
is
a
lie
,
or
vntruth
?
A.
Either
publike
,
or
priuate
.
Q.
What
is
a
publike
lie
,
or
vntruth
?
A.
When
Iudges
giue
wrong
iudgement
.
When
Q.
What
is
a
priuate
lie
,
or
vntruth
?
A.
When
one
man
lieth
,
or
speaketh
vntruth
to
,
or
Q.
So
much
of
the
breach
of
this
Commandement
,
by
speaking
of
false
things
.
What
is
it
by
speaking
true
things
without
sincerity
?
Q.
When
the
words
are
rehearsed
,
and
the
sense
Q.
So
much
of
the
breach
of
this
Commandement
,
in
giuing
forth
ill
speeches
.
What
is
it
in
receiuing
them
?
A.
When
men
haue
their
eares
open
to
heare
ill
of
Q.
So
much
of
the
Commandement
.
What
are
the
speciall
punishments
of
them
,
that
are
the
ordinarie
breakers
thereof
?
A.
First
,
to
be
suspected
,
condemned
,
and
euill
reported
CHAP.
25.
Of
the
tenth
Commandement
.
-
Sinne
that
commeth
not
so
farre
as
consent
,
is
concupiscence
:
-
The
cause
,
-
First
,
Adams
sinne
.
-
Arising
from
the
first
,
Originall
Corruption
.
-
The
degrees
,
euill
thoughts
-
Neuer
liked
of
.
-
Liked
of
,
but
reiected
.
EXOD.
20.
vers.
17.
Thou
shalt
not
couet
thy
neighbours
house
,
thou
shalt
not
couet
thy
neighbours
wife
,
nor
his
man-seruant
,
nor
his
maid-seruant
,
nor
his
oxe
,
nor
his
asse
,
nor
any
thing
that
is
thy
neighbours
.
Q.
SO
much
of
the
Commandements
that
forbid
those
sinnes
against
our
neighbour
,
which
come
to
consent
,
or
further
.
The
tenth
Commandement
followeth
,
which
forbiddeth
those
sinnes
which
come
not
so
farre
.
What
is
that
Commandement
?
A.
Thou
shalt
not
couet
,
&c.
Q.
Is
here
forbidden
all
coueting
,
or
desire
?
A.
No
:
There
is
a
naturall
desire
of
meate
,
drinke
,
sleepe
,
and
posteritie
,
which
kept
within
their
bounds
,
Q.
What
is
the
coueting
then
that
is
here
condemned
?
A.
That
which
is
called
Concupiscence
.
Q.
What
is
that
?
A.
All
vnlawfull
coueting
of
pleasures
or
profit
,
which
concerne
our
neighbour
,
and
in
them
all
other
lusts
and
desires
against
our
neighbour
,
which
come
not
to
consent
;
and
therfore
it
is
not
simply
said
,
Thou
shalt
not
couet
,
or
,
thou
shalt
not
couet
a
wife
,
a
man-seruant
,
&c.
but
,
Thou
shalt
not
couet
thy
neighbours
wife
,
&c.
Q.
Why
is
there
heere
speciall
mention
of
seruants
,
oxe
,
and
asse
?
A.
Because
there
was
speciall
vse
of
these
amongst
Gods
people
then
,
more
then
amongst
vs
,
for
(
as
the
Rabbines
also
haue
truly
obserued
)
the
Scripture
vseth
to
speake
of
things
that
fall
into
the
common
practice
of
mans
life
.
Q.
This
Commandement
then
reacheth
further
then
all
the
former
?
A.
Yea
verily
:
in
which
respect
,
the
Apostle
confesseth
,
that
notwithstanding
he
profited
in
the
knowledge
of
the
Law
aboue
his
fellowes
;
yet
hee
knew
not
what
sinne
was
,
vntill
(
hauing
commenced
Doctor
Q.
What
learne
you
from
hence
?
A.
The
errour
of
the
Papists
,
which
denie
Concupiscence
to
bee
a
sinne
;
and
that
hold
,
that
wee
haue
Q.
If
we
sinne
necessarily
,
and
cannot
but
sinne
,
then
it
seemeth
we
are
not
to
be
blamed
.
A.
That
followeth
not
:
for
though
wee
sinne
necessarily
,
yet
we
sinne
voluntarily
also
:
therefore
that
excuse
which
the
necessity
of
sinning
may
seeme
to
make
for
vs
,
our
willingnesse
to
sinne
doth
take
from
vs
.
Besides
,
this
necessity
is
no
other
then
that
which
we
brought
vpon
our selues
:
therefore
as
drunkennes
excuseth
not
the
murtherer
,
because
hee
dranke
willingly
;
no
more
doth
the
necessity
of
sinning
excuse
vs
,
because
(
by
our
voluntary
drinking
of
Satans
poysoned
cup
,
in
Adams
loynes
)
wee
brought
it
vpon
our selues
.
Q.
Shew
me
first
the
causes
,
then
the
degrees
of
concupiscence
,
A.
The
cause
thereof
is
either
first
and
mediate
,
or
immediate
and
secondarie
.
Q.
What
is
the
first
cause
?
A.
That
sinne
which
Adam
committed
first
,
and
which
wee
also
haue
committed
in
Adam
,
the
guilt
thereof
(
by
propagation
and
generation
)
being
deriued
to
vs
;
considering
that
as
Adams
integrity
should
haue
been
ours
,
if
he
had
stood
in
it
:
so
was
his
transgression
ours
,
the
couenant
being
made
with
him
,
both
for
himselfe
,
and
all
mankinde
that
were
to
come
of
him
.
Q.
What
familiar
example
is
there
,
to
make
this
somewhat
more
plaine
?
A.
A
man
being
a
slaue
,
his
progenie
(
to
all
posterities
)
are
slaues
.
A
man
also
being
attained
of
high
treason
,
the
attaint
of
blood
reacheth
to
his
posteritie
.
The
young
serpents
and
wolues
that
neuer
stung
men
,
nor
deuoured
sheepe
,
are
notwithstanding
worthie
to
die
;
yea
,
while
they
are
in
their
dams
bellies
.
Q.
What
is
the
secondarie
or
immediate
cause
?
A.
That
sinne
which
is
commonly
called
Original
sin
,
consisting
in
the
depriuation
of
good
,
and
pronenesse
to
euill
;
which
sinne
is
in
vs
from
the
first
minute
[
a
](A69076-e64140-b)
a
Rom.
7.
7.
8.
17.
&
Iam.
1.
Heb.
12.
15.
SINNE
.
Q.
What
are
the
degrees
of
Concupiscence
forbidden
heere
?
A.
The
first
is
,
wandring
and
euil
thoughts
,
though
wee
neuer
like
of
them
:
for
euen
the
very
rising
of
such
thoughts
in
our
minds
,
argueth
our
corruption
of
nature
:
for
were
it
not
for
that
inborne
corruption
,
such
thoughts
could
not
once
enter
into
our
soules
,
further
then
they
were
offered
vnto
vs
by
some
outward
tentation
of
the
diuell
,
or
of
the
world
,
as
it
was
Q.
What
is
the
second
degree
of
Concupiscence
?
A.
When
there
are
wandring
wicked
thoughts
with
some
liking
,
though
we
reiect
them
.
Hither
may
be
referred
first
,
vaine
,
sudden
wishes
;
then
dreames
,
which
haue
some
euill
in
them
,
and
yet
are
not
from
any
liking
of
those
things
when
a
man
is
awake
,
but
which
a
man
when
he
is
awake
misliketh
.
Q.
So
much
of
the
Commandement
:
What
is
the
vse
of
it
?
A.
It
teacheth
vs
more
then
all
other
Commandements
of
the
second
table
doe
,
that
wee
are
miserable
and
wretched
by
nature
,
subiect
to
the
curse
and
wrath
of
God
.
CHAP.
26.
Of
the
summe
of
the
Law
.
-
The
summe
of
the
Law
consisteth
in
the
loue
of
-
God
,
with
all
the
powers
of
our
-
Soule
in
-
1.
-
Vnderstanding
.
-
Iudgement
.
-
Memorie
.
-
2.
Will
&
affection
.
-
Body
.
-
Our
neighbour
,
which
is
like
to
the
first
.
LVKE
chap.
10.
vers.
27.
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soule
,
and
with
all
thy
strength
,
and
with
all
thy
mind
,
and
thy
neighbour
as
thy selfe
.
Q.
HAuing
spoken
of
all
the
ten
Commandements
:
tell
me
,
what
is
the
summe
of
all
?
A.
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
mind
,
and
with
all
thy
vnderstanding
,
and
thy
neighbour
as
thy selfe
:
taken
out
of
Deut.
6.
5.
and
Leuit.
19.
18.
Q.
What
is
the
summe
of
this
summe
?
A.
Loue
:
which
consisteth
of
two
heads
;
to
wit
,
the
loue
of
God
,
and
of
our
neighbour
.
Q.
What
vse
is
there
of
this
short
summe
?
A.
It
furthereth
vs
in
the
twofold
vse
of
the
Law
,
before
spoken
of
:
for
first
,
it
will
be
a
meanes
the
more
to
humble
vs
,
and
so
the
more
effectually
to
driue
vs
to
Christ
:
because
when
all
our
sinnes
are
gathered
and
mustered
into
one
troope
or
heape
,
they
will
appeare
the
greater
,
and
cast
vs
downe
the
more
:
as
a
man
owing
sundrie
debts
vnto
diuers
,
or
vnto
one
man
,
in
the
particulars
,
is
confident
of
his
ability
,
to
pay
all
,
as
long
as
he
heareth
they
are
all
but
smal
sums
;
but
hearing
the
whole
summe
,
despaireth
of
the
paiment
of
it
.
Secondly
,
it
helpes
vs
much
in
our
obedience
to
the
Law
:
for
by
this
(
as
by
a
glasse
)
wee
may
the
easier
see
,
and
being
shortly
contriued
,
we
may
the
better
remember
our
whole
dutie
both
to
God
and
man
;
this
being
(
as
a
Card
or
Map
of
a
Countrey
)
easily
carried
about
with
vs
.
Q.
What
is
it
to
loue
the
Lord
with
all
our
heart
,
and
all
our
mind
,
and
all
our
strength
?
A
,
When
the
whole
man
yeeldeth
simple
obedience
vnto
him
,
in
all
the
powers
both
of
soule
and
body
.
As
when
the
vnderstanding
doth
perfectly
comprehend
all
things
,
that
God
would
haue
vs
to
know
;
when
in
iudgement
we
thinke
aright
of
them
;
when
the
memorie
accordingly
retaineth
them
;
when
in
our
wils
and
affections
we
perfectly
loue
al
knowne
good
,
and
perfectly
hate
all
knowne
euill
;
and
when
all
the
members
,
parts
and
graces
of
the
body
,
as
beauty
,
strength
,
&c.
are
wholly
employed
in
the
seruice
of
God
,
and
in
the
doing
of
his
will
.
Q.
What
is
it
to
loue
our
neighbour
as
our selues
?
A.
When
that
which
we
would
that
men
should
Q.
Is
it
not
possible
for
a
man
to
doe
all
this
?
A.
No
;
for
wee
are
ignorant
of
many
things
,
and
those
which
we
know
,
we
know
but
in
part
;
and
that
which
we
know
,
we
iudge
not
aright
of
,
nor
remember
as
wee
ought
.
And
as
for
will
and
affections
,
they
are
a
great
deale
shorter
then
our
knowledge
.
And
the
wandring
of
our
eyes
in
the
hearing
of
the
Word
,
and
other
parts
of
Gods
seruice
,
doth
easily
bewray
the
small
obedience
and
conformity
of
the
rest
of
the
members
and
parts
of
the
body
.
To
conclude
,
if
wee
doe
but
examine
our
soules
,
how
wee
stand
affected
to
our
enemies
,
to
strangers
,
to
common
men
,
to
them
wee
know
,
yea
to
our
dearest
friends
;
we
shall
finde
,
that
we
herein
come
short
of
any
such
affection
to
our
neighbour
;
which
as
it
is
so
much
lesse
then
the
former
,
by
how
much
man
is
inferiour
to
God
;
so
wee
being
not
able
to
accomplish
it
,
are
much
lesse
able
to
accomplish
the
other
.
And
therefore
the
righteousnesse
of
the
Papist
,
is
a
rotten
righteousnesse
,
and
such
as
will
neuer
stand
before
the
iudgment
seate
of
God
.
Q.
Seeing
then
that
the
whole
summe
,
and
maine
end
of
the
Law
is
Loue
:
what
gather
you
thereof
?
A.
That
which
the
Apostle
exhorteth
vnto
,
viz.
to
leaue
all
idle
questions
as
vnprofitable
,
and
to
deale
in
those
matters
onely
which
further
the
practice
of
loue
.
Q.
Why
is
the
loue
of
God
called
the
first
and
greatest
Commandement
?
A.
Because
wee
should
chiefly
and
in
the
first
place
,
regard
our
duties
to
God
,
and
be
most
carefull
Q.
Why
is
the
second
Table
said
to
be
like
vnto
the
first
?
A.
For
that
they
go
so
hand
in
hand
together
,
that
no
man
can
performe
the
one
,
vnlesse
hee
accomplish
the
other
;
which
the
Apostle
Iohn
plainly
teacheth
,
1.
Ioh.
15.
2.
Q.
What
is
to
bee
said
of
those
that
seeme
to
keepe
the
one
,
and
care
not
for
the
other
?
A.
If
they
seeme
to
serue
God
,
and
are
not
in
charity
,
they
are
meere
hypocrites
:
and
if
they
will
seeme
to
deale
vprightly
with
their
neighbour
,
and
haue
not
the
loue
of
God
in
them
,
they
are
prophane
politicks
,
and
very
Atheists
.
Q.
Hitherto
of
the
Couenant
of
workes
:
what
is
the
maine
vse
of
all
the
doctrine
hereof
?
A.
To
shew
that
wee
cannot
thereby
attaine
vnto
Reconciliation
with
God
,
and
life
euerlasting
,
by
reason
of
our
corruption
,
and
the
infirmity
of
our
flesh
,
Rom.
8.
3.
For
we
hauing
on
our
part
broke
this
Couenant
,
God
cannot
(
without
iniustice
)
iustifie
vs
by
this
Couenant
;
and
consequently
wee
cannot
bee
saued
thereby
.
Q.
But
why
then
is
it
called
a
Couenant
,
seeing
it
is
in
the
nature
of
a
Couenant
,
to
reconcile
those
that
are
at
variance
;
as
is
to
be
seene
in
the
example
of
Abraham
,
and
Abimelech
:
Laban
,
and
Iacob
,
Gen.
21.
27.
and
31.
44.
A.
Although
it
bee
not
able
to
reconcile
vs
,
yet
it
maketh
way
to
reconciliation
by
another
Couenant
.
Neither
is
it
meet
strictly
to
bind
Gods
couenant
with
men
,
to
the
same
lawes
that
the
couenants
of
one
man
with
another
are
bound
vnto
:
for
amongst
men
,
the
weaker
seeketh
reconciliation
at
the
hands
of
the
CHAP.
27.
Of
the
Couenant
of
Grace
.
-
In
the
Couenant
of
Grace
is
to
be
considered
,
-
First
,
-
The
parts
-
Gods
act
with
vs
.
-
Ours
with
God
.
-
The
sorts
,
the
-
Old
Testament
.
-
New
.
-
Secondly
,
the
foundation
thereof
,
Christ
Iesus
.
Chap.
28.
IER.
chap.
31.
vers.
31.
32.
33.
34.
31
Behold
,
the
daies
come
,
saith
the
Lord
,
that
I
will
make
a
new
couenant
with
the
house
of
Israel
,
and
with
the
house
of
Iudah
.
32.
Not
according
to
the
couenant
that
I
made
with
their
fathers
,
in
the
day
that
I
tooke
them
by
the
hand
,
to
bring
them
out
of
the
land
of
Egypt
,
which
my
couenant
they
brake
,
although
I
was
an
husband
vnto
them
saith
the
Lord
.
33.
But
this
shall
bee
the
couenant
,
that
I
will
make
with
the
house
of
Israel
;
After
those
daies
,
saith
the
Lord
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
34.
And
they
shall
teach
no
more
euery
man
his
neighbour
,
and
euery
man
his
brother
,
saying
,
Know
the
Lord
:
for
they
shall
all
know
me
,
from
the
least
of
them
,
vnto
the
greatest
of
them
,
saith
the
Lord
,
for
I
will
forgiue
their
iniquitie
,
and
I
will
remember
their
sinne
no
more
.
Q.
THus
much
of
the
Couenant
of
Workes
,
called
the
Law
:
the
Couenant
of
Grace
followeth
:
What
doth
this
Scripture
call
it
?
A.
A
new
Couenant
.
Q.
Why
is
it
called
a
new
Couenant
?
A.
Because
it
succeedeth
the
former
Couenant
,
Q.
Doth
then
the
making
of
this
Couenant
disable
the
former
?
A.
Yea
:
for
the
latter
Couenant
had
not
been
Q.
What
is
this
new
Couenant
?
A.
A
free
contract
or
Couenant
betweene
God
,
Q.
When
did
this
Couenant
begin
?
A.
Immediately
after
the
Fall
.
Gen.
3.
15.
Q.
What
is
specially
to
be
considered
in
this
Couenant
?
A.
First
,
the
parts
and
sorts
thereof
:
secondly
,
the
ground
and
foundation
.
Q.
What
are
the
parts
thereof
?
A.
The
mutuall
acts
betweene
God
,
and
a
sinner
.
Q.
What
is
the
act
on
Gods
part
?
A.
A
free
offer
of
saluation
vnto
a
sinner
,
vpon
this
Q.
What
is
the
act
on
the
sinners
part
?
A.
An
acceptance
of
this
offer
,
by
submitting
to
the
condition
.
Q.
What
followeth
hereupon
?
A.
That
hee
will
be
their
God
who
are
vnder
this
[
a
](A69076-e66090-b)
a
Heb.
11.
16.
and
else
where
,
he
is
called
the
God
of
our
Fathers
;
which
noteth
the
singular
priuiledge
and
glory
of
Gods
people
,
in
that
hee
is
content
to
be
surnamed
by
them
:
otherwise
the
proper
name
of
God
would
bee
fearfull
vnto
vs
,
without
the
addition
of
some
such
Sur-name
.
Q.
Of
how
many
sorts
is
this
Couenant
?
A.
In
substance
it
is
but
one
;
but
in
regard
of
circumstance
it
is
two
:
the
Old
Testament
,
and
the
New
.
Q.
What
is
the
Old
Testament
?
A.
It
is
the
couenant
of
God
,
[
a
](A69076-e66190-b)
a
Heb.
8.
4.
5.
which
(
vnder
types
,
figures
,
and
shadowes
)
did
set
forth
Christ
before
his
comming
in
the
flesh
;
and
by
vertue
whereof
life
euerlasting
was
giuen
by
faith
in
Christ
that
was
to
come
.
Q.
What
is
the
new
Testament
?
A.
It
is
the
couenant
of
God
,
which
(
since
the
comming
of
Christ
in
the
flesh
)
hath
abolished
those
shadowes
,
&
giueth
life
euerlasting
by
faith
in
Christ
,
that
is
come
;
by
meanes
whereof
it
is
in
a
speciall
respect
called
the
Gospell
.
Coloss.
2.
16.
17.
20.
Hebr.
9.
1.
2.
3.
&c.
CHAP.
28.
Of
Christs
person
.
-
In
Christ
is
to
be
considered
his
-
Person
-
Consisting
of
two
natures
,
-
Diuine
.
-
Humane
.
-
Conioyned
in
one
person
.
-
Office
.
Chap.
29.
IOHN
,
chap.
1.
vers.
14.
And
the
Word
was
made
flesh
,
and
dwelt
among
vs
,
(
and
we
beheld
his
glory
,
as
the
glory
of
the
onely
begotten
of
the
Father
)
full
of
grace
and
truth
.
Q.
THus
much
of
the
parts
and
sorts
of
the
Couenant
of
Grace
:
what
is
the
ground
and
foundation
thereof
?
A.
Christ
Iesus
aforesaid
,
Ioh.
3.
14.
Act.
10.
43.
Q.
Who
is
Christ
Iesus
?
A.
The
[
a
](A69076-e66510-b)
a
Luk.
2.
11.
1.
Tim.
2.
5.
eternall
Sonne
of
God
,
the
second
person
in
the
Trinitie
;
that
[
b
](A69076-e66540-b)
b
Joh.
1.
45.
&
8.
56.
Messias
,
whom
the
Fathers
(
vnder
the
Law
)
expected
,
and
the
Prophets
foretold
of
.
Q.
What
are
we
more
particularly
to
consider
in
him
?
A.
First
,
his
Person
:
secondly
,
his
Office
.
Q.
What
is
to
be
considered
in
the
Person
of
Christ
?
A.
The
diuersitie
of
natures
,
and
vnion
of
them
.
Q.
What
are
the
natures
of
Christ
?
A.
Two
:
his
Diuine
,
and
Humane
.
Q.
What
haue
you
learned
concerning
the
Diuine
nature
of
Christ
?
A.
That
he
is
the
onely
begotten
,
and
naturall
Son
Q.
What
is
the
Humane
nature
of
Christ
?
A.
That
nature
,
by
which
he
is
also
true
man
.
Q.
Is
Christ
Iesus
true
man
also
?
A.
[
a
](A69076-e66860-b)
a
Gen.
3.
15.
1.
Tim.
2.
5.
Yea
,
in
all
things
,
[
b
](A69076-e66890-b)
b
1.
Ioh.
2.
1.
Matth.
1.
18.
20.
sinne
onely
excepted
.
Q.
How
did
he
become
man
?
A.
Hee
was
conceiued
by
the
holy
Ghost
,
in
the
wombe
of
the
Virgin
Mary
;
and
was
afterward
borne
and
brought
forth
into
the
world
,
after
the
manner
of
other
men
.
Q.
Did
he
not
passe
through
the
Virgin
Mary
,
without
taking
any
thing
of
her
substance
?
A.
No
:
for
hee
is
called
the
seed
of
the
woman
,
Gen.
3.
15.
He
is
said
to
be
made
of
the
seed
of
Dauid
,
according
to
the
flesh
.
Rom.
1.
3.
To
bee
made
of
a
woman
.
Galath.
4.
4.
To
be
a
plant
that
sprang
out
of
the
root
of
Iesse
.
Esa.
11.
1.
10.
Q.
How
is
he
said
to
be
conceiued
by
the
holy
Ghost
.
A.
Because
the
holy
Ghost
(
by
his
incomprehensible
Q.
Is
he
then
the
Sonne
of
God
in
respect
of
his
Humane
nature
?
A.
No
:
for
first
the
Apostle
saith
,
Hee
is
without
Father
,
and
without
mother
:
that
is
,
without
father
,
as
hee
Q.
But
is
he
not
therefore
called
the
Sonne
of
the
highest
,
Luk.
1.
32.
because
he
was
conceiued
by
the
holy
Ghost
?
A.
No
:
but
onely
because
hee
that
was
so
conceiued
,
was
the
naturall
sonne
of
God
.
Q.
Doth
the
humane
nature
of
Christ
consist
of
a
reasonable
soule
,
as
well
as
a
body
:
or
was
the
God-head
in
stead
of
the
soule
vnto
him
.
A.
It
consisteth
also
of
a
reasonable
soule
,
as
appeareth
by
that
which
he
said
,
My
soule
is
heauie
to
the
very
Q.
Thus
much
of
the
two
natures
of
our
Sauiour
Christ
:
what
is
to
be
said
concerning
the
vnion
of
these
two
natures
?
A.
The
manhood
of
our
Sauiour
Christ
,
is
inseparablie
vnited
to
the
person
of
the
God-head
,
and
therin
it
subsisteth
,
making
but
one
person
;
which
neare
vnion
with
the
nature
of
man
,
is
so
much
the
more
wonderfull
,
in
that
the
very
Angels
,
(
which
are
much
greater
in
glory
then
men
)
are
[
a
](A69076-e67320-b)
a
Esa.
6.
2.
not
able
to
abide
the
presence
of
God
.
And
indeed
it
is
such
[
b
](A69076-e67340-b)
b
1.
Tim.
3.
16.
a
mysterie
,
as
neither
Angels
,
or
men
,
are
able
to
comprehend
.
Q.
Then
Christ
,
though
he
consist
of
two
natures
,
is
but
one
person
?
A.
It
is
truth
,
he
is
true
God
,
and
true
man
,
in
one
and
the
same
person
of
the
Deitie
.
Luk.
1.
35.
Ioh.
1.
14.
Mat.
3.
17.
Ephes.
4.
10.
Galath.
4.
4.
Q.
Did
not
the
inseparable
vnion
of
the
Humane
nature
to
the
person
of
the
Deitie
,
change
the
person
thereof
?
A.
No
verily
;
but
hee
is
the
very
same
person
that
he
was
,
from
all
eternitie
.
Q.
Is
it
not
said
in
the
text
,
that
the
WORD
,
(
.i.
the
second
person
in
Trinity
)
was
made
flesh
?
may
it
not
seeme
then
that
the
God-head
was
turned
into
the
Humane
nature
?
A.
Nothing
lesse
;
no
more
then
it
can
be
said
,
hee
was
turned
into
sinne
,
or
into
a
curse
,
because
it
is
said
,
Q.
Can
you
proue
directly
by
the
Scriptures
,
that
Christ
,
after
the
vnion
of
the
man-hood
with
the
God-head
,
is
true
God
?
A.
Yea
verily
:
for
first
,
the
Scripture
,
(
as
hee
is
Christ
the
Messias
)
absolutely
calleth
him
God
,
and
giueth
vnto
him
the
name
of
Iehouah
.
1.
Tim.
3.
16.
Ioh.
20.
28.
Act.
20.
28.
Rom.
9.
5.
1.
Ioh.
5.
20.
Esa.
9.
6.
Ierem.
23.
2.
Secondly
,
the
proper
workes
of
God
are
attributed
vnto
him
;
as
the
creation
and
gouernment
of
the
world
.
Ioh.
1.
3.
&
5.
17.
Coloss.
1.
16.
Hebr.
1.
2.
3.
The
searching
of
harts
.
Mat.
9.
4.
Mark
.
2.
8.
&c.
Thirdly
,
the
Essentiall
Attributes
of
the
Diuine
nature
are
giuen
to
him
,
he
is
said
to
be
eternall
.
Ioh.
1.
1.
&
17.
5.
Micah
.
5.
2.
Almighty
,
in
all
places
,
the
King
of
Kings
,
&c.
Ioh.
3.
31.
Math.
18.
20.
Apocal.
19.
16.
Fourthly
,
the
Scriptures
assigne
Diuine
honour
vnto
him
.
Psalm.
72.
11.
Rom.
15.
12.
Esa.
11.
10.
Ioh.
14.
1.
Act.
7.
59.
Q.
But
is
not
the
God-head
,
and
man-hood
at
least
mingled
and
confounded
.
A.
No
,
by
no
meanes
.
For
then
he
should
bee
neither
God
,
nor
man
;
for
things
mingled
doe
not
retaine
the
name
of
their
simples
;
as
honey
,
and
oyle
mixed
together
,
can
neither
be
called
honey
nor
oyle
.
Further
,
the
properties
of
the
two
natures
are
such
,
as
cannot
be
mingled
and
confounded
.
For
neither
can
the
Humane
nature
,
(
remaining
a
true
humane
nature
)
partake
,
or
communicate
of
the
properties
and
perfections
of
the
Deitie
,
or
the
Deitie
of
the
defects
of
the
Humanitie
.
So
that
as
the
God-head
cannot
hunger
,
thirst
,
or
be
shut
vp
and
circumscribed
within
the
bounds
of
a
place
:
no
more
can
the
Humanity
be
infinite
,
or
in
more
places
then
one
.
So
that
though
the
humane
nature
be
no
person
of
it selfe
,
and
hath
no
subsistance
,
but
in
the
person
of
the
Deitie
,
yet
it
continueth
still
distinct
in
substance
,
properties
,
and
actions
,
from
the
Deitie
;
and
both
natures
so
vnited
,
make
but
one
Christ
.
Q.
Why
was
it
necessary
that
Christ
should
bee
both
God
and
man
in
one
person
?
A.
It
was
necessarie
he
should
be
man
,
because
he
could
not
suffer
as
hee
was
God
;
[
a
](A69076-e67950-b)
a
Heb.
2.
14.
&
2.
16.
7.
&
4.
15.
and
it
makes
most
for
the
glory
of
Gods
Iustice
,
to
exact
satisfaction
from
that
nature
that
had
sinned
.
Secondly
,
it
was
necessarie
he
should
be
God
also
,
that
he
might
bee
able
to
beare
and
ouercome
all
that
was
to
be
inflicted
vpon
him
for
our
sinnes
.
Thirdly
,
it
was
necessarie
also
that
the
humane
nature
should
(
in
manner
aforesaid
)
be
vnited
to
the
person
of
the
Deitie
,
that
the
obedience
which
hee
performed
,
might
bee
of
infinite
merit
,
as
being
the
obedience
of
God
.
Q.
What
further
fruit
haue
we
by
this
coniunction
?
A.
That
whereas
God
hath
no
shape
comprehensible
,
either
to
the
eye
of
the
body
,
or
of
the
soule
;
and
the
mind
of
man
cannot
rest
but
in
a
representation
of
some
thing
,
that
his
mind
and
vnderstanding
can
in
some
sort
reach
vnto
.
If
it
consider
God
in
the
second
person
in
the
Trinitie
,
as
he
hath
taken
our
nature
,
and
whereby
God
is
(
after
a
sort
)
reuealed
in
the
flesh
,
he
hath
whereupon
(
in
some
sort
)
to
stay
his
mind
.
Q.
How
did
then
the
Iewes
before
his
comming
,
which
could
not
doe
so
?
A.
They
might
propose
to
themselues
the
second
Q.
Haue
men
onely
benefit
by
this
vnion
of
the
two
natures
,
or
doth
it
reach
also
to
the
Angels
?
A.
It
seemeth
to
reach
no
further
then
to
man
;
for
God
neuer
meant
to
saue
those
angels
that
fell
,
seeing
they
fell
maliciously
into
rebellion
against
God
,
without
tentation
,
contrary
to
the
cleare
light
of
nature
reuealed
in
their
Creation
.
And
if
he
had
purposed
either
to
saue
them
,
or
to
haue
benefited
the
elect
Q.
But
why
then
is
it
said
,
that
God
(
by
Christ
)
doth
reconcile
all
things
vnto
himselfe
,
whether
in
earth
,
or
heauen
?
Coloss.
1.
20.
A.
By
things
in
heauen
,
is
there
to
be
vnderstood
,
not
the
Angels
,
but
the
Saints
then
in
heauen
.
For
although
God
did
elect
the
Angels
to
eternal
glory
;
yet
Christ
did
not
redeeme
them
,
but
onely
the
seed
of
Q.
Hitherto
of
the
person
and
natures
of
our
Sauiour
Christ
:
is
there
any
such
great
necessity
that
Christians
should
be
grounded
in
the
truth
of
this
doctrine
?
A.
Yea
,
else
Satan
would
neuer
haue
laboured
(
as
he
hath
done
)
,
to
corrupt
and
depraue
the
same
by
raising
vp
so
many
damnable
heresies
about
the
same
.
Q.
Why
?
what
heresies
hath
hee
raised
vp
about
this
point
?
A.
The
heresie
,
first
of
Macedonius
,
and
the
Valentinians
,
who
maintained
that
Christ
brought
with
him
out
of
heauen
,
a
heauenly
body
.
Secondly
,
of
Apelles
,
that
held
hee
had
an
aëriall
bodie
,
and
that
hee
passed
through
the
Virgin
,
onely
as
water
through
a
pipe
.
Thirdly
,
of
the
Manichies
,
who
made
him
to
haue
onely
an
imaginarie
body
.
Fourthly
,
of
Apollinaris
,
who
denied
that
Christ
had
a
reasonable
soule
;
and
who
held
,
that
his
Diuinitie
was
in
stead
of
a
soule
.
Fifthly
,
of
Eunomions
,
who
affirmed
that
Christ
was
a
meere
man
,
and
the
Sonne
of
God
onely
by
adoption
.
Sixthly
,
of
Ebion
,
who
held
that
Christ
was
borne
of
the
seed
of
man
.
Seuenthly
,
of
Nestorius
,
who
taught
,
that
as
there
was
two
natures
in
Christ
,
so
also
there
was
two
persons
.
Eighthly
,
of
Eutiches
,
that
held
,
that
the
humane
nature
,
after
the
vnion
with
the
Diuine
,
did
partake
of
the
properties
of
the
Diuine
.
Neare
vnto
which
is
the
errour
of
the
Vbiquitaries
,
which
attribute
to
the
humanitie
of
Christ
,
certaine
essentiall
properties
of
the
Diuinitie
,
viz.
presence
in
all
places
,
&c.
CHAP.
29.
Of
the
Office
of
Christ
.
-
The
Office
of
Christ
is
his
mediatorship
,
wherin
is
to
be
considered
,
-
First
,
That
hee
is
the
onely
Mediatour
.
-
Secondly
,
-
His
-
Calling
thereunto
.
-
Faithfull
discharge
therof
.
-
The
parts
thereof
.
1.
TIM.
chap.
2.
vers.
5.
For
there
is
one
God
,
and
one
Mediator
betweene
God
and
men
,
the
man
Christ
Iesus
.
Q.
HItherto
of
the
Person
of
our
Sauiour
Christ
:
What
is
his
office
?
A.
To
be
the
onely
Mediator
betweene
God
,
and
a
sinner
,
for
the
pardon
of
his
sinne
,
and
life
euerlasting
.
Q.
Could
not
this
be
effected
without
Mediation
?
A.
No
verily
.
Q.
Is
Christ
Iesus
the
onely
Mediator
betweene
God
,
and
a
sinner
?
A.
Yea
verily
,
as
appeareth
expressely
by
the
text
.
Q.
How
pooue
you
it
otherwise
?
A.
First
,
there
is
but
one
God
;
and
therefore
but
one
Mediator
,
as
the
text
also
affirmeth
.
Secondly
,
he
onely
is
fit
to
be
Mediator
,
that
partaketh
of
both
their
natures
that
are
to
bee
reconciled
;
and
consequently
,
hee
onely
that
is
both
God
and
man
.
Thirdly
,
this
was
shadowed
by
the
types
of
Moses
,
who
alone
was
in
the
mountaine
;
and
of
Aaron
,
or
the
high
Priest
,
who
onely
might
enter
in
the
holy
of
Holies
.
Fourthly
,
this
is
set
forth
by
diuers
similitudes
:
as
where
he
saith
,
[
a
](A69076-e68910-b)
a
Ioh.
10.
9.
10.
I
am
the
way
,
I
am
the
doore
.
Also
hee
is
the
[
b
](A69076-e68940-b)
b
Gen.
28.
12.
ladder
,
whereby
the
Angels
ascend
and
descend
.
Fifthly
,
hee
onely
[
c
](A69076-e68970-b)
c
Heb.
7.
25.
&
9.
14.
1.
Sam.
2.
25.
is
able
to
effect
their
saluation
,
fully
,
ᵃ
that
come
vnto
him
.
Q.
Then
no
man
,
that
is
a
man
onely
can
bee
Mediator
betweene
God
and
man
?
Q.
No
verily
:
for
as
Ely
saith
,
If
one
man
sin
against
another
,
the
Iudge
shall
iudge
him
:
but
if
a
man
sin
against
the
Lord
,
who
shall
entreat
for
him
?
viz.
when
one
man
shall
offend
against
another
,
the
matter
may
be
accorded
by
Iudges
,
which
are
but
men
:
but
if
a
man
offend
against
God
,
there
is
no
meere
man
can
make
his
peace
.
Q.
Is
Christ
then
Mediator
in
respect
of
both
natures
?
A.
Yea
,
in
respect
of
both
ioyntly
:
first
,
because
though
he
consist
of
two
distinct
natures
,
Diuine
,
and
Humane
;
yet
hee
is
God
and
man
onely
in
one
and
the
same
person
.
Secondly
,
because
he
that
is
our
Mediator
,
is
a
priest
,
after
the
order
of
Melchizedeck
;
without
father
,
and
without
mother
;
which
could
not
bee
said
,
if
he
were
Mediator
,
either
in
respect
of
his
Diuine
nature
alone
,
or
of
his
Humane
.
Thirdly
,
seeing
hee
is
by
his
office
to
reconcile
God
to
man
,
and
man
to
God
,
both
natures
ioyntly
are
necessarie
to
this
worke
,
hee
hauing
(
by
that
meanes
)
affinity
to
both
.
Fourthly
,
the
workes
of
his
Mediation
,
being
of
such
an
infinite
price
and
value
as
they
are
with
God
,
they
must
needs
bee
the
workes
both
of
God
and
man
.
Fifthly
,
none
could
satisfie
God
for
the
sins
of
men
,
but
God
;
and
none
ought
to
satisfie
for
them
but
man
.
Therefore
Christ
,
that
hath
by
his
Mediation
effected
this
,
being
both
God
and
man
in
one
person
,
is
in
,
and
according
vnto
both
those
natures
conioyned
,
a
Mediator
betweene
God
and
man
.
Q.
Was
hee
not
then
a
Mediator
before
hee
became
man
?
A.
Yes
:
for
though
at
the
first
hee
had
not
actually
taken
our
nature
vpon
him
;
yet
with
God
(
things
to
come
being
as
if
they
were
present
,
or
past
)
,
he
was
in
Q.
Wherein
consists
the
office
of
his
mediation
?
A.
In
the
performance
of
those
workes
whereby
Q.
What
are
we
more
specially
to
consider
in
the
mediation
of
Christ
?
A.
First
,
his
calling
thereunto
,
and
his
faithfull
discharge
thereof
.
Secondly
,
the
parts
.
Q.
Who
called
him
vnto
this
office
?
A.
[
a
](A69076-e69350-b)
a
Esay
42.
1.
6.
Heb.
5.
4.
5.
6.
God
.
Q.
What
learne
you
from
hence
?
A.
Matter
of
great
comfort
vnto
vs
,
in
that
hee
thrust
not
himselfe
into
this
office
,
but
entred
vpon
the
same
,
by
the
will
and
appointment
of
God
;
wherby
wee
may
bee
the
more
assured
of
the
good
will
of
God
to
saue
vs
;
seeing
his
Sonne
hath
performed
nothing
herein
,
but
what
hee
did
being
called
thereunto
by
him
;
and
therefore
he
will
certainly
accept
of
all
that
hee
hath
done
for
vs
,
as
that
which
himselfe
hath
ordained
.
Q.
How
did
God
call
him
thereunto
?
A.
By
annointing
him
with
an
especiall
oyntment
.
By
meanes
whereof
he
is
called
[
*
](A69076-e69460-b)
*
Of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
annoynt
.
CHRIST
,
which
signifieth
one
annointed
.
Which
was
a
[
a
](A69076-e69480-b)
a
1.
Sam.
24.
7.
2.
Sam.
1.
14.
Psal.
105.
15.
name
also
common
to
them
that
were
types
of
any
part
of
his
Mediator-ship
,
who
also
were
annointed
,
though
not
with
the
same
oyntment
.
Q.
What
was
the
oyntment
wherewith
hee
was
annointed
?
A.
The
Spirit
of
God
,
which
was
powred
vpon
Q.
Wherein
consists
his
faithfull
discharge
of
his
calling
?
A.
In
this
:
that
hee
hath
left
nothing
vndone
,
that
may
be
effectuall
for
our
reconciliation
with
God
;
in
which
respect
he
is
compared
with
Moses
,
who
is
said
CHAP.
30.
Of
the
parts
of
Christs
mediation
:
and
in
speciall
,
of
his
Propheticall
office
.
-
The
parts
of
Christs
Mediation
;
are
-
First
,
his
-
Propheticall
office
.
-
Priesthood
.
Chap.
29.
-
Secondly
,
his
Kingdome
.
HEBR.
chap.
3.
vers.
7.
8.
9.
10.
11.
12.
13.
7.
Wherefore
as
the
holy
Ghost
saith
,
Today
if
ye
will
heare
his
voice
,
8.
Harden
not
your
hearts
as
in
the
prouocation
,
in
the
day
of
tentation
in
the
wildernesse
:
9.
When
your
fathers
tempted
mee
,
proued
mee
,
and
saw
my
workes
fortie
yeeres
.
10.
Wherfore
I
was
griened
with
that
generation
,
and
said
,
They
doe
alway
erre
in
their
hearts
,
they
haue
not
knowne
my
waies
.
11.
So
I
sware
in
my
wrath
:
they
shall
not
enter
into
my
rest
.
12.
Take
heede
,
brethren
,
lest
there
be
in
any
of
you
an
euill
heart
of
vnbeliefe
,
in
departing
from
the
liuing
God
.
13.
But
exhort
one
another
daily
,
while
it
is
called
,
To
day
,
lest
any
of
you
be
hardened
through
the
deceitfulnesse
of
sinne
.
Q.
HOw
many
parts
are
there
of
his
Mediation
?
A.
Two
:
first
,
his
Propheticall
office
,
and
his
Priesthood
:
and
secondly
,
his
kingdome
.
Q.
What
is
his
Propheticall
office
?
A.
It
is
the
first
part
of
his
mediation
,
whereby
hee
is
our
Prophet
,
Doctor
,
or
Apostle
.
Q.
How
is
he
our
Prophet
,
Doctor
,
or
Apostle
?
A.
In
that
hee
hath
opened
the
whole
will
of
his
Q.
How
doth
that
appeare
?
A.
By
his
owne
testimonie
,
Ioh.
15.
15.
I
call
you
no
more
seruants
,
because
the
seruant
knoweth
not
what
his
master
doth
.
But
I
call
you
friends
,
because
all
which
I
haue
heard
of
my
Father
,
I
haue
made
knowne
vnto
you
.
Q.
What
learne
you
from
thence
?
A.
What
a
foule
errour
it
is
in
them
,
that
thinke
that
our
Sauiour
Christ
deliuered
not
al
things
,
pertaining
to
the
instruction
and
gouernment
of
his
Church
,
but
left
them
moreouer
to
the
traditions
and
inuentions
Q.
What
further
?
A.
That
the
Ministers
of
the
Word
should
not
vtterly
suppresse
in
silence
,
any
truth
that
Christ
hath
reuealed
.
And
that
the
people
should
content
themselues
with
that
which
Christ
hath
taught
,
reiecting
whatsoeuer
else
,
the
boldnesse
of
men
shall
obtrude
vpon
them
.
Q.
Did
his
office
of
Doctor-ship
then
first
begin
,
when
he
came
into
the
world
?
A.
No
:
for
he
(
at
the
first
)
opened
his
Fathers
will
vnto
vs
,
by
the
[
a
](A69076-e70340-b)
a
Luk.
1.
70.
ministery
of
his
seruants
the
Prophets
:
and
after
he
came
into
the
world
,
he
opened
the
same
doctrine
more
Q.
What
difference
is
there
betweene
the
teaching
of
Christ
,
and
of
the
Prophets
and
Ministers
sent
of
him
?
A.
First
,
Christ
taught
with
another
maner
of
authority
,
Secondly
,
by
vertue
of
his
Prophetical
office
,
he
did
not
onely
bring
an
outward
sound
vnto
the
eare
;
but
wrought
(
as
hee
did
before
his
comming
,
and
as
hee
doth
now
by
the
Ministery
of
his
word
)
,
an
alteration
in
the
mind
.
Q.
What
haue
wee
to
learne
of
this
,
that
Christ
taught
,
and
teacheth
by
the
Prophets
,
Apostles
,
and
Euangelists
?
A.
In
what
estimation
we
ought
to
haue
the
books
Q.
What
effect
hath
the
carelesse
and
fruitlesse
hearing
of
Gods
word
?
A.
It
hardeneth
men
to
further
iudgement
;
for
it
is
a
two
edged
sword
to
strike
to
life
,
or
to
death
:
it
is
either
the
sauour
of
life
to
life
,
or
the
sauour
of
death
to
death
.
Q.
How
doth
he
in
this
text
aggrauate
the
refusall
of
this
office
of
our
Sauiour
,
against
the
Israelites
?
A.
First
,
by
the
time
of
40.
yeeres
,
vers.
9.
Secondly
,
by
the
place
,
the
wildernesse
,
vers.
8.
and
thirdly
,
by
the
multitude
of
his
benefits
.
Q.
What
force
hath
the
office
of
his
prophecie
in
vs
?
A.
We
thereby
are
in
some
sort
made
partakers
of
that
office
.
For
by
the
knowledge
of
his
will
,
wee
are
made
able
to
exhort
one
another
to
goodnesse
,
and
to
dehort
from
euill
.
1.
Ioh.
2.
27.
Rom.
15.
4.
CHAP.
31.
Of
the
Priesthood
of
Christ
.
-
In
the
Priesthood
is
to
be
considered
,
the
-
Quality
of
the
person
,
-
Out
of
himselfe
.
-
In
himselfe
.
-
Manner
of
his
execution
.
HEBR.
chap.
7.
vers.
13.
to
the
end
.
13.
For
he
of
whom
these
things
are
spoken
,
pertaineth
to
another
tribe
,
of
which
no
man
gaue
attendance
at
the
Altar
.
14.
For
it
is
euident
that
our
Lord
sprang
out
of
Iudah
,
of
which
tribe
Moses
spake
nothing
concerning
Priesthood
.
15.
And
it
is
yet
farre
more
euident
:
for
that
after
the
similitude
of
Melchisedech
there
ariseth
another
Priest
,
16.
Who
is
made
not
after
the
Law
of
a
carnall
commandement
,
but
after
the
power
of
an
endlesse
life
.
17.
For
he
testifyeth
;
Thou
art
a
Priest
for
euer
,
after
the
order
of
Melchisedech
.
18.
For
there
is
verily
a
dis-anulling
of
the
commandement
going
before
,
for
the
weaknesse
and
vnprofitablenesse
thereof
.
19.
For
the
Law
made
nothing
perfect
:
but
the
bringing
in
of
a
better
hope
did
:
by
the
which
we
draw
nigh
vnto
God
.
20.
And
in
as
much
as
not
without
an
oath
hee
was
made
Priest
.
21.
For
those
Priests
were
made
without
an
oath
:
but
this
with
an
oath
,
by
him
that
said
vnto
him
,
The
Lord
sware
and
will
not
repent
,
Thou
art
a
Priest
for
euer
after
the
order
of
Melchisedeck
.
22.
By
so
much
was
Iesus
made
a
surety
of
a
better
Testament
.
23.
And
they
truly
were
many
Priests
,
because
they
were
not
suffered
to
continue
by
reason
of
death
.
24.
But
this
man
,
because
he
continueth
euer
,
hath
an
vnchangeable
Priesthood
.
25.
Wherefore
he
is
able
also
to
saue
them
to
the
vttermost-that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
inter
cession
for
them
.
26.
For
such
an
high
Priest
became
vs
,
which
is
holy
,
harmlesse
,
vndefiled
,
separate
from
sinners
,
and
made
higher
then
the
heauens
.
27.
Who
needeth
not
daily
,
as
those
high
Priests
,
to
offer
vp
sacrifice
,
first
,
for
his
owne
sinnes
,
and
then
for
the
peoples
:
for
this
he
did
once
,
when
he
offered
up
himselfe
.
28.
For
the
Law
maketh
men
high
Priests
which
haue
infirmitie
,
but
the
word
of
the
oath
which
was
since
the
Law
,
maketh
the
Sonne
,
who
is
consecrated
for
euermore
,
Q.
HItherto
of
the
Prophetical
office
of
Christ
:
what
is
his
Priesthood
?
A.
That
part
of
his
mediatorship
,
whereby
he
[
a
](A69076-e71180-b)
a
Mat.
5.
17.
fulfilled
the
Law
,
and
offered
himselfe
a
[
b
](A69076-e71200-b)
b
Rom.
3.
24.
1.
Ioh.
2.
2.
propitiatorie
sacrifice
to
his
Father
;
and
thereby
fully
satisfied
the
Iustice
of
God
,
for
the
sinnes
of
the
[
c
](A69076-e71230-b)
c
Rom.
8.
33.
Heb.
7.
24.
25.
Elect.
Q.
How
did
he
offer
himselfe
?
A.
By
submitting
himselfe
to
(
manifold
miseries
,
especially
)
[
a
](A69076-e71300-b)
a
Mat.
20.
28.
&
26.
27.
the
shamefull
and
cursed
death
vpon
the
Crosse
,
enduring
(
chiefly
)
vpon
the
same
,
both
in
soule
and
body
,
the
wrath
of
God
,
till
hee
had
fully
satisfied
the
iustice
of
his
Father
for
our
sinnes
.
Q.
In
what
place
of
Scripture
is
this
office
principally
treated
of
?
A.
Hebr.
7.
13.
&c.
Q.
What
is
the
summe
of
this
text
?
A.
The
declaration
of
the
Priesthood
of
Christ
,
by
comparing
it
with
the
Priesthood
of
Aaron
.
Q.
What
are
the
parts
of
this
declaration
?
A.
Two
:
first
,
what
manner
a
one
he
ought
to
be
,
that
hath
this
office
:
and
secondly
,
how
he
executeth
it
.
In
both
which
he
shewes
the
difference
betweene
his
Priesthood
,
and
the
Priesthood
of
Aaron
.
Q.
What
manner
of
person
ought
he
to
be
,
that
is
to
haue
this
office
?
A.
The
Apostle
sheweth
this
,
by
declaring
certain
qualities
;
partly
without
him
,
and
partly
within
him
.
Q.
What
are
the
qualities
without
him
?
A.
First
,
that
he
was
of
the
tribe
of
Iudah
,
this
of
the
tribe
of
Lemi
.
Secondly
,
that
the
Priests
of
Leui
were
Q.
What
benefit
ariseth
to
vs
,
in
that
this
was
confirmed
with
an
oath
?
A.
It
serueth
to
assure
vs
,
that
all
the
parts
of
his
Priesthood
shall
be
performed
vnto
vs
,
and
that
hee
(
consequently
)
paid
the
ransome
for
our
sinnes
.
Q.
Was
not
the
word
of
God
sufficient
for
the
performance
of
this
promise
,
without
the
binding
of
it
with
an
oath
?
A.
Yes
doubtlesse
:
but
the
Lord
(
in
this
promise
)
Q.
Whereby
is
the
perpetuitie
thereof
confirmed
?
A.
In
that
it
did
not
proceed
by
succession
,
as
from
Aaron
,
to
Eleazer
;
from
Eleazer
,
to
Phin●es
,
and
so
by
descent
,
but
is
euerlasting
,
alwaies
abiding
in
him
;
which
is
another
difference
of
his
Priestly
Office
,
from
Aarons
.
Q.
What
profit
commeth
to
vs
by
the
perpetuitie
of
his
Priesthood
?
A.
That
he
continually
maketh
intercession
for
vs
to
God
,
and
of
himselfe
alone
is
able
to
saue
vs
,
comming
to
the
father
through
him
.
Q.
So
much
of
the
qualities
which
are
without
him
.
What
are
those
which
are
within
him
?
A.
First
,
that
in
himselfe
he
is
holy
.
Secondly
,
to
others
harmelesse
and
innocent
.
Thirdly
,
vndefiled
in
himselfe
,
and
in
regard
of
others
:
and
to
speake
in
a
word
,
he
is
separated
from
sinners
.
In
all
which
,
hee
differeth
from
those
of
Aaron
;
for
they
are
neither
holy
in
themselues
,
nor
innocent
,
neither
vndefiled
,
but
polluting
,
and
being
polluted
by
others
.
Q.
What
is
the
fruit
we
gather
of
this
his
holinesse
,
innocencie
,
and
vndefiledlesse
?
A.
That
he
being
holy
and
innocent
,
vndefiled
,
and
so
consequently
separate
from
sinners
,
sin
is
not
,
neither
can
bee
attributed
to
the
faithfull
,
and
that
these
his
properties
are
imputed
to
them
by
faith
for
theirs
,
for
whose
sake
and
benefit
hee
became
man
,
and
was
endued
with
these
properties
:
and
therefore
he
freeth
them
,
both
from
originall
and
actuall
sinne
.
Contrary
to
the
doctrine
of
the
Papists
,
who
say
,
that
hee
deliuereth
vs
from
originall
sinne
onely
,
and
that
we
must
make
satisfaction
for
actuall
.
Q.
So
much
of
the
manner
of
his
person
?
how
doth
hee
execute
this
his
office
?
A.
First
,
whereas
they
offered
first
for
themselues
,
and
then
for
the
people
;
he
offered
for
the
people
only
,
for
for
himselfe
he
needed
not
.
Secondly
,
he
offered
but
once
;
they
many
times
.
Thirdly
,
hee
offered
himselfe
,
they
somthing
else
then
themselues
.
Q.
What
is
the
vse
of
this
?
A.
First
,
to
proue
the
absolutenesse
,
perfection
,
and
excellencie
of
this
his
priesthood
.
Secondly
,
to
ouerthrow
the
Priesthood
of
the
Papists
,
and
proue
it
to
be
a
false
Priesthood
:
for
first
,
they
are
not
of
the
tribe
of
Iudah
,
neither
confirmed
by
an
oath
;
and
therefore
not
perpetuall
.
Secondly
,
they
are
not
holy
in
themselues
,
but
vnholy
;
neither
innocent
,
nor
vndefiled
,
but
defiling
others
,
and
being
defiled
of
them
,
and
so
not
separate
from
sinners
,
but
altogether
sinfull
,
and
set
in
sinne
.
Thirdly
,
they
offer
first
for
themselues
,
and
then
for
the
people
likewise
many
times
,
and
Sacrifices
,
which
are
not
themselues
:
and
lastly
,
they
bring
a
great
disgrace
to
the
Priesthood
of
Christ
,
by
preferring
themselues
to
him
:
they
making
themselues
the
Priests
,
and
him
the
Sacrifice
,
whom
they
say
they
offer
.
Q.
Are
there
no
Priests
vnder
the
Gospell
?
A.
None
to
offer
vp
a
propitiatorie
sacrifice
:
otherwise
,
all
Christians
are
Priests
,
to
offer
vp
the
spirituall
CHAP.
32.
Of
the
Kingly
office
of
Christ
.
-
In
the
Kingly
office
of
Christ
is
to
be
considered
,
the
-
Excellencie
of
his
kingdome
,
in
-
General
,
by
the
-
Properties
expressed
,
-
1.
Generally
.
-
2.
Specially
.
-
Effects
of
these
properties
.
-
Speciall
.
Chap.
33.
-
Parts
.
Chap.
34.
ESAY
,
chap.
9.
vers.
6.
7.
6.
For
vnto
vs
a
child
is
borne
,
vnto
vs
a
Sonne
is
giuen
,
and
the
gouernment
shall
be
vpon
his
shoulder
;
and
his
name
shall
be
called
,
Wonderfull
,
Counseller
,
The
mighty
God
,
The
euerlasting
Father
,
The
Prince
of
peace
.
7.
Of
the
encrease
of
his
gouernment
and
peace
there
shall
be
no
end
,
vpon
the
throne
of
Dauid
and
vpon
his
kingdome
,
to
order
it
,
and
to
stablish
it
with
iudgement
and
with
iustice
,
from
hence
forth
euen
for
euer
:
the
zeale
of
the
Lord
of
hosts
will
performe
this
.
Q.
SO
much
of
the
Priesthood
of
our
Sauiour
Christ
.
What
is
his
Kingly
Office
?
A.
That
part
of
his
Mediation
whereby
his
Priesthood
is
made
effectuall
vnto
vs
,
and
without
which
it
is
to
vs
void
and
fruitlesse
.
Q.
What
is
to
bee
considered
in
the
Kingdome
of
Christ
?
A.
The
excellencie
,
and
the
parts
.
Q.
How
doth
this
Scripture
set
forth
the
excellencie
of
his
Kingdome
?
A.
First
,
by
the
properties
,
secondly
,
by
the
effects
of
those
properties
;
and
the
cause
of
those
effects
.
Q.
How
are
his
properties
here
expressed
?
A.
First
,
generally
by
comparison
,
shewing
the
dissimilitude
betweene
his
Kingdome
,
and
the
regiment
of
worldly
Potentates
:
that
where
other
Kings
execute
matters
by
their
Lieuetenants
and
deputies
,
armed
with
their
authority
:
in
our
Sauiours
Kingdome
,
although
there
bee
vsed
instruments
;
yet
doe
they
accomplish
his
will
and
purpose
,
not
only
by
his
authoritie
,
but
also
by
his
strength
and
vertue
.
Q.
What
doe
you
learne
from
hence
?
A.
That
there
is
no
ministeriall
head
of
the
Church
,
which
is
Christ
his
Kingdome
;
sith
he
is
himselfe
continually
present
in
the
same
,
and
that
most
notably
by
his
spirit
;
and
more
to
the
aduantage
of
his
Church
,
then
when
he
was
bodily
present
:
and
therefore
the
Q.
How
are
his
properties
set
forth
more
particularly
?
A.
First
,
that
hee
should
bee
called
Wonderfull
;
not
that
it
should
be
his
proper
name
,
which
was
only
Iesus
;
but
that
hee
should
bee
as
renounedly
knowne
to
be
wonderfull
,
as
men
are
knowne
by
their
names
.
Q.
How
is
he
Wonderfull
?
A.
Partly
in
his
person
,
in
regard
of
the
wonderful
vnion
of
God
and
man
in
one
person
,
(
as
hath
been
said
)
;
partly
in
his
workes
.
Q.
How
is
he
wonderfull
in
his
workes
?
A.
Not
onely
in
the
Creation
of
the
world
,
and
the
preseruation
therof
,
but
especially
in
the
Redemption
of
his
Church
;
&
through
those
wonders
which
he
worketh
,
either
in
the
gathering
or
preseruing
therof
:
whereby
he
makes
himselfe
knowne
to
be
the
Sauiour
and
redeemer
thereof
.
Q.
What
is
the
next
that
followeth
?
A.
It
is
shewed
more
particularly
wherein
hee
is
wonderfull
:
and
first
,
that
he
is
wonderfull
in
counsel
,
and
therefore
called
the
Counsellor
.
Q.
What
is
here
generally
to
be
obserued
?
A.
That
whereas
in
the
gouernment
of
a
Kingdome
,
in
the
middest
of
the
golden
Candlesticks
,
clothed
with
agarment
downe
to
the
foot
:
such
as
Counsellors
vse
to
weare
;
and
that
his
head
and
haires
are
white
as
white
wooll
,
and
as
snow
:
whereby
is
noted
,
such
a
person
,
as
for
grauity
,
and
great
experience
is
fit
to
giue
counsell
.
Q.
What
is
further
to
be
gathered
hence
?
A.
Matter
of
great
comfort
for
vs
that
are
the
children
of
God
,
in
that
our
Sauiour
Christ
is
our
Counsellor
,
who
is
able
and
willing
to
giue
vs
all
sound
aduice
,
in
whatsoeuer
concerneth
our
good
.
Q.
What
are
we
here
further
to
learne
?
A.
That
when
we
are
in
any
perplexitie
,
and
know
not
which
way
to
turne
vs
,
we
seeke
vnto
our
Sauiour
Christ
for
aduice
and
direction
,
who
is
giuen
vs
for
a
Counsellor
.
Q.
By
what
meanes
may
we
come
to
him
for
aduice
?
A.
By
humble
Supplications
,
and
prayers
made
vnto
him
.
Q.
How
may
we
receiue
aduice
from
him
?
A.
By
the
doctrine
of
God
,
drawne
out
of
his
holy
word
;
and
testimonies
,
which
therefore
Dauid
calleth
Q.
What
followeth
?
A.
That
hee
is
wonderfull
in
might
,
and
the
strong
God
?
Q.
What
haue
we
here
to
learne
?
A.
First
,
that
as
hee
is
wise
,
to
aduise
and
foresee
things
pertaining
to
the
good
of
his
Church
:
so
hee
is
of
power
to
execute
and
effect
all
that
hee
aduiseth
,
wisely
.
Secondly
,
that
as
there
is
in
vs
no
aduice
of
our selues
;
so
there
is
in
vs
no
found
strength
to
keepe
vs
from
any
euill
;
but
that
as
hee
giueth
good
aduice
to
his
,
so
doth
he
(
by
his
owne
power
)
performe
and
effect
Thirdly
,
that
we
should
take
heed
how
we
depart
from
his
obedience
;
for
he
both
can
,
and
will
do
what
pleaseth
him
.
Q.
What
other
property
followeth
?
A.
Two
other
,
which
are
(
as
it
were
)
the
branches
and
effects
of
the
former
:
first
,
that
hee
is
the
father
of
Eternities
:
secondly
,
the
Prince
of
peace
.
Q.
Doth
not
this
title
,
The
father
of
eternities
;
argue
a
confusion
of
the
Diuine
persons
?
A.
In
no
case
:
for
it
is
a
borrowed
speech
,
signifying
,
that
he
is
the
author
of
eternitie
.
Q.
What
doe
you
learne
from
hence
?
A.
That
where
other
Kingdomes
alter
and
come
Q.
What
doctrine
is
to
be
gathered
from
thence
:
A.
First
,
that
the
Kingdome
of
our
Sauiour
Christ
being
perpetuall
,
hee
dasheth
and
crusheth
in
pieces
,
all
other
Monarchies
,
and
Regiments
(
how
mighty
soeuer
)
that
rise
vp
against
him
and
his
Kingdome
;
and
therefore
that
his
Church
and
subiects
generally
,
and
euery
particular
member
,
need
not
feare
any
power
whatsoeuer
.
Secondly
,
that
whatsoeuer
wee
haue
by
nature
or
Q.
What
is
the
second
property
arising
out
of
the
former
?
A.
That
he
is
the
Prince
of
peace
;
that
is
,
the
procurer
,
cause
,
and
ground
of
peace
,
that
procureth
peace
for
his
subiects
,
and
causeth
them
to
continue
in
quietnesse
.
Q.
Of
what
nature
is
this
peace
?
A.
It
is
spirituall
:
for
first
,
wee
haue
peace
with
Q.
Where
is
this
peace
established
?
A.
Vpon
the
throne
of
Dauid
,
that
is
,
in
the
Church
of
God
.
Q.
Are
not
we
also
in
some
measure
partakers
of
this
honour
of
his
Kingly
office
?
A.
Yes
verily
,
as
well
as
of
his
Priests
office
.
For
we
Q.
What
is
the
cause
of
all
this
?
A.
The
loue
and
zeale
of
God
breaking
through
all
lets
;
either
inward
from
our selues
and
our
owne
sinnes
,
or
outward
from
the
enmitie
of
the
diuell
,
and
world
.
CHAP.
33.
Of
the
excellency
of
Christs
Kingdome
in
speciall
.
-
It
consisteth
-
First
,
in
-
Wisedome
.
-
Righteousnesse
,
or
Iustification
,
parts
-
Forgiuenesse
of
sinnes
.
-
Imputation
of
righteousnesse
.
-
Secondly
,
in
-
Sanctification
,
parts
,
-
Mortification
.
-
Viuification
.
-
Redemption
.
1.
COR.
1.
30.
But
of
him
are
ye
in
Christ
Iesus
,
who
of
God
is
made
vnto
vs
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Q.
WHerein
more
specially
doth
the
excellencie
of
Christs
Kingdome
consist
?
A.
In
certaine
speciall
treasures
,
brought
vnto
vs
by
his
Propheticall
and
Priestly
office
,
and
made
effectuall
vnto
vs
by
his
Kingly
office
.
Q.
What
are
those
treasures
?
A.
They
are
certaine
speciall
fruits
mentioned
by
the
Apostle
,
1.
Cor.
1.
30.
Q.
What
is
the
first
,
he
here
nameth
within
vs
?
A.
That
he
is
made
vnto
vs
Wisedome
.
Q.
Is
this
necessarie
to
our
saluation
?
A.
Yea
:
for
hauing
absolutely
lost
all
godly
and
sauing
Q.
Why
?
haue
we
not
wisedome
enough
of
our
owne
,
by
nature
,
to
bring
vs
to
eternall
life
?
A.
No
verily
:
for
although
wee
haue
wisedome
naturally
engrafted
in
vs
,
to
prouide
(
in
some
measure
for
this
present
life
,
and
sufficient
to
bring
vs
to
condemnation
in
the
life
to
come
;
yet
wee
haue
not
one
graine
of
sauing
wisedome
,
to
inable
or
direct
vs
so
much
,
as
to
make
vs
step
one
foot
forward
to
life
eternall
.
Q.
Where
is
this
wisedome
to
be
found
?
A.
In
the
Word
of
God
.
Q.
How
come
we
to
it
?
A.
By
Christ
:
for
God
dwelleth
in
Light
which
Q.
What
is
the
second
fruit
the
Apostle
nameth
?
A.
That
Christ
is
made
vnto
vs
,
Righteousnesse
.
Q.
What
is
meant
here
by
Righteousnesse
?
A.
Our
Iustification
before
God
:
whereby
we
are
deliuered
from
the
guilt
and
punishment
of
all
sinne
,
and
are
accounted
righteous
,
euen
by
the
righteousnesse
of
our
Sauiour
Christ
imputed
vnto
vs
,
by
meanes
whereof
we
are
restored
to
a
better
righteousnesse
,
then
that
which
we
lost
in
Adam
?
Q.
This
doctrine
,
that
a
man
should
be
made
righteous
by
the
righteousnesse
of
another
;
is
it
not
as
absurd
,
as
if
a
man
should
bee
said
to
be
fed
with
the
meate
another
eateth
?
or
to
be
warmed
with
the
clothes
another
weareth
?
or
bee
in
life
and
health
,
with
the
life
and
health
of
another
?
A.
No
doubtlesse
:
for
if
the
sinne
of
Adam
,
(
being
a
man
onely
)
were
of
force
to
condemne
vs
,
because
wee
were
in
his
loynes
;
why
should
it
seeme
strange
,
that
the
righteousnesse
of
our
Sauiour
Christ
,
both
God
,
and
man
,
should
bee
auaileable
to
iustifie
Q.
But
how
can
the
righteousnesse
of
one
,
iustifie
so
manie
?
A.
The
manhood
being
ioyned
to
the
Godhead
,
and
subsisting
therein
,
maketh
the
righteousnesse
of
Christ
of
infinite
merit
.
Q.
How
doe
you
proue
this
righteousnesse
heere
,
to
bee
meant
of
the
righteousnesse
which
is
in
Christ
?
A.
Because
hee
speaketh
afterward
of
Sanctification
,
which
is
the
righteousnesse
that
is
within
vs
.
Q.
What
are
the
parts
of
Iustification
?
A.
Two
:
the
not
reckoning
or
forgiuenesse
of
Q.
How
did
he
merit
the
forgiuenesse
of
our
sinnes
?
A.
By
his
sufferings
,
in
abasing
himselfe
to
suffer
death
,
euen
the
death
of
the
Crosse
.
Q.
If
Christ
haue
merited
the
forgiuenesse
of
our
sins
;
how
commeth
it
then
,
that
the
godly
are
yet
in
this
world
afflicted
for
them
;
and
that
for
the
most
part
,
more
then
the
vngodly
?
A.
The
affliction
of
the
godly
is
not
the
punishment
,
Q.
What
gather
you
of
this
?
A.
That
we
should
not
grudge
at
the
prosperity
of
Q.
Hauing
our
sinnes
forgiuen
by
the
merit
of
his
sufferings
:
what
necessity
is
there
that
his
righteousnesse
should
be
imputed
?
A.
Very
great
:
for
except
that
wee
bee
also
made
righteous
,
we
cannot
enter
into
the
kingdome
of
heauen
,
and
enioy
the
blessed
presence
of
God
:
a
bankerupt
assoone
as
his
debt
is
paid
,
is
not
by
and
by
fit
to
bee
made
the
Burgesse
of
a
City
,
without
goods
;
neither
is
a
beggerly
prisoner
,
assoone
as
hee
is
at
liberty
,
Q.
How
did
Christ
merit
our
righteousnesse
?
A.
By
his
fulfilling
the
Law
,
in
that
he
walked
in
al
the
Commandements
,
and
failed
in
no
duties
,
either
in
the
worship
and
seruice
of
God
,
or
towards
men
;
whereby
wee
are
made
fully
and
wholly
righteous
in
the
sight
of
God
.
Q.
Hitherto
of
the
two
first
fruites
,
what
are
the
two
other
?
A.
Sanctification
,
and
redemption
.
Q.
What
is
Sanctification
?
A.
It
is
a
freedome
from
the
tyrannie
of
sinne
,
into
Q.
What
differences
are
there
betweene
Righteousnesse
imputed
,
and
sanctification
?
A.
Diuers
:
as
first
,
Sanctification
is
in
vs
,
Righteousnesse
Q.
Doe
Righteousnesse
and
Sanctification
goe
together
?
A.
Yes
,
in
time
they
goe
together
:
for
so
soone
as
Q.
Is
there
any
such
Sanctification
or
holinesse
of
life
in
vs
,
as
deserueth
to
be
accepted
of
God
;
and
rewarded
by
him
?
A.
None
;
because
corruption
cleaueth
to
the
best
of
our
good
workes
.
Q.
But
when
our
Sanctification
(
here
begun
)
shall
bee
perfected
in
the
world
to
come
;
shall
we
not
then
bee
iustified
by
an
inherent
righteousnesse
?
A.
No
,
but
by
the
imputed
righteousnesse
of
our
Sauiour
Christ
:
which
being
once
giuen
vs
,
is
neuer
taken
from
vs
,
although
faith
(
whereby
we
apprehend
this
)
faileth
,
and
falleth
away
.
Q.
How
is
the
pollution
aforesaid
,
conueied
into
the
good
workes
which
God
worketh
in
vs
?
A.
There
is
(
beside
the
worke
of
his
owne
hand
,
through
the
operation
of
his
holy
spirit
)
,
a
pollution
in
vs
,
and
an
infection
of
ours
,
which
commeth
from
Esay
▪
64.
6.
the
sinne
that
dwelleth
in
vs
:
as
cleare
water
put
into
an
vncleane
vessell
,
running
thorow
a
filthie
channell
,
receiueth
some
euill
quality
thereof
.
Q.
Wherein
doe
our
good
workes
faile
of
Gods
Iustice
?
A.
Partly
in
the
instrumentall
causes
,
from
which
they
proceed
:
and
partly
in
the
finall
cause
,
or
end
,
whereunto
they
aime
.
Q.
What
are
the
instrumentall
causes
hindering
the
perfection
of
our
workes
?
A.
First
,
the
defect
of
our
vnderstanding
,
in
that
the
worke
is
not
done
with
knowledge
absolute
and
throughly
perfect
.
Secondly
,
the
feeblenesse
of
our
memorie
,
that
doth
not
so
fully
retaine
that
which
the
vnderstanding
conceiueth
.
Thirdly
,
the
peruersnesse
of
our
willes
and
affections
,
which
come
short
of
their
dutie
.
Last
of
all
,
the
weakenesse
and
dulnesse
of
our
bodies
,
which
are
not
so
apt
and
nimble
,
for
the
execution
of
good
things
,
as
is
required
.
Q.
Expresse
this
by
a
similitude
.
A.
We
are
in
the
Instrumentall
causes
like
to
a
common
labourer
,
which
being
hired
by
the
day
,
worketh
with
one
hand
,
whereas
both
are
required
;
or
worketh
a
piece
of
the
day
,
being
hired
for
the
whole
.
Q.
What
is
the
finall
end
wherein
good
workes
faile
?
A.
In
that
we
haue
not
a
direct
eye
to
Gods
glory
,
or
the
good
of
our
neighbour
,
as
is
required
;
but
looke
indirectly
at
those
duties
which
are
enioyned
to
vs
:
like
to
such
Artificers
,
as
preferre
their
owne
credit
in
their
skill
,
before
their
masters
profit
.
Q.
If
then
it
bee
so
that
sinne
cleaueth
to
our
best
workes
,
are
not
our
good
workes
sinnes
,
and
are
not
all
sinnes
equall
?
A.
Bee
it
farre
from
vs
to
thinke
either
the
one
,
or
the
other
.
Onely
the
imperfection
and
defect
in
the
worke
is
sinfull
,
and
not
the
worke
it selfe
:
and
in
bad
and
euill
actions
,
(
as
hath
been
shewed
already
)
,
some
are
lesse
sinfull
then
other
.
Q.
How
is
this
pollution
taken
away
?
A.
By
the
intercession
of
our
Sauiour
Christ
,
Q.
What
doctrine
is
here
to
be
gathered
?
A.
A
doctrine
of
great
comfort
to
the
children
of
God
,
seruing
to
stirre
them
vp
to
abound
in
good
workes
,
seeing
(
notwithstanding
their
defects
)
they
are
acceptable
to
God
in
Christ
Iesus
:
for
where
men
know
any
thing
to
bee
delightsome
to
their
Prince
,
they
will
(
with
all
endeauour
)
striue
for
it
:
how
much
more
ought
we
to
bee
pricked
forward
to
the
seruice
Q.
What
other
reasons
are
there
to
stirre
vs
vp
to
good
workes
?
A.
Wee
ought
to
remember
Gods
benefits
bestowed
vpon
all
his
children
:
as
our
Election
,
Creation
,
Q.
Are
not
the
iudgements
of
God
also
to
be
thought
vpon
,
for
furtherance
to
this
dutie
?
A.
Yes
verily
,
to
make
vs
feare
to
offend
in
our
Q.
Remaineth
there
yet
any
more
?
A.
Good
companie
,
which
(
with
Dauid
)
we
must
Q.
What
gather
you
of
this
?
A.
That
whosoeuer
maketh
no
choyce
of
his
companie
▪
maketh
but
small
conscience
of
sinne
:
as
those
that
dare
keep
companie
familiarly
with
Papists
,
thinking
that
they
may
keepe
their
conscience
to
themselues
.
Q.
What
are
the
parts
of
sanctification
?
A.
Two
:
Mortification
,
and
Viuification
,
or
a
rising
to
righteousnesse
.
Q.
What
is
Mortification
?
A.
Mortification
is
a
continuall
dying
vnto
sinne
,
Q.
What
is
the
sinne
that
must
be
mortified
?
A.
First
,
our
naturall
corruption
,
or
the
old
man
,
called
Originall
sinne
,
viz.
that
naturall
readinesse
and
pronesse
that
is
in
vs
,
to
all
that
is
euill
;
and
that
frowardnesse
and
backwardnesse
to
that
which
is
good
:
called
also
flesh
,
or
the
body
of
sinne
.
Secondly
,
the
fruits
thereof
,
which
are
called
the
members
of
that
body
.
Q.
What
is
sinne
compared
vnto
in
this
regard
?
A.
Vnto
base
ragges
,
and
filthie
stained
clothes
,
Q.
What
is
Viuification
,
or
quickening
,
or
rising
to
righteousnesse
?
A.
It
is
a
rising
to
newnesse
of
life
,
proceeding
from
Q.
So
much
of
Sanctification
:
what
is
Redemption
?
A.
A
deliuerance
from
all
the
enemies
of
our
saluation
;
which
happie
estate
shall
bee
fully
accomplished
at
the
last
day
.
CHAP.
34.
Of
the
parts
of
Christs
Kingdome
.
-
Christs
Kingdome
hath
two
parts
;
his
gouernment
-
Till
the
last
day
,
consisting
in
meanes
,
by
which
the
former
fruits
are
effected
:
-
Inward
.
-
Outward
-
things
,
which
-
God
giues
to
vs
,
as
-
1.
word
in
-
Generall
.
-
Speciall
.
-
Chap.
35.
-
2.
-
Sacraments
.
-
Chap.
36.
-
Discipline
.
-
We
giue
to
God
,
Chap.
39.
-
Persons
.
Chap.
40.
-
At
the
last
day
.
Chap.
53.
1.
THES.
chap.
5.
vers.
19.
20.
19.
Quench
not
the
spirit
.
21.
Despise
not
prophecyings
.
Q.
HItherto
of
the
excellency
of
Christs
Kingdome
:
What
are
the
parts
thereof
?
A.
First
,
his
gouernment
till
the
last
day
.
Secondly
,
his
gouernment
at
the
last
day
.
Q.
How
doth
he
gouerne
till
the
last
day
?
A.
By
bestowing
those
meanes
whereby
the
former
fruits
are
effected
.
Q.
What
are
those
meanes
?
A.
Two
:
inward
,
and
outward
;
as
appeareth
,
1.
Thess.
5.
19.
20.
both
which
are
ordinarily
ioyned
together
.
Q.
What
are
the
inward
meanes
?
A.
His
Spirit
.
Q.
What
meane
you
by
the
Spirit
of
God
in
this
place
?
A.
That
power
of
God
which
worketh
in
the
hearts
of
men
,
things
which
by
naturall
reason
cannot
be
comprehended
.
Q.
How
may
we
come
to
some
vnderstanding
,
and
apprehension
of
this
worke
of
the
Spirit
.
A.
By
the
things
whereunto
it
is
compared
in
the
Q.
How
doth
the
Spirit
worke
in
the
hearts
of
men
?
A.
Diuersly
,
in
diuers
respects
:
It
mortifieth
,
quickeneth
,
woundeth
,
healeth
,
terrifieth
,
comforteth
,
enlighteneth
,
softeneth
,
&c.
Q.
Hitherto
of
the
inward
meanes
,
what
are
the
outward
,
by
which
the
Spirit
worketh
?
A.
They
are
either
things
,
or
persons
.
Q.
What
are
the
things
?
A.
They
are
either
such
as
God
giueth
to
vs
,
or
such
as
we
giue
to
him
.
Q.
What
are
the
things
which
God
giueth
to
vs
?
A.
Those
things
which
are
heere
comprehended
vnder
the
word
Prophecying
.
Q.
What
is
meant
by
the
word
Prophecying
?
A.
First
,
the
word
of
God
preached
and
interpreted
,
which
is
the
principall
,
and
that
which
is
properly
and
principally
meant
by
Prophecying
.
Secondly
,
herein
also
(
by
a
figuratiue
speech
)
is
meant
all
other
outward
meanes
,
wherby
God
vseth
to
giue
his
holy
spirit
,
and
by
meanes
whereof
it
ordinarily
worketh
;
as
the
Sacraments
,
and
the
discipline
of
the
Church
.
Q.
Before
we
enter
into
this
matter
,
there
are
some
difficulties
to
be
cleared
in
the
words
of
the
text
.
And
first
tell
me
,
why
the
Apostle
hath
set
the
Spirit
,
before
the
preaching
of
the
Word
,
meant
by
prophecie
;
considering
that
by
,
and
after
the
preaching
of
the
Word
,
the
Lord
giueth
his
Spirit
?
A.
Because
the
Spirit
is
the
chiefe
of
the
two
;
the
word
being
but
the
instrument
whereby
the
spirit
of
God
worketh
.
And
secondly
,
for
that
the
worke
of
the
spirit
is
more
generall
,
and
reacheth
to
some
,
to
whom
the
preaching
of
the
word
cannot
reach
.
Lastly
,
for
that
the
word
is
neuer
profitable
without
the
spirit
:
but
the
spirit
may
bee
profitable
without
the
word
,
as
after
will
appeare
.
Q.
Another
difficultie
is
this
:
It
may
seeme
by
these
words
,
that
the
spirit
of
adoption
and
sanctification
,
proper
to
the
faithfull
,
may
be
lost
;
seeing
hee
exhorteth
that
wee
should
not
quench
the
spirit
.
A.
Nothing
lesse
:
but
as
God
doth
assure
the
faithfull
of
their
continuance
in
him
;
so
hee
doth
declare
by
these
exhortations
,
that
a
speciall
meanes
whereby
Q.
Come
then
to
the
matter
:
Is
it
not
lawfull
to
separate
these
meanes
?
A.
In
no
case
:
for
that
which
God
hath
ioyned
Q.
How
doth
it
appeare
more
euidently
,
that
God
hath
ioyned
these
together
?
A.
By
that
which
the
Prophet
saith
(
Esa.
59
)
.
That
he
will
make
this
couenant
with
his
people
,
that
his
spirit
shall
be
vpon
them
;
and
that
his
words
which
he
Q.
What
learne
you
hereby
?
A.
That
no
man
is
to
content
himselfe
,
with
this
fancy
,
that
he
hath
the
spirit
,
and
so
neglect
the
Word
,
because
ordinarily
they
goe
together
.
Yea
alwaies
,
where
God
vouchsafeth
to
giue
his
word
.
Q.
Who
are
by
this
condemned
?
A.
The
Anabaptists
,
Papists
,
and
Libertines
,
which
ascribe
to
the
spirit
that
which
they
lust
,
though
it
haue
Q.
What
other
sort
of
men
is
here
condemned
?
A.
The
Stancarists
,
who
esteeme
the
word
to
be
fit
Q.
Are
none
saued
without
hearing
of
the
word
?
A.
Yes
:
for
first
,
children
(
which
are
within
the
CHAP.
35.
Of
the
speciall
working
of
Gods
spirit
in
the
Church
,
by
the
Word
.
-
Gods
spirit
worketh
things
,
-
Common
to
the
wicked
and
godly
concerning
the
couenant
of
-
Grace
,
as
to
-
1.
Vnderstand
and
consent
to
the
truth
of
the
doctrine
.
-
2.
-
Delight
in
it
,
&
haue
a
glimpse
of
the
life
to
come
.
-
To
haue
some
care
to
keepe
it
.
-
Workes
,
as
-
1.
Terrour
of
conscience
.
-
2.
Contrition
,
or
sorrow
for
sinne
.
-
3.
Confession
of
sinne
.
-
4.
Doing
many
outward
duties
,
restitution
,
&c.
-
5.
Desire
to
die
the
death
of
the
righteous
.
-
Proper
to
the
godly
,
as
-
Receiuing
the
seed
(
that
is
,
the
promise
of
saluation
by
Christ
)
into
a
good
heart
.
-
Bringing
forth
fruit
with
patience
.
MATTH.
chap.
13.
vers.
3.
to
the
9.
and
18.
to
the
24.
3.
And
he
spake
many
things
vnto
them
in
parables
,
saying
,
Behold
,
a
sower
went
forth
to
sow
.
4.
And
when
he
sowed
,
some
seeds
fell
by
the
waies
side
,
and
the
foules
came
and
deuoured
them
vp
.
5.
Some
fell
vpon
stonie
places
,
where
they
had
not
much
earth
:
and
forthwith
they
sprang
vp
,
because
they
had
no
deepnesse
of
earth
.
6.
And
when
the
Sunne
was
vp
,
they
were
scorched
:
and
because
they
had
no
root
,
they
withored
away
.
7.
And
some
fell
among
thornes
,
and
the
thornes
sprang
vp
and
choked
them
.
8.
But
other
fell
into
good
ground
,
and
brought
forth
fruit
,
some
an
hundred
fold
,
some
sixtie
fold
,
some
thirtie
fold
.
18.
Heare
ye
therefore
the
parable
of
the
sower
.
19.
When
any
one
heareth
the
word
of
the
kingdome
,
and
vnderstandeth
it
not
,
then
commeth
the
wicked
one
,
and
catcheth
away
that
which
was
sowne
in
his
heart
:
this
is
hee
which
receiued
seed
by
the
way
side
.
20.
But
hee
that
receiued
the
seed
into
stonie
places
,
the
same
is
he
that
heareth
the
word
,
and
anon
with
ioy
receiueth
it
:
21.
Yet
hath
he
not
root
in
himselfe
,
but
dureth
for
a
while
:
for
when
tribulation
or
persecution
ariseth
because
of
the
word
,
by
and
by
he
is
offended
.
22.
He
also
that
receiued
seed
among
the
thornes
,
is
he
that
heareth
the
word
,
and
the
care
of
this
world
,
and
the
deceitfulnesse
of
riches
choke
the
word
,
and
he
becommeth
vnfruitfull
.
23.
But
he
that
receiued
seed
into
the
good
ground
,
is
hee
that
heareth
the
word
,
and
vnderstandeth
it
,
which
also
beareth
fruit
,
and
bringeth
forth
some
an
hundred
fold
,
some
sixtie
,
some
thirtie
.
Q.
TO
proceed
to
speake
more
specially
of
the
word
of
God
,
and
of
the
diuers
working
of
Gods
spirit
in
his
Church
,
by
the
same
word
.
What
doth
Gods
spirit
worke
by
the
word
?
A.
First
,
it
worketh
things
common
to
the
godly
with
the
wicked
.
Secondly
,
things
proper
to
the
godly
,
as
is
clearly
taught
by
the
parable
,
Mat.
13.
3.
Q.
What
are
the
things
common
to
both
?
A.
First
,
such
as
concerne
the
couenant
of
grace
:
secondly
,
such
as
concerne
the
couenant
of
workes
.
Q.
What
are
the
things
common
to
both
,
concerning
the
couenant
of
grace
which
it
worketh
?
A.
First
,
some
vnderstanding
of
the
word
of
grace
;
and
some
kind
of
consent
vnto
the
same
.
Q.
If
they
vnderstand
it
,
how
is
it
,
that
one
sort
are
said
not
to
vnderstand
?
A.
Not
that
they
haue
no
vnderstanding
at
all
,
but
they
are
said
to
haue
none
,
because
it
is
not
effectuall
;
for
they
come
without
affection
,
and
goe
away
without
care
.
Q.
What
learne
you
from
hence
?
A.
First
,
to
take
heed
that
we
deceiue
not
our selues
in
a
bare
profession
,
or
light
knowledge
of
the
word
;
and
that
we
heare
it
with
zeale
,
and
depart
from
the
hearing
thereof
with
care
to
profit
.
Secondly
,
to
beware
also
of
the
great
subtilty
of
Satan
,
who
(
as
a
swift
and
rauenous
bird
)
snatcheth
the
word
out
of
vnprepared
hearts
;
euen
as
theeues
vse
to
take
away
whatsoeuer
they
finde
loose
,
and
carelesly
laid
vp
.
Q.
What
second
thing
is
common
to
both
?
A.
To
haue
some
kind
of
delight
in
the
word
,
and
a
glimpse
of
the
life
to
come
.
Q.
What
difference
is
there
betweene
this
kind
of
delight
and
the
ioy
of
the
godly
?
A.
This
is
like
the
blaze
of
a
fire
,
and
is
neither
lasting
Q.
Why
is
it
said
,
they
haue
no
root
?
A.
Because
they
vnderstand
the
things
,
but
are
not
rooted
and
grounded
in
the
truth
thereof
,
by
sauing
faith
.
Q.
What
else
is
common
to
both
?
A.
To
haue
some
care
to
keepe
that
which
they
haue
heard
,
(
it
may
be
with
some
suffering
of
persecution
)
:
and
yet
the
thornes
of
couetousnesse
,
or
of
worldly
delights
,
may
ouergrow
the
good
seed
,
and
make
it
vnfruitfull
.
Q.
What
learne
you
from
thence
?
A.
That
to
haue
suffered
persecution
for
the
truths
sake
,
ought
not
to
make
vs
secure
and
carelesse
of
proceeding
:
for
of
them
that
suffer
,
some
may
fall
away
and
perish
,
as
did
Alexander
the
Copper-smith
,
&c.
Q.
So
much
of
things
common
to
both
,
pertaining
to
the
couenant
of
grace
.
Now
declare
the
like
in
those
things
which
are
common
to
both
,
concerning
the
couenant
of
workes
?
A.
First
,
the
wicked
(
by
meanes
of
the
word
)
may
Q.
May
we
conclude
from
hence
,
that
three
parts
of
foure
in
the
Church
are
likely
to
be
condemned
by
this
parable
?
A.
No
,
in
no
case
:
for
though
of
foure
sorts
of
men
,
there
be
three
sorts
wicked
,
&
but
one
sort
good
;
yet
it
will
not
follow
,
that
the
wicked
in
the
Church
,
are
thrice
as
many
in
number
as
the
good
;
and
to
affirme
the
same
,
is
both
curious
,
and
vncomfortable
.
Q.
So
much
of
the
things
common
to
the
godly
with
the
wicked
.
What
are
things
proper
to
the
Godly
?
A.
Two
things
:
first
,
the
receiuing
of
the
seed
into
a
good
heart
:
secondly
,
the
bringing
forth
of
fruit
with
patience
.
Q.
What
is
here
meant
by
receiuing
of
the
seed
into
a
good
heart
?
A.
By
the
seed
,
is
meant
especially
the
word
of
promise
;
whereby
God
hath
said
,
he
will
be
mercifull
vnto
vs
in
Christ
,
if
we
repent
and
beleeue
.
By
the
receiuing
into
a
good
heart
,
is
meant
,
the
receiuing
of
it
by
faith
in
Christ
.
Q.
What
is
faith
?
A.
A
perswasion
of
my
heart
,
that
God
hath
giuen
Q.
What
?
hath
a
man
a
good
heart
,
before
he
receiueth
that
seed
?
A.
No
doubtlesse
;
for
naturally
all
men
are
alike
corrupt
;
and
as
the
face
answereth
to
the
face
in
the
Q.
Why
then
are
they
said
to
haue
a
good
heart
?
A.
It
is
called
a
good
hart
,
in
respect
of
Gods
changing
of
it
,
by
the
ingrafted
word
:
and
by
these
words
,
he
putteth
difference
betweene
the
fruites
of
the
former
,
and
the
fruites
of
this
last
:
for
that
there
is
no
difference
in
the
outward
shew
of
fruites
,
but
onely
in
regard
that
those
fruites
proceeded
from
an
vncleane
heart
,
and
this
from
a
heart
which
is
cleansed
.
Q.
How
must
wee
approue
our selues
that
wee
bee
good
ground
?
A.
By
good
fruites
.
Q.
What
are
those
fruits
?
A.
First
,
free
accesse
to
God
.
Secondly
,
the
loue
the
spirit
of
adoption
,
that
assureth
vs
to
be
the
sonnes
of
God
:
wherof
ariseth
that
we
call
God
Father
,
&
hope
for
the
inheritance
with
patience
,
which
is
a
patient
waiting
for
the
performance
of
Gods
promises
.
Fifthly
,
repentance
,
which
CHAP.
36.
Of
the
Sacraments
in
generall
.
-
The
Sacraments
are
to
be
considered
-
In
generall
;
wherein
is
shewed
,
-
First
,
-
What
a
Sacrament
is
.
-
What
be
the
parts
.
-
2.
What
bee
the
persons
,
-
1.
By
whom
it
is
instituted
.
-
2.
By
whom
they
are
to
bee
-
Administred
.
-
Receiued
.
-
In
speciall
,
Chapter
37.
ROM.
chap.
4.
vers.
10.
11.
10.
How
was
it
then
reckoned
?
when
he
was
in
circumcision
,
or
in
vncircumcision
?
not
in
circumcision
,
but
in
vncircumcision
.
11.
And
he
receiued
the
signe
of
circumcision
,
a
seale
of
the
righteousnesse
of
faith
,
which
he
had
yet
being
vncircumcised
:
that
he
might
be
the
father
of
all
them
that
beleeue
,
though
they
be
not
circumcised
;
that
righteousnesse
might
be
imputed
vnto
them
also
:
Q.
HItherto
of
the
word
of
God
,
which
is
the
principall
outward
meanes
;
what
other
outward
meanes
are
there
where
by
the
Spirit
worketh
?
A.
There
be
two
:
the
Sacraments
,
and
Censures
of
the
Church
.
Q.
What
is
to
be
considered
in
a
Sacrament
in
general
?
A.
First
,
what
it
is
,
and
what
be
the
parts
thereof
.
Q.
What
is
a
Sacrament
?
A.
It
is
a
signe
&
seale
of
the
couenant
of
grace
,
or
an
action
of
the
Church
,
wherein
by
outward
things
done
according
to
the
[
a
](A69076-e79860-b)
a
1.
Cor.
11.
23.
Gen.
17.
7.
10.
11.
Exod.
12
6.
Luk.
1.
59.
ordinance
of
God
,
inward
things
being
betokened
,
Christ
and
his
benefits
are
offered
to
all
,
and
exhibited
to
the
faithfull
,
for
the
strengthening
of
their
faith
in
the
eternall
Couenant
.
Q.
Why
call
you
it
an
action
?
A.
Because
it
is
not
a
bare
signe
alone
,
but
a
work
.
Q.
Why
call
you
it
an
action
of
the
Church
?
A.
Because
it
is
a
[
a
](A69076-e80010-b)
a
Exod.
12.
6.
47
2.
Chron.
30.
5.
13.
Mat.
3.
5.
6.
Luk.
1.
59.
&
3.
21.
1.
Cor.
11.
33.
publike
action
,
and
appertaineth
to
the
whole
Church
:
and
it
is
as
great
,
or
a
greater
indignitie
for
the
Sacraments
to
bee
administred
in
priuate
corners
,
as
for
ciuill
iudgement
[
b
](A69076-e80080-b)
b
Amos
5.
15.
which
ought
to
be
open
and
publike
.
Also
,
the
sacrifices
vnder
the
law
,
were
not
so
excellent
as
these
;
yet
was
it
not
[
c
](A69076-e80100-b)
c
Deut.
6
11.
13.
Leuit.
17.
34.
lawfull
to
offer
them
in
priuate
houses
.
Hence
it
appeareth
,
that
the
Sabbath
is
the
fittest
time
for
the
celebration
of
the
Sacraments
,
when
the
Church
is
assembled
together
,
to
performe
the
other
parts
of
Gods
worship
.
Q.
What
are
the
parts
of
a
Sacrament
?
A.
The
visible
creatures
ordained
for
signes
and
figures
of
Christ
,
and
the
inuisible
things
signified
and
represented
thereby
.
Q.
Why
are
visible
creatures
ordained
hereunto
?
A.
They
are
ordained
to
this
end
,
that
by
comparing
and
conferring
them
with
the
things
which
are
inward
,
they
might
helpe
:
first
,
our
vnderstanding
,
in
which
regard
they
are
(
[
a
](A69076-e80210-b)
a
Gal.
3.
1.
as
it
were
)
images
or
glasses
.
2.
Our
remembrance
,
in
[
b
](A69076-e80230-b)
b
Luk.
22
19.
1
Cor.
11.
24.
which
respect
they
are
monuments
.
3.
&
especially
,
the
perswasion
of
our
harts
,
by
reason
whereof
they
[
c
](A69076-e80260-b)
c
Rom.
4.
11.
are
seales
and
pledges
.
Q.
What
may
be
obserued
from
hence
?
A.
First
,
what
grosse
blindnesse
,
forgetfulnesse
,
and
hardnesse
of
heart
,
and
infidelity
is
in
vs
by
nature
,
when
the
word
and
oath
of
God
is
not
sufficient
to
confirme
our
faith
in
the
promises
of
God
,
but
wee
must
haue
such
aides
as
these
.
Secondly
,
wee
are
to
note
also
the
mercy
of
God
,
that
thus
applieth
himself
to
our
weakenesse
.
And
thirdly
,
what
miserable
men
they
are
that
neglect
and
contemne
the
Sacraments
,
which
are
pledges
of
so
great
fauours
,
and
such
effectuall
helpes
vnto
vs
.
Q.
What
else
haue
we
to
obserue
?
A.
The
goodnesse
and
wisedome
of
God
,
that
hath
chosen
common
things
,
and
such
as
are
easie
to
be
had
,
for
so
high
and
singular
mysteries
:
whereas
he
might
haue
chosen
things
more
rare
,
and
of
greater
price
,
to
set
out
such
excellent
benefits
as
are
offered
vnto
vs
in
the
Sacraments
:
and
herein
Gods
goodnes
appears
more
vnto
vs
vnder
the
Gospell
,
then
to
them
vnder
the
Law
.
Q.
What
are
the
spirituall
things
represented
by
the
visible
creatures
?
A.
Christ
[
a
](A69076-e80400-b)
a
Galath.
3.
27.
1.
Cor.
10.
4.
Iesus
with
all
his
sauing
benefits
,
which
are
exhibited
in
the
outward
signes
,
and
sealed
to
the
worthie
receiuers
thereby
.
Q.
How
doth
that
appeare
?
A.
First
,
in
that
it
is
vsuall
in
the
Scripture
,
to
[
a
](A69076-e80470-b)
a
Gen.
17.
10.
Exod.
12.
5.
11.
1.
Cor.
5.
7.
giue
the
name
of
the
thing
signified
to
the
signe
,
which
is
not
onely
in
regard
of
the
resemblance
and
proportion
that
is
betweene
them
,
but
to
shew
the
inseparable
coniunction
of
the
thing
signified
with
the
signe
,
in
the
worthie
receiuer
,
in
which
regard
they
are
called
[
b
](A69076-e80510-b)
b
Rom.
4.
11.
seales
.
Q.
Doe
they
seale
nothing
else
but
Christ
and
his
benefits
to
vs
?
A.
Yea
,
they
seale
also
our
promise
to
God
,
viz.
Q.
Hitherto
of
the
description
and
parts
of
a
Sacrament
,
what
further
is
to
be
considered
concerning
a
Sacrament
in
generall
?
A.
The
necessarie
circumstances
concerning
the
same
;
to
wit
,
the
person
instituting
the
Sacrament
,
the
persons
that
are
to
administer
and
receiue
the
same
.
Q.
Who
is
the
institutor
of
a
Sacrament
?
A.
God
onely
,
in
whose
hands
alone
it
is
to
giue
Q.
May
not
any
persons
administer
and
receiue
the
Sacraments
?
A.
No
,
but
such
as
are
appointed
thereunto
by
Gods
owne
ordinance
.
Q.
Who
then
by
Gods
ordinance
are
to
administer
the
Sacraments
?
A.
The
Ministers
of
the
Word
,
who
represent
vnto
Q.
What
is
the
Ministers
office
herein
?
A.
To
consecrate
the
elements
,
and
then
to
distribute
them
.
Q.
Wherein
consists
the
consecration
of
the
elements
?
A.
Partly
in
declaring
the
institution
of
the
Sacraments
,
and
partly
in
going
before
the
Congregation
in
prayer
vnto
God
.
First
,
in
praising
God
,
who
hath
ordained
such
meanes
for
the
reliefe
of
our
weaknes
:
then
in
suing
to
God
,
that
hee
would
bee
pleased
to
make
those
meanes
effectuall
to
that
end
,
for
which
they
were
ordained
.
Q.
Is
not
the
substance
of
the
elements
changed
by
this
consecration
?
A.
No
verily
;
onely
the
vse
is
altered
,
in
that
they
are
separated
from
a
common
to
a
holy
vse
,
which
change
and
alteration
continueth
only
whil'st
the
action
is
in
hand
.
Q.
Doth
the
Minister
with
the
signe
,
giue
the
thing
signified
also
?
A.
No
:
hee
onely
[
a
](A69076-e80980-b)
a
Mat.
3.
11.
dispenseth
the
signes
,
but
it
is
God
that
giueth
and
dispenseth
the
thing
signified
.
Q.
Is
God
alwaies
present
to
giue
the
thing
signified
,
to
all
them
that
the
Minister
giueth
the
signe
?
A.
No
,
not
to
all
:
for
some
in
receiuing
the
signes
,
receiue
together
with
them
[
a
](A69076-e81040-b)
a
1.
Cor.
11.
29.
their
owne
iudgement
:
yet
hee
is
alwaies
ready
to
giue
the
thing
signified
to
all
those
that
are
fit
to
receiue
the
Sacraments
,
and
to
such
persons
the
signes
,
and
things
signified
are
alwaies
conioyned
.
Q.
Who
are
the
persons
that
are
to
receiue
the
Sacraments
?
A.
All
Christians
that
are
prepared
thereunto
.
Q.
Is
there
any
speciall
preparation
required
to
the
receiuing
of
the
Sacraments
?
A.
Yes
verily
:
for
seeing
men
ought
to
come
with
Q.
What
is
the
preparation
that
is
required
in
them
that
come
to
receiue
the
Sacraments
?
A.
There
is
required
in
those
that
are
of
yeres
of
discretion
,
to
a
worthie
participation
of
the
Sacraments
,
knowledge
,
faith
,
and
feeling
,
both
in
the
Law
,
and
in
the
Gospell
.
Q.
Seeing
no
man
is
able
to
attaine
to
the
knowledge
of
the
Law
and
the
Gospell
perfectly
,
much
lesse
the
simple
and
common
people
:
Tell
me
how
farre
is
this
knowledge
,
faith
,
and
feeling
necessarie
?
A.
1.
concerning
the
Law
,
it
is
necessarie
that
the
receiuer
of
the
Sacrament
be
able
to
vnderstand
&
beleeue
the
common
corruption
of
all
men
,
both
in
the
bitter
root
of
originall
sin
,
&
in
the
poysoned
fruits
therof
,
together
with
the
curse
of
euerlasting
death
due
thervnto
;
and
that
he
be
able
to
apply
both
these
,
that
is
,
the
sinne
and
wages
thereof
to
himselfe
.
Secondly
,
concerning
the
Gospell
,
that
he
be
able
(
in
some
measure
)
to
vnderstand
the
couenant
of
grace
,
which
God
(
in
Christ
)
hath
made
with
the
sonnes
of
men
:
and
then
,
that
by
faith
he
be
able
(
in
some
measure
)
to
apply
the
same
to
himselfe
.
Q.
What
ariseth
from
this
knowledge
,
faith
,
and
feeling
,
to
a
further
preparation
thereunto
?
A.
A
true
and
earnest
desire
to
bee
made
partaker
Q.
What
duties
(
in
the
action
of
receiuing
)
are
to
bee
performed
.
A.
First
,
a
graue
and
reuerent
behauiour
,
befitting
such
holy
mysteries
.
Secondly
,
an
attentiue
heedfulnesse
in
comparing
the
outward
signes
and
actions
in
the
Sacraments
,
with
the
inward
and
spirituall
things
which
they
betoken
..
Q.
What
duties
are
to
bee
performed
after
the
partaking
of
the
Sacraments
?
A.
If
we
haue
a
sense
and
feeling
of
the
gracious
work
of
God
by
them
,
we
are
to
reioyce
with
thanksgiuing
;
if
not
,
wee
are
to
enter
into
iudgement
with
our selues
,
and
to
humble
our selues
for
our
want
therein
.
And
though
we
ought
to
be
humbled
,
if
wee
feele
not
the
worke
of
God
in
vs
,
in
or
after
the
Sacraments
,
as
that
which
argueth
want
of
preparation
before
,
or
attention
in
receiuing
of
them
;
yet
ought
wee
not
therefore
to
bee
altogether
dismayed
:
for
as
the
sicke
man
feeleth
not
the
nourishment
of
his
meate
,
because
of
his
maladie
;
and
yet
notwithstanding
is
nourished
:
so
is
it
in
such
faithfull
ones
,
as
doe
not
so
sensibly
feele
the
working
of
God
,
in
and
by
the
Sacraments
,
through
the
weaknesse
of
their
faith
.
And
although
wee
cannot
feele
it
immediately
,
yet
after
,
(
by
the
fruits
thereof
)
we
shall
be
able
to
discerne
of
our
profiting
thereby
.
CHAP.
37.
Of
Baptisme
.
-
The
Sacraments
in
speciall
,
are
-
Baptisme
,
wherein
note
the
-
First
,
the
-
Description
.
-
Parts
.
-
Persons
that
are
to
receiue
-
They
that
are
of
yeeres
of
discretion
.
-
The
children
of
the
faithfull
.
-
The
Lords
Supper
.
Chap.
38.
MATTH.
chap.
3.
vers.
5.
6.
5.
Then
went
out
to
him
Hierusalem
,
and
all
Iudea
,
and
all
the
region
round
about
Iordane
,
6.
And
were
baptized
of
him
in
Iordane
,
confessing
their
sinnes
.
MATTH.
28.
19.
19.
Goe
ye
therefore
and
teach
all
nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
.
Q.
HOw
many
Sacraments
are
there
?
A.
To
omit
how
many
there
were
vnder
the
Law
;
vnder
the
Gospell
,
there
are
but
two
onely
:
viz.
Baptisme
,
and
the
Lords
Supper
.
Q.
How
may
that
be
proued
?
A.
First
,
because
we
reade
of
no
other
Sacraments
instituted
by
Christ
in
the
new
Testament
,
[
a
](A69076-e81800-b)
a
Mat.
3.
15.
&
21.
25.
but
onely
these
two
.
Secondly
,
these
two
doe
sufficiently
and
fully
seale
vnto
vs
[
b
](A69076-e81840-b)
b
1.
Cor.
12.
13.
&
10.
1.
2.
3.
1.
Tim.
6.
8.
Gal.
3.
27.
1.
Cor.
10.
16.
the
couenant
of
grace
,
and
all
the
benefits
that
God
offereth
therein
;
as
our
regeneration
and
ingrafting
into
Christ
,
and
of
our
growth
and
continuance
in
him
.
Thirdly
,
vnder
the
Law
(
when
the
number
of
Sacraments
might
haue
been
of
more
vse
)
,
there
were
but
two
fixed
and
ordinarie
Sacraments
,
viz.
Circumcision
,
and
the
Passeouer
;
vnto
which
,
Baptisme
;
and
the
Lords
Supper
doe
answere
.
And
those
other
Sacraments
of
the
old
Testament
,
which
were
temporarie
and
extraordinarie
,
haue
also
a
correspondence
with
these
:
for
[
a
](A69076-e81920-b)
a
Gen.
7.
6.
the
passing
the
floud
[
b
](A69076-e81940-b)
b
Exod.
14.
22.
through
the
red
sea
,
and
the
[
c
](A69076-e81960-b)
c
Exod.
13
21.
staying
vnder
the
cloud
,
were
but
a
kind
of
Baptisme
.
And
Manna
[
d
](A69076-e81980-b)
d
Exod.
16.
14.
15.
from
heauen
,
and
water
[
e
](A69076-e82000-b)
e
Ioh.
6.
31.
Exod.
17.
6.
1.
Cor.
19.
1.
2.
3.
out
of
the
Rocke
,
were
but
answerable
to
the
Supper
of
the
Lord
.
Fourthly
,
Christ
hath
giuen
precepts
to
his
Ministers
for
the
[
a
](A69076-e82050-b)
a
Mat.
28.
19.
1.
Cor.
11.
23.
administring
of
these
,
and
hath
not
appointed
the
administration
of
any
other
.
Neither
did
Christ
himselfe
partake
of
any
other
:
therefore
those
fiue
other
of
the
Church
of
Romes
addition
;
viz.
Matrimony
,
Orders
,
Penance
,
Confirmation
,
and
extreame
Vnction
;
the
three
first
whereof
,
though
they
bee
diuine
ordinances
,
yet
are
not
of
the
nature
and
number
of
Sacraments
,
and
the
two
latter
are
meerly
coyned
by
the
Papists
,
as
they
are
vsed
by
them
.
Q.
What
is
Baptisme
?
A.
It
is
the
first
Sacrament
of
the
Gospell
,
wherein
,
Q.
Why
call
you
it
the
first
Sacrament
.
A.
Because
our
Sauiour
Christ
requireth
of
his
Secondly
,
to
note
an
abuse
of
the
ancient
Church
,
who
vpon
an
erroneous
conceit
,
that
those
which
fell
after
Baptisme
,
could
not
repent
,
and
so
bee
saued
,
deferred
Baptisme
till
the
houre
of
their
death
.
Thirdly
,
to
note
,
that
it
ought
to
be
administred
but
once
onely
,
at
our
first
admittance
into
the
visible
Church
of
Christ
.
For
first
,
it
is
said
the
Church
continued
Q.
Why
is
it
required
that
we
be
baptized
into
the
name
A.
Because
by
Baptisme
wee
are
consecrated
to
Q.
Is
it
necessarie
that
we
that
are
baptized
,
should
bee
ingrafted
into
Christ
?
A.
Yea
:
for
being
naturally
,
after
the
fall
,
cut
off
from
God
,
wee
must
needs
bee
ingrafted
into
him
againe
as
new
plants
,
if
we
looke
to
liue
by
him
euerlastingly
.
Q.
What
force
hath
Baptisme
in
this
ingrafting
?
A.
It
is
a
seale
and
a
pledge
of
it
,
and
not
that
,
by
which
the
ingrafting
,
or
incorporation
it selfe
is
effected
;
considering
that
wee
are
baptized
,
in
the
right
onely
of
being
members
of
Christ
before
.
Besides
,
ordinarily
such
of
Gods
elect
,
as
are
baptized
at
yeeres
Q.
What
fruit
ariseth
from
this
ingrafting
into
Christ
?
A.
A
new
birth
,
of
which
also
this
Sacrament
is
a
seale
and
pledge
,
and
wherof
we
being
once
partakers
,
can
neuer
be
depriued
.
Ioh.
3.
5.
Q.
What
are
the
outward
signes
in
Baptisme
?
A.
Water
,
and
the
washing
or
couering
with
water
the
partie
baptized
.
Q.
What
doth
the
water
signifie
and
represent
?
A.
The
spirit
and
the
blood
of
Christ
,
applied
by
the
spirit
in
the
worke
of
our
Regeneration
.
Q.
What
doth
the
washing
or
couering
with
water
signifie
?
A.
Our
Regeneration
,
and
putting
on
of
Christ
,
the
couering
of
our
sinnes
through
the
imputation
of
Q.
What
learne
you
hereby
?
A.
That
although
sinne
doth
dwell
in
our
mortall
bodies
,
and
many
leaud
motions
rise
and
rebell
in
vs
;
yet
if
we
be
the
children
of
God
,
we
shall
finde
it
mortified
,
by
the
death
of
our
Sauiour
Christ
;
and
although
we
bee
by
nature
sluggish
to
good
things
,
yet
shall
we
find
our selues
quickened
by
him
.
Q.
What
persons
are
to
receiue
this
Sacrament
?
A.
All
that
by
the
Lawes
of
Charity
,
are
to
Q.
Who
are
to
be
esteemed
to
be
within
the
couenant
of
grace
?
A.
First
,
those
which
(
being
of
yeeres
of
discretion
Q.
How
are
those
that
are
at
yeeres
of
discretion
,
to
prepare
themselues
to
the
receiuing
of
this
Sacrament
?
A.
First
,
they
are
to
submit
themselues
to
bee
instructed
in
the
[
a
](A69076-e82980-b)
a
Heb.
6.
1.
principles
of
religion
,
commonly
called
the
Catechisme
.
Secondly
,
they
are
to
make
solemne
[
b
](A69076-e83000-b)
b
Mat.
3.
6.
Act.
2.
41.
Mat.
3.
6.
Act.
8.
37.
profession
of
their
faith
,
&
confession
of
their
sinnes
,
with
faithfull
promise
to
forsake
them
.
Thirdly
,
As
a
testimony
of
their
faith
&
vnfained
repentance
,
after
this
they
are
to
desire
Baptisme
,
of
them
that
haue
the
dispensation
therof
,
and
to
procure
the
same
,
assoone
as
they
can
.
Q.
Who
else
are
to
bee
esteemed
within
the
couenant
of
grace
,
and
consequently
to
haue
a
title
to
Baptisme
?
A.
The
infants
of
those
Parents
that
are
themselues
Q.
Is
it
necessarie
that
both
the
Parents
bee
in
the
Couenant
?
A.
No
:
it
is
sufficient
,
for
the
intitling
of
the
child
Q.
How
doe
you
proue
that
Infants
are
to
be
baptized
?
A.
There
is
the
same
vse
of
Baptisme
vnder
the
Gospell
,
that
was
of
Circumcision
vnder
the
Law
;
and
the
Infants
of
Christians
are
vnder
the
Couenant
as
well
as
theirs
;
and
Baptisme
is
a
signe
of
the
Couenant
,
as
well
as
Circumcision
:
if
therefore
[
a
](A69076-e83230-b)
a
Gen.
17.
12.
Col.
2.
11.
12.
Infants
were
circumcised
,
and
Baptisme
possesse
the
roome
of
Circumcision
,
except
there
can
bee
shewed
a
speciall
prohibition
or
restraint
in
Gods
word
,
it
will
follow
that
Infants
also
may
be
baptized
.
Further
,
the
Apostles
are
said
to
baptize
[
a
](A69076-e83260-b)
a
Act.
16.
15.
&
18.
1.
Cor.
1.
16.
whole
families
,
amongst
which
it
is
ordinarie
,
that
there
be
some
children
,
and
there
is
no
reason
to
limit
the
words
to
them
that
are
at
yeeres
.
And
this
vse
hath
continued
in
the
Church
since
the
Apostles
times
,
and
was
neuer
gainsaid
by
any
but
those
,
that
by
the
vniuersal
Church
,
haue
been
iudged
hereticks
.
Q.
Is
Baptisme
absolutely
necessarie
to
the
saluation
of
Infants
?
or
are
we
to
iudge
all
those
damned
that
die
vnbaptized
?
A.
Such
a
conceit
is
both
vnchristian
,
and
vncharitable
,
and
without
all
ground
,
offering
wrong
to
the
grace
of
God
,
and
the
vertue
of
his
Couenant
,
wherein
he
promiseth
that
he
will
be
the
God
of
the
faithful
and
their
seed
.
And
seeing
this
Sacrament
is
not
the
cause
,
but
a
testimonie
and
seale
onely
of
saluation
;
and
the
fault
is
not
in
the
Infant
,
that
hee
is
not
baptized
;
and
seeing
in
cases
of
meere
necessity
,
where
there
is
no
contempt
of
the
means
,
but
the
party
doth
as
much
for
the
obtaining
of
them
as
he
can
doe
,
God
doth
not
tie
himselfe
to
the
meanes
;
but
can
(
and
often
doth
)
giue
the
thing
without
the
meanes
:
neither
haue
we
herein
more
warrant
,
to
iudge
the
Infants
of
Christians
damned
,
that
(
without
any
default
of
their
owne
)
die
without
Baptisme
,
then
the
Infants
of
the
Israelites
,
that
died
before
the
eighth
day
,
or
whilest
they
were
in
the
wildernesse
.
Q.
What
preparation
is
to
bee
required
of
Infants
that
are
to
be
baptized
?
A.
None
can
be
required
of
them
,
who
in
regard
of
age
are
but
meere
patients
;
but
that
which
is
to
bee
performed
,
is
to
be
done
of
them
that
bring
the
child
to
Baptisme
,
and
that
are
present
at
the
baptizing
thereof
.
Q.
Who
are
they
?
A.
The
Parent
,
or
the
rest
of
the
Church
.
Q.
What
is
the
Parent
to
performe
?
A.
First
,
hee
is
to
consider
of
the
goodnesse
of
God
,
that
hath
receiued
not
onely
himselfe
,
but
his
Q.
What
are
the
duties
of
the
rest
of
the
Church
?
A.
First
,
to
reioyce
,
and
to
giue
thankes
to
God
for
the
encrease
of
his
Church
.
Secondly
,
to
giue
attendance
to
the
doctrine
,
and
to
pray
that
the
child
may
be
made
partaker
of
Christ
and
his
benefits
.
Thirdly
,
when
it
commeth
to
age
,
to
doe
such
duties
vnto
it
,
as
one
member
oweth
to
another
.
CHAP.
38.
Of
the
Supper
of
the
Lord
.
-
Wherein
consider
-
The
parts
,
-
Signes
,
-
Elements
.
-
Actions
about
them
.
-
Things
signified
.
-
The
circumstances
,
-
Time
.
-
Persons
.
MATTH.
chap.
26.
vers
26.
27.
28.
29.
26.
And
as
they
were
eating
,
Iesus
tooke
bread
,
and
blessed
it
,
and
brake
it
,
and
gaue
it
to
the
Disciples
,
and
said
,
Take
,
eat
,
this
is
my
body
.
27.
And
he
tooke
the
cup
,
and
gaue
thankes
,
and
gaue
it
to
them
,
saying
,
Drinke
ye
all
of
it
:
28.
For
this
is
my
blood
of
the
new
Testament
,
which
is
shed
for
many
for
the
remission
of
sinnes
.
29.
But
I
say
vnto
you
,
I
will
not
drinke
henceforth
of
this
fruit
of
the
vine
,
vntill
that
day
when
I
drinke
it
new
with
you
in
my
Fathers
kingdome
.
Q.
SO
much
for
Baptisme
.
What
is
the
Lords
Supper
?
A.
It
is
the
other
Sacrament
of
the
Gospell
;
whereby
is
sealed
vnto
vs
our
continuance
,
minishment
,
Q.
What
are
the
outward
signes
in
this
Sacrament
?
A.
Bread
and
wine
,
and
the
sacramentall
actions
,
in
,
and
about
the
same
,
Matth.
26.
26.
&
c..
Q.
What
manner
of
bread
is
fittest
?
A.
Ordinarie
bread
;
for
such
our
Sauiour
(
at
the
first
institution
)
tooke
,
as
was
at
that
time
commonly
Q.
What
doth
the
bread
and
wine
signifie
?
A.
The
body
and
blood
of
Christ
.
Q.
Why
did
the
Lord
make
choyce
of
these
creatures
of
bread
and
wine
to
this
end
?
A.
Because
they
are
(
of
all
the
meanes
of
our
nourishment
Q.
Why
did
hee
not
content
himselfe
with
one
of
these
onely
?
A.
That
hee
might
thereby
shew
,
that
by
him
wee
haue
whatsoeuer
is
needfull
to
nourish
vs
to
life
euerlasting
,
and
that
wee
haue
a
plentifull
and
assured
redemption
in
Christ
.
Wherefore
the
practice
of
the
Papists
,
in
taking
away
the
cup
,
is
answerable
to
their
doctrine
;
who
teach
,
that
neither
we
are
saued
wholly
nor
certainly
by
Christ
.
Q.
What
are
the
sacramentall
actions
about
the
bread
and
wine
?
A.
The
Actions
of
the
Minister
,
or
Communicants
.
Q.
What
are
the
Ministers
actions
?
A.
First
,
after
the
example
of
our
Sauiour
Christ
,
he
consecrateth
the
bread
and
wine
.
Q.
How
did
our
Sauiour
consecrate
them
?
A.
First
,
by
separating
the
bread
and
wine
from
the
ordinarie
vse
to
this
holy
vse
,
by
prayer
and
thankesgiuing
;
the
latter
whereof
being
plainly
expressed
by
the
Apostle
,
doth
imply
the
former
.
Whereby
wee
may
vnderstand
,
that
our
Sauiour
Christ
prayed
to
Q.
Doth
this
consecration
change
the
bread
and
wine
into
the
body
and
blood
of
Christ
?
A.
No
:
but
they
still
continue
in
nature
and
substance
bread
and
wine
still
,
and
are
but
only
types
and
seales
of
Christs
body
and
blood
.
Q.
But
doth
not
our
Sauiour
say
of
the
bread
,
This
is
my
body
;
and
of
the
wine
,
This
is
my
blood
?
A.
Though
he
do
;
yet
it
thence
no
more
followeth
,
that
the
bread
is
his
very
reall
body
,
and
the
wine
his
blood
,
then
that
he
is
a
materiall
doore
,
or
vine
,
because
he
saith
,
I
am
the
doore
,
I
am
the
vine
.
Q.
How
is
our
Sauiour
then
to
be
vnderstood
?
A.
To
speake
by
an
vsuall
figure
,
where
the
name
of
the
thing
signified
,
is
giuen
to
the
signe
.
After
the
same
manner
that
in
the
old
Testament
,
Circumcision
is
called
the
Couenant
,
and
the
Lambe
,
the
Passeouer
,
Q.
What
speciall
reasons
haue
you
against
the
change
of
these
elements
into
the
very
body
and
blood
of
Christ
,
commonly
called
Transubstantiation
?
A.
First
,
then
at
the
first
institution
,
there
must
needs
be
two
Christs
,
one
that
giueth
,
another
that
is
giuen
.
Secondly
,
If
the
bread
bee
the
very
body
of
Christ
,
&c.
then
there
is
no
true
and
proportionable
signe
to
represent
the
thing
signified
,
and
consequently
no
Sacrament
.
Thirdly
,
the
same
indiuiduall
body
must
then
of
necessity
be
in
more
places
then
one
at
once
,
which
is
not
onely
against
the
nature
of
a
true
humane
body
,
but
of
a
body
in
generall
also
.
Fourthly
,
the
Apostles
,
and
Euangelists
cal
it
bread
and
wine
after
the
consecration
.
1.
Cor.
10.
16.
26.
27.
28.
Matth.
26.
29.
Fifthly
,
if
there
were
any
such
change
,
it
were
the
greatest
miracle
in
the
world
,
but
all
other
miracles
are
such
,
as
haue
been
apparent
to
sense
.
Sixthly
,
then
the
wicked
as
well
as
the
godly
,
should
receiue
Christ
Iesus
and
his
quickening
spirit
,
which
is
neuer
separated
from
him
.
Yea
(
which
is
horrible
to
consider
)
mice
and
rats
may
eate
the
true
bodie
of
Christ
,
and
drinke
his
blood
.
Q.
But
it
is
not
likely
,
that
at
this
time
,
and
in
this
place
,
our
Sauiour
would
vse
a
figuratiue
speech
,
and
speak
obscurely
,
whereas
he
might
haue
spoken
plainly
?
A.
First
,
it
is
plaine
,
that
at
the
same
time
he
vsed
as
[
a
](A69076-e84660-b)
a
Luk.
22.
10.
the
cup
is
the
new
Testament
.
Thirdly
,
there
is
often
more
light
and
plainnesse
in
a
figure
,
then
in
a
proper
speech
.
Q.
But
what
may
be
noted
out
of
this
forme
of
speech
?
A.
The
neare
and
sure
coniunction
of
the
signe
,
Q.
Then
it
seemes
,
that
though
vpon
the
consecration
,
the
bread
and
wine
bee
not
changed
into
the
reall
body
and
blood
of
Christ
,
that
yet
they
are
present
,
in
,
with
,
or
vnder
the
bread
and
wine
?
A.
Not
corporally
,
substantially
,
or
locally
;
for
then
,
first
,
the
body
of
Christ
should
be
euery
where
;
which
doth
as
much
destroy
the
nature
of
a
humane
body
,
as
to
be
in
many
places
at
once
.
Secondly
,
then
as
in
transubstantiation
,
the
body
and
blood
of
Christ
should
not
be
a
spiritual
food
of
the
soule
,
but
bodily
,
such
as
the
wicked
eate
of
as
well
as
the
godly
.
Thirdly
,
then
also
(
as
in
transubstantiation
)
Christ
should
be
eaten
as
the
Capernaites
fancied
,
really
,
&
with
the
body
,
Q.
Thus
much
of
the
first
action
of
the
Minister
:
what
other
actions
are
there
of
his
?
A.
Hee
taketh
the
bread
and
breaketh
it
,
and
the
wine
and
poureth
it
out
,
deliuering
them
vnto
the
receiuers
,
and
shewing
the
signification
of
them
.
Q.
What
is
meant
and
signified
hereby
?
A.
That
Christ
himselfe
(
of
his
owne
accord
)
offereth
his
body
to
be
boken
,
and
his
blood
to
be
shead
for
our
sinnes
;
and
that
this
body
so
broken
,
and
his
blood
so
shead
,
being
receiued
by
faith
,
is
that
food
by
which
we
liue
euerlastingly
.
Q.
Why
doth
our
Sauiour
say
,
This
is
my
body
which
is
broken
for
you
,
when
yet
it
was
not
broken
?
A.
It
is
vsuall
in
the
Scripture
,
to
shew
the
certainty
of
that
which
is
to
come
,
by
speaking
of
them
,
as
if
they
were
present
.
Esa.
9.
6.
Ezech.
39.
8.
Q.
Why
doth
Christ
call
the
cup
,
the
cup
of
the
new
Testament
?
A.
Because
it
is
a
seale
of
the
promise
of
God
touching
our
saluation
in
Christ
;
which
being
in
old
time
vnder
the
Law
,
shadowed
by
the
sheading
of
the
blood
of
beasts
,
is
now
vnder
the
Gospell
,
accomplished
by
the
blood-sheading
of
Christ
.
Q.
What
are
the
sacramentall
actions
of
them
which
receiue
?
A.
To
take
the
bread
,
and
to
eate
it
;
and
the
wine
,
Q.
What
is
signified
thereby
?
A.
The
applying
of
Christ
crucified
and
all
his
merits
,
vnto
our selues
by
faith
,
as
the
onely
meanes
by
which
we
looke
to
liue
eternally
.
Q.
What
is
the
fittest
time
for
the
celebration
of
this
Sacrament
?
A.
The
Lords
day
in
the
morning
.
Q.
But
our
Sauiour
celebrated
it
vpon
another
day
,
&
both
he
and
his
Apostles
,
at
another
time
,
euen
in
the
night
?
A.
First
,
our
Sauiour
did
this
occasionally
after
supper
,
in
regard
of
the
Passeouer
,
in
the
roome
wherof
this
was
to
succeed
;
and
therefore
hee
did
institute
it
presently
after
the
eating
of
it
.
Secondly
,
that
it
might
goe
immediately
before
his
passion
,
the
better
to
shew
whereunto
it
hath
relation
.
Thirdly
,
the
Apostles
did
it
in
the
night
,
vpon
necessity
,
for
feare
of
persecution
;
and
therfore
where
there
is
no
such
cause
of
feare
,
the
custome
of
our
owne
Churches
is
to
bee
performed
,
which
celebrate
it
in
the
morning
,
when
our
wits
,
memories
and
capacities
are
most
fresh
.
Q.
But
is
there
no
speciall
matter
to
bee
obserued
,
that
our
Sauiour
celebrated
this
Sacrament
after
supper
?
A.
Yes
verily
:
for
thereby
we
learne
,
that
wee
are
not
to
come
to
this
table
to
fill
our
bellies
;
but
wee
are
to
haue
our
mindes
lifted
vp
from
these
earthly
elements
,
to
our
Sauiour
Christ
,
represented
by
them
.
For
it
is
not
the
vse
after
supper
to
set
bread
and
wine
vpon
the
table
,
but
banqueting
dishes
:
which
reproues
them
which
come
only
for
a
draught
of
wine
,
and
such
as
rest
onely
in
the
receit
of
the
outward
elements
.
Q.
How
oft
are
the
Sacraments
to
be
celebrated
?
A.
As
oft
in
a
yeere
,
as
the
Church
where
wee
are
members
may
conueniently
(
and
agreeable
to
the
dignitie
of
the
mysterie
)
communicate
therein
.
Q.
What
persons
haue
title
to
this
Sacrament
?
A.
All
Christians
,
that
are
of
yeeres
of
discretion
,
Q.
May
not
infants
and
children
partake
thereof
?
A.
No
,
because
they
cannot
performe
that
dutie
which
the
Apostle
requireth
of
all
worthie
receiuers
;
Q.
By
what
meanes
may
we
be
fit
receiuers
of
this
Sacrament
?
A.
First
,
by
a
careful
preparation
before
the
action
,
great
heed
in
the
action
,
and
a
ioyfull
and
thankfull
close
and
shutting
vp
of
it
.
Q.
How
are
we
to
prepare
our selues
before
the
action
?
A.
Wee
are
,
first
,
to
examine
our
knowledge
,
as
in
the
grounds
and
principles
of
religion
;
so
also
in
this
Sacrament
,
whether
we
vnderstand
the
meaning
and
vse
thereof
,
viz.
the
signification
of
the
signes
,
and
the
graces
that
they
seale
.
Secondly
,
wee
are
to
examine
what
faith
wee
haue
,
and
what
repentance
;
not
onely
in
the
generall
,
but
for
our
particular
sinnes
;
whether
wee
doe
bewaile
them
,
or
iudge
our selues
for
them
,
otherwise
we
shall
stirre
vp
Gods
wrath
against
vs
,
and
those
that
belong
Q.
What
heed
is
to
be
taken
in
the
action
?
A.
That
in
the
act
of
receiuing
,
with
the
signes
we
consider
and
call
to
our
remembrance
the
particular
matters
signified
.
Seeing
the
bread
broken
,
and
the
wine
poured
out
,
wee
are
affectionately
to
remember
the
body
of
Christ
broken
,
and
his
blood
shead
for
vs
;
and
by
the
eye
of
faith
,
behold
him
crucified
(
as
it
were
)
before
our
eyes
.
Further
,
beholding
the
Minister
reaching
forth
these
elements
vnto
vs
,
wee
are
to
behold
Christ
himselfe
therein
,
offering
himselfe
,
and
all
his
merits
vnto
vs
,
if
we
will
receiue
them
by
faith
.
Lastly
,
in
the
stretching
forth
of
our
hands
to
receiue
these
elements
,
wee
are
to
labour
to
haue
a
sense
and
feeling
of
our
faith
,
laying
hold
vpon
Christ
and
all
his
sauing
benefits
:
and
in
our
eating
of
this
bread
,
and
drinking
this
wine
,
wee
are
to
labour
to
feele
such
a
spirituall
refreshing
of
our
soules
,
with
the
body
and
blood
of
Christ
,
as
wee
feele
in
our
bodies
by
the
bread
and
wine
.
Q.
How
are
we
to
close
and
shut
vp
this
action
?
A.
We
are
to
be
comforted
in
heart
,
in
the
sense
of
Gods
fauour
towards
vs
:
from
whence
we
should
be
ready
(
with
feeling
ioy
)
to
sing
a
Psalm
vnto
the
Lord
,
of
praise
and
thanks-giuing
:
and
feeling
our selues
strengthened
in
the
new
man
,
we
are
to
depart
with
a
CHAP.
39.
Of
Ecclesiasticall
Discipline
.
-
Censures
,
wherein
note
their
-
Kindes
,
they
are
either
-
Medicinall
,
-
Priuate
.
-
Publike
.
-
Of
punishment
.
-
Power
and
authoritie
.
MAT.
ch.
18.
vers.
15.
to
the
20.
and
1.
COR.
16.
22.
15.
Moreouer
,
if
thy
brother
shall
trespasse
against
thee
,
goe
and
tell
him
his
fault
betweene
thee
and
him
alone
:
if
hee
shall
heare
thee
,
thou
hast
gained
thy
brother
.
16.
But
if
he
will
not
heare
thee
,
then
take
with
thee
one
or
two
more
,
that
in
the
mouth
of
two
or
three
witnesses
,
euery
word
may
be
established
.
17.
And
if
hee
shall
neglect
to
heare
them
,
tell
it
vnto
the
Church
:
but
if
he
neglect
to
heare
the
Church
,
let
him
bee
vnto
thee
as
an
heathen
man
,
and
a
Publican
.
18.
Verily
I
say
vnto
you
,
whatsoeuer
ye
shall
binde
on
earth
,
shall
be
bound
in
heauen
:
and
whatsoeuer
ye
shall
loose
on
earth
,
shall
be
loosed
in
heauen
.
19.
Againe
I
say
vnto
you
,
that
if
two
of
you
shall
agree
on
earth
as
touching
any
thing
that
they
shall
aske
:
it
shall
be
done
for
them
of
my
Father
which
is
in
heauen
.
20.
For
where
two
or
three
are
gathered
together
in
my
Name
,
there
am
I
in
the
middest
of
them
.
1.
COR.
16.
22.
22.
If
any
man
loue
not
the
Lord
Iesus
Christ
,
let
him
bee
Anathema
Maranatha
.
Q.
HItherto
of
the
Sacraments
;
now
followeth
the
Discipline
of
the
Church
:
what
is
it
?
A.
The
spirituall
Censures
of
the
Church
,
executed
against
such
members
of
the
Church
,
as
haue
fallen
into
any
scandalous
sinne
.
Q.
What
need
is
there
of
them
?
A.
Very
much
,
both
to
helpe
the
godly
,
and
to
restraine
and
root
out
the
wicked
out
of
the
Church
;
euen
as
much
as
of
the
sword
of
the
Magistrate
in
the
Common-wealth
,
or
the
rod
in
the
house
;
yea
,
so
much
more
,
as
these
are
for
the
body
,
and
this
life
,
the
other
for
the
soule
,
and
the
life
to
come
.
Q.
What
is
to
bee
considered
in
this
text
,
concerning
these
Censures
?
A.
First
,
the
kindes
:
secondly
,
the
power
and
authoritie
.
Q.
What
are
the
kindes
?
A.
They
are
either
of
soueraigne
medicine
,
or
of
fearfull
reuenge
.
Q.
What
are
medicinall
Censures
?
A.
They
are
such
as
serue
to
bring
men
to
repentance
,
and
are
either
priuate
or
publike
.
Q.
Speake
first
of
priuate
Censures
.
A.
They
consist
in
such
admonitions
,
as
are
to
bee
giuen
to
brethren
that
haue
offended
,
whereof
there
are
sundry
degrees
.
Q.
Which
is
the
first
degree
of
admonition
?
A.
If
thy
brother
offend
against
thee
,
or
in
thy
knowledge
,
first
tell
him
thereof
,
and
that
onely
betweene
thee
and
him
.
Q.
Are
wee
bound
to
reproue
all
men
,
of
what
profession
soeuer
?
A.
No
,
but
him
that
is
of
the
same
profession
of
Christianity
that
we
be
,
whom
the
Scripture
tearmeth
a
brother
;
thereby
shutting
forth
Turkes
,
Iewes
,
Papists
,
and
Atheists
.
Q.
What
learne
you
thereby
?
A.
That
we
are
not
to
contemne
or
make
light
of
the
admonitions
of
our
brethren
,
but
to
account
of
them
as
of
precious
balme
.
Q.
How
must
we
reproue
our
brothers
fault
?
A.
Wee
must
conuince
him
by
the
word
of
God
,
of
that
fault
we
reproue
,
so
as
hee
shall
not
bee
able
to
gaine-say
the
same
without
shew
of
obstinacie
and
contempt
.
Q.
What
may
be
gathered
hereof
?
A.
That
vnlesse
we
reproue
him
,
wee
are
partakers
of
his
sinne
.
Q.
What
further
?
A.
That
it
must
be
done
in
loue
,
not
of
hatred
;
or
to
reproch
him
,
as
one
that
is
glad
of
somthing
to
hurt
his
good
name
.
Q.
What
is
meant
by
tell
him
betweene
thee
and
him
?
A.
That
wee
should
haue
a
speciall
regard
to
the
good
name
and
report
of
another
man
;
if
his
fault
be
priuate
,
wee
are
not
to
spread
it
abroad
:
as
some
that
thinke
they
be
burthened
,
vnlesse
they
tell
it
to
others
;
which
is
not
according
to
the
rule
of
charity
.
Q.
Why
is
this
added
,
If
thy
brother
heare
thee
,
thou
hast
gained
thy
brother
?
A.
As
a
notable
meanes
of
encouraging
vs
in
this
dutie
,
whereby
we
may
be
a
meanes
of
sauing
a
soule
.
Q.
What
if
I
gaine
not
my
brother
?
A.
Notwithstanding
thou
loosest
not
thy
labour
;
for
God
will
recompence
it
plentifully
,
and
lay
it
vp
amongst
the
rest
of
thy
good
deeds
:
also
it
shal
serue
to
further
his
iudgement
,
for
refusing
such
profitable
meanes
.
Q.
Which
is
the
second
degree
of
admonition
?
A.
It
is
priuate
,
although
lesse
priuate
then
the
former
:
for
if
thy
brother
heare
thee
not
,
thou
must
yet
take
with
thee
one
or
two
:
for
although
he
heare
not
the
first
admonition
,
yet
loue
will
not
giue
him
ouer
,
but
as
the
case
requireth
,
and
as
the
nature
and
condition
of
the
offender
may
be
discerned
to
bee
easie
,
or
hard
to
relent
,
thou
must
take
one
,
or
(
if
need
be
)
two
at
the
most
to
ioyne
with
thee
in
this
dutie
.
Q.
What
choyce
is
to
be
made
for
the
second
admonition
?
A.
Not
this
enemie
,
or
one
that
is
not
able
to
conuince
;
but
one
or
two
such
are
to
bee
chosen
,
as
are
likest
to
take
effect
,
and
fittest
both
for
their
gifts
and
authority
to
recouer
him
.
Q.
May
the
first
admonisher
substitute
another
in
his
place
the
second
time
?
A.
No
:
for
our
Sauiour
Christ
doth
not
leaue
it
free
so
to
doe
,
but
will
haue
him
that
did
first
admonish
,
to
bee
one
;
as
it
may
seeme
,
both
for
the
better
confirming
of
the
former
dealing
with
the
latter
,
as
also
for
the
keeping
of
the
fault
of
the
offender
in
as
much
secrecie
as
may
be
.
Q.
What
is
gathered
hereby
?
A.
The
great
loue
and
care
of
our
Sauiour
Christ
,
towards
poore
sinners
:
as
also
what
diligence
wee
must
vse
,
and
what
care
for
our
brother
.
Q.
Why
may
not
one
alone
deale
with
him
,
the
second
time
?
A.
Because
by
the
testimonie
of
two
or
three
,
hee
might
be
brought
to
reuerence
that
counsell
,
that
hee
would
not
regard
at
the
first
admonition
;
and
further
,
that
,
way
may
bee
made
to
the
publike
iudgement
of
the
Church
:
for
otherwise
there
would
bee
but
the
one
mans
yea
,
and
the
others
nay
,
before
the
Church
,
which
vnder
two
testimonies
(
at
least
)
cannot
proceed
further
against
him
.
Q.
And
thus
far
of
priuate
Censures
,
the
publike
follow
:
what
is
that
?
A.
Excommunication
.
Q.
What
is
Excommunication
?
A.
The
casting
of
an
obstinate
offender
out
of
the
Church
,
accounting
of
him
,
as
the
Iewes
did
of
an
Heathen
,
excluding
him
from
the
prayers
and
Sacraments
of
the
Church
,
&
as
of
a
Publican
,
with
whom
they
would
neither
eate
nor
drinke
.
Q.
How
are
they
to
proceed
in
this
censure
?
A.
If
he
will
not
harken
to
the
priuate
admonitions
aforesaid
,
the
Church
is
to
be
told
.
Q.
What
is
here
meant
by
the
Church
principally
?
A.
The
Gouernours
of
the
Church
,
who
are
as
the
mouth
of
the
Church
.
Where
againe
appeares
the
singular
loue
and
mercy
of
God
towards
his
children
;
for
as
when
the
Kings
sonne
is
very
sicke
,
there
vseth
to
be
assembled
the
whole
Colledge
of
Physitians
,
for
his
recouerie
:
so
also
for
the
healing
of
the
sonnes
&
daughters
of
the
great
King
,
he
gathereth
(
as
it
were
)
a
colledge
of
wise
and
discreet
men
to
heale
them
.
Q.
What
if
he
heare
not
the
Church
,
must
hee
presently
be
cast
out
?
A.
No
:
for
as
a
good
Physitian
,
or
Chirurgion
,
before
he
cut
,
burne
,
or
seare
,
will
vse
all
other
meanes
;
so
,
good
and
wise
Gouernours
of
the
Church
,
will
pause
some
conuenient
time
,
vsing
prayer
and
fasting
,
to
finde
(
if
it
may
be
)
fauour
with
God
,
that
hee
may
repent
,
before
the
fearfull
Censure
of
excommunicating
and
cutting
off
,
bee
executed
against
the
offender
.
Q.
But
if
he
haue
been
admonished
,
and
admonished
againe
;
if
hee
haue
been
suspended
from
the
Sacrament
,
and
the
Church
haue
been
long
patient
,
if
no
remedie
bee
left
vndone
,
what
are
the
Gouernours
of
the
Church
to
doe
then
?
A.
They
are
to
proceed
to
the
excommunication
aforesaid
.
Q.
Ought
he
not
to
be
dealt
with
afterward
for
his
conuersion
,
and
may
we
not
buy
and
sell
with
him
?
A.
Yes
;
the
Ministers
of
the
Word
must
endeauour
to
conuert
him
;
neither
can
the
Church
forbid
him
to
occupie
his
trade
,
for
it
is
a
ciuill
thing
:
and
therefore
the
Pope
,
by
discharging
subiects
from
their
alleageance
to
their
Princes
being
excommunicated
,
doth
wickedly
and
leaudly
;
shewing
himselfe
therby
to
be
that
man
of
sinne
.
Q.
Hitherto
we
haue
heard
of
the
dealing
of
the
Church
,
both
priuate
and
publike
,
with
a
stubborne
sinner
,
euen
to
the
excommunicating
of
him
from
all
the
publike
exercises
of
the
Church
:
Now
what
are
the
causes
,
that
the
Lord
vseth
these
medicinall
meanes
,
for
the
recouerie
of
such
a
sinner
?
A.
The
cause
is
double
:
first
,
in
regard
of
God
himselfe
:
secondly
,
in
regard
of
men
.
Q.
How
in
regard
of
God
?
A.
Because
that
his
holy
name
and
religion
should
not
be
euil
spoken
of
,
by
suffering
wicked
and
vnclean
persons
in
the
Church
;
as
blasphemers
,
adulterers
,
&c.
Q.
How
in
regard
of
men
?
A.
That
is
of
two
sorts
:
first
,
in
regard
of
other
men
:
for
if
such
remaine
in
the
Church
and
bee
not
banished
,
other
men
would
bee
in
danger
to
bee
infected
with
those
sinnes
,
and
not
feare
to
offend
:
whether
the
Apostle
compareth
a
scandalous
person
to
leauen
,
for
as
a
little
leauen
will
sowre
the
whole
batch
;
so
one
wicked
man
will
infect
the
whole
Church
.
Likewise
the
weake
would
thereby
take
occasion
of
falling
away
from
the
truth
;
and
others
(
yet
without
)
would
hereby
be
holden
from
comming
into
it
.
Q.
Which
is
the
other
regard
?
A.
It
is
in
regard
of
the
person
excommunicated
,
for
the
bringing
of
him
to
repentance
;
as
the
Apostle
saith
of
the
incestuous
person
,
that
he
should
bee
cut
off
,
for
the
destruction
of
the
flesh
.
1.
For
the
subduing
of
his
naturall
corruption
,
and
for
sauing
the
spirit
,
that
is
,
The
inward
man
and
regenerate
.
1.
Cor.
5.
5.
1.
Tim.
1.
20.
Q.
Thus
farre
of
medicinall
Censures
:
Which
is
the
Censure
of
reuenge
and
punishment
?
A.
It
is
the
most
fearfull
thunder-clap
of
Gods
iudgement
,
pronounced
by
the
Church
against
one
,
which
(
after
knowledge
of
the
truth
)
is
a
blasphemer
of
Gods
word
,
a
railor
,
a
despiser
,
a
persecutor
of
Christ
in
his
Church
;
euen
such
a
one
as
our
Sauiour
affirmeth
to
haue
sinned
against
the
holy
Ghost
.
Gal.
1.
8.
1.
Cor.
14.
22.
Gal.
5.
12.
Q.
What
is
this
curse
called
?
A.
Saint
Paul
sets
it
forth
in
these
words
,
Anathema
,
Maran
▪
atha
,
that
is
,
cursed
vntill
the
comming
of
our
Lord
,
or
euerlastingly
.
Q.
Hitherto
of
the
kinds
of
the
Churches
Censure
:
what
is
their
authority
?
A.
That
is
confirmed
by
our
Sauiour
Christ
in
this
text
,
when
he
saith
,
Whatsoeuer
ye
binde
on
earth
,
(
meaning
according
to
his
rule
)
shall
be
bound
in
heauen
:
and
whatsoeuer
ye
loose
on
earth
,
shall
bee
loosed
in
heauen
:
and
it
is
as
much
as
if
a
Prince
should
giue
authority
to
one
of
small
reputation
,
and
say
vnto
him
,
Execute
Iustice
,
and
I
will
beare
you
out
.
Q.
What
is
gathered
hereof
?
A.
That
all
sorts
and
degrees
of
men
are
to
subiect
themselues
to
the
iudgement
of
God
in
his
Church
.
Q.
How
is
the
authority
of
the
Church
further
confirmed
?
A.
By
that
which
our
Sauiour
Christ
saith
,
If
two
or
three
shall
agree
vpon
any
thing
,
and
shall
aske
it
in
my
name
,
it
shall
be
granted
:
how
much
more
shall
he
ratifie
that
,
which
the
Church
shall
doe
in
this
kind
,
according
to
his
owne
will
.
Q.
Why
is
it
said
,
And
shall
aske
it
in
my
name
?
A.
To
declare
,
that
(
by
prayer
to
God
in
the
name
of
our
Sauiour
Christ
)
al
the
censures
of
the
Church
,
but
especially
Excommunication
should
bee
vndertaken
.
CHAP.
40.
Of
Prayer
,
or
Inuocation
.
-
In
prayer
is
to
bee
considered
-
The
-
1.
Motiues
.
-
2.
-
The
parts
,
-
Petition
—
-
vnto
which
are
annexed
Confession
.
-
Thankesgiuing
.
—
-
The
sorts
,
-
1.
-
Priuate
.
-
Publike
.
-
2.
-
Ordinarie
.
-
Extraordinarie
,
wherunto
are
sometimes
adioyned
-
Fasting
.
Chap.
41.
-
Feasting
.
Ch.
42.
-
The
rule
of
prayer
.
Chapter
,
43.
ROM.
chap.
10.
vers.
14.
How
then
shall
they
call
on
him
in
whom
they
haue
not
beleeued
?
and
how
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
and
how
shall
they
heare
without
a
Preacher
?
Q.
HItherto
of
the
things
which
God
giueth
to
vs
:
what
are
those
which
we
giue
to
God
?
A.
Prayers
,
and
Vowes
.
Q.
What
is
Prayer
or
Inuocation
?
A.
It
is
a
calling
vpon
God
alone
,
in
the
name
of
Q.
What
are
we
generally
to
consider
in
Prayer
?
A.
First
,
to
whom
wee
are
to
pray
:
secondly
,
for
whom
:
thirdly
,
by
what
strength
and
power
:
fourthly
,
by
what
motiues
.
Q.
Vnto
whom
are
we
to
pray
?
A.
Vnto
God
alone
.
Esa.
42.
8.
&
49.
11.
Rom.
10.
14.
Q.
Why
are
we
to
pray
to
God
alone
?
A.
First
,
because
he
onely
[
a
](A69076-e88190-b)
a
Act.
1.
24.
Psal
7.
10.
&
33.
3.
&
.
44.
21.
knowes
our
hearts
and
desires
,
and
what
we
want
,
and
what
is
good
for
vs
.
Secondly
,
Prayer
is
a
principall
[
b
](A69076-e88250-b)
b
Deut.
6.
11.
Mat.
4.
10.
Psal.
50.
15.
Mat.
6.
9.
part
of
Gods
worship
,
and
therefore
not
to
be
giuen
vnto
any
but
God
.
Thirdly
,
he
is
not
onely
Almighty
,
and
able
to
giue
vs
what
we
aske
,
but
most
mercifull
and
gracious
;
and
therefore
most
readie
to
grant
our
requests
.
Esa.
63.
16.
Fourthly
,
because
we
ought
to
[
c
](A69076-e88320-b)
c
Rom.
10.
14.
pray
only
to
those
in
whom
we
are
to
beleeue
,
and
we
are
to
beleeue
only
in
God
.
Fifthly
,
wee
haue
neither
precept
nor
example
of
any
Saint
,
that
called
vpon
,
and
prayed
to
any
but
vnto
God
.
Sixthly
,
the
Lords
Prayer
(
which
is
a
perfect
direction
for
all
prayers
,
directs
vs
only
vnto
God
.
Q.
What
followeth
here-vpon
?
A.
That
the
communicating
of
this
honour
with
Saints
and
Angels
,
is
detestable
and
abominable
.
Q.
For
whom
are
we
to
pray
?
A.
For
our selues
and
others
,
euen
all
[
a
](A69076-e88460-b)
a
1.
Tim.
2.
1.
2.
sorts
and
degrees
of
men
:
Magistrates
,
[
b
](A69076-e88480-b)
b
Ephes.
6.
19.
Coloss.
4.
3.
Ministers
,
yea
[
c
](A69076-e88510-b)
c
Mat.
5.
44.
our
very
enemies
.
Q.
Are
no
sort
of
men
excepted
?
A.
None
,
but
those
which
haue
committed
the
Q.
By
what
power
and
strength
doe
we
pray
?
A.
Not
by
the
power
and
strength
of
our
owne
naturall
gifts
(
if
our
prayers
bee
good
and
acceptable
Q.
What
motiues
haue
wee
to
stirre
vs
to
this
dutie
of
Prayer
?
A.
First
,
God
hath
[
a
](A69076-e88720-b)
a
Mat.
7.
7.
1.
Thes.
5.
7.
commanded
this
seruice
,
and
that
it
should
be
performed
[
b
](A69076-e88750-b)
b
Mat.
7.
7.
Luk.
11.
13.
Psal.
34.
16.
&
140.
18.
continually
,
that
is
,
daily
at
set
times
,
without
intermission
.
Secondly
,
he
hath
appointed
prayer
as
a
meanes
,
vnto
which
he
hath
tied
the
procuring
and
obtaining
of
those
graces
,
which
he
intendeth
to
bestow
vpon
vs
;
so
that
it
is
as
a
key
,
to
open
therewith
the
store-houses
of
all
Gods
treasures
,
and
(
as
it
were
)
the
onely
hooke
whereby
wee
reach
all
the
blessings
of
God
,
which
otherwise
would
be
out
of
our
reach
.
So
that
as
the
couetousnesse
of
Popish
Priests
gaue
occasion
of
a
reprochfull
prouerbe
:
No
pennie
,
no
prayer
:
the
truth
of
God
on
the
contrary
side
,
doth
teach
vs
,
No
prayer
,
no
pennie
.
Thirdly
,
without
prayer
,
the
vse
and
enioying
of
all
things
we
haue
is
vnlawfull
.
For
as
when
we
take
any
Fourthly
,
by
this
meanes
wee
haue
the
more
assurance
&
feeling
wrought
in
vs
,
that
those
good
things
that
wee
enioy
or
receiue
,
wee
haue
them
from
God
,
and
not
by
accident
or
Fortune
.
Psal.
50.
15.
Fifthly
,
prayer
is
a
speciall
meanes
to
appease
Gods
anger
towards
vs
,
and
to
make
way
to
his
fauour
,
when
by
any
speciall
sinne
we
haue
prouoked
him
.
Psalm.
6.
and
51.
Sixthly
,
they
are
in
Gods
estimation
,
as
Incense
and
sweet
perfumes
are
to
men
,
exceeding
gratefull
and
acceptable
.
Psal.
141.
2.
Reuel.
5.
8.
Q.
How
can
God
so
infinitely
wise
,
take
any
such
delight
in
our
weake
and
simple
prayers
?
A.
Because
in
[
a
](A69076-e88930-b)
a
1.
Pet.
2.
5.
Christ
he
taketh
vs
for
his
children
;
as
therefore
parents
take
more
pleasure
to
heare
their
owne
children
stammer
,
then
others
to
speake
eloquently
:
so
doth
the
[
b
](A69076-e88950-b)
b
Cant.
2.
14.
Lord
take
pleasure
in
the
prayers
of
his
children
,
how
weake
soeuer
.
Q.
Doth
not
God
often
bestow
his
benefits
without
prayer
?
A.
Yea
somtimes
he
bestowes
benefits
on
the
wicked
,
either
to
prouoke
them
to
repent
,
or
to
make
them
inexcusable
;
or
vpon
his
children
(
as
a
louing
father
vseth
)
because
of
their
ignorance
,
though
they
bee
negligent
.
Q.
What
are
the
parts
of
prayer
?
A.
Petition
,
and
thanksgiuing
.
Philip.
4.
6.
Q.
What
is
Petition
?
A.
A
part
of
prayer
,
whereby
we
desire
any
thing
that
may
bee
prayed
for
by
Gods
word
;
and
it
is
either
for
things
of
this
present
life
,
with
this
exception
,
so
farre
forth
as
the
same
shall
be
thought
good
by
the
wisedome
of
God
;
or
(
and
ᵇ
that
especially
)
for
the
things
of
the
life
to
come
,
&
that
without
exception
.
Q.
With
what
minde
and
affections
are
wee
to
make
our
petitions
to
God
?
A.
First
,
with
a
true
sense
and
feeling
of
our
wants
.
1.
Sam.
1.
10.
Dan.
9.
4.
5.
16.
Secondly
,
with
an
earnest
desire
that
God
would
supply
them
.
Psal.
130.
1.
&
143.
6.
Thirdly
,
with
confidence
,
that
(
if
the
fault
be
not
in
our selues
)
they
shall
bee
supplied
.
1.
Ioh.
5.
14.
15.
Mark
.
11.
24.
Q.
What
is
thanksgiuing
?
A.
A
part
of
prayer
,
wherein
wee
magnifie
the
Q.
What
is
annexed
vnto
both
these
kinds
of
prayer
?
A.
Confession
of
sinnes
,
and
of
the
righteous
iudgment
of
God
against
them
;
at
the
view
wherof
we
being
humbled
,
may
come
the
more
prepared
to
prayer
in
both
kinds
.
Dan.
9.
8.
9.
Psal.
143.
6.
Q.
What
are
the
sorts
of
prayer
?
A.
They
are
publike
or
priuate
;
both
which
are
also
ordinarie
,
or
extraordinarie
.
Act.
6.
4.
1.
Tim.
2.
12.
Mat.
6.
6.
Act.
10.
4.
Q.
What
is
publike
prayer
?
A.
That
which
is
made
by
the
congregation
solemnly
.
Q.
What
is
priuate
prayer
?
A.
It
is
either
lesse
priuate
,
as
when
a
whole
familie
ioyneth
together
in
that
exercise
;
or
more
priuate
,
when
either
one
of
the
members
of
the
family
,
or
some
few
,
by
reason
of
some
special
duty
ioyntly
pray
together
.
Ester
.
4.
15.
Nehem.
1.
4.
5.
6.
Genes.
25.
21.
1.
Pet.
3.
7.
Q.
Is
it
enough
for
euery
one
in
the
family
to
make
prayers
with
the
rest
of
the
houshold
?
A.
No
:
for
as
euery
one
hath
committed
speciall
Q.
What
is
ordinary
prayer
?
A.
It
is
that
prayer
which
is
made
daily
vpon
ordinarie
Q.
What
is
extraordinary
prayer
?
A.
That
[
a
](A69076-e89600-b)
a
Psal.
119.
62.
which
is
made
vpon
some
speciall
and
extraordinarie
occasion
,
and
[
b
](A69076-e89620-b)
b
Act.
12.
5.
as
the
occasion
fals
out
to
bee
more
great
and
extraordinarie
;
so
should
our
prayers
be
more
feruent
.
Vnto
which
kind
of
prayers
are
often
annexed
a
holy
fast
,
and
a
holy
feast
.
CHAP.
41.
Of
Fasting
.
-
In
holy
fasting
are
considered
-
The
parts
consisting
in
-
Bodily
exercises
,
as
abstinence
-
in
general
from
-
Food
.
some
kind
of
apparell
.
-
In
speciall
,
from
the
marriage
bed
.
-
Spirituall
,
-
Affections
.
-
Exercises
.
-
The
kinds
-
Publike
.
-
Priuate
.
LVKF
,
chap.
5.
vers.
33.
34.
35.
33.
And
they
said
vnto
him
,
Why
doe
the
Disciples
of
Iohn
fast
often
,
and
make
prayers
,
and
likewise
the
disciples
of
the
Pharisies
:
but
thine
eate
and
drinke
?
34.
And
he
said
vnto
them
,
Can
ye
make
the
children
of
the
bride-chamber
fast
,
while
the
bridegroome
is
with
them
?
35.
But
the
daies
will
come
when
the
bridegroome
shall
bee
taken
away
from
them
,
and
then
shall
they
fast
in
those
daies
.
Q.
WHat
is
holy
fasting
?
A.
It
is
a
religious
abstinence
from
[
a
](A69076-e90000-b)
a
Ion.
3.
7.
8.
Ioel
2.
16.
Leuit.
23.
28.
30
all
comforts
of
this
life
,
so
farre
as
necessity
and
comlinesse
will
suffer
;
to
the
end
that
thereby
in
the
due
consideration
of
our
sinnes
and
punishment
,
we
[
b
](A69076-e90040-b)
b
Leuit.
23.
27.
29.
Mat.
9.
15.
Neh.
1.
4.
Ioel
2.
12.
13.
Judg.
20.
26.
being
afflicted
in
our
soules
,
may
(
in
faith
grounded
vpon
the
promises
of
God
)
[
c
](A69076-e90100-b)
c
Ioh.
3.
8.
Neh.
1.
4.
Esay
58.
4.
more
earnestly
call
vpon
God
,
either
[
d
](A69076-e90140-b)
d
Iudg.
20.
26.
Act.
10.
30-32
&
13.
3.
&
14.
23.
for
the
obtaining
of
some
speciall
fauour
we
haue
need
of
;
or
[
e
](A69076-e90190-b)
e
2.
Chron.
20.
3.
Est.
4.
16.
Jon.
3.
7.
8.
for
the
auoiding
of
some
notable
iudgement
hanging
ouer
our
heads
,
[
f
](A69076-e90230-b)
f
2.
Sam.
12.
16.
1.
Chron.
21.
16.
or
already
pressing
vs
.
Q.
What
are
the
parts
of
fasting
?
A.
First
,
an
outward
bodily
abstinence
:
secondly
,
spirituall
affections
and
exercises
,
moued
and
furthered
by
the
outward
abstinence
,
without
which
the
abstinence
is
nothing
acceptable
to
God
,
but
meere
hypocrisie
.
Q.
Wherein
doth
this
outward
abstinence
consist
?
A.
First
,
in
an
vtter
forbearing
of
all
meates
and
Q.
What
is
here
to
be
considered
?
A.
Anotorious
abuse
in
Poperie
:
for
the
greater
sort
of
people
amongst
them
,
in
the
day
of
their
fast
,
fill
their
bellies
with
bread
and
drinke
;
and
the
richer
sort
with
all
kind
of
delicates
,
(
flesh
,
and
that
which
commeth
of
flesh
only
excepted
)
:
so
that
the
fastings
of
the
one
,
and
the
other
is
but
a
fulnesse
;
and
the
latter
,
may
be
more
truly
said
to
feast
,
then
to
fast
.
Q.
Wherein
else
doth
this
outward
abstinence
consist
?
A.
In
wearing
of
old
,
homely
and
meaner
apparell
;
[
a
](A69076-e90460-b)
a
Exod.
33.
4.
5.
Ionas
3.
6.
also
in
ceasing
from
labour
on
the
day
of
the
fast
;
to
the
end
we
may
the
better
attend
vnto
the
holy
exercises
[
b
](A69076-e90490-b)
b
Leuit.
23.
28.
30.
31.
32.
Numb.
29.
7.
vsed
in
fasting
;
and
this
abstinence
is
required
of
all
that
celebrate
the
fast
:
but
[
c
](A69076-e90520-b)
c
Ioel
2.
16.
1.
Cor.
7.
5.
of
married
persons
there
is
further
required
,
a
forbearance
also
of
the
companie
each
of
others
.
Q.
Is
there
any
necessity
of
this
outward
abstinence
?
A.
Yea
,
as
the
words
of
our
Sauiour
in
this
place
do
declare
,
who
saith
,
that
the
time
shall
come
,
when
his
Disciples
shall
fast
.
For
euen
after
the
ascension
of
Christ
,
when
the
graces
of
Gods
spirit
were
most
abundant
vpon
them
,
they
should
need
this
exercise
.
Q.
What
may
be
noted
(
by
the
way
)
from
this
,
that
our
Sauiour
would
not
haue
his
Disciples
fast
,
till
after
his
ascension
?
A.
His
kindnesse
and
care
ouer
their
weaknesse
,
that
would
suffer
no
great
trouble
,
or
cause
of
fasting
to
befall
them
,
before
they
had
strength
to
vndergoe
the
same
,
and
to
make
a
right
vse
thereof
.
Q.
They
then
that
are
sicke
and
weake
,
are
not
tied
to
this
strict
abstinence
?
A.
No
;
they
may
take
somewhat
for
necessarie
sustenance
,
thereby
to
be
better
inabled
to
serue
God
in
the
day
of
the
fast
;
prouided
that
they
doe
not
abuse
this
liberty
to
the
satisfying
of
the
flesh
.
Q.
What
are
the
spirituall
affections
?
A.
First
,
[
a
](A69076-e90710-b)
a
Leuit.
23.
27.
29.
Iudg.
20.
26.
Neh.
1.
4.
Ioel.
2.
12.
13.
Mat.
9.
15.
speciall
anguish
and
griefe
of
our
harts
,
conceiued
for
our
sinnes
,
and
the
iudgements
of
God
due
vnto
them
,
grounded
vpon
the
meditation
of
the
Law
and
threats
of
God
:
secondly
,
a
speciall
sorrow
for
those
speciall
iudgements
of
God
that
are
vpon
vs
,
or
are
likely
to
fall
vpon
vs
,
with
a
holy
feare
of
the
encrease
or
continuance
of
them
,
without
speciall
humiliation
and
repentance
.
Where
we
may
(
by
the
way
)
note
the
great
abomination
in
Poperie
;
for
in
stead
of
being
truly
humbled
in
soule
,
the
Papists
in
the
day
of
their
fast
[
b
](A69076-e90770-b)
b
Esay
58.
3.
pride
themselues
,
and
lift
vp
their
hearts
,
thinking
they
deserue
some
great
matter
at
Gods
hand
,
for
their
very
outward
abstinence
.
Q.
What
are
the
spirituall
exercises
vpon
this
day
?
A.
First
,
an
acknowledgement
and
profession
of
our
vnworthinesse
of
any
blessing
or
benefit
from
God
,
either
concerning
this
life
,
or
the
life
to
come
,
and
of
our
worthinesse
of
all
iudgements
and
calamities
,
euen
death
it selfe
,
which
by
the
abstinence
aforesaid
wee
testifie
,
and
which
the
holy
Fathers
in
times
past
did
signifie
,
by
putting
ashes
or
dust
vpon
their
Q.
Thus
much
of
the
exrcise
of
fasting
in
generall
.
What
are
the
kinds
thereof
?
A.
Two
;
either
publike
,
or
priuate
.
Q.
What
is
the
publike
?
A.
It
is
when
(
for
a
generall
cause
)
the
Churches
do
fast
:
and
it
is
either
more
publike
,
when
all
,
or
many
Churches
fast
generally
;
or
lesse
publike
,
when
some
Q.
What
is
the
priuate
fast
?
A.
It
is
either
lesse
priuate
;
as
when
a
particular
house
;
or
more
priuate
,
when
a
particular
person
is
humbled
in
fasting
.
CHAP.
42.
Of
a
holy
Feast
.
-
Where
,
of
-
The
parts
consisting
in
-
Certaine
duties
-
To
God
.
-
Man
,
-
Friends
.
-
Poore
.
-
Liberall
vse
of
food
and
apparell
.
-
The
sorts
,
-
Publike
.
-
Priuate
.
ESTER
,
chap.
9.
vers.
17.
18
&c.
17.
On
the
thirteenth
day
of
the
moneth
Adar
,
and
on
the
fourteenth
day
of
the
same
,
rested
they
,
and
made
it
a
day
of
feasting
and
gladnesse
.
18.
But
the
Iewes
that
were
at
Shushan
,
assembled
together
on
the
thirteenth
day
thereof
,
and
on
the
fourteenth
thereof
;
and
on
the
fifteenth
day
of
the
same
,
they
rested
,
and
made
it
a
day
of
feasting
and
gladnesse
.
19.
Therefore
the
Iewes
of
the
villages
,
that
dwelt
in
the
vnwalled
townes
,
made
the
fourteenth
day
of
the
moneth
Adar
,
a
day
of
gladnesse
and
feasting
,
and
a
good
day
,
and
of
sending
portions
one
to
another
.
20.
And
Mordecai
wrote
these
things
,
and
sent
letters
vnto
all
the
Iewes
,
that
were
in
all
the
prouinces
of
the
king
Ahassuerus
,
both
nigh
and
farre
.
21.
To
stablish
this
among
them
,
that
they
should
keepe
the
fourteenth
day
of
the
moneth
Adar
,
and
the
fifteenth
day
of
the
same
,
yeerely
:
22.
As
the
dayes
wherein
the
Iewes
rested
from
their
enemies
,
and
the
moneth
which
was
turned
vnto
them
,
from
sorrow
to
ioy
,
and
from
mourning
into
a
good
day
:
that
they
should
make
them
daies
of
feasting
and
ioy
,
and
of
sending
portions
one
to
another
,
and
gifts
to
the
poore
.
23.
And
the
Iewes
vndertooke
to
doe
as
they
had
begun
,
and
as
Mordecai
had
written
vnto
them
:
24.
Because
Haman
the
sonne
of
Hammedatha
the
Agagite
,
the
enemie
of
all
the
Iewes
,
had
deuised
against
the
Iewes
to
destroy
them
,
and
had
cast
Pur
(
that
is
,
the
lot
)
to
consume
them
,
and
to
destroy
them
.
25.
But
when
Ester
came
before
the
King
,
he
commanded
by
letters
,
that
his
wicked
deuice
which
hee
deuised
against
the
Iewes
,
should
returne
vpon
his
owne
head
,
and
that
hee
and
his
sonnes
should
be
hanged
on
the
gallowes
.
26.
Wherefore
they
called
these
dayes
Purim
,
after
the
name
of
Pur
:
therfore
for
all
the
words
of
this
letter
,
&
of
that
which
they
had
seene
concerning
this
matter
,
and
which
had
come
vnto
them
,
27.
The
Iewes
ordained
,
and
tooke
vpon
them
,
and
vpon
their
seed
,
and
vpon
all
such
as
ioyned
themselues
vnto
them
:
so
as
it
should
not
faile
,
that
they
would
keepe
these
two
daies
,
according
to
their
writing
,
and
according
to
their
appointed
time
euery
yeere
:
28.
And
that
these
daies
should
bee
remembred
,
and
kept
throughout
euery
genereation
,
euery
family
,
euery
prouince
,
and
euery
city
,
and
that
these
daies
of
Purim
should
not
faile
from
among
the
Iewes
,
nor
the
memoriall
of
them
perish
from
their
seed
.
29.
Then
Ester
the
Queene
,
the
daughter
of
Abihail
,
and
Mordecai
the
Iew
,
wrote
with
all
authority
,
to
confirme
this
second
letter
of
Purim
.
30.
And
he
sent
the
letters
vnto
all
the
Iewes
,
to
the
hundred
twentie
and
seuen
prouinces
of
the
kingdome
of
Ahasuerus
,
with
words
of
peace
and
truth
:
31.
To
confirme
these
daies
of
Purim
,
in
their
times
appointed
,
according
as
Mordecai
the
Iew
and
Ester
the
Queene
had
enioyned
them
,
and
as
they
had
decreed
for
themselues
,
and
for
their
seed
,
the
matters
of
the
fastings
and
their
cry
.
32.
And
the
decree
.
of
Ester
confirmed
these
matters
of
Purim
,
and
it
was
written
in
the
booke
.
Q.
HItherto
of
a
holy
Fast
:
what
is
a
holy
Feast
?
A.
A
day
of
reioycing
before
the
Lord
,
for
some
singular
benefit
,
especially
for
some
great
deliuerance
from
some
notable
euill
,
either
vpon
vs
,
or
hanging
ouer
our
heads
;
which
ought
to
be
the
greater
,
if
vpon
our
humiliation
by
fasting
and
prayer
,
God
hath
granted
the
same
?
Q.
What
is
the
most
conuenient
time
for
a
holy
feast
?
A.
That
time
especially
which
is
nearest
vnto
the
mercy
&
benefit
receiued
,
as
we
may
perceiue
by
this
storie
;
where
the
Iewes
that
were
in
the
countrey
,
and
in
the
prouinces
,
did
celebrate
it
the
fourteenth
day
of
the
moneth
Adar
;
because
they
had
ouerthrowne
their
aduersaries
the
thirteenth
day
before
:
and
the
Iewes
that
were
in
Susis
,
because
they
made
not
an
end
of
the
slaughter
of
their
enemies
before
the
fourteenth
day
was
past
,
they
celebrated
their
feast
the
fifteenth
.
Q.
Wherefore
is
it
most
conuenient
to
take
the
time
that
is
next
the
deliuerance
especially
?
A.
Because
we
vse
to
be
most
strongly
&
throughly
Q.
Wherein
consists
this
holy
feast
?
A.
Partly
in
certaine
holy
duties
to
God
and
man
;
and
partly
in
a
more
liberall
vse
of
food
,
apparell
,
and
other
comforts
of
this
life
,
so
far
forth
as
they
may
further
the
said
duties
.
Deut.
14.
26.
Nehem.
8.
10.
Q.
What
is
our
duty
vnto
God
in
the
day
of
the
feast
?
A.
First
,
to
lift
vp
our
voice
in
thanks-giuing
to
God
,
Secondly
,
by
a
diligent
meditation
of
the
present
benefit
Q.
What
is
the
duties
we
should
performe
to
men
?
A.
An
exercise
of
speciall
kindnesse
and
liberality
Q.
How
must
this
be
shewed
?
A.
By
mutuall
sending
of
gifts
and
presents
one
Q.
How
many
kinds
of
a
holy
feast
are
there
?
A.
Two
,
publike
and
priuate
,
as
of
a
holy
fast
.
CHAP.
43.
Of
the
rule
of
Prayer
:
where
,
of
the
Lords
Prayer
in
generall
.
-
The
speciall
rule
of
prayer
,
is
the
Lords
praier
which
consists
of
-
A
preface
.
-
and
the
prayer
it selfe
which
is
-
A
forme
of
petition
,
of
things
concerning
-
Gods
glory
,
which
concern
-
The
glory
it selfe
,
Ch.
40.
44.
-
The
meanes
,
Ch.
45.
-
Our selues
,
&
our
neighbours
,
Chap.
47.
-
and
of
thankes-giuing
,
Chapter
,
50.
M●r.
chap.
6.
vers.
9.
After
this
manner
therefore
pray
ye
:
Our
Father
which
art
in
heauen
,
hallowed
be
thy
name
.
Q.
HItherto
of
the
sorts
of
Prayer
:
what
principall
rule
are
wee
to
follow
for
our
direction
in
the
matter
and
manner
of
our
prayers
?
Q.
We
are
herein
(
for
helpe
of
our
weaknesse
)
to
looke
vnto
the
prayers
of
the
holy
men
of
God
set
downe
in
Scripture
,
according
as
the
estate
wherein
they
were
at
the
time
of
those
prayers
,
may
best
sort
with
the
speciall
cases
and
conditions
that
wee
are
in
when
wee
pray
.
But
especially
and
aboue
any
other
,
yea
aboue
all
of
them
,
we
are
to
looke
vnto
that
most
absolute
prayer
,
[
a
](A69076-e92330-b)
a
Mat.
6.
9.
Luk.
11.
2.
which
our
Sauiour
Christ
hath
taught
vs
in
the
Gospell
.
Q.
Doe
you
call
that
a
prayer
,
which
of
some
is
thought
onely
a
for
me
to
direct
our
prayers
by
?
A.
It
is
both
a
prayer
,
which
we
may
and
ought
to
vse
;
and
also
a
forme
of
prayer
,
whereunto
wee
are
to
conforme
,
and
by
which
wee
ought
to
square
all
our
prayers
by
;
and
therefore
as
Christ
biddeth
vs
pray
Our
Father
;
&c.
Q.
May
there
not
,
besides
this
prayer
of
the
Lord
,
be
now
vnder
the
Gospell
a
set
forme
of
prayer
in
the
Church
?
A.
Yes
verily
;
and
it
is
conuenient
it
should
bee
so
,
so
that
it
be
left
to
the
liberty
of
the
Church
to
alter
it
.
Q.
Wherefore
is
it
conuenient
that
there
be
a
set
forme
of
prayer
?
A.
First
,
for
testifying
the
consent
of
all
true
Churches
,
in
the
things
that
concerne
the
worship
and
seruice
of
God
,
which
may
appeare
by
such
bookes
.
Secondly
,
for
direction
of
the
Ministers
to
keepe
in
their
administration
(
for
substance
)
like
soundnesse
in
doctrine
and
prayer
.
Thirdly
,
to
helpe
the
weaker
and
ruder
sort
of
people
especially
;
and
yet
so
,
as
the
set
forme
make
not
men
sluggish
in
stirring
vp
the
gift
of
prayer
in
themselues
,
according
to
diuers
occurrents
;
it
being
incident
to
the
children
of
God
to
haue
some
gift
of
prayer
in
some
measure
.
Q.
What
is
the
Lords
prayer
?
A.
It
is
a
prayer
which
the
Lord
Iesus
Christ
taught
his
Disciples
,
which
is
an
absolute
prayer
in
it selfe
,
and
a
prayer
giuing
a
perfect
direction
to
frame
all
other
prayers
by
.
Q.
What
are
we
to
consider
in
this
prayer
?
A.
Two
things
:
the
preface
,
and
the
parts
of
prayer
.
Q.
What
gather
you
of
this
,
that
there
is
a
preface
set
before
the
prayer
?
A.
That
Christian
men
are
not
to
come
rashly
vnto
Q.
How
are
we
to
prepare
our selues
?
A.
Not
onely
by
putting
off
our
euill
affections
,
Q.
What
is
the
Preface
?
A.
Our
Father
which
art
in
heauen
.
Q.
What
is
to
be
considered
in
the
word
,
Father
?
A.
That
in
prayer
wee
come
to
the
Father
,
the
first
person
in
Trinitie
,
by
his
Sonne
,
through
assistance
of
the
holy
Ghost
:
although
it
be
also
lawfull
to
pray
vnto
Q.
What
further
?
A.
That
we
are
to
come
with
confidence
of
obtaining
our
sutes
and
desires
:
as
young
children
vse
to
Q.
What
further
is
to
be
considered
in
these
words
?
A.
That
we
are
to
pray
to
God
onely
in
the
name
of
Christ
,
in
whom
alone
hee
is
our
father
;
and
therefore
to
come
in
any
other
name
is
vnlawfull
;
which
truth
as
it
was
[
a
](A69076-e93030-b)
a
Exod.
19.
24.
&
24.
2.
Leuit.
16.
17.
figured
vnder
the
Law
;
so
is
it
more
cleerely
taught
by
the
[
b
](A69076-e93070-b)
b
1.
Tim.
2.
5.
Apostle
;
and
therefore
it
is
abominable
to
come
vnto
God
in
prayer
,
by
,
or
in
the
name
of
Saints
or
Angels
,
as
in
Poperie
they
doe
.
Q.
What
is
to
be
considered
by
these
words
,
Our
Father
?
A.
First
,
that
in
prayer
wee
are
to
apply
vnto
our
Secondly
,
that
albeit
our
Sauiour
alone
is
the
naturall
sonne
of
God
,
yet
that
wee
are
his
sonnes
also
by
grace
and
adoption
.
Thirdly
,
that
in
our
prayers
we
are
not
onely
to
be
Q.
May
not
then
one
in
prayer
say
,
my
Father
?
A.
Yes
,
and
that
with
warrant
of
our
Sauiours
Q.
What
are
we
to
learne
by
these
words
,
which
art
in
heauen
?
A.
First
,
that
in
prayer
we
are
to
come
with
reuerence
Secondly
,
that
wee
are
to
haue
our
hearts
and
affections
in
the
time
of
our
prayer
,
lifted
vp
from
the
earth
to
heauen
,
and
heauenly
things
;
and
that
heauenly
gifts
are
specially
to
bee
desired
,
and
earthly
,
so
farre
as
they
may
be
a
meanes
of
heauenly
.
Thirdly
,
that
God
,
as
he
is
willing
to
help
vs
,
so
being
Q.
Why
is
he
said
to
be
in
heauen
,
who
is
in
all
places
,
and
whom
all
the
world
is
not
able
to
containe
?
A.
For
two
causes
:
one
is
,
for
that
there
hee
doth
make
himselfe
,
and
his
goodnesse
knowne
to
the
Angels
,
and
blessed
spirits
of
men
immediately
.
The
other
,
because
hee
communicateth
himselfe
and
his
goodnesse
more
plentifully
with
them
then
with
vs
;
and
so
in
the
like
respects
God
is
said
to
be
present
[
a
](A69076-e93500-b)
a
Psal.
11.
4.
in
the
Temple
,
[
b
](A69076-e93520-b)
b
2.
Cor.
6.
16.
and
in
the
elect
.
Q.
What
are
we
to
learne
out
of
these
words
ioyntly
?
A.
A
speciall
argument
that
God
onely
is
to
bee
prayed
vnto
:
for
although
there
bee
other
fathers
besides
Q.
What
are
the
parts
of
this
prayer
?
A.
Petition
,
and
thanks-giuing
.
Q.
What
is
taught
hereby
?
A.
[
a
](A69076-e93690-b)
a
Phil.
4.
6.
Col.
4.
2.
Ephes.
5.
20.
That
whensoeuer
we
come
vnto
God
in
petition
,
we
are
also
to
giue
him
thanks
,
as
a
duty
not
to
be
seuered
from
prayer
,
&
a
[
b
](A69076-e93730-b)
b
Gen.
32.
9-11
.
meane
to
make
way
for
further
graces
and
benefits
to
be
obtained
;
and
[
c
](A69076-e93750-b)
c
Luk.
17.
17.
18
therfore
that
it
is
our
great
fault
that
when
we
are
distressed
,
we
are
ready
to
go
to
God
in
petition
,
but
are
slacke
to
returne
thanks-giuing
for
the
benefits
receiued
.
Q.
How
many
sorts
of
petitions
are
there
?
A.
Two
:
one
sort
is
of
those
things
that
belong
to
Gods
glory
:
the
other
sort
doth
concerne
our
owne
and
our
neighbours
good
.
Q.
What
is
generall
to
bee
considered
in
those
petitions
that
concerne
Gods
glory
?
A.
That
wee
are
to
seeke
the
seruice
and
glory
of
God
before
our
owne
affaires
;
as
also
the
Commandements
Q.
What
learne
you
from
this
?
A.
Our
great
and
vsuall
hypocrisie
:
for
were
it
not
for
our selues
,
and
for
our
owne
wants
,
we
would
not
come
at
all
in
prayer
vnto
God
.
Whereas
this
word
Thy
,
in
all
these
petitions
,
doth
shut
forth
the
consideration
of
our selues
,
to
the
end
that
we
might
haue
our
minds
altogether
fastened
vpon
the
seruice
and
glory
of
God
.
Q.
How
are
the
petitions
that
concerne
Gods
glory
diuided
?
A.
Into
two
:
the
first
concerneth
Gods
glory
it selfe
;
the
other
two
the
meanes
whereby
God
is
glorified
.
CHAP.
44.
Of
the
first
Petition
.
-
The
glory
of
God
it selfe
in
the
first
petition
;
of
which
-
1.
The
meaning
of
the
words
.
-
2.
The
speciall
graces
we
pray
for
.
MATTH.
6.
9.
—
Hallowed
be
thy
name
.
Q.
WHat
is
the
first
petition
concerning
Gods
glory
it selfe
?
A.
Hallowed
be
thy
name
.
Q.
Why
is
this
Petition
set
in
the
first
place
?
A.
Because
that
which
is
required
therein
,
is
that
Q.
What
is
to
be
vnderstood
by
the
word
NAME
?
A.
Whatsoeuer
he
getteth
vnto
himselfe
glory
by
;
as
first
,
[
a
](A69076-e94250-b)
a
1.
King
.
5.
5.
Act.
1.
15.
his
Godhead
or
Essence
,
subsisting
in
three
persons
,
the
Father
,
Sonne
,
and
holy
Ghost
.
Secondly
,
the
properties
and
attributes
of
God
,
as
his
Iustice
,
Mercy
,
Wisdome
,
&c.
which
in
the
[
b
](A69076-e94290-b)
b
Esay
26.
8.
Prou.
18.
10.
Micah
4.
5.
Exod.
3.
14.
&
6.
3.
Scripture
also
are
called
the
Name
of
God
.
Also
his
Names
and
titles
,
as
Iehouah
,
&c.
Thirdly
,
the
actions
[
c
](A69076-e94370-b)
c
Psal.
8.
1.
and
workes
of
God
,
as
the
Creation
and
gouernment
of
the
world
,
his
speciall
mercies
and
iudgements
,
&c.
Fourthly
,
all
the
holy
[
d
](A69076-e94400-b)
d
Act.
9.
15.
Psal.
22.
22.
Iohn
17.
6.
1.
Tim.
6.
1.
Leuit.
22.
2.
ordinances
of
God
,
as
his
Word
,
Sacraments
,
discipline
,
&c.
Q.
What
is
meant
by
[
hallowing
]
?
A.
The
setting
of
any
thing
apart
,
from
either
a
Q.
Can
we
adde
holinesse
vnto
the
name
of
God
?
A.
No
:
but
then
wee
are
said
to
hallow
the
name
of
God
,
when
we
[
a
](A69076-e94590-b)
a
Psal.
96.
8.
acknowledge
and
repute
his
name
to
bee
holy
,
and
are
so
affected
therewith
in
our
owne
soules
,
that
we
breake
out
in
all
praises
thereof
,
both
to
God
and
men
.
Q.
What
speciall
matters
doe
wee
aske
in
this
Petition
,
for
our selues
and
others
?
A.
First
,
the
[
a
](A69076-e94650-b)
a
Psal.
67.
2.
3.
knowledge
of
God
,
and
of
the
means
whereby
wee
should
glorifie
him
,
as
,
his
word
and
workes
.
Secondly
,
[
b
](A69076-e94680-b)
b
Ioh.
3.
33.
faith
to
beleeue
his
word
,
&
to
behold
that
glory
of
God
,
which
cannot
bee
beheld
with
the
eye
of
flesh
;
wherefore
[
c
](A69076-e94700-b)
c
Numb.
20.
12.
Moses
and
Aaron
are
said
not
to
haue
sanctified
the
name
of
God
,
because
they
beleeued
not
:
contrariwise
[
d
](A69076-e94740-b)
d
Rom.
4.
20.
Abraham
glorified
God
in
beleeuing
.
Thirdly
,
Grace
to
acknowledge
both
to
God
and
man
,
his
infinite
Wisedome
,
Iustice
,
Holinesse
,
mercy
,
and
whatsoeuer
else
tendeth
to
the
glory
of
God
.
Fourthly
,
to
loue
and
feare
the
Lord
alone
,
and
not
Fifthly
,
that
God
may
get
glory
by
[
a
](A69076-e94830-b)
a
Mat.
5.
16.
our
godly
conuersation
;
[
b
](A69076-e94850-b)
b
Psal.
103.
1.
2.
20
21.
22.
also
,
that
we
may
praise
him
for
his
benefits
;
[
c
](A69076-e94870-b)
c
2.
Sam.
7.
18.
Psal.
8.
4.
&
144.
3.
Luk.
1.
48.
more
particularly
,
that
he
grant
the
grace
of
humility
to
our selues
and
others
,
without
which
wee
cannot
glorifie
God
as
it
is
meet
:
from
whence
[
d
](A69076-e94920-b)
d
1.
Sam.
3.
18.
Esay
●9
.
8.
ariseth
patience
,
whereby
wee
doe
willingly
submit
our
selues
vnto
the
correcting
hand
of
God
,
as
did
Ely
and
Ezekias
.
[
e
](A69076-e94970-b)
e
Esay
2
▪
11.
12.
1●
.
14.
15.
16.
17
We
pray
also
here
against
all
loftie
and
high
things
,
that
hinder
,
that
God
onely
be
exalted
,
especially
the
pride
of
our
hearts
,
which
wee
are
to
confesse
and
lament
.
[
f
](A69076-e94990-b)
f
Psal.
104.
1.
&c.
&
10●
.
1.
&c.
&
106.
1.
&c.
&
107.
1.
&c.
Lastly
,
(
which
is
a
singular
hallowing
of
Gods
name
)
that
we
may
speake
of
and
praise
him
for
his
wonderfull
workes
in
the
Creation
and
gouernment
of
the
world
,
and
of
the
Church
especially
.
CHAP.
45.
Of
the
second
Petition
.
-
The
meanes
whereby
Gods
name
is
hallowed
,
viz.
his
kingdome
,
-
In
this
world
,
wherin
we
pray
for
those
things
which
concern
-
the
gouernment
of
the
world
.
-
the
gouernment
of
the
Church
.
-
In
the
world
to
come
.
MATTH.
6.
10.
Thy
Kingdome
come
—
Q.
HItherto
of
that
Petition
which
concerneth
the
glory
of
God
it selfe
:
it
followeth
to
speake
of
them
which
concerne
the
meanes
of
his
glory
.
Which
is
the
first
of
these
?
A.
Thy
Kingdome
come
.
Q.
What
is
meant
by
the
Kingdome
of
God
?
A.
Either
his
[
a
](A69076-e95290-b)
a
Psal.
103
9.
Dan.
4.
32.
generall
Kingdome
,
that
hee
exerciseth
ouer
all
the
creatures
;
or
his
speciall
Kingdome
,
whereby
he
ruleth
his
elect
,
which
is
the
Kingdome
of
grace
in
this
world
,
&
of
glory
in
the
world
to
come
.
Q.
Are
both
these
Kingdomes
vnderstood
here
?
A.
Yea
,
but
especially
the
latter
.
Q.
What
is
meant
by
the
word
Come
?
A.
That
we
may
feele
the
comfort
and
benefit
of
being
subiects
in
this
Kingdome
.
Q.
What
doe
wee
desire
concerning
the
generall
Kingdome
?
A.
That
as
the
Lord
doth
gouerne
[
a
](A69076-e95460-b)
a
Iob.
9.
8.
Psal.
66.
7.
&
97.
1.
&
104.
3.
Mat.
6.
13.
Ioh.
17.
2.
all
creatures
,
[
b
](A69076-e95540-b)
b
Esay
10.
5.
15.
Act.
4.
28.
euen
wicked
men
,
and
[
c
](A69076-e95580-b)
c
Iudg.
9.
23.
1.
King
.
22.
22.
Iob.
1.
12.
the
diuels
themselues
:
so
that
this
his
gouernment
[
d
](A69076-e95630-b)
d
Job
.
1.
21.
2.
Sam.
16.
10.
may
bee
rightly
acknowledged
by
our selues
and
all
men
;
and
that
[
a
](A69076-e95670-b)
a
Rom.
8.
28.
1.
Cor.
3.
22.
thereby
all
things
may
bee
so
ordered
,
as
may
best
serue
for
his
owne
glory
,
and
the
good
of
his
Church
.
Q.
What
doe
wee
desire
concerning
the
Kingdome
of
Grace
?
A.
First
,
that
it
[
a
](A69076-e95750-b)
a
Esay
2.
2.
may
here
in
this
world
bee
inlarged
,
and
[
b
](A69076-e95770-b)
b
Psal.
1
22
6.
continued
in
a
peaceable
estate
,
gouerned
by
Christ
the
head
of
the
Church
;
to
the
perfect
saluation
of
the
elect
,
and
the
vtter
destruction
of
the
reprobate
,
whether
open
rebels
,
or
hypocrites
and
hollow-hearted
Subiects
,
and
that
by
such
means
as
himselfe
hath
appointed
.
Q.
What
great
need
is
there
,
that
wee
should
pray
for
the
comming
of
this
Kingdome
?
A.
Because
in
regard
of
the
kingdome
of
Satan
Q.
Why
,
all
men
naturally
abhorre
Satan
,
euen
to
the
very
name
of
him
.
A.
They
doe
in
words
and
shew
;
but
when
they
doe
his
will
,
liue
vnder
his
lawes
,
delight
in
his
workes
of
darknesse
,
subiect
themselues
to
Antichrist
,
and
other
instruments
of
his
,
[
a
](A69076-e95910-b)
a
Ioh.
8.
44.
Ephes.
2.
2.
2.
Tim.
2.
26.
they
are
found
indeed
to
loue
him
as
their
father
,
&
honour
him
as
their
Prince
,
whom
in
words
they
would
seeme
to
abhorre
:
for
as
they
approch
vnto
God
with
their
lips
,
and
haue
their
hearts
farre
from
him
;
so
in
their
lips
they
are
far
from
[
b
](A69076-e95950-b)
b
Mat.
15.
8.
Ier.
12.
●
.
Satan
,
but
neare
him
in
their
hearts
.
Q.
What
be
the
meanes
,
by
which
our
Sauiour
Christ
doth
gouerne
his
Church
in
this
world
,
and
which
in
this
petition
we
pray
for
?
A.
Inward
,
and
outward
.
Q.
What
be
the
inward
meanes
we
pray
for
?
A.
That
[
a
](A69076-e96060-b)
a
Ephes.
1.
17.
Philip.
1.
19.
1.
Thess.
1.
5.
God
would
giue
his
holy
spirit
,
as
the
chiefe
and
principall
worker
,
whereby
our
Sauiour
Christ
gathereth
and
ruleth
his
Church
,
conueying
his
spirit
of
knowledge
and
of
good
motions
vnto
his
people
;
and
consequently
,
we
pray
against
the
motions
[
b
](A69076-e96100-b)
b
Rom.
7.
24.
2.
Cor.
12.
8.
and
tentations
of
Satan
,
and
of
our
owne
flesh
.
Q.
What
are
the
outward
meanes
we
pray
for
?
A.
Those
,
whereby
the
spirit
is
conueyed
:
viz.
the
word
,
and
the
dependances
thereof
(
the
Sacraments
,
and
discipline
of
the
Church
)
.
Q.
What
pray
we
for
concerning
the
word
?
A.
That
it
being
[
a
](A69076-e96220-b)
a
Psal.
110.
1.
Esay
11.
4.
Mark
.
1.
14.
the
scepter
of
Christs
kingdome
,
(
[
b
](A69076-e96260-b)
b
Mat.
13.
19.
and
called
the
word
of
the
kingdom
,
and
the
kingdome
of
heauen
[
c
](A69076-e96280-b)
c
Mat.
9.
38.
2.
Thess.
3
1.
2.
)
may
be
plentifully
and
freely
preached
euery
where
.
And
that
,
that
onely
hauing
place
,
all
traditions
and
inuentions
of
men
may
be
reiected
.
Q.
What
pray
we
for
concerning
the
Sacraments
?
A.
That
as
they
are
the
seales
of
Gods
promises
,
and
of
the
couenant
of
grace
;
so
they
may
bee
both
ministred
and
receiued
in
that
purenesse
and
sincerity
,
which
is
according
to
his
word
;
and
that
all
false
Sacraments
and
sacrifices
may
bee
put
vnder
foot
,
and
abandoned
out
of
the
Church
.
Q.
What
pray
wee
for
concerning
the
discipline
of
the
Church
?
A.
First
,
that
not
onely
priuate
persons
,
but
the
whole
Church
may
bee
ruled
by
the
line
of
Gods
word
;
that
so
,
well
doers
may
bee
aduanced
,
and
euill
doers
censured
and
corrected
,
according
to
the
degree
of
their
fault
:
and
therefore
that
all
impunitie
,
or
tyrannous
tortures
of
consciences
may
be
taken
away
.
Secondly
,
that
God
would
furnish
his
Church
Thirdly
,
that
where
these
things
are
onely
begun
,
they
may
bee
perfected
,
and
that
euery
Church
may
be
polished
and
garnished
,
that
Sion
may
appeare
in
her
perfect
beautie
;
and
[
a
](A69076-e96440-b)
a
Rom.
10.
1.
&
11.
12.
15.
so
the
Iewes
may
bee
called
,
and
so
many
of
the
Gentiles
as
belong
vnto
Christ
;
and
[
b
](A69076-e96470-b)
b
Mat.
5.
44.
Deut.
33.
11.
the
contrary
enemies
may
bee
either
conuerted
or
confounded
.
Q.
With
what
affection
ought
wee
to
pray
for
the
kingdome
of
grace
?
A.
With
a
sorrowfull
heart
,
out
of
the
sense
and
feeling
of
our
spirituall
bondage
vnder
Satan
and
sin
:
ᵇ
euen
as
poore
captiues
are
alwaies
labouring
to
bee
freed
of
their
bolts
,
and
to
be
at
liberty
.
Q.
What
pray
you
for
concerning
the
kingdome
of
glory
?
A.
That
we
may
haue
our
title
and
interest
therin
,
and
that
Christ
would
hasten
his
comming
for
the
elect
sake
,
who
with
singular
loue
and
affection
long
for
Come
Lord
Iesus
,
come
quickly
.
Which
day
vnto
the
wicked
is
a
day
of
darknesse
,
wrath
,
and
vengeance
.
Amos.
5.
18.
Reuel.
6.
16.
2.
Thessal.
1.
8.
and
therefore
there
is
no
cause
why
they
should
desire
it
;
but
to
the
godly
a
day
of
comfort
.
Luk.
21.
33.
Luk.
2.
29.
CHAP.
46.
Of
the
third
Petition
.
-
The
second
meanes
of
hallowing
Gods
name
,
is
the
third
Petition
,
wherein
we
pray
,
-
First
,
-
To
know
Gods
will
.
-
To
doe
the
same
.
-
Secondly
,
to
doe
it
willingly
,
and
readily
.
MAT.
6.
10.
—
Thy
will
be
done
in
earth
as
it
is
in
heauen
.
Q.
THus
much
of
the
second
Petition
,
which
concernes
the
first
meanes
whereby
the
name
of
God
is
hallowed
:
the
third
Petition
concerning
a
second
meanes
followeth
:
What
is
that
?
Q.
Thy
will
be
done
in
earth
as
it
is
in
heauen
.
Q.
What
is
here
meant
by
the
will
of
God
?
A.
The
will
of
God
is
diuersly
vnderstood
:
first
,
it
is
taken
for
his
[
a
](A69076-e96850-b)
a
Psal.
33.
11.
Ephes.
1.
11.
Matth.
10.
26.
most
wise
counsell
and
absolute
determination
of
all
things
.
This
will
is
alwaies
[
b
](A69076-e96890-b)
b
Esay
46.
10.
done
,
and
all
creatures
,
euen
the
diuels
themselues
doe
fulfill
and
accomplish
the
same
,
and
[
c
](A69076-e96910-b)
c
Rom.
9.
19.
it
cannot
bee
resisted
;
and
from
this
will
a
man
may
[
d
](A69076-e96930-b)
d
Act.
16.
7.
Luk.
19.
41.
sometime
dissent
and
yet
not
sinne
,
[
e
](A69076-e96960-b)
e
Act.
4.
28.
29.
and
fulfill
the
same
and
yet
sinne
:
and
therefore
we
need
not
pray
for
the
fulfilling
thereof
,
any
further
then
that
(
whatsoeuer
it
is
)
wee
may
with
patience
submit
our selues
thereunto
,
and
in
all
euents
acknowledge
his
good
pleasure
and
will
,
and
the
holinesse
[
b
](A69076-e97050-b)
b
Deut.
29
19.
threatnings
,
exhortations
,
&
[
c
](A69076-e97070-b)
c
Iohn
6.
29.
Act.
22.
19.
promises
therof
.
This
will
may
be
,
and
daily
is
resisted
and
opposed
.
And
this
is
that
will
which
either
onely
or
principally
is
meant
in
this
precept
.
Q.
What
doe
we
then
more
specially
pray
for
in
this
Petition
?
A.
First
,
[
a
](A69076-e97140-b)
a
Ephes.
5.
17.
Col.
1.
9.
10.
Rom.
12.
2.
Psal.
67.
2.
that
we
may
know
and
vnderstand
his
wil
,
without
the
which
we
cannot
doe
it
.
Secondly
,
[
b
](A69076-e97200-b)
b
Ephes.
4.
1.
2.
Thess.
1.
11.
that
as
good
subiects
,
we
may
be
obedient
vnto
the
reuealed
will
of
God
,
[
c
](A69076-e97230-b)
c
Mat.
6.
33.
which
is
also
called
the
righteousnesse
of
Gods
kingdome
;
so
that
there
is
a
mutuall
relation
betweene
this
petition
and
the
former
:
for
there
we
pray
that
God
may
rule
and
gouerne
;
here
,
that
his
rule
and
gouernment
may
bee
obeyed
.
Thirdly
,
that
our
owne
willes
may
bee
suppressed
,
Fourthly
,
that
wee
may
not
onely
intend
and
endeauour
,
but
[
a
](A69076-e97350-b)
a
Phil.
2.
13.
Act.
20.
24.
accomplish
his
will
,
although
with
griefe
and
smart
,
and
against
our
owne
willes
,
and
seeing
wee
cannot
doe
it
by
our
owne
naturall
strength
,
that
God
would
assist
and
helpe
vs
to
doe
it
by
power
of
his
grace
.
Fifthly
,
that
we
[
a
](A69076-e97390-b)
a
Psal.
40.
8.
110.
3.
&
119.
60.
Cant.
1.
3.
should
performe
our
obedience
to
his
will
most
willingly
,
readily
,
patiently
,
cheerfully
,
and
perfectly
,
not
by
the
halues
,
doing
one
duty
,
and
leauing
another
vndone
;
but
so
to
doe
it
,
[
b
](A69076-e97430-b)
b
Psal.
103.
20.
Mat.
18.
10.
Esay
6.
2.
as
the
Angels
,
and
Saints
in
heauen
do
it
throughly
:
so
that
here
we
pray
against
all
vnwilling
,
forced
,
and
idle
obedience
,
and
[
c
](A69076-e97470-b)
c
Ezech.
1.
7.
all
murmuring
and
[
d
](A69076-e97490-b)
d
Phil.
2.
14.
repining
against
the
will
of
God
.
Sixthly
,
[
a
](A69076-e97520-b)
a
Psal.
40.
8.
&
110.
3.
&
119.
60.
Cant.
1.
3.
that
wee
should
performe
our
obedience
and
seruice
vnto
God
most
willingly
,
readily
,
cheerfully
,
patiently
,
and
wholly
,
not
doing
one
duty
,
and
leaue
another
vndone
;
[
b
](A69076-e97570-b)
b
Psal.
103.
20.
Mat.
18.
10.
but
so
to
doe
it
,
as
the
Angels
and
Saints
in
heauen
doe
the
will
of
God
;
who
therefore
are
[
c
](A69076-e97600-b)
c
Esay
6.
2.
set
forth
winged
,
to
shew
their
speedinesse
.
And
so
all
vnwilling
obedience
,
or
enforced
by
law
,
is
[
d
](A69076-e97620-b)
d
Ezech.
1.
7.
here
condemned
,
and
prayed
against
;
as
also
all
murmuring
and
disputing
against
his
will
.
Philip.
2.
14.
Q.
But
seeing
we
are
sinfull
,
and
the
Angels
holy
,
how
can
we
imitate
them
?
A.
Wee
should
endeauour
to
the
like
holinesse
,
and
so
grow
therein
daily
more
and
more
,
till
wee
bee
like
vnto
them
:
not
that
wee
can
performe
it
to
the
ful
,
as
they
do
.
God
himselfe
saith
,
Be
ye
holy
as
I
am
CHAP.
47.
Of
the
fourth
Petition
.
-
The
three
Petitions
following
which
concerne
our selues
.
Wherein
we
aske
-
Either
the
things
of
this
life
,
whether
of
-
Necessity
.
-
Delight
.
-
Or
of
the
life
to
come
.
Ch.
26.
MATTH.
6.
11.
Giue
vs
this
day
our
daily
bread
.
Q.
HItherto
of
the
Petitions
which
concerne
God
;
those
which
concerne
our selues
follow
:
what
is
generally
to
be
considered
in
them
?
A.
First
,
that
there
is
no
lawfull
vse
of
these
petitions
which
follow
,
or
hope
to
get
that
which
wee
request
in
them
,
vnlesse
wee
first
labour
for
the
graces
,
which
we
are
to
aske
in
the
former
petitions
,
concerning
the
seruice
of
God
;
considering
that
godlinesse
Secondly
,
that
as
in
the
former
,
the
word
(
Thy
)
sheweth
,
that
they
onely
respect
God
;
so
in
these
following
,
(
Our
and
vs
)
teach
vs
to
haue
a
fellow-feeling
of
the
miseries
and
necessities
of
others
;
and
therefore
in
making
them
,
wee
are
to
remember
their
necessities
as
well
as
our
owne
;
which
is
the
triall
of
the
true
spirit
of
prayer
.
Thirdly
,
that
for
all
things
required
therein
,
we
depend
on
Gods
prouidence
,
mercy
,
and
power
.
Q.
How
are
these
Petitions
diuided
?
A.
First
,
there
is
one
onely
for
the
things
of
our
bodily
life
.
Secondly
,
two
,
that
belong
to
the
things
of
our
spirituall
life
.
Q.
Why
haue
we
but
one
petition
concerning
our
bodily
life
,
and
two
for
the
things
concerning
our
spirituall
life
?
A.
To
teach
vs
,
how
smally
earthly
things
are
to
be
Q.
Why
is
the
petition
for
the
things
concerning
our
bodily
life
,
put
before
the
petitions
for
the
things
concerning
our
spirituall
life
?
A.
First
,
because
as
the
naturall
[
a
](A69076-e98230-b)
a
1.
Cor.
15.
48.
Psal.
78.
34.
Hos.
5.
15.
life
is
before
the
spirituall
;
so
the
necessities
thereof
are
sooner
felt
then
the
necessities
of
the
former
.
Secondly
,
[
b
](A69076-e98270-b)
b
Prou.
30.
7.
Gen.
32.
because
men
hauing
outward
things
in
some
competent
measure
,
are
lesse
distracted
,
and
more
free
to
call
vpon
God
for
spirituall
and
heauenly
graces
.
Q.
What
is
that
petition
which
concerneth
bodily
life
?
A.
Giue
vs
this
day
our
daily
bread
.
A.
What
is
meant
by
(
Bread
?
A.
First
,
all
outward
things
,
both
for
our
necessity
and
Christian
delight
,
as
clothing
,
food
,
peace
,
liberty
,
&c.
Secondly
,
all
the
meanes
and
helpes
to
attaine
them
,
as
good
Princes
,
Magistrates
,
Lawes
,
seasonable
[
a
](A69076-e98380-b)
a
1.
Cor.
15.
46.
weather
,
&c.
Wherein
also
wee
pray
for
the
remouall
[
b
](A69076-e98400-b)
b
Psal.
78.
34.
Hos.
5.
15.
Mat.
8.
2.
2.
Sam.
15.
25.
26.
of
the
contrary
;
as
tyrannie
,
warre
,
plague
,
famine
,
euill
weather
.
All
which
must
be
asked
with
this
exception
,
if
it
seeme
good
vnto
his
Maiesty
:
which
exception
is
proper
to
this
petition
.
Q.
What
need
is
there
of
asking
these
things
?
A.
Because
[
a
](A69076-e98500-b)
a
Mat.
6.
32.
the
frailty
of
our
nature
is
such
,
that
we
are
not
able
to
continue
in
health
scarce
one
day
,
without
these
helpes
and
(
as
it
were
)
props
to
vphold
this
decayed
and
ruinous
cottage
of
our
mortall
bodies
;
lesse
able
to
forbeare
them
then
many
beasts
:
for
[
b
](A69076-e98520-b)
b
Gen.
1.
29.
seeing
there
was
a
necessary
vse
of
our
meate
in
the
time
of
our
innocency
,
the
necessity
by
our
fall
is
much
greater
.
Q.
What
learne
you
from
the
word
(
Giue
?
)
A.
First
,
that
all
things
in
this
life
come
from
God
,
Secondly
,
that
although
in
regard
of
our
labour
or
purchase
,
it
may
be
called
ours
;
yet
we
say
,
Giue
Lord
,
to
shew
that
wee
cannot
deserue
the
least
crumme
of
Thirdly
,
that
seeing
God
giueth
to
whom
he
will
,
and
what
he
wil
;
we
learne
to
[
a
](A69076-e98680-b)
a
Heb.
13.
5.
be
content
with
whatsoeuer
wee
haue
receiued
.
Moreouer
,
to
bee
thankfull
for
it
,
seeing
[
b
](A69076-e98700-b)
b
1.
Tim.
4.
5.
all
things
are
sanctified
to
vs
by
the
word
and
prayer
,
with
thanks-giuing
.
And
last
of
all
,
[
c
](A69076-e98720-b)
c
Mat.
20.
15.
not
to
enuie
other
mens
plenty
,
it
being
Gods
gift
.
Q.
What
reason
is
there
that
they
should
pray
for
these
things
to
God
,
who
haue
them
already
in
their
Garners
,
Cellars
,
&c.
A.
Very
great
:
First
,
for
that
wee
in
Adam
haue
lost
the
right
of
them
all
;
which
[
a
](A69076-e98790-b)
a
Heb.
1.
2.
Psal.
8.
7-9
.
1.
Cor.
3.
22.
in
Christ
the
heire
of
the
world
we
onely
recouer
:
so
that
although
wee
possesse
them
,
yet
are
we
not
right
owners
of
them
but
by
faith
,
which
also
we
declare
by
praying
for
them
.
Secondly
,
for
that
the
things
wee
doe
possesse
,
wee
[
b
](A69076-e98840-b)
b
1.
Sam.
30.
16.
17.
Dan.
5.
5.
2.
King
.
7.
17.
19.
may
easily
a
hundred
waies
be
thrust
from
the
possession
of
them
,
before
we
come
to
vse
them
;
according
to
the
prouerbe
,
that
many
things
come
betweene
the
cup
and
the
lippe
.
Lastly
,
[
c
](A69076-e98890-b)
c
Esay
3.
1.
Hagg.
1.
6.
Prou.
10.
22.
Dan.
1.
13.
14.
15.
Psal.
78.
30.
31.
for
that
although
we
haue
the
vse
of
them
,
yet
will
they
not
profit
vs
,
neither
in
feeding
,
nor
clothing
vs
,
vnlesse
wee
haue
the
blessing
of
God
vpon
them
;
yea
,
without
the
which
they
may
bee
hurtfull
,
and
poysonable
vnto
vs
.
By
all
which
reasons
it
may
appeare
,
that
the
rich
are
as
well
to
vse
this
petition
as
the
poorest
.
Q.
Why
is
this
added
(
this
Day
)
?
A.
That
we
are
to
pray
for
bread
for
a
day
,
and
not
Q.
Is
it
not
lawfull
to
prouide
for
children
and
family
?
A.
Yes
verily
,
[
a
](A69076-e99080-b)
a
Gen.
41.
34.
35
Act.
11.
28.
29.
2.
Cor.
12.
14.
not
onely
lawfull
,
but
also
needfull
:
but
heere
our
affections
are
onely
forbidden
to
passe
measure
;
as
[
b
](A69076-e99120-b)
b
Mat.
6.
34.
to
haue
a
distracted
and
troubling
care
,
seeing
the
vexation
of
the
day
is
enough
for
it selfe
:
but
[
c
](A69076-e99140-b)
c
Psal.
37.
5.
Prou.
16.
3.
to
commit
our
waies
vnto
the
Lord
,
and
to
roll
our
matters
vpon
him
,
who
will
bring
them
to
passe
.
Q.
Why
is
the
bread
called
ours
,
seeing
that
God
must
giue
it
?
A.
To
teach
vs
,
that
we
must
come
vnto
it
by
our
Q.
Why
is
it
called
(
Daily
bread
)
?
A.
This
word
in
the
Euangelists
,
and
in
the
originall
language
of
the
Scripture
,
is
,
[
a
](A69076-e99320-b)
a
Mat.
6.
11.
Luk.
11.
3.
the
bread
fit
for
me
,
agreeable
to
my
condition
;
which
is
an
especiall
lesson
for
all
estates
and
callings
,
to
keepe
them
within
the
bounds
,
not
onely
of
necessity
,
but
of
[
b
](A69076-e99350-b)
b
Psal.
104.
15.
Joh.
12.
3.
Christianity
[
c
](A69076-e99380-b)
c
Prou.
30.
8.
1.
Tim.
6.
8.
Rom.
13.
14.
Jam.
4.
3.
and
sober
delight
,
and
not
to
aske
them
to
the
fulfilling
of
their
fleshly
desires
.
CHAP.
48.
Of
the
fifth
Petition
.
-
The
things
that
concerne
our
spirituall
life
.
-
Petition
5.
wherein
we
pray
for
Iustification
,
consisting
in
-
Forgiuenesse
of
sinne
.
-
Imputation
of
Christs
righteousnesse
.
-
Petition
6.
for
sanctification
.
Chap.
52.
MAT.
6.
12.
And
forgiue
vs
our
debts
,
as
we
forgiue
our
debtors
.
Q.
THus
much
of
that
Petition
which
concerneth
our
bodily
life
,
those
other
which
concerne
our
spirituall
life
follow
:
viz.
the
fifth
,
and
sixth
;
what
is
the
fifth
Petition
?
A.
Forgiue
vs
our
debts
,
as
wee
forgiue
our
debtors
.
Q.
What
are
the
parts
thereof
?
A.
The
petition
it selfe
,
and
a
reason
to
inforce
it
.
Q.
What
is
the
summe
of
that
which
we
desire
in
the
petition
?
A.
First
,
the
forgiuenesse
of
our
sins
,
which
is
the
first
part
of
our
Iustification
.
The
necessity
whereof
is
set
forth
heere
by
a
contracted
comparison
,
drawne
from
such
debtors
as
are
not
able
to
pay
their
creditors
:
wherein
our
sinnes
are
compared
to
such
debts
,
as
we
are
not
able
by
any
meanes
to
make
satisfaction
for
,
and
for
which
we
are
to
looke
for
extremity
of
punishment
in
the
Iustice
of
God
,
if
it
please
not
him
to
forgiue
the
same
.
Q.
What
doe
we
then
more
specially
pray
for
herein
?
A.
First
,
that
wee
may
haue
a
true
knowledge
and
feeling
of
our
sinnes
,
both
originall
and
actuall
.
Secondly
,
that
[
a
](A69076-e99750-b)
a
Psal.
51.
3.
we
make
an
humble
and
franke
confession
of
them
,
and
of
our
inability
to
make
any
the
least
satisfaction
for
them
.
Q
What
vse
is
there
of
the
confession
of
our
sinnes
?
A.
Great
:
for
that
we
haue
naturally
a
senslesnes
Q.
How
can
a
man
confesse
his
sinnes
,
being
not
known
,
and
without
number
.
A.
Those
that
are
knowne
,
wee
must
expresly
confesse
;
and
the
other
that
are
vnknowne
,
and
cannot
be
reckoned
,
generally
.
Q.
How
appeareth
it
,
that
we
are
not
able
to
make
satisfaction
?
A.
First
,
because
by
the
Law
,
as
by
an
obligation
,
Q.
But
are
wee
not
able
to
satisfie
some
part
of
it
,
as
a
man
in
great
debt
is
sometimes
able
to
make
some
satisfaction
,
especially
if
he
haue
day
giuen
him
?
A.
No
:
and
therefore
we
are
compared
to
a
child
Q.
What
else
doe
we
pray
for
,
then
in
this
Petition
?
A.
That
wee
may
bee
freed
from
them
by
such
meanes
as
God
hath
ordained
,
and
will
stand
with
his
wisedome
and
Iustice
;
and
therefore
wee
are
taught
,
being
pressed
with
the
burthen
of
our
sinnes
)
to
flee
Q.
Doe
we
here
pray
for
the
forgiuenesse
of
the
sinnes
of
this
day
,
as
before
for
the
bread
of
this
day
?
A.
Not
onely
for
them
,
but
also
for
all
that
euer
we
Q.
What
further
doe
we
pray
for
in
this
petition
?
A.
For
the
imputation
of
righteousnesse
,
which
is
the
second
part
of
our
iustification
:
for
as
Christ
hath
taken
away
our
sinnes
by
suffering
;
so
he
hath
also
clothed
vs
with
his
righteousnesse
,
by
fulfilling
of
the
Law
for
vs
.
For
as
in
the
former
petition
,
by
bread
,
was
vnderstood
all
necessities
belonging
to
this
bodily
Q.
What
need
was
there
of
this
?
A.
Because
we
cannot
appeare
naked
before
God
:
for
as
it
is
not
enough
for
a
beggar
(
to
come
before
a
King
)
to
want
his
ragges
,
vnlesse
he
haue
conuenient
Q.
What
else
doe
we
pray
for
here
?
A.
We
pray
for
the
spirit
of
prayer
,
whereby
(
with
Q.
So
much
of
the
petition
:
how
is
the
reason
drawne
?
A.
From
the
lesse
to
the
more
,
thus
:
if
we
wretched
sinners
vpon
earth
can
forgiue
others
;
how
much
more
will
the
gracious
God
of
heauen
forgiue
vs
?
if
Q.
To
what
vse
serueth
this
reason
?
A.
It
serueth
not
onely
to
moue
the
Lord
to
forgiue
Q.
Doth
not
God
onely
forgiue
sinne
:
how
then
can
wee
forgiue
sinne
?
A.
We
forgiue
not
sinne
so
farre
forth
as
it
is
committed
against
God
,
but
only
as
it
bringeth
griefe
and
hurt
vnto
vs
.
Q.
Doth
this
reason
tie
God
to
forgiue
vs
?
A.
No
otherwise
then
by
his
gracious
and
free
promise
;
Q.
Wherein
standeth
the
inequality
?
A.
First
,
in
the
number
of
our
debts
to
God
,
being
compared
to
ten
thousand
;
mens
debts
to
vs
,
to
one
hundred
.
Secondly
,
in
the
waight
;
our
debts
to
God
being
compared
to
talents
,
and
those
to
men
being
compared
to
pence
.
Q.
How
ariseth
this
great
inequality
in
the
waight
?
A.
From
the
great
inequality
betweene
God
and
man
:
for
if
to
strike
a
King
bee
much
more
hainous
then
to
wound
or
kill
a
poore
subiect
;
what
is
it
then
to
offend
God
,
who
is
infinitely
greater
then
all
the
Kings
of
the
earth
?
Q.
What
is
to
be
gathered
of
this
?
A.
That
as
this
is
a
testimonie
to
our
hearts
,
that
if
Q.
What
learne
you
from
hence
?
A.
The
hypocrisie
of
many
,
which
assuring
themselues
in
great
confidence
of
the
forgiuenesse
of
their
sinnes
,
yet
cannot
finde
in
their
hearts
to
forgiue
others
.
Q.
Are
we
hereby
bound
to
forgiue
all
our
debts
?
A.
No
verily
;
we
may
both
demand
our
debts
,
Q.
What
further
learne
we
by
this
reason
?
A.
That
as
our
forgiuenesse
is
nothing
,
vnlesse
the
danger
of
imprisonment
be
taken
away
,
which
vnability
of
paying
the
debt
doth
draw
with
it
:
so
it
auaileth
Q.
What
followeth
of
this
?
A.
The
erroneous
conceits
of
the
Papists
,
that
teach
,
that
the
sinne
and
guilt
of
our
sinnes
is
taken
away
by
Christ
;
but
that
wee
must
satisfie
for
the
punishment
of
them
:
wherein
they
make
God
like
vnto
those
who
will
seeme
to
forgiue
,
and
yet
keepe
a
secret
grudge
in
their
hearts
;
watching
all
occasions
and
aduantages
for
reuenge
,
such
as
say
,
they
will
forgiue
,
but
not
forget
.
CHAP.
49.
Of
the
last
Petition
.
-
In
the
second
petition
belonging
to
the
life
to
come
,
we
pray
-
Not
to
be
led
into
tentation
.
-
To
be
deliuered
from
euil
-
Inward
.
-
Outward
.
MATTH.
6.
13.
Leade
vs
not
into
tentation
,
but
deliuer
vs
from
euill
.
Q.
SO
much
of
the
first
petition
concerning
our
spirituall
life
,
for
iustification
:
the
second
followeth
for
sanctification
,
which
is
the
sixth
and
last
in
number
:
what
is
it
?
A.
Leade
vs
not
into
tentation
,
but
deliuer
vs
from
euill
,
&c.
Q.
What
is
meant
here
by
the
word
(
tentation
)
?
A.
First
,
all
things
whatsoeuer
whereby
a
man
is
Q.
Doe
we
then
here
pray
against
all
afflictions
,
and
such
like
tentations
of
the
first
kind
?
A.
No
:
because
God
seeth
them
good
and
profitable
for
vs
;
in
which
regard
they
are
pronounced
blessed
which
fall
into
diuers
tentations
;
and
therfore
ought
we
not
to
pray
simply
and
without
exception
,
not
to
be
tempted
by
them
,
but
to
bee
deliuered
from
them
,
so
far
forth
as
(
through
the
corruption
of
our
natures
)
Q.
What
then
doe
we
pray
for
in
this
petition
?
A.
That
wee
bee
not
giuen
ouer
to
the
power
of
any
tentation
,
so
as
it
should
ouercome
vs
,
&
draw
vs
Q.
Why
are
afflictions
called
tentations
?
A.
Because
by
them
God
trieth
our
obedience
Q.
What
is
here
to
bee
obserued
in
regard
of
the
order
;
that
this
petition
is
placed
in
?
A.
In
that
this
petition
followeth
vpon
the
former
,
to
strengthen
our
faith
for
the
obtaining
of
it
,
we
must
be
assured
of
the
former
;
that
seeing
God
hath
forgiuen
Q.
What
learne
you
of
this
?
A.
That
wee
cannot
rightly
desire
God
to
forgiue
vs
our
sinnes
past
,
vnlesse
out
of
the
hatred
of
them
,
we
craue
also
power
to
abstaine
from
the
like
in
time
to
come
.
So
farre
are
men
from
being
iustified
,
when
Q.
If
they
cannot
returne
to
their
vomit
,
what
neede
haue
they
to
pray
?
A.
Yes
,
very
great
notwithstanding
:
for
God
Q.
What
learne
you
from
thence
?
A.
Much
comfort
in
tentations
,
in
that
it
is
a
token
of
Gods
fauour
,
and
of
pardon
of
our
sinnes
,
that
we
are
tempted
.
Q.
What
other
cause
is
there
to
pray
,
that
we
bee
not
lead
into
tentation
?
A.
For
that
the
condition
of
them
that
are
called
to
Q.
But
how
agreeth
it
with
the
goodnesse
of
the
Lord
,
to
leade
men
into
tentation
,
when
it
is
said
that
God
tempteth
A.
When
all
things
are
of
him
,
and
by
him
,
it
Q.
But
how
can
that
bee
,
without
staine
of
his
righteousnesse
?
A.
It
is
a
righteous
thing
with
God
to
punish
sinne
with
sinne
;
and
so
to
cast
a
sinner
into
further
sinnes
by
way
of
iust
punishment
:
therefore
wee
desire
God
not
to
giue
vs
ouer
to
our selues
by
withdrawing
his
spirit
from
vs
:
as
when
men
doe
delight
in
lies
,
hee
giueth
them
ouer
to
beleeue
lies
;
and
for
Idolatrie
,
men
Q.
How
can
it
be
shewed
out
of
the
Scripture
,
that
God
hath
a
hand
,
whereby
he
gouerneth
euen
the
transgressions
that
are
done
against
his
holy
will
?
A.
It
is
expressely
said
,
that
God
did
send
Ioseph
before
Q.
Doth
God
any
more
then
suffer
such
things
to
bee
done
?
A.
He
suffereth
them
indeed
;
but
this
is
not
an
idle
permission
,
as
some
imagine
,
but
ioyned
with
a
worke
Q.
But
doth
not
this
draw
God
to
some
staine
of
sinne
,
from
which
he
is
most
free
,
as
that
which
hee
hateth
and
punisheth
?
A.
In
no
wise
:
for
God
is
the
author
of
euery
action
,
Q.
How
can
God
haue
a
hand
in
these
things
,
and
yet
be
free
from
sinne
?
A.
As
a
cunning
workman
,
with
an
ill
toole
can
worke
artificially
;
and
a
skilfull
Apothecarie
make
a
soueraigne
medecine
of
the
vipers
flesh
;
so
the
Lord
can
guide
and
order
the
poysonfull
sinnes
of
men
in
such
sort
,
as
they
shall
turne
to
his
glory
,
and
good
of
the
Church
;
and
yet
cannot
therein
be
charged
with
sinne
,
no
more
then
the
Apothecary
with
poysoning
,
in
so
gouerning
the
poyson
,
as
it
doth
the
contrary
by
his
skill
,
to
that
which
by
nature
it
would
haue
done
.
And
as
in
painting
,
the
blacke
colour
giueth
grace
to
other
the
beautifull
colours
,
in
making
them
shew
better
:
so
it
is
in
this
worke
of
God
,
in
which
the
sinne
and
vntruth
of
men
,
as
by
a
blacke
and
darke
colour
,
causeth
the
truth
and
righteousnesse
of
God
,
as
the
white
,
to
be
more
commended
,
and
to
appeare
better
.
Q.
But
how
are
these
actions
of
the
wicked
discerned
from
the
worke
of
God
in
them
?
A.
First
,
from
the
cause
from
whence
the
action
commeth
:
for
Iosephs
brethren
of
enuie
sent
him
into
Egypt
,
but
God
of
loue
.
So
Shimei
cursed
of
malice
,
but
God
in
iustice
against
Dauids
murther
and
adulterie
sent
him
to
doe
it
.
Rehoboam
out
of
the
vnaduisednesse
of
his
heart
,
refused
the
request
of
his
people
;
but
God
by
his
wise
counsell
did
so
dispose
of
it
.
The
diuel
from
hate
to
Achab
,
was
a
lying
spirit
in
the
mouth
of
all
his
Prophets
;
but
God
in
iustice
against
his
Idolatrie
,
appointed
it
to
bee
so
.
Pilate
of
ambition
and
feare
,
the
Iewes
of
malicious
ignorance
;
and
Iudas
of
couetousnesse
and
discontentment
:
but
God
gaue
Christ
,
&
Christ
gaue
himselfe
of
loue
to
his
Church
.
Q.
How
else
is
Gods
working
in
these
actions
discerned
from
the
working
of
the
wicked
?
A.
By
the
end
whither
they
tend
:
for
Iosephs
brethren
sent
him
,
to
the
end
hee
should
not
come
to
the
honour
he
foretold
out
of
his
dreame
:
but
God
sent
him
to
prouide
for
his
Church
,
and
to
fulfill
that
was
foretold
.
Shimei
cursed
,
to
driue
Dauid
to
despaire
;
but
God
directed
him
for
exercise
of
Dauids
patience
.
The
diuell
lied
in
the
false
Prophets
,
to
ruine
Achab
;
but
God
iustly
to
punish
him
for
his
Idolatrie
.
Rehoboam
,
to
satisfie
the
desire
of
his
young
beardlesse
counsellors
:
but
God
to
performe
the
word
that
hee
had
spoken
by
his
Prophet
.
Pilate
,
to
please
the
people
,
and
to
keepe
his
credit
with
Caesar
:
Iudas
,
for
the
obtaining
of
the
money
he
desired
;
and
the
Iewes
,
that
our
Sauiour
Christ
should
not
raigne
ouer
them
;
but
God
and
Christ
to
saue
his
people
.
Q.
But
were
it
not
better
to
say
,
that
these
things
were
done
by
Gods
permission
only
,
then
by
his
prouidence
and
gouernment
,
thereby
to
auoid
an
absurditie
in
Diuinity
,
that
God
is
the
author
of
sinne
?
A.
It
is
most
true
,
that
God
is
not
the
author
of
sin
,
whereof
he
is
the
auenger
:
As
true
it
is
also
,
that
they
are
done
by
Gods
permission
:
but
it
is
not
an
idle
permission
,
separated
from
the
prouidence
and
gouernment
of
God
;
and
therefore
the
distinction
of
Gods
permission
,
separated
from
his
gouernment
in
the
actions
of
wicked
men
,
is
not
good
.
Q.
Why
so
?
A.
Because
this
distinction
doth
not
defend
the
Iustice
of
God
,
for
the
which
it
is
deuised
.
Q.
How
may
that
appeare
?
A.
If
he
permit
sinne
,
he
doth
it
against
,
or
with
his
will
:
if
hee
doe
it
against
his
will
,
then
is
hee
not
Almighty
,
as
one
that
cannot
let
that
which
hee
would
not
haue
done
.
If
with
his
will
,
how
can
his
Iustice
be
defended
,
if
there
were
not
some
good
thing
,
for
which
he
doth
willingly
permit
it
?
For
if
a
Captaine
should
suffer
willingly
his
souldiers
to
be
murthered
,
when
he
might
hinder
the
slaughter
of
them
,
although
he
put
no
hand
to
the
murther
,
he
is
not
therefore
excusable
and
free
from
the
blood
of
his
souldiers
.
Q.
What
else
can
be
alleaged
against
the
permission
,
that
is
separated
from
the
powerfull
gouernment
and
prouidence
of
God
?
A.
That
by
this
meanes
God
should
be
spoyled
of
the
greatest
part
of
the
gouernment
of
the
world
:
seeing
the
greatest
and
most
part
of
the
world
are
wicked
,
all
whose
actions
are
(
as
they
themselues
are
)
wicked
.
Q.
Is
there
yet
any
further
matter
against
this
distinction
?
A.
If
because
God
is
said
to
permit
sinne
,
he
should
therefore
be
thought
to
haue
no
hand
in
guiding
and
gouerning
it
;
then
he
should
neither
bee
acknowledged
to
haue
a
hand
in
the
guiding
and
gouerning
of
good
things
:
for
as
it
is
said
,
that
he
permitteth
sinne
;
Q.
May
not
earthly
Magistrats
thus
punish
sinne
,
by
suffering
men
to
sinne
?
A.
No
verily
,
it
were
a
cursed
thing
in
Magistrates
so
to
doe
;
but
God
is
aboue
all
Magistrates
,
who
euen
for
our
naturall
corruption
,
may
iustly
giue
vs
ouer
to
all
naughty
affections
.
Q.
Why
doe
some
say
this
petition
thus
,
And
suffer
vs
not
to
be
lead
into
tentation
?
A.
In
a
vaine
and
foolish
feare
of
making
God
to
Q.
What
inconuenience
followeth
vpon
this
addition
?
A.
Very
great
:
for
by
this
bare
permission
of
euill
,
they
rob
God
of
his
glory
,
working
in
the
most
things
Q.
What
learne
you
from
hence
?
A.
The
wisedome
and
Iustice
of
God
,
which
can
worke
in
an
euill
action
,
and
be
free
from
euill
.
Q.
May
we
not
offer
our selues
into
tentation
,
as
Christ
did
?
A.
In
no
wise
:
for
hee
was
carried
extraordinarily
Q.
What
learne
you
of
this
?
A.
First
,
that
no
man
should
chuse
his
dwelling
among
those
of
a
sinfull
profession
,
as
a
chast
man
among
stewes
;
a
temperate
man
among
drunkards
,
bellie
gods
;
but
shunne
and
auoid
it
by
all
meanes
.
Secondly
,
Q.
What
is
meant
by
Deliuer
vs
from
euill
?
A.
This
expoundeth
the
former
by
the
contrary
,
as
thus
:
Leade
vs
not
into
tentation
,
but
pull
vs
out
of
it
,
Q.
From
how
many
kinds
of
euils
desire
wee
deliuerance
in
generall
?
A.
From
two
:
first
,
the
inward
concupiscence
of
our
owne
hearts
,
which
are
our
greatest
enemies
.
Secondly
,
the
outward
,
as
the
diuell
and
the
world
,
which
doe
Q.
Is
not
the
diuell
an
author
of
all
euill
?
A.
Yes
,
he
is
the
first
author
;
but
properly
those
euils
or
tentations
are
called
his
,
which
in
his
owne
person
he
suggesteth
.
Q.
From
what
euils
are
we
to
desire
more
specially
to
be
deliuered
?
A.
From
those
whereunto
wee
are
most
bent
,
and
naturally
enclined
;
or
wherein
our
Countrey
especially
,
or
our
neighbours
amongst
whom
we
conuerse
,
doe
most
delight
in
:
that
so
wee
may
make
the
hedge
highest
,
where
Satan
striueth
most
to
leape
ouer
;
who
,
although
he
knoweth
not
our
hearts
,
yet
seeing
hee
is
subtill
,
and
able
to
discouer
our
disposition
euen
by
a
becke
and
countenance
,
wee
must
desire
wisedome
of
God
to
discerne
of
his
tentations
,
and
power
also
to
resist
him
.
CHAP.
50.
Of
thankes-giuing
the
second
part
of
the
second
prayer
.
-
Herein
note
the
-
Parts
.
-
Conclusion
,
in
the
last
word
Amen
.
MATTH.
6.
13.
For
thine
is
the
Kingdome
,
and
the
power
,
and
the
glory
,
for
euer
.
Amen
.
Q.
SO
much
of
the
Petitions
:
what
is
the
thankes
giuing
?
A.
For
thine
is
the
Kingdome
,
&c.
Q.
What
haue
we
to
learne
in
this
thankes
▪
giuing
?
A.
First
,
we
learne
the
sacriledge
of
the
Papists
,
who
vsually
steale
away
this
thankes
▪
giuing
from
Q.
What
obserue
you
secondly
?
A.
That
this
thanks-giuing
,
consisting
in
the
praise
Q.
Whence
is
this
forme
of
thankes-giuing
drawne
?
A.
It
seemeth
to
bee
taken
out
of
the
Chronicles
,
Q.
What
obserue
you
more
particularly
in
the
words
?
A.
First
,
in
the
word
(
Thine
)
these
titles
of
kingdom
,
&c.
are
appropriated
vnto
God
,
to
whom
they
do
belong
:
for
though
the
same
things
in
Scripture
are
ascribed
Q.
What
is
meant
here
by
the
word
[
Kingdome
]
?
A.
That
all
right
belongeth
vnto
God
,
who
hath
Q.
What
is
meant
by
the
word
(
power
)
?
A.
That
besides
his
right
,
noted
in
the
former
word
,
hee
is
also
able
to
bring
to
passe
whatsoeuer
hee
will
:
Q.
What
is
meant
by
glory
?
A.
That
due
,
which
rising
from
the
two
former
,
of
Kingdome
and
power
,
doth
rightly
belong
vnto
God
,
as
following
vpon
the
concurrence
of
the
other
two
:
for
if
whatsoeuer
we
desire
bee
granted
vnto
vs
,
in
that
he
raigneth
powerfully
;
it
is
reason
that
all
glory
and
praise
should
returne
vnto
him
againe
:
and
it
answereth
to
the
first
petition
,
and
ought
to
moue
vs
to
pray
to
him
,
and
to
assure
vs
that
our
prayers
are
granted
,
seeing
that
by
our
prayers
duly
made
and
granted
,
hee
Q.
What
is
meant
by
the
words
(
for
euer
,
or
for
ages
)
?
A.
By
ages
,
he
meaneth
eternity
;
and
thereby
putteth
Q.
What
is
vnderstood
by
the
word
(
Amen
)
?
A.
Not
onely
,
So
be
it
,
as
commonly
men
say
;
but
,
So
it
is
:
which
noteth
the
assurance
of
our
faith
to
receiue
our
desires
,
at
least
so
farre
forth
as
God
seeth
good
for
vs
:
for
without
faith
our
praiers
are
reiected
.
Besides
that
,
it
is
a
testimonie
of
our
earnest
affection
of
hauing
all
those
things
performed
,
which
in
this
prayer
are
comprehended
.
CHAP.
51.
Of
Vowes
.
-
Vowes
,
-
First
,
-
To
whom
they
are
to
be
made
.
-
By
whom
.
-
Secondly
,
-
The
matter
.
-
The
kinde
.
PSALM
.
50.
vers.
14.
15.
14.
Offer
vnto
God
thankes-giuing
,
and
pay
thy
vowes
vnto
the
most
High
.
15.
And
call
vpon
me
in
the
day
of
trouble
;
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
Q.
HItherto
of
Prayer
.
What
is
a
Vow
?
A.
A
holy
and
religious
promise
made
vnto
God
by
a
fit
person
,
voluntarily
and
aduisedly
,
whereby
he
bindeth
himselfe
to
the
doing
or
leauing
vndone
of
some
speciall
thing
,
that
is
acceptable
to
Q.
It
is
thought
that
vowes
are
ceremoniall
,
and
not
to
pertaine
to
the
times
of
the
Gospell
?
A.
There
are
indeed
very
good
and
worthie
persons
that
thinke
so
;
which
doe
so
much
the
more
mislike
of
vowes
,
because
they
haue
been
so
much
abused
in
Poperie
;
howbeit
it
seemeth
by
this
place
,
that
for
the
generall
,
it
is
a
constant
and
perpetuall
ordinance
of
God
,
as
shall
appeare
,
though
not
so
necessarie
as
vnder
the
Law
.
Q.
Are
we
to
make
our
vowes
to
God
only
?
A.
Yea
,
to
him
alone
,
to
whom
wee
owe
all
that
wee
haue
,
and
who
is
the
searcher
of
the
hearts
,
and
Q.
Who
are
fit
persons
to
make
a
vow
?
A.
Such
onely
as
are
iustified
before
God
,
and
reconciled
vnto
him
,
otherwise
their
gifts
and
vowes
cannot
please
him
,
and
also
such
as
haue
iudgement
and
knowledge
to
discerne
of
a
vow
,
and
are
free
and
Q.
What
learne
we
hence
?
A.
That
in
making
of
a
vow
,
we
haue
a
respect
vnto
that
ability
that
God
hath
giuen
vs
,
&
that
calling
which
he
hath
placed
vs
in
.
Q.
What
ought
to
be
the
matter
of
our
vowes
?
A.
First
,
those
things
or
actions
that
are
in
our
choyce
,
and
in
our
owne
power
to
giue
or
performe
,
it
being
a
folly
to
promise
that
vnto
God
,
which
wee
are
not
able
to
performe
,
as
the
Papists
doe
,
in
vowing
perpetuall
abstinence
from
marriage
,
&c.
Secondly
,
things
lawfull
,
it
being
a
double
indignity
to
God
,
to
promise
to
doe
that
which
he
hateth
and
forbiddeth
to
be
done
;
as
the
Iewes
did
that
vowed
Thirdly
,
those
things
which
are
of
some
worth
and
acceptance
,
and
not
base
,
and
vile
,
or
contemptible
matters
,
such
as
neither
God
nor
man
maketh
any
account
of
;
it
argueth
a
base
esteeme
of
God
,
to
promise
vnto
him
,
by
way
of
speciall
thankfulnesse
,
any
vile
or
contemptible
matter
.
And
what
thankfulnesse
can
it
bee
vnto
God
to
pay
such
a
vow
,
or
what
comfort
in
his
trouble
can
any
man
take
,
by
a
purpose
of
the
performance
thereof
?
Such
things
as
imply
no
contempt
or
light
regard
of
any
of
those
creatures
of
God
,
which
he
hath
made
and
appointed
both
in
his
wisedome
and
goodnesse
,
for
our
vse
;
as
when
the
cause
of
such
and
such
meats
,
either
alwaies
,
or
vpon
such
and
such
dayes
are
abiured
in
our
vowes
.
Fifthly
,
those
things
which
are
either
parts
of
Gods
worship
in
themselues
,
or
furtherances
thereof
,
or
of
any
part
of
his
Law
:
as
founding
of
Lectures
,
building
of
Colledges
and
Schooles
,
for
maintenance
of
true
religion
&
learning
,
and
building
Almes-houses
,
and
such
like
workes
of
mercie
and
piety
,
for
the
reliefe
of
the
poore
,
and
that
with
some
straine
of
our
ability
.
Q.
What
is
the
end
of
vowes
?
A.
First
,
in
generall
the
glory
of
God
,
and
the
aduancement
of
his
worship
,
or
the
profit
of
our
neighbour
.
Secondly
,
in
speciall
,
either
to
testifie
our
speciall
thankfulnesse
to
God
for
blessings
receiued
,
Gen.
28.
20.
Iosh.
6.
10.
or
to
chastise
our selues
to
preuent
Gods
wrath
.
1.
Cor.
11.
31.
or
to
make
vs
more
warie
&
heedfull
of
those
sins
that
we
haue
formerly
fallen
into
;
or
to
bind
our selues
the
more
strongly
to
obedience
,
or
to
strengthen
the
weaknesse
of
our
faith
and
hope
,
&c.
Q.
What
is
the
dutie
of
those
that
haue
vowed
?
A.
First
,
to
haue
a
diligent
care
to
performe
their
Secondly
,
not
to
delay
the
performance
of
them
.
Q.
Is
the
necessity
of
performing
vowes
so
great
,
that
it
may
not
be
omitted
,
or
put
off
in
no
case
?
A.
No
:
for
to
the
end
that
a
greater
and
more
necessarie
Q.
If
a
man
in
vowing
,
doe
not
consider
sufficiently
of
the
greatnesse
of
the
matter
,
may
be
not
breake
that
vow
,
if
he
hath
not
so
aduisedly
made
it
?
A.
No
:
the
vow
being
otherwise
lawfull
;
in
this
Q.
What
are
we
to
learne
of
all
this
?
A.
That
we
be
aduised
what
we
vow
,
and
not
after
we
haue
made
them
,
to
find
some
starting
hole
where
to
get
out
,
but
either
let
vs
not
vow
at
all
,
or
remember
our
vowes
,
and
diligently
performe
them
in
their
due
time
.
CHAP.
52.
Of
the
Church
Militant
.
-
The
persons
,
which
are
the
second
sort
of
outward
meanes
appertaining
to
the
kingdome
of
Christ
,
are
the
Church
militant
,
-
Before
the
comming
of
Christ
.
-
After
the
comming
of
Christ
-
Vniuersall
.
-
Particular
.
MATTH.
chap.
28.
vers.
15.
to
the
end
.
15.
So
they
tooke
the
money
,
and
did
as
they
were
taught
:
And
this
saying
is
commonly
reported
among
the
Iewes
vntill
this
day
.
16.
Then
the
eleuen
Disciples
went
away
into
Galilee
,
into
a
mountaine
where
Iesus
had
appointed
them
.
17.
And
when
they
saw
him
,
they
worshipped
him
:
but
some
doubted
.
18.
And
Iesus
came
,
and
spake
vnto
them
,
saying
,
all
power
is
giuen
vnto
me
in
heauen
and
in
earth
.
19.
Goe
ye
therefore
,
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
holy
Ghost
:
20.
Teaching
them
to
obserue
all
things
,
whatsoeuer
I
haue
commanded
you
:
and
lo
,
I
am
with
you
alway
,
euen
vnto
the
end
of
the
world
.
Amen
.
1.
Cor.
chap.
12.
vers.
6.
to
the
28.
6.
And
there
are
diuersities
of
operations
,
but
it
is
the
same
God
,
which
worketh
all
in
all
.
7.
But
the
manifestation
of
the
spirit
,
is
giuen
to
euery
man
to
profit
withall
.
8.
For
to
one
is
giuen
by
the
spirit
,
the
word
of
wisedome
,
to
another
the
word
of
knowledge
,
by
the
same
spirit
.
9.
To
another
faith
,
by
the
same
spirit
:
to
another
the
gifts
of
healing
,
by
the
same
spirit
.
10.
To
another
the
working
of
miracles
,
to
another
prophecie
,
to
another
discerning
of
spirits
,
to
another
diuers
kinds
of
tongues
,
to
another
the
interpretation
of
tongues
.
11.
But
all
these
worketh
that
one
and
the
selfe
same
spirit
,
diuiding
to
euery
man
seuerally
as
he
will
.
12.
For
as
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
that
one
body
,
being
many
,
are
one
body
:
so
also
is
Christ
.
13.
For
by
one
spirit
are
we
all
baptized
into
one
body
,
whether
we
be
Iewes
or
Gentiles
,
whether
we
be
bond
or
free
:
and
haue
been
all
made
to
drinke
into
one
spirit
.
14.
For
the
body
is
not
one
member
,
but
many
.
15.
If
the
foot
shall
say
,
Because
I
am
not
the
hand
,
I
am
not
of
the
body
:
is
it
therefore
not
of
the
body
?
16.
And
if
the
eare
shall
say
,
Because
I
am
not
the
eye
,
I
am
not
of
the
body
:
is
it
therefore
not
of
the
body
?
17.
If
the
whole
body
were
an
eye
,
where
were
the
hearing
?
If
the
whole
were
hearing
,
where
were
the
smelling
?
18.
But
now
hath
God
set
the
members
,
euery
one
of
them
in
the
body
,
as
it
hath
pleased
him
.
19.
And
if
they
were
all
one
member
where
were
the
body
?
20.
But
now
are
they
many
members
,
yet
but
one
body
.
21.
And
the
eye
cannot
say
vnto
the
hand
,
I
haue
no
need
of
thee
:
nor
againe
,
the
head
to
the
feet
,
I
haue
no
need
of
you
.
22.
Nay
,
much
more
those
members
of
the
body
,
which
seeme
to
be
more
feeble
,
are
necessarie
.
23.
And
those
members
of
the
body
,
which
we
thinke
to
bee
lesse
honourable
,
vpon
these
we
bestow
more
abundant
honour
,
and
our
vncomely
parts
haue
more
abundant
comelinesse
.
24.
For
our
comely
parts
haue
no
need
:
but
God
hath
tempered
the
body
together
,
hauing
giuen
more
abundant
honour
to
that
part
which
lacked
:
25.
That
there
should
bee
no
schisme
in
the
body
:
but
that
the
members
should
haue
the
same
care
one
for
another
.
26.
And
whether
one
member
suffer
,
all
the
members
suffer
with
it
:
or
one
member
bee
honoured
,
all
the
members
reioyce
with
it
.
27.
Now
ye
are
the
body
of
Christ
,
&
members
in
particular
.
28.
And
God
hath
set
some
in
the
Church
,
first
Apostles
,
secondarily
Prophets
thirdly
Teachers
,
after
that
miracles
,
then
gifts
of
healings
,
helpes
in
gouernments
,
diuersities
of
tongues
.
Q.
HItherto
amongst
the
outward
things
appertaining
to
the
Kingdome
of
Christ
,
we
haue
spoken
of
the
things
,
such
as
God
giueth
to
vs
,
and
wee
to
him
:
it
remaineth
now
to
speake
of
the
persons
.
What
are
they
?
A.
The
Church
Militant
.
Q.
What
is
the
Militant
Church
?
A.
A
companie
[
a
](A69076-e106930-b)
a
Act.
20.
17.
28.
1.
Tim.
3.
15.
1.
Cor.
11.
16.
22
of
Saints
vpon
earth
,
who
from
all
parts
of
the
world
being
gathered
together
in
one
spirit
of
Christ
,
stand
in
spirituall
fight
against
the
enemies
of
Christs
Kingdome
:
for
the
teaching
&
gouerning
wherof
he
hath
alwaies
giuen
officers
&
Ministers
.
Q.
What
is
common
to
these
Officers
?
A.
That
they
be
lawfully
called
,
and
that
euery
one
of
them
doe
faithfully
execute
the
office
,
whereunto
he
is
called
.
Q.
How
is
the
Militant
Church
diuided
?
A.
Into
the
Church
before
the
comming
of
Christ
,
or
after
his
comming
.
Q.
What
is
the
Church
before
the
comming
of
Christ
?
A.
That
Church
which
being
called
before
the
Incarnation
&
suffering
of
Christ
,
beleeued
in
Christ
to
come
in
the
flesh
.
Q.
What
is
the
Church
after
the
comming
of
Christ
?
A.
That
Church
which
after
the
Incarnation
of
Christ
,
being
called
by
the
Gospell
,
beleeueth
in
Christ
already
come
in
the
flesh
.
Q.
How
is
the
Militant
Church
after
the
comming
of
Christ
diuided
?
A.
Into
vniuersall
,
or
particular
.
Q.
What
is
the
vniuersall
Church
?
A.
It
is
the
society
of
those
who
being
scattered
thorough
all
the
corners
of
the
world
,
are
by
one
faith
in
Christ
conioyned
to
him
.
Q.
What
officers
are
annexed
to
this
Church
?
A.
Such
onely
as
were
extraordinarie
,
and
endured
but
for
a
time
.
Q.
What
are
they
?
A.
Such
as
were
first
called
and
inabled
of
God
,
for
the
spreading
of
the
Gospell
throughout
the
world
,
and
for
the
conquering
and
subduing
of
the
same
to
the
obedience
thereof
;
of
whom
there
was
no
such
vse
after
the
first
building
or
planting
of
the
Church
,
no
more
then
of
the
Generall
of
a
field
,
or
of
a
Coronell
,
when
the
conquest
is
made
;
or
of
master-builders
after
the
platforme
of
a
house
is
set
downe
.
Q.
Who
are
these
extraordinarie
Officers
?
A.
They
are
either
those
that
are
called
immediately
of
God
,
as
Apostles
,
and
Prophets
;
or
those
that
were
called
by
meanes
of
men
also
,
as
Euangelists
.
Q.
Who
are
Apostles
?
A.
Such
as
were
for
the
planting
of
the
first
Churches
set
apart
immediately
by
Christ
himselfe
;
[
a
](A69076-e107370-b)
a
Act.
1.
21.
John
15.
27.
which
hauing
both
seene
and
heard
him
,
[
b
](A69076-e107400-b)
b
Mat.
28.
19.
Act.
1.
8.
had
the
charge
of
the
whole
world
committed
vnto
them
,
[
c
](A69076-e107430-b)
c
Act.
8.
14.
15.
&
19.
6.
&c.
with
power
to
distribute
some
extraordinarie
graces
of
the
spirit
.
Q.
Haue
the
Apostles
any
successors
?
A.
To
speake
properly
,
they
haue
none
to
succeed
them
in
the
degree
and
dignity
of
Apostleship
;
and
therefore
when
Iames
was
beheaded
,
none
was
chosen
Q.
Who
is
the
head
of
this
vniuersall
Church
?
A.
Onely
Christ
,
who
is
the
highest
,
and
who
alone
conueyeth
the
powers
of
spirituall
life
and
sense
into
it
:
for
as
the
naturall
members
take
spirit
&
sense
from
the
head
;
so
the
Church
hath
her
spirituall
life
and
feeling
from
Christ
;
who
is
onely
able
to
quicken
and
giue
life
.
Whom
by
this
title
of
the
head
of
Q.
What
then
shall
we
say
to
the
words
of
Christ
,
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
Church
?
A.
No
:
for
the
rocke
whereupon
Christ
wil
build
his
Church
,
is
not
Peter
himselfe
,
but
the
effectuall
confession
and
faith
of
Peter
,
as
appeareth
by
the
word
the
Euangelist
vseth
for
the
rocke
[
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
diuers
from
that
whereby
Peter
is
called
,
[
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
And
if
it
bee
vnderstood
of
Peter
,
yet
it
must
be
esteemed
,
that
to
auoid
confusion
,
Peter
gaue
answere
in
the
name
of
all
the
rest
of
the
Apostles
,
vpon
whom
(
in
respect
of
their
ministerie
,
the
Church
is
as
well
builded
as
vpon
Q.
How
may
it
be
shewed
that
Peter
answered
for
all
?
A.
Because
all
were
asked
:
otherwise
our
Sauiour
Q.
If
Peter
were
chiefe
of
all
,
doth
it
follow
that
the
Pope
of
Rome
should
be
so
?
A.
No
verily
:
for
howsoeuer
they
say
Peter
was
Bishop
of
Rome
,
yet
indeed
that
cannot
bee
proued
by
Scripture
,
but
rather
the
contrary
:
for
if
Peter
had
been
at
Rome
,
when
Paul
was
there
,
amongst
many
others
,
he
would
not
haue
forgotten
to
make
mention
of
him
,
hauing
diuers
occasions
thereof
.
[
a
](A69076-e108040-b)
a
2.
Tim.
4.
16.
Especially
hee
would
not
haue
wrapped
him
in
the
common
charge
,
that
all
had
forsaken
him
.
Also
Peters
proper
charge
[
b
](A69076-e108070-b)
b
Galath.
2.
7.
being
amongst
the
Iewes
,
who
were
neuer
frequent
,
or
many
in
Rome
:
and
[
c
](A69076-e108090-b)
c
Act.
18.
2.
after
the
few
that
were
there
,
being
banished
from
thence
,
what
likelihood
is
there
,
that
hee
would
most
reside
there
,
where
he
had
least
to
doe
?
And
if
he
had
been
there
,
yet
there
is
no
colourable
probation
that
hee
was
Bishop
there
;
[
d
](A69076-e108110-b)
d
1.
Cor.
12.
2●
▪
Ephes.
4.
11.
the
Bishopricke
being
farre
vnder
the
Apostleship
whereunto
he
was
called
.
Q.
But
grant
he
had
been
bishop
of
Rome
;
doth
it
follow
thereof
,
that
the
Bishop
of
Rome
must
be
his
successor
?
A.
No
:
for
first
it
should
haue
been
but
a
personal
right
.
And
secondly
,
if
it
belonged
to
his
successors
,
Antioch
,
where
he
is
said
to
haue
sate
before
he
is
supposed
to
sit
at
Rome
,
might
challenge
it
as
well
.
Neither
can
his
death
,
which
they
suppose
to
haue
been
at
Rome
,
giue
that
priuiledge
to
Rome
aboue
Antioch
,
or
any
other
place
,
more
then
the
death
of
Christ
priuiledged
Ierusalem
,
which
by
the
iust
iudgement
of
God
,
for
the
same
cause
was
made
an
heape
of
stones
.
And
thirdly
,
if
it
did
belong
to
his
successors
at
Rome
;
yet
it
belongeth
to
his
successors
in
doctrine
,
and
not
in
place
onely
;
considering
that
if
the
Church
were
builded
vpon
Peter
,
it
was
in
respect
of
the
doctrine
he
taught
,
not
in
respect
of
his
person
.
Q.
Hitherto
of
the
Apostles
.
Now
what
were
the
Prophets
?
A.
Such
as
besides
an
extraordinarie
gift
of
preaching
,
Q.
Hitherto
of
those
immediately
called
.
Who
are
those
that
were
called
also
by
the
meanes
of
men
?
A.
The
Euangelists
.
Q.
What
were
the
Euangelists
?
A.
Such
as
were
[
a
](A69076-e108340-b)
a
1.
Tim.
1.
6.
ordained
,
and
[
b
](A69076-e108360-b)
b
Act.
17.
15.
&
19.
22.
1
Cor.
4.
17.
directed
by
the
Apostles
,
for
[
c
](A69076-e108400-b)
c
●
.
Cor.
3
6.
watering
those
Churches
which
they
had
planted
,
and
confirming
those
whom
they
had
conuerted
.
Q.
Hitherto
we
haue
heard
of
the
vniuersall
Church
:
What
is
a
particular
Church
?
A.
It
is
that
which
besides
the
fellowship
in
one
Q.
What
is
a
Church
of
one
nation
?
A.
It
is
that
which
is
gathered
vnder
one
politicke
or
ciuill
gouernment
.
Q.
What
is
that
of
a
more
narrow
compasse
?
A.
It
is
such
a
particular
Church
or
Parish
,
that
dwelling
in
one
place
,
may
bee
conueniently
at
one
time
taught
,
by
the
mouth
of
one
Minister
.
Q.
What
is
common
to
all
the
members
of
this
Church
?
A.
That
euery
one
be
wife
vnto
sobriety
,
behauing
Q.
What
persons
make
default
against
this
rule
?
A.
Two
sorts
especially
:
the
one
,
such
as
ouerweene
and
thinke
better
of
themselues
then
is
fitting
,
taking
a
greater
state
vpon
them
then
they
are
worthy
of
:
The
other
,
of
such
as
abasing
themselues
too
much
,
doe
thinke
themselues
vnfit
to
such
duties
as
they
are
called
vnto
.
Q.
How
is
the
truth
of
this
doctrine
cleared
?
A.
The
Apostle
declareth
it
by
comparing
the
Q.
How
many
waies
doth
this
comparison
hold
?
A.
Sundry
waies
:
First
,
as
in
the
perfect
body
of
a
natural
man
,
there
is
ful
furniture
of
al
members
needful
to
the
discharge
of
their
seuerall
duties
;
which
are
knowne
both
how
many
they
are
,
and
what
they
are
:
so
it
is
in
the
Church
of
God
.
Q.
What
gather
you
of
this
?
A.
First
,
that
as
a
superfluous
member
in
a
mans
body
,
as
two
thumbs
,
or
a
finger
more
then
ordinarie
in
one
hand
,
is
a
blemish
and
deformity
in
the
body
:
euen
so
superfluous
members
must
needs
be
accounted
a
blemish
and
deformity
in
the
Church
of
Christ
.
Q.
What
further
?
A.
As
the
want
of
any
naturall
member
breeds
griefe
in
the
body
:
so
the
want
of
any
the
appointed
members
in
the
Church
,
must
needs
bee
faultie
and
grieuous
.
Q.
Proceed
to
the
other
points
of
the
comparison
?
A.
As
in
the
body
to
haue
a
member
misplaced
,
as
to
haue
an
eye
where
the
nose
should
be
,
or
a
foot
for
the
hand
,
causeth
both
horror
and
griefe
:
so
the
like
disorder
in
the
Church
of
Christ
must
needs
bee
grieuous
and
horrible
.
Q.
Wherein
doth
this
comparison
further
hold
?
A.
That
as
in
the
body
of
a
man
,
euery
member
hath
his
owne
seuerall
function
to
discharge
,
and
no
member
can
well
and
fitly
discharge
the
dutie
of
another
:
So
it
must
be
in
the
Church
of
God
.
And
as
all
the
seuerall
members
of
the
body
are
knit
and
vnited
to
their
head
:
so
are
all
the
members
of
the
Church
vnto
their
head
Christ
.
Further
,
as
in
the
naturall
body
euery
seuerall
member
,
is
(
as
it
were
)
the
member
of
euery
other
in
seruing
to
their
good
;
as
the
eye
doth
see
,
the
hand
doth
take
,
the
mouth
doth
speake
for
the
good
of
any
other
member
.
So
it
is
in
the
Church
of
God
.
Q.
What
are
the
parts
of
a
particular
Church
?
A.
Such
as
haue
preeminence
,
and
such
as
are
inferiour
vnto
them
.
Q.
Who
are
those
that
haue
preeminence
?
A.
Those
whom
Christ
hath
appointed
for
the
continuance
of
the
Churches
(
which
were
builded
by
the
extraordinarie
officers
)
to
the
worlds
end
.
Q.
What
things
are
common
to
all
these
ordinarie
officers
?
A.
First
,
that
they
bee
vnblameable
of
life
,
which
being
required
of
all
Christians
,
is
in
greater
measure
required
of
them
,
as
being
the
lights
of
the
Church
.
Secondly
,
examination
,
whether
they
haue
gifts
,
for
the
discharge
of
that
speciall
office
they
are
called
vnto
.
Thirdly
,
a
calling
,
consisting
partly
in
the
election
of
the
Church
,
directed
by
the
gouernours
thereof
;
and
partly
in
ordination
by
the
said
gouernours
,
which
by
prayer
and
laying
on
of
hands
,
are
to
consecrate
and
separate
them
to
that
function
,
with
assurance
of
the
assistance
of
God
,
in
doing
their
dutie
faithfully
.
Q.
What
fourthly
?
A.
That
euery
one
of
these
ordinarie
officers
are
tied
Q.
So
much
of
the
generall
properties
of
the
ordinary
officers
:
what
are
the
kinds
of
them
?
A.
They
are
either
such
as
deale
in
the
ministery
of
the
word
,
viz.
Pastors
and
teachers
,
or
assistants
vnto
them
.
Q.
What
is
the
ministery
of
the
word
?
A.
A
holy
and
spirituall
calling
,
wherein
men
are
Q.
How
proue
you
,
that
by
prophecy
is
meant
there
the
office
of
interpreting
the
word
,
rather
then
of
foretelling
things
to
come
?
A.
First
,
because
prophecy
is
set
downe
there
,
as
a
perpetuall
office
in
the
Church
,
wherof
Salomon
saith
,
When
prophecie
faileth
,
the
people
perish
.
Secondly
,
the
prophet
Q.
Why
is
it
added
,
that
he
must
doe
it
to
the
edification
of
the
Church
?
A.
To
teach
,
that
a
Minister
in
his
sermons
should
Q.
Is
it
sufficient
,
that
the
Minister
of
the
word
bee
able
to
teach
?
A.
No
;
there
is
further
required
of
them
,
that
they
Q.
What
further
?
A.
That
(
as
in
other
respects
)
so
in
regard
of
the
waight
of
their
charge
,
they
are
to
be
seuered
(
as
much
as
may
bee
)
from
all
other
offices
and
charges
in
the
Common-wealth
.
And
certainly
if
a
man
were
neuer
so
well
graced
of
God
,
yet
the
ministery
of
the
word
[
d
](A69076-e109480-b)
d
2.
Cor.
2.
16.
alone
(
if
faithfully
discharged
)
would
be
imployment
enough
for
him
,
which
requireth
the
whole
strength
of
a
man
:
and
if
the
[
e
](A69076-e109500-b)
e
Act.
6.
2.
4.
Apostles
would
not
attend
vpon
the
Deaconship
being
so
neare
to
the
ministery
,
much
lesse
is
it
fitting
for
any
other
to
intangle
themselues
with
other
offices
.
Q.
What
other
things
are
generall
to
them
?
A.
That
as
they
are
Gods
mouth
in
preaching
the
word
to
the
people
;
so
they
are
the
peoples
mouth
to
God
in
prayer
.
Q.
What
is
the
Teachers
dutie
?
A.
To
interpret
the
Schriptures
,
teaching
the
people
Q.
What
is
the
Pastors
dutie
?
A.
Out
of
sound
doctrine
,
to
exhort
and
feed
his
Q.
How
is
doctrine
applied
to
the
present
vse
and
necessity
of
the
flocke
?
A.
[
a
](A69076-e109750-b)
a
Luk.
12.
42.
1.
Cor.
12.
8.
&
14.
3.
By
applying
it
according
to
their
seuerall
estates
and
occasions
present
:
and
this
is
that
wisedome
which
ought
to
bee
in
the
Pastor
,
to
comfort
the
afflicted
,
strengthen
the
weake
,
beat
downe
the
proud
,
lift
vp
the
humbled
,
heale
the
broken
,
and
[
b
](A69076-e109790-b)
b
1.
Tim.
5.
1.
to
know
that
,
Magistrates
must
bee
otherwise
exhorted
then
the
subiects
;
masters
otherwise
then
seruants
;
and
so
of
the
rest
.
Q.
What
are
the
other
assistants
?
A.
Such
as
[
a
](A69076-e109850-b)
a
1.
Tim.
5.
17.
Act.
14.
23.
1
Cor.
12.
38.
Rom.
12.
8.
helpe
the
Ministers
,
either
in
the
ouersight
of
the
behauiours
of
the
seuerall
members
of
the
Church
,
and
in
the
administration
of
discipline
,
or
such
[
b
](A69076-e109900-b)
b
Rom.
12.
8.
as
attend
vpon
the
poore
,
collecting
for
them
,
and
distributing
vnto
them
,
according
to
their
seuerall
conditions
and
necessities
,
with
simplicity
of
minde
without
partiall
affection
.
CHAP.
53.
Of
the
day
of
Iudgement
in
generall
.
2.
PET.
chap.
3.
vers.
3.
to
the
12.
3.
Knowing
this
first
,
that
there
shall
come
in
the
last
daies
,
scoffers
,
walking
after
their
owne
lusts
,
4.
And
saying
,
Where
is
the
promise
of
his
comming
?
For
since
the
Fathers
fell
asleepe
,
all
things
continue
as
they
were
from
the
beginning
of
the
creation
.
5.
For
this
they
willingly
are
ignorant
of
,
that
by
the
word
of
God
the
heauens
were
of
old
,
and
the
earth
standing
out
of
the
water
,
and
in
the
water
:
6.
Whereby
the
world
that
then
was
,
being
ouerflowed
with
water
,
perished
.
7.
But
the
heauens
and
the
earth
which
are
now
,
by
the
same
word
are
kept
in
store
,
reserued
vnto
fire
against
the
day
of
iudgment
,
and
perdition
of
vngodly
men
.
8.
But
(
beloued
)
be
not
ignorant
of
this
one
thing
,
that
one
day
is
with
the
Lord
as
a
thousand
yeeres
,
and
a
thousand
yeeres
as
one
day
.
9.
The
Lord
is
not
slacke
concerning
his
promise
(
as
some
men
count
slacknesse
)
but
is
long-suffering
to
vs-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
10.
But
the
day
of
the
Lord
will
come
as
a
theefe
in
the
night
,
in
the
which
the
heauens
shall
passe
away
with
a
great
noyse
,
and
the
elements
shall
melt
with
feruent
heate
,
the
earth
also
and
the
workes
that
are
therein
shall
be
burnt
vp
.
11.
Seeing
then
that
all
these
things
shall
be
dissolued
,
What
manner
of
persons
ought
yee
to
bee
in
all
holy
conuersation
and
godlinesse
,
12.
Looking
for
,
and
hasting
vnto
the
comming
of
the
day
of
God
,
wherein
the
heauens
being
on
fire
shall
bee
dissolued
,
and
the
elements
shall
melt
with
feruent
heate
?
Q.
HAuing
spoken
at
large
of
the
gouernment
of
Christ
in
this
world
:
what
followeth
?
A.
His
gouernment
in
the
day
of
Iudgement
.
Q.
What
is
the
day
of
Iudgement
?
A.
It
is
the
day
appointed
of
God
for
the
generall
Q.
Is
there
not
iust
cause
giuen
to
doubt
thereof
,
seeing
God
hath
delayed
it
so
long
?
A.
No
,
for
to
take
away
all
doubt
thereof
out
of
Q.
But
if
there
bee
an
end
of
the
world
,
then
it
and
the
A.
So
indeed
it
seemed
to
some
in
the
Apostles
times
,
and
seemeth
still
to
vaine
and
wicked
men
;
but
we
shall
bee
free
from
any
such
wicked
and
erroneous
conceit
,
if
we
take
heed
to
the
words
of
the
Prophets
,
and
the
commandement
of
the
Apostles
,
of
the
Lord
our
Sauiour
,
as
the
Apostle
Peter
teacheth
here
.
Q.
How
doth
he
confute
this
godlesse
conceit
out
of
the
Scripture
?
A.
First
,
by
affirming
that
the
heauens
and
earth
being
created
by
the
word
and
will
of
God
in
a
small
time
,
may
also
in
a
small
time
be
changed
.
Secondly
,
by
denying
that
the
world
hath
continued
alwaies
the
same
it
was
at
the
beginning
of
the
creation
,
in
as
much
as
the
earth
(
by
water
in
the
flood
)
was
couered
in
a
short
time
,
and
by
the
same
reason
,
may
in
a
short
time
be
consumed
by
fire
.
Q.
But
it
seemeth
that
this
promise
of
his
comming
faileth
,
for
that
he
hath
said
,
he
would
come
shortly
,
when
notwithstanding
,
more
then
1600.
yeeres
are
past
,
since
that
promise
came
out
.
A.
The
shortnesse
of
the
time
must
not
bee
measured
Q.
Howbeit
,
it
seemeth
that
hee
should
hasten
that
day
more
then
hee
doth
,
for
the
aduantage
of
those
that
bee
his
,
considering
that
they
are
euill
handled
here
in
the
world
.
A.
There
are
two
causes
of
this
delay
:
one
,
that
all
that
is
prophecied
,
especially
in
the
booke
of
Reuelation
may
be
fulfilled
:
the
other
,
that
none
of
the
elect
should
perish
:
so
that
it
is
for
the
aduantage
of
those
who
are
his
,
that
their
Lord
maketh
no
more
hast
;
which
ought
to
make
vs
patiently
to
wait
for
his
comming
.
Q.
Is
there
yet
any
further
reason
for
the
confutation
of
that
godlesse
opinion
?
A.
Yea
,
for
in
that
our
Sauiour
Christ
hath
declared
,
that
his
comming
should
bee
sudden
,
as
the
thiefe
in
CHAP.
54.
Of
the
day
of
Iudgement
in
speciall
,
and
of
Antichrist
.
-
Touching
the
day
of
Iudgement
in
speciall
,
note
the
-
Tokens
of
the
same
-
Remote
,
that
is
,
the
Apostasie
vnder
Antichrist
;
where
of
the
-
Head
.
-
Members
.
-
Nearer
.
-
Iudgement
it selfe
.
2.
THES.
chap.
2.
vers.
3.
to
the
13.
3.
Let
no
man
deceiue
you
by
any
meanes
,
for
that
day
shall
not
come
,
except
there
come
a
falling
away
first
,
and
that
man
of
sinne
be
reuealed
,
the
sonne
of
perdition
,
4.
Who
opposeth
and
exalteth
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
:
so
that
he
as
God
,
sitteth
in
the
Temple
of
God
,
shewing
himselfe
that
he
is
God
.
5.
Remember
ye
not
,
that
when
I
was
yet
with
you
,
I
told
you
these
things
?
6.
And
now
ye
know
what
withholdeth
,
that
hee
might
bee
reuealed
in
his
time
.
7.
For
the
mysterie
of
iniquitie
doth
already
worke
:
only
he
who
now
letteth
,
will
let
,
vntill
he
be
taken
out
of
the
way
.
8.
And
then
shall
that
wicked
be
reuealed
,
whom
the
Lord
shall
consume
with
the
spirit
of
his
mouth
,
and
shall
destroy
with
the
brightnesse
of
his
comming
:
9.
Euen
him
whose
comming
is
after
the
working
of
Satan
,
with
all
power
and
signes
,
and
lying
wonders
.
10.
And
with
all
deceiueablenesse
of
vnrighteousnesse
,
in
them
that
perish
:
because
they
receiued
not
the
loue
of
the
truth
,
that
they
might
be
saued
.
11.
And
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
should
beleeue
a
lie
:
12.
That
they
all
might
bee
damned
who
beleeued
not
the
truth
,
but
had
pleasure
in
vnrighteousnesse
.
13.
But
we
are
bound
to
giue
thankes
alway
to
God
for
you
,
brethren
,
beloued
in
the
Lord
,
because
God
hath
from
the
beginning
chosen
you
to
saluation
,
through
sanctification
of
the
spirit
,
and
beleefe
of
the
truth
,
Q.
WHat
haue
we
to
consider
in
this
Iudgement
more
specially
?
A.
First
,
the
tokens
going
before
:
secondly
,
the
Iudgement
it selfe
.
Q.
What
are
the
tokens
going
before
it
?
A.
They
are
either
further
off
,
or
nearer
vnto
it
.
Q.
What
are
the
tokens
further
off
?
A.
A
generall
Apostasie
vnder
the
Antichrist
of
Q.
What
was
the
occasion
of
this
doctrine
of
the
Apostle
?
A.
It
may
seeme
some
of
the
Thessalonians
misconstrued
these
words
in
his
former
Epistle
,
viz.
That
we
which
liue
,
and
remaine
at
the
Lords
comming
,
shall
not
preuent
them
that
are
dead
;
as
if
the
Thessalonians
,
to
whom
Paul
wrote
,
should
liue
till
then
:
which
bred
this
errour
among
them
,
that
the
day
of
Iudgement
was
at
hand
:
and
this
in
his
second
Epistle
hee
confuteth
,
by
putting
them
in
mind
,
that
first
there
must
bee
a
generall
Apostasie
,
or
falling
away
from
the
truth
of
the
Gospell
.
Q.
Was
it
not
a
tolerable
errour
,
considering
that
therby
they
might
be
stirred
vp
vnto
greater
care
and
watchfulnesse
?
A.
No
:
for
God
will
haue
iust
things
done
iustly
,
and
no
truth
can
bee
well
builded
vpon
falshood
.
Besides
this
,
a
subtill
practice
of
Satan
appeareth
in
it
:
that
when
they
had
long
looked
for
the
day
,
and
saw
no
alteration
of
things
,
nor
other
appearance
of
it
,
they
might
fall
into
a
flat
vnbeleefe
,
that
no
such
thing
should
come
to
passe
at
all
.
Q.
Is
it
meant
,
that
the
whole
Church
shall
fall
from
Christ
?
A.
No
:
for
it
is
impossible
that
a
perfect
head
should
be
without
a
body
at
any
time
.
Q.
Why
is
it
then
called
generall
?
A.
Because
the
Gospell
hauing
been
vniuersally
preached
throughout
the
world
,
both
whole
nations
did
fall
from
it
,
and
the
most
part
also
euen
of
those
nations
that
kept
the
profession
of
it
;
howbeit
,
still
there
remained
a
Church
,
although
the
estate
thereof
was
not
publikely
knowne
to
the
world
.
Q.
What
are
the
parts
of
this
Apostasie
?
A.
The
head
and
members
;
the
head
of
this
Apostasie
is
Antichrist
;
the
members
his
subiects
and
vassals
:
for
as
Christ
is
the
head
of
the
true
Church
,
which
is
his
body
;
so
is
Antichrist
the
head
of
those
which
shall
fall
away
,
and
they
his
body
.
Q.
Who
is
this
Antichrist
and
his
body
?
A.
The
Pope
,
and
the
Church
of
Rome
vnder
him
,
as
by
the
Apostles
description
following
,
doth
euidently
appeare
.
Q.
Then
this
Apostasie
is
as
large
and
generall
as
Poperie
.
But
how
is
it
likely
,
that
the
Lord
should
suffer
so
many
nations
as
liued
vnder
Poperie
,
and
that
so
long
,
to
fall
away
?
A.
Why
not
?
and
that
most
iustly
:
for
if
the
whole
body
of
the
Gentiles
were
reiected
,
when
the
Church
was
onely
in
Iurie
for
some
fourteene
hundred
yeers
:
and
seeing
euen
of
the
Iewes
,
ten
tribes
were
reiected
,
and
of
the
remainder
,
but
a
few
were
of
the
Church
;
with
great
reason
hath
the
Lord
reiected
those
nations
and
people
for
so
many
ages
,
seeing
they
reiected
Gods
grace
in
falling
away
from
the
Gospell
,
which
the
Lord
most
graciously
reuealed
vnto
them
,
passing
by
their
fathers
that
were
before
them
.
Q.
How
is
this
Antichristian
head
described
vnto
vs
?
A.
First
,
he
is
described
what
he
is
towards
others
:
and
then
what
he
is
in
himselfe
.
Q.
What
is
he
towards
others
?
A.
That
is
declared
by
two
speciall
titles
,
of
the
man
of
sinne
,
and
sonne
of
perdition
;
declaring
hereby
,
not
so
much
his
owne
sinne
,
and
perdition
,
which
is
exceeding
great
;
as
of
those
that
receiue
his
marke
,
whom
he
causeth
to
sinne
,
and
consequently
,
to
fall
into
perdition
;
as
Ieroboam
,
who
is
often
branded
with
the
marke
of
causing
Israel
to
sinne
:
and
hee
is
so
much
more
detestable
then
he
,
by
how
much
both
his
Idolatry
is
more
execrable
,
and
hath
drawne
more
Kingdomes
after
him
,
then
Ieroboam
did
Tribes
.
Q.
In
what
respect
is
hee
called
the
man
of
sinne
?
A.
In
that
he
causeth
many
to
sinne
:
and
this
the
Pope
doth
in
a
high
degree
;
iustifying
sinne
,
not
by
ouersight
,
but
by
lawes
aduisedly
made
;
not
only
commanding
some
sins
,
which
wee
are
by
our
corrupt
nature
prone
vnto
,
as
spirituall
fornication
;
but
also
(
to
the
great
prophanation
of
the
holy
name
and
profession
of
Christ
)
permitting
and
teaching
for
lawful
,
such
as
euen
our
corrupt
nature
(
not
wholly
subuerted
through
enormeous
custome
of
sin
)
abhorreth
,
as
incestuous
marriages
,
and
breaking
of
faith
,
and
leagues
,
equiuocating
,
and
the
like
,
which
prophane
men
(
by
the
very
light
of
nature
)
doe
detest
.
Q.
In
what
sense
is
he
called
the
child
of
perdition
?
A.
Not
as
the
vnthrift
mentioned
in
the
Gospell
;
Q.
What
learne
you
of
this
?
A.
That
the
calling
of
the
Pope
is
vnlawfull
:
for
euery
office
or
calling
which
the
Lord
doth
not
blesse
,
or
wherein
none
occupying
the
place
,
groweth
in
piety
,
is
to
be
esteemed
for
an
vnlawful
calling
;
for
in
a
lawfull
calling
,
some
(
at
the
least
)
in
all
ages
are
found
profitable
to
the
Church
,
or
Common-wealth
.
Q.
What
is
the
vse
of
all
this
doctrine
?
A.
That
whosoeuer
are
partakers
of
the
sinnes
of
Rome
,
are
also
vnder
the
same
curse
;
and
therefore
such
of
vs
as
haue
liued
in
Poperie
,
should
examine
our selues
if
wee
haue
truly
repented
vs
of
it
:
first
,
by
the
change
of
our
vnderstanding
;
as
whether
wee
haue
growne
in
the
knowledge
of
the
truth
:
and
secondly
,
by
the
change
also
of
our
affections
;
as
whether
wee
hate
Poperie
,
and
loue
the
truth
vnfainedly
.
And
so
let
euery
one
iudge
himselfe
,
that
hee
bee
not
iudged
,
and
that
with
harder
iudgement
,
according
as
Q.
What
further
?
A.
That
there
can
be
no
sound
agreement
betwixt
Poperie
,
and
the
profession
of
the
Gospell
;
no
more
then
betwixt
light
and
darknesse
,
falshood
and
truth
,
God
and
Belial
:
and
therefore
no
reconciliation
can
be
deuised
betwixt
them
:
for
if
the
members
of
Antichrist
shall
be
destroyed
,
wee
cannot
in
any
sort
communicate
with
them
in
their
errours
,
vnlesse
wee
will
beare
them
companie
in
their
destruction
also
.
Q.
Why
?
doth
euery
errour
destroy
the
soule
?
A.
No
verily
:
for
as
euery
wound
killeth
not
a
Q.
Is
it
not
then
impossible
for
a
Pope
to
be
saued
?
A.
No
,
it
is
not
impossible
,
his
sinne
being
not
necessarily
against
the
holy
Ghost
,
to
which
only
repentance
is
denied
:
for
some
(
in
likelihood
)
haue
entred
into
,
and
continued
in
that
See
ignorantly
;
and
therefore
may
possibly
find
place
to
repentance
.
But
if
any
be
saued
,
it
is
a
secret
hidden
with
God
:
for
concerning
any
thing
that
appeares
by
the
end
of
any
one
Pope
,
since
hee
was
lift
vp
into
the
Emperours
chaire
,
and
discouered
to
be
the
man
of
sin
,
there
is
no
grounded
hope
giuen
to
perswade
,
that
any
one
of
them
is
saued
.
Q.
So
much
of
the
Antichrist
,
what
he
is
towards
others
.
What
is
he
in
himselfe
?
A.
That
is
set
downe
in
two
points
:
first
,
in
that
(
contrary
to
right
,
and
by
meere
vsurpation
)
hee
seateth
himselfe
in
the
Temple
of
God
,
as
if
hee
were
Christs
vicar
,
being
indeed
his
enemie
;
both
which
the
word
Antichrist
noteth
.
Secondly
,
in
that
he
is
here
expressely
named
an
Aduersarie
,
and
one
that
is
contrary
to
Christ
.
Q.
Wherein
is
the
Pope
aduersarie
vnto
Christ
?
A.
Euery
way
;
in
life
,
and
in
office
.
Q.
How
in
life
?
A.
In
that
Christ
being
most
pure
and
holy
,
yea
holinesse
it selfe
;
the
Popes
,
many
of
them
,
are
,
and
haue
been
most
filthie
and
abominable
,
in
blaspheming
,
coniuring
,
murthering
,
couetousnesse
,
whoring
,
and
that
incestuously
,
and
Sodomitically
,
and
yet
will
they
in
their
ordinarie
titles
be
called
holy
;
yea
holinesse
it selfe
,
which
is
proper
onely
to
Christ
.
Q.
How
in
office
?
A.
First
,
in
his
kingdome
:
Christs
kingdome
is
without
all
outward
shew
or
pompe
;
but
the
Popes
kingdome
consisteth
wholly
in
pompe
and
shewes
,
as
imitating
his
predecessors
,
the
Emperors
of
Rome
,
in
his
proud
,
stately
,
and
lordly
offices
,
Princely
traines
,
and
outragious
expences
in
euery
sort
.
Secondly
,
in
his
Priesthood
,
in
raising
vp
another
sacrifice
then
Christs
,
another
priesthood
then
his
,
other
mediators
then
him
.
Thirdly
,
in
his
Propheticall
office
,
in
that
he
teacheth
cleane
contrary
to
him
:
Christ
taught
nothing
but
what
he
receiued
of
his
Father
:
the
Pope
setteth
out
his
owne
canons
and
decrees
of
Councels
:
and
in
them
hee
teacheth
such
doctrine
,
as
ouerthroweth
the
maine
foundation
of
that
which
Christ
taught
.
Q.
What
is
the
second
effect
?
A.
That
he
is
exceedingly
lift
vp
against
all
that
is
called
God
.
Q.
How
doth
this
agree
to
the
Pope
?
A.
More
fitly
then
to
any
other
person
:
for
Christ
being
very
God
,
abaseth
himselfe
vnto
the
assuming
of
the
nature
of
man
:
the
Pope
a
vile
man
,
aduanceth
himselfe
to
the
throne
of
God
.
Christ
being
aboue
secular
power
,
paid
tribute
,
and
was
taxed
,
and
suffered
himselfe
to
bee
crowned
with
a
crowne
of
thornes
,
and
bare
his
owne
crosse
:
But
the
Pope
,
being
vnder
all
secular
power
,
exalteth
himselfe
aboue
all
secular
powers
;
exacteth
tribute
of
Kings
;
setteth
his
foot
on
the
necke
of
Emperours
;
carrieth
a
triple
crowne
of
gold
,
and
is
borne
vpon
mens
shoulders
.
Q.
But
he
calleth
himselfe
the
seruant
of
seruants
.
A.
Though
hee
doe
,
yet
by
the
confession
of
his
owne
Canonists
(
he
doth
it
)
but
dissemblingly
,
and
in
hypocrisie
,
which
is
double
iniquitie
:
for
they
say
,
that
he
doth
in
humility
onely
say
so
,
not
that
hee
is
indeed
,
so
as
he
saith
.
Q.
What
are
the
effects
of
this
his
pride
?
A.
They
are
two
:
first
,
he
sitteth
in
the
Church
as
God
;
for
he
bindeth
the
consciences
of
men
by
his
decrees
,
which
no
Princes
lawes
can
doe
:
for
though
men
obserue
not
such
lawes
,
yet
if
they
breake
them
not
of
contempt
,
they
are
discharged
,
if
they
beare
the
penaltie
prescribed
in
them
.
Q.
By
this
it
seemeth
,
that
the
Church
of
Rome
is
yet
the
Church
of
God
,
although
corrupt
,
seeing
it
is
said
,
that
hee
sitteth
in
the
temple
of
God
?
A.
No
verily
:
but
it
is
so
said
,
first
,
because
it
beareth
the
name
of
the
Church
;
for
the
Scripture
giueth
the
name
to
a
thing
according
to
that
it
hath
been
:
as
when
Christ
saith
,
the
abomination
of
desolation
shal
stand
in
the
holy
place
;
he
meaneth
not
,
that
the
temple
was
then
holy
,
which
at
that
time
(
being
no
figure
nor
shadow
of
Christ
,
and
his
Church
)
was
prophaned
,
but
that
it
had
been
holy
:
so
wee
confesse
there
hath
been
a
true
Church
in
Rome
,
which
is
now
no
Church
of
Christ
,
but
the
Synagogue
of
Satan
.
Secondly
,
he
is
said
to
sit
in
the
Temple
of
God
,
because
hee
exerciseth
his
tyrannicall
rule
in
the
Christian
world
,
and
is
most
busie
in
those
places
where
Christ
hath
his
Church
,
and
the
Gospell
is
professed
,
labouring
in
all
places
,
either
by
himselfe
or
his
wicked
Instruments
,
to
ouerthrow
or
corrupt
,
poyson
or
hinder
the
free
course
of
the
Gospell
:
so
that
in
this
regard
he
may
bee
said
to
sit
in
the
Temple
of
God
,
that
is
,
to
raigne
and
tyrannize
in
the
Church
of
God
;
and
yet
the
city
(
where
hee
is
)
bee
Sodome
,
and
the
Church
,
wherof
he
is
head
,
the
synagogue
of
Satan
.
Q.
What
is
the
other
effect
of
his
pride
?
A.
He
boasteth
that
he
is
God
,
as
the
Popes
flatterers
in
the
Canon
law
call
him
,
Our
Lord
God
the
Pope
.
Neither
doth
his
pride
stay
there
,
but
also
hee
challengeth
to
himselfe
things
proper
to
God
;
as
the
title
of
holinesse
;
also
power
to
forgiue
sinnes
,
and
to
carrie
infinite
soules
to
hell
,
without
checke
or
controlement
;
and
to
make
of
nothing
,
somthing
;
yea
,
to
make
the
Scripture
to
bee
no
Scripture
,
and
no
Scripture
to
be
Scripture
at
his
pleasure
;
yea
,
to
make
of
a
creature
the
Creator
.
Q.
It
may
seeme
to
be
an
impossible
thing
,
that
men
should
be
carried
away
from
the
faith
of
the
Gospell
,
by
one
so
monstrous
and
directly
opposite
to
Christ
.
A.
It
might
seeme
so
indeed
,
if
at
once
and
at
a
sudden
,
hee
had
shewed
himselfe
in
such
foule
colours
;
and
therefore
by
certaine
degrees
of
iniquitie
,
hee
raised
himselfe
to
this
height
of
wickednesse
,
and
did
not
at
the
first
shew
himself
in
such
a
monstrous
shape
and
likenesse
.
Q.
How
doth
that
appeare
?
A.
By
the
Apostle
,
who
in
this
place
sheweth
of
two
courses
the
diuell
held
to
bring
this
to
passe
;
one
secret
and
couert
,
before
this
man
of
sinne
was
reuealed
;
the
other
,
when
he
was
reuealed
,
and
set
vp
in
his
seate
.
Q.
What
were
the
waies
of
Antichrists
comming
before
he
was
reuealed
?
A.
Those
seuerall
errours
which
were
spread
,
partly
in
the
Apostles
time
,
and
partly
after
their
time
,
thereby
to
make
a
way
for
his
comming
.
And
in
this
respect
,
this
mystery
of
iniquitie
was
begun
to
bee
wrought
(
as
it
were
)
vnder
the
ground
,
and
secretly
in
the
Apostles
time
.
Q.
How
was
this
mysterie
of
iniquitie
wrought
in
the
Apostles
time
?
A.
By
many
ambitious
spirits
(
as
it
were
)
pettie
Q.
What
gather
you
of
this
?
A.
That
those
,
whom
God
hath
freed
from
the
bondage
of
Popery
,
should
striue
to
free
themselues
from
all
the
remnants
therof
;
lest
if
they
cleaue
still
to
any
of
them
,
God
in
iudgment
bring
the
whole
vpon
them
againe
.
Q.
How
shall
Antichrists
kingdome
bee
continued
and
aduanced
after
that
he
is
reuealed
?
A.
By
the
power
of
Satan
,
in
lying
miracles
,
and
false
wonders
.
Q.
What
difference
is
there
betwixt
Christs
miracles
,
and
theirs
?
A.
Very
great
euery
way
:
for
Christs
miracles
were
true
,
whereas
these
are
false
and
lying
,
and
by
legerdemaine
.
Christs
miracles
were
from
God
;
but
theirs
,
where
there
is
any
thing
strange
,
and
aboue
the
common
reach
of
men
,
from
the
diuell
.
Christs
miracles
were
for
the
most
part
profitable
to
the
health
of
man
,
but
theirs
altogether
vnprofitable
,
and
for
a
vain
shew
.
Christs
miracles
were
to
confirme
the
truth
,
but
theirs
to
confirme
falshood
.
Q.
What
gather
you
of
this
?
That
seeing
the
Popes
Kingdom
glorieth
so
much
in
wonders
,
it
is
most
like
that
he
is
Antichrist
;
seeing
Q.
Are
not
miracles
as
necessarie
now
,
as
they
were
in
the
time
of
the
Apostles
?
A.
No
verily
:
for
the
doctrine
of
the
Gospell
being
then
new
vnto
the
world
,
had
need
to
haue
been
confirmed
with
miracles
from
heauen
;
but
it
being
once
confirmed
,
there
is
no
more
need
of
miracles
;
and
therefore
we
keeping
the
same
doctrine
of
Christ
and
his
Apostles
,
must
content
our selues
with
the
confirmation
which
hath
already
been
giuen
.
Q.
What
ariseth
out
of
this
?
A.
That
the
doctrine
of
Poperie
is
a
new
doctrine
,
hauing
need
to
be
confirmed
with
new
miracles
;
and
so
it
is
not
the
doctrine
of
Christ
,
neither
is
established
by
his
miracles
.
Q.
What
force
shall
the
miracles
of
Antichrist
haue
?
A.
Maruellous
great
,
to
bring
many
men
to
damnation
;
God
in
iust
reuenge
of
the
contempt
of
the
truth
,
sending
a
strong
delusion
vpon
them
.
Q.
Hitherto
we
haue
heard
Antichrist
described
by
his
effects
and
properties
.
Now
tell
me
where
is
the
place
,
where
he
shall
haue
his
seat
of
speciall
residence
?
A.
That
is
the
City
of
Rome
.
Q.
How
doth
that
appeare
?
A.
First
,
because
hee
that
letted
at
the
time
when
Paul
wrote
,
was
the
Emperour
of
Rome
,
who
did
then
sit
there
,
and
must
bee
disseated
(
as
the
learnedest
Papists
themselues
grant
)
ere
the
Pope
could
enter
vpon
it
.
Secondly
,
Iohn
calleth
that
City
where
he
must
sit
,
Q.
What
doe
you
further
gather
of
that
the
Apostle
saith
,
that
he
that
letteth
shall
let
?
A.
That
the
Antichrist
is
not
one
particular
man
,
as
the
Papists
doe
phansie
:
for
then
by
the
like
phrase
he
that
letteth
must
bee
one
particular
man
;
where
it
cannot
be
that
one
man
should
liue
so
many
hundred
yeeres
;
as
from
Pauls
time
,
to
the
time
of
the
translation
of
the
Empire
from
Rome
;
much
lesse
vntill
within
two
yeeres
and
a
halfe
of
the
latter
day
,
as
they
imagine
the
time
of
Antichrist
.
And
therefore
as
by
him
that
letteth
,
is
vnderstood
a
succession
of
Emperours
,
not
one
man
alone
;
so
by
Antichrist
the
man
of
sinne
is
vnderstood
,
a
succession
of
men
,
and
not
one
onely
man
.
So
in
Daniel
7.
3.
17.
the
foure
beasts
,
and
the
foure
Kings
doe
not
signifie
foure
particular
men
,
but
foure
gouernments
;
in
euery
one
whereof
there
were
sundry
men
that
ruled
.
So
that
the
argument
of
the
Papists
,
who
vpon
the
words
the
man
of
sinne
,
would
proue
,
that
the
Antichrist
the
Apostle
speaketh
of
,
is
one
singular
man
,
is
but
vaine
,
and
hath
no
consequence
in
it
.
Q.
But
how
can
Antichrist
bee
already
come
,
seeing
the
Empire
yet
standeth
?
A.
The
name
of
the
Empire
onely
remaineth
,
the
thing
is
gone
:
for
hee
hath
neither
the
chiefe
Citie
,
nor
the
tribute
,
nor
the
commandement
of
the
people
;
and
therefore
he
can
bee
no
let
to
the
Antichrists
comming
,
especially
the
Pope
hauing
gotten
such
an
vpper
hand
vpon
him
,
as
to
cause
him
to
waite
at
his
gate
barefoot
,
and
to
hold
his
stirrop
.
Q.
What
shall
be
the
end
of
this
Antichrist
?
A.
God
shall
confound
him
with
the
breath
of
his
mouth
;
that
is
,
with
the
preaching
of
the
word
:
which
serueth
for
an
other
argument
to
proue
the
Pope
to
be
Antichrist
:
for
wheras
he
had
subdued
Kingdoms
and
Empires
vnder
his
feet
,
he
hath
been
of
late
mightily
suppressed
by
the
word
preached
,
and
not
by
outward
force
,
as
other
potentates
vse
to
be
.
Q.
What
learne
you
of
this
?
A.
The
maruellous
power
of
Gods
word
to
suppresse
Q.
What
else
shall
be
the
ouerthrow
of
Antichrist
?
A.
The
glorious
appearance
of
the
Sonne
of
God
in
the
latter
day
.
Q.
What
gather
you
of
this
?
A.
That
before
the
last
day
he
shall
not
bee
vtterly
consumed
;
whereof
notwithstanding
it
followeth
not
that
the
head
shall
remaine
till
then
:
for
the
Beast
,
and
the
false
Prophet
shall
bee
taken
,
and
cast
into
the
fire
before
the
latter
day
:
but
some
shall
retaine
a
liking
of
him
,
and
his
errours
and
superstitions
,
euen
till
the
last
day
.
Q.
Hitherto
of
the
head
of
this
generall
apostasie
.
What
are
the
members
of
it
?
A.
They
are
first
described
by
their
end
,
euen
a
number
of
people
that
shall
perish
;
which
accordeth
with
that
name
and
property
of
the
head
,
the
destroyer
,
or
sonne
of
perdition
,
being
truly
verified
in
them
,
in
regard
of
the
fearfull
end
he
shall
bring
them
to
.
Q.
What
is
the
vse
of
this
?
A.
That
as
no
poyson
can
take
away
the
life
of
an
elect
:
so
,
small
occasions
carrie
away
such
as
are
appointed
to
destruction
.
Q.
How
otherwise
are
these
members
of
Antichrist
described
?
A.
By
this
,
that
they
neuer
loued
the
truth
,
although
they
vnderstood
it
,
and
professed
it
.
Q.
How
should
a
man
loue
the
truth
?
A.
For
the
truths
sake
;
not
for
vaine
glory
,
fleshly
delight
or
commodity
.
Q.
How
appeareth
it
,
that
men
loue
the
word
of
God
?
A.
When
they
walke
accordingly
,
and
keepe
faith
in
a
good
conscience
;
which
some
losing
by
their
wicked
life
,
lost
also
their
faith
;
that
is
,
their
religion
.
Q.
How
is
it
to
be
vnderstood
,
that
God
giueth
men
vp
to
strong
delusions
?
A.
Because
God
is
a
iust
Iudge
,
which
by
them
either
punisheth
or
correcteth
former
sinnes
,
and
especially
the
contempt
of
the
Gospell
;
in
which
regard
,
euen
amongst
vs
now
,
some
are
cast
into
the
sinke
of
Poperie
;
some
into
the
family
of
loue
;
some
become
Arians
;
some
Anabaptists
:
all
which
are
(
as
it
were
)
diuers
goales
and
dungeons
:
whereinto
hee
throweth
those
that
are
cold
and
carelesse
professors
of
the
Gospell
.
Q.
What
learne
you
by
this
?
A.
That
they
which
imagine
God
fauourable
vnto
them
notwithstanding
their
sinnes
,
because
their
life
,
or
goods
,
or
honours
are
spared
,
are
foulely
deceiued
:
for
when
the
Lord
ceaseth
to
reproue
any
,
or
to
Q.
What
is
our
dutie
in
such
cases
?
A.
To
pray
vnto
the
Lord
to
keepe
vs
from
all
errour
:
but
if
for
our
triall
,
or
further
hardening
of
others
,
it
please
him
to
send
errours
amongst
vs
,
that
it
would
please
him
to
preserue
vs
in
that
danger
,
that
wee
taste
not
of
that
baite
,
whereby
Satan
seeketh
to
catch
vs
.
Q.
What
other
cause
is
there
of
sending
these
errours
?
A.
That
those
may
be
damned
,
which
beleeue
not
the
truth
:
for
as
God
hath
appointed
them
to
damnation
;
so
betwixt
his
counsell
in
reiecting
them
,
and
the
final
effect
of
it
,
there
must
be
sinne
to
bring
that
effect
iustly
vpon
them
.
Q.
What
reason
is
annexed
of
their
iust
damnation
?
A.
Because
they
rest
in
vnrighteousnesse
,
hauing
their
eares
itching
after
errour
,
which
they
drinke
in
,
as
the
earth
drinketh
vp
raine
,
or
the
fishes
water
.
So
that
albeit
they
bee
powerfully
sent
of
God
in
his
iust
iudgement
;
yet
are
they
also
greedily
desired
and
affected
of
them
.
CHAP.
55.
Of
the
nearer
signes
before
the
day
of
Iudgement
.
-
They
are
such
as
shall
come
-
Either
within
an
age
:
-
Or
be
neerly
ioyned
to
the
same
.
MATTH
chap.
24.
vers.
23.
to
the
29.
23.
Then
if
any
man
shall
say
vnto
you
,
Lo
,
here
is
Christ
,
or
there
:
beleeue
it
not
.
24.
For
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signes
and
wonders
:
insomuch
that
(
if
it
were
possible
)
they
shall
deceiue
the
very
elect
.
25.
Behold
,
I
haue
told
you
before
.
26.
Wherefore
,
if
they
shall
say
vnto
you
,
Behold
,
he
is
in
the
desart
,
goe
not
forth
:
Behold
,
he
is
in
the
secret
chambers
,
beleeue
it
not
.
27.
For
as
the
lightning
commeth
out
of
the
East
,
and
shineth
euen
vnto
the
West
:
so
shall
also
the
comming
of
the
Son
of
man
be
.
28.
For
wheresoeuer
the
carkase
is
,
there
will
the
Eagles
be
gathered
together
.
29.
Immediately
after
the
tribulation
of
those
daies
,
shall
the
Sunne
be
darkened
,
and
the
Moone
shall
not
giue
her
light
,
and
the
starres
shall
fall
from
heauen
,
and
the
powers
of
the
heauens
shall
be
shaken
.
Q.
HItherto
wee
haue
heard
of
the
tokens
,
that
goe
long
before
the
comming
of
Christ
.
What
are
the
nearer
tokens
of
the
latter
day
?
A.
They
are
either
such
as
shall
come
within
an
age
of
the
second
comming
of
Christ
;
or
such
as
shall
be
nearer
to
it
(
as
it
were
)
ioyned
with
it
.
Q.
What
is
the
first
?
A.
That
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signes
and
wonders
.
Q.
What
haue
we
here
to
consider
?
A.
Two
things
especially
:
first
the
errour
;
secondly
,
the
remedie
against
it
.
Q.
What
is
the
errour
?
A.
That
it
shall
be
said
,
heere
is
Christ
,
or
there
:
for
there
shall
be
false
Christs
,
which
shall
pretend
the
very
person
of
Christ
,
otherwise
then
Antichrist
,
who
tearmeth
himselfe
the
vicar
of
Christ
.
These
also
shall
haue
their
ministers
;
namely
,
false
Prophets
,
which
shall
get
credit
vnto
the
false
Christ
.
Q.
What
learne
you
by
this
?
A.
That
the
Church
of
God
shall
be
put
vnder
triall
:
first
,
of
their
knowledge
and
vnderstanding
,
whether
they
can
discerne
betweene
errour
,
and
truth
:
secondly
,
of
their
loue
and
fidelity
;
whether
after
they
know
the
truth
,
they
will
sticke
by
it
,
or
no.
Q.
What
doe
you
note
of
this
kind
of
errour
?
A.
The
danger
of
it
,
in
that
it
maketh
shew
of
the
corporall
presence
of
Christ
,
whereunto
we
are
naturally
greatly
giuen
;
as
appeareth
,
not
onely
by
the
Papists
,
but
by
the
holy
Apostles
themselues
,
which
were
too
much
addicted
to
the
corporal
presence
of
Christ
:
secondly
,
also
by
reason
of
the
great
meanes
they
shall
haue
to
preuaile
,
through
the
wonderfull
miracles
they
shall
doe
;
especially
considering
that
the
true
Ministers
of
God
shall
not
haue
(
for
any
warrant
we
haue
out
of
the
word
)
any
such
power
,
as
hath
already
been
shewed
.
Q.
What
further
doe
you
learne
of
this
?
A.
The
extreame
impudencie
of
the
diuell
in
those
daies
,
which
hath
neuer
been
heard
of
before
,
that
shal
so
possesse
the
spirit
of
a
sinfull
mortall
man
,
that
hee
shall
take
vpon
him
to
be
the
sonne
of
the
most
High
:
for
notwithstanding
there
were
many
,
that
tooke
vpon
them
to
bee
the
Messias
;
before
and
after
the
first
comming
of
our
Sauiour
Christ
;
yet
they
imagining
the
Messias
to
be
a
bare
man
,
were
neuer
so
impudently
arrogant
,
as
to
challenge
to
themselues
to
be
the
very
naturall
sonne
of
God
.
Q.
What
note
you
of
this
,
that
if
it
were
possible
,
the
very
elect
should
be
deceiued
?
A.
First
,
the
certainty
of
their
happie
estate
,
from
whence
they
cannot
fall
.
Secondly
,
that
the
same
hath
a
foundation
,
not
in
any
thing
that
is
in
men
,
but
in
the
purpose
and
counsell
of
God
,
which
cannot
be
deceiued
.
Q.
So
much
of
the
errour
.
What
is
the
remedy
against
it
?
A.
First
,
an
admonition
;
then
,
a
confutation
.
Q.
What
is
the
admonition
?
A.
First
,
not
to
goe
out
,
that
is
,
so
certainly
to
be
resolued
of
the
vntruth
of
the
thing
,
notwithstanding
the
greatnesse
of
the
miracles
,
as
not
once
to
enquire
after
it
:
for
those
that
haue
itching
eares
,
and
wanton
rolling
eyes
,
to
heare
and
see
things
,
are
oftentimes
by
Gods
iust
iudgement
deceiued
,
although
they
haue
a
purpose
to
the
contrary
.
Secondly
,
although
by
reason
of
some
particular
calling
,
they
bee
constrained
to
be
present
at
the
place
where
such
are
,
or
otherwise
bee
brought
forcibly
vnto
them
;
yet
not
to
beleeue
them
when
they
see
or
heare
those
things
.
Q.
What
is
the
confutation
?
A.
That
it
cannot
bee
Christ
,
that
they
should
goe
out
into
the
wildernesse
to
see
:
first
,
because
hee
shall
come
with
great
brightnesse
,
as
the
lightning
commeth
from
the
East
,
and
shineth
vnto
the
west
;
neither
shall
one
need
to
goe
vnto
the
wildernesse
to
see
him
:
because
his
light
shal
be
seene
in
all
places
of
the
world
alike
.
Secondly
,
he
will
not
come
on
the
earth
,
but
will
shew
himselfe
in
the
aire
only
.
Thirdly
,
he
shall
come
suddenly
,
as
in
a
moment
;
wheras
before
he
had
space
to
goe
from
place
to
place
.
Fourthly
,
neither
shall
it
auaile
then
to
goe
out
after
and
seeke
him
;
because
as
speedily
as
the
Eagles
are
gathered
to
the
dead
carkasse
;
so
the
children
of
God
,
being
compared
vnto
Eagles
,
shall
suddenly
bee
gathered
to
our
Sauiour
Christ
;
who
is
compared
to
a
dead
body
,
in
respect
of
his
death
.
Q.
So
much
of
the
tokens
which
come
within
an
age
of
the
latter
day
.
What
are
the
nearest
tokens
,
or
rather
such
as
are
ioyned
with
the
second
comming
of
Christ
?
A.
The
nearest
are
,
that
the
Sunne
shall
bee
darkened
,
and
the
Moone
shall
not
giue
her
light
;
the
Starres
shall
fall
from
heauen
,
the
Sea
shall
rore
terribly
,
the
earth
shall
tremble
;
and
in
a
word
,
all
the
powers
of
heauen
and
earth
shall
be
shaken
.
Q.
At
what
time
shall
these
signes
come
to
passe
?
A.
Immediately
after
the
false
Christs
and
Prophets
,
which
(
as
hath
been
spoken
)
shall
raise
vp
a
maruellous
errour
,
and
by
meanes
thereof
great
vexation
;
and
therefore
it
is
said
,
after
the
tribulation
of
those
daies
,
shall
the
immediate
signes
of
the
comming
of
Christ
be
accomplished
.
Q.
What
is
the
cause
of
these
signes
appearing
,
and
of
the
comming
of
Christ
immediately
vpon
them
?
A.
The
faithfull
prayers
of
the
Saints
of
God
,
which
cry
vnto
him
to
make
an
end
of
these
dangerous
wicked
dayes
.
Q.
Is
not
the
day
and
houre
of
the
comming
of
Christ
reuealed
vnto
man
?
A.
No
verily
;
man
may
gather
by
the
signes
going
before
,
that
it
is
not
far
off
;
but
the
day
and
the
houre
no
man
knoweth
,
no
not
the
Angels
.
Q.
What
gather
you
of
this
?
A.
Not
that
there
is
any
want
of
loue
in
God
towards
vs
,
in
conceiling
the
day
of
his
comming
,
for
as
much
as
the
Angels
,
who
are
said
to
bee
full
of
eyes
in
Q.
But
how
can
that
bee
,
that
hee
which
gouerneth
all
things
,
should
be
ignorant
of
that
day
?
A.
As
he
is
God
he
knoweth
it
;
but
not
as
he
is
the
sonne
of
man
,
especially
vnglorified
;
that
is
to
say
,
before
his
ascension
into
heauen
.
Q.
What
is
meant
by
this
,
that
one
generation
shall
not
passe
till
all
be
fulfilled
?
Mat.
24.
34.
A.
That
as
it
was
said
before
,
that
one
generation
should
not
passe
,
vntill
the
destruction
of
Ierusalem
were
accomplished
,
which
indeed
was
effected
about
fortie
yeeres
after
.
So
it
is
likely
that
after
all
the
signes
aforesaid
,
before
one
age
shall
passe
,
the
day
of
Iudgement
aforesaid
shall
come
.
Q.
Wherefore
is
this
vehement
asseneration
vsed
,
That
heauen
and
earth
shall
passe
away
,
but
my
words
shall
not
passe
away
?
Mat.
24.
35.
A.
Against
those
mockers
,
which
shal
come
in
the
latter
times
,
and
shall
charge
the
ministery
of
the
Gospell
with
vntruth
,
because
they
see
no
alteration
in
the
course
of
nature
.
Q.
What
is
the
reason
of
this
concealement
?
A.
First
,
that
the
Lord
thereby
might
trie
the
humility
of
men
,
whether
they
would
be
so
impudently
bold
,
as
to
go
about
to
breake
open
the
secret
closet
of
God
.
Secondly
,
that
by
this
concealement
,
we
might
bee
made
more
watchfull
;
for
as
the
harlot
is
said
to
bee
the
bolder
to
commit
wickednesse
,
because
the
day
of
her
husbands
returne
was
set
and
appointed
by
him
:
so
it
would
fare
with
vs
.
Q.
What
shall
bee
the
generall
state
and
disposition
of
them
,
which
are
liuing
at
the
comming
of
Christ
?
A.
Generally
the
world
shall
be
drowned
in
security
,
as
was
the
old
world
in
the
daies
of
Noah
,
immediately
before
the
flood
;
and
as
was
Sodome
immediately
before
the
fire
and
brimstone
came
downe
from
Q.
What
gather
you
of
this
?
A.
That
thereby
the
Lord
will
take
a
triall
of
the
consciences
of
his
children
,
whether
they
will
bee
carried
away
with
the
inticements
of
these
pleasures
,
as
before
he
tooke
triall
of
their
knowledge
by
the
false
Christs
,
and
false
Prophets
;
and
withall
by
this
course
he
disposeth
of
the
means
,
wherby
the
wicked
may
deseruedly
perish
,
in
that
those
whom
one
mischiefe
doth
not
entangle
,
another
may
reach
.
Q.
Why
?
shall
these
things
spoken
of
,
bee
imputed
as
if
they
were
sinnes
,
seeing
they
are
both
lawfull
and
necessarie
?
A.
True
it
is
,
that
eating
and
drinking
,
and
giuing
to
marriage
,
buying
,
and
selling
;
planting
,
and
building
,
are
in
their
owne
nature
lawfull
and
necessarie
;
but
our
Sauiour
Christ
meaneth
the
abuse
of
these
things
;
and
thereby
declareth
,
that
a
great
condemnation
may
be
due
vnto
those
things
,
which
before
men
are
not
condemned
.
Q.
How
doth
it
appeare
that
hee
meaneth
the
abuse
of
these
things
?
A.
First
,
by
the
Hebrew
phrase
of
eating
and
drinking
,
which
being
vttered
in
the
present
time
,
noteth
a
continuance
of
eating
and
drinking
.
Secondly
,
from
the
Euangelist
Lukes
manner
of
vtterance
of
them
,
without
any
copulatiue
conioyning
of
them
,
on
this
manner
:
They
ate
,
they
dranke
,
they
bought
,
they
sold
,
they
planted
,
they
builded
;
that
is
to
say
,
they
were
excessiuely
,
and
aboue
measure
,
giuen
ouervnto
these
things
.
Like
bruit
beasts
,
from
whom
(
some
thinke
)
this
metaphor
is
borrowed
,
that
eate
all
the
day
,
and
some
part
of
the
night
.
As
in
the
matter
of
buying
&
selling
,
when
[
a
](A69076-e115360-b)
a
Gen
...
vnto
them
prophane
women
,
such
as
their
eyes
like
best
.
Or
when
men
doe
ioyne
themselues
in
Matrimonie
for
liuing
,
or
parentage
only
,
without
respect
of
religion
.
Or
when
men
liue
vnchastly
euen
in
wedlocke
,
wheras
[
b
](A69076-e115370-b)
b
1.
Cor.
7.
29.
they
that
haue
wines
,
are
commanded
by
the
Apostle
,
to
be
as
if
they
had
none
;
that
is
,
to
vse
this
benefit
of
marriage
soberly
,
[
c
](A69076-e115390-b)
c
1.
Tim.
4.
3.
4.
and
that
with
prayer
.
Q.
What
other
sinne
will
be
then
?
A.
Security
,
carelesnesse
,
and
sensuality
,
liuing
as
meere
naturall
men
;
yea
as
very
bruit
beasts
and
Atheists
in
the
world
,
Q.
How
so
?
A.
In
that
it
is
said
,
that
as
it
was
in
the
dayes
of
Noah
,
notwithstanding
they
were
forewarned
of
the
flood
,
both
by
the
preaching
of
Noah
,
and
the
building
of
the
Arke
;
yet
as
men
being
cast
into
a
deepe
sleepe
;
they
cried
peace
,
peace
,
vnto
themselues
,
vntill
the
floud
swallowed
them
vp
:
so
it
shall
bee
in
the
latter
daies
,
that
men
shall
bee
ouertaken
suddenly
,
(
as
a
woman
with
child
)
with
the
iudgment
of
God
,
when
they
thinke
all
to
be
well
with
them
.
Q.
What
learne
you
of
this
?
A.
That
we
should
not
deferre
the
time
of
our
repentance
,
vntill
wee
see
the
nearest
signes
of
the
latter
day
;
as
the
darkening
of
the
lights
of
heauen
,
and
the
roring
of
the
seas
;
for
as
much
as
they
will
minister
greater
matter
of
feare
vnto
vs
,
then
of
conuersion
.
Q.
What
generall
vse
are
the
children
of
God
to
make
of
all
these
signes
?
A.
They
are
to
bee
watchfull
,
and
to
prepare
themselues
,
because
they
know
not
what
houre
hee
will
come
;
which
our
Sauiour
vrgeth
by
a
similitude
of
an
housholder
,
which
if
hee
knew
what
houre
the
theefe
would
come
,
he
would
surely
watch
:
them
much
more
should
we
watch
,
because
in
an
houre
that
we
thinke
not
,
will
the
Sonne
of
man
come
.
Q.
What
preparation
is
required
?
A.
That
which
our
Sauiour
teacheth
in
two
parables
.
Q.
What
is
the
first
?
A.
The
parable
of
the
ten
Virgins
.
Matth.
25.
1-14
.
Q.
What
is
the
scope
and
drift
of
it
?
A.
Effectually
to
stirre
vs
vp
to
prepare
our selues
for
the
comming
of
Christ
.
Q.
What
difference
is
there
betwixt
this
parable
,
and
others
tending
this
way
?
A.
Very
little
,
or
none
at
all
:
for
as
the
other
doe
solicite
vs
to
watch
both
for
the
day
and
houre
of
Christs
comming
,
that
wee
bee
not
surprised
at
vnawares
;
so
this
parable
doth
teach
how
dangerous
it
is
,
and
how
desperate
our
estate
shall
be
,
if
we
be
carelesse
thereof
;
and
withall
presseth
that
same
point
especially
of
watching
,
euen
for
the
houre
or
moment
when
our
Sauiour
Christ
commeth
.
Q.
Why
doth
our
Sauiour
Christ
vse
so
many
parables
,
for
declaration
of
his
second
comming
?
A.
Because
the
dulnesse
of
our
capacities
,
and
the
corruption
of
our
affections
is
such
,
that
we
are
hardly
lifted
vp
from
earth
to
heauenly
meditations
;
and
being
raised
vp
,
we
are
ready
of
our
naturall
weaknesse
,
eftsoones
to
fall
:
in
which
regard
,
the
multiplying
of
parables
,
are
as
helpes
to
lift
and
vphold
our
affections
to
the
meditation
of
the
former
doctrines
concerning
his
second
comming
;
besides
the
weight
and
importance
of
the
matter
is
set
forth
by
the
number
of
parables
.
Q.
From
whence
is
this
parable
of
the
tenne
Virgins
taken
?
A.
It
is
borrowed
from
the
manner
of
the
countrie
where
our
Sauiour
taught
;
where
a
maide
giuen
Q.
What
is
the
meaning
of
this
parable
?
A.
By
the
bridegroome
,
is
signified
our
Sauiour
Christ
himselfe
,
whose
spouse
is
the
Church
;
and
by
the
ten
Virgins
,
are
meant
the
professors
of
the
Gospell
,
professing
their
attendance
vpon
Christ
their
redeemer
.
Q.
What
did
the
Virgins
,
to
declare
their
diligence
in
waiting
for
his
comming
?
A.
They
tooke
with
them
their
lamps
,
whereby
they
made
profession
of
their
attendance
and
expectancie
of
his
comming
.
Q.
Wherein
standeth
the
wisedome
of
the
wise
Virgins
?
A.
In
that
before
their
slumber
,
(
that
is
,
before
the
day
of
their
death
,
or
before
their
change
at
the
latter
day
)
they
labour
to
prouide
themselues
of
such
graces
,
as
shall
not
forsake
them
when
they
come
to
iudgement
.
Q.
Wherein
standeth
the
follie
of
the
foolish
Virgins
?
A.
Not
that
they
had
not
the
light
of
any
of
Gods
graces
in
them
at
all
;
but
that
all
the
light
they
had
,
was
of
that
kind
that
dieth
with
them
,
not
being
the
graces
of
true
faith
,
sanctification
,
and
repentance
:
so
that
when
they
were
to
bee
changed
,
or
raised
in
the
latter
day
,
they
haue
no
sauing
grace
at
all
found
in
them
,
whereby
they
might
with
boldnesse
appeare
before
the
Iudge
of
all
the
world
.
Q.
What
other
parable
is
there
,
whereby
Christ
teacheth
vs
to
prepare
for
his
comming
?
A.
The
parable
of
the
Talents
,
Matth.
25.
14-31
.
Q.
What
is
the
summe
of
this
parable
?
A.
The
same
in
effect
with
the
other
of
the
ten
Virgins
;
for
as
there
was
in
the
other
a
bridegroome
,
and
a
bride
;
virgins
wise
,
and
foolish
;
the
wise
receiued
,
the
other
reiected
:
so
heere
there
is
a
master
,
and
his
seruants
;
of
whom
,
some
be
faithfull
,
and
some
vnfaithfull
;
the
faithfull
plentifully
rewarded
,
the
vnfaithfull
iustly
punished
:
yet
this
doth
more
effectually
prepare
vs
to
his
comming
,
then
the
former
.
Q.
How
so
?
A.
Because
it
hath
more
arguments
then
the
former
:
First
,
in
that
they
had
receiued
their
masters
goods
,
wherof
they
were
to
giue
an
account
:
secondly
,
in
that
their
iust
reward
is
more
liuely
declared
.
Q.
What
is
the
parable
?
A.
A
certaine
housholder
about
to
goe
into
a
strange
countrey
,
gaue
to
each
of
his
seruants
a
portion
of
his
goods
,
answerable
to
their
estate
and
ability
,
to
occupie
vntill
his
returne
;
and
as
they
gained
by
employing
the
same
;
so
they
receiued
their
reward
.
Q.
What
is
the
meaning
of
the
parable
?
A.
Christ
is
the
housholder
;
the
heauens
are
the
Q.
Did
not
Christ
bestow
his
graces
vpon
his
Church
,
before
his
ascension
?
A.
Yes
no
doubt
;
but
the
graces
which
hee
bestowed
after
his
ascending
,
did
farre
exceed
the
other
.
Q.
What
gather
you
of
this
?
A.
First
,
the
exceeding
mercy
of
God
,
in
giuing
so
liberally
vnto
his
seruants
:
and
secondly
,
his
wisdome
,
in
giuing
more
to
some
,
and
lesse
to
others
,
and
yet
to
the
least
a
talent
;
that
is
to
say
,
very
much
.
Q.
What
is
the
vse
of
this
?
A.
First
,
if
a
faithfull
seruant
will
bee
carefull
for
the
account
of
perishable
money
;
much
more
ought
we
,
for
the
Lords
spirituall
treasure
.
Q.
What
secondly
?
A.
If
they
grudge
not
at
the
measure
of
others
,
much
lesse
should
wee
grudge
at
the
greater
graces
of
God
in
other
men
:
and
if
they
rested
in
their
masters
wisedome
and
iudgement
,
who
might
faile
,
much
more
should
wee
rest
in
the
iudgement
of
our
God
,
who
cannot
faile
;
nay
rather
,
wee
are
assured
,
that
whatsoeuer
hee
bestoweth
vpon
any
one
,
is
for
the
good
of
all
:
for
euery
one
hath
his
portion
in
other
mens
gifts
.
Q.
If
God
bestowed
his
gifts
according
to
the
quality
of
men
,
then
there
is
desert
in
them
?
A.
Not
so
:
for
although
some
naturall
men
excell
others
in
wit
and
iudgement
,
whereby
they
are
furthered
to
the
discharge
of
their
temporall
affaires
;
yet
Q.
So
much
in
the
distribution
of
talents
.
What
consider
you
in
the
occupying
of
them
?
A.
That
if
men
labour
earnestly
for
gaine
in
vsing
worldly
money
;
much
more
should
wee
in
the
vse
of
the
spiritual
;
especially
seeing
the
best
aduenturers
may
be
crossed
in
the
gaine
of
their
merchandize
:
but
the
gaine
of
this
spiritual
merchandize
is
most
assured
,
when
it
is
employed
according
to
the
mind
of
the
giuer
.
Q.
How
did
they
occupie
their
talents
?
A.
He
that
receiued
fiue
,
gained
fiue
more
;
and
he
that
receiued
two
;
gained
likewise
two
more
.
Q.
What
learne
you
of
this
?
A.
That
the
gaine
should
bee
answerable
to
the
receit
;
and
therefore
that
no
man
should
measure
himselfe
by
another
mans
foot
,
as
if
it
were
enough
to
doe
as
others
doe
:
but
as
God
hath
measured
out
his
graces
Q.
What
further
ariseth
out
of
this
?
A.
That
a
Christian
man
ought
to
know
the
measure
of
his
gifts
(
so
that
he
bee
neither
proud
nor
deiected
thereby
)
the
better
to
know
his
account
.
Q.
Did
all
that
receiued
talents
gaine
accordingly
?
A.
No
:
for
the
third
receiuing
but
one
talent
,
hid
it
in
the
ground
vntill
his
masters
returne
,
and
did
not
vse
it
at
all
;
which
setteth
out
the
naughtinesse
,
sloathfulnesse
,
and
vnfaithfulnesse
of
euill
seruants
.
Q.
Why
did
he
chuse
to
set
downe
their
vnfaithfulnesse
in
the
least
,
and
not
in
the
most
?
A.
Because
otherwise
men
failing
in
the
lest
,
would
thinke
this
fearfull
iudgement
not
to
belong
vnto
them
.
Q.
Is
this
iudgement
proper
onely
to
the
slothfull
?
A.
No
;
it
agreeth
as
well
to
all
those
that
seeke
their
owne
gaine
,
and
not
their
Lords
,
how
earnest
soeuer
they
seeme
to
bee
in
the
vse
of
their
gifts
,
eating
the
bread
of
carefulnesse
,
and
drinking
the
water
of
affliction
.
Q.
Hitherto
of
the
talents
,
and
the
vse
of
them
.
What
consider
you
in
the
accounts
?
A.
First
,
that
the
day
of
account
shall
come
,
although
the
time
(
indeed
short
)
seeme
long
in
our
opinion
.
Therefore
we
must
continue
without
fainting
,
in
the
earnest
practice
of
godlinesse
:
for
if
the
certainty
of
the
masters
comming
maketh
the
seruant
watchfull
,
who
notwithstanding
may
die
before
his
master
come
home
,
and
his
master
also
die
before
the
taking
of
accounts
;
much
more
should
wee
continue
our
watch
,
who
are
vndoubtedly
assured
of
the
comming
of
Christ
,
and
of
our
appearance
before
him
.
Secondly
,
wee
must
labour
to
bee
found
faithfull
in
our
accounts
:
for
though
an
earthly
master
may
bee
deceiued
in
his
accounts
;
yet
our
master
Christ
cannot
bee
deceiued
:
and
if
good
seruants
haue
been
found
faithfull
,
though
they
haue
been
sure
not
to
be
called
to
accounts
;
let
vs
much
more
be
faithfull
,
being
assured
of
Q.
What
was
the
reward
of
the
faithfull
seruants
?
A.
Twofold
;
one
in
honour
,
another
in
ioy
:
the
honour
was
first
in
word
,
of
praising
and
calling
them
faithfull
seruants
,
which
is
an
excellent
thing
,
especially
comming
from
God
:
and
secondly
,
in
deed
,
by
giuing
them
a
singular
rule
and
preferment
ouer
others
,
according
to
their
degree
.
Q.
What
is
the
reward
in
ioy
?
A.
In
partaking
their
masters
ioy
,
which
is
vnspeakeable
,
and
such
as
none
can
conceiue
,
but
they
onely
who
enioy
it
.
Q.
So
much
of
the
reward
of
the
faithfull
seruants
.
What
is
the
reward
of
the
vnfaithfull
?
A.
Not
onely
the
depriuing
them
of
those
good
things
before
mentioned
;
but
also
a
casting
of
them
into
perpetuall
dishonour
,
and
torments
vnspeakeable
.
CHAP.
56.
Of
the
Iudgement
it selfe
.
-
Where
note
,
-
Christs
preparation
to
the
iudgement
,
in
-
His
glorious
appearing
.
-
The
glorious
effects
thereof
.
-
The
parts
,
the
-
Sentence
,
-
For
the
faithfull
.
-
Against
the
wicked
.
-
Execution
thereof
.
MAT.
chap.
24.
vers.
29.
to
31.
and
chap.
25.
vers.
31.
to
45.
29.
Immediately
after
the
tribulation
of
those
daies
,
shall
the
Sunne
be
darkened
,
and
the
Moone
shall
not
giue
her
light
,
and
the
Starres
shall
fall
from
heauen
,
and
the
powers
of
the
heauens
shall
be
shaken
.
30.
And
then
shall
appeare
the
signe
of
the
Sonne
of
man
in
heauen
:
and
then
shall
all
the
Tribes
of
the
earth
mourne
,
and
they
shall
see
the
Sonne
of
man
comming
in
the
clouds
of
heauen
,
with
power
and
great
glory
.
31.
And
he
shall
send
his
Angels
with
a
great
sound
of
a
trumpet
,
and
they
shall
gather
together
his
Elect
from
the
foure
winds
,
from
one
end
of
heauen
,
to
the
other
.
Chap.
25.
vers.
31.
to
the
45.
31.
When
the
Sonne
of
man
shall
come
in
his
glory
,
and
all
the
holy
Angels
with
him
,
then
shall
he
sit
vpon
the
throne
of
his
glory
:
32.
And
before
him
shall
be
gathered
all
nations
,
and
he
shall
separate
them
one
from
another
,
as
a
shepheard
diuideth
his
sheepe
from
the
goates
.
33.
And
he
shall
set
the
sheepe
on
his
right
hand
,
but
the
goates
on
the
left
.
34.
Then
shall
the
King
say
vnto
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
35.
For
I
was
an
hungred
,
and
ye
gaue
me
meat
:
I
was
thirstie
,
and
ye
gaue
me
drinke
:
I
was
a
stranger
,
and
yee
tooke
mee
in
:
36.
Naked
,
and
ye
clothed
me
:
I
was
sicke
,
and
ye
visited
me
:
I
was
in
prison
,
and
ye
came
vnto
me
.
37.
Then
shall
the
righteous
answere
him
,
saying
,
Lord
,
when
saw
wee
thee
an
hungred
,
and
fed
thee
?
or
thirstie
,
and
gaue
thee
drinke
?
38.
When
saw
wee
thee
a
stranger
,
and
tooke
thee
in
?
or
naked
,
and
clothed
thee
?
39.
Or
when
saw
we
thee
sicke
,
or
in
prison
,
and
came
vnto
thee
?
40.
And
the
King
shall
answere
,
and
say
vnto
them
,
Verily
I
say
vnto
you
,
In
as
much
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
brethren
,
ye
haue
done
it
vnto
me
.
41.
Then
shall
he
say
also
vnto
them
on
the
left
hand
,
Depart
from
me
ye
cursed
,
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
angels
.
42.
For
I
was
hungred
,
and
ye
gaue
me
no
meate
:
I
was
thirstie
,
and
ye
gaue
me
no
drinke
.
43.
I
was
a
stranger
,
and
ye
tooke
me
not
in
:
naked
,
and
yee
clothed
me
not
:
sicke
,
and
in
prison
,
and
ye
visited
me
not
.
44.
Then
shall
they
also
answere
him
,
saying
,
Lord
,
when
saw
we
thee
an
hungred
,
or
a
thirst
,
or
a
stranger
,
or
naked
,
or
sicke
,
or
in
prison
,
and
did
not
minister
vnto
thee
?
45.
Then
shall
he
answere
them
,
saying
,
Verily
,
I
say
vnto
you
,
In
as
much
as
ye
did
it
not
to
one
of
the
least
of
these
,
ye
did
it
not
to
me
.
Q.
HItherto
of
the
signes
going
before
the
day
of
Iudgement
.
The
Iudgement
itselfe
followeth
;
what
are
we
to
consider
therein
?
A.
First
,
our
Sauiours
owne
preparation
to
it
.
Secondly
,
the
parts
thereof
.
Q.
What
consider
you
in
the
preparation
?
A.
The
glory
of
Christ
,
first
,
in
his
appearance
:
secondly
,
in
other
glorious
effects
going
before
the
Iudgement
.
Q.
Wherein
shall
the
glory
of
Christs
comming
appeare
?
A.
Partly
in
himselfe
,
and
partly
in
the
things
belonging
vnto
him
at
his
comming
.
Q.
What
is
it
in
himselfe
?
A.
That
suddenly
breaking
out
of
the
heauens
,
his
glory
shall
be
of
such
singular
brightnesse
,
that
the
Sun
shall
be
darkened
,
and
the
moone
shall
loose
her
light
:
for
if
when
our
Sauiour
Christ
was
transfigured
vpon
the
Mount
Thabor
,
being
then
mortall
,
his
face
did
shine
Q.
How
shall
the
glory
of
his
comming
appeare
in
the
things
belonging
vnto
him
,
at
his
second
comming
?
A.
First
of
all
in
his
Angels
.
Q.
How
shall
his
glory
appeare
in
them
?
A.
In
their
number
,
and
in
their
excellencie
.
Q.
How
in
their
number
?
A.
In
that
they
are
infinite
thousands
;
which
before
Q.
How
in
their
excellency
?
A.
In
that
they
also
shall
be
of
great
glory
;
for
if
an
Angell
appearing
bee
like
vnto
lightening
;
then
much
more
there
must
bee
great
glory
and
brightnesse
in
the
innumerable
companie
of
Angels
,
that
shall
attend
vpon
our
Sauiour
Christ
.
Q.
What
is
further
belonging
to
the
glory
of
his
comming
?
A.
His
glorious
throne
,
whereupon
hee
shall
actually
and
really
sit
,
shadowed
out
by
the
glorious
throne
of
Salomon
,
which
was
of
pure
gold
;
whereof
howsoeuer
the
matter
be
vnknowne
vnto
vs
,
yet
wee
know
it
shall
bee
sutable
to
the
excellency
of
his
Maiesty
.
Q.
What
is
the
proper
vse
hereof
?
A.
To
be
armed
against
all
shame
and
feare
,
in
the
Q.
What
are
those
glorious
effects
that
goe
before
?
A.
First
,
the
world
shall
be
consumed
with
fire
,
and
the
heauens
and
the
earth
shall
bee
renued
.
Secondly
,
all
that
are
dead
shall
bee
raised
againe
,
and
ranged
before
him
.
Q.
How
shall
they
be
raised
?
A.
He
will
send
his
Angels
,
and
they
shall
doe
it
by
the
sound
of
the
trumpet
,
which
shall
not
be
of
brasse
,
or
such
like
mertall
:
for
the
Angels
haue
sufficient
might
and
skil
to
make
a
sound
,
like
vnto
the
sound
of
a
trumpet
,
without
any
such
instrument
;
in
which
respect
Q.
What
gather
you
of
this
?
A.
The
vnspeakeable
power
of
Christ
in
his
Angels
;
Q.
What
furtber
learne
you
of
this
?
A.
The
infinite
knowledge
,
wisedome
,
and
power
of
God
,
in
coupling
euery
bone
to
his
proper
ioynt
in
his
owne
body
,
with
the
proper
flesh
and
sinewes
thereof
;
notwithstanding
the
confused
masse
of
all
things
that
they
shall
bee
turned
into
;
whether
dust
,
aire
,
or
other
element
whatsoeuer
:
Notwithstanding
also
,
that
they
are
so
diuersly
distracted
in
place
.
Q.
What
is
the
reason
thereof
?
A.
That
those
that
haue
glorified
God
in
their
bodies
,
might
be
also
glorified
in
the
same
:
and
contrariwise
,
Q.
How
shall
the
sound
of
the
trumpet
raise
vp
the
dead
?
A.
No
otherwise
but
by
the
quickening
of
God
,
through
the
power
of
his
spirit
;
wherby
it
shall
come
to
passe
,
that
the
dead
shall
bee
raised
out
of
the
dust
,
and
of
mortall
shall
be
made
immortall
.
Q.
But
cannot
God
doe
this
without
the
sound
of
a
trumpet
?
A.
Yes
verily
,
hee
is
able
to
doe
it
without
any
such
instrument
;
as
hee
is
also
able
to
saue
men
extraordinarily
,
without
the
preaching
of
his
word
;
yet
he
hath
determined
to
vse
this
meanes
,
at
that
day
,
for
the
raising
of
his
Saints
from
bodily
death
;
as
he
vseth
his
word
for
an
ordinarie
meanes
to
call
them
from
the
death
,
and
out
of
the
graue
of
sinne
.
For
the
very
like
power
of
Christ
is
exercised
in
vs
whilest
wee
liue
here
,
who
quickeneth
vs
by
the
Gospell
to
his
obedience
,
that
are
by
nature
dead
in
sinne
;
and
so
not
only
vnable
,
but
also
vnwilling
and
auerse
to
any
thing
that
is
good
:
wherefore
,
God
ioyneth
power
to
his
word
,
to
raise
from
death
to
life
,
as
well
spiritually
in
the
first
,
Q.
After
what
manner
shall
the
resurrection
be
?
A.
First
,
the
godly
shall
arise
to
euerlasting
saluation
;
&
then
the
wicked
to
eternall
damnation
.
1.
Thes.
4.
16.
Q.
In
what
manner
shall
all
men
then
be
ranged
and
ordered
?
A.
That
is
set
forth
by
a
parable
of
the
shepheard
Q.
What
learne
you
of
this
?
A.
The
difference
betweene
the
iudgements
of
God
,
and
the
iudgements
of
men
,
where
both
the
innocent
and
the
guilty
are
confusedly
presented
at
one
barre
;
but
then
there
shall
be
two
barres
,
through
a
separation
of
the
wicked
and
the
godly
;
which
separation
the
Angels
can
most
easily
make
,
in
discerning
betweene
them
,
as
otherwise
,
so
euen
by
their
cheerfull
or
fearfull
countenances
.
Q.
Shall
not
some
vngodly
men
be
saued
for
the
godlie's
sake
,
with
whom
they
conuerse
?
A.
No
;
for
our
Sauiour
saith
,
that
then
two
shall
be
in
the
field
,
one
receiued
,
another
left
;
two
in
one
bed
,
one
taken
,
another
reiected
,
&c.
Q.
What
learne
you
of
this
?
A.
That
then
it
shall
not
auaile
a
wicked
man
to
be
in
the
companie
of
the
godly
:
for
as
much
as
they
shall
then
be
separated
:
wheras
in
this
world
the
wicked
Q.
What
further
instruction
doe
you
gather
from
this
?
A.
That
we
should
so
vse
our
societies
here
,
that
in
the
life
to
come
wee
may
haue
comfort
in
the
continuance
of
them
.
Q.
Is
not
this
separation
now
in
these
daies
?
A.
Yes
verily
,
here
it
beginneth
,
when
the
Gospell
Q.
What
speciall
effects
shall
there
bee
of
this
glorious
preparation
?
A.
There
shall
be
some
in
the
wicked
,
and
othersome
in
the
godly
.
Q.
What
are
those
that
shall
be
in
the
wicked
?
A.
Mourning
and
lamentation
,
for
feare
and
terrour
of
the
power
and
Maiesty
of
Christ
and
his
Angels
comming
in
the
clouds
,
which
shall
bee
a
beginning
of
hell
vnto
them
,
before
they
shall
feele
it
:
euen
Q.
What
gather
you
of
it
?
A.
First
,
that
at
the
bare
sight
of
these
signes
the
wicked
shall
bee
so
terrified
;
how
much
more
when
they
hauing
receiued
the
sentence
of
damnation
,
the
same
shall
bee
executed
?
Againe
,
if
the
godly
hauing
Q.
What
are
the
effects
of
Christs
comming
in
the
godly
?
A.
They
shall
reioyce
and
bee
glad
at
this
glorious
comming
,
which
they
looked
and
prayed
for
;
euen
as
a
faithfull
seruant
is
glad
,
when
his
master
commeth
with
much
honour
and
good
speed
in
all
his
affaires
,
the
honour
and
glory
of
his
master
seruing
to
his
further
aduancement
.
Q.
How
doth
our
Sauiour
Christ
garnish
and
enlarge
this
doctrine
?
A.
By
a
parable
of
the
fig-tree
,
which
elegantly
declareth
the
certainty
and
comfort
of
the
former
doctrine
;
Q.
What
learne
you
of
this
?
A.
That
as
the
summer
is
the
most
pleasant
season
,
and
most
of
all
others
to
be
desired
:
so
we
should
long
after
the
comming
of
Christ
,
when
wee
shall
enioy
a
perpetuall
summer
,
without
all
manner
of
winter
,
stormes
,
or
troubles
.
CHAP.
56.
Of
the
sentence
of
the
Iudge
.
-
The
parts
of
the
iudgement
are
the
-
Sentence
of
the
Iudge
-
For
the
faithfull
.
-
Against
the
wicked
.
-
The
execution
thereof
.
Chap.
MATTH.
chap.
25.
vers.
34.
to
the
end
.
34.
Then
shall
the
King
say
vnto
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
35.
For
I
was
an
hungred
,
and
ye
gaue
me
meat
:
I
was
thirstie
,
and
ye
gaue
me
drinke
:
I
was
a
stranger
,
and
yee
tooke
mee
in
:
36.
Naked
,
and
ye
clothed
me
:
I
was
sicke
,
and
ye
visited
me
:
I
was
in
prison
,
and
ye
came
vnto
me
.
37.
Then
shall
the
righteous
answere
him
,
saying
,
Lord
,
when
saw
wee
thee
an
hungred
,
and
fed
thee
?
or
thirstie
,
and
gaue
thee
drinke
?
38.
When
saw
wee
thee
a
stranger
,
and
tooke
thee
in
?
or
naked
,
and
clothed
thee
?
39.
Or
when
saw
we
thee
sicke
,
or
in
prison
,
and
came
vnto
thee
?
40.
And
the
King
shall
answere
,
and
say
vnto
them
,
Verily
I
say
vnto
you
,
In
as
much
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
brethren
,
ye
haue
done
it
vnto
me
.
41.
Then
shall
he
say
also
vnto
them
on
the
left
hand
,
Depart
from
me
ye
cursed
,
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
angels
.
42.
For
I
was
an
hungred
,
and
ye
gaue
me
no
meat
:
I
was
thirstie
,
and
ye
gaue
me
no
drinke
.
43.
I
was
a
stranger
,
and
ye
tooke
me
not
in
:
naked
,
and
yee
clothed
me
not
:
sicke
,
and
in
prison
,
and
ye
visited
me
not
.
44.
Then
shall
they
also
answere
him
,
saying
,
Lord
,
when
saw
we
thee
an
hungred
,
or
a
thirst
,
or
a
stranger
,
or
naked
,
or
sicke
,
or
in
prison
,
and
did
not
minister
vnto
thee
?
45.
Then
shall
he
answere
them
,
saying
,
Verily
,
I
say
vnto
you
,
In
as
much
as
ye
did
it
not
to
one
of
the
least
of
these
,
ye
did
it
not
to
me
.
46.
And
these
shall
goe
away
into
euerlasting
punishment
:
but
the
righteous
into
life
eternall
.
Q.
So
much
of
Christs
preparation
to
the
Iudgment
:
what
are
the
parts
thereof
?
A.
Two
:
first
,
the
sentence
of
the
Iudge
;
which
is
twofold
;
one
for
the
faithfull
,
another
against
the
wicked
:
and
secondly
,
the
execution
of
the
sentence
.
Q.
What
is
the
former
sentence
,
which
is
for
the
faithfull
?
A.
It
is
this
;
Come
ye
blessed
of
my
father
,
inherit
the
kingdome
prepared
for
you
before
the
foundation
of
the
world
,
&c.
Q.
Why
doth
the
iudgement
begin
at
the
godly
?
A.
Because
our
Sauiour
will
haue
them
to
fit
with
him
to
iudge
the
wicked
;
therefore
hee
fitteth
them
thereunto
,
by
clearing
them
first
,
1.
Cor.
6.
2.
Reuel.
3.
21.
Q.
What
gather
you
of
this
order
?
A.
A
notable
comfort
to
the
godly
against
all
trouble
;
that
as
the
Lord
in
mercy
beginneth
his
correction
at
them
in
this
life
:
so
in
the
last
day
he
shall
begin
with
them
the
iudgement
of
ioy
and
comfort
;
and
that
hauing
bin
mis-iudged
here
,
they
shall
then
iudge
their
Iudges
,
vnlesse
in
time
they
repent
.
Q.
What
learne
you
out
of
this
former
sentence
?
A.
First
,
a
notable
harmonie
betwixt
Christ
and
his
Church
;
that
as
they
say
vnto
him
,
Come
Lord
Iesus
,
come
quickly
:
so
shall
hee
say
vnto
them
;
Come
yee
blessed
of
my
Father
,
Come
;
declaring
their
exceeding
desire
of
mutuall
fellowship
,
and
society
.
Q.
What
else
?
A.
That
life
euerlasting
is
called
a
kingdome
;
and
therefore
euery
godly
one
shall
be
made
partaker
of
a
most
glorious
kingdome
.
Q.
How
commeth
this
kingdome
?
by
grace
,
or
desert
?
A.
By
the
onely
grace
of
God
in
Iesus
Christ
.
Q.
Declare
the
same
more
euidently
?
A.
First
,
it
is
the
blessing
of
God
;
and
therefore
of
grace
.
Secondly
,
it
is
giuen
to
vs
as
to
heires
,
not
as
the
wages
of
a
seruant
,
which
commonly
deserueth
more
then
a
sonne
.
Thirdly
,
it
was
prepared
for
vs
from
the
beginning
of
the
world
;
and
therefore
is
of
the
meere
loue
of
God
,
and
not
of
merit
.
Q.
So
much
of
the
sentence
.
What
is
the
reason
of
it
?
A.
When
Christ
was
an
hungred
,
they
fed
him
;
when
he
was
a
thirst
,
they
gaue
him
drinke
;
when
he
was
naked
,
they
clothed
him
;
when
he
was
sicke
,
and
in
prison
,
they
visited
him
.
Q.
Doth
not
this
reason
plainly
strengthen
the
doctrine
of
merits
?
A.
Not
so
,
seeing
(
for
)
importeth
not
heere
the
Q.
Why
then
doth
Christ
choose
those
workes
of
the
second
table
?
A.
Because
they
are
most
manifest
to
the
world
;
following
therein
the
custome
of
earthly
Iudges
,
who
insist
most
vpon
plainest
proofes
,
either
to
conuince
the
guiltie
,
or
cleare
the
innocent
:
so
Christ
pronounceth
his
sentence
rather
according
to
workes
,
then
to
faith
,
and
those
of
the
second
table
,
rather
then
of
the
first
;
because
workes
are
more
visible
,
then
faith
;
and
it
is
easier
to
play
the
hypocrite
in
the
obedience
of
the
first
table
,
then
of
the
second
.
Q.
Why
doth
Christ
here
vse
so
long
a
catalogue
of
these
workes
?
A.
To
teach
vs
to
exercise
mercie
in
all
those
duties
,
and
not
content
our selues
with
any
one
of
them
.
Q.
How
could
they
doe
these
things
vnto
Christ
,
whom
most
of
them
did
neuer
see
?
A.
When
they
did
any
of
them
to
his
poore
members
,
Q.
What
gather
you
of
this
?
A.
That
seeing
it
was
a
great
honour
to
lodge
Angels
at
vnawares
in
stead
of
strangers
:
this
is
a
far
more
excellent
honour
whereunto
Christians
are
called
;
being
assured
that
in
receiuing
such
poore
as
are
there
spoken
of
,
they
receiue
Christ
himselfe
;
which
should
stirre
vp
the
bowels
of
mercy
and
compassion
in
vs
towards
them
;
seeing
not
so
much
as
a
cup
of
cold
water
Q.
So
much
of
the
former
sentence
.
What
is
the
latter
against
the
wicked
?
A.
Depart
from
me
ye
cursed
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
Angels
,
Q.
What
is
the
equitie
of
this
speech
?
A.
It
is
likewise
answerable
to
their
owne
deserts
,
Q.
When
doe
the
wicked
say
so
to
Christ
?
A.
When
they
refuse
to
know
his
will
;
when
they
disdaine
the
ministerie
,
are
vnmercifull
to
the
poore
,
and
the
stranger
,
or
the
like
.
Q.
What
are
the
parts
of
this
his
iudgement
?
A.
First
,
to
be
depriued
of
Gods
presence
,
as
it
is
a
great
part
of
glory
to
bee
continually
in
his
presence
.
Secondly
,
to
be
euerlastingly
tormented
in
hell
fire
.
Q.
What
is
the
reason
of
this
sentence
?
A.
It
is
(
cleane
contrary
to
the
former
)
for
leauing
those
duties
vndone
which
the
godly
did
.
And
although
the
good
workes
of
the
godly
were
not
the
causes
of
saluation
;
yet
these
euill
workes
are
the
very
next
cause
of
damnation
.
Q.
How
can
that
be
?
A.
Because
the
best
workes
of
the
godly
are
imperfectly
good
,
and
cannot
deserue
life
:
but
the
euill
workes
of
the
euill
,
are
perfectly
euill
;
and
therefore
deserue
death
.
Q.
What
is
to
be
considered
in
their
answere
?
A.
Their
exceeding
blindnesse
whiles
they
liued
here
,
in
that
they
neuer
considered
that
in
reiecting
the
poore
,
they
reiected
Christ
.
CHAP.
57.
Of
the
execution
of
Gods
Iudgement
.
-
Herein
note
the
-
Eternall
death
and
miserie
of
the
wicked
.
-
Perfect
blessednes
of
the
godly
,
-
Common
to
all
-
Freedome
from
all
euill
.
-
Fruition
of
all
good
.
-
Speciall
.
MATTH.
chap.
25.
vers.
46.
And
these
shall
goe
away
into
euerlasting
punishment
:
but
the
righteous
into
life
eternall
.
DAN.
chap.
12.
vers.
2.
3.
2.
And
many
of
them
that
sleepe
in
the
dust
of
the
earth
shal
awake
,
some
to
euerlasting
life
,
and
some
to
shame
and
euerlasting
contempt
.
3.
And
they
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnesse
,
as
the
starres
for
euer
and
euer
.
Q.
HItherto
of
the
sentence
of
the
Iudge
;
the
execution
of
it
followeth
:
what
is
the
order
thereof
?
A.
Contrary
to
the
order
of
the
sentences
,
for
it
shall
begin
at
the
wicked
.
And
this
is
agreeable
to
the
Q.
What
then
are
the
parts
of
this
execution
?
A.
The
eternall
death
and
miserie
of
the
wicked
,
and
the
eternall
life
and
perfect
blessednesse
of
the
godly
.
Q.
How
shall
the
eternall
death
of
the
wicked
be
effected
?
A.
The
Angell
of
God
shall
presently
take
and
Q.
What
shall
their
estate
be
in
hell
?
A.
They
shal
for
euer
be
separated
from
the
blessed
presence
of
God
,
they
shal
bee
shut
vp
into
vtter
darknes
,
where
shal
be
nothing
but
horror
and
confusion
,
Q.
What
is
the
blessednesse
of
the
godly
?
A.
That
is
set
forth
by
the
Prophet
,
Dan.
12.
2.
3.
where
is
also
touched
the
shame
and
confusion
that
shall
befall
the
wicked
.
Q.
What
is
the
scope
of
this
place
?
A.
The
scope
of
the
Prophet
is
,
to
hold
the
faithful
afflicted
in
a
constant
course
of
duty
and
obedience
to
the
Lord
,
by
consideration
of
the
rich
reward
of
the
godly
,
and
fearfull
punishment
of
the
wicked
,
at
the
second
and
glorious
comming
of
Christ
.
Q.
It
seemeth
by
the
word
many
,
that
all
shall
not
rise
?
A.
There
seemeth
indeed
to
bee
some
aduantage
giuen
to
the
Iewes
,
who
imagine
that
there
is
no
resurrection
of
the
wicked
;
which
notwithstanding
is
manifestly
confuted
,
euen
by
this
place
it selfe
,
where
it
is
said
,
that
many
shall
awake
to
shame
euerlasting
.
Q.
How
then
is
this
to
be
taken
?
A.
It
is
taken
seuerally
by
it selfe
,
as
one
whole
which
is
diuided
into
his
parts
:
As
if
hee
should
say
,
an
infinite
number
shall
awake
;
an
infinite
or
a
great
number
of
iust
;
and
an
infinite
or
great
number
of
the
wicked
.
And
the
like
forme
of
speech
to
this
is
vsed
of
the
Apostle
,
Rom.
5.
vers.
15.
19.
he
saith
,
that
many
are
dead
by
the
sinne
of
Adam
;
and
yet
in
the
eighteenth
verse
he
sheweth
,
that
by
those
many
,
hee
meaneth
all
;
and
so
speaketh
that
all
were
condemned
in
Adam
:
likewise
in
the
eighteenth
verse
it
is
said
,
that
the
benefit
of
Christs
death
commeth
to
all
;
meaning
the
faithfull
,
that
by
faith
are
one
with
Christ
,
as
wee
were
all
naturally
with
Adam
;
yet
in
the
15.
and
19.
verses
,
those
that
he
called
all
,
he
tearmeth
many
.
Although
if
he
speake
of
the
wicked
by
themselues
,
and
of
the
godly
by
themselues
,
it
may
bee
truly
said
,
that
neither
all
the
wicked
,
nor
all
the
godly
shall
awake
out
of
the
dust
:
because
some
of
both
sorts
shall
not
die
,
but
be
changed
onely
.
Q.
What
doe
you
consider
in
this
text
?
A.
The
perfect
happinesse
of
the
good
.
Q.
What
doth
this
text
teach
concerning
the
same
?
A.
Two
things
:
the
first
,
of
the
happinesse
which
is
common
to
all
the
good
,
in
the
second
verse
;
and
the
other
of
the
speciall
happinesse
that
some
shall
haue
aboue
their
fellowes
,
in
the
third
.
Q.
From
whence
commeth
this
happinesse
,
both
common
and
speciall
?
A.
From
our
communication
and
participation
Q.
Wherein
standeth
the
happinesse
common
to
all
?
A.
Partly
in
freedome
from
all
euill
;
and
partly
in
the
enioying
of
the
fulnesse
of
that
which
is
good
.
Q.
How
is
the
first
set
forth
?
A.
He
shall
wipe
away
all
teares
,
there
shall
bee
no
Q.
How
is
the
enioying
of
good
things
laid
forth
?
A.
Wee
may
consider
it
,
either
by
that
which
is
without
,
or
else
that
within
vs
.
Q.
How
consider
you
that
which
is
without
?
A.
The
place
which
they
shall
bee
in
,
for
the
pleasant
Q.
How
else
?
A.
By
the
companie
we
shall
haue
,
and
fellowship
Abraham
,
Isaac
,
and
Iacob
:
and
the
Apostle
adiureth
vs
by
the
great
assemblie
.
And
we
see
what
delight
the
Apostles
took
to
see
Moses
and
Elias
,
so
as
they
would
faine
haue
had
them
tarried
with
them
,
although
through
their
infirmitie
,
they
were
afraid
of
the
sight
of
them
:
how
much
more
then
shall
the
ioy
bee
,
when
wee
shall
behold
their
glory
,
without
all
feare
and
astonishment
!
And
specially
,
in
beholding
,
euen
with
their
bodily
eyes
,
the
glory
of
our
Sauiour
Christ
,
from
whom
also
commeth
all
the
good
of
the
Saints
and
Angels
Q.
Hitherto
of
the
happinesse
and
good
without
them
.
What
is
that
which
is
in
themselues
?
A.
In
their
bodies
;
and
then
in
their
soules
.
Q.
How
shall
they
be
in
their
bodies
?
A.
They
shall
be
made
conformable
vnto
the
glorious
body
of
our
Sauiour
Christ
,
whose
glory
hath
Q.
How
in
their
soules
?
A.
Their
knowledge
shall
be
perfect
;
for
wee
shall
Q.
How
further
?
A.
Their
holinesse
shall
be
perfect
,
and
also
their
loue
.
Q.
What
is
the
measure
and
quantity
of
this
good
which
all
the
elect
shall
enioy
?
A.
It
is
vnspeakably
great
;
such
as
neither
eye
hath
seene
,
eare
hath
heard
,
not
hath
entred
into
the
minde
Q.
Hitherto
of
the
felicity
common
to
all
.
What
is
that
which
is
speciall
?
A.
It
is
described
in
the
third
verse
,
where
hee
saith
,
Q.
Shall
all
teachers
haue
one
glory
?
A.
No
:
for
as
here
it
is
said
that
the
Ministers
shall
Q.
But
amongst
those
that
are
no
Ministers
,
shall
not
there
be
difference
of
glory
?
A.
Yes
:
as
the
Martyrs
shall
bee
preferred
before
the
rest
;
for
euery
one
shall
not
bee
a
pillar
in
the
Q.
But
it
seemeth
this
doctrine
should
argue
some
want
in
those
that
haue
lesse
.
A.
None
at
all
:
for
all
shall
bee
full
of
glory
,
although
one
haue
more
then
another
:
as
a
vessell
containing
a
gallon
,
is
as
full
for
the
bignesse
,
as
that
which
containeth
ten
;
and
the
foot
may
(
for
the
proportion
of
a
foot
)
bee
as
beautifull
as
the
hand
,
although
it
haue
not
so
much
beauty
in
it
as
the
hand
,
which
would
be
no
grace
in
the
body
.
Q.
But
this
doctrine
seemeth
necessarily
to
draw
merit
with
it
?
A.
Net
so
:
for
albeit
they
receiue
according
to
their
workes
,
yet
they
receiue
it
not
for
their
workes
.
And
as
God
bestowing
greater
graces
vpon
one
heere
in
this
life
,
more
then
vpon
another
,
is
not
therefore
esteemed
to
haue
bestowed
them
in
regard
of
merit
:
so
in
bestowing
greater
glory
in
the
life
to
come
,
vpon
one
more
then
another
,
is
not
to
be
esteemed
to
doe
it
for
merit
;
but
that
which
hee
doth
,
is
onely
of
meere
and
free
grace
in
Iesus
Christ
,
in
and
through
whose
merits
hee
bestoweth
vpon
his
elect
the
degrees
of
blessednesse
aforesaid
,
as
it
hath
been
formerly
taught
vnto
vs
:
Wherefore
to
him
alone
,
and
to
his
meere
mercy
bee
giuen
all
the
praise
and
glory
for
euer
.
Amen
.
FINIS
.